A History of China by Wolfram Eberhard (read a book .TXT) 📕

chariot-driver. The chariot was a valuable object, manufactured by specialists; horses were always expensive and rare in China, and in many periods of Chinese history horses were directly imported from nomadic tribes in the North or West. Thus, the possessors of vehicles formed a privileged class in the Shang realm; they became a sort of nobility, and the social organization began to move in the direction of feudalism. One of the main sports of the noblemen in this period, in addition to warfare, was hunting. The Shang had their special hunting grounds south of the mountains which surround Shansi province, along the slopes of the T'ai-hang mountain range, and south to the shores of the Yellow river. Here, there were still forests and swamps in Shang time, and boars, deer, buffaloes and other animals, as well as occasional rhinoceros and elephants, were hunted. None of these wild animals was used as a sacrifice; all sacrificial animals, such as cattle, pigs, etc., were domesticated animals.

Below the nobility we find large numbers of dependent people; modern Chinese scholars call them frequently "slaves" and speak of a "slave society". There is no doubt that at least some farmers were "free farmers"; others were what we might call "serfs": families in hereditary group dependence upon some noble families and working on land which the noble families regarded as theirs. Families of artisans and craftsmen also were hereditary servants of noble families—a type of social organization which has its parallels in ancient Japan and in later India and other parts of the world. There were also real slaves: persons who were the personal property of noblemen. The independent states around the Shang state also had serfs. When the Shang captured neighbouring states, they resettled the captured foreign aristocracy by attaching them as a group to their own noblemen. The captured serfs remained under their masters and shared their fate. The same system was later practiced by the Chou after their conquest of the Shang state.

The conquests of late Shang added more territory to the realm than could be coped with by the primitive communications of the time. When the last ruler of Shang made his big war which lasted 260 days against the tribes in the south-east, rebellions broke out which lead to the end of the dynasty, about 1028 B.C. according to the new chronology (1122 B.C. old chronology).

ANTIQUITY Chapter Three

THE CHOU DYNASTY (c. 1028-257 B.C.)

1 Cultural origin of the Chou and end of the Shang dynasty

The Shang culture still lacked certain things that were to become typical of "Chinese" civilization. The family system was not yet the strong patriarchal system of the later Chinese. The religion, too, in spite of certain other influences, was still a religion of agrarian fertility. And although Shang society was strongly stratified and showed some tendencies to develop a feudal system, feudalism was still very primitive. Although the Shang script was the precursor of later Chinese script, it seemed to have contained many words which later disappeared, and we are not sure whether Shang language was the same as the language of Chou time. With the Chou period, however, we enter a period in which everything which was later regarded as typically "Chinese" began to emerge.

During the time of the Shang dynasty the Chou formed a small realm in the west, at first in central Shensi, an area which even in much later times was the home of many "non-Chinese" tribes. Before the beginning of the eleventh century B.C. they must have pushed into eastern Shensi, due to pressures of other tribes which may have belonged to the Turkish ethnic group. However, it is also possible that their movement was connected with pressures from Indo-European groups. An analysis of their tribal composition at the time of the conquest seems to indicate that the ruling house of the Chou was related to the Turkish group, and that the population consisted mainly of Turks and Tibetans. Their culture was closely related to that of Yang-shao, the previously described painted-pottery culture, with, of course, the progress brought by time. They had bronze weapons and, especially, the war-chariot. Their eastward migration, however, brought them within the zone of the Shang culture, by which they were strongly influenced, so that the Chou culture lost more and more of its original character and increasingly resembled the Shang culture. The Chou were also brought into the political sphere of the Shang, as shown by the fact that marriages took place between the ruling houses of Shang and Chou, until the Chou state became nominally dependent on the Shang state in the form of a dependency with special prerogatives. Meanwhile the power of the Chou state steadily grew, while that of the Shang state diminished more and more through the disloyalty of its feudatories and through wars in the East. Finally, about 1028 B.C., the Chou ruler, named Wu Wang ("the martial king"), crossed his eastern frontier and pushed into central Honan. His army was formed by an alliance between various tribes, in the same way as happened again and again in the building up of the armies of the rulers of the steppes. Wu Wang forced a passage across the Yellow River and annihilated the Shang army. He pursued its vestiges as far as the capital, captured the last emperor of the Shang, and killed him. Thus was the Chou dynasty founded, and with it we begin the actual history of China. The Chou brought to the Shang culture strong elements of Turkish and also Tibetan culture, which were needed for the release of such forces as could create a new empire and maintain it through thousands of years as a cultural and, generally, also a political unit.

2 Feudalism in the new empire

A natural result of the situation thus produced was the turning of the country into a feudal state. The conquerors were an alien minority, so that they had to march out and spread over the whole country. Moreover, the allied tribal chieftains expected to be rewarded. The territory to be governed was enormous, but the communications in northern China at that time were similar to those still existing not long ago in southern China—narrow footpaths from one settlement to another. It is very difficult to build roads in the loess of northern China; and the war-chariots that required roads had only just been introduced. Under such conditions, the simplest way of administering the empire was to establish garrisons of the invading tribes in the various parts of the country under the command of their chieftains. Thus separate regions of the country were distributed as fiefs. If a former subject of the Shang surrendered betimes with the territory under his rule, or if there was one who could not be overcome by force, the Chou recognized him as a feudal lord.

