Wells, H.G.
(Bromley, Kent 1866-1946 London) : Schriftsteller, Historiker
Name Alternative(s)
Wells, Herbert George
Subjects
Index of Names : Occident
/
Literature : Occident : Great Britain
Chronology Entries (9)
| # | Year | Text | Linked Data |
|---|---|---|---|
| 1 | 1888-1944 |
Wells, H.G. The correspondence of H.G. Wells [ID D31330]. Letter from H.G. Wells to Elizabeth Healey ; March 11, 1888. The Buddhist nirvana is, in one of its many aspects a vague reaching towards the freedom of the imprisonment. Letter from H.G. Wells to A.T. Simmons ; Sept. 18, 1889. A thesis on the Influence of Evolutionary Hypothesis in Religious Thought, or the teachings of Dalai Lama, is decidedly inexpensive compared with one on a new theory of Crystal Structure or the physical condition of super heated liquids. Letter from H.G. Wells to Fred Wells ; Dec. 31, 1896. And to begin with myself, I have been still on the rise of fortune's wave this year, and it seems as though I must certainly go on to still larger successes and gains next for my name still spreads abroad, and people I have never ever seen, some from Chicago, one from Cape Town, and one from far up the Yung T'se Kiang in China, write and tell me they find my books pleasant. Letter from H.G. Wells to Winston Churchill ; Nov. 19, 1901. But of the great grandparents who me in 1800 it's highly probable they could not read & that any of them would find me & that I should find them as alien as contemporary Chinese. Letter from H.G. Wells to Beinbridge Colby ; ca. 20 Nov. 1917. It is here that the peculiar opportunity of America and of President Wilson comes in. America is three thousand miles from the war ; she has no lost provinces to regain, no enemy colonies to capture ; she is, in comparison with any of the Allies, except China, a dispassionate combatant. (If China can be called a combatant.) Letter from H.G. Wells to E. Denison Ross ; 11 May 1919. I have just seen a notice in the Observer of the work of the School of Oriental Studies. This brings me down on you. I have been working for the better part of the year at a General Outline of History which I began some time ago for the benefit of my boys and which has grown into a serious undertaking. My idea is that History is one, just as chemistry is one, a story that has to be told as a whole before it can be dealt with in parts, and I have been trying to get the main masses of History at the right proportion to one another. Naturally I have discovered my endless deficiencies in such a task. I won't bother you with any particulars about the difficultry of getting up the Ichthyasaurus, Julius Caesar, the Neanderthal Man, Buddha and General French in one pic¬ture on something like the proper scale. One thing that does come out very surely and which does — if you will let it — concern you, is the vast importance of Central Asia and China in the story and the huge blank there is in our con¬temporary historical imagination in that respect. We get — I had — the Roman Empire perpetually out of drawing. It's only now that I begin to realize that the Tarin valley is of more importance than the Jordan or the Rhine. But I find a lot of difficulty in getting any responsibly pre-digested source for such a big sketch of the whole of history as I am doing. I can't find a good general history of China at all and I have to patch together odd scraps of stuff from the Ency¬clopaedia Brittanica and elsewhere to get any story of Central Asia and the European steppes between, say, Herodotus and A.D. 1200. I wish I could tap your knowledge in the matter of half an hour's talk. I don't know if you know anything of my work but we have, I believe, a mutual acquaintance in Sir H.H. Johnstone. I shall try, if I can to get to some of these lectures of yours on Wednesday. The Observer man, with the helpfulness of the literary journalist, does not give the hour at which they begin. Letter from H.G. Wells to the Editor, The Times ; ca. 7 Dec. 1919. Professor Pollard's letter is a useful reminder to those who may imagine that the endowment of a special professorship or so will serve to deflect to this country any considerable number of American students who would otherwise go to Germany or elsewhere. Nothing can give this country an intellectual parity with the United States, with China, with foreign countries generally, or even with India and her own Dominions, but the possession of more professors and teachers and better professors and teachers than any other country. Letter from H.G. Wells to Grace Gessler ; Nov. 13, 1935. Well sent her the title page of : Hsiung, S.I. The romance of the western chamber : a Chinese play written in the thirteenth century. (London : Methuen, 1935). Letter from H.G. Wells to Beatrice Webb ; Jan. 5, 1940. I am sending you a little booklet, In Search of Hot Water [Wells, H.G. Travels of a republican radical in search of hot water. (Harmondsworth : Penguin Books, 1939)]. This sort of thing goes to China & Peru & everywhere. Letter from H.G. Wells to Ivan Maisky ; Aug. 3, 1940. I am without qualification a social revolutionary and as eager as you are to see the end of what you call the capitalist system. But in Western Europe we have to use different phrases and different methods from those in operation in Russia (and China ?). Letter from H.G. Wells to the London International Assembly ; March 21, 1942. I am very glad indeed to find the London International Assembly interested in the Sankey Declaration of Rights… It seems to me that it is necessary to have available in as many languages as possible…I am doing all I can now to get these translations made and checked… We need versions in Hindustani, Swahili, modern Chinese, Russian, Flemish, Czech and various other translations… Letter from H.G. Wells to Mr Comario ; July 2, 1943. A book with a shocking bad title you certainly ought to have is S.I. Hsiung The Bridge of Heaven. It is an admirable account of the modernization of China. There is nothing to equal it. It is a wholesome corrective to the missionary nonsense of Pearl Buck & puts the Christianity of the Chinese in its proper perspective. [Letters from H.G. Wells concerning The Rights of Man]. Letter from H.G. Wells to Marc Slonimski ; July 12, 1943. I am sending you a copy of a pamphlet, The Rights of Man… This last has been done into modern Chinese, and it is being translated and written in Hindi, Urdu, Arabic, Swahili, by the experts of the London School of African and Oriental Studies… About the same letter to Fenner Brockway and the New Leader generally ; July 29, 1943. Letter to S.S. Rostovsky ; Aug. 12, 1943. Universal Rights of Man… It evokes response in progressive intelligences from China to Chile and it is being translated with a view to leaflet distribution in every country of the world. Letter to Jaroslav Cisar ; Oct. 16, 1943. Letter to Florence Lamont ; Jan 21, 1944. Letter to S. Rostovsky ; Feb. 7, 1944. Letter from H.G. Wells to Dr F. Langer ; Dec. 8, 1943. And you do not seem to anticipate the repercussions of Russia, China, India, influenza and cholera, and Roman Catholic anti-Boshevism, on the distraught intelligences of Europe. Letter from H.G. Wells to Moura Budberg ; July 18, 1944. I am studying the Chinese situation & particularly the Soong sisters, who seem to be, all three of them, dwarfish & painted imitations of Moura, the Mongol. [Hahn, Emily. The Soong sisters. [ID D9634] ???]. |
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| 2 | 1894-1919 |
Wells, H.G. Works. 1894 Wells, H.G. The triumphs of a taxidermist. In : Pall mall gazette (1894). And his pipe had a bowl of china showing the Graces, and his spectacles were always askew… 1895 Wells, H.G. The moth. In : Wells, H.G. The stolen bacillus and other incidents. (London : Methuen, 1895). Then they heard slippered feet going to and fro in Hapley's room. A chair was overturned, and there was a violent dab at the wall. Then a china mantel ornament smashed upon the fender. 1895 Wells, H.G. The time machine. (London, W. Heinemann, 1895). Chap. 2 The serious people who took him seriously never felt quite sure of his deportment; they were somehow aware that trusting their reputations for judgment with him was like furnishing a nursery with egg-shell china. Chap. 6 It was larger than the largest of the palaces or ruins I knew, and the facade had an Oriental look: the face of it having the lustre, as well as the pale-green tint, a kind of bluish-green, of a certain type of Chinese porcelain. 1895 Wells, H.G. The treasure in the forest. In : Wells, H.G. The stolen bacillus and other incidents. (London : Methuen, 1895). "It's queer," said Evans, after a pause, "what these little marks down here are for. It looks like the plan of a house or something; but what all these little dashes, pointing this way and that, may mean I can't get a notion. And what's the writing?" "Chinese," said the man with the map. "Of course! He was a Chinee," said Evans. "They all were," said the man with the map… He tried to arouse himself by directing his mind to the ingots the Chinamen had spoken of, but it would not rest there; it came back headlong to the thought of sweet water rippling in the river, and to the almost unendurable dryness of his lips and throat. 1896 Wells, H.G. The red room. In : The Idler magazine (1896). That incident for a time restored my nerve, and a porcelain Chinaman on a buhl table, whose head rocked silently as I passed him, scarcely startled me. 1896 Wells, H.G. The wheels of chance : a holiday adventure. (London : J.M. Dent, 1896). Chap. 12 For it seemed that the place they were in was a vast shop, and then Mr. Hoopdriver perceived that the other man in brown was the shop-walker, differing from most shop-walkers in the fact that he was lit from within as a Chinese lantern might be. 1897 Wells, H.G. The star. In : The graphic ; Christmas no. (1897). Until that wave came at last--in a blinding light and with the breath of a furnace, swift and terrible it came--a wall of water, fifty feet high, roaring hungrily, upon the long coasts of Asia, and swept inland across the plains of China. 1898 Wells, H.G. Certain personal matters : a collection of material, mainly autobiographical. (London : W.C. Lawrence & Bullen, 1898). Thoughts on cheapness and my aunt Charlotte. Her china was the only thing with a touch of beauty in it--at least I remember nothing else--and each of her blessed plates was worth the happiness of a mortal for days together. 1898 Wells, H.G. Mr. Ledbetter's vacation. In : Strand magazine ; vol 16 (Oct. 1898). The Orientals emptied his pockets and took his watch-- but Mr. Bingham, being appealed to, took that himself. And five or six times the five Lascars--if they were Lascars--and the Chinaman and the negro who constituted the crew, fished him out and took him aft to Bingham and his friend to play cribbage and euchre and three- anded whist, and to listen to their stories and boastings in an interested manner. 1903 Wells, H.G. The magic shop. In : Wells, H.G. Twelve stories and a dream. (London : Macmillan, 1903). There was a tiger in papier-mache on the glass case that covered the low counter--a grave, kind-eyed tiger that waggled his head in a methodical manner; there were several crystal spheres, a china hand holding magic cards, a stock of magic fish-bowls in various sizes, and an immodest magic hat that shamelessly displayed its springs. 1904 Wells, H.G. The food of the gods, and how it came to earth. (London : Macmillan, 1904). Chap. 4 And the tremendous skull of the great hog of Oakham hung, a portentous ivory overmantel, with a Chinese jar in either eye socket, snout down above the fire… There were many bricks of wood in diverse colours, oblong and cuboid, bricks of polished china, bricks of transparent glass and bricks of india-rubber; there were slabs and slates; there were cones, truncated cones, and cylinders… 1905 Wells, H.G. A modern Utopia. (London : Chapman & Hall, 1905). Topographical. Time was when a mountain valley or an island seemed to promise sufficient isolation for a polity to maintain itself intact from outward force; the Republic of Plato stood armed ready for defensive war, and the New Atlantis and the Utopia of More in theory, like China and Japan through many centuries of effectual practice, held themselves isolated from intruders. A few Utopian impressions. We resort to a dignified Chinese steward and secure our berths. It is perhaps terrestrial of us that we do not think of reading the Utopian literature that lines the middle part of the train. Race in Utopia Like the Gothic cathedral, the national idea is never found complete with all its parts; but one has in Russia, with her insistence on political and religious orthodoxy, something approaching it pretty closely, and again in the inland and typical provinces of China, where even a strange pattern of hat arouses hostility… The politically ascendant peoples of the present phase are understood to be the superior races, including such types as the Sussex farm labourer, the Bowery tough, the London hooligan, and the Paris apache; the races not at present prospering politically, such as the Egyptians, the Greeks, the Spanish, the Moors, the Chinese, the Hindoos, the Peruvians, and all uncivilised people are represented as the inferior races, unfit to associate with the former on terms of equality, unfit to intermarry with them on any terms, unfit for any decisive voice in human affairs. In the popular imagination of Western Europe, the Chinese are becoming bright gamboge in colour, and unspeakably abominable in every respect; the people who are black--the people who have fuzzy hair and flattish noses, and no calves to speak of--are no longer held to be within the pale of humanity. These superstitions work out along the obvious lines of the popular logic. The depopulation of the Congo Free State by the Belgians, the horrible massacres of Chinese by European soldiery during the Pekin expedition, are condoned as a painful but necessary part of the civilising process of the world. 1906 Wells, H.G. In the days of the comet. (London : Macmillan, 1906). Chap. 5 During the day, the comet was an item in the newspapers, it was jostled by a thousand more living interests, it was as nothing in the skirts of the war storm that was now upon us. It was an astronomical phenomenon somewhere away over China, millions of miles away in the deeps… Art muslin and banjoes, Chinese lanterns and frying, are leading "notes," I find, in the impression of those who once knew such places well. Chap. 7 The Hindoo had stayed his morning's work in the fields to stare and marvel and fall, the blue-clothed Chinaman fell head forward athwart his mid-day bowl of rice, the Japanese merchant came out for some chaffering in his office amazed and presently lay there before his door, the evengazers of the Golden Gates were overtaken as they waited for the rising of the great star. 1908 Wells, H.G. The war in the air. In : The Pall Mall magazine (1908). Chap. 6 Below, they left ruins and blazing conflagrations and heaped and scattered dead; men, women, and children mixed together as though they had been no more than Moors, or Zulus, or Chinese. Chap. 7 China has cot drachenflieger and luftschiffe beyont counting. Chap. 8 And now from Cape Horn to Nova Zembla, and from Canton round to Canton again, there were factories and workshops and industrial resources. Chap. 11 For some weeks of warfare and destruction it seemed as though the Confederation of Eastern Asia must needs conquer the world, and then the jerry-built "modern" civilisation of China too gave way under the strain. The teeming and peaceful population of China had been "westernised" during the opening years of the twentieth century with the deepest resentment and reluctance; they had been dragooned and disciplined under Japanese and European--influence into an acquiescence with sanitary methods, police controls, military service, and wholesale process of exploitation against which their whole tradition rebelled. Under the stresses of the war their endurance reached the breaking point, the whole of China rose in incoherent revolt, and the practical destruction of the central government at Pekin by a handful of British and German airships that had escaped from the main battles rendered that revolt invincible. In Yokohama appeared barricades, the black flag and the social revolution. With that the whole world became a welter of conflict… They say there's bands of people up north who keep on with it and people in Germany and China and 'Merica and places. 'E said they still got flying-machines and gas and things… 1909 Wells, H.G. Ann Veronica : a modern love story. (London : T. Fisher Unwin, 1909). Chap. 5 The windows of these rooms were obscured with draperies, their floors a carpet patchwork; the china ornaments on their mantels were of a class apart. 1909 Wells, H.G. Tono-Bungay. (London : Macmillan, 1909). Chap. 2 There were abundant evidences that her ladyship was playing with the Keltic renascence, and a great number of ugly cats made of china--she "collected" china and stoneware cats--stood about everywhere--in all colours, in all kinds of deliberately comic, highly glazed distortion. Chap. 8 To make the portrait complete one wants to convey an effect of sudden, quick bursts of movement like the jumps of a Chinese-cracker to indicate that his pose whatever it is, has been preceded and will be followed by a rush. 1910 Wells, H.G. The history of Mr. Polly. (London : Nelson, 1910). Chap. 7 They had bought some furniture in Stamton, mostly second-hand, but with new cheap cutlery and china and linen, and they had supplemented this from the Fishbourne shops. 1910 Wells, H.G. When the sleeper wakes. (London : T. Nelson, 1910). Chap. 9 He perceived a blue-clad negro, a shrivelled woman in yellow, then a group of tall fair-haired, white-faced, blue-clad men pushed theatrically past him. He noted two Chinamen. A tall, sallow, dark-haired, shining-eyed youth, white clad from top to toe, clambered up towards the platform shouting loyally, and sprang down again and receded, looking backward. Heads, shoulders, hands clutching weapons, all were swinging with those marching cadences. Chap. 14 The Chinese spectre had vanished. Chinaman and European were at peace. The twentieth century had discovered with reluctant certainty that the average Chinaman was as civilised, more moral, and far more intelligent than the average European serf, and had repeated on a gigantic scale the fraternisation of Scot and Englishman that happened in the seventeenth century… On the Continent, save as remote and curious survivals, three other languages alone held sway-- German, which reached to Antioch and Genoa and jostled Spanish-English at Gdiz, a Gallicised Russian which met the Indian English in Persia and Kurdistan and the "Pidgin" English in Pekin, and French still clear and brilliant, the language of lucidity, which shared the Mediterranean with the Indian English and German and reached through a negro dialect to the Congo. 1911 Wells, H.G. The new Machiavelli. (London, J. Lane, 1911). Chap. 2 And out towards the coal-scuttle was a region near the impassable thickets of the ragged hearthrug where lived certain china Zulus brandishing spears, and a mountain country of rudely piled bricks concealing the most devious and enchanting caves and several mines of gold and silver paper. Chap. 3 I can imagine the fierce zeal of our first Heads, Gardener and Roper, teaching Greek like passionate missionaries, as a progressive Chinaman might teach English to the boys of Pekin, clumsily, impatiently, with rod and harsh urgency, but sincerely, patriotically, because they felt that behind it lay revelations, the irresistible stimulus to a new phase of history. Chap. 5 He lived in a different universe from the dreams of scientific construction that filled my mind. He could as easily have understood Chinese poetry. 1914 Wells, H.G. An Englishman looks at the world ; being a series of unrestrained remarks upon contemporary matters. (London : Cassell, 1914). Off the chain. It is only now by the most strenuous artificial banking back that migrations on a far huger scale from India into Africa, and from China and Japan into Australia and America are prevented. The ideal citizen. … he will no more have the impertinence to pet and pamper her, to keep painful and laborious things out of her knowledge to "shield" her from the responsibility of political and social work, than he will to make a Chinese toy of her and bind her feet. 1914 Wells, H.G. The world set free : a story of mankind. (London : Macmillan, 1914). Prelude He made astonishingly far-reaching discoveries within himself, first of counting and then of writing and making records, and with that his town communities began to stretch out to dominion; in the valleys of the Nile, the Euphrates, and the great Chinese rivers, the first empires and the first written laws had their beginnings… Of course, there were inventions and changes, but there were also retrogressions; things were found out and then forgotten again; it was, on the whole, a progress, but it contained no steps; the peasant life was the same, there were already priests and lawyers and town craftsmen and territorial lords and rulers doctors, wise women, soldiers and sailors in Egypt and China and Assyria and south-eastern Europe at the beginning of that period, and they were doing much the same things and living much the same life as they were in Europe in A.D. 1500. 1915 Wells, H.G. The research magnificent. (London : Macmillan, 1915). Chap. 2 In some unimaginable way he could suppose that the one by some miracle of ennoblement--and neglecting the Frenchman, the Russian, the German, the American, the Indian, the Chinaman, and, indeed, the greater part of mankind from the problem--might become the other… As he went along the riverside he met a group of dusky students, Chinese or Japanese. Chap. 6 But he was not satisfied with his observations in India. He found the prevalence of caste ideas antipathetic and complicating. He went on after his last parting from Amanda into China, it was the first of several visits to China, and thence he crossed to America… When I think of a Jew's nose, a Chinaman's eyes or a negro's colour I am reminded of that fatal little pit which nature has left in the vermiform appendix, a thing no use in itself and of no significance, but a gathering-place for mischief… At first after his parting from Amanda in London Benham had felt completely justified in his treatment of her. She had betrayed him and he had behaved, he felt, with dignity and self-control. He had no doubt that he had punished her very effectively, and it was only after he had been travelling in China with Prothero for some time and in the light of one or two chance phrases in her letters that he began to have doubts whether he ought to have punished her at all. And one night at Shanghai he had a dream in which she stood before him, dishevelled and tearful, his Amanda, very intensely his Amanda, and said that she was dirty and shameful and spoilt for ever, because he had gone away from her… It was in consequence of that regret and his controversies with Prothero while they travelled together in China that his concern about what he called priggishness arose… Benham's expedition to China with Prothero was essentially a wrestle between his high resolve to work out his conception of the noble life to the utmost limit and his curiously invincible affection and sympathy for the earthliness of that inglorious little don… And it was under the influence of Prothero that Benham turned from the haughty intellectualism, the systematized superiorities and refinements, the caste marks and defensive dignities of India to China, that great teeming stinking tank of humorous yellow humanity… And as an advocate and exponent of the richness of the lower levels of life, as the declared antagonist of caste and of the uttermost refinements of pride, Prothero went with Benham by way of Siberia to the Chinese scene… This controversy raged between them in the streets of Irkutsk. It was still burning while they picked their way through the indescribable filth of Pekin…"A mere phase of frankness. Only frankness is left to them now. The Manchus crippled them, spoilt their roads and broke their waterways. European intervention paralyses every attempt they make to establish order on their own lines. In the Ming days China did not reek. And, anyhow, Benham, it's better than the silly waste of London. And in a little while Prothero discovered that China had tried Benham and found him wanting, centuries and dynasties ago. What was this new-fangled aristocratic man, he asked, but the ideal of Confucius, the superior person, "the son of the King"? There you had the very essence of Benham, the idea of self -examination, self- preparation under a vague Theocracy. ("Vaguer," said Benham, "for the Confucian Heaven could punish and reward.") Even the elaborate sham modesty of the two dreams was the same. Benham interrupted and protested with heat. And this Confucian idea of the son of the King, Prothero insisted, had been the cause of China's paralysis. "My idea of nobility is not traditional but expectant," said Benham. "After all, Confucianism has held together a great pacific state far longer than any other polity has ever lasted. I'll accept your Confucianism. I've not the slightest objection to finding China nearer salvation than any other land. Do but turn it round so that it looks to the future and not to the past, and it will be the best social and political culture in the world. That, indeed, is what is happening. Mix Chinese culture with American enterprise and you will have made a new lead for mankind." From that Benham drove on to discoveries. "When a man thinks of the past he concentrates on self; when he thinks of the future he radiates from self. Call me a neo-Confucian; with the cone opening forward away from me, instead of focussing on me."… Moreover, it quickens the garrulous mind, and steadies the happiness of love. Across the varied adventures of Benham's journey in China fell the shadow first of a suspicion and then of a certainty…The perfected and ancient vices of China wrapped about Prothero like some tainted but scented robe, and all too late Benham sought to drag him away. And then in a passion of disgust turned from him… For you the stars, for me the music and the lanterns. You are the son of a mountaineering don, and I am a Chinese philosopher of the riper school. You force yourself beyond fear of pain, and I force myself beyond fear of consequences… And on this river swarmed for ever a vast flotilla of ships and boats, boats in which people lived, boats in which they sought pleasure, moored places of assembly, high-pooped junks, steamboats, passenger sampans, cargo craft, such a water town in streets and lanes, endless miles of it, as no other part of the world save China can display… 1917 Wells, H.G. God the invisible king. (London : Cassell, 1917). Chap. 2 The ordinary Mohammedan seems as confident of this magic pettiness of God, and the belief of China in the magic propitiations and resentments of "Heaven" is at least equally strong. 1917 Wells, H.G. The soul of a bishop. (London : Cassell, 1917). Chap. 3 He arranged to have a tea-making set in his bedroom, and secretly substituted green tea, for which he developed a powerful craving, in the place of the delicate China tea Lady Ella procured him. Chap. 7 He seemed to himself to be one with figures on a china plate, with figures painted on walls, with the flimsy imagined lives of men in stories of forgotten times… "It is very wonderful," said the bishop, and stood for a moment marvelling at the compass of his vision. For here was India, here was Samarkand, in the light of the late afternoon; and China and the swarming cities upon her silvery rivers sinking through twilight to the night and throwing a spray and tracery of lantern spots upon the dark… It was a Chinaman sitting with two others in a little low room separated by translucent paper windows from a noisy street of shrill-voiced people. The three had been talking of the ultimatum that Japan had sent that day to China, claiming a priority in many matters over European influences they were by no means sure whether it was a wrong or a benefit that had been done to their country… The science of the West has taught us that. Man changes and war changes and all things change. China has been the land of flowery peace, and she may yet give peace to all the world. She has put aside that puppet Emperor at Peking, she turns her face to the new learning of the West as a man lays aside his heavy robes, in order that her task may be achieved."… "Did any of us dream twenty-five years ago that here in China we should live to see a republic? The age of the republics draws near, when men in every country of the world will look straight up to the rule of Right and the empire of Heaven." " And God will be King of the World," said the Angel. "Is not that faith exactly the faith that is coming to you? " The two other Chinamen questioned their companion, but without hostility. "This war," said the Chinaman, "will end in a great harvesting of kings." "But Japan--" the older man began… "See in this world," he said, turning to the globe, "while Chinese merchants and Turkish troopers, school-board boys and Norwegian fishermen, half-trained nurses and Boer farmers are full of the spirit of God, see how the priests of the churches of Nicaea spend their time." He seemed to himself to be one with figures on a china plate, with figures painted on walls, with the flimsy imagined lives of men in stories of forgotten times… 1919 Well, H.G. Mr. Britling sees it through. (London : Cassell, 1919). Chap. 1 At breakfast the waiter (out of Dickens it seemed) had refused to know what "cereals" were, and had given him his egg in a china egg-cup such as you see in the pictures in Punch. Chap. 2 She asked Mr. Carmine, who was an authority on Oriental literature, why there were no Indian nor Chinese Utopias. Now it had never occurred to Mr. Direck to ask why there were no Indian nor Chinese Utopias, and even Mr. Carmine seemed surprised to discover this deficiency. "The primitive patriarchal village is_Utopia to India and China," said Mr. Carmine, when they had a little digested the inquiry. "Or at any rate it is their social ideal. They want no Utopias." "Utopias came with cities," he said, considering the question. "And the first cities, as distinguished from courts and autocratic capitals, came with ships. India and China belong to an earlier age. Ships, trade, disorder, strange relationships, unofficial literature, criticism—and then this idea of some novel remaking of society...." |
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| 3 | 1919-1943 |
