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ethics of civilization

级别: 管理员
只看该作者 150 发表于: 2009-03-16
Criticism must begin
after one has discerned whether or not the person will accept it,
after one has become his friend, shared his interests,
and behaved in such a way as to earn his complete trust
so that he will put faith in whatever one says.2

Otherwise one merely embarrasses the person. One should restrain oneself or cover one's mouth while yawning or sneezing. The enlightened samurai investigates ahead of time all possible situations and solutions so that one may perform brilliantly.

Yamamoto was concerned that men were losing their virility and becoming like women and that they were becoming preoccupied with money matters. One may learn one's faults by contemplation, but this is done better by talking with others. The samurai must know his shortcomings and spend his life improving himself. Learning from others helps one discern the situation and form resolution before the crisis occurs. One should model oneself after the best qualities in others such as propriety, courage, eloquence, ethics, integrity, and decisiveness. Anyone can be one's teacher. In order to excel, one should ask for criticism from others. Most people use their own judgment and make little progress. Ultimately the resolution of the moment is most important. One must discipline oneself to be clean and pure. Hardships and difficulties increase human abilities and help one develop special talents. The samurai should not speak ill of others nor praise them but say as little as possible. Victory over oneself is achieved by vanquishing the body with the spirit.

Saikaku's Stories of Sex and Money
Hirayama Togo was born into a wealthy merchant family of Osaka in 1642. He started writing haikai (linked verse) when he was fourteen and became a haikai master by 1662. He used the pen-name Ihara Kakuei and followed the classical Danrin style of Nishiyama Soin (1605-82), though Ihara's poetry was criticized as strange by calling him Dutch. He changed his given name to Saikaku, which means ingenuity. In 1675 his wife died of a fever and left behind three young children including a blind daughter. Five days later Ihara composed in one day a thousand-verse requiem, which was published. He retired from business and participated in haikai writing sessions. Saikaku wrote a record four thousand verses in one day in 1680, and on another occasion he claimed to have composed 23,500 verses in a day and a night. He traveled and concentrated on prose writing, only returning to haikai in his last years before he died in 1693. Saikaku wrote only one play in 1684, but Chikamatsu's version the next spring was a greater success. Although ethical themes are clearly evident, Saikaku's main purpose in writing stories seems to have been merely to amuse and entertain. He is credited with developing the floating world (ukiyo-zoshi) literary trend that was initiated by the Tales of the Floating World by Asai Ryoi, who was more of a social critic but not as good a writer.

Ihara Saikaku published his first novel, Life of an Amorous Man, in 1682, and two years later it was followed by a sequel of stories in the courtesan-critiquing (yujo hyobanki) genre. The Tale of Wankyu's Life (1685) was based on a true story of a rich man who let his obsession for a courtesan lead him to madness and death. Saikaku wrote prolifically and published thirteen books of stories in the next four years. Five Women Who Loved Love (1686) contains five novellas about daughters and wives of merchants who sacrificed their respectability for romance. Four months later Saikaku published The Life of an Amorous Woman, which is about a woman who enjoyed sex. The Great Mirror of Manly Love (1687) describes the prevalence of pederasty and sodomy among samurai and in the kabuki theater. Apparently sodomy had spread among samurai during the long wars of the 14th and 15th centuries, and it was also found among Buddhist monks.

Also in 1687 Saikaku wrote Twenty Breaches of Filial Piety in This Land, showing how unethical behavior is punished. Critics have suggested that these stories were commenting on the hypocrisy of Tsunayoshi, who was posing as a Confucian ruler while behaving in an opposite manner, though Saikaku did not include any stories about Edo. In A Record of Traditions of the Warrior's Way (Budo Denraiki) 32 stories of samurai vengeance were presented in a realistic manner and were followed up by Tales of Samurai Duty (Buke Giri Monogatari) in 1688. Saikaku objected to the samurai tendency to throw away one's life over a private quarrel of the moment without a thorough examination of the facts. That year he also published New Records of Strange Events and The Japanese Family Storehouse or the Millionaires' Gospel Modernized, which describes how merchants attain riches. In 1689 his Judgments Made under the Cherry Blossoms in This Land narrated detective and crime stories that reached their conclusions in the courts of two historical judges, giving the new Japanese genre a literary form. In the last work published during his lifetime, Saikaku's This Scheming World (1692) revolved around the collecting of debts from townsmen (chonin) at the end of the year. After his death other collections of stories were edited and completed by his disciple Hojo Dansui. They focused on the evil consequences of rich patrons of brothels, money-making, alcoholism, and haikai poets that Saikaku had known.


The Life of an Amorous Man by Saikaku contains 54 sections describing incidents each year in Yonosuke's life from the age of seven. He is from a wealthy merchant family in the Osaka area. As a boy he spies on a woman bathing. A girl tells him that poverty forced her into prostitution, and at age eleven he visits her parents and buys her freedom. He learns how to call on lonely widows, and one gets pregnant and leaves her baby on a doorstep in Kyoto. He realizes virtue does exist after a wife resents his attentions and hits him on the head with wood. Yonosuke travels to Edo and leads a dissipating life as a playboy, but a letter from his mother informs him that his father has disowned him. Yonosuke travels to Osaka and stays with the family of a prostitute. At Kyoto he recruits concubines for a retired merchant. He struggles to survive and observes an annual orgy at the Mt. Kurama temple. When Yonosuke tries to force himself on a woman, her husband returns and cuts his head, leaving a scar. He is arrested by police looking for a robber and meets a woman in prison. After an Edo amnesty the woman's husband is jealous, and she is killed. Yonosuke is haunted by the ghosts of four women he had induced to sign amatory pledges. He experiences deep sadness (mono no aware). After his father dies, his mother turns over to him a fortune in 25,000 gold kan.

In the second part Yonosuke falls in love with the refined courtesan Yoshino, pays her ransom, and marries her. After she demonstrates her skill at playing koto, serving tea, reciting poetry, and arranging flowers, his family accepts her as his wife. However, Yonosuke soon becomes restless and begins visiting courtesans with his friend Kanroku. After tiring of provincial prostitutes, he visits the top courtesans in the big cities. The deep feelings of Mikasa are contrasted to the cold business of her owner Gonzaemon. When she and Yonosuke threaten suicide, Gonzaemon is motivated by the fear of being haunted to let her go. Tired of his roving infidelities, his wife Yoshino leaves him. Yonosuke has various encounters with the most expensive courtesans. As his hair turns gray, he begins giving away his wealth to Buddhist temples, Shinto shrines, the poor, houses for destitute actors, and paying ransoms to free prostitutes. As his health declines, he has no legitimate children, family, or heir, and so he gives away most of his remaining property, hoping to be saved by Buddha's mercy. Finally with six friends he boards a ship to go to an island inhabited only by women. This novel reflects the pleasure-seeking of the wealthy merchants in a society in which men are honored while women are usually treated with contempt.


Saikaku's Five Women Who Loved Love contains five tales based on actual events. In the first story Seijuro falls in love with the courtesan Minakawa; he is disinherited by his father, is taken to a temple to prevent him from killing himself, and learns of Minakawa's suicide. Young Onatsu discovers Seijuro's love letters sewn in his sash and desires him. She writes him passionate letters, and they elope. However, they are caught on a boat, and he is beheaded for seduction, kidnapping, and theft. Onatsu cuts off her hair to become a nun. In Chikamatsu's 1709 play Seijuro is executed for having wounded his former master. Saikaku apparently wanted to emphasize the love story and left out the actual attempted murder.

In the second story a cooper writes love letters to the maid Osen, and old Nanny arranges for her to meet him. The servant Kyushichi also desires Osen, and the four travel together. Osen marries the cooper and has a child; but when she is falsely accused of adultery with the elderly Chozaemon by his wife, she actually does it and then commits suicide. This actual incident occurred in 1685.

Beautiful Osan marries an almanac maker in the third story. While he is away, Osan writes love letters for her maid Rin to young Moemon, who is running the business. Osan takes Rin's place in bed at night at the meeting with Moemon. Osan decides to run off with him and die. Eventually they are arrested and executed. They were in fact crucified in 1683, but in Chikamatsu's 1715 play based on this incident a priest prevents the execution of the lovers.

In Saikaku's fourth story young Oshichi falls in love with Kichisaburo at a local temple, where her family finds refuge during a fire. After her mother takes her home, Oshichi misses Kichisaburo and starts a fire so that she can see him again. She is caught and executed for arson. Kichisaburo is persuaded to join the priesthood.

In the fifth story about women who gave themselves to love, Gengobei is a priest who loves boys, two of whom died. Fifteen-year-old Oman falls in love with Gengobei, clips her hair, and dresses as a boy. Gengobei is attracted to Oman and while making love discovers she is female. In passion he decides it makes no difference. Her parents want them to marry and give Gengobei numerous treasures. Thus the last story of the book concludes with a happy ending. In real life the two lovers committed suicide; but Saikaku disapproved of love suicides, considering them a cowardly escape. In all his dozens of stories only one of his earliest stories is about a love suicide.


The narrative of Saikaku's Life of an Amorous Woman is in the first person and has one main character, while most of his other books are collections of stories. Young men ask an old woman about her past, and she tells them of her wanton ways. She believes that love is the most important thing in life. At the age of twelve she receives love letters from a warrior and gives her body to him, but he is caught and put to death. She thinks of suicide but after a few days forgets about him. She becomes a dancer but avoids selling her body. She is betrothed but seduces her fiancé's father, who then sends her home. She is hired to be a concubine; but her master is impotent, and she is discharged. She becomes a courtesan and calls it the world's saddest profession. Shaving her head, she disguises herself as a monk to become the wife of a Buddhist monk, who teaches her how to have abortions. She lives in a corner of his apartment and visits his bed at night. After the ghost of his previous wife appears to her, she pretends to be pregnant and leaves.

She begins to teach calligraphy and letter writing and has an affair with a man who wants love letters written. She takes a position as a maid and pretends to be innocent, but she seduces the master and tries to get him to divorce his wife. Frustrated, she reveals her deceit and shame before leaving. At a jealousy meeting women release their anger by attacking a doll and then burning it. She warns that women should guard against jealousy. Next a lady hires her as a hairdresser; but when asked to give up her own hair, she is not allowed to quit. So she teaches a cat to remove the lady's wig, embarrassing her and ruining her marriage; then she seduces her husband. Her next job is as a seamstress, which is a quiet life until she finds erotic art on a man's under-robe. She offers herself to any man coming to her house. She takes a job in a shop and is told to sleep with her mistress. They both wish to be reborn as men to enjoy pleasure. As she ages, she takes a position managing courtesans; but her frequent criticisms cause them to dislike her. She lives alone in squalor and has a vision of all the children she aborted. She tries to sell her body in the dark but finally gives up. In a window she sees statues of the Buddha's disciples, who remind her of all the men she knew. She thinks of drowning herself, but an old acquaintance persuades her to purify her heart and enter the Buddha's path. She concludes,

I have revealed my whole life to you,
from the day when the lotus of my heart first opened,
until its petals withered.
I may have lived in this world by selling my body,
but is my heart itself polluted?3

The short Millionaires' Gospel (Choja Kyo) was published anonymously in 1627. This pamphlet advised on how to be successful and argued that every Buddha had to learn. Becoming rich requires extraordinary effort. One millionaire (choja) explains how he charged thirty percent interest. Nabaya says that to expect to become rich right away is a basis for poverty. Izumiya observes that our credit from former lives is limited while our appetites are endless. A painless life of too much pleasure causes bad results; we must endure some pain with patience. The Choja Kyo lists the following ten principles to cherish:

1. To use common sense.
2. To act with honesty.
3. To endure with patience.
4. To regard every man as a thief, every fire as a conflagration.
5. To abandon pride and listen to advice.
6. To know that remorse serves no purpose.
7. That conceit is anathema.
8. That small-talk leads nowhere.
9. That moderation is only half a virtue.
10. That playing bosom-friend to all is pointless.4

In The Japanese Family Storehouse or the Millionaires' Gospel Modernized Saikaku wrote thirty stories about real people that convey the lessons of thrift, hard work, and schemes that entrepreneurs have used to become wealthy while showing how extravagance and luxuries dissipate wealth. The first story emphasizes the importance of honesty, thrift, perseverance, humanity, and justice. In the country men must dig in the fields and women weave at looms. A merchant calculates that a temple that gets one hundred percent interest can gain a million in thirteen years. A son inherits a million, but in trying to return a coin to a prostitute in the Shimabara gay quarter he begins by drinking sake and in five years has blown his fortune. Osaka has become a great center of trade by honoring sales and purchases. A woman sweeps up lost rice and builds up a large nest-egg for her son. He collects discarded bales and weaves strings for cash. Then he sets up a shop changing petty silver to copper coins (zeni), and he becomes a daimyo's agent and marries into a merchant family. Another businessman achieves success by foregoing inflated charges on credit sales and accepts only cash. One must be careful in arranging a marriage because the marriage-broker claims ten percent of the dowry.

Daikokuya's son Shinroku is thrown out for wasting his money in brothels. His failure in a new business makes him regret he gave up what he knew. He blames his parents for teaching him the arts while neglecting to instruct him how to make a living. He realizes that he can get nowhere in Edo without capital. Beggars suggest buying cotton and selling hand towels. He starts small but makes a profit, and in ten years he is worth a considerable amount. The harpoon master Gennai makes a million by extracting the oil from one large whale. Then he invents whale-nets and builds up a fleet of eighty whaling boats.

According to Saikaku the millionaire prescription includes early rising, family trade, work after hours, economy, and sound health. The list of luxuries from which one must abstain is long. Jinbei collects scraps of wood by following carpenters and carves them into chopsticks. Eventually he goes into the timber business and buys a forest. Saikaku concluded this story by suggesting that men save in youth and spend in old age. No one can take money to heaven, but it is essential on Earth. He noted that bankruptcies for large amounts were becoming common in Kyoto and Osaka. Izuya surrenders his assets which amount to 65% of his debt. Then he works hard for seventeen years and pays off all the rest. Saikaku found no parallel for this remarkable achievement.

Many of Saikaku's stories show how dishonesty and cheating eventually cause ruin once they are discovered. Some Osaka merchants soak their tobacco in water to increase its weight before shipping it to Nagasaki. The Chinese are upset but purchase ten times as much. When the large shipment arrives, they reject them all. The tobacco ends up rotting. Saikaku believed that the gods assist the honest and that swindlers will fail. Risuke buys used tea leaves and mixes them with his fresh stock. For a while he prospers, but he brags of his success. People find out and avoid him. He becomes ill, and his money cannot save him. Saikaku draws the lesson and indicates some of the disreputable tricks.

It is easy enough, as may be observed,
to make money by shady practices.
Pawning other people's property,
dealing in counterfeit goods,
plotting with confidence tricksters
to catch a wife with a large dowry,
borrowing piecemeal from the funds of innumerable temples,
and defaulting wholesale on a plea of bankruptcy,
joining gangs of gambling sharks,
hawking quack medicines to country bumpkins,
terrorizing people into buying paltry ginseng roots,
conniving with your wife to extort money from her lovers,
trapping pet dogs for skins,
charging to adopt unweaned babies and starving them to death,
collecting the hair from drowned corpses-
all these are ways of supporting life.
But if we live by subhuman means
we might as well never have had
the good fortune to be born human.
Evil leaves its mark deep in a man's heart,
so that no kind of villainy seems evil to him any longer;
and when he has reached that stage
he is indeed in a pitiful state of degradation.
The only way to be a man is to earn your livelihood
by means not unfitted to a man.
Life, after all, is a dream of little more than fifty years,
and, whatever one does for a living,
it is not difficult to stay so brief a course.5

Saikaku felt that the Chinese were not as quick to make money as the Japanese. The clock was invented in China, but it took three generations to complete the invention that helped mankind. Saikaku concluded this book hoping that future generations would profit by keeping the stories in their storehouse for their family's posterity.


Saikaku's last book published during his lifetime was This Scheming World in which every story is set on the last day of the calendar year when debts are collected. Many people have debts and try various means of avoiding bill collectors. Small expenditures day by day add up to a large amount at the end of the year. Saikaku believed, "People who refuse to pay their debts are no better than daylight burglars in disguise."6 He noted that the cheap pawnbroker in the slums could understand the misery in this world. Though people often say the rich are lucky, Saikaku suggested that people thrive by ability and foresight. The young should be alert; in one's prime one should earn much money; then in the time of discretion one may pile up a fortune; and in old age one could turn business over to a son and retire. In one story a man refuses to pay bill collectors by threatening suicide; but a young apprentice says lumber is not paid for and begins removing the gate post. He is quickly paid and suggests the technique of quarreling with one's wife and tearing up important papers.

A millionaire advises people not to forget their business, not even in their dreams. An agent takes away a wet nurse from a baby and says to blame it on money and her good breasts. A master was influenced by a novel about a poor ronin who could not pay and killed his wife, child, and himself. Most methods of avoiding bill collectors are not that drastic. Two housemasters would trade places on the last day of the year, claiming that the other owes him money. Finally after surviving the debt collections people optimistically celebrate the New Year.

In an era before magazines and newspapers Saikaku's stories provided valuable lessons as well as entertainment in the developing urban culture that was learning about business and the pleasures and dangers of spending money. His well described accounts of so many incidents imply the doctrine of karma by showing how actions have their consequences.

Chikamatsu's Plays
In the later 16th century Japanese theater began a major transformation. No and Kyogen plays were still performed at courts but were becoming ritual music. Shogun Hideyoshi, who had risen from humble origins, not only mastered the tea ceremony, but he also acted in No plays. Kabuki, which means bent or deviant, came to describe a new form of entertainment that was started by the lowest class (eta) and prostitutes. In 1603 Okuni, who claimed to be a Shinto priestess, danced and performed provocative skits while invoking the name of the Buddha. These shows tended to lapse into prostitutes dancing to attract customers. Yoshiwara was established as a quarter for prostitution in Edo in 1626, and three years later a brawl broke out between samurai while the prostitute Yoshino was performing in a No play in Kyoto. In reaction the Bakufu government banned women from performing in plays. In the next half century more than a hundred quarters would be licensed for brothels in Japan. In 1644 using names of actual people in plays was forbidden. Young men (wakashu) performed in kabuki plays, which were patronized by Shogun Iemitsu; but after he died, the wakashu dancing was also prohibited. Plays about the Shimabara quarter for licensed prostitutes in Kyoto became popular, but the name Shimabara was also associated with a popular rebellion in 1637. The Shimabara plays were banned in 1664. By then continuous kabuki plays of up to four acts were being performed.

Puppet theater developed in the 15th century and was called Joruri after a popular character who had a love affair with the hero Minamoto Yoshitsune. In the 1590s the Joruri brought together the stories, music on the samisen instrument, and puppets. By 1614 puppet plays were being performed in the palace of the retired Emperor Go-Yozei. These plays developed literary value and were recited by one or more chanters to the actions of the puppets. Uji Kaganojo (1635-1711) was a chanter who aimed to lift the Joruri plays up to the literary level of the No drama.

In the 1680s most kabuki plays were about troubles in a great household and were called oiemono. They often depicted a contemporary family intrigue or scandal, but the names were changed. The theatrical business tended to be romantic (wagoto), admonitory (ikengoto), martial (budogoto), or rough (aragoto). The first play about lovers' suicide was performed in Osaka in 1683. These gossip plays about current events were called sewamono. The history plays were called jidaimono and were more popular in Edo. Sakata Tojuro (1644-1709) was a Kyoto actor who specialized in playing a young gentleman who falls in love with prostitutes.

Sugimori Nobumori, who later took the stage name Chikamatsu Monzaemon, was born in the province of Echizen in 1653. Ten years later his samurai father lost his position and became a ronin. The family moved to Kyoto, and in 1671 Chikamatsu published some poetry. In 1683 he wrote The Soga Heir for Kaganojo's puppet theater and won over audiences by adding farcical elements to a traditional story of revenge. Chikamatsu wrote a kabuki play for Tojuro in 1684. He wrote the Joruri play Kagekiyo Victorious in 1686 for Kaganojo's young rival Takemoto Gidayu (1651-1714). Kagekiyo leaves his wife Ono and escapes his enemies by flying away. He swears he loves Akoya, but she discovers his love note to Ono and betrays him to his enemies. To stop soldiers from torturing Ono, Kagekiyo surrenders. Akoya and her two children visit him in prison to ask forgiveness. After he refuses and disowns the children, she kills their children and herself. Kagekiyo breaks free but returns to his cell to protect Ono. In the ahistorical ending the goddess Kwannon substitutes her head for Kagekiyo's, and he is reconciled with his enemy.

Between 1688 and 1703 Chikamatsu wrote mostly kabuki plays for Tojuro. Actors in these plays used improvisation, and only summaries of Chikamatsu's kabuki plays exist. However, complete scripts of most of his Joruri plays are extant. In February 1703 the 47 ronin committed hara-kiri, and twelve days later a kabuki play depicted the Ako story. Three days after the opening, the government closed the play and banned dramatizations of contemporary events involving samurai.

In May 1703 a young merchant and a prostitute committed suicide at the Sonezaki shrine in Osaka. Chikamatsu was visiting the city, and a month later his puppet play The Love Suicides at Sonezaki was produced. In his puppet plays Chikamatsu used dialog to portray realistic characters. He once wrote that art is between the real and the unreal. Between the lines of dialog the narrator describes the scene, actions, feelings and thoughts of the characters. In The Love Suicides at Sonezaki 25-year-old Tokubei tells the 19-year-old courtesan Ohatsu that he is refusing to marry the woman picked out for him and must return the money advanced to him. However, he loaned the money to the oil merchant Kuheiji, who denies this and says that Tokubei must have found his seal to put on the promissory note. They fight, and Ohatsu tries to stop them. While she is hiding Tokubei, she tells Kuheiji that Tokubei will commit suicide, her lover indicating he will. She joins him, and in the final scene Tokubei stabs Ohatsu and then cuts his own throat. The narrator concludes, "They have become true models of love."8

Chikamatsu's The Drum of the Waves of Horikawa was performed in 1706 and was based on events of the previous year. The villainous samurai Isobe is added and makes the plot more ironic. The samurai Hirokuro must leave his wife Otane to spend a year at Edo. He has adopted Otane's younger brother Bunroku as their son. Isobe tells Otane that he loves her and threatens to kill her if she does not give in. She pretends to go along and tells him to come back, but the drum teacher Gen'emon hears her. He gives her sake and uses this to seduce her. Four months later Hirokuro returns, and Otane's sister Ofuji gives him a sealed letter. He refuses to divorce Otane to marry her, and Otane jealously attacks her sister. Ofuji accuses Otane of being pregnant and taking abortion medicine. Hirokuro's sister Yura tells him that Isobe caught Otane and Gen'emon and clipped their sleeves, and the maid Orin admits she bought abortion medicine with bad coins. Bunroku says he sent men to kill Gen'emon but that he had returned to Kyoto. Otane in despair stabs herself, and Hirokuro finishes her off. In the third act Hirokuro, Bunroku, Ofuji, and Yura find Gen'emon and kill him, telling the neighbors who have them arrested that this is official vengeance. The play indicates that for adultery a family could notify authorities and enforce the harsh law themselves. The tragedy also shows the double standard that allowed a samurai to have a concubine while away from his wife, who was expected to remain faithful during his absence.

Yosaku from Tamba by Chikamatsu is based on a ballad and events of 1708 when it was performed. Ten-year-old Princess Shirabe is refusing to go to Edo, but playing a map game changes her mind. The eleven-year-old horse driver Sankichi learns that her governess Shigenoi is his mother, but Shigenoi refuses to accept him. Driver Hachizo demands that driver Yosaku pay him the money he owes. They fight, and the prostitute Koman intervenes. Sankichi hides Yosaku and steals for him, not knowing Yosaku is his father. An officer arrests Sankichi and looks for his accomplices. The chief retainer Honda lets off Sankichi, who then cuts off Hachizo's head and is arrested again. Yosaku learns that Sankichi is his son. The samurai Sanai explains that the princess has spared Sankichi's life, taken Koman into her household, and returned Yosaku to samurai status, preventing him from committing suicide.

Chikamatsu's Love Suicides in the Women's Temple was also produced in 1708 and takes place within the milieu of Shingon Buddhism. The Kichijo Temple on Mount Koya is a home for the secrets of pederasty, and page Hananojo is mocked as "the wife of the high priest." A messenger gives page Kumenosuke a letter from Oume, who wants him to join her; but she accidentally put this letter in the envelope to the high priest, and Kumenosuke gets the forged letter to the high priest asking to let him leave. The envoy Sen'emon tells Kumenosuke that he has not sought vengeance for his killing his brother only because he was going to become a priest. When the high priest reads the love letter, he orders Kumenosuke beaten. After Kumenosuke leaves the temple, Sen'emon ritually hits him with the back of his sword and says his grudge is ended in order to fulfill the samurai code. Her parents wed reluctant Oume to the merchant Sakuemon; but the lights are doused, and she escapes with Kumenosuke. They go to the women's temple, where they find his sister Satsu. Oume says he is dead, and they plan their double suicide. Kumenosuke kills Oume, and Satsu shouts, "Murder!" Then Kumenosuke cuts his own throat. Once again socially unacceptable romance ends in mutual self-destruction.

The Courier from Hell by Chikamatsu was first performed in 1711. Chubei runs a courier service, and his friend Hachiemon asks for his fifty ryo that has arrived. Chubei admits he gave it as a down-payment to ransom the prostitute Umegawa. Chubei's mother tells him to hand over the money, and he gives Hachiemon a jar of hair oil labeled fifty ryo. Chubei goes off to deliver 300 ryo to a daimyo but decides to see Umegawa. In the Shimmachi quarter Chubei overhears Hachiemon telling the whores what Chubei has done. Emotionally upset, Chubei gives fifty ryo to Hachiemon, who refuses to take it so that Chubei will not get in trouble. Chubei pretends that the 300 ryo is his own money and pays 110 ryo to ransom Umegawa. He admits the truth to her, and they realize that they must eventually kill themselves. They try to hide at the house of his father's neighbor Chuzaburo, whose wife goes looking for him. Chubei's father Magoemon slips in the mud, and Umegawa helps him. He knows his son is in trouble and says he would have provided the money. Chuzaburo arrives to warn Chubei and Umegawa, but they are captured. Chubei asks that his face be covered, and the narrator concludes that two more people gave their lives for love. This tragedy shows the increasing importance of finances and the dangerous temptations of capital.

Chikamatsu's most popular history play, The Battles of Coxinga, was produced in 1715, ran for seventeen months, and was often revived. Coxinga was the European name for Zheng Chenggong, but only parts of the play are historical. In the court of the Ming emperor at Nanjing in May 1644 the Tartar (Mongol) prince Bairoku calls China a beast-land for failing to relieve hunger. Ri Toten cuts out his own left eye, and Bairoku is mollified; but Ri Toten is actually Bairoku's ally, and they attack. Go Sankei leads the Chinese forces, but Ri Toten and his brother Ri Kaiho seize the Emperor and cut off his head. Go Sankei kills Ri Kaiho and takes the sash and seal from the Emperor's body. After the fully pregnant Empress is killed by a bullet, Go Sankei cuts out the baby and then kills his own infant, putting it in the dead Empress's abdomen. The fisherman Watonai has a Chinese father and a Japanese mother, but learning of China's need from Princess Sendan he goes to help. His mother tames a tiger that attacked him, and with the tiger they defeat Chinese soldiers. They visit his half-sister Kinshojo. Her husband General Kanki refuses to help his wife's family; so Kinshojo kills herself. Kanki then joins Watonai and renames him Coxinga. In the fourth act Sendan and Coxinga's father Ikkan join Go Sankei. They escape on a bridge of clouds from the Tartars, who follow and die when the bridge collapses. In the final battle Coxinga is victorious; the Mongol king is beaten half to death and allowed to escape, and Coxinga beheads Ri Toten. The young prince is proclaimed emperor. This larger than life drama appealed to patriotic sentiments.

Gonza the Lancer by Chikamatsu was based on recent events and was produced in 1717. Gonza is a 25-year-old samurai who accepts a sash made by 18-year-old Oyuki as a token of their engagement. Osai, the wife of absent tea master Asaka Ichinoshin, urges her 13-year-old daughter Okiku to marry Gonza. To win over Gonza, Osai promises to teach him the secret tea ceremony. Osai complains of receiving love letters from the infatuated Bannojo. Oyuki's governess wants Osai to be go-between to arrange Oyuki's wedding with Gonza. Osai is enamored of Gonza but tells herself to put aside jealousy. In the evening she receives Gonza alone in the teahouse while Bannojo uses a barrel to sneak in through a thorny hedge. Osai sees Gonza's engagement sash and jealously throws it into the garden. She gives him her sash, but he throws it into the garden. Bannojo picks up both and accuses them of adultery. Gonza draws his sword and kills Bannojo's servant Namisuke, but Osai stops him from killing himself, saying that Bannojo is the criminal. She asks Gonza to become her lover so that her husband Ichinoshin can regain his reputation by killing them. In despair Gonza accepts her as his wife, and while escaping they get stuck in the barrel. Osai's father Chutabei finds her possessions delivered to his door. He orders them destroyed so that they will not pollute a samurai's house. In a chest they find Osai's two young daughters. Chutabei wants to kill Bannojo, but Ichinoshin persuades him not to and promises to defend Chutabei. Ichinoshin tells Osai's mother that he lost his position, and Osai's brother Jimbei shows Ichinoshin the head of Bannojo. Finally at a bridge Ichinoshin kills Gonza and Osai, showing that a samurai tea master could still wield his sword.

Chikamatsu's play, The Uprooted Pine, was first performed in 1718 during the New Year's holidays. In Osaka's brothel-licensed quarter of Shimmachi courtesan Azuma is in love with Yojibei and offers poor and infatuated young Yohei money to find another woman. When he rejects it, she takes off Yojibei's under-robe and gives it to him. Then he plans to use the money to start an oil business. Yohei quarrels with tobacco merchant Hikosuke, kicks him, and slashes his face with a dagger. Hikosuke shouts that Yojibei stabbed him, and Yojibei is put under house arrest. Yojibei's wife Okiku asks his rich father Jokan to help his son by paying off Hikosuke. Azuma brings a letter to Yojibei, but Okiku intercepts it, finding a razor and a double suicide proposal. Okiku blames Azuma for ruining her husband's life. Azuma says she only intends to save Yojibei from disgrace. Okiku then lets Azuma see Yojibei. Jokan by threatening suicide persuades his son Yojibei to escape even though his father may be punished for it. Yojibei runs off with Azuma but misses his wife and father. Yohei returns with his profits to ransom Azuma. Hikosuke with money from Jokan also wants to ransom her, and Okiku's father Jibuemon offers a sword for the same purpose. Azuma and Yojibei emerge from two trunks. Jibuemon makes Hikosuke inform the police that Jokan is innocent. Yohei ransoms Azuma and scatters his extra money as they all celebrate. This drama has a happy ending to celebrate the new year.
级别: 管理员
只看该作者 151 发表于: 2009-03-16
The Girl from Hakata by Chikamatsu was produced in 1719 and was inspired by news of arrested smugglers and prostitutes. On a ship near Kyushu the Kyoto merchant Soshichi tells Kezori and other smugglers that he plans to ransom the courtesan Kojoro of Hakata. Kezori suggests they throw him overboard, but Soshichi survives. Kojoro welcomes the destitute Soshichi, but Kezori and the smugglers come in and have ransomed six top courtesans. Kojoro persuades Kezori to loan ransom money for her. Kezori forces Soshichi to join the smugglers and finances his wedding Kojoro. In Kyoto all the furniture in Soshichi's house is sold at auction before his father Sozaemon arrives. Soshichi returns to find the house empty and gives his last money to the servants he dismisses. He learns that his father took a key document. Kezori with a sword demands this identification pass, and Soshichi manages to get it from his father. Kojoro thanks Sozaemon, who warns about dishonest gain and begs his son to be honest even if has to do menial labor. Soshichi is disinherited and leaves Kyoto with Kojoro. He is arrested and stabs himself. Then Kojoro is arrested and wants to die. Police have also arrested the smugglers, but the superintendent lets the courtesans go. The smugglers are to have their faces mutilated so that they can do no more mischief. This play indicates the serious consequences facing those who violated Japan's seclusion laws.

