  The nominal leadership in the rising that now began lay in the hands of Li Shih-min's father, Li YÜan; in practice Li Shih-min saw to everything. At the end of 617 he was outside the first capital of the Sui, Ch'ang-an, with a Turkish army that had come to his aid on the strength of the treaty of alliance. After capturing Ch'ang-an he installed a puppet emperor there, a grandson of Yang Ti. In 618 the puppet was dethroned and Li YÜan, the father, was made emperor, in the T'ang dynasty. Internal fighting went on until 623, and only then was the whole empire brought under the rule of the T'ang. Great reforms then began. A new land law aimed at equalizing Yet the system of land equalization soon broke down and was abolished officially around A.D. 780. But the classification of citizens into different classes, first legalized under the Toba, was retained and even more refined. As early as in the Han period there had been a dual administration—the civil and, independent of it, the military administration. One and the same area would belong to a particular administrative prefecture (chÜn) and at the same time to a particular military prefecture (chou). This dual organization had persisted during the The backbone of the military power in the seventh century was the militia, some six hundred units of an average of a thousand men, recruited from the general farming population for short-term service: one month in five in the areas close to the capital. These men formed a part of the emperor's guards and were under the command of members of the Shensi gentry. This system which had its direct parallels in the Han time and evolved out of a Toba system, broke down when short offensive wars were no longer fought. Other imperial guards were staffed with young sons of the gentry who were stationed in the most delicate parts of the palaces. The emperor T'ai-tsung had his personal bodyguard, a part of his own army of conquest, consisting of his former bondsmen (pu-ch'Ü). The ranks of the Army of conquest were later filled by descendants of the original soldiers and by orphans. In the provinces, the armies of the military prefectures gradually lost their importance when wars became longer and militiamen proved insufficient. Many of the soldiers here were convicts and exiles. It is interesting to note that the title of the commander of these armies, tu-tu, in the fourth century meant a commander in the church-Taoist organization; it was used by the Toba and from the seventh century on became widely accepted as title among the Uigurs, Tibetans, Sogdians, Turks and Khotanese. When the prefectural armies and the militia forces weakened, special regional armies were created (from 678 on); this institution had existed among the Toba, but they had greatly reduced these armies after 500. The commanders of these new T'ang armies soon became more important than the civil administrators, because they commanded a number of districts making up a whole province. This assured a better functioning of the military machine, but put the governors-general in a position to pursue a policy of their own, even against the central government. In addition to this, the financial administration of their commands was put under them, whereas in the past it had been in the hands of the civil administration of the various provinces. The civil administration was also reorganized (see the table on pages 83-84). Towards the end of the T'ang period the state secretariat was set up in two parts: it was in possession of all information about the economic and political affairs of the empire, and it made the actual decisions. Moreover, a number of technical departments had been created—in all, a system that might compare favourably with European systems of the eighteenth century. At the end of the T'ang period there was added to this system a section for economic At first, however, the reforms of A.D. 624 worked well. The administration showed energy, and taxes flowed in. In the middle of the eighth century the annual budget of the state included the following items: over a million tons of grain for the consumption of the capital and the palace and for salaries of civil and military officials; twenty-seven million pieces of textiles, also for the consumption of capital and palace and army, and for supplementary purchases of grain; two million strings of money (a string nominally held a thousand copper coins) for salaries and for the army. This was much more than the state budget of the Han period. The population of the empire had also increased; it seems to have amounted to some fifty millions. In the capital a large staff of officials had been created to meet all administrative needs. The capital grew enormously, at times containing two million people. Great numbers of young members of the gentry streamed into the capital for the examinations held under the Confucian system. The crowding of people into the capital and the accumulation of resources there promoted a rich cultural life. We know of many poets of that period whose poems were real masterpieces; and artists whose works were admired centuries later. These poets and artists were the pioneers of the flourishing culture of the later T'ang period. Hand in hand with this went luxury and refinement of manners. For those who retired from the bustle of the capital to work on their estates and to enjoy the society of their friends, there was time to occupy themselves with Taoism and Buddhism, especially meditative Buddhism. Everyone, of course, was Confucian, as was fitting for a member of the gentry, but Confucianism was so taken for granted that it was not discussed. It was the basis of morality for the gentry, but held no problems. It no longer contained anything of interest. Conditions had been much the same once before, at the court of the Han emperors, but with one great difference: at that time 2 Turkish policy The foreign policy of this first period of the T'ang, lasting until about 690, was mainly concerned with the Turks and Turkestan. There were still two Turkish realms in the Far East, both of considerable strength but in keen rivalry with each other. The T'ang had come into power with the aid of the eastern Turks, but they admitted the leader of the western Turks to their court; he had been at Ch'ang-an in the time of the Sui. He was murdered, however, by Chinese at the instigation of the eastern Turks. The next khan of the eastern Turks nevertheless turned against the T'ang, and gave his support to a still surviving pretender to the throne representing the Sui dynasty; the khan contended that the old alliance of the eastern Turks had been with the Sui and not with the T'ang. The T'ang therefore tried to come to terms once more with the western Turks, who had been affronted by the assassination; but the negotiations came to nothing in face of an approach made by the eastern Turks to the western, and of the distrust of the Chinese with which all the Turks were filled. About 624 there were strong Turkish invasions, carried right up to the capital. Suddenly, however, for reasons not disclosed by the Chinese sources, the Turks withdrew, and the T'ang were able to conclude a fairly honourable peace. This was the time of the maximum power of the eastern Turks. Shortly afterwards disturbances broke out (627), under the leadership of Turkish Uighurs and their allies. The Chinese took advantage of these disturbances, and in a great campaign in 629-30 succeeded in overthrowing the eastern Turks; the khan was taken to the imperial court in Ch'ang-an, and the In general, however, this in no way broke the power of the Turks. The great Turkish empire, which extended as far as Byzantium, continued to exist. The Chinese success had done no more than safeguard the frontier from a direct menace and frustrate the efforts of the supporters of the Sui dynasty and the Toba dynasty, who had been living among the eastern Turks and had built on them. The power of the western Turks remained a lasting menace to China, especially if they should succeed in co-operating with the Tibetans. After the annihilation of the T'u-yÜ-hun by the Sui at the very beginning of the seventh century, a new political unit had formed in northern Tibet, the T'u-fan, who also seem to have had an upper class of Turks and Mongols and a Tibetan lower class. Just as in the Han period, Chinese policy was bound to be directed to preventing a union between Turks and Tibetans. This, together with commercial interests, seems to have been the political motive of the Chinese Turkestan policy under the T'ang. 3 Conquest of Turkestan and Korea. Summit of power The Turkestan wars began in 639 with an attack on the city-state of Kao-ch'ang (Khocho). This state had been on more or less friendly terms with North China since the Toba period, and it had succeeded again and again in preserving a certain independence from the Turks. Now, however, Kao-ch'ang had to submit to the western Turks, whose power was constantly increasing. China made that submission a pretext for war. By 640 the whole basin of Turkestan was brought under Chinese dominance. The whole campaign was really directed against the western Turks, to whom