Wells, H.G. Quellen und gelesene Bücher. Encyclopaedia Britannica Hirth, Friedrich Hsiung, S.I. The bridge of heaven. [ID D31340]. Hsiung, S.I. The romance of the western chamber [ID D31339]. Hsiung, S.I. Lady precious stream [ID D28788]. Huc, Evariste Régis Parker, Edward Harper Soong sisters. |
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| 4 | 1920-1921.1 |
Wells, H.G. The outline of history, being a plain history of life and mankind [ID D31331]. (1) 7.1. Man descended from a walking ape. …Some anthropologists have even indulged in a speculation whether mankind may not have a double or treble origin; the negro being descended from a gorilla-like ancestor, the Chinese from a chimpanzee-like ancestor, and so on… 8.2. The daily life of the first men. …The taste for caterpillars still survives in China, where they are sold in dried bundles in the markets… 10.1. The age of cultivation begins. …In China, Hungary, Cornwall, and elsewhere copper ore and tinstone occur in the same veins; it is a very common association, and so, rather through dirtiness than skill, the ancient smelters, it may be, hit upon the harder and better bronze, which is an alloy of copper and tin… 12.3. The heliolithic culture of brunet peoples. …Or the Nordic race may have been a branch, while the Mongolian like the Negro, may have been another equal and distinct stem with which the brunet-browns met and mingled in South China… At some period in human history (see Elliot Smith's Migra tions of Early Culture) there seems to have been a special type of Neolithic culture widely distributed in the world which had a group of features so curious and so unlikely to have been independently developed in different regions, of the earth, as to compel us to believe that it was in effect one culture. It reached through all the regions inhabited by the brunet Mediterranean race, and beyond through India, further India, up the Pacific coast of China, and it spread at last across the Pacific and to Mexico and Peru. It was a coastal culture not reaching deeply inland… 13.6 The Chinese languages. A fifth region of language formation was south-eastern Asia, where there still prevails a group of languages consisting of monosyllables without any inflections, in which the tone used in uttering a word determines its meaning. This may be called the Chinese or MONOSYLLABIC group, and it includes Chinese, Burmese, Siamese, and Tibetan. The difference between any of these Chinese tongues and the more western languages is profound. In the Pekinese form of Chinese there are only about 420 primary monosyllables, and consequently each of these has to do duty for a great number of things, and the different meanings, are indicated either by the context or by saying the word in a distinctive tone. The relations of these words to, each other are expressed by quite different methods from the Aryan methods; Chinese grammar is a thing different in nature from English grammar; it is a separate and different invention. Many writers declare there is no Chinese grammar at all, and that is true if we mean by grammar anything in the European sense of inflections and concords. Consequently any such thing as a literal translation from Chinese into English is an impossibility. The very method of the thought is different. Their philosophy remains still largely a sealed book to the European on this account and vice versa, because of the different nature of the expressions. 13.7. Other language groups. …There may have been in that remote time, it may be 15,000 years ago or more, Aryan, Semitic, Hamitic, Turanian, American and Chinese-speaking tribes and families, wandering over their several areas of hunting and pasture, all at very much the same stage of culture, and each developing its linguistic instrument in its own way… The Himalayas and the higher and vaster massif of Central Asia and the northward extension of the Bay of Bengal up to the present Ganges valley divided off the Dravidians from the Mongolians, the canoe was the chief link between Dravidian and Southern Mongol, and the Gobi system of seas and lakes which presently became the Gobi desert, and the great system of mountain chains which follow one another across Asia from the centre to the northeast, split the Mongolian races into the Chinese and the Ural-Altaic language groups… 14.5. The early history of China. Meanwhile, as this triple system of White Man civilization developed in India and in the lands about the meeting-places of Asia, Africa, and Europe, another and quite distinct civilization was developing and spreading out from the then fertile but now dry and desolate valley of the Tarim and from the slopes of the Kuen-lun mountains in two directions down the course of the Hwang-ho, and later into the valley of the Yangtse-kiang. We know practically nothing as yet of the archaeology of China, we do not know anything of the Stone Age in that part of the world, and at present our ideas of this early civilization are derived from the still very imperfectly explored Chinese literature. It has evidently been from the first and throughout a Mongolian civilization. Until after the, time of Alexander the Great there are few traces of any Aryan or Semitic, much less of Hamitic influence. All such influences were still in another world, separated by mountains, deserts, and wild nomadic tribes until that time. The Chinese seem to have made their civilization spontaneously and unassisted. Some recent writers suppose indeed a connection with ancient Sumeria. Of course both China and Sumeria arose on the basis of the almost, world-wide early Neolithic culture, but the Tarim valley and the lower Euphrates are separated by such vast obstacles of mountain and desert as to forbid the idea of any migration or interchange of people who had once settled down. Perhaps the movement from the north met another movement of culture coming from the south. Though the civilization of China is wholly Mongolian (as we have defined Mongolian), it does not follow that the northern roots are the only ones from which it grew. If it grew first in the Tarim valley, then unlike all other civilizations (including the Mexican and Peruvian) it did not grow out of the heliolithic culture. We Europeans know very little as yet of the ethnology and pre-history of southern China. There the Chinese mingle, with such kindred peoples as the Siamese and Burmese, and seem to bridge over towards the darker Dravidian peoples and towards the Malays. It is quite clear from the Chinese records that there were southern as well as northern beginnings of a civilization, and that the Chinese civilization that comes into history 2,000 years B.C. is the result of a long process of conflicts, minglings and interchanges between a southern and a northern culture of which the southern may have been the earlier and more highly developed. The southern Chinese perhaps played the role towards the northern Chinese that the Hamites or Sumerians played to the Aryan and Semitic peoples in the west; or that the settled Dravidians played towards the Aryans in India. They may have been the first agriculturists and the first temple builders. But so little is known as yet of this attractive chapter in pre-history that we cannot dwell upon it further here. The chief foreigners mentioned in the early annals of China were a Ural-Altaic people on the north-east frontier, the Huns, against whom certain of the earlier emperors made war. Chinese history is still very little known to European students, and our accounts of the early records are particularly unsatisfactory. About 2,700 to 2,400 B.C. reigned five emperors, who seem to have been almost incredibly exemplary beings. There follows upon these first five emperors a series of dynasties, of which the accounts become more and more exact and convincing as they become more recent. China has to tell a long history of border warfare and of graver struggles between the settled and nomad peoples. To begin with, China, like Sumer and like Egypt, was a land of city states. The government was at first a government of numerous kings; they became loosely feudal under an emperor, as the Egyptians did; and then later, as with the Egyptians, came a centralizing empire. Shang (1,750 to 1,125 B.C.) and Chow (1,125 to 250 B.C.) are named as being the two great dynasties of the feudal period. Bronze vessels of these earlier dynasties, beautiful, splendid, and with a distinctive style of their own, still exist, and there can be no doubt of the existence of a high state of culture even before the days of Shang. It is perhaps a sense of symmetry that made the later historians of Egypt and China talk of the earlier phases of their national history as being under dynasties comparable to the dynasties of the later empires, and of such early Emperors as Menes (in Egypt) or the First Five Emperors (in China). The early dynasties exercised far less centralized powers than the later ones. Such unity as China possessed under the Shang Dynasty was a religious rather than an effective political union. The Son of Heaven offered sacrifices for all the Chinese. There was a common script, a common civilization, and a common enemy in the Huns of the north-western borders. The last of the Shang Dynasty was a cruel and foolish monarch who burnt himself alive (1,125 B.C.) in his palace after a decisive defeat by Wu Wang, the founder of the Chow Dynasty. Wu Wang seems to have been helped by allies from among the south-western tribes as well as by a popular revolt. For a time China remained loosely united under the Chow emperors, as loosely united as was Christendom under the popes in the Middle Ages; the Chow emperors had become the traditional high priests of the land in the place of the Shang Dynasty and claimed a sort of overlordship in Chinese affairs, but gradually the loose ties of usage and sentiment that held the empire together lost their hold upon men's minds. Hunnish peoples to the north and west took on the Chinese civilization without acquiring a sense of its unity. Feudal princes began to regard themselves as independent. Mr. Liang-Chi-Chao, one of the Chinese representatives at the Paris Conference of 1919, states that between the eighth and fourth centuries B.C. there were in the Hwang-ho and Yang-tse valleys no less than five or six thousand small states with about a dozen powerful states dominating over them. The land was subjected to perpetual warfare (Age of Confusion). In the sixth century B.C. the great powers in conflict were Ts'i and Ts'in, which were northern Hwang-ho states, and Ch'u, which was a vigorous, aggressive power in the Yang-tse valley. A confederation against Ch'u laid the foundation for a league that kept the peace for a hundred years; the league subdued and incorporated Ch'u and made a general treaty of disarmament. It became the foundation of a new pacific empire. The knowledge of iron entered China at some unknown date, but iron weapons began to be commonly used only about 500 B.C., that is to say two or three hundred years or more after this had become customary in Assyria, Egypt, and Europe. Iron was probably introduced from the north into China by the Huns. The last rulers of the Chow Dynasty were ousted by the kings of Ts'in, the latter seized upon the sacred sacrificial bronze tripods, and so were able to take over the imperial duty of offering sacrifices to Heaven. In this manner was the Ts'in Dynasty established. It ruled with far more vigour and effect than any previous family. The reign of Shi Hwang-ti (meaning first universal emperor) of this dynasty is usually taken to mark the end of feudal and divided China. He seems to have played the unifying role in the east that Alexander the Great might have played in the west, but he lived longer, and the unity he made (or restored) was comparatively permanent, while the empire of Alexander the Great fell to pieces, as we shall tell at his death. Shi Hwang-ti, among other feats in the direction of common effort, organized the building of the Great Wall of China against the Huns. A civil war followed close upon his reign, and ended in the establishment of the Hun Dynasty. Under this Hun Dynasty the empire grew greatly beyond its original two river valleys, the Huns were effectively restrained, and the Chinese penetrated westward until they began to learn at last, of civilized races and civilizations other than their own. By 100 B.C. the Chinese had heard of India, their power had spread across Tibet and into Western Turkestan, and they were trading by camel caravans with Persia and the western world. So much for the present must suffice for our account of China. We shall return to the distinctive characters of its civilization later. 14.6. While the civilizations were growing. …The Chinese histories, Mr. L.Y. Chen informs us, state that a similar method of record by knots was used in China before the invention of writing there… 15.5. Early travellers. …We begin to learn precisely what was going on at the same time in Egypt and Spain and Media and India and China… 16.1. Picture writing. … Similarly, the roads of Europe are marked with wayside signs representing a gate, to indicate a level crossing ahead, a sinuous bend for a dangerous curve, and the like. From such pictographic signs to the first elements of Chinese writing is not a very long stretch. In Chinese writing there are still traceable a number of pictographs. Most are now difficult to recognize. A mouth was originally written as a mouth-shaped hole, and is now, for convenience of brushwork, squared; a child, originally a recognizable little mannikin, is now a hasty wriggle and a cross; the sun, originally a large circle with a dot in the centre, has been converted, for the sake of convenience of combination, into a crossed oblong, which is easier to make with a brush. By combining these pictographs, a second order of ideas is expressed. For example, the pictograph for mouth combined with pictograph for vapour expressed words. From such combinations one passes to what are called ideograms: the sign for words and the sign for tongue combine to make speech; the sign for roof and the sign for Pig make home for in the early domestic economy of China the pig was as important as it used to be in Ireland. But, as we have already noted earlier, the Chinese language consists of a comparatively few elementary monosyllabic sounds, which are all used in a great variety of meanings, and the Chinese soon discovered that a number of these pictographs and ideographs could be used also to express other ideas, not so conveniently pictured, but having the same sound. Characters so used are called phonograms. For example, the sound fang meant not only boat, but a place…spinning, fragrant, inquire, and several other meanings according to the context. But while a boat is easy to draw, most of the other meanings are undrawable. How can one draw fragrant or inquire? The Chinese, therefore, took the same sign for all these meanings of fang, but added to each of them another distinctive sign, the determinative, to show what sort of fang was intended. A place was indicated by the same sign as for boat (fang) and the determinative sign for earth; spinning by the sign for fang and the sign for silk; inquire by the sign for fang, and the sign for words, and so on… Now it is manifest that here in the Chinese writing is a very peculiar and complex system of sign-writing. A very great number of characters have to be learnt and the mind habituated to their use. The power it possesses to, carry ideas and discussion is still ungauged by western standards, but we may doubt whether with this instrument it will ever be possible to establish such a wide, common mentality as the simpler and swifter alphabets of the western civilizations permit. In China it created a special reading-class, the mandarins, who were also the ruling and official class. Their necessary concentration upon words and classical forms rather than upon ideas and realities, seems, in spite of her comparative peacefulness and the very high individual intellectual quality of her people, to have greatly hampered the social and economic development of China. Probably it is the complexity of her speech and writing, more than any other imaginable cause, that has made China to-day politically, socially, and individually a vast pool of backward people rather than the, foremost power in the whole world. 16.2. Syllable writing. But while the Chinese mind thus made for itself an instrument which is probably too elaborate in structure, too laborious in use, and too inflexible in its form to meet the modern need for simple, swift, exact, and lucid communications, the growing civilizations of the west were working out the problem of a written record upon rather different and, on the whole, more advantageous lines. They did not seek to improve their script to make it swift and easy, but circumstances conspired to make it so. The Sumerian picture writing, which had to be done upon clay and with little styles, which made curved marks with difficulty and inaccurately, rapidly degenerated by a conventionalized dabbing down of wedged-shaped marks (cuneiform = wedge-shaped) into almost unrecognizable hints of the shapes intended. It helped the Sumerians greatly to learn to write, that they had to draw so badly. They got very soon to the Chinese pictographs, ideographs, and phonograms, and beyond them… Not only is orientation apparent in most of the temples of Egypt, Assyria, Babylonia, and the east, it is found in the Greek temples; Stonehenge is oriented to the midsummer sunrise, and so are most of the megalithic circles of Europe; the Altar of Heaven in Peking is oriented to midwinter. In the days of the Chinese Empire, up to a few years ago one of the most important of all the duties of the Emperor of China was to sacrifice and pray in this temple upon midwinter's day for a propitious year. 17.7. Shi Hwang-ti destroys the books. The struggle of priest and king in China cannot be discussed here at any length. It was different again, as in Egypt it was different from Babylonia, but we find the same effort on the part of the ruler to break up tradition because it divides up the people. The Chinese Emperor, the Son of Heaven, was himself a high-priest, and his chief duty was sacrificial; in the more disorderly phases of Chinese history he ceases to rule and continues only to sacrifice. The literary class was detached from the priestly class at an early date. It became a bureaucratic body serving the local kings and rulers. That is a fundamental difference between the history of China and any Western history. While Alexander was overrunning Western Asia, China, under the last priest-emperors of the Chow Dynasty, was sinking into a state of great disorder. Each province clung to its separate nationality and traditions, and the Huns spread from province to province. The King of T'sin (who lived about eighty years after Alexander the Great), impressed by the mischief tradition was doing in the land, resolved to destroy the entire Chinese literature, and his son, Shi Hwang-ti, the first universal Emperor, made a strenuous attempt to seek out and destroy all the existing classics. They vanished while he ruled, and he ruled without tradition, and welded China into a unity that endured for some centuries; but when he had passed, the hidden books crept out again. China remained united, though not under his descendants, but after a civil war under a fresh dynasty, the Han Dynasty (206 B.C.). The first Han monarch did not sustain this campaign of Shi Hwang-ti against the literati, and his successor made his peace with them and restored the texts of the classics. 18.2. The earliest slaves. …The earlier empires in Egypt and China both passed into a feudal stage, in which families, originally official, became for a time independent noble families. In the later stages of Babylonian civilization we find an increasing propertied class of people appearing in the social structure, neither slaves nor peasants nor priests nor officials, but widows and descendants of such people, or successful traders and the like, and all masterless folk… 18.7. The system of the Mandarins. In China we find a social system travelling along yet another, and only a very roughly parallel line to that followed by the Indian and Western civilizations. The Chinese civilization even more than the Hindu is organized for peace, and the warrior plays a small part in its social scheme. As in the Indian civilization, the leading class is an intellectual one; less priestly than the Brahmin and more official. But unlike the Brahmins, the mandarins, who are the literate men of China, are not a caste; one is not a mandarin by birth, but by education; they are drawn by education and examination from all classes of the community, and the son of a mandarin has no prescriptive right to succeed his father. As a consequence of these differences, while the Brahmins of India are, as a class, ignorant even of their own sacred books, mentally slack, and full of a pretentious assurance, the Chinese mandarin has the energy that comes from hard mental work. But since his education so far has been almost entirely a scholarly study of the classical. Chinese literature, his influence has been entirely conservative. Before the days of Alexander the Great, China had already formed itself and set its feet in the way in which it was still walking in the year 1,000 A.D. Invaders and dynasties had come and gone, but the routine of life of the yellow civilization remained unchanged. The traditional Chinese social system recognized four main classes below the priest-emperor. (a) The literary class, which was equivalent partly to the officials of the Western world and partly to its teachers and clerics. In the time of Confucius its education included archery and horsemanship. Rites and music, history and mathematics completed the Six Accomplishments. (b) The cultivators of the laud. (c) The artisans. (d) The mercantile class. But since from the earliest times it has been the Chinese way to divide the landed possessions of a man among all his sons, there has never been in Chinese history any class of great landowners, renting their land to tenants, such as most other countries have displayed. The Chinese land has always been cut up into small holdings, which are chiefly freeholds, and cultivated intensively. There are landlords in China who own one or a few farms and rent them to tenants, but there are no great, permanent estates. When a patch of land, by repeated division, is too small to sustain a man, it is sold to some prospering neighbour, and the former owner drifts to one of the great towns of China to join the mass of wage-earning workers there. In China, for many centuries, there have been these masses of town population with scarcely any property at all, men neither serfs nor slaves, but held to their daily work by their utter impecuniousness. From such masses it is that the soldiers needed by the Chinese Government are recruited, and also such gang labour as has been needed for the making of canals, the building of walls, and the like has been drawn. The war captive and the slave class play a smaller part in Chinese history than in any more westerly record of these ages before the Christian era. One fact, we may note, is common to all these three stories of developing social structure and that is the immense power exercised by the educated class in the early stages before the crown or the commonalty began to read and, consequently, to think for itself. In India, by reason of their exclusiveness, the Brahmins, the educated class, retain their influence to this day; over the masses of China, along entirely different lines and because of the complexities of the written language, the mandarinate has prevailed. The diversity of race and tradition in the more various and eventful world of the West has delayed, and perhaps arrested for ever, any parallel organization of the specially intellectual elements of society into a class ascendancy. In the Western world, as we have already noted, education early slopped over, and soaked away out of the control of any special class; it escaped from the limitation of castes, and priesthoods and traditions into the general life of the community. Writing and reading had been simplified down to a point when it was no longer possible to make a cult and mystery of them. It may be due to the peculiar elaboration and difficulty of the Chinese characters, rather than to any racial difference, that the same thing did not happen to the same extent in China. 18.8. A summary of five thousand years. In these last six chaptters we have traced in outline the whole process by which, in the course of 5,000 or 6,000 years"that is to say, in something between 150 and 200 generations"mankind passed from the stage of early Neotlithic husbandry, in which the primitive skin-clad family tribe reaped and stored in their rude mud juts the wild-growinwg fodder and grain-bearing grasses with sickles of stone, to the days of the fourth century B.C., when all round the shores of the Mediterranean and up the Nile, and across Asia to India, and again over the great alluvial area of China, spread the fields of human cultivation and busy cities, great temples, and the coming and going of human commerce. Galleys and lateen-sailed ships entered and left crowded harbours, and made their careful way from headland to headland and from headland to island, keeping always close to the land. Phoenician shipping under Egyptian owners was making its way into the East Indies and perhaps even further into the Pacific. Across the deserts of Africa and Arabia and through Turkestan toiled the caravans with their remote trade; silk was already coming from China, ivory from Central Africa, and tin from Britain to the centres of this new life in the world. 20.3. Early daily Aryan life. … We, have been tempted to quote Mr. Basu at some length, because here we do get to something like a living understanding of the type of household which has prevailed in human communities since Neolithic days, which still prevails to-day in India, China, and the Far East, but which in the west is rapidly giving ground before a state and municipal organization of education and a large-scale industrialism within which an amount of individual detachment and freedom is possible, such as these great households never knew… 21.2. Distinctive features of Hellenic civilization. … The civilizations of Egypt, Sumeria, China, and no doubt North India, all began in a number of independent city states, each one a city with a, few miles of dependent agricultural villages and cultivation around it, but out of this phase they passed by a process of coalescence into kingdoms and empires… 23.4. The wanderings of Alexander. … From before the dawn of recorded history this region of human accumulation between the Danube and China had been, as it were, intermittently raining out tribes southward and westward… The Mongolian barbarians to the north-eastward were still unsuspected, no one imagined there was yet another great cloud bank of population beyond the Scythians and their kind, in the north of China, that was presently also to begin a drift westward and southward, mixing as it came with the Nordic Scythians and every other people of kindred habits that it encountered. As yet only China knew of the Huns; there were no Turks in Western Turkestan or anywhere else then, no Tartars, in the world. 