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

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 to make sure that the clan would remain a part of the élite. Many clans set up special marriage rules for clan members, and after some time cross-cousin marriages between two or three families were legally allowed; such marriages tended to fasten bonds between clans and to prevent the loss of property by marriage. While on the one hand, a new "clan consciousness" grew up among the gentry families in order to secure their power, tax and corvée legislation especially in the eleventh century induced many families to split up into small families.

It can be shown that over the next centuries, the power of the family head increased. He was now regarded as owner of the property, not only mere administrator of family property. He got power over life and death of his children. This increase of power went together with a change of the position of the ruler. The period transition (until c. A.D. 1000) was followed by a period of "moderate absolutism" (until 1278) in which emperors as persons played a greater role than before, and some emperors, such as Shen Tsung (in 1071), even declared that they regarded the welfare of the masses as more important than the profit of the gentry. After 1278, however, the personal influence of the emperors grew further towards absolutism and in times became pure despotism.

Individuals, especially family heads, gained more freedom in "Modern Times". Not only the period of transition, but also the following period was a time of much greater social mobility than existed in the Middle Ages. By various legal and/or illegal means people could move up into positions of power and wealth: we know of many merchants who succeeded in being allowed to enter the state examina and thus got access to jobs in the administration. Large, influential gentry families in the capital protected sons from less important families and thus gave them a chance to move into the gentry. Thus, these families built up a clientele of lesser gentry families which assisted them and upon the loyalty of which they could count. The gentry can from now on be divided into two parts. First, there was a "big gentry" which consisted of much fewer families than in earlier times and which directed the policy in the capital; and secondly, there was a "small gentry" which was operating mainly in the provincial cities, directing local affairs and bound by ties of loyalty to big gentry families. Gentry cliques now extended into the provinces and it often became possible to identify a clique with a geographical area, which, however, usually did not indicate particularistic tendencies.

Individual freedom did not show itself only in greater social mobility. The restrictions which, for instance, had made the craftsmen and artisans almost into serfs, were gradually lifted. From the early sixteenth century on, craftsmen were free and no more subject to forced labour services for the state. Most craftsmen in this epoch still had their shops in one lane or street and lived above their shops, as they had done in the earlier period. But from now on, they began to organize in guilds of an essentially religious character, as similar guilds in other parts of Asia at the same time also did. They provided welfare services for their members, made some attempts towards standardization of products and prices, imposed taxes upon their members, kept their streets clean and tried to regulate salaries. Apprentices were initiated in a kind of semi-religious ceremony, and often meetings took place in temples. No guild, however, connected people of the same craft living in different cities. Thus, they did not achieve political power. Furthermore, each trade had its own guild; in Peking in the nineteenth century there existed over 420 different guilds. Thus, guilds failed to achieve political influence even within individual cities.

Probably at the same time, regional associations, the so-called "hui-kuan" originated. Such associations united people from one city or one area who lived in another city. People of different trades, but mainly businessmen, came together under elected chiefs and councillors. Sometimes, such regional associations could function as pressure groups, especially as they were usually financially stronger than the guilds. They often owned city property or farm land. Not all merchants, however, were so organized. Although merchants remained under humiliating restrictions as to the colour and material of their dress and the prohibition to ride a horse, they could more often circumvent such restrictions and in general had much more freedom in this epoch.

Trade, including overseas trade, developed greatly from now on. Soon we find in the coastal ports a special office which handled custom and registration affairs, supplied interpreters for foreigners, received them officially and gave good-bye dinners when they left. Down to the thirteenth century, most of this overseas trade was still in the hands of foreigners, mainly Indians. Entrepreneurs hired ships, if they were not ship-owners, hired trained merchants who in turn hired sailors mainly from the South-East Asian countries, and sold their own merchandise as well as took goods on commission. Wealthy Chinese gentry families invested money in such foreign enterprises and in some cases even gave their daughters in marriage to foreigners in order to profit from this business.

We also see an emergence of industry from the eleventh century on. We find men who were running almost monopolistic enterprises, such as preparing charcoal for iron production and producing iron and steel at the same time; some of these men had several factories, operating under hired and qualified managers with more than 500 labourers. We find beginnings of a labour legislation and the first strikes (A.D. 782 the first strike of merchants in the capital; 1601 first strike of textile workers).

Some of these labourers were so-called "vagrants", farmers who had secretly left their land or their landlord's land for various reasons, and had shifted to other regions where they did not register and thus did not pay taxes. Entrepreneurs liked to hire them for industries outside the towns where supervision by the government was not so strong; naturally, these "vagrants" were completely at the mercy of their employers.

Since c. 780 the economy can again be called a money economy; more and more taxes were imposed in form of money instead of in kind. This pressure forced farmers out of the land and into the cities in order to earn there the cash they needed for their tax payments. These men provided the labour force for industries, and this in turn led to the strong growth of the cities, especially in Central China where trade and industries developed most.

Wealthy people not only invested in industrial enterprises, but also began to make heavy investments in agriculture in the vicinity of cities in order to increase production and thus income. We find men who drained lakes in order to create fields below the water level for easy irrigation; others made floating fields on lakes and avoided land tax payments; still others combined pig and fish breeding in one operation.

The introduction of money economy and money taxes led to a need for more coinage. As metal was scarce and minting very expensive, iron coins were introduced, silver became more and more common as means of exchange, and paper money was issued. As the relative value of these moneys changed with supply and demand, speculation became a flourishing business which led to further enrichment of people in business. Even the government became more money-minded: costs of operations and even of wars were carefully calculated in order to achieve savings; financial specialists were appointed by the government, just as clans appointed such men for the efficient administration of their clan properties.

