A History of China Part 17

The results, however, of conditions within the country were of much more importance than events abroad. The Mongols made Peking their capital as was entirely natural, for Peking was near their homeland Mongolia. The emperor and his entourage could return to Mongolia in the summer, when China became too hot or too humid for them; and from Peking they were able to maintain contact with the rest of the Mongol empire. But as the city had become the capital of a vast empire, an enormous staff of officials had to be housed there, consisting of persons of many different nationalities. The emperor naturally wanted to have a magnificent capital, a city really worthy of so vast an empire. As the many wars had brought in vast booty, there was money for the building of great palaces, of a size and magnificence never before seen in China.

They were built by Chinese forced labour, and to this end men had to be brought from all over the empire--poor peasants, whose fields went out of cultivation while they were held in bondage far away. If they ever returned home, they were dest.i.tute and had lost their land. The rich gentry, on the other hand, were able to buy immunity from forced labour.

The immense increase in the population of Peking (the huge court with its enormous expenditure, the ma.s.s of officials, the great merchant community, largely foreigners, and the many servile labourers), necessitated vast supplies of food. Now, as mentioned in earlier chapters, since the time of the Later T'ang the region round Nanking had become the main centre of production in China, and the Chinese population had gone over more and more to the consumption of rice instead of pulse or wheat. As rice could not be grown in the north, practically the whole of the food supplies for the capital had to be brought from the south. The transport system taken over by the Mongols had not been created for long-distance traffic of this sort. The capital of the Sung had lain in the main centre of production. Consequently, a great fleet had suddenly to be built, ca.n.a.ls and rivers had to be regulated, and some new ca.n.a.ls excavated. This again called for a vast quant.i.ty of forced labour, often brought from afar to the points at which it was needed. The Chinese peasants had suffered in the Sung period. They had been exploited by the large landowners. The Mongols had not removed these landowners, as the Chinese gentry had gone over to their side. The Mongols had deprived them of their political power, but had left them their estates, the basis of their power. In past changes of dynasty the gentry had either maintained their position or been replaced by a new gentry: the total number of their cla.s.s had remained virtually unchanged. Now, however, in addition to the original gentry there were about a million Mongols, for whose maintenance the peasants had also to provide, and their standard of maintenance was high. This was an enormous increase in the burdens of the peasantry.

Two other elements further pressed on the peasants in the Mongol epoch--organized religion and the traders. The upper cla.s.ses among the Chinese had in general little interest in religion, but the Mongols, owing to their historical development, were very religious. Some of them and some of their allies were Buddhists, some were still shamanists. The Chinese Buddhists and the representatives of popular Taoism approached the Mongols and the foreign Buddhist monks trying to enlist the interest of the Mongols and their allies. The old shamanism was unable to compete with the higher religions, and the Mongols in China became Buddhist or interested themselves in popular Taoism. They showed their interest especially by the endowment of temples and monasteries. The temples were given great estates, and the peasants on those estates became temple servants. The land belonging to the temples was free from taxation.

We have as yet no exact statistics of the Mongol epoch, only approximations. These set the total area under cultivation at some six million _ch'ing_ (a _ch'ing_ is the ideal size of the farm worked by a peasant family, but it was rarely held in practice); the population amounted to fourteen or fifteen million families. Of this total tillage some 170,000 _ch'ing_ were allotted to the temples; that is to say, the farms for some 400,000 peasant families were taken from the peasants and no longer paid taxes to the state. The peasants, however, had to make payments to the temples. Some 200,000 _ch'ing_ with some 450,000 peasant families were turned into military settlements; that is to say, these peasants had to work for the needs of the army. Their taxes went not to the state but to the army. Moreover, in the event of war they had to render service to the army. In addition to this, all higher officials received official properties, the yield of which represented part payment of their salaries. Then, Mongol n.o.bles and dignitaries received considerable grants of land, which was taken away from the free peasants; the peasants had then to work their farms as tenants and to pay dues to their landlords, no longer to the state. Finally, especially in North China, many peasants were entirely dispossessed, and their land was turned into pasturage for the Mongols' horses; the peasants themselves were put to forced labour. On top of this came the exploitation of the peasants by the great landowners of the past. All this meant an enormous diminution in the number of free peasants and thus of taxpayers. As the state was involved in more expenditure than in the past owing to the large number of Mongols who were its virtual pensioners, the taxes had to be continually increased. Meanwhile the many peasants working as tenants of the great landlords, the temples, and the Mongol n.o.bles were entirely at their mercy. In this period, a second migration of farmers into the southern provinces, mainly f.u.kien and Kw.a.n.gtung, took place; it had its main source in the lower Yangtze valley. A few gentry families whose relatives had accompanied the Sung emperor on their flight to the south, also settled with their followers in the Canton basin.

