A History of China by Wolfram Eberhard (read a book .TXT) 📕

most important home seats of these families in Han time were close to the capital and east of it or in the plains of eastern China, at that time the main centre of grain production.

We regard roughly the first one thousand years of "Gentry Society" as the period of the Chinese "Middle Ages", beginning with the Han dynasty; the preceding time of the Ch'in was considered as a period of transition, a time in which the feudal period of "Antiquity" came to a formal end and a new organization of society began to become visible. Even those authors who do not accept a sociological classification of periods and many authors who use Marxist categories, believe that with Ch'in and Han a new era in Chinese history began.

2 Situation of the Hsiung-nu empire; its relation to the Han empire. Incorporation of South China

In the time of the Ch'in dynasty there had already come into unpleasant prominence north of the Chinese frontier the tribal union, then relatively small, of the Hsiung-nu. Since then, the Hsiung-nu empire had destroyed the federation of the Yüeh-chih tribes (some of which seem to have been of Indo-European language stock) and incorporated their people into their own federation; they had conquered also the less well organized eastern pastoral tribes, the Tung-hu and thus had become a formidable power. Everything goes to show that it had close relations with the territories of northern China. Many Chinese seem to have migrated to the Hsiung-nu empire, where they were welcome as artisans and probably also as farmers; but above all they were needed for the staffing of a new state administration. The scriveners in the newly introduced state secretariat were Chinese and wrote Chinese, for at that time the Hsiung-nu apparently had no written language. There were Chinese serving as administrators and court officials, and even as instructors in the army administration, teaching the art of warfare against non-nomads. But what was the purpose of all this? Mao Tun, the second ruler of the Hsiung-nu, and his first successors undoubtedly intended ultimately to conquer China, exactly as many other northern peoples after them planned to do, and a few of them did. The main purpose of this was always to bring large numbers of peasants under the rule of the nomad rulers and so to solve, once for all, the problem of the provision of additional winter food. Everything that was needed, and everything that seemed to be worth trying to get as they grew more civilized, would thus be obtained better and more regularly than by raids or by tedious commercial negotiations. But if China was to be conquered and ruled there must exist a state organization of equal authority to hers; the Hsiung-nu ruler must himself come forward as Son of Heaven and develop a court ceremonial similar to that of a Chinese emperor. Thus the basis of the organization of the Hsiung-nu state lay in its rivalry with the neighbouring China; but the details naturally corresponded to the special nature of the Hsiung-nu social system. The young Hsiung-nu feudal state differed from the ancient Chinese feudal state not only in depending on a nomad economy with only supplementary agriculture, but also in possessing, in addition to a whole class of nobility and another of commoners, a stratum of slavery to be analysed further below. Similar to the Chou state, the Hsiung-nu state contained, especially around the ruler, an element of court bureaucracy which, however, never developed far enough to replace the basically feudal character of administration.

Thus Kao Tsu was faced in Mao Tun not with a mere nomad chieftain but with the most dangerous of enemies, and Kao Tsu's policy had to be directed to preventing any interference of the Hsiung-nu in North Chinese affairs, and above all to preventing alliances between Hsiung-nu and Chinese. Hsiung-nu alone, with their technique of horsemen's warfare, would scarcely have been equal to the permanent conquest of the fortified towns of the north and the Great Wall, although they controlled a population which may have been in excess of 2,000,000 people. But they might have succeeded with Chinese aid. Actually a Chinese opponent of Kao Tsu had already come to terms with Mao Tun, and in 200 B.C. Kao Tsu was very near suffering disaster in northern Shansi, as a result of which China would have come under the rule of the Hsiung-nu. But it did not come to that, and Mao Tun made no further attempt, although the opportunity came several times. Apparently the policy adopted by his court was not imperialistic but national, in the uncorrupted sense of the word. It was realized that a country so thickly populated as China could only be administered from a centre within China. The Hsiung-nu would thus have had to abandon their home territory and rule in China itself. That would have meant abandoning the flocks, abandoning nomad life, and turning into Chinese. The main supporters of the national policy, the first principle of which was loyalty to the old ways of life, seem to have been the tribal chieftains. Mao Tun fell in with their view, and the Hsiung-nu maintained their state as long as they adhered to that principle—for some seven hundred years. Other nomad peoples, Toba, Mongols, and Manchus, followed the opposite policy, and before long they were caught in the mechanism of the much more highly developed Chinese economy and culture, and each of them disappeared from the political scene in the course of a century or so.

The national line of policy of the Hsiung-nu did not at all mean an end of hostilities and raids on Chinese territory, so that Kao Tsu declared himself ready to give the Hsiung-nu the foodstuffs and clothing materials they needed if they would make an end of their raids. A treaty to this effect was concluded, and sealed by the marriage of a Chinese princess with Mao Tun. This was the first international treaty in the Far East between two independent powers mutually recognized as equals, and the forms of international diplomacy developed in this time remained the standard forms for the next thousand years. The agreement was renewed at the accession of each new ruler, but was never adhered to entirely by either side. The needs of the Hsiung-nu increased with the expansion of their empire and the growing luxury of their court; the Chinese, on the other hand, wanted to give as little as possible, and no doubt they did all they could to cheat the Hsiung-nu. Thus, in spite of the treaties the Hsiung-nu raids went on. With China's progressive consolidation, the voluntary immigration of Chinese into the Hsiung-nu empire came to an end, and the Hsiung-nu actually began to kidnap Chinese subjects. These were the main features of the relations between Chinese and Hsiung-nu almost until 100 B.C.

