| 中国哲学书电子化计划 数据维基 | |
| 简体字版 |
关羽[查看正文] [修改] [查看历史]ctext:330476
| 关系 | 对象 | 文献依据 |
|---|---|---|
| type | person | |
| name | 关羽 | |
| born | 162 | |
| died | 219 | |
| authority-viaf | 3857397 | |
| authority-wikidata | Q222797 | |
| link-wikipedia_zh | 关羽 | |
| link-wikipedia_en | Guan_Yu |
关羽（? - 220年），字云长，本字长生，司隶河东解良人（今山西省运城市），约生于东汉桓帝延熹年间，汉末三国时刘备的主要亲信⼂生死之交和著名将领，亦是三国时期的蜀汉有名武将和军事家，同时与张飞也是生死之交。二人并称「万人敌」。建安四年（199年），受封汉寿亭侯。赤壁之战后，刘备助东吴周瑜攻打南郡曹仁，遣关羽绝北道，阻挡曹操援军，曹仁退走。后来刘备入益州，关羽留守荆州。建安二十四年（219年），关羽围襄樊二城，曹操派于禁前来增援，关羽擒获于禁，斩杀庞德，曹操一度想迁许都以避其锐。后曹派徐晃前来增援，而东吴背盟，遣陆逊、吕蒙偷袭荆州，关羽腹背受敌，兵败被杀。景耀三年（260年），蜀汉后主刘禅追谥壮缪侯。关羽最为特殊之处是由于他喜欢看春秋经而倍受中华文化推崇，并且被作为神祇膜拜，产生关羽信仰，并传至日本、朝鲜、越南、琉球等汉字文化圈国家。由于他体现了春秋经的捍卫正统的忠义勇武的形象，多被民众尊称为关公、关老爷，又多次被后代帝王褒封，直至武圣，与「文圣」孔子齐名。故也俗称为（关）圣帝、（关）帝君、（关）圣帝君、关帝、关帝爷等而流传至今。道教尊为协天大帝、伏魔大帝、翊汉天尊等，汉传佛教及藏传佛教奉其为护法神之一，称为「伽蓝菩萨」。其中儒宗神教奉为五文昌之一，而扶鸾信仰者则奉为恩主，故又称关公为恩主公、山西夫子、文衡圣帝，是为五恩主之一。民间受《三国演义》等传统作品影响，普遍认为关羽与刘备、张飞义结金兰，关羽排行第二，故又俗称其为关二爷、关二哥。陈寿撰写之《三国志》，将关羽与张飞、马超、黄忠、赵云合为一传（《三国志·蜀书·关张马黄赵传》），罗贯中的长篇小说《三国演义》又将该五人并称「五虎上将」，毛宗岗称其为「三绝」之「义绝」。直至现代，某些社会群体与场合仍常有祭拜关公。
显示更多...: 生平 早年生平 降曹归刘 镇守荆州 威震华夏 英雄末路 身后影响 人物 家庭 妻 妾 子女 孙 后裔 自称为后裔 评价 时人评价 后人评价 出生争议 民间艺术 演义以前 三国演义 文化形像 戏剧 影视剧 漫画 动画 传说俚语 武器和坐骑 游戏 对关羽的神化和信仰 历代崇奉 注释
生平
早年生平
关羽是河东解良人。因不明原因而逃离家乡，奔往涿郡躲避。中平元年（184年），刘备在乡里募集支持民众以组织一支义勇军来参与保卫乡里免于黄巾军的掠夺，而关羽与张飞也随之御侮。191年，刘备担任平原相时，以关羽、张飞为别部司马，分统部曲。刘备与二人寝则同床，恩若兄弟。而稠人广坐，侍立终日，随刘备周旋，不避艰险。
194年，刘备继陶谦领徐州，之后在建安元年（196年）被袁术、吕布夹攻，关羽便跟随刘备一起投奔曹操。198年，刘备与曹操一同在下邳围攻吕布；据《蜀记》及《华阳国志》记载，当时吕布部将秦宜禄外出求援，留下前妻杜氏和儿子秦朗，关羽以其妻没有生子，曾向曹操请求城破后娶杜氏为妻，曹操答应。之后关羽又数次向曹操提起，曹操怀疑杜氏是否异常美貌，城破后便先去看她，见她有美色，便占为己有，关羽因此心中不安。后来曹操任车胄为徐州刺史，关羽与刘备便跟随曹操班师。曹操和刘备一同打猎，关羽劝刘备趁机杀死曹操，刘备不听。后袁术北上投奔袁绍，刘备奉曹操命拦截袁术于徐州，刘备趁机袭杀车胄，命关羽守下邳、领徐州，刘备返回小沛。
降曹归刘
建安五年（200年）正月，曹操攻破刘备，刘备投奔袁绍，关羽战败被生擒。曹操任命关羽为偏将军，礼之甚厚。曹操壮慕关羽为人，而察知其无久留之心意，谓张辽试以人情探问。既而张辽以此问关羽，关羽叹息道：「吾极知曹公待我厚，然吾受刘将军厚恩，誓以共死，不可背之。吾终不留，吾要当立效以报曹公乃去。（我深知曹公待我甚厚，但我受刘备将军厚恩，发誓共死，不可背弃。我始终不会留下，我必要立功报效曹公后才离去。）」张辽以关羽言报告曹操，曹公义之：「事君不忘其本，天下义士也。」，张辽回答曹操：「羽受公恩，必立效报公而后去也。」（关羽受到主公的恩惠，必定会报答主公之后再行离去。）
同年二月，袁绍派大将颜良与淳于琼、郭图等攻白马，曹操亲自率军救援，并命张辽与关羽为先锋。关羽望见颜良麾盖，单人匹马冲入敌阵，杀颜良于万军中，斩首而返，袁军将领无人能挡，白马之围被解，关羽被封为汉寿亭侯。
关羽立功后，曹操知道关羽必会离去，反而重加赏赐，想要留住他，但是关羽尽拒曹操赏赐，四月留书告辞，回到刘备身边。曹操左右欲追之，不过曹操说「彼各为其主，勿追也。」而阻止。当时刘备已在汝南附近，联合刘辟等进攻曹操，于是前去该处会合。后世裴松之为《三国志》作注赞扬曹操：「曹公知羽不留而心嘉其志，去不遣追以成其义，自非有王霸之度，孰能至于此乎？斯实曹公之休美。」
镇守荆州
201年，刘备携民以投靠刘表，屯兵于新野。建安十三年（208年），诸葛亮刚从隆中出来，受到刘备重视，只是由于刘备与自己情好日密，就引得「关羽、张飞等不悦」，最后还是刘备出来说：「孤之有孔明，犹鱼之有水也。愿诸君勿复言。（我有孔明，就像鱼得到水。但愿诸位切莫再说。）」；关羽、张飞才作罢。曹操南下，刘备南逃，另遣关羽乘数百艘船驶向江陵（故楚郢都）会合，但刘备于途中被曹操军追至击溃，幸而关羽军驶至汉津，一同乘船至夏口。长阪会面后，鲁肃随刘备向东南斜趋汉津，在此与关羽水军会合，接著向江夏进发。刘备联合孙权在乌林击败曹操后，曹操留曹仁等防守江陵，于是刘备又与孙权大将周瑜夹攻曹仁，命关羽绝北道断曹仁后路，最后成功逼使曹军放弃江陵。刘琦死，群下推刘备为荆州牧，刘备即遣诸葛亮为军师中郎将，督令零陵、桂阳、长沙三郡，收其租赋，以供军实，又以关羽为襄阳太守、荡寇将军驻江北，张飞为宜都太守、征虏将军在南郡，赵云为偏将军领桂阳太守。这时襄樊等荆州北部为曹操所有。刘备平定蜀地后，以关羽总督荆州事，掌管刘备所控制之部分荆州，包括荆州南部四郡（武陵、零陵、桂阳、长沙）和从东吴借来的南郡治所江陵和附近的孱陵。江夏郡则被曹操和孙权所分。建安十六年（211年）三月，曹操下令锺繇率军西征汉中张鲁，让夏侯渊出河东与锺繇相会。在张松出言下，益州牧刘璋采纳请刘备入蜀之意见，并派军议校尉法正为使，孟达为副，各领兵2,000人，前往荆州邀请刘备入蜀助攻张鲁。诸葛亮、关羽、张飞、赵云、刘封、孟达、马良等留在荆州。
从建安十八年建安十九年，刘备围攻雒城将近一年，庞统被流矢射中，重创身亡。张飞、赵云、刘封等随诸葛亮率军入蜀，关羽留下镇守荆州，马良、麋芳、士仁、廖化协助关羽镇守荆州。关羽听说马超归降刘备，便写信给诸葛亮，问马超才能可与谁相比，诸葛亮回信说：「马超文武兼备，气概雄烈，过于常人，可称得上一世之豪杰，是黥布、彭越一流之人物，可以与张飞相提并论，但是赶不上美髯公你超逸绝群。」刘备派简雍进入成都劝说刘璋投降，刘璋与简雍「同舆而载，出城归命」；刘璋向刘备缴械投降，益州易主，归属刘备。在建安二十年（215年），曹操征伐汉中，最终降服张鲁，抢在刘备之前占有汉中。孙权派人讨还荆州，刘备答道：「须得凉州，当以荆州相与」；为尽快解决荆州问题，回兵保卫益州，刘备以湘水为界，将江夏、长沙、桂阳三郡划给孙吴。孙权认为刘备只是敷衍，于是派太守要接管荆南三郡，被关羽一一驱逐。孙权大怒，命吕蒙率兵二万强行攻取三郡，又命鲁肃率万馀兵马驻军巴丘防止关羽来救；刘备闻讯，派关羽带兵前往争夺，并亲率五万兵到公安作为关羽后援。时关羽号称有三万人马，自选五千精锐宣称要从上游渡河，吴将甘宁率领一千人前往驻守，关羽得知后没有过河，在河对岸扎营，这个地方后来称为「关羽濑」。双方对峙期间，吕蒙已尽取三郡，北上与鲁肃会合。于是鲁肃邀请关羽会谈，双方约定军马各驻于百步外，仅双方将领携带单刀与会，会中双方据理力争，但没有共识。此时，曹操进攻汉中的张鲁，武陵及零陵归刘。但双方关系已趋恶化，孙权已经仇视刘备、关羽君臣。
威震华夏
建安二十四年（219年）秋七月，马超、庞羲、射援、诸葛亮、关羽、张飞、黄忠、法正、李严等120人联名上表刘备为汉中王。刘备在夺得汉中后自称汉中王，拜关羽为前将军、假节钺，都督荆州。同年，关羽率军从江陵北上，发动襄樊战役。关羽率军进攻荆州北部的樊城，当时樊城是曹操部下曹仁驻守，曹操派左将军于禁进行援救。于禁七军火速增援曹仁，关羽与于禁交锋，时至八月，大雨滂沱，山洪暴发，汉水骤涨，水淹七军，于禁束手就擒，部下几乎全部投降，副将庞德被活捉不降，最后被关羽所杀。关羽进一步围困曹军大将曹仁于樊城，并另派遣军队包围襄阳。而曹操所指派的荆州刺史胡修、南乡太守傅方反而投降了关羽。与此同时，自许都以南，曹操阵营治下的梁、郏、陆浑等地的盗贼皆回应关羽的印号，愿为其支党，关羽一时威震华夏。
这使曹操与群臣商议迁徙汉献帝所在之许都以避关羽兵锐锋芒，司马懿、蒋济等人劝阻，以为关羽得志，孙权必不服，可遣人劝孙权在其后方干扰、从背后出兵攻击关羽，许诺「封」江南之地予孙权，则樊城之围自然解决，曹操同意。
英雄末路
建安二十四年（219年）十月，曹操动员徐晃、张辽等将，及兖州刺史裴潜、豫州刺史吕贡等率军救援樊城，更准备亲自征讨关羽。十月，吕蒙任征荆州大督，率兵西上，公安士仁、江陵麋芳开城投降。孙权亲自率军为后援。麋芳、士仁因与关羽有嫌隙而不战而降，吕蒙、陆逊等遂次第攻陷荆州各地。
救援樊城的徐晃一开始因为部队多为新兵，认为很难与关羽抗衡，不过之后曹操先后派遣徐商、吕建等将领以及殷署、朱盖等12营兵马增援徐晃，最终徐晃出战击败围困樊城的关羽军队。此时，关羽知悉后方生变乃南撤，但水军仍然控制汉水。关羽回军江陵途中，陆逊任右护军、镇西将军屯驻夷陵，吕蒙任南郡太守驻江陵。期间关羽不断派遣使者前往吕蒙处，关羽军队家属多在江陵，吕蒙让使者到城中传递家书，关羽军因此渐渐溃散。关羽至当阳西保麦城，败走麦城后，士兵继续逃散，关羽身边只剩十馀骑。十二月（220年1月23日—2月21日），关羽伪降，在城墙上立幡旗模仿人样，藉机率数十骑出逃，一路突围至临沮县章乡南（今湖北省襄阳市南漳县）。十二月关羽被孙权大将潘璋部将马忠捕杀，孙权将其首级送至洛阳曹操处。关平、赵累亦于临沮被斩杀。
蜀记记载，孙权一度有意不处决关羽，将他留下做为应对刘备和曹操的战力；孙权近臣建言：「野狼绝不可豢养，否则一定会带来祸害。曹操于活捉关羽后没有立即将他处斩，自取大患，后来受他反攻而甚至一度考虑迁都，主公难道忘记了吗？关羽万万不可活命。」裴松之注则认为，按吴书孙权遣将潘璋逆断羽退路，羽至即斩，而且临沮去江陵二三百里，不可能不即时杀关羽，焉有时间议其生死。南北朝时世人普遍认为关羽不愿投降而殉节。
身后影响
孙权将关羽首级送给曹操，曹操以诸侯之礼将其安葬于洛阳，通常认为即关林，不过现代有观点认为关庄村关羽墓才是埋葬关羽头颅之处，关林只是万历年间建的祀祠场所。孙权将关羽身躯以诸侯礼安葬于当阳，即关陵，也称当阳大王冢。蜀汉政权则在成都为关羽建衣冠冢，即是成都关羽墓，以招魂祭祀。后来，关羽故乡山西运城解州则建立了关帝庙，是为解州关帝庙，被认为是关羽魂魄归返之处。因此民间也称关羽「头枕洛阳，身卧当阳，魂归故乡（或称『魂归故里』、『魂归山西』）」。
孙权背盟偷袭和关羽成仁，象徵孙刘联盟彻底破裂。章武元年（221年），蜀汉先主刘备以为关羽报仇之名东征东吴，曾专程到大王冢祭拜关羽，并在玉泉山建关羽祠。之后蜀汉军队在夷陵之战中败于陆逊率领的孙权军，没能夺回荆州。
景耀三年（260年）九月，蜀汉后主刘禅在追諡几位重要大臣时，追谥关羽为「壮缪侯」。
人物
关羽个性坚毅忠直但是刚愎骄矜，不甘屈居人下。马超归附时，关羽写信给诸葛亮问：「马超的才能可与谁相比？」诸葛亮回信说：「孟起兼资文武，雄烈过人，一世之杰，黥、彭之徒，当与益德（张飞）并驱争先，犹未及髯（关羽）之绝伦逸群。」及黄忠官拜后将军，关羽愤怒地说：「大丈夫终不与老兵同列！」幸得诸葛亮和费诗劝解，关羽才接受。他看不起才能平庸的人，对这些人都会毫无掩饰的鄙视厌恶，其中麋芳、傅士仁十分怨恨关羽轻视自己，樊城一战失利与他们见死不救投奔东吴有莫大关连，只有才能或品德受关羽认可的人，关羽才愿意友善来往，诸葛亮、张飞、廖化和忠节著名的赵累都与他交好，当年身处魏营时徐晃、张辽也与之友好。
关羽交友喜好与张飞相反，关羽爱护武士、轻视儒生；张飞则轻视武士、喜亲近文人。
家庭
妻
• 正史并未记载关羽妻为何人，清代冯景撰《关侯祖墓碑记》称关羽妻胡氏，名玥，即关平之母。
妾
• 正史并未记载关羽妾为何人，但民间的戏剧对于中国古代四大美女之一貂蝉的故事作一点延伸，并常常提到关羽，在《关公月下释貂蝉》中，貂蝉就被关羽释放，最后不知所终。而《关公蒙面斩貂蝉》就借姜太公蒙面斩妲己为蓝本并道出红颜祸水，关羽害怕其倾国倾城之貌会为天下带来大乱。有些稗官野史中称貂蝉与吕布分开以后，成为关羽之妾。
子女
• 关平，关羽长子，跟随关羽征战，与关羽一同被斩于临沮。《三国演义》写作义子。
• 关兴，关羽次子，少已有名声，深得诸葛亮器重，弱冠后担任侍中、中监军，数年后死去。
• 关氏，关羽之女，民间称为关银屏，孙权曾为子求婚，遭关羽所拒，并骂辱来使。在民间传说中嫁给了李恢之子李遗，现在澄江存有夫妇二人的合墓。
• 关索，关羽三子，明朝成化年间说唱词话《花关索传》人物，后被补充进《三国演义》，正史并无记载。
孙
• 关统，关兴之子，娶公主，官至虎贲中郎将，无子而终。
• 关彝，关兴庶子，在关统逝世后承袭其位。
后裔
• 据裴松之引《蜀记》注《三国志·关羽传》，蜀汉灭亡后，庞德之子庞会尽杀关氏为父报仇。但这段记载的可信度有争议。后世解州、当阳、洛阳等地关姓氏族，常自称为关羽后裔，然多无可查考。《新唐书·宰相世系表》记载唐德宗年间宰相关播为关兴后人。
