Question: During what period was it obvious that corruption was widespread in the government?

Answer: mid-to-late Eastern Han

Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. <hl> When the government became noticeably corrupt in mid-to-late Eastern Han , many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office. <hl>

Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in <hl> mid-to-late Eastern Han <hl>, many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office.

When the government became noticeably corrupt in <hl> mid-to-late Eastern Han <hl> , many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office.

question: During what period was it obvious that corruption was widespread in the government?, context: Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in mid-to-late Eastern Han, many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office.


Question: What rank provided its holder territorial rule?

Answer: full marquess

Each successive rank gave its holder greater pensions and legal privileges. <hl> The highest rank, of full marquess , came with a state pension and a territorial fiefdom. <hl> Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in mid-to-late Eastern Han, many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office.

Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of <hl> full marquess <hl>, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in mid-to-late Eastern Han, many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office.

The highest rank, of <hl> full marquess <hl> , came with a state pension and a territorial fiefdom.

question: What rank provided its holder territorial rule?, context: Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in mid-to-late Eastern Han, many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office.


Question: What class did individuals who served as officials in the government belong to?

Answer: commoner social

Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. <hl> Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. <hl> The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in mid-to-late Eastern Han, many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office.

Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. Officials who served in government belonged to the wider <hl> commoner social <hl> class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in mid-to-late Eastern Han, many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office.

question: What class did individuals who served as officials in the government belong to?, context: Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in mid-to-late Eastern Han, many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office.


Question: What was considered to be more important to some than serving the local government?

Answer: cultivation of morally grounded personal relationships

Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. <hl> When the government became noticeably corrupt in mid-to-late Eastern Han, many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office. <hl>

Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in mid-to-late Eastern Han, many gentrymen even considered the <hl> cultivation of morally grounded personal relationships <hl> more important than serving in public office.

question: What was considered to be more important to some than serving the local government?, context: Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in mid-to-late Eastern Han, many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office.


Question: What rank is below that of full marquess?

Answer: ordinary marquess

Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. <hl> Holders of the rank immediately below, that of ordinary marquess , received a pension, but had no territorial rule. <hl> Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in mid-to-late Eastern Han, many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office.

Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of <hl> ordinary marquess <hl>, received a pension, but had no territorial rule. Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in mid-to-late Eastern Han, many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office.

Holders of the rank immediately below, that of <hl> ordinary marquess <hl> , received a pension, but had no territorial rule.

question: What rank is below that of full marquess?, context: Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. Officials who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses. By the Eastern Han period, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a larger, nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in mid-to-late Eastern Han, many gentrymen even considered the cultivation of morally grounded personal relationships more important than serving in public office.


Question: Who were considered to be below the social rank that scholars held?

Answer: The farmer

<hl> The farmer , or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. <hl> Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. State-registered merchants, who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.

<hl> The farmer <hl>, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. State-registered merchants, who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.

<hl> The farmer <hl> , or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy.

question: Who were considered to be below the social rank that scholars held?, context: The farmer, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. State-registered merchants, who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.


Question: What color of clothing were merchants that had registered with the state forced to wear?

Answer: white-colored

The farmer, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. <hl> State-registered merchants, who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. <hl> These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.

The farmer, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. State-registered merchants, who were forced by law to wear <hl> white-colored <hl> clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.

question: What color of clothing were merchants that had registered with the state forced to wear?, context: The farmer, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. State-registered merchants, who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.


Question: Who was commonly considered by some to be social parasites?

Answer: State-registered merchants

The farmer, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. <hl> State-registered merchants , who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. <hl> These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.

The farmer, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. <hl> State-registered merchants <hl>, who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.

<hl> State-registered merchants <hl> , who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status.

question: Who was commonly considered by some to be social parasites?, context: The farmer, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. State-registered merchants, who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.


Question: Who would retainers in the employ of nobles occasionally have to fight?

Answer: bandits

The farmer, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. State-registered merchants, who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. <hl> Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. <hl> Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.

The farmer, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. State-registered merchants, who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting <hl> bandits <hl> or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.

question: Who would retainers in the employ of nobles occasionally have to fight?, context: The farmer, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. State-registered merchants, who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.


