Question: Which person had authored the Book of Han?

Answer: Ban Biao

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. <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). <hl> 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 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 <hl> Ban Biao <hl> (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: Which person had authored the Book of Han?, 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 was the name of Ban Biao's female offspring?

Answer: Ban Zhao

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. <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). <hl> 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 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 <hl> Ban Zhao <hl> (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 was the name of Ban Biao's female offspring?, 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 torture was acquired from Qin law?

Answer: mutilation

Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted criminals were never imprisoned. Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading. <hl> Early Han punishments of torturous mutilation were borrowed from Qin law. <hl> A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.

Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted criminals were never imprisoned. Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading. Early Han punishments of torturous <hl> mutilation <hl> were borrowed from Qin law. A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.

question: What type of torture was acquired from Qin law?, context: Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted criminals were never imprisoned. Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading. Early Han punishments of torturous mutilation were borrowed from Qin law. A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.


Question: What eventually replaced torturous mutilation as a type of punishment?

Answer: progressively less-severe beatings

Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted criminals were never imprisoned. Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading. Early Han punishments of torturous mutilation were borrowed from Qin law. <hl> A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado. <hl>

Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted criminals were never imprisoned. Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading. Early Han punishments of torturous mutilation were borrowed from Qin law. A series of reforms abolished mutilation punishments with <hl> progressively less-severe beatings <hl> by the bastinado.

question: What eventually replaced torturous mutilation as a type of punishment?, context: Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted criminals were never imprisoned. Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading. Early Han punishments of torturous mutilation were borrowed from Qin law. A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.


Question: What could a criminal in this era expect not to happen if he was convicted of a crime?

Answer: criminals were never imprisoned

Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. <hl> While suspects were jailed, convicted criminals were never imprisoned . <hl> Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading. Early Han punishments of torturous mutilation were borrowed from Qin law. A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.

Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted <hl> criminals were never imprisoned <hl>. Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading. Early Han punishments of torturous mutilation were borrowed from Qin law. A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.

While suspects were jailed, convicted <hl> criminals were never imprisoned <hl> .

question: What could a criminal in this era expect not to happen if he was convicted of a crime?, context: Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted criminals were never imprisoned. Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading. Early Han punishments of torturous mutilation were borrowed from Qin law. A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.


Question: What type of extreme punishment was likely to be laid upon those who committed the harshest of crimes?

Answer: death by beheading

Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted criminals were never imprisoned. <hl> Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading . <hl> Early Han punishments of torturous mutilation were borrowed from Qin law. A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.

Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted criminals were never imprisoned. Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of <hl> death by beheading <hl>. Early Han punishments of torturous mutilation were borrowed from Qin law. A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.

Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of <hl> death by beheading <hl> .

question: What type of extreme punishment was likely to be laid upon those who committed the harshest of crimes?, context: Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted criminals were never imprisoned. Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading. Early Han punishments of torturous mutilation were borrowed from Qin law. A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.


Question: What did women commonly have less of?

Answer: rights

Various cases for rape, physical abuse and murder were prosecuted in court. <hl> Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. <hl> While suspects were jailed, convicted criminals were never imprisoned. Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading. Early Han punishments of torturous mutilation were borrowed from Qin law. A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.

Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer <hl> rights <hl> by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted criminals were never imprisoned. Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading. Early Han punishments of torturous mutilation were borrowed from Qin law. A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.

question: What did women commonly have less of?, context: Various cases for rape, physical abuse and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted criminals were never imprisoned. Instead, punishments were commonly monetary fines, periods of forced hard labor for convicts, and the penalty of death by beheading. Early Han punishments of torturous mutilation were borrowed from Qin law. A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.


Question: What type of crop was rice considered to be during this period?

Answer: staple crops

<hl> The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. <hl> Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets). Turtles and fish were taken from streams and lakes. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.

The most common <hl> staple crops <hl> consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets). Turtles and fish were taken from streams and lakes. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.

question: What type of crop was rice considered to be during this period?, context: The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets). Turtles and fish were taken from streams and lakes. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.


