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The are 12 pieces of biographies of Gao Gong written by authors in the Ming and Qing dynasties in which the attitude towards Gao Gong was positive, then negative and finally positive again. The final evaluation about Gao Gong is near the historical fact. To amend Gao Gong’s Biography in History of Ming Dynasty of Chinese Book Company edition, it is needed to abide the principle that the comment must come from the history and comprehensively analyze the historical materials. Meanwhile, an impartial principle must be followed and must not be prejudiced by first impressions. [ABSTRACT FROM AUTHOR]

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Fang Dongshu and his Hanxue Shangdui played an important role in the conflict of Hanxue (...) and Songxue (...) in the middle Ching. There were plenty of studies focused on his sharp reprimand and debate to the scholars of Hanxue displayed in Hanxue Shangdui. Nonetheless, his another book Ba Nanlei Wending included more abundant resources which could reflect his concept, theory of self-cultivation, and standpoint of Neo-Confucianism. In short, the exegesis of "mind (Xin)" and "will (Yi)" of Fang was strongly inclined to Zhuxi, though the interpretation of "sincerity (Chengyi)" was innovatively changed. Fang's concept of "vigilance in solitude (Shendu)" was transformed as a supplementary method of "chengyi", and the meaning of restriction was extraordinarily emphasized. The viewpoint of the development of Neo-Confucianism was also constructed in Ba Nanlei Wending, most prestigious scholars in the Ming dynasty and the middle Ching was regarded as heterodoxy. More over, Fang redefined the definition of "Neo-Confucianism biography (Daoxue Zhuan)" for the abrogation of it in History of Ming (Mingshi). [ABSTRACT FROM AUTHOR]

As evolutionary theories were introduced into China, and the principle of evolution was established in the last years of the Qing dynasty, it became a pressing problem to fix the position of China in an evolutionary sequence. Many kinds of evolutionary orders emerged around the year 1900, among which the order from savage society to patriarchal society to militant society proposed by Yan Fu’s Shehui tongquan, translated from Edward Jenks's A Short History of Politics, was the most influential. To explain Yan Fu’s purpose in translating this work, the political and intellectual situation of China and the works he had read but had not translated should also be taken into consideration, besides his expositions through the preface, comments and translation of this work. In Shehui tongquan, Yan Fu labelled China as “patriarchal as well as militant,” and on many occasions expressed the wish for China to rise above patriarchal society and enter militant society. His label of Confucius as “Sage of patriarchal society” shook the position of Confucianism in China. Meanwhile, Yan Fu criticized the tendencies of conservatism, xenophobia and anti- Manchuism in contemporary China. His criticism of conservatism and xenophobia was widely accepted and occasioned no debate, while his criticism of anti- Manchuism became involved in the debate between the revolutionary party and the constitutional party. Zhang Taiyan refuted Yan from the aspect of understanding “nationalism” correctly. There were also some faults in Zhang's refutation. However, his opinions that there are differences between social science and natural science, and that the particularity of China should be taken into consideration in studying Chinese society, were very insightful. Yan Fu’s introduction of a social evolutionary sequence, and his location of Chinese society therein, were influential among intellectuals until the 1920s and 1930s, around which time it was replaced by a five stage theory. But the pattern of analysing Chinese society from general truth or general rules did not change. Actually, Herbert Spencer had once refuted Auguste Comte’s practice of taking different forms of society as different stages in the evolutionary series, but he himself also accepted the existence of a principle of evolution, and used “universal,” “general,” and “special” to differentiate them, in a way that is not completely clear. Yan Fu’s works were often aimed at specific occasions rather than something unchanging. It should be noted that, in his late years, especially after the breakout of the First World War, Yan experienced a re-valuation of eastern and western cultures, as well as of “militant society,” and reaffirmed the value of traditional Chinese culture. [ABSTRACT FROM AUTHOR]