Question: How could a merchant prevent having to register as one?

Answer: working between a network of cities

The farmer, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. State-registered merchants, who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. <hl> These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. <hl> Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.

The farmer, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. State-registered merchants, who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders <hl> working between a network of cities <hl> could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.

question: How could a merchant prevent having to register as one?, context: The farmer, or specifically the small landowner-cultivator, was ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage laborers, and in rare cases slaves. Artisans and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants. State-registered merchants, who were forced by law to wear white-colored clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials. Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Medical physicians, pig breeders, and butchers had a fairly high social status, while occultist diviners, runners, and messengers had low status.


Question: How many family members would commonly live in a single household during the Han era?

Answer: four to five

<hl> The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. <hl> Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. Arranged marriages were normal, with the father's input on his offspring's spouse being considered more important than the mother's. Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.

The Han-era family was patrilineal and typically had <hl> four to five <hl> nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. Arranged marriages were normal, with the father's input on his offspring's spouse being considered more important than the mother's. Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.

question: How many family members would commonly live in a single household during the Han era?, context: The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. Arranged marriages were normal, with the father's input on his offspring's spouse being considered more important than the mother's. Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.


Question: Whose opinion on the spouse of an arranged marriage was considered to be more important?

Answer: the father's

The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. <hl> Arranged marriages were normal, with the father's input on his offspring's spouse being considered more important than the mother's. <hl> Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.

The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. Arranged marriages were normal, with <hl> the father's <hl> input on his offspring's spouse being considered more important than the mother's. Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.

question: Whose opinion on the spouse of an arranged marriage was considered to be more important?, context: The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. Arranged marriages were normal, with the father's input on his offspring's spouse being considered more important than the mother's. Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.


Question: Who were rich enough to afford multiple lovers?

Answer: nobles and high officials

The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. Arranged marriages were normal, with the father's input on his offspring's spouse being considered more important than the mother's. <hl> Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. <hl> Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.

The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. Arranged marriages were normal, with the father's input on his offspring's spouse being considered more important than the mother's. Monogamous marriages were also normal, although <hl> nobles and high officials <hl> were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.

question: Who were rich enough to afford multiple lovers?, context: The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. Arranged marriages were normal, with the father's input on his offspring's spouse being considered more important than the mother's. Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.


Question: What type of family was your typical Han era family considered to be?

Answer: patrilineal

<hl> The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. <hl> Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. Arranged marriages were normal, with the father's input on his offspring's spouse being considered more important than the mother's. Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.

The Han-era family was <hl> patrilineal <hl> and typically had four to five nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. Arranged marriages were normal, with the father's input on his offspring's spouse being considered more important than the mother's. Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.

question: What type of family was your typical Han era family considered to be?, context: The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. Arranged marriages were normal, with the father's input on his offspring's spouse being considered more important than the mother's. Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.


Question: What type of marriage was thought of as a normal occurrence in this era?

Answer: Arranged marriages

The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. <hl> Arranged marriages were normal, with the father's input on his offspring's spouse being considered more important than the mother's. <hl> Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.

The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. <hl> Arranged marriages <hl> were normal, with the father's input on his offspring's spouse being considered more important than the mother's. Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.

question: What type of marriage was thought of as a normal occurrence in this era?, context: The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle. Arranged marriages were normal, with the father's input on his offspring's spouse being considered more important than the mother's. Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry.


Question: How did daughters get their portion of the family fortune?

Answer: marriage dowries

Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. <hl> Daughters received a portion of the family fortune through their marriage dowries , though this was usually much less than the shares of sons. <hl> A different distribution of the remainder could be specified in a will, but it is unclear how common this was.

Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their <hl> marriage dowries <hl>, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in a will, but it is unclear how common this was.

Daughters received a portion of the family fortune through their <hl> marriage dowries <hl> , though this was usually much less than the shares of sons.

question: How did daughters get their portion of the family fortune?, context: Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their marriage dowries, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in a will, but it is unclear how common this was.


Question: What type of title could be passed down?

Answer: noble

<hl> Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. <hl> Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their marriage dowries, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in a will, but it is unclear how common this was.