Question: What were dogs in this era most likely to be considered?

Answer: pets

The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. <hl> Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets ). <hl> Turtles and fish were taken from streams and lakes. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.

The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as <hl> pets <hl>). Turtles and fish were taken from streams and lakes. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.

Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as <hl> pets <hl> ).

question: What were dogs in this era most likely to be considered?, context: The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets). Turtles and fish were taken from streams and lakes. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.


Question: What type of partridge was commonly consumed?

Answer: Chinese bamboo

The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets). Turtles and fish were taken from streams and lakes. <hl> Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. <hl> Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.

The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets). Turtles and fish were taken from streams and lakes. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and <hl> Chinese bamboo <hl> partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.

question: What type of partridge was commonly consumed?, context: The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets). Turtles and fish were taken from streams and lakes. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.


Question: Where were turtles acquired from?

Answer: streams and lakes

The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets). <hl> Turtles and fish were taken from streams and lakes . <hl> Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.

The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets). Turtles and fish were taken from <hl> streams and lakes <hl>. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.

Turtles and fish were taken from <hl> streams and lakes <hl> .

question: Where were turtles acquired from?, context: The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets). Turtles and fish were taken from streams and lakes. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.


Question: What was the color of the bayberries?

Answer: red

The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. <hl> Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. <hl> Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets). Turtles and fish were taken from streams and lakes. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.

The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, <hl> red <hl> bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets). Turtles and fish were taken from streams and lakes. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.

question: What was the color of the bayberries?, context: The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels and dogs (various types were bred specifically for food, while most were used as pets). Turtles and fish were taken from streams and lakes. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasonings included sugar, honey, salt and soy sauce. Beer and wine were regularly consumed.


Question: What could be used to prevent a door from closing in a place of burial?

Answer: hollow clay tiles

Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. <hl> These tombs were commonly adorned with uniquely decorated hollow clay tiles that function also as a doorjamb to the tomb. <hl> Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.

Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. These tombs were commonly adorned with uniquely decorated <hl> hollow clay tiles <hl> that function also as a doorjamb to the tomb. Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.

question: What could be used to prevent a door from closing in a place of burial?, context: Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. These tombs were commonly adorned with uniquely decorated hollow clay tiles that function also as a doorjamb to the tomb. Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.


Question: What type of decoration was often seen in tombs?

Answer: hollow clay tiles

Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. <hl> These tombs were commonly adorned with uniquely decorated hollow clay tiles that function also as a doorjamb to the tomb. <hl> Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.

Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. These tombs were commonly adorned with uniquely decorated <hl> hollow clay tiles <hl> that function also as a doorjamb to the tomb. Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.

question: What type of decoration was often seen in tombs?, context: Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. These tombs were commonly adorned with uniquely decorated hollow clay tiles that function also as a doorjamb to the tomb. Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.


Question: What was the afterlife of the immortals called during this period?

Answer: xian

Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. <hl> It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals ( xian ), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. <hl> These tombs were commonly adorned with uniquely decorated hollow clay tiles that function also as a doorjamb to the tomb. Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.

Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (<hl> xian <hl>), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. These tombs were commonly adorned with uniquely decorated hollow clay tiles that function also as a doorjamb to the tomb. Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.

It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals ( <hl> xian <hl> ), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony.

question: What was the afterlife of the immortals called during this period?, context: Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. These tombs were commonly adorned with uniquely decorated hollow clay tiles that function also as a doorjamb to the tomb. Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.


Question: What is the commonly held notion regarding the dual nature of the soul called?

Answer: two-part soul

Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. <hl> It was thought that each person had a two-part soul : the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. <hl> These tombs were commonly adorned with uniquely decorated hollow clay tiles that function also as a doorjamb to the tomb. Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.

Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. It was thought that each person had a <hl> two-part soul <hl>: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. These tombs were commonly adorned with uniquely decorated hollow clay tiles that function also as a doorjamb to the tomb. Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.

It was thought that each person had a <hl> two-part soul <hl> : the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony.

question: What is the commonly held notion regarding the dual nature of the soul called?, context: Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. These tombs were commonly adorned with uniquely decorated hollow clay tiles that function also as a doorjamb to the tomb. Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.