In the Qing Dynasty, the selection of xiunü ... had nothing to do with the Han Chinese, but rumors that the selection would involve Han Chinese arose nineteen times during the Qing Dynasty, including nine times during Emperor Shunzhi ... rule, eight times during Emperor Kangxi ... rule, and one time each during Emperor Yongzhen ... rule and Emperor Qianlong ... rule. The rumors began in 1656 and circulated in at least nine provinces. They arose most frequently in Jiangsu ... Province, especially in Suzhou ... and Songjiang .... Perhaps the largest number of rumors circulated during Emperor Shunzhi's rule because of unclear xiunü selection guidelines and mistrust between the Han Chinese and the Manchus. After 1661, cities garrisoned by soldiers of the Eight Banners ... held xiunü selections once every three years. This easily led to unfounded worries among Han Chinese, and rumors started to spread. Another possible cause of worry among the Han Chinese was that local officials in Jiangsu Province had often selected Han women for their tributes to the palace. In addition, Han Chinese (especially those who lived in the lower Yangtze River area) attached great importance to dowries, and the increasing amount spent on dowries had become an explosive issue, further propelling rumors and societal panic. Once a rumor started to circulate, poor families would quickly marry off their daughters to avoid costly dowries. [ABSTRACT FROM AUTHOR]

This paper mainly for proposing of "School of Songjiang Drama", focusing on a specific composer, music clubs, music theory analysis, referring to the formation of the main features of the established literary genres, revealing that there are still a lot of suspense about the defining of "School of Songjiang Drama". Meanwhile, the attempt by dynasty about "School of Songjiang Drama", have a better understanding about Songjiang musical altar in Ming and Qing Dynasties, in order to initiate are - evaluation about drama achievement of Songjiang musical altar. [ABSTRACT FROM AUTHOR]

Jiangnan in Ming and Qing Dynasties is a fundamental economic zone, wealth and taxes powerhouse, and its county administrative is very troublesome. At the same time because of the imperial prosperity, gentry intensive, industrial and commercial landlords are powerful, Jiangnan is the place where local interests and national interests are very prone to conflicts. County is the basis of the ruling dynasty, the effective display of county administration is a prerequisite for local development. The heavy liturgical, corrupt official, social conflicts, dynastic order crisis and so on in Jiangnan, all these problems need to cleanup start from the grassroots country administrations. The nervous relations between officials and the public, officials give the public tremendous liturgical pressure and barely able to maintain the balance between them, are the real problems faced with the county officials, "county community", which should exist in Jiangnan was popular influenced by courtiers and the rich, county officials need to carefully grasp the local gentries' trends, avoiding its threats and hazards to official police, and take full advantages of their impact for promoting the official full control of urban and rural society, try to guide the local society tend to healthy development. [ABSTRACT FROM AUTHOR]

The atheism concept in Confucianism limited the growth of China's theological system, and the resting philosophy in Confucianism also restrained the development of China's dance industry. The boxers' God- inviting ceremony took on the task of God-making for people in a short period and a wide range. The boxers' witchcraft shows made a contribution to the development of China's witchcraft dances, and its influence was tremendous for the dance industry's popularization, promotion and innovation. The boxers' witchcraft dances directly borrowed from Chinese traditional opera and the traditions in folk witchcraft performances, and it also led to the rise of witchcraft dance industry in late Qing dynasty. The dramatic changes of the senior power in late Qing dynasty inspired the flourish of boxers' God-choosing system, and the strong sense of action in their team performances in public space not only symbolically showed the authority, but also completed the revival movement of the last witchcraft dances in the whole monarchy era. [ABSTRACT FROM AUTHOR]

The Jinshi Academy 進士館 was founded specially to re-educate the emperor's elite students 天子門生—holders of the highest imperial degree granted through palace examination—in law and politics. Searching for a quick way to implement the New Reform, the late Qing government required the new jinshi to enroll in the Jinshi Academy. This paper reveals that the government had generously invested in the establishment of this academy; that the school had elaborately-formulated regulations; and that its teachers were well-qualified. Moreover, not only were the newly-admitted jinshi not required to pay any fees, they were also entitled to receive considerable stipends. The jinshi, however, were not willing to attend the academy. They were interested in their own political careers and not government efficiency or politics in general, while the Manchu rulers were concerned with political stability, the implementation of the New Reform, and the continuation of governance. This shows how divergent the jinshi idea of “developing the wisdom of government officials” 開官智 was from the late Qing government's. These differences between the government and its officials had an extraordinarily negative effect on the operation of the Jinshi Academy. The late Qing government spared no effort to set up the academy, yet the Manchus never obtained satisfactory results. It should be pointed out that the Jinshi Academy symbolizes an essential transformation of the education of the emperor's elite students, namely, from the Shuchang Academy 庶常館 system focusing on Confucian classics and historiography, to the Jinshi Academy system in which modern legal and political knowledge was highly emphasized. In addition, the Jinshi Academy initiated systematic legal education in modern China. The re-education experiences in the Jinshi Academy provided these traditional cultural elites with a rare opportunity during the social transformation to modern China. [ABSTRACT FROM AUTHOR]

The article discusses the process of asteroid knowledge transmission into China before I860's by comparing different Chinese terms for asteroids. Topics discussed include various studies on asteroids and astronomical observation after 1870, transmission of western science into late Qing China and variation in knowledge introduction about asteroids that reveal dissemination of western astronomy in China.