24.1. The science of Alexandria. … . In China the classics were being printed by the second century A.D. Yet either because of a complex of small difficulties about ink or papyrus or the form of books, or because of some protective resistance on the part of the owners of the slave copyists, or because the script was too swift and easy to set men thinking how to write it still more easily, as the Chinese character or the Gothic letters did, or because of a gap in the social system between men of thought and knowledge and men of technical skill, printing was not used not even used for the exact reproduction of illustration. The chief reason for this failure to develop printing systematically lies, no doubt, in the fact that there was no abundant supply of printable material of a uniform texture and convenient form. The supply of papyrus was strictly limited, strip had to be fastened to strip, and there was no standard size of sheet. Paper had yet to come from China to release the mind of Europe. Had there been presses, they would have had to stand idle while the papyrus rolls were slowly made. But this explanation does not account for the failure to use block printing in the case of illustrations and diagrams… 25.4. Buddhism and Asoka. … The kingdom of Gandhara on the north-west frontier near Peshawar, which flourished in the third century B.C. was a typical meeting-place of the Hellenic and Indian worlds. Here are to be found the earliest Buddhist sculptures, and interwoven with them are figures which are recognizably the figures of Serapis and Isis and Horus already worked into the legendary net that gathered about Buddha. No doubt the Greek artists who came to Gandhara were loth to relinquish a familiar theme. But Isis, we are told, is no longer Isis but Hariti, a pestilence goddess whom Buddha converted and made benevolent. Foucher traces Isis from this centre into China, but here other influences were also at work, and the story becomes too complex for us to disentangle in this Outline. China had a Taoist deity, the Holy Mother, the Queen of Heaven, who took on the name, (originally a male name) of Kuan-yin and who came to resemble the Isis figure very closely. The Isis figures, we feel, must have influenced the treatment of Kuan-in. Like Isis she was also Queen of the Seas, Stella Maris. In Japan she was called Kwannon. There seems to have been a constant exchange of the outer forms of religion between east and west. We read in Hue's Travels how perplexing he and his fellow missionary found this possession of a common tradition of worship… And this King Chandragupta came into much the same conflict with the growing power of the Brahmins, into the conflict between crown and priesthood, that we have already noted as happening in Babylonia and Egypt and China. He saw in the spreading doctrine of Buddhism an ally against the growth of priestcraft and caste. He supported and endowed the Buddhistic Order, and encouraged its teachings… For eight and twenty years Asoka worked sanely for the real needs of men. Amidst the tens of thousands of names of monarchs that crowd the columns of history, their majesties and graciousnesses and serenities and royal highnesses and the like, the name of Asoka shines, and shines, almost alone, a star. From the Volga to Japan his name is still honoured. China, Tibet, and even India, though it has left his doctrine, preserve the tradition of his greatness… 25.5. Two great Chinese teachers. It is thought that the vast benefactions of Asoka finally corrupted Buddhism by attracting to its Order great numbers of mercenary and insincere adherents, but there can be no doubt that its rapid extension throughout Asia was very largely due to his stimulus. It made its way into Central Asia through Afghanistan and Turkestan, and so reached China. Buddhist teaching had spread widely in China before 200 B.C. Buddhism found there a popular and prevalent religion, Taoism, a development of very ancient and primitive magic and occult practices. It was reorganized as a distinctive cult by Chang Daoling in the days of the Han dynasty. Tao, means the Way, which corresponds closely with the idea of the Aryan Path. The two religions spread side by side and underwent similar changes, so that nowadays their outward practice is very similar. Buddhism also encountered Confucianism, which was even less theological and even more a code of personal conduct. And finally it encountered the teachings of Lao Tse, anarchist, evolutionist, pacifist and moral philosopher, which were not so much a religion as a philosophical rule of life. The teachings of this Lao Tse were later to become incorporated with the Taoist religion by Chen Tuan, the founder of modern Taoism. Confucius, the founder of Confucianism, like the great southern teacher Lao Tse and Gautama, lived also in the sixth century B.C. His life has some interesting parallelisms with that of some of the more political of the Greek philosophers of the fifth and fourth. The sixth century B.C. falls into the period assigned by Chinese historians to the Chow Dynasty, but in those days the rule of that dynasty had become little more than nominal; the emperor conducted the traditional sacrifices of the Son of Heaven, and received a certain formal respect. Even his nominal empire was not a sixth part of the China of to-day. In Chapter XIV we have already glanced at the state of affairs in China at this time; practically China was a multitude of warring states open to the northern barbarians. Confucius was a subject in one of those states, Lu; he was of aristocratic birth, but poor; and, after occupying various official positions, he set up a sort of Academy in Lu for the discovery and imparting of Wisdom. And we also find Confucius travelling from state to state in China, seeking a prince who would make him his counsellor and become the centre of a reformed world. Plato, two centuries later, in exactly the same spirit, went as adviser to the tyrant Dionysius of Syracuse, and we have already noted the attitudes of Aristotle and Isocrates towards Philip of Macedonia. The teaching of Confucius centred upon the idea of a noble life which he embodied in a standard or ideal, the Aristocratic Man. This phrase is often translated into English as the Superior Person, but as superior and person, like respectable and genteel, have long become semi-humorous terms of abuse, this rendering is not fair to Confucianism. He did present to his time the ideal of a devoted public man. The public side was very important to him. He was far more of a constructive political thinker than Gautama or Lao Tse. His mind was full of the condition of China, and he sought to call the Aristocratic Mau into existence very largely in order to produce the noble state. One of his sayings may be quoted here: It is impossible to withdraw from the world, and associate with birds and beasts that have no affinity with us. With whom should I associate but with suffering men? The disorder that prevails is what requires my efforts. If right principles ruled through the kingdom, there would be no necessity for me to change its state. The political basis of his teaching seems to be characteristic of Chinese moral ideas; there is a much director reference to the State than is the case with most Indian and European moral and religious doctrine. For a time he was appointed magistrate in Chung-tu, a city of the dukedom of Lu, and here he sought to regulate life to an extraordinary extent, to subdue every relationship and action indeed to the rule of an elaborate etiquette. Ceremonial in every detail, such as we are wont to see only in the courts of rulers and the households of high dignitaries, became obligatory on the people at large, and all matters of daily life were subject to rigid rule. Even the food which the different classes of people might eat was regulated; males and females were kept apart in the streets; even the thickness of coffins and the shape and situation of graves were made the subject of regulations. This is all, as people say, very Chinese. No other people have ever approached moral order and social stability through the channel of manners. Yet in China, at any rate, the methods of Confucius have had an enormous effect, and no nation in the world to-day has such a universal tradition of decorum and self-restraint. Later on the influence of Confucius over his duke was undermined, and he withdrew again into private life. His last days were saddened by the deaths of some of his most promising disciples. No intelligent ruler, he said, arises to take, me as his master, and my time has come to die. But he died to live. Says Hirth, There can be no doubt that Confucius has had a greater influence on the development of the Chinese national character than many emperors taken together. He is, therefore, one of the essential figures to be considered in connection with any history of China. That he could influence his nation to such a degree was, it appears to me, due more to the peculiarity of the nation than to that of his own personality. Had he lived in any other part of the world, his name would perhaps be forgotten. As we have seen, he had formed his character and his personal views on man's life from a careful study of documents closely connected with the moral philosophy cultivated by former generations. What he preached to his contemporaries was, therefore, not all new to them; but, having himself, in the study of old records, heard the dim voice of the sages of the past, he became, as it were, the megaphone phonograph through which were expressed to the nation those views which he had derived from the early development of the nation itself. The great influence of Confucius's personality on national life in China was due not only to his writings and his teachings as recorded by others, but also to his doings. His personal character, as described by his disciples and in the accounts of later writers, some of which may be entirely legendary, has become the pattern for millions of those who are bent on imitating the outward manners of a great man. Whatever he did in public was regulated to the minutest detail by ceremony. This was no invention of his own, since ceremonial life had been cultivated many centuries before Confucius; but his authority and example did much to perpetuate what he considered desirable social practices. The Chinese speak of Buddhism and the doctrines of Lao Tse and Confucius as the Three Teachings. Together they constitute the basis and point of departure of all later Chinese thought. Their thorough study is a necessary preliminary to the establishment of any real intellectual and moral community between the great people of the East and the Western world. There are certain things to be remarked in common of all these three teachers, of whom Gautama was indisputably the greatest and profoundest, whose doctrines to this day dominate the thought of the great majority of human beings; there are certain features in which their teaching contrasts with the thoughts and feelings that were soon to take possession of the Western world. Primarily they are personal and tolerant doctrines; they are doctrines of a Way, of a Path, of a Nobility, and not doctrines of a church or a general rule. And they offer nothing either for or against the existence and worship of the current gods. The Athenian philosophers, it is to be noted, had just the same theological detachment! Socrates was quite willing to bow politely or sacrifice formally to almost any divinity,"reserving his private thoughts. This attitude is flatly antagonistic to the state of mind that was growing up in the Jewish communities of Judea, Egypt, and Babylonia, in which the thought of the one God was first and foremost. Neither Gautama nor Lao Tse nor Confucius had any inkling of this idea of a jealous God, a God who would have none other gods, a God of terrible Truth, who would not tolerate any lurking belief in magic, witchcraft, or old customs, or any sacrificing to the god-king or any trifling with the stern unity of things. 26.1. The beginnings of the Latins. … The, Etruscan kings were expelled from Rome in the sixth century B.C., while the successors of Nebuchadnezzar were ruling by the sufferance of the Medes in Babylon, while Confucius was seeking a king to reform the disorders of China, and while Gautama was teaching the Aryan Way to his disciples at Benares… 27.2. Finance in the Roman state. … No doubt there were bankers in the Babylon of 1000 B.C., but they lent in a far more limited and solid way, bars of metal and stocks of goods. That earlier world was a world of barter and payment in kind, and it went slowly" and much more staidly and stably" for that reason. In that state the vast realm of China has remained almost down to the present time… 27.4. The era of the adventurer generals. … Quite unknown as yet to Rome, the Mongolian tribes from North-eastern Asia, the Huns and their kin, walled back and driven out from China by the Tsi and Han dynasties, were drifting and pressing westward, mixing with the Parthians, the Scythians, the Teutons and the like, or driving them before them… 28.2. Roman civilization at its zenith. … . The gross feasting, animal indulgence, and vulgar display of the earlier days of Roman prosperity were now tempered by a certain refinement. Dress had become richer, finer, and more beautiful. There was a great trade in silk with remote China for the mulberry-tree and the silkworm had not yet begun to move west… There is practically no literature of Roman travel beyond the imperial limits, no such keen and curious accounts as Herodotus gives of the Scythians, the Africans, and the like, There is nothing in Latin to compare with the early descriptions of India and Siberia, that are to be found in Chinese… Yet Rome was content to feast, exact, grow rich, and watch its gladiatorial shows without the slightest attempt to learn anything of India, China, Persia or Scythia, Buddha or Zoroaster, or about the Huns, the Negroes, the people of Scandinavia, or the secrets of the western sea… 28.4 The stir of the great plain. And now it is necessary, if we are to understand clearly the true situation of the Roman Empire, to turn our eyes to the world beyond its northern and eastern borders, the world of the plains, that stretches, with scarcely a break, from Holland across Germany and Russia to the mountains of Central Asia and Mongolia, and to give a little attention to the parallel empire in China that was now consolidating and developing a far tougher and more enduring moral and intellectual unity, than the Romans ever achieved. It is the practice, says Mr. E. H. Parker, even amongst our most highly educated men in Europe, to deliver sonorous sentences about being 'musters of the world,' 'bringing' all nations of the earth under her sway, and so on, when in reality only some corner of the Mediterranean is involved, or some ephemeral sally into Persia and Gaul. Cyrus and Alexander, Darius and Xerxes, Caesar and Pompey, all made very interesting excursions, but they were certainly not on a larger scale or charged with greater human interest than the campaigns which were going on at the other end of Asia. Western civilization possessed much in art and science for which China never cared, but, on the other hand, the Chinese developed a historical and critical literature, a courtesy of demeanour, a luxury of clothing, and an administrative system of which Europe might have been proud. In one word, the history of the Far East is quite as interesting as that of the Far West. It only requires to be able to read it. When we brush away contemptuously from our notice the tremendous events which took place on the plains of Tartary, we must not blame the Chinese too much for declining to interest themselves in the doings of what to them appear insignificant states dotted round the Mediterranean and Caspian, which, at this time, was practically all the world of which we knew in Europe. We have already mentioned (in Chap. XIV and elsewhere) the name of Shi Hwang-ti, who consolidated an empire much smaller, indeed, than the present limits of China, but still very great and populous, spreading from the valleys of the Hwang-ho and the Yang-tse. He became king of Ch'in in 246 B.C. and emperor in 220 B.C., and he reigned until 210 B.C., and during this third of a century he effected much the same work of consolidation that Augustus Caesar carried out in Rome two centuries later. At his death there was dynastic trouble for four years, and then (206 B.C .) a fresh dynasty, the Han, established itself and ruled for two hundred and twenty-nine years. The opening quarter century of the Christian era was troubled by a usurper; then what is called the Later Han Dynasty recovered power and ruled for another century and a half until China, in the time of the Antonines, was so devastated by an eleven-year pestilence as to fall into disorder. This same pestilence, we may note, also helped to produce a century of confusion in the Western world. But altogether until this happened, for more than four hundred years Central China was generally at peace, and on the whole well governed, a cycle of strength and prosperity unparalleled by anything in the experience of the Western world. Only the first of the Han monarchs continued the policy of Shi Hwang-ti against the literati. His successor restored the classics, for the old separatist tradition was broken, and in the uniformity of learning throughout the empire lay, he saw, the cement of Chinese unity. While the Roman world was still blind to the need of any universal mental organization, the Han emperors were setting up a uniform system of education and of literary degrees throughout China that has maintained the intellectual solidarity of that great and always expanding country into modern times. The bureaucrats of Rome were of the most miscellaneous origins and traditions; the bureaucrats of China were, and are still, made in the same mould, all rnembers of one tradition. Since the Han days China has experienced great vicissitudes of political fortune, but they have never changed her fundamental character; she has been divided, but she has always recovered her unity; she has been conquered, and she has always absorbed and assimilated her conquerors. But from our present point of view, the most important consequences of this consolidation of China under Shi Hwang-ti and the Hans was in its reaction upon the unsettled tribes of the northern and western border of China. Throughout the disordered centuries before the time of Shi Hwang-ti, the Hiungnu or Huns had occupied Mongolia and large portions of Northern China, and had raided freely into China and interfered freely in Chinese politics. The new power and organization of the Chinese civilization began to change this state of affairs for good and all. We have already, in our first account of Chinese beginnings, noted the existence of these Huns. It is necessary now to explain briefly who and what they were. Even in using this word Hun as a general equivalent for the Hiung-nu, we step on to controversial ground. In our accounts of the development of the Western world we have had occasion to name the Scythians, and to explain the difficulty of distinguishing clearly between Cimmerians, Sarmatians, Medes, Persians, Parthians, Goths, and other more or less nomadic, more or less Aryan peoples who drifted to and fro in a great area between the Danube and Central Asia. While sections of the Aryans were moving south and acquiring and developing civilization, these other Aryan peoples were developing mobility and nomadism; they were learning the life of the tent, the wagon, and the herd. They were learning also to use milk as a food basis, and were probably becoming less agricultural, less disposed to take even snatch crops, than they had been. Their development was being aided by a slow change in climate that was replacing the swamps and forests and parklands of South Russia and Central Asia by steppes, by wide grazing lands that is, which favoured a healthy, unsettled life, and necessitated an annual movement between summer and winter pasture. These peoples had only the lowest political forms; they split up, they mingled together; the various races had identical social habits; and so it is that the difficulty, the impossibility of sharp distinctions between them arises. Now the case of the Mongolian races to the north and north-west of the Chinese civilization is very parallel. There can be little doubt that the Hiungnu, the Huns, and the later people called the Mongols, were all very much the same people, and that the Turks and Tartars presently branched off from this same drifting Mongolian population. Kalmucks and Buriats are later developments of the same strain. Here we shall favour the use of the word Hun as a sort of general term for these tribes, just as we have been free and wide in our use of Scythian in the West. The consolidation of China was a very serious matter for these Hunnish peoples. Hitherto their overflow of population had gone adventuring southward into the disorders of divided China as water goes into a sponge. Now they found a wall built against them, a firm government, and disciplined armies cutting them off from the grass plains. And though the wall held them back, it did not bold back the Chinese. They were increasing and multiplying through these centuries of peace, and as they increased and multiplied, they spread steadily with house and plough wherever the soil permitted. They spread westward into Tibet and northward and north-westwardly, perhaps, to the edge of the Gobi desert. They spread into the homes and pasturing and hunting-grounds of the Hunnish nomads, exactly as the white people of the United States spread westward into the hunting grounds of the Red Indians. And in spite of raid and massacre, they were just as invincible because they had the pressure of numbers and a strong avenging government behind them. Even without the latter support the cultivating civilization of China has enormous powers of permeation and extension. It has spread slowly and continuously for three thousand years. It is spreading in Manchuria and Siberia to-day. It roots deeply where it spreads. Partly the Huns were civilized and assimilated by the Chinese. The more northerly Huns were checked and their superabundant energies were turned westward. The southern Huns were merged into the imperial population. If the reader will examine the map of Central Asia, he will see that very great mountain barriers separate the Southern, Western, and Eastern peoples of Asia. (But he should be wary of forming his ideas from a map upon Mercator's projection, which enormously exaggerates the areas and distances of Northern Asia and Siberia.) He will find that from the central mountain masses three great mountain systems radiate eastward; the Himalayas going south-eastward, south of Tibet, the Kuen Lun eastward, north of Tibet, and the Thien Shan northeastward to join the Altai mountains. Further to the north is the great plain, still steadily thawing and drying. Between the Thien Shan and the Kuen Lun is an area, the Tarim Basin (= roughly Eastern Turkestan), of rivers that never reach the sea, but end in swamps and intermittent lakes. This basin was much more fertile in the past than it is now. The mountain barrier to the west of this Tarim Basin is high, but not forbidding; there are many practicable routes downward into Western Turkestan, and it is possible to travel either along the northern foothills of the Kuen Lun or by the Tarim valley westward from China to Kashgar (where the roads converge), and so over the mountains to Kokand, Samarkand, and Bokhara. Here then is the natural meeting-place in history of Aryan and Mongolian. Here or round by the sea. We have already noted how Alexander the Great came to one side of the barrier in 329 B.C. High among the mountains of Turkestan a lake preserves his name. Indeed, so living is the tradition of his great raid, that almost any stone ruin in Central Asia is still ascribed to Iskander. After this brief glimpse, the light of history upon this region fades again, and when it becomes bright once more it is on the eastern and not upon the western side. Far away to the east Shi Hwang-ti had routed the Huns and walled them out of China proper. A portion of these people remained in the north of China, a remnant which was destined to amalgamate with Chinese life, under the Hans, but a considerable section had turned westward and (second and first centuries B.C.) driven before them a kindred people called the Yueh-Chi, driving them from the eastern to the western extremity of the Kuen Lun, and at last right over the barrier into the once Aryan -region of Western Turkestan. These Yueh-Chi conquered the slightly Hellenized kingdom of Bactria, and mixed with Aryan people there. Later on these Yueh-Chi became or were merged with Aryan elements into a people called the Indo-Scythians, who went on down the Khyber Pass and conquered northern portions of India as far as Benares (100-150 A.D.), wiping out the last vestiges of Hellenic rule in India. This big splash over of the Mongolian races westward was probably not the first of such splashes, but it is the first recorded splash. In the rear of the Yueh-Chi were the Huns, and in the rear of the Huns and turning them now northward was the vigorous Han Dynasty of China. In the reign of the greatest of the Han monarchs, Wu-Ti (140-86 B.C.), the Huns had been driven northward out of the whole of Eastern Turkestan or subjugated, the Tarim Basin swarmed with Chinese settlers, and caravans were going over westward with silk and lacquer and jade to trade for the gold and silver of Armenia and Rome. The splash over of the Yueh-Chi is recorded, but it is fairly evident that much westward movement of sections of the Hunnish peoples is not recorded. From 200 B.C. to 200 A.D. the Chinese Empire maintained a hard, resolute, advancing front towards nomadism, and the surplus of the nomads drifted steadily west. There was no such settling down behind a final frontier on the part of the Chinese as we see in the case of the Romans at the Rhine and Danube. The drift of the nomads before this Chinese thrust, century by century, turned southward at first towards Bactria. The Parthians of the first century B.C. probably mingled Scythian and Mongolian elements. The singing arrows that destroyed the army of Crassus came, it would seem, originally from the Altai and the Thien Shan. After the first century B.C. the line of greater attraction and least resistance lay for a time towards the north of the Caspian. In a century or so all the country known as Western Turkestan was Mongolized, and so it remains to this day. A second great thrust by China began about 75 A.D., and accelerated the westward drift of the nomads. In 102, Pan Chau, a Chinese general, was sending explorers from his advanced camp upon the Caspian (or, as some authorities say, the Persian Gulf) to learn particulars of the Roman power. But their reports decided him not to proceeded. By the first century A.D. nomadic Mongolian peoples were in evidence upon the eastern boundaries of Europe, already greatly mixed with Nordic nomads and with uprooted Nordic elements from the Caspian-Pamir region. There were Hunnish peoples established between the Caspian Sea and the Urals. West of them were the Alans, probably also a Mongolian people with Nordic elements; they had fought against Pompey the Great when he was in Armenia in 65 B.C. These were as yet the furthest westward peoples of the new Mongolian advance, and they made no further westward push until the fourth century A.D. To the north-west the Finns, a Mongolian people, had long been established as far west as the Baltic… But it is interesting to note that in the opening century Of the Christian era, the Chinese Empire was strong enough to expel and push off from itself the surplus of this Mongolian nomadism to the north of it which presently conquered North India and gathered force and mingled with Aryan nomadism, and fell at last like an avalanche upon the weak-backed Roman Empire. Before we go on to tell of the blows that now began to fall upon the Roman Empire and of the efforts of one or two great men to arrest the collapse, we may say a few words about the habits and quality of these westward-drifting barbaric Mongolian peoples who were now spreading from the limits of China towards the Black and Baltic Seas… 28.5. The Western (true Roman) Empire crumples up. …It was while the Vandals were still in Africa that a great leader, Attila, arose among the Huns. The seat of his government was in the plains east of the Danube. For a time he swayed a considerable empire of Hunnish and Germanic tribes, and his rule stretched from the Rhine into Central Asia. He negotiated on equal terms with the Chinese emperor… 29.3. The universal religions. … Again consider the tone of this extract from the writings of a Chinaman, Mo Ti, who lived somewhen in the fourth century B.C., - when the doctrines of Confucius and Lao Tse prevailed in China, before the advent of Buddhism to that country, and note how Nazarene it is… This is extraordinarily like the teaching of Jesus of Nazareth cast into political terms. The thoughts of Mo Ti came close to the Kingdom of Heaven. 29.8. The establishment of official Christianity. … . The Latins wanted to add, and did add Filioque (= and from the son), and placed the Greeks out of their communion because they would not follow this lead. But already as early as the fifth century the Christians in Eastern Syria, Persia, Central Asia there were churches at Merv, Herat, and Samarkandand India had detached themselves on a similar score. These extremely interesting Asiatic Christians are known in history as the Nestorian Church, and their influence extended into China… 30.3. The decay of Syria under the Sassanids. … Certainly they depleted population, and probably they disorganized social order in these regions just as much as we know they did in the Roman and Chinese empires. 30.6. Hunnish peoples in Central Asia and India. …The world from the Danube to the Chinese frontiers was still largely a nomadic world, with towns and cities growing up upon the chief trade routes… |
