My novel, Vhaidra & the DESTINY of Nikodemos, is now available as an eBook, for those of you who prefer electronic versions of books rather than the paper and print versions.
Currently at Amazon it is ranked #3 in Romantic Action & Adventure and #15 in Fantasy Action & Adventure for new releases (released in the last 90 days) as of today! At Barnes & Noble it is ranked #1 in English Drama, #4 in Fantasy Drama English Literature, and #22 in Epic Fantasy in new releases (released in the last 30 days)! Thank you to all of you helped my novel get such great numbers! I am super happy to be listed amongst the top books in these genres, (Othello, Richard III, Harry Potter, etc.)
I'm asking everyone to take a photo of them with my book or reading it for my readers collage, and to give the book a 5 star review if they can. If you cannot for any reason, please reach out to me with your feedback, as feedback is a gift! Here are some of the people who have already sent me photos of them with my novel.
If you would like to know where you can purchase my book, here are the links where it is currently available:
Those of you who know me personally or follow me on social media may know about 2 major and very important things that have happened to me in the last 24 hours.
Yesterday, I, along with 110 others were laid-off by the Boy Scouts of America, a reduction that I am told was about 40% of its staff.
Today, my side-gig became my only gig, as my first novel was published.
Because of the above, I hope I can ask you, my friends, my family, and my followers to purchase my novel, which is now my only source of income.
Vhaidra & the DESTINY of Nikodemos is Available NOW at Amazon! I will provide links below so that you can purchase it at your nearest Amazon online store. It will be available from other bookstores a little later, but depending on the retailer, you may have to ask for it. It is distributed through Ingram, the world's biggest book distribution company.
When you order my book from Amazon, please click on the follow the author button, so you can be updated about my future books and any special deals from me. You will also be alerted when the eBook (later this year) and if an Audiobook version (not this year) comes out, along with my next novels.
Thank you for your patience with my many posts about my novel during the publishing process. Now that my book is available, I am hoping that you are able to purchase my book, and if you love it, give it a 5 star review. If you do not, please email me and let me know what parts you did not like and then donate it to a library or sell it to a used bookstore. Feedback is a very valuable gift and will help me improve my novels that follow after this one.
The Lord Jesus Christ said, "....I will build my church; and the gates of hell shall not prevail against it." (St. Matthew 16:18). What do the gates of hell signify?
The Jews had the custom of gathering under the leadership of their elders, by the city gates, for the discussion of political, legal and social questions. These meetings were the last appeal of all litigation, and here all divine commandments were announced. They were vested with a definite authority among the people. This Jewish custom of meeting at the city gates is mentioned in the Book of Ruth (IV:1,11). A description of an active wife in the Book of Proverbs (31: 23) says that, "Her husband is known in the gates, when he sitteth among the elders of the land." He is invested with the trust of society and takes an active part in important meetings. (Prof. V.V. Bolotoff).
The "gates" of hell" signifies not only the forces of hell, but in general staff of Hell's power. Their most important meeting is dedicated to developing a plan for a general battle with the Church. The Church and Hell are represented as two warring powers. And in this war with Hell, according to Christ's words, the Church will remain invincible.
Hell's war plan with the Church is called the "Mystery of Iniquity" in the Holy Scriptures (2 Thessalonians 2:8). The iniquity has been working for centuries and will have its culmination in the appearance of the Antichrist ( 2 Thessalonians 2:8). The Antichrist can come only as a result of universal Apostasy, that is, the abjuration of the people from God and His paths, when God's grace will withdraw from the people.
"And in the latter times of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up." (Daniel 8:23)
"Even him, whose coming is after the working of Satan with all power and signs and lying wonders...." (2 Thessalonians 2:9)
All of the evil in its fullest strength which human nature can accept and endure will be concentrated in the person of the Antichrist. Thousands of years were required to develop and perfect the kind of human seed that was required to receive the purest most perfect Fruit of the human tree in the person of the Most Blessed Virgin. Comparably, for the appearance of the most depraved fruit, capable of containing within itself all Satanic malice, an entire line of human generations will be demanded in the direction of greatest corruption and defilement of human nature, based upon mad hatred towards Christ and war against His Church. "It can be admitted," says Pro. Belyaeff, "that innate and acquired evil, gradually accumulating in a long line of ancestors of the Antichrist, transmitted with each new generation, will reach such a degree of force in the Antichrist himself, which human nature is capable of containing, revealing and enduring. The evil which lives in mankind, will reach the highest limit of its development in him." (Godlessness And The Antichrist, Vol. 1. p. 193).
Of course, to the degree that evil strengthens in man's will, diabolic activity within man will increase also, as the devil thus receives greater access to man's soul. Inasmuch as the Antichrist's personal evil will and its corruption will reach the limit of its greatest growth, the relationship of the devil to him will reach the limit of maximum nearness, which will be expressed in the devil himself continuously acting in the person of the Antichrist, "God", says St. John of Damascus, "Foreseeing future depravity of his will (the Antichrist's) will allow the devil to inhabit him." ("The Exact Exposition Of The Orthodox Faith", Book IV, Chapter 26) St. Cyril of Jerusalem teaches the same. (Teaching, V. 14). St. Andrew of Kessary says that the Antichrist "will come out of the gloomiest and remotest lands of the earth to which the devil is banished." (Interpretation of the 11th chapter of the Apocalypse, 30th chapter.) Blessed Theodore writes, "Man's enemy, clothed in human nature, God's adversary, the demon, usurping God's Name, will appear in the world before Christ's coming." ("An Exact Exposition Of Divine Dogma", chapter 23, printed in "Christian Readings", 1844, Chapter IV, page 355.) Laktancy, Gezihy of Jerusalem and Blessed Heronim, call the Antichrist the son of Satan.
In agreement with such teachings of the Holy Fathers, the life of the Antichrist cannot admit one moment free from satanic action. It must already appear in the very birth and even in his conception, peculiar and exceptional in its depravity. "From a defiled virgin will actually be born his (the devil's) weapon." says St. Ephrem the Syrian. This is also confirmed by St. John of Damascus. "A man (the Antichrist) will be born from fornication."
The Holy Fathers Iriney ("Against Heresy", Book V, chapter 30), Ippolit (Legends about Christ and the Antichrist), and also Ilariy, Ambrose, Ieronim and Augustus, remark that the Antichrist will be of Jewish ancestry, from the tribe of Dan.
In the Synaksare, stated in the Week of Lent without meat, we read that, "The Antichrist will come and be born, as St. Ippolit of Rome declares, from a depraved wife and self-styled virgin, which is from the Jews, from the tribe of Dan." (Lenten Triod) Such indications in God's Word have several foundations:
In the prophecies of Patriarch Jacob about each of his sons becoming the progenitors of the tribes of Israel, the fate of Dan's ancestors is depicted in such a way that can only be ascribed to the Antichrist. "Dan shall be a serpent on the way, an adder in the path..." (Genesis 49, 17)
In the prophecies of Ierenim: "From Dan himself...(Ierenim VIII,16)
In the prophecies of the Apocalypse, enumerating the remainder of all the tribes of Israel, marked by the Angel for salvation, the tribe of Dan is absolutely excluded. (Revelations VII, 4-8).