This paper investigates the popular worship of Mazoo in Tianjin District from Qing Dynasty to early Republic China based on the frame of living logic and political logic. And the political logic is primarily reflected in dominator's respect for god while living logic is embodied in people's expectation on Mazoo's almighty and taking advantage of that. The proposition of these two logics can be regarded as an inspecting perspective or approach, which is applied to investigate a particular worship of god in order to recognize the performing logic of belief behind [ABSTRACT FROM AUTHOR]

Chen Weisong (1625-1682), a ci ... writer of the seventeenth century, was a major figure responsible for the promotion of ci poetry in the Qing dynasty (1639-1911). He was highly regarded by his contemporaries and, with the rise of the Changzhou school of ci poetics during Jiaqing (1796-1820) and Daoguang (1821-1850) reign periods, his status became even more prominent in the movement. There has been, however, a serious lack of in-depth study of his influence especially during Yongzheng (1722-1735) and Qianlong (1736-1796) periods. This paper seeks to fill this gap by carefully looking at how Chen was received during this time. With particular reference to the charismatic image he projected, the specific writing style and skills for which he was praised, the notion of ci and its history that he advocated, and the great efforts he devoted to compiling ci-anthologies, the study examines the various literary roles associated with Chen. It highlights the increasing importance he assumed in the promotion of poetics, and concludes that it was during the eighteenth century that Chen eventually acquired the status of a canonical master in Qing literature. [ABSTRACT FROM AUTHOR]

There was a strict procedure to follow for minister plenipotentiary selection in the late Qing Dynasty. First, high-ranking officials recommended persons with diplomatic talent, some of whom the Grand Council and the Zongli Yamen 總理衙門 would put into a list of minister candidates. When a minister left office, the Zongli Yamen would present the list of candidates to the emperor. With further recommendation and advice from the Grand Council and the Zongli Yamen, the emperor would select the most appropriate one for the new minister post. However, only with the acknowledgement of the Grand Council and the Zongli Yamen could the recommendation of the high rank officials be effective. Sometimes, the emperor also showed his initiative. Persons on the list were evaluated according to their membership in political factions and their ability to deal with foreign affairs. The final appointment was influenced by a variety of complicated factors, involving power struggle, interpersonal relations, and economic interests. By examining documents concerning minister selection, this article explores and reveals the details of this procedure in the late Qing Dynasty. [ABSTRACT FROM AUTHOR]

This article is an examination of Feng Erkang’s essay "Re-evaluating a Two Hundred Year-Old Mystery - a study of Emperor Yongzheng’s coronation," published on October 4, 2010. This essay is a review of Feng’s essay and a study of the issue. Out of twelve emperors in the Qing dynasty, only Yongzheng’s coronation has been called into question. The first section of the article addresses the chief reason of the problem -- that Kangxi did not name Yongzheng as heir. The second section addresses the cause of Kangxi’s death. The third section discusses accounts by the Italian missionary Matteo Ripa (1692-1745). The fourth section discusses Kangxi’s last edict. The fifth section discusses the roles Kangxi’s sons played in the palace.

This article is a study of the yellow riding jacket (magua) as a political tool and a symbol. The jackets were special items bestowed by Qing emperors; an example can be seen in "Illustrations of Qianlong’s Southern Tour." Previous scholars have criticized the yellow riding jacket as a non-Han costume. Focusing on the close relationship between politics and dress code, the author utilizes the study of the yellow riding jacket as a focus on Qing-dynasty political culture. The first section describes the origins of the yellow riding jacket, its typology, and imperial power. The second section discusses whether the jacket’s origin is Han or non-Han, and traces its evolution in the Qing dynasty.

Characteristics of Xinjiang Province, China, make it vulnerable to frequent natural hazards. Due to limited ability of the population to withstand and to recover from disasters, the region’s social and economic development is comparatively low. This article addresses the lack of research on this topic by gathering information from primary source documents from 1759 to 1911. The first part of the article provides an overview of disasters in Qing-dynasty Xinjiang. The second part of the article describes the types of relief provided by Qing government. The author concludes that the government paid a high level of attention to relief in the region.