The long history plays took most of a day to perform. Chikamatsu's Twins at the Sumida River is set during the reign (1086-1107) of Emperor Horikawa and was produced in 1720. Yoshida's mistress Hanjo has given birth to identical twins, Umewaka and Matsuwaka. Yoshida sees two Lady Yoshidas and thinks he kills the goblin (tengu), but the remaining tengu says he killed his wife. Loyal Kanenari takes the blame by killing himself. Kageyu supports Lady Yoshida's brother Momotsura and says he has been ordered to plant one hundred thousand new cedars on Mount Hira for having felled sacred trees. Kageyu kills Yoshida and is then cut down by Gunsuke. Momotsura wants his son to succeed and says that Yoshida stole 10,000 gold pieces, but Takekuni counters that Toshikanu squandered it on a courtesan. Precedents are found for a woman inheriting the power, but Hanjo seems to be mad. By the Sumida River the ronin Sota has been reduced to selling children as slaves. Umewaka refuses to be sold farther from the capital, and Sota beats him to death. Takekuni comes looking for Umewaka. Sota admits he has been selling children to pay back 10,000 gold pieces he owes his master and then commits hara-kiri. Toshikanu kills himself to become a demon and find Matsuwaka. Hanjo is wandering in search of her sons and is helped by Sato's wife Karaito, who explains how Sato mistakenly killed his master Umewaka. Hanjo and Karaito pray at their graves, and a tengu says he guided Hanjo as a mountain priest and returns to her Matsuwaka. The narrator begins the last act with the comment, "Arrogance is the disease of fools; it brings its own calamity."9 Hanjo and Karaito use fireworks to attack stealthily Momotsura's forces. Finally Masafusa announces that the Emperor has decreed Matsuwaka the owner of Yoshida's estate.

Chikamatsu's The Love Suicides of Aijima was first performed in January 1721 and has been called his masterpiece. Tahei is competing with Kamiya Jihei to ransom the courtesan Koharu. A samurai suspects that she and Jihei intend a love suicide, but she asks for help in staying alive. Jihei overhears this and stabs through the lattice, but the samurai ties his hands. The samurai throws down Tahei. When Jihei is untied, he recognizes his brother Magoemon. Jihei says he has broken with Koharu and returns 29 written oaths, but Magoemon takes an important letter. Ten days later Magoemon makes Jihei sign an oath he has severed ties to Koharu, and his wife Osan is relieved. Osan reveals that she wrote a letter asking Koharu to give up Jihei; now she fears that Koharu will kill herself, and she asks Jihei to save her. Osan gives him money and their clothes to pawn so that he can ransom her before Tahei does. Osan's father Gozaemon arrives to take her home, telling Jihei to divorce her. Jihei replies that he is grateful to Osan and cannot divorce her. Gozaemon discovers the missing clothes. Jihei still refuses to divorce but says goodbye to Osan, who will not accept divorce either. Gozaemon forces her to leave with him as her children awake. Mogoemon tries to find Jihei, but he stealthily runs off with Koharu. She wishes that she could protect women of her profession so that no more love suicides would occur. Jihei tells her he has divorced Osan. At Amijima he cuts off his hair to be a monk and then cuts off her hair. Finally he stabs her to death and then hangs himself. This repeated plot of suicides with prostitutes seems to imply some romantic union in death as an escape from this world.

An excellent history play is Chikamatsu's Lovers Pond in Settsu Province, which was first performed in early 1721. The subtitle claims it is from the Go-Taiheiki, a work known for criticizing the corruption of rulers and ministers that led to the fall of the Ashikaga and the civil wars. In 1564 at the Muromachi palace in Kyoto, younger brother Yoshiaki takes the place of Shogun Ashikaga Yoshiteru at court and is pulled down by the indignant Kuninaga. Brash Kanemori then grabs Kuninaga. Yoshiaki cuts off his hair and explains that his brother Yoshiteru is drunk. Ashamed Kuninaga goes to his father Chokei, who cuts off his head. Yoshiaki says he has his own reasons for following the spiritual path. Mikinoshin explains to Lady Yoshiteru that Chokei is planning to ransom the courtesan Oyodo, adopt her, and bring her to the palace as Yoshiteru's main consort. Kanemori attacks Oyodo's palanquin but finds her with Yoshiteru, who orders Kanemori beaten. Pregnant Lady Yoshiteru escapes while Kanemori slays one of Chokei's men. Mikinoshin presides at an investigation into the murder of a woman that evidence indicates is Lady Yoshiteru. Mikinoshin privately doubts this and rules her case is under Chokei's Miyoshi jurisdiction. Umegae tells how Oyodo and Yoshiteru had a woman beheaded for fun. Before she is killed, Umegae vows to pursue the demon-woman in future lives. Chokei has arrested a man, who admits that he killed Yoshiteru's wife for him, but Mikinoshin announces the arrival of Lady Yoshiteru. Chokei explains his plot. Fujitaka stabs Oyodo, who reveals Chokei's coup and confesses her reluctant sins before she dies. In the palace struggle Kiyotaki kills her father Iwanari. Matsunaga kills Yoshiteru, but Fujitaka escapes.

Mikinoshin travels with Kiyotaka, who gives birth on the roadside. Mikinoshin takes her to his father Bunjibei, who assures him many will fight against Chokei. Bunjibei learns that Kiyotaki is the daughter of Iwanari and tells Mikinoshin to kill Kiyotaki. She explains she was adopted by Iwanari, and Bunjibei's wife realizes that Kiyotaki is her daughter. Thinking they have committed incest like animals, Mikinoshin and Kiyotaki plan to drown themselves. However, Bunjibei explains that he is not the father of Mikinoshin, but his wife stops Bunjibei from drowning himself. Mikinoshin's father Komagata was killed, and he promises to avenge him. Then Bunjibei admits he killed Komagata to get his wife. Mikinoshin refuses to kill Bunjibei; but Bunjibei's wife cuts her throat, and Bunjibei commits suicide also. Yoshiaki has become the priest Keigaku. After Kanemori beats him for refusing, he returns to secular life. Fujitaka leads their forces, and Keigaku dreams of the palace. The spirit Shiragiku says, "Life in this world flashes past like a bolt of lightning. How could we waste time in hating others? Nor should we ever be sad."10 Yoshiteru and Oyodo are in agony, and then Keigaku wakes up and puts on armor to protect the young prince and overthrow Chokei. In 1569 during the battle Mikinoshin kills Matsunaga, and Kanemori slays Chokei with a spear. One theme of this play is indicated by Kanemori's comment that too great a gulf divides the low from those on high.

In August 1721 Chikamatsu produced The Woman-Killer and the Hell of Oil based on a recent murder. The young oil merchant Yohei gets into a fight over the courtesan Kogiku and splatters mud on passing samurai. One of them is his uncle Moriemon, who says he must cut off Yohei's head on their way back from the temple. Yohei's attractive neighbor Okichi is the mother of three, and she gives him a needed bath, angering her husband Shichizaemon. Moriemon catches Yohei on their return, but the samurai Oguri says that mud does not disgrace him unless it falls on his good name. Yohei's brother Tahei reads to their step-father Tokubei a letter from Moriemon who says he must restore his honor. Tahei tells Tokubei that Yohei needs discipline. Yohei lies to Tokubei that Moriemon needs money because he embezzled, and he offers to take it to him. His half-sister Okachi pretends to be ill and refuses to marry, but then she admits Yohei put her up to it. Yohei's mother Osawa makes him leave the house and disinherits him, and Tokubei complains that Yohei squandered what he has given him. The Boys' Festival is the last day to collect bills, and Shichizaemon gathers 580 me. Kohei tells Yohei he must pay the 200 me he borrowed or owe 1,000 the next day. Yohei asks to borrow this in new silver from Okichi, saying he would commit suicide except that his debt would ruin his parents. When she refuses, he stabs her to death and takes the 580 me. Moriemon tracks down Yohei, and evidence incriminates Yohei, who is arrested and dragged to the execution ground. Yohei's fate is learned by many, and the narrator hopes that it may be a lesson to all.

Chikamatsu's Battles at Kawa-nakajima was first performed three weeks after The Woman-Killer. In 1559 Shingen's son Katsuyori meets Terutora's daughter Emon at a shrine ceremony. Murakami has asked to marry Emon and accuses them of having a secret affair. Katsuyori and Emon escape. Shingen and Terutora find their retainers Heisuke and Kohei fighting and make them exchange loyalties. Both masters receive messages about the young lovers and agree to fight at Shinano. Katsuyori meets the ronin Kansuke, who is wounded by a wild boar that Katsuyori kills. Kansuke contemptuously kills Murakami's samurai Tota. Shingen wants Kansuke as his strategist and is interviewed by his clever mother. Shingen and Terutora unite briefly to defeat Murakami, who flees. After suffering a tactical defeat, Terutora wants Kansuke on his side and sends Sanetsuna with his wife Karaginu, who is Kansuke's sister. Kansuke's mother rejects Terutora's robe and kicks over a tray of food onto him. Kansuke realizes that he has been lured by his filial duty to his mother and blames his stuttering wife Okatsu for letting them mimic her handwriting. Okatsu blames Karaginu, and the two women fight with swords until Kansuke's mother takes their swords and stabs herself. She confesses her impropriety with the food tray and dies. Terutora blames himself, cuts off his hair, and changes his name to Kenshin. Kansuke cuts off his hair and takes the name Doki. Because Murakami has blocked Shingen from getting salt, Kenshin says he will send Shingen salt. After separating, in 1561 Katsuyori and Emon meet at a bridge. Shingen sees Emon and is grateful for the salt her father sent. Katsuyori fights Murakami and cuts off his head. In the fifth battle Kansuke is dressed like Shingen and is wounded by Kenshin. Kansuke offers his head to end the war. Kenshin and Shingen agree to stop fighting and pardon their children, who bring peace to their houses.

Chikamatsu's last contemporary play, Love Suicides on the Eve of the Koshin Festival, was produced in 1722. The old samurai Gozaemon says that a frugal government makes the people more comfortable by reducing demand and prices. He dismisses Hanbei for cutting up a large yam, but Hanbei gives a good explanation. Hanbei discourages homosexual lovers of his brother by asking who will join him in death. Ochiyo has been married twice before and is four months pregnant with Hanbei's child. She tells her older sister Okaru that she has been divorced again because of her mother-in-law. Ochiyo's father Hei'emon begs Hanbei not to divorce her. Hanbei says he has not divorced her and is ready to show his samurai spirit by killing himself. He promises never to send her away again. Hanbei's father Iemon is devoted to a religious life, but his wife (Hanbei's foster mother) dislikes Ochiyo and does not want her in the house. She tells Hanbei he must divorce his wife, or she will kill herself. So Hanbei tells Ochiyo he must divorce her, but he whispers he will follow her. They leave the house forever and go to the Buddhist festival. Momentarily Hanbei regrets the pain he will cause his family, but Ochiyo tells him to kill her. She prays for her unborn child, and then Hanbei stabs her to death before committing hara-kiri. That all of these romantic suicide plays were based on actual incidents indicates that Chikamatsu's dramatizations of them reflects a fad if not a trend in Japanese society in which the samurai code of self-discipline and ruthless violence has turned inward.

Chikamatsu's last and longest play, Tethered Steed and the Eight Provinces of Kanto, was produced early in 1724, the year he died. At the imperial palace in 988 Shogun Minamoto no Yorimitsu must choose his heir. Kocho tells the Shogun's brother Yorinobu that she is in love with him, but Yorinobu asks her to tell Eika of his love for her. Kocho jealously vows revenge against Eika. While Lady Yorimitsu conducts a vote with the lights out, Tomozuma molests Kocho, who cuts off his cap-string. However, Yorihira has everyone cut off their hat-strings. Yorinobu wins the election over his younger brother Yorihira. Kocho persuades Yorihira to sleep with Eika, who thinks he is Yorinobu. She accepts Yorihira and suggests they flee her Ebumi residence that is raided by brigands. Imperial guardians Tsuna and Kintoki kill the robbers. Iyo no Naishi is chosen to be Yorinobu's bride, and Kocho plots to kill her with a spider. Kocho spies on Yorimitsu for her brother Yoshikado by communicating through a water pipe; but she is wounded by Lady Yorimitsu, and Hosho cuts off Kocho's head. Yoshikado escapes. Yorihira catches a bandit but is captured by Yoshikado, who claims he is Shogun Taro. He threatens to kill Eika if Yorihira does not swear to join him. Yorihira agrees to attack his brother Yorinobu so that Yoshikado can revenge his sister Kocho. Yorihira and Eika are captured by Tsuna and Tomozuna and are taken to Yorinobu.

Yorimitsu sentences his brother Yorihira to death, and Eika's parents are demoted to commoners. An old warrior appeals directly to Yorimitsu and, when she takes off her clothes, is revealed to be Tomozuna's mother, Aunt Mita. She nursed Yorihira, and Yorimitsu promised her a favor; so he grants Yorihira a reprieve for seven days to change his loyalty. Tomozuna castigates Eika for not pleading with Yorihira. Aunt Mita pleads with Yorihira, who explains his honor is to keep his pledge to Yoshikado. Eika asks her mother Hagi to accept their karma, but Hagi wants to behead Yorihira to redeem her husband Ebumi. Eika tells her she will know Yorihira in the dark by his hair; but this results in Hagi stabbing Tomozuna. He tells Kintoki that her intention proves Hagi's loyalty and uses the embedded sword for hara-kiri. The dying Tomozuna explains that Yorihira saved his reputation after he had molested Kocho. He and Aunt Mita urge Yoshihira to break his vow to the enemy, and Yoshihira does renounce the pact. Taro Yoshikado is captured, but Yoshihira gets his life spared so that he can fight him as an enemy. Lady Iyo is ill and terrified by spiders. The women pray to Amida for the salvation of all lost souls and struggle against the malevolent spirit of Kocho in spiders. Yorinobu and Yorihira attack Yoshikado, and Kintoki fights millions of spiders with a broom. Finally Yoshikado and the evil spider are vanquished, and the brothers are reunited. Especially in this play the line between life and death is blurred as Chikamatsu portrays the working out of the karmic patterns. Perhaps his philosophy of government is summarized by the following words of Tsuna:

If there is love and compassion inside
and we keep a careful guard on the outside,
then we have no need to use the sword,
and people will follow the way of virtue and govern themselves.11


Takeda-Namiki-Miyoshi Plays
Takeda Izumo, Namiki Senryu, and Miyoshi Shoraku combined to write nine puppet (Joruri) plays between 1745 and 1749. Several of their plays have been adapted into kabuki and have been revived many times. The most popular three of these are Sugawara and the Secrets of Calligraphy (1746), Yoshitsune and the Thousand Cherry Trees (1747), and Chushingura or The Treasury of Loyal Retainers (1748).

Sugawara and the Secrets of Calligraphy was presented in Osaka. Sugawara no Michizane was born in 845 and was appointed to the second highest position in the government as Minister of the Right in 899. The historical drama begins the next year. When a Chinese priest arrives at court, Minister of the Left Fujiwara no Shihei offers to stand in for the ill Emperor, but Sugawara objects and suggests Prince Tokiyo, who says that the Emperor wants Sugawara to transmit his calligraphy secrets to a disciple. Sakuramaru and his wife Yae arrange for a meeting of the lovers Yokiyo and Kariya, Sugawara's adopted daughter, and they are discovered. Sugawara's calligraphy disciple Mareyo tries to love the maid Katsuno, who resists. Genzo and his wife Tonami return to Sugawara's house after being banished for marrying without permission. To Mareyo's consternation, Sugawara passes his calligraphy secrets to the poor Genzo, who has been teaching school and is still banished. Sugawara is put under house arrest for plotting to place Tokiyo and Kariya on the throne. Mareyo changes his loyalty to Shihei, but Genzo knocks out Mareyo and kills Chikara.

Tokiyo and Kariya learn that Sugawara has been exiled to Yasui and plan to go there. Kariya asks Terukini to punish her instead of her father. Tokiyo parts with Kariya for the sake of Sugawara. Kariya's mother Kakuju arranges a farewell meeting with Sugawara, and Kakuju's oldest daughter Tatsuta tells her mother not to punish Kariya. Taro and his father Hyoe plan to abduct and kill Sugawara with a counterfeit escort that arrives early. When Taro's wife Tatsuta objects, Taro kills her. Hyoe gets a cock to crow early, and Sugawara enters the palanquin. However, Kakuju's servant Takunai traces the blood and finds Tatsuta's corpse in the pond. Taro pretends to investigate and accuses Takunai. Kakuji sees a scrap of Taro's robe in Tatsuta's mouth, borrows Taro's sword, and stabs him. Terakuni arrives with the escort, and the other escort leader brings back a wooden statue of Sugawara, but the living Sugawara gets out of the palanquin. Hyoe sees his son Taro wounded and admits he planned to kill Sugawara for Shihei. Terukini fights Hyoe, and the false escort flees from Terukini's men. Kakuju kills Taro and cuts off her hair to become a Buddhist nun. Terukini executes Hyoe.

The triplets Sakuramaru, Umeomaru, and Matsuomaru are associated with cherry, plum, and pine respectively. Matsuomaru is a groom for Shihei and is opposed by Tokiyo's groom Sakuramaru and Sugawara's groom Umeomaru. Their father Shiradayu was given tax-free land for them by Sugawara. Their wives celebrate Shiradayu's birthday with him, but the three sons are late. Matsuomaru chides Umeomaru for not having a stipend, but the wives stop them from fighting. Umeo asks to go to Sugawara, but Shiradayu tells him to find Lady Sugawara and her son Shahu. Shiradayu agrees to disown Matsuo and reprimands him for obeying his master regardless of good and bad. Shiradayu plans to go to Sugawara. Sakuramaru arrives and tells his wife Yae that he must die for causing the troubles of Tokiyo and Sugawara. Yae appeals to Shiradayu, but he explains that his prayers for Sakuramaru failed. Sakuramaru commits hara-kiri as Umeo and his wife Haru return.

Sugawara has a strange dream and goes to the Anraku Temple. Umeomaru tells Shiradayu that Heima plans to kill Sugawara, who beheads Heima. Sugawara explains that he must die and become a thunder god to clear his name at the capital. Lady Sugawara tells Haru and Yae that she also dreamt of the Anraku Temple and saw Sugawara going to destroy Shihei. Shihei's retainer Hoshizaka kills Yae, but a priest rescues Lady Sugawara. Sugawara's son Shusai is staying with Genzo and his wife Tonami and attending their school. Matsuomaru's wife Chiyo brings their son Kotaro to enroll in the school. Genzo says that Matsuo and Shihei's retainer Genba have ordered him to cut off the head of Shusai, but he tells Tonami he will cut off Kotaro's head. Tonami questions the retribution that kills a child and wonders if it is for misdeeds from a previous life. Matsuo arrives and lets the other children go but identifies his own son's head as Shusai's. Chiyo returns and explains that they offered their son to save Shusai. Matsuo says he has paid his debt to Sugawara and that he was the priest who rescued Lady Sugawara. Finally Tokiyo returns to court with a pardon for Shusai and the house of Sugawara from the Retired Emperor. Shihei tries to fight and decapitates Genba for negligence. Mareyo's body is burned by lightning. Shihei appeals to Buddha but is infested by snakes and dies as the ghosts of Sakuramaru and Yae appear.

The village school beheading scene has been criticized for extolling feudal loyalty, and the play was banned during the American occupation in the late 1940s.


Yoshitsune and the Thousand Cherry Trees by Takeda, Miyoshi, and Namiki was first performed in Osaka in 1747. Minamoto no Yoshitsune (1159-89) was the brother of Minamoto no Yoritomo (1147-99), who founded Japan's first military government in Kamakura but does not appear in the play. Emperor Go-Shirakawa retired as a priest in 1158 but still holds the power. Yoshitsune is suspected by Yoritomo of rebelling, and his irascible retainer Benkei accuses Tomokata of taking a Heike wife. Tomokata tells Yoshitsune that the Emperor wants him to attack his brother Yoritomo. Yoshitsune accepts the Hatsune drum from the Emperor but refuses to strike it. Heike general Koremori is believed dead, and his wife Wakaba no Naishi and her son Rokudai are hiding with a nun. Naishi learns that her husband is alive on Mount Koya. Tomokata's officer Inokuma intends to torture the truth out of the nun. At the Horikawa mansion Yoshitsune urges his wife Kyo no Kimi and his mistress Shizuka to restrain Benkei's rowdy behavior. Kyo's father Kawagoe asks Yoshitsune why he falsely claimed he had turned in the heads of the Tairas Tomomori, Koremori, and Noritsune, and Yoshitsune explains that he wanted people to believe that the Heike clan was wiped out in order to establish peace. Yoshitsune says that Kawagoe is a coward for not acknowledging he is the real father of Kyo, who was adopted by Taira Tokitada. Insulted Kawagoe tries to kill himself, but Kyo grabs the sword and cuts her throat. Kyo asks that her head be taken to Yoritomo to reconcile him with his brother. Kawagoe warns Yoshitsune not to fight Yoritomo's forces, and Yoshitsune restrains his men.

Yoshitsune reprimands Benkei for killing Kamakura men but forgives him for his loyal defense. Yoshitsune leaves Shizuka behind tied up with the drum. Tota finds her and takes the drum, but Yoshitsune's retainer Tadanobu rescues Shizuka. Tomomori gives up his disguise as the shipping agent Ginpei, serves Emperor Antoku, and aims to kill Yoshitsune. Tsubone, who had posed as Ginpei's wife Oryu, dresses the Emperor. They learn that Yoshitsune has defeated Tomomori. Yoshitsune grabs her and tells Tomomori that he will protect the Emperor. Tsubone considers Yoshitsune's Genji clan her enemy, and she cuts her throat. Tomomori is more philosophical and, before he drowns himself, says, "Yesterday's enemy is today's ally. But now my heart is at peace. I am happy."12

Koremori's retainer Kokingo is traveling with Naisha and her son, but Gonta cheats them out of twenty ryo in gold. Gonta's wife Kosen cannot persuade him to stop swindling. Inokuma mortally wounds Kokingo and is killed by him. Gonta's father Yazaemon finds Kokingo dead and cuts off his head. Yazaemon's daughter Osata wants to marry Yasuke, who is actually Koremori. Gonta pretends he was robbed and says he will commit suicide in order to get his mother to give him money, which they put in a sushi tub. Yazaemon wraps the head and puts it in a sushi tub also. Koremori tells Osata who he is and that he cannot marry her because he has a wife and child. He is reunited with Naisha and Rokudai, and he tells Osata he felt obligated to her parents. An officer gives Kajiwara orders, and Gonta tells Osato he is turning in Naishi, Rokudai, and Koremori. Yazaemon says he cut off Koremori's head and gives Kajiwara Kokingo's head. Gonta claims he killed Koremori and captured Naishi and her son. Kajiwara offers to pardon Gonta's father Yazaemon, but Gonta says he prefers money. Disgusted with his evil son, Yazaemon stabs Gonta, who explains that he turned in his own wife and son in order to save Naisha and Rokudai. Koremori cuts off his hair to become a Buddhist monk, and Yazaemon is distraught that he killed his own son.

Tadanobu and Shizuka travel through the Yoshino mountains. Chief priest Kawatsura learns that the Retired Emperor has ordered Yoritomo to hunt down Yoshitsune. Kawatsura tests his followers, tells them to give Yoshitsune refuge, but says he will kill him. Yoshitsune is reunited with Shizuka and Tadanobu at Kawatsura's mansion. Yoshitsune says that Shizuka may strike the drum, and she attacks Tadanobu, who is revealed to be a fox. Kawatsura captures Yoshitsune, who is rescued by his retainer Kamei. Yoshitsune confronts the Zen master Kakuhan by identifying him as Noritsune. Young Emperor Antoku says that Yoshitsune arranged the meeting. Noritsune fights Tadanobu. Yoshitsune runs in and says that Emperor Antoku is retiring to be a priest. Kawagoe arrives with Tomokata under arrest for advising the Emperor to make Yoshitsune attack Yoritomo. Finally Tadanobu decapitates Noritsune, vanquishing the Heike clan and bringing peace.


Two weeks after the 47 ronin were buried in 1703, a play about a night attack was presented in Edo; but authorities closed it after three performances. In 1706 Chikamatsu's Goban Taiheiki that included revenge against General Moronao in the 14th century was presented in Osaka, where censorship was less strict. Namiki wrote the play Loyal Retainers in 1732, but the famous Chushingura was written by him, Takeda Izumo, and Miyoshi Shoraku and was presented in 1748.

Chushingura uses the setting chosen by Chikamatsu and begins in 1338. Enya Hangan's wife Kaoyo identifies the helmet of the late Yoshisada by its smell of incense. When Moronao slips a letter into her sleeve, she throws it back at him. Wakasanosuke tells his retainer Honzo that he resents the tyrannical manner of Moronao, who was appointed advisor by Emperor Takauji. To prevent conflict, Honzo shows Moronao's retainer Bannai a list of gifts from Wakasanosuke. The young woman Okaru asks Kampei to return a poem to Moronao, and she pushes away Bannai for trying to be too familiar. Moronao apologizes to Wakasanosuke, and Hangan returns a letter box from his wife Kaoyo to Moronao, who ridicules Hangan. The insulted Hangan uses his sword to slash the head of Moronao, but Honzo stops him from doing more. Kampei wants to leave with Okaru and is able to fight off Bannai. Hangan is under house arrest, and Kaoyo blames herself for angering Moronao. The Shogun's envoy tells Hangan his lands are confiscated and orders him to commit seppuku. Hangan only regrets that he did not kill Moronao, and he asks for vengeance as he leaves his dagger to his chief retainer Yuranosuke. The envoy Yakushiji takes possession and orders the retainers to leave. Kudayu suggests turning over the mansion, but Yagoro wants to stay and fight. Yuranosuke advises they should not fight Ashikaga, but he promises to kill Moronao with the dagger.

Yagoro meets Kampei and tells him they are raising money for a memorial to Hangan. Kampei wants to be a samurai again and hopes to get money from Okaru's parents. The brigand Sakuro robs an old man on the road of fifty ryo and kills him. Kampei shoots at a boar but discovers he killed a man and takes his money. Ichimonjiya brings the other fifty ryo to buy Okaru for 100 ryo from her parents, saying he gave the other fifty to her father. Kampei arrives, and the money wallet indicates he may have shot his father-in-law. Ichimonjiya takes Okaru away, and hunters tell her mother that Okaru's father is dead. She blames Kampei. Yagoro and Goemon return the money to Kampei because Yuranosuke suspected it was wrongly obtained. Kampei stabs himself; but then Yagoro and Goemon realize that Kampei shot the highwayman and enroll him in their league before he cuts his throat.

Moronao has sent Bannai to the capital to spy on Yuranosuke, who has been drinking with prostitutes. Heiemon reports to Yuranosuke that he went to try to kill Moronao but could not get near him. Yuranosuke's son Rikiya learns that Moronao is returning home. Kudayu suspects that Yuranosuke is pretending to be dissipated to attack his enemy but tells Bannai that Yuranosuke even ate octopus on the anniversary of Hangan's death. Yuranosuke asks Okaru to be his wife even if only for three days. Her brother Heiemon tells Okaru that her father and Kampei are dead. Because she read the secret letter, he offers to kill her; but Yuranosuke stops her from killing herself. Yuranosuke drives his sword between mats to skewer Kudayu, who was listening below the floor, and he has Heiemon slash Kudayu all over his body. Honzo's wife Tonase wants her daughter Konami to marry Yuranosuke's son Rikiya, but his mother Oishi rejects the marriage. Konami refuses to marry anyone else, and Yuranosuke approves her marriage to his son. Oishi wants Honzo's head for having stopped Hangan from killing Moronao. Honzo comes in and pushes down Oishi, and Rikiya wounds Honzo with a lance. Yuranosuke says that Honzo got his wish to be struck down by his son-in-law. Yuranosuke follows the Confucian idea of hating the crime, not the offender. He reveals two monuments that portend his death and Rikiya's. Tonase and Oishi apologize to each other, and Honzo gives Rikiya a plan of Moronao's mansion.

The merchant Gihei helps the ronin get supplies and is tortured by the police, who threaten his son. Gihei is willing to strangle the boy himself when Yuranosuke stops him, commending his determination. To save Gihei's daughter from being married, Yuranosuke cuts off her hair. Yuranosuke tells his men that they only intend to kill Moronao. Jutaro captures him alive, and they all cut off Moronao's head. Yuranosuke gives the top honors to Jutaro and Kampei. Yuranosuke says they should withdraw to die at Hangan's tomb, but while escaping they kill Yakushiji and Bannai. This revenge play indicates how the samurai code of honor could result in extensive violence, most of it self-inflicted and not shown, as the group seppuku is left to the audience's imagination.
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Tokugawa Japan 1716-1800
When Tokugawa Yoshimune (r. 1716-45) became shogun, he had already learned much as the daimyo of Kii, having handled debts, a costly visit from the Shogun, disastrous fires, and a tsunami. He dismissed Arai Hakuseki and replaced him with Muro Kyuso. In implementing major reforms he governed himself and urged direct appeals to him. Yoshimune restrained spending because of the depleted Bakafu treasury. He reversed the debased currency by minting pure coins, and he proclaimed a moratorium on financial suits by merchants against samurai. In 1716 he announced that no suggestions had been helpful and that unsolicited opinions would now be punished; but this policy was reversed three years later, and a suggestion box was put out three times a month starting in 1721. Some 21 officials had their stipends confiscated in 1719 to reimburse the government for embezzlement.

The process of codifying Bakufu laws began in 1720, and it was completed in 1742. To reduce the number of lawsuits, Yoshimune encouraged the settlement of disputes by the mediation of headmen. He lifted the ban on foreign books in Chinese translations except those on Christianity. The Shogun assigned twenty agents to gather information on daimyos and shogunate officials. His 1721 decree stopped the practice of automatically charging with complicity the families of the common people guilty of serious crimes. Banishment sentences were commuted to fines. A five-year census started in 1721, the year Yoshimune began licensing merchant associations (kabunakama). The craft guilds for artisans were called nakama. Yoshimune ordered officials to reduce the expenditures of their departments, and he called upon daimyos and hatamoto to be more frugal in their private spending.

After two poor harvests, in 1722 Shogun Yoshimune reduced the stipends of the bannermen (hatamoto) and housemen (go-kenin). When the price of rice shot up to 80 momme per koku, he called upon the daimyos to contribute one percent of their revenues to the Bakufu to pay the debts of his housemen and bannermen; but he reduced the alternating attendance requirements of the daimyos to six months every other year. He urged land reclamation and the growing of new crops. Wealthy merchants were invited to finance drainage and embankments to provide more cultivable land, and specialists were employed to improve irrigation. In 1723 the Shogun ordered that raises in stipends for promotion be temporary and conditional in order to make bureaucrats more accountable. In 1727 the tax on crops was raised from 40% to 50%. The next year the Shogun made a procession to the Nikko mausoleum of Ieyasu, whom he emulated, and he canceled the one percent tax on daimyos' revenue. In 1729 the government announced that because of the low price of rice, those on rice stipends would only have to pay five percent interest on their debts. The price of rice reached a low of 22 momme, and this especially affected the military class, which received their stipends in rice. Yoshimune ended the monthly rotation of roju duties and appointed a finance commissioner; by 1735 that was the largest government office.

In the summer of 1732 an attack of locusts destroyed crops in western Japan. More than two million people suffered hunger, and the government supplied rice from large storehouses; yet more than ten thousand died of starvation. Market prices shot up to 150 momme per koku and caused riots in Edo and other towns in 1733 because angry citizens believed that speculators were withholding food. For the first time urban riots in Japan turned to property smashing (uchikowashi). That year the Bakufu sanctioned warehouse notes by establishing its own rice storehouse at Osaka. A good harvest the next year brought the price back down, but that squeezed the military class. In 1734 the Confucian scholar Aoki Konyo proposed growing sweet potatoes. In 1735 the government set a base price of one ryo for 1.4 koku of rice. Nonetheless the price of rice fluctuated wildly for the next decade despite government efforts. In 1736 the Bakufu debased the currency again to stop the price of rice from falling. In the next ten years six billion copper coins were minted, more than doubling what had been issued before. No more gold or silver coins were issued until 1819.