The many merchants from abroad, especially those belonging to the peoples allied to the Mongols, also had in every respect a privileged position in China. They were free of taxation, free to travel all over the country, and received privileged treatment in the use of means of transport. They were thus able to acc.u.mulate great wealth, most of which went out of China to their own country. This produced a general impoverishment of China. Chinese merchants fell more and more into dependence on the foreign merchants; the only field of action really remaining to them was the local trade within China and the trade with Indo-China, where the Chinese had the advantage of knowing the language.

The impoverishment of China began with the flow abroad of her metallic currency. To make up for this loss, the government was compelled to issue great quant.i.ties of paper money, which very quickly depreciated, because after a few years the government would no longer accept the money at its face value, so that the population could place no faith in it. The depreciation further impoverished the people.

Thus we have in the Mongol epoch in China the imposing picture of a commerce made possible with every country from Europe to the Pacific; this, however, led to the impoverishment of China. We also see the rising of mighty temples and monumental buildings, but this again only contributed to the denudation of the country. The Mongol epoch was thus one of continual and rapid impoverishment in China, simultaneously with a great display of magnificence. The enthusiastic descriptions of the Mongol empire in China offered by travellers from the Near East or from Europe, such as Marco Polo, give an entirely false picture: as foreigners they had a privileged position, living in the cities and seeing nothing of the situation of the general population.

5 _Popular risings: National rising_

It took time for the effects of all these factors to become evident. The first popular rising came in 1325. Statistics of 1329 show that there were then some 7,600,000 persons in the empire who were starving; as this was only the figure of the officially admitted sufferers, the figure may have been higher. In any case, seven-and-a-half millions were a substantial percentage of the total population, estimated at 45,000,000. The risings that now came incessantly were led by men of the lower orders--a cloth-seller, a fisherman, a peasant, a salt smuggler, the son of a soldier serving a sentence, an office messenger, and so on.

They never attacked the Mongols as aliens, but always the rich in general, whether Chinese or foreign. Wherever they came, they killed all the rich and distributed their money and possessions.

As already mentioned, the Mongol garrisons were unable to cope with these risings. But how was it that the Mongol rule did not collapse until some forty years later? The Mongols parried the risings by raising loans from the rich and using the money to recruit volunteers to fight the rebels. The state revenues would not have sufficed for these payments, and the item was not one that could be included in the military budget. What was of much more importance was that the gentry themselves recruited volunteers and fought the rebels on their own account, without the authority or the support of the government. Thus it was the Chinese gentry, in their fear of being killed by the insurgents, who fought them and so bolstered up the Mongol rule.

In 1351 the d.y.k.es along the Yellow River burst. The d.y.k.es had to be reconstructed and further measures of conservancy undertaken. To this end the government impressed 170,000 men. Following this action, great new revolts broke out. Everywhere in Honan, Kiangsu, and Shantung, the regions from which the labourers were summoned, revolutionary groups were formed, some of them amounting to 100,000 men. Some groups had a religious tinge; others declared their intention to restore the emperors of the Sung dynasty. Before long great parts of central China were wrested from the hands of the government. The government recognized the menace to its existence, but resorted to contradictory measures. In 1352 southern Chinese were permitted to take over certain official positions.

In this way it was hoped to gain the full support of the gentry, who had a certain interest in combating the rebel movements. On the other hand, the government tightened up its nationality laws. All the old segregation laws were brought back into force, with the result that in a few years the aim of the rebels became no longer merely the expulsion of the rich but also the expulsion of the Mongols: a social movement thus became a national one. A second element contributed to the change in the character of the popular rising. The rebels captured many towns. Some of these towns refused to fight and negotiated terms of submission. In these cases the rebels did not murder the whole of the gentry, but took some of them into their service. The gentry did not agree to this out of sympathy with the rebels, but simply in order to save their own lives.