Yet no real capitalism or industrialism developed until towards the end of this epoch, although at the end of the twelfth century almost all conditions for such a development seemed to be given.

2 Political situation in the tenth century

The Chinese call the period from 906 to 960 the "period of the Five Dynasties" (Wu Tai). This is not quite accurate. It is true that there were five dynasties in rapid succession in North China; but at the same time there were ten other dynasties in South China. The ten southern dynasties, however, are regarded as not legitimate. The south was much better off with its illegitimate dynasties than the north with the legitimate ones. The dynasties in the south (we may dispense with giving their names) were the realms of some of the military governors so often mentioned above. These governors had already become independent at the end of the T'ang epoch; they declared themselves kings or emperors and ruled particular provinces in the south, the chief of which covered the territory of the present provinces of Szechwan, Kwangtung and Chekiang. In these territories there was comparative peace and economic prosperity, since they were able to control their own affairs and were no longer dependent on a corrupt central government. They also made great cultural progress, and they did not lose their importance later when they were annexed in the period of the Sung dynasty.

As an example of these states one may mention the small state of Ch'u in the present province of Hunan. Here, Ma Yin, a former carpenter (died 931), had made himself a king. He controlled some of the main trade routes, set up a clean administration, bought up all merchandise which the merchants brought, but allowed them to export only local products, mainly tea, iron and lead. This regulation gave him a personal income of several millions every year, and in addition fostered the exploitation of the natural resources of this hitherto retarded area.

3 Monopolistic trade in South China. Printing and paper money in the north

The prosperity of the small states of South China was largely due to the growth of trade, especially the tea trade. The habit of drinking tea seems to have been an ancient Tibetan custom, which spread to south-eastern China in the third century A.D. Since then there had been two main centres of production, Szechwan and south-eastern China. Until the eleventh century Szechwan had remained the leading producer, and tea had been drunk in the Tibetan fashion, mixed with flour, salt, and ginger. It then began to be drunk without admixture. In the T'ang epoch tea drinking spread all over China, and there sprang up a class of wholesalers who bought the tea from the peasants, accumulated stocks, and distributed them. From 783 date the first attempts of the state to monopolize the tea trade and to make it a source of revenue; but it failed in an attempt to make the cultivation a state monopoly. A tea commissariat was accordingly set up to buy the tea from the producers and supply it to traders in possession of a state licence. There naturally developed then a pernicious collaboration between state officials and the wholesalers. The latter soon eliminated the small traders, so that they themselves secured all the profit; official support was secured by bribery. The state and the wholesalers alike were keenly interested in the prevention of tea smuggling, which was strictly prohibited.

The position was much the same with regard to salt. We have here for the first time the association of officials with wholesalers or even with a monopoly trade. This was of the utmost importance in all later times. Monopoly progressed most rapidly in Szechwan, where there had always been a numerous commercial community. In the period of political fragmentation Szechwan, as the principal tea-producing region and at the same time an important producer of salt, was much better off than any other part of China. Salt in Szechwan was largely produced by, technically, very interesting salt wells which existed there since c. the first century B.C. The importance of salt will be understood if we remember that a grown-up person in China uses an average of twelve pounds of salt per year. The salt tax was the top budget item around A.D. 900.

South-eastern China was also the chief centre of porcelain production, although china clay is found also in North China. The use of porcelain spread more and more widely. The first translucent porcelain made its appearance, and porcelain became an important article of commerce both within the country and for export. Already the Muslim rulers of Baghdad around 800 used imported Chinese porcelain, and by the end of the fourteenth century porcelain was known in Eastern Africa. Exports to South-East Asia and Indonesia, and also to Japan gained more and more importance in later centuries. Manufacture of high quality porcelain calls for considerable amounts of capital investment and working capital; small manufacturers produce too many second-rate pieces; thus we have here the first beginnings of an industry that developed industrial towns such as Ching-tê, in which the majority of the population were workers and merchants, with some 10,000 families alone producing porcelain. Yet, for many centuries to come, the state controlled the production and even the design of porcelain and appropriated most of the production for use at court or as gifts.

The third important new development to be mentioned was that of printing, which since c. 770 was known in the form of wood-block printing. The first reference to a printed book dated from 835, and the most important event in this field was the first printing of the Classics by the orders of Feng Tao (882-954) around 940. The first attempts to use movable type in China occurred around 1045, although this invention did not get general acceptance in China. It was more commonly used in Korea from the thirteenth century on and revolutionized Europe from 1538 on. It seems to me that from the middle of the twentieth century on, the West, too, shows a tendency to come back to the printing of whole pages, but replacing the wood blocks by photographic plates or other means. In the Far East, just as in Europe, the invention of printing had far-reaching consequences. Books, which until then had been very dear, because they had had to be produced by copyists, could now be produced cheaply and in quantity. It became possible for a scholar to accumulate a library of his own and to work in a wide field, where earlier he had been confined to a few books or even a single text. The results were the spread of education, beginning with reading and writing, among wider groups, and the broadening of education: a large number of texts were read and compared, and no longer only a few. Private libraries came into existence, so that the imperial libraries were no longer the only ones. Publishing soon grew in extent, and in private enterprise works were printed that were not so serious and politically important as the classic books of the past. Thus a new type of literature, the literature of entertainment, could come into existence. Not all these consequences showed themselves at once; some made their first appearance later, in the Sung period.