The reduction of the regular tribute grains from Jiangsu and Zhejiang provinces in the early Tongzhi reign was widely recorded in official documents and local gazetteers. The ensuing reduction of the subsidies for sea transportation and transformation of the canal assisting fee, which was crucial to the reform of the deep-rooted corruption of the tribute grain transportation, had far-reaching influence, however, it can not be found in the Veritable Records nor do modern scholars mention it in their research on the funding of sea transportation. This paper revisits this important issue in the tribute grain transportation of the Qing, reexamines its origins and developments, and explores the subjective and objective causes for the ultimate abolishment of the allowance. [ABSTRACT FROM AUTHOR]

Through an analyses of factors such as their geographical distributions, ranking stratifications, imperial civil service examination backgrounds, this article finds that the geographic origins of officials who had audiences with the emperor became more and more imbalanced from higher to lower Administrative Region. The Jiangnan and the capital regions were the two most significant core areas for personnel recruitment. Manchu bannermen and officials from Hangzhou prefecture also enjoyed higher status during the Qianlong reign than during the Yongzheng reign, which the official clerks who were in charge of Manchu-Chinese paperwork received higher priority during the Qianlong reign. The article also argues that while the ratio of successful examinees with imperial audience was higher during the Qianlong reign than during the Yongzheng reign, the middle and upper officials successful from the lowest rank such as gongsheng had a higher ratio of success than jinshi and juren. All the analyses demonstrate that the bannermen and those from the capital areas received priorities for recruitment. [ABSTRACT FROM AUTHOR]

No later than 1620, the Chinese of the Ming Dynasty started to cast muzzle loading smooth bore bronze cannons following European models. After two decades of effort, the Ming army was able to manufacture in 1642 high quality “Dingliao grand general” cannons, which combined the advantages of advanced cast-iron technology developed in southern China and iron-bronze composite barrels invented in northern China more than a century before. Later on, Han craftsmen in the Qing army also began to mass-produce cannons with a similar structure, the “Shenwei grand general” cannons, in 1644. The quality of these composite cannons was considered unsurpassed in the 17th century because they were not only lighter and cheaper than bronze cannons, but their barrels could also endure stronger explosive pressure. Yet, this advanced cannon-casting technology was forgotten in the long peaceful period after Qing’s unification of China. The Qing army was forced to cast cannons in large quantities when the First Opium War erupted in 1840. Composite-metal technology became valued again, and cannons that weighed as heavy as six tons, such as the “Yaowei grand general,” were made. However, because the inner barrels were not homogeneous and the metal quality was unsatisfactory, these new cannons were no match against Western artillery, and the Qing army could not resist the Western invasion. Although muzzle loading smooth bore cannons reached their peak in the mid-19th century, they finally faded from history because of the rise of rifled artillery. This article will introduce forty-four extant Ming-Qing composite-metal cannons which have been neglected by historians, as well as attempt to compare them with similar cannons in the Netherlands and India. [ABSTRACT FROM AUTHOR]

As the Manchu's unique specimen of "serfdom economy," the state estate system has drawn wide attention from historians. However, due to the relatively narrow concentration of focus, many important issues in this field have been neglected. People living in this system, that is, managers, laborers, their families and descendants, is the very important contents worth exploring. This is a relatively unique group, they differ from both the Bannermen and Minren (non-Bannermen). Today, their descendants still use "suiqiren" (Banner-following people) to describe themselves, vividly illustrating the marginal status of these people. This paper, taking Jifu area as an example, investigates the topic of suiqiren, hoping thereby to discuss some social issues in the state estate system and the relation between Manchu and Han during the Qing dynasty. [ABSTRACT FROM AUTHOR]

This paper discusses an important issue on the Manchu-Han relationships in the Qing dynasty, namely the differences in the law of Qing dynasty regarding its treatments of different ethnic groups. The distinction between the Manchus and Han people could be barely seen if we only pay attention to the Qing rulers' sinolization sayings that "the Manchus and Han people are one family" and "no distinction between the Manchus and Han people." But from the household register policy, we may see clearly that the Qing dynasty ruled the Banner people and Han people in different ways. [ABSTRACT FROM AUTHOR]