According to the teachings of the Holy Fathers, the devil, exalting the Antichrist, will try to vest his coming with all the signs of the coming of the Son of God to earth. (See St. Cyril of Jerusalem, the 150th catechistic word; St. Ephrem the Syrian, the 39th word, in the Russian translation Blessed Theodore, "A Short Exposition of Divine Dogma", Chapter 23, St. Ippolit, "The Legends of Christ and the Antichrist")
Of course, some resemblance of the Antichrist to Christ will only be external and in essence deceitful, for the whole life and all the deeds of the Antichrist will be an incensed and blasphemous revolt against Christ and His Church. This false external resemblance to Christ will appear in the very birth of the Antichrist. Keeping in mind that Christ was born a Virgin, the devil will produce his weapon from a virgin, not from a pure virgin, however, but from one filled with every vice and satanic filth. Then, as the Lord until he was thirty years old remained in obscurity, so the Antichrist, we assume, will, until the age of 30, remain in clandestine solitude and obscurity. As Christ began His saving service with sermons of His Divine teaching and miracles, so will the Antichrist begin his completely destructive service with the delusion of the people with his false teaching and incredibly shameful, deceitful miracles. As it was pleasing for the Lord to reveal Himself to all the people as the Messiah by solemnly entering Jerusalem and into its Temple, so the Antichrist will reveal himself as the false Jewish Messiah, the international monarch, in him solemn ceremonial entrance into Jerusalem and his enthronement in the temple of Jerusalem, which will by that time be restored.
The Lord's entry into Jerusalem, says Archbishop Innokenty of Herson, was "for all Jews a national declaration that Jesus Christ was veritably the Messiah. Indisputable proof of this are His own words, proclaimed before the gates of Jerusalem, saying: "If thou hadst known, even now, at least in this thy day, the things which belong unto thy peace: But now they are hid from thine eyes." (Luke XIX, 42.) "With this day, with the rejection of the Messiah, the fate of the Israelite nation was decided for eternity." (The Last Days on Earth of Jesus Christ")
On the day when the Antichrist shall enter into Jerusalem as the false Messiah, forever and irrevocably the fate of his contemporaries will be decided. Blessed are those who, on the last day given by God for the conclusive self-determination of the people, will see the Antichrist as Satan's servant and the inescapable peril of all mankind which recognized him. Finally, as the Lord revealed Himself to the world and fulfilled His service as a Prophet, as King and as High Priest, so will the Antichrist concentrate all this triple power in his hands and complete his destructive service as the teacher of all mankind, as the monarch of an international monarchy and as the highest primate of all religions, demanding reverence for himself as God.
The entire life and activity of the Antichrist may be examined in three periods:
The FIRST PERIOD of the Antichrist from the day of birth to the moment of his social appearance will pass in clandestine obscurity. St. John of Damascus says that, "Antichrist will be raised secretly." (The Exact Exposition of the Orthodox Faith", Book IV, Chapter 26.)
The SECOND PERIOD of the Antichrist's life will be opened by his thunderous entry on the world stage in the role of a universal teacher or "prophet". It is very possible that he will begin his activity during a world war, when people, enduring all its horrors, will not see any way out of the calamitous dead end. All the concealed levers for the solution will be in the hands of a secret society assisting the Antichrist.
The Antichrist will offer the most successful project for solving the world crisis from the perspective of political and social wisdom, which would establish a uniform political and social order in the whole world. Exhausted from the shock of war, spiritually blinded humanity will not only by unaware that this project is a cowardly trap, enticing it into the most degrading and merciless slavery, but on the contrary, will recognize it as a manifestation of scholarship and genius.
Universal advertisement about the Antichrist as a brilliant thinker, new leader, and savior of mankind, will thunder over all nations in the shortest possible period of time. "Evil spirits dispersed in the universe, will awaken a general, inflated opinion about the Antichrist in man, a general enthusiasm and an irresistible attraction for him." (St. Ephraim the Syrian, 16th word.)
In this period of his activity, the Antichrist will not use any force and will try to win men's trust and affection with his deceitful and hypocritical public mask of virtue. He, according to the expression of Vladimir Soloviev, "will throw a gleaming veil of kindness and truth over the mystery of iniquity." "He will come," said St. Ephrem the Syrian, "in an image which will seduce everyone. He will come as a humble, kind, hater of falsehood (as he will say about himself), rejecting idols, preferring piety and kindness, loving the poor, bearing extremely handsome features, constant, sweet to everyone, respecting especially the Jewish nation because they will be awaiting his coming...He will take sly measures to please everyone, will not accept gifts nor speak in anger, will not show an overcast countenance, but will entice the world with a decorous exterior until he is enthroned." (See previous citation.)
From the great wealth of ascetical experience from our great men of podvig, it is known that when the black devil cannot overcome an ascetic, encountering unswerving opposition from him, a stronger devil comes as an "angel of light" (II Corinthians, XI, 14), attempting to awaken sympathy and trust towards himself in the ascetic, and easily charming him away to destruction. Thus, we can imagine how easily and quickly the bright image of the Antichrist will attract general sympathy towards itself after the filthy devil of Bolshevism.
As a result of such deceit, "the need to invite the Antichrist will arise" within the very temperament of man's spirit. "A beckoning voice will resound in man's society, expressing urgent need for a genius of geniuses, who would raise material development and prosperity to the highest degree and establish affluence on earth". (Bishop Ignatius Brianchaninoff. Vol IV, page 313.)
The hypocrisy of the Antichrist in this period will reach the point that he, even in his relationship to Christians, will not oppose them, but will appear ready to be their benefactor. He will try to imitate Christ in the external, showy side of his life. The majority of Christians, not guided by the spiritual wisdom of the Church, but by worldly wisdom, will not see this deceit, recognizing the Antichrist as Christ who has come to earth a second time. The monks of the Solovetsky monastery pass on the answer given by Righteous Zosima to his disciples when he was asked how the Antichrist could be recognized. Righteous Zosima said, "When you will hear that Christ has appeared on earth, know then that this is the Antichrist." This answer is most precise. "The world or mankind will not recognize the Antichrist, it will recognize him as Christ, it will proclaim him Christ.....
"Being saved" is not a one time event. The theology of "Once saved, always saved" is a lie. We must work out our salvation with fear and trembling daily as Saint Paul says in the Bible. Here is the Orthodox Christian response to the errant question of the confused, asking, "Are you saved?" or "When were you saved?"
Recently on Twitter, a J-W (not to be confused with a J_W :-p) responded to my tweet, "I AM THAT I AM is such a bad translation of YahWeh/JeHovah. I AM THAT AM is so a much more powerful & accurate translation. Meditate on it." and then starting making various claims which could not so easily be reproved in a 140 character tweet. So, as promised, I am blogging on his various errors today.
He tried to proof-text using John 14:28 and Matt 26:39 to say that Jesus Christ, the Ancient of Days, is not and never was God. As a J-W, a new man-created religion of the last 100 years, he wrongly believes Jesus is a man that used many bodies and is St. Michael the Archangel.
The first problem is he is trying to use a verse out of context. So let us read verses around the quoted verses to see what else God the Son is teaching in The Holy Gospel According to Saint John 14:6-27:
Jesus saith to him, "I AM the Way, and the Truth, and the Life; no one cometh to the Father, except by Me. "If ye had known Me, ye would have known My Father also. And from now ye know Him, and have seen Him." Philip saith to Him, "Lord, show us the Father, and sufficeth us." Jesus saith to him, "Am I so long a time with you, and thou hast not known Me, Philip? The one who hath seen Me hath seen the Father; and sayest thou, 'Show us the Father'? "Believest thou not that I AM in the Father, and the Father is in Me? The words which I speak to you I speak not from Myself; but the Father Who abideth in Me, He doeth the works. "Keep on believing Me that I AM in the Father and the Father in Me; otherwise keep on believing Me on account of the works themselves. "Verily, verily, I say to you, the one who believeth in Me, the works which I do shall that one do also; and greater works than these shall he do, because I go to My Father. "And whatsover ye shall ask in My Name, this I will do, that the Father might be glorified in the Son. "If ye should ask anything in My Name, I will do it. "If ye love Me, keep My commandments. "And I will ask the Father, and He shall give you another Paraclete, that He may abide with you forever — "the Spirit of the truth, Whom the world is not able to receive, because it seeth Him not, nor knoweth Him; but ye know Him, for He abideth by you, and shall be in you. "I will not leave you orphans; I am coming to you. "Yet a little while, and the world see Me no longer, but ye see Me; because I live, ye shall live also. "In that day ye shall know that I AM in the Father, and ye in Me, and I in you. "The one who hath My commandments and keepeth them, that one is the one who loveth Me. And the one that loveth Me shall be loved by My Father, and I will love him and will manifest Myself to him. Judas, not the Iscariote, saith to Him, "Lord, then what hath come to pass that Thou art about to manifest Thyself to us, and not to the world?" Jesus answered and said to him, "If anyone love Me, he will keep My word; and My Father will love him, and We will come to him and make an abode with him. The one who loveth Me not keepeth not My words; and the word which ye hear is not Mine but of the Father Who sent Me. I have spoken these things to you, abiding with you; but the Paraclete, the Holy Spirit, Whom the Father will send in My name, that One shall teach you all things, and shall remind you of what I said to you. "Peace I leave to you, My peace I give to you; not as the world giveth, give I to you. Let not your heart continue being troubled, nor being fearful.