Yoshimune set fixed agricultural taxes and had them rigorously collected. Since the taxes were fixed for several years in advance, farmers by increasing their yields could lower their tax rates. This also eliminated exacting annual assessments. The Roju in charge of finance, Kan'o Haruhide, said, "Peasants are like sesame seeds. The more you squeeze them the more oil you get."13 These efforts increased government revenues to a high of 1,800,000 koku in 1744. However, in 1739 about 84,000 peasants rebelled in Iwakitaira, and later that year it took troops from thirteen daimyos to put down a revolt by silver miners at Ikuno. The new law code of 1742 allowed peasants to sell their land for the first time since 1643. Yoshimune had an observatory constructed in Edo in 1744. He retired in 1745 and was guardian for his son Ieshige until his death in 1751.

Ieshige (r. 1745-60) became shogun at the age of 35, but he stammered and let his Grand Chamberlain Ooka Tadamitsu speak for him. Land taxes increased government reserves from one million gold pieces in 1742 to 2.5 million in 1753. After two poor harvests, peasants in Dewa asked for grain in 1747; but after the rice was dispensed, the leaders were questioned under torture and executed by orders from the Bakufu. In the 1750s several prominent daimyos were accused of misrule and had their estates confiscated, and 32 officials were dismissed or had their stipends withdrawn. One month after Ooka Tadamitsu died in 1760, Ieshige resigned and let his son Ieharu become shogun. Ieshige died the following year.

Shogun Ieharu (r. 1760-86) began ruling at the age of forty, but his favorite Tanuma Okitsuga (1719-1788) rose to become the senior chamberlain by 1767. Matsudaira Takemoto was president of the elders council and restrained Tanuma somewhat until he died in 1779. Tanuma gained as a mistress a friend of Ieharu's favorite woman, and through her he bribed ladies-in-waiting and concubines. He considered the bribes he received indications of loyalty. Tanuma encouraged commercial activity and gained revenue by licensing more trade associations. He established monopolies on silver, copper, lime, and vegetable oil. Foreign trade at Nagasaki was promoted by exporting more copper as well as dried shark fins, sea slugs, and seaweed from Hokkaido. The Sumitomo house served as agents for the copper monopoly in the Kansai area. By 1761 Japan had more than two hundred large commercial houses. That year the Bakufu prohibited daimyos from issuing promissory notes they could not redeem, and in 1767 Osaka merchants were ordered not to accept such notes. Taxes burdened the people, and in 1764 about 200,000 people from Mushashi and Kozuke marched on Edo to protest a special tax imposed to pay for the Shogun's visit to Nikko. Most were appeased, but many roamed the country and smashed storehouses in Kumagai before the disorder was suppressed in Kanto. Peasant uprisings spread to other areas. Daimyos called on neighboring domains for help, but they were forbidden to use firearms until the riots in Hida became more serious in 1773. The Bakufu rewarded spies by raising them into the samurai class.

After two years of drought, Edo suffered a major fire in 1772 that was followed by a year of floods. The next year an epidemic took about 200,000 lives and spread north to Sendai, where 300,000 died of starvation and disease. Conspiracies to give the imperial court at Kyoto more power were punished in 1766 and 1774, and Matsudaira Sadanobu exposed peculation there in 1778. Floods affected Kyoto and Kyushu that year and were followed by the eruption of two volcanoes. In 1781 merchants set quality standards for silk and cotton, issuing certificates in the market towns of Musashi and Kotsuke and charging examination fees. However, buyers refused to pay the higher prices, and three thousand peasants attacked the examination stations and marched to the castle of Takasaki. The examination stations were abolished. The great Temmei famine began in 1782 and spread to most provinces, lasting until 1787. Rioters burned down warehouses and residences of dealers, whom Tanuma had allowed to buy up rice supplies during the famine. Tanuma's son Okitomo was murdered in 1784. Russians had requested trade in 1777, and in 1785 Tanuma sent a commission to investigate how to promote northern trade with Russia by developing Hokkaido and Sakhalin. He also encouraged Dutch studies. Government reserves reached a high of three million gold pieces in 1770 but fell to 2.2 million by 1788. Shogun Ieharu died in 1786, and the next year the Roju councilors replaced Tanuma with Shirakawa's daimyo Matsudaira Sadanobu, who during the famine had prevented any deaths by starvation in Shirakawa by providing rice.

During the first six years of Ienari's long reign (1787-1837), Yoshimune's grandson Matsudaira Sadanobu (1758-1829) directed policy and tried to go back to his grandfather's era by restricting trade. After the riots of 1787, the Roju approved of Sadanobu's reforms. The next year there were 117 revolts. He suppressed bribery and other corruption that characterized the Tanuma regime. Former finance commissioners and some top councilors were fined and reduced in rank; other guilty officials and merchants were executed or banished. In 1788 the Bakufu government faced a deficit for the first time, and so Sadanobu reduced expenditures. To pay for rebuilding the palaces that had been burned in the fires at Kyoto, in 1789 he revived Yoshimune's method of making the daimyos contribute. He canceled samurai debts and reduced the rate of interest that the brokers (fudasashi) charged for loans to the Shogun's retainers. Yet in 1795 the hatamoto rioted against the brokers in the streets, and the Tokugawa samurai had to punish their own people to restore order.

Sadanobu supervised the Osaka rice merchants and ordered all daimyos to set aside rice reserves to prevent famine. He eliminated most of the corvée labor imposed on the peasants. However, his efforts to stop peasants from moving into the towns or inducements offered for them to return to the land from Edo and other cities had little effect, as did his attempts to get farmers to reduce their subsidiary crops such as tobacco and indigo. Village officials and mutual responsibility groups (goningumi) were ordered to take special care of pregnant women in order to increase rural population, and in 1800 the Bakufu government spent 150,000 gold pieces trying to rebuild rural Japan. Instead of helping the poor directly, wealthy farmers and merchants were loaned money, and the interest was used to help orphans and others.

In 1790 Matsudaira Sadanobu tried to exclude doctrines that deviated from Zhu Xi's teachings at the Confucian college (Shohei Gakumonjo). Pornography and books ridiculing the government were also banned. In 1791 the comic writer Santo Kyoden was punished, and works by Hayashi Shihei that mentioned the Russians in the north were suppressed. However, the new restrictions on foreign books were reversed by 1811, when the Bakufu established an office for translating western books in the shogunate's astronomical observatory. In 1792 annual examinations for samurai began. Mogami Tokunai (1755-1836) led the exploration of the northern islands, and he emphasized the need to conciliate the indigenous Ainu, who were rebelling. In 1792 a Russian vessel reached Nemuro to return Japanese castaways. Adam Laxman was informed that the Russians must apply for permission to enter Japan at Nagasaki. Sadanobu reacted in 1793 by ordering coastal defenses prepared, and the next year he resigned his office. He wrote a memoir (Uge no hitogoto) of his public service to instruct his descendants.

Ienari came of age and began ruling for himself in 1793. He spent money liberally and did not try to control commerce.

Japanese Culture 1716-1800
Nishikawa Joken (1648-1724) was an astronomer in Nagasaki, and he wrote the popular Bagful for Merchants (Chonin bukuro) in 1719 and the Bagful for Peasants (Hyakusho bukuro) in 1721. He offered much practical advice that included warning people about consuming red meats and wines as Europeans do. He saw all human beings as part of the natural order with the same inner connection with the absolute. Therefore he rejected the social hierarchy and inequality. He argued that commerce served the entire country, and he believed that money belonged to everyone. He found that nature blessed everyone without prejudice so that none were inherently inferior or wicked. In 1728 Kada Azumamaro submitted a memorial to the Bakufu government for a school of national learning.

Ogyu Sorai (1666-1728) became an advisor to Yoshimune and published his Political Essays (Seidan) in 1727, urging reforms but under the absolute authority of the shogun. He studied the ancient classics of China, and he criticized Jinsai for missing the original teachings in the Analects of Confucius. He valued the study of history and considered it the ultimate form of scholarly knowledge. He believed that human history is not natural because it is created artificially. Sorai emphasized the importance of separating selfish desires by keeping them in the private sphere and out of public service. He challenged hereditary systems and urged that appointments be made based on ability. He criticized the domination the Hayashi family had over state education. He observed that the men in authority lacked the virtue to govern, and he predicted that men of talent and wisdom emerging from below would overthrow the order. He was still holding the Confucian view that merchants contributed little, but his student Dazai Shundai (1680-1747) believed that a money economy would produce economic growth. In his book on political economy (Keizairoku) Dazai proposed creating wealth by trading plentiful goods to where they are needed.

Ishida Baigan (1685-1744) was a merchant from Kyoto, but he combined Shinto beliefs with Buddhist and Confucian ideas to form a new religion he called Heart Learning (Shingaku). He urged people to accept the four social classes as natural and recommended each person fulfill one's duty with diligence, love, and honesty. Baigan taught that exchanging goods of reliable quality developed trust between people and benefited society. He affirmed the human spirit that found aspects of all the major religions valid. Ando Shoeki (1707-55) urged identification with nature, and he affirmed the indigenous community in northern Japan. All are human, and he believed that status distinctions between male and female or high and low should not exist.

Tominaga Nakamoto (1715-46) studied at the merchant academy in Osaka. Many of his writings were lost because of the Prohibition Act of 1790, but his Historical Survey of Buddhism (Shutsujo kogo) and Testament of an Old Man (Okina no fumi) survived. In the lost book, Failings of the Classical Philosophers (Seppei), he had criticized the ancient Chinese philosophers. This book caused him to be expelled from his father's Confucian school and from his own home before he was even twenty years old. At the Zen monastery of Uji he got a job proofreading the enormous Buddhist scriptures in the Tripitaka. This enabled him to write his Historical Survey in which he observed how additional contributions helped the religion to spread. Thus innovations constantly change religion as different schools, sects, and denominations form. He was skeptical of universal statements and argued that ethical texts should be understood in the context of their cultural history.

Tominaga Nakamoto also analyzed how Confucian rhetoric tended to distort knowledge by exaggerating, generalizing, reducing meaning of specific cases by using abstractions, and using contrasts in deceptive ways. Nakamoto criticized the mysticism in Buddhism, the scholasticism of Confucianism, and the superstitions in Shinto. He also questioned whether the cultural history of one country could be transferred to another. He noted that Buddhism was distorted as it moved from India to China and Japan, which he felt also suffered from adopting Chinese scholasticism. He suggested that the way of truthfulness could be found in ethical filial relationships among the living rather than from past texts. In his Testament of an Old Man, Tominaga tried to synthesize the three religions into an ethical culture of true fact. The old man found it pitiful and ridiculous that ignorant people become partisans of one teaching and start violent controversies. He also criticized Shinto for devising secret transmissions for selfish gain.

Goi Ranju (1697-1762) followed the philosophy of Kaibara Ekken and taught merchants in Osaka. He disagreed with the elitism of Sorai that most people could not understand certain truths. Ranju, like Ishida Baigan, believed that all people could grasp the order of nature and understand ethical values. He believed that human goodness could be realized more by daily interactions than by solitary meditation.

Nakai Chikuzan (1730-1804) was a merchant in Osaka and a student of Goi Ranju. In his book on political economy (Sobo kigen) he called for major reforms, including abandoning the hostage system for regional daimyos at Edo and terminating guaranteed stipends for the aristocracy. He proposed a unified school system for all classes with promotion based on ability and achievement. He suggested educating students in Edo for administration, and in the Kyoto-Osaka area he recommended cultural studies to include history, ethics, and literature. Chikuzan's brother Nakai Riken (1732-1817) agreed on the value of universal education, but he argued that the decline of virtue because of warlords seeking power in conflict with an imperial center was not inevitable. Riken condemned the betrayal of the Tokugawa shogunate and withdrew to become a scholarly recluse.

Yamagata Daini (1725-67) agreed that ambitious men betrayed the privileged aristocracy, but he advocated action to change the system. He proposed that a popular army could be raised to revolt against the Bakufu government. He believed that the government's punishing people was illegitimate and thus criminal behavior. In 1767 his plot to burn down Edo was discovered, and 22 people were arrested and punished, most being banished to the islands of Idzu. The Bakufu convicted Yamagata of treason and beheaded him.

Japanese intellectuals began studying Dutch books, and in 1745 Aoki Konyo produced a Dutch-Japanese dictionary. Miura Baien (1723-89) studied Dutch science, and he offered the economic theory that social utility is what creates economic value. A lantern that can light homes is more useful than precious stones in a mighty castle. He reasoned that gold, silver, and copper could be replaced by paper money. Baien urged local peasants to organize themselves into mutually helpful communes in order to nurture life from below, instead of waiting for political generosity from above. His skeptical analyses encouraged scientific thought, and his disciples Waki Guzan and Hoashi Banri would recommend the use of western science in the 19th century. In 1791 the Dutch specialist Hayashi Shihei wrote a book that urged developing European military technology to defend the north against the advancing Russians with the education of samurai while bringing about domestic reforms in agriculture and trade. The Bakufu ordered Hayashi arrested and destroyed the blocks that printed his book.

Motoori Norinaga (1730-1801) found deep emotion (mono no aware) in the ancient legends of the Kojiki and in Murasaki's medieval novel The Tale of Genji. He spent 34 years studying and reconstructing the Kojiki to reveal Japan's ancient way. He believed that an authentic life experienced deep emotion, and he criticized Buddhism for dismissing feelings and renouncing the world. He believed that love is the most powerful emotion, and that is why most poetry is about love. Poetry is a natural way to express one's deep feelings. Norinaga found emotion to be spontaneous, and he believed that humans had little rational control over good and evil. However, he suggested that people could act morally by following natural Shinto and thus be mystically guided by the gods (kami).

Sugita Gempaku (1733-1817) and others translated Dutch books. Sugita studied medicine and became a surgeon. He wrote The Beginnings of Dutch Studies (Rangaku Kotohajime). He found that Dutch studies of anatomy were more accurate than Confucian concepts, and in 1771 he observed the dissection of a condemned criminal's corpse. Otsuki Gentaku (1757-1827) opened a school for studying Dutch and western subjects, publishing his Explanation of Dutch Studies in 1788. After surveying for seventeen years, Ino Tadataka (1745-1818) made an accurate map of Japan. Kaiho Seiryo (1755-1817) gave up his samurai status and moved to Osaka. He lectured on his Daoist philosophy of play and wrote on economics, urging the samurai government to gain wealth by commerce just as the king of Holland benefited from commercial ventures. He argued that merchants precisely measure exchanges of value in their profit calculations. He believed that the polity should be reformed so that high and low are united in a community that is dedicated to the peace and well being of all.

Honda Toshiaki (1744-1821) believed the seclusion policy was a mistake and urged Japan to develop its northern frontier by allowing colonization. He compared the advancing scientific and technical knowledge of the western nations with the moral aphorisms of Confucianism, Buddhism, and Shinto, which he denounced as pedantic and superstitious. In 1798 he wrote Secret Proposals on Political Economy (Keisei hisaku) in which he recommended manufacturing explosives to use for creating ports, waterways, and rice fields as well as for military purposes. Second, he proposed mining metals to increase national power. Third, he suggested constructing a national merchant marine for centrally owned trading. Finally, he advised applying technology to explore neighboring islands for defensive purposes. He warned that western naval powers could soon be encroaching on Japan. He recommended that the western alphabet be used for writing instead of the numerous Chinese characters. He believed that Japan could become like England by developing scientific technology. Toshiaki summarized the duty of the prince as alleviating the people's suffering. He emphasized the need to produce more food in order to prevent starvation of increasing population. He blamed private merchants and the failure of the government for making the economic conditions of the samurai and farmers worse because of lack of sea transport. He observed that famines caused people to turn to crime, and he hoped that better government would lead to prosperity.

The Osaka banker Yamagata Banto (1748-1821) managed the finances of the Sendai domain. He studied the Nakai brothers and was fascinated by western science. He rejected dreams and believed that universal principle did not favor one country or region over another. He criticized the Confucian hierarchy that placed the aristocracy on top and the merchants on the bottom.

Sato Nobuhiro (1768-1850), like Honda Toshiaki, was also from the north. He studied Dutch books on science and history and then traveled around urging daimyos to apply agricultural improvements. He wrote a brief history of the western powers and found that scientific ideas undermined out-of-date Confucian theories. Sato worked on developing firepower for weapons and ships. He recommended having departments of education, religion, and justice. Under these would be the six bureaus of agriculture, natural resources (forestry and mining), manufacture, finance, army, and navy. He suggested that universities teach philosophy, religion, social institutions, music, law, military defense, medicine, astronomy, geography, and foreign languages. Soto was concerned about infanticide and abortion, and he estimated the number of children killed each year was sixty or seventy thousand in Mutsu and Dewa alone. He found that infanticide was rare in Echigo, where prostitution of girls over the age of seven was widespread. He believed that scientific agriculture could help produce abundant harvests. He warned that if the state did not improve, divine punishment was inevitable. If the wealth of the nations was shared by all, then no harm would come from having a large family. In his Outline of Heaven's Law (Tenkei yoroku), he advocated uniting the whole world in peace. Thus geography needs to be studied in order to save the people. However, in his plan for world unification Soto argued that Japan should subjugate China, Burma, and India and could command all the nations. After retiring, Soto became interested in the ideas of Hirata Atsutane.

Japan's Modernization 1800-1894
Notes
1. Hagakure Book One in The Way of the Samurai by Yukio Mishima, p. 110.
2. Ibid., p. 113.
3. The Life of an Amorous Woman by Ihara Saikaku, p. 208.
4. Choja Kyo in The Japanese Family Storehouse by Ihara Saikaku tr. G. W. Sargent, p. 241.
5. The Japanese Family Storehouse by Ihara Saikaku tr. G. W. Sargent, p. 96.
6. This Scheming World by Ihara Saikaku tr. Masanori Takatsuka and David C. Stubbs, p. 25.
8. The Love Suicides at Sonezaki by Chikamatsu, tr. Donald Keene, p. 56.
9. Twins at the Sumida River by Chikamatsu, tr. C. Andrew Gerstle, p. 114.
10. Lovers Pond in Settsu Province by Chikamatsu, tr. C. Andrew Gerstle, p. 194.
11. Tethered Steed and the Eight Provinces of Kanto by Chikamatsu, tr. C. Andrew Gerstle, p. 348-349.
12. Yoshitsune and the Thousand Cherry Trees by Takeda Izumo, Namiki Senryu, and Miyoshi Shoraku, tr. Stanleigh H. Jones, Jr., p. 130.
13. Quoted in A History of Japan 1615-1867 by George Sansom, p. 166.
14. Quoted in A History of Japan, Volume 3 by James Murdoch, p. 454.
15. Takasu, Shinron kowa, p. 198 in Sources of Japanese Tradition, Volume 2, p. 96.


Copyright © 2005 by Sanderson Beck
This chapter has been published in the book CHINA, KOREA & JAPAN to 1800. For ordering information please click here.

Contents
Shang, Zhou and the Classics
Confucius, Mencius and Xun-zi
Daoism and Mo-zi
Legalism, Qin Empire and Han Dynasty
China 7 BC to 1279
Mongols and Yuan China
Ming Empire 1368-1644
Qing Empire 1644-1799
Qing Decline 1799-1875
Korea to 1800
Japan to 1615
Japan 1615-1800
Summary and Evaluation
Bibliography
Japan's Modernization 1800-1894
Imperial Japan 1894-1937
Japan's War and Defeat 1937-1949
BECK index
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BECK index
                                                              Summary and Evaluation
Ancient China to 221 BC
Imperial China 221 BC to 1368
Ming Dynasty
Qing Dynasty to 1875
Korea to 1875
Japan to 1875
Evaluating China, Korea, and Japan
This chapter has been published in the book CHINA, KOREA & JAPAN to 1800. For ordering information please click here.

Ancient China to 221 BC
The long tradition of Chinese civilization goes back about 7,000 years. Deforestation may have been a problem near the end of the Xia Dynasty, which was replaced by the warlike Shang Dynasty that developed bronze artistry and lasted about five centuries. The Zhou Dynasty claimed the mandate of heaven in the 11th century BC as they criticized the drunkenness and oppressive policies of the last Shang king. Chinese kingdoms operated as a feudal system under the sovereignty of the Zhou king for centuries.

Several early literary classics indicated a sophisticated culture. The Book of Changes applied philosophy to the art of divination, developing the ideas of yin and yang and other natural symbols, as they sought to live in harmony with nature. Songs and poetry expressing human feelings were collected and passed on in the Book of Odes. Courtesy and manners were precisely delineated in the first of many works on propriety (li). China's early interest in history was recorded in the Book of Documents, which developed a political philosophy of following the will of heaven under hereditary monarchs. Government became bureaucratized under the prime minister and the ministries of Instruction, Religions, War, Crime, and Works.

Many wars occurred in China in the half millennium from 722 to 221 BC, the first half known as the Spring and Autumn Era and the second as the Period of Warring States. Small feudal states were taken over by expanding kingdoms; then a few kingdoms struggled for power until the western state of Qin overcame the rest. A commentary on the Spring and Autumn Annals made moral judgments and drew political lessons from this ancient strife. Guan Zhong's political skill was later admired by the Legalists. A brief respite from these wars occurred when Heang Seu convened a meeting in 545 BC that was able to organize a league of states to keep the peace for a few years. Cheng prime minister Zichan encouraged open discussions of his government's policies. The state of Wu was militarized by following the advice of Sun-zi, who wrote The Art of War. Yet Wu's rapid rise to power was followed by its even faster decline and destruction in 473 BC.

The intrigues of active advisors caused frequent conflicts between states. Wu Qi was another whose military advice stimulated violence. Legalists later emulated the harsh punishments of Shang Yang, who was killed in 338 BC. His contemporary Shen Buhai was influenced by Daoist ideas and developed subtle techniques of administration. Su Qin and his brothers tried to use diplomacy to form alliances against the powerful Qin, while Zhang Yi negotiated with other states for Qin. Hundreds of thousands were killed in these battles, as warlords like the Lord of Mengchang (who went from Qi to serve Qin and Wei before going back to Qi), Zhao's Lord of Pingyuan, the Noble Scion of Wei, and Chu's Lord of Chunshen struggled for power. Finally Li Si became prime minister for Qin's King Zheng, enabling him to overcome all the other states and become the first emperor of China in 221 BC.

Amid these troubled and warlike times China experienced its golden age of philosophers. Confucius (551-479 BC) became the first known professional teacher of adults. As a practical humanist, Confucius emphasized the goodness and wisdom that produce ethical behavior. An indefatigable learner, Confucius studied the classics, particularly the Book of Changes to which he wrote commentaries. His conversations with his students recorded in the Analects portrayed him as a genial and patient teacher. He would have liked to have been an advisor to kings, but few would listen to his humane ideas.

Confucius did not consider himself an innovator but one who taught the ancient Zhou wisdom of love, justice, conscientiousness, courage, and filial piety. Most of all he sought goodness (humanity), but he never believed that he or others fully attained it. He pointed out the difference between the attitudes and behaviors of superior people compared to small people. Instead of judging people by birth or family, Confucius evaluated them by their character and actions. His thorough and life-long teaching enabled individuals to rise in Chinese society through education. Although he was more philosophical than religious, Confucius did pray and perform rituals sincerely; yet he believed serving people was more important than serving spirits. He taught that we should not do to others what we do not want them to do to us. He recommended we correct ourselves before we try to correct others. For Confucius rectifying language depended on truthfulness and the integrity of matching actions to words. Confucius focused on political reform as well as self-improvement. He believed studying literature could help prevent one from violating the way and that social relations could be harmonized by propriety. Confucius showed that virtue could be attained by the love of learning.

Of the followers of Confucius, his favorite student Yen Hui died before him; the bold Zilu died serving his prince; Ran Qiu was criticized for raising taxes; Zigong became one of the first active diplomats; Zeng Shen emphasized filial piety; the well educated Ziyu gained a position; and Zixia became the master of his own school. The grandson of Confucius wrote a book or two and was the teacher of Mencius.

Mencius (371-289 BC) was the next great Confucian philosopher, and his book became a Confucian classic. Mencius advised the aged King Hui to avoid war and improve his kingdom with education and other reforms. Good government would reduce taxes and the violence of punishments and war. The king could become great and make his kingdom great by practicing kindness. The people need to be nurtured and provided with education. After King Hui died, Mencius went to Qi to counsel King Xuan; but he loved money and women and would not listen when Mencius implied criticism of him. Mencius recommended consulting the people in decisions that affected them. Mencius also advised Duke Wen of Teng to do good.

Mencius emphasized goodness and believed that in the heart of everyone is goodness. Every human would naturally go to save a baby about to fall into a well. This human goodness can also be applied in government. He recommended a middle path between negligence and too much meddling. For Mencius virtue is more important than profit. People can help each other and live in harmony. Mencius admired Confucius and criticized Yang Zhu for teaching selfishness. Mencius suggested seeking and thinking in order to find the answer. Everyone loves, but the wise love what is more important. Goodness is like water and can overcome the cruelty of fire. If virtue is put before profit, human relationships will be mutually beneficial. Mencius criticized advisors who pandered to the evil desires of rulers. Mencius found no just wars in his era and thought that military experts were grave criminals.

Xun-zi (Hsun-tzu) lived almost a century (310-212 BC) in a violent era. He studied and taught at the academy in Qi but had to flee during the massive invasion of 284 BC. In Qin-dominated Chu, Xun-zi was influenced by Daoism and wrote about education, returning to the Qi academy after eight years. Slandered there, in 265 BC Xun-zi traveled to Qin and Zhao to advise rulers that support of the people was most important. He criticized military methods and profit motivations, emphasizing propriety and moral education. Unity is better than deception. Xun-zi believed that war was only justifiable as a punitive expedition and that a good person does not contend for spoil. Li Si, who became prime minister of the Qin empire, and the Legalist philosopher Han Fei-zi both studied with Xun-zi. As a Confucian he recommended the use of virtue over that of force or wealth.

In his native Zhao, Xun-zi was appointed magistrate of Lanling by Chu prime minister Lord of Chunshen, but he was removed for doing such a good job that he threatened the ruler's power. Reconciled, he returned to serve there until Chunshen was assassinated in 238 BC. Xun-zi's book was influential but never became a classic like that of Mencius. Xun-zi also valued education; but he believed human nature is basically selfish and evil, and thus people need to be taught how to behave. He recommended the classics and aimed at self-improvement. The virtuous are not subverted by power or the love of profit. Xun-zi also contrasted the gentleman of moral conduct and the petty person. He taught the Confucian virtues of justice, truthfulness, humanity, courage, and propriety. Xun-zi criticized the utilitarian Mo-zi and believed followers of Mencius were deluded. In government Xun-zi advised promoting the worthy, dismissing the incompetent, punishing the incorrigibly evil, and teaching the people. Xun-zi was admired for teaching moral values in an era when humanity was degraded.

The Classic of Filial Piety ascribed to Zeng-zi emphasized family loyalty and based all love on parental love. Additional books were written on propriety and ceremonies, and one of these collections contained two outstanding Confucian classics-Higher Education and The Center of Harmony, both attributed to the grandson of Confucius. The first described learning as manifesting clear character, loving the people, and living in the highest good. These can be achieved by directing purpose, calm clarity, peaceful poise, and careful deliberation. The eight steps are investigating things, extending knowledge, a sincere will, setting the heart right, cultivating the personal life, making families harmonious and government orderly, resulting in peace in the world. The Center of Harmony recommended finding one's center through self-observation and harmony through sincere and conscientious reciprocity based on understanding.

During the Han dynasty Confucian philosophy was promoted by Dong Zhongshu, who urged Emperor Wu to open an imperial university for the study of the five traditional classics. His own Luxuriant Gems of the Spring and Autumn Annals combined the yin-yang cosmology with Confucian values. Confucianism had emerged as the dominant philosophy in China and was already greatly influencing government and society, promoting education and humanistic values in all relationships.

Lao-zi in his famous book, Dao De Jing, taught the mystical ideas of the way and its virtue, founding the Daoist philosophy and religion. In the receptivity of the feminine principle (yin) he experienced peace without competing. Valuing simplicity, the natural flow of water, and the mystical source, Lao-zi transcended strife and taught loving people without interfering. Troubles come from being selfish, but those who value the world as themselves may be trusted. Observing the folly of much striving, Lao-zi saw unity in simplicity, and he criticized the destructiveness of war. His way of love and frugality without ambition would be very influential, as his enigmatic book has been translated more times than any other book in history.

Mo-zi lived about seventy years and died about 390 BC. Mo-zi in his writing taught universal love and following the will of heaven. He believed that mutual love would lead to mutual respect. He not only advised rulers, but he and his followers actively attempted to stop wars with counsel and defensive techniques. Mo-zi went from Qi and persuaded Gong Shu Ban of Chu to stop his threatened attack on Song, where 300 of Mo-zi's disciples were prepared in defense. The frugal Mo-zi asked only for necessary food and clothing for his political work. He also advised the leaders of Qi and Lu not to attack each other, and he suggested that the small state of Wei focus on defense rather than luxuries. Mo-zi was imprisoned in Song. In 393 BC Mo-zi persuaded Prince Wen of Lu Yang not to attack Zheng. Several of his disciples gained political positions.

Mo-zi argued that universal love is most useful for everyone. The universal person will feed the hungry, clothe the cold, care for the sick, and bury the dead. Who would not prefer the person of universal love to the selfish person? Mutual benefit is most profitable. He suggested that when the wise rule, they will honor the worthy so that the people will be well served. Mo-zi condemned offensive warfare as the greatest crime for causing so much killing, destruction, and waste of resources. The utilitarian Mo-zi also criticized excessive expenditures on luxuries, elaborate ceremonies, and funerals. The will of heaven is to love people; this will be rewarded, because heaven is just. Mo-zi looked to the wisdom of the ancient sages, the current evidence, and the pragmatic test of future results. Mo-zi criticized the Confucians for their elaborate funerals, social distinctions, and hypocrisy; but after two centuries of rivalry, Moism was overcome by the Confucian scholars.

Song Keng also worked to check aggression and proposed disarmament. Zhuang-zi agreed with him but chose not to enter politics; he and Lie-zi were two other Daoists who left charming writings. Their reclusive lives had little political affect, but their humorous stories amused many. Like Lao-zi, Zhuang-zi transcended worldly ambitions, and he satirized the meddling of Confucius.

In the Songs of Chu the poet Qu Yuan expressed his sorrow at being dismissed from government, found consolation in Daoist simplicity and mysticism, and composed beautiful songs before drowning himself. Other poets continued his themes and exalted the shamanistic travels of the Daoists.

In the Han era a collection of writings called the Huainan-zi expressed Daoist ideas, condemning militarism and valuing the inner life of joy over outer desires and ambitions. Like the short-lived Qin empire, a state disordered by harsh punishment cannot last long, while the virtue of Han culture resulted in prosperity. These Daoists believed that violence can be prevented by using troops to stop oppressive behaviors, but they should not be allowed to burn crops, destroy property, rob animals, or enslave people. When soldiers are just, there is no war.

The realistic Legalist philosophers based their writings on the reforms of Guan Zhong and Lord Shang. The Guan-zi believed in Confucian virtues but considered the use of force inevitable. The Book of Lord Shang tried to reduce everything to agriculture and war-making, advocating strong government based on strict laws and punishments in an authoritarian philosophy that led to the tyranny of the Qin empire.

Han Fei-zi wrote more elegantly about Legalism and urged Qin to dominate China, but he was forced to take poison before Qin united China under its imperial power. His philosophy made the ruler most powerful and discussed techniques for using ministers to govern the people with clearly defined laws using carefully calculated rewards and punishments. Power and authority are concentrated at the top in the ruler. Han Fei-zi taught how ministers could effectively persuade a powerful ruler to follow their advice. Although his aim was to prevent the strong from oppressing the weak, his method of accomplishing that was to make the government headed by one man very strong, a dangerous formula. Ministers should be punished for disobeying orders even if their actions were virtuous and successful. All private interests must be subordinated to public order.