自称为后裔
• 关樾，据说是关平长子。《三国志》并无记载，只记载于某些地方志以及传说。
• 后世解州、当阳、洛阳等地关姓氏族，
• 《新唐书·宰相世系表》记载唐德宗年间，宰相关播为关兴后人。
• 清朝《江陵县志》等记载关平在江陵有后人。
• 雍正十年七月六日（1732年8月25日），授关羽五十二代孙关朝泰为五经博士，准其世袭。
评价
时人评价
• 陈寿评曰：「关羽、张飞皆称万人之敌，为世虎臣。羽报效曹公，飞义释严颜，并有国士之风。然羽刚而自矜，飞暴而无恩，以短取败，理数之常也。」（《三国志·蜀书·关张马黄赵传第六》）
• 曹操：「事君不忘其本，天下义士也。」（《三国志·蜀书·关张马黄赵传第六》）
• 曹丕诏问群臣令料刘备当为关羽出报吴不。众议咸云：「蜀，小国耳，名将唯羽。羽死军破，国内忧惧，无缘复出。」
• 孙权欲活关羽以敌刘备、曹操，左右曰：「狼子不可养，后必为害。曹公不即除之，自取大患，乃议徙都。今岂可生！」（《三国志·蜀书·关张马黄赵传第六》）
• 张辽：「羽受公（曹操）恩，必立效报公而后去也。」（《三国志·蜀书·关张马黄赵传第六》）
• 温恢：「关羽骁锐，乘利而进，必将为患。」（《三国志· 魏书·刘司马梁张温贾传第十五》）
• 吕蒙：「斯人长而好学，读左传略皆上口，梗亮有雄气，然性颇自负，好陵人。」、「今东西虽为一家，而关羽实熊虎也，计安可不豫定?」（《三国志·吴书·周瑜鲁肃吕蒙传第九》）、「羽素勇猛，既难为敌，且已据荆州，恩信大行，兼始有功，胆势益盛，未易图也。」（《三国志·吴书·陆逊传第十三》）、「关羽分土接境，知羽骁雄，有并兼心。」
• 诸葛亮书与关羽：「孟起兼资文武，雄烈过人，一世之杰，黥、彭之徒，当与益德并驱争先，犹未及髯之绝伦逸群。」（《三国志·蜀书·关张马黄赵传第六》）
• 郭嘉：「备有雄才而甚得众心。张飞、关羽者，皆万人之敌也，为之死用。」（《三国志·魏书·程郭董刘蒋刘传第十四》）
• 程昱：「刘备有英名，关羽、张飞皆万人敌也。」（《三国志·魏书·程郭董刘蒋刘传第十四》）
• 徐晃：「得关云长头，赏金千斤。」（《三国志·蜀书·关张马黄赵传第六》）
• 刘晔：「今破汉中，蜀人震恐，其势自倾。以公之神明，因其倾而压之，无不克也。若小缓之，诸葛亮明于治而为相，关羽、张飞勇冠三军而为将，蜀民既定，据险守要，则不可犯矣。今不取，必为后忧。」（《三国志·魏书·程郭董刘蒋刘传第十四》）
• 周瑜：「刘备以枭雄之姿，而有关羽、张飞熊虎之将，必非久屈为人用者。」（《三国志·吴书·周瑜鲁肃吕蒙传第九》）周瑜称关羽、张飞「熊虎之将」，并认为如果像他这样的人能率领其中的一个攻战，就可定大事。
• 陆逊：「羽矜其骁气，陵轹于人。始有大功，意骄志逸，但务北进，未嫌于我，有相闻病，必益无备。」、「陛下（孙权）以神武之姿，涎膺期运，破操（曹操）乌林，败备（刘备）西陵，禽羽（关羽）荆州，斯三虏者当世雄杰，皆摧其锋。」（《三国志·吴书·陆逊传第十三》）
• 傅干：「刘备宽仁有度，能得人死力。诸葛亮达治知变，正而有谋，而为之相；张飞、关羽勇而有义，皆万人之敌，而为之将；此三人者，皆人杰也。」（《三国志·蜀书·先主传第二》）
• 杨戏的《季汉辅臣赞》中赞关云长、张益德：「关、张赳赳，出身匡世，扶翼携上，雄壮虎烈。藩屏左右，翻飞电发，济于艰难，赞主洪业，侔迹韩、耿，齐声双德。交待无礼，并致奸慝，悼惟轻虑，陨身匡国。」（《三国志·蜀书·邓张宗杨传第十五》）
• 董昭：「备勇而志大，关羽、张飞为之羽翼，恐备之心未可得论也！」（《三国志·魏书·程郭董刘蒋刘传第十四》）
• 廖立：「是羽怙恃勇名，作军无法，直以意突耳，故前后数丧师众也。」（《三国志·蜀书·刘彭廖李刘魏杨传第十》）
• 袁准：「张飞、关羽与刘备俱起，爪牙腹心之臣，而武人也。」（《三国志·蜀书·诸葛亮传第五》）
• 韦昭：「关背德，作鸱张。割我邑城图不祥。」
• 张俨：「羽围襄阳，将降曹仁，生获于禁，当时北边大小忧惧，孟德身出南阳，乐进、徐晃等为救，围不即解。」
后人评价
关羽和张飞在当时及后世都成为勇猛善战与义士的代名词：
• 「值天下大乱，（刘）遐为坞主，每击贼，率壮士陷坚摧锋，冀方比之张飞、关羽。」（《晋书·刘遐传》）
• 秃发傉檀：「臣子逃归君父，振古通义，故魏武善关羽之奔。」（《晋书·卷一百二十六·载记第二十六》）
• 「（阎）负、（梁）殊曰：『……骁勇多权略，攻必取，战必胜，关、张之流，万人之敌者，则前将军新兴王飞，建切将军邓羌，立忠将军彭越，安远将军范俱难，建武将军徐盛。』」（《晋书·苻生载记》）
• 「李庠，字玄序，特第三弟也。少以烈气闻。……赵廞深器之，与论兵法，无不称善，每谓所亲曰：『李玄序盖亦一时之关、张也。』」（《晋书·李特载记》）
• 「傉檀曰：『吾今新牧贵州，怀远安迩之略，为之若何？』（宗）敞曰：『凉土虽弊，形胜之地，道由人弘，实在殿下。段懿、孟禕，武威之宿望；辛晁、彭敏，秦、陇之冠冕；斐敏、马辅，中州之令族；张昶，凉国之旧胤；赵昌、张穆、边宪、文齐、杨班、梁崧、赵昌，武同飞、羽。』」（《晋书·秃发辱檀载记》）
• 「史臣曰：『长孙肥结发内侍，雄烈知名，军锋所指，罔不奔散，关、张万人之敌，未足多也。』」（《魏书·长孙肥传》）
• 「当世推其骁果，皆以为关、张弗之过也。」（《魏书·杨大眼传》）
• 「薛彤、（高）进之并道济腹心，有勇力，时以比关羽、张飞。』」（《宋书·檀道济传》）
• 「又有西域胡，妙于弓矢，弦无虚发，众军尤惮之。及将战，（吴）明彻谓摩诃曰：『若殪此胡，则彼军夺气，君有关、张之名，可斩颜良矣。』」（《陈书·萧摩诃传》）
• 「武人略阳垣历生、襄阳蔡道贵，拳勇秀出，当时以比关羽、张飞。」（《南史·文惠太子传》）
• 「（从弟京杲）后从李光弼出井陉，督趫荡先驱，战嘉山尤力，（唐）唐肃宗异之，召见曰：『黥、彭、关、张之流乎！』」（《新唐书·辛云京传》）
• 「羽为曹公所厚而忠不忘其君，可谓贤矣。然战国之士亦能之。曹公得羽不杀，厚待而用其力，可谓贤矣，然战国之君亦能之。至羽必欲立效以报曹公，然后封还所赐，拜书告辞而去，进退去就，雍容可观，则殆非战国之士矣。曹公内能平其气，不以彼我为心；外能成羽之忠，不私其力于己，是犹有先王之遗风焉。吾尝论曹公曰：是人能为善而不能不为恶，能为善，是以能享国；不能不为恶，是以不能取天下。」（唐庚《三国杂记》）
• 「卫尉卿兼检校左金吾卫大将军凉国公李延昌，克树勋庸，遍该韬略，关张万人之敌，勇不顾身；程李二将之名，忠于卫主。」（《册府元龟·备御》）
• 李暠：「咏群豪之高轨，嘉关张之飘杰，誓报曹而归刘，何义勇之超出！据断桥而横矛，亦雄姿之壮发。」（《晋书•列传第五十七》）
• 虏主元宏遗虎书曰：「卿进无陈平归汉之智，退阙关羽殉节之忠，婴闭穷城，忧顿长沔，机勇两缺，何其嗟哉！」（《南朝梁·南齐书列传第十一》）
• 「朱异之徒，积受金贝，遂使咸称胡、赵，比昔关、张，诬掩天听，谓为真实。」（《梁书•列传第五十》）
• 「齐孙膑晏婴、晋程婴公孙杵臼、燕乐毅、汉曹参陈平韩信周亚夫卫青霍去病霍光、蜀昭烈帝关羽张飞诸葛亮、唐房玄龄长孙无忌魏徵李靖李绩尉迟恭浑瑊段秀实等，皆勋德高迈，为当时之冠。」（《宋史·志第五十八·礼八》）
• 「关羽则为仇国所禽，张飞则遭帐下所害。凡此名将，悉皆人雄。」（《宋史·列传第一百九十八·文苑一》）
• 「关张比疆治，将相俱和同。」（《梁父吟》）
• 「楚、汉未分，绛、灌所以宣力；曹、刘竞逐，关、张所以立名。然则名立资草昧之初，力宣候经轮之会，攀附鳞翼，世有之矣。」（《隋书·列传第二十九》）
• 「公结发戎旅，妙善孙吴 。如云如鸟之形，因山背水之势，莫不深明权变，躬先士卒。双鞬并带，二戟兼提。滕灌之骁雄，关张之勇捍，复见于兹矣。」（《大周使持节少傅大将军大都督恒夏灵银长五州诸军事恒州刺史普安壮公墓志铭》）
• 「尔久从征伐甚有战功语其威名乃关张之比也。」（《册府元龟·诫励》）
• 「卫尉卿兼检校左金吾卫大将军凉国公李延昌，克树勋庸，遍该韬略，关张万人之敌，勇不顾身；程李二将之名，忠于卫主。」（《册府元龟·备御》）
• 「蜀之乃祖乃父，或士或人，而皆内禀忠贞，外资骁果，武负关张之气，文传扬马之风，迎大驾以涉岷峨，合诸军而定关辅忠气冠乎日月，勋业著乎山河，凡在幽遐，皆所传达。」（《册府元龟•传檄》）
• 「关羽、张飞，爪牙悉标于西庑。威生户牖，武耀庭除。」（《蜀先主庙记》）
• 「乃若关云长、张益德，虽曰万人之敌，而程昱等辈奇之，然功业之著见者盖鲜矣。」（《十先生奥论注》）
• 「楚、汉未分，绛、灌所以宣力；曹、刘竞逐，关、张所以立名。然则名立资草昧之初，力宣候经轮之会，攀附鳞翼，世有之矣。」（《隋书·列传第二十九》）
• 「索苞有文武材，举孝廉，除郎中，每征伐克敌，勇冠三军，时人比之关羽。宋澄于金城，为步羌三千人所围，穷守孤堆，垂当破没，苞以完骑五千，奋剑突阵，径入与澄对坐，捶头拊掌大笑。羌皆佩盾、擢刀四面直前。苞谓澄曰：「君但安心，观我击之。」乃除区弓接矢，绕捶射之，莫不应弦而倒，皆陷盾通中，立杀三十馀人，创夷者百计，羌即散走。称神。」（《敦煌实录》）
• 「子彦少尝坠马折臂，肘上骨起寸余，乃命开内锯骨，流血数升，言戏自若。时以为逾于关羽。」（《魏书·列传第十三》）
• 「留賛鸷猛壮烈，万人敌也。其剚刃信足与云长之刮骨，何以异哉？心有主而不动，视疾痛死生若无与于已者，壮士之勇也。况复得其死哉！」（《续后汉书·列传第六十七》）
• 「公专逹西南则却地千里，东北则献俘亿计。至若挫魏胜觧赵围，斩颜良于万人之中，伏孟获于七纵之际。皆公之任也！」（《文苑英华·巻三百六十九》）
• 「惟公少称弘量，喜愠不形，尤长武略，仁而有勇。及感会风云，立功成务，谦虚下物，始终无改。虽复关羽有国士之风，祭遵怀儒者之操，无以加也。」（《文馆词林·巻四百五十三》）
• 「武帝伐广固，仲德为前驱，战辄破之，大小二十馀战。论曰：王仲德受任二世，能以功名始终。入关之役，檀、王咸出其下。元嘉北讨，则受督于人，有蔺生之志，而无关公之愤，长者哉。」（《南史·列传第十五》）
• 张辅：「张飞关羽，皆人杰也。」（《名士优劣论》）
• 葛洪：「咸谓勇力绝伦者，则上将之器；洽闻治乱者，则三九之才也。然张飞关羽万人之敌 ，而皆丧元辱主，授首非所。」
• 陆云：「关羽滔天，作云西土。帝曰将军，整尔熊虎。」（《吴故丞相陆公诔》）
• 石重贵评张彦泽：「猛若关张，气吞荆聂，荐膺委寄，每著勤劳。鸣镝离弦，既得吟猿之妙；青萍出匣，久彰断兕之名。营阵之间，皆推果毅。」（《亲征契丹命将制》）
• 尹义尚：「徐元直西蜀之谋士，关云长刘氏之骁将，须归即遣，知叛弗追，今之与古，何其异趣？」（《与徐仆射书》）
• 常璩：「河东关羽云长，同郡张飞益德，并以壮烈，公壮羽勇锐，拜偏将军 。」（《华阳国志·刘先主志》）
• 张茂：「曜可方吕布、关羽，而云孟德不及，岂不过哉。」（《十六国春秋》）
• 崔鸿：「刘渊别将刘翼，骁勇过人，能一手举殿柱，跳过平阳门，时人拟之关张。」（《十六国春秋》）
• 薛安都：「时人云关羽斩颜良不是过也。」（《南史·薛安都传》）
• 庾信：「公入仕四十五年，身经一百六战。通中陷刃，疾甚曹参；刮骨傅药，事多关羽。而风神果勇，仪表沉雄，事亲无隐无犯。学不专经，略观书籍；兵无师古，自得纵横。」（《周柱国大将军纥干弘神道碑》）
• 郎士元：「将军秉天资，义勇冠今昔。走马百战场，一剑万人敌。谁为感恩者，意是思归客。流落荆巫间，徘徊故乡隔。离筵对此宇，洒酒暮天碧。去去无复言，衔悲向陈迹。」（《壮缪侯庙别友人》又称《关羽祠送高员外还荆州》）
• 王维：「非关羽之绝伦，何以厕迹虎臣、仪形麟阁？」（《为曹将军谢写真表》）
• 元结：「何人恩信过于田横？何人壮勇等于关羽？」（《问进士（永泰二年通州问）·第五》）
• 虞世南颂关羽：「利不动，爵不絷，威不屈，害不折，心耿耿，义烈烈，伟丈夫，真豪杰，纲常备，古今绝」。
• 张士贵：「乃绛州义军都头目薛怀玉也。此人勇若关张，智同伊尹，堪当大用。」（《薛仁贵征辽事略》）
• 贺遂亮：「关羽万人之敌，声雄百代。捐躯殉国之志，冒流镝而逾坚；轻生重义之（阙四字）而难（阙一字）心悬水镜，鬼神无以蔽其形；质过松筠，风霜不能改其色。」（《大唐平百济国碑铭》）
• 张元晏：「祢衡垂一噪声之名，关羽荩万人之敌。御众布投胶之德，礼贤怀比饭之恭。智略出群，忠果成性。」（《授冯行袭昭信军节度使制》）
• 董侹：「惟将军当三国之时，负万人之敌，孟德且避其锋，孔明谓之绝伦。」（《荆南节度使江陵尹裴公重修玉泉关庙记》）
• 李俭：「黄霸为列郡之雄，关羽乃万人之敌。」（《银青光禄大夫太子中允赠工部尚书清河张公神道碑铭》）
• 杨炯：「攻城野战，张飞、关羽；奇策密谋，荀攸、贾诩。」（《泸川都督王湛神道碑》）、「陶公相宅，郭璞占坟。面丹凤而背元龟，兆青乌而徵白马。三百篇之后，卜筮何从？二千石之荣，子孙无替。长男仁睿、男中仁楷、少男仁护、仁昉等，或体穷三变，藩、陆不足以升堂；或力敌万夫、关、张不足以扶毂。」（《唐上骑都尉高君神道碑》）
• 杜甫：「孰与关张并，功临耿邓亲。应天才不小，得士契无邻。」（《谒先主庙》）
• 杜牧：「天下无双将，关西第一雄。授符黄石老，学剑白猿翁。矫矫云长勇，恂恂却縠风。」（《题永崇西平王宅太尉诉院六韵》）
• 唐僖宗：「前左武军大将军宋皓，负关张勇智，有韩白英雄，累著战功，再居环卫。」（《讨王郢诏》）
• 王勃：「以先主之宽仁得众，张飞、关羽万人之敌，诸葛孔明管、乐之俦，左提右挈，以取天下，庶几有济矣。」（《三国论》）
• 李德裕：「蜀先主与关羽、张飞同卧起，而稠人广坐，侍立终日。皆用此道，故能成功。夫御英杰，使猛将，与见道德之人，接方正之士不同也，不可以繁礼饰貌，以浮辞足言，宜洞开胸怀，令见肝肺。气慑其勇，恩结其心，虽踞洗召之，不为薄矣。禄山，夷狄之谲诈者也，非将门英豪，草莱奇杰，其战斗之气，击刺之才，去关、张远矣！」（《英杰论》）；「魏得关羽，则张辽挟以前驱。故能挫强楚之锋，取颜良于麾盖。」（《授何清朝左卫将军兼分领蕃浑兵马制》）