Then this chapter ends with the following verse, John 14:31:
"But that the world might know that I love the Father, and even as the Father enjoined Me, thus I do. Arise, let us be going from this place."
Obviously He is not saying that He is not one with the Father in the Chapter of the Holy Bible! In fact, if one does not understand that God the Son is one with God the Father, then he never knew the Son at all, and was never taught by God the Holy Spirit! This is straight from the Bible!
As for Chapter 26 of The Holy Gospel According to Matthew, let us look at what the early undivided Church taught about this:
Saint John of Damascus: "When He said, 'O My Father, if it is possible, let this cup pass from Me; however, not as I will, but as Thou wilt,' is it not clear to all that He said this as a lesson to us to ask help in our trials only from God, and to prefer God's Will to our own, and as a proof that He did actually appropriate to Himself the attributes of our nature, and that He did in truth possess two wills, natural, indeed, and corresponding with His natures but yet in no wise opposed to one another? 'Father' implies that He is of the same essence, but 'if this is possible' does not mean that He was in ignorance (for what is impossible to God?), but serves to teach us to prefer God's Will to our own. For that alone is impossible which is against God's will and permission. 'However, not as I will but as Thou wilt,' for inasmuch as He is God, He is identical with the Father, while inasmuch as He is Man, He manifests the natural will of mankind. For it is this that naturally seeks escape form death."
Thank God for what He teaches us in his Extreme Humility and Charity!
When my daughter was a baby her theme was white furniture and Disney Babies (Especially Baby Mickey and Baby Minnie) bedding, toys, etc. The colors in that theme were pastel, and that was her room's theme when she got her own as well.
As far as Pooh goes, there are so many versions. The Classic Pooh is loved as the original, and the Disney version is good too, although sometimes I think they make the contrast to high. When they make the characters more pastel, I think they look better. And without a doubt, Disney made a mistake by changing Piglet's onesie from green to pink IMO.
The Han Dynasty (simplified Chinese: 汉朝; traditional Chinese: 漢朝; pinyin: Hàn Cháo; Wade-Giles: Han Ch'ao; IPA: [xan tʂʰɑʊ̯]; 206 BCE–220 CE) was the second imperial dynasty of China, preceded by the Qin Dynasty (221–206 BCE) and succeeded by the Three Kingdoms (220–265 CE). It was founded by the peasant rebel leader Liu Bang, known posthumously as Emperor Gaozu of Han. It was briefly interrupted by the Xin Dynasty (9–23 CE) of the former regent Wang Mang. This interregnum separates the Han into two periods: the Western Han (206 BCE–9 CE) and Eastern Han (25–220 CE). Spanning over four centuries, the period of the Han Dynasty is considered a golden age in Chinese history. When Cao Pi, King of Wei, son of Cao Cao, usurped the throne from Emperor Xian, the Han Dynasty ceased to exist.
Shu Han (traditional Chinese: 蜀漢; simplified Chinese: 蜀汉; pinyin: Shǔ Hàn), sometimes known as the Kingdom of Shu (蜀 shǔ) was one of the Three Kingdoms competing for control of China after the fall of the Han Dynasty, based on areas around Sichuan which was then known as Shu. Some historians argue it was the last Han dynasty because Liu Bei was directly related to the Han sovereignty. The other two states were Cao Wei in central and northern China, and Eastern Wu in southern and southeastern China.
The Han Dynasty was an age of economic prosperity, and saw a significant growth of the money economy first established during the Zhou Dynasty (c. 1050–256 BCE). The coinage issued by the central government mint in 119 BCE remained the standard coinage of China until the Tang Dynasty (618–907 CE). To pay for its military campaigns and the settlement of newly conquered frontier territories, the government nationalized the private salt and iron industries in 117 BCE. These government monopolies were repealed during the Eastern Han period, and the lost revenue was recouped through heavily taxing private entrepreneurs. The emperor was at the pinnacle of Han society. He presided over the Han government, but shared power with both the nobility and appointed ministers who came largely from the scholarly gentry class. From the reign of Emperor Wu onward, the Chinese court officially sponsored Confucianism in education and court politics, synthesized with the cosmology of later scholars such as Dong Zhongshu. This policy endured until the fall of the Qing Dynasty in 1911 CE. Science and technology during the Han period saw significant advances, including papermaking, the nautical steering rudder, the use of negative numbers in mathematics, the raised-relief map, the hydraulic-powered armillary sphere for astronomy, and a seismometer employing an inverted pendulum.
The Kingdom of Shu-Han was not simply a nation of war. During times of peace, Shu began many irrigation and road-building projects designed to improve the economy. Many of these public works still exist and are widely used. For example, the Nine-Mile Dam (Zipungpu Water Control Project) is still present near Chengdu in Sichuan province. These works helped improve the economy of Southwest China and can be credited with beginning the history of economic activity in the Sichuan area. It also allowed trade with Southern China, ruled by Eastern Wu.
Here are the Han leaders from Liu Bang to the son of Liu Bei:
Liu Bei (161– 21 June 223), styled Xuándé (玄德), was a general, warlord, and later the founding emperor of Shu Han during the Three Kingdoms era of China. Despite having a later start than his rivals and lacking both the material resources and social status they commanded, Liu overcame his many defeats to carve out his own realm, which at its peak spanned modern day Sichuan, Guizhou, Hunan, part of Hubei and part of Gansu.
Culturally, due to the tremendous popularity of the novel Romance of the Three Kingdoms by Luo Guanzhong, Liu Bei is widely known as the ideal benevolent, humane ruler who cared for his people and selected good advisors for his government. His character was an salutary example of a ruler who adhered to the Confucian set of moral values, such as loyalty and compassion.
Biography: Early life
Born in Zhuo Commandery (涿, present day Zhuozhou, Baoding, Hebei), Liu Bei was a descendant of Liu Zhen, the son of Liu Sheng, a son of Emperor Jing. His grandfather Liu Xiong (劉雄) and father Liu Hong (劉弘) were both employed as local clerks.
Liu Bei grew up in a poor family, having lost his father when he was still a child. To support themselves, Liu and his mother sold shoes and straw-woven mats. At the age of fourteen, Liu Bei, sponsored by a more affluent relative who recognised his potential in leadership, went to study under the tutelage of Lu Zhi (a prominent scholar and, at the time, former Administrator of Jiujiang). He met and befriended Gongsun Zan (a prominent northern warlord in future) there.
The adolescent Liu Bei was said to be unenthusiastic in studying and displayed interest in hunting, music and dressing. Few of words, calm in demeanor, and kind to his friends, Liu Bei was well-liked by his contemporaries. He was said to have long arms and large earlobes[2].