Han Fei-zi thought that even small crimes could be deterred by severe penalties, and he criticized a duke for eliminating some laws that were resulting in too many foot amputations, for he believed that any leniency to criminals harmed the good and the political order. Rewards and punishments must not be delayed and should be dispensed with praise and censure. The coldly logical Han Fei-zi believed that penalties should not be made light out of compassion nor severe from cruelty. These Legalist ideas would be tried out in the Qin empire.

Imperial China 221 BC to 1368
When Qin king Zheng proclaimed himself the First Emperor of China in 221 BC, he divided the empire into 36 provinces with military commandants, confiscated local weapons, and instituted strict laws with harsh penalties. Large building projects used convict labor, and an attempted assassination stimulated a repressive and widespread investigation. A half million men, who had evaded conscription or taxes, were put to work completing the Great Wall. In 213 BC all books not considered practical were ordered burned. Scholars resisting this were tattooed and put in labor camps. The next year the Emperor ordered 700,000 castrated convicts put to work building his new palace complex. The escape of two scholars led to an investigation and the execution of 460 others in the capital.

The First Emperor died in 211 BC, and the intriguing eunuch Zhao Gao controlled power under the Second Emperor. Two years later the leader of 900 convict laborers, rather than be executed, started a revolution using plow handles and sticks. Zhao Gao contrived the execution of chancellor Li Si, whom he replaced, got the Second Emperor to commit suicide, but was killed himself by his replacement, Ziying. Only 46 days later the Qin imperial armies were defeated by the widespread rebellion. Eventually the governor of Pei, who became king of Han, defeated Xiang Yu to found the Han dynasty in 202 BC as Emperor Gaozu.

Confucian scholars persuaded Emperor Gaozu that the Qin empire had failed because of its harsh Legalist policies. He called for men of virtue in his government, though he made his relatives kings in the provinces. When he died in 195 BC, the Chinese empire was allowed to experiment under the Daoist policies of the Empress Lu while she was busy with violent intrigues in the capital. Emperor Wen reigned 180-157 BC, and he was acclaimed a great exemplar for his benevolent policies that abolished cruel punishments, reduced taxes, and instituted civil service examinations. Emperor Jing (157-141 BC) had to deal with a rebellion after he reduced the size of several kingdoms.

The martial emperor Wu Di began ruling at age 16 and often during his 54-year reign had his army fighting the barbarian Xiongnu in the northwest; other military campaigns attacked Korea, Manchuria, and Mongolia. Wu Di established an imperial university for the study of the classics, but in the second half of his reign the Legalists had more influence than the Confucians. Laws became more strictly enforced, and criminals were pardoned if they served in the army. Corruption led to larger and larger bands of robbers; the army attacked them and cut off 10,000 heads at a time. Commandant of justice Du Zhou always had at least a hundred officials in prison and arrested 60,000 people. Even the great historian Sima Qian was arrested in 99 BC and castrated, because he could not pay. Eight years later tens of thousands were arbitrarily executed for witchcraft.

A public debate on the salt and iron monopolies was conducted in 81 BC, indicating a free exchange of ideas. Emperor Xuan reigned using Confucian principles from 74 to 48 BC. Emperor Yuan during his fifteen years also followed Confucian ways, but the emphasis on family led to the problem of nepotism. Emperor Cheng took over in 33 BC and abolished the palace writer so that the eunuchs would not have so much power. Chinese civilization had stabilized in a monarchical empire guided by Confucian ideas, though intrigues would soon bring the fall of the Former Han dynasty.

The earlier Han dynasty came to an end in China after having had trouble producing an heir, and the revolutionary Confucian Wang Mang took power in 9 CE. His attempts to control the economy while hoarding gold failed; as millions died from famine and the turmoil, peasants joined with Han nobles in a wide-spread rebellion that overthrew and killed Wang Mang in 23 CE. The Eastern Han dynasty moved the capital to Luoyang and expanded to the south, overcoming numerous rebellions by the Yue people. The Han army reconquered central Asia by defeating the Xiongnu, and sons of barbarian leaders were educated in Chinese culture. The Chinese developed iron into steel, the shoulder collar for draft animals, the wheelbarrow, porcelain dishes, and paper. Population increased again, and 30,000 were studying in the imperial academy by 146. Eunuchs gained increasing power and wealth, which they passed on to adopted sons as corruption flourished at court. In 184 Daoist healers led rebellions in Sichuan and in the east as Zhang Jue promised equality and common ownership to 360,000 followers wearing yellow turbans.

After 220 China became divided into three kingdoms that invaded Korea, Vietnam, and the southwest. In the 4th century Buddhism spread rapidly in China. Later the Qin ruler Yao Xing (r. 393-415) sustained 3,000 Buddhist monks as Kumarajiva in Chang'an directed translations of Buddhist scriptures. The Martial Emperor (Wu Di) of Liang patronized Buddhism in the first half of the 6th century. However, Confucians won a struggle with Buddhists and Daoists as the Northern Qi reunified north China in 577. Sui Wen Di (r. 581-604) reunited all of China and promoted reforms and Buddhism. The Sui conquered Chen and tried to impose morality. Sui Wen Di stored grain to prevent famines and had canals built with convict labor. Confucian schools were closed in 601. Wen's son Yang Di (r. 604-17) was even more extravagant in building but in 606 instituted the examination system based on Confucian classics. Yang Di's biggest mistake was launching a major war against Koguryo (Korea) in 612 with 1,132,800 men. People rebelled when he broke his promise to end the war, and the fleeing Sui emperor was assassinated in 618.

General Li Yuan founded the Tang dynasty (618-907) with the help of his son Li Shimin, who took over and reigned as Tang Tai Zong (r. 626-49). He expanded Confucian education and kept Buddhists out of politics. The Tang army subjugated the Eastern Turks in 630, and 100,000 defeated Turks were resettled in southern China. The Tang helped Silla dominate Koguryo and Paekche in Korea from 619 to 643, but then the Tang had to retreat from this imperialistic adventure. Tai Zong's son Gao Zong was dominated by the concubine he made Empress Wu. She promoted reforms according to her Daoist ideas, suspending most examinations for ten years. She tried to start a new dynasty, but the Tang dynasty was restored and flourished under Xuan Zong (r. 712-56). Building of Buddhist and Daoist temples was suspended, and 30,000 monks and nuns were returned to lay life. Yet the Pure Land practice of chanting and Chan concentration on meditation developed. New laws were promulgated in 715.

The Tang had conflicts with Tibet, and the central government declined. De Zong (r. 779-805) managed to rebuild the palace army to 100,000 men commanded by eunuchs. In the 9th century China's total military increased to nearly a million men. Daoist Wu Zong (r. 840-46) confiscated the wealth of the tax-exempt monasteries, freeing their 150,000 slaves (dependents), and returning 260,000 monks and nuns to lay life. Yet the Buddhist monasteries had been providing many useful services to the poor, the sick, and the aged. Banditry and rebellion eventually brought the end of the Tang dynasty in 907 and a period of regional governments.

Northern China was ruled by a sequence of five dynasties from 907 to 960 while eight kingdoms existed simultaneously in the south. Farther north the Khitans made Abaoji their great khan in 907, and he founded the Liao empire that conquered east to the Yalu and Ussuri rivers. In 1005 the Liao made the Song emperor send them annual tribute, and in 1010 the Khitans invaded Korea. The Jurchens defeated and ended the Liao empire in 1125, while a remnant fled west as the Kara-Khitai. In the northwest Tanguts formed the Xia kingdom in the tenth century, and in 1038 Yuanhao was proclaimed emperor. A Xia alliance with the Liao forced the Song empire to pay both these northern empires extensive annual tribute, while Chinese culture strongly influenced both. The Mongols first invaded the western Xia in 1205 and conquered them in 1227. Wanyan Aguda led the Jurchens in Manchuria and founded the Jin dynasty in 1115. They conquered the capitals of the Liao empire by 1122 and four years later besieged the Song capital, taking over northern China for a century. Jurchen nobles governed the Chinese majority and adopted their examination system. The Jin dynasty made a treaty with the southern Song in 1142 and eventually adopted Chinese laws. Mongols invaded the Jin empire in 1211 and overcame it in 1234.

Another general founded the Song dynasty (960-1279) and became Emperor Song Taizu, but he put regional governments under civilian authority. Military expenses increased and by 1041 were 80% of government spending. Buddhism became corrupted by selling certification of monks. Paper money, iron production, and increased rice yields added to prosperity. However, the status of women declined as foot-binding became a vogue, and prostitution flourished in cities. Printing began using moveable type about 1030. The poet Wang Anshi became prime minister and reformed lending, taxes, and government employment, establishing public education and social welfare; but conservatives in the north managed to reverse his reforms by 1085. The multi-talented Su Shi criticized Wang Anshi for not being liberal enough and tried to reduce the killing of female babies. The Jurchens helped the Song fight the Liao, but as the Jin they took over the northern capital in 1127. Gaozong (r. 1127-62) continued the Song dynasty in the south and paid the Jin tribute.

In the 11th and 12th centuries thinkers developed the Neo-Confucian philosophy that recommended liberal education and humane government, formulating the ethics that would guide Chinese culture for the next eight centuries. Zhou Dunyi wrote that integrity is the basis of the ethical mean. Zhang Zai identified with heaven and universal love. The brothers Cheng Hao and Cheng Yi emphasized seriousness. Cheng Hao became popular by preventing a famine. Cheng Yi, who advised extending knowledge and criticized Buddhists, was banished, and his teachings were banned during the first half of the 12th century. Zhu Xi (1130-1200) debated the idealistic Lu Xiangshan and wrote extensive commentaries on the Confucian classics, which became the basis for civil service examinations. Zhu Xi promoted the principle of love, suggesting that the mind uses moral principle to master the body. He also commented on the writings of the other Neo-Confucians. His book Family Rituals has been criticized for having a deleterious effect on the roles of women and the young in Confucian societies. His grand synthesis of Confucian philosophy has been compared to the work of Thomas Aquinas.
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Poetry and calligraphy have been important components of Chinese literary culture. Correct knowledge of poetry was essential to passing the examinations, and scholarly officials often wrote and quoted poetry. The wine-loving Li Bo and his friend Du Fu were two of the most popular poets during the artistic Tang era. Bo Juyi (772-846) wrote many poems but also rose to become a governor after having been banished.

Temujin was born in 1162 and gained a following among the Mongols. By 1206 he was ruling a million Mongols and was proclaimed Genghis (Chinggis) Khan. He promulgated their laws with freedom of religion and tax exemptions for teachers, doctors, and lawyers. The Mongols were joined by the conquered Khitans and the peasants rebelling against the Jurchens. The Mongols invaded Central Asia and killed about fifteen million people in five years. Genghis Khan died in 1227 while the Xia capital was being besieged. East Asia went to his son Ogodei (r. 1229-41), and the Mongols conquered the Jin empire that included northern China by 1234. Two years later they issued paper money based on their reserves of precious metals. Ogodei's son Koden invaded Tibet in 1239 and was healed by their lamas in 1247. Subodei had led the Mongol invasion of Georgia and Russia in the early 1220s, and in 1240 his army looted Kiev before invading Poland, Germany, Hungary, and as far as Vienna. Subodei died of drinking, and the Mongols withdrew from Europe in 1242, leaving their cousins, the Golden Horde, to rule Russia. After a struggle for power, Mongke was elected Mongol leader in 1251. He assigned his younger brothers Hulegu to rule western Asia and Khubilai to govern northern China. Mongke paid off debts and slowed the issuing of paper money. Using explosives, Hulegu led the conquest of Baghdad in 1258. He was stopped by an Egyptian army, but his descendants continued to rule the Persian empire as the Ilkhans.

Khubilai Khan won a civil war against his brother Arik Boke and ruled eastern Mongolia, northern China, Tibet, Manchuria, and Korea. He promoted recovery and agriculture, and his army conquered Sichuan in 1265. Khubilai proclaimed the Yuan dynasty and with Korean help launched a campaign against Japan in 1274, but a storm destroyed their fleet and 13,000 invaders. The Mongol forces conquered southern China by 1279. Two years later a rebellion was crushed, and a second attempted invasion of Japan was even a worse disaster with a hundred thousand drowned in the storm. Khubilai Khan ruled over a class system that favored Mongols and foreigners over the Chinese. Efforts to conquer southeast Asia failed. Finance ministers such as Ahmad, Lu Shirong, and Sangha collected heavy taxes, and pirates were given lucrative contracts for transporting grain. Millions of laborers worked on the Grand Canal from Hangzhou to Daidu (Beijing). Khubilai tried to reduce taxes, implement reforms, provide public schools, and improve roads with way stations and by planting trees. Italian traveler Marco Polo served Khubilai Khan from 1275 to 1291 and wrote about his court and his admiration for Christian ethics.

Khubilai's grandson Temur (r. 1294-1307) tried to reduce corruption by convicting 18,473 officials, but his seven successors had to deal with rebellions against the Mongol domination. Emperor Renzong implemented civil service examinations in 1313, but half the positions went to Mongols and other foreigners. Toghon Temur (r. 1333-68) was the last Mongol ruler of China. Rebellions by the White Lotus Society that expected the Maitreya Buddha began in 1335. Confucians gained more influence at court for a while, but factions at court and regional warlords divided the Yuan empire. Zhu Yuanzhang was a Buddhist monk who joined the rebels. He gained custody of a prince and invaded Nanjing in 1355. Salt smuggler Zhang Shicheng robbed the rich and led ten thousand rebels. In 1357 the Red Turbans captured Kaifeng, but they were defeated two years later. By 1363 Zhu Yuanzhang had set up several monopolies, collected taxes, and minted millions of coins. He defeated the Red Turbans and then overcame Yuan forces in 1367. The next year Zhu proclaimed the Ming dynasty and renamed Daidu the "northern capital" Beijing. Heavy taxes and discrimination against the Chinese had provoked numerous rebellions in the south after 1350 against the large estates that had been taken over by the Mongols.

Theater developed rapidly during the Yuan era in China, as the Chinese at the bottom of the social hierarchy next to actors and prostitutes expressed their discontent with Mongol domination. Guan Hanqing wrote many plays with the theme of correcting social injustices. Ma Zhiyuan wrote Daoist plays that offer an escape from the woes of this world in immortal life. The Romance of the Western Chamber was written about 1300 and is one of China's most famous plays. Actually a series of five plays, this drama is very romantic and affirms the value of a scholar passing the exams to gain success. The Chalk Circle by Li Xingdao is another courtroom drama in which the wise judge, Bao Zheng, cleverly discovers the truth to save the innocent and punish the guilty. Gao Ming's The Lute is a transitional play between the Yuan and Ming eras in which a loyal wife suffers dire poverty in the country while her young husband is rewarded for excelling on the examination at the capital.

Ming Dynasty
Zhu Yuanzhang founded the Ming dynasty and ruled as Emperor Hongwu from 1368 to 1398. The Ming armies continued to fight the Mongols until Koko Temur died in 1375. Hongwu resumed the examinations. He required Buddhists to pass an exam to be ordained, and he banned secret Buddhist societies. The Ming army invaded Tibet twice in the late 1370s, capturing 30,000 people and more than 300,000 animals. In 1380 the Emperor executed his prime minister and 15,000 people. His government was organized into the six ministries of Personnel, Revenue, Rites, War, Justice, and Works. He organized a secret police force and censors in all twelve provinces. In 1388 a Ming army of 150,000 crossed the Gobi Desert and captured 77,000 Mongols. Hongwu required skilled students to serve in the government or face death. The Ming code of laws was completed in 1397. Punishment for minor crimes was usually by beating with a stick. In the 1390s the Chinese planted about one billion trees, and in 1395 more than forty thousand reservoirs were repaired or built. That year all Buddhist and Daoist monks had to pass an examination or return to lay life. Upon his death 38 of Hongwu's concubines took their lives.

Zhu Jianwen succeeded his grandfather Hongwu and applied Confucian principles to make the government more liberal. However, Prince Zhu Di of Yan rebelled in the north and eventually won the civil war in 1402 to become Emperor Yongle. He established a military aristocracy and engaged in expensive campaigns against Mongols in the north. Large numbers of horses were purchased and bred. The Ming army also invaded Annam (Vietnam) and made it a province despite continued resistance. The Emperor sponsored the compiling of the massive Yongle Encyclopedia in 11,095 volumes, while his empress Xu wrote on Buddhism. Between 1405 and 1422 the Muslim eunuch Zheng He led six voyages of exploration that reached India, Africa, and possibly even America. Yongle moved the capital from Nanjing to Beijing. Although Emperor Hongxi only ruled for eight months, he made significant reforms by restoring civilian government. Emperor Xuande (r. 1426-35) put down a rebellion and withdrew the Ming troops from Annam in 1427. He continued his father's initiative to bring the military under civilian control, and Gu Zuo replaced many of the censors. Young Yingzong (r. 1435-49) was dominated by the dowager Lady Zhang and Wang Chen during the rebellions that followed famines, epidemics, and floods. Mongols captured Yingzong in 1449, and his brother became Emperor Jingtai during the rebellions that continued until he died in 1457. Then Yingzong was restored and ruled until his death in 1464.

Emperor Xianzong (r. 1464-87) was dominated by his consort Lady Wan. Officials complained that ten thousand eunuchs served in the bureaucracy. Thousands of Miao were killed in uprisings. In 1484 some 70,000 Buddhist ordination certificates were sold. Xiaozong (r. 1487-1505) applied Confucian policies and developed the law code. Rebellions in the early 1500s were suppressed by the imperial army. Young Emperor Zhengde (r. 1505-21) was influenced by the corrupt Liu Qin and other eunuchs, but the drunk Emperor ordered Liu Qin executed in 1510. The palace was burned down during an extravagant lantern festival and cost a million ounces of silver to rebuild. The Prince of Ning rebelled, but the philosopher Wang Yangming led the army that defeated him in 1519. Zhengde took hundreds of women into his harem.

Emperor Jiajing (r. 1521-66) had protesting officials beaten, and seventeen died. In 1527 treason trials purged the Hanlin Academy clique. In 1534 Jiajing went into seclusion and took Daoist aphrodisiacs and elixirs. Mongols led by Altan invaded Shanxi, killing or capturing 200,000 men and a million cattle and horses. When they besieged Beijing in 1550, Jiajing held an audience and had his minister of war executed. After making an agreement, the Chinese began building a wall around Beijing. The Emperor had a thousand pre-menstrual girls brought into his palace to increase his male energy. A large surtax, drought, and floods caused starvation and epidemics. Banning trade caused piracy, which was reduced by 1563.

Zhang Juzheng helped young Emperor Wanli (r. 1572-1620) by reducing unnecessary government. Zhang died in 1582 before a land survey was completed. The Jesuit missionary Matteo Ricci learned Chinese and wrote books on scientific knowledge and Christianity. After the Japanese invaded Korea in 1592, the Chinese fought them there until 1598, costing the Ming treasury ten million taels of silver. Wanli had 16,000 eunuchs in the civil service and sent them out to collect taxes in 1596. He ignored criticism and vacant positions. The Donglin Academy was founded in 1604 to work for major reforms. Buddhists Yuan Liaofan and Zhuhong developed a system for measuring merits and demerits of actions with numbers. Zhuhong aimed to harmonize the Pure Land and Chan schools, and he encouraged lay Buddhists. As Chinese population increased to 230 million, those working in cotton, silk, paper, and iron industries in the north had to be supplied with grain from the south, where peasants had heavy taxes.

Nurhaci organized the Jurchens in Manchuria, and his army helped fight the Japanese in Korea. He stopped sending tribute to Beijing in 1615 and expressed his grievances. Nurhaci defeated the Ming army and by 1621 ruled over a million Chinese. Ming emperor Tianqi (1620-27) relied on the eunuch Wei Zhongxian, who punished those in the Donglin movement. Emperor Chongzhen (r. 1627-44) dismissed Wei and resumed trade, but eunuchs inspecting the provinces and famines caused rebellions. Nurhaci died in 1626 and was succeeded by his son Abahai, who held exams in the Chinese, Manchu, and Mongol languages. He proclaimed the Qing dynasty of the Manchus, and in 1638 their army returned with 400,000 captives. Li Zicheng led rebels who besieged Kaifeng and made Xiangyang their capital. Abahai died in 1643, and Dorgon ruled for his young son. When Li Zicheng occupied Beijing the next year, the last Ming emperor committed suicide. Chinese general Wu Sangui joined the Manchus and helped them defeat Li's rebels. The Manchus entered Beijing and announced an amnesty.

Many Confucians served in the Ming government; Wang Yangming (1472-1529) was the most famous and influential. While in the public works department, Wang submitted a memorial on improving defense by expanding emergency personnel, reducing the army, using the military in farming, enforcing the law, and showing imperial mercy. He investigated and reversed convictions in Yunnan, and in 1506 he defended officials imprisoned by the eunuch Liu Qin. While in exile he wrote on the unity of knowledge and action. He was a judge in Nanjing and was promoted back to Beijing. By 1516 he was a senior censor and a governor. He established primary schools in Jiangxi. After capturing Prince Ning, he governed Jiangxi and implemented reforms. Many followed his philosophy of extending innate knowledge. After his death he was condemned until the next emperor restored his honors. He explained his idealistic philosophy in Instructions for Practical Living. Wang advised eliminating selfish desires and identifying the mind with heaven (nature). He believed that the poison of profit has infected human minds, and he urged self-examination. Wang summarized his teachings in his "Inquiry on the Great Learning." The eccentric Li Zhi developed his own philosophy of personal autonomy and wrote controversial books.

Gao Qi lived during the transition to the Ming dynasty and criticized the Yuan government in stories. He was executed for revealing palace secrets in 1374. The astrologer Liu Ji also criticized the Yuan rulers and others in his satirical parables. Qu Yu wrote stories that reveal the spiritual justice of various actions.

The Ming era produced several outstanding novels. The Three Kingdoms by Luo Guanzhong is filled with exciting stories of the civil wars during and after the decline of the Han dynasty. Their intrigues teach wisdom, while the stories in the Outlaws of the Marsh inspire courage. This band of noble robbers lived at the same time as Robin Hood. The novel was believed to promote rebellion and was sometimes banned. However, the longer versions of the novel end with the heroes dying or joining the imperial service. Wu Chengen wrote the imaginative novel The Journey to the West about the pilgrimage of Xuanzang to India in the 6th century to bring back Buddhist scriptures. The character Monkey symbolizes the mind seeking enlightenment. Monkey uses his supernatural abilities in various adventures and eventually is taught by the Buddha. Guanyin instructs Monkey and two monsters to help the pilgrim on his journey. The pilgrim learns how to restrain the Mind Monkey, and they all submit to the Buddha. The fourth long and great novel of the Ming era is the erotic Plum in the Golden Vase (Jin Ping Mei). The author intended to portray life realistically and expose the dangers of promiscuity in a decadent family during the decline of the Song dynasty in the early 12th century. Li Yu also wrote an erotic novel, Jou Pu Tuan, in 1635 to entertain young men and warn them of the consequences from sensuality and moral corruption.

Zhu Yudun wrote sympathetic plays about prostitutes and Daoists. Xu Wei had a difficult life in poverty, but he managed to paint and write plays. The Lady General portrays the heroic Hua Mulan, and The Lady Scholar also implies that women are not inferior to men. Tang Xianzu developed the genre of romantic plays that emphasized diction. In the Purple Hairpin he gave a tragic story a happy ending, but he is most famous for the romantic play, The Peony Pavilion, in which a beautiful woman makes love to a scholar in a dream, paints her portrait, dies for love, and comes back to life to elope with him. Tang Xianzu's The Nanke Story is a dream play that moves from romance to Daoist mysticism. In The Handan Story by Tang a farming inspector dreams he has a melodramatic life and then decides to wander as an immortal. The Kunshan play Fifteen Strings of Cash by Shi Wu Guan is an example of a detective mystery that satirizes a foolish trial.

Qing Dynasty to 1875
After taking Beijing in 1644, the Manchus began winning over the Chinese with amnesty and tax reductions, but a Ming court moved to Nanjing. The Prince of Fu tried to flee from there but was captured in 1645. The rebel Zhang Xianzhong ruled Sichuan tyrannically and was defeated and killed in 1647. The Ming emperor Yongli fled to the southwest, reaching Yunnan in 1651, and in 1659 he went to Burma, where he was finally killed in 1662. Merchant Zheng Chenggong led Ming resistance, but he retreated to Taiwan, also dying in 1662. Qing emperor Shunzhi revived the Hanlin Academy and the grand secretariat in 1658 before he died in 1661.

Four Manchu regents governed until Emperor Kangxi became old enough in 1667. In 1670 he promulgated sixteen moral maxims in a sacred edict that he ordered read aloud twice a month. They emphasized filial piety and other Confucian values. Kangxi's policy was to treat Manchus and Chinese equally, though the governor-generals were usually Manchus. Wu Sangui and two other feudal leaders revolted in 1674. The next year Mongols rebelled and had to be put down in Manchuria. The rebellion in the south was quelled by 1681, and hundreds were beheaded. Taiwan was captured two years later. The devastating war between the Ming and the Manchus caused an economic depression in the second half of the 17th century. Kangxi visited the southern provinces six times to inspect water systems and schools. In 1711 he decreed that poll taxes not be raised above the current level. Two years later corvée labor requirements were changed to a tax. Kangxi sponsored the writing of a history and an encyclopedia, publishing of a dictionary and the Complete Tang Poems as well as translation of Chinese classics into Manchu.

For many years Kangxi suspected plots involving his son Yinreng, who was finally arrested in 1708 for having procured boys. Jesuits in the Qing court gave advice on how to make guns and cannons. They also had helpful scientific knowledge, and Kangxi decreed that Christians could preach in China. After the Emperor quarreled with a papal legate over Chinese rites, Catholics who refused to sign his agreement were deported. In the far north the Russians had been moving east for a century, and in 1689 envoys agreed on a treaty at Nerchinsk. After the Dzungars invaded Xinjiang and Mongolia, Kangxi led an expedition that defeated and killed Galdan in 1697. Olods and Dzungars invaded Tibet, but the Qing army took over Lhasa in 1720.

Kangxi's son Yongzheng (r. 1723-35) eliminated two of his brothers but relied on Yinxiang. The Emperor pardoned Zeng Jing and Lu Liuliang for criticizing the Manchu rule of the Chinese. Yongzheng was influenced by Confucian philosophy and Chan Buddhism. He increased official salaries in order to encourage honesty and managed to build up the imperial treasury to sixty million taels of silver. He implemented land reclamation with incentives and limited the tax exemptions of scholars. The Emperor made opium illegal except for medical purposes. He withdrew troops from Tibet and let native chiefs govern there, but in China native chiefs were replaced by Qing administrators.

During the long reign of Qianlong (r. 1736-99) the territory and population of the Qing empire nearly doubled. Farms became smaller as land was divided between sons. Prices of rice and cotton greatly increased. Qianlong allowed migration to relieve poverty. He tried to protect Miao children from racketeers and gave them schools. The gentry who passed exams had special privileges, and the wealthy could avoid punishments by paying fines. Households were organized into baojia communities and were responsible for each other. Qing troops occupied the western territory of Xinjiang, slaughtering Dzungars in 1759. Pacifying Tibetans in western Sichuan cost twice as much in the 1770s. Customs duties on growing commerce helped double the Qing treasury in thirty years. Compiling the enormous Complete Works of the Four Treasuries caused an inquisition as scholars searched houses for books. Many books were destroyed for having anti-Manchu references or information affecting national defense. Imperial policy persecuted Christians in 1746 and again in 1784. Qianlong avoided getting troops involved in Vietnam in the late 1780s, but in 1792 Qing forces pushed the Gurkhas back to Nepal.

The Chinese economy grew in the 18th century with improved agriculture and few wars. Hong Liangji and Yang Xifu warned about the increasing population. The Emperor refused to make a trade agreement with the English, who started increasing their sale of opium for tea to slow their growing trade deficit. As Qianlong moved toward retirement, he let Heshan, who became grand secretary in 1786, exert more control and acquire an immense personal fortune that reached 800 million taels. After Qianlong's death in 1799, Heshan was accused of embezzling the money for fighting the White Lotus rebellion; he committed suicide.

Huang Zongxi wrote A Plan for the Prince to recommend liberal principles. Gu Yenwu opened up historical criticism by studying philology in what was called "Han Learning." Gu traveled to do research and emphasized evidence, utility, and originality. Confucians such as Yen Yuan, Li Gong, and Dai Zhen turned away from Neo-Confucian idealism and toward practicality. Zhang Xuecheng and Bi Yuan emphasized regional histories. Governor Chen Hongmou and poet Yuan Mei advocated for the rights of women, but China remained a patriarchal society in which the young were expected to defer to seniors.

Hong Sheng completed his romantic play The Palace of Eternal Youth in 1688, but it was banned the next year for its revolutionary implications. Emperor Xuanzong (r. 712-56) falls in love with a concubine. During the An Lushan rebellion she sacrifices her life for him, and he dies to be with her. Kong Shangren's 1699 play The Peach Blossom Fan portrays a romance during the fall of the Ming dynasty. Corrupt Ming politicians are satirized and suffer the consequences of their actions, while the heroic lovers end up in a Daoist retreat.

Wu Jingzi (1701-54) wrote the autobiographical novel The Scholars about a scholar who squanders his fortune by helping others. The social status gained by passing the examinations is apparent, but several characters criticize the exam system and the limits of official positions. This comedy of manners extends over several generations, and Dr. Yu emerges as one who attains a high position but also secretly helps others, demonstrating the theme of giving charity wisely. His involvement in the world is contrasted to the historical Wang Mian at the beginning of the novel, who lives as a hermit.

The Dream of the Red Chamber is the most famous Chinese novel. Cao Xueqin (c. 1715-63) was from a family that experienced difficult times. His long novel begins in myth as a Buddhist and a Daoist go from heaven to Earth to witness the story of a magical stone. Jia Baoyu (Precious Jade) is born with it and loves spending his time at home with various women. He especially likes the intellectual Black Jade. In their domestic life the matriarchs are more influential than his father, who nearly kills him once by punishing him for suspected homosexuality. Various intrigues occur, and Baoyu is kept from marrying Black Jade. Baoyu marries but ends up going off with the Buddhist and Daoist. This novel portrays realistically the complex experiences of women in the domestic environment.


Emperor Jiajing (r. 1799-1820) tried to reduce the massive corruption that had spread in China during the administration by Heshan. Taxes fell heavily upon the poor, who often lost their lands. Most of the grain from the Yangzi provinces was shipped to Beijing by the Grand Canal. The White Lotus rebellion was crushed in 1805, but its Heavenly Reason sect revolted in 1813. The Triad Society rebelled in the south. China collected tribute from its neighbors, and exporting tea to the English brought in much silver. Shen Fu's autobiography, Six Records from a Floating Life, describes the life of a poor scholar who found happiness from married love and literary pleasures.

Li Ruzhen completed his Daoist fantasy novel, Flowers in the Mirror, in 1827. Set during the Tang dynasty, Empress Wu while drunk orders all the flowers to bloom on one day in winter. A hundred flower fairies incarnate on Earth and eventually pass the exams for women that the Empress institutes. Tang Ao rejects an imperial rank and has fantastic travel adventures to bizarre places. He finds the flower spirits while organizing the revolt against the usurping Empress. The extraordinary countries that Tang Ao and his relatives visit portray various spiritual lessons. Tang Ao stays in the Country of Immortality. After the women pass the exams at the capital, the rebels overcome the temptations of the empire and depose Empress Wu. This novel contains much Daoist folklore and suggests the emancipation of women through education.