Turkestan had become subject. The western Turks had been crippled by two internal events, to the advantage of the Chinese: there had been a tribal rising, and then came the rebellion and the rise of the Uighurs (640-650). These events belong to Turkish history, and we shall confine ourselves here to their effects on Chinese The active spirit at the beginning of the T'ang rule had not been the emperor but his son Li Shih-min, who was not, however, named as heir to the throne because he was not the eldest son. The result of this was tension between Li Shih-min and his father and brothers, especially the heir to the throne. When the brothers learned that Li Shih-min was claiming the succession, they conspired against him, and in 626, at the very moment when the western Turks had made a rapid incursion and were once more threatening the Chinese capital, there came an armed collision between the brothers, in which Li Shih-min was the victor. The brothers and their families were exterminated, the father compelled to abdicate, and Li Shih-min became emperor, assuming the name T'ai Tsung (627-649). His reign marked the zenith of the power of China and of the T'ang dynasty. Their inner struggles and the Chinese penetration of Turkestan had weakened the position of the Turks; the reorganization of the administration and of the system of taxation, the improved transport resulting from the canals constructed under the Sui, and the useful results of the creation of great administrative areas under strong military control, had brought China inner stability and in consequence external power and prestige. The reputation which she then obtained as the most powerful state of the Far East endured when her inner stability had begun to deteriorate. Thus in 638 the Sassanid ruler Jedzgerd sent a mission to China asking for her help against the Arabs. Three further missions came at intervals of a good many years. The Chinese declined, however, to send a military expedition to such a distance; they merely conferred on the ruler the title of a Chinese governor; this was of little help against the Arabs, and in 675 the last ruler, Peruz, fled to the Chinese court. The last years of T'ai Tsung's reign were filled with a great war against Korea, which represented a continuation of the plans of the Sui emperor Yang Ti. This time Korea came firmly into Chinese possession. In 661, under T'ai Tsung's son, the Korean fighting was resumed, this time against Japanese who were defending their interests in Korea. This was the period of great Japanese enthusiasm for China. The Chinese system of administration was copied, and Buddhism was adopted, together with every possible element of Chinese culture. This meant increased trade with Japan, bringing in large profits to China, and so the Korean middleman was to be eliminated. T'ai Tsung's son, Kao Tsung (650-683), merely carried to a conclusion what had been begun. Externally China's prestige continued at its zenith. The caravans streamed into China from western and central Asia, bringing great quantities of luxury goods. At this time, however, the foreign colonies were not confined to the capital but were installed in all the important trading ports and inland trade centres. The whole country was covered by a commercial network; foreign merchants who had come overland to China met others who had come by sea. The foreigners set up their own counting-houses and warehouses; whole quarters of the capital were inhabited entirely by foreigners who lived as if they were in their own country. They brought with them their own religions: Manichaeism, Mazdaism, and Nestorian Christianity. The first Jews came into China, apparently as dealers in fabrics, and the first Arabian Mohammedans made their appearance. In China the the foreigners bought silkstuffs and collected everything of value that they could find, especially precious metals. Culturally this influx of foreigners enriched China; economically, as in earlier periods, it did not; its disadvantages were only compensated for a time by the very beneficial results of the trade with Japan, and this benefit did not last long. 4 The reign of the empress Wu: Buddhism and capitalism The pressure of the western Turks had been greatly weakened in this period, especially as their attention had been diverted to the west, where the advance of Islam and of the Arabs was a new menace for them. On the other hand, from 650 onward the Tibetans gained immensely in power, and pushed from the south into the Tarim basin. In 678 they inflicted a heavy defeat on the Chinese, and it cost the T'ang decades of diplomatic effort before they attained, in 699, their aim of breaking up the Tibetans' realm and destroying their power. In the last year of Kao Tsung's reign, 683, came the first of the wars of liberation of the northern Turks, known until then as the western Turks, against the Chinese. And with the end of Kao Tsung's reign began the decline of the T'ang regime. Most of the historians attribute it to a woman, the later empress Wu. She had been a concubine of T'ai Tsung, and after his death had become a Buddhist nun—a frequent custom of the time—until Kao Tsung fell in love with her and made her a concubine of his own. In the end he actually divorced the empress and made the concubine empress (655). She gained more and more influence, being placed on a par with the emperor and soon entirely eliminating him in practice; in 680 she removed the rightful heir to Matters, however, were not so simple as this might suggest. For otherwise on the empress's deposition there would not have been a mass of supporters moving heaven and earth to treat the new empress Wei (705-712) in the same fashion. There is every reason to suppose that behind the empress Wu there was a group opposing the ruling clique. In spite of everything, the T'ang government clique was very pro-Turkish, and many Turks and members of Toba families had government posts and, above all, important military commands. No campaign of that period was undertaken without Turkish auxiliaries. The fear seems to have been felt in some quarters that this T'ang group might pursue a military policy hostile to the gentry. The T'ang group had its roots mainly in western China; thus the eastern Chinese gentry were inclined to be hostile to it. The first act of the empress Wu had been to transfer the capital to Loyang in the east. Thus, she tried to rely upon the co-operation of the eastern gentry which since the Northern Chou and Sui dynasties had been out of power. While the western gentry brought their children into government positions by claiming family privileges (a son of a high official had the right to a certain position without having passed the regular examinations), the sons of the eastern gentry had to pass through the examinations. Thus, there were differences in education and outlook between both groups which continued long after the death of the empress. In addition, the eastern gentry, who supported the empress Wu and later the empress Wei, were closely associated with the foreign merchants of western Asia and the Buddhist Church to which they adhered. In gratitude for help from the Buddhists, the empress Wu endowed them with enormous sums of money, and tried to make Buddhism a sort of state religion. A similar development had taken place in the Toba and also in the Sui period. Like these earlier rulers, the empress Wu seems to have aimed at combining spiritual leadership with her position as ruler of the empire. In this epoch Buddhism helped to create the first beginnings of large-scale capitalism. In connection with the growing foreign trade, the monasteries grew in importance as repositories of capital; the temples bought more and more land, became more and more wealthy, and so gained increasing influence over economic affairs. They accumulated large quantities of metal, which they stored in the form of bronze figures of Buddha, and with these stocks they The cultural influence of Buddhism found expression in new and improved translations of countless texts, and in the passage of pilgrims along the caravan routes, helped by the merchants, as far as western Asia and India, like the famous HsÜan-tsang. Translations were made not only from Indian or other languages into Chinese, but also, for instance, from Chinese into the Uighur and other Turkish tongues, and into Tibetan, Korean, and Japanese. The attitude of the Turks can only be understood when we realize that the background of events during the time of empress Wu was formed by the activities of groups of the eastern Chinese gentry. The northern Turks, who since 630 had been under Chinese overlordship, had fought many wars of liberation against the Chinese; and through the conquest of neighbouring Turks they had gradually become once more, in the decade-and-a-half after the death of Kao Tsung, a great Turkish realm. In 698 the Turkish khan, at the height of his power, demanded a Chinese prince for his daughter—not, as had been usual in the past, a princess for his son. His intention, no doubt, was to conquer China with the prince's aid, to remove the empress Wu, and to restore the T'ang dynasty—but under Turkish