Biography: Yellow Turban Rebellion
In 184, at the outbreak of the Yellow Turban Rebellion, Liu Bei called for the assembly of a volunteer army to help the imperial forces suppress the rebellion. Liu received financial contributions from two wealthy horse merchants and he rallied a group of loyal followers, of whom Guan Yu and Zhang Fei were the most outstanding ones.
Liu Bei led his army to join the provincial army. Together, they scored several victories against the rebels. In recognition of his contributions, Liu was appointed Prefect of Anxi (安喜令), Zhongshan commandery (中山). He resigned after refusing to submit to a corrupt inspector who attempted to ask him for bribes.
Liu traveled south with his followers to join another volunteer army to suppress the Yellow Turbans remnants in Xu Province (徐州, northern Jiangsu). For that achievement, he was appointed Prefect and Captain of Gaotang (高唐令、高唐尉).
Biography: Succeeding Tao Qian
In 192, after the splitting of the coalition against Dong Zhuo, China sank into war and chaos. Overran by rebels, Liu Bei moved north to seek safety with Gongsun Zan, who was at war with Yuan Shao for control of Ji Province (Hebei) and Qing Province (Shandong). Gongsun Zan sent him to help Tian Kai (to fight Yuan Shao) in Shandong. For this, Liu was later appointed Prefect of Pingyuan County (平原)[3].
In 194, Cao Cao launched a campaign against Tao Qian in Xu Province. At the time, there were two opposing alliances — Yuan Shu and Gongsun Zan on one side, Yuan Shao and Cao Cao the other. In face of strong pressure from Cao Cao's invading force, Tao appealed to Tian Kai for help. Tian and Liu led their armies to support Tao.
Cao Cao's subordinate Zhang Miao rebelled and allowed Lü Bu to take over Cao's base in Yan Province (兗州, present day western Shandong), forcing Cao to retreat from Xu Province. Tao Qian asked Liu Bei to station in nearby Xiaopei (小沛, present day Pei County, Jiangsu) and gave him 4000 more troops, in addition to 1000 or so troops and some Wuhuan cavalry already under his command.
Later that year, Tao Qian died. On his deathbed, he resolved to let Liu Bei take charge of Xu Province and entrusted Mi Zhu to carry out the transfer of power. Hesitant initially, Liu Bei refused but eventually accepted on advices from Kong Rong and Chen Deng.
Biography: Conflict with Lü Bu
In 195, Lü Bu was defeated by Cao Cao and sought refuge under Liu Bei. In the next year, Yuan Shu sent his general Ji Ling with a large army to invade Xu Province. Liu Bei led his army to Xuyi and Huaiyin (淮陰, in Guangling, south of Xu Province) to counter. They faced each other for a month without any decisive result.
Zhang Fei, who was left behind by Liu Bei to guard Xiapi (capital of Xu Province at the time), killed Cao Bao (Chancellor of Xiapi when Tao Qian was still in charge of Xu Province) after an intense quarrel. Cao Bao's death caused unrest in the city, providing Lü Bu with an opportunity to seize control of the city and Lü captured the families of Liu Bei and his men during the surprise attack as well.
Liu Bei returned to Xiapi on receiving the news but his army disintegrated by the time he reached there. Liu rallied his remaining men and moved to Guangling where he was defeated by Yuan Shu. Liu then retreated to Haixi (海西), Donghai Commandery (東海). Faced with enemies on both sides and a lack of supplies (Mi Zhu used his personal wealth to support the army), Liu requested for a truce with Lü Bu, who accepted and returned Liu's family as an act of good faith, because he was becoming apprehensive of Yuan Shu. Lü Bu, fearing isolation, obstructed further attempt by Yuan Shu to eliminate Liu Bei. Liu moved his camp to Xiaopei where he rebuilt his army, gathering over ten thousand men. Lü Bu became concerned and attacked Xiaopei. Liu Bei fled to Xuchang, where Cao Cao received him well, gave him some troops, provisions, and official appointment of Governor of Yu Province (豫州牧), stationing in Xiaopei to keep an eye on Lü Bu.
In 198, Lü Bu renewed his alliance with Yuan Shu to stem Cao Cao's growing influence and sent Gao Shun and Zhang Liao to attack Liu Bei. Cao Cao sent Xiahou Dun to support Liu Bei but they were defeated by Gao Shun. Liu Bei had to flee to Cao Cao again. Cao personally led an army to eliminate Lü Bu and scored a tactical victory at the battle of Xiapi.
Biography: Role in the Cao-Yuan conflict
By 199, Cao Cao had Emperor Xian in his control and was issuing orders under the pretense of imperial decrees. Liu Bei joined a conspiracy headed by Dong Cheng, an imperial relative, and some others to remove Cao Cao from power. Moreover, he was anxious to leave Cao's stronghold Xuchang. Hence, on hearing that Yuan Shu had surrendered to, and was on his way, via Xiapi, to join Yuan Shao in the north, Liu asked to lead an army to intercept Yuan Shu. Before his advisers were able to change his mind, Cao Cao consented, commissioned Liu Bei and Zhu Ling with an army to move south. Having his path blocked, Yuan Shu turned back to Shouchun and died there later.
Zhu Ling returned to Xuchang, but Liu Bei stayed behind with the army. Liu seized the opportunity to kill Che Zhou, the Governor of Xu Province who was appointed by Cao Cao after Lü Bu's defeat. Liu took over Xu Province and left Guan Yu behind to guard Xiapi while he stationed himself in Xiaopei.
Yuan Shao, having defeated Gongsun Zan, started moving against Cao Cao and set up camps on the north bank of the Yellow River. Liu Bei sent Sun Qian to Yuan Shao to request to form an alliance against Cao.
In 200, Dong Cheng's plot was discovered. All conspirators and their families were summarily executed.
Having to confront Yuan Shao at Guandu, Cao Cao sent his subordinates Liu Dai and Wang Zhong against Liu Bei. Liu Bei defeated them. Predicting that Yuan Shao would be hesitant to attack Xuchang, Cao Cao turned south, overran Liu Bei's position. Guan Yu surrendered to Cao Cao as he was unsure whether Liu Bei was dead or alive.
Liu Bei fled north to join Yuan Shao, where he was received with respect by Yuan Shao and his son Yuan Tan. Liu participated in the battles along the Yellow River, in which Yuan Shao successively lost two of his best generals Yan Liang and Wen Chou, with the former being slain by Guan Yu.
Liu Pi in Runan rebelled against Cao Cao and Yuan Shao sent Liu Bei to lead an army to help Liu Pi. Liu Bei and Liu Pi attacked Xuchang but were defeated by Cao Ren. Liu Bei returned to the north and urged Yuan Shao to ally with Liu Biao, governor of Jing Province (荆州, present day Hubei and Hunan). Yuan Shao sent him to Runan again to aid the bandit Gong Du. Liu Bei defeated and killed Cao Cao's general Cai Yang there.
Biography: Taking refuge under Liu Biao
In 201, Cao Cao led his army to attack Liu Bei in Runan after having defeated Yuan Shao at the Battle of Guandu. Liu Bei fled to Jing Province to seek refuge under Liu Biao. Liu Biao welcomed Liu Bei personally, treating him as an honored guest. He also gave Liu Bei some troops and asked him to station in Xinye.
Liu Bei stayed in Jing Province for several years. During a meeting with Liu Biao, Liu Bei started weeping and the surprised Liu Biao inquired the reason. Liu Bei answered "In earlier times, I've never left the saddle. My thighs were thin. Now I do not ride anymore, they are fat and flabby. The days and months pass like a stream, and old age will come, but I have achieved nothing. That's why I am sad."
In 202, Cao Cao sent Yu Jin and Xiahou Dun to attack Liu Bei. Liu Bei ambushed and defeated them at the Battle of Bowang.
