The Lady of Linshui—the goddess of women, childbirth, and childhood—is still venerated in south China, Taiwan, and Southeast Asia. Her story evolved from the life of Chen Jinggu in the eighth century and blossomed in the Ming dynasty (1368–1644) into vernacular short fiction, legends, plays, sutras, and stele inscriptions at temples where she is worshipped. The full-length novel The Lady of Linshui Pacifies Demons narrates Chen Jinggu’s lifelong struggle with and eventual triumph over her spirit double and rival, the White Snake demon. Among accounts of goddesses in late imperial China, this work is unique in its focus on the physical aspects of womanhood, especially the dangers of childbirth, and in its dramatization of the contradictory nature of Chinese divinities. This unabridged, annotated translation provides insights into late imperial Chinese religion, the lives of women, and the structure of families and local society.

In 221 BC, the First Emperor of Qin unified the lands that would become the heart of a Chinese empire. Though forged by conquest, this vast domain depended for its political survival on a fundamental reshaping of Chinese culture. With this informative book, we are present at the creation of an ancient imperial order whose major features would endure for two millennia. The Qin and Han constitute the "classical period" of Chinese history-a role played by the Greeks and Romans in the West. Mark Edward Lewis highlights the key challenges faced by the court officials and scholars who set about governing an empire of such scale and diversity of peoples. He traces the drastic measures taken to transcend, without eliminating, these regional differences: the invention of the emperor as the divine embodiment of the state; the establishment of a common script for communication and a state-sponsored canon for the propagation of Confucian ideals; the flourishing of the great families, whose domination of local society rested on wealth, landholding, and elaborate kinship structures; the demilitarization of the interior; and the impact of non-Chinese warrior-nomads in setting the boundaries of an emerging Chinese identity. The first of a six-volume series on the history of imperial China, The Early Chinese Empires illuminates many formative events in China's long history of imperialism-events whose residual influence can still be discerned today.

After the collapse of the Han dynasty in the third century CE, China divided along a north-south line. Mark Lewis traces the changes that both underlay and resulted from this split in a period that saw the geographic redefinition of China, more engagement with the outside world, significant changes to family life, developments in the literary and social arenas, and the introduction of new religions.

The Yangzi River valley arose as the rice-producing center of the country. Literature moved beyond the court and capital to depict local culture, and newly emerging social spaces included the garden, temple, salon, and country villa. The growth of self-defined genteel families expanded the notion of the elite, moving it away from the traditional great Han families identified mostly by material wealth. Trailing the rebel movements that toppled the Han, the new faiths of Daoism and Buddhism altered every aspect of life, including the state, kinship structures, and the economy.

By the time China was reunited by the Sui dynasty in 589 ce, the elite had been drawn into the state order, and imperial power had assumed a more transcendent nature. The Chinese were incorporated into a new world system in which they exchanged goods and ideas with states that shared a common Buddhist religion. The centuries between the Han and the Tang thus had a profound and permanent impact on the Chinese world.

In this major new study, Mark Edward Lewis traces how the changing language of honor and shame helped to articulate and justify transformations in Chinese society between the Warring States and the end of the Han dynasty. Through careful examination of a wide variety of texts, he demonstrates how honor-shame discourse justified the actions of diverse and potentially rival groups. Over centuries, the formally recognized political order came to be intertwined with groups articulating alternative models of honor. These groups both participated in the existing order and, through their own visions of what was truly honourable, paved the way for subsequent political structures. Filling a major lacuna in the study of early China, Lewis presents ways in which the early Chinese empires can be fruitfully considered in comparative context and develops a more systematic understanding of the fundamental role of honor/shame in shaping states and societies.

Violence, both physical and nonphysical, is central to any society, but it is a version of the problem that it claims to solve. This Element examines how states in ancient East Asia, from the late Shang through the end of the Han dynasty, wielded violence to create and display authority, and also how their licit violence was entangled in the 'savage' or 'criminal' violence whose suppression justified their power. The East Asian cases are supplemented through citing comparable Western ones. The themes examined include the emergence of the warrior as a human type, the overlap of hunts and combat (and the overlap between treatments of alien species and alien peoples), sacrifice of both alien captives and 'death attendants' from one's own groups, the impact of military specialization and the increased scale of armies, the emergent ideal of self-sacrifice, and the diverse aspects of violence in the regime of law.

The Tang dynasty is often called China's "golden age," a period of commercial, religious, and cultural connections from Korea and Japan to the Persian Gulf, and a time of unsurpassed literary creativity. Mark Lewis captures a dynamic era in which the empire reached its greatest geographical extent under Chinese rule, painting and ceramic arts flourished, women played a major role both as rulers and in the economy, and China produced its finest lyric poets in Wang Wei, Li Bo, and Du Fu. The Chinese engaged in extensive trade on sea and land. Merchants from Inner Asia settled in the capital, while Chinese entrepreneurs set off for the wider world, the beginning of a global diaspora. The emergence of an economically and culturally dominant south that was controlled from a northern capital set a pattern for the rest of Chinese imperial history. Poems celebrated the glories of the capital, meditated on individual loneliness in its midst, and described heroic young men and beautiful women who filled city streets and bars. Despite the romantic aura attached to the Tang, it was not a time of unending peace. In 756, General An Lushan led a revolt that shook the country to its core, weakening the government to such a degree that by the early tenth century, regional warlordism gripped many areas, heralding the decline of the Great Tang.