A fourth important innovation, this time in North China, was the introduction of prototypes of paper money. The Chinese copper "cash" was difficult or expensive to transport, simply because of its weight. It thus presented great obstacles to trade. Occasionally a region with an adverse balance of trade would lose all its copper money, with the result of a local deflation. From time to time, iron money was introduced in such deficit areas; it had for the first time been used in Szechwan in the first century B.C., and was there extensively used in the tenth century when after the conquest of the local state all copper was taken to the east by the conquerors. So long as there was an orderly administration, the government could send it money, though at considerable cost; but if the administration was not functioning well, the deflation continued. For this reason some provinces prohibited the export of copper money from their territory at the end of the eighth century. As the provinces were in the hands of military governors, the central government could do next to nothing to prevent this. On the other hand, the prohibition automatically made an end of all external trade. The merchants accordingly began to prepare deposit certificates, and in this way to set up a sort of transfer system. Soon these deposit certificates entered into circulation as a sort of medium of payment at first again in Szechwan, and gradually this led to a banking system and the linking of wholesale trade with it. This made possible a much greater volume of trade. Towards the end of the T'ang period the government began to issue deposit certificates of its own: the merchant deposited his copper money with a government agency, receiving in exchange a certificate which he could put into circulation like money. Meanwhile the government could put out the deposited money at interest, or throw it into general circulation. The government's deposit certificates were now printed. They were the predecessors of the paper money used from the time of the Sung.

4 Political history of the Five Dynasties

The southern states were a factor not to be ignored in the calculations of the northern dynasties. Although the southern kingdoms were involved in a confusion of mutual hostilities, any one of them might come to the fore as the ally of Turks or other northern powers. The capital of the first of the five northern dynasties (once more a Liang dynasty, but not to be confused with the Liang dynasty of the south in the sixth century) was, moreover, quite close to the territories of the southern dynasties, close to the site of the present K'aifeng, in the fertile plain of eastern China with its good means of transport. Militarily the town could not be held, for its one and only defence was the Yellow River. The founder of this Later Liang dynasty, Chu Ch'üan-chung (906), was himself an eastern Chinese and, as will be remembered, a past supporter of the revolutionary Huang Ch'ao, but he had then gone over to the T'ang and had gained high military rank.

His northern frontier remained still more insecure than the southern, for Chu Ch'üan-chung did not succeed in destroying the Turkish general Li K'o-yung; on the contrary, the latter continually widened the range of his power. Fortunately he, too, had an enemy at his back—the Kitan (or Khitan), whose ruler had made himself emperor in 916, and so staked a claim to reign over all China. The first Kitan emperor held a middle course between Chu and Li, and so was able to establish and expand his empire in peace. The striking power of his empire, which from 937 onward was officially called the Liao empire, grew steadily, because the old tribal league of the Kitan was transformed into a centrally commanded military organization.

To these dangers from abroad threatening the Later Liang state internal troubles were added. Chu Ch'üan-chung's dynasty was one of the three Chinese dynasties that have ever come to power through a popular rising. He himself was of peasant origin, and so were a large part of his subordinates and helpers. Many of them had originally been independent peasant leaders; others had been under Huang Ch'ao. All of them were opposed to the gentry, and the great slaughter of the gentry of the capital, shortly before the beginning of Chu's rule, had been welcomed by Chu and his followers. The gentry therefore would not co-operate with Chu and preferred to join the Turk Li K'o-yung. But Chu could not confidently rely on his old comrades. They were jealous of his success in gaining the place they all coveted, and were ready to join in any independent enterprise as opportunity offered. All of them, moreover, as soon as they were given any administrative post, busied themselves with the acquisition of money and wealth as quickly as possible. These abuses not only ate into the revenues of the state but actually produced a common front between the peasantry and the remnants of the gentry against the upstarts.

In 917, after Li K'o-yung's death, the Sha-t'o Turks beat off an attack from the Kitan, and so were safe for a time from the northern menace. They then marched against the Liang state, where a crisis had been produced in 912 after the murder of Chu Ch'üan-chung by one of his sons. The Liang generals saw no reason why they should fight for the dynasty, and all of them went over to the enemy. Thus the "Later T'ang dynasty" (923-936) came into power in North China, under the son of Li K'o-yung.

The dominant element at this time was quite clearly the Chinese gentry, especially in western and central China. The Sha-t'o themselves must have been extraordinarily few in number, probably little more than 100,000 men. Most of them, moreover, were politically passive, being simple soldiers. Only the ruling family and its following played any active part, together with a few families related to it by marriage. The whole state was regarded by the Sha-t'o rulers as a sort of family enterprise, members of the family being placed in the most important positions. As there were not enough of them, they adopted into the family large numbers of aliens of all nationalities. Military posts were given to faithful members of Li K'o-yung's or his successor's bodyguard, and also to domestic servants and other clients of the family. Thus, while in the Later Liang state elements from the peasantry had risen in the world, some of these neo-gentry reaching the top of the social pyramid in the centuries that followed, in the Sha-t'o state some of its warriors, drawn from the most various peoples, entered the gentry class through their personal relations with the ruler. But in spite of all this the bulk of the officials came once more from the Chinese. These educated Chinese not only succeeded in winning over the rulers themselves to the Chinese cultural ideal, but persuaded them to adopt laws that substantially restricted the privileges of the Sha-t'o and brought advantages only to the Chinese gentry. Consequently all the Chinese historians are enthusiastic about the "Later T'ang", and especially about the emperor Ming Ti, who reigned from 927 onward, after the assassination of his predecessor. They also abused the Liang because they were against the gentry.