Emperor Daoguang (r. 1821-50) was influenced by the conservative Cao Zhenyong until he died in 1835. In Mongolia, Prince Toghtakhu Toro implemented reforms and improved education. Jahangir of Kokand led a jihad in western Xinjiang from 1817 until his capture in 1828. The Qing realized by 1835 that discouraging commerce there was counterproductive. The English sold more opium from India, and by 1826 China's trade surplus had become a deficit. Competition increased after the British East India Company ended its monopoly in 1833. Qian Yong criticized religious festivals. Corruption and tax resistance reduced the Qing treasury to eight million taels by 1850. Wei Yuan (1794-1856) recommended various reforms such as shipping rice by sea, using European military methods, eliminating graft, improving accounting, and allowing emigration to Xinjiang. Chinese coolies were shipped overseas under exploitive contracts. Christian missionaries increased their evangelical and medical efforts in China.

The increased opium traffic cost China 38 million taels of silver between 1828 and 1836, while one in five officials had become addicted. In 1837 the Qing government tried to crack down on the illegal opium, but in 1838 a record 2,800 tons were imported. Lin Zexu proposed a comprehensive program and was appointed imperial commissioner. He blockaded Canton factories in March 1839, and the English turned over three million pounds of opium that was destroyed. Lin appealed to international law and wrote to Queen Victoria about the pernicious trade. The British retreated to barren Hong Kong, while English merchants lobbied for warships. In 1840 a British fleet blockaded Canton and Ningbo, seizing Zhoushan. The English navy destroyed warjunks and shore batteries, and Canton paid a ransom to avoid being bombarded. Pottinger arrived with more warships, and others brought 10,000 men from India. Chinese ships and guns were inferior to the iron steamships and flintlock rifles of the English. In 1842 the British captured abandoned Shanghai and blocked the Grand Canal. Nanjing's viceroy Yilibu surrendered and signed a treaty promising to pay $12 million, abolish the Cohong monopoly, cede Hong Kong, and allow trade at Canton, Xiamen, Fuzhou, Ningbo, and Shanghai. The British gained "favored nation" status so that any concession made to another country applied to them also. China made treaties with the United States, France, and Russia, who all got the same concessions and judicial immunity. Opium was still illegal but was a thriving business, especially at Shanghai.

Young Xianfeng became emperor in 1850 and promoted xenophobic officials, who refused to negotiate. In 1856 the British claimed their flag had been insulted and began bombarding Canton. After an election the British sent Lord Elgin. British and French forces stormed Canton and in the north captured the Dagu forts and Tianjin, where in 1858 a treaty was made that opened ten more ports, allowed inland trade, gave access for missionaries, and required more indemnities. An incident provoked more fighting, and in 1860 Anglo-French forces captured Beijing. The Qing emperor fled, but Prince Gong accepted the Convention of Beijing with even more concessions. Russia also consolidated its new territory and got a trade treaty in 1862.

Increasing taxes and poverty provoked banditry and a rebellion in 1847. Grand Canal silting caused flooding and a famine in Guangxi in 1849. Visionary Hong Xiuquan, Feng Yunshan, and Yang Xiuqing converted thousands to their Society of God Worshippers. Claiming to be in contact with God and Jesus Christ, they enforced the ten commandments and puritanical laws. They considered women equal but separated them. In 1850 people shared their possessions and lived in collective camps. They defeated the Qing forces sent against them and in 1851 proclaimed Hong king of the Heavenly Kingdom of the Great Peace (Taiping Tianguo). They denounced Manchu laws and customs, and their army seized the city of Yongan. They gained weapons, boats, and silver from Yuezhou and Wuchang. In March 1853 they captured Nanjing and made it their capital. In September a Triad society took over Shanghai, but the Taiping leaders rejected their immoral habits. French troops helped the Qing army drive the rebels from Shanghai in 1855.

Qing general Zeng Guofan organized his Xiang army to fight the Taiping rebels. Hong sent a Taiping army north, but that campaign failed. The Taiping laws were strict, and land reform could not be implemented amid civil war. In 1856 Yang tried to depose Hong and was assassinated. North King Wei had 5,000 of Yang's followers massacred, quarreled with Assistant King Shi Dakai, and was defeated and killed. Shi left with an army of 200,000 and was eventually defeated in Sichuan. Hong's cousin Ren'gan tried to reform the Taiping government, and the military victories led by Loyal King Li Xiucheng extended the war; but westerners now helped the Qing empire. Zeng besieged Nanjing in 1862. Qing general Li Hongzhang captured Suzhou in 1863. After Hong's death Nanjing succumbed in July 1864, and a hundred thousand Taiping believers were massacred. More than twenty million people died during the Taiping revolution.

Poverty, taxes, and flooding of the Yellow River in 1855 also caused others to the join the bandits of the Nian rebellion that started in 1851. Qing general Senggelinqin defeated 200,000 Nian forces and captured their leader in 1863, but the rebels defeated and killed Senggelinqin two years later. Li Hongzhang became imperial commissioner and with Zuo Zongtang's help defeated the Nian rebels in 1868. Muslims in Yunnan also rebelled against the Chinese in 1855. Du Wenxiu founded a southern kingdom that lasted until they were finally defeated in 1873. A Taiping general aroused Muslims in the northwest to revolt against the Qing in 1862. Zuo Zongtang led an imperial army against them in 1867, but they did not surrender at Suzhou until 1873. Ya'qub Beg was ruling independently in Xinjiang, and he made a treaty with the Russians in 1872. Zuo had to borrow money from British banks and did not pacify Xinjiang until 1878.

When a five-year-old became Emperor Tongzhi in 1861, his mother Cixi won the power struggle with help from Prince Gong. The local gentry assumed much authority during the rebellions, and they wanted more self-government. The generals Zeng Guofan, Li Hongzhang, and Zuo Zongtang applied Confucian principles to economic recovery. Zeng released his army in stages and promoted agriculture by reducing land taxes. Robert Hart became inspector-general of customs and raised large revenues from duties on local transport of merchandise. Scholar Feng Guifen recommended using western science and technology to surpass the westerners. Zeng and Li applied this policy of self-strengthening. Prince Gong and war minister Wenxiang established the Zongli Yamen as a foreign office to purchase western weapons and encourage technology by education and foreign contacts. Li Hongzhang founded gun factories at Shanghai in 1862 and with Zeng the Jiangnan Arsenal in 1865. Books on science and technology were translated. Li founded the Chinese Steamship Company in 1872.

The new treaties enabled missionaries to own land, and they competed with the Confucian gentry in offering education and social services. Judicial immunity did not prevent them from pressing claims in Chinese courts. In 1870 Chinese suspicions about how the French treated orphans escalated into violence at Tianjin, and twenty foreigners were killed. Zeng and then Li were assigned to settle the case. Foreigners were tried by their own laws and judges. In 1871 China made a treaty with Japan. An incident in the Ryukyu Islands provoked the Japanese to invade Taiwan in 1874, and China paid Japan 500,000 taels. In 1875 the Emperor died, but Empress Cixi got her three-year-old nephew recognized so that she could act again as regent.
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只看该作者 155 发表于: 2009-03-16
Korea to 1875
The early Korean kingdoms of Koguryo, Paekche, and Silla were influenced by Chinese culture and received Buddhism in the 4th century. In the east Silla king Pophung (r. 514-40) formalized an aristocratic social hierarchy based on the hereditary "bone-rank" system. After fighting off a massive Chinese invasion in 612, Koguryo in the north built a wall from 631 to 647. Silla formed an alliance with Tang China in 655, and in 668 they ended the kingdoms of Koguryo and Paekche. Then Silla drove the Chinese out of the peninsula in 677. In the north the Parhae kingdom was founded in 698 and lasted until it was conquered by Khitans in 926. The Buddhist monk Wonhyo (617-86) wrote extensively and tried to unify Korean Buddhism. Silla suffered succession struggles but instituted civil service examinations in 788. The Nine Mountain Sects of Son (Zen) Buddhism developed during the 9th century. Rebellions began against the Silla in the late 9th century, and new kingdoms formed.

In 918 Wang Kon founded the Koryo dynasty, and by 936 he had unified Korea. He promoted Buddhism, and Koryo used Chinese administrative methods. Land was granted according to government rank. A large Khitan army invaded Koryo in 993. The Koreans fought them and their Liao empire invasion again in 1009 and then built walls around the capital and in the north. In the 11th century the Buddhist Tripitaka was carved on blocks and printed. Koryo defended itself from a Jurchen invasion that began in 1104, but King Injong submitted to the sovereignty of the powerful Jin empire in 1127. Military officers rebelled against King Uijong in 1170, and a period of revolts did not end until 1202 as Ch'oe Ch'ung-hon took control. He and his son Ch'oe U governed Korea as military dictators until 1249. Chinul (1158-1210) revived Son Buddhism by teaching meditation and study. Mongol invasions of Koryo began in 1231, and after six invasions the Koreans submitted to the Yuan empire in 1270. Mongol princesses married Koryo royalty, and Koryo princes were brought up in Beijing. The Koreans built ships for two Mongol invasions of Japan that failed. A national university system was reorganized under King Chungnyol (r. 1275-1308). After 1350 Koryo had to contend with Japanese raids and an invasion of Red Turbans who were rebelling against the Yuan regime in China. King Kongmin (r. 1351-74) recognized the Ming dynasty in 1368, and General Yi Song-gye fought a pro-Mongol rebellion and Japanese piracy. Yi refused to attack Ming China and deposed King U and his son in 1389.

Yi Song-gye founded the Choson (Yi) dynasty in 1392 and implemented land reform. He promoted Confucian advisors and drastically cut back the privileges Buddhists had gained during the Koryo dynasty. Yi's fifth son Pang-won gained the throne as T'aejong (r. 1400-18) and centralized his authority over the military and the six departments. The lands of the yangban class became hereditary, and Neo-Confucian philosophy became the orthodox doctrine. King Sejong (r. 1418-50) founded the Chiphyonjon for research to promote learning and economic progress. They designed the phonetic Han'gul alphabet and printed many books. The arbitrary rule of King Sejo (r. 1456-68) provoked rebellions that were crushed. Songjong (r. 1469-94) tried to restore humane government, but his policies favored the growing yangban class at the expense of women, Buddhists, and others. Yonsan'gun (r. 1495-1506) ruled very badly, executing dissenting officials until he was deposed. The Neo-Confucian Cho Kwang-jo helped King Chungjong (r. 1506-44) bring reforms, but in 1519 an ultimatum Cho and radicals made was answered by their execution. Neo-Confucian philosophers Yi Hwang and Yi I promoted liberal reforms in their writings.

During the reign of Sonjo (r. 1567-1608), more provincial colleges provided teaching positions for yangban scholars. Hyujong (1520-1604) worked on blending Buddhism with Daoist and Confucian philosophy. The era of factions began in 1575 with a split in the capital between Westerners and Easterners, who in 1589 divided into Northerners and Southerners. In 1592 a Japanese army of 160,000 invaded Korea, occupying Seoul and P'yongyang; but Korea's armored navy devastated Japanese ships, and a Chinese army drove the Japanese forces south. Hideyoshi sent his Japanese army again in 1597; but after he died the next year, they withdrew. Korea spent several decades recovering from the war devastation. Ho Kyun wrote a novel about a bandit leader to criticize the rigid class system that discriminated against the sons of concubines. Yi Su-gwang met the Jesuit Matteo Ricci in Beijing and brought back western ideas. The Manchus invaded twice, and Korea submitted to its new Qing dynasty in 1637. Alternating factions continued to dominate the Korean government.

Yu Hyong-won (1622-73) began the Practical Learning (Sirhak) movement in Korea by proposing social reforms. King Sukchong (r. 1674-1720) turned from the Old Doctrine (Noron) faction to the Young Doctrine (Soron) in 1689. Kim Man-jung wrote novels about the displaced Queen Inhyon and Nine Cloud Dream with the Buddhist theme of reincarnation. The anonymous novel Life of Unyong deplores the plight of women in the palace who cannot marry. Copper coins became popular, though land tax was usually paid in rice. The military tax was two bolts of cotton cloth and was hard on the poor. King Yongjo (r. 1724-76) worked hard to reduce factionalism by appointing the best officials from all four colors. Famine provoked rebellion in 1728, and Yongjo reduced taxes. In 1750 he cut the military tax in half. He appointed his son Sado regent but was so disappointed by the Prince's erratic behavior that he had him locked in a rice box in 1762. Sirhak scholars such as Yi Ik proposed various social reforms and practical improvements in their extensive writings. In 1772 Yongjo allowed sons of concubines to gain high offices. Pak Chi-won (1737-1805) exemplified the Northern Learning in his satirical Jehol Diary. King Chongjo (r. 1776-1800) favored research and practical improvements. Irrigation and double-cropping increased food production, and commerce developed. The son of an envoy came back from Beijing a Catholic in 1784, and the religion quickly spread in Seoul.

Dowager Queen Chongsun acted as regent for young Sunjo (r. 1800-34), and Catholics were persecuted in 1801. That year 66,067 government slaves were emancipated. When Chongsun died in 1802, the Andong Kim clan regained control and ended the persecution. Chong Yag-yong (1762-1836) lived in exile and wrote brilliantly about Practical Learning in prose and poetry. The yangban class grew in numbers and lost status. Unpaid officials overtaxed people to make up for the bribes needed to gain office. Some individuals prospered with the developing commerce, and others formed local collectives to survive. Many suffered unemployment and turned to fire-field farming or banditry. Rebellions broke out in 1804 and 1811. Floods and a cholera epidemic were devastating during the 1820s. While Honjong (r. 1834-49) was king, three priests and eighty Korean converts were executed in 1839. Under King Ch'olchong (r. 1849-63) the Andong Kim clan again regained power, and the number of Catholics in Korea increased to 23,000. Writers criticized discrimination based on social class and called for opening up to western ways. Ch'oe Che-u (1824-64) had mystical experiences and started a new religion called Tonghak (Eastern Learning) in 1860. He taught the unity of God with humanity and proclaimed everyone equal. Ch'oe Che-u was arrested for sedition and beheaded in 1864, but his successor Ch'oe Si-hyong fled with followers into the mountains.

When young Kojong became king in 1864, his father governed as the Taewon'gun (Grand Prince). He appointed officials from all four colors and tried to end the corruption of the Andong Kim clan. He taxed the yangban class and imposed surtaxes to pay for the reconstruction of the Kyongbok palace. Debased coins caused inflation, but eventually punishing of corrupt officials led to increased revenues. Like China, Korea resisted foreign trade. After seeing what happened to the Chinese in the Opium Wars, they defended themselves from aggressive westerners even more. In 1866 the Taewon'gun executed nine French missionaries and about 8,000 Korean Catholics. In 1871 the Taewon'gun angered Confucians when he closed most of their academies. Queen Min got his regency ended, and he retired in 1874. Koreans had so far defended themselves from encroaching westerners, but in 1876 they were forced to make a friendship treaty with modernizing Japan.

Japan to 1875
The ancient culture of Japan practiced human sacrifice, but Korean and Chinese influence added subtlety to the native Shinto religion that worshipped the emperor. Prince Shotoku (574-622) particularly applied more enlightened Buddhist and Confucian ethics to government. Fujiwara clan founder Nakatomi Kamatari implemented reforms in 646 by eliminating private ownership of land, which was distributed to cultivators equally; weapons were put in government storehouses. By 692 Japan had 545 Buddhist monasteries and shrines. Laws favored the emperor and hereditary aristocrats, and the Tang-like reforms were promulgated in the Taihe code of 702. Females and slaves got only two-thirds as much land, but males had to provide labor or military service. Minister Oshikatsu retained popular support by reducing taxes and the farmers' government labor from sixty to thirty days. After Empress Koken (r. 749-58) regained the throne in 764, she let her lover, the Buddhist priest Dokyo, govern until her death in 770. After that, the council refused to put a woman on the throne.

The Heian era (794-1192) gave Japan nearly four centuries of relative peace until it deteriorated in civil war. Saicho (Dengyo Daishi) founded Tendai Buddhism from the similar Chinese Tiantai, and Kukai (Kobo Daishi) founded the Shingon sect of esoteric Buddhism in 816. For three centuries Japan was dominated by the emperor and the Fujiwara clan. Sei Shonagon's Pillow Book was written as a diary; but the great classic of this era is the long Tale of Genji by Lady Murasaki Shikibu, who described the psychological subtleties of Japanese aristocrats in a multi-generational story of the 10th century. Tendai Buddhism split in 933, and in the 12th century the powerful monasteries had their own armies. Yoritomi eventually won a civil war between clans and became shogun in 1192 to begin the militaristic feudal era. Yoritomi's son was forced to abdicate and was assassinated and replaced by the Hojo family of the Taira clan that held the chief political position until 1333; often a child was made shogun so that the Hojo regent held the power, though Yasutoki established a state council for advice in 1226. Feudal law was established in 1232 and tried to be impartial, allowing women to own land.

Following the Buddhist schools of China, Honen (1133-1212) founded the Jodo (Pure Land) sect and Eisai (1141-1215) the Rinzai Zen based on Chan. Nichiren (1222-82), like the Pure Land of Honen and Shinran (1173-1262), emphasized chanting the nembutsu to Amida Buddha. Nichiren gained credibility when he correctly prophesied the Mongol invasions. The Japanese believed that divine winds (kamikaze) produced the storms that helped them defeat the Mongolian, Chinese, and Korean armies that invaded Kyushu in 1274 and again in 1281.

The Bakufu rule of the Hojo family ended in 1333 when Emperor Go-Daigo changed sides and proclaimed a new era. However, his favoritism provoked Takauji to take military control as shogun, and he issued a moral exhortation called the Kemmu Shikimoku. For six decades a civil war raged between warlords. Takauji was succeeded by his son Yoshiakira in 1358, and the office of shogun remained in the Ashikaga family for the next two centuries. In 1392 the southern and northern emperors agreed to alternate ruling. The civil war had made the military class dominant. In the late 14th century the No theater came alive as Kannami wrote musical plays with spiritual themes that included female characters played by male actors. His son Zeami wrote the most outstanding plays and for a while was patronized by Shogun Yoshimitsu. In the 15th century Japan developed trade with China and Korea. Ending sole inheritance and developing manufacturing and guilds improved the economy despite oppressive warlords and rebellions.

The Onin War between the Hosokawa and Yamana clans broke out in 1467 and lasted ten years, and the frequent battles between warlords went on for a century. About twenty local warlords proclaimed and enforced house laws while collecting taxes. People rioted to get their debts canceled. Shogun Yoshimasa also sponsored the arts until he died in 1490. After that, the shoguns became puppets of the Hosokawa family until 1558. Farmers, who had to pay half their crops for war taxes, formed self-governing organizations and leagues with other clans to settle their own disputes. In the mid-16th century peasants who returned to their land were forgiven their back taxes. Agriculture improved with draft animals, better irrigation, and new crops such as soy beans. Commerce increased, and Chinese coins were used. Samurai warriors formed powerful associations. Japanese piracy increased, but the Chinese suppressed most of it by 1560 and ended its trade embargo. The Portuguese brought fire-arms to Japan in 1543, and Francis Xavier introduced the Catholic religion in 1549. A few Jesuits made many converts, but in 1565 the Emperor expelled the Christians. In 1571 the Portuguese established a base for Europeans at Nagasaki.

Oda Nobunaga developed strong military forces and was assisted by Tokugawa Ieyasu and Toyotomi Hideyoshi. In 1568 Nobunaga entered Kyoto and named the new shogun. He encouraged free markets and abolished toll gates. He let Ieyasu govern eastern Japan. Nobunaga defeated the militarized Enryakuji monastery in 1571, and two years later he overcame rival armies. In 1574 his forces killed about 20,000 people while crushing the Ikko league of monks. The next year Nobunaga's men used muskets in helping Ieyasu defeat a larger force of Takeda warriors. In 1581 their massive army overcame the 20,000 in the Takeda army. The next year Nobunaga was killed fighting in the west.

Hideyoshi won over the army and soon took over thirty provinces. He ordered a land survey in 1583 and was able to tax most of Japan's farmers. Hideyoshi had an army of 200,000 and exchanged eight eastern provinces with Ieyasu. In 1588 Hideyoshi's officers began confiscating all weapons not held by his army. Hideyoshi tried to expel the Jesuits, but the number of their converts grew to 300,000. In 1592 he sent a force of 158,800 men to invade Korea. After taking the major cities, they were pushed back by a Chinese army. A second invasion by 100,000 men in 1597 withdrew the next year after Hideyoshi died. Wealthy Ieyasu won the struggle for power and was appointed shogun in 1603. Dutch ships began trading with Japan in 1609. Two years later the Tokugawa government prohibited Christianity. Ieyasu ended a civil war in 1614 when his forces defeated the army of Hideyoshi's son Hideyori. Ieyasu proclaimed a moral code before he died in 1616. His Tokugawa family would rule Japan for the next 250 years. Fujiwara Seika was influenced by a Korean war captive and promoted Neo-Confucian philosophy.

While Ieyasu's son Hidetada governed Japan, hundreds of Christians were executed. Shogun Iemitsu (r. 1632-51) required daimyos to live in Edo half the time and began the exclusion of all foreign contacts except at Nagasaki. After the shogunate defeated the Shimabara revolt in 1638, Japan did not have another major war for more than two centuries. Daimyos and their samurai retainers enforced the laws that even limited peasants from traveling. Unemployed samurai (ronin) were brought under control and gradually found other work. By the time Tsunayoshi (r. 1680-1709) became shogun, the government had a growing deficit. He confiscated daimyos' estates and imposed sumptuary laws. The government got temporary relief by debasing the currency in 1695. Tsunayoshi punished many for harming animals. Arai Hakuseki persuaded Shogun Ienobu (r. 1709-13) to implement reforms and stop debasing the currency. During the 17th century additional cultivated land and improved methods increased agricultural production, but it would be difficult for the population to grow after reaching about 25 million. Wisely the Japanese valued the sacredness of trees and managed to preserve most of their forests by using thin screens in their houses.

Hayashi Razan (1583-1657) advised Ieyasu and promoted education based on the Neo-Confucianism of Zhu Xi. Nakae Toju studied Wang Yangming and taught his idealist philosophy. Toju's student Banzan tried to introduce land reforms but had to resign. The Fuju Fuse faction of the Nichiren sect was persecuted. Takuan Soho applied Zen's mental discipline to the martial arts and tea ceremony. Suzuki Shosan did not follow a Zen master and suggested that work can be a religious experience. Shido Bunan, Bankei Eitaku, and Hakuin Ekaku helped the Rinzai sect of Zen become more popular, but Yamazaki Ansai turned from Zen to Confucianism and Shinto, initiating the national learning (kokugaku) movement. Yamaga Soko applied Confucian philosophy to develop the way of the warrior (samurai). Ito Jinsai studied and taught ancient Confucianism. Kaibara Ekken and his wife Token wrote a book on education for women. Arai Hakuseki (1657-1725) drew lessons from history, wrote an autobiography, and was tutor for Shogun Ienobu. Pure Land (Jodo) Buddhism was most popular with more than six thousand temples, and Shinto shrines represented the national religion. A young samurai wrote down the ideas of the hermit and Hagakure master Yamamoto Tsunetomo on the way of the warrior by 1716.

After composing haikai poetry, Ihara Saikaku wrote Life of an Amorous Man in 1682. His Five Women Who Loved Love (1686) is about women in the merchant class who gave their lives for love. In Saikaku's Life of an Amorous Woman a courtesan tells her life story of pleasure, adventures, and troubles. Saikaku published stories about samurai pederasty and vendettas. He wrote books about how some people became millionaires and others lost their fortunes or cheated and came to a bad end. Another of his books is about the problems of debtors in the growing commercial society. His realistic writing about real incidents revealed the changing morals in Japanese society during the decline of the samurai class and the rise of the merchants. Women were second-class citizens, and many are forced by poverty or enticed by greed into the sad profession of prostitution.

In the 17th century kabuki theater began with prostitutes and became more acceptable as women were barred from performing. The Joruri puppet theater also developed using reciters of scripts with literary quality about current events and history. Chikamatsu wrote an entertaining revenge play in 1683. After concentrating on kabuki theater for fifteen years, between 1703 and 1724 Chikamatsu wrote many excellent puppet plays about lovers' suicides and other current tragedies. His history plays include The Battles of Coxinga, Twins at the Sumida River, Lovers Pond in Settsu Province, Battles at Kawa-nakajima, and Tethered Steed and the Eight Provinces of Kanto. Chikamatsu is famous for dramatizing the conflicts between feelings (ninjo) and duty (giri), and he has been called the Japanese Shakespeare. Between 1746 and 1748 Takeda, Namiki, and Miyoshi worked together to produce three famous history plays that also depicted the conflicting loyalties of the samurai code. Sugawara and the Secrets of Calligraphy is about Sugawara no Michizane and the three triplets he helped during the Fujiwara rule around 900. Yoshitsune and the Thousand Cherry Trees dramatizes the final defeat of the Heike clan by the Minamoto brothers in the 1180s. Chushingura or The Treasury of Loyal Retainers is meant to commemorate the famous revenge and collective suicide by the 47 samurai who lost their master in 1702, though it is set in 1338.

Tokugawa Yoshimune (r. 1716-45) implemented financial and legal reforms, but fluctuating rice prices reflected problems in the second half of his shogunate. Land taxes increased government reserves, and Shogun Ieshige confiscated many estates. Under Shogun Ieharu (r. 1760-86) Tanuma rose to power with bribes and created monopolies. Floods and famines took many lives. Ienari was shogun for a half century until 1837. During the first six years Matsudaira Sadanobu revived Yoshimune's reforms. His strict censorship began in 1790, but foreign books were allowed after 1811. Russian encroachments in the north stimulated the building of Japanese defenses. While Ienari was preoccupied with twenty concubines, Mizuno Tadanari became his chief advisor in 1812. In an era of pleasure while theaters and prostitution flourished, the government's gold and silver reserves fell by a third. In 1825 foreigners were still excluded and were threatened with death. Frequent debasing of the currency caused inflation. Sumptuary laws were imposed in 1827 against prostitution, alcohol, gambling, and luxuries. Merchants exploited the poor and gained wealth. Infanticide kept the population at about 32 million. During a famine in 1837 former magistrate Oshio led a revolt against the merchant houses in Osaka that failed.

Nishikawa Joken wrote popular books for merchants and peasants, affirming human equality. Ogyu Sorai (1666-1728) wrote Political Essays and advised Yoshimune, urging a meritocracy. As a Confucian he disliked merchants, but his student Dazai Shundai encouraged trade and a money economy. Ishida Baigan integrated Shinto, Buddhist, and Confucian ideas into his Heart Learning, and Ando Shoeki opposed status distinctions. Tominaga Nakamoto wrote a history of Buddhism. He criticized Buddhist mysticism, Confucian scholasticism, and Shinto's superstitions, and he urged an ethical synthesis in his Testament of an Old Man. Goi Ranju suggested learning by social interactions, and his student Nakai Chikuzan proposed a unified school system for all. Yamagata Daini raised an army to attack the military government (Bakufu), but he was defeated and beheaded in 1767. Some Japanese intellectuals were influenced by Dutch books and began studying science. Motoori Norinaga found deep emotion in ancient Shinto and The Tale of Genji. Honda Toshiaki urged using modern technology for military and other purposes. Sato Nobuhiro studied Dutch books and promoted scientific agriculture and higher education. Nanboku wrote erotic and scary melodramas that thrilled audiences. The self-educated peasant Ninomiya Sontoku helped farmers and urged mutual aid. Aizawa's New Proposals began arousing nationalism in 1825 and after they were published in 1857. Hirata Atsutane believed in making Shinto the national religion and the Emperor sole ruler, but he was arrested in 1841.

The number of schools in Japan greatly increased prior to 1867. New religions began appearing. In 1814 Kurozumi Munetada founded a sect based on worship of the sun goddess Amaterasu, and in 1838 healer Nakayama Miki started the Tenri movement. The Konkokyo sect also emphasized mutual aid. The provinces Choshu and Satsuma used commercial profits to develop military capability. Famine provoked increasing revolts starting in 1836. Takano Nagahide opposed the exclusion policy and was arrested but escaped in 1844. Takashima demonstrated guns in 1841, and Torii Yozo imprisoned him. Shogun Ieyoshi (r. 1837-53) let senior councilor Mizuno continue to govern, and after Ienari's death in 1841 he implemented various reforms. Abe Mashiro replaced Mizuno and Torii in 1845, allowing western military technology. Sakuma Shozan advised numerous improvements with the slogan, "Eastern ethics and western science." He was arrested on Perry's ship in 1854, was imprisoned until 1862, and was assassinated two years later. Yokoi Shonan led the Practical Party and also favored western science.

The U. S. warships of Commodore Perry forced Japan in 1854 to make a trade treaty that was followed by agreements with the British, Russians, and Dutch. More concessions were made in 1858, and Japanese envoys were sent abroad. Terrorist attacks against foreigners in Japan began in 1860. Tokugawa Nariaki was blamed and executed, and in revenge tairo Ii Naosuke was assassinated in Edo. In 1864 Chosu forces defended the Emperor from the Bakufu. The next year allied ships and the Bakufu forced the Emperor to sign the treaties. The 14-year-old Mutsuhito became emperor in February 1867, and in November Shogun Keiki resigned to be the Emperor's prime minister; but in January 1868 Satsuma, Choshu, and Tosa forces made Keiki surrender, and Tokugawa lands were confiscated to finance the Meiji restoration of the Emperor.

Edo was renamed Tokyo in 1868. Kido Koin and young leaders from the provinces and the imperial court persuaded the daimyos to surrender their titles to the Emperor. They agreed to settle political issues by public discussion, and a modern government was formed. Feudalism was abolished, and the sale of girls as prostitutes or geishas was banned. In 1873 twenty-year-old males were conscripted for military service with some exceptions. A new banking system was based on the United States Federal Reserve with the yen as a decimal currency. The central government had most of the power and taxed land directly. The social classes were dissolved into commoners except for the daimyos and courtiers (kwazoku). Iwakura led a mission of envoys abroad that hired many foreign experts. Christian missionaries were allowed into Japan in 1873, and western civilization accelerated its enormous impact. Leaders divided on whether to threaten Korea with war, but a revolt of 2,500 Hizen samurai led by Eto was suppressed in 1875. The rebellion led by Saigo in Satsuma with 22,000 samurai was crushed by 65,000 troops and marked the final demise of Japanese feudalism in 1877.

Evaluating China, Korea, and Japan
In China the word for civilization means literate rather than a city-dweller, and so the Chinese have a long and rich cultural tradition of learning and education. Their ancient concept of heaven and the divine was more natural than anthropomorphic, and yet the will of heaven is what they believed authorized a government to rule. Like the Greeks, the Chinese had an excellent tradition of philosophy during centuries of frequent wars. Clever men often used their oratory to persuade rulers to form alliances that often resulted in devastating battles. Yet the humane teaching of Confucius and his followers, the peaceful wisdom of Lao-zi, and the universal love of Mo-zi offered alternatives to this strife. Others believed that people could be manipulated by fear of severe punishments and strict enforcement of laws under a supreme authority. As the Period of Warring States culminated in Qin's conquest of the other states, this Legalistic philosophy was applied in the first Chinese empire since legendary times in 221 BC. Yet the Qin empire could only last a mere 15 years before it was completely overthrown by a popular revolution. About the same time that Rome overcame Carthage's Hannibal and the Macedonian-dominated Greeks, the Han dynasty established its empire and began applying Confucian and Daoist principles to government. Like the Roman empire, they would still have their problems, but the stability would support prosperity and population growth.

After the turmoil of Wang Mang's revolution, the Eastern Han dynasty stabilized China and increased Confucian education for two more centuries until government corruption under eunuchs at court led to revolts and the division of China into three kingdoms in 220 CE. By the 4th century Buddhism was spreading rapidly in China, and Wu Di of Liang patronized it in the 6th century. The Northern Qi used Confucianism to reunify northern China in 577; but when Sui Wen Di (r. 581-604) reunited all of China, he promoted reforms and Buddhism. Yet his son Yang Di in 606 instituted the examination system based on Confucian classics. Though rulers changed and vied for power, the Chinese tended to tolerate the co-existence of Confucianism, Daoism, and Buddhism. The mistake of invading Korea with a million men caused the Sui dynasty to be short-lived. The Tang dynasty (618-907) was probably the most sophisticated culture in the world at that time, though they dominated Korea, subjugated the Eastern Turks, and had conflicts with Tibet.