Apart from the passing of <hl> noble <hl> titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their marriage dowries, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in a will, but it is unclear how common this was.

question: What type of title could be passed down?, context: Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their marriage dowries, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in a will, but it is unclear how common this was.


Question: What type of document could be produced to distribute some of an inheritance?

Answer: a will

Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their marriage dowries, though this was usually much less than the shares of sons. <hl> A different distribution of the remainder could be specified in a will , but it is unclear how common this was. <hl>

Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their marriage dowries, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in <hl> a will <hl>, but it is unclear how common this was.

A different distribution of the remainder could be specified in <hl> a will <hl> , but it is unclear how common this was.

question: What type of document could be produced to distribute some of an inheritance?, context: Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their marriage dowries, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in a will, but it is unclear how common this was.


Question: Was is guaranteed that a first born son would receive all of the family's fortune?

Answer: inheritance practices did not involve primogeniture

<hl> Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture ; each son received an equal share of the family property. <hl> Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their marriage dowries, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in a will, but it is unclear how common this was.

Apart from the passing of noble titles or ranks, <hl> inheritance practices did not involve primogeniture <hl>; each son received an equal share of the family property. Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their marriage dowries, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in a will, but it is unclear how common this was.

Apart from the passing of noble titles or ranks, <hl> inheritance practices did not involve primogeniture <hl> ; each son received an equal share of the family property.

question: Was is guaranteed that a first born son would receive all of the family's fortune?, context: Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their marriage dowries, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in a will, but it is unclear how common this was.


Question: Which family member commonly sent an adult married offspring away with their portion of the families fortune?

Answer: the father

Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. <hl> Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. <hl> Daughters received a portion of the family fortune through their marriage dowries, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in a will, but it is unclear how common this was.

Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. Unlike the practice in later dynasties, <hl> the father <hl> usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their marriage dowries, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in a will, but it is unclear how common this was.

question: Which family member commonly sent an adult married offspring away with their portion of the families fortune?, context: Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their marriage dowries, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in a will, but it is unclear how common this was.


Question: Which gender was exempt from performing the yearly corvee labor duties?

Answer: Women

<hl> Women were expected to obey the will of their father, then their husband, and then their adult son in old age. <hl> However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.

<hl> Women <hl> were expected to obey the will of their father, then their husband, and then their adult son in old age. However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.

question: Which gender was exempt from performing the yearly corvee labor duties?, context: Women were expected to obey the will of their father, then their husband, and then their adult son in old age. However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.


Question: What emotional state would empresses commonly place their immediate family members in?

Answer: openly humiliated

Women were expected to obey the will of their father, then their husband, and then their adult son in old age. <hl> However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. <hl> Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.

Women were expected to obey the will of their father, then their husband, and then their adult son in old age. However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and <hl> openly humiliated <hl> their fathers and brothers. Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.

question: What emotional state would empresses commonly place their immediate family members in?, context: Women were expected to obey the will of their father, then their husband, and then their adult son in old age. However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.


Question: What type of occupation did women commonly take part in?

Answer: income-earning

Women were expected to obey the will of their father, then their husband, and then their adult son in old age. However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. <hl> Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning. <hl>

Women were expected to obey the will of their father, then their husband, and then their adult son in old age. However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. Women were exempt from the annual corvée labor duties, but often engaged in a range of <hl> income-earning <hl> occupations aside from their domestic chores of cooking and cleaning.

question: What type of occupation did women commonly take part in?, context: Women were expected to obey the will of their father, then their husband, and then their adult son in old age. However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.


Question: Who were women obligated to obey in their old age?

Answer: their adult son

<hl> Women were expected to obey the will of their father, then their husband, and then their adult son in old age. <hl> However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.

Women were expected to obey the will of their father, then their husband, and then <hl> their adult son <hl> in old age. However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.

question: Who were women obligated to obey in their old age?, context: Women were expected to obey the will of their father, then their husband, and then their adult son in old age. However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.


Question: Which parental figures often avoided the common familial rules?

Answer: mothers

Women were expected to obey the will of their father, then their husband, and then their adult son in old age. <hl> However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. <hl> Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.

