A History of China by Wolfram Eberhard (read a book txt) 📖

become a completely Chinese Church. Four thousand, six hundred Buddhist temples, 40,000 shrines and monasteries were secularized, and all statues were required to be melted down and delivered to the government, even those in private possession. Two hundred and sixty thousand, five hundred monks were to become ordinary citizens once more. Until then monks had been free of taxation, as had millions of acres of land belonging to the temples and leased to tenants or some 150,000 temple slaves.

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 classes and economic troubles. The cult of Maitreya, which was always more revolutionary, receded for a while.

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 more than the government, since the peasants thus armed went over to the rebels. Finally Wang was offered a high office. But Huang urged him not to betray his own people, and Wang declined the offer. In the end the government, with the aid of the troops of the Turkish Sha-t'o, defeated Wang and beheaded him (878). Huang Ch'ao now moved into the south-east and the south, where in 879 he captured and burned down Canton; according to an Arab source, over 120,000 foreign merchants lost their lives in addition to the Chinese. From Canton Huang Ch'ao returned to the north, laden with loot from that wealthy commercial city. His advance was held up again by the Sha-t'o troops; he turned away to the lower Yangtze, and from there marched north again. At the end of 880 he captured the eastern capital. The emperor fled from the western capital, Ch'ang-an, into Szechwan, and Huang Ch'ao now captured with ease the western capital as well, and removed every member of the ruling family on whom he could lay hands. He then made himself emperor, in a Ch'i dynasty. It was the first time that a peasant rising had succeeded against the gentry.

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 south-east made themselves independent. Both declared themselves kings or emperors and set up dynasties of their own (from 895).

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.

MODERN TIMES Chapter Nine THE EPOCH OF THE SECOND DIVISION OF CHINA

(A) The period of transition: the Five Dynasties (A.D. 906-960)

1 Beginning of a new epoch

The rebellion of Huang Ch'ao in fact meant the end of the T'ang dynasty and the division of China into a number of independent states. Only for reasons of convenience we keep the traditional division into dynasties and have our new period begin with the official end of the T'ang dynasty in 906. We decided to call the new thousand years of Chinese history "Modern Times" in order to indicate that from c. 860 on changes in China's social structure came about which set this epoch off from the earlier thousand years which we called "The Middle Ages". Any division into periods is arbitrary as changes do not happen from one year to the next. The first beginnings of the changes which lead to the "Modern Times" actually can be seen from the end of An Lu-shan's rebellion on, from c. A.D. 780 on, and the transformation was more or less completed only in the middle of the eleventh century.

If we want to characterize the "Modern Times" by one concept, we would have to call this epoch the time of the emergence of a middle class, and it will be remembered that the growth of the middle class in Europe was also the decisive change between the Middle Ages and Modern Times in Europe. The parallelism should, however, not be overdone. The gentry continued to play a role in China during the Modern Times, much more than the aristocracy did in Europe. The middle class did not ever really get into power during the whole period.

While we will discuss the individual developments later in some detail, a few words about the changes in general might be given already here. The wars which followed Huang Ch'ao's rebellion greatly affected the ruling gentry. A number of families were so strongly affected that they lost their importance and disappeared. Commoners from the followers of Huang Ch'ao or other armies succeeded to get into power, to acquire property and to enter the ranks of the gentry. At about A.D. 1000 almost half of the gentry families were new families of low origin. The state, often ruled by men who had just moved up, was no more interested in the aristocratic manners of the old gentry families, especially no more interested in their genealogies. When conditions began to improve after A.D. 1000, and when the new families felt themselves as real gentry families, they tried to set up a mechanism to protect the status of their families. In the eleventh century private genealogies began to be kept, so that any claim against the clan could be checked. Clans set up rules of behaviour and procedure to regulate all affairs of the clan without the necessity of asking the state to interfere in case of conflict. Many such "clan rules" exist in China and also in Japan which took over this innovation. Clans set apart special pieces of land as clan land; the income of this land was to be used to secure a minimum of support for every clan member and his own family, so that no member ever could fall into utter poverty. Clan schools which were run by income from special pieces of clan land were established to guarantee an education for the members of the clan, again in order