overlordship! Thus, when the empress Wu sent a member of her own family, the khan rejected him and demanded the restoration of the deposed T'ang emperor. To enforce this demand, he embarked on a great campaign against China. In this the Turks must have been able to rely on the support of a strong group inside China, for before the Turkish attack became dangerous the empress Wu recalled the deposed emperor, at first as "heir to the throne"; thus she yielded to the khan's principal demand. In spite of this, the Turkish attacks did not cease. After a series of imbroglios within the country in which a group under the leadership of the powerful Ts'ui gentry family had liquidated the supporters of the empress Wu shortly before her death, a T'ang prince finally succeeded in killing empress Wei and her clique. At first, his father ascended the throne, but was soon persuaded to abdicate in favour of his son, now called emperor HsÜang Tsung (713-755), just as the first ruler of the T'ang dynasty had done. 5 Second blossoming of T'ang culture The T'ang literature shows the co-operation of many favourable factors. The ancient Chinese classical style of official reports and decrees which the Toba had already revived, now led to the clear prose style of the essayists, of whom Han YÜ (768-825) and Liu Tsung-yÜan (747-796) call for special mention. But entirely new forms of sentences make their appearance in prose writing, with new pictures and similes brought from India through the medium of the Buddhist translations. Poetry was also enriched by the simple songs that spread in the north under Turkish influence, and by southern influences. The great poets of the T'ang period adopted the rules of form laid down by the poetic art of the south in the fifth century; but while at that time the writing of poetry was a learned pastime, precious and formalistic, the T'ang poets brought to it genuine feeling. Widespread fame came to Li T'ai-po (701-762) and Tu Fu (712-770); in China two poets almost equal to these two in popularity were Po ChÜ-i (772-846) and YÜan Chen (779-831), who in their works kept as close as possible to the vernacular. New forms of poetry rarely made their appearance in the T'ang period, but the existing forms were brought to the highest perfection. Not until the very end of the T'ang period did there appear the form of a "free" versification, with lines of no fixed length. This form came from the indigenous folk-songs of south-western China, and was spread through the agency of the filles de joie in the tea-houses. Before long it became the custom to string such songs together in a continuous series—the first step towards opera. For these song sequences were sung by way of accompaniment to the theatrical productions. The Chinese theatre had developed from two sources—from religious games, bullfights and wrestling, among Turkish and Mongol peoples, which developed into dancing displays; and from sacrificial games of South Chinese origin. Thus the Chinese theatre, with its union with music, should rather be called opera, although it offers a sort of pantomimic show. What amounted to a court conservatoire trained actors and musicians as In plastic art there are fine sculptures in stone and bronze, and we have also technically excellent fabrics, the finest of lacquer, and remains of artistic buildings; but the principal achievement of the T'ang period lies undoubtedly in the field of painting. As in poetry, in painting there are strong traces of alien influences; even before the T'ang period, the painter Hsieh Ho laid down the six fundamental laws of painting, in all probability drawn from Indian practice. Foreigners were continually brought into China as decorators of Buddhist temples, since the Chinese could not know at first how the new gods had to be presented. The Chinese regarded these painters as craftsmen, but admired their skill and their technique and learned from them. The most famous Chinese painter of the T'ang period is Wu Tao-tzŭ, who was also the painter most strongly influenced by Central Asian works. As a pious Buddhist he painted pictures for temples among others. Among the landscape painters, Wang Wei (721-759) ranks first; he was also a famous poet and aimed at uniting poem and painting into an integral whole. With him begins the great tradition of Chinese landscape painting, which attained its zenith later, in the Sung epoch. Porcelain had been invented in China long ago. There was as yet none of the white porcelain that is preferred today; the inside was a brownish-yellow; but on the whole it was already technically and artistically of a very high quality. Since porcelain was at first produced only for the requirements of the court and of high dignitaries—mostly in state factories—a few centuries later the T'ang porcelain had become a great rarity. But in the centuries that followed, porcelain became an important new article of Chinese export. The Chinese prisoners taken by the Arabs in the great battle of Samarkand (751), the first clash between the world of Islam and China, brought to the West the knowledge of Chinese culture, of several Chinese crafts, of the art of papermaking, and also of porcelain. The emperor HsÜan Tsung gave active encouragement to all things artistic. Poets and painters contributed to the elegance of his magnificent court ceremonial. As time went on he showed less and less interest in public affairs, and grew increasingly inclined to Taoism and mysticism in general—an outcome of the fact that the conduct of matters of state was gradually taken out of his hands. On the whole, however, Buddhism was pushed into the 6 Revolt of a military governor At the beginning of HsÜan Tsung's reign the capital had been in the east at Loyang; then it was transferred once more to Ch'ang-an in the west due to pressure of the western gentry. The emperor soon came under the influence of the unscrupulous but capable and energetic Li Lin-fu, a distant relative of the ruler. Li was a virtual dictator at the court from 736 to 752, who had first advanced in power by helping the concubine Wu, a relative of the famous empress Wu, and by continually playing the eastern against the western gentry. After the death of the concubine Wu, he procured for the emperor a new concubine named Yang, of a western family. This woman, usually called "Concubine Yang" (Yang Kui-fei), became the heroine of countless stage-plays and stories and even films; all the misfortunes that marked the end of HsÜan Tsung's reign were attributed solely to her. This is incorrect, as she was but a link in the chain of influences that played upon the emperor. Naturally she found important official posts for her brothers and all her relatives; but more important than these was a military governor named An Lu-shan (703-757). His mother was a Turkish shamaness, his father, a foreigner probably of Sogdian origin. An Lu-shan succeeded in gaining favour with the Li clique, which hoped to make use of him for its own ends. Chinese sources describe him as a prodigy of evil, and it will be very difficult today to gain a true picture of his personality. In any case, he was certainly a very capable officer. His rise started from a victory over the Kitan in 744. He spent some time establishing relations with the court and then went back to resume operations against the Kitan. He made so much of the Kitan peril that he was permitted a larger army than usual, and he had command of 150,000 troops in the neighbourhood of Peking. Meanwhile Li Lin-fu died. He had sponsored An as a counterbalance against the western gentry. When now, within the clique of Li Lin-fu, the Yang family tried to seize power, they turned against An Lu-shan. But he marched against the capital, Ch'ang-an, with 200,000 men; on his way he conquered Loyang and made himself emperor (756: Yen dynasty). T'ang troops were sent against him under the leadership of the Chinese Kuo Tzŭ-i, a Kitan commander, and a Turk, Ko-shu Han. The first two generals had considerable success, but Ko-shu In all this, two things seem interesting and important. To begin with, An Lu-shan had been a military governor. His rising showed that while this new office, with its great command of power, was of value in attacking external enemies, it became dangerous, especially if the central power was weak, the moment there were no external enemies of any importance. An Lu-shan's rising was the first of many similar ones in the later T'ang period. The gentry of eastern China had shown themselves entirely ready to support An Lu-shan against the government, because they had hoped to gain advantage as in the past from a realm with its centre once more in the east. In the second place, the important part played by aliens in events within China calls for notice: not only were the rebels An Lu-shan and Shih Ssŭ-ming non-Chinese, but so also were most of the generals opposed to them. But they regarded themselves as Chinese, not as members of another national group. The Turkish Uighurs brought in to help against them were fighting actually against Turks, though they regarded those Turks as 7 The role of the Uighurs. Confiscation of the capital of the monasteries This