In 936 the Later T'ang dynasty gave place to the Later Chin dynasty (936-946), but this involved no change in the structure of the empire. The change of dynasty meant no more than that instead of the son following the father the son-in-law had ascended the throne. It was of more importance that the son-in-law, the Sha-t'o Turk Shih Ching-t'ang, succeeded in doing this by allying himself with the Kitan and ceding to them some of the northern provinces. The youthful successor, however, of the first ruler of this dynasty was soon made to realize that the Kitan regarded the founding of his dynasty as no more than a transition stage on the way to their annexation of the whole of North China. The old Sha-t'o nobles, who had not been sinified in the slightest, suggested a preventive war; the actual court group, strongly sinified, hesitated, but ultimately were unable to avoid war. The war was very quickly decided by several governors in eastern China going over to the Kitan, who had promised them the imperial title. In the course of 946-7 the Kitan occupied the capital and almost the whole of the country. In 947 the Kitan ruler proclaimed himself emperor of the Kitan and the Chinese.

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.

This Sung dynasty, as Chao K'uang-yin named it, no longer turned against the northern peoples, particularly the Kitan, but against the south. This was not exactly an heroic policy: the north of China remained in the hands of the Kitan. There were frequent clashes, but no real effort was made to destroy the Kitan, whose dynasty was now called "Liao". The second emperor of the Sung was actually heavily defeated several times by the Kitan. But they, for their part, made no attempt to conquer the whole of China, especially since the task would have become more and more burdensome the farther south the Sung expanded. And very soon there were other reasons why the Kitan should refrain from turning their whole strength against the Chinese.

As we said, the Sung turned at once against the states in the south. Some of the many small southern states had made substantial economic and cultural advance, but militarily they were not strong. Chao K'uang-yin (named as emperor T'ai Tsu) attacked them in succession. Most of them fell very quickly and without any heavy fighting, especially since the Sung dealt mildly with the defeated rulers and their following. The gentry and the merchants in these small states could not but realize the advantages of a widened and well-ordered economic field, and they were therefore entirely in favour of the annexation of their country so soon as it proved to be tolerable. And the Sung empire could only endure and gain strength if it had control of the regions along the Yangtze and around Canton, with their great economic resources. The process of absorbing the small states in the south continued until 980. Before it was ended, the Sung tried to extend their influence in the south beyond the Chinese border, and secured a sort of protectorate over parts of Annam (973). This sphere of influence was politically insignificant and not directly of any economic importance; but it fulfilled for the Sung the same functions which colonial territories fulfilled for Europeans, serving as a field of operation for the commercial class, who imported raw materials from it—mainly, it is true, luxury articles such as special sorts of wood, perfumes, ivory, and so on—and exported Chinese manufactures. As the power of the empire grew, this zone of influence extended as far as Indonesia: the process had begun in the T'ang period. The trade with the south had not the deleterious effects of the trade with Central Asia. There was no sale of refined metals, and none of fabrics, as the natives produced their own textiles which sufficed for their needs. And the export of porcelain brought no economic injury to China, but the reverse.

This Sung policy was entirely in the interest of the gentry and of the trading community which was now closely connected with them. Undoubtedly it strengthened China. The policy of nonintervention in the north was endurable even when peace with the Kitan had to be bought by the payment of an annual tribute. From 1004 onwards, 100,000 ounces of silver and 200,000 bales of silk were paid annually to the Kitan, amounting in value to about 270,000 strings of cash, each of 1,000 coins. The state budget amounted to some 20,000,000 strings of cash. In 1038 the payments amounted to 500,000 strings, but the budget was by then much larger. One is liable to get a false impression when reading of these big payments if one does not take into account what percentage they formed of the total revenues of the state. The tribute to the Kitan amounted to less than 2 per cent of the revenue, while the expenditure on the army accounted for 25 per cent of the budget. It cost much less to pay tribute than to maintain large armies and go to war. Financial considerations played a great part during the Sung epoch. The taxation revenue of the empire rose rapidly after the pacification of the south; soon after the beginning of the dynasty the state budget was double that of the T'ang. If the state expenditure in the eleventh century had not continually grown through the increase in military expenditure—in spite of everything!—there would have come a period of great prosperity in the empire.

2 Administration and army. Inflation

The Sung emperor, like the rulers of the transition period, had gained the throne by his personal abilities as military leader; in fact, he had been made emperor by his soldiers as had happened to so many emperors in later Imperial Rome. For the next 300 years we observe a change in the position of the emperor. On the one hand, if he was active and intelligent enough, he exercised much more personal influence than the rulers of the Middle Ages. On the other hand, at the same time, the emperors were much closer to their ministers as before. We hear of ministers who patted the ruler on the shoulders when they retired from an audience; another one fell asleep on the emperor's knee and was not punished for this familiarity. The emperor was called "kuan-chia" (Administrator) and even called himself so. And in the early twelfth century an emperor stated "I do not regard the empire as my personal property; my job is to guide the people". Financially-minded as the Sung dynasty was, the cost of the operation of the palace was calculated, so that the emperor had a budget: in 1068 the salaries of all officials in the capital amounted to 40,000 strings of money per month, the armies 100,000, and the emperor's ordinary monthly budget was 70,000 strings. For festivals, imperial birthdays, weddings and burials extra allowances were made. Thus, the Sung rulers may be called "moderate absolutists" and not despots.

One of the first acts of the new Sung emperor, in 963, was a fundamental reorganization of the administration of the country. The old system of a civil administration and a military administration independent of it was brought to an end and the whole administration of the country placed in the hands of civil officials. The gentry welcomed this measure and gave it full support, because it enabled the influence of the gentry to grow and removed the fear of competition from the military, some of whom did not belong by birth to the gentry. The generals by whose aid the empire had been created were put on pension, or transferred to civil employment, as quickly as possible. The army was demobilized, and this measure was bound up with the settlement of peasants in the regions which war had depopulated, or on new land. Soon after this the revenue noticeably increased. Above all, the army was placed directly under the central administration, and the system of military governors was thus brought to an end. The soldiers became mercenaries of the state, whereas in the past there had been conscription. In 975 the army had numbered only 378,000, and its cost had not been insupportable. Although the numbers increased greatly, reaching 912,000 in 1017 and 1,259,000 in 1045, this implied no increase in military strength; for men who had once been soldiers remained with the army even when they were too old for service. Moreover, the soldiers grew more and more exacting; when detachments were transferred to another region, for instance, the soldiers would not carry their baggage; an army of porters had to be assembled. The soldiers also refused to go to regions remote from their homes until they were given extra pay. Such allowances gradually became customary, and so the military expenditure grew by leaps and bounds without any corresponding increase in the striking power of the army.