In 207, Cao Cao planned a campaign to conquer the Wuhuan in the north, but was apprehensive that Liu Biao might attack his base but he was assured by Guo Jia that Liu would not do so for fear of Liu Bei being more powerful than him. Cao Cao agreed and Guo Jia's point was proven later, when Liu Biao refused to attack Xuchang when Liu Bei advised him to do so.
Away from the battlefields in the east and under the capable rule of Liu Biao, Jing Province was prosperous and a popular destination for literati fleeing from the destruction of war. Liu Bei asked Sima Hui, a revered recluse, about scholars. Sima Hui named Zhuge Liang and Pang Tong as exceptional talents who could comprehend important events of their time well. Xu Shu also urged Liu Bei to call on Zhuge Liang.
Liu Bei went to see Zhuge Liang and finally had an audience with him after three visits. Zhuge showed Liu the Longzhong plan, a long-term strategy that outlined how Liu could compete with Cao Cao.
Liu Biao died in 208 and his younger son Liu Cong succeeded him and surrendered to Cao Cao without resisting and without informing Liu Bei. By the time Liu Bei heard news of Liu Cong's surrender, Cao Cao's army had already reached Wancheng (modern Nanyang City). Liu Bei led his troops away and abandoned Fancheng, leading civilians and his followers (including some of Liu Biao's former attendants) on an exodus to the south. By the time they reached Dangyang (当阳), his followers numbered more than one hundred thousand and they moved only 10 li a day. Liu sent Guan Yu ahead to wait for him in Jiangling, where the arsenal was, with Jing Province's fleet.
Afraid that Liu Bei might reach Jiangling before him, Cao Cao led his cavalry on pursuit. In a day and a night, Cao caught up with Liu Bei and captured all his people, army, and baggage at the Battle of Changban. Leaving his family behind, Liu Bei fled with only scores of followers. With Guan Yu's fleet, they crossed the Mian River to Jiangxia (江夏) and the Yangtze to Xiakou (夏口) with Liu Qi, Liu Biao's eldest son, and his men.
Biography: The Battle of Red Cliffs
When Liu Bei was still at Changban, Sun Quan's envoy Lu Su hinted to him that he should ally with Sun Quan against Cao Cao. Zhuge Liang went to meet Sun Quan as Liu Bei's envoy together with Lu Su at Chaisang (柴桑) to discuss the formation the alliance.
Liu Bei and Sun Quan formed their first coalition against the southward expansion of Cao Cao. The two sides clashed at the Red Cliffs (northwest of present day Puqi County, Hubei). Cao Cao boasted 830,000 men, while the alliance at best had 50,000 troops.
Cao Cao's troops who were mostly northerners, were unable to adapt to the southern climate and naval warfare, and that posed a major disadvantage to Cao. Subsequently, a plague broke out that undermined the strength of Cao's army. The fire attack masterminded by Zhou Yu and Huang Gai succeeded against Cao's chain-linked vessels and most of Cao's navy was destroyed in the battle. Majority of Cao's troops were burnt to death or drowned in the river while the survivors who retreated to the riverbank were ambushed and killed by skirmishers. Cao Cao barely escaped after his defeat. He retreated back to the north and left behind Cao Ren and Xu Huang to guard Jiangling and Yue Jin to defend Xiangyang.
Biography: Taking Jing Province
Sun Quan's forces led by Zhou Yu attacked Cao Ren after their resounding victory to wrestle for control of Jiangling. Liu Bei recommended Liu Qi to be the new Inspector of Jing Province (荊州刺史) and led his men to capture the four commanderies south of the Yangtze - Changsha, Lingling (零陵, present day Yongzhou, Hunan), Guiyang and Wuling (武陵). Liu set up his base at Gong'an and continued to strengthen his army. When Liu Qi died, Liu Bei succeeded him as Governor of Jing Province. Sun Quan's younger sister Lady Sun was married to Liu Bei to cement their alliance.
Subsequently, several of Liu Biao's former associates went to serve Liu Bei. Following the death of Zhou Yu in 210 and Liu Bei's growing influence in southern Jing Province, Sun Quan's position in the noth became more untenable. Lu Su succeeded Zhou Yu as the Grand Viceroy of Sun Quan's armies and he moved the headquarters further east from Jiangling to Lukou (陸口), yielding western Jing Province and access to the north to Liu Bei. In diplomatic terms, Sun Quan's side thought that they were "lending" Jing Province to Liu Bei as a temporary base that should be returned to them after Liu found another stronghold. However, Liu Bei did not recognise that "debt". In Romance of the Three Kingdoms, Sun Quan sent envoys several times to ask Liu Bei to return Jing Province but Liu always dismissed those requests with excuses suggested by Zhuge Liang.
Biography: Conquering Yi Province
In 211, Liu Zhang, governor of Yi Province (益州, present day Sichuan and Chongqing), heard that Cao Cao planned to attack Zhang Lu in Hanzhong. As Hanzhong was a strategic location and the "gateway" for attacks into Yi Province, Liu Zhang sent Fa Zheng to form an alliance with Liu Bei after persuasion from Zhang Song. Liu Zhang invited Liu Bei to join him in Yi Province to capture Hanzhong before Cao Cao did.
Liu Bei led an expedition force into Sichuan after leaving behind Zhuge Liang, Guan Yu, Zhang Fei and Zhao Yun to guard Jing Province. Liu Zhang received Liu Bei warmly and provided him with more troops under his command as well as provisions and equipment. Liu Bei headed to Jiameng Pass (葭萌, southwest of present day Guangyuan, Sichuan) at the border between Liu Zhang and Zhang Lu's territories.
In 212, Pang Tong outlined three plans for Liu Bei to choose from. The first was to advance swiftly to seize Chengdu from Liu Zhang with a special task force. The second was to take command of Liu Zhang's armies in the north and then move to capture Chengdu. The third one was to return to Baidicheng to await further action. Liu chose the second option. Liu Bei lied to Liu Zhang that he needed more troops to divert Cao Cao's attention away from the east (where Sun Quan was under attack), and requested for another 10,000 soldiers and additional provisions to aid in the defense of Jing Province. Liu Zhang gave him only 4000 troops and half of the others he asked for.
Zhang Su (張肅), Zhang Song's elder brother, discovered his brother's secret communications with Liu Bei and reported the issue to Liu Zhang. Liu Zhang was furious when he heard that Zhang Song had been plotting to help Liu Bei conquer him and he had Zhang executed. Liu Zhang also issued orders for all the generals guarding the passes to Chengdu not to let any word of this matter reach Liu Bei. In retaliation, Liu Bei summoned Yang Huai and Gao Pei, Liu Zhang's generals guarding Boshui Pass, and killed them on charges of disrespect towards him. Liu Bei captured the pass and advanced to attack Fucheng (涪城).
In the spring of 213, Liu Zhang sent Liu Gui, Leng Bao, Zhang Ren, Deng Xian, Wu Yi and other generals to attack Liu Bei. They were defeated and retreated to Mianzhu (綿竹). Wu Yi surrendered so Liu Zhang sent Li Yan and Fei Guan to take over command of Mianzhu. They surrendered as well and the remnant force under command of Liu Zhang's son Liu Xun retreated to defend Luo (雒, northwest of Chengdu). Liu Bei's advisor Pang Tong was killed by a stray arrow in the battle. In 214, Luo fell and Liu Bei proceeded to besiege Chengdu, where he was joined by Zhuge Liang, Zhang Fei and Zhao Yun who had come from Jing Province to support him.
Liu Zhang continued to hold on. Ma Chao, a warlord from Liang Province (涼州, modern Gansu) who had submitted to Liu Bei, appeared and set his camp north of Chengdu. The people in the city were surprised and shaken. Liu Bei sent Jian Yong to ask for Liu Zhang's surrender, which Liu agreed. Liu Bei allowed Liu Zhang to keep his treasure, conferred on him the seal and tassel of General Who Inspires Awe (奮威將軍) and moved him to Gong'an.
