Introduction
Qin was the earliest imperial dynasty in Chinese history. The people of Qin had their roots in the barbarian tribes of Yi from eastern China, but their ancestors later migrated west to Longdong, where they became vassals of the Zhou Dynasty. Elevated to the peerage in Guanzhong, the Qin proceeded to rally the remnants of the Zhou people in western China after the Zhou capital was moved east following devastating nomadic raids, and eventually established hegemony over the western Rong nomadic peoples. Through this process of migration and expansion, the Qin began assimilating different tribes and cultures from a very early stage; as a result, neither the Qin nobility nor the general populace can be said to stem from a single uniform ethnic group. In early years, Qin was heavily influenced by Zhou culture, but later incorporated elements of Rong nomadic culture during the late Spring and Autumn Period to develop the characteristic Qin systems and civilization, the influence of which can be felt to this day.
Initially, the political status of Qin was quite lowly: Qin Feizi (r. ?-858 B.C.E.), the founder of the Qin state, was a mere vassal of the Zhou Court, and his great-grandson Qin Zhong (r. 844-822 B.C.E.) only held the minor court rank of daifu. However, the fortunes of Qin rose as those of the Zhou Dynasty waned. Duke Xiang of Qin (r. 777-766 B.C.E.) was inducted into the ranks of Zhou nobility, and Duke Mu of Qin (r. 659-621 B.C.E.) later became one of the Five Hegemons of the Spring and Autumn Period. During the Warring States Period, Lord Huiwen of Qin (r. 338-311 B.C.E.) assumed the title of King, and enacted a policy of vertical and horizontal alliances to conquer the remaining six states, which ultimately culminated in the emergence of the First Emperor, Qin Shihuangdi (r. 247-220 B.C.E.). The rise in political status closely reflected the expanding power and influence wielded by the Qin state.
During the Western Zhou Period, the Qin bred horses for the Zhou Kings. Between the Western Zhou and Eastern Zhou periods, the Qin migrated into Guanzhong and became skilled in agriculture and warfare. Duke Xiao of Qin (r. 361-338 B.C.E.) employed the Legalist statesman Shang Yang as prime minister during his reign, and greatly expanded agricultural land and activity. King Huiwen of Qin then proceeded to annex the lands of Shang Jun to the north, Hanzhong in the south, Ba and Shu in the west, and the rich fields of other states to the east. This led to a flourishing of the arms industry, thus providing a strong agricultural and military basis for the expansion of the Qin Empire.
Qin inherited the systems and customs of Zhou, and rose to prominence during the Spring and Autumn Period. A decline was witnessed between the Spring and Autumn and Warring States Periods, but Qin managed to revive under the reforms of Shang Yang. These crucial reforms resulted in the abolishment of the Qin aristocracy, the broad recruitment of sages and intellectuals from other states to the Qin Court, and the establishment of a military reward system and a civil punishment system. Moreover, Shang Yang replaced the feudal fiefdoms with commanderies and counties, and designed a centralized bureaucracy that extended from the three chancellors and nine ministers in the central government to the chief administrators, military commanders, and imperial inspectors of the commanderies and counties. A household registration system was also established to record the names and identities of all the common people. Together, these changes created the basis for a strong centralized government that would be essential for the rise of empire.
The eastward expansion process of Qin can best be described as "Nine Capitals and Eight Migrations". From a small fiefdom around Xiquanqiu, the Qin migrated through Long to Shaanxi, where they expelled the nomadic Rong tribes and gradually took over the former lands of Zhou. During the Spring and Autumn Period, the Qin based their capital at Yongcheng, but subsequently relocated it to Xianyang during the Warring States Period, in order to better guard the rich Guanzhong area. Eventually, Qin unified the other six eastern states to establish the Qin Empire. This process of gradual annexation and expansion is clearly documented by the numerous artifacts and archaeological sites excavated in the Li, Qingshui, and Gangu Counties of Gansu province, as well as Baoji, Pingyang, Fengxiang, Jingyang, Lintong, and Xianyang in Shaanxi Province.
The religious and cultural system of Qin developed in concert with the ethnic integration and territorial expansion of the Qin state. Since the days when Duke Xiang of Qin built the Western Altar and Duke Wen of Qin (r. 765-716 B.C.E.) made the Fu Altar, the Qin had established numerous temples and altars in the west for the worship of the Five Emperors. During the Warring States Period, King Huiwen of Qin led prayers to Mount Hua, and King Zhaoxiang of Qin (r. 306-251 B.C.E.) made sacrifices to the Heavenly Emperor. Qin Shihuangdi toured the east to perform his fengshan ceremony, where he worshipped the Eight Gods of Heaven, Earth, War, Ying, Yang, the Sun, the Moon, and the Four Seasons, while also dispatching emissaries to seek out immortals in the eastern seas. Generally, these state religious activities primarily served to extend and consolidate control over the daily life and philosophical thought of the Qin Empire.
Although the Qin Dynasty fell after just two emperors, it left an extraordinarily rich historical legacy that comprised the fruits of innovation of more than 500 years, beginning from the founding of the Qin State. Of the bureaucracies, commanderies, peerages, religions, writing systems, weights and measures, and legal systems of later dynasties, there are indeed few that do not bear the mark of systems and standards established by the Qin. The history, culture, and systems of the Qin form the basis of modern Chinese civilization. It has been said that to see the future, one must look to the past, and this also represents the original intent for this special exhibition.