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Wells, H.G. The outline of history, being a plain history of life and mankind [ID D31331]. (2) 30.7. The great age of China. These seven centuries which saw the beginning and the end of the emperors in Rome and the complete breakdown and recasting of the social, economic, political, and religious life of Western Europe, saw also very profound changes in the Chinese world. It is too commonly assumed by both Chinese, Japanese, and European historians, that the Han dynasty, under which we find China at the beginning of this period, and the Tang dynasty, with which it closed, were analogous ascendancies controlling a practically similar empire, and that the four centuries of division that elapsed between the end of the Han dynasty (220) and the beginning of the Tang period (619) were centuries of disturbance rather than essential change. The divisions of China are supposed to be merely political and territorial; and, deceived by the fact that at the close as at the commencement of these four centuries, China occupied much the same wide extent of Asia, and was still recognizably China, still with a common culture, a common script, and a common body of ideas, they ignore the very fundamental breaking down and reconstruction that went on, and the many parallelisms to the European experience that China displayed. It is true that the social collapse was never so complete in the Chinese as in the European world. There remained throughout the whole period considerable areas in which the elaboration of the arts of life could go on. There was no such complete deterioration in cleanliness, decoration, artistic and literary production as we have to record in the West, and no such abandonment of any search for grace and pleasure. We note, for instance, that tea appeared in the world, and its use spread throughout China. China began to drink tea in the sixth century A.D. And there were Chinese poets to write delightfully about the effects of the first cup and the second cup and the third cup, and so on. China continued to produce beautiful paintings long after the fall of the Han rule. In the second, third, and fourth centuries some of the most lovely landscapes were painted that have ever been done by men. A considerable production of beautiful vases and carvings also continued. Fine building and decoration went on. Printing from wood blocks began about the same time as tea drinking, and with the seventh century came a remarkable revival of poetry. Certain differences between the great empires of the East and West were all in favour of the stability of the former. China had no general coinage. The cash and credit system of the Western world, at once efficient and dangerous, had not strained her economic life. Not that the monetary idea was, unknown. For small transactions the various provinces, were using perforated zinc and brass cash, but for larger there was nothing but stamped ingots of silver. This great empire was still carrying on most of its business and a basis of barter like that which prevailed in Babylon in the days of the Aramean merchants. And so it continued to do to the dawn of the twentieth century. We have seen how under the Roman republic economic and social order was destroyed by the too great fluidity of property that money brought about. Money became abstract, and lost touch with the real values it was supposed to represent. Individuals and communities got preposterously into debt, and the world was saddled by a class of rich men who were creditors, men who did not handle and administer any real wealth, but who had the power to call up money. No such development of finance occurred in China. Wealth in China remained real and visible. And China had no need for any Licinian law, nor for a Tiberius Gracchus. The idea of property in China did not extend far beyond tangible things. There was no labour slavery, no gang servitude. The occupier and user of the land was in most instances practically the owner of it, subject to a land tax. There was a certain amount of small scale landlordism, but no great estates. Landless men worked for wages paid mostly in kind as they were in ancient Babylon. These things made for stability and the geographical form of China for unity; nevertheless, the vigour of the Han dynasty declined, and when at last at the close of the second century A.D. the world catastrophe of the great pestilence struck the system the same pestilence that inaugurated a century of confusion in the Roman empire, the dynasty fell like a rotten tree before a gale. And the same tendency to break up into a number of warring states, and the same eruption of barbaric rulers, was displayed in East and West alike. In China, as in the Western empire, faith had decayed. Mr. Fu ascribes much of the political nervelessness of China in this period to Epicureanism, arising, he thinks, out of the sceptical individualism of Lao Tse. This phase of division is known as the Three Kingdom Period. The fourth century saw a dynasty of more or less civilized Hung established as rulers in the province of Shen-si. This Hunnish kingdom included not merely the north of China, but great areas of Siberia; its dynasty absorbed the Chinese civilization, and its influence carried Chinese trade and knowledge to the Arctic circle. Mr. Fu compares this Siberian monarchy to the empire of Charlemagne in Europe; it was the barbarian becoming Chinized as Charlemagne was a barbarian becoming Romanized. Out of a fusion of these Siberian with native north Chinese elements arose the Suy dynasty, which conquered the south. This Suy dynasty marks the beginning of a renascence of China. Under a Suy monarch the Lu-chu isles were annexed to China, and there was a phase of great literary activity. The number of volumes at this time in the imperial library was increased, we are told, to 54,000. The dawn of the seventh century saw the beginning of the great Tang dynasty, which was to endure for three centuries. The renascence of China that began with Suy and culminated in Tang was, Mr. Fu insists, a real new birth. The spirit, he writes, was a new one; it marked the Tang civilization with entirely distinctive features. Four main factors had been brought together and fused: (1) Chinese liberal culture; (2) Chinese classicism; (3) Indian Buddhism; and (4) Northern bravery. A new China had come into being. The provincial system, the central administration, and the military organization of the Tang dynasty were quite different from those of their predecessors. The arts had been much influenced and revivified by Indian and Central Asiatic influences. The literature was no mere continuation of the old; it was a now production. The religious and philosophical schools of Buddhism were fresh features. It was a period of substantial change. It may be interesting to compare this making of China with the fate of the Roman Empire in her later days. As the Roman world was divided into the eastern and western halves, so was the Chinese world into the southern and the northern. The barbarians in the case of Rome and in the case of China made similar invasions. They established dominions of a similar sort. Charlemagne's empire corresponded to that of the Siberian dynasty (Later Wei), the temporary recovery of the Western empire by Justinian corresponded to the temporary recovery of the north by Liu Yu. The Byzantine line corresponded to the southern dynasties. But from this point the two worlds diverged. China recovered her unity; Europe has still to do so. The dominions of the emperor, Tai-tsung (627), the second Tang monarch, extended southward into Annam and westward to the Caspian Sea. His southern frontier in that direction marched with that of Persia. His northern ran along the Altai from the Kirghis steppe, north of the desert of Gobi. But it did not include Corea, which was conquered and made tributary by his son. This Tang dynasty civilized and incorporated into the Chinese race the whole of the southward population, and just as the Chinese of the north call themselves the men of Han, so the Chinese of the south call themselves the men of Tang. The law was codified, the literary examination system was revised, and a complete and accurate edition of all the Chinese classics was produced. To, the court of Tai-tsung came an embassy from Byzantium, and, what is more significant, from Persia came a company of Nestorian missionaries (635). These latter Tai-tsung received with great respect; he heard them state the chief articles of their creed, and ordered the Christian scriptures to be translated into Chinese for his further examination. In 638 he announced that he found the new religion entirely satisfactory, and that it might be preached within the empire. He also allowed the building of a church and the foundation of a monastery. A still more remarkable embassy also came to the court of Tai-tsung in the year 628, five years earlier than the Nestorians. This was a party of Arabs, who came by sea to Canton in a trading vessel from Yanbu, the port of Medina in Arabia. (Incidentally it is interesting to know that there were such vessels engaged in an east and west trade at this time.) These Arabs had been sent by that Muhammad we have already mentioned, who styled himself The Prophet of God, and the message they brought to Tai-tsung was probably identical with the summons which was sent in the same year to the Byzantine emperor Heraclius and to Kavadh in Ctesiphon. But the Chinese monarch neither neglected the message as Heraclius did, nor insulted the envoys after the fashion of the parricide Kavadh. He received them well, expressed great interest in their theological views, and assisted them, it is said, to build a mosque for the Arab traders in Canton a mosque which survives to this day. It is one of the oldest mosques in the world. 30.8. Intellectual fetters of China. The urbanity, the culture, and the power of China under the early Tang rulers are in so vivid a contrast with the decay, disorder, and divisions of the Western world, as at once to raise some of the most interesting questions in the history of civilization. Why did not China keep this great lead she had won by her rapid return to unity and order? Why does she not to this day dominate the world culturally and politically? For a long time she certainly did keep ahead. It is only a thousand years later, in the sixteenth and seventeenth centuries, with the discovery of America, the spread of printed books and education in the West, and the dawn of modern scientific discovery, that we can say with confidence that the Western world began to pull ahead of China. Under the Tang rule, her greatest period, and then again under the artistic but rather decadent Sung dynasty (960-1279), and again during the period of the cultured Mings, (1358-1644), China presented a spectacle of prosperity, happiness, and artistic activity far in front of any contemporary state. And seeing that she achieved so much, why did she not achieve more? Chinese shipping was upon the seas, and there was a considerable overseas trade during that time. Why did the Chinese never discover America, or Australia? There was much isolated observation, ingenuity, and invention. The Chinese knew of gunpowder in the sixth century, they used coal and gas heating centuries before these things were used in Europe; their bridge-building, their hydraulic engineering was admirable; the knowledge of materials shown in their enamel and lacquer ware is very great. Why did they never organize the system of record and co-operation in inquiry that has given the world modern science? And why, in spite of their general training in good manners and self restraint, did intellectual education never soak down into the general mass of the population? Why are the masses of China to-day, and why have they always been, in spite of an exceptionally high level of natural intelligence, illiterate? It is customary to meet such questions with rather platitudinous answers. We are told that the Chinaman is the most conservative of human beings, that, in contrast with the European races, his mind is twisted round towards the past, that he is the willing slave of etiquette and precedent to a degree inconceivable to Western minds. He is represented as having a mentality so distinct that one might almost expect to find a difference in brain structure to explain it. The appeals of Confucius to the wisdom of the ancients are always quoted to clinch this suggestion. If, however, we examine this generalization more closely, it dissolves into thin air. The superior intellectual initiative, the liberal enterprise, the experimental disposition that is supposed to characterize the Western mind, is manifest in the history of that mind only during certain phases and under exceptional circumstances. For the rest, the Western world displays itself as traditional and conservative as China. And, on the other hand, the Chinese mind has, under conditions of stimulus, shown itself quite as inventive and versatile as the European, and the very kindred Japanese mind even more so. For, take the case of the Greeks, the whole swing of their mental vigour falls into the period between the sixth century B.C. and the decay of the Alexandrian Museum under the later Ptolemies in the second century B.C. There were Greeks before that time and Greeks since, but a history of a thousand years of the Byzantine Empire showed the Hellenic world at least as intellectually stagnant as China. Then we have already drawn attention the comparative sterility of the Italian mind during the Roman period and its abundant fertility since the Renaissance of learning The English mind again had a phase of brightness in the seventh and eighth centuries, and it did not shine again until the fifteenth. Again, the mind of the Arabs, as we shall presently tell, blazed out like a star for half a dozen generations after the appearance of Islam, having never achieved anything of importance before or since. On the other hand, there was always a great deal of scattered inventiveness in China, and the progress of Chinese art witnesses to new movements and vigorous innovations. We exaggerate the reverence of the Chinese for their fathers; parricide was a far commoner crime among the Chinese emperors than it was even among the rulers of Persia. Moreover, there have been several liberalizing movements in China, several recorde struggles against the ancient ways. It has already been suggested that phases of real intellectual progress in any community seem to be connected with the existence of a detached class of men, sufficiently free not to be obliged to toil or worry exhaustively about mundane needs, and not rich and powerful enough to be tempted into extravagances of lust, display, or cruelty. They must have a sense of security, but not a conceit of superiority. This class, we have further insinuated, must be able to talk freely and communicate easily. It must not be watched for heresy or persecuted for any ideas it may express. Such a happy state of affairs certainly prevailed in Greece during its best days. A class of intelligent, free gentlefolk is indeed evident in history whenever there is a record of bold philosophy or effective scientific advances. In the days of Tang and Sung and Ming there must have been an abundance of pleasantly circumstanced people in China of just the class that supplied most of the young men of the Academy at Athens, or the bright intelligences of Renaissance Italy, or the members of the London Royal Society, that mother society of modern science; and yet China did not produce in these periods of opportunity any such large beginnings of recorded and analyzed fact. If we reject the idea that there is some profound racial difference between China and the West which makes the Chinese by nature conservative and the West by nature progressive, then we are forced to look for the operating cause of this difference in progressiveness in some other direction. Many people are disposed to find that operating cause which has, in spite of her original advantages, retarded China so greatly during the last four or five centuries, in the imprisonment of the Chinese mind in a script and in an idiom of thought so elaborate and so difficult that the mental energy of the country has been largely consumed in acquiring it. This view deserves examination. We have already given an account in Chap. XVI of the peculiarities of Chinese writing and of the Chinese language. The Japanese writing is derived from the Chinese, and consists of a more rapidly written system of forms. A great number of these forms are ideograms taken over from the Chinese, and used exactly as the Chinese ideograms are used, but also a number of signs are used to express syllables; there is a Japanese syllabary after the fashion of the Sumerian syllabary we have described in Chap. XVI. The Japanese writing remains a clumsy system, as clumsy as cuneiform, though not so clumsy as Chinese; and there has been a movement in Japan to adopt a Western alphabet. Korea long ago went a step farther and developed a true alphabet from the same Chinese origins. With these exceptions all the great writing systems now in use in the world are based on the Mediterranean alphabets, and are beyond comparison more easily learnt and mastered than the Chinese. This means that while other peoples learn merely a comparatively simple and straightforward method of setting down the language with which they are familiar, the Chinaman has to master a great multitude of complex word signs and word groups. He must not simply learn the signs, but the established grouping of those signs to represent various meanings. He must familiarize himself, therefore, with a number of exemplary classical works. Consequently in China, while you will find great numbers of people who know the significance of certain frequent and familiar characters, you discover only a few whose knowledge is sufficiently extensive to grasp the meaning of a newspaper paragraph, and still fewer who can read any subtlety of intention or fine shades of meaning. In a lesser degree this is true also of Japan. No doubt European readers, especially of such word-rich languages as English or Russian, vary greatly among themselves in regard to the extent of books they can understand and how far they understand them; their power varies according to their vocabularies; but the corresponding levels of understanding among the Chinese represent a far greater expenditure of time and labour upon their attainment. A mandarin's education in China is, mainly, learning to read. And it may be that the consequent preoccupation of the educated class during its most susceptible years –upon the Chinese classics gave it a bias in favour of this traditional learning upon which it had spent so much time and energy. Few men who have toiled to build up any system of knowledge in their minds will willingly scrap it in favour of something strange and new; this disposition is as characteristic of the West as of the East, it is shown as markedly by the scholars of the British and American universities as by any Chinese mandarins, and the British at the present time, in spite of the great and manifest advantages in popular education and national propaganda the change would give them, refuse to make any move from their present barbaric orthography towards a phonetic alphabet and spelling. The peculiarities of the Chinese script, and 'the educational system arising out of that script, must have acted age after age as an invincible filter that favoured the plastic and scholarly mind as against the restive and originating type, and kept the latter out of positions of influence and authority. There is much that is plausible in this explanation. There have been several attempts to simplify the Chinese writing and to adopt an alphabetical system. In the early days of Buddhism in China, when there was a considerable amount of translation from Sanscrit, Indian influences came near to achieving this end; two Chinese alphabets were indeed invented, and each had some little use. But what hindered the general adoption of these, and what stands in the way of any phonetic system of Chinese writing to-day, is this, that while the literary script and phraseology is the same from one end of China to the other, the spoken language of the common people, both in pronunciation and in its familiar idioms, varies so widely that men from one province may be incomprehensible to men from another. There is, however, a standard Chinese, a rather bookish spoken idiom, which is generally understood by educated people; and it is upon the possibility of applying an alphabetical system of writing to this standard Chinese that the hopes of modern educational reformers in China are based at the present time. For fresh attempts are now being made to release the Chinese mind from this ancient entanglement. A Chinese alphabet has been formed; it is taught in the common schools, and newspapers and pamphlets are issued in it. And the rigid examination system that killed all intellectual initiatives has been destroyed. There has also been a considerable simplification in the direction of introducing spoken idioms into written Chinese. This makes for ease and lucidity; even in the old characters such Chinese is more easily read and written, and it is far better adapted than classical Chinese to, the needs of modern literary expression. The very success and early prosperity and general contentment of China in the past must have worked to justify in that land all the natural self-complacency and conservatism of mankind. No animal will change when its conditions are good enough for present survival. And in this matter man is still an animal. Until the nineteenth century, for more than two thousand years, there was little in the history of China that could cause any serious doubts in the mind of a Chinaman of the general superiority of his own civilization to that of the rest of the world, and there was no reason, apparent therefore for any alteration. China produced a profusion of beautiful art, some delightful poetry, astonishing cookery, and thousands of millions of glowingly pleasant lives generation after generation. Her ships followed her marvellous inland waterways, and put to sea but rarely, and then only to India or Borneo as their utmost adventure. (Until the sixteenth century we must remember European seamen never sailed out into the Atlantic Ocean. The Norse discovery of America, the Phoenician circumnavigation of Africa, were exceptional feats.) And these things were attained without any such general boredom, servitude indignity and misery as underlay the rule of the rich in the Roman Empire. There was much poverty, much discontent, but it was not massed poverty, it was not a necessary popular discontent. For a thousand years the Chinese system, though it creaked and swayed at times, seemed proof against decay. Dynastic changes there were, rebellions, phases of disorder; famines, pestilences; two great invasions that set foreign dynasties upon the throne of the Son of Heaven, but no such shock as to revolutionize the order of the daily round. The emperors and dynasties might come and go; the mandarins, the examinations, the classics, and the traditions and habitual life remained. China's civilization had already reached its culmination in the seventh century A.D., its crowning period was the Tang period; and though it continued to spread slowly and steadily into Annam, into Cambodia, into Siam, into Tibet, into Nepal, Korea, Mongolia, and Manchuria, there is henceforth little more than such geographical progress to record of it in this history for a thousand years. 30.9. The travels of Yuan Chwang. In the year 629, the year after the arrival of Muhammad's envoys at Canton and. thirty odd years after the landing of Pope Gregory's missionaries in England, a certain learned and devout Buddhist named Yuan Chwang started out from Sian-fu, Tai-tsung's capital, upon a great journey to India. He was away sixteen years, he returned in 645, and he wrote an account of his travels which is treasured as a Chinese classic. One or two points about his experiences are to be noted here because they contribute to our general review of the state of the world in the seventh century A.D. Yuan Chwang was as eager for marvels and as credulous as Herodotus, and without the latter writer's fine sense of history; be could never pass a monument or ruin without learning some fabulous story about it; Chinese ideas of the dignity of literature perhaps prevented him from telling us much detail of how he travelled, who were his attendants, how he was lodged, or what he ate and how he paid his expenses-details precious to the historian; nevertheless, he gives us a series of illuminating flashes upon China, Central Asia, and India in the period now under consideration. His journey was an enormous one. He went and came back byway of the Pamirs. He went by the northern route crossing the desert of Gobi, passing along the southern slopes of the Thien Shan, skirting the great deep blue lake of Issik Kul, and so to Tashkend and Samarkand, and then more or less in the footsteps of Alexander the Great southward to the Khyber Pass and Peshawar. He returned by the southern route, crossing the Pamirs from Afghanistan to Kashgar, and so along the line of retreat the Yue-Chi had followed in the reverse direction seven centuries before, and by Yarkand, along the slopes of the Kuen Lun to rejoin his former route near the desert end of the Great Wall. Each route involved some hard mountaineering. His journeyings in India are untraceable; he was there fourteen years, and he went all over the peninsula from Nepal to Ceylon. At that time there was an imperial edict forbidding foreign travel, so that Yuan Chwang started from Sian-fu like an escaping criminal. There was a pursuit to prevent him carrying out his project. How he bought a lean red-coloured horse that knew the desert paths from a strange grey-beard, how he dodged a frontier guard-house with the help of a foreign person who made him a bridge of brushwood lower down the river, how he crossed the desert guided by the bones of men and cattle, how he saw a mirage, and how twice he narrowly escaped being shot by arrows when he was getting water near the watch-towers on the desert track, the reader will find in the Life. He lost his way in the desert of Gobi, and for four nights and five days he had no water; when he was in the mountains among the glaciers, twelve of his party were frozen to death. All this is in the Life; he tells little of it in his own account of his travels. He shows us the Turks, this new development of the Hun tradition, in possession not only of what is now Turkestan but all along the northern route. He mentions many cities and considerable cultivation. He is entertained by various rulers, allies of or more or less nominally tributaries to China, and among others by the Khan of the Turks, a magnificent person in green satin, with his long hair tied with silk. The gold embroidery of this grand tent shone with a dazzling splendour; the ministers of the presence in attendance sat on mats in long rows on either side all dressed in magnificent brocade robes, while the rest of the retinue on duty stood behind. You saw that although it was a case of a frontier ruler, yet there was an air of distinction and elegance. The Khan came out from his tent about thirty paces to meet Yuan Chwang, who, after a courteous greeting, entered the tent. After a short interval envoys from China and Kao-chang were admitted and presented their despatches and credentials, which the Khan perused. He was much elated, and caused the envoys to be seated; then he ordered wine and music for himself and them and grape-syrup, for the pilgrim. Hereupon all pledged each other, and the filling and draining of the winecups made a din and bustle, while the mingled music of various instruments rose loud: although the airs were the popular strains of foreigners, yet they pleased the senses and exhilarated the mental faculties. After a little, piles of roasted beef and mutton were served for the others, and lawful food, such as cakes, milk, candy, honey, and grapes, for the pilgrim. After the entertainment, grape syrup was again served and the Khan invited Yuan Chwang to improve the occasion, whereupon the pilgrim expounded the doctrines of the 'ten virtues,' compassion for animal life, and the paramitas and emancipation. The Khan, raising his hands, bowed, and gladly believed and accepted the teaching. Yuan Chwang's account of Samarkand is of a large and prosperous city, a great commercial entrept, the country about it very fertile, abounding in trees and flowers and yielding many fine horses. Its inhabitants were skilful craftsmen, smart and energetic. At that time we must remember there was hardly such a thing as a town in Anglo-Saxon England. As his narrative approached his experiences in India, however, the pious and learned pilgrim in Yuan Chwang got the better of the traveller, and the book becomes congested with monstrous stories of incredible miracles. Nevertheless, we get an impression of houses, clothing, and the like, closely resembling those of the India of to-day. Then, as now, the kaleidoscopic variety of an Indian crowd contrasted with the blue uniformity of the multitude in China. In the time of Buddha it is doubtful if there were reading and writing in India; now reading and writing were quite common accomplishments. Yuan Chwang gives an interesting account of a great Buddhist university at Nalanda, where ruins have quite, recently been discovered and excavated. Nalanda and Taxilla seem to have been considerable educational centres as early as the opening of the schools of Athens. The caste system Yuan Chwang found fully established in spite of Buddha, and the Brahmins were now altogether in the ascendant. He names the four main castes we have mentioned in Chap. XVIII, sec 4 (q.v.), but his account of their functions is rather different. The Sudras, he says, were the tillers of the soil. Indian writers say that their function was to wait upon the three twice born castes above them. But, as we have already intimated, Yuan Chwang's account of Indian realities is swamped by his accumulation of legends and pious inventions. For these he had come, and in these, he rejoiced. The rest, as we shall see, was a task that had been set him. The faith of Buddha which in the days of Asoka, and even so late as Kaniska, was still pure enough to be a noble inspiration, we now discover absolutely lost in a wilderness of preposterous rubbish, a philosophy of endless Buddhas, tales of manifestations and marvels like a Christmas pantomime, immaculate conceptions by six-tusked elephants, charitable princes giving themselves up to be eaten by starving tigresses, temples built over a sacred nail-paring, and the like. We cannot give such stories here; if the reader likes that sort of thing, he must go to the publications of the Royal Asiatic Society or the India Society, where be will find a delirium of such imaginations. And in competition with this Buddhism, intellectually undermined as it now was and smothered in gilded decoration, Brahminism was everywhere gaining ground again, as Yuan Chwang notes with regret. Side by side with these evidences of a vast intellectual decay in India we may note the repeated appearance in Yuan Chwang's narrative of ruined and deserted cities. Much of the country was still suffering from the ravages of the Ephthalites and the consequent disorders. Again and again we find such passages as this: He went north-east through a great forest, the road being narrow, dangerous path, with wild buffalo and wild elephants, and robbers and hunters always in wait to kill travellers, and emerging from the forest he reached the country of Kou-shih-na- ka-lo (Kzsinagara). The city walls were in ruins, and the towns and villages were deserted. The brick foundations of the 'old city' (that is, the city which had been the capital) were above ten li in circuit; there were very few inhabitants, the interior of the city being a wild waste. This ruin was, however, by no means universal; there is at least as much mention of crowded cities and villages and. busy cultivations. The Life tells of many hardships upon the return journey: he fell among robbers; the great elephant that was carrying the bulk of his possessions was drowned; he had much difficulty in getting fresh transport. Here we cannot deal with these adventures. The return of Yuan Chwang to Sian-fu, the Chinese capital, was, we gather, a triumph. Advance couriers must have told of his coming. There was a public holiday the streets were decorated by gay banners and made glad with music. He was escorted into the city with great pomp and ceremony. Twenty horses were needed to carry the spoils of his travels; he had brought with him hundreds of Buddhist books written in Sanscrit, and made of trimmed leaves of palm and birch bark strung together in layers; he had many images great and small of Buddha, in gold, silver, crystal, and sandal-wood; he had holy pictures, and no fewer than one hundred and fifty well authenticated true relics of Buddha. Yuan Chwang was presented to the emperor, who treated him as a personal friend, took him into the palace, and questioned him day by day about the wonders of these strange lands in which he had stayed so long. But while the emperor asked about India, the pilgrim was disposed only to talk about Buddhism. The subsequent history of Yuan Chwang contains two incidents that throw light upon the mental workings of this great monarch, Tai-tsung, who was probably quite as much a Moslem as he was a Christian or a Buddhist. The trouble about all religious specialists is that they know too much about their own religion and how it differs from others; the advantage, or disadvantage, of such creative statesmen as Tai-tsung and Constantine the Great is that they know comparatively little of such matters. Evidently the fundamental good of all these religions seemed to Tai-tsung to be much the same fundamental good. So it was natural to him to propose that Yuan Chwang should now give up the religious life and come into his foreign office, a proposal that Yuan Chwang would not entertain for a moment. The emperor then insisted at least upon a written account of the travels, and so got this classic we, treasure. And finally Tai-tsung, proposed to this highly saturated Buddhist that he should now use his knowledge of Sanscrit in translating the works of the great Chinese teacher, Lao Tse, so as to make them available for Indian readers. It seemed, no doubt, to the emperor a fair return and a useful service to the fundamental good that lies beneath all religions. On the whole, he thought Lao Tse might very well rank with or even a little above Buddha, and therefore that if his work was put before the Brahmins, they would receive it gladly. In much the same spirit Constantine the Great had done his utmost to make Arius and Athanasius settle down amicably together. But naturally enough this suggestion was repulsed by Yuan Chwang. He retired to a monastery and spent the rest of his years translating as much as he could of the Buddhist literature he had brought with him into elegant Chinese writing. 