"Jen-Shun - Chastity and Obedience" and "Chieh-Yi - Spirit of Justice and Righteousness" constituted a female moral paragon since Shin Liu's Lieh-Nu Chuan was published. The spirit of Chieh-Lieh was, then, swing between open and conservatin in Wei, Chin, Lio-Chau, Sui, and Tang Dyansties. As Lee-Shyue bloomed in Song Dynasty, relationships between monarch and officials, father and son, as well as husband and wife were firmly constructed. Those constructed relationships unveiled the serve moral requirements for public, especial for female, in those battled and oscillated age. Nevertheless, in the Hu and Han's sovereignty interlaced four hundred years, how different race female settled and placed herself and how could they fulfill the family requirements and social expectations, especial satisfy their own hopes, were seldom studied. Author explored how Liao and Chin female merged into the traditional moral principle - "Being faithful to one husband all her life, even after she is divorced or in widowhood" from race, rank, convention, law and marriage view points. The spread stream of Chieh-Lieh from noble-women to public-women denoted in Lieh-Nu Chua was, then, presented. With considering an ancient female education situation, author evaluated how female education, sole majored in poet and history, promoted female selfhood expectation family paragon and Jen-Lieh spirit. Those might cause female being selh-injured or sucided for "faithful to ones husband" in successoin. Finally, some historical development and historian value-oriented vision in those days was studied to decribe how the male-dominated historical materials and thesis affected female historical images. Those influences, also, educated the women in continued dynasties to comply with Chieh-Lieh and achieved the monarch education objective. Those concluded Liao, Chin and Yuan Dynasties were the most critical period in Chinese history while the tender and milder female Chieh-Lieh view became server intensive.