A History of China - Wolfram Eberhard (e reader for manga .TXT) 📗

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 not so unfavourable as in the earlier Han period. The army of occupation was incomparably smaller, and under Pan Ch'ao's policy the soldiers were fed and paid in Turkestan itself, so that the cost to China remained small. Moreover, the drain on the national income was no longer serious because, in the intervening period, regular Chinese settlements had been planted in Turkestan including Chinese merchants, so that the trade no longer remained entirely in the hands of foreigners.

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 receive the imperial seals from the last emperor of the previous dynasty. The last emperor must abdicate in proper form. Accordingly, each general had to get possession of the emperor to begin with, in order at the proper time to take over the seals.

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 Tz[)u] 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 developed real religious communities in which men and women participated, extensive welfare schemes existed and class differences were discouraged. It had a real church organization with dioceses, communal friendship meals and a confession ritual; in short, real piety developed as it could not develop in the official religions. After the annihilation of this state, remnants of the organization can be traced through several centuries, mainly in central and south China. It may well be that the many "Taoistic" traits which can be found in the religions of late and present-day Mongolian and Tibetan tribes, can be derived from this movement of the Yellow Turbans.

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 Chinese. The nineteen tribes of Hsiung-nu, however, were much too numerous, and after the prolonged struggles in China the provincial administration proved much too weak to be able to carry out the plan. Thus there came into existence here, within China, a small Hsiung-nu realm ruled by several shan-yü. This was the second major development, and it became of the utmost importance to the history of the next four centuries.

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, Ss[)u]-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 the comprehensive biography did not appear till later. The Shih Chi also, like later historical works, contains