• 徐夤：「虽倚关张敌万夫，岂胜恩信作良图。能均汉祚三分业， 不负荆州六尺孤。绿水有鱼贤已得，青桑如盖瑞先符。 君王幸是中山后，建国如何号蜀都。」（《蜀》）
• 陈渊：「当时先主得关张，能使西川弱胜强。」（《默堂集·卷九》）
• 贯休：「龚遂刘宽同煦妪，张飞关羽太驱驰。」（《贺郑使君》）
• 岑参：「虏骑无数来，见君不敢当。汉将小卫霍，蜀将凌关张。」（《东归留题太常徐卿草堂》）
• 赵蕤：「（虞世南）曰：彼孔明者，命世之奇才，伊吕之俦匹，臣主同心，鱼水为譬，但以国小兵弱，斗绝一隅，支对二方，抗衡上国；若使与曹公易地而处，骋其长算，肆关、张之武，尽诸葛之文，则霸王之业成矣。」（《长短经》）
• 崔致远： 「军名定难，雅称关张之声；县号宜君，克符尧舜之德。」（《贺杀黄巢贼徒状》）；「斯乃司徒相公镜于心而宽兮绰兮，枰于事而无偏无党，网罗隽彦，笼罩骁雄，于儒则沈谢呈才，于武则关张效力。」（《初投献太尉启》）；「所谓有非常之人，然后有非常之事，绛灌亦一时俊杰，关张非累世勋庸，镂姓名于金鼎玉锺，饰仪形于云台烟阁，永言尽美，孰敢争先？」（《徐州时溥司空·第二》）
• 桑叔文：「汉有汲黯，当朝为之正色。若非功高卫霍，名比关张，孰能有此荣贵。」（《唐故淮南节度讨击副使光禄大夫试殿中监兼泗州长史上柱国北平县开国伯田府君墓志铭》）
• 徐铉：「唐室崩离，诸侯角逐。吴武王奋桓文之举，我先君效关张之用。摧（生字「⼇凶」，即脑字无月）略地，所向无前。功加于时，庆钟于后。」（《洪州丰城县李司空碑文》）
• 孔平仲：「狄青字汉臣。元昊叛，屡将兵出战，四年间大小二十五阵，八中流矢，人呼『狄天使』，上观其仪表曰：『朕之关张。』」（《孔氏谈苑》）；「鼍鸣鱼跃尚恐惧，万一敌至谁敢当？邀看大船载旗鼓，闻说乃是关云长。」（《咏于将军诗》）；「北人更欲生关羽，犹倚糜芳信士仁。 曹操雄心怀白马，董昭空自弄精神。」（《咏史下·关羽四首》）
• 曹勋：「帝谓关张勇，气吞豺虎群。忠诚昭白日，始卒翊明君。灭沿台躔耀，哀荣凤口坟。传家有贤嗣，泪血入江云。」（《杨和王挽章五首》）
• 李邦直：「天下义士，云长之徒掉臂而徐去，管宁之属浮海而避之。」（《魏论》）
• 谢采伯：「孙权运筹于内，刘备、诸葛亮、周瑜、关侯等，合谋并智，方拒得曹操，败之于赤壁，亦未为竒政縁。」（《密斋笔记·卷二》）
• 文天祥：「项籍、关侯、敖曹擒虎之流。」（《文山集·送彭叔英序》）
• 陈子微：「厦倾木不支，鼎重足先折。关张不终身，仪秦亦无舌。」（《本堂集·卷二十九》）
• 刘知几：「关张以傲诞为将，桑霍以满盈居职。」（《思慎赋》）
• 员兴宗：「吾乡所遣骑，乃探骑耳。岂人人关张乎！」（《九华集·卷二十四》）；「时乎不浑护强中擒吕布，神乎不盖藏万众取颜良。」（《九华集·卷二十四》）
• 綦崇礼：「以颇牧之才，关张之勇，尽护诸将，独殿一方，鏖兵苦战，则大敌为歼，据险守坚，则严师莫犯。」（《北海集•卷十一》）
• 李廌：「骈英雄则关张奋其武，登隽良则庞蒋善其职。」（《济南集·卷五》）；「三方各虎踞，猛将皆成群。屹然万人敌，惟髯称绝伦。仗节气盖世，横矟勇冠军。」（《关侯庙》）
• 黄履翁：「古之烈士才略，则向宠、柳浑、蔡道贵、鲍昭。或晓畅军事，料敌万里；或勇比关张，或治绩显太原。」（《古今源流至论·别集卷四》）
• 汪藻：「决胜重围，飞、羽有万人之敌。」（《浮溪集·韩世忠除两镇节度使制》）
• 萧常：「羽飞万人之敌勇有馀，而不知迹其行事。皆有国士之风，然羽刚而自矜，飞暴而少恩，此其所以败也。」（《续后汉书》）
• 刘克庄：「骨已朽黄泉下，传犹列青史中。猛朴时来宰相，关张运去英雄。」（《即事六言四首》）；「甘宁关羽至今传，名将为神自古然。生不封侯三万户，死犹庙食数千年。」（《即事六言四首》）
• 方回：「万人为翰墨，无一曹思王。万人握干殳，无一关云长。」（《题来将军括苍送行卷》）
• 贾似道：「要知斗处关张勇，头小牙长体似金。」（《促织经·琵琶翅》）
• 何溟：「四海纷纷汉鼎移，将军委质愿扶持。欲除曹氏眼前害，岂料吴儿肘后欺？报国忠心千载著，复仇遗恨几人知。我因王事行郊邑，特向高坟酬一卮。」（《题大王冢》）
• 赵秉文：「壮如破敌，势甚擒贼，至如关羽义勇，张纲奋烈。取鲸鲵于坚阵，叱豺狼之当辙。」（《滏水集·古赋·海青赋》）
• 李俊民：「鼎足相吞势未分，谁能倾盖得将军？曹吴不是中原手，天下英雄有使君。」（《襄阳咏史·关将军庙》）
• 吴箕：「关云长有功于魏，舍之而去，不畔先主，此有古国士风，亦足以见先主之得人心。」（《常谈》）
• 岳飞：「一死何足道，要使后世书策知有岳飞之名，与关张辈功烈相仿佛耳。」（《金驼续编·卷二十八》）
• 龚开：「大刀关胜，岂云长孙。云长义勇，汝其后昆。」（《宋江三十六赞》）
• 郭允蹈：「关云长以万人之敌，弘护荆州，昭烈君臣以为长城，而轻躁寡谋，坠吕蒙之诡计。昭烈勇于一决，以争荆州，君臣于是俱失之矣！或谓：是后也，昭烈不自将，而孔明长啸以下荆州，则何如？曰：非孔明之志也。孔明固谓孙权可以为援而不可图之。又谓国贼曹操非孙权，又谓法孝直在，必能谏止上此行，孔明盖亦难之矣。曰：然则荆州遂可置之度外乎？曰：向使云长自江陵出襄阳，而益德、黄权有一人焉，为居守之计。则固可震撼中原，而无后顾之忧矣。云长既死，虽孔明亦未如之何也。」（《蜀鉴 ·昭烈败绩于猇亭》）
• 郑咸：「侯讳某，姓关氏，以忠义大节事蜀先主昭烈皇帝，为左右御侮之臣，官至前将军，假节钺。侯之名闻天下后世，虽老农稚子，皆能道之。然谓侯英武善战，为万人敌耳，此不足以知侯也。曹孟德以奸雄之资，挟天子以令中原，虎视邻国，谓『本初犹不足数，而况其下乎？』独先主区区，欲较其力，而与之抗。然屡战而数败矣。士于此时，怀去就之计者，得以择主而事之。苟不明于忠义大节，孰肯抗强助弱，去安而即危者？夫爵禄富贵，人之所甚欲也。视万锺犹一芥之轻，比千乘于匹夫之贱者，岂有他哉，忠尽而义胜耳。侯以为曹公名为汉臣，实汉仇也。而先主固刘氏之宗种，侯尝受汉爵号矣。苟为择其所事，则当与曹乎？当与刘乎？曹、刘之不敌，虽愚者知之。巴蜀数郡，以当天下之半，其成功不可待也，而侯岂以此少动其心哉？秋霜之严，见日见则消；南金之坚，遇刚则折。而侯之忠义凛然，虽富贵在前，死亡居后，不可夺也。孔融、杨彪皆巨德元老，一日少忤曹公，乃戮而囚之。侯为曹公所得，不敢加无礼焉；比其去也，熟视而不敢追。然则侯之所本，胜曹公多矣。盖有以服其心而折其气，岂在行阵间乎！侯本解人，庙于郡城之西。庙久不治，里中父老相与经营，加完新焉。时维太守张公，别乘张公，相与为雍容镇静之政，而解民熙然乐之，日有馀暇，可以致力于神矣。然则神安其宅，厥有由哉。」（《重修庙记》）
• 张商英：「月缺不改光，剑折不改鋩。月缺白易满，剑折尚带霜。势利寻常事，难屈志士肠。男儿有死节，可杀不可量。」（《咏辞曹事》）
• 张仲宣：「张辽运筹之方，可以归之于先轨；关羽搴旗之效，可以论之于后尘。」（《对知合孙吴可以运筹决胜策》）
• 南涛：「及刺颜良于东郡，曹公即表王汉寿亭侯。」（《绍兴重修庙记》）
• 黄茂才：「气盖世，勇而强。万众中，刺颜良。」（《武安王赞》）
• 叶适：「（耿）豪虽凶粗不足取，而以关张比之，则又其细尔。」（《习学记言·卷三十五》）
• 朱熹：「正如关羽擒颜良，只知有此人，更不知有别人，直取其头而归。」（《朱子语类》）
• 孙锐：「千载人，百世士。知正统，明大义。汉丞相，蜀先主。同公心，烛三光。为岳渎，为星云。今不死，髯将军。」（《云长公赞》）
• 陆游：「颜良文丑知何益，关羽张飞死可伤。等是人间号骁将，太山宁比一毫芒。」（《读史》）
• 洪迈：「自古威名之将，立盖世之勋，而晚谬不克终者，多失于恃功矜能而轻敌也。关羽手杀袁绍二将颜良、文丑于万众之中。及攻曹仁于樊，于禁等七军皆没，羽威震华夏，曹操议徙许都以避其锐，其功名盛矣。而不悟吕蒙、陆逊之诈，竟堕孙权计中，父子成禽，以败大事。」（《容斋随笔·卷十一》）
• 陈亮：「夫关羽好勇而无谋，恃气而骄功，此其势甚易谲也。」
• 陈元靓：「剑气凌云，实曰虎臣。勇如一国，敌万人。蜀展其翼，吴折其鳞。惜乎中勇，前后绝伦。」（《事林广记后集》）
• 火鲁胡达：「来谒崇宁庙，遗容古貌寒。奋戈扶寒祚，斩将报曹瞒。忠烈条山并，英灵解土安。未能雄吴魏，常使后人叹。」（《谒解州庙》）
• 郝经：「羽、飞昭烈啑血起义，夙定君臣之分，期复汉室，百折兴王。阚如两虎啸风从龙，夹之以飞，雄猛震一世，号称万人敌。羽报效于操，致书而去，飞瞋目横矛，而与操决。矫轿义烈，上通于天，汉于是乎不亡。」；「羽仪状雄伟，岳岳尚义，俨若神人。」（《续后汉书·卷十六》）；「昔魏武之于关侯，梁高祖之于贺拔胜，孔明之于徐庶，皆谋臣猛将，反覆去就，知其无留，意犹不固止。」（《与贾丞相书》）；「云长万人之敌，而吕蒙袭取。昭烈一世之雄，而陆逊摧破。汉之义师，不复东征。祗保梁益，吴遂蹈跨荆扬。操不可圗，丕乃禅代曺氏。遂有中国，而天下三分，殆非人谋亦天意也！」（《续后汉书·卷五十六》）；「跃马斩将万众中，侯印赐金还自封。横刀拜书去曹公，千古凛凛国士风。跨有荆、益事战攻，直指许、洛期一戎。操为喘气谋避锋，权为鲸枭示象恭。」（《重建庙记》）
• 乃贤：「 昔游玉泉寺，系马松树林。独坐大石上，浩歌梁父吟。老衲林下来，示我三古印。连环络螭纽，篆画蚀苍晕。将军筋无敌，劲气横九州。志在复汉鼎，岂事身封侯？昭烈势孤危，恃侯作坚垒。威震曹家啊，胆落中夜起。浮云几变灭，瑑刻良可摹。今人千载下，拂拭空嗟吁。」（《赋关将军印》）
• 周午：「三分鼎峙裂九州，群飞择木各为谋。云长天挺万人敌，不事他人独事刘。分虽君臣情骨肉，此岂汉贼所能禄？仲谋不度来求婚，遣使甘言只屈辱。奋髯北伐将徙都，白衣狙诈劳仁呼。赤帝不灵天既厌，荆蜀中断绝一隅。人亦各为其主耳，南昌局量非操拟。嵯峨一冢余千年，长使英雄泪如水。」（《题大王冢》）
• 程严卿：「将军气作汉长城，此身肯与贼俱生？一时成败风云散，千古精诚日月明。最恨含沙多鬼蜮，堪怜失水制鲲鲸。九京莫唤英雄起，馀子纷纷论甲兵。」（《题大王冢》）
• 杨博：「维帝忠义昭宇宙，功业垂史册，祀祠遍天下，黄发稚齿，极海穷边，靡不崇重。而帝之随在者灵，威盖显赫，千载一日。」
• 李贽：「云长信义，不设机械，观其待徐公明可见也。到底是个君子，不比小人，外厚其貌而衷薄甚也。」
• 钟敬伯： 「云长信义性成，机械不生，故徐晃自诈而彼自诚也。其威镇华夏，忠贯古今，真圣而不可知之之谓神乎？」
• 王夫之：「吴、蜀之好不终，关羽已死，荆州以失，曹操以乘二国之离，无忌而急于篡，关羽安能逃其责哉？羽守江陵，数与鲁肃生疑贰，于是而诸葛之志不宣，而肃亦苦矣。肃以欢好抚羽，岂私羽而畏昭烈乎？其欲并力以抗操，匪舌是出，而羽不谅，故以知肃心之独苦也。」 、「关羽，可用之材也，失其可用而卒至于败亡，昭烈之骄之也，私之也，非将将之道也。」（《读通鉴论·卷九》）
• 李鉴：「炎汉阿危配此身，垂成功业委枯榛。傅糜俱罪生狂计，蒙逊阴谋缪见亲。自许以南俱失望，吞吴而下岂无因？三分往事成陈迹，椽笔称量自有神。」（《题大王冢》）
• 胡琦：「孰若云长大勇愤发，心不忘义，事汉昭烈，誓同生死。守荆州九年，贼畏之如虎，讨樊之举，鼓忠烈之气，破奸雄之胆，可不谓壮哉！惜乎事机垂成，祸生于所忽，乃守其志，终始不回，卓然为汉忠臣，独见称于后世。庙食玉泉，至今不绝。四方祈谒，灵应如响，不亦盛乎！及考其事迹本末具存，国志所不载者散在众籍，文字交错，难用检寻，览之者无不病焉。」（《新编实录序》）
• 张珣：「忆昔天下初三分，猛将并驱谁轶群。桓桓胆气万人敌，卧龙独许髯将军。威吞曹瞒欲迁许，中兴当日推元勋。惜我壮缪功不就，竟令豺兕还纷纷。血食千年庙貌古，岁时歌舞今犹勤。君不见天都、灵武巢未覆，抚髀常思汉寿君。」（《义勇行》）
• 程敏政：「古今称之者，以其忠义大节，足以仰高于后也。」（《读将鉴博议》）
• 毕沅：「吴国公戒之曰：『克敌在勇，全胜在谋。昔关羽号万人敌，为吕蒙所破，为无谋也，尔宜深戒之。』」（《续资治通鉴》）
• 刘纬：「鞍马平生百战身，可怜于此卧荒榛。俘来于禁元轻敌，衅起孙吴为结亲。鱼水君臣终不忝，功名竹帛拟重新。玉泉寂寂悲黄鸟，千载英灵汉代人。」（《题大王冢》）
• 乾隆帝:「关帝力扶炎汉，志节懔然，陈寿撰志，多存私见。正史存谥，犹寓讥评，曷由传信？今方录四库书，改曰忠义。武英殿可刊此旨传末，用彰大公。」(《清史稿》卷84)
• 清代赵翼的《廿二史札记》卷七关张之勇的部份，详细整理了古人以关羽、或关张用作皆为勇将代名词的资料，并且认为「汉以后称勇者必推关张」。
• 蔡东藩：「赤胆忠心誓报刘，越江讨贼死方休；东吴不念东风惠，万古江潮咽恨流。」
• 毛泽东：「关云长大体上是不懂统一战线的，这个人并不高明，对待同盟军搞关门主义，不讲政策。」
• 中国魏晋南北朝史学会前会长朱大渭：「关羽并非只有一般名将英勇战斗的作风，以及武艺超群的素质，而且具有指挥大型战役的能力，荆州的失守，主要责任不在关羽，而是蜀国战略方针失误造成的。关羽虽有一定责任，但其忠于职守，以身殉职，应无所非议。」「关羽从小受儒家思想薰陶，因而在处身立事道德规范上，同刘备、诸葛亮可算同道中人。刘备甚有知人之明，他之所以特别看重关羽，深知其德才兼备，后来将留守荆州以及北伐的重任交给他，其原因也在于此。」
• 历史学家、《万历十五年》作者黄仁宇：关羽刚傲而缺乏处事的谨慎周详，他不顾利害让自己两面受敌，弄到战败授首，比曹操早死一个月。可是千百年之后关公仍被中国人奉为战神，民间崇拜的不是他的指挥若定，而是他的道德力量。关羽『义重如山』，至今秘密结社的团体仍有些奉之为师祖。
