Son of Heaven

Son of Heaven, or Tianzi (), was the sacred monarchical title of the Chinese sovereign. It originated with the Zhou dynasty and was founded on the political and spiritual doctrine of the Mandate of Heaven. Since the Qin dynasty, the secular imperial title of the Son of Heaven was "Huangdi". The title, "Son of Heaven", was subsequently adopted by other Sinospheric monarchs to justify their rule. The Son of Heaven was the supreme universal monarch, who ruled tianxia (means "all under heaven"). His status is rendered in English as "ruler of the whole world." The title, "Son of Heaven", was interpreted literally only in China and Japan, whose monarchs were referred to as demigods, deities, or "living gods", chosen by the gods and goddesses of heaven. The title "Son of Heaven" (; Middle Chinese: then t͡sɨX; Old Chinese (B-S): *l̥ʕin *tsəʔ) stems from the concept of the Mandate of Heaven, created by the Zhou dynasty monarchs to justify their having deposed the Shang dynasty. They held that Heaven had revoked its mandate from the Shang and given it to the Zhou in retribution for Shang corruption and misrule. Heaven bestowed the mandate on whoever was most fit to rule. The title held the monarch responsible for the prosperity and security of his people by the threat of taking away his mandate. "Son of Heaven" was often one of several titles adopted by Sinospheric monarchs. The Emperor Taizong of Tang held the title "Son of Heaven", alongside The title "Tengeri Qaghan" which he had gained after defeating the Eastern Turkic Khaganate. Japanese monarchs likewise used a second title, tennō, that, like "Son of Heaven", appealed to the emperor's connection to Heaven. The title carried widespread influence across East Asia as the ancient Chinese monarchical title, tianzi, "Son of Heaven", was later adopted by the Emperor of Japan during the Asuka period. Japan sent diplomatic missions to China, then ruled by the Sui dynasty, and formed cultural and commercial ties with China. Japan's Yamato state modeled its government after the Chinese Confucian imperial bureaucracy.

About this result

This page is automatically generated and may contain information that is not correct, complete, up-to-date, or relevant to your search query. The same applies to every other page on this website. Please make sure to verify the information with EPFL's official sources.

Related concepts (16)

Fengjian

Fēngjiàn () was a governance system in ancient China, whose social structure formed a decentralized system of confederation-like government. The ruling class consisted of the Son of Heaven (king) and aristocracy, and the lower class consisted of commoners categorized into four occupations (or "four categories of the people", namely scholar-officials, peasants, laborers and merchants). Elite bonds through affinal relations and submission to the overlordship of the king date back to the Shang dynasty, but it was the Western Zhou dynasty when the Zhou kings enfeoffed their clan relatives and fellow warriors as vassals.

Tianxia

Tianxia (), literally meaning "(all) under Heaven", is a Chinese term for a historical Chinese cultural concept that denoted either the entire geographical world or the metaphysical realm of mortals, and later became associated with political sovereignty. In ancient China and imperial China, tianxia denoted the lands, space, and area divinely appointed to the Chinese sovereign by universal and well-defined principles of order.

Sacred king

In many historical societies, the position of kingship carries a sacral meaning; that is, it is identical with that of a high priest and judge. The concept of theocracy is related, although a sacred king does not need to necessarily rule through his religious authority; rather, the temporal position itself has a religious significance behind it. Sir James George Frazer used the concept of the sacred king in his study The Golden Bough (1890–1915), the title of which refers to the myth of the Rex Nemorensis.