Once they had taken the step, however, they could not go back; they had no alternative but to remain on the side of the rebels.

In 1352 Kuo Tz[)u]-hsing rose in southern Honan. Kuo was the son of a wandering soothsayer and a blind beggar-woman. He had success; his group gained control of a considerable region round his home. There was no longer any serious resistance from the Mongols, for at this time the whole of eastern China was in full revolt. In 1353 Kuo was joined by a man named Chu Yuan-chang, the son of a small peasant, probably a tenant farmer. Chu's parents and all his relatives had died from a plague, leaving him dest.i.tute. He had first entered a monastery and become a monk. This was a favourite resource--and has been almost to the present day--for poor sons of peasants who were threatened with starvation. As a monk he had gone about begging, until in 1353 he returned to his home and collected a group, mostly men from his own village, sons of peasants and young fellows who had already been peasant leaders. Monks were often peasant leaders. They were trusted because they promised divine aid, and because they were usually rather better educated than the rest of the peasants. Chu at first also had contacts with a secret society, a branch of the White Lotus Society which several times in the course of Chinese history has been the nucleus of rebellious movements. Chu took his small group which identified itself by a red turban and a red banner to Kuo, who received him gladly, entered into alliance with him, and in sign of friendship gave him his daughter in marriage. In 1355 Kuo died, and Chu took over his army, now many thousands strong. In his campaigns against towns in eastern China, Chu succeeded in winning over some capable members of the gentry. One was the chairman of a committee that yielded a town to Chu; another was a scholar whose family had always been opposed to the Mongols, and who had himself suffered injustice several times in his official career, so that he was glad to join Chu out of hatred of the Mongols.

These men gained great influence over Chu, and persuaded him to give up attacking rich individuals, and instead to establish an a.s.sured control over large parts of the country. He would then, they pointed out, be permanently enriched, while otherwise he would only be in funds at the moment of the plundering of a town. They set before him strategic plans with that aim. Through their counsel Chu changed from the leader of a popular rising into a fighter against the dynasty. Of all the peasant leaders he was now the only one pursuing a definite aim. He marched first against Nanking, the great city of central China, and captured it with ease. He then crossed the Yangtze, and conquered the rich provinces of the south-east. He was a rebel who no longer slaughtered the rich or plundered the towns, and the whole of the gentry with all their followers came over to him _en ma.s.se_. The armies of volunteers went over to Chu, and the whole edifice of the dynasty collapsed.

The years 1355-1368 were full of small battles. After his conquest of the whole of the south, Chu went north. In 1368 his generals captured Peking almost without a blow. The Mongol ruler fled on horseback with his immediate entourage into the north of China, and soon after into Mongolia. The Mongol dynasty had been brought down, almost without resistance. The Mongols in the isolated garrisons marched northward wherever they could. A few surrendered to the Chinese and were used in southern China as professional soldiers, though they were always regarded with suspicion. The only serious resistance offered came from the regions in which other Chinese popular leaders had established themselves, especially the remote provinces in the west and south-west, which had a different social structure and had been relatively little affected by the Mongol regime.

Thus the collapse of the Mongols came for the following reasons: (1) They had not succeeded in maintaining their armed strength or that of their allies during the period of peace that followed Kublai's conquest.

The Mongol soldiers had become effeminate through their life of idleness in the towns. (2) The attempt to rule the empire through Mongols or other aliens, and to exclude the Chinese gentry entirely from the administration, failed through insufficient knowledge of the sources of revenue and through the abuses due to the favoured treatment of aliens.

The whole country, and especially the peasantry, was completely impoverished and so driven into revolt. (3) There was also a psychological reason. In the middle of the fourteenth century it was obvious to the Mongols that their hold over China was growing more and more precarious, and that there was little to be got out of the impoverished country: they seem in consequence to have lost interest in the troublesome task of maintaining their rule, preferring, in so far as they had not already entirely degenerated, to return to their old home in the north. It is important to bear in mind these reasons for the collapse of the Mongols, so that we may compare them later with the reasons for the collapse of the Manchus.

