BUDDHIST PRIEST.
It was under the Han dynasty that the religion of Buddha first became known to the Chinese people, and Taoism began to develop from quiet philosophy to foolish superstitions and practices. It was also during this period that the Jews appear to have founded a colony in Honan, but we cannot say what kind of a reception was accorded to the new faith. In the glow of early Buddhism, and in the exciting times of its subsequent persecution, it is probable that Judaism failed to attract much serious attention from the Chinese. In 1850 certain Hebrew rolls were recovered from the few remaining descendants of former Jews; but there was then no one left who could read a word of them, or who possessed any knowledge of the creed of their forefathers, beyond a few traditions of the scantiest possible kind.
But the most remarkable of all events connected with our present period, was the general revival of learning and authorship. The Confucian texts were rescued from hiding places in which they had been concealed at the risk of death; editing committees were appointed, and immense efforts made to repair the mischief sustained by literature at the hand of the first emperor. Ink and paper were invented and authorship was thus enabled to make a fresh start, the very start indeed, that the first emperor had longed to associate with his own reign, and had attempted to secure by such impracticable means. During the latter portion of the second century B. C., flourished the “Father of Chinese History.” His great work, which has been the model for all subsequent histories, is divided into one hundred and thirty books, and deals with a period extending from the reign of the Yellow emperor down to his own times. In another branch of literature, a foremost place among the lexicographers of the world may fairly be claimed for Hsu Shen, the author of a famous dictionary. Many other celebrated writers lived and prospered during the Han dynasty. One man whose name must be mentioned insured for himself, by his virtue and integrity, a more imperishable fame than any mere literary achievement could bestow. Yang Chen was indeed a scholar of no mean attainments, and away in his occidental home he was known as the “Confucius of the west.” An officer of government in a high position, with every means of obtaining wealth at his command, he lived and died in comparative poverty, his only object of ambition being the reputation of a spotless official. The Yangs of his day grumbled sorely at opportunities thus thrown away; but the Yangs of to-day glory in the fame of their great ancestor and are proud to worship in the ancestral hall to which his uprightness has bequeathed the name. For once when pressed to receive a bribe, with the additional inducement that no one would know of the transaction, he quietly replied—“How so? Heaven would know; earth would know; you would know and I should know.” And to this hour the ancestral shrine of the clan of the Yangs bears as it name “The Hall of the Four Knows.”
It was in all probability under the dynasty of the Hans that the drama first took its place among the amusements of the people.
It is unnecessary to linger over the four centuries which connect the Hans with the T'angs. There was not in them that distinctness of character or coherency of aim which leave a great impress upon the times. The three kingdoms passed rapidly away, and other small dynasties succeeded them, but their names and dates are not essential to a right comprehension of the state of China then or now. A few points may, however, be briefly mentioned before quitting this period of transition. Diplomatic relations were opened with Japan; and Christianity was introduced by the Nestorians under the title of the “luminous teaching.” Tea was not known in China before this date. It was at the close of this transitional period that we first detect traces of the art of printing, still in an embryonic state, and it seems to be quite certain that before the end of the sixth century the Chinese were in possession of a method of reproduction from wooden blocks. One of the last emperors of the period succeeded in adding largely to the empire by annexation toward the west. Embassies reached his court from various nations, including Japan and Cochin China, and helped to add to the lustre of his reign.
The three centuries A.D. 600-900, during which the T'angs sat upon the throne, form a brilliant epoch in Chinese history, and the southern people of China are still proud of the designation which has descended to them as “men of T’ang.” Emperor Hsuan Tsung fought against the prevailing extravagance in dress; founded a large dramatic college; and was an enthusiastic patron of literature. Buddhism flourished during this period in spite of edicts against it. Finally, it gained the favor of the emperors and for a time overpowered even Confucianism. It was during the reign of the second emperor of the T'angs and only six years after the Hegira that the religion of Mahomet first reached the shores of China. A maternal uncle of the prophet visited the country and obtained permission to build a mosque at Canton, portions of which may perhaps still be found in the thrice restored structure which now stands upon its site. The use of paper money was first introduced by the government toward the closing years of the dynasty; and it is near to this time that we can trace back the existence of the modern court circular and daily record of edicts, memorials, etc., commonly known as the Peking Gazette.
Another unimportant transition period, sixty years in duration, forms the connecting link between the houses of T'ang and Sung. It is known in Chinese history as the period of the five dynasties, after the five short-lived ones crowded into this space of time. It is remarkable chiefly for the more extended practice of printing from wooden blocks, the standard classical works being now for the first time printed in this way. The discreditable custom of cramping women’s feet into the so-called “golden lilies” belongs probably to this date, though referred by some to a period several hundred years later.
It has been said before that the age of the T'angs was the age of Mahomet and his new religion, the propagation of which was destined to meet in the west with a fatal check from the arms of Charles Martel at the battle of Tours. It was the age of Rome independent under her early popes; of Charlemagne as emperor of the west; of Egbert as first king of England; and of Alfred the Great.
The Sung dynasty extended from about A.D. 960 to 1280. The first portion of this dynasty may be considered as on the whole, one of the most prosperous and peaceable periods of the history of China. The nation had already in a great measure settled down to that state of material civilization and mental culture in which it may be said to have been discovered by Europeans a few centuries later. To the appliances of Chinese ordinary life it is probable that but few additions have been made even since a much earlier date. The national costume has indeed undergone subsequent variations, and at least one striking change has been introduced in later years, that is, the tail, which will be mentioned later. But the plows and hoes, the water wheels and well sweeps, the tools of artisans, mud huts, junks, carts, chairs, tables, chopsticks, etc., which we still see in China, are doubtless approximately those of more than two thousand years ago. Mencius observed that the written language was the same, and axle-trees of the same length all over the empire; and to this day an unaltering uniformity is one of the chief characteristics of the Chinese people in every department of life.
The house of Sung was not however without the usual troubles for any length of time. Periodical revolts are the special feature of Chinese history, and the Sungs were hardly exempt from them in a greater degree than other dynasties. The Tartars too, were forever encroaching upon Chinese territory and finally overran and occupied a large part of northern China. This resulted in an amicable arrangement to divide the empire, the Tartars retaining their conquests in the north. Less than a hundred years later came the invasion of the Mongols under Genghis Khan, with the long struggle which eventuated in a complete overthrow of both the Tartars and the Sungs and the final establishment of the Mongol dynasty under Kublai Khan, whose success was in a great measure due to the military capacity of his famous lieutenant Bayan. From this struggle one name in particular has survived to form a landmark of which the Chinese are justly proud. It is that of the patriot statesman Wen T'ien-hsiang, whose fidelity to the Sungs no defeats could shake, no promises undermine; and who perished miserably in the hands of the enemy rather than abjure the loyalty which had been the pride and almost the object of his existence.