The Tang dynasty dissolved into regional kingdoms for about sixty years, as the Liao and the Xia formed smaller empires in the north while being strongly influenced by Chinese culture. The Song dynasty (960-1279) reunited China and governed with civilian control over the military, but tribute was paid to the Liao and the Xia. Increased prosperity allowed the empire to sustain military expenses. Advances in printing stimulated an intellectual renaissance before that occurred in Europe. They experimented with the social reforms of Wang Anshi while Neo-Confucians developed ethical philosophy. The patriarchal nature of Chinese society exploited women as prostitutes and limited their mobility with the painful vogue of foot-binding. Also population was often controlled by drowning female infants, causing an imbalance between the male (yang) and female (yin) principles. The Jurchens took over the Liao empire and conquered northern China in 1127. The Jurchens ruled these Chinese as an aristocratic class for a century until they too were overcome by the Mongols' invasion in the following century.

The Song dynasty continued in southern China as Zhu Xi completed the Neo-Confucian synthesis that became the basis for China's civil service examinations until 1911. The Mongols conquered Xia in 1227 and the expanded Jin empire of the Jurchens in 1234. The Mongols were the most aggressive conquerors of eastern Asia and slaughtered millions of people as they expanded their territory to an immense empire for a brief time; their descendants continued to dominate central Asia. Under Khubilai Khan the Mongols took control of southern China by 1279. The Mongols' conquests were stopped in the east by the storms that protected Japan and the tropical weather that discouraged them in southeast Asia. Chinese culture also civilized them during the century of their Yuan dynasty. Theater, which had been discriminated against socially, was utilized to express the feelings of the dominated Chinese. Educated Confucians were useful in administration, and the civil service examinations based on Zhu Xi's scholarship were established in 1313. Buddhists led rebellions in expectation of a better society, and in a war of liberation the Chinese eventually defeated the Mongols militarily in 1368.

Thus Hongwu's Ming dynasty began with an imperial military. He resumed the Confucian examinations and reformed Buddhism and Daoism by requiring exams for ordination and by banning the secret societies that led to the revolution. The army extended the Ming empire into Tibet and Mongolia; but trees were planted, and reservoirs were repaired. A liberal successor was overthrown by an ambitious prince who established a military aristocracy as Emperor Yongle. Campaigns against the Mongols were expensive, and the invasion of Annam (Vietnam) could not be sustained for long. The Yongle Encyclopedia compiled knowledge, but the maritime explorations led by Zheng He were not continued after him. Attempts were made to bring the military under civilian control. However, emperors often had large harems, and eunuchs pervaded the bureaucracy. Buddhist ordination certificates were sold, and rebellions were suppressed by the imperial army. The idealistic philosopher Wang Yangming worked in the government and suggested reforms to reduce the military and expand social services, but his ideas had little lasting effect. Taxes for imperial extravagance and the military aggravated poverty, and banning foreign trade led to piracy. Fighting the Japanese in Korea during the 1590s was also costly. Eunuchs collecting taxes in the countryside were unpopular. Scholars founded the Donglin Academy to make reforms, but they were repressed. Unhappy Manchus in the north turned from helping the fight against the Japanese in Korea to attacking the Ming army. Increasing poverty and imperial neglect led to banditry and rebellion in China itself. Beijing was taken over by rebels who yielded or joined the Manchus in 1644.

During the Qing dynasty era the Manchus ruled as an aristocratic class, but from the beginning they made use of the literate Chinese to help them administer the empire. They granted amnesty and reduced taxes to revive the economy after the devastating war. Emperor Kangxi promoted Confucian values and attempted to treat Manchus and Chinese equally. His envoys made a treaty with Russia in 1689, but his army captured Lhasa in 1720. His son Yongzheng increased salaries and limited the privileges of the gentry to reduce corruption. He subsidized land reclamation and withdrew the imperial troops from Tibet. The Qing empire nearly doubled in population and territory during the long reign of Qianlong, who expanded the empire to the west and wisely allowed free migration. Community cooperation was encouraged by the baojia system, and schools were provided for minorities such as the Miao; but imperial expansion was achieved by military violence. Collecting books for the Complete Works of the Four Treasuries coincided with an inquisition that eliminated thousands of books. China continued its haughty policy of accepting foreign tribute while declining to engage in trade. In the last years of the 18th century corruption increased in China under the administration of the avaricious Heshan. Chinese culture continued to flourish in art, poetry, plays, and novels. In the 18th century about half of all the books in the world were in Chinese.

With population growing beyond three hundred million, heavy taxes and corruption led to banditry and rebellions supported by secret societies, millenarian Buddhists, and Muslims in the western regions. As the English increased their sale of opium from India in order to balance their buying of tea and other products, more Chinese became addicted and corrupted. In the 1830s the loss of silver from buying opium led to higher taxes and worse poverty. The Qing government tried to stop the importation of opium, but the English merchants persuaded their government to send gunboats, resulting in the Opium Wars. The French, wanting to protect their missionaries, joined the English invasion, and in "unequal treaties" made between 1842 and 1860 the Chinese gave the westerners various concessions. Rebellions began breaking out in 1851, and the Taiping revolution, inspired by a peculiar form of Christianity, ruled a portion of China from Nanjing between 1853 and 1864 during a devastating civil war in which more than twenty million people died. This and the Nian rebellions started by bandits and the Muslim rebellions in the west were eventually put down by armies raised by leaders such Zeng Guofan, Li Hongzhang, and Zuo Zongtang. During the Tongzhi era the Chinese began to rebuild under the policy of self-strengthening, turning to western science and technology to make their education and military more practical and modern. Thus the traditional Confucianism, Daoism, and Buddhism of the Chinese began to merge with western advances into a modern culture.

China is the largest and one of the oldest continuous civilizations. Their Confucian emphasis on education enabled them to grow and prosper. However, their proud isolation in the 18th and 19th centuries during a period of rapid European progress put them behind the latest advances in science and technology. Although the English and others did not use their military power to conquer China, they did use it to open up trade for the harmful opium. These defeats taught the Chinese that they must use western methods and develop modern military power to defend themselves. Their patriarchal and traditional society still prevented the liberation of women and democracy.


Although people lived on the Korean peninsula for thousands of years, their cultural development lagged behind and was strongly influenced by Chinese civilization. The three independent kingdoms of Koguryo, Paekche, and Silla accepted Buddhism in the 4th century. A significant difference from China was the genealogical class system developed by Silla, which defeated the other two kingdoms with help from the Tang Chinese. Silla then expelled the Chinese a decade later in 677. Silla also encouraged scholarship by adopting the Chinese civil service examination system in 788. They called Chinese Chan Buddhism Son, which became Zen in Japan. The Koryo dynasty, founded in 936, promoted Buddhism but continued using Chinese administrative methods. Land was allotted according to government rank, which was determined by being in the yangban class, passing the exams, and experience in office. Koryo managed to survive invasions from the empires of the Khitans (Liao), Jurchens (Jin), and Mongols (Yuan). Son Buddhism flourished by encouraging both meditation and study.

The Neo-Confucian ethics of Zhu Xi strongly influenced Korean thought and became the orthodox philosophy when General Yi Song-gye founded the Choson dynasty in 1392. Yi promoted Confucian scholars, gave his yangban supporters land which became hereditary, and removed the privileges of Buddhists. King Sejong (r. 1418-50) has been called great for promoting learning and economic progress. Perhaps Korea's greatest contribution to civilization is the development of their phonetic Han'gul alphabet, which enables people to learn to read and write easily and quickly. However, the educated Confucian class continued to write mostly in Chinese. Korea suffered a devastating invasion by the Japanese in the 1590s, but they were defended by China and their own armored ships. Their envoys learned some western ideas from Jesuits in Beijing. Although conquered by the Manchus in 1637, Koreans were not required to adopt their hairstyles as in China.

Another difference from China was the development of factions or political parties in Seoul that tended to dominate the government when they were in power. Also eunuchs did not gain as much influence as in China, perhaps because Koreans resented having to send virgins and eunuchs as tribute to the Chinese court. As in China, scholars turned toward practical ideas, and much criticism in Korea focused on the injustice of social classes as well as land reform and bureaucratic corruption. The Catholic religion appealed to a few intellectuals and many of the poor who wanted social equality, but Confucian resentment caused persecutions. The serfdom of the slave class persisted even after the central government emancipated its slaves in 1801. Korea maintained its independence in isolation and resisted aggressive western efforts to trade, having learned vicariously from China's Opium Wars. Yet this isolation prevented Korea from keeping up with some western advances in science and technology. After 1875 Korea would have to face Japanese imperialism.


Japan held onto to its indigenous religion that worshipped its emperor but readily took to Buddhism. Japanese culture greatly advanced after the positive influence of Prince Shotoku (574-622). Buddhism flourished during the peace of Japan's Heian era (794-1192), though by the 12th century powerful monasteries had their own armies and sometimes fought each other. A militaristic feudal era was inaugurated when Yoritomi won a civil war between clans and became shogun in 1192. Mahayana Buddhist schools developed from their Chinese roots, and the Mongols' attempted attack on Japan failed. Civil wars between warlords plagued Japan during the 14th century. The No theater of Kannami and Zeami offered sophisticated entertainment with spiritual themes, but the decade-long Onin War between clans was followed by another century of violent conflict in the militaristic culture of the samurai. In the 16th century the Portuguese introduced fire-arms, and the Jesuits were soon expelled. As armies increased in size, Nobunaga unified Japan by force. He was succeeded by Hideyoshi, who launched an aggressive invasion of Korea in the 1590s that was eventually defeated by the Korean navy and a Chinese army. Tokugawa Ieyasu gained power as shogun and established a dynasty that would keep the peace for a quarter of a millennium.

The Tokugawa era was essentially a feudal system with a military aristocracy of self-disciplined samurai, but Japan's self-imposed isolation prevented foreign conflicts. European missionaries and merchants were excluded except for minimal contacts at Nagasaki. In the 17th century Confucian philosophy developed along with Buddhist temples and Shinto shrines that were used to register people. Kabuki and puppet theater developed popular entertainment as the merchant class rose in wealth and influence. In the patriarchal culture women had few rights and often sold their bodies in the urban quarters that catered to the wealthy and growing middle class. Conflicts turned inward, and the warrior code sometimes caused them to be resolved violently by suicide for samurai, disgraced lovers, and despairing debtors. The population growth allowed by increased cultivable land in the 17th century had to slow down, but the Japanese wisely managed to preserve their forests.

The danger of famines required improvements in economic management in order to prevent rebellions. Intellectuals had contact with Dutch ideas and began to look to western science and technology even though Japan was still closed to trade and open communication until 1854. Japan applied the lessons of the Opium Wars in China and managed to make a relatively peaceful transition into modernizing reforms as it was forced to open to western influences. Japanese intellectuals learned from Europe and the United States, adopting political and financial reforms. However, as the feudal system was abolished by the Meiji restoration, the dangers of growing nationalism and imitation of the aggressive west loomed in an already militaristic culture.


By 1875 eastern Asia in their long development from ancient times had expanded their populations and refined their cultures. With the major exception of the Mongols in the 13th century and Chinese adventures in Tibet and Vietnam, they did not usually try to colonize or dominate other parts of the world. Confucian and Buddhist values contributed enormously to the ethical and spiritual cultures of China, Korea, and Japan. In the 19th century all three countries discovered that western science and technology offered advances that could not be ignored as trade with western nations developed. This opening also meant that these three east Asian nations would be interrelating more with each other. The use of western military methods would bring great turmoil and challenges in the coming century as modernization overwhelmed ancient traditions. Yet let us hope that humanity will benefit from the wisdom and sensitivity that can also be learned from Asian cultures.


Copyright © 2005 by Sanderson Beck
This chapter has been published in the book CHINA, KOREA & JAPAN to 1800. For ordering information please click here.

Contents
Shang, Zhou and the Classics
Confucius, Mencius and Xun-zi
Daoism and Mo-zi
Legalism, Qin Empire and Han Dynasty
China 7 BC to 1279
Mongols and Yuan China
Ming Empire 1368-1644
Qing Empire 1644-1799
Qing Decline 1799-1875
Korea to 1800
Japan to 1615
Japan 1615-1800
Bibliography
BECK index
级别: 管理员
只看该作者 156 发表于: 2009-03-16
BECK index
                                                  Qing Decline 1799-1875
Jiajing Era 1799-1820
Li Ruzhen's Flowers in the Mirror
Daoguang Era 1821-50
Opium Wars
Taiping Revolution and Other Rebellions
Qing Reconstruction 1861-75
This chapter has been published in the book EAST ASIA 1800-1949.
For ordering information, please click here.

Jiajing Era 1799-1820
Qing Empire 1644-1799
Emperor Jiajing eliminated the corrupt Heshan within a month of Qianlong's death in 1799. He then removed six of the top eleven governors and directors, but he had a difficult time attempting to curtail the extensive corruption that had developed in the last years of the Qianlong regime. Jiajing asked for criticism and received secret memorials directly to bypass the council. He stopped the gifts to officials in bordering provinces and wore patched imperial robes. However, Jiajing remained under the influence of aging advisers such as Dong Gao. Tax collectors, officials, and the gentry absorbed so much graft that the peasants paid most of the taxes. Large households got better tax rates and collected a share for paying the taxes of smaller ones. As taxes were raised, the gentry negotiated larger exemptions; more poor taxpayers were dispossessed, resulting in smaller revenues. Many peasants had to pay their taxes in silver, and the exchange rate for their copper coins (cash) doubled during the Jiajing era. Those who paid their tax in grain had to pay about three times as much. About 275,000 tons of rice from their total production of about 400,000 had to be shipped from the Yangzi provinces to the Beijing granaries. Shipping grain by the Grand Canal involved so many middlemen and corruption that these vested interests prevented using the sea route. When shortages in government granaries had to be filled, officials enforced purchases at very low prices.

Population was increasing rapidly, and the number of educated clerks far surpassed the official positions. In 1799 Hong Liangji warned the new emperor that population was growing faster than food production and that scholars and officials had become morally degraded. Hong was sentenced to death for "extreme indecorum," but his sentence was commuted to exile. Bribery, favoritism, and nepotism were rampant. Official salaries ranged from only 33 taels to 180 taels. Even when "anti-corruption fees" of a hundred times were added, this was not enough to keep officials from squeezing out more money. Magistrates were allowed to keep land taxes collected above a certain quota. Many prefects in three years received a hundred thousand taels. Manchus were an idle class that hired Chinese to work their land. In the military Manchu bannermen were paid three times as much as Chinese soldiers. The Chinese Green Standard army was also corrupt, and most of the funds for suppressing rebellions were kept by the officers.

The White Lotus movement goes back to efforts in the 13th century against invading Mongols and the rebellions in the 14th century that overthrew the Yuan dynasty. Derived from Pure Land Buddhism, they had married clergy and vernacular scriptures. They were often vegetarians with macrobiotic diets and elements of Daoism. They believed that the future Buddha (Maitreya) would lead the way to peace and prosperity. The largest White Lotus uprising in Shandong was put down in 1622. When the Manchus took power, they aimed to restore the Ming dynasty. Uprisings also derived from the aborigines such as the Miao. In 1781 the White Lotus leader Liu Song was arrested and exiled. Government harassment led to arrests and revolt in 1793. Military factions developed for self-defense, and bandits cooperated with peasant villages. In 1796 the rebellion coalesced with a Miao uprising and spread from central China to Sichuan, Hubei, Shaanxi, Gansu, and Henan. The imperial regime was too corrupt to win the guerrilla war; but local gentry organized militias and strategic fortresses, hired local mercenaries, and suppressed the revolt by 1805. The imperial government spent 120 million taels on this nine-year war.

Lin Qing taught millenarian Buddhism and in 1808 was beaten for this. He promised that contributions to his cause would yield a tenfold reward in the future. The movement developed the aim of overthrowing the Qing regime. In 1813 a White Lotus sect called the Heavenly Reason Society revolted in the north and even attacked the Forbidden City in the capital. This was stopped, and Lin Qing, who had stayed home, was executed by the painful method of slicing. The Triad Society in southern China was more difficult to control. Named after the harmony of heaven, earth, and humanity, this secret organization was started in 1674 at a Buddhist monastery in Fujian to overthrow the Manchus and restore the Ming dynasty. Women were welcomed as members. A Triad uprising was quickly suppressed on Taiwan in 1786. The Triads became involved with Annamese pirates, and their network spread into the Guangxi valley and Guangdong in 1802. These secret societies appealed mostly to the oppressed lower classes, and in rituals they became blood brothers. Their organized crimes included extortion, gambling, smuggling opium and salt, and bribing officials. Piracy was a problem for twenty years until the chief of the Fujian pirates was drowned in 1809 and most were dispersed the next year.

In 1811 an order renewed the effort to slow down Chinese migration into Manchuria. The Kirin governor sent troops into the mountains to drive out illegal ginseng-diggers. Another law prohibited slaves from buying their emancipation, and in 1813 the banishing of criminals to Manchuria was suspended. The Qing empire had 15,000 post stations for government communication, and 70,000 men with 40,000 horses were used for urgent messages.

In 1800 the Roman Catholics counted 300,000 Christians in China with 198 priests, 89 of whom were Chinese. Jiajing continued the persecution. In 1805 a seized letter led to arrests. Five renounced the faith after being beaten, and thirteen were sent to Central Asia as slaves. In 1815 in Sichuan 800 Christians were arrested; two leaders were strangled, and eleven were sentenced to wear the cangue (wooden yoke) for the rest of their lives.

Emperor Jiajing continued China's tributary system that invested neighboring countries as vassals of the "middle kingdom." Korea brought tribute annually, Annam (Vietnam) every other year, Ryuku and Siam every three years, and Burma and Laos every decade. The envoys and merchants had to kowtow but were allowed to sell goods; the gifts they received were worth much less than the tribute they brought. Envoys with large delegations were sent to invest new rulers in Korea, Ryuku, and Annam, and these courts had to pay their large expenses. Tributary kings were given some protection against foreign invasion and relief during natural disasters. Gradually commerce by Chinese junks outside the tributary system increased in Southeast Asia.

The Hong merchants contributed 600,000 taels to help suppress the White Lotus rebellion 1796-1804 and the same amount for the campaign against the Muslim rebellion under Jahangir in Xinjiang in the 1820s. The merchants gave a total of 1,950,000 taels for the river conservancy in 1801, 1804, 1811, and 1820. The Hong agents also contributed to public charity, hospitals, clinics for smallpox vaccinations, and schools. Customs duties were low at about three percent, but officials often collected double or even more. The English shipped mostly tea, averaging 26 million pounds annually after 1808. Between 1800 and 1810 some 26 million taels of silver flowed into China. When indigo imports from India slumped in 1801, they were replaced by cotton and opium. Seals from America were nearly exterminated by 1806, but sandalwood from Hawaii and Fiji was not exhausted until 1830. Most of the trade was by the British East India Company, private traders they licensed, and Americans.


Shen Fu was born in 1763 in Suzhou. He wrote an autobiography called Six Records from a Floating Life, but the last two chapters on his experiences in Taiwan and on the way of life are missing. The first chapter tells of his happy relationship with his wife Yun. Shen had been betrothed to someone who died in her eighth year. In 1775 he met his cousin Yun. She had memorized Bo Juyi's poem "The Pipa Player" and taught herself to read. Shen read her poems and told his mother that he would not marry anyone but her. They became engaged that year and married in 1780. They loved to discuss literature and maintained courtesy towards each other. Yun liked old books and fragments of paintings more than pearls. They loved each other so much that Shen suggested that in their next life she could be a man and he would become her (his) wife. Like many scholars of this time, Shen had difficulty making a living, but they enjoyed wearing cotton clothes and eating rice and vegetables. Shen wanted his wife to be able to see a temple and so suggested that she dress as a man in order to attend. They played literary games, drinking wine as a forfeit. In 1794 Yun wanted to find her husband a sing-song girl (courtesan) with both beauty and charm. Yun found Hanyuan and loved her too, so much that she was grief-stricken when Hanyuan left to be married.

In the second chapter Shen Fu wrote about his little pleasures such as gardening, burning incense, and discussing poetry and painting with friends. They made rules against mentioning official promotions, gossiping about current affairs, discussing eight-paragraph essays for exams, and playing cards or dice. The penalty was to provide the wine. The four things they all approved were generosity, romantic charm, free expression, and quiet. They played a game in which they each wrote couplets, and the winner became the examiner for the next round; losers paid for the wine. Shen believed that a poor scholar should be economical but also clean and artistic.

Shen's third chapter is a tale of his sorrows. In 1790 Yun found a girl to give Shen's father comfort, but Shen's mother found out and became angry. The father became ill and got angry that his wife blamed it on the girl. The father learned that Yun borrowed money and wrote Shen to dismiss her. Shen hurried home to prevent Yun from committing suicide. He and Yun moved away for two years until his father learned the truth. Yun had female problems, but she was cheered up when Hanyuan came to live with them. After an influential man purchased Hanyuan, Yun's illness became chronic. Shen was out of work and tried to sell books and paintings from their home. Yun worked hard embroidering a Buddhist book, but this made her illness worse. Shen guaranteed a loan for a friend, who ran off. His father became angry and threatened to prosecute him for filial impiety. Yun had a friend who had married Hua and offered to let Yun and Shen live with them. Their daughter Qingzhun married, and their son Fengsen became an apprentice. Shen carried the weak Yun on his back. Nearly destitute, Shen found an old friend who owed him money, and he survived. Shen became a secretary in the salt bureau at Yangzhou, but he was laid off in 1802. They turned to a relative of Yun. She became weaker and hoped that Shen would find someone to take her place. He said he would never marry again, and Yun died in 1803. Shen warned married couples neither to hate nor be too attached to each other. Shen prayed to his departed wife and learned that his father died. In 1806 Shen discovered that his son Fengsen had died, and his friend Chotang gave him a concubine.

In the fourth chapter Shen described his travels. He worked for thirty years as a government clerk in almost every province. He became so discontented with dirty politics that he went into private business; but Lin Shuangwen's rebellion in Taiwan disrupted the wine traffic, and Shen went back to a salaried position. His friend Xiufeng introduced Shen to sing-song girls. Shen stayed with the one he liked, Xier, while Xiufeng went from girl to girl. After Shen left to work for a magistrate, he learned that Xier had attempted suicide several times. In 1807 Shen's patron Chotang became a member of the Hanlin Academy, and they moved to Beijing. Nothing is known of Shen's life after 1809. Born in an era of peace and prosperity, Shen Fu's memoir described the increasing difficulties for scholars. Yet his philosophical and artistic attitude toward life helped him find much happiness.

Li Ruzhen's Flowers in the Mirror
Li Ruzhen (1763-1830) was born in Hebei province. He declined to conform to the bagu essay form and never went beyond the county examinations. He worked on his novel Flowers in the Mirror for fifteen years, completing it in 1827. In the prolog to this imaginative work the Lady of the Moon challenges the Fairy of a Hundred Flowers to make all her flowers bloom at once. She agrees only if the earthly ruler commands this. After the Tang dynasty replaced the Sui, revenge is planned through the Spirit of the Heart-Moon Fox becoming Empress Wu (r. 684-704), who usurps power from her own son and wins a civil war with 30,000 troops. Shu Jingye and Luo Binwang send messages to their sons written in their own blood. Empress Wu has the four passes guarded by her brothers. One winter evening she is drunk and orders all the flowers in the Forest Park to bloom the next day. Low-ranking flowers agree to obey, and eleven others decide to go along. When the peonies do not bloom, she orders them punished until the buds appear.

The Fairy of a Hundred Flowers is humiliated by this violation of nature and in penance decides to incarnate a hundred fairies on Earth. She herself is born into the family of the scholar Tang, who is called Ao. He is married to Lin, who gives birth to the girl Little Hill and the boy Little Summit. Little Hill studies and wants to take the examinations even though they do not have them for women. Tang Ao wins a high rank in the imperial exams but is stripped of this title when the Empress learns he was associated with the rebels Shu and Luo. Ao goes to a Daoist temple for advice and is told that to perfect himself he must do 300 acts of charity. He decides to travel to find the spirits of the hundred flowers who have come to Earth.

Ao goes to his brother-in-law, the merchant Lin, whose daughter Pleasant is also being educated. Ao buys some pig-iron and flower pots to go on a voyage with Lin. The helmsman Old Tuo is their guide as they visit various exotic countries. Red Lotus kills a tiger with an arrow. She wants to go with them but stays to take care of her grandfather, who is the father of the rebel Luo. Old Tuo explains that tigers do not attack children or other innocent humans who have a special radiance. In the Country of Gentlemen they meet people who care more about others than their own selfish interests. Their motto is "Only kindness is precious." Ao buys an enslaved girl for a hundred strings of cash, and she gives him a large pearl, which is not valued there. They meet her poor mother Liang, and Ao gives them silver to pay a teacher for the son.

In the Country of Giants people walk on clouds of different colors, which indicate the goodness of one's character. Old Tuo notes that Father Heaven knows who does right and wrong. In the Country of Black-bottomed people Ao meets his old teacher Yin Yuan, who was Imperial Censor until he advised Empress Wu to abdicate. They take Yin Yuan and his family to live with the Liang family. The Country of Sexless People has no distinction between men and women; they do not crave gain, power, and fame, and they use no violence. They believe these lusts are like being intoxicated, because everything is like an illusion. Ao, Tuo, and Lin see many unusual birds in the Country of White People, and Purple Cherry recognizes Tang Ao as her uncle. They rescue Marsh Orchid from persecution by the Royal Son-in-law, who took her from her fiancé Shu Chengchi. Ao and Lin help young Shu to escape.

In the Country of Two-faced People, Tang Ao's niece Beautiful Hibiscus uses archery to save them from bandits. She decides to return to the Earth kingdom with her cousin Shu. After visiting the countries of Flaming People, Witches, Restless People, and Split-tongued People, where they find Sweet Asarum, Fragrant Angelica, and Melody Orchid, they arrive at the Country of Women. There the "King" is a woman, and women dress like men and men like women. The merchant Lin is captured to become a consort of the King and is forced to undergo the painful foot-binding, reversing by sex and satirizing the way the Chinese treat females. Ao promises to repair their canals if they free Lin, and he uses the pig-iron to forge the metal tools they lack. The female "Prince" changes to girl's clothes and escapes with them as Yin Flowerlike.

On the way home Ao Tang runs off to the Country of Immortality, and the others have to return without him. They tell his wife Lin that he passed the imperial examinations and attained the rank of Tanhua. The Empress announces examinations for women, and Little Hill studies hard. Little Hill goes with Lin and Tuo to search for her father Tang Ao. An old nun sings that she is the Fairy of a Hundred Plants from Penglai and gives ill Little Hill a magic plant that makes her well. A yellow-faced priest and a black-faced priest also help Little Hill. The nun transforms four demons to pips. Flowerlike accompanies Little Hill searching on the Penglai mountain. A woodcutter gives them a letter from her father Tang saying that his daughter will not see him until she passes the imperial examinations. Little Hill is able to read a tablet that lists one hundred spirits of flowers as talented ladies, but Flowerlike and others cannot read the characters. Lin reads the letter and promises to bring her back after she passes the exam, and he notes that her father wants her to be called Daughter of Tang. Lin dislikes the Two-faced people because he wishes that they would not conceal that they are only interested in his money. Bandits capture the Daughter of Tang, Flowerlike, and Pleasant, but the bandit chief's wife angrily stops him from making them his concubines. The black girl Red Rose joins them on the junk. The nun tells the Daughter of Tang that the Cave of Ultimate Happiness is located in the area of the heart. Tuo gives them large grains of rice that eradicate hunger for long periods of time.

At home Tang's wife Lin is sad that her husband has not returned. Little Summit is to marry Luo Red Lotus. A white gibbon that has found the Dao takes a heavenly record book, and Purple Silk can travel fast with a letter. Eleven young ladies study. Daughter of Tang places first in the county exams, but Mistress Zu is first in the district tests. Those going to the capital swear to be sisters. Yen Yi teaches the art of war to rebels. Purple Jade says that drinking tea harms the body. Old Tuo finds a place to stay for 45 ladies at the capital Chang'an. The Empress allows 33 daughters of examining officials to take ministerial examinations. In the final exams the Empress places the second ten first, and so Daughter of Tang is listed as 11th and Flowerlike as 12th. The Empress offers Flowerlike flying carriages so that she can return to rule her Country of Women; three new lady scholars from other countries go with her. The Lady of the Moon and Aunt Wind resent the honors given the Fairy of the Hundred Flowers and complain about Daughter of Tang's spontaneous prose-poem; but the Daoist nun persuades them to leave. The nun recites a poem that indicates the fates of the young ladies; many will be killed, and some will commit suicide in the tragic war. She says that length of life is not as important as one's purpose. The young ladies go home, and several weddings take place. Daughter of Tang lets Purple Silk go with her to find her father because she also realizes they may not come back. Lin takes them to Penglai Mountain and brings back two letters to his sister.

The Wen brothers discuss tactics for the rebellion, and they decide to attack the capital. The Empress's brothers Wu guard the passes with spell-bound areas. Wu Number Four uses wine to lure thousands of rebels to their deaths, but eventually they learn how to break the spell by abstaining. Prisoners have learned that they need forbearance and patience. Wu Number Five uses a spell-bound area that attracts men by using beautiful women. Wu Number Six casts a spell that preys upon those who seek money, and eight hundred men are caught in their own illusions. Honeybush has lost many men and women to the sorcery of the Wu brothers; but he perseveres with young Luo and Shi and enters the city with Emperor Zhongzong, as the Empress is demoted to dowager. The gibbon takes the record of the story to a descendant of Lao-zi, and eventually the Flowers in the Mirror is written in a hundred chapters.

This fantasy novel is filled with transparent allegories that promote Daoist ideas, folklore, and rights for women. Historically it is not accurate in that no exams for women were ever held during the reign of Empress Wu or in any other up to that time. Yet this imaginative story offers many spiritual principles in an entertaining genre. The folly of foot-binding and treating concubines as sex objects become especially apparent when the sex roles are reversed. As more women in China were learning how to read, write, and paint, this novel expresses the growing trend toward the emancipation of women especially by means of education.

Daoguang Era 1821-50
Emperor Daoguang (r. 1821-50) relied on the advice of the conservative Confucian Cao Zhenyong, who corrected memorials more for calligraphy and composition errors than for substantive content, ignoring criticism. His pedantic standards for the metropolitan examinations also discouraged creativity. Gong Zizhen found in the Gongyang commentaries on the ancient Spring and Autumn Annals a theory that societies developed in three stages from chaos to increasing peace and finally to universal peace. He argued that China was currently in the lowest stage, and he criticized the judicial system, disparities in wealth, female foot-binding, opium smoking, and foreign trade. Gong used the metaphor of a feast to describe economic inequalities. In the ancient Shang and Zhou dynasties the people shared the same bowl of soup; rulers had their own dish, ministers large spoons, and common people small spoons. Fighting with each other can cause the kettle to be toppled, and so Gong argued for more equal distribution.

In the province of Mongolia the princes exploited the poor, and the lamas took advantage of the monks. A remarkable prince named Toghtakhu Toro traveled and learned Chinese, Manchu, and Tibetan. In 1821 he began using the tribute from his banner subjects to establish farms. He promoted hunting, fishing, and plant gathering to reduce the consumption of meat from the herds. He developed the use of mineral springs for healing. He invited Chinese artisans to immigrate and set up textile mills. Gold, salt, and soda were mined. Toghtakhu Toro made schooling compulsory for all the children in his banner and prepared teaching materials himself. He gathered knowledge on animal husbandry and published a book. In 1837 he decided to consolidate eleven local monasteries and came into conflict with the lamas and monks for five years. Monks demonstrated, and the league authorities had the protesters arrested. However, the Qing government opposed the combining of secular and ecclesiastical power in Mongolia and broke up the consolidated monastery. Toghtakhu Toro became captain-general of the league in 1859.