No mention need be made here of the names of the Mongol rulers in China after Kublai. After his death in 1294, grandsons and great-grandsons of his followed each other in rapid succession on the throne; not one of them was of any personal significance. They had no influence on the government of China. Their life was spent in intriguing against one another. There were seven Mongol emperors after Kublai.

6 _Cultural_

During the Mongol epoch a large number of the Chinese scholars withdrew from official life. They lived in retirement among their friends, and devoted themselves mainly to the pursuit of the art of poetry, which had been elaborated in the Later Sung epoch, without themselves arriving at any important innovations in form. Their poems were built up meticulously on the rules laid down by the various schools; they were routine productions rather than the outcome of any true poetic inspiration. In the realm of prose the best achievements were the "miscellaneous notes" already mentioned, collections of learned essays.

The foreigners who wrote in Chinese during this epoch are credited with no better achievements by the Chinese historians of literature. Chief of them were a statesman named Yeh-lu Ch'u-ts'ai, a Kitan in the service of the Mongols; and a Mongol named T'o-t'o (Tokto). The former accompanied Genghiz Khan in his great campaign against Turkestan, and left a very interesting account of his journeys, together with many poems about Samarkand and Turkestan. His other works were mainly letters and poems addressed to friends. They differ in no way in style from the Chinese literary works of the time, and are neither better nor worse than those works. He shows strong traces of Taoist influence, as do other contemporary writers. We know that Genghiz Khan was more or less inclined to Taoism, and admitted a Taoist monk to his camp (1221-1224).

This man's account of his travels has also been preserved, and with the numerous European accounts of Central Asia written at this time it forms an important source. The Mongol Tokto was the head of an historical commission that issued the annals of the Sung dynasty, the Kitan, and the Juchen dynasty. The annals of the Sung dynasty became the largest of all the historical works, but they were fiercely attacked from the first by Chinese critics on account of their style and their hasty composition, and, together with the annals of the Mongol dynasty, they are regarded as the worst of the annals preserved. Tokto himself is less to blame for this than the circ.u.mstance that he was compelled to work in great haste, and had not time to put into order the overwhelming ma.s.s of his material.

The greatest literary achievements, however, of the Mongol period belong beyond question to the theatre (or, rather, opera). The emperors were great theatre-goers, and the wealthy private families were also enthusiasts, so that gradually people of education devoted themselves to writing librettos for the operas, where in the past this work had been left to others. Most of the authors of these librettos remained unknown: they used pseudonyms, partly because playwriting was not an occupation that befitted a scholar, and partly because in these works they criticized the conditions of their day. These works are divided in regard to style into two groups, those of the "southern" and the "northern" drama; these are distinguished from each other in musical construction and in their intellectual att.i.tude: in general the northern works are more heroic and the southern more sentimental, though there are exceptions. The most famous northern works of the Mongol epoch are _P'i-p'a-chi_ ("The Story of a Lute"), written about 1356, probably by Kao Ming, and _Chao-shih ku-erh-chi_ ("The Story of the Orphan of Chao "), a work that enthralled Voltaire, who made a paraphrase of it; its author was the otherwise unknown Chi Chun-hsiang. One of the most famous of the southern dramas is _Hsi-hsiang-chi_ ("The Romance of the Western Chamber"), by w.a.n.g Shih-fu and Kuan Han-ch'ing. Kuan lived under the Juchen dynasty as a physician, and then among the Mongols. He is said to have written fifty-eight dramas, many of which became famous.

In the fine arts, foreign influence made itself felt during the Mongol epoch much more than in literature. This was due in part to the Mongol rulers' predilection for the Lamaism that was widespread in their homeland. Lamaism is a special form of Buddhism which developed in Tibet, where remnants of the old national Tibetan cult (_Bon_) were fused with Buddhism into a distinctive religion. During the rise of the Mongols this religion, which closely resembled the shamanism of the ancient Mongols, spread in Mongolia, and through the Mongols it made great progress in China, where it had been insignificant until their time. Religious sculpture especially came entirely under Tibetan influence (particularly that of the sculptor Aniko, who came from Nepal, where he was born in 1244). This influence was noticeable in the Chinese sculptor Liu Yuan; after him it became stronger and stronger, lasting until the Manchu epoch.

