Qin dynasty, circa 210 BC.
|Religion|| Chinese folk religion|
|•||221 BC – 210 BC||Qin Shi Huang|
|•||210 BC – 207 BC||Qin Er Shi|
|•||221 BC – 208 BC||Li Si|
|•||208 BC – 207 BC||Zhao Gao|
|•||Unification of China||221 BC|
|•||Death of Qin Shi Huang||210 BC|
|•||Surrender to Liu Bang||206 BC|
|•||210 BC est.||20,000,000|
|Currency||Ban liang coins|
"Qin dynasty" in Qin-era seal script (top) and modern (bottom) Chinese characters
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The Qin dynasty (Chinese: 秦朝; pinyin: Qín Cháo; Wade–Giles: Ch'in2 Ch'ao2; IPA: [tɕʰǐn tʂʰɑ̌ʊ̯]) was the first dynasty of Imperial China, lasting from 221 to 206 BC. Named for its heartland of Qin, in modern-day Gansu and Shaanxi, the dynasty was formed after the conquest of six other states by the Qin state, and its founding emperor named Qin Shi Huang, the First Emperor of Qin. The strength of the Qin state was greatly increased by the Legalist reforms of Shang Yang in the fourth century BC, during the Warring States period. In the mid and late third century BC, the Qin accomplished a series of swift conquests, first ending the powerless Zhou dynasty, and eventually conquering the other six of the Seven Warring States to gain control over the whole of China.
During its reign over China, the Qin sought to create an imperial state unified by highly structured political power and a stable economy able to support a large military. The Qin central government sought to minimize the role of aristocrats and landowners and have direct administrative control over the peasantry, who comprised the overwhelming majority of the population, and control over whom would grant the Qin access to a large labor force. This allowed for the construction of ambitious projects, such as a wall on the northern border, now known as the Great Wall of China. For years, local rulers built walls along China' northern border to protect their villages from invaders, but Emperor Shi Huangdi decided to connect them. Three hundred thousand peasants and convicts were forced to work on this 1,400 mile wall.
The Qin dynasty introduced several reforms: currency, weights and measures were standardized, and a uniform system of writing was established. An attempt to restrict criticism and purge all traces of old dynasties led to the supposed burning of books and burying of scholars later espoused by Confucians. The Qin's military was also revolutionary in that it used the most recently developed weaponry, transportation, and tactics, though the government was heavy-handed and bureaucratic.
Despite its military strength, the Qin dynasty did not last long. When the first emperor died in 210 BC, a different son was placed on the throne by two of the previous emperor's advisers, in an attempt to influence and control the administration of the entire dynasty through him. The advisors squabbled among themselves, however, resulting in both their deaths and that of the second Qin emperor. Popular revolt broke out a few years later, and the weakened empire soon fell to a Chu lieutenant, who went on to found the Han dynasty. Despite its rapid end, the Qin dynasty influenced future Chinese empires, particularly the Han, and the European name for China is thought to be derived from it.
Origins and early development
In the 9th century BC, Feizi, a descendant of the ancient political advisor Gao Yao, was granted rule over Qin City. The modern city of Tianshui stands where this city once was. During the rule of King Xiao of Zhou, the eighth king of the Zhou dynasty, this area became known as the state of Qin. In 897 BC, under the regency of Gonghe, the area became a dependency allotted for the purpose of raising and breeding horses. One of Feizi's descendants, Duke Zhuang, became favoured by King Ping of Zhou, the thirteenth king in that line. As a reward, Zhuang's son, Duke Xiang, was sent eastward as the leader of a war expedition, during which he formally established the Qin.
The state of Qin first sent a military expedition into central China in 672 BC, though it did not engage in any serious incursions due to the threat from neighbouring tribesmen. By the dawn of the fourth century BC, however, the neighbouring tribes had all been either subdued or conquered, and the stage was set for the rise of Qin expansionism.
Growth of power
Lord Shang Yang, a Qin statesman of the Warring States period, advocated a philosophy of Legalism, introducing a number of militarily advantageous reforms from 361 BC until his death in 338 BC. Yang also helped construct the Qin capital, commencing in the mid-fourth century BC Xianyang. The resulting city greatly resembled the capitals of other Warring States.