The government was unable to meet the whole cost of the army out of taxation revenue. The attempt was made to cover the expenditure by coining fresh money. In connection with the increase in commercial capital described above, and the consequent beginning of an industry, China's metal production had greatly increased. In 1050 thirteen times as much silver, eight times as much copper, and fourteen times as much iron was produced as in 800. Thus the circulation of the copper currency was increased. The cost of minting, however, amounted in China to about 75 per cent and often over 100 per cent of the value of the money coined. In addition to this, the metal was produced in the south, while the capital was in the north. The coin had therefore to be carried a long distance to reach the capital and to be sent on to the soldiers in the north.

To meet the increasing expenditure, an unexampled quantity of new money was put into circulation. The state budget increased from 22,200,000 in A.D. 1000 to 150,800,000 in 1021. The Kitan state coined a great deal of silver, and some of the tribute was paid to it in silver. The greatly increased production of silver led to its being put into circulation in China itself. And this provided a new field of speculation, through the variations in the rates for silver and for copper. Speculation was also possible with the deposit certificates, which were issued in quantities by the state from the beginning of the eleventh century, and to which the first true paper money was soon added. The paper money and the certificates were redeemable at a definite date, but at a reduction of at least 3 per cent of their value; this, too, yielded a certain revenue to the state.

The inflation that resulted from all these measures brought profit to the big merchants in spite of the fact that they had to supply directly or indirectly all non-agricultural taxes (in 1160 some 40,000,000 strings annually), especially the salt tax (50 per cent), wine tax (36 per cent), tea tax (7 per cent) and customs (7 per cent). Although the official economic thinking remained Confucian, i.e. anti-business and pro-agrarian, we find in this time insight in price laws, for instance, that peace times and/or decrease of population induce deflation. The government had always attempted to manipulate the prices by interference. Already in much earlier times, again and again, attempts had been made to lower the prices by the so-called "ever-normal granaries" of the government which threw grain on the market when prices were too high and bought grain when prices were low. But now, in addition to such measures, we also find others which exhibit a deeper insight: in a period of starvation, the scholar and official Fan Chung-yen instead of officially reducing grain prices, raised the prices in his district considerably. Although the population got angry, merchants started to import large amounts of grain; as soon as this happened, Fan (himself a big landowner) reduced the price again. Similar results were achieved by others by just stimulating merchants to import grain into deficit areas.

With the social structure of medieval Europe, similar financial and fiscal developments which gave new chances to merchants, eventually led to industrial capitalism and industrial society. In China, however, the gentry in their capacity of officials hindered the growth of independent trade, and permitted its existence only in association with themselves. As they also represented landed property, it was in land that the newly-formed capital was invested. Thus we see in the Sung period, and especially in the eleventh century, the greatest accumulation of estates that there had ever been up to then in China.

Many of these estates came into origin as gifts of the emperor to individuals or to temples, others were created on hillsides on land which belonged to the villages. From this time on, the rest of the village commons in China proper disappeared. Villagers could no longer use the top-soil of the hills as fertilizer, or the trees as firewood and building material. In addition, the hillside estates diverted the water of springs and creeks, thus damaging severely the irrigation works of the villagers in the plains. The estates (chuang) were controlled by appointed managers who often became hereditary managers. The tenants on the estates were quite often non-registered migrants, of whom we spoke previously as "vagrants", and as such they depended upon the managers who could always denounce them to the authorities which would lead to punishment because nobody was allowed to leave his home without officially changing his registration. Many estates operated mills and even textile factories with non-registered weavers. Others seem to have specialized in sheep breeding. Present-day village names ending with -chuang indicate such former estates. A new development in this period were the "clan estates" (i-chuang), created by Fan Chung-yen (989-1052) in 1048. The income of these clan estates were used for the benefit of the whole clan, were controlled by clan-appointed managers and had tax-free status, guaranteed by the government which regarded them as welfare institutions. Technically, they might better be called corporations because they were similar in structure to some of our industrial corporations. Under the Chinese economic system, large-scale landowning always proved socially and politically injurious. Up to very recent times the peasant who rented his land paid 40-50 per cent of the produce to the landowner, who was responsible for payment of the normal land tax. The landlord, however, had always found means of evading payment. As each district had to yield a definite amount of taxation, the more the big landowners succeeded in evading payment the more had to be paid by the independent small farmers. These independent peasants could then either "give" their land to the big landowner and pay rent to him, thus escaping from the attentions of the tax-officer, or simply leave the district and secretly enter another one where they were not registered. In either case the government lost taxes.

Large-scale landowning proved especially injurious in the Sung period, for two reasons. To begin with, the official salaries, which had always been small in China, were now totally inadequate, and so the officials were given a fixed quantity of land, the yield of which was regarded as an addition to salary. This land was free from part of the taxes. Before long the officials had secured the liberation of the whole of their land from the chief taxes. In the second place, the taxation system was simplified by making the amount of tax proportional to the amount of land owned. The lowest bracket, however, in this new system of taxation comprised more land than a poor peasant would actually own, and this was a heavy blow to the small peasant-owners, who in the past had paid a proportion of their produce. Most of them had so little land that they could barely live on its yield. Their liability to taxation was at all times a very heavy burden to them while the big landowners got off lightly. Thus this measure, though administratively a saving of expense, proved unsocial.