• 厦门大学人文学院教授易中天：「关羽确实有令人崇敬之处，那就是特重情义。民间崇拜关羽虽然有道理，但有些信仰和习俗也很奇怪。比方说剃头匠奉关羽为祖师爷，就匪夷所思。关羽并没有当过剃头匠呀！再说东汉时也不剃头。想来想去，也就是他们手上都有一把刀。不过关老爷手上的刀是杀头的，不是剃头的。清代有一剃头铺门前挂一对联云：『问天下头颅几许，看老夫手段如何』，倒很像关羽的口气。还把关羽奉为财神，什么民营企业啊，个体户啊，供个关羽当财神，难道他们的钱是靠打架抢来的吗？你说关羽一个武将封个战神不就行了吗？怎么还当起财神了呢？依我看啊，关羽，迟早要被民间推崇为爱神。因为他对爱情的追求是很执著的。据《三国志·关羽传》裴松之注引《蜀记》和《华阳国志》，关羽曾经爱上了一个女人，一再向曹操表示要娶其为妻。这话说多了以后，曹操便『疑其有异色，先遣迎看。』一看，果然国色天香，结果『因自留之』，害得关羽很是郁闷（羽心不自安）。此事如果属实，曹操就太不厚道了。」
• 中国社会科学院研究员尹韵公：「关羽是一个心机较深、善于处理人际关系、左右逢源的人，无论在敌友哪一方皆可受到厚待，可能这是他在黑白两道都吃香的缘故了。正史中的关羽并非如人们所崇拜的那个关公高大完美。乃是随著历史的发展，根据心理和社会需要不断改造而成的一个来自于现实而又大大超现实的一个偶像。」
• 禚梦庵《三国人物论集》：「建安二十四年十月，曹操与孙权都已亲自出马，为了战一关羽，魏吴两国几乎动员了倾国人马，上下费尽心机，则关羽之勇猛善战可知了。 这次战役，关羽虽败犹荣，但蜀汉克复中原的希望，也随关羽俱逝了。本来万人之敌的猛将，很少不刚而自矜的，只要用之得当，刚猛正是优点。这种刚烈人物，古今中外，代不乏人。即以吾国而论，如楚之项籍，汉之关羽，宋之岳飞，近人吴子玉，都是这一类型。这类人物，也同高人义士一样，为历史增加不少光彩。但他们成功最快，失败也最速，只留下许多可歌可泣的故事，供人凭吊而已！」
出生争议
《三国志》、《资治通鉴》等正史以及三国魏晋时期的其它资料等并没有可以被用来推测关羽出生年月的相关信息，唯一牵涉到年龄长幼的信息是关羽比张飞年长数岁，不过张飞的年龄也无任何记载。
但是伴随著关羽从北宋开始在民间艺术形象及各统治政权对其推崇的不断提高，此后关于其出生时间开始出现了多种不同信息，诸如：
• 宋孟元老《东京梦华录》 六月六日 未指明年份。
• 元胡琦《关羽年谱》 延熹三年六月二十四日。
• 明崇祯二年（1629年）立于石磐沟关羽祖茔的《祀田碑记》延熹三年六月二十二日。
• 清康熙十七年（1678年），解州州守王朱旦据传在浚修古井时发掘出关羽的墓砖，砖上刻有关羽祖、父两世的表字，生卒年月等，还提到关羽的家庭状况。他因而写了《前将军关壮穆侯祖墓碑铭》。依铭所记，关羽生于桓帝延熹三年（160年）六月二十四日。
• 清张镇于乾隆二十一年（1756年）编修的 《解良关帝志》 延熹三年六月二十二日。
• 周广业 《关王事迹徵信编》 郭茂泰 《荆州府志》等认为是五月十三日。
《关帝志》内容多出自《三国演义》，非严谨的史料；《祀田碑记》和《前将军关壮穆侯祖墓碑铭》未经严格考究。现在，关于关羽出生日期的考证仍旧在继续，诸如田福生就认为延熹三年六月二十四日（160年8月13日）最可信，此外延熹三年（160年）六月二十二日等说法也有相关证据。
各种说法都缺乏「决定性证据」，值得注意的是所有出生年相关的资料首次出现的时间相距三国时期都超过一千年，可考证和确信程度均不大。当然近年来开始也有史学家指出陈寿的《三国志》也有记载错误。
明清官方祀典坚持一年两祭，以五月十三为关帝君圣诞，每年南京六部太常寺官祭，今日民间主要以农历六月二十四日作为神明关公圣诞日，五月十三则视为官方生日。
民间艺术
演义以前
关羽于民间的形象，至宋代即与今日相去不远。洪迈的《容斋随笔》按理是史论，但其中已有「关羽手杀袁绍二将颜良、文丑于万众之中」的传说。而脍炙人口的三英战吕布、千里保皇嫂、华佗为关羽刮骨疗毒、水淹七军等民间传说，都已见于《三国志平话》，《三国志平话》所叙事迹虽多为民间传说、然却初步架构了三国历史进程的故事。元代关汉卿所作戏曲《关大王独赴单刀会》有提到关羽过五关，可见《三国演义》中过五关斩六将的情节亦早已在民间流传。《水浒传》中，关胜为关羽后裔。
三国演义
章回小说《三国演义》作者罗贯中著力将关羽这个人物形象，刻画成继吕布后的三国武艺第一人，颇有「武圣」之风。总成过往传奇、野史、戏曲、地方世代说法、被官史避畏说法、说部话本及民间传说中关羽的故事，和史书中关羽的事迹有所出入，如关羽温酒斩华雄为汉末、魏晋以来的传说，按史华雄实为孙坚所杀；土山约三事是关羽战败而投降；文丑死因存见地方史料以及东晋王羲之父子的二王尺牍集和容斋随笔。而桃园结义、战吕布、过五关斩六将、战黄忠、手持青龙偃月刀、坐骑赤兔马、身高样貌等都为三国演义小说中所雕塑。而后人更引此形象将关羽神话，造就了民间偶像。
《三国演义》对于关羽忠勇自负的性格也加以夸大、转嫁，如诸葛亮问关羽若曹、孙同时来侵，关羽回答要分兵拒之，关羽不满马超授官而起妒，改写为要入川与马超比武，关羽拒婚时骂孙权的儿子是犬子等等，都是小说的艺术创作。
文化形像
从传统戏曲至现代，各类文化作品对关羽多有演绎。
戏剧
中国传统戏曲中关羽的角色，以民间传说、野史、《三国演义》的描写而创作，其脸谱为揉红脸，表示忠勇，「红脸忠勇」之说法即由关羽脸谱而来。勾丹凤眼，双眼俊秀。加上关羽有「美髯公」之称，所以都会加上演关羽时专用的大髯口，称为「五绺」或「关公髯」。手执青龙偃月刀和红马鞭，头戴专有的绿色盔头，缀黄绒球配后兜，两耳垂白飘带和黄丝穗，著绿蟒。因后世对关羽的信仰普遍，具有神格，为表示对关羽的敬畏，所以会特意在面谱上加一黑点或加一条金线，称做「破脸」，代表不敢完全模仿他。而且关公亮相姿式就有48种之多，称为「关公48图」。
而在旧时上演关公戏曲时，有许多规矩：如扮演关羽的演员在演出前三到十天要斋戒净身，不近女色；出场前要给关帝像烧香、奉茶、烧纸钱祭拜，常用牲礼，甚至杀鸡杀猪；演员要在头盔或者前胸挂有关帝像的黄表附，演出结束要用此纸拭脸，并拿到关帝像前焚化，以示感谢关帝的庇护；演《单刀会》时，周围不可有嬉闹声、在演《走麦城》时，更要台上台下烧檀香、点蜡烛。据说如果违犯戒律，关帝就会显灵，演员要出事故，戏园要出乱子。清朝后宫演戏时，每临关公出场，皇帝、后妃都得离座走几步，然后才能坐下看戏。一些有损于关帝形象的剧目，如《斩熊虎》、《怒斩关平》、《关公辞曹》等，宫廷及燕京的著名戏园皆禁止上演。而现今也有对演关羽的演员有不少禁忌，如当演员上了妆后，不可大笑、有邪淫，其他人看到上妆后的关羽也不能举动失仪。
以关羽为主角的京剧剧目称关羽戏（简称关戏，也称老爷戏）。最初，演员在演出时以唱为主。同时，剧目仅有《战长沙》、《华容道》、《斩华雄》等几出。有作者认为在20世纪初，王鸿寿（老三麻子）丰富了关羽戏的剧目。并通过他在脸谱、服饰、念白、唱腔等方面的革新创造，使关羽的形象更为高大完美。
影视剧
有关于关羽或有其角色的电影、电视剧集，及曾饰演关羽的演员亦有不少，例如有（依年份）：
• 1956年《关公月下释貂蝉》、1957年《关公千里送嫂》（香港丽星影片公司电影）：由关德兴饰演
• 1957年《关公守华容 刘备过江招亲》（香港宝华影业公司电影）：由靓华亨饰演
• 1968年《桃园三结义》（台湾国益影业公司），由丁强饰演。
• 1969年《武圣关公》：由杨群饰演
• 1974年《武圣关公》（台湾中视电视剧）：由郎雄饰演
• 1976年《三国春秋》（丽的电视本港台电视剧集）：由刘志荣饰演
• 1976年《战神》（别名：《关公大战外星人》）（陈洪民执导电影）
• 1985年《诸葛亮》（亚洲电视（ATV）电视剧）：由郑军饰演
• 1985年《诸葛亮》（香港电视剧）：由郑雷饰演
• 1992年《医神华佗》（无綫电视翡翠台电视剧集）：由尹扬明饰演
• 1992年《鹿鼎记》（王晶执导电影)）：由吴孟达饰演 海公公扮关羽剌杀 鳌拜
• 1993年《关公》（别名：《关公传奇》）（中国太原电视台电视剧）、2002年《貂蝉》（中国深圳电视台电视剧）：由张山饰演
• 1994年《三国演义》（中国中央电视台电视剧集）：由陆树铭饰演
• 1996年《三国英雄传之关公》（中华电视公司电视剧）：由陈俊生（青年）、勾峰（中年）饰演
• 1996年《诸葛孔明》（电影）：由马泉来饰演
• 1998年《超时空要爱》（黎大炜执导电影）：由王卫国饰演
• 1999年《一代枭雄曹操》（柯俊雄执导电影）：由马泉来饰演
• 1999年《曹操》（中国中央电视台电视剧）、2001年《吕布与貂蝉》（陈凯歌执导电视剧）：由杨凡饰演
• 2000年《江湖告急》（林超贤执导电影）：由黄秋生饰演
• 2001年《关公》（电视剧）：由李田野（青年）、王英权（中年）饰演
• 2002年《武圣关公出解梁》（电视剧）：由陈思成饰演
• 2004年《武圣关公》（中央电影公司电影）：由王英权饰演
• 2008年《见龙卸甲》（李仁港执导电影）：由狄龙饰演
• 2008年《赤壁》（吴宇森执导电影）：由巴森饰演
• 2009年《终极三国》（台湾八大电视电视剧）：由胡宇崴饰演
• 2010年《越光宝盒》（刘镇伟执导电影）：由方力申饰演
• 2010年《三国》（中国大陆电视剧）：由于荣光饰演
• 2011年《关云长》（麦兆辉、庄文强执导电影）：由甄子丹饰演
• 2012年《回到三国》（无綫电视翡翠台电视剧集）：由欧瑞伟饰演
• 2012年《铜雀台》（赵林山执导电影），由成宗焕饰演
• 2014年《曹操》（胡玫执导电视剧），由张益群饰演
• 2015年《半为苍生半美人》（梁辛全执导电视剧），由于彦凯饰演
• 2016年《武神赵子龙》（国建勇执导电视剧），由李田野饰演
• 2017年《终极三国》（中国优酷网路剧）：由SpeXial-子闳饰演
• 2020年《新解释·三国志》（福田雄一执导电影）：由桥本哲饰演
• 2021年《真·三国无双》 （周显扬执导电影）：由韩庚饰演
漫画
在三国漫画中，关羽被刻画成是继吕布之后的天下第一猛将，与张飞各自拥有万夫莫敌的实力。而且在诸多的三国漫画的剧情中，经常可以看见关羽独战吕布的场面，如：王欣太的《苍天航路》、陈某的《火凤燎原》、池上辽一的《》、本宫宏志的《吞食天地》等，也许是在人们的心目中认为关羽是武圣，而吕布是战神的原因，所以才把这两人设定为死敌。
动画
• 三国志
• 三国演义
• 《横山光辉三国志》（横山光辉）
• 《苍天航路》（王欣太）
传说俚语
在关羽家乡解县，传说关羽本名冯贤，生在有文化教养的农家，青少年时期在家习文练武兼作农事，娶胡氏为妻，更在光和元年五月十三（178年6月16日）生了关平。大约在关羽24岁时，即183年，因斩杀恶豪吕熊而逃离家乡至幽州涿郡，并改姓为关。
于明朝时，仍有关羽有一子关索一说，但关羽不认他，最后成为蜀汉一员将领，不过学者一般认为关索只是传说，历史上没有关索此人。
在陶弘景《古今刀剑录》一书中，曾记载关羽当时为刘备重任，不惜亲自采都山的铁，铸成二刀，铭为万人。后来关羽兵败，将二刀投入水中。
明朝小说《三国演义》中，将关羽所使用的武器设定为青龙偃月刀，然根据文献记载及出土文物中，偃月刀系在宋朝才开始出现，但因《三国演义》广为流传，后世也将青龙偃月刀称为「关刀」。因关羽善使关刀，故俚语以「关公面前耍大刀」来称在专家面前卖弄本事、不自量力的意思。
因为《三国演义》故事家喻户晓，所以产生不少与关羽有关的歇后语，如关羽过江赴会、单骑千里、义薄云天、威震华夏、喝酒看不出来脸红、华容道放曹操一念旧情等。
又因关公胡子漂亮，因此有外号「美髯公」之称。
武器和坐骑
南梁（此时南北朝，距离关羽生活年代约300年）陶弘景《古今刀剑录》记载：「关羽为先主所重，不惜身命，自采武都山铁为二刀，铭曰在万人。及羽败，惜刀，投于水。此记载较为可信，历史上的关羽很可能用的是两把环首刀。
正史上并未记载关羽使用的武器，受《三国演义》等的影响，现代关羽的形象一般使用偃月刀（青龙偃月刀），不过考古学上并无汉晋时期使用此类武器的证据。正史上也没有对于关羽坐骑战马的特别记载，不过《三国演义》讲述了曹操将原为吕布骑乘的赤兔马转送于关羽的故事，深入民心。据小说家言，赤兔马在关羽成仁之后绝食而死，故今日祭祀关羽的庙宇或大堂等，常会有一尊赤兔马的雕塑像。戏曲剧目中，亦会为关羽安排服侍赤兔马的一位马童。
游戏
三国无双是1997年在PS平台上出现了一款对战游戏，直到2000年，光荣在PS2借用新平台制作了第一部真三国无双。这种独特的游戏方式可以让玩家体会到一骑当千的感觉，在游戏界一亮，受到玩家欢迎。无双系列除了它独特的游戏方式以外，它的人设也是颇为出色的。主要受到《苍天航路》这部漫画所影响。相同的是，和吕布争锋的不是赵云，而是关羽。二人也被设定为死敌。另外在吞食天地II 赤壁之战、三国战纪作为主要角色也很受欢迎。
对关羽的神化和信仰
历代崇奉
民间以关羽为忠义之神，据此而有《关圣帝君觉世真经》，为华人民间信仰三大善书之一。官府推其忠，百姓崇其义。关羽作为劝忠劝善的神明，各朝皇帝多半敬奉非常，其「侯而王，王而帝，帝而圣，圣而天」的过程请参考下表：
元文宗至顺二年（1331年）敕封的官职最多，其次为清德宗光绪帝的「忠义神武灵佑仁勇威显护国保民精诚绥靖翊赞宣德关圣大帝」封号，共26个字，采用了众多美好的文词。
关羽的祠庙遍布各地，为最多祠庙的中国神明之一。唐初开始便有武庙，但主祀的是辅佐武王克殷的周朝宰相姜子牙，而关羽则为从祀之神。如平日出征，则祭拜佛教四大天王中掌管北方的毗沙门天王，并绘制毗沙门天王旗，以保佑战争胜利。
关帝信仰，可能肇始于宋代，完成于明代。关羽信仰由来已久，至宋朝更趋昌盛，至迟宋朝末年，民间供奉关羽的庙宇已经「郡国州县、乡邑间井皆有」，宋朝皇帝也多追封关羽为王。元代朝廷虽崇信藏传佛教，但未箝制民间信仰，因此民间对关羽的崇信有增无减，元朝皇帝且曾遣使致祭。明代不立武庙，然而明太祖朱元璋尝以「汉寿亭侯关羽庙」列为京师金陵祀典之一，之后明朝历任皇帝不断追封关羽，关羽渐渐成为明朝「所最崇奉」。明朝尊奉关羽，甚至要求藩属朝鲜官方修建「关王庙」。随著明朝追封关羽为帝，明朝人对关羽的尊称也由「关王」渐渐升格为「关帝」，沿袭至今。
明清以降，供奉关羽的庙宇不仅遍布汉地，且延伸至蒙古、西藏。而朝鲜、越南、日本、琉球亦有供奉关帝的庙宇。
佛教也视关羽为护法神，汉地佛教尊奉为伽蓝菩萨，源于隋代创建天台宗的智者大师。后来藏传佛教亦尊关羽为护法神。