Notably, Qin Legalism encouraged practical and ruthless warfare. During the Spring and Autumn period, the prevalent philosophy had dictated war as a gentleman's activity; military commanders were instructed to respect what they perceived to be Heaven's laws in battle. For example, when Duke Xiang of Song was at war with the state of Chu during the Warring States period, he declined an opportunity to attack the enemy force, commanded by Zhu, while they were crossing a river. After allowing them to cross and marshal their forces, he was decisively defeated in the ensuing battle. When his advisors later admonished him for such excessive courtesy to the enemy, he retorted, "The sage does not crush the feeble, nor give the order for attack until the enemy have formed their ranks."
The Qin disregarded this military tradition, taking advantage of their enemy's weaknesses. A nobleman in the state of Wei accused the Qin state of being "avaricious, perverse, eager for profit, and without sincerity. It knows nothing about etiquette, proper relationships, and virtuous conduct, and if there be an opportunity for material gain, it will disregard its relatives as if they were animals." It was this Legalist thought combined with strong leadership from long-lived rulers, openness to employ talented men from other states, and little internal opposition that gave the Qin such a strong political base.
Another advantage of the Qin was that they had a large, efficient army and capable generals. They utilised the newest developments in weaponry and transportation as well, which many of their enemies lacked. These latter developments allowed greater mobility over several different terrain types which were most common in many regions of China. Thus, in both ideology and practice, the Qin were militarily superior.
Finally, the Qin empire had a geographical advantage due to its fertility and strategic position, protected by mountains that made the state a natural stronghold. Its expanded agricultural output helped sustain Qin's large army with food and natural resources; the Wei River canal built in 246 BC was particularly significant in this respect.
Conquest of the Warring States
During the Warring States period preceding the Qin dynasty, the major states vying for dominance were Yan, Zhao, Qi, Chu, Han, Wei and Qin. The rulers of these states styled themselves as kings, rather than using the titles of lower nobility they had previously held. However, none elevated himself to believe that he had the "Mandate of Heaven," as the Zhou kings had claimed, nor that he had the right to offer sacrifices—they left this to the Zhou rulers.
Before their conquest in the fourth and third centuries BC, the Qin suffered several setbacks. Shang Yang was executed in 338 BC by King Huiwen due to a personal grudge harboured from his youth. There was also internal strife over the Qin succession in 307 BC, which decentralised Qin authority somewhat. Qin was defeated by an alliance of the other states in 295 BC, and shortly after suffered another defeat by the state of Zhao, because the majority of their army was then defending against the Qi. The aggressive statesman Fan Sui (范雎), however, soon came to power as prime minister even as the problem of the succession was resolved, and he began an expansionist policy that had originated in Jin and Qi, which prompted the Qin to attempt to conquer the other states.
The Qin were swift in their assault on the other states. They first attacked the Han, directly east, and took the city of Xinzheng in 230 BC. They then struck northward; the state of Zhao surrendered in 228 BC, and the northernmost state of Yan followed, falling in 226 BC. Next, Qin armies launched assaults to the east, and later the south as well; they took the Wei city of Daliang (now called Kaifeng) in 225 BC and forced the Chu to surrender by 223 BC. Lastly, they deposed the Zhou dynasty's remnants in Luoyang and conquered the Qi, taking the city of Linzi in 221 BC.
When the conquests were complete in 221 BC, King Zheng – who had first assumed the throne of the Qin state at age 9 – became the effective ruler of China. He solidified his position as sole ruler with the abdication of his prime minister, Lü Buwei. He then combined the titles of the earlier Three Sovereigns and Five Emperors into his new name: Shi Huangdi (始皇帝) or "First Emperor". The newly declared emperor ordered all weapons not in the possession of the Qin to be confiscated and melted down. The resulting metal was sufficient to build twelve large ornamental statues at the Qin's newly declared capital, Xianyang.
In 214 BC, Qin Shi Huang secured his boundaries to the north with a fraction (100,000 men) of his large army, and sent the majority (500,000 men) of his army south to conquer the territory of the southern tribes. Prior to the events leading to Qin dominance over China, they had gained possession of much of Sichuan to the southwest. The Qin army was unfamiliar with the jungle terrain, and it was defeated by the southern tribes' guerrilla warfare tactics with over 100,000 men lost. However, in the defeat Qin was successful in building a canal to the south, which they used heavily for supplying and reinforcing their troops during their second attack to the south. Building on these gains, the Qin armies conquered the coastal lands surrounding Guangzhou, and took the provinces of Fuzhou and Guilin. They struck as far south as Hanoi. After these victories in the south, Qin Shi Huang moved over 100,000 prisoners and exiles to colonize the newly conquered area. In terms of extending the boundaries of his empire, the First Emperor was extremely successful in the south.