Women were expected to obey the will of their father, then their husband, and then their adult son in old age. However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to <hl> mothers <hl> over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.

question: Which parental figures often avoided the common familial rules?, context: Women were expected to obey the will of their father, then their husband, and then their adult son in old age. However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. Women were exempt from the annual corvée labor duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.


Question: What philosophy was given exclusivity in the court during the rule of Emperor Wu?

Answer: Confucianism

<hl> The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and Confucianism in making state decisions and shaping government policy. <hl> However, the Han court under Emperor Wu gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments.

The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and <hl> Confucianism <hl> in making state decisions and shaping government policy. However, the Han court under Emperor Wu gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments.

question: What philosophy was given exclusivity in the court during the rule of Emperor Wu?, context: The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and Confucianism in making state decisions and shaping government policy. However, the Han court under Emperor Wu gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments.


Question: Who put an end to all erudites?

Answer: Emperor Wu

The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and Confucianism in making state decisions and shaping government policy. <hl> However, the Han court under Emperor Wu gave Confucianism exclusive patronage. <hl> He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments.

The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and Confucianism in making state decisions and shaping government policy. However, the Han court under <hl> Emperor Wu <hl> gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments.

question: Who put an end to all erudites?, context: The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and Confucianism in making state decisions and shaping government policy. However, the Han court under Emperor Wu gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments.


Question: How many students were in the Imperial University by the second century?

Answer: over 30,000

The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and Confucianism in making state decisions and shaping government policy. However, the Han court under Emperor Wu gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. <hl> The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. <hl> A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments.

The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and Confucianism in making state decisions and shaping government policy. However, the Han court under Emperor Wu gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to <hl> over 30,000 <hl> by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments.

question: How many students were in the Imperial University by the second century?, context: The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and Confucianism in making state decisions and shaping government policy. However, the Han court under Emperor Wu gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments.


Question: What type of philosophy was available for individuals at the commanderies?

Answer: Confucian

<hl> The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and Confucian ism in making state decisions and shaping government policy. <hl> However, the Han court under Emperor Wu gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments.

The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and <hl> Confucian <hl>ism in making state decisions and shaping government policy. However, the Han court under Emperor Wu gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments.

The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and <hl> Confucian <hl> ism in making state decisions and shaping government policy.

question: What type of philosophy was available for individuals at the commanderies?, context: The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and Confucianism in making state decisions and shaping government policy. However, the Han court under Emperor Wu gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments.


Question: Where did teachers make their money from at private schools?

Answer: tuition payments

The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and Confucianism in making state decisions and shaping government policy. However, the Han court under Emperor Wu gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. <hl> A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments . <hl>

The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and Confucianism in making state decisions and shaping government policy. However, the Han court under Emperor Wu gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from <hl> tuition payments <hl>.

A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from <hl> tuition payments <hl> .

question: Where did teachers make their money from at private schools?, context: The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Daoism, and Confucianism in making state decisions and shaping government policy. However, the Han court under Emperor Wu gave Confucianism exclusive patronage. He abolished all academic chairs or erudites (bóshì 博士) not dealing with the Confucian Five Classics in 136 BC and encouraged nominees for office to receive a Confucian-based education at the Imperial University that he established in 124 BC. Unlike the original ideology espoused by Confucius, or Kongzi (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Much to the interest of the ruler, Dong's synthesis justified the imperial system of government within the natural order of the universe. The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments.


Question: Who had produced biographies of individuals of significant importance?

Answer: various gentrymen

Some important texts were created and studied by scholars. Philosophical works written by Yang Xiong (53 BC – 18 AD), Huan Tan (43 BC – 28 AD), Wang Chong (27–100 AD), and Wang Fu (78–163 AD) questioned whether human nature was innately good or evil and posed challenges to Dong's universal order. The Records of the Grand Historian by Sima Tan (d. 110 BC) and his son Sima Qian (145–86 BC) established the standard model for all of imperial China's Standard Histories, such as the Book of Han written by Ban Biao (3–54 AD), his son Ban Gu (32–92 AD), and his daughter Ban Zhao (45–116 AD). There were dictionaries such as the Shuowen Jiezi by Xu Shen (c. 58 – c. 147 AD) and the Fangyan by Yang Xiong. <hl> Biographies on important figures were written by various gentrymen . <hl> Han dynasty poetry was dominated by the fu genre, which achieved its greatest prominence during the reign of Emperor Wu.