Question: What function did the holes in the top and bottom of the tomb tiles enable them to do?

Answer: allowing it to pivot

Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. These tombs were commonly adorned with uniquely decorated hollow clay tiles that function also as a doorjamb to the tomb. <hl> Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot . <hl> Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.

Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. These tombs were commonly adorned with uniquely decorated hollow clay tiles that function also as a doorjamb to the tomb. Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile <hl> allowing it to pivot <hl>. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.

Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile <hl> allowing it to pivot <hl> .

question: What function did the holes in the top and bottom of the tomb tiles enable them to do?, context: Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines, in the belief that these items could be utilized by those in the spiritual realm. It was thought that each person had a two-part soul: the spirit-soul (hun 魂) which journeyed to the afterlife paradise of immortals (xian), and the body-soul (po 魄) which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony. These tombs were commonly adorned with uniquely decorated hollow clay tiles that function also as a doorjamb to the tomb. Otherwise known as tomb tiles, these artifacts feature holes in the top and bottom of the tile allowing it to pivot. Similar tiles have been found in the Chengdu area of Sichuan province in south-central China.


Question: Who made sacrifices to the main deities in this period?

Answer: the emperor

<hl> In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and the spirits (shen 神) of mountains and rivers. <hl> It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of locusts.

In addition to his many other roles, <hl> the emperor <hl> acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and the spirits (shen 神) of mountains and rivers. It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of locusts.

question: Who made sacrifices to the main deities in this period?, context: In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and the spirits (shen 神) of mountains and rivers. It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of locusts.


Question: What type of geological event was feared could be caused by the morals of the emperor?

Answer: earthquakes

In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and the spirits (shen 神) of mountains and rivers. It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. <hl> If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes , floods, droughts, epidemics, and swarms of locusts. <hl>

In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and the spirits (shen 神) of mountains and rivers. It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as <hl> earthquakes <hl>, floods, droughts, epidemics, and swarms of locusts.

If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as <hl> earthquakes <hl> , floods, droughts, epidemics, and swarms of locusts.

question: What type of geological event was feared could be caused by the morals of the emperor?, context: In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and the spirits (shen 神) of mountains and rivers. It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of locusts.


Question: What is another term that could be used to label the main deities?

Answer: the Five Powers

<hl> In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers , and the spirits (shen 神) of mountains and rivers. <hl> It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of locusts.

In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as <hl> the Five Powers <hl>, and the spirits (shen 神) of mountains and rivers. It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of locusts.

In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as <hl> the Five Powers <hl> , and the spirits (shen 神) of mountains and rivers.

question: What is another term that could be used to label the main deities?, context: In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and the spirits (shen 神) of mountains and rivers. It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of locusts.


Question: How many realms were commonly thought of as being linked by a natural cycle?

Answer: three realms

In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and the spirits (shen 神) of mountains and rivers. <hl> It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. <hl> If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of locusts.

In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and the spirits (shen 神) of mountains and rivers. It was believed that the <hl> three realms <hl> of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of locusts.

question: How many realms were commonly thought of as being linked by a natural cycle?, context: In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and the spirits (shen 神) of mountains and rivers. It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of locusts.


Question: What type of swarm was a concern because of the emperor's ethics?

Answer: locusts

In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and the spirits (shen 神) of mountains and rivers. It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. <hl> If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of locusts . <hl>

In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and the spirits (shen 神) of mountains and rivers. It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of <hl> locusts <hl>.

If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of <hl> locusts <hl> .

question: What type of swarm was a concern because of the emperor's ethics?, context: In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and the spirits (shen 神) of mountains and rivers. It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of locusts.


Question: What was the purpose of breathing exercises to a Daoist?

Answer: achieve immortality

It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. <hl> Han-era Daoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. <hl> By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing.

It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. Han-era Daoists assembled into small groups of hermits who attempted to <hl> achieve immortality <hl> through breathing exercises, sexual techniques and use of medical elixirs. By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing.

question: What was the purpose of breathing exercises to a Daoist?, context: It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. Han-era Daoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing.