Campaigns against the Xiongnu
However, while the empire at times was extended to the north, the Qin could rarely hold on to the land for long. The tribes of these locations, collectively called the Hu by the Qin, were free from Chinese rule during the majority of the dynasty. Prohibited from trading with Qin dynasty peasants, the Xiongnu tribe living in the Ordos region in northwest China often raided them instead, prompting the Qin to retaliate. After a military campaign led by General Meng Tian, the region was conquered in 215 BC and agriculture was established; the peasants, however, were discontented and later revolted. The succeeding Han dynasty also expanded into the Ordos due to overpopulation, but depleted their resources in the process. Owen Lattimore said of both dynasties' attempts to conquer the Ordos, "conquest and expansion were illusory. There was no kind of success that did not create its own reaction." Indeed, this was true of the dynasty's borders in multiple directions; modern Xinjiang, Tibet, Manchuria, Inner Mongolia, and regions to the southeast were foreign to the Qin, and even areas over which they had military control were culturally distinct.
Fall from power
Three assassination attempts were made on Qin Shi Huang's life, leading him to become paranoid and obsessed with immortality. He died in 210 BC, while on a trip to the far eastern reaches of his empire in an attempt to procure an elixir of immortality from Taoist magicians, who claimed the elixir was stuck on an island guarded by a sea monster. The chief eunuch, Zhao Gao, and the prime minister, Li Si, hid the news of his death upon their return until they were able to alter his will to place on the throne the dead emperor's most pliable son, Huhai, who took the name of Qin Er Shi. They believed that they would be able to manipulate him to their own ends, and thus effectively control the empire. Qin Er Shi was, indeed, inept and pliable. He executed many ministers and imperial princes, continued massive building projects (one of his most extravagant projects was lacquering the city walls), enlarged the army, increased taxes, and arrested messengers who brought him bad news. As a result, men from all over China revolted, attacking officials, raising armies, and declaring themselves kings of seized territories.
During this time, Li Si and Zhao Gao fell out, and Li Si was executed. Zhao Gao decided to force Qin Er Shi to commit suicide due to Qin Er Shi's incompetence. Upon this, Ziying, a nephew of Qin Er Shi, ascended the throne, and immediately executed Zhao Gao. Ziying, seeing that increasing unrest was growing among the people and that many local officials had declared themselves kings, attempted to cling to his throne by declaring himself one king among all the others. He was undermined by his ineptitude, however, and popular revolt broke out in 209 BC. When Chu rebels under the lieutenant Liu Bang attacked, a state in such turmoil could not hold for long. Ziying was defeated near the Wei River in 207 BC and surrendered shortly after; he was executed by the Chu leader Xiang Yu. The Qin capital was destroyed the next year, and this is considered by historians to be the end of the Qin empire. Liu Bang then betrayed and defeated Xiang Yu, declaring himself Emperor Gaozu of the new Han dynasty on 28 February 202 BC. Despite the short duration of the Qin dynasty, it was very influential on the structure of future dynasties.
Culture and society
The aristocracy of the Qin were largely similar in their culture and daily life. Regional variations in culture were considered a symbol of the lower classes. This stemmed from the Zhou and was seized upon by the Qin, as such variations were seen as contrary to the unification that the government strove to achieve.
Commoners and rural villagers, who made up over 90% of the population, very rarely left the villages or farmsteads where they were born. Common forms of employment differed by region, though farming was almost universally common. Professions were hereditary; a father's employment was passed to his eldest son after he died. The Lüshi Chunqiu gave examples of how, when commoners are obsessed with material wealth, instead of the idealism of a man who "makes things serve him", they were "reduced to the service of things".
Peasants were rarely figured in literature during the Qin dynasty and afterwards; scholars and others of more elite status preferred the excitement of cities and the lure of politics. One notable exception to this was Shen Nong, the so-called "Divine Father", who taught that households should grow their own food. "If in one's prime he does not plow, someone in the world will grow hungry. If in one's prime she does not weave, someone in the world will be cold." The Qin encouraged this; a ritual was performed once every few years that consisted of important government officials taking turns with the plow on a special field, to create a simulation of government interest and activity within agriculture.