Some important texts were created and studied by scholars. Philosophical works written by Yang Xiong (53 BC – 18 AD), Huan Tan (43 BC – 28 AD), Wang Chong (27–100 AD), and Wang Fu (78–163 AD) questioned whether human nature was innately good or evil and posed challenges to Dong's universal order. The Records of the Grand Historian by Sima Tan (d. 110 BC) and his son Sima Qian (145–86 BC) established the standard model for all of imperial China's Standard Histories, such as the Book of Han written by Ban Biao (3–54 AD), his son Ban Gu (32–92 AD), and his daughter Ban Zhao (45–116 AD). There were dictionaries such as the Shuowen Jiezi by Xu Shen (c. 58 – c. 147 AD) and the Fangyan by Yang Xiong. Biographies on important figures were written by <hl> various gentrymen <hl>. Han dynasty poetry was dominated by the fu genre, which achieved its greatest prominence during the reign of Emperor Wu.

Biographies on important figures were written by <hl> various gentrymen <hl> .

question: Who had produced biographies of individuals of significant importance?, context: Some important texts were created and studied by scholars. Philosophical works written by Yang Xiong (53 BC – 18 AD), Huan Tan (43 BC – 28 AD), Wang Chong (27–100 AD), and Wang Fu (78–163 AD) questioned whether human nature was innately good or evil and posed challenges to Dong's universal order. The Records of the Grand Historian by Sima Tan (d. 110 BC) and his son Sima Qian (145–86 BC) established the standard model for all of imperial China's Standard Histories, such as the Book of Han written by Ban Biao (3–54 AD), his son Ban Gu (32–92 AD), and his daughter Ban Zhao (45–116 AD). There were dictionaries such as the Shuowen Jiezi by Xu Shen (c. 58 – c. 147 AD) and the Fangyan by Yang Xiong. Biographies on important figures were written by various gentrymen. Han dynasty poetry was dominated by the fu genre, which achieved its greatest prominence during the reign of Emperor Wu.


Question: What type of poetry had much influence in the Han dynasty?

Answer: fu

Some important texts were created and studied by scholars. Philosophical works written by Yang Xiong (53 BC – 18 AD), Huan Tan (43 BC – 28 AD), Wang Chong (27–100 AD), and Wang Fu (78–163 AD) questioned whether human nature was innately good or evil and posed challenges to Dong's universal order. The Records of the Grand Historian by Sima Tan (d. 110 BC) and his son Sima Qian (145–86 BC) established the standard model for all of imperial China's Standard Histories, such as the Book of Han written by Ban Biao (3–54 AD), his son Ban Gu (32–92 AD), and his daughter Ban Zhao (45–116 AD). There were dictionaries such as the Shuowen Jiezi by Xu Shen (c. 58 – c. 147 AD) and the Fangyan by Yang Xiong. Biographies on important figures were written by various gentrymen. <hl> Han dynasty poetry was dominated by the fu genre, which achieved its greatest prominence during the reign of Emperor Wu. <hl>

Some important texts were created and studied by scholars. Philosophical works written by Yang Xiong (53 BC – 18 AD), Huan Tan (43 BC – 28 AD), Wang Chong (27–100 AD), and Wang Fu (78–163 AD) questioned whether human nature was innately good or evil and posed challenges to Dong's universal order. The Records of the Grand Historian by Sima Tan (d. 110 BC) and his son Sima Qian (145–86 BC) established the standard model for all of imperial China's Standard Histories, such as the Book of Han written by Ban Biao (3–54 AD), his son Ban Gu (32–92 AD), and his daughter Ban Zhao (45–116 AD). There were dictionaries such as the Shuowen Jiezi by Xu Shen (c. 58 – c. 147 AD) and the Fangyan by Yang Xiong. Biographies on important figures were written by various gentrymen. Han dynasty poetry was dominated by the <hl> fu <hl> genre, which achieved its greatest prominence during the reign of Emperor Wu.

