A History of China

by Wolfram Eberhard

[Illustration: Map 6: The State of the later T'ang dynasty]

The Chinese gentry seem to have accepted this situation because a Kitan emperor was just as acceptable to them as a Sha-t'o emperor; but the Sha-t'o were not prepared to submit to the Kitan regime, because under it they would have lost their position of privilege. At the head of this opposition group stood the Sha-t'o general Liu Chih-yuan, who founded the "Later Han dynasty" (947-950). He was able to hold out against the Kitan only because in 947 the Kitan emperor died and his son had to leave China and retreat to the north; fighting had broken out between the empress dowager, who had some Chinese support, and the young heir to the throne. The new Turkish dynasty, however, was unable to withstand the internal Chinese resistance. Its founder died in 948, and his son, owing to his youth, was entirely in the hands of a court clique. In his effort to free himself from the tutelage of this group he made a miscalculation, for the men on whom he thought he could depend were largely supporters of the clique. So he lost his throne and his life, and a Chinese general, Kuo Wei, took his place, founding the "Later Chou dynasty" (951-959).

A feature of importance was that in the years of the short-lived "Later Han dynasty" a tendency showed itself among the Chinese military leaders to work with the states in the south. The increase in the political influence of the south was due to its economic advance while the north was reduced to economic chaos by the continual heavy fighting, and by the complete irresponsibility of the Sha-t'o ruler in financial matters: several times in this period the whole of the money in the state treasury was handed out to soldiers to prevent them from going over to some enemy or other. On the other hand, there was a tendency in the south for the many neighbouring states to amalgamate, and as this process took place close to the frontier of North China the northern states could not passively look on. During the "Later Han" period there were wars and risings, which continued in the time of the "Later Chou".

On the whole, the few years of the rule of the second emperor of the "Later Chou" (954-958) form a bright spot in those dismal fifty-five years. Sociologically regarded, that dynasty formed merely a transition stage on the way to the Sung dynasty that now followed: the Chinese gentry ruled under the leadership of an upstart who had risen from the ranks, and they ruled in accordance with the old principles of gentry rule. The Sha-t'o, who had formed the three preceding dynasties, had been so reduced that they were now a tiny minority and no longer counted. This minority had only been able to maintain its position through the special social conditions created by the "Later Liang" dynasty: the Liang, who had come from the lower classes of the population, had driven the gentry into the arms of the Sha-t'o Turks. As soon as the upstarts, in so far as they had not fallen again or been exterminated, had more or less assimilated themselves to the old gentry, and on the other hand the leaders of the Sha-t'o had become numerically too weak, there was a possibility of resuming the old form of rule.

There had been certain changes in this period. The north-west of China, the region of the old capital Ch'ang-an, had been so ruined by the fighting that had gone on mainly there and farther north, that it was eliminated as a centre of power for a hundred years to come; it had been largely depopulated. The north was under the rule of the Kitan: its trade, which in the past had been with the Huang-ho basin, was now perforce diverted to Peking, which soon became the main centre of the power of the Kitan. The south, particularly the lower Yangtze region and the province of Szechwan, had made economic progress, at least in comparison with the north; consequently it had gained in political importance.

One other event of this time has to be mentioned: the great persecution of Buddhism in 955, but not only because 30,336 temples and monasteries were secularized and only some 2,700 with 61,200 monks were left. Although the immediate reason for this action seems to have been that too many men entered the monasteries in order to avoid being taken as soldiers, the effect of the law of 955 was that from now on the Buddhists were put under regulations which clarified once and for ever their position within the framework of a society which had as its aim to define clearly the status of each individual within each social class. Private persons were no more allowed to erect temples and monasteries. The number of temples per district was legally fixed. A person could become monk only if the head of the family gave its permission. He had to be over fifteen years of age and had to know by heart at least one hundred pages of texts. The state took over the control of the ordinations which could be performed only after a successful examination. Each year a list of all monks had to be submitted to the government in two copies. Monks had to carry six identification cards with them, one of which was the ordination diploma for which a fee had to be paid to the government (already since 755). The diploma was, in the eleventh century, issued by the Bureau of Sacrifices, but the money was collected by the Ministry of Agriculture. It can be regarded as a payment in lieu of land tax. The price was in the eleventh century 130 strings, which represented the value of a small farm or the value of some 17,000 litres of grain. The price of the diploma went up to 220 strings in 1101, and the then government sold 30,000 diplomas per year in order to get still more cash. But as diplomas could be traded, a black market developed, on which they were sold for as little as twenty strings.

(B) Period of Moderate Absolutism

(1) The Northern Sung dynasty

1 Southward expansion

The founder of the Sung dynasty, Chao K'uang-yin, came of a Chinese military family living to the south of Peking. He advanced from general to emperor, and so differed in no way from the emperors who had preceded him. But his dynasty did not disappear as quickly as the others; for this there were several reasons. To begin with, there was the simple fact that he remained alive longer than the other founders of dynasties, and so was able to place his rule on a firmer foundation. But in addition to this he followed a new course, which in certain ways smoothed matters for him and for his successors, in foreign policy.