Chinese nobility in the context of "Han Empire"

The Han dynasty (202 BCE – 220 CE) was a period of Imperial China divided into the Western Han (202 BCE – 9 CE) and Eastern Han (25–220 CE) periods, when the capital cities were located at Chang'an and Luoyang, respectively. It was founded by Emperor Gaozu of Han and briefly interrupted by the regime of Wang Mang (r. 9–23 CE) who usurped the throne from a child Han emperor.

The Han dynasty was an age of great economic, technological, cultural, and social progress in China. Its society was governed by an emperor who shared power with an official bureaucracy and semi-feudal nobility. Its laws, customs, literature, and education were largely guided by the philosophy and ethical system of Confucianism, yet the influence of Legalism and Daoism (from the previous Zhou dynasty) could still be seen. Members of the scholarly-gentry class who aspired to hold public office were required to receive a Confucian-based education. A new synthetic ideology of Han Confucianism was created when the scholar Dong Zhongshu (179–104 BCE) united the Confucian canon allegedly edited by Kongzi, or Confucius (551–479 BCE), with cosmological cycles of yin and yang and the Chinese five elements.

The gentry, or landed gentry in China was the elite who held privileged status through passing the Imperial exams, which made them eligible to hold office. These literati, or scholar-officials, (shenshi 紳士 or jinshen 縉紳), also called 士紳 shishen "scholar gentry" or 鄉紳 xiangshen "local gentry", held a virtual monopoly on office holding, and overlapped with an unofficial elite of the wealthy. The Tang and Song dynasties expanded the civil service exam to replace the nine-rank system which favored hereditary and largely military aristocrats. As a social class they included retired mandarins or their families and descendants. Owning land was often their way of preserving wealth.

After Liu Bang defeated Xiang Yu and proclaimed himself emperor of the Han dynasty, he followed the practice of Xiang Yu and enfeoffed many generals, noblemen, and imperial relatives as kings (Chinese: 王; pinyin: wáng), the same title borne by the sovereigns of the Shang and Zhou dynasties and by the rulers of the Warring States. Each king had his own semi-autonomous kingdom. This was a departure from the policy of the Qin dynasty, which divided China into commanderies governed by non-hereditary governors.

The kings were divided into two groups: yìxìng wáng, literally "kings of different surnames", and tóngxìng wáng, literally "kings of the same surname", i.e., the imperial surname Liu. All of the initial kings were yixing wang, with many tongxing wang being created on former territories of removed yixing wang. The yixing wang represented an obvious threat to the Han empire, and Liu Bang and his successors suppressed them as quickly as was practical: they had disappeared by 157 BC. The tongxing wang were originally left to their own devices but, after the Rebellion of the Seven States in 154 BC, their independence was curtailed. Eventually they lost most of their autonomy. For this reason, the title is also translated as "prince" when referring to later kings of the dynasty, to reflect both their link to the ruling house and the vestigial nature of the former vassal kingdoms.

Ding (Chinese: 鼎; pinyin: dǐng) are prehistoric and ancient Chinese cauldrons standing upon legs with a lid and two fancy facing handles. They are one of the most important shapes used in Chinese ritual bronzes. They were made in two shapes: round vessels with three legs and rectangular ones with four, the latter often called fāng dǐng (Chinese: 方鼎; lit. 'square ding'). They were used for cooking, storage, and ritual offerings to the gods or to ancestors.

The earliest recovered examples are ceramic tripods from the Neolithic Peiligang culture, but they are better known from the Chinese Bronze Age, particularly after the Zhou deemphasized the ritual use of huangjiu alcohol practiced by the Shang kings. Under the Zhou, the ding and the privilege to perform the associated rituals became symbols of authority. The number of permitted ding varied according to one's rank in the Chinese nobility: the Nine Ding of the Zhou kings were a symbol of their rule over all China but were lost by the first emperor, Shi Huangdi in the late 3rd century BCE. Subsequently, imperial authority was represented by the Heirloom Seal of the Realm, carved out of the sacred Heshibi; it was lost at some point during the Five Dynasties after the collapse of the Tang.