question: What type of poetry had much influence in the Han dynasty?, context: Some important texts were created and studied by scholars. Philosophical works written by Yang Xiong (53 BC – 18 AD), Huan Tan (43 BC – 28 AD), Wang Chong (27–100 AD), and Wang Fu (78–163 AD) questioned whether human nature was innately good or evil and posed challenges to Dong's universal order. The Records of the Grand Historian by Sima Tan (d. 110 BC) and his son Sima Qian (145–86 BC) established the standard model for all of imperial China's Standard Histories, such as the Book of Han written by Ban Biao (3–54 AD), his son Ban Gu (32–92 AD), and his daughter Ban Zhao (45–116 AD). There were dictionaries such as the Shuowen Jiezi by Xu Shen (c. 58 – c. 147 AD) and the Fangyan by Yang Xiong. Biographies on important figures were written by various gentrymen. Han dynasty poetry was dominated by the fu genre, which achieved its greatest prominence during the reign of Emperor Wu.


Question: Who had written the dictionary Fangyan?

Answer: Yang Xiong

Some important texts were created and studied by scholars. <hl> Philosophical works written by Yang Xiong (53 BC – 18 AD), Huan Tan (43 BC – 28 AD), Wang Chong (27–100 AD), and Wang Fu (78–163 AD) questioned whether human nature was innately good or evil and posed challenges to Dong's universal order. <hl> The Records of the Grand Historian by Sima Tan (d. 110 BC) and his son Sima Qian (145–86 BC) established the standard model for all of imperial China's Standard Histories, such as the Book of Han written by Ban Biao (3–54 AD), his son Ban Gu (32–92 AD), and his daughter Ban Zhao (45–116 AD). There were dictionaries such as the Shuowen Jiezi by Xu Shen (c. 58 – c. 147 AD) and the Fangyan by Yang Xiong. Biographies on important figures were written by various gentrymen. Han dynasty poetry was dominated by the fu genre, which achieved its greatest prominence during the reign of Emperor Wu.

Some important texts were created and studied by scholars. Philosophical works written by <hl> Yang Xiong <hl> (53 BC – 18 AD), Huan Tan (43 BC – 28 AD), Wang Chong (27–100 AD), and Wang Fu (78–163 AD) questioned whether human nature was innately good or evil and posed challenges to Dong's universal order. The Records of the Grand Historian by Sima Tan (d. 110 BC) and his son Sima Qian (145–86 BC) established the standard model for all of imperial China's Standard Histories, such as the Book of Han written by Ban Biao (3–54 AD), his son Ban Gu (32–92 AD), and his daughter Ban Zhao (45–116 AD). There were dictionaries such as the Shuowen Jiezi by Xu Shen (c. 58 – c. 147 AD) and the Fangyan by Yang Xiong. Biographies on important figures were written by various gentrymen. Han dynasty poetry was dominated by the fu genre, which achieved its greatest prominence during the reign of Emperor Wu.

question: Who had written the dictionary Fangyan?, context: Some important texts were created and studied by scholars. Philosophical works written by Yang Xiong (53 BC – 18 AD), Huan Tan (43 BC – 28 AD), Wang Chong (27–100 AD), and Wang Fu (78–163 AD) questioned whether human nature was innately good or evil and posed challenges to Dong's universal order. The Records of the Grand Historian by Sima Tan (d. 110 BC) and his son Sima Qian (145–86 BC) established the standard model for all of imperial China's Standard Histories, such as the Book of Han written by Ban Biao (3–54 AD), his son Ban Gu (32–92 AD), and his daughter Ban Zhao (45–116 AD). There were dictionaries such as the Shuowen Jiezi by Xu Shen (c. 58 – c. 147 AD) and the Fangyan by Yang Xiong. Biographies on important figures were written by various gentrymen. Han dynasty poetry was dominated by the fu genre, which achieved its greatest prominence during the reign of Emperor Wu.