rising and its sequels broke the power of the dynasty, and also of the empire. The extremely sanguinary wars had brought fearful suffering upon the population. During the years of the rising, no taxes came in from the greater part of the empire, but great sums had to be paid to the peoples who had lent aid to the empire. And the looting by government troops and by the auxiliaries injured the population as much as the war itself did. When the emperor Su Tsung died, in 762, Tengri, the khan of the Uighurs, decided to make himself ruler over China. The events of the preceding years had shown him that China alone was entirely defenceless. Part of the court clique supported him, and only by the intervention of P'u-ku Huai-en, who was related to Tengri by marriage, was his plan frustrated. Naturally there were countless intrigues against P'u-ku Huai-en. He entered into alliance with the Tibetan T'u-fan, and in this way the union of Turks and Tibetans, always feared by the Chinese, had come into existence. In 763 the Tibetans captured and burned down the western capital, while P'u-ku Huai-en with the Uighurs advanced from the north. Undoubtedly this campaign would have been successful, giving an entirely different turn to China's destiny, if P'u-ku Huai-en had not died in 765 and the Chinese under Kuo Tzŭ-i had not succeeded in breaking up the alliance. The Uighurs now came over into an alliance with the Chinese, and the two allies fell upon the Tibetans and robbed them of their booty. China was saved once more. Friendship with the Uighurs had to be paid for this time even more dearly. They crowded into the capital and compelled the Chinese to buy horses, in payment for which they demanded enormous quantities of silkstuffs. They behaved in the capital like lords, and expected to be maintained at the expense of the government. The system of military governors was adhered to in spite of the country's experience of them, while the difficult situation throughout the empire, and especially along the western and northern frontiers, facing the Tibetans and the more and more powerful Kitan, made it necessary to keep considerable numbers of soldiers permanently with the colours. This made the military governors stronger and stronger; ultimately they no longer remitted any taxes to the central government, but spent them mainly on In the capital, eunuchs ruled in the interests of various cliques. Several emperors fell victim to them or to the drinking of "elixirs of long life". Abroad, the Chinese lost their dominion over Turkestan, for which Uighurs and Tibetans competed. There is nothing to gain from any full description of events at court. The struggle between cliques soon became a struggle between eunuchs and literati, in much the same way as at the end of the second Han dynasty. Trade steadily diminished, and the state became impoverished because no taxes were coming in and great armies had to be maintained, though they did not even obey the government. Events that exerted on the internal situation an influence not to be belittled were the break-up of the Uighurs (from 832 onward) the appearance of the Turkish Sha-t'o, and almost at the same time, the dissolution of the Tibetan empire (from 842). Many other foreigners had placed themselves under the Uighurs living in China, in order to be able to do business under the political protection of the Uighur embassy, but the Uighurs no longer counted, and the T'ang government decided to seize the capital sums which these foreigners had accumulated. It was hoped in this way especially to remedy the financial troubles of the moment, which were partly due to a shortage of metal for minting. As the trading capital was still placed with the temples as banks, the government attacked the religion of the Uighurs, Manichaeism, and also the religions of the other foreigners, Mazdaism, Nestorianism, Thus the edict of 843 must not be described as concerned with religion: it was a measure of compulsion aimed at filling the government coffers. All the property of foreigners and a large part of the property of the Buddhist Church came into the hands of the government. The law was not applied to Taoism, because the ruling gentry of the time were, as so often before, Confucianist and at the same time Taoist. As early as 846 there came a reaction: with the new emperor, Confucians came into power who were at the same time Buddhists and who now evicted some of the Taoists. From this time one may observe closer co-operation between Confucianism and Buddhism; not only with meditative Buddhism (Dhyana) as at the beginning of the T'ang epoch and earlier, but with the main branch of Buddhism, monastery Buddhism (Vinaya). From now onward the Buddhist doctrines of transmigration and retribution, which had been really directed against the gentry and in favour of the common people, were turned into an instrument serving the gentry: everyone who was unfortunate in this life must show such amenability to the government and the gentry that he would have a chance of a better existence at least in the next life. Thus the revolutionary Buddhist doctrine of retribution became a reactionary doctrine that was of great service to the gentry. One of the Buddhist Confucians in whose works this revised version makes its appearance most clearly was Niu Seng-yu, who was at once summoned back to court in 846 by the new emperor. Three new large Buddhist sects came into existence in the T'ang period. One of them, the school of the Pure Land (Ching-t'u tsung, since 641) required of its mainly lower class adherents only the permanent invocation of the Buddha Amithabha who would secure them a place in the "Western Paradise"—a place without social 8 First successful peasant revolt. Collapse of the empire The chief sufferers from the continual warfare of the military governors, the sanguinary struggles between the cliques, and the universal impoverishment which all this fighting produced, were, of course, the common people. The Chinese annals are filled with records of popular risings, but not one of these had attained any wide extent, for want of organization. In 860 began the first great popular rising, a revolt caused by famine in the province of Chekiang. Government troops suppressed it with bloodshed. Further popular risings followed. In 874 began a great rising in the south of the present province of Hopei, the chief agrarian region. The rising was led by a peasant, Wang Hsien-chih, together with Huang Ch'ao, a salt merchant, who had fallen into poverty and had joined the hungry peasants, forming a fighting group of his own. It is important to note that Huang was well educated. It is said that he failed in the state examination. Huang is not the first merchant who became rebel. An Lu-shan, too, had been a businessman for a while. It was pointed out that trade had greatly developed in the T'ang period; of the lower Yangtze region people it was said that "they were so much interested in business that they paid no attention to agriculture". Yet merchants were subject to many humiliating conditions. They could not enter the examinations, except by illegal means. In various periods, from the Han time on, they had to wear special dress. Thus, a law from c. A.D. 300 required them to wear a white turban on which name and type of business was written, and to wear one white and one black shoe. They were subject to various taxes, but were either not allowed to own land, or were allotted less land than ordinary citizens. Thus they could not easily invest in land, the safest investment at that time. Finally, the government occasionally resorted to the method which was often used in the Near East: when in 782 the emperor ran out of money, he requested the merchants of the capital to "loan" him a large sum—a request which in fact was a special tax. Wang and Huang both proved good organizers of the peasant masses, and in a short time they had captured the whole of eastern China, without the military governors being able to do anything against them, for the provincial troops were more inclined to show sympathy to the peasant armies than to fight them. The terrified government issued an order to arm the people of the other parts of the country against the rebels; naturally this helped the rebels There was still, however, the greatest disorder in the empire. There were other peasant armies on the move, armies that had deserted their governors and were fighting for themselves; finally, there were still a few supporters of the imperial house and, above all, the Turkish Sha-t'o, who had a competent commander with the sinified name of Li K'o-yung. The Sha-t'o, who had remained loyal to the government, revolted the moment the government had been overthrown. They ran the risk, however, of defeat at the hands of an alien army of the Chinese government's, commanded by an Uighur, and they therefore fled to the Tatars. In spite of this, the Chinese entered again into relations with the Sha-t'o, as without them there could be no possibility of getting rid of Huang Ch'ao. At the end of 881 Li K'o-yung fell upon the capital; there was a fearful battle. Huang Ch'ao was able to hold out, but a further attack