Some scholars of the "New Qing History" approaches tend to emphasize grossly on the fundamental difference between China and "the Great Qing." Such a notion could derive from a partial understanding of "the national identity" of the Manchus in the Qing dynasty. This article identifies two coexisted identities found in the Qing by examining the evolution of the Manchus' self-identity: the ethnic identity as an expression of the Manchu's characteristic and greater China as the national identity. These two identities were on different levels. Strictly speaking, the scholarly using of "the Manchu Empire" as the designation of "the Great Qing" is not congruous with the Manchu's history since the Shunzhi reign, and especially not so since the mid Kangxi reign. As a matter of fact, the Qing dynasty successfully brought the non-Han Chinese of a vast territory with a Chinese identity openly accepted in the manner of being part of China's orthodoxy history. This sense of national identity was consolidated in a series of international confrontations and modernized at the end of the Qing dynasty. [ABSTRACT FROM AUTHOR]

This article focuses on administrative system and characteristics of Xinjiang before the founding of the province. According to the author, because of the unique social environment in Xinjiang, the Grand Minister Superintendent of Xinjiang could not directly undertake simple and unified management. There was a need to divide the region and to share responsibility with other senior military and political officials. Under the Limin system (migration into Xinjiang from China proper), counties were established earlier East of Tianshan Mountains. However, in the North Tianshan mountains, the change from Limin associate magistrate to Fumin associate magistrate appeared before counties had yet to be established. Under Military Administration, the configuration of officials for Limin mostly followed the pattern of the banner staff as the principal seal-holding official and the Han staff as the assistant. These offices should follow the instructions of Urumqi Banner Commander-in-Chief and the Grand Minister Superintendent of Xinjiang, and were managed indirectly by the Governor of Shaanxi and Gansu. This was a unique pattern. [ABSTRACT FROM AUTHOR]

In the early Qing Dynasty, Ministry of Public Works was overall responsible for river conservancy and the ministry delegated authority to the Director-general of the Grand Canal. By the eighteenth century with ever-increasing population pressure on the economic development of socity, the Qing government was more seriously concerned with matters related to the national economy and the people's livelihood. At that time the Governor General of Liangjiang (Jiangsu, Jiangxi, and Anhui) was given the bureaucratic responsibility and power to administer river conservancy. In the process they realized that their value had improved and promptly made the transition to technocrats. This administrative change revealed the eighteenth-century social environment required talented bureaucrats and technical personnel and that social environment also provided a great stage for the transformation of administrative bureaucracy. Secondly, there were positive aspects of the changed bureaucratic system: the importance of the personal qualities of bureaucrats could not be ignored, and bureaucrats at all levels of government held the administrative lifelines of autocratic imperial authority within this complex bureaucracy at all levels of the state. [ABSTRACT FROM AUTHOR]

In June 2009, the first "Chinese Five-Country Cultural Forum on Nationalities and Native Towns" was held in Yilan County, Heilongjiang Province, China. The author was invited to conduct field research on the history of the border town Ma Datun. Traditionally, scholars have held different opinions on whether the town of Ma Datun was the ancient city of Wodouli. The author analyzes the origins of the "Ma Datun is Wodouli" theory and explains the economic and historical significance of Ma Datun. Based on geographic and historical sources, the author concludes that Ma Datun was not the ancient border city of Wodouli.

In this paper I reconsider young Dai Zhen as outsider of Eighteenth-century China and provide a revisionist account for the dynamics of mid-Qing Confucianism. The first section, "Merchant and Examination", introduces the avenues of social mobility for Huizhou merchants in the system of elementary education and civil service examinations. Dai Zhen was cast as an outsider to this largely exclusive system and appeared to be incapable of succeeding in it. In the second section, "Overcoming Classical Literacy", I describe how Dai Zhen chose to pursue, against overwhelming odds, elites status and knowledge, and how he acquired classical literacy by his own efforts. In the third section, "Engaging Literati Sociability", I describe in detail the politics and sociability of Shi Jing (1693- 1769),who embodied a residual form of Ming Dynasty Donglin Activism. Here I will show how Dai Zhen attempted to take part in the unpredictable dynamics of sociability among members of the national elite. In the forth and final section, "Technical Methodology for Classical Studies",I identify the intellectual proposal that emerged from Dai Zhen's engagement with Shi Jing. The proposal, embodied in this epistolary document, proves to be the key for understanding what had propelled Dai Zhen to this point in 1750 and what he would continue pursue afterwards. [ABSTRACT FROM AUTHOR]

This article is an overview of Russian missions to China. Between 1715 and 1917, there were eighteen Russian Orthodox missionaries dispatched to Beijing; seven of these were accompanied by security officers. On the surface, these officers served as escorts; in fact, they were sent as covert diplomatic agents by the Russian empire. During their stay in Beijing, they collected intelligence in order to provide information that would help determine Russian foreign policy. The first part of the article is a brief history of these missions. The second part of the article describes official duties. The third part describes missionaries backgrounds as well educational achievements. Upon their return to Russia, many served as China experts and held important posts.