Question: What could the prophet Laozi offer in return for the confession of sins?

Answer: salvation and good health

It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. Han-era Daoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. <hl> Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing. <hl>

It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. Han-era Daoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer <hl> salvation and good health <hl> if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing.

question: What could the prophet Laozi offer in return for the confession of sins?, context: It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. Han-era Daoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing.


Question: What type of religion did the society of the Way of the Five Pecks of Rice practice?

Answer: Daoists

It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. <hl> Han-era Daoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. <hl> By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing.

It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. Han-era <hl> Daoists <hl> assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing.

question: What type of religion did the society of the Way of the Five Pecks of Rice practice?, context: It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. Han-era Daoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing.


Question: What could be earned if an individual had reached the lands of the Queen Mother of the West?

Answer: immortality

<hl> It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. <hl> Han-era Daoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing.

It was believed that <hl> immortality <hl> could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. Han-era Daoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing.

question: What could be earned if an individual had reached the lands of the Queen Mother of the West?, context: It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. Han-era Daoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing.


Question: What literal work were followers of Laozi expected to chant?

Answer: Daodejing

It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. Han-era Daoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. <hl> Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing . <hl>

It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. Han-era Daoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the <hl> Daodejing <hl>.

Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the <hl> Daodejing <hl> .

question: What literal work were followers of Laozi expected to chant?, context: It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. Han-era Daoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques and use of medical elixirs. By the 2nd century AD, Daoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices and chant sections of the Daodejing.


Question: During was era did Buddhism first appear in the region?

Answer: Eastern Han

<hl> Buddhism first entered China during the Eastern Han and was first mentioned in 65 AD. <hl> Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. China's first known Buddhist temple, the White Horse Temple, was erected during Ming's reign. Important Buddhist canons were translated into Chinese during the 2nd century AD, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.

Buddhism first entered China during the <hl> Eastern Han <hl> and was first mentioned in 65 AD. Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. China's first known Buddhist temple, the White Horse Temple, was erected during Ming's reign. Important Buddhist canons were translated into Chinese during the 2nd century AD, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.

question: During was era did Buddhism first appear in the region?, context: Buddhism first entered China during the Eastern Han and was first mentioned in 65 AD. Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. China's first known Buddhist temple, the White Horse Temple, was erected during Ming's reign. Important Buddhist canons were translated into Chinese during the 2nd century AD, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.


Question: When did Emperor Ming of Han's reign end?

Answer: 75 AD

Buddhism first entered China during the Eastern Han and was first mentioned in 65 AD. <hl> Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57– 75 AD ), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. <hl> China's first known Buddhist temple, the White Horse Temple, was erected during Ming's reign. Important Buddhist canons were translated into Chinese during the 2nd century AD, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.

Buddhism first entered China during the Eastern Han and was first mentioned in 65 AD. Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–<hl> 75 AD <hl>), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. China's first known Buddhist temple, the White Horse Temple, was erected during Ming's reign. Important Buddhist canons were translated into Chinese during the 2nd century AD, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.

Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57– <hl> 75 AD <hl> ), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism.

question: When did Emperor Ming of Han's reign end?, context: Buddhism first entered China during the Eastern Han and was first mentioned in 65 AD. Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. China's first known Buddhist temple, the White Horse Temple, was erected during Ming's reign. Important Buddhist canons were translated into Chinese during the 2nd century AD, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.


Question: What philosophical practice did Liu Ying believe in?

Answer: Buddhism

<hl> Buddhism first entered China during the Eastern Han and was first mentioned in 65 AD. <hl> Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. China's first known Buddhist temple, the White Horse Temple, was erected during Ming's reign. Important Buddhist canons were translated into Chinese during the 2nd century AD, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.

<hl> Buddhism <hl> first entered China during the Eastern Han and was first mentioned in 65 AD. Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. China's first known Buddhist temple, the White Horse Temple, was erected during Ming's reign. Important Buddhist canons were translated into Chinese during the 2nd century AD, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.

question: What philosophical practice did Liu Ying believe in?, context: Buddhism first entered China during the Eastern Han and was first mentioned in 65 AD. Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. China's first known Buddhist temple, the White Horse Temple, was erected during Ming's reign. Important Buddhist canons were translated into Chinese during the 2nd century AD, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.