was made in 883 and he was defeated and forced to flee; in 884 he was killed by the Sha-t'o. This popular rising, which had only been overcome with the aid of foreign troops, brought the end of the T'ang dynasty. In 885 the T'ang emperor was able to return to the capital, but the only question now was whether China should be ruled by the Sha-t'o under Li K'o-yung or by some other military commander. In a short time Chu Ch'Üan-chung, a former follower of Huang Ch'ao, proved to be the strongest of the commanders. In 890 open war began between the two leaders. Li K'o-yung was based on Shansi; Chu Ch'Üan-chung had control of the plains in the east. Meanwhile the governors of Szechwan in the west and Chekiang in the Within the capital, the emperor was threatened several times by revolts, so that he had to flee and place himself in the hands of Li K'o-yung as the only leader on whose loyalty he could count. Soon after this, however, the emperor fell into the hands of Chu Ch'Üan-chung, who killed the whole entourage of the emperor, particularly the eunuchs; after a time he had the emperor himself killed, set a puppet—as had become customary—on the throne, and at the beginning of 907 took over the rule from him, becoming emperor in the "Later Liang dynasty". That was the end of the T'ang dynasty, at the beginning of which China had risen to unprecedented power. Its downfall had been brought about by the military governors, who had built up their power and had become independent hereditary satraps, exploiting the people for their own purposes, and by their continual mutual struggles undermining the economic structure of the empire. In addition to this, the empire had been weakened first by its foreign trade and then by the dependence on foreigners, especially Turks, into which it had fallen owing to internal conditions. A large part of the national income had gone abroad. Such is the explanation of the great popular risings which ultimately brought the dynasty to its end. s a vassal to the Chinese court. The collapse of the Hsiung-nu empire was complete. After 58 B.C. the Chinese were freed from all danger from that quarter and were able, for a time, to impose their authority in Central Asia. 5 Impoverishment. Cliques. End of the Dynasty In other respects the Chinese were not doing as well as might have been assumed. The wars carried on by Wu Ti and his successors had been ruinous. The maintenance of large armies of occupation in the new regions, especially in Turkestan, also meant a permanent drain on the national funds. There was a special need for horses, for the people of the steppes could only be fought by means of cavalry. As the Hsiung-nu were supplying no horses, and the campaigns were not producing horses enough as booty, the peasants had to rear horses for the government. Additional horses were bought at very high prices, and apart from this the general financing of the wars necessitated increased taxation of the peasants, a burden on agriculture no less serious than was the enrolment of many peasants for military service. Finally, the new external trade did not by any means bring the advantages that had been hoped for. The tribute missions brought tribute but, to begin with, this meant an obligation to give presents in return; moreover, these missions had to be fed and housed in the capital, often for months, as the official receptions took place only on New Year's Day. Their maintenance entailed much expense, and meanwhile the members of the missions traded privately with the inhabitants and the merchants of the capital, buying things they needed and selling things they had brought in addition to the tribute. The tribute itself consisted mainly of "precious articles", which meant strange or rare things of no practical value. The emperor made use of them as elements of personal luxury, or made presents of some of them to deserving officials. The gifts offered by the Chinese in return consisted mainly of silk. Silk was Already under Wu Ti there had been signs of a development which now appeared constantly in Chinese history. Among the new gentry, families entered into alliances with each other, sealed their mutual allegiance by matrimonial unions, and so formed large cliques. Each clique made it its concern to get the most important government positions into its hands, so that it should itself control the government. Under Wu Ti, for example, almost all the important generals had belonged to a certain clique, which remained dominant under his two successors. Two of the chief means of attaining power were for such a clique to give the emperor a girl from its ranks as wife, and to see to it that all the eunuchs around the emperor should be persons dependent on the clique. Eunuchs came generally from the poorer classes; they were launched at court by members of the great cliques, or quite openly presented to the emperor. The chief influence of the cliques lay, however, in the selection of officials. It is not surprising that the officials recommended only sons of people in their own clique—their family or its closest associates. On top of all this, the examiners were in most cases themselves members of the same families to which the provincial officials belonged. Thus it was made doubly certain that only those Surrounded by these cliques, the emperors became in most cases powerless figureheads. At times energetic rulers were able to play off various cliques against each other, and so to acquire personal power; but the weaker emperors found themselves entirely in the hands of cliques. Not a few emperors in China were removed by cliques which they had attempted to resist; and various dynasties were brought to their end by the cliques; this was the fate of the Han dynasty. The beginning of its fall came with the activities of the widow of the emperor YÜan Ti. She virtually ruled in the name of her eighteen-year-old son, the emperor Ch'eng Ti (32-7 B.C.), and placed all her brothers, and also her nephew, Wang Mang, in the principal government posts. They succeeded at first in either removing the strongest of the other cliques or bringing them into dependence. Within the Wang family the nephew Wang Mang steadily advanced, securing direct supporters even in some branches of the imperial family; these personages declared their readiness to join him in removing the existing line of the imperial house. When Ch'eng Ti died without issue, a young nephew of his (Ai Ti, 6-1 B.C.) was placed on the throne by Wang Mang, and during this period the power of the Wangs and their allies grew further, until all their opponents had been removed and the influence of the imperial family very greatly reduced. When Ai Ti died, Wang Mang placed an eight-year-old boy on the throne, himself acting as regent; four years later the boy fell ill and died, probably with Wang Mang's aid. Wang Mang now chose a one-year-old baby, but soon after he felt that the time had come for officially assuming the rulership. In A.D. 8 he dethroned the baby, ostensibly at Heaven's command, and declared himself emperor and first of the Hsin ("new") dynasty. All the members of the old imperial family in the capital were removed from office and degraded to commoners, with the exception of those who had already been supporting Wang Mang. Only those members who held unimportant posts at a distance remained untouched. Wang Mang's "usurpation" is unusual from two points of view. First, he paid great attention to public opinion and induced large masses of the population to write petitions to the court asking the Han ruler to abdicate; he even fabricated "heavenly omina" in his own favour and against the Han dynasty in order to get wide support even from intellectuals. Secondly, he inaugurated a formal abdication ceremony, culminating in the transfer of the imperial seal to himself. This ceremony became standard for the 6 The pseudo-socialistic dictatorship. Revolt of the "Red Eyebrows" Wang Mang's dynasty lasted only from A.D. 9 to 23; but it was one of the most stirring periods of Chinese history. It is difficult to evaluate Wang Mang, because all we know about him stems from sources hostile towards him. Yet we gain the impression that some of his innovations, such as the legalization of enthronement through the transfer of the seal; the changes in the administration of provinces and in the bureaucratic set-up in the capital; and even some of his economic measures were so highly regarded that they were retained or re-introduced, although this happened in some instances centuries later and without mentioning Wang Mang's name. But most of his policies and actions were certainly neither accepted nor acceptable. He made use of every conceivable resource in order to secure power to his clique. As far as possible he avoided using open force, and resorted to a high-level propaganda. Confucianism, the philosophic basis of the power of the gentry, served him as a bait; he made use of the so-called "old character school" for his purposes. When, after the holocaust of books, it was desired to collect the ancient classics again, texts were found under strange circumstances in the walls of Confucius's house; they were written in