This paper will examine the newly released Rehe archives and explore the Qing government's allotment of enormous financial subsidies to the Rehe region for the purposes of enhancing the empire's border defenses in that area. During the Qing dynasty, tax revenue consisted primarily of monies collected from land taxes, and this revenue was an important financial base for the local and central governments. The land in the Rehe region, however, was largely barren and infertile, and thus, land tax revenue was insufficient to support the residing troops and lamas there. Consequently, financing for the area was mostly provided by the Imperial Household Department and the Board of Revenue. After 1771 (the thirty-sixth year of the Qianlong reign), temples in the Rehe region enjoyed increasing budgets for construction and renovation. Prominent examples include the Putuo Zongsheng (Potala) Temple and the Xumi Fushou (Tashi Lhunpo) Temple. Both of these temples were decorated with brilliant golden cupolas and cost over a million taels to erect, and their construction demonstrates that the income of the Imperial Household Department had increased by that time. Especially after the Lianghuai salt case, during which salt merchants had refunded to the government over ten million taels, the Qianlong emperor was able to construct temples in a manner of much greater extravagance than was previously possible. During his reign, the Qianlong emperor visited the Mountain Resort in Rehe forty-nine times. Each time he held religious ceremonies in the temples there, and Mongolian nobility participated in these activities as well. Two important temples in the region, the Putuo Zongsheng Temple and the Xumi Fushou Temple, were replicas of the two most significant centers for Tibetan Buddhism at the time, the former imitating the Potala Palace of the Dalai Lama, the latter the Tashi Lhunpo Monastery of the Panchen Lama. The Putuo Zongsheng Temple and the Xumi Fushou Temple reproduced the significance and function of the original edifices they imitated, subtly shifting the religious center of the Mongolian peoples from Tibet to Rehe. The Qianlong emperor built the Puning Temple for his birthday religious services, the Pule Temple for his esoteric practices, and the Yongyou Temple for ritual offerings to his ancestors. He hung pictures of himself and the Seventh Dalai Lama in the Putuo Zongsheng Temple and constructed a glass longevity tower in the Xumi Fushou Temple. All of these examples demonstrate the Qianlong emperor's faithful devotion to Tibetan Buddhism. Seen from a historical perspective, the Qianlong emperor's establishment of Tibetan Buddhist temples in the Rehe region helped to maintain more than a century of peaceful relations with the Mongolian government. When compared with the seven to eight million taels the Ming dynasty spent in wars with the Mongolians every year, it is clear that the Qing dynasty's strategy for rule was both more successful and more cost effective than that of the Ming. [ABSTRACT FROM AUTHOR]

The article discusses land mortgage in Shicang Village, Songyan County, China during the middle and later Qing period of Chinese history. Details are provided about the history of economic activity in China and about the methods used by residents of Shicang Village to discharge mortgages. The effect of social status on land transactions is examined and the relationship between land prices, grain prices, and the mortgage rate is explored. Information is also presented about the decentralization of wealth through land transfer.

Boxer Rebellion Lyric has molded of a series of images of uncommon people, including Boxer Rebellion Lyric 1. Zhang Martial who Li Bo-yuan designed is obviously the representative of the country people from all corners and he defected to Zhu Hong-deng for murder, which does not meet the real living condition of Martial art in the late Qing Dynasty. Li Bo-yuan's design was to highlight special background of Zhang Martial, in order to avoid the description of the embarrassment that a person from the lower class was promoted to be the group leader, which reflects the writers gradation bias. Boxer Rebellion Lyric said that the rural villagers" religion conflict began with the dispute of Zhang martial and it highlighted the legend and the content of violence of Boxer Rebellion Lyric. The beginning of Boxer Rebellion Lyric selected Zhang Martial as the representative of anti-religion, which is just one of hundreds of religion movements, and the image of Zhang Martial reflected many images of martial in the late Qing Dynasty such as Pang San-jie and Fan Bing-zhang. Zhang Martial represented mental and behavioral commonalities gentry rather than group interests. All corners world that Zhang Martial brought was the continuation of the true nature of folk imagination in Boxer Rebellion Lyric and the image of Zhang Martial, for his background, became the bright spot of Boxer Rebellion Lyric [ABSTRACT FROM AUTHOR]