Warring States-era architecture had several definitive aspects. City walls, used for defense, were made longer, and indeed several secondary walls were also sometimes built to separate the different districts. Versatility in federal structures was emphasized, to create a sense of authority and absolute power. Architectural elements such as high towers, pillar gates, terraces, and high buildings amply conveyed this.
Philosophy and literature
The written language of the Qin was logographic, as that of the Zhou had been. As one of his most influential achievements in life, prime minister Li Si standardized the writing system to be of uniform size and shape across the whole country. This would have a unification effect on the Chinese culture for thousands of years. He is also credited with creating the "lesser-seal" (Chinese: 小篆, Pinyin: xiǎozhuàn) style of calligraphy, which serves as a basis for modern Chinese and is still used in cards, posters, and advertising.
During the Warring States period, the Hundred Schools of Thought comprised many different philosophies proposed by Chinese scholars. In 221 BC, however, the First Emperor conquered all of the states and governed with a single philosophy, Legalism. At least one school of thought, Mohism, was eradicated, though the reason is not known. Despite the Qin's state ideology and Mohism being similar in certain regards, it is possible that Mohists were sought and killed by the state's armies due to paramilitary activities.
Confucius's school of thought, called Confucianism, was also influential during the Warring States period, as well as throughout much of the later Zhou dynasty and early imperial periods. This school of thought had a so-called Confucian canon of literature, known as the "six classics": the Odes, Documents, Ritual, Music, Spring and Autumn Annals, and Changes, which embodied Chinese literature at the time.
During the Qin dynasty, Confucianism—along with all other non-Legalist philosophies—was suppressed by the First Emperor; early Han dynasty emperors did the same. Legalism denounced the feudal system and encouraged severe punishments, particularly when the emperor was disobeyed. Individuals' rights were devalued when they conflicted with the government's or the ruler's wishes, and merchants and scholars were considered unproductive, fit for elimination. One of the more drastic measures employed to accomplish the eradication of the old schools of thought was the infamous burning of books and burying of scholars incident, which contributed to the Qin dynasty's dismal reputation among later scholars. The First Emperor, in an attempt to consolidate power, ordered the burning of all books advocating viewpoints that challenged Legalism or the state. This decree was passed in 213 BC, and also stipulated that all scholars who refused to submit their books to be burned would be executed by premature burial. Only texts considered productive by the Legalists were preserved, most those that discussed pragmatic subjects, such as agriculture, divination, and medicine.
However, controversy remains about the "burning of books and burying of scholars". Nowadays, many Sinologists argue that the "burying of scholars", as recorded in Grand Historian, is not literally true, as the term probably meant simply "put to death."
Government and military
The Qin government was highly bureaucratic, and was administered by a hierarchy of officials, all serving the First Emperor. The Qin put into practice the teachings of Han Feizi, allowing the First Emperor to control all of his territories, including those recently conquered. All aspects of life were standardized, from measurements and language to more practical details, such as the length of chariot axles.
Zheng and his advisers also introduced new laws and practices that ended feudalism in China, replacing it with a centralized, bureaucratic government. Under this system, both the military and government thrived, as talented individuals could be more easily identified in the transformed society. Later Chinese dynasties emulated the Qin government for its efficiency, despite its being condemned by Confucian philosophy. There were incidences of abuse, however, with one example having been recorded in the "Records of Officialdom". A commander named Hu ordered his men to attack peasants in an attempt to increase the number of "bandits" he had killed; his superiors, likely eager to inflate their records as well, allowed this.
Qin Shi Huang also improved the strong military, despite the fact that it had already undergone extensive reforms. The military used the most advanced weaponry of the time. The invention of the sword during the Warring States period was a great advance. It was first used mostly in bronze form, but by the third century BC, the Qin were using stronger iron swords. The demand for this metal resulted in improved bellows. The crossbow had been introduced in the fifth century BC and was more powerful and accurate than the composite bows used earlier. It could also be rendered ineffective by removing two pins, which prevented enemies from capturing a working crossbow.
The Qin also used improved methods of transportation and tactics. The state of Zhao had first replaced chariots with cavalry in 307 BC, but the change was swiftly adopted by the other states because cavalry had greater mobility over the terrain of China.