All this made itself felt especially in the south with its great estates of tax-evading landowners. Here the remaining small peasant-owners had to pay the new taxes or to become tenants of the landowners and lose their property. The north was still suffering from the war-devastation of the tenth century. As the landlords were always the first sufferers from popular uprisings as well as from war, they had disappeared, leaving their former tenants as free peasants. From this period on, we have enough data to observe a social "law": as the capital was the largest consumer, especially of high-priced products such as vegetables which could not be transported over long distances, the gentry always tried to control the land around the capital. Here, we find the highest concentration of landlords and tenants. Production in this circle shifted from rice and wheat to mulberry trees for silk, and vegetables grown under the trees. These urban demands resulted in the growth of an "industrial" quarter on the outskirts of the capital, in which especially silk for the upper classes was produced. The next circle also contained many landlords, but production was more in staple foods such as wheat and rice which could be transported. Exploitation in this second circle was not much less than in the first circle, because of less close supervision by the authorities. In the third circle we find independent subsistence farmers. Some provincial capitals, especially in Szechwan, exhibited a similar pattern of circles. With the shift of the capital, a complete reorganization appeared: landlords and officials gave up their properties, cultivation changed, and a new system of circles began to form around the new capital. We find, therefore, the grotesque result that the thinly populated province of Shensi in the north-west yielded about a quarter of the total revenues of the state: it had no large landowners, no wealthy gentry, with their evasion of taxation, only a mass of newly-settled small peasants' holdings. For this reason the government was particularly interested in that province, and closely watched the political changes in its neighbourhood. In 990 a man belonging to a sinified Toba family, living on the border of Shensi, had made himself king with the support of remnants of Toba tribes. In 1034 came severe fighting, and in 1038 the king proclaimed himself emperor, in the Hsia dynasty, and threatened the whole of north-western China. Tribute was now also paid to this state (250,000 strings), but the fight against it continued, to save that important province.

These were the main events in internal and external affairs during the Sung period until 1068. It will be seen that foreign affairs were of much less importance than developments in the country.

3 Reforms and Welfare schemes

The situation just described was bound to produce a reaction. In spite of the inflationary measures the revenue fell, partly in consequence of the tax evasions of the great landowners. It fell from 150,000,000 in 1021 to 116,000,000 in 1065. Expenditure did not fall, and there was a constant succession of budget deficits. The young emperor Shen Tsung (1068-1085) became convinced that the policy followed by the ruling clique of officials and gentry was bad, and he gave his adhesion to a small group led by Wang An-shih (1021-1086). The ruling gentry clique represented especially the interests of the large tea producers and merchants in Szechwan and Kiangsi. It advocated a policy of laisser-faire in trade: it held that everything would adjust itself. Wang An-shih himself came from Kiangsi and was therefore supported at first by the government clique, within which the Kiangsi group was trying to gain predominance over the Szechwan group. But Wang An-shih came from a poor family, as did his supporters, for whom he quickly secured posts. They represented the interests of the small landholders and the small dealers. This group succeeded in gaining power, and in carrying out a number of reforms, all directed against the monopolist merchants. Credits for small peasants were introduced, and officials were given bigger salaries, in order to make them independent and to recruit officials who were not big landowners. The army was greatly reduced, and in addition to the paid soldiery a national militia was created. Special attention was paid to the province of Shensi, whose conditions were taken more or less as a model.

It seems that one consequence of Wang's reforms was a strong fall in the prices, i.e. a deflation; therefore, as soon as the first decrees were issued, the large plantation owners and the merchants who were allied to them, offered furious opposition. A group of officials and landlords who still had large properties in the vicinity of Loyang—at that time a quiet cultural centre—also joined them. Even some of Wang An-shih's former adherents came out against him. After a few years the emperor was no longer able to retain Wang An-shih and had to abandon the new policy. How really economic interests were here at issue may be seen from the fact that for many of the new decrees which were not directly concerned with economic affairs, such, for instance, as the reform of the examination system, Wang An-shih was strongly attacked though his opponents had themselves advocated them in the past and had no practical objection to offer to them. The contest, however, between the two groups was not over. The monopolistic landowners and their merchants had the upper hand from 1086 to 1102, but then the advocates of the policy represented by Wang again came into power for a short time. They had but little success to show, as they did not remain in power long enough and, owing to the strong opposition, they were never able to make their control really effective.

Basically, both groups were against allowing the developing middle class and especially the merchants to gain too much freedom, and whatever freedom they in fact gained, came through extra-legal or illegal practices. A proverb of the time said "People hate their ruler as animals hate the net (of the hunter)". The basic laws of medieval times which had attempted to create stable social classes remained: down to the nineteenth century there were slaves, different classes of serfs or "commoners", and free burghers. Craftsmen remained under work obligation. Merchants were second-class people. Each class had to wear dresses of special colour and material, so that the social status of a person, even if he was not an official and thus recognizable by his insignia, was immediately clear when one saw him. The houses of different classes differed from one another by the type of tiles, the decorations of the doors and gates; the size of the main reception room of the house was prescribed and was kept small for all non-officials; and even size and form of the tombs was prescribed in detail for each class. Once a person had a certain privilege, he and his descendants even if they had lost their position in the bureaucracy, retained these privileges over generations. All burghers were admitted to the examinations and, thus, there was a certain social mobility allowed within the leading class of the society, and a new "small gentry" developed by this system.