民间宗教中也有尊关帝为主神的，如神武灵拳
随著关羽地位变得显赫，关羽更被尊称为「武王」、「武圣人」，与孔子并肩而立，合称「文武二圣」。也正因为关羽如此显赫，除了军人、武师奉他为行业神崇拜外，就连商业、烟业、描金业、香烛业、教育业、命相家等等不相干的行业也推崇关羽，所以也信奉他为财神、五文昌。在香港，甚至连香港警察和香港黑帮等社团的黑白两道都有信奉关羽的习俗。如香港警察在1930年代起有供奉关帝的习惯，以祈求关帝庇佑。而香港黑帮在接收新会员的入会仪式时，亦会有关帝象坐镇。
注释
Guan Yu (; died January or February 220), courtesy name Yunchang, was a Chinese military general serving under the warlord Liu Bei during the late Eastern Han dynasty of China. Along with Zhang Fei, he shared a brotherly relationship with Liu Bei and accompanied him on most of his early exploits. Guan Yu played a significant role in the events leading up to the end of the Han dynasty and the establishment of Liu Bei's state of Shu Han during the Three Kingdoms period. While he is remembered for his loyalty towards Liu Bei, he is also known for repaying Cao Cao's kindness by slaying Yan Liang, a general under Cao Cao's rival Yuan Shao, at the Battle of Boma. After Liu Bei gained control of Yi Province in 214, Guan Yu remained in Jing Province to govern and defend the area for about seven years. In 219, while he was away fighting Cao Cao's forces at the Battle of Fancheng, Liu Bei's ally Sun Quan broke the Sun–Liu alliance and sent his general Lü Meng to conquer Liu Bei's territories in Jing Province. By the time Guan Yu found out about the loss of Jing Province after his defeat at Fancheng, it was too late. He was subsequently captured in an ambush by Sun Quan's forces and executed.Guan Yu's life was lionised and his achievements glorified to such an extent after his death that he was deified during the Sui dynasty. Through generations of story telling, culminating in the 14th-century historical novel Romance of the Three Kingdoms, his deeds and moral qualities have been given immense emphasis, making Guan Yu one of East Asia's most popular paradigms of loyalty and righteousness. He is still worshipped by many Chinese people today. In religious devotion he is reverentially called the "Emperor Guan" (Guān Dì) or "Lord Guan" (Guān Gōng). He is a deity worshipped in Chinese folk religion, popular Confucianism, Taoism, and Chinese Buddhism, and small shrines to him are almost ubiquitous in traditional Chinese shops and restaurants.
显示更多...: Historical sources Physical appearance Early life and career Short service under Cao Cao Background Battle of Boma Leaving Cao Cao Returning to Liu Bei Battle of Red Cliffs and aftermath Guarding Jing Province Sun-Liu territorial dispute Battle of Fancheng Belittling Sun Quan Encounter with Xu Huang Losing Jing Province Dubious account from the Dianlue Death Alternate account from the Shu Ji Posthumous honours Anecdotes Request to take Qin Yilus wife Advice to Liu Bei Asking Zhuge Liang about Ma Chao Arm injury Family Appraisal In Romance of the Three Kingdoms Worship of Guan Yu In Chinese religion In Taoism In Buddhism Notable Guandi temples worldwide In popular culture Chinese opera Film and television Manga Games
Historical sources
The authoritative historical source on Guan Yu's life is the Records of the Three Kingdoms (Sanguozhi) written by Chen Shou in the third century. During the fifth century, Pei Songzhi annotated the Sanguozhi by incorporating information from other sources to Chen Shou's original work and adding his personal comments. Some alternative texts used in the annotations to Guan Yu's biography include: Shu Ji (Records of Shu), by Wang Yin; Wei Shu (Book of Wei), by Wang Chen, Xun Yi and Ruan Ji; Jiang Biao Zhuan, by Yu Pu; Fu Zi, by Fu Xuan; Dianlue, by Yu Huan; Wu Li (History of Wu), by Hu Chong; and Chronicles of Huayang, by Chang Qu.
Physical appearance
No explicit descriptions of Guan Yu's physical appearance exist in historical records, however the Sanguozhi recorded that Zhuge Liang once referred to Guan Yu as having a "peerless beard".
Traditionally, Guan Yu is portrayed as a red-faced warrior with a long, lush beard. The idea of his red face may have been derived from a description of him in Chapter 1 of the 14th-century historical novel Romance of the Three Kingdoms, where the following passage appears:
Alternatively, the idea of his red face could have been borrowed from opera representation, where red faces represented loyalty and righteousness. In illustrations of Romance of the Three Kingdoms, Guan Yu is traditionally depicted wearing a green robe over his body armour.
Supposedly, Guan Yu's weapon was a guan dao named Green Dragon Crescent Blade, which resembled a podao, glaive, or naginata and was said to weigh 82 catties (about 49.2 kg or 108.4674 lbs).
Early life and career
Guan Yu was from Xie County (解县), Hedong Commandery, which is present-day Yuncheng, Shanxi. His original courtesy name was Changsheng (长生). He was very interested in the ancient history book Zuo zhuan and could fluently recite lines from it. He fled from his hometown for unknown reasons and went to Zhuo Commandery. When the Yellow Turban Rebellion broke out in the 180s, Guan Yu and Zhang Fei joined a volunteer militia formed by Liu Bei, and they assisted a colonel Zou Jing in suppressing the revolt.
When Liu Bei was appointed as the Chancellor (相) of Pingyuan, Guan Yu and Zhang Fei were appointed as Majors of Separate Command (别部司马), each commanding detachments of soldiers under Liu Bei. The three of them were as close as brothers and they shared the same room. Zhang Fei and Guan Yu also stood guard beside Liu Bei when he sat down at meetings. They followed him on his exploits and protected him from danger, and for their military prowess were appraised as "enemy of ten-thousand".」
Short service under Cao Cao
Background
Liu Bei and his men followed Cao Cao back to the imperial capital Xu after their victory over Lü Bu at the Battle of Xiapi in 198. About a year later, Liu Bei and his followers escaped from Xu under the pretext of helping Cao Cao lead an army to attack Yuan Shu. Liu Bei went to Xu Province, killed the provincial inspector Che Zhou (车胄), and seized control of the province. He moved to Xiaopei and left Guan Yu in charge of the provincial capital Xiapi.