33.1. Asia at the end of the twelfth century. …From entire obscurity the Mongols came very suddenly into history towards the close of the twelfth century. They appeared in the country to the north of China, in the land of origin of the Huns and Turks, and they, were manifestly of the same strain as these peoples. They were gathered together under a chief, with whose name we will not tax the memory of the reader; under his son Jengis Khan their power grew with extraordinary swiftness… The state of the Chinese civilization was equally inviting to an enterprising invader. One last glimpse of China in this history was in the seventh century during the opening years of the Tang dynasty, when that shrewd and able emperor Tai-tsung was weighing the respective merits of Nestorian Christianity, Islam, Buddhism, and the teachings of Lao Tse, and on the whole inclining to the opinion that Lao Tse was as good a teacher as any. We have described his reception of the traveler Yuan Chwang. Tai-tsung tolerated all religions, but several of his successors conducted a pitiless persecution of the Buddhist faith; it flourished in spite of these persecutions, and its monasteries played a somewhat analogous part in at first sustaining learning and afterwards retarding it, that the Christian monastic organization did in the West. By the tenth century the great Tang dynasty was in an extreme state of decay; the usual degenerative process through a series Of voluptuaries and incapables had gone on, and China broke up again politically into a variable number of contending states, The age of the Ten States, an age of confusion that lasted through the first half of the tenth century. Then arose a, dynasty, the Northern Sung (960-1127), which established a sort of unity, but which was in constant struggle with a number of Hunnish peoples from the north who were pressing down the eastern coast. For a time one of these peoples, the Khitan, prevailed. In the twelfth century these people had been subjugated and had given place to another Hunnish empire, the empire of the Kin, with its capital at Pekin and its southern boundary south of Hwangho. The Sung Empire shrank before this Kin Empire. In 1138 the capital was shifted from Nankin, which was now too close to the northern frontier, to the city of Han Chan on the coast. From 1127 onward to 1295, the Sung dynasty is known as the Southern Sung. To the northwest of its territories there was now the Tartar Empire of the Asia; to the north, the Kin Empire, both states in which the Chinese population was under rulers in whom nomadic traditions were still strong. So that here on the east also the main masses of Asiatic mankind were under uncongenial rulers and ready to accept, if not to welcome, the arrival of a conqueror… 33.2. The rise and victories of the Mongols. The career of conquest of Jengis Khan and his immediate successors astounded the world, and probably astounded no one more than these Mongol Khans themselves. The Mongols were in the twelfth century a tribe subject to those Kin who had conquered North-east China. They were a horde of nomadic horsemen living in tents, and subsisting mainly upon mare's milk products and meat. Their occupations were pasturage and hunting, varied by war. They drifted northward as the snows melted for summer pasture, and southward to winter pasture after the custom of the steppes. Their military education began with a successful insurrection against the Kin. The empire of Kin had the resources of half China behind it, and in the struggle the Mongols learnt very much of the military science of the Chinese. By the end of the twelfth century they were already a fighting tribe of exceptional quality. The opening years of the career of Jengis were spent in developing his military machine, in assimilating the Mongols and the associated tribes about them into one organized army. His first considerable extension of power was westward, when the Tartar Kirghis and the Uigurs (who were the Tartar people of the Tarim basin) were not so much conquered as induced to join his organization. He then attacked the Kin Empire and took Pekin (1214). The Khitan people, who had been so recently subdued by the Kin, threw in their fortunes with his, and were of very great help to him. The settled Chinese population went on sowing and reaping and trading during this change of masters without lending its weight to either side. We have already mentioned the very recent Kharismian Empire of Turkestan, Persia, and North India. This empire extended eastward to Kashgar, and it must have seemed one of the most progressive and hopeful empires of the time. Jengis Khan, while still engaged in this war with the Kin Empire, sent envoys to Kharismia. They were put to death, an almost incredible stupidity. The Kharismian government, to use the political jargon of today, had decided not to recognize Jengis Khan, and took this spirited course with him. There upon (1218) the great host of horsemen that Jengis Khan had consolidated and disciplined swept over the Pamirs and down into Turkestan. It was well armed, and probably it had some guns and gunpowder for siege work for the Chinese were certainly using gunpowder at this time, and the Mongols learnt its use from them. Kashgar, Khokand, Bokhara fell and then Samarkand, the capital of the Kharismian empire. There after nothing held the Mongols in the Kharismian territories. They swept westward to the Caspian, and southward as far as Lahore. To the north of the Caspian a Mongol army encountered a Russian force from Kieff. There was a series of battles, in which the Russian armies were finally defeated and the Grand Duke of Kieff taken prisoner. So it was the Mongols appeared on the northern shores of the Black Sea. A panic swept Constantinople, which set itself to reconstruct its fortifications. Meanwhile other armies were engaged in the conquest of the empire of the Asia in China. This was annexed, and only the southern part of the Kin Empire remained unsubdued. In 1227 Jengis Khan died in the midst of a career of triumph. His empire reached already from the Pacific to the Dnieper. And it was an empire still vigorously expanding. Like all the empires founded by nomads, it was, to begin with, purely a military and administrative empire, a framework rather than a rule. It centered on the personality of the monarch, and its relations with the mass of the populations over which it ruled was simply one of taxation for the maintenance of the horde. But Jengis Khan had called to his aid a very able and experienced administrator of the Kin Empire, who was learned in all the traditions an science of the Chinese. This statesman, Yeliu Chutsai, was able to carry on the affairs of the Mongols long after the death of Jengis Khan, and there can be little doubt that he is one of the great political heroes of history. He tempered the barbaric ferocity of his masters, and saved innumerable cities and works of art from destruction. He collected archives and inscriptions, and when he was accused of corruption, his sole wealth was found to consist of documents and a few musical instruments. To him perhaps quite as much as to Jengis is the efficiency of the Mongol military machine to be ascribed. Under Jengis, we may note further, we find the completest religious toleration established across the entire breadth of Asia. At the death of Jengis the capital of the new empire was still in the great an assembly of Mongol leaders elected Ogdai Khan, the son of Jengis, as his successor. The war against the vestiges of the Kin Empire was prosecuted until Kin was altogether subdued (1234). The Chinese empire to the south under the Sung dynasty helped the Mongols in this task, so destroying their own bulwark against the universal conquerors. The Mongol hosts then swept right across Asia to Russia (1235) , an amazing march. Kieff was destroyed in 1240, and nearly all Russia became tributary to the Mongols. Poland was ravaged, and a mixed army of Poles and Germans was annihilated at the battle of Liegnitz in Lower Silesia in 1241. The Emperor Frederick II does not seem to have made any great efforts to stay the advancing tide. It is only recently, says Bury in his notes to Gibbon's Decline and Fall of the Roman Empire , that European history has begun to understand that the successes of the Mongol army which overran Poland and occupied Hungary in the spring of A.D. 1241 were won by consummate strategy and were not due to a mere overwhelming superiority of numbers. But this fact has not yet become a matter of common knowledge; the vulgar opinion which represents the Tartars as a wild horde carrying all before them solely by their multitude, and galloping through Eastern Europe without a strategic plan, rushing at all obstacles and overcoming them by mere weight, still prevails. It was wonderful how punctually and effectually the arrangements of the commander were carried out in operations extending from the Lower Vistula to Transylvania. Such a campaign was quite beyond the power of any European army of the time, and it was beyond the vision of any European commander. There was no general in Europe, from Frederick II downward, who was not a tyro in strategy compared to Subutai. It should also be noticed that the Mongols embarked upon the enterprise with full knowledge of the political situation of Hungary and the condition of Poland they had taken care to inform themselves by a well organized system of spies; on the other hand, the Hungarians and Christian powers, like childish barbarians, knew hardly anything about their enemies. But though the Mongols were victorious at Liegnitz, they did not continue their drive westward. They were getting into woodlands and hilly country, which did not suit their tactics; and so they turned southward and prepared to settle in Hungary, massacring or assimilating the kindred Magyar, even as these had previously massacred and assimilated the mixed Scythians and Avars and Huns before them. From the Hungarian plain they would probably have made raids west and south as the Hungarians had done in the ninth century, the Avars in the seventh and eighth, and the Huns in the fifth. But in Asia the Mongols were fighting a stiff war of conquest against the Sung, and, they were also raiding Persia and Asia Minor; Ogdai died suddenly, and in 1242 there was trouble about the succession, and recalled by this, the undefeated hosts of Mongols began to pour back across Hungary and Rumania towards the east. To the great relief of Europe the dynastic troubles at Karakorum lasted for some years, and this vast new empire showed signs of splitting up. Mangu Khan became the Great Khan in 1251, and he nominated his brother Kublai Khan as Governor General of China. Slowly but surely the entire Sung empire was subjugated, and as it was subjugated the eastern Mongols became more and more Chinese in their culture and methods. Tibet was invaded and devastated by Mangu, and Persia and Syria invaded in good earnest. Another brother of Maugu, Hulagu, was in command of this latter war; He turned his arms against the caliphate and captured Bagdad, in which city he perpetrated a massacre of the entire population. Bagdad was still the religious capital of Islam, and the Mongols had become bitterly hostile to the Moslems. This hostility exacerbated the natural discord of nomad and townsman. In 1259 Mangu died, and in 1260 for it took the best part of a year for the Mongol leaders to gather from the extremities of this vast empire, from Hungary and Syria and Seind and China Kublai was elected Great Khan. He was already deeply interested in Chinese affairs; he made his capital Pekin instead of Karakorum, and Persia, Syria, and Asia Minor became virtually independent under his brother Hulagu, while the hordes of Mongols in Russia and Asia next to Russia, and various smaller Mongol groups in Turkestan became also practically separate. Kublai died in 1294, and with his death even the titular supremacy of the Great Khan disappeared. At the death of Kublai there was a main Mongol empire, with Pekin as its capital, including all China and Mongolia; there was a second great Mongol empire, that of Kipchak in Russia; there was a third in Persia, that founded by Hulagu, the Ilkhan empire, to which the Seljuk Turks in Asia Minor were tributary; there was a Siberian state, between Kipchak and Mongolia; and another separate state Great Turkey in Turkestan. It is particularly remarkable that India beyond the Punjab was never invaded by the Mongols during this period, and that an army under the Sultan of Egypt completely defeated Ketboga, Hulagu's general, in Palestine (1260), and stopped them from entering Africa. By 1260 the impulse of Mongol conquest had already passed its zenith. Thereafter the Mongol story is one of division and decay. The Mongol dynasty that Kublai Khan had founded in China, the Yuan dynasty lasted from 1280 until 1368. Later on a recrudescence of Mongolian energy in Western Asia was destined, to create a still more enduring monarchy in India. |
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Wells, H.G. The outline of history, being a plain history of life and mankind [ID D31331]. (3) 33.3. The Travels of Marco Polo. Now this story of Mongolian conquests is surely the most remarkable in all history. The conquests of Alexander the Great cannot compare with them in extent. And their effect in diffusing and broadening men's ideas, though such things are more difficult to estimate, is at least comparable to the spread of the Hellenic civilization which is associated with Alexander's adventure. For a time all Asia and Western Europe enjoyed an open intercourse; all the roads were temporarily open, and representatives of every nation appeared at the court of Karakorum. The barriers between Europe and Asia set up by the religious feud of Christianity and Islam were lowered. Great hopes were entertained by the papacy for the conversion of the Mongols to Christianity. Their only religion so far had been Shamanism, a primitive paganism. Envoys of the Pope, Buddhist priests from India, Parisian and Italian and Chinese artificers, Byzantine and Armenian merchants, mingled with Arab officials and Persian and Indian astronomers and mathematicians at the Mongol court. We hear too much in history of the campaigns and massacres of the Mongols, and not enough of their indubitable curiosity and zest for learning. Not perhaps as an originative people, but as transmitters of knowledge and method their influence upon the world's history has been enormous. And everything one can learn of the vague and romantic personalities of Jengis or Kublai tends to confirm the impression that these men were built upon a larger scale, and were at least as understanding and creative monarchs as either that flamboyant but egotistical figure Alexander the Great, or that raiser of political ghosts, that energetic but illiterate theologian, Charlemagne. The missionary enterprises of the papacy in Mongolia ended in failure. Christianity was losing its persuasive ower. The Mongols had no prejudice against Christianity; they evidently preferred it at first to Islam; but the missions that came to them were manifestly using the power in the great teachings of Jesus to advance the vast claims of the Pope to world dominion. Christianity so vitiated was not good enough for the Mongol mind. To make the empire of the Mongols part of the kingdom of God might have appealed to them; but not to make it a fief of a group of French and Italian priests, whose claims were as gigantic as their powers and outlook were feeble, who, were now the creatures of the Emperor of Germany, now the nominees of the King of France, and now the victims of their own petty spites and vanities. In 1269 Kublai Khan sent a mission to the Pope with the evident intention of finding somecommon mode of action with Western Christendom. He asked that a hundred men of learning and ability should be sent to his court to establish an understanding. His mission found the Western world popeless, and engaged in one of those disputes about the succession that are so frequent in the history of the papacy. For two years there was no pope at all. When at last a pope was appointed, he dispatched two Dominican friars to convert the greatest power in Asia to his rule those worthy men were appalled by the length and hardship of the journey before them, and found an early excuse for abandoning the expedition. But this abortive mission was only one of a number of attempts to communicate, and always they were feeble and feeble spirited attempts, with nothing of the conquering fire of the earlier Christian missions. Innocent IV had already sent some Dominicans to Karakorum, and St. Louis of France had also dispatched missionaries and relies by way of Persia; Mangu Khan had numerous Nestorian Christians at his court, and subsequent papal envoys actually reached Pekin. We hear of the appointment of various legates, and bishops to the East, but many of these seem to, have lost themselves and perhaps their lives before they reached China. There was a papal legate in Pekin in 1346, but he seems to have been a mere papal diplomatist. With the downfall of the Mongolian (Yuan) dynasty (1368), the dwindling opportunity of the Christian missions passed altogether. The house of Yuan was followed by that of Ming, a strongly nationalist Chinese dynasty, at first very hostile to all foreigners. There may have been a massacre of the Christian missions. Until the later days of the Mings (1644) little more is heard of Christianity, whether Nestorian or Catholic, in China. Then a fresh and rather more successful attempt to propagate Catholic Christianity in China was made by the Jesuits, but this second missionary wave reached China by the sea. In the year 1298 a naval battle occurred between the Genoese and the Venetians, in which the latter were defeated. Among the 7,000 prisoners taken by the Genoese was a Venetian gentleman named Marco Polo, who had been a great traveler, and who was very generally believed by his neighbours to, be given to exaggeration. He had taken part in that first mission to Kublai Khan, and had gone on when the two Dominicans turned back. While this Marco Polo was a prisoner in Genoa, he beguiled his tedium by talking of his travels to a certain writer named Rusticiano, who wrote them down. We will not enter here into the vexed question of the exact authenticity of Rusticiano's storywe do not certainly know in what language it was writtenbut there can be no doubt of the general truth of this remarkable narrative, which became enormously popular in the fourteenth and fifteenth centuries with all men of active intelligence. The Travels of Marco Polo is one of the great books of history. It o pens this world of the thirteenth century, this century, which saw the reign of Frederick II and the beginnings of the Inquisition, to our imaginations as no mere historian's chronicle can do. It led directly to the discovery of America. It begins by telling of the journey of Marco's father, Nicolo Polo, and uncle, Maffeo. Polo, to China. These two were Venetian merchants of standing, living in Constantinople, and some when about 1260 they went to the Crimea and thence to Kazan; from that place they journeyed to Bokhara, and at Bokhara they fell in with a party of envoys from Kublai Khan in China to his brother Hulagu in Persia. These envoys pressed them to come on to the Great Khan, who at that time had never seen men of the Latin peoples. They went on; and it is clear they made a very favourable impression upon Kublai, and interested him greatly in the civilization of Christendom. They were made the bearers of that request for a hundred teachers and learned men, intelligent men acquainted with the Seven Arts, able to enter into controversy and able clearly to prove to idolators and other kinds of folk that the Law of Christ was best, to which we have just alluded. But when they returned Christendom was in a phase of confusion, and it was only after a delay of two years that they got their authorization to start for China again in the company of those two faint-hearted Dominicans. They took with them Young Marco, and it is due to his presence and the boredom of his subsequent captivity at Genoa that this most interesting experience has been preserved to us. The three Polos started by way of Palestine and not by the Crimea, as in the previous expedition. They had with them a gold tablet and other indications from the Great Khan that must have greatly facilitated their journey. The Great Kahn had asked for some oil from the lamp that burns in the Holy Sepulchre at Jerusalem; and so thither they first went, and then by way of Cilicia into Armenia. They went thus far north because the Sultan of Egypt was raiding the Ilkhan domains at this time. Thence they came by way of Mesopotamia to Ormuz on the Persian Gulf, as if they contemplated a sea voyage. At Ormuz they met merchants from India. For some reason they did not take ship, but instead turned northward through the Persian deserts, and so by way of Balkh over the Pamir to Kashgar, and by way of Kotan and the Lob Nor (so, following in the footsteps of Yuan Chwang) into the Hwangho, valley and on to Pekin. Pekin, Polo calls Cambaluc; Northern China, Cathay (Khitan); and Southern China of the former Sung dynasty, Manzi. At Pekin was the Great Khan, and they were hospitably entertained. Marco particularly pleased Kublai; he was young and clever, and it is clear he had mastered the Tartar language very thoroughly. He was given an official position and sent on several missions, chiefly in South-west China. The tale he had to tell of vast stretches of smiling and prosperous country, all the way excellent hostelries for travellers, and fine vineyards, fields and gardens, of many abbeys of Buddhist monks, of manufactures of cloth of silk and gold and many fine taffetas, a constant succession of cities and boroughs, and so on, first roused the incredulity and then fired the imagination of all Europe. He told of Burmah, and of its great armies with hundreds of elephants, and how these animals were defeated by the Mongol bowmen, and also of the Mongol conquest of Pegu. He told of Japan, and greatly exaggerated the amount of gold in that country. And, still more wonderful, he told of Christians and Christian rulers in China, and of a certain Prester John, John the Priest, who was the king of a Christian people. Those people he had not seen. Apparently they were a tribe of Nestorian Tartars in Mongolia. An understandable excitement probably made Rusticiano over emphasize what must have seemed to him the greatest marvel of the whole story, and Prester John became one of the most stimulating legends of the fourteenth and fifteenth centuries. It encouraged European enterprise enormously to think that far away in China was a community of their co-religionists, presumably ready to welcome and assist them. For three years Marco ruled the city of Yang-chow as governor, and he probably impressed the Chinese inhabitants as being very little more of a foreigner than any Tartar would have been. He may also have been sent on a mission to India. Chinese records mention a certain Polo attached to the imperial council in 1277, a very valuable confirmation of the general truth of the Polo story. The Polos had taken about three and a half years to get to China. They stayed there upwards of sixteen then they began to feel homesick. They were protgs of Kublai, and possibly they felt that his favours roused a certain envy that might have disagreeable results after his death. They sought his permission to return. For a time he refused it, and then an opportunity occurred. Argon, the Ilkhan monarch of Persia, the grandson of Hulagu, Kublai's brother, had lost his Mongol wife, and on her deathbed had promised not to wed any other woman but a Mongol of her own tribe. He sent ambassadors to Pekin, and a suitable princess was selected, a girl of seventeen. To spare her the fatigues of the caravan route, it was decided to send her by sea with a suitable escort. The Barons in charge of her asked for the company of the Polos because these latter were experienced travellers and sage men, and the Polos snatched at this opportunity of getting homeward. The expedition sailed from some port on the east of South China; they stayed long in Sumatra and South India, and they reached Persia after a voyage of two years. They delivered the young lady safely to Argon's successor -for Argon was dead- and she married Argon's son. The Polos then went by Tabriz to Trebizond, sailed to Constantinople, and got back to Venice about 1295. It is related that the returned travellers, dressed in Tartar garb, were refused admission to their own house. It was some time before they could establish their identity. Many people who admitted that, were still inclined to look askance at them as shabby wanderers; and, in order to dispel such doubts, they gave a great feast, and when it was at its height they had their old padded suits brought to them, dismissed the servants, and then ripped open these garments, whereupon an incredible display of rubies, sapphires, carbuncles, emeralds, and diamonds poured out before the dazzled company. Even after this, Marco's accounts of the size and population of China were received with much furtive mockery. The wits nicknamed him Il Milione, because he was always talking of millions of people and millions of ducats. Such was the, story that raised eyebrows first in Venice and then throughout the Western world. The European literature, and especially the European romance of the fifteenth century, echoes with the names in Marco, Polo's story, with Cathay and Cambaluc and the like. 33.5.1. Kublai Khan founds the Yuan dynasty. In China the Mongols were already saturated with Chinese civilization by the time of Kublai. After 1280 The Chinese annals treat Kublai as a Chinese monarch, the founder of the Yuan dynasty (1280-1368). This Mongol dynasty was finally overthrown by a Chinese nationalist movement which set up the Ming dynasty (1368-1644), a cultivated and artistic line of emperors, ruling until a northern people, the Manchus, who were the same as the Kin whom Jengis had overthrown, conquered China and established a dynasty which gave way only to a native republican form of government in 1912. It was the Manchus who obliged the Chinese to wear pigtails as a mark of submission. The pigtailed Chinaman is quite a recent figure in history. With the coming of the republic the wearing of the pigtail has ceased to be compulsory, and many Chinamen no longer wear it. 33.5.2. The Mongols revert to tribalism. In the Pamirs, in much of Eastern and Western Turkestan, and to the north, the Mongols dropped back towards the tribal conditions from which they had been lifted by Jengis. It is possible to trace the dwindling succession of many of the small Khans who became independent during this period, almost down to the present time. The Kalmuks in the seventeenth and eighteenth centuries founded a considerable empire, but dynastic troubles broke it up before it had extended its power beyond Central Asia. The Chinese recovered Eastern Turkestan from them about 1757. Tibet was more and more closely linked with China, and became the great home of Buddhism and Buddhist monasticism... 33.5.4. Timurlane. The nature and development of the empire of the Ilkhans in Persia, Mesopotamia, and Syria is perhaps the most interesting of all the stories of these Mongol powers, because in this region nomadism really did attempt, and really did to a very considerable degree succeed in its attempt to stamp a settled civilized system out of existence. When Jengis Kahn first invaded China, we are told that there was a serious discussion among the Mongol chiefs whether all the towns and settled populations should not be destroy… 34.3. The great plague and the dawn of communism. …Throughout all Europe there was as great a mortality, Hecker estimates the total as twenty-five million dead. It spread eastward to China, where, the Chinese records say, thirteen million people perished. In China the social disorganization led to a neglect of the river embankments, and as a consequence great floods devastated the crowded agricultural land… 34.4. How paper liberated the human mind. … . Paper originated in China, where its use probably goes back to the second Century B.C. In 751 the Chinese made an attack upon the Arab Moslems, in Samarkand; they were repulsed, and among the prisoners taken from them were some skilled paper-makers, from whom the art was learnt… 34.5. Protestantism of the princes and Protestantism of the peoples. … . It was the Order of the Jesuits which carried Christianity to China again after the downfall of the Ming Dynasty, and Jesuits were the chief Christian missionaries in India and North America… 35.10. Russia's ride to the Pacific. … Some authorities think that the spread of Buddhist teaching from China also had a pacifying influence upon them. At any rate, by the sixteenth century the Mongol Tartar and Turkish peoples were no longer pressing outward, but were being invaded, subjugated, and pushed back both by Christian Russia in the west and by China in the east… At the same time China was in a phase of expansion. In 1644 the Ming Dynasty, in a state of artistic decay and greatly weakened by a Japanese invasion, fell to Manchu conquerors, a people apparently identical with the former Kin Dynasty, which had ruled at Pekin over North China until the days of Jengis. It was the Manchus who imposed the pigtail as a mark of political loyalty upon the Chinese population. They brought a new energy into Chinese affairs, and their northern interests led to a considerable northward expansion of the Chinese civilization and influence into Manchuria and Mongolia. So it was that by the middle of the eighteenth century the Russians and Chinese were in contact in Mongolia. At this period China ruled eastern Turkestan, Tibet, Nepal, Burmah, and Annam . We have mentioned a Japanese invasion of China (or rather of Korea). Except for this aggression upon China, Japan plays no part in our history before the nineteenth century. Like China under the Mings, Japan had set her face resolutely against the interference of foreigners in her affairs. She was a country leading her own civilized life, magically sealed against intruders. We have told little of her hitherto because there was little to tell. Her picturesque and romantic history stands apart from the general drama of human affairs. Her population was chiefly a Mongolian population, with some very interesting white people of a Nordic type, the Hairy Ainu, in the northern islands. Her civilization seems to have been derived almost entirely from Korea and China; her art is a special development of Chinese art, her writing an adaptation of the Chinese script. 