In architecture, too, Indian and Tibetan influence was felt in this period. The Tibetan paG.o.das came into special prominence alongside the previously known form of paG.o.da, which has many storeys, growing smaller as they go upward; these towers originally contained relics of Buddha and his disciples. The Tibetan paG.o.da has not this division into storeys, and its lower part is much larger in circ.u.mference, and often round. To this day Peking is rich in paG.o.das in the Tibetan style.

The Mongols also developed in China the art of carpet-knotting, which to this day is found only in North China in the zone of northern influence.

There were carpets before these, but they were mainly of felt. The knotted carpets were produced in imperial workshops--only, of course, for the Mongols, who were used to carpets. A further development probably also due to West Asian influence was that of cloisonne technique in China in this period.

Painting, on the other hand, remained free from alien influence, with the exception of the craft painting for the temples. The most famous painters of the Mongol epoch were Chao Meng-fu (also called Chao Chung-mu, 1254-1322), a relative of the deposed imperial family of the Sung dynasty, and Ni Tsan (1301-1374).

(B) The Ming Epoch (1368-1644)

1 _Start. National feeling_

It was necessary to give special attention to the reasons for the downfall of Mongol rule in China, in order to make clear the cause and the character of the Ming epoch that followed it. It is possible that the erroneous impression might be gained that the Mongol epoch in China was entirely without merits, and that the Mongol rule over China differed entirely from the Mongol rule over other countries of Asia.

Chinese historians have no good word to say of the Mongol epoch and avoid the subject as far as they can. It is true that the union of the national Mongol culture with Chinese culture, as envisaged by the Mongol rulers, was not a sound conception, and consequently did not endure for long. Nevertheless, the Mongol epoch in China left indelible traces, and without it China's further development would certainly have taken a different course.

The many popular risings during the latter half of the period of Mongol rule in China were all of a purely economic and social character, and at first they were not directed at all against the Mongols as representatives of an alien people. The rising under Chu Yuan-chang, which steadily gained impetus, was at first a purely social movement; indeed, it may fairly be called revolutionary. Chu was of the humblest origin; he became a monk and a peasant leader at one and the same time.

Only three times in Chinese history has a man of the peasantry become emperor and founder of a dynasty. The first of these three men founded the Han dynasty; the second founded the first of the so-called "Five Dynasties" in the tenth century; Chu was the third.

Not until the Mongols had answered Chu's rising with a tightening of the nationality laws did the revolutionary movement become a national movement, directed against the foreigners as such. And only when Chu came under the influence of the first people of the gentry who joined him, whether voluntarily or perforce, did what had been a revolutionary movement become a struggle for the subst.i.tution of one dynasty for another without interfering with the existing social system. Both these points were of the utmost importance to the whole development of the Ming epoch.

The Mongols were driven out fairly quickly and without great difficulty.

The Chinese drew from the ease of their success a sense of superiority and a clear feeling of nationalism. This feeling should not be confounded with the very old feeling of Chinese as a culturally superior group according to which, at least in theory though rarely in practice, every person who a.s.similated Chinese cultural values and traits was a "Chinese". The roots of nationalism seem to lie in the Southern Sung period, growing up in the course of contacts with the Juchen and Mongols; but the discriminatory laws of the Mongols greatly fostered this feeling. From now on, it was regarded a shame to serve a foreigner as official, even if he was a ruler of China.

2 _Wars against Mongols and j.a.panese_

It had been easy to drive the Mongols out of China, but they were never really beaten in their own country. On the contrary, they seem to have regained strength after their withdrawal from China: they reorganized themselves and were soon capable of counter-thrusts, while Chinese offensives had as a rule very little success, and at all events no decisive success. In the course of time, however, the Chinese gained a certain influence over Turkestan, but it was never absolute, always challenged. After the Mongol empire had fallen to pieces, small states came into existence in Turkestan, for a long time with varying fortunes; the most important one during the Ming epoch was that of Hami, until in 1473 it was occupied by the city-state of Turfan. At this time China actively intervened in the policy of Turkestan in a number of combats with the Mongols. As the situation changed from time to time, these city-states united more or less closely with China or fell away from her altogether. In this period, however, Turkestan was of no military or economic importance to China.