The First Emperor developed plans to fortify his northern border, to protect against nomadic invasions. The result was the initial construction of what later became the Great Wall of China, which was built by joining and strengthening the walls made by the feudal lords, which would be expanded and rebuilt multiple times by later dynasties, also in response to threats from the north. Another project built during Qin Shi Huang's rule was the Terracotta army, intended to protect the emperor after his death. The Terracotta army was inconspicuous due to its underground location, and was not discovered until 1974.
The dominant religious belief in China during the reign of the Qin, and, in fact, during much of early imperial China, was focused on the shen (roughly translating to "spirits"), yin ("shadows"), and the realm they were said to live in. The Chinese offered animal sacrifices in an attempt to contact this other world, which they believed to be parallel to the earthly one. The dead were said to simply have moved from one world to the other. The rituals mentioned, as well as others, served two purposes: to ensure that the dead journeyed and stayed in the other realm, and to receive blessings from the spirit realm.
Religious practices were usually held in local shrines and sacred areas, which contained sacrificial altars. During a sacrifice or other ritual, the senses of all participants and witnesses would be dulled and blurred with smoke, incense, and music. The lead sacrificer would fast and meditate before a sacrifice to further blur his senses and increase the likelihood of perceiving otherworldly phenomena. Other participants were similarly prepared, though not as rigorously.
Such blurring of the senses was also a factor in the practice of spirit intermediaries, or mediumship. Practitioners of the art would fall into trances or dance to perform supernatural tasks. These people would often rise to power as a result of their art—Luan Da, a Han dynasty medium, was granted rule over 2,000 households. Noted Han historian Sima Qian was scornful of such practices, dismissing them as foolish trickery.
Divination—to predict and/or influence the future—was yet another form of religious practice. An ancient practice that was common during the Qin dynasty was cracking bones or turtle shells to gain knowledge of the future. The forms of divination which sprang up during early imperial China were diverse, though observing natural phenomena was a common method. Comets, eclipses, and droughts were considered omens of things to come.
Etymology of China
The name 'Qin' (pronounced as 'Chin') is believed to be the etymological ancestor of the modern-day European name of the country, China. The word probably made its way into the Indo-Aryan languages first as 'Cina' or 'Sina' and then into Greek and Latin as 'Sinai' or 'Thinai'. It was then transliterated into English and French as 'China' and 'Chine'. This etymology is dismissed by some scholars, who suggest that 'Sina' in Sanskrit evolved much earlier before the Qin dynasty. 'Jin' (pronounced as 'Zhin'), a state controlled by the Zhou dynasty in seventh century BC, is another possible origin. Others argued for the state of Jing (荆, another name for Chu), as well other polities in the early period as the source of the name.
Sovereigns of Qin dynasty
Note: King Zhaoxiang of Qin (秦昭襄王) had already been ruling Qin for 51 years when Qin annihilated the Zhou dynasty; however the other six warring states were still independent regimes. Some Chinese historiographers thus used the next year (the 52nd year of King Zhaoxiang of Qin) as the official succession from the Zhou dynasty.
Qin Shi Huang was the first Chinese sovereign to proclaim himself "Emperor", after unifying China in 221 BC. That year is therefore generally taken by Western historians to be the start of the "Qin dynasty" which lasted for fifteen years until 206 when it was cut short by civil wars.
|Posthumous names / title||Chinese family names and given names||Period of Reigns|
|Convention: "Qin" + posthumous name|
|Zhaoxiang (昭襄 Zhāoxiāng)||Ying Ze (嬴則 yíng zé) or Ying Ji (嬴稷 yíng jì)||306 BC – 250 BC|
|Xiaowen (孝文 Xiàowén)||Ying Zhu (嬴柱 yíng zhù)||250 BC|
|Zhuangxiang (莊襄 Zhuāngxiāng)||Ying Zichu (嬴子楚 yíng zǐ chǔ)||249 BC – 247 BC|
|Qin dynasty (221 BC – 206 BC)|
|Shi Huangdi (始皇帝 Shǐ Huángdì)||Ying Zheng (嬴政 yíng zhèng)||246 BC – 210 BC|
|Er Shi Huangdi (二世皇帝 Èr Shì Huángdì)||Ying Huhai (嬴胡亥 yíng hú hài)||210 BC – 207 BC|
| Ziying was often referred using personal name or
Ziying, King of Qin (秦王子嬰 qín wáng zi yīng)
|Did not exist||Ying Ziying (嬴子嬰 yíng zi yīng)||206 BC|
Emperors' family tree
- Not to be confused with any Duke of the Song dynasty of a later period.