Question: What is believed to be the first Buddhist temple in this area?

Answer: the White Horse Temple

Buddhism first entered China during the Eastern Han and was first mentioned in 65 AD. Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. <hl> China's first known Buddhist temple, the White Horse Temple , was erected during Ming's reign. <hl> Important Buddhist canons were translated into Chinese during the 2nd century AD, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.

Buddhism first entered China during the Eastern Han and was first mentioned in 65 AD. Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. China's first known Buddhist temple, <hl> the White Horse Temple <hl>, was erected during Ming's reign. Important Buddhist canons were translated into Chinese during the 2nd century AD, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.

China's first known Buddhist temple, <hl> the White Horse Temple <hl> , was erected during Ming's reign.

question: What is believed to be the first Buddhist temple in this area?, context: Buddhism first entered China during the Eastern Han and was first mentioned in 65 AD. Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. China's first known Buddhist temple, the White Horse Temple, was erected during Ming's reign. Important Buddhist canons were translated into Chinese during the 2nd century AD, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.


Question: During which century were important Buddhist notions translated to Chinese?

Answer: 2nd century AD

Buddhism first entered China during the Eastern Han and was first mentioned in 65 AD. Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. China's first known Buddhist temple, the White Horse Temple, was erected during Ming's reign. <hl> Important Buddhist canons were translated into Chinese during the 2nd century AD , including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra. <hl>

Buddhism first entered China during the Eastern Han and was first mentioned in 65 AD. Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. China's first known Buddhist temple, the White Horse Temple, was erected during Ming's reign. Important Buddhist canons were translated into Chinese during the <hl> 2nd century AD <hl>, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.

Important Buddhist canons were translated into Chinese during the <hl> 2nd century AD <hl> , including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.

question: During which century were important Buddhist notions translated to Chinese?, context: Buddhism first entered China during the Eastern Han and was first mentioned in 65 AD. Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57–75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang-Lao Daoism. China's first known Buddhist temple, the White Horse Temple, was erected during Ming's reign. Important Buddhist canons were translated into Chinese during the 2nd century AD, including the Sutra of Forty-two Chapters, Perfection of Wisdom, Shurangama Sutra, and Pratyutpanna Sutra.


Question: Who was responsible for nominations of local administrators in the government?

Answer: the emperor

<hl> In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. <hl> Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked alienating his high ministers. Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.

In Han government, <hl> the emperor <hl> was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked alienating his high ministers. Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.

question: Who was responsible for nominations of local administrators in the government?, context: In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked alienating his high ministers. Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.


Question: Was the emperor able to reject an opinion that was made by the court conference?

Answer: sometimes did reject the majority opinion

In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked alienating his high ministers. <hl> Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences. <hl>

In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked alienating his high ministers. Nevertheless, emperors <hl> sometimes did reject the majority opinion <hl> reached at court conferences.

question: Was the emperor able to reject an opinion that was made by the court conference?, context: In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked alienating his high ministers. Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.


Question: What did the emperor risk if he did not accept the decisions of the court conference?

Answer: alienating his high ministers

In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. <hl> If the emperor rejected a court conference decision, he risked alienating his high ministers . <hl> Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.

In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked <hl> alienating his high ministers <hl>. Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.

If the emperor rejected a court conference decision, he risked <hl> alienating his high ministers <hl> .

question: What did the emperor risk if he did not accept the decisions of the court conference?, context: In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked alienating his high ministers. Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.


Question: Who often placed pressure on the emperor in regards to local policies?

Answer: court conference

In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. Theoretically, there were no limits to his power. <hl> However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. <hl> If the emperor rejected a court conference decision, he risked alienating his high ministers. Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.

In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the <hl> court conference <hl> (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked alienating his high ministers. Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.

question: Who often placed pressure on the emperor in regards to local policies?, context: In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked alienating his high ministers. Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.