We find in the early Chou time the typical signs of true feudalism: fiefs were given in a ceremony in which symbolically a piece of earth was handed over to the new fiefholder, and his instalment, his rights and obligations were inscribed in a "charter". Most of the fiefholders were members of the Chou ruling family or members of the clan to which this family belonged; other fiefs were given to heads of the allied tribes. The fiefholder (feudal lord) regarded the land of his fief, as far as he and his clan actually used it, as "clan" land; parts of this land he gave to members of his own branch-clan for their use without transferring rights of property, thus creating new sub-fiefs and sub-lords. In much later times the concept of landed property of a family developed, and the whole concept of "clan" disappeared. By 500 B.C., most feudal lords had retained only a dim memory that they originally belonged to the Chi clan of the Chou or to one of the few other original clans, and their so-called sub-lords felt themselves as members of independent noble families. Slowly, then, the family names of later China began to develop, but it took many centuries until, at the time of the Han Dynasty, all citizens (slaves excluded) had accepted family names. Then, reversely, families grew again into new clans.

Thus we have this picture of the early Chou state: the imperial central power established in Shensi, near the present Sian; over a thousand feudal states, great and small, often consisting only of a small garrison, or sometimes a more considerable one, with the former chieftain as feudal lord over it. Around these garrisons the old population lived on, in the north the Shang population, farther east and south various other peoples and cultures. The conquerors' garrisons were like islands in a sea. Most of them formed new towns, walled, with a rectangular plan and central crossroads, similar to the European towns subsequently formed out of Roman encampments. This town plan has been preserved to the present day.

This upper class in the garrisons formed the nobility; it was sharply divided from the indigenous population around the towns The conquerors called the population "the black-haired people", and themselves "the hundred families". The rest of the town populations consisted often of urban Shang people: Shang noble families together with their bondsmen and serfs had been given to Chou fiefholders. Such forced resettlements of whole populations have remained typical even for much later periods. By this method new cities were provided with urban, refined people and, most important, with skilled craftsmen and businessmen who assisted in building the cities and in keeping them alive. Some scholars believe that many resettled Shang urbanites either were or became businessmen; incidentally, the same word "Shang" means "merchant", up to the present time. The people of the Shang capital lived on and even attempted a revolt in collaboration with some Chou people. The Chou rulers suppressed this revolt, and then transferred a large part of this population to Loyang. They were settled there in a separate community, and vestiges of the Shang population were still to be found there in the fifth century A.D.: they were entirely impoverished potters, still making vessels in the old style.

3 Fusion of Chou and Shang

The conquerors brought with them, for their own purposes to begin with, their rigid patriarchate in the family system and their cult of Heaven (t'ien), in which the worship of sun and stars took the principal place; a religion most closely related to that of the Turkish peoples and derived from them. Some of the Shang popular deities, however, were admitted into the official Heaven-worship. Popular deities became "feudal lords" under the Heaven-god. The Shang conceptions of the soul were also admitted into the Chou religion: the human body housed two souls, the personality-soul and the life-soul. Death meant the separation of the souls from the body, the life-soul also slowly dying. The personality-soul, however, could move about freely and lived as long as there were people who remembered it and kept it from hunger by means of sacrifices. The Chou systematized this idea and made it into the ancestor-worship that has endured down to the present time.

The Chou officially abolished human sacrifices, especially since, as former pastoralists, they knew of better means of employing prisoners of war than did the more agrarian Shang. The Chou used Shang and other slaves as domestic servants for their numerous nobility, and Shang serfs as farm labourers on their estates. They seem to have regarded the land under their control as "state land" and all farmers as "serfs". A slave, here, must be defined as an individual, a piece of property, who was excluded from membership in human society but, in later legal texts, was included under domestic animals and immobile property, while serfs as a class depended upon another class and had certain rights, at least the right to work on the land. They could change their masters if the land changed its master, but they could not legally be sold individually. Thus, the following, still rather hypothetical, picture of the land system of the early Chou time emerges: around the walled towns of the feudal lords and sub-lords, always in the plains, was "state land" which produced millet and more and more wheat. Cultivation was still largely "shifting", so that the serfs in groups cultivated more or less standardized plots for a year or more and then shifted to other plots. During the growing season they lived in huts on the fields; during the winter in the towns in adobe houses. In this manner the yearly life cycle was divided into two different periods. The produce of the serfs supplied the lords, their dependants and the farmers themselves. Whenever the lord found it necessary, the serfs had to perform also other services for the lord. Farther away from the towns were the villages of the "natives", nominally also subjects of the lord. In most parts of eastern China, these, too, were agriculturists. They acknowledged their dependence by sending "gifts" to the