|
The Han Dynasty, like the Zhou before it, is
divided into two distinct periods, the Western
Han (206 B.C.-9 A.D.) and the Eastern Han (23-
220 A.D.) with a brief interlude. Towards the
end of the Western period, a series of weak
emperors ruled the throne, controlled from
behind the scenes by Wang Mang and Huo
Guang, both relatives of empresses. They both
exerted enormous influence over the
government and when the last emperor suddenly
passed away, Mang became ruling advisor,
seizing this opportunity to declare his own
Dynasty, the Xin, or “New.” However, another
popular uprising began joined by the members
of the Liu clan, the family that ruled the Han
Dynasty, the Xin came to a quick end and the
Eastern Han was established in its place with its
capital at Loyang (Chang’an, the capital of the
Western Han, was completely destroyed).
However, even as Chinese influence spread
across Southeastern Asia into new lands, the
Eastern Han Dynasty was unable to recreate the
glories of the Western Period. In fact, this period
can be characterized by a bitter power struggle
amongst a group of five consortial clans. These
families sought to control the young, weak
emperors with their court influence. Yet, as the
emperors became distrustful of the rising power
of the clans, they relied upon their eunuchs to
defend them, often eliminating entire families at
a time. During the Western Han, the Emperor
was viewed as the center of the universe.
However, this philosophy slowly disintegrated
under the weak, vulnerable rulers of the Eastern
Han, leading many scholars and officials to
abandon the court. Eventually, the power of the
Han would completely erode, ending with its
dissolution and the beginning of the period
known as the “Three Kingdoms.”
Sculptures of animals are frequently buried
alongside noble members of society during the
Han Dynasty. Sculpted in all media, these animal
effigies were both a symbol of wealth and a
source of food for the afterlife. While some
creatures were meant to labor in the next world,
others, such as this chicken, were clearly meant
to be eaten. The Han culture viewed the afterlife
as an extension of our earthly lives. Thus, the
things that we enjoyed in this world continued to
be enjoyed in the next. Likewise, as humans
require food to nourish and sustain our bodies
on earth, sculpted animals were buried to
provide energy for the soul in the afterlife. This
sculpted chicken would have been a tasty treat in
the next world. Standing on thick, massive feet,
we can almost picture this bird waddling along,
pecking at a few grains scattered along the
ground. While the attention to naturalistic
details is impressive, especially along the face
and beak, this sculpture was not meant to depict
and earthly chicken, but an eternal chicken. The
energy and power provided by this bird shall last
throughout all time, nourishing the spirit of the
deceased on into the next world and beyond.
While time ravishes our physical manifestations,
this terracotta bird can (and has) triumph over
death. Today, this chicken is more than food for
the afterlife; it is a relic of a lost culture. As the
bird nourished the soul of the deceased in the
next world, so the chicken nourishes our souls
with its historical significance and aesthetic
beauty.
- (H.637)
|