In the time of the Ming there also began in the east and south the plague of j.a.panese piracy. j.a.panese contacts with the coastal provinces of China (Kiangsu, Chekiang and f.u.kien) had a very long history: pilgrims from j.a.pan often went to these places in order to study Buddhism in the famous monasteries of Central China; businessmen sold at high prices j.a.panese swords and other j.a.panese products here and bought Chinese products; they also tried to get Chinese copper coins which had a higher value in j.a.pan. Chinese merchants co-operated with j.a.panese merchants and also with pirates in the guise of merchants. Some Chinese who were or felt persecuted by the government, became pirates themselves. This trade-piracy had started already at the end of the Sung dynasty, when j.a.panese navigation had become superior to Korean shipping which had in earlier times dominated the eastern seaboard. These conditions may even have been one of the reasons why the Mongols tried to subdue j.a.pan. As early as 1387 the Chinese had to begin the building of fortifications along the eastern and southern coasts of the country; The j.a.panese attacks now often took the character of organized raids: a small, fast-sailing flotilla would land in a bay, as far as possible without attracting notice; the soldiers would march against the nearest town, generally overcoming it, looting, and withdrawing. The defensive measures adopted from time to time during the Ming epoch were of little avail, as it was impossible effectively to garrison the whole coast.

Some of the coastal settlements were transferred inland, to prevent the Chinese from co-operating with the j.a.panese, and to give the j.a.panese so long a march inland as to allow time for defensive measures. The j.a.panese pirates prevented the creation of a Chinese navy in this period by their continual threats to the coastal cities in which the shipyards lay. Not until much later, at a time of unrest in j.a.pan in 1467, was there any peace from the j.a.panese pirates.

The j.a.panese attacks were especially embarra.s.sing for the Chinese government for one other reason. Large armies had to be kept all along China's northern border, from Manchuria to Central Asia. Food supplies could not be collected in north China which did not have enough surplusses. Ca.n.a.l transportation from Central China was not reliable, as the ca.n.a.ls did not always have enough water and were often clogged by hundreds of ships. And even if ca.n.a.ls were used, grain still had to be transported by land from the end of the ca.n.a.ls to the frontier. The Ming government therefore, had organized an overseas flotilla of grain ships which brought grain from Central China directly to the front in Liao-tung and Manchuria. And these ships, vitally important, were so often attacked by the pirates, that this plan later had to be given up again.

These activities along the coast led the Chinese to the belief that basically all foreigners who came by ships were "barbarians"; when towards the end of the Ming epoch the j.a.panese were replaced by Europeans who did not behave much differently and were also pirate-merchants, the nations of Western Europe, too, were regarded as "barbarians" and were looked upon with great suspicion. On the other side, continental powers, even if they were enemies, had long been regarded as "states", sometimes even as equals. Therefore, when at a much later time the Chinese came into contact with Russians, their att.i.tude towards them was similar to that which they had taken towards other Asian continental powers.

3 _Social legislation within the existing order_

At the time when Chu Yuan-chang conquered Peking, in 1368, becoming the recognized emperor of China (Ming dynasty), it seemed as though he would remain a revolutionary in spite of everything. His first laws were directed against the rich. Many of the rich were compelled to migrate to the capital, Nanking, thus losing their land and the power based on it.

Land was redistributed among poor peasants; new land registers were also compiled, in order to prevent the rich from evading taxation. The number of monks living in idleness was cut down and precisely determined; the possessions of the temples were reduced, land exempted from taxation being thus made taxable--all this, incidentally, although Chu had himself been a monk! These laws might have paved the way to social harmony and removed the worst of the poverty of the Mongol epoch. But all this was frustrated in the very first years of Chu's reign. The laws were only half carried into effect or not at all, especially in the hinterland of the present Shanghai. That region had been conquered by Chu at the very beginning of the Ming epoch; in it lived the wealthy landowners who had already been paying the bulk of the taxes under the Mongols. The emperor depended on this wealthy cla.s.s for the financing of his great armies, and so could not be too hard on it.