an archaic script. The people who occupied themselves with these books were called the old character school. The texts came under suspicion; most scholars had little belief in their genuineness. Wang Mang, however, and his creatures energetically supported the cult of these ancient writings. The texts were edited and issued, and in the process, as can now be seen, certain things were smuggled into them that fitted in well with Wang Mang's intentions. He even had other texts reissued with falsifications. He now represented himself in all his actions as a man who did with the utmost precision the things which the books reported of rulers or ministers of ancient times. As regent he had declared that his model was the brother of the first emperor of the Chou dynasty; as emperor he took for his exemplar one of the mythical emperors of ancient China; of his new laws he claimed that they were simply revivals of decrees of the golden age. In all this he appealed to the authority of literature that had been tampered with to suit his aims. Actually, such laws had never before been customary; either Wang Mang's great series of certain laws has brought him the name of "the first Socialist on the throne of China". But closer consideration reveals that these measures, ostensibly and especially aimed at the good of the poor, were in reality devised simply in order to fill the imperial exchequer and to consolidate the imperial power. When we read of the turning over of great landed estates to the state, do we not imagine that we are faced with a modern land reform? But this applied only to the wealthiest of all the landowners, who were to be deprived in this way of their power. The prohibition of private slave-owning had a similar purpose, the state reserving to itself the right to keep slaves. Moreover, landless peasants were to receive land to till, at the expense of those who possessed too much. This admirable law, however, was not intended seriously to be carried into effect. Instead, the setting up of a system of state credits for peasants held out the promise, in spite of rather reduced interest rates, of important revenue. The peasants had never been in a position to pay back their private debts together with the usurious interest, but there were at least opportunities of coming to terms with a private usurer, whereas the state proved a merciless creditor. It could dispossess the peasant, and either turn his property into a state farm, convey it to another owner, or make the peasant a state slave. Thus this measure worked against the interest of the peasants, as did the state monopoly of the exploitation of mountains and lakes. "Mountains and lakes" meant the uncultivated land around settlements, the "village commons", where people collected firewood or went fishing. They now had to pay money for fishing rights and for the right to collect wood, money for the emperor's exchequer. The same purpose lay behind the wine, salt, and iron tool monopolies. Enormous revenues came to the state from the monopoly of minting coin, when old metal coin of full value was called in and exchanged for debased coin. Another modern-sounding institution, that of the "equalization offices", was supposed to buy cheap goods in times of plenty in order to sell them to the people in times of scarcity at similarly low prices, so preventing want and also preventing excessive price fluctuations. In actual fact these state offices formed a new source of profit, buying cheaply and selling as dearly as possible. Thus the character of these laws was in no way socialistic; nor, however, did they provide an El Dorado for the state finances, for Wang Mang's officials turned all the laws to their private advantage. The revenues rarely reached the capital; they vanished into the pockets of subordinate officials. The result was a further serious lowering of the level of existence of the peasant population, with no addition to the financial resources of the state. Yet Wang Mang had great need of money, because he attached importance to display and because he was planning a new war. He aimed at the final destruction of the Hsiung-nu, so that access to central Asia should no longer be precarious and it should thus be possible to reduce the expense of the military administration of Turkestan. The war would also distract popular attention from the troubles at home. By way of preparation for war, Wang Mang sent a mission to the Hsiung-nu with dishonouring proposals, including changes in the name of the Hsiung-nu and in the title of the shan-yÜ. The name Hsiung-nu was to be given the insulting change of Hsiang-nu, meaning "subjugated slaves". The result was that risings of the Hsiung-nu took place, whereupon Wang Mang commanded that the whole of their country should be partitioned among fifteen shan-yÜ and declared the country to be a Chinese province. Since this declaration had no practical result, it robbed Wang Mang of the increased prestige he had sought and only further infuriated the Hsiung-nu. Wang Mang concentrated a vast army on the frontier. Meanwhile he lost the whole of the possessions in Turkestan. But before Wang Mang's campaign against the Hsiung-nu could begin, the difficulties at home grew steadily worse. In A.D. 12 Wang Mang felt obliged to abrogate all his reform legislation because it could not be carried into effect; and the economic situation proved more lamentable than ever. There were continual risings, which culminated in A.D. 18 in a great popular insurrection, a genuine revolutionary rising of the peasants, whose distress had grown beyond bearing through Wang Mang's ill-judged measures. The rebels called themselves "Red Eyebrows"; they had painted their eyebrows red by way of badge and in order to bind their members indissolubly to their movement. The nucleus of this rising was a secret society. Such secret societies, usually are harmless, but may, in emergency situations, become an immensely effective instrument in the hands of the rural population. The secret societies then organize the peasants, in order to achieve a forcible settlement of the matter in dispute. Occasionally, however, the movement grows far beyond its leaders' original objective and becomes a popular revolutionary movement, directed against the whole ruling class. That is what happened on this occasion. Scarcely had the popular rising begun when descendants of the deposed Han dynasty appeared and tried to secure the support of the upper class. They came forward as fighters against the usurper Wang Mang and as defenders of the old social order against the revolutionary masses. But the armies which these Han princes were able to collect were no better than those of the other sides. They, too, consisted of poor and hungry peasants, whose aim was to get money or goods by robbery; they too, plundered and murdered more than they fought. However, one prince by the name of Liu Hsiu gradually gained the upper hand. The basis of his power was the district of Nanyang in Honan, one of the wealthiest agricultural centres of China at that time and also the centre of iron and steel production. The big landowners, the gentry of Nanyang, joined him, and the prince's party conquered the capital. Wang Mang, placing entire faith in his sanctity, did not flee; he sat in his robes in the throne-room and recited the ancient writings, convinced that he would overcome his adversaries by the power of his words. But a soldier cut off his head (A.D. 22). The skull was kept for two hundred years in the imperial treasury. The fighting, nevertheless, went on. Various branches of the prince's party fought one another, and all of them fought the Red Eyebrows. In those years millions of men came to their end. Finally, in A.D. 24, Liu Hsiu prevailed, becoming the first emperor of the second Han dynasty, also called the Later Han dynasty; his name as emperor was Kuang-wu Ti (A.D. 25-57). 7 Reaction and Restoration: the Later Han dynasty Within the country the period that followed was one of reaction and restoration. The massacres of the preceding years had so reduced the population that there was land enough for the peasants who remained alive. Moreover, their lords and the money-lenders 8 Hsiung-nu policy In foreign policy the first period of the Later Han dynasty was one of extraordinary success, both in the extreme south and in the question of the Hsiung-nu. During the period of Wang Mang's rule and the fighting connected with it, there had been extensive migration to the south and south-west. Considerable regions of Chinese settlement had come into existence in YÜnnan and even in Annam and Tongking, and a series of campaigns under General Ma YÜan (14 B.C.