38.10. The Indian precedent in Asia. … The slight leeway of a century or so, a few decades may recover. At the present time, for example, for one Englishman who knows Chinese thoroughly, or has tiny intimate knowledge of Chinese life and thought, there are hundreds of Chinamen conversant with everything the English know… Since the year 1898, the year of the seizure of Kiau-Chau by Germany and of Wei-hai-wei by Britain, and the year after the Russian taking of Port Arthur, events in China have moved more rapidly than in any other country except Japan. A great hatred of Europeans swept like a flame over China, and a political society for the expulsion of Europeans, the Boxers, grew up and broke out into violence in 1900. This was an outbreak of rage and mischief on quite old-fashioned lines. In 1900 the Boxers murdered 250 Europeans and, it is said, nearly 30,000 Christians. China, not for the first time in history, was under the sway of a dowager empress. She was an ignorant woman, but of great force of character and in close sympathy with the Boxers. She supported them, and protected those who perpetrated outrages on the Europeans. All that again is what might have happened in 600 B.C. or thereabouts against the Huns. Things came to a crisis in 1900. The Boxers became more and more threatening to the Europeans in China. Attempts were made to send up additional European guards to the Peking legations, but this only precipitated matters. The German minister was shot down in the streets of Peking by a soldier of the imperial guard. The rest of the foreign representatives gathered together and made a fortification of the more favourably situated legations and stood a siege of two months. A combined allied force of 20,000 under a German general then marched up to Peking and relieved the legations, and the old Empress fled to Sian-fu, the old capital of Tai-tsung. Some of the European troops committed grave atrocities upon the Chinese civil population. That brings one up to about the level of 1850, let us say. There followed the practical annexation of Manchuria by Russia, a squabble among the powers, and in 1904 a British invasion of Tibet, hitherto a forbidden country. But what did not appear on the surface of these events, and what made all these events fundamentally different, was that China now contained a considerable number of able people who had a European education and European knowledge. The Boxer Insurrection subsided, and then the influence of this new factor began to appear in talk of a constitution (1906), in the suppression of opium-smoking, and in educational reforms. A constitution of the Japanese type came into existence in 1909, making China a limited monarchy. But China is not to be moulded to the Japanese pattern, and the revolutionary stir continued. Japan, in her own reorganization, and in accordance with her temperament, had turned her eyes to the monarchist west, but China was looking across the Pacific. In 1911 the essential Chinese revolution began. In 1912 the emperor abdicated, and the greatest community in the world became a republic. The overthrow of the emperor was also the overthrow of the Manchus, and the Mongolian pigtail, which had been worn by the Chinese since 1644, ceased to be compulsory. It continues, however, to be worn by a large proportion of the population. At the present time it is probable that there is more good brain matter and more devoted men working out the modernization and the reorganization of the Chinese civilization than we should find directed to the welfare of any single European people. China will presently have a modernized practicable script, a press, new and vigorous modern universities, a reorganized industrial system, and a growing body of scientific and economic inquiry. The natural industry and ingenuity of her vast population will be released to co-operate upon terms of equality with the Western world. She may have great internal difficulties ahead of her yet; of that no man can judge. Nevertheless, the time may not be very distant when the Federated States of China may be at one with the United States of America and a pacified and reconciled Europe in upholding the organized peace of the world. 38.11. The history of Japan. … Whatever the origin of the Japanese, there can be no doubt that their civilization, their writing, and their literary and artistic traditions are derived from the Chinese… We cannot tell here in any detail of Japan's war with China in 1894-95. It demonstrated the extent of her Westernization. She had an efficient Westernized army and a. small but sound fleet. But the significance of her renascence, though it was appreciated by Britain and the United States, who were already treating her as if she were a European state, was not understood by the other Great Powers engaged in the pursuit of new Indias in Asia. Russia was pushing down through Manchuria to Korea, France was already established far to the south in Tonkin and Annam, Germany was prowling hungrily on the look-out for some settlement. The three powers combined to prevent Japan reaping any fruits from the Chinese war, and particularly from establishing herself on the mainland at the points commanding the Japan Sea. She was exhausted by her war with China, and they threatened her with war. In 1898 Germany descended upon China, and, making the murder of two missionaries her excuse, annexed a portion of the province of Shang-tung. Thereupon Russia seized the Liao-tung peninsula, and extorted the consent of China to an extension of her trans-Siberian railway to Port Arthur; and in 1900 she occupied Manchuria. Britain was unable to resist the imitative impulse, and seized the port of Wei-hai-wei (1898). How alarming these movements must have been to every intelligent Japanese a glance at the map will show. They led to a war with Russia which marks an epoch in the history of Asia, the close of the period of European arrogance. The Russian people were, of course, innocent and ignorant of this trouble that was being made for them half-way round the world, and the wiser Russian statesmen were against these foolish thrusts; but a gang of financial adventurers surrounded the Tsar, including the Grand Dukes, his cousins. They had gambled deeply in the prospective looting of Manchuria and China, and they would suffer no withdrawal. So there began a transportation of great armies of Japanese soldiers across the sea to Port Arthur and Korea, and the sending of endless trainloads of Russian peasants along the Siberian railway to die in those distant battlefield… The White Man was beginning to drop his load in eastern Asia. For some years, however, Germany remained in uneasy possession of Kiau-Chau. 39.13. A general outline of the treaties of 1919 and 1920. … We will not enter here into any detailed account of how President Wilson gave way to the Japanese and consented to their replacing the Germans at Kiau Chau, which is Chinese property, how the almost purely German city of Danzig was practically, if not legally, annexed, to Poland, and how the Powers disputed over the claim of the Italian imperialists, a claim strengthened by these instances, to seize the Yugo-Slav port of Fiume and deprive the Yugo-Slavs of a good Adriatic outlet… |
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| 7 | 1921 |
Wells, H.G. China and world peace [31341]. PREFACE The article on "China" by H. G. Wells, the copyright of which is owned by the Chicago Tribune and the New York World, is herewith reproduced through the courtesy of the Chicago Tribune. That H. G. Wells is a great writer at the present time is an undisputed fact. His words mean definite things. His views on China as exposed in this article deserve wide circulation, especially at this moment when China needs to be better understood. As an appendage, we print herewith also the China’s program as was laid before the committee on Far East¬ern and Pacific problems in the Washington Conference by the Chinese minister, H. E. Sao Ke Alfred Sze. C.P.C. The Chinese propaganda in America and western Europe seems on the whole to be conducted more efficiently than the Japanese. And the Chinese student, it seems to me, gets into closer touch with the educated American and European because his is a democratic and not an aristocratic habit of mind. He has an intensely western sense of public opinion. The masses of China may be destitute, ignorant, and disordered, but in their mental habits they are modern and not medieval, in the sense that the Japanese seem to "get on" with their western social equivalents better than any of the Asiatic people. And increasing multitudes of Chinese are learning English today; it is the second language in China. Now if Japan is the figure in the limelight at Washington today, China is the giant in the background, or, if you will, China is the background and scene of the present Pacific drama. We have had so much in the papers lately about these two countries, we have been treated to such a feast of particulars about them that most of us have long since forgotten thoroughly the broad facts of the case and it will be refreshing to recall them here and now. Let us remind ourselves that China is a country with a population amounting at the lowest estimate to between two and three times the population of the United States, or of France and England put together. This population has the longest unbroken tradition of peaceful industry in the world. It is essentially civilized; it respects learning and civility profoundly. A common literature and ancient traditions keep its people one. In the past, China has been divided again and again— always to reunite. But it has become "old fashioned", dangerously old fashioned, perhaps by reason of its very stability; it has lagged behind most of the world in the development of its. transport and economic possibilities. In mineral deposits and other natural resources and in the industrial capability it has more undeveloped wealth than any other single people in the world. It is only ih the last century or so that China has lagged behind. Only a few centuries ago China was as civilized as Europe and politically more stable. In a century or so she may be again the most civilized and intelligent power in the world, flourishing in fellowship and perfect understanding with the great states of America and Europe. She may be—if she is hot torn to pieces and kept iq a state of enfeeblement and disorder by the hostile action of external powers. But at present China is in a state of political impatence. Her Manchu imperialism has proved itself to be hopelessly inefficient and China is now struggling to reconstruct upon modern republican lines, obviously suggested by the American example. A few decades ago Japan astonished the world by Europeanizing herself upon Prussian lines. China now, under far less favorable conditions and with a vaster country and a less disciplined people, is struggling to Americanize herself. But it is no easy task to make over a people at one stride from a medieval autocracy to a modern democracy. It is far easier to Prussianize than to Americanize, for in the one case you have only to train an official class and in the other you must educate a whole people. China is torn by dissensions; the south jars with the north; she has two or more governments, each claiming to be THE Chinese government, and whole provinces have fallen under the sway of military adventurers. It is a distressing spectacle, but it was probably an inevitable phase in the development of New China. Before we fall a prey to anti-Chinese propaganda it is well to recall how long it has always taken to build up the necessary understandings and habits of association upon; which a new political system rests. France, for example, was a land of revolutions and political instability for nearly a century after the great revolution. America wrangled feebly anddangerously for several years after the war of independence before she establishing her federal government; she only cemented her union after a colossal struggle; she was not really and securely one unit until a century had elapsed. During these long decades of probation foreign observers preached endlessly about the fickleness of the French and the political efficiency of the Americans and foretold the certainty of a break up of the United States, just as today they sneer at young China and foretell the political disintegration of the Chinese. And we have to bear in mind that the forces of organization and renewal in China struggle against peculiar difficulties and interferences quite outside the happier experiences of France and America. In particular, they struggle against an intolerable and paralyzing amount of foreign interference. The brilliant series of adventures and accidents by which a London trading company added the empire of Great Mogul as a picturesque, but incongruously big jewel to the British crown set an extraordinarily bad precedent in Asiatic affairs. It obsessed European political thought with the impossible dream of carving up all Asia into similar domains. The mogul's empire was itself an empire of conquest in a land saturated by ideas of caste and this gave all the European adventurers the attitude of high caste men benevolently consuming inferior races. In that spirit, Europe—with Japan coming in presently as a hopeful student of European methods—had been trying to cook, carve up and fight for the portions of China for nearly a century, treating these wonderful people as an inferior race. The very worst that can be said about Japan with regard to China is that she has been too vigorously European. Consider how it would have been with the United States in the years of discord that led up to the civil war if these difficulties had been complicated by three such embarrassments as there: First, that most foreigners, except now the Germans and Austrians, are outside the reach of the native courts; and their disputes with Chinese go before special foreign courts; that they are specially favored in regard to property and shipping secondly, that the Chinese government is restricted from raising revenue by any tariff above a flat rate of 5 per cent, and that they are also strictly restricted to 2 1/2 per cent in their interior dues upon foreign (but not Chinese) trade, so that they are in fact unable to raise enough revenue to maintain an efficient government; and, thirdly, that nearly all the Chinese railways—and as every American knows, transport is the very life of a modern state—are in the grip of this foreign country or that. These are the open and manifest inconveniences of the situation, but behind these more open aspects there is a vast tangle of intervention between Chinese and Chinese affairs, schemes for further exploitation, financial entanglements, vast concession plans and projects for "spheres of influence" for this aggressive foreign nation or that. And this foreign influence is not the influence of one foreign power pursuing a single and consistent policy, but a number of competing powers, all pursuing different ends and pulling things this way and that. How could any country reconstruct itself while it was entangled in such a net of interference? No people on earth could do such a thing. The plain fact is that, if China is to reconstruct herself that net has to be cut away. It is not enough to warn Japan out of China, or to say "open door" for China. The open door is good for the ventilation of that great apartment, but what is also needed is a clearing out of the incumbrances inside. These incumbrances are not primarily Japanese. The five great powers sit at a green table in the fotm of a horseshoe in the conference, and the four lesser powers at a straight table like the armature of a horseshoe magnet. At the deft hand comer, next the Japanese, are the three Chinese representatives. I gather that will be allowed to say "Shantung" at the conference in moderation, but not Tibet, nor Tonquin, nor the east China—or indeed any—railway. I doubt if either Mr. Balfour or M. Briand will nerve himself to say these forbidden words. But an irresponsible journalist may write them. If there is to be a real end to war and disarmament, there has to be a release of China to free-Chinese control, and that means a self-denying ordinance from ALL the great powers. It will be an easy one for America and Italy to accept, but it will be a difficult sacrifice, indeed, for the two hoary leaders in the breakup of China, Great Britain and Fratice. Neither country has a bad heart, but long ago in the east they acquired some very bad habits lead very quickly to disaster. The real test of the quality of the conference will appear when some issue arises which involves an as¬sertion or denial of the principle of "unhand and keep your hands off China". If the Chinese are worth while the conference has to establish that principle. It cannot be gracefully advanced by America because America has so little to relinquish. It CAN be established at the initiative of either Britain or France. It seems plain to me that official America is waiting for some move in that direction from either or both of these powers. If that principle of a free China is established at the Washington conference the way will have been opened in the not very remote future to a healthy and vigorous United States of China, a great modern, pacific, and progressive power. And when I write "China", I mean what any sensible man means when he writes "China". I mean all, those parts of Asia in which the Chinese people and the Chinese culture prevail. I include at least south Manchuria, which is as surely Chinese as Texas is American, and which can no more be given to any other power without the consent of China than my overcoat can be given by one passerby to another. The plan alternative to a released and renascent China is the cutting up of China among the aggressive powers to the tune of theirpopular American air "The Open Door", the demoralization and disintegration of the Chinese, international elbowing, competition, quarrels among the powers who have "shared" China and at last, the next great war—which it will be just as aesy for America to keep out of as the great war of 1914-18. CHINA'S PROGRAM BEFORE WASHINGTON CONFERENCE China's statement of principles, as outlined on Nov. 16, 1921, before the committee on Pacific and Far Eastern problems, by the Chinese minister, Dr. Sze, follows: "In view of the fact that China must necessarily play an important part in the deliberations of this conference with reference to the political situation in tht Far East, the Chinese delegation has thought it proper that they should take the first possible opportunity to state certain general principles whidh in their opinion should guide the conference in the determinations which it is to make. "Certain of the specific applications of the principles which it is expected that the conference will make, it is our intention later to bring forward, but at the present time it is deemed sufficient simply to propose the principles which I shall presently read. "In formulating these principles, the purpose has been kept steadily in view of obtaining rules in accordance with which existing and possible future political "and economic problems in the Far East and the Pacific may be most justly settled, and with due regard to the rights and legitimate interests of all the powers concerned. "Thus it has been sought to harmonize the particular interests of China with these general interests of all the world. China is anxious to play her part, not only in maintaining peace, but in promoting the material advancement and the cultural development of all the nations. She wishes to make her vast natural resources available to all peoples who need them, and in return to receive the benefits of free and equal intercourse with them. "In order that she may do this it is necessary that she should have every possible opportunity to develop her political institutions in accordance with the genius and needs of her own people. China is now contending with certain difficult problems which necessarily arise, when any country makes a radical change in her form of government. "These problems she will be able to solve if given the opportunity to do so. This means not only that she should be freed from the danger or threat of foreign aggression, but that, so far as circumstances will possibly permit, she be relieved from limitations which now deprive her of autonomous administrative action and prevent her from securing adequate public revenues. "In conformity with the agenda of the conference, the Chinese government proposes for the consideration of and adoption by the conference the following general principles to be applied in the determining of the questions relating to China: "1. (a) The powers engage to respect and observe the territorial integrity and political and administrative independence of the Chinese republic. " (b) China, upon her part, is prepared to give an undertaking not to alienate or lease any portion of her territory or littoral to any power. "2. China, being in full accord with the principle of the so-called open door, or equal opportunity for the commerce and industry of all nations having treaty relations with China, is prepared to accept and apply it in all parts of the Chinese republic without exception. "3. With a view to strengthening mutual confidence and maintaining peace in the Pacific and the Far East, the powers agree not to conclude between themselves any treaty or agreement directly affecting China or the general peace in these regions without previously notifying China and giving to her an opportunity to participate. "4. All special rights, privileges, immunities, or commitments, whatever their character or contractural basis, claimed by any of the powers in or relating to China, are to be declared, and all such or future claims not so made known are to be deemed null and void. The rights, privilleges, immunities and commitments, now known or to be declared, are to be examined with a view to determining their scope and validity, and, if valid, to harmonize them with one another and with the principles declared by this conference. "5. Immediately or as soon as circumstances will permit, existing limitations upon China's political juris dictianal and administrative freedom of action are to be removed. "6. Reasonable, definite terms of duration are to be attached to China's present commitments which are without time limits. "7. In the interpretation of instruments granting special rights or privileges, the well established principle of construction that such grants shall be strictly construed in favor of the grantors is to be observed. "8. China's rights as a neutral are to be fully respected in future wars to which she is not a party. "9. Provision is to be made for the peaceful settlement of international disputes in the Pacific and the Far East. "10. Provision is to be made for future conferences to be held from time to times for the discussion of international questions relative to the Pacific and the Far East, as a basis for the determination of common policies of the signatory powers in relation thereto." |
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| 8 | 1922 |
Wells, H.G. A short history of the world. [ID D31332]. 30. Confucius and Lao Tse. We have still to tell of two other great men, Confucius and Lao Tse, who lived in that wonderful century which began the adolescence of mankind, the sixth century B.C. In this history thus far we have told very little of the early story of China. At present that early history is still very obscure, and we look to Chinese explorers and archæologists in the new China that is now arising to work out their past as thoroughly as the European past has been worked out during the last century. Very long ago the first primitive Chinese civilizations arose in the great river valleys out of the primordial heliolithic culture. They had, like Egypt and Sumeria, the general characteristics of that culture, and they centred upon temples in which priests and priest kings offered the seasonal blood sacrifices. The life in those cities must have been very like the Egyptian and Sumerian life of six or seven thousand years ago and very like the Maya life of Central America a thousand years ago. If there were human sacrifices they had long given way to animal sacrifices before the dawn of history. And a form of picture writing was growing up long before a thousand years B.C. And just as the primitive civilizations of Europe and western Asia were in conflict with the nomads of the desert and the nomads of the north, so the primitive Chinese civilizations had a great cloud of nomadic peoples on their northern borders. There was a number of tribes akin in language and ways of living, who are spoken of in history in succession as the Huns, the Mongols, the Turks and Tartars. They changed and divided and combined and re-combined, just as the Nordic peoples in north Europe and central Asia changed and varied in name rather than in nature. These Mongolian nomads had horses earlier than the Nordic peoples, and it may be that in the region of the Altai Mountains they made an independent discovery of iron somewhen after 1000 B.C. And just as in the western case so ever and again these eastern nomads would achieve a sort of political unity, and become the conquerors and masters and revivers of this or that settled and civilized region. It is quite possible that the earliest civilization of China was not Mongolian at all any more than the earliest civilization of Europe and western Asia was Nordic or Semitic. It is quite possible that the earliest civilization of China was a brunette civilization and of a piece with the earliest Egyptian, Sumerian and Dravidian civilizations, and that when the first recorded history of China began there had already been conquests and intermixture. At any rate we find that by 1750 B.C. China was already a vast system of little kingdoms and city states, all acknowledging a loose allegiance and paying more or less regularly, more or less definite feudal dues to one great priest emperor, the “Son of Heaven.” The “Shang” dynasty came to an end in 1125 B.C. A “Chow” dynasty succeeded “Shang,” and maintained China in a relaxing unity until the days of Asoka in India and of the Ptolemies in Egypt. Gradually China went to pieces during that long “Chow” period. Hunnish peoples came down and set up principalities; local rulers discontinued their tribute and became independent. There was in the sixth century B.C., says one Chinese authority, five or six thousand practically independent states in China. It was what the Chinese call in their records an “Age of Confusion.” But this Age of Confusion was compatible with much intellectual activity and with the existence of many local centres of art and civilized living. When we know more of Chinese history we shall find that China also had her Miletus and her Athens, her Pergamum and her Macedonia. At present we must be vague and brief about this period of Chinese division simply because our knowledge is not sufficient for us to frame a coherent and consecutive story. And just as in divided Greece there were philosophers and in shattered and captive Jewry prophets, so in disordered China there were philosophers and teachers at this time. In all these cases insecurity and uncertainty seemed to have quickened the better sort of mind. Confucius was a man of aristocratic origin and some official importance in a small state called Lu. Here in a very parallel mood to the Greek impulse he set up a sort of Academy for discovering and teaching Wisdom. The lawlessness and disorder of China distressed him profoundly. He conceived an ideal of a better government and a better life, and travelled from state to state seeking a prince who would carry out his legislative and educational ideas. He never found his prince; he found a prince, but court intrigues undermined the influence of the teacher and finally defeated his reforming proposals. It is interesting to note that a century and a half later the Greek philosopher Plato also sought a prince, and was for a time adviser to the tyrant Dionysius who ruled Syracuse in Sicily. Confucius died a disappointed man. “No intelligent ruler arises to take me as his master,” he said, “and my time has come to die.” But his teaching had more vitality than he imagined in his declining and hopeless years, and it became a great formative influence with the Chinese people. It became one of what the Chinese call the Three Teachings, the other two being those of Buddha and of Lao Tse. The gist of the teaching of Confucius was the way of the noble or aristocratic man. He was concerned with personal conduct as much as Gautama was concerned with the peace of self-forgetfulness and the Greek with external knowledge and the Jew with righteousness. He was the most public-minded of all great teachers. He was supremely concerned by the confusion and miseries of the world, and he wanted to make men noble in order to bring about a noble world. He sought to regulate conduct to an extraordinary extent; to provide sound rules for every occasion in life. A polite, public-spirited gentleman, rather sternly self-disciplined, was the ideal he found already developing in the northern Chinese world and one to which he gave a permanent form. The teaching of Lao Tse, who was for a long time in charge of the imperial library of the Chow dynasty, was much more mystical and vague and elusive than that of Confucius. He seems to have preached a stoical indifference to the pleasures and powers of the world and a return to an imaginary simple life of the past. He left writings very contracted in style and very obscure. He wrote in riddles. After his death his teachings, like the teachings of Gautama Buddha, were corrupted and overlaid by legends and had the most complex and extraordinary observances and superstitious ideas grafted upon them. In China just as in India primordial ideas of magic and monstrous legends out of the childish past of our race struggled against the new thinking in the world and succeeded in plastering it over with grotesque, irrational and antiquated observances. Both Buddhism and Taoism (which ascribes itself largely to Lao Tse) as one finds them in China now, are religions of monk, temple, priest and offering of a type as ancient in form, if not in thought, as the sacrificial religions of ancient Sumeria and Egypt. But the teaching of Confucius was not so overlaid because it was limited and plain and straightforward and lent itself to no such distortions. North China, the China of the Hwang-ho River, became Confucian in thought and spirit; south China, Yang-tse-Kiang China, became Taoist. Since those days a conflict has always been traceable in Chinese affairs between these two spirits, the spirit of the north and the spirit of the south, between (in latter times) Pekin and Nankin, between the official-minded, upright and conservative north, and the sceptical, artistic, lax and experimental south. The divisions of China of the Age of Confusion reached their worst stage in the sixth century B.C. The Chow dynasty was so enfeebled and so discredited that Lao Tse left the unhappy court and retired into private life. Three nominally subordinate powers dominated the situation in those days, Ts’i and Ts’in, both northern powers, and Ch’u, which was an aggressive military power in the Yangtse valley. At last Ts’i and Ts’in formed an alliance, subdued Ch’u and imposed a general treaty of disarmament and peace in China. The power of Ts’in became predominant. Finally about the time of Asoka in India the Ts’in monarch seized upon the sacrificial vessels of the Chow emperor and took over his sacrificial duties. His son, Shi-Hwang-ti (king in 246 B.C., emperor in 220 B.C.), is called in the Chinese Chronicles “the First Universal Emperor.” More fortunate than Alexander, Shi-Hwang-ti reigned for thirty-six years as king and emperor. His energetic reign marks the beginning of a new era of unity and prosperity for the Chinese people. He fought vigorously against the Hunnish invaders from the northern deserts, and he began that immense work, the Great Wall of China, to set a limit to their incursions. 