In 200, Cao Cao led his forces to attack Liu Bei, defeated him and retook Xu Province. Liu Bei fled to northern China and found refuge under Cao Cao's rival Yuan Shao, while Guan Yu was captured by Cao Cao's forces and brought back to Xu. Cao Cao treated Guan Yu respectfully and asked Emperor Xian to appoint Guan Yu as a Lieutenant-General (偏将军).
Battle of Boma
Later that year, Yuan Shao sent his general Yan Liang to lead an army to attack Cao Cao's garrison at Boma (白马; near present-day Hua County, Henan), which was defended by Liu Yan (刘延). Cao Cao sent Zhang Liao and Guan Yu to lead the vanguard to engage the enemy. In the midst of battle, Guan Yu recognised Yan Liang's parasol so he charged towards Yan Liang, decapitated him and returned with his head. Yan Liang's men could not stop him. With Yan Liang's death, the siege on Boma was lifted. On Cao Cao's recommendation, Emperor Xian awarded Guan Yu the peerage of "Marquis of Hanshou Village" (汉寿亭侯).
Leaving Cao Cao
Although Cao Cao admired Guan Yu's character, he also sensed that Guan Yu had no intention of serving under him for long. He told Zhang Liao, "Why don't you make use of your friendship with Guan Yu to find out what he wants?" When Zhang Liao asked him, Guan Yu replied, "I am aware that Lord Cao treats me very generously. However, I have also received many favours from General Liu and I have sworn to follow him until I die. I cannot break my oath. I will leave eventually, so maybe you can help me convey my message to Lord Cao." Zhang Liao did so, and Cao Cao was even more impressed with Guan Yu. The Fu Zi gave a slightly different account of this incident. It recorded that Zhang Liao faced a dilemma of whether or not to convey Guan Yu's message to Cao Cao: if he did, Cao Cao might execute Guan Yu; if he did not, he would be failing in his service to Cao Cao. He sighed, "Lord Cao is my superior and he is like a father to me, while Guan Yu is like a brother to me." He eventually decided to tell Cao Cao. Cao Cao said, "A subject who serves his lord but doesn't forget his origins is truly a man of righteousness. When do you think he will leave?" Zhang Liao replied, "Guan Yu has received favours from Your Excellency. He will most probably leave after he has repaid your kindness."
After Guan Yu slew Yan Liang and lifted the siege on Boma, Cao Cao knew that he would leave soon so he gave Guan Yu greater rewards. Guan Yu sealed up all the gifts he received from Cao Cao, wrote a farewell letter, and headed towards Yuan Shao's territory to find Liu Bei. Cao Cao's subordinates wanted to pursue Guan Yu, but Cao Cao stopped them and said, "He's just doing his duty to his lord. There's no need to pursue him."
Pei Songzhi commented on this as follows: "Cao Cao admired Guan Yu's character even though he knew that Guan Yu would not remain under him. He did not send his men to pursue Guan Yu when Guan Yu left, so as to allow Guan Yu to fulfil his allegiance (to Liu Bei). If he was not as magnanimous as a great warlord should be, how would he allow this to happen? This was an example of Cao Cao's goodness."
Returning to Liu Bei
When Cao Cao and Yuan Shao clashed at the Battle of Guandu in 200, Yuan sent Liu Bei to contact Liu Pi (刘辟), a Yellow Turban rebel chief in Runan (汝南), and assist Liu Pi in attacking the imperial capital Xu while Cao Cao was away at Guandu. Guan Yu reunited with Liu Bei around this time. Liu Bei and Liu Pi were defeated by Cao Cao's general Cao Ren, after which Liu Bei returned to Yuan Shao. Liu Bei secretly planned to leave Yuan Shao, so he pretended to persuade Yuan Shao to form an alliance with Liu Biao, the Governor of Jing Province. Yuan Shao sent Liu Bei to contact another rebel leader, Gong Du (共都/龚都), in Runan, where they gathered a few thousand soldiers. Cao Cao turned back and attacked Runan after scoring a decisive victory over Yuan Shao at Guandu, and he defeated Liu Bei in Runan. Liu Bei fled south and found shelter under Liu Biao, who put him in charge of Xinye at the northern border of Jing Province. Guan Yu followed Liu Bei to Xinye.
Battle of Red Cliffs and aftermath
Liu Biao died in 208 and was succeeded by his younger son, Liu Cong, who surrendered Jing Province to Cao Cao when the latter started a campaign that year with the aim of wiping out opposing forces in southern China. Liu Bei evacuated Xinye together with his followers and they headed towards Xiakou, which was guarded by Liu Biao's elder son Liu Qi and independent of Cao Cao's control. Along the journey, Liu Bei divided his party into two groups – one led by Guan Yu which would sail along the river towards Jiangling; another led by Liu Bei which would travel on land. Cao Cao sent 5,000 elite cavalry to pursue Liu Bei's group and they caught up with them at Changban, where the Battle of Changban broke out. Liu Bei and his remaining followers managed to escape from Cao Cao's forces and reach Han Ford (汉津), where Guan Yu's group picked them up and they sailed to Xiakou together.
In 208, Liu Bei allied with Sun Quan and they defeated Cao Cao at the decisive Battle of Red Cliffs. Cao Cao retreated north after his defeat and left Cao Ren behind to defend Jing Province. During the Battle of Jiangling, Guan Yu's mission was to block Cao Ren's supply lines via infiltration so he led a special force to attack Xiangyang, which was guarded by Cao Cao's general Yue Jin. Yue Jin defeated Guan Yu and Su Fei (苏非) and drove them away. After seizing and pacifying the various commanderies in southern Jing Province, Liu Bei appointed Guan Yu as the Administrator (太守) of Xiangyang and General Who Defeats Bandits (荡寇将军), and ordered him to station at the north of the Yangtze River.