-A.D. 49) now added these regions to the territory of the empire. These wars were carried on with relatively small forces, as previously in the Canton region, the natives being unable to offer serious resistance owing to their inferiority in equipment and civilization. The hot climate, however, to which the Chinese soldiers were unused, was hard for them to endure. The Hsiung-nu, in spite of internal difficulties, had regained considerable influence in Turkestan during the reign of Wang Mang. But the king of the city state of Yarkand had increased his power by shrewdly playing off Chinese and Hsiung-nu against each other, so that before long he was able to attack the Hsiung-nu. The small states in Turkestan, however, regarded the overlordship of the distant China as preferable to that of Yarkand or the Hsiung-nu both of whom, being nearer, were able to bring their power more effectively into play. Accordingly many of the small states appealed for Chinese aid. Kuang-wu Ti met this appeal with a blank refusal, implying that order had only just been restored in China and that he now simply had not the resources for a campaign in Turkestan. Thus, the king of Yarkand was able to extend his power over the remainder of the small states of Turkestan, since the Hsiung-nu had been obliged to withdraw. Kuang-wu The southern Hsiung-nu were compelled to submit to the Chinese in order to gain security from their other enemies. Thus the Chinese were able to gain a great success without moving a finger: the Hsiung-nu, who for centuries had shown themselves again and again to be the most dangerous enemies of China, were reduced to political insignificance. About a hundred years earlier the Hsiung-nu empire had suffered defeat; now half of what remained of it became part of the Chinese state. Its place was taken by the Hsien-pi and Wu-huan, but at first they were of much less importance. In spite of the partition, the northern Hsiung-nu attempted in the years between A.D. 60 and 70 to regain a sphere of influence in Turkestan; this seemed the easier for them since the king of Yarkand had been captured and murdered, and Turkestan was more or less in a state of confusion. The Chinese did their utmost to play off the northern against the southern Hsiung-nu and to maintain a political balance of power in the west and north. So long as there were a number of small states in Turkestan, of which at least some were friendly to China, Chinese trade caravans suffered relatively little disturbance on their journeys. Independent states in Turkestan had proved more profitable for trade than when a large army of occupation had to be maintained there. When, For these reasons a great Chinese campaign was undertaken against Turkestan in A.D. 73 under Tou Ku. Mainly owing to the ability of the Chinese deputy commander Pan Ch'ao, the whole of Turkestan was quickly conquered. Meanwhile the emperor Ming Ti (A.D. 58-75) had died, and under the new emperor Chang Ti (76-88) the "isolationist" party gained the upper hand against the clique of Tou Ku and Pan Ch'ao: the danger of the restoration of a Hsiung-nu empire, the isolationists contended, no longer existed; Turkestan should be left to itself; the small states would favour trade with China of their own accord. Meanwhile, a considerable part of Turkestan had fallen away from China, for Chang Ti sent neither money nor troops to hold the conquered territories. Pan Ch'ao nevertheless remained in Turkestan (at Kashgar and Khotan) where he held on amid countless difficulties. Although he reported (A.D. 78) that the troops could feed themselves in Turkestan and needed neither supplies nor money from home, no reinforcements of any importance were sent; only a few hundred or perhaps a thousand men, mostly released criminals, reached him. Not until A.D. 89 did the Pan Ch'ao clique return to power when the mother of the young emperor Ho Ti (89-105) took over the government during his minority: she was a member of the family of Tou Ku. She was interested in bringing to a successful conclusion the enterprise which had been started by members of her family and its followers. In addition, it can be shown that a number of other members of the "war party" had direct interests in the west, mainly in form of landed estates. Accordingly, a campaign was started in 89 under her brother against the northern Hsiung-nu, and it decided the fate of Turkestan in China's favour. Turkestan remained firmly in Chinese possession until the death of Pan Ch'ao in 102. Shortly afterwards heavy fighting broke out again: the Tanguts advanced from the south in an attempt to cut off Chinese access to Turkestan. The Chinese drove back the Tanguts and maintained their hold on Turkestan, though no longer absolutely. 9 Economic situation. Rebellion of the "Yellow Turbans". Collapse of the Han dynasty The economic results of the Turkestan trade in this period were In spite of the economic consolidation at the beginning of the Later Han dynasty, and in spite of the more balanced trade, the political situation within China steadily worsened from A.D. 80 onwards. Although the class of great landowners was small, a number of cliques formed within it, and their mutual struggle for power soon went beyond the limits of court intrigue. New actors now came upon the stage, namely the eunuchs. With the economic improvement there had been a general increase in the luxury at the court of the Han emperors, and the court steadily increased in size. The many hundred wives and concubines in the palace made necessary a great army of eunuchs. As they had the ear of the emperor and so could influence him, the eunuchs formed an important political factor. For a time the main struggle was between the group of eunuchs and the group of scholars. The eunuchs served a particular clique to which some of the emperor's wives belonged. The scholars, that is to say the ministers, together with members of the ministries and the administrative staff, served the interests of another clique. The struggles grew more and more sanguinary in the middle of the second century A.D. It soon proved that the group with the firmest hold in the provinces had the advantage, because it was not easy to control the provinces from a distance. The result was that, from about A.D. 150, events at court steadily lost importance, the lead being taken by the generals commanding the provincial troops. It would carry us too far to give the details of all these struggles. The provincial generals were at first Ts'ao Ts'ao, LÜ Pu, YÜan Shao, and Sun Ts'Ê; later came Liu Pei. All were striving to gain control of the government, and all were engaged in mutual hostilities from about 180 onwards. Each general was also trying to get the emperor into his hands. Several times the last emperor of the Later Han dynasty, Hsien Ti (190-220), was captured by one or another of the generals. As the successful general was usually unable to maintain his hold on the capital, he dragged the poor emperor with him from place to place until he finally had to give him up to another general. The point of this chase after the emperor was that according to the idea introduced earlier by Wang Mang the first ruler of a new dynasty had to By about A.D. 200 the new conditions had more or less crystallized. There remained only three great parties. The most powerful was that of Ts'ao Ts'ao, who controlled the north and was able to keep permanent hold of the emperor. In the west, in the province of Szechwan, Liu Pei had established himself, and in the south-east Sun Ts'Ê's brother. But we must not limit our view to these generals' struggles. At this time there were two other series of events of equal importance with those. The incessant struggles of the cliques against each other continued at the expense of the people, who had to fight them and pay for them. Thus, after A.D. 150 the distress of the country population grew beyond all limits. Conditions were as disastrous as in the time of Wang Mang. And once more, as then, a popular movement broke out, that of the so-called "Yellow Turbans". This was the first of the two important events. This popular movement had a characteristic which from now on became typical of all these risings of the people. The intellectual leaders of the movement, Chang Ling and others, were members of a particular religious sect. This sect was influenced by Iranian Mazdaism on the one side and by certain ideas from Lao Tzŭ; on the other side; and these influences were superimposed on popular rural as well as, perhaps, local tribal religious beliefs and superstitions. The sect had roots along the coastal settlements of Eastern China, where it seems to have gained the support of the peasantry and their local priests. These priests of the people were opposed to the representatives of the official religion, that is to say the officials drawn from the gentry. In small towns and villages the temples of the gods of the fruits of the field, of the soil, and so on, were administered by authorized local officials, and these officials also carried out the prescribed sacrifices. The old temples of the people were either done away with (we have many edicts of the Han period concerning the abolition of popular forms of religious worship), or their worship was converted into an official cult: the all-powerful gentry extended their domination over religion as well as all else. But the peasants regarded their local unauthorized priests as their natural leaders against the gentry and against gentry forms of religion. One branch, probably the main branch of this movement, developed a stronghold in Eastern Szechwan province, where its members succeeded to create a state of