Chu Yuan-chang and his entourage were also unable to free themselves from some of the ideas of the Mongol epoch. Neither Chu, nor anybody else before and long after him discussed the possibility of a form of government other than that of a monarchy. The first ever to discuss this question, although very timidly, was Huang Tsung-hsi (1610-1695), at the end of the Ming dynasty. Chu's conception of an emperor was that of an absolute monarch, master over life and death of his subjects; it was formed by the Mongol emperors with their magnificence and the huge expenditure of their life in Peking; Chu was oblivious of the fact that Peking had been the capital of a vast empire embracing almost the whole of Asia, and expenses could well be higher than for a capital only of China. It did not occur to Chu and his supporters that they could have done without imperial state and splendour; on the contrary, they felt compelled to display it. At first Chu personally showed no excessive signs of this tendency, though they emerged later; but he conferred great land grants on all his relatives, friends, and supporters; he would give to a single person land sufficient for 20,000 peasant families; he ordered the payment of state pensions to members of the imperial family, just as the Mongols had done, and the total of these pension payments was often higher than the revenue of the region involved. For the capital alone over eight million _shih_ of grain had to be provided in payment of pensions--that is to say, more than 160,000 tons! These pension payments were in themselves a heavy burden on the state; not only that, but they formed a difficult transport problem! We have no close figure of the total population at the beginning of the Ming epoch; about 1500 it is estimated to have been 53,280,000, and this population had to provide some 266,000,000 _shih_ in taxes. At the beginning of the Ming epoch the population and revenue must, however, have been smaller.

The laws against the merchants and the restrictions under which the craftsmen worked, remained essentially as they had been under the Sung, but now the remaining foreign merchants of Mongol time also fell under these laws, and their influence quickly diminished. All craftsmen, a total of some 300,000 men with families, were still registered and had to serve the government in the capital for three months once every three years; others had to serve ten days per month, if they lived close by.

They were a hereditary caste as were the professional soldiers, and not allowed to change their occupation except by special imperial permission. When a craftsman or soldier died, another family member had to replace him; therefore, families of craftsmen were not allowed to separate into small nuclear families, in which there might not always be a suitable male. Yet, in an empire as large as that of the Ming, this system did not work too well: craftsmen lost too much time in travelling and often succeeded in running away while travelling. Therefore, from 1505 on, they had to pay a tax instead of working for the government, and from then on the craftsmen became relatively free.

4 _Colonization and agricultural developments_

As already mentioned, the Ming had to keep a large army along the northern frontiers. But they also had to keep armies in south China, especially in Yunnan. Here, the Mongol invasions of Burma and Thailand had brought unrest among the tribes, especially the Shan. The Ming did not hold Burma but kept it in a loose dependency as "tributary nation".

In order to supply armies so far away from all agricultural surplus centres, the Ming resorted to the old system of "military colonies"

which seems to have been invented in the second century B.C. and is still used even today (in Sinkiang). Soldiers were settled in camps called _ying_, and therefore there are so many place names ending with _ying_ in the outlying areas of China. They worked as state farmers and acc.u.mulated surplusses which were used in case of war in which these same farmers turned soldiers again. Many criminals were sent to these state farms, too. This system, especially in south China, transformed territories formerly inhabited by native tribes or uninhabited, into solidly Chinese areas. In addition to these military colonies, a steady stream of settlers from Central China and the coast continued to move into Kw.a.n.gtung and Hunan provinces. They felt protected by the army against attacks by natives. Yet Ming texts are full of reports on major and minor clashes with the natives, from Kiangsi and f.u.kien to Kw.a.n.gtung and Kw.a.n.gsi.

But the production of military colonies was still not enough to feed the armies, and the government in Chu's time resorted to a new design. It promised to give merchants who transported grain from Central China to the borders, government salt certificates. Upon the receipt, the merchants could acquire a certain amount of salt and sell it with high profits. Soon, these merchants began to invest some of their capital in local land which was naturally cheap. They then attracted farmers from their home countries as tenants. The rent of the tenants, paid in form of grain, was then sold to the army, and the merchant's gains increased. Tenants could easily be found: the density of population in the Yangtze plains had further increased since the Sung time. This system of merchant colonization did not last long, because soon, in order to curb the profits of the merchants, money was given instead of salt certificates, and the merchants lost interest in grain transports.

Thus, grain prices along the frontiers rose and the effectiveness of the armies was diminished.