In the extreme south, around the present-day Canton, another independent empire had been formed in the years of transition, under the leadership of a Chinese. The narrow basis of this realm was no doubt provided by the trading colonies, but the indigenous population of Yüeh tribes was insufficiently civilized for the building up of a state that could have maintained itself against China. Kao Tsu sent a diplomatic mission to the ruler of this state, and invited him to place himself under Chinese suzerainty (196 B.C.). The ruler realized that he could offer no serious resistance, while the existing circumstances guaranteed him virtual independence and he yielded to Kao Tsu without a struggle.

3 Brief feudal reaction. Consolidation of the gentry

Kao Tsu died in 195 B.C. From then to 179 the actual ruler was his widow, the empress Lü, while children were officially styled emperors. The empress tried to remove all the representatives of the emperor's family and to replace them with members of her own family. To secure her position she revived the feudal system, but she met with strong resistance from the dynasty and its supporters who already belonged in many cases to the new gentry, and who did not want to find their position jeopardized by the creation of new feudal lords.

On the death of the empress her opponents rose, under the leadership of Kao Tsu's family. Every member of the empress's family was exterminated, and a son of Kao Tsu, known later under the name of Wen Ti (Emperor Wen), came to the throne. He reigned from 179 to 157 B.C. Under him there were still many fiefs, but with the limitation which the emperor Kao Tsu had laid down shortly before his death: only members of the imperial family should receive fiefs, to which the title of King was attached. Thus all the more important fiefs were in the hands of the imperial family, though this did not mean that rivalries came to an end.

On the whole Wen Ti's period of rule passed in comparative peace. For the first time since the beginning of Chinese history, great areas of continuous territory were under unified rule, without unending internal warfare such as had existed under Shih Huang-ti and Kao Tsu. The creation of so extensive a region of peace produced great economic advance. The burdens that had lain on the peasant population were reduced, especially since under Wen Ti the court was very frugal. The population grew and cultivated fresh land, so that production increased and with it the exchange of goods. The most outstanding sign of this was the abandonment of restrictions on the minting of copper coin, in order to prevent deflation through insufficiency of payment media. As a consequence more taxes were brought in, partly in kind, partly in coin, and this increased the power of the central government. The new gentry streamed into the towns, their standard of living rose, and they made themselves more and more into a class apart from the general population. As people free from material cares, they were able to devote themselves to scholarship. They went back to the old writings and studied them once more. They even began to identify themselves with the nobles of feudal times, to adopt the rules of good behaviour and the ceremonial described in the Confucianist books, and very gradually, as time went on, to make these their textbooks of good form. From this point the Confucianist ideals first began to penetrate the official class recruited from the gentry, and then the state organization itself. It was expected that an official should be versed in Confucianism, and schools were set up for Confucianist education. Around 100 B.C. this led to the introduction of the examination system, which gradually became the one method of selection of new officials. The system underwent many changes, but remained in operation in principle until 1904. The object of the examinations was not to test job efficiency but command of the ideals of the gentry and knowledge of the literature inculcating them: this was regarded as sufficient qualification for any position in the service of the state.

In theory this path to training of character and to admission to the state service was open to every "respectable" citizen. Of the traditional four "classes" of Chinese society, only the first two, officials (shih) and farmers (nung) were always regarded as fully "respectable" (liang-min). Members of the other two classes, artisans (kung) and merchants (shang), were under numerous restrictions. Below these were classes of "lowly people" (ch'ien-min) and below these the slaves which were not part of society proper. The privileges and obligations of these categories were soon legally fixed. In practice, during the first thousand years of the existence of the examination system no peasant had a chance to become an official by means of the examinations. In the Han period the provincial officials had to propose suitable young persons for examination, and so for admission to the state service, as was already mentioned. In addition, schools had been instituted for the sons of officials; it is interesting to note that there were, again and again, complaints about the low level of instruction in these schools. Nevertheless, through these schools all sons of officials, whatever their capacity or lack of capacity, could become officials in their turn. In spite of its weaknesses, the system had its good side. It inoculated a class of people with ideals that were unquestionably of high ethical value. The Confucian moral system gave a Chinese official or any member of the gentry a spiritual attitude and an outward bearing which in their best representatives has always commanded respect, an integrity that has always preserved its possessors, and in consequence Chinese society as a whole, from moral collapse, from spiritual nihilism, and has thus contributed to the preservation of Chinese cultural values in spite of all foreign conquerors.

In the time of Wen Ti and especially of his successors, the revival at court of the Confucianist ritual and of the earlier Heaven-worship proceeded steadily. The sacrifices supposed to have been performed in ancient times, the ritual supposed to have been