Guan Yu later engaged Yue Jin and Wen Ping at Xunkou (寻口) and lost. Wen Ping attacked Guan Yu's equipage and supplies at Han Ford (汉津) and burnt his boats at Jingcheng (荆城).
Guarding Jing Province
Between 212 and 214, Liu Bei started a campaign to seize control of Yi Province from the provincial governor Liu Zhang. Most of Liu Bei's subordinates participated in the campaign, while Guan Yu remained behind to guard and oversee Liu Bei's territories in Jing Province.
Sun-Liu territorial dispute
During the mid 210s, a territorial dispute broke out between Liu Bei and Sun Quan in southern Jing Province. According to an earlier arrangement, Liu Bei "borrowed" southern Jing Province from Sun Quan to serve as a temporary base; he would have to return the territories to Sun Quan once he found another base. After Liu Bei seized control of Yi Province, Sun Quan asked him to return three commanderies but Liu Bei refused. Sun Quan then sent his general Lü Meng to lead his forces to seize the three commanderies. In response, Liu Bei ordered Guan Yu to lead troops to stop Lü Meng. Gan Ning, one of Lü Meng's subordinates, managed to deter Guan Yu from crossing the shallows near Yiyang. The shallows were thus named 'Guan Yu's Shallows' (关羽濑). Lu Su (the overall commander of Sun Quan's forces in Jing Province) later invited Guan Yu to attend a meeting to settle the territorial dispute. Around 215, after Cao Cao seized control of Hanzhong Commandery, Liu Bei saw that as a strategic threat to his position in Yi Province so he decided to make peace with Sun Quan and agreed to divide southern Jing Province between his and Sun Quan's domains along the Xiang River. Both sides then withdrew their forces.
Battle of Fancheng
In 219, Liu Bei emerged victorious in the Hanzhong Campaign against Cao Cao, after which he declared himself "King of Hanzhong" (汉中王). He appointed Guan Yu as General of the Vanguard (前将军) and bestowed upon him a ceremonial axe. In the same year, Guan Yu led his forces to attack Cao Ren at Fancheng and besiege the fortress. Cao Cao sent Yu Jin to lead reinforcements to help Cao Ren. It was in autumn and there were heavy showers so the Han River overflowed. The flood destroyed Yu Jin's seven armies. Yu Jin surrendered to Guan Yu while his subordinate Pang De refused and was executed by Guan Yu. The bandits led by Liang Jia (梁郏) and Lu Hun (陆浑) received official seals from Guan Yu, so they submitted to him and became his followers. Guan Yu's fame spread throughout China.
The Shu Ji recorded that before Guan Yu embarked on the Fancheng campaign, he dreamt about a boar biting his foot. He told his son Guan Ping, "I am growing weaker this year. I might not even return alive."
Belittling Sun Quan
With Liu Bei gaining Hanzhong as well as the northwest commanderies of Jing: Fangling, Shangyong and Xicheng; and now after Yu Jin's defeat, Cao Cao contemplated relocating the imperial capital from Xu further north into Hebei to avoid Guan Yu, but Sima Yi and Jiang Ji told him that Sun Quan would become restless when he heard of Guan Yu's victory. They suggested to Cao Cao to ally with Sun Quan and get him to help them hinder Guan Yu's advances; in return, Cao Cao would recognise the legitimacy of Sun Quan's claim over the territories in Jiangdong. In this way, the siege on Fancheng would automatically be lifted. Cao Cao heeded their suggestion. Previously, Sun Quan had sent a messenger to meet Guan Yu and propose a marriage between his son and Guan Yu's daughter. However, Guan Yu not only rejected the proposal, but also scolded and humiliated the messenger. Sun Quan was enraged.
Encounter with Xu Huang
Cao Cao later sent Xu Huang to lead another army to reinforce Cao Ren at Fancheng. Xu Huang broke through Guan Yu's encirclement and routed Guan Yu's forces on the battlefield, thus lifting the siege on Fancheng. Guan Yu withdrew his forces after seeing that he could not capture Fancheng. The Shu Ji recorded an incident about Xu Huang encountering Guan Yu on the battlefield. Xu Huang was previously a close friend of Guan Yu. They often chatted about other things apart from military affairs. When they met again at Fancheng, Xu Huang gave an order to his men: "Whoever takes Guan Yu's head will be rewarded with 1,000 jin of gold." A shocked Guan Yu asked Xu Huang, "Brother, what are you talking about?" Xu Huang replied, "This is an affair of the state."
Losing Jing Province
Although Guan Yu defeated and captured Yu Jin at Fancheng, his army found itself lacking food supplies, so he seized grain from one of Sun Quan's granaries at Xiang Pass (湘关). By then, Sun Quan had secretly agreed to an alliance with Cao Cao and sent Lü Meng and others to invade Jing Province while he followed behind with reinforcements. At Xunyang (寻阳), Lü Meng ordered his troops to hide in vessels disguised as civilian and merchant ships and sail towards Jing Province. Along the way, Lü Meng infiltrated and disabled the watchtowers set up by Guan Yu along the river, so Guan Yu was totally unaware of the invasion.
When Guan Yu embarked on the Fancheng campaign, he left Mi Fang and Shi Ren behind to defend his key bases in Jing Province – Nan Commandery and Gong'an . Guan Yu had all along treated them with contempt. During the campaign, after Mi Fang and Shi Ren sent insufficient supplies to Guan Yu's army at the frontline, an annoyed Guan Yu said, "I will deal with them when I return." Mi Fang and Shi Ren felt uneasy about this. When Sun Quan invaded Jing Province, Lü Meng showed understanding towards Mi Fang and successfully induced him into surrendering while Yu Fan also persuaded Shi Ren to give up resistance. With the exceptions of the northwest, Liu Bei's territories in Jing Province fell under Sun Quan's control after the surrenders of Mi Fang and Shi Ren.
Dubious account from the Dianlue
The Dianlue recorded:
Pei Songzhi commented on the Dianlue account as follows:
Death
By the time Guan Yu retreated from Fancheng, Sun Quan's forces had occupied Jiangling and captured the families of Guan Yu's soldiers. Lü Meng ordered his troops to treat the civilians well and ensure that they were not harmed. Most of Guan Yu's soldiers lost their fighting spirit and deserted and went back to Jing Province to reunite with their families. Guan Yu knew that he had been isolated so he withdrew to Maicheng (麦城; in present-day Dangyang, Hubei) and headed west to Zhang District (漳乡), where his remaining men deserted him and surrendered to the enemy. Sun Quan sent Zhu Ran and Pan Zhang to block Guan Yu's retreat route. Guan Yu, along with his son Guan Ping and subordinate Zhao Lei (赵累), were captured alive by Pan Zhang's deputy Ma Zhong (马忠) in an ambush. Guan Yu and Guan Ping were later executed by Sun Quan's forces in Linju (临沮; in present-day Nanzhang County, Hubei).
Alternate account from the Shu Ji
The Shu Ji mentioned that Sun Quan initially wanted to keep Guan Yu alive in the hope of using Guan Yu to help him counter Liu Bei and Cao Cao. However, his followers advised him against doing so by saying, "A wolf shouldn't be kept as a pet as it'll bring harm to the keeper. Cao Cao made a mistake when he refused to kill Guan Yu and landed himself in deep trouble. He even had to consider relocating the imperial capital elsewhere. How can Guan Yu be allowed to live?" Sun Quan then ordered Guan Yu's execution.
Pei Songzhi disputed this account as follows:
Posthumous honours
Sun Quan sent Guan Yu's head to Cao Cao, who arranged a noble's funeral for Guan Yu and had his head properly buried with full honours. In October or November 260, Liu Shan granted Guan Yu the posthumous title "Marquis Zhuangmou" (壮缪侯). According to posthumous naming rules in the Yi Zhou Shu, "mou" was meant for a person who failed to live up to his reputation.
Anecdotes
Request to take Qin Yilus wife
During the Battle of Xiapi in late 198, when the allied forces of Cao Cao and Liu Bei fought against Lü Bu, Guan Yu sought permission from Cao Cao to marry Qin Yilu's wife Lady Du (杜氏) after they won the battle. After Cao Cao agreed, Guan Yu still repeatedly reminded Cao Cao about his promise before the battle ended. After Lü Bu's defeat and death, Cao Cao was so curious about why Guan Yu wanted Lady Du so badly and he guessed that she must be very beautiful, so he had her brought to him. Cao Cao ultimately broke his promise as he took Lady Du as his concubine and adopted her son Qin Lang (whom she had with Qin Yilu).
Advice to Liu Bei
The Shu Ji recorded an incident as follows:
Pei Songzhi commented on the Shu Ji account as follows:
Asking Zhuge Liang about Ma Chao
In 214, Ma Chao defected from Zhang Lu's side to Liu Bei's forces, and he assisted Liu Bei in pressuring Liu Zhang to surrender and yield Yi Province to Liu Bei. When Guan Yu received news that Ma Chao (whom he was unfamiliar with) had recently joined them, he wrote to Zhuge Liang in Yi Province and asked him who was comparable to Ma Chao. Zhuge Liang knew that Guan Yu was defending the border (so he should not displease Guan Yu). He replied: "Mengqi is proficient in both civil and military affairs. He is fierce and mighty, and a hero of his time. He is comparable to Qing Bu and Peng Yue. He can compete with Yide, but he is not as good as the peerless beard."
Guan Yu was very pleased when he received Zhuge Liang's reply and he welcomed Ma Chao.
Arm injury
Guan Yu was once injured in the left arm by a stray arrow which pierced through his arm. Although the wound healed, he still experienced pain in the bone whenever there was a heavy downpour. A physician told him, "The arrowhead had poison on it and the poison had seeped into the bone. The way to get rid of this problem is to cut open your arm and scrape away the poison in your bone." Guan Yu then stretched out his arm and asked the physician to heal him. He then invited his subordinates to dine with him while the surgery was being performed. Blood flowed from his arm into a container below. Throughout the operation, Guan Yu feasted, consumed alcohol and chatted with his men as though nothing had happened.
Family
Guan Yu had two known sons – Guan Ping and Guan Xing. Guan Xing inherited his father's title "Marquis of Hanshou Village" (汉寿亭侯) and served in the state of Shu during the Three Kingdoms period. Guan Yu also had a daughter. Sun Quan once proposed a marriage between his son and Guan Yu's daughter, but Guan Yu rejected the proposal. Her name was not recorded in history, but she was known as "Guan Yinping" (关银屏) or "Guan Feng" (关凤) in folktales and Chinese opera. Guan Yu allegedly had a third son, Guan Suo, who is not mentioned in historical texts and appears only in folklore and the historical novel Romance of the Three Kingdoms.
Guan Xing's son, Guan Tong (关统), married a princess (one of Liu Shan's daughters) and served as a General of the Household (中郎将) among the imperial guards. Guan Tong had no son when he died, so he was succeeded by his younger half-brother Guan Yi (关彝).
According to the Shu Ji, after the fall of Shu in 263, Pang Hui (Pang De's son) massacred Guan Yu's family and descendants to avenge his father, who was executed by Guan Yu after the Battle of Fancheng in 219.
In 1719, the Kangxi Emperor of the Qing dynasty awarded the hereditary title "Wujing Boshi" (五经博士; "Professor of the Five Classics") to Guan Yu's descendants living in Luoyang. The bearer of the title is entitled to an honorary position in the Hanlin Academy.
Appraisal
Chen Shou, who wrote Guan Yu's biography in the Sanguozhi, commented on the latter as such: "Guan Yu and Zhang Fei were referred to as mighty warriors capable of fighting thousands of enemies. They were like tigers among (Liu Bei's) subjects. Guan Yu and Zhang Fei both had the style of a guoshi Guan Yu repaid Cao Cao's kindness while Zhang Fei released Yan Yan out of righteousness. However, Guan Yu was unrelenting and conceited while Zhang Fei was brutal and heartless. These shortcomings resulted in their downfalls. This was not something uncommon."
The Australian sinologist Rafe de Crespigny commented: "There are anecdotes describing Zhang Fei as a man of literary tastes who composed verse in the midst of battle, but he is more generally known as arrogant, impetuous and brutal. While Guan Yu was said to be harsh towards men of the gentry but treated his soldiers well, Zhang Fei was courteous towards his betters but cruel to his rank and file. The two men were nonetheless regarded as the finest fighting men of their lifetime."
In Romance of the Three Kingdoms
The 14th-century historical novel Romance of the Three Kingdoms glorifies Guan Yu by portraying him as a righteous and loyal warrior. Guan Yu is one of the most altered and aggrandised characters in the novel, which accounts for his popular image in Chinese society.
See the following for some fictitious stories in Romance of the Three Kingdoms involving Guan Yu:
• Oath of the Peach Garden
• Battle of Hulao Pass
• List of fictitious stories in Romance of the Three Kingdoms#Guan Yu's three conditions
• List of fictitious stories in Romance of the Three Kingdoms#Guan Yu slays Yan Liang and Wen Chou
• List of fictitious stories in Romance of the Three Kingdoms#Guan Yu crosses five passes and slays six generals
• List of fictitious stories in Romance of the Three Kingdoms#Guan Yu slays Cai Yang at Gucheng
• List of fictitious stories in Romance of the Three Kingdoms#Guan Yu releases Cao Cao at Huarong Trail
• Sun–Liu territorial dispute#In Romance of the Three Kingdoms
• List of fictitious stories in Romance of the Three Kingdoms#Hua Tuo heals Guan Yu's arm
• Lü Meng#In Romance of the Three Kingdoms
• List of fictitious stories in Romance of the Three Kingdoms#Events after Guan Yu's death
Worship of Guan Yu
Guan Yu was deified as early as the Sui dynasty (581–618), and is still worshipped today as a bodhisattva in Buddhist tradition and as a guardian deity in Chinese folk religion and Taoism. He is also held in high esteem in Confucianism.