Yet, the wars of the transition period had created a feeling of insecurity within the gentry. The eleventh and twelfth centuries were periods of extensive social legislation in order to give the lower classes some degree of security and thus prevent them from attempting to upset the status quo. In addition to the "ever-normal granaries" of the state, "social granaries" were revived, into which all farmers of a village had to deliver grain for periods of need. In 1098 a bureau for housing and care was created which created homes for the old and destitute; 1102 a bureau for medical care sent state doctors to homes and hospitals as well as to private homes to care for poor patients; from 1104 a bureau of burials took charge of the costs of burials of poor persons. Doctors as craftsmen were under corvée obligation and could easily be ordered by the state. Often, however, Buddhist priests took charge of medical care, burial costs and hospitalization. The state gave them premiums if they did good work. The Ministry of Civil Affairs made the surveys of cases and costs, while the Ministry of Finances paid the costs. We hear of state orphanages in 1247, a free pharmacy in 1248, state hospitals were reorganized in 1143. In 1167 the government gave low-interest loans to poor persons and (from 1159 on) sold cheap grain from state granaries. Fire protection services in large cities were organized. Finally, from 1141 on, the government opened up to twenty-three geisha houses for the entertainment of soldiers who were far from home in the capital and had no possibility for other amusements. Public baths had existed already some centuries ago; now Buddhist temples opened public baths as social service.

Social services for the officials were also extended. Already from the eighth century on, offices were closed every tenth day and during holidays, a total of almost eighty days per year. Even criminals got some leave and exilees had the right of a home leave once every three years. The pensions for retired officials after the age of seventy which amounted to 50 per cent of the salary from the eighth century on, were again raised, though widows did not receive benefits.

4 Cultural situation (philosophy, religion, literature, painting)

Culturally the eleventh century was the most active period China had so far experienced, apart from the fourth century B.C. As a consequence of the immensely increased number of educated people resulting from the invention of printing, circles of scholars and private schools set up by scholars were scattered all over the country. The various philosophical schools differed in their political attitude and in the choice of literary models with which they were politically in sympathy. Thus Wang An-shih and his followers preferred the rigid classic style of Han Yü (768-825) who lived in the T'ang period and had also been an opponent of the monopolistic tendencies of pre-capitalism. For the Wang An-shih group formed itself into a school with a philosophy of its own and with its own commentaries on the classics. As the representative of the small merchants and the small landholders, this school advocated policies of state control and specialized in the study and annotation of classical books which seemed to favour their ideas.

But the Wang An-shih school was unable to hold its own against the school that stood for monopolist trade capitalism, the new philosophy described as Neo-Confucianism or the Sung school. Here Confucianism and Buddhism were for the first time united. In the last centuries, Buddhistic ideas had penetrated all of Chinese culture: the slaughtering of animals and the executions of criminals were allowed only on certain days, in accordance with Buddhist rules. Formerly, monks and nuns had to greet the emperor as all citizens had to do; now they were exempt from this rule. On the other hand, the first Sung emperor was willing to throw himself to the earth in front of the Buddha statues, but he was told he did not have to do it because he was the "Buddha of the present time" and thus equal to the God. Buddhist priests participated in the celebrations on the emperor's birthday, and emperors from time to time gave free meals to large crowds of monks. Buddhist thought entered the field of justice: in Sung time we hear complaints that judges did not apply the laws and showed laxity, because they hoped to gain religious merit by sparing the lives of criminals. We had seen how the main current of Buddhism had changed from a revolutionary to a reactionary doctrine. The new greater gentry of the eleventh century adopted a number of elements of this reactionary Buddhism and incorporated them in the Confucianist system. This brought into Confucianism a metaphysic which it had lacked in the past, greatly extending its influence on the people and at the same time taking the wind out of the sails of Buddhism. The greater gentry never again placed themselves on the side of the Buddhist Church as they had done in the T'ang period. When they got tired of Confucianism, they interested themselves in Taoism of the politically innocent, escapist, meditative Buddhism.

Men like Chou Tun-i (1017-1073) and Chang Tsai (1020-1077) developed a cosmological theory which could measure up with Buddhistic cosmology and metaphysics. But perhaps more important was the attempt of the Neo-Confucianists to explain the problem of evil. Confucius and his followers had believed that every person could perfect himself by overcoming the evil in him. As the good persons should be the élite and rule the others, theoretically everybody who was a member of human society, could move up and become a leader. It was commonly assumed that human nature is good or indifferent, and that human feelings are evil and have to be tamed and educated. When in Han time with the establishment of the gentry society and its social classes, the idea that any person could move up to become a leader if he only perfected himself, appeared to be too unrealistic, the theory of different grades of men was formed which found its clearest formulation by Han Yü: some people have a good, others a neutral, and still others a bad nature; therefore, not everybody can become a leader. The Neo-Confucianists, especially Ch'eng Hao (1032-1085) and Ch'eng I (1033-1107), tried to find the reasons for this inequality. According to them, nature is neutral; but physical form originates with the combination of nature with Material Force (ch'i). This combination produces individuals in which there is a lack of balance or harmony. Man should try to transform physical form and recover original nature. The creative force by which such a transformation is possible is jen, love, the creative, life-giving quality of nature itself.

It should be remarked that Neo-Confucianism accepts an inequality of men, as early Confucianism did; and that jen, love, in its practical application has to be channelled by li, the system of rules of behaviour. The li, however, always started from the idea of a stratified class society. Chu Hsi (1130-1200), the famous scholar and systematizer of Neo-Confucian thoughts, brought out rules of behaviour for those burghers who did not belong to the gentry and could not, therefore, be expected to perform all li; his "simplified li" exercized a great influence not only upon contemporary China, but also upon Korea and Annam and there strengthened a hitherto looser patriarchal, patrilinear family system.