- This was due to the large workforce available as a result of their landowning policies (implemented by Shang Yang), described in the culture and society section.
- This was the heart of the Guanzhong region, as opposed to the region of the Yangtze River drainage basin, known as Guandong. The warlike nature of the Qin in Guanzhong evolved into a Han dynasty adage: "Guanzhong produces generals, while Guandong produces ministers." (Lewis 2007, p. 17)
- As the modern Chinese habit is to include dynasty names as a surname, this became Qin Shi Huangdi. Later, this was abridged to Qin Shi Huang, because it is uncommon for Chinese names to have four characters.
- Formerly known as Canton.
- This was largely caused by regional differences which survived despite the Qin's attempt to impose uniformity.
- The first emperor of the Qin had boasted that the dynasty would last 10,000 generations; it lasted only about 15 years. (Morton 1995, p. 49)
- Meaning "High Progenitor".
- A text named for its sponsor Lü Buwei; the prime minister of the Qin directly preceding the conquest of the other states.
- The term "Confucian" is rather ill-defined in this context—many self-dubbed Confucians in fact rejected tenets of what was known as "the Way of Confucius," and were disorganized, unlike the later Confucians of the Song and Yuan dynasties.
- Mystics from the state of Qi, however, saw sacrifices differently—as a way to become immortal.
- Tanner 2010, p. 85-89
- Beck, B, Black L, Krager, S; et al. (2003). Ancient World History-Patterns of Interaction. Evanston, IL: Mc Dougal Little. p. 187. ISBN 0-618-18393-0.
- Lewis 2007, p. 17
- "Chinese surname history: Qin". People's Daily. Retrieved 28 June 2008.
- Lewis 2007, pp. 17–18
- Lewis 2007, p. 88
- Morton 1995, p. 45
- Origins of Statecraft in China
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- Morton 1995, pg. 26
- Time-Life Books 1993, p. 86
- Kinney and Clark 2005, p. 10
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- Morton 1995, p. 25
- Lewis 2007, pp. 38–39
- Lewis 2007, p. 10
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- World and Its Peoples: Eastern and Southern Asia, p. 36
- Morton 1995, p. 47
- Lewis 2007, p. 129
- Breslin 2001, p. 5
- Lewis 2007, p. 5
- Borthwick, p. 10
- Kinney and Hardy 2005, p. 13-15
- Bodde 1986, p. 84
- Morton 1995, pp. 49–50
- Lewis 2007, p. 11
- Lewis 2007, p. 102
- Lewis 2007, p. 15
- Lewis 2007, p. 16
- Lewis 2007, p. 75–78
- World and its Peoples: Eastern and Southern Asia, p. 34
- Bedini 1994, p. 83
- Readings in Classical Chinese Philosophy, p. 61
- Lewis 2007, p. 206
- Borthwick, p. 17
- Borthwick, p. 11
- Bodde 1986, p. 72
- Borthwick 2006, pp. 9–10
- Chen, pp. 180–81
- Borthwick 2006, p. 10
- Morton 1995, p. 27
- "Mausoleum of the First Qin Emperor". UNESCO. Retrieved 3 July 2008.
- Lewis 2007, p. 178
- Lewis 2007, p. 186
- Lewis 2007, p. 180
- Lewis 2007, p. 181
- Keay 2009, p. 98.
- Wade, Geoff (May 2009). "The Polity of Yelang and the Origin of the Name 'China'" (PDF). Sino-Platonic Papers. 188. Retrieved 4 October 2011. "This thesis also helps explain the existence of Cīna in the Indic Laws of Manu and the Mahabharata, likely dating well before Qin Shihuangdi."
- Bodde 1986, p. 20
- World and Its Peoples: Eastern and Southern Asia. Marshall Cavendish. 2007. ISBN 978-0-7614-7631-3.
- Readings in Classical Chinese Philosophy. Edited by Philip J. Ivanhoe and Bryan W. Van Norden. Hackett Publishing. 2005. ISBN 0-87220-780-3.
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