Liu Bei now assumed the role of Governor of Yi Province (益州牧) and set up his new government. Zhuge Liang was promoted to Grand Advisor (軍師) in charge of the Office of the General of the Left, placing Zhuge in control of managing all affairs. Dong He was appointed Household General of the Army (掌軍中郎將) and acting deputy to Zhuge Liang. The rest of Liu Bei's followers, new and old, were entrusted with new responsibilities and promoted to new ranks.
Biography: First Wu-Shu conflict
In 215, Sun Quan sent Zhuge Jin as an emissary to demand for the return of Jing Province, but Liu Bei refused after taking Liang Province. Sun Quan sent Lü Meng and 20,000 men to attack southern Jing Province and capture Changsha and Guiyang. Lu Su advanced to Yiyang (益陽) with 10,000 men (to block Guan Yu) and took over command of the army at Lukou (陸口). Liu Bei went to Gong'an and sent Guan Yu to retake southern Jing Province.
Liu Bei requested for a border treaty with Sun Quan as he became worried when he heard that Cao Cao was planning to attack Hanzhong. Liu asked Sun to create a diversion for Cao Cao by attacking Hefei. In return, Liu gave the three commanderies Jiangxia, Changsha and Guiyang to Sun, setting the new border along the Xiang River.
Biography: Hanzhong Campaign - Battle of Mount Dingjun and Battle of Han River
In 215, Cao Cao defeated Zhang Lu and seized Hanzhong. Sima Yi advised him to take advantage of the victory to attack Yi Province, since it was still unstable under Liu Bei's new government and Liu himself was away in Jing Province. Cao hesitated and left after leaving behind Xiahou Yuan, Zhang He and Xu Huang to defend Hanzhong.
Cao Cao entrusted Zhang He to take charge of operations in the region of Ba (巴). Zhang He led his army to Dangqu (宕渠) while Liu Bei appointed Zhang Fei as Administrator of Baxi (巴西) and ordered him to attack Zhang He. Zhang Fei and Zhang He faced each other for two months, which concluded with a victory for the former following a surprise attack on the latter's camp. Zhang He retreated to Nanzheng (南鄭) and the Ba region henceforth became part of Liu Bei's territory.
In 217, Fa Zheng advised Liu Bei to attack Hanzhong, claiming that Xiahou Yuan and Zhang He were inferior to their generals. Liu Bei sent Zhang Fei, Ma Chao, Wu Lan and a few others to Xiabian (下辨), Wudu (武都) (to block reinforcement from Chang'an, while he led the main army to camp at Yangping Pass. Cao Cao sent Cao Hong to attack them.
In the spring of 218, Cao Hong, assisted by Cao Xiu, defeated and killed Wu Lan. Zhang Fei and Ma Chao retreated.
Liu Bei, who was facing Xiahou Yuan, Zhang He and Xu Huang at Yangping Pass, sent Chen Shi and others to barricade Mamingge (馬鳴閣), but Chen Shi was attacked and defeated by Xu Huang. Liu Bei pressed on Zhang He at Guangshi (廣石) but failed to achieve any success. He ordered for a mobilisation of all of the armies in Yi Province to support the attack. Following that, Cao Cao decided to come to Hanzhong and take command of his armies personally. He stopped at Chang'an to gather reinforcements.
In the spring of 219, Liu Bei and Xiahou Yuan had faced each other for over a year. Liu moved to the south of the Mian River (沔水) and laid camp at Mount Dingjun while Xiahou Yuan encamped in the valley below. Liu sent 10,000 troops to attack Zhang He in Guangshi at night and set fire to Xiahou Yuan's defense perimeter. Xiahou had to split his men to put out the fire and reinforce Zhang He. Fa Zheng saw an opportunity for attack and signaled to Liu to launch an assault. Liu sent Huang Zhong to eliminate Xiahou's weakened force from above and completely routed the enemy. Both Xiahou Yuan and Zhao Yong (趙顒), Cao Cao's appointed Inspector of Yi Province, were killed in the battle.
Zhang He, who had been elected to replace Xiahou Yuan by Du Xi, and Guo Huai, retreated to Hanzhong and continued to defend the northern bank of the Han River. Cao Cao arrived from Chang'an via Yegu Pass with reinforcements. Liu Bei then led his army to seize all strategic points along the riverbank. Cao Cao and Liu Bei faced each other across the Han River for several months. Cao Cao retreated to Chang'an eventually as his army's morale gradually fell and Hanzhong became part of Liu Bei's territory. Liu then sent Meng Da and Liu Feng to capture Fangling (房陵) and Shangyong (上庸) and ordered them to station there.
Biography: Founding of Shu Han
In response to Cao Cao's promotion to the title of King of Wei (魏王), in 219, Liu Bei declared himself King of Hanzhong (漢中王) and set up his headquarters in Chengdu. He appointed Liu Shan as the heir-apparent. Wei Yan was promoted to the rank of General Who Maintains Distant Lands in Peace (鎮遠將軍) and Administrator of Hanzhong (漢中太守). Xu Jing was appointed as Grand Tutor (太傅) while Fa Zheng was made Prefect of the Masters of Writing (尚書令). Guan Yu was appointed as General of the Vanguard (前將軍), Zhang Fei as General of the Right (右將軍), Ma Chao as General of the Left (左將軍) and Huang Zhong as General of the Rear (後將軍). In Romance of the Three Kingdoms, those four generals, along with Zhao Yun, were collectively known as the Five Tiger Generals. The rest of Liu's subjects were promoted as well.
In the same year, Sun Quan's forces led by Lü Meng captured Guan Yu, who was promptly executed, and conquered Jing Province. A year later, Cao Cao died and his successor Cao Pi forced Emperor Xian to abdicate. Cao Pi then declared himself Emperor of Cao Wei. In response to the usurping of the Han throne by Cao Pi, Liu Bei also declared himself Emperor of Shu Han so as to carry on the lineage of the Han Dynasty. In 221, Liu Bei appointed his son Liu Shan as the Crown Prince.
Biography: Defeat and death
In the autumn of 222, Liu Bei personally led an army to attack Sun Quan to avenge Guan Yu and retake Jing province. After initial victories, Lu Xun, commander-in-chief of the Eastern Wu forces, ordered a retreat to Yiling (present day Yichang, Hubei). Lu held his position there and refused to engage the invaders.
By summer, the Shu Han troops were weary and low in morale. Liu Bei was forced to camp in a forest for shade. Lu Xun ordered a counterattack and set fire to the Shu Han camps. A large part of Liu Bei's army perished in the battle and the remaining troops were forced to retreat west to Ma'an Hills (马鞍山, northwest of Yiling, not to be confused with Ma'anshan, Anhui). Lu Xun's men besieged the hills and attacked before Liu could reorganise his troops and make a last stand. With most of his troops routed, Liu Bei escaped overnight to Baidicheng.
Liu Bei died in Baidicheng in the spring of 223. His body was brought back to Chengdu and entombed at Huiling (惠陵, southern suburb of present day Chengdu) four months later. He was given the posthumous name of Zhaolie (昭烈), literally meaning apparent uprightness. His son Liu Shan succeeded him as Emperor of Shu Han.