The Neo-Confucianists also compiled great analytical works of history and encyclopaedias whose authority continued for many centuries. They interpreted in these works all history in accordance with their outlook; they issued new commentaries on all the classics in order to spread interpretations that served their purposes. In the field of commentary this school of thought was given perfect expression by Chu Hsi, who also wrote one of the chief historical works. Chu Hsi's commentaries became standard works for centuries, until the beginning of the twentieth century. Yet, although Chu became the symbol of conservativism, he was quite interested in science, and in this field he had an open eye for changes.

The Sung period is so important, because it is also the time of the greatest development of Chinese science and technology. Many new theories, but also many practical, new inventions were made. Medicine made substantial progress. About 1145 the first autopsy was made, on the body of a South Chinese captive. In the field of agriculture, new varieties of rice were developed, new techniques applied, new plants introduced.

The Wang An-shih school of political philosophy had opponents also in the field of literary style, the so-called Shu Group (Shu means the present province of Szechwan), whose leaders were the famous Three Sus. The greatest of the three was Su Tung-p'o (1036-1101); the others were his father, Su Shih, and his brother, Su Che. It is characteristic of these Shu poets, and also of the Kiangsi school associated with them, that they made as much use as they could of the vernacular. It had not been usual to introduce the phrases of everyday life into poetry, but Su Tung-p'o made use of the most everyday expressions, without diminishing his artistic effectiveness by so doing; on the contrary, the result was to give his poems much more genuine feeling than those of other poets. These poets were in harmony with the writings of the T'ang period poet Po Chü-i (772-846) and were supported, like Neo-Confucianism, by representatives of trade capitalism. Politically, in their conservatism they were sharply opposed to the Wang An-shih group. Midway between the two stood the so-called Loyang-School, whose greatest leaders were the historian and poet Ssŭ-ma Kuang (1019-1086) and the philosopher-poet Shao Yung (1011-1077).

In addition to its poems, the Sung literature was famous for the so-called pi-chi or miscellaneous notes. These consist of short notes of the most various sort, notes on literature, art, politics, archaeology, all mixed together. The pi-chi are a treasure-house for the history of the culture of the time; they contain many details, often of importance, about China's neighbouring peoples. They were intended to serve as suggestions for learned conversation when scholars came together; they aimed at showing how wide was a scholar's knowledge. To this group we must add the accounts of travel, of which some of great value dating from the Sung period are still extant; they contain information of the greatest importance about the early Mongols and also about Turkestan and South China.

While the Sung period was one of perfection in all fields of art, painting undoubtedly gained its highest development in this time. We find now two main streams in painting: some painters preferred the decorative, pompous, but realistic approach, with great attention to the detail. Later theoreticians brought this school in connection with one school of meditative Buddhism, the so-called northern school. Men who belonged to this school of painting often were active court officials or painted for the court and for other representative purposes. One of the most famous among them, Li Lung-mien (ca. 1040-1106), for instance painted the different breeds of horses in the imperial stables. He was also famous for his Buddhistic figures. Another school, later called the southern school, regarded painting as an intimate, personal expression. They tried to paint inner realities and not outer forms. They, too, were educated, but they did not paint for anybody. They painted in their country houses when they felt in the mood for expression. Their paintings did not stress details, but tried to give the spirit of a landscape, for in this field they excelled most. Best known of them is Mi Fei (ca. 1051-1107), a painter as well as a calligrapher, art collector, and art critic. Typically, his paintings were not much liked by the emperor Hui Tsung (ruled 1101-1125) who was one of the greatest art collectors and whose catalogue of his collection became very famous. He created the Painting Academy, an institution which mainly gave official recognition to painters in form of titles which gave the painter access to and status at court. Ma Yüan (c. 1190-1224), member of a whole painter's family, and Hsia Kui (c. 1180-1230) continued the more "impressionistic" tradition. Already in Sung time, however, many painters could and did paint in different styles, "copying", i.e. painting in the way of T'ang painters, in order to express their changing emotions by changed styles, a fact which often makes the dating of Chinese paintings very difficult.

Finally, art craft has left us famous porcelains of the Sung period. The most characteristic production of that time is the green porcelain known as "Celadon". It consists usually of a rather solid paste, less like porcelain than stoneware, covered with a green glaze; decoration is incised, not painted, under the glaze. In the Sung period, however, came the first pure white porcelain with incised ornamentation under the glaze, and also with painting on the glaze. Not until near the end of the Sung period did the blue and white porcelain begin (blue painting on a white ground). The cobalt needed for this came from Asia Minor. In exchange for the cobalt, Chinese porcelain went to Asia Minor. This trade did not, however, grow greatly until the Mongol epoch; later really substantial orders were placed in China, the Chinese executing the patterns wanted in the West.

5 Military collapse

In foreign affairs the whole eleventh century was a period of diplomatic manœuvring, with every possible effort to avoid war. There was long-continued fighting with the Kitan, and at times also with the Turco-Tibetan Hsia, but diplomacy carried the day: tribute was paid to both enemies, and the effort was made to stir up the Kitan against the Hsia and vice versa; the other parties also intrigued in like fashion. In 1110 the situation seemed to improve for the Sung in this game, as a new enemy appeared in the rear of the Liao (Kitan), the Tungusic Juchên (Jurchen), who in the past had been more or less subject to the Kitan. In 1114 the Juchên made themselves independent and became a political factor. The Kitan were crippled, and it became an easy matter to attack them. But this pleasant situation did not last long. The Juchên conquered Peking, and in 1125 the Kitan empire was destroyed; but in the same year the Juchên marched against the Sung. In 1126 they captured the Sung capital; the emperor and his art-loving father, who had retired a little earlier, were taken prisoner, and the Northern Sung dynasty was at an end.