Question: Who was considered to be the supreme judge in Han government?

Answer: the emperor

<hl> In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. <hl> Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked alienating his high ministers. Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.

In Han government, <hl> the emperor <hl> was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked alienating his high ministers. Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.

question: Who was considered to be the supreme judge in Han government?, context: In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-dan salary-rank or higher. Theoretically, there were no limits to his power. However, state organs with competing interests and institutions such as the court conference (tingyi 廷議)—where ministers were convened to reach majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked alienating his high ministers. Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.


Question: Which individual had a duty to maintain the imperial stables?

Answer: The Minister Coachman

Ranked below the Three Councillors of State were the Nine Ministers, who each headed a specialized ministry. The Minister of Ceremonies was the chief official in charge of religious rites, rituals, prayers and the maintenance of ancestral temples and altars. The Minister of the Household was in charge of the emperor's security within the palace grounds, external imperial parks and wherever the emperor made an outing by chariot. The Minister of the Guards was responsible for securing and patrolling the walls, towers, and gates of the imperial palaces. <hl> The Minister Coachman was responsible for the maintenance of imperial stables, horses, carriages and coach-houses for the emperor and his palace attendants, as well as the supply of horses for the armed forces. <hl> The Minister of Justice was the chief official in charge of upholding, administering, and interpreting the law. The Minister Herald was the chief official in charge of receiving honored guests at the imperial court, such as nobles and foreign ambassadors. The Minister of the Imperial Clan oversaw the imperial court's interactions with the empire's nobility and extended imperial family, such as granting fiefs and titles. The Minister of Finance was the treasurer for the official bureaucracy and the armed forces who handled tax revenues and set standards for units of measurement. The Minister Steward served the emperor exclusively, providing him with entertainment and amusements, proper food and clothing, medicine and physical care, valuables and equipment.

Ranked below the Three Councillors of State were the Nine Ministers, who each headed a specialized ministry. The Minister of Ceremonies was the chief official in charge of religious rites, rituals, prayers and the maintenance of ancestral temples and altars. The Minister of the Household was in charge of the emperor's security within the palace grounds, external imperial parks and wherever the emperor made an outing by chariot. The Minister of the Guards was responsible for securing and patrolling the walls, towers, and gates of the imperial palaces. <hl> The Minister Coachman <hl> was responsible for the maintenance of imperial stables, horses, carriages and coach-houses for the emperor and his palace attendants, as well as the supply of horses for the armed forces. The Minister of Justice was the chief official in charge of upholding, administering, and interpreting the law. The Minister Herald was the chief official in charge of receiving honored guests at the imperial court, such as nobles and foreign ambassadors. The Minister of the Imperial Clan oversaw the imperial court's interactions with the empire's nobility and extended imperial family, such as granting fiefs and titles. The Minister of Finance was the treasurer for the official bureaucracy and the armed forces who handled tax revenues and set standards for units of measurement. The Minister Steward served the emperor exclusively, providing him with entertainment and amusements, proper food and clothing, medicine and physical care, valuables and equipment.

question: Which individual had a duty to maintain the imperial stables?, context: Ranked below the Three Councillors of State were the Nine Ministers, who each headed a specialized ministry. The Minister of Ceremonies was the chief official in charge of religious rites, rituals, prayers and the maintenance of ancestral temples and altars. The Minister of the Household was in charge of the emperor's security within the palace grounds, external imperial parks and wherever the emperor made an outing by chariot. The Minister of the Guards was responsible for securing and patrolling the walls, towers, and gates of the imperial palaces. The Minister Coachman was responsible for the maintenance of imperial stables, horses, carriages and coach-houses for the emperor and his palace attendants, as well as the supply of horses for the armed forces. The Minister of Justice was the chief official in charge of upholding, administering, and interpreting the law. The Minister Herald was the chief official in charge of receiving honored guests at the imperial court, such as nobles and foreign ambassadors. The Minister of the Imperial Clan oversaw the imperial court's interactions with the empire's nobility and extended imperial family, such as granting fiefs and titles. The Minister of Finance was the treasurer for the official bureaucracy and the armed forces who handled tax revenues and set standards for units of measurement. The Minister Steward served the emperor exclusively, providing him with entertainment and amusements, proper food and clothing, medicine and physical care, valuables and equipment.


