After Cao Cao's death in AD 220, his son Cao Pi became emperor of Wei.

When an all-out war was about to break out, the news that Cao Cao planned to attack Hanzhong was received by Liu Bei, and he requested for a border treaty with Sun Quan as he became worried about Cao Cao seizing Hanzhong.

Cao Pi launched a major attack on Wu, but after Wei defeats in early 223, it became clear that Wu was secure.

In 1965, stability came to South Vietnam when he became the figurehead head of state, while Air Marshall Nguyễn Cao Kỳ became prime minister, leading a junta that ended the cycle of coups with two years of continuity, although the men were rivals.

At the same time, Cao has also been granted the title of " King of Wei " by the emperor and Sun Quan became known as the " Duke of Wu ".

Yu Huan's Weilüe mentioned that when Cao Cao became King of Wei, he gave titles to his generals but gave Xiahou Dun a title from the Han Dynasty, rather than the land of Wei.

" Afterwards, Cao Song ceased to believe his brother regarding Cao Cao, and thus Cao Cao became even more blatant and perseverant in his wayward pursuits.

When Shu became a vassal, he was returned to Cao Pi.

An immediate issue after Cao Pi became emperor in 220 was who the empress would be.

When words of her resentment reached Cao, he became angry and forced her to commit suicide.

Instated as crown prince in 226, became second emperor of Cao Wei in the same year.

Cao Pi held them briefly before he became Emperor.

When Cao Cao became chancellor later, he wanted Ma Chao to serve in the capital city but Ma declined.

From 196 onwards, it became increasingly obvious that an armed confrontation between the warlords Cao Cao and Yuan Shao was inevitable.

Further, when Emperor Wu established the Jin Dynasty, he was concerned about his regime's stability, and, believing that the predecessor state, Cao Wei, had been doomed by its failures to empower the princes of the imperial clan, he greatly empowered his uncles, his cousins, and his sons with authority including high military ranking.

Most officials were more concerned about the Xianbei and Qiang rebellions and also with another non-Han people — the Xiongnu, who had settled down in modern Shanxi after the dissolution of their state by Cao Cao in 216 under the watchful eyes of Chinese officials, and were feared for their military abilities.

Cao Cao became concerned about such developments being on his doorstep, so he sent Cao Ren to quell the uprising.

The Quẻ Ly of Vietnamese myth, similarly sometimes mistranslated " unicorn " is a symbol of wealth and prosperity that made its first appearance during the Duong Dynasty, about 600 CE, to Emperor Duong Cao To, after a military victory which resulted in his conquest of Tây Nguyên.

He collaborated with Liu Bei on this effort, but Cao Cao soon found out about the plot and had Dong Cheng and his conspirators executed, with only Liu Bei surviving and fleeing to join Yuan Shao in the north.

Cao Cao wrote Sun Quan with a letter intending to intimidate, and in face of Cao's overwhelming force ( estimated to be about 220, 000 men, although Cao claimed 800, 000, against Sun's 30, 000 and the Lius ' combined force of 10, 000 ), many of Sun's subordinates, including Zhang Zhao, advocated surrender.

In 200, Yuan Shao mustered an army of about 100, 000 and started a campaign against Cao Cao, which subsequently culminated in the Battle of Guandu.

Cao Cao agreed to the conditions although he felt uneasy about the last one.

Xiahou Dun questioned Cao Cao about it, and Cao stated that great generals should belong to great lands, and that the land of Wei was not grand enough for a general of Xiahou's caliber.

After Guan Yu slew six commanders of the five passes after leaving Cao Cao in search of Liu Bei, Xiahou Dun chased Guan and was about to fight the latter when Zhang Liao arrived with orders from Cao Cao to let Guan leave.

The art of the novel reached a pinnacle in Cao Xueqin's Dream of the Red Chamber, but its combination of social commentary and psychological insight were echoed in highly skilled novels such as Wu Jingzi's The Scholars ( 1750 ) and Li Ruzhen's Flowers in the Mirror ( 1827 ).

Some of the Cao Dai saints and saints of Ecclesia Gnostica Catholica are examples of such.