In the western territory of Xinjiang in 1817 the Kokand khan demanded special trading privileges in Kashgar, but the Qing court stopped his allotment of money and tea. Samsaq's son Jahangir proclaimed a jihad (holy war) and gathered an army of Kirghiz to return to Altishahr. The Qing army routed them, and Jahangir fled with a few followers back to Kokand, which regained its trading privileges in 1821 and disowned Jahangir. In 1825 Kokand asked for an exemption on customs duties. A Qing force of 200 cavalry massacred a camp of Kirghiz women and children, arousing 2,000 Kirghiz horsemen to slaughter the Qing troops. This victory by Jahangir's allies revived his cause. He organized a coalition of Kashgarians, Kokandis, Kirghiz, and Kazakhs, and in 1826 they invaded Altishahr again. Their army grew to ten thousand and besieged the Kashgar citadel while seizing merchandise and punishing Chinese merchants. The Kokand khan Muhammad 'Ali with about nine thousand cavalry joined the khoja Jahangir, but the two leaders suspected each other of treachery and separated. After ten weeks the Qing garrison ran out of water; the commanders committed suicide, and the fleeing soldiers were slaughtered except for four hundred who adopted Islam. When the people of Yangi Hisar, Yarkand, and Khotan resisted Jahangir, he had their cities razed and paraded the captives in Bukhara, Kunduz, Balkh, and Khiva. Jahangir confiscated property in Kashgar to pay his army and allowed much killing that alienated the Afaqiyya.

In 1827 a Qing army of 22,000 forced Jahangir to flee into the mountains. They left 8,000 men to garrison Kashgar and formed a Muslim militia; 9,000 troops went back to China. The Emperor appointed Zhili governor-general Nayanceng to govern Altishahr and offered a reward for Jahangir. Ishaq ibn Muhammad Hudawi lured Jahangir back in 1828, and he was captured. The Qing appointed Ishaq hakim beg of Kashgar, but the people made the story of the betrayal into a popular Turki song. The campaign to defeat Jahangir's revolt had cost the Qing government ten million taels. Nayanceng embargoed all trade from Kashgar and confiscated the property of rebels and all Kokandis who had lived in Altishahr less than ten years; they were deported, and their women and children were enslaved. The Qing won over the Kirghiz by giving them confiscated tea and rhubarb. The economic deprivation in Kokand provoked another invasion of Altishahr in 1830, but their army of about 8,000 was repulsed from Yarkand by cannon fire. Troops went back to Kokand to defend it from Bukhara. Changling was appointed commissioner for Altishahr and came to realize that Nayanceng's embargo had caused more warfare. Trade was allowed to resume, and in 1832 the Qing court accepted Changling's recommendation to exempt all merchants trading at Kashgar and Yarkand from customs duties. After 1834 the Qing government urged the poor to emigrate to Xinjiang, especially to Altishahr, and in 1835 Kokand gained a very favorable commercial treaty with the Qing government.

After the Napoleonic wars ended, the English and others became more interested in trading with China. In 1816 the Amherst mission was quickly expelled. Agents in Guangzhou (Canton) worked for private merchants to sell goods, charter ships, handle freight, insure cargoes, remit funds, and cover debts. The British purchased tea in China and exported textiles from Lancashire to India, which produced the opium. Tobacco-smoking spread from America to China, and this stimulated the smoking of opium. Selling and using opium had been banned in 1729; importation and domestic production were prohibited in 1796, but despite repeated efforts the use of opium spread to those who could afford it until the number of Chinese addicts was in the millions. Officials connived at the drug trade. Cohong merchants in Guangzhou were expected to make donations to the imperial court and local officials. Ruan Yuan was governor from 1817 to 1826, and he founded the Xuehai Tang academy in 1820. The next year he tried to stop opium dealing in Macao and opium smoking in Guangzhou. In 1825 the censors informed Emperor Daoguang that in the past five years China's favorable trade balance had become a major deficit as silver went to the British for opium from India. Ending the British East India Company's monopoly in 1833 opened up trade to numerous foreign merchants. In the west the Qing emperor allowed Kokand to station commercial residents in Kashgar and Yarkand in 1835. He also agreed to let Muslims pay only half the five percent tariffs, and goods exported from Altishahr to Kokand were duty-free.

Scholar Qian Yong (1759-1844) wrote about the evils of popular religion as summarized by Li Jiantian. The common people worship ghosts and spirits, and the ritual practices at the temples become debased. Paying for religious festivals strains the finances of many families, and their occupations are disrupted. During these festivals men and women mix together, fires break out, gambling occurs, robbers and thieves are attracted, fighting results, and social customs are damaged. Thus Li and Qian recommended that such religious festivals be banned. Yu Zhi founded an Infant Protection Society in 1843 in the province of Jiangsu that supported between sixty and a hundred infants each year for ten years. Female babies were more likely to be drowned, but some male children were also killed because of poverty.

When Cao Zhenyong died in 1835 at the age of eighty, he was succeeded as head of the secretariat and council by the bureaucratic Muchanga (1782-1856), who was corrupt and drained the treasury down to eight million taels by 1850. The government had to reduce the salaries of officials and provincial budgets in 1843. By 1848 land tax arrears equaled the national reserves. Deflation caused increases in real tax rates and provoked growing tax resistance, especially in the Yangzi Valley. However, in the provinces philosophical discussions occurred, and some experiments were implemented. The number of muyu experts hired by officials increased during the Qing era. Many scholars worked for private employers; laborers were hired to work on the canals; the army paid militiamen; and private traders sold grain.

Wei Yuan (1794-1856) is an outstanding example of an effective muyu. In 1824 silting and floods halted the grain shipments in the Grand Canal. Wei Yuan and his patron He Changling advised shipping grain to the north by sea, and in 1826 Jiangsu governor Tao Zhu sent 1,500 shiploads that transported 4.5 million bushels of rice, but the vested interests got this program cancelled. By 1845 the sea route had to be adopted to prevent food shortages in Beijing, and the canal route was abandoned completely, causing much unemployment. Wei Yuan compiled more than two thousand essays on Qing statecraft in 1827. He moved to Yangzhou in 1831 to advise Tao Zhu on reforming the Huaibei salt administration. Wei Yuan's book on military reform was published in 1842 after the disaster of the Opium War. He advised better training and European strategies of naval deployment. He suggested monitoring military rosters to prevent desertions and false registration that caused so much graft. Wei recommended better accounting procedures and ending periodic tax remissions by the emperor. Wei Yuan studied the classics for political guidance, and he found a dynastic cycle of three stages that ended with degeneration. He argued that Qing rulers had reformed many abuses such as influence by eunuchs, heavy taxation, and use of corvée labor, but he warned that the degeneration was imminent. Wei tried to awaken awareness of frontier dangers and recommended developing Xinjiang (Eastern Turkestan) with emigration to relieve over population.

During the Opium War Commissioner Lin Zexu turned over to his friend Wei Yuan translations related to western countries. From these Wei published the Illustrated Gazetteer of the Countries Overseas in 1844 with expanded editions coming out in 1847 and 1852 that were widely read. These collections provided the Chinese with the first realistic information on western geography and conditions from the western perspective. Wei suggested practical projects and efforts, namely using the foreigners' armaments and technology to control the foreigners. He suggested they could win victories by applying the proverb of Sun-zi from his classic, The Art of War, "If you know your enemy and know yourself, you need not fear the result of a hundred battles."1 Fujian governor Xu Jiyu got atlases from a missionary and other foreigners, and in 1850 he published A Brief Survey of the Maritime Circuit. Even though his writing was rather xenophobic, he was recalled the next year for being intimate with foreigners.

After the Opium War, British merchant vessels were armed and collected fees for protecting Chinese junks and fishing fleets from pirates. The British navy also suppressed piracy along the coast. In four years the British government paid British merchants twenty pounds a piece for 7,000 pirates they killed or captured. Tea exports increased to beyond a hundred million pounds, and the silk trade expanded also. Silver from the illegal opium trade helped the British pay for these. The Qing government did not enforce its ban on emigration either. The worldwide effort to end slavery stimulated the movement of Chinese coolies as contract labor to Southeast Asia, Hawaii, Peru, and the West Indies. After 1848 many Chinese laborers emigrated to the gold rushes in California and Australia. In the 1850s mobs in Guangzhou killed some who had abducted coolies and sold them to foreign shippers, and officials executed others.

The London Missionary Society sent Robert Morrison to Guangzhou in 1807, and he learned Chinese and had translated the Bible by 1819. American Protestants published the monthly magazine, The Chinese Repository, from 1832 to 1851. Editor S. Wells Williams compiled a dictionary and wrote The Middle Kingdom in 1848. Medical missionary Peter Parker started a hospital at Guangzhou in 1835 and treated Commissioner Lin Zexu for a hernia in 1839. Dr. Parker directed the hospital for twenty years, treating more than fifty thousand patients. Most of the missionaries strongly opposed the use of opium, but sometimes they traveled on the opium ships. Liang Afa was the first convert to write Christian tracts. Married Protestants were less tolerant of Buddhists and Daoists and were more of a threat than the unmarried Catholics, who were able to blend in and travel in the interior. A French diplomat in 1844 persuaded the imperial court to exempt sincere Chinese Christians from punishment, and two years later the toleration policy extended to restoring Christian ownership to old church buildings. Newspapers in English were available from 1845 with the founding of the China Mail in Hong Kong and from 1850 with the China Herald in Shanghai. Protestants completed their "Delegates' Version" of the New Testament in 1850.
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Opium Wars
In 1773 the British East India Company began a monopoly on Patna opium, which was of higher quality than the Malwa opium the Portuguese traded. In 1796 the Company began selling opium at public auctions in Calcutta to private traders who sold it in Macao. The opium traffic through Macao in the first two decades of the 19th century was about 300 tons a year. Competition lowered prices and increased consumption, doubling imports in the 1820s. China's trade imbalance turned negative in 1826, and from 1828 to 1836 China lost 38 million taels of silver. About one in five government officials smoked opium, twice as many in the provinces as in the capital. Estimates vary, but the total number of addicts in China was probably around four million.

The British Parliament ended the Company's monopoly in 1833, and private trade quickly increased. Foreign secretary Palmerston appointed William John Napier as superintendent of trade at Guangzhou in 1834, but Napier ignored Governor-General Lu Kun by going from Macao to Guangzhou without permission and by trying to contact the Emperor directly. His letter was rejected, and Lu imposed an embargo with a military blockade. The arrogant Napier had to retreat to Macao, where he died of malaria in October. Quiet John Francis Davis became superintendent, but British merchants began demanding warships and reparations. In 1835 James Matheson went to London to lobby. Navy captain Charles Elliot became superintendent in 1836 and was more diplomatic, as 1,820 tons of opium were imported into China. One silver tael had been worth one thousand copper cash, but by 1838 the exchange rate had increased to 1,650 copper cash. The copper mines of Yunnan were being depleted, and the government debased the copper coins such that during Daoguang's reign the rate would reach 2,700.

This huge opium business was illegal, and Guangdong had a fleet of patrol boats to catch opium-runners since 1826; but they began collecting fees of 36,000 taels a month to let them alone, and in 1832 the patrols were cancelled until Deng Tingzhen's effort to stop smuggling five years later. Efforts to suppress the drug traffic by using the baojia system of informing failed. In May 1836 Xu Naiji suggested making opium legal as a medicine. This was discussed at court and approved by Guangzhou authorities in September, but after four months the Emperor decided to try to end the opium trade. In 1837 the provincial judge closed down the smoking rooms and had two thousand dealers arrested. Local traffic slowed, but the smuggling still flourished along the coast. In 1838 imports reached a high of 2,800 tons. In June, Beijing official Huang Jue-zi proposed punishing addicts with the death penalty.

In July 1838 the experienced and respected governor Lin Zexu wrote a memorial that outlined a comprehensive program in which the state would offer addicts rehabilitation and implement increasing enforcement in four stages. While governing Hubei and Hunan, he had confiscated 5,500 pipes and 12,000 ounces of opium. Emperor Daoguang appointed Lin imperial commissioner, and he arrived at Guangzhou on March 10, 1839. He hired translators to develop his own intelligence service, and he gave the local gentry more power to stop the use of opium. In the next two months more than 1,600 Chinese were arrested, and 35,000 pounds of opium and 42,741 pipes were confiscated. Lin ordered foreigners to turn in their chests of opium and declare in writing what weapons they owned. He offered tea as a reward but never mentioned compensation. When the traders only turned over 1,036 chests, Lin ordered Lancelot Dent arrested; but the traders refused to surrender him. Two leading Hong merchants were made hostages and had to wear chains around their necks.

On March 24, 1839 Lin Zexu ordered all foreign trade stopped and the foreigners in the thirteen factories blockaded. Three days later he explained in writing four reasons why the foreigners must surrender their opium. First, he considered it unethical for them to be trading poison to millions of victims for silver. Second, China has made it a capital crime to ship opium in the future. Third, if the foreigners do not stop the opium trade, then China will stop all trade. Fourth, because China is forgiving the past, they should stop the crime in order to be honest. Not having sold a chest of opium in the past five months, Elliot turned over 21,306 chests of opium in May, and the blockade was removed. Three million pounds of opium were mixed with water, salt, and lime in three huge trenches and then washed down to the sea. Matheson commented that the Chinese had fallen into the snare of British power. Lin found an argument for a nation's right to control its foreign trade in Vattel's Law of Nations, and he wrote two letters to Queen Victoria, asking how she would feel if foreigners were imposing such a drug on her people.

When drunk English sailors killed a Chinese man in July 1839, Charles Elliot refused to submit them to Chinese jurisdiction. Under Chinese pressure, the British retreated to Macao. Lin pressured the Portuguese to make the British leave, and in August they occupied barren Hong Kong (Xianggang), which had a good harbor and became a base for fifty British vessels. Americans exported tea for the British, and the coast trade of opium continued. William Jardine went back to London with $20,000 for lobbying, and three hundred firms in London, Manchester, and Liverpool demanded action. Elliot fired on a Chinese fleet that would not submit in September. He refused to sign the bond promising not to engage in the opium trade because of the death penalty, but some British traders signed against his orders. The captain of the Royal Saxon was one, and in November 1839 he tried to trade with the Chinese at the Bogue and was attacked by the HMS Volage. In the battle with the British, four Chinese junks were destroyed. As Lin arrested dealers and addicts in Guangdong, the price of opium went from $500 per chest to $3,000.

In April 1840 William Gladstone made a passionate speech in the House of Commons, suggesting that they could simply stop the illegal smuggling of the opium; he said he knew of no war more unjust and warned that it would be a "permanent disgrace." However, the Tory resolution censuring the war was defeated 271-262. On the China coast the British navy enabled the merchants to sell opium, and the price went down to $350 per chest. A British fleet arrived at Macao in June 1840, left a blockade around Guangzhou without attacking its defenses, and moved north. They blockaded Ningbo and seized Zhoushan (Chusan) in July 1840. Although Admiral George Elliot forbade the sale of opium, smugglers unloaded it for only $100 per chest. Lin collected sixty warjunks, fortified the Bogue with newly purchased foreign guns, and blocked the river with iron chains.

Governor-General Qishan from the capital province of Zhili began negotiations and persuaded the British to return to Guangzhou. Emperor Daoguang appointed Qishan governor-general of Guangxi and Guangdong, and he banished Lin Zexu to Ili for having failed to suppress the opium trade and for causing troubles. In January 1841 Qishan signed the Chuanbi Convention, agreeing to cede Hong Kong, pay $6,000,000 indemnity, allow the British direct contact with the Qing empire, and reopen trade at Guangzhou within ten days. Daoguang disliked this agreement so much that he ordered Qishan executed and confiscated his immense fortune that included 425,000 acres, 135,000 ounces of gold, and ten million pounds of silver, but later the Emperor commuted his sentence to exile. Palmerston was also upset by the agreement and replaced Elliot with Henry Pottinger in May, the month the British destroyed 71 warjunks and sixty shore batteries at Huangpu (Whampoa). General Fang broke a truce, and about 20,000 peasants attacked the foreigners with spears, knives, and hoes; but the Guangzhou prefect ordered the gentry to stop this and keep the truce so that Elliot would not bombard the city. Guangzhou officials then agreed to pay a $6,000,000 ransom.

Pottinger arrived in August with ten warships. He went north with an armada of 32 ships and 27,000 men, and their forces surrounded Xiamen (Amoy) before taking it in October, losing only two killed and fifteen wounded. Two more were killed as they recaptured Zhoushan, but General Gough was wounded. Chinese troops fled from Ningbo before it was taken. The Chinese military had become very weak and corrupt; many of the troops smoked opium and robbed the people. Wherever they were defeated, local mobs looted. The new iron steamers of the British were superior to the Chinese junks, and the British flintlocks were much more effective than the antiquated matchlocks the Chinese used.

Yijing tried to attack Ningbo in March 1842 at the tiger-hour on the tiger-day in the tiger-month during the tiger-year; but the vanguard was left to 700 aborigines from Sichuan armed with knives, and they were slaughtered by English guns. The Chinese chief of staff was distracted smoking opium, and the Zhoushan marines sailed along the coast sending in false battle reports. In the spring 25 warships and 10,000 men arrived from India. The British stormed into abandoned Shanghai in June and seized 360 guns with nine tons of gunpowder, accepting a $300,000 bribe not to loot. They entered Zhenjiang in July, blocking the Grand Canal at the Yangzi River. General Gough tried to prevent looting and raping, and some Indians were executed by their own officers. At Zhenjiang 1,600 Manchu bannermen refused to surrender; instead they killed their own children and cut their wives' throats before hanging themselves from their barracks' rafters.

When the British besieged Nanjing in August 1842, the Chinese could raise only half the $600,000 the English demanded. Nanjing's viceroy Yilibu surrendered; then he and imperial commissioner Qiying negotiated with the British and the Emperor to achieve the Treaty of Nanjing. The Chinese agreed to pay the British $12 million for military expenses, $6 million for the destroyed opium, and $3 million for the Hong merchants' debts. The Cohong monopoly was abolished. Hong Kong was ceded to the British, who were allowed to trade and reside at Guangzhou, Xiamen, Fuzhou, Ningbo, and Shanghai. Official correspondence was to be on equal terms, and a fixed tariff was to be established. The treaty was approved by the Emperor in September and by Queen Victoria at the end of the year. Pottinger was ordered to prohibit opium traffic in Hong Kong, and he warned British subjects with contraband that they would not be protected from Chinese edicts. The Treaty of the Bogue was signed in October 1843 and set reasonable import and export tariffs. The British were exempt from Chinese law and had their own criminal jurisdiction. Opium was still illegal even though it was not mentioned in the treaty. In gaining a "most-favored nation" clause, any concessions, privileges, or immunities China gave to another country were to apply also to the British. China made treaties with the United States in July 1844 and with France in October; these allowed Christian activity in the five cities. The US, France, and Russia also became most-favored nations. Because China made most of the concessions under military pressure, these treaties have been called unequal and semi-colonial.

After Qiying and Pottinger signed the 1843 treaty, they became close friends. They worked to resolve conflicts, though Qiying was fiercely criticized for favoring the foreigners. The British foreign office approved of Pottinger's policy that the English should not take advantage of the Chinese. However, when John F. Davis replaced Pottinger in 1844, he disparaged the Chinese and would not cooperate with Qiying. Residents of Guangzhou refused to let the British inside the city. Exports from Guangzhou fell sharply as Shanghai gained most of the trade. British consuls facilitated trade, and they were ordered to take no legal action against opium smuggling. Eighty clipper ships were transporting opium to and from Hong Kong by 1845. Shanghai was soon importing 20,000 chests of opium annually.

When Qiying proclaimed that Guangzhou was open to the British in January 1846, mobs attacked the prefect and burned his yamen (office). In April, Qiying relieved British fears of French encroachment when he conceded that no other power would be given the Zhoushan Islands; Davis agreed to postpone British entry into Guangzhou. Rural militias and urban mobs rioted against the British, and Davis ordered a retaliation that spiked 827 cannons in the Bogue forts. In April 1847 Qiying promised that the British could enter Guangzhou within two years. Qiying lost credibility and was recalled to the capital in 1848. His replacement, Xu Guangjin, and Guangdong governor Ye Mingchen took a hard line. After demonstrations with a hundred thousand Chinese, Hong Kong governor George Bonham agreed to a postponement.

Emperor Daoguang died in 1850 and was succeeded by his 19-year-old son Xianfeng. He dismissed the moderates Qiying and Muchanga and promoted xenophobic officials. Ye Mingchen replaced Xu Guangjin and refused to meet with western diplomats. In the 1850s opium smuggling reached 60,000 chests a year. The poppy was also cultivated in China, and this production would eventually replace the imports from India. Applying the agreement to revise the treaties after twelve years, in 1854 the two British ministers demanded tariff revision, legations in Beijing, access to Tianjin, the right to buy land in the interior, legalizing opium imports, and abolishing inland transport dues. The imperial court rejected all these demands and in 1856 denied even minor changes.

On October 8, 1856 Chinese soldiers boarded the Arrow to search for a pirate, and they arrested the Chinese crew. The ship had been registered with the British, but this had lapsed. Harry Parkes, the British consul at Guangzhou, claimed the British flag had been insulted. Ye Mingchen released the crew but refused to apologize. On October 23 British gunboats began bombarding Ye's yamen every ten minutes except on Sunday. Ye ordered an attack on October 28, and the British captured the yamen the next day. In December the angry Chinese burned down the foreign factories in Guangzhou. In March 1857 Gladstone criticized the military action, and Palmerston lost a vote of confidence. After Palmerston's party won a majority in the general election, Lord Elgin led the expedition to China that was joined by French forces because of the execution of missionary Abbé Auguste Chapdelaine. Elgin's objectives were reparations, treaty fulfillment at Guangzhou, compensation for British subjects, diplomatic access to Beijing, and treaty revision to extend trade up the rivers. The French also wanted treaty extension and diplomatic representation, and they added freedom for religious propagation. William B. Reed of the United States communicated that it had no territorial designs on China, and Russia's Admiral Putiatin acted as a mediator in order to keep the northern Manchus in power during the Taiping revolution. When Elgin arrived at Hong Kong in July 1857, his troops were immediately diverted to help put down the Sepoy Mutiny in India.

In December 1857 Elgin and Baron Gros demanded that Ye Mingchen negotiate and pay an indemnity. Ye refused and was captured when the Anglo-French forces stormed Guangzhou. Ye was shipped to Calcutta and died there a year later. Parkes took control, and the Manchu Bogui was a puppet governor for the next three years. Elgin and Gros went north and took the Dagu forts and Tianjin while looking for someone with the power to negotiate. Half-blind Qiying was sent but was embarrassed by a memorial he had written in 1844. Qiying left without authorization, and he was tried and sentenced to death by the imperial court. In June 1858 the Chinese made treaties at Tianjin with the British, France, the United States, and Russia. British diplomats were allowed permanent residence in Beijing, and the French, American, and Russian envoys could visit. As most favored nations, they all gained the following concessions: ten new ports were opened; foreigners could travel in China with passports; inland transit dues were limited to 2.5 percent; Britain received an indemnity of four million taels and France two million; and Catholic and Protestant missionaries were allowed to move freely anywhere in China. The British were no longer to be called barbarians. Opium importation was legalized by the setting of a tariff, but only the Chinese were allowed to carry it in the interior. The British agreed to withdraw from Tianjin and the Dagu forts.

In June 1859 British envoy Frederick Bruce demanded the right to go from Shanghai to Beijing by ship. Marines sent to remove the blockade got stuck in the mud and suffered 434 casualties as four ships were sunk. The British attacked the Dagu forts again and were supported by the American naval commander Josiah Tattnall, who cried, "Blood is thicker than water." The American envoy, John E. Ward, agreed to travel by cart, but the British and French ministers went back to Shanghai. Bruce was criticized in England, and Elgin was sent again with 41 warships and 11,000 soldiers along with 6,700 French troops. In August 1860 they landed and captured the Dagu forts, threatening Beijing. Ten miles from there during a negotiation, Parkes insulted the new imperial commissioner, Prince Yi, and was arrested. Twenty men with him died in captivity before Parkes was released. Russia's Nikolai Ignatiev urged a hard line and gave British general Hope Grant a map of Beijing. The Anglo-French forces invaded the capital, but the Emperor fled to his summer palace in Jehol (Rehe). Ignatiev and France's Baron Gros persuaded Elgin not to burn the Forbidden City, but instead he burned the Yuan Ming Yuan summer palace in Beijing that Castiglione had designed. Ignatiev persuaded Prince Gong not to flee but to accept the European terms in order to avoid worse destruction.

On October 24, 1860 Elgin dictated the terms for the Convention of Beijing, and Prince Gong agreed on behalf of the absent Qing court. The indemnity to England and France was raised to eight million taels each; Tianjin was opened to trade with residence; and the British acquired the Kowloon (Jiulong) Peninsula next to Hong Kong. Ignatiev also persuaded the allied troops to depart before the rivers froze. Then the Russians made a supplementary treaty that certified their territorial acquisitions east of the Ussuri River and those mentioned in the 1858 Treaty of Aigun that Muraviev had negotiated. The Russians had already secured part of Xinjiang in the 1851 Treaty of Ili. All together Russia had gained about 350 million square miles of new territory, and they established the port of Vladivostok on the Pacific coast. In 1862 Russia signed a trade treaty with Prince Gong, giving Russian merchants one-third less duties imported overland from the north than those Europeans paid on goods they imported by sea.

Taiping Revolution and Other Rebellions
While population was growing rapidly, the arable land in China had actually decreased since 1812. More than half of the land was owned by the rich. Rent was half the yield, and the loss of silver from increasing opium imports made the rent payments thirty percent higher. In 1836 Lan Zhengzun led Yao tribes in a White Lotus revolt in southern Hunan that was suppressed. Many workers on the Grand Canal lost their jobs when grain shipments shifted to the sea route. Government was corrupted by the selling of offices, and salt smuggling caused disruptions and conflicts for officials. Lin Zexu had urged the Triad lodges to fight the British, and in May 1841 they won a battle against a British patrol at Sanyuanli. As trade shifted away from Guangzhou to Shanghai, the bandit gangs became larger. Rebellion erupted again in 1847 under Yao chief Lei Zaihao, but it was crushed by militias led by local gentry. Silting in the Grand Canal caused the Yellow and Huai rivers to flood, resulting in a famine in Guangxi province in 1849. Lei's Triad follower Li Yuanfa led a siege of Xinning that failed.

Hong Xiuquan was born on January 1, 1814 into a family of the Hakka minority that had migrated south centuries before. He studied, but four times he failed the exam for a degree. In 1836 he met the Protestant missionary, Edwin Stevens, and was given the Christian tracts by Liang Afa (Fa) in Good Words to Admonish the Age that emphasized the Old Testament. Two utopian essays by the Confucian Zhu Ciqi also influenced him. The next year after his third exam failure he had a series of visions in which a woman washed him and took him to see his father, a man with a beard, who gave him a sword, and a younger man, who told him how to overcome evil spirits; he also saw Confucius confessing to the old man. Hong worked as a school teacher for the next six years and then failed the shengyuan exam again. He began reading the Bible and the Christian tracts, coming to believe that the two men in his vision were God and Jesus, whom he called his older brother.

Hong first converted his cousins, Li Jingfan and Hong Ren'gan, and then his schoolmate Feng Yunshan. Hong preached, baptized, and destroyed Confucian shrines, for which he lost his teaching job in 1844. Feng organized the Society of God Worshippers, and in eastern Guangxi they gained many converts among the Hakka and mountain tribes. In 1847 Hong and Ren'gan studied the Bible with an American southern Baptist named Issacher Roberts, who refused to baptize Hong because other jealous converts had tricked him into offering money. Wang Zuoxin had Feng arrested for destroying an idol, but Lu Liu and a group of followers forced his release. Then Wang had the constable detain Feng and Lu by using bribery. Lu died in jail before the charcoal workers could gather the money to liberate Feng.

In 1848 the uneducated Yang Xiuqing claimed that God possessed him, that he could speak for God, and that sickness could be transferred to his body. The 1849 famine in Guangxi stimulated Triad members to revolt against the rich, and Hong Xiuquan soon had ten thousand followers. Hong, Feng, and Yang were joined by Wei Changhui and farmer Xiao Chaogui, who claimed to speak for Jesus Christ and became Hong's brother-in-law. Shi Dakai was from a wealthy family and brought in others with money. Many miners, who were skilled in using explosives, joined the movement. Ex-soldiers and legal clerks joined along with bandits and pirates. They were called "long-haired" because the men stopped shaving the front of their heads and cut off their queues. Hong emphasized the ten commandments and was very puritanical, banning opium, alcohol, prostitution, dancing, gambling, and contact with women, who were considered equal but were separated. Taiping society outlawed footbinding, concubinage, and the purchase of wives, and they created six grades of nobility for women. In June 1850 the God Worshippers were urged to sell their property and put their money in one public treasury to share with all. Food and clothing were provided for everyone, and they lived in collective camps.

Hong had organized 20,000 people by the time the Qing government attacked them at Thistle Mountain in December 1850. The Manchu commander was killed, as the local Qing forces dissolved. While celebrating his birthday in 1851, Hong was proclaimed Heavenly King of the Heavenly Kingdom of the Great Peace (Taiping Tianguo). Yang became East King, Feng the South King, Xiao the West King, Wei the North King, and Shi the Assistant King. The women were governed by Hong's sister. Hong accepted members of anti-Manchu secret societies if they renounced idol worship. Yang and Xiao issued a proclamation accusing the Manchus of various crimes that included forcing men to wear "animal tails" (queues) and barbarian clothes, debauching Chinese women and adulterating the race, imposing Manchu laws and the Mandarin language, subjugating the Chinese, withholding relief from natural disasters to reduce the Chinese population, tolerating corrupt officials, allowing bribery, and killing relatives of rebel leaders. Written Taiping laws were very strict with decapitation as the punishment for various infractions.

The Taiping army seized the city of Yongan and grew to 60,000. In 1852 Hong began his own solar calendar with a year of 366 days and a seven-day week. In February 1852 King Hong ordered that the commandment against adultery and licentious behavior be enforced by beheading; at the same time he was decreeing how his imperial consorts were to be addressed. In the spring of 1852 the Taiping army failed to capture the Guangxi capital of Guilin despite the heroic efforts of the women's battalion, and in Hunan the South King Feng and the West King Xiao were killed. However, in December the Taiping occupied the wealthy town of Yuezhou, gaining 5,000 boats and weapons that had been abandoned by the rebel Wu Sangui in the 1670s.

Zeng Guofan was away from the Qing court mourning his mother in 1852 when he was ordered to recruit militia in Hunan. He also organized a naval force on the Yangzi River and raised money for his Xiang army by charging lijin transit dues. In January 1853 the Taiping army gained more boats and silver from the provincial treasury at Wuchang. The next month they took silver, cannons, and food from Anqing. Then in March 1853 they stormed into Nanjing and made it their capital for eleven years. They slaughtered all of the 40,000 Manchus they could find. British envoy George Bonham visited Nanjing in April; after being treated as inferior, he advised England to remain neutral. Yet both sides bought weapons from European arms dealers.

A Triad society called Small Swords rose up and took over Shanghai in September 1853. They claimed to be part of the Taiping revolution, but King Hong sent a commissioner to investigate and eventually rejected them for having immoral habits. The foreigners in Shanghai kept to their neutral policy as the Qing forces besieged the city. When in April 1854 an imperial squad killed two Englishmen and attacked other foreigners, a force of 400 British and American troops landed from ships and drove the imperial troops from the foreigners' settlement. In December, French troops allied with the Qing army in an attack on the insurgents that resulted in the death of 1,200 imperial troops and 64 French casualties. Bombardment caused the evacuation of the city in February 1855; most of the rebels escaped, but 300 who surrendered were beheaded. The imperial troops looted the city and decapitated 1,500 people alleged to be rebels. As a reward the French were given a larger settlement. Trade was disrupted during this rebellion; but while imports such as cotton languished, growing opium sales provided cash that helped exports from Shanghai increase in 1855.