their own which retained its independence for a while. It is the only group which The rising of the Yellow Turbans began in 184; all parties, cliques and generals alike, were equally afraid of the revolutionaries, since these were a threat to the gentry as such, and so to all parties. Consequently a combined army of considerable size was got together and sent against the rebels. The Yellow Turbans were beaten. During these struggles it became evident that Ts'ao Ts'ao with his troops had become the strongest of all the generals. His troops seem to have consisted not of Chinese soldiers alone, but also of Hsiung-nu. It is understandable that the annals say nothing about this, and it can only be inferred from the facts. It appears that in order to reinforce their armies the generals recruited not only Chinese but foreigners. The generals operating in the region of the present-day Peking had soldiers of the Wu-huan and Hsien-pi, and even of the Ting-ling; Liu Pei, in the west, made use of Tanguts, and Ts'ao Ts'ao clearly went farthest of all in this direction; he seems to have been responsible for settling nineteen tribes of Hsiung-nu in the Chinese province of Shansi between 180 and 200, in return for their armed aid. In this way Ts'ao Ts'ao gained permanent power in the empire by means of these troops, so that immediately after his death his son Ts'ao P'ei, with the support of powerful allied families, was able to force the emperor to abdicate and to found a new dynasty, the Wei dynasty (A.D. 220). This meant, however, that a part of China which for several centuries had been Chinese was given up to the Hsiung-nu. This was not, of course, what Ts'ao Ts'ao had intended; he had given the Hsiung-nu some area of pasturage in Shansi with the idea that they should be controlled and administered by the officials of the surrounding district. His plan had been similar to what the Chinese had often done with success: aliens were admitted into the territory of the empire in a body, but then the influence of the surrounding administrative centres was steadily extended over them, until the immigrants completely lost their own nationality and became 10 Literature and Art With the development of the new class of the gentry in the Han period, there was an increase in the number of those who were anxious to participate in what had been in the past an exclusively aristocratic possession—education. Thus it is by no mere chance that in this period many encyclopaedias were compiled. Encyclopaedias convey knowledge in an easily grasped and easily found form. The first compilation of this sort dates from the third century B.C. It was the work of LÜ Pu-wei, the merchant who was prime minister and regent during the minority of Shih Huang-ti. It contains general information concerning ceremonies, customs, historic events, and other things the knowledge of which was part of a general education. Soon afterwards other encyclopaedias appeared, of which the best known is the Book of the Mountains and Seas (Shan Hai Ching). This book, arranged according to regions of the world, contains everything known at the time about geography, natural philosophy, and the animal and plant world, and also about popular myths. This tendency to systemization is shown also in the historical works. The famous Shih Chi, one of our main sources for Chinese history, is the first historical work of the modern type, that is to say, built up on a definite plan, and it was also the model for all later official historiography. Its author, Ssŭ-ma Ch'ien (born 135 B.C.), and his father, made use of the material in the state archives and of private documents, old historical and philosophical books, inscriptions, and the results of their own travels. The philosophical and historical books of earlier times (with the exception of those of the nature of chronicles) consisted merely of a few dicta or reports of particular events, but the Shih Chi is a compendium of a mass of source-material. The documents were abbreviated, but the text of the extracts was altered as little as possible, so that the general result retains in a sense the value of an original source. In its arrangement the Shih Chi became a model for all later historians: the first part is in the form of annals, and there follow tables concerning the occupants of official posts and fiefs, and then biographies of various important personalities, though the type of In addition to encyclopaedias and historical works, many books of philosophy were written in the Han period, but most of them offer no fundamentally new ideas. They were the product of the leisure of rich members of the gentry, and only three of them are of importance. One is the work of Tung Chung-shu, already mentioned. The second is a book by Liu An called Huai-nan Tzŭ. Prince Liu An occupied himself with Taoism and allied problems, gathered around him scholars of different schools, and carried on discussions with them. Many of his writings are lost, but enough is extant to show that he was one of the earliest Chinese alchemists. The question has not yet been settled, but it is probable that alchemy first appeared in China, together with the cult of the "art" of prolonging life, and was later carried to the West, where it flourished among the Arabs and in medieval Europe. The third important book of the Han period was the Lun HÊng (Critique of Opinions) of Wang Ch'ung, which appeared in the first century of the Christian era. Wang Ch'ung advocated rational thinking and tried to pave the way for a free natural science, in continuation of the beginnings which the natural philosophers of the later Chou period had made. The book analyses reports in ancient literature and customs of daily life, and shows how much they were influenced by superstition and by ignorance of the facts of nature. From this attitude a modern science might have developed, as in Europe towards the end of the Middle Ages; but the gentry had every reason to play down this tendency which, with its criticism of all that was traditional, might have proceeded to an attack on the dominance of the gentry and their oppression especially of the merchants and artisans. It is fascinating to observe how it was the needs of the merchants and seafarers of Asia Minor and There were great literary innovations in the field of poetry. The splendour and elegance at the new imperial court of the Han dynasty attracted many poets who sang the praises of the emperor and his court and were given official posts and dignities. These praises were in the form of grandiloquent, overloaded poetry, full of strange similes and allusions, but with little real feeling. In contrast, the many women singers and dancers at the court, mostly slaves from southern China, introduced at the court southern Chinese forms of song and poem, which were soon adopted and elaborated by poets. Poems and dance songs were composed which belonged to the finest that Chinese poetry can show—full of natural feeling, simple in language, moving in content. Our knowledge of the arts is drawn from two sources—literature, and the actual discoveries in the excavations. Thus we know that most of the painting was done on silk, of which plenty came into the market through the control of silk-producing southern China. Paper had meanwhile been invented in the second century B.C., by perfecting the techniques of making bark-cloth and felt. Unfortunately nothing remains of the actual works that were the first examples of what the Chinese everywhere were beginning to call "art". "People", that is to say the gentry, painted as a social pastime, just as they assembled together for poetry, discussion, or performances of song and dance; they painted as an aesthetic pleasure and rarely as a means of earning. We find philosophic ideas or greetings, emotions, and experiences represented by paintings—paintings with fanciful or ideal landscapes; paintings representing life and environment of the cultured class in idealized form, never naturalistic either in fact or in intention. Until recently it was an indispensable condition in the Chinese view that an artist must be "cultured" and be a member of the gentry—distinguished, unoccupied, wealthy. A man who was paid for his work, for instance for a portrait for the ancestral cult, was until late time regarded as a craftsman, not as an artist. Yet, these "craftsmen" have produced in Han time and even earlier, many works which, in our view, undoubtedly belong to the realm of art. In the tombs have been found reliefs whose technique is generally intermediate between simple outline engraving and intaglio. The lining-in is most frequently executed in scratched lines. The representations, mostly in strips placed one above another, are of lively historical scenes, scenes from the life of the dead, great ritual ceremonies, or With the end of the Han period a further epoch of Chinese history comes to its close. The Han period was that of the final completion and consolidation of the social order of the gentry. The period that followed was that of the conflicts of the Chinese with the populations on their northern borders. |
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