Liu Bei in Romance of the Three Kingdoms
Romance of the Three Kingdoms is a fourteenth century historical novel based on the events that occurred before and during the Three Kingdoms era. Written by Luo Guanzhong more than a millennium after the said period, the novel incorporated many popular folklore and opera scripts into the character of Liu Bei, portraying him as a compassionate and righteous leader, an embodiment of natural charisma (called de in Chinese)[4] who built his kingdom on the basis of Confucian values. This is in line with the historical background of the times during which the novel was written. Furthermore, the novel emphasized that Liu Bei was related, however distantly, to the ruling family of the Han Dynasty, thus favoring another argument for the legitimacy of Liu's reign. Famous and notable stories involving Liu Bei from the novel include:
Sworn brotherhood in the garden of peach blossoms
One of the most well-known stories from the novel, found in the first chapter, speaks of Liu Bei, Guan Yu and Zhang Fei who, having met by chance in the county of Zhuo in 184, found that all three shared the same desire to serve the country in the tumultuous times. They swore to be brothers the next day in Zhang Fei's backyard, which was a garden full of peach blossoms. Liu Bei was ranked the eldest, Guan Yu the second, and Zhang Fei the youngest. Having done this, they recruited more than 300 local men, acquired horses, forged weapons and joined the resistance against the Yellow Turban rebels.
The concept was passed down in popular folklore. The Records of Three Kingdoms says the three often shared a home, and treated one another as brothers. According to a later biography of Guan Yu, he was a year older than Liu Bei.
General worship of Liu Bei
Liu Bei is also worshipped as the patron of shoemakers in Chengdu, which is also known as the "City of Shoes" as more than eighty million pairs of shoes totaling five billion yuan in sales are manufactured there annually. It is said that in 1845, during the reign of the Daoguang Emperor, the shoemakers guild in Chengdu, who called themselves disciples of Liu Bei, sponsored the construction of the Sanyi Temple (三義廟) in Liu Bei's honor. After being relocated many times, the temple can be found in Wuhou District today. Since Mainland China loosened its control on religious practices in recent years, the worship of Liú Bèi among shoemakers has again gained popularity in Chengdu. In 2005, a large procession was carried out in front of the Sanyi Temple to commemorate Liu Bei—the first such event since the founding of the People's Republic of China.[5]
A commentary carried by the Yangtse Evening News (揚子晚報) criticized such practice as mere commercial gimmickry to exploit the fame of Liu Bei.[6] It argued that although Liu Bei sold straw-woven shoes and mats for a living when he was young, he was hardly the inventor of shoes. According to legend, it was Yu Ze (于則) who made the first pairs of shoes with softwood during the time of the Yellow Emperor. However, the criticism did not dampen the enthusiastic shoe industry owners in their decision to erect a statue of Liu Bei in the West China Shoe Center Industrial Zone.
Modern references: Card games
In the collectible card game Magic the Gathering there is a card named Liu Bei, Lord of Shu, in the Portal: Three Kingdoms set.
In the selection of personality cards in the popular Chinese Game 三国杀 (San1 Guo2 Sha1), there is also a Liu Bei personality that players can select at the beginning of the game.
Modern references: Video games
Liu Bei appears as a humble and virtuous playable character in Koei's popular Dynasty Warriors video game series, in which his weapon of choice are two swords called "Strength and Virtue". Before DW6, he wielded one sword, and had facial hair.
In DW5, he loses both of his brothers and his love, Shang Xiang, but he unites the land. In DW4 Xtreme Legends, he protects common people from being killed. In DW5 XL, he teams up with Guan Yu and Zhang Fei to protect Lou Sang Village. In DW6, he unites the land, but he loses Guan Yu from the war.
He also appears in another Koei title, Romance of the Three Kingdoms. The standard storyline of the game follows the plot of the novel Romance of the Three Kingdoms more closely than Dynasty Warriors, wherein Liu Bei rises from a rogue leader to a sovereign. Player's actions, however, determine the development of events, which could deviate vastly from the original plot.
Liu Bei is also the protagonist in Destiny of an Emperor, a role-playing game on the Nintendo Entertainment System (NES). Released in the United States by Capcom in 1989, the game also loosely follows the plot of the historical novel.
Liu Bei's armour (based on the designs appearing in the Dynasty Warriors series) is available in the MMORPG, MapleStory. Also featured is Cao Cao, Guan Yu, Zhuge Liang, Sun Quan, and Diao Chan's designs.
Liu Bei also appears in Warriors Orochi, where he is kidnapped by Orochi and eventually rescued by the coalition army led by Zhao Yun.
In WO2, he works with Zuo Ci and Shang Xiang in chasing Da Ji from Shi Ting. He sends Tokugawa to try and recruit Date Masamune and Saika Village. He teams up with Honda Tadakatsu and Zhang Fei at Nagashino to battle Lu Bu. He sends Xing Cai and Inahime to find out more about Taira Kiyomori. He greets Akechi Mitsuhide and Hosokawa Gracia, who join Shu. He sends Guan Yu to battle Taira Kiyomori. He proves to Taigong Wang the true human spirit and the virtuous spirit. In Dream Mode, he works with Cao Cao and Sun Quan on proving their worth to Oda Nobunaga, Tokugawa Leyasu, and Toyotomi Hideyoshi at Osaka Castle.
Liu Bei is featured as one of the main protagonists in real-time wargame Kessen II, also produced by Koei. He rescues his true love, Diao Chan, and becomes a very powerful lord, uniting the land. He almost lost everyone due to his obsession to Diao Chan, but most of the forces return to help him.
Genealogy Father
Liu Hong (劉弘), descendant of Liu Sheng (劉勝), Prince Jing of Zhongshan (中山靖王), son of Emperor Jing of Han and brother of Emperor Wu of Han
Uncles
Liu Yuanqi (劉元起), Liu Hong's younger brother
Wives
Lady Mi
Lady Sun (孫尚香 Sun Shangxiang), daughter of Sun Jian and sister of Sun Ce and Sun Quan (married 209, effectively divorced 211)
Empress Wu (吳皇后) (created 221, d. 245)
Major Concubine
Lady Gan (甘, personal name unknown), mother of Liu Shan, died sometime before 210, later posthumously honored as Empress Zhaolie
Children
Liu Shan (劉禪), the Crown Prince, later emperor
Liu Yong (劉永), initially the Prince of Lu (created 221), later Prince of Ganling (created 230)
One son whose name is unknown
Liu Xuan (劉玄), last heir of Liu Bei (created and died unknown)
Liu Li (劉理), initially the Prince of Liang (created 221), later Prince Dao of Anping (created 230, d. 244)
Liu Yin (劉胤)
Liu Cheng (劉丞)
Liu Zhi (劉執)
Two daughters who were captured by Cao Chun in the Battle of Changban.
Adopted child
Liu Feng (劉封) (forced to commit suicide in 220)
Notes
Yu Province is the province Tao Qian formally offered Liu Bei in 194. This became Liu Bei's formal title before he declared himself King of Hanzhong, even though Liu Bei himself was never able to exercise actual gubernatorial authority over it. See Zizhi Tongjian, vol. 61.
Luo, Guanzhong. Romance of the Three Kingdoms Chapter 1
Pingyuan laid on the border between Yuan Shao and Gongsun Zan's territories.
de Crespigny, Rafe. "To Establish Peace: being the Chronicle of the Later Han dynasty for the years 189 to 220 AD as recorded in Chapters 59 to 69 of the Zizhi tongjian of Sima Guang". Volume 1. Faculty of Asian Studies, The Australian National University, Canberra. 1996. ISBN 0-7315-2526-4.
de Crespigny, Rafe. "To Establish Peace: being the Chronicle of the Later Han dynasty for the years 189 to 220 AD as recorded in Chapters 59 to 69 of the Zizhi tongjian of Sima Guang". Volume 2. Faculty of Asian Studies, The Australian National University, Canberra. 1996. ISBN 0-7315-2536-1.
Fang, Achilles. "The Chronicle of the Three Kingdoms (220–265). Chapters 69–78 from the Tzu Chih T'ung Chien of Ssu-ma Kuang". Volume 1. Harvard University Press, Cambridge, MA. 1952.