34. Between Rome and China. The second and first centuries B.C. mark a new phase in the history of mankind. Mesopotamia and the eastern Mediterranean are no longer the centre of interest. Both Mesopotamia and Egypt were still fertile, populous and fairly prosperous, but they were no longer the dominant regions of the world. Power had drifted to the west and to the east. Two great empires now dominated the world, this new Roman Empire and the renascent Empire of China. Rome extended its power to the Euphrates, but it was never able to get beyond that boundary. It was too remote. Beyond the Euphrates the former Persian and Indian dominions of the Seleucids fell under a number of new masters. China, now under the Han dynasty, which had replaced the Ts’in dynasty at the death of Shi-Hwang-ti, had extended its power across Tibet and over the high mountain passes of the Pamirs into western Turkestan. But there, too, it reached its extremes. Beyond was too far. China at this time was the greatest, best organized and most civilized political system in the world. It was superior in area and population to the Roman Empire at its zenith. It was possible then for these two vast systems to flourish in the same world at the same time in almost complete ignorance of each other. The means of communication both by sea and land was not yet sufficiently developed and organized for them to come to a direct clash. Yet they reacted upon each other in a very remarkable way, and their influence upon the fate of the regions that lay between them, upon central Asia and India, was profound. A certain amount of trade trickled through, by camel caravans across Persia, for example, and by coasting ships by way of India and the Red Sea. In 66 B.C. Roman troops under Propey followed in the footsteps of Alexander the Great, and marched up the eastern shores of the Caspian Sea. In 102 A.D. a Chinese expeditionary force under Pan Chau reached the Caspian, and sent emissaries to report upon the power of Rome. But many centuries were still to pass before definite knowledge and direct intercourse were to link the great parallel worlds of Europe and Eastern Asia. To the north of both these great empires were barbaric wildernesses. What is now Germany was largely forest lands; the forests extended far into Russia and made a home for the gigantic aurochs, a bull of almost elephantine size. Then to the north of the great mountain masses of Asia stretched a band of deserts, steppes and then forests and frozen lands. In the eastward lap of the elevated part of Asia was the great triangle of Manchuria. Large parts of these regions, stretching between South Russia and Turkestan into Manchuria, were and are regions of exceptional climatic insecurity. Their rainfall has varied greatly in the course of a few centuries. They are lands treacherous to man. For years they will carry pasture and sustain cultivation, and then will come an age of decline in humidity and a cycle of killing droughts. The western part of this barbaric north from the German forests to South Russia and Turkestan and from Gothland to the Alps was the region of origin of the Nordic peoples and of the Aryan speech. The eastern steppes and deserts of Mongolia was the region of origin of the Hunnish or Mongolian or Tartar or Turkish peoples—for all these several peoples were akin in language, race, and way of life. And as the Nordic peoples seem to have been continually overflowing their own borders and pressing south upon the developing civilizations of Mesopotamia and the Mediterranean coast, so the Hunnish tribes sent their surplus as wanderers, raiders and conquerors into the settled regions of China. Periods of plenty in the north would mean an increase in population there; a shortage of grass, a spell of cattle disease, would drive the hungry warlike tribesmen south. For a time there were simultaneously two fairly effective Empires in the world capable of holding back the barbarians and even forcing forward the frontiers of the imperial peace. The thrust of the Han empire from north China into Mongolia was strong and continuous. The Chinese population welled up over the barrier of the Great Wall. Behind the imperial frontier guards came the Chinese farmer with horse and plough, ploughing up the grass lands and enclosing the winter pasture. The Hunnish peoples raided and murdered the settlers, but the Chinese punitive expeditions were too much for them. The nomads were faced with the choice of settling down to the plough and becoming Chinese tax-payers or shifting in search of fresh summer pastures. Some took the former course and were absorbed. Some drifted north-eastward and eastward over the mountain passes down into western Turkestan. This westward drive of the Mongolian horsemen was going on from 200 B.C. onward. It was producing a westward pressure upon the Aryan tribes, and these again were pressing upon the Roman frontiers ready to break through directly there was any weakness apparent. The Parthians, who were apparently a Scythian people with some Mongolian admixture, came down to the Euphrates by the first century B.C. They fought against Pompey the Great in his eastern raid. They defeated and killed Crassus. They replaced the Seleucid monarchy in Persia by a dynasty of Parthian kings, the Arsacid dynasty. But for a time the line of least resistance for hungry nomads lay neither to the west nor the east but through central Asia and then south-eastward through the Khyber Pass into India. It was India which received the Mongolian drive in these centuries of Roman and Chinese strength. A series of raiding conquerors poured down through the Punjab into the great plains to loot and destroy. The empire of Asoka was broken up, and for a time the history of India passes into darkness. A certain Kushan dynasty founded by the “Indo-Scythians”—one of the raiding peoples—ruled for a time over North India and maintained a certain order. These invasions went on for several centuries. For a large part of the fifth century A.D. India was afflicted by the Ephthalites or White Huns, who levied tribute on the small Indian princes and held India in terror. Every summer these Ephthalites pastured in western Turkestan, every autumn they came down through the passes to terrorize India. In the second century A.D. a great misfortune came upon the Roman and Chinese empires that probably weakened the resistance of both to barbarian pressure. This was a pestilence of unexampled virulence. It raged for eleven years in China and disorganized the social framework profoundly. The Han dynasty fell, and a new age of division and confusion began from which China did not fairly recover until the seventh century A.D. with the coming of the great Tang dynasty. The infection spread through Asia to Europe. It raged throughout the Roman Empire from 164 to 180 A.D. It evidently weakened the Roman imperial fabric very seriously. We begin to hear of depopulation in the Roman provinces after this, and there was a marked deterioration in the vigour and efficiency of government. At any rate we presently find the frontier no longer invulnerable, but giving way first in this place and then in that. A new Nordic people, the Goths, coming originally from Gothland in Sweden, had migrated across Russia to the Volga region and the shores of the Black Sea and taken to the sea and piracy. By the end of the second century they may have begun to feel the westward thrust of the Huns. In 247 they crossed the Danube in a great land raid, and defeated and killed the Emperor Decius in a battle in what is now Serbia. In 236 another Germanic people, the Franks, had broken bounds upon the lower Rhine, and the Alemanni had poured into Alsace. The legions in Gaul beat back their invaders, but the Goths in the Balkan peninsula raided again and again. The province of Dacia vanished from Roman history. A chill had come to the pride and confidence of Rome. In 270–275 Rome, which had been an open and secure city for three centuries, was fortified by the Emperor Aurelian. 42. The dynasties of Suy and Tang in China. Throughout the fifth, sixth, seventh and eighth centuries, there was a steady drift of Mongolian peoples westward. The Huns of Attila were merely precursors of this advance, which led at last to the establishment of Mongolian peoples in Finland, Esthonia, Hungary and Bulgaria, where their descendants, speaking languages akin to Turkish, survive to this day. The Mongolian nomads were, in fact, playing a rôle towards the Aryanized civilizations of Europe and Persia and India that the Aryans had played to the Æean and Semitic civilizations ten or fifteen centuries before. In Central Asia the Turkish peoples had taken root in what is now Western Turkestan, and Persia already employed many Turkish officials and Turkish mercenaries. The Parthians had gone out of history, absorbed into the general population of Persia. There were no more Aryan nomads in the history of Central Asia; Mongolian people had replaced them. The Turks became masters of Asia from China to the Caspian. The same great pestilence at the end of the second century A.D. that had shattered the Roman Empire had overthrown the Han dynasty in China. Then came a period of division and of Hunnish conquests from which China arose refreshed, more rapidly and more completely than Europe was destined to do. Before the end of the sixth century China was reunited under the Suy dynasty, and this by the time of Heraclius gave place to the Tang dynasty, whose reign marks another great period of prosperity for China. Throughout the seventh, eighth and ninth centuries China was the most secure and civilized country in the world. The Han dynasty had extended her boundaries in the north; the Suy and Tang dynasties now spread her civilization to the south, and China began to assume the proportions she has to-day. In Central Asia indeed she reached much further, extending at last, through tributary Turkish tribes, to Persia and the Caspian Sea. The new China that had arisen was a very different land from the old China of the Hans. A new and more vigorous literary school appeared, there was a great poetic revival; Buddhism had revolutionized philosophical and religious thought. There were great advances in artistic work, in technical skill and in all the amenities of life. Tea was first used, paper manufactured and wood-block printing began. Millions of people indeed were leading orderly, graceful and kindly lives in China during these centuries when the attenuated populations of Europe and Western Asia were living either in hovels, small walled cities or grim robber fortresses. While the mind of the west was black with theological obsessions, the mind of China was open and tolerant and enquiring. One of the earliest monarchs of the Tang dynasty was Tai-tsung, who began to reign in 627, the year of the victory of Heraclius at Nineveh. He received an embassy from Heraclius, who was probably seeking an ally in the rear of Persia. From Persia itself came a party of Christian missionaries (635). They were allowed to explain their creed to Tai-tsung and he examined a Chinese translation of their Scriptures. He pronounced this strange religion acceptable, and gave permission for the foundation of a church and monastery. To this monarch also (in 628) came messengers from Muhammad. They came to Canton on a trading ship. They had sailed the whole way from Arabia along the Indian coasts. Unlike Heraclius and Kavadh, Tai-tsung gave these envoys a courteous hearing. He expressed his interest in their theological ideas and assisted them to build a mosque in Canton, a mosque which survives, it is said, to this day, the oldest mosque in the world. 48. The Mongol conquests. But in the thirteenth century, while this strange and finally ineffectual struggle to unify Christendom under the rule of the Pope was going on in Europe, far more momentous events were afoot upon the larger stage of Asia. A Turkish people from the country to the north of China rose suddenly to prominence in the world’s affairs, and achieved such a series of conquests as has no parallel in history. These were the Mongols. At the opening of the thirteenth century they were a horde of nomadic horsemen, living very much as their predecessors, the Huns, had done, subsisting chiefly upon meat and mare’s milk and living in tents of skin. They had shaken themselves free from Chinese dominion, and brought a number of other Turkish tribes into a military confederacy. Their central camp was at Karakorum in Mongolia. At this time China was in a state of division. The great dynasty of Tang had passed into decay by the tenth century, and after a phase of division into warring states, three main empires, that of Kin in the north with Pekin as its capital and that of Sung in the south with a capital at Nankin, and Hsia in the centre, remain. In 1214 Jengis Khan, the leader of the Mongol confederates, made war on the Kin Empire and captured Pekin (1214). He then turned westward and conquered Western Turkestan, Persia, Armenia, India down to Lahore, and South Russia as far as Kieff. He died master of a vast empire that reached from the Pacific to the Dnieper. His successor, Ogdai Khan, continued this astonishing career of conquest. His armies were organized to a very high level of efficiency; and they had with them a new Chinese invention, gunpowder, which they used in small field guns. He completed the conquest of the Kin Empire and then swept his hosts right across Asia to Russia (1235), an altogether amazing march. Kieff was destroyed in 1240, and nearly all Russia became tributary to the Mongols. Poland was ravaged, and a mixed army of Poles and Germans was annihilated at the battle of Liegnitz in Lower Silesia in 1241. The Emperor Frederick II does not seem to have made any great efforts to stay the advancing tide. “It is only recently,” says Bury in his notes to Gibbon’s Decline and Fall of the Roman Empire, “that European history has begun to understand that the successes of the Mongol army which overran Poland and occupied Hungary in the spring of A.D. 1241 were won by consummate strategy and were not due to a mere overwhelming superiority of numbers. But this fact has not yet become a matter of common knowledge; the vulgar opinion which represents the Tartars as a wild horde carrying all before them solely by their multitude, and galloping through Eastern Europe without a strategic plan, rushing at all obstacles and overcoming them by mere weight, still prevailsƒ. “It was wonderful how punctually and effectually the arrangements were carried out in operations extending from the Lower Vistula to Transylvania. Such a campaign was quite beyond the power of any European army of the time, and it was beyond the vision of any European commander. There was no general in Europe, from Frederick II downward, who was not a tyro in strategy compared to Subutai. It should also be noticed that the Mongols embarked upon the enterprise with full knowledge of the political situation of Hungary and the condition of Poland—they had taken care to inform themselves by a well-organized system of spies; on the other hand, the Hungarians and the Christian powers, like childish barbarians, knew hardly anything about their enemies.” But though the Mongols were victorious at Liegnitz, they did not continue their drive westward. They were getting into woodlands and hilly country, which did not suit their tactics; and so they turned southward and prepared to settle in Hungary, massacring or assimilating the kindred Magyar, even as these had previously massacred and assimilated the mixed Scythians and Avars and Huns before them. From the Hungarian plain they would probably have made raids west and south as the Hungarians had done in the ninth century, the Avars in the seventh and eighth and the Huns in the fifth. But Ogdai died suddenly, and in 1242 there was trouble about the succession, and recalled by this, the undefeated hosts of Mongols began to pour back across Hungary and Roumania towards the east. Thereafter the Mongols concentrated their attention upon their Asiatic conquests. By the middle of the thirteenth century they had conquered the Sung Empire. Mangu Khan succeeded Ogdai Khan as Great Khan in 1251, and made his brother Kublai Khan governor of China. In 1280 Kublai Khan had been formally recognized Emperor of China, and so founded the Yuan dynasty which lasted until 1368. While the last ruins of the Sung rule were going down in China, another brother of Mangu, Hulagu, was conquering Persia and Syria. The Mongols displayed a bitter animosity to Islam at this time, and not only massacred the population of Bagdad when they captured that city, but set to work to destroy the immemorial irrigation system which had kept Mesopotamia incessantly prosperous and populous from the early days of Sumeria. From that time until our own Mesopotamia has been a desert of ruins, sustaining only a scanty population. Into Egypt the Mongols never penetrated; the Sultan of Egypt completely defeated an army of Hulagu’s in Palestine in 1260. After that disaster the tide of Mongol victory ebbed. The dominions of the Great Khan fell into a number of separate states. The eastern Mongols became Buddhists, like the Chinese; the western became Moslim. The Chinese threw off the rule of the Yuan dynasty in 1368, and set up the native Ming dynasty which flourished from 1368 to 1644. The Russians remained tributary to the Tartar hordes upon the south-east steppes until 1480, when the Grand Duke of Moscow repudiated his allegiance and laid the foundation of modern Russia. In the fourteenth century there was a brief revival of Mongol vigour under Timurlane, a descendant of Jengis Khan. He established himself in Western Turkestan, assumed the title of Grand Khan in 1369, and conquered from Syria to Delhi. He was the most savage and destructive of all the Mongol conquerors. He established an empire of desolation that did not survive his death. In 1505, however, a descendant of this Timur, an adventurer named Baber, got together an army with guns and swept down upon the plains of India. His grandson Akbar (1556–1605) completed his conquests, and this Mongol (or “Mogul” as the Arabs called it) dynasty ruled in Delhi over the greater part of India until the eighteenth century. One of the consequences of the first great sweep of Mongol conquest in the thirteenth century was to drive a certain tribe of Turks, the Ottoman Turks, out of Turkestan into Asia Minor. They extended and consolidated their power in Asia Minor, crossed the Dardanelles and conquered Macedonia, Serbia and Bulgaria, until at last Constantinople remained like an island amongst the Ottoman dominions. In 1453 the Ottoman Sultan, Muhammad II, took Constantinople, attacking it from the European side with a great number of guns. This event caused intense excitement in Europe and there was talk of a crusade, but the day of the crusades was past. In the course of the sixteenth century the Ottoman Sultans conquered Bagdad, Hungary, Egypt and most of North Africa, and their fleet made them masters of the Mediterranean. They very nearly took Vienna, and they exacted a tribute from the Emperor. There were but two items to offset the general ebb of Christian dominion in the fifteenth century. One was the restoration of the independence of Moscow (1480); the other was the gradual reconquest of Spain by the Christians. In 1492, Granada, the last Moslem state in the peninsula, fell to King Ferdinand of Aragon and his Queen Isabella of Castile. But it was not until as late as 1571 that the naval battle of Lepanto broke the pride of the Ottomans, and restored the Mediterranean waters to Christian ascendancy. 49. The intellectual revival of the Europeans. … They had with them a gold tablet and other indications from the Great Khan that must have greatly facilitated their journey. The Great Khan had asked for some oil from the lamp that burns in the Holy Sepulchre at Jerusalem; and so thither they first went, and then by way of Cilicia into Armenia. They went thus far north because the Sultan of Egypt was raiding the Mongol domains at this time. Thence they came by way of Mesopotamia to Ormuz on the Persian Gulf, as if they contemplated a sea voyage. At Ormuz they met merchants from India. For some reason they did not take ship, but instead turned northward through the Persian deserts, and so by way of Balkh over the Pamir to Kashgar, and by way of Kotan and the Lob Nor into the Hwang-ho valley and on to Pekin. At Pekin was the Great Khan, and they were hospitably entertained. Marco particularly pleased Kublai; he was young and clever, and it is clear he had mastered the Tartar language very thoroughly. He was given an official position and sent on several missions, chiefly in south-west China. The tale he had to tell of vast stretches of smiling and prosperous country, “all the way excellent hostelries for travellers,” and “fine vineyards, fields and gardens,” of “many abbeys” of Buddhist monks, of manufactures of “cloth of silk and gold and many fine taffetas,” a “constant succession of cities and boroughs,” and so on, first roused the incredulity and then fired the imagination of all Europe. He told of Burmah, and of its great armies with hundreds of elephants, and how these animals were defeated by the Mongol bowmen, and also of the Mongol conquest of Pegu. He told of Japan, and greatly exaggerated the amount of gold in that country. For three years Marco ruled the city of Yang-chow as governor, and he probably impressed the Chinese inhabitants as being very little more of a foreigner than any Tartar would have been. He may also have been sent on a mission to India. Chinese records mention a certain Polo attached to the imperial council in 1277, a very valuable confirmation of the general truth of the Polo story. The publication of Marco Polo’s travels produced a profound effect upon the European imagination. The European literature, and especially the European romance of the fifteenth century, echoes with the names in Marco Polo’s story, with Cathay (North China) and Cambulac (Pekin) and the like. Two centuries later, among the readers of the Travels of Marco Polo was a certain Genoese mariner, Christopher Columbus, who conceived the brilliant idea of sailing westward round the world to China… The idea of going westward to China was therefore a fairly obvious one. It was encouraged by two things. The mariner’s compass had now been invented and men were no longer left to the mercy of a fine night and the stars to determine the direction in which they were sailing, and the Normans, Catalonians and Genoese and Portuguese had already pushed out into the Atlantic as far as the Canary Isles, Madeira and the Azores. 53. The new empires of the Europeans in Asia and overseas. … In 1515 there were Portuguese ships in Java and the Moluccas, and the Portuguese were setting up and fortifying trading stations round and about the coasts of the Indian Ocean. Mozambique, Goa, and two smaller possessions in India, Macao in China and a part of Timor are to this day Portuguese possessions… And while the Western European powers were thus fighting for these fantastic overseas empires upon every ocean in the world, two great land conquests were in progress in Asia. China had thrown off the Mongol yoke in 1360, and flourished under the great native dynasty of the Mings until 1644. Then the Manchus, another Mongol people, reconquered China and remained masters of China until 1912. Meanwhile Russia was pushing East and growing to greatness in the world’s affairs… The decay of Mongol energy in the seventeenth and eighteenth centuries is very difficult to explain. Within two or three centuries from the days of Jengis and Timurlane Central Asia had relapsed from a period of world ascendancy to extreme political impotence. Changes of climate, unrecorded pestilences, infections of a malarial type, may have played their part in this recession—which may be only a temporary recession measured by the scale of universal history—of the Central Asian peoples. Some authorities think that the spread of Buddhist teaching from China also had a pacifying influence upon them. At any rate, by the sixteenth century the Mongol, Tartar and Turkish peoples were no longer pressing outward, but were being invaded, subjugated and pushed back both by Christian Russia in the west and by China in the east… 63. European aggression in Asia, and the rise of Japan. It is difficult to believe that any large number of people really accepted this headlong painting of the map of Africa in European colours as a permanent new settlement of the world’s affairs, but it is the duty of the historian to record that it was so accepted. There was but a shallow historical background to the European mind in the nineteenth century, and no habit of penetrating criticism. The quite temporary advantages that the mechanical revolution in the west had given the Europeans over the rest of the old world were regarded by people, blankly ignorant of such events as the great Mongol conquests, as evidences of a permanent and assured European leadership of mankind. They had no sense of the transferability of science and its fruits. They did not realize that Chinamen and Indians could carry on the work of research as ably as Frenchmen or Englishmen. They believed that there was some innate intellectual drive in the west, and some innate indolence and conservatism in the east, that assured the Europeans a world predominance for ever. The consequence of this infatuation was that the various European foreign offices set themselves not merely to scramble with the British for the savage and undeveloped regions of the world’s surface, but also to carve up the populous and civilized countries of Asia as though these people also were no more than raw material for exploitation. The inwardly precarious but outwardly splendid imperialism of the British ruling class in India, and the extensive and profitable possessions of the Dutch in the East Indies, filled the rival Great Powers with dreams of similar glories in Persia, in the disintegrating Ottoman Empire, and in Further India, China and Japan. In 1898 Germany seized Kiau Chau in China. Britain responded by seizing Wei-hai-wei, and the next year the Russians took possession of Port Arthur. A flame of hatred for the Europeans swept through China. There were massacres of Europeans and Christian converts, and in 1900 an attack upon and siege of the European legations in Pekin. A combined force of Europeans made a punitive expedition to Pekin, rescued the legations, and stole an enormous amount of valuable property. The Russians then seized Manchuria, and in 1904 the British invaded Tibet. But now a new Power appeared in the struggle of the Great Powers, Japan. Hitherto Japan has played but a small part in this history; her secluded civilization has not contributed very largely to the general shaping of human destinies; she has received much, but she has given little. The Japanese proper are of the Mongolian race. Their civilization, their writing and their literary and artistic traditions are derived from the Chinese. Their history is an interesting and romantic one; they developed a feudal system and a system of chivalry in the earlier centuries of the Christian era; their attacks upon Korea and China are an Eastern equivalent of the English wars in France. Japan was first brought into contact with Europe in the sixteenth century; in 1542 some Portuguese reached it in a Chinese junk, and in 1549 a Jesuit missionary, Francis Xavier, began his teaching there. For a time Japan welcomed European intercourse, and the Christian missionaries made a great number of converts. A certain William Adams became the most trusted European adviser of the Japanese, and showed them how to build big ships. There were voyages in Japanese-built ships to India and Peru. Then arose complicated quarrels between the Spanish Dominicans, the Portuguese Jesuits, and the English and Dutch Protestants, each warning the Japanese against the political designs of the others. The Jesuits, in a phase of ascendancy, persecuted and insulted the Buddhists with great acrimony. In the end the Japanese came to the conclusion that the Europeans were an intolerable nuisance, and that Catholic Christianity in particular was a mere cloak for the political dreams of the Pope and the Spanish monarchy—already in possession of the Philippine Islands; there was a great persecution of the Christians, and in 1638 Japan was absolutely closed to Europeans, and remained closed for over 200 years. During those two centuries the Japanese were as completely cut off from the rest of the world as though they lived upon another planet. It was forbidden to build any ship larger than a mere coasting boat. No Japanese could go abroad, and no European enter the country. For two centuries Japan remained outside the main current of history. She lived on in a state of picturesque feudalism in which about five per cent. of the population, the samurai, or fighting men, and the nobles and their families, tyrannized without restraint over the rest of the population. Meanwhile the great world outside went on to wider visions and new powers. Strange shipping became more frequent, passing the Japanese headlands; sometimes ships were wrecked and sailors brought ashore. Through the Dutch settlement in the island of Deshima, their one link with the outer universe, came warnings that Japan was not keeping pace with the power of the Western world. In 1837 a ship sailed into Yedo Bay flying a strange flag of stripes and stars, and carrying some Japanese sailors she had picked up far adrift in the Pacific. She was driven off by cannon shot. This flag presently reappeared on other ships. One in 1849 came to demand the liberation of eighteen shipwrecked American sailors. Then in 1853 came four American warships under Commodore Perry, and refused to be driven away. He lay at anchor in forbidden waters, and sent messages to the two rulers who at that time shared the control of Japan. In 1854 he returned with ten ships, amazing ships propelled by steam, and equipped with big guns, and he made proposals for trade and intercourse that the Japanese had no power to resist. He landed with a guard of 500 men to sign the treaty. Incredulous crowds watched this visitation from the outer world, marching through the streets. Russia, Holland and Britain followed in the wake of America. A great nobleman whose estates commanded the Straits of Shimonoseki saw fit to fire on foreign vessels, and a bombardment by a fleet of British, French, Dutch and American warships destroyed his batteries and scattered his swordsmen. Finally an allied squadron (1865), at anchor off Kioto, imposed a ratification of the treaties which opened Japan to the world. The humiliation of the Japanese by these events was intense. With astonishing energy and intelligence they set themselves to bring their culture and organization to the level of the European Powers. Never in all the history of mankind did a nation make such a stride as Japan then did. In 1866 she was a medieval people, a fantastic caricature of the extremest romantic feudalism; in 1899 hers was a completely Westernized people, on a level with the most advanced European Powers. She completely dispelled the persuasion that Asia was in some irrevocable way hopelessly behind Europe. She made all European progress seem sluggish by comparison. We cannot tell here in any detail of Japan’s war with China in 1894–95. It demonstrated the extent of her Westernization. She had an efficient Westernized army and a small but sound fleet. But the significance of her renascence, though it was appreciated by Britain and the United States, who were already treating her as if she were a European state, was not understood by the other Great Powers engaged in the pursuit of new Indias in Asia. Russia was pushing down through Manchuria to Korea. France was already established far to the south in Tonkin and Annam, Germany was prowling hungrily on the look-out for some settlement. The three Powers combined to prevent Japan reaping any fruits from the Chinese war. She was exhausted by the struggle, and they threatened her with war. Japan submitted for a time and gathered her forces. Within ten years she was ready for a struggle with Russia, which marks an epoch in the history of Asia, the close of the period of European arrogance. The Russian people were, of course, innocent and ignorant of this trouble that was being made for them halfway round the world, and the wiser Russian statesmen were against these foolish thrusts; but a gang of financial adventurers, including the Grand Dukes, his cousins, surrounded the Tsar. They had gambled deeply in the prospective looting of Manchuria and China, and they would suffer no withdrawal. So there began a transportation of great armies of Japanese soldiers across the sea to Port Arthur and Korea, and the sending of endless trainloads of Russian peasants along the Siberian railway to die in those distant battlefields. The Russians, badly led and dishonestly provided, were beaten on sea and land alike. The Russian Baltic Fleet sailed round Africa to be utterly destroyed in the Straits of Tshushima. A revolutionary movement among the common people of Russia, infuriated by this remote and reasonless slaughter, obliged the Tsar to end the war (1905); he returned the southern half of Saghalien, which had been seized by Russia in 1875, evacuated Manchuria, resigned Korea to Japan. The European invasion of Asia was coming to an end and the retraction of Europe’s tentacles was beginning. |