In Chinese religion
In Chinese folk religion, Guan Yu is widely referred to as "Emperor Guan" (关帝 Guāndì; dì implies deified status) and "Lord Guan" (关公 Guān Gōng), while his Taoist title is "Holy Emperor Lord Guan" (关圣帝君 Guān Shèng Dì Jūn). Martial temples and shrines dedicated exclusively to Guan Yu can be found across mainland China, Hong Kong, Macau, Taiwan, and other places with Chinese influence such as Vietnam, South Korea and Japan. Some of these temples, such as the Guandi Temple in Xiezhou (解州), Shanxi, were built exactly in the layout of an imperial residence, befitting his status as a "ruler".
The apotheosis of Guan Yu occurred in stages, as he was given ever higher posthumous titles. Liu Shan, the second emperor of Shu, gave Guan Yu the posthumous title of "Marquis Zhuangmou" (壮缪侯) four decades after his death. During the Song dynasty, Emperor Huizong bestowed upon Guan Yu the title "Duke Zhonghui" (忠惠公), and later the title of a prince. In 1187, Emperor Xiaozong honoured Guan Yu as "Prince Zhuangmou Yiyong Wu'an Yingji" (壮缪义勇武安英济王). During the Yuan dynasty, Emperor Wenzong changed Guan Yu's title to "Prince of Xianling Yiyong Wu'an Yingji" (显灵义勇武安英济王).
In 1614, the Wanli Emperor bestowed on Guan Yu the title "Holy Emperor Guan, the Great God Who Subdues Demons in the Three Worlds and Whose Awe Spreads Far and Moves Heaven" (三界伏魔大神威远震天尊关圣帝君). During the Qing dynasty, the Shunzhi Emperor gave Guan Yu the title of "Guan, the Loyal and Righteous God of War, the Holy Great Deity" (忠义神武关圣大帝) in 1644. This title was expanded to "Guan the Holy Great Deity; God of War Manifesting Benevolence, Bravery and Prestige; Protector of the Country and Defender of the People; Proud and Honest Supporter of Peace and Reconciliation; Promoter of Morality, Loyalty and Righteousness" (仁勇威显护国保民精诚绥靖翊赞宣德忠义神武关圣大帝), a total of 24 Chinese characters, by the mid-19th century. It is often shortened to "Saint of War" (武圣 Wǔ Shèng), which is of the same rank as Confucius, who is honoured the "Saint of Culture" (文圣 Wén Shèng). The Qing dynasty promoted the worship of Guan Yu among the Mongol tribes, making him one of their most revered religious figures, second only to their lamas.
Throughout history, Guan Yu has also been credited with many military successes. In the 14th century, his spirit was said to have aided Zhu Yuanzhang, the founder of the Ming dynasty, at the Battle of Lake Poyang. In 1402, when Zhu Di launched a coup d'état and successfully deposed his nephew, the Jianwen Emperor, Zhu Di claimed that he was blessed by the spirit of Guan Yu. During the last decade of the 16th century, Guan Yu was also credited with the repulse of Japanese invasion of Korea by Toyotomi Hideyoshi. The Manchu imperial clan of the Qing dynasty was also associated with Guan Yu's martial qualities. During the 20th century, Guan Yu was worshipped by the warlord Yuan Shikai, president and later a short-lived emperor of China.
Guan Yu』s messages were received by mediums through spirit writing, later called Fuji (planchette writing) (扶乩/扶箕), since the late 17th century. 「By the mid-Qianlong period (1736–96) the number of 『sacred edicts』 issued by Guandi ordering people to do good and help those in need became increasingly frequent.」 In the 19th century, Guandi』s messages received through spirit writing assumed a millennialist character. Dates were announced for the end of the world, followed by messages indicating that Guandi had 「prevented the apocalypse」 and was indeed 「the savior of endtimes.」 In 1866, the Ten Completions Society (Shiquanhui 十全会) was established to propagate the messages of Guandi and promote the charitable work his spirit had ordered to perform. The tradition of Guandi spirit writing continued in Chinese folk Religion well into the 20th century.
Today, Guan Yu is still widely worshipped by the Chinese; he may be worshipped in Martial temples and Wen Wu temples, and small shrines devoted to him are also found in homes, businesses and fraternal organisations. In Hong Kong, a shrine to Guan Yu can be found in every police station. Though by no means mandatory, Chinese police officers worship and pay respect to him. Although seemingly ironic, members of the triads and Heaven and Earth Society worship Guan Yu as well. Statues used by triads tend to hold the halberd in the left hand, and statues in police stations tend to hold the halberd in the right hand. This signifies which side Guan Yu is worshipped, by the righteous people or vice versa. The appearance of Guan Yu's face for the triads is usually more stern and threatening than the usual statue. In Hong Kong, Guan Yu is often referred to as "Yi Gor" (二哥; Cantonese for "second elder brother") for he was second to Liu Bei in their fictional sworn brotherhood. Guan Yu is also worshipped by Chinese businessmen in Shanxi, Hong Kong, Macau and Southeast Asia as an alternative wealth god, since he is perceived to bless the upright and protect them from the wicked. Another reason is related to the release of Cao Cao during the Huarong Trail incident, in which he let Cao and his men pass through safely. For that, he was perceived to be able to extend the lifespan of people in need.
Among the Cantonese people who emigrated to California during the mid-19th century, the worship of Guan Yu was an important element. Statues and tapestry images of the god can be found in a number of historical California joss houses (a local term for Chinese folk religion temples), where his name may be given with various Anglicised spellings, including: Kwan Dai, Kwan Tai or Kuan Ti for Guandi (Emperor Guan); Kuan Kung for Guan Gong (Lord Guan), Wu Ti or Mo Dai for Wu Di (War Deity), Kuan Yu, Kwan Yu, or Quan Yu for Guan Yu. The Mendocino Joss House, a historical landmark also known as Mo Dai Miu (Wudimiao, i.e. the Temple of the Deity of War), or Temple of Kwan Tai, built in 1852, is a typical example of the small shrines erected to Guan Yu in the United States.
Guan Yu is also worshipped as a door god in Chinese and Taoist temples, with portraits of him being pasted on doors to ward off evil spirits, usually in pairings with Zhang Fei, Guan Ping, Guan Sheng or Zhou Cang.
Apart from general worship, Guan Yu is also commemorated in China with colossal statues such as the 1,320-tonne sculpture in Jingzhou City, Hubei Province, standing at 58 metres.
In Taoism
Guan Yu is revered as "Holy Ruler Deity Guan" (关圣帝君 Guān Shèng Dì Jūn) and a leading subduer of demons in Taoism. Taoist worship of Guan Yu began during the Song dynasty. Legend has it that during the second decade of the 12th century, the saltwater lake in Xiezhou gradually ceased to yield salt. Emperor Huizong then summoned Zhang Jixian (张继先), a 30th-generation descendant of Zhang Daoling, to investigate the cause. The emperor was told that the disruption was the work of Chi You, a deity of war. Zhang Jixian then recruited the help of Guan Yu, who battled Chi You over the lake and triumphed, whereupon the lake resumed salt production. Emperor Huizong then bestowed upon Guan Yu the title "Immortal of Chongning" (崇宁真君 Chóngníng Zhēnjūn), formally introducing the latter as a deity into Taoism.
In the early Ming dynasty, the 42nd Celestial Master, Zhang Zhengchang (张正常), recorded the incident in his book Lineage of the Han Celestial Masters (汉天师世家), the first Taoist classic to affirm the legend. Today, Taoist practices are predominant in Guan Yu worship. Many temples dedicated to Guan Yu, including the Emperor Guan Temple in Xiezhou County, show heavy Taoist influence. Every year, on the 24th day of the sixth month on the lunar calendar (Guan Yu's birthday in legend), a street parade in Guan Yu's honour would also be held.
In Buddhism
In Chinese Buddhism, Guan Yu is revered by most practising Buddhists as Sangharama Bodhisattva (伽蓝菩萨 Qiélán Púsà) a heavenly protector of the Buddhist dharma. Sangharama in Sanskrit means 'community garden' (sangha, community + arama, garden) and thus 'monastery'. The term Sangharama also refer to the dharmapala class of devas and spirits assigned to guard the Buddhist monastery, the dharma, and the faith itself. Over time and as an act of syncreticism, Guan Yu was seen as the representative guardian of the temple and the garden in which it stands. His statue traditionally is situated in the far left of the main altar, opposite his counterpart Skanda.
According to Buddhist legends, in 592, Guan Yu manifested himself one night before the Chan master Zhiyi, the founder of the Tiantai school of Buddhism, along with a retinue of spiritual beings. Zhiyi was then in deep meditation on Yuquan Hill (玉泉山) when he was distracted by Guan Yu's presence. Guan Yu then requested the master to teach him about the dharma. After receiving Buddhist teachings from the master, Guan Yu took refuge in the triple gems and also requested the Five Precepts. Henceforth, it is said that Guan Yu made a vow to become a guardian of temples and the dharma. Legends also claim that Guan Yu assisted Zhiyi in the construction of the Yuquan Temple, which still stands today.
Notable Guandi temples worldwide
• Dongmyo in Seoul, South Korea (built in 1601)
• State Temple of the Martial God (祀典武庙) in Tainan, Taiwan (built in 1663)
• Kwan Sing Bio Temple (Klenteng Kwan Sing Bio) in Tuban, Indonesia (built in 1773)
• Kuan Tai Temple (Sam Kai Vui Kun) in Macau (built in 1750)
• Gong Wu Shrine, in Bangkok, Thailand
• Temple of Kwan Tai in California, United States (built in 1854)
• Sam Sing Kung Temple in Sabah, Malaysia (built in 1887)
• Sze Yup Kwan Ti Temple in New South Wales, Australia (built in 1898)
• Yuqing Temple in Miaoli, Taiwan (built in 1906)
• Chinese Temple of Dili in East Timor (built in 1928)
• Xingtian Temple in Taipei, Taiwan (built in 1967)
• Kwan Kung Pavilion in Cheung Chau Island, Hong Kong (built in 1973)
In popular culture
Chinese opera
Guan Yu appears in Chinese operas such as Huarong Trail, Red Cliffs, and other excerpts from Romance of the Three Kingdoms. His costume is a green military opera uniform with armour covering his right arm and the knees of his pants. The actor's face is painted red with a few black lines, to represent honour and courage. He also wears a long three-section black beard made of yak hair and carries the Green Dragon Crescent Blade. Traditionally, after the show ends, the actor has to wash his face, burn joss paper, light incense, and pray to Chinese deities.
Film and television
Notable actors who have portrayed Guan Yu in film and television include: Lu Shuming in Romance of the Three Kingdoms (1994); Wang Yingquan in The Legend of Guan Gong (2004); Ti Lung in Three Kingdoms: Resurrection of the Dragon (2008); Ba Sen in Red Cliff (2008–2009); Yu Rongguang in Three Kingdoms (2010); Donnie Yen in The Lost Bladesman (2011); Han Geng in Dynasty Warriors (2019).
Films which make references to Guan Yu include: Stephen Chow's comedy film From Beijing with Love (1994), which, in one scene, refers to the story of Hua Tuo performing surgery on Guan Yu's arm; Zhang Yimou's Riding Alone for Thousands of Miles (2005), in which the fictional story of Guan Yu slaying six generals and crossing five passes forms a major part of the narrative; the horror comedy film My Name Is Bruce (2007), where Guan Yu's vengeful spirit is accidentally set free by a group of teenagers and he begins to terrorise their town.
Manga
Guan Yu is referenced in the manga Battle Vixens (as a schoolgirl Kan-u Unchou) and BB Senshi Sangokuden (as ZZ Gundam, who is portrayed as Guan Yu Gundam).
Games
Guan Yu appears as a playable character in many video games based on Romance of the Three Kingdoms which are produced by Koei, including: the strategy game series of the same title as the novel; the action game series Dynasty Warriors and Warriors Orochi. Other non-Koei titles in which he also appears include: Total War: Three Kingdoms; Puzzle & Dragons; Sango Fighter; Destiny of an Emperor; Atlantica Online; and Smite. He is also referenced in Emperor: Rise of the Middle Kingdom, Titan Quest, and Koihime Musō''.
Guan Yu is referenced in the Portal Three Kingdoms of the card game Magic: The Gathering on a playable card. He also appears in the History Channel's Anachronism card game.
The hero Jiang Jun that appears in an add-on for the game For Honor, developed by Ubisoft Montreal, is heavily based on Guan Yu. He is introduced in the 2018 DLC Marching Fire Expansion, along with the other characters from the Chinese Wulin faction. The Jiang Jun wields Guan Yu's signature Guandao weapon and is portrayed as a wise older general.
Guan Yu is referenced in the 2020 game Hades by Supergiant Games. The final "aspect", or form, unlocked for the Eternal Spear weapon is the Aspect of Guan Yu, the Frost Fair Blade, which resembles an ornamented Guandao. The Eternal Spear is said to be the same spear wielded by Guan Yu in the future, taking this form.
| 文献资料 | 引用次数 |
|---|---|
| 名疑 | 2 |
| 萧氏续后汉书 | 2 |
| 两汉三国学案 | 2 |
| 全上古三代秦汉三国六朝文 | 3 |
| 三国志 | 232 |
| 资治通鉴 | 8 |
| 晋书 | 7 |
| 方舆胜览 | 2 |
| 喜欢我们的网站？请支持我们的发展。 | 网站的设计与内容(c)版权2006-2024。如果您想引用本网站上的内容，请同时加上至本站的链接：https://ctext.org/zhs。请注意：严禁使用自动下载软体下载本网站的大量网页，违者自动封锁，不另行通知。沪ICP备09015720号-3 | 若有任何意见或建议，请在此提出。 |