Sima, Guang. Zizhi Tongjian
Chen Shou (2002). San Guo Zhi. Yue Lu Shu She. ISBN 7-80665-198-5.
Luo Guanzhong (1986). San Guo Yan Yi. Yue Lu Shu She. ISBN 7-80520-013-0.
Lo Kuan-chung; tr. C.H. Brewitt-Taylor (2002). Romance of the Three Kingdoms. Tuttle Publishing. ISBN 0-8048-3467-9.
.
:
, and the Truth, and the Life; no one cometh to the Father, except by Me. "If ye had known Me, ye would have known My Father also. And from now ye know Him, and have seen Him." Philip saith to Him, "Lord, show us the Father, and sufficeth us." Jesus saith to him, "Am I so long a time with you, and thou hast not known Me, Philip? The one who hath seen Me hath seen the Father; and sayest thou, 'Show us the Father'? "Believest thou not that I AM in the Father, and the Father is in Me? The words which I speak to you I speak not from Myself; but the Father Who abideth in Me, He doeth the works. "Keep on believing Me that I AM in the Father and the Father in Me; otherwise keep on believing Me on account of the works themselves. "Verily, verily, I say to you, the one who believeth in Me, the works which I do shall that one do also; and greater works than these shall he do, because I go to My Father. "And whatsover ye shall ask in My Name, this I will do, that the Father might be glorified in the Son. "If ye should ask anything in My Name, I will do it. "If ye love Me, keep My commandments. "And I will ask the Father, and He shall give you another Paraclete, that He may abide with you forever — "the Spirit of the truth, Whom the world is not able to receive, because it seeth Him not, nor knoweth Him; but ye know Him, for He abideth by you, and shall be in you. "I will not leave you orphans; I am coming to you. "Yet a little while, and the world see Me no longer, but ye see Me; because I live, ye shall live also. "In that day ye shall know that I AM in the Father, and ye in Me, and I in you. "The one who hath My commandments and keepeth them, that one is the one who loveth Me. And the one that loveth Me shall be loved by My Father, and I will love him and will manifest Myself to him. Judas, not the Iscariote, saith to Him, "Lord, then what hath come to pass that Thou art about to manifest Thyself to us, and not to the world?" Jesus answered and said to him, "If anyone love Me, he will keep My word; and My Father will love him, and We will come to him and make an abode with him. The one who loveth Me not keepeth not My words; and the word which ye hear is not Mine but of the Father Who sent Me. I have spoken these things to you, abiding with you; but the Paraclete, the Holy Spirit, Whom the Father will send in My name, that One shall teach you all things, and shall remind you of what I said to you. "Peace I leave to you, My peace I give to you; not as the world giveth, give I to you. Let not your heart continue being troubled, nor being fearful.
: "When He said, 'O My Father, if it is possible, let this cup pass from Me; however, not as I will, but as Thou wilt,' is it not clear to all that He said this as a lesson to us to ask help in our trials only from God, and to prefer God's Will to our own, and as a proof that He did actually appropriate to Himself the attributes of our nature, and that He did in truth possess two wills, natural, indeed, and corresponding with His natures but yet in no wise opposed to one another? 'Father' implies that He is of the same essence, but 'if this is possible' does not mean that He was in ignorance (for what is impossible to God?), but serves to teach us to prefer God's Will to our own. For that alone is impossible which is against God's will and permission. 'However, not as I will but as Thou wilt,' for inasmuch as He is God, He is identical with the Father, while inasmuch as He is Man, He manifests the natural will of mankind. For it is this that naturally seeks escape form death."
(Especially Baby Mickey and Baby Minnie) bedding, toys, etc. The colors in that theme were pastel, and that was her room's theme when she got her own as well. 
. Not just the 
of 
but both 
and regular 
. 
from green to pink IMO.
by Luo Guanzhong, Liu Bei is widely known as the ideal benevolent, humane ruler who cared for his people and selected good advisors for his government. His character was an salutary example of a ruler who adhered to the Confucian set of moral values, such as loyalty and compassion.
of 
and Zhang Fei who, having met by chance in the county of Zhuo in 184, found that all three shared the same desire to serve the country in the tumultuous times. They swore to be brothers the next day in Zhang Fei's backyard, which was a garden full of peach blossoms. Liu Bei was ranked the eldest, Guan Yu the second, and Zhang Fei the youngest. Having done this, they recruited more than 300 local men, acquired horses, forged weapons and joined the resistance against the 
.
says the three often shared a home, and treated one another as brothers. According to a later biography of Guan Yu, he was a year older than Liu Bei.
. However, the criticism did not dampen the enthusiastic shoe industry owners in their decision to erect a statue of Liu Bei in the West China Shoe Center Industrial Zone.
there is a card named Liu Bei, Lord of Shu, in the Portal: Three Kingdoms set.
video game series, in which his weapon of choice are two swords called "Strength and Virtue". Before 
, he wielded one sword, and had facial hair.
, he loses both of his brothers and his love, Shang Xiang, but he unites the land. In 
, he protects common people from being killed. In DW5 XL, he teams up with Guan Yu and Zhang Fei to protect Lou Sang Village. In DW6, he unites the land, but he loses Guan Yu from the war.
. The standard storyline of the game follows the plot of the novel Romance of the Three Kingdoms more closely than Dynasty Warriors, wherein Liu Bei rises from a rogue leader to a sovereign. Player's actions, however, determine the development of events, which could deviate vastly from the original plot.
, a role-playing game on the 
(NES). Released in the United States by Capcom in 1989, the game also loosely follows the plot of the historical novel.
. Also featured is Cao Cao, Guan Yu, Zhuge Liang, Sun Quan, and Diao Chan's designs.
, where he is kidnapped by Orochi and eventually rescued by the coalition army led by Zhao Yun.
, he works with Zuo Ci and Shang Xiang in chasing Da Ji from Shi Ting. He sends Tokugawa to try and recruit Date Masamune and Saika Village. He teams up with Honda Tadakatsu and Zhang Fei at Nagashino to battle Lu Bu. He sends Xing Cai and Inahime to find out more about Taira Kiyomori. He greets Akechi Mitsuhide and Hosokawa Gracia, who join Shu. He sends Guan Yu to battle Taira Kiyomori. He proves to Taigong Wang the true human spirit and the virtuous spirit. In Dream Mode, he works with Cao Cao and Sun Quan on proving their worth to Oda Nobunaga, Tokugawa Leyasu, and Toyotomi Hideyoshi at Osaka Castle.
, also produced by Koei. He rescues his true love, Diao Chan, and becomes a very powerful lord, uniting the land. He almost lost everyone due to his obsession to Diao Chan, but most of the forces return to help him.
, vol. 61.
laid on the border between Yuan Shao and Gongsun Zan's territories.
: being the Chronicle of the Later Han dynasty for the years 189 to 220 AD as recorded in Chapters 59 to 69 of the Zizhi tongjian of Sima Guang". Volume 1. Faculty of Asian Studies, The Australian National University, Canberra. 1996. ISBN 0-7315-2526-4.
: being the Chronicle of the Later Han dynasty for the years 189 to 220 AD as recorded in Chapters 59 to 69 of the Zizhi tongjian of Sima Guang". Volume 2. Faculty of Asian Studies, The Australian National University, Canberra. 1996. ISBN 0-7315-2536-1.
(220–265). Chapters 69–78 from the Tzu Chih T'ung Chien of Ssu-ma Kuang". Volume 1. Harvard University Press, Cambridge, MA. 1952.
. Yue Lu Shu She. ISBN 7-80665-198-5.
. Yue Lu Shu She. ISBN 7-80520-013-0.
. Tuttle Publishing. ISBN 0-8048-3467-9.
(1991) University of California Press. ISBN 0-520-22503-1