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| 9 | 1928 |
Wells, H.G. What is happening in China ? : does the Kuomintang foreshadow a new sort of government in the world ? [ID D31300]. Where is history being made most abundantly at the present time ? One may doubt whether any of the events of the last twelve months either in America or in Europe will figure very conspicuously in the histories of the future. Political futilities and a slow economic contraction in Great Britain, phases in the process of superabundance in America, government by rhetoric and outrage in Italy, the sluggish recognition at Geneva that Germany is after all in the middle of Europe, and the arrest of the franc at the very moment when its plunge seemed definitive—these and the steady progressive reconstruction of a modem-spirited trading and manufacturing life upon the wide foundations of Russia, mark no turning point in the course of human affairs. All these things are, so to speak, merely Fate carrying-on. But when we look to China there seems to be something more than carrying-on in progress. There seems to be something new there, something which has at any rate, so far as the Western observer is concerned, only become credible and important in the last eight or ten months. It is a change in the rhythm. It is the clear onset of a new phase, of a new China, like nothing the world has ever seen before, a challenge, a promise to all mankind. Let us try to realise in the most general terms the significance of this new movement in China. It is not an easy thing to do. Our world is densely ignorant of things Chinese. At school few of us learnt anything of the slightest importance about China, except that it had a population so immense that you could kill Chinamen by the hundred and they scarcely noticed it, that they ate rice, rats, and puppies, and that they possessed two long rivers that seriously challenged the records of the Nile and the Mississippi. We learnt less formally that Chinamen of all ages wore highly decorative skirts and flew kites, whereas we knew perfectly well that the only proper amusement for gentlemen is hitting expensive little balls about golf links until they are lost, and that the only proper wear for a dominant race is chromatic pull-overs and highly-illuminated plus fours. Moreover, we were given to understand that die Chinese of all ages and sexes preferred work to any other form of enjoyment, and found an almost infantile pleasure in living exactly on the margin of subsistence. And they were cruel, very cruel. Their artistic productions amused us very greatly; they were so unlike the great masters, Victorian art and British Academy pictures. Of beauty in the proper sense of the word they knew nothing. So furnished forth upon this matter of China, our minds rested and were content. Bight up to the present time we have been as satisfied with the pre-eminence of our civilisation and the worthlessness of theirs as were the Chinese about their own perfections a hundred years ago. But since then the Chinese have suffered blow after blow and humiliation after humiliation, until the need of learning has been forced upon them. Students came from China to America and Europe, and come in increasing numbers. Never a Western student, except for some eccentric, goes to China. Traders go, the European Governments send battleships to back up their traders, and missionaries are despatched by various denomina¬tions to advise the Chinese of the chief sorts of salvation practised among us and available for their use. The traders send back news with an eye to their privileges, and the missionaries with an eye to their paymasters. A bright young man of position at Oxford or Harvard would as soon think of leaving his ball games and his "rags" and all the pleasant procedure that lead to preeminence as lawyer and legislator in our world, for two or three years of study in China, as get into a shell and be shot off to the moon. So that the Chinese may even have crept ahead of us in breadth of outlook during the past few years. Many of them now seem to know most of what we know and to know also quite a lot about their own country. If one wants to know about China nowadays, it is best to ask a Chinaman. And now with a sense of surprise we find ourselves confronted by a modem self-conscious Chinese nationality, consolidating its power very rapidly and demanding to speak on equal terms with the American and European. A living Chinese nation has appeared in the world. Perhaps the most striking thing about the present Chinese situation is this, that it is not apparently the work of any single man ; the consolidation and recon-struction of China that has made such rapid progress in the last twelve months has not gone on under the direction of some strong-jowled hero of the Diaz or Mussolini type. When the long-tottering Manchu dynasty fell, and China became a republic and fell into all the violent diversions and dissensions inevitable after so extreme a change of régime, we Westerners, with our antiquated ideas, looked at once for the strong man who was either to foist a new dynasty on China or restore and bolster up the old—just as we looked for a Napoleon to emerge in Russia. That marked how far the Western intelligence had got in these matters. And just as the Western Powers of Europe, follow¬ing out dreary foreign policies they ought to have scrapped ten years ago, muckered away an enormous amount of war gear and money in supporting crazy "white hopes" against the nascent new thing in Russia, ugly and queer and incomprehensible to them, so they have wasted their prestige and resources upon this or that Chinese brigand and general who was to play the rôle of Diaz in Mexico and make China safe for the European investor. No such "hero" has emerged either in Russia or China. It marks a new age. Hie days of great adventurers seem to be past in any country larger than Italy, and even in Italy it is possible to regard Mussolini less as a leader than as the rather animated effigy of a juvenile insurrection. What has happened in these wider, greater lands is something much more remarkable, something new in history, a phenomenon that calls for our most strenuous attention—namely, government, effective government, competent military control, and a consistent, steady, successful policy by an organised association. This Kuomintang in China in so far as it is an organised association is curiously parallel to the Communist Party which, standing behind the quasi-parliamentary Soviets, has now held Russia together, restrained such dangerous adventurers as Zinovieff, and defended its frontiers against incessant foreign aggression for nine long years. We shall be extraordinarily foolish if we do not attempt to realise the significance of this novel method of controlling government which has broken out over two of the greatest political areas of the globe. We have now two governments through organised associations, governments which are neither limited monarchies, dictatorships, nor parliamentary republics, on the American and French models,—one in Russia, and now another over the larger half of China, which md fair to spread over the entire breadth of Asia until they are in complete contact. When I say that the Communist Party and the Kuomintang are similar, I mean only in so far as regards organisation. They have profound differences in origin, and aim and profession, and to those I will give a word later. But first I want to point out the complete novelty of their method. Some twenty years or more ago I wrote a fantastic speculation about government, called "A Modem Utopia", in which I supposed all administrative and legislative functions to be monopolised by an organisation called the Samurai, which any one could join by passing certain fairly exacting tests and obeying the rules of an austere, disinterested, and responsible life. One was free to leave the organisation and drop power and responsibility when one chose. The organisation ran the world. There were no great heroes and leaders, and there were no representatives nor parliaments nor elections. Any one who chose to face the hardships of the job could have a hand in control, but there was no room in the direction of public affairs either for the adventurer or for appeals to the oafish crowd. Now this fantasy seems to have been one of those odd guesses that hover dose to latent possibilities. If the "Modem Utopia" were published now, every-body would say I had taken a leaf from the book of the Communist Party or the Kuomintang, or even (though this is rather a different animal) the Fascisti. But indeed this anticipation sprang only from an early recognition that modem means of communication, the power afforded by print, telephone, wireless, and so forth, of rapidly putting through directive strategic or technical conceptions to a great number of co-operating centres, of getting quick replies and effective discussion, has opened up a new world of political processes. Ideas can now be given an effectiveness greater than the effectiveness of any personality, and stronger than any sectional interest. The common design can be documented and sustained against perversion and betrayal. It can be elaborated and developed steadily and widely without personal, local and sectional misunderstandings. So it is that both New Russia and this New China that has hatched itself out so astonishingly in the last year are things as new and different structurally from any preceding political organisms as mammals were from the great reptiles that came before them. Directly we turn to their origins we note a wide difference. New Russia is the creation of the Communist Party, based upon and knit closely together by the economic dogmas of the Marxists. It was a cosmopolitan party with more than half a century of insurrectionary and revolutionary activity behind it before it secured power. It was a party of antagonism to the current system, it captured Russia as a war-shattered ruin, and for a time it showed itself very poor in constructive ideas and economic organisation. Its habits were habits of opposition and sabotage. But from the outset it had immense political resistance and strength, and it persists and learns, and is now manifestly building up a new social and economic order tentatively and experimentally, that is neither communistic nor individualistic on Western lines. The Kuomintang seems to owe its origins and inspirations to that valiant man, Dr. Sun Yat Sen, who so nearly escaped decapitation in the Chinese Legation in London a quarter of a century ago. Its vital element is the student class, and especially the students fired by Western ideas but by no means overwhelmed by them. It has come mam rapidly to power against suppression. Its centre of origin is Canton; it is the creation of the South. Perhaps it was inevitable that the New China should arise far away from the ancient imperial traditions of Peking, far away from the foreign Legations and the military memories of the North. And while the Russian movement was primarily social and only secondarily Russian, the Kuomintang started apparently with the idea of "China for the Chinese" and accepted most of the established traditions of property. We remain, I say, still largely ignorant of the true quality of the Kuomintang. Three-quarters of the information we get from China is untrustworthy on account of its commercial or antiquated bias. Obviously the Chinese want to secure a free hand in the control of their own political and economic life, to levy tariffs according to their needs and extinguish the injustice of extra-territorial rights, and as obviously these simple and reasonable aspirations are deeply resented by the inadaptable Europeans who have lived in and profited by the old régime. But in spite of the manifest eagerness of a large section of the Western press to make capital out of any outrage upon Europeans in South China, they have had very little to record, and on the other hand the tale of European violence against the Chinese is a heavy one. The "fool behind the gun" who has been so busy in recent years shooting away the links of confidence and good feeling that hold together the British Empire in Ireland, in India, and elsewhere, seems to have had a glorious time out of bounds in China. He has blazed away at unarmed processions of students and shot into crowded towns. The English illustrated papers have offered us the most damning evidence of obstructive junks rammed and sunken and of the general high-handedness of British procedure. Since the Bolshevik Government is still a useful bogey for American and European scaremongers, the Kuomintang is declared to be Bolshevist in origin and sympathy. This is just the common abuse natural in the situation. The Kuomintang seems to be unencumbered by the Marxist dogmas that still clog the feet of Russian development. It is probably a decade or so more modem and flexible in its ideas. Our illustrated papers have published photographs of Kuomintang leaders grouped with Borodin and other Bolshevist representatives in support of the "Red" accusation. But that no more commits China and Russia to a hand-and-glove alliance than the photographs in circulation of the poor little Manchu emperor boy with a British "tutor" standing like a keeper beside him commit Great Britain to a restoration of the Son of Heaven's sacrifices in Pekin. There seem to be far more Russians with the brigand generate of North China than among the Cantonese armies, but these Pekin Russians are Russians of the "white" persuasion and useless for the purpose of creating prejudice. I do not hear of any attempts on the part of the Cantonese Government to expropriate any one, Chinese or foreigner, or to restrain trading, or to confiscate or nationalise industry. If anything of the sort did occur, we should certainly have all the reactionary European press proclaiming it, and so it seems reasonable to conclude that there is no tendency whatever in that direction. The social and economic life of China has never run strictly parallel to ours, and the Kuomintang develops in its own way—but that is a different story from the establishment of Communism. And also it is a different story if, under similar necessities, the new social trading and industrial experiments of the Chinese presently come to display some sort of similarity to Russian developments, as the dogmas of the Marxists are shaken off or sterilised as pious sentiments by the latter people, and as both races settle down to work in the face of realities. Surely no man in his senses can believe that the financial, trading, and industrial methods of America and Europe to-day are the ultimate triumph of human wisdom, and it is as probable that successful innovations of system may spring from the desolated and renascent economic life of Russia and China as amidst the jungle of interests in our more prosperous but more encumbered world. The disposition to call the Cantonese Government "red" and to force it into association with the Russian Government, which seems to be the aim of a large section of the Atlantic press, may prove a very dangerous disposition to our Western civilisation. Manifestly China is not so afraid of Russia as she is of Japan and the Powers whose warships pervade her great rivers. Soviet Russia is further off and milder. And anxious to be helpful. But the rubbish that is written in some papers does not always perish there. It goes to China ; it goes to Russia. Suppose we Westerners succeed in persuading the Chinese and the Russians that we regard them with a common animosity, and that for us they are all one— Reds altogether. Suppose we insist on treating diem both as outcasts. Suppose that as the United Soviets and the Knnmintang work out the problems of economic and political construction before them, they find they have problems very much in common, and that the irrational hostility of the older civilisations obliges them to turn more and more to each other. Suppose they take up scientific work more vigorously than our fatuous self-satisfaction allows us to do. Suppose they decide to make the pace for us. Europe and America are not so blindingly brilliant and progressive that it would not be possible to press them hard. Suppose Russia and China chose to put in tens of thousands of scientific workers against our thousands. The average Chinese brain is said to be rather richer in grey matter than the average European. From the Baltic to the Chinese coasts there is a population of more than five hundred millions even now, and lands of a richness far surpassing all the resources of North America. They are poor countries as yet, but potentially they are very great countries. They have still to develop effective railway links, but they can do that now with all the lessons of our older system to warn and guide them. And no other countries in the world are so happily placed for the promotion of aviation services. It would not be difficult to argue that the backbone lines of the air services of the future must pass over Russia and China anyhow. Before we dismiss as incredible the development of a powerful and even dominating civilisation in the federated Soviets of Russia and Asia, let us recall the contemptuous superiority with which Europe regarded the United States during the strain of the Civil War. At any rate it seems to me that this Hew China, whose brain and nervous system is the Kuomintang, is the most interesting thing by far upon the stage of current events, and the best worth watching and studying. 23 January, 1927. |
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Bibliography (87)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1915 |
[Wells, H.G.]. Ba shi wan nian hou zhi shi jie. Weiersi ; Yang Xinyi yi. (Shanghai : Jin bu shu ju, 1915). Übersetzung von Wells, H.G. The time machine : an invention. (London : W. Heinemann, 1895). 八十万年后之世界 |
Publication / WelH1 | |
| 2 | 1919-1920 |
Wells, H.G. The outline of history, being a plain history of life and mankind. Vol. 1-2. (London : G. Newnes, 1919-1920. = (New York, N.Y. : Macmillan, 1922). https://ia600502.us.archive.org/8/items/OutlineOfHistory/OutlineOfHistory.pdf. |
Publication / Wells4 |
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| 3 | 1920 |
[Wells, H.G.]. Ming yan ren. Meng Xiancheng bian zuan. (Shanghai : Shang wu yin shu guan, 1920). (Shuo bu cong shu ; 3.70). Übersetzung von Well, H.G. Mr. Britling sees it through. (London : Cassell, 1916). 明眼人 |
Publication / Wells24 | |
| 4 | 1921 |
Wei'ersi [Wells, H.G.]. Gui wu. Lin Qinnan [Lin, Shu] yu ; Mao Wenzhong yi. (Shanghai : Shang wu yin shu guan, 1921). (Shuo bu cong shu ; 4, 8). Übersetzung von Wells, H.G. The story of the inexperienced ghost. In : Wells, H.G. Twelve stories and a dream. (London : Macmillan, 1903). 鬼悟 |
Publication / Lin95 | |
| 5 | 1921 | Wells, H.G. China and world peace. Published by the Chinese Students' Alliance in the United States of America. In : Chicago tribune (1921). (Miscellaneous series ; no 1). | Publication / Wells6 |
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| 6 | 1922 | Wells, H.G. A short history of the world. (New York, N.Y. : Macmillan, 1922). | Publication / Wells5 |
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| 7 | 1926 |
[Wells, H.G.]. Shan de xun xiao zhang zhuan. Weiersi ; Zhong Qiwei yi. (Shanghai : Shang wu yin shu guan, 1926). Übersetzung von Wells, H.G. Story of a great schoolmaster ; being a plain account of the life and ideas of Sanderson of Oundle. (London : Chatto & Windus, 1924). 山德逊校长传 |
Publication / Wells29 | |
| 8 | 1928 | Wells, H.G. What is happening in China ? : does the Kuomintang foreshadow a new sort of government in the world ? (January 23, 1927). In : Wells, H.G. The way the world is going, guesses & forecasts of the years ahead. (London : E. Benn, 1928). | Publication / Wells2 |
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| 9 | 1928 |
Ou Mei xiao shuo. Anteliefu [et al.] zhu ; Zeng Xubai yi. (Shanghai : Zhen mei shan shu dian, 1928). [Übersetzung von europäischen und amerikanischen Short stories]. 歐美小說 [Enthält] : Leonid Andreyev, Anton Chekhov, Thomas Hardy, H.G. Wells, James Stephens, Theodore Dreiser, Edgar Allan Poe, O. Henry, Hermann Sudermann, Leopoldo Alas, Karoly Kisfaludy, Sholem Asch, Oscar Wilde, Prosper Mérimée. |
Publication / And40 |
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| 10 | 1930 |
[Wells, H.G.]. Shi jie wen hua shi gang. Wei'ersi zhu ; Zhu Yinghui yi. (Shanghai : Kun lun shu dian, 1930). Übersetzung von Wells, H.G. A short history of the world. (London : Cassell, 1922). 世界文化史纲 |
Publication / WelH5 | |
| 11 | 1930 |
[Wells, H.G.]. Shi jie wen hua shi gang. Weiersi ; Zhu Yinghui yi. (Shanghai : Kun lun shu dian, 1930). Übersetzung von Wells, Herbert George. A short history of the world. (London : Cassell, 1922). 世界文化史纲 |
Publication / Wells49 | |
| 12 | 1931 |
[Dewey, John]. Jin ri si da si xiang jia xin yang zhi zi shu. Hu Shi [et al.] zhu ; Xiang Zhen [et al.] yi. (Shanghai : Liang you tu shu yin shua gong si, 1931). (Yi jiao cong shu ; 1). 今日四大思想家信仰之自述 [Enthält] : Hu Shi de xin yang / Xiang Zhen yi. Wei'ersi de xin yang / Chu Anping yi. [H.G. Wells]. Aiyinsitan de xin yang / Wang Jungang yi. [Albert Einstein]. Duwei de xin yang / Xiang Zhen yi. Übersetzung von Russell, Bertrand. What I believe. (London : Kegan Paul, 1925). |
Publication / DewJ173 | |
| 13 | 1931 |
[Wells, H.G.]. Sheng ming zhi shi yi pie. Weiersi ; Ming Yaowu yi. (Shanghai : Liang you tu shu yin shua gong si, 1931). (Yi jiao cong shu ; 4). Übersetzung von Wells, Herbert George. The science of life : a summary of contemporary knowledge about life and its possibilities. By H.G. Wells, Julian Huxley, G.P. Wells. Vol. 1-3. (London : Amalgamated Press, 1929-1930). 5). 生命知识一瞥 |
Publication / Wells34 | |
| 14 | 1931 |
[Wells, H.G.]. Shi jie wen hua shi. Weiersi zhu ; Cai Muhui, Cai Xitao he yi. (Shanghai : Kai ming shu dian, 1931). Übersetzung von Wells, Herbert George. A short history of the world. (London : Cassell, 1922). 世界文化史 |
Publication / Wells48 | |
| 15 | 1933 |
[Wells, H.G.]. Han yi shi jie shi gang. Weiersi ; Liang Sicheng yi. (Shanghai : Shang wu yin shu guan, 1933). Übersetzung von Wells, H.G. The outline of history, being a plain history of life and mankind. Vol. 1-2. (London : G. Newnes, 1919-1920). 汉译世界史纲 |
Publication / Wells14 | |
| 16 | 1934-1949 |
[Wells, H.G.]. Sheng ming zhi ke xue. Wei'ershi [Wei'ersi] zhu ; Shituo [Guo Moruo] yi. (Shanghai : Shang wu yin shu guan, 1934-1949). Übersetzung von Wells, H.G. The science of life : a summary of contemporary knowledge about life and its possibilities. By H.G. Wells, Julian Huxley, G.P. Wells. Vol. 1-3. (London : Amalgamated Press, 1929-1930). 生命之科學 |
Publication / Guo5 | |
| 17 | 1934 |
[Wells, H.G.]. An Weiluonijia. Weiersi ; Wu Guangjian yi. (Shanghai : Shang wu yin shu guan, 1934). (Ying han dui zhao ming jia xiao shuo xuan. Übersetzung von Wells, Herbert George. Ann Veronica : a modern love story. (London : Unwin, 1909). 安维洛尼伽 |
Publication / Wells9 | |
| 18 | 1934 |
[Wells, H.G.]. Shi jie shi gang. Weiersi zhuang ; Liang Sicheng deng yi ; Liang Qichao deng jiao ding. Vol. 1-4. (Shanghai : Shang wu yin shu guan, 1934). Übersetzung von Wells, H.G. The outline of history, being a plain history of life and mankind. Vol. 1-2. (London : G. Newnes, 1919-1920. = (New York, N.Y. : Macmillan, 1922). 世界史綱 |
Publication / Wells43 | |
| 19 | 1934 |
[Wells, H.G.]. Weilai de shi jie. Yang Yixi yi. Vol. 1-3. (Shanghai : Shang wu yin shu guan fa xing, 1934). Übersetzung von Wells, H.G. The shape of things to come : the ultimate revolution. (London : Hutchinson, 1933). 未來的世界 |
Publication / Wells57 | |
| 20 | 1935 |
[Wells, H.G.]. Weilai shi jie. Zhang Yiping, Chen Ruoshui he yi. (Hankou : Tian ma shu dian, 1935). Übersetzung von Wells, H.G. The shape of things to come : the ultimate revolution. (London : Hutchinson, 1933). Chap. 1-2. 未來世界 |
Publication / Wells58 | |
| 21 | 1936 |
[Wells, H. G.]. Wei'ersi zi zhuan. Wei'ersi zhu ; Fang Turen, Lin Danqiu he yi. (Shanghai : Guang ming shu ju, 1936). (Guo ji ming ren zhuan ji cong shu). Übersetzung von Wells, H.G. Experiment in autobiography. (London : V. Gollancz, 1934). 韋爾斯自傳 |
Publication / Wells56 | |
| 22 | 1937 |
[Wells, H.G.]. Ren lei zhan wang. Weiersi ; Guo Moruo yi. (Shanghai : Kai ming shu dien, 1937). (Kai ming qing nian cong shu). Übersetzung von Wells, H.G. Biology of the human race. (London : Cassell, 1937). 人类展望 |
Publication / Wells28 | |
| 23 | 1937 |
[Wells, H.G.]. Sheng lu. Weiersi zhu ; Lu Jizeng yi. (Shanghai : Shang wu yin shu guan, 1937). (Han yi shi jie ming zhu). Übersetzung von Wells, H.G. The anatomy of frustration : a modern synthesis. (London : Cressett Press, 1936). 生路 |
Publication / Wells33 | |
| 24 | 1940 |
[Wells, H.G.]. Jian ming shi jie shi. Wei'ersi zhu ; Fan Zhongyun yi. (Shanghai : Shang wu yin shu guan, 1940). Übersetzung von Wells, H.G. A short history of the world. (London : Cassell, 1922). [Enthält : Geschichte von China]. 簡明世界史 |
Publication / WelH6 | |
| 25 | 1948 |
[Wells, H.G.]. Ai zhu. Weiersi ; Qian Gechuan yi. (Shanghai : Zhong hua shu ju, 1948). (Ying han dui zhao wen xue cong shu). Übersetzung von Wells, H.G. The pearl of love. In : The Strand magazine ; Dec. (1925). 爱珠 |
Publication / Wells8 | |
| 26 | 1950 |
[Wells, H.G. ; Stalin, Joseph]. Makesi zhu yi yu zi you zhu yi. Wei'ershi, Sidalin dan [Joseph Stalin] ; Wumanshi [Constantine Oumausky] ji ji ; Guan Qitong yi. (Beijing : Da zhong shu dian, 1950). Übersetzung von Wells, H.G. ; Stalin, Joseph. Marxism vs. Liberalism : an interview. (New York, N.Y. : International Publishers, 1935). 馬克思主義與自由主義 |
Publication / Wells20 | |
| 27 | 1952 |
[Wells, H.G.]. Mang ren zhi guo. Weiersi yuan zhu ; Qi Dengquan, Jiang Xiaoqing yi. (Taibei : Guo li bian yi guan, 1952). Übersetzung von Wells, H.G. The country of the blind. In : The strand magazine ; April (1904). 盲人之國 |
Publication / Wells21 | |
| 28 | 1952 |
[Wells, H.G. ; Stalin, Joseph]. Sidalin yu Yingguo zuo jia Wei'ersi di tan hua. Liu Guang yi ; Cao Baohua jiao. (Beijing : Ren min chu ban she, 1952). Übersetzung von Wells, H.G. ; Stalin, Joseph. Marxism vs. Liberalism : an interview. (New York, N.Y. : International Publishers, 1935). 斯大林與英國作家威爾斯的談話 |
Publication / Wells51 | |
| 29 | 1952 |
[Wells, H.G.. Wei'ersi lun ren lei wen ti. He Sheng bian shu. Vol. 1-2. (Jiulong : Zi you chu ban she, 1952). Übersetzung von Wells, H.G. The work, wealth and happiness of mankind. (Garden City, N.Y. : Doubleday, Doran & Co., 1931). 威爾斯論人類問題 |
Publication / Wells55 | |
| 30 | 1952 |
[Wells, H.G.]. Xin cai chan guan. Weiersi yuan zhu ; He Sheng ji shu. (Xianggang