However, many Chinese historians extend the starting point of this period back to various years during the collapse of the Han dynasty, such as to the Yellow Turban Rebellion in 184 ; the year after the beginning of the rebellion, 185 ; Dong Zhuo deposing and murdering Emperor Shao of Han and establishing Emperor Xian of Han in 189 ; Dong Zhuo sacking Luoyang and moving the capital to Chang ' an in 190 ; or Cao Cao placing the emperor under his control in Xuchang in 196.

The use of the swastika by the Bön faith of Tibet, as well as later syncretic religions, such as Cao Dai of Vietnam and Falun Gong of China, can also be traced to Buddhist influence.

Even historical figures such as Attila the Hun, Blackbeard, and Antonio López de Santa Anna, Billy The Kid, and Cao Cao have been included among his ancestors.

He organised a Unity Congress, a forum of various anti-communist nationalists such as Nguyễn Tôn Hoàn's Đại Việt Quốc Dân Đảng ( Nationalist Party of Greater Vietnam ), various Catholic groups and activists, as well as the Hòa Hảo and Cao Đài religious sects, and the Binh Xuyên organised crime syndicate.

Many others, even those without title or land, such as Cao Cao and Liu Bei, are also starting to build up power.

Cao Cao proceeds to defeat his rivals such as Lü Bu, Yuan Shu and Zhang Xiu before scoring a tactical victory over Yuan Shao in the Battle of Guandu despite being vastly outnumbered.

A number of Chinese academics permitted to research on the subject of feng shui are anthropologists or architects by profession, studying the history of feng shui or historical feng shui theories behind the design of heritage buildings, such as Cao Dafeng, the Vice-President of Fudan University, and Liu Shenghuan of Tongji University.

Cao Shengjie, Vice President of the China Christian Council, has reportedly called Gong Shengliang's organization satanic, and has asked that such abominations be dealt with severely for the sake of Christians everywhere.

The aide-de-camp ( 參軍 ) Tian Feng, who had urged Yuan Shao to attack Cao Cao while he was away, advised against such a campaign, reasoning that they had lost their chance and must wait.

Taking note that Yuan Shao took ten years to eliminate the isolated Gongsun Zan, de Crespigny suggests that it was not due to indecisiveness that Yuan Shao did not take advantage of Cao Cao's temporal weaknesses, but that Yuan Shao might not have had the men to spare for such ventures.

From such a perspective, Yuan Shao, faced with the ever-growing threat of his former ally Cao Cao, concentrated his force in a direct approach to Cao Cao's headquarters in hope that such a strike would overwhelm his enemy.

Ma Chao and Zhang Fei attempted to trick Cao Hong into believing that they were planning to attack his rear route, but Cao Xiu saw through their ruse and advised Cao Hong to launch a counterattack.

Zhang and Ma attempted to trick Cao Hong into believing that they were planning to attack his retreat route by overtly threatening Cao Hong's rear, but Cao Xiu saw through the ruse, and Zhang Fei's forces suffered a defeat that absolved him from continuing the campaign — Lei Tong and Ren Kui were killed in action, while Wu Lan fled to take shelter from the Di tribes, where he was subsequently killed by a Di leader, Qiangduan.

In addition to the disadvantageous weather, Wei Yan had pincered to Wei army's rear and successfully incited some non-Han tribes to oppose Cao-Wei, so Cao and Xiahou begrudgingly consented on the decision to retreat.

Since Xu Huang refused to lead the reinforcement to the scene right away, Cao Ren once thought about giving up Fan fortress, but his strategist, Man Chong reminded him that the water level would go down sooner or later and that Sun Quan would attack Guan's rear any time ; thus, Cao Ren told his men that he was willing to defend the city with his own life, and everyone was touched, and agreed to hold out until Xu made his move.

During the Battle of Tong Pass against Ma Chao and Han Sui in 211, Cao Cao led his troops north across the Ji River ( 濟河 ) in an attempt to circle to the rear of the enemy.

The bulk of Cao Cao's troops had already crossed the river, leaving Cao and his Tiger Guards to bring up the rear, when Ma Chao and his 10, 000 horsemen caught up with them.