In 1854 Zeng Guofan led his Xiang army of 17,000 from Hunan into Hubei, proclaiming that the Taiping rebels disrupted villages, abolished private property, destroyed temples, and violated Confucian propriety. The rebels had occupied Wuchang in June, but Zeng regained it in October. Hong sent an army into northern China; but they failed to win support, and the two leaders were captured and executed in 1855. That year the Taiping community abandoned the policy of separating men and women. The Taiping army cut the Hunan army into two parts and in April 1855 conquered Wuchang for the third time. Taiping forces in Nanjing attacked the imperial camps on the Yangzi River in 1856, and the imperial commissioner committed suicide.

Yang Liuqing had been going into his own trances and claiming that he was the Holy Ghost. He took operational control of the government and military while Hong was secluded with his many concubines. Money was kept in a common treasury and was supposed to be shared by all. They devised their own examinations based on the Bible and Hong's literary works. Women could take the exams and serve in administrative positions. Most of those taking these exams passed. Every 25 families had a sergeant who settled disputes, supervised their education, and preached to them every Sunday. They proclaimed complete equality and promised that all would be fed and clothed. All men and women over sixteen years were to receive one share of land, and dependents under that age counted as a half share. Yet Taiping efforts to implement land reforms affected very few places, as their armies usually foraged for food during the continuing civil war.

Yang Liuqing treated other Taiping kings arrogantly and almost had King Hong himself caned for having in his palace four female officials who were relatives of ministers. In 1856 Yang was planning to depose Hong on Yang's birthday in September. King Hong sent for the North King Wei; he and Qin Rigang assassinated Yang and had thousands of his followers slaughtered. Fearing revenge, they had King Hong invite Yang's supporters to witness the beating of Wei; 5,000 were let into a palace without weapons and were massacred. The bloody civil strife went on for days in the streets. Assistant King Shi arrived and tried to mediate. When Wei became angry and threatened him, Shi fled. After Wei had Shi's family murdered, Shi marched on the capital with an army of nearly 100,000. Wei had King Hong's palace surrounded but was defeated by the forces combined against him. Then King Hong had Wei beheaded and turned over the government to his two brothers.

Hong promoted Assistant King Shi Dakai to Righteous King, but Hong's brothers formed a clique against Shi. He left the capital with an army of 200,000 and declined Hong's invitation to return in 1857. Shi's army grew to 300,000 and was difficult to support. Many left, and at one point he had only 20,000; but he invaded Sichuan in 1862 with 200,000 troops. Eventually his army was reduced by starvation. After traveling 6,000 miles through fifteen provinces, Shi was finally captured and executed by slicing in 1863.

King Hong once again withdrew into his palace. Many officers only stayed with the Taiping regime because of the Qing policy of decapitating any rebels who surrendered. Chinese residents in Nanjing resented the Hakkas and attempts to separate the women. Their attempts to coordinate with the Nian revolt in the north and Red Turbans' rebellion in the south were not successful. Hong's unusual version of Christianity was disliked by missionaries, and traders resented the ban on opium.

Hong's cousin Ren'gan had lived in Hong Kong and tried to westernize the Taiping government. In 1859 he was named Shield King and prime minister, but his ideas for European legal and banking systems, public construction projects, a postal service, and newspapers were not implemented. Instead, his reforms included adjusting the calendar by having a year of 28-day months once every forty years, using a more vernacular literary style, promoting Chinese culture, regulating marriages, reorganizing the examination system, and using central military planning. Hong Ren'gan's attempt to regain the upper Yangzi valley failed. Loyal King Li Xiucheng managed to win some victories in 1860 and destroyed the Qing camp below Nanjing, but he could not take Shanghai. That year Zeng Guofan was appointed imperial commissioner and was put in command of the war against the Taiping rebels with his army of 120,000. He appointed Hu Linyi to govern Hubei, Zuo Zongtang in Zhejiang, and Li Hongzhang in Jiangsu. The Loyal King damaged the imperial forces at Anhui, but Zeng's brother Guoquan defeated the rebels at Anqing in September.

After the Loyal King led a Taiping attack on Shanghai in 1860, the westerners allied with the Qing. The American Frederick T. Ward organized a force, which after his death from a wound in 1862 was led by Charles G. Gordon. Emperor Xianfeng named them the Ever Victorious army, and they were under Chinese command. In May the Green Standard army with help from British and French troops and four British gunboats recovered the port of Ningbo. Zeng Guofan began the siege of Nanjing in June 1862 with 20,000 men. The Englishman Alexander Michie had visited Nanjing in 1861 and reported that the rebels were hated for murdering, destroying, prohibiting trade and industry, collecting high taxes, and plundering, but others reported Taiping taxes were lower. Issachar Roberts declared that Hong was crazy and did not know how to govern.

Zeng gave Li Hongzhang 3,000 troops as a nucleus for the Huai army of 70,000 he recruited. In 1862 they defended Shanghai from the attack led by the Loyal King with 50,000 troops. Li bought rifles and artillery from the westerners and was given permission to hire French and British officers to train his troops in Shanghai. In 1863 Li's Huai army with help from the Ever Victorious army captured Suzhou and slaughtered 20,000 Taiping troops. Gordon complained that Li had executed eight captured Taiping officers, and in March 1864 Palmerston ordered Gordon to withdraw from the imperial ranks. Yet before he received the order and dissolved the Ever Victorious army in May 1864, Gordon participated in the conquest and massacre of prisoners in four more cities. Gordon got Li to admit his responsibility for the Suzhou massacre and urged him to follow the international law against killing prisoners in the future.

Ill and weakened by malnutrition during the siege, King Hong refused to take medicine and died in June 1864. His 16-year-old son Hong Fu succeeded him with the Shield King Ren'gan as regent. Zeng Guoquan's Qing troops stormed Nanjing on July 19 and massacred about a hundred thousand Taiping believers, some of whom refused to surrender and burned themselves to death. In fourteen years the Taiping revolution had spread to sixteen of the eighteen provinces and captured more than six hundred cities, but they had not been able to govern them while fighting a civil war against the Qing empire. The young king fled to Jiangxi as the Loyal King gave him his horse and was captured. Zeng Guofan had the Loyal King write an autobiographical history of the Taiping revolution and then executed him in August. Hong Ren'gan was captured in October and executed in November. In December 1865 Wang Haiyang captured the last city for the Taiping at Jiaying in Guangdong, but in February 1866 a Qing army of 70,000 killed 10,000, and the last 50,000 Taiping surrendered.

Historians have estimated that at least twenty million people died in battle or by starvation in the region under Taiping influence between 1853 and 1864, as its industry and intellectual centers were devastated. The Taiping revolution failed for many reasons. Their beliefs were based more on the ten commandments than on the teachings of the Christ, and their massive use of violence brought on the consequences that destroyed them. Because they were constantly fighting the civil war, they could not implement their land reforms. Their destruction of temples and rejection of Confucian philosophy alienated the Chinese, especially the literati. Although chastity was supposed to be enforced by capital punishment, that Hong had 88 concubines and Yang 36 indicates their hypocrisy. Yet in many ways women were empowered in their revolution more than ever before. The kings fought each other in 1856, and they missed any possibility of an alliance with Christian foreigners because of poor diplomacy and by attacking Shanghai. Most western Christians considered Taiping beliefs and practices blasphemous. Ren'gan's reforms seemed to come too late, and only the brilliant generalship of the Loyal King and his determined fighters kept the revolution alive for so long.
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Extensive poverty and political corruption caused widespread social disturbances in much of China. The government had increased the sale of rank to raise money for the imperial army. The Nian rebellion drew from the White Lotus groups and Triad secret societies but included many poor peasants and bandits. The name Nian means "twisted" and may have referred to the paper torches they used while robbing houses at night, but Nians came to mean bands of robbers, who often took from the wealthy to help the poor. Female infanticide to reduce population growth had resulted in twenty percent more males in some areas, and they had difficulty finding wives. The Nians raided crops and transport vehicles, and they abducted wealthy landlords for ransom.

The Yellow River began changing its course in 1851, making people homeless, and the massive flooding in 1855 caused many refugees to join the rebels. The rebellion began in 1851 and spread through Anhui, Jiangsu, Shandong, and Henan to Hebei in 1853, alarming the Beijing government. Eighteen Nian chiefs selected the salt smuggler Zhang Luoxing as their leader in 1852. For a time he was co-opted to be a militia leader for a local prefect, but in 1855 he coordinated the Nian bands, organizing them under five banners with 20,000 in each. Nian forces had cavalry and were often well equipped with rifles and artillery. They established secure bases north of the Huai River and raided the countryside. Their leaders issued decrees with capital punishment for raping and unauthorized looting, but they were often ignored. Taiping King Hong named Zhang the Enrichment King (Wu Wang) for his wealth, and his men had long hair. In 1858 Nian warriors led by Li Zhaoshou helped the Taiping revolution in Anhui; but differences in religious and moral beliefs divided them, and Li defected to the Qing.

Miao Peilin commanded a rebel force in Huai that emerged in 1856 and grew to more than a hundred thousand by 1860. He negotiated with the Qing commander Yuan Jiasan and the governor at Suzhou. He was given control over the stations on the Huai River collecting the lijin tax, but in October 1861 he occupied Suzhou as well. In March 1862 Miao rekindled his friendship with Qing commander Shengbao and turned against the Taipings and the Nians, turning in Chen Yucheng to Qing officials. Miao is an example of an unprincipled warlord, but he was defeated and killed by several provincial armies and Senggelinqin's cavalry in December 1863.

The Qing general Senggelinqin, who had repulsed the British attack on the Dagu forts in 1859 but let them enter Beijing the next year, was assigned to quell the Nian rebellion. He used Mongol cavalry and well trained Manchus to defeat a reported 200,000 Nian forces in northwest Anhui. Zhang Luoxing was captured in March 1863. His nephew Zhang Zongyu became the leader, and the Nian warriors used guerrilla tactics against strung-out Qing troops and the scorched-earth tactic of burning crops, boats, and houses. In March 1864 a Taiping force in Hubei was blocked from relieving Nanjing and joined the Nian rebels. The coalition under joint command led by Obedient King Lai Wenguang and the Liang king Zhang Zongyu invaded Hubei. When the Taiping revolution collapsed in 1864, many joined the Nian rebels. The Qing army launched a major campaign against the Nian forces, but in 1865 the rebels' counter-offensive ambushed and killed Senggelinqin, capturing 5,000 horses. The Emperor appointed the hero of the Taiping war, Zeng Guofan. He ordered rebel leaders to be executed but promised amnesty to village leaders and followers who surrendered. Zeng had to rely on the Huai army of Li Hongzhang, who was governor-general of Jiangsu, Jiangxi, and Anhui.

Zeng resigned in December 1866 on account of health, and Li Hongzhang became imperial commissioner. The rebels marched on Beijing in 1867. The troops preferred Li, and he made use of gunboats as well as 30,000 foreign rifles and artillery. He set up a blockade on the Grand Canal. Zhang Zongyu crossed the Yellow River with 17,000 troops, and by February 1868 his cavalry was only eighty miles from Beijing. In May the Qing court ordered Li Hongzhang to exterminate the Nian rebels or be punished. Li organized 80,000 men to trap the rebels between the Canal and the Yellow River. In July 1868 they were defeated, and Zhang Zongyu jumped into the Tuhai River. Zuo Zongtang had helped quell the Taiping forces, and in 1866 he became governor-general of Shaanxi and Gansu. Zuo defeated the Nian rebels there in August 1868.


About a quarter of the people in the southwestern province of Yunnan were Muslims, and they suffered heavy taxes and political discrimination under Chinese officials. A dispute over a silver mine escalated into a rebellion by the Muslims against the Chinese in 1855. The Muslims captured the city of Dali and besieged the capital Kunming. In 1856 their leader Du Wenxiu proclaimed himself Sultan Suleiman over Pingnan Guo (Kingdom of the Pacified South). In 1862 Ma Rulong, who had control over much of southern and central Yunnan, surrendered to the Qing and helped them against Du. Qing commissioner Shengbao was appointed in 1862 but was removed for corruption the following January. His replacement Dolonga broke the blockade at Sian in August 1863 and chased the Muslims into western Shaanxi until he died in 1864. Many of these Muslims joined Ma Hualong's revolt in Gansu. Yet by 1868 Du Wenxiu had 360,000 men and was ruling over 53 cities. Qing forces were not deployed against him until 1872, but in January 1873 they slaughtered Muslims at Dali; Du killed his family, took poison, surrendered, and was executed. As a result of this civil war Yunnan lost more than half its population. Also in 1873 a Miao uprising was suppressed in Guizhou.

In the northwest many Muslims followed the New Teachings of the Naqshbandiyya Sufis that had been taught by Ma Mingxin in the 1760s. The Qing regime had tried to ban them in the early 1780s, provoking uprisings. Shaanxi had six million Muslims and Gansu eight million. In 1862 a Taiping general instigated an anti-Qing revolt that appealed to Muslims having conflicts with the Chinese. The Muslims formed an army, besieged the cities Tongzhou and Xi'an, and ravaged the countryside. Ma Hualong started from Jinjibao and led the revolt into Gansu, Shaanxi, Ningxia, and Xinjiang in 1864, but in 1865 he surrendered a thousand foreign arms and ten thousand swords and spears to the Qing forces. Kokand general Ya'qub Beg with a few men joined Jahangir's son, Buzurg Khan. Their numbers increased, and they took over Kashgar. The leaders quarreled, and Ya'qub Beg had Buzurg detained at Yangi Hisar for eighteen months. Ya'qub was given a religious title by the emir of Bukhara and founded many madrasas (Islamic schools).

Qing general Zuo Zongtang was assigned to quell the Shaanxi revolt in 1867 and organized an imperial army of 55,000. He ordered that no distinctions be made between Chinese and Muslims, only between the innocent and rebels. However, he would not pardon adherents of the New Teaching. Zuo's army pacified Shaanxi in 1869 by killing a reported 20,000 Muslims. Ma Hualong tried to negotiate for peace, but Zuo rejected his offer. More of Ma's devotees of the New Teachings from Gansu joined the revolt. In February 1870 Zuo's forces were defeated south of Jinjibao while the Qing general Liu Songshan was killed by the Yellow River. Lin Zexu's former secretary advised Zuo to punish the meanest Muslim leader while being careful not to harm law-abiding Muslims. Zuo besieged Jinjibao for sixteen months, reducing them to cannibalism. Ma Hualong surrendered again in March 1871 and was executed by slicing along with his family; eighty of his officers and a thousand troops were also put to death. About 11,000 men were deported to Pingliang; 20,000 women, children, and old men were put in refugee camps in southern Gansu; and Muslims were prohibited from settling in Jinjibao. The New Teaching was proscribed, and those renouncing it were pardoned. In 1872 the rebel Ma Chanao won a victory and then negotiated peace, giving up ten thousand weapons and 4,000 horses. Muslims in Gansu were organized into baojia communities. In October 1873, Suzhou surrendered to Qing forces. Zuo recorded that he executed 6,973 Muslims. Yet some continued to resist the Qing farther west in Hami.

Ya'qub Beg was ruling Kashgaria by 1870. The next year General K. P. von Kaufman sent Russian troops to occupy the Ili valley, keeping Ya'qub out of Dzungaria. In 1872 the Russians signed a commercial treaty with Ya'qub Beg, who had invaded and ruled the Tarim basin from Kokand. Ya'qub got 3,000 rifles and 30 cannons with three Turkish military instructors from the Ottoman sultan in 1873 and also made a trade treaty with the British the next year. After having completed his seven-year campaign in Shaanxi and Gansu in 1873, Zuo borrowed five million taels from the Hong Kong and Shanghai Bank for an expedition, crossed the desert with his army, and invaded the Tarim basin. Ya'qub Beg had an army of about 45,000, but he was defeated and died mysteriously in 1877. Zuo did not pacify Xinjiang until the next year, though the Russians still occupied Ili. This campaign would eventually cost a total of forty million taels, 14.7 million of which was borrowed from British banks.

Qing Reconstruction 1861-75
As Emperor Xianfeng fled from the Anglo-French invasion in 1860 to Jehol, Prince Gong and Wenxiang remained in Beijing to negotiate a treaty with the European invaders. Sushun had advised Xianfeng to apply capital punishment to officials for bribery in 1858, and he had risen to become assistant grand secretary. Zeng Guofan had commented that vacillation with severity did inestimable harm. After the Emperor died at Jehol, probably of tuberculosis, in August 1861, the princes Yi and Zheng and Yi's half-brother Sushun formed a regency council of eight advisors for Xianfeng's five-year-old son, who was proclaimed Emperor Tongzhi. They proclaimed dowagers his mother Empress Cixi and Empress Cian, whose only child was a daughter, but in Beijing the empresses took control along with Prince Gong and accused the eight advisors with the crimes of arrogating imperial authority, deceiving the late emperor, and giving bad advice on foreign policy. Yi and Zheng were sentenced to slicing but were allowed to hang themselves. Sushun was beheaded, and Empress Cixi took over his enormous fortune.

Cixi was the first female Manchu to wield imperial power. She had already been reading memorials, and now she held audiences from behind a screen. Cian lived in the eastern side of the palace and was called the Eastern Empress, but she was considered virtuous and did not engage in politics. This era was called Tongzhi (Returning to Order), and conservative Confucian policies attempted to rebuild the devastated empire. Irrigation works in the northwest had been destroyed, and the mulberry trees used for silk worms in central China had been cut down. During the civil wars the local governors had gained more authority, and they were mostly Chinese instead of Manchus. Agriculture and literary officials continued to be the basis of Chinese society. The sale of rank and degrees with higher quotas to raise money during the civil wars had increased the number of gentry to about 1,450,000. The taboo against the gentry engaging in military defense dissolved under the pressure of the Opium Wars and rebellions. The gentry organized military defense organizations (tuan lian) and hired mercenaries. Beijing could still replace governors if they did not deliver their apportioned revenue. After the wars the local gentry wanted more self-government. Despite the civil wars most of the examinations had been held, and by 1870 they had made up those that had been postponed.

The generals Zeng Guofan (1811-72), Li Hongzhang (1823-1901), and Zuo Zongtang (1812-85) were also scholarly administrators and applied Confucian principles to economic recovery. Zeng was a Neo-Confucian and emphasized personal ethics based on education. In his famous essay "The Fundamentals of Talent" he argued that the current crisis of moral decay could only be remedied by virtuous and wise men leading by example. He encouraged studying and limited the sale of offices and rank. Zeng chose his staff based on integrity, awareness, efficiency, and intellectual ability, rejecting opium addicts and those coarse in speech and manner. Several of them went on to successful careers. In 1858 he wrote a song called "Love the People" to lift army morale, but by then most of the officers had been hardened by battles. Later Zeng said that he hired men with virtue or competency, because finding both together was very rare. Behind in paying them, Zeng released his army of 120,000 in stages from 1864 to 1866. He returned expelled landlords, reassessed taxes, and tried to prevent exploitation of tenants. Zeng urged officials to give agriculture the greatest importance by reducing taxes and corvée service, improving irrigation, and providing loans for poor farmers to buy cattle.

Agrarian taxes were about thirty percent less than they had been before the Taiping revolution. The local lijin dues on transported merchandise were continued, but foreign imports were exempt. After 1862 the British and American ships dominated the Yangzi River trade. Robert Hart had been foreign inspector at Guangzhou since 1859; in 1863 he became Inspector General for eleven ports, and by 1875 he had 408 western employees and 1,417 Chinese employees in the Customs Service. Hart prevented smuggling and insisted on accurate accounting. They helped the Chinese government gain large sums of money for use in education and modernizing projects. Land tax still made up the largest portion of government revenue; but by 1869 lijin tax revenues reached 14.6 million taels compared to ten million taels from maritime customs.

Scholar Feng Guifen (1809-74) agreed with Wei Yuan that they should learn the superior techniques of the barbarians in order to control them, and he wrote Protest from the Jiaobin Studio about 1860. Feng recommended Chinese wisdom as a foundation and western knowledge for practical application. He advised Zeng Guofan that the Chinese should strengthen themselves by using western science, technologies, and weapons, but they had to be financed by foreign capitalists. Feng noted that England and France were much smaller than China but had become more powerful. He suggested that western skills could improve their human resources, agricultural efficiency, political connection between rulers and the people, and bring deeds into accord with words. They must look for the causes of their problems within themselves. The one thing they could learn from the westerners was how to make strong ships and effective guns.

Feng believed that by learning from westerners, the Chinese could eventually surpass them. He suggested that half of China's scholars should pursue physical studies and the manufacture of armaments. Western books were best on mathematics, mechanics, optics, light, and chemistry. Chinese students should learn western languages. In a memorial to Li Hongzhang and Zeng Guofan, Feng urged abolishing extra-legal surcharges and the distinction between major and minor households by which the gentry exploited the poor. Feng's essays also criticized the low salaries of officials, administrative complexity, corrupt clerks and runners, sale of offices, and unfair tax assessments. He proposed the local leaders be elected by villagers with paper ballots. In 1864 Feng advised Li to reduce the Green Standard army so that those remaining could be better trained and equipped.

Li Hongzhang was influenced by Guo Songdao, who had opposed war with the Europeans in 1858. Guo warned that once war is started, affairs are difficult to settle. He suggested understanding the foreigners' motivations and considering realities as well as principles. In 1862 Zeng Guofan began applying the policy of "self-strengthening" to make explosive shells and steamships. He sent Yung Wing, who was the first person from China to graduate from a western university (Yale in 1854), to buy machinery in the United States for an arsenal in China. John Fryer and others translated many scientific and technical treatises into Chinese. Local academies were reopened, and new ones were founded. Examination questions were made more practical, and the sale of degrees was curtailed. Provincial officials had practical books printed and often denounced novels. Zeng resigned in December 1866 on account of health, and Li Hongzhang became imperial commissioner. In 1869 Zeng published his famous essay "Exhortation to Learning." He recommended studying moral principles, textual research, literature, and statecraft. Unlike Chen Li who suggested studying the entire history of scholarly commentaries, Zeng focused on the Song Confucians, especially Zhu Xi.

After signing the 1860 treaty on behalf of China, Prince Gong came to respect the British. He realized they were not trying to conquer China but only wanted profits. In January 1861 he and war minister Wenxiang established the Zongli Yamen as a foreign office and used the rebellions as an excuse for purchasing foreign arms. Their change in policy persuaded the British minister Frederick Bruce and American minister Anson Burlingame to formulate a policy of cooperation with China. Thus they ended their neutrality and began to support the Qing campaign against the Taiping revolution. In 1862 Prince Gong and Wenxiang got a language college opened in Beijing, and that year the Zongli Yamen ordered the purchase of a fleet from England with officers and a crew.

However, Horatio Lay made a contract that Captain Osborn only had to obey imperial orders that Lay chose to pass on to him. As inspector-general Lay also expected to be in charge of disbursing all the customs revenue to foreign-trained contingents. Li Hongzhang told the Zongli Yamen that Lay was "arrogant, dangerous, and deceitful." In October 1863 Lay gave the Zongli Yamen two days to accept his contract with the result that the fleet was sent back to England as the Chinese paid the British for their trouble. The Zongli Yamen replaced the offensive Lay with Hart as the inspector-general of customs. In 1865 and 1866 Hart and Thomas Wade submitted memoranda to the Zongli Yamen urging China to send diplomatic representatives abroad and recommending the usefulness of railways, steamships, telegraphs, and mining. In 1866 Hart traveled with ex-prefect Binchun to London, Copenhagen, Stockholm, St. Petersburg, Berlin, Brussels, and Paris.

Prince Gong had his staff revise Hart's and W. A. P. Martin's translation of Henry Wheaton's Elements of International Law, which proved helpful. After Prussia seized three Danish ships in China's territorial waters in 1864, they got the Prussian minister to release them and pay China $1,500 compensation. Gong then paid for 300 copies of the book to be published and sent to provincial officials. Language schools were also started in Shanghai, Guangzhou, and Fuzhou. In 1866 astronomy and mathematics were added to the curriculum of the Beijing college over the opposition of conservative Grand Secretary Woren. In 1867 historian Xu Jiyu became its director. He wrote about the astonishing kingless government of the United States in which policies were trusted to public opinion, and he also admired George Washington. Xu retired in 1869 and was succeeded by Martin, who had a doctorate in international law and expanded the eight-year curriculum. A printing office was established in 1873.

In 1862 Li Hongzhang founded three gun factories at Shanghai. In 1864 Li proposed to Prince Gong that the examination system should have a new category for technology. In his memorial for the Jiangnan Arsenal, Li suggested that in addition to weaponry, western machinery can produce equipment for farming, weaving, printing, and pottery-making. Li and Zeng Guofan established the successful Jiangnan Arsenal at Shanghai in 1865, but the shipyard took seven years to construct five ships. The translation bureau produced 47 books on natural science and 45 on technology and the military. In 1866 French engineers helped Zuo Zongtang build shipyards and a naval academy near Fuzhou; they turned out fifteen ships by 1874 and graduated officers from their naval school. Li Hongzhang founded the Chinese Steamship Company in 1872 and had a monopoly on the sea transport of tributary rice from the Yangzi River to Tianjin. The competition provoked the British and American companies to drastically reduce their prices. Li warned that Japan was modernizing its armed forces and looked down on China, which should spend on guns and warships for self-defense. Also in 1872 Zeng and Li recommended that thirty boys each year be sent to the United States for schooling. Zeng died in 1872, but Li Hongzhang was governor-general of the capital province of Zhili (1870-95).
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Wang Tao (1828-97) worked on the Delegates' Version of the New Testament and was baptized at Shanghai in 1854. During the 1860s he helped the Scottish James Legge translate the Chinese classics into English, and he wrote a history of France in 1871. In an essay on reform about 1870 Wang wrote prophetically,

After a few hundred years the
Way will achieve a grand unity.
As Heaven has unified
the south, north, east, and west under one sky,
it will harmonize the various teachings of the world
and bring them back to the same source.2

He observed that Heaven had opened the minds of westerners to developing skills and techniques. They came east and gathered in China in an unprecedented situation. Thus the Chinese must consider making changes. Wang suggested discarding essay exams for selecting civil servants and recommended that military training be changed. Imperial troops were unreliable, and local militias once assembled were not disbanded. Government should reduce regulations and directives so that people could be treated with frankness and justice.

The treaties gave the Catholic and Protestant missionaries not only permission to travel freely in China with judicial immunity but the right to purchase property as well. The Church gained extensive land in the Sichuan province and the ports of Tianjin, Shanghai, and Nanjing. By 1870 some 250 European Catholics were ministering to nearly 400,000 Chinese Christians, as the church established schools, seminaries, and orphanages. The Protestants remained mostly in the ports because of their families, and their 350 missionaries had less than 6,000 converts by 1870. Confucian scholars criticized Christianity, and an 1861 pamphlet entitled "A Record of Facts to Ward off Heterodoxy" accused the missionaries of sexually abusing children in their orphanages. Proselytizing missionaries often competed with the gentry over education and social services. Unlike the previous Jesuits in the imperial court, the missionaries appealed to the lower classes and the discontented. Evangelist Hudson Taylor recruited missionaries of all denominations and went inland in 1866. Two years later British consul Rutherford Alcock sent four gunboats to protect Taylor from a mob. Foreigners had extraterritorial immunity but could press charges against their adversaries, and in the 1860s they won several heavy indemnities. Missionaries often alienated the gentry by backing the claims of their converts.

In 1870 the French used four gunboats in Hankou while negotiating missionary cases with provincial officials. That year in Tianjin the Chinese became suspicious of Sisters of Charity offering money for orphans and because missionaries were endeavoring to baptize children before they died. After the French consul Henri Fontanier shot dead a magistrate's servant, a mob killed him, ten nuns, and French and Russian traders-a total of twenty foreigners; they also burned the orphanage and four British and American churches. After an investigation using torture, Zeng Guofan suggested executing fifteen people, but Grand Secretary Woren objected to the punishment without criminal evidence and called Zeng a traitor. The court sent the ailing Zeng to Nanjing as governor-general and transferred Li Hongzhang to Tianjin as governor-general of Zhili. Li settled the case by paying the French 400,000 taels, sentencing eighteen Chinese to death, and banishing for life the senior Chinese officials involved. Envoys were sent to Versailles to apologize in 1871.

Although Chinese physicians excelled at diagnosis, acupuncture, and herbal treatments, they discovered that western doctors could use surgery to remove tumors and treat cataracts. In the 1860s missionary doctors and other westerners built hospitals in the port cities. The British moved their supreme court from Hong Kong to Shanghai, but Dutch cases were heard in Batavia, Spanish cases in Manila, and Russian cases in Vladivostok. In 1864 the first "mixed court" in Shanghai combined a Chinese magistrate with a consular assessor and gave defendants trials by the laws of their own countries. The Hong Kong and Shanghai Banking Corporation was formed in 1865.

Many Chinese laborers emigrated to Southeast Asia and America, and some were abducted and exploited by unfair labor practices. Consul Anson Burlingame persuaded the United States to sign a treaty in 1868 protecting Chinese rights of immigration and promising non-interference in China. In 1869 British consul Alcock negotiated mutual concessions with Wenxiang; but both were disappointed when merchants persuaded the House of Commons to reject them. The British were especially concerned that a Chinese consul in Hong Kong would be a revenue officer and a spy. After a half million Chinese settled in the Singapore area, the Qing government established a consulate there in 1873. A commission began investigating the labor abuses in Peru and Cuba, and this led to some reforms after 1875. The Suez Canal shortened European sea travel in 1869, and Shen Baozhen was successful in getting a telegraph line to connect Shanghai and Hong Kong by 1871. However, the Chinese resisted western efforts to build telegraph lines and railroads. The Zongli Yamen was concerned that they would lose control of military areas, disturb graves by violating feng shui (geomancy), and endanger the people's welfare. The Chinese wanted to build their own railroads.

In 1865 Empress Cixi chastised Prince Gong and removed his title as "deliberative prince," and she promoted his younger brother Prince Qun, who had married her sister. Qun accused the Zongli Yamen of being too favorable toward the foreigners. In 1869 Gong had a eunuch beheaded for leaving the capital on a lavish journey. Dowager Empress Cian wanted Gong executed, but he survived and was less active for a while. Emperor Tongzhi did not receive diplomats until 1873, when they were allowed to bow instead of kowtow; but he overindulged in his pleasure quarters and died of illness in January 1875. Some believed that his empress was pregnant, but Dowager Empress Cixi got her three-year-old nephew, the son of Prince Qun, named Emperor Guangxu so that she could rule again as regent. The possibly pregnant empress died from an overdose of opium.

In 1870 the Meiji government of Japan sent an envoy to Beijing, and the next year a commercial treaty was signed that included non-aggression toward each other and alliance against a third power. When Taiwan aborigines killed 54 stranded Ryukyuan sailors, Japan complained. China still received regular tribute from Ryukyu, but Japan had subjugated the northern part in 1609. Japan argued that China did not have sovereignty there, and their modernized army invaded Taiwan for the first time in 1874. Shen Baozhen was ordered to defend the island, but the cannons were not functional. British minister Thomas Wade mediated, and Prince Gong eventually paid 400,000 taels for the Japanese barracks on Taiwan and 100,000 taels for the Ryukyu victims. Li Hongzhang and westerners argued that this debacle could have been avoided if the Chinese had had an envoy in Japan. Li supported the efforts of the Fuzhou Navy Yard's imperial commissioner Shen Baozhen and recommended him for the position of Lianjiang governor-general, which he became in May 1875. At a court conference that month Wenxiang supported Li's proposals for railways, telegraphs, and schools with western learning. For the last time the Qing empire had a net surplus in trade for the years 1872-76.

Notes
1. The Art of War by Sun-zi tr. James Clavell, p. 18.
2. Bianfa 1:11 by Wang Tao in Sources of Chinese Tradition, Volume 2 ed. Wm. Theodore de Bary, p. 56.


Copyright © 2005 by Sanderson Beck


This chapter has been published in the book EAST ASIA 1800-1949.
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Qing Decline 1799-1875
Qing Dynasty Fall 1875-1912
Republican China in Turmoil 1912-1926
Nationalist-Communist Civil War 1927-1937
China at War 1937-1949
Korea 1800-1949
Japan's Modernization 1800-1894
Imperial Japan 1894-1937
Japan's War and Defeat 1937-1949
Philippines to 1949
Pacific Islands to 1949
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