Question: Which Minister had the responsibility to interpret laws in this period?

Answer: The Minister of Justice

Ranked below the Three Councillors of State were the Nine Ministers, who each headed a specialized ministry. The Minister of Ceremonies was the chief official in charge of religious rites, rituals, prayers and the maintenance of ancestral temples and altars. The Minister of the Household was in charge of the emperor's security within the palace grounds, external imperial parks and wherever the emperor made an outing by chariot. The Minister of the Guards was responsible for securing and patrolling the walls, towers, and gates of the imperial palaces. The Minister Coachman was responsible for the maintenance of imperial stables, horses, carriages and coach-houses for the emperor and his palace attendants, as well as the supply of horses for the armed forces. <hl> The Minister of Justice was the chief official in charge of upholding, administering, and interpreting the law. <hl> The Minister Herald was the chief official in charge of receiving honored guests at the imperial court, such as nobles and foreign ambassadors. The Minister of the Imperial Clan oversaw the imperial court's interactions with the empire's nobility and extended imperial family, such as granting fiefs and titles. The Minister of Finance was the treasurer for the official bureaucracy and the armed forces who handled tax revenues and set standards for units of measurement. The Minister Steward served the emperor exclusively, providing him with entertainment and amusements, proper food and clothing, medicine and physical care, valuables and equipment.

Ranked below the Three Councillors of State were the Nine Ministers, who each headed a specialized ministry. The Minister of Ceremonies was the chief official in charge of religious rites, rituals, prayers and the maintenance of ancestral temples and altars. The Minister of the Household was in charge of the emperor's security within the palace grounds, external imperial parks and wherever the emperor made an outing by chariot. The Minister of the Guards was responsible for securing and patrolling the walls, towers, and gates of the imperial palaces. The Minister Coachman was responsible for the maintenance of imperial stables, horses, carriages and coach-houses for the emperor and his palace attendants, as well as the supply of horses for the armed forces. <hl> The Minister of Justice <hl> was the chief official in charge of upholding, administering, and interpreting the law. The Minister Herald was the chief official in charge of receiving honored guests at the imperial court, such as nobles and foreign ambassadors. The Minister of the Imperial Clan oversaw the imperial court's interactions with the empire's nobility and extended imperial family, such as granting fiefs and titles. The Minister of Finance was the treasurer for the official bureaucracy and the armed forces who handled tax revenues and set standards for units of measurement. The Minister Steward served the emperor exclusively, providing him with entertainment and amusements, proper food and clothing, medicine and physical care, valuables and equipment.

question: Which Minister had the responsibility to interpret laws in this period?, context: Ranked below the Three Councillors of State were the Nine Ministers, who each headed a specialized ministry. The Minister of Ceremonies was the chief official in charge of religious rites, rituals, prayers and the maintenance of ancestral temples and altars. The Minister of the Household was in charge of the emperor's security within the palace grounds, external imperial parks and wherever the emperor made an outing by chariot. The Minister of the Guards was responsible for securing and patrolling the walls, towers, and gates of the imperial palaces. The Minister Coachman was responsible for the maintenance of imperial stables, horses, carriages and coach-houses for the emperor and his palace attendants, as well as the supply of horses for the armed forces. The Minister of Justice was the chief official in charge of upholding, administering, and interpreting the law. The Minister Herald was the chief official in charge of receiving honored guests at the imperial court, such as nobles and foreign ambassadors. The Minister of the Imperial Clan oversaw the imperial court's interactions with the empire's nobility and extended imperial family, such as granting fiefs and titles. The Minister of Finance was the treasurer for the official bureaucracy and the armed forces who handled tax revenues and set standards for units of measurement. The Minister Steward served the emperor exclusively, providing him with entertainment and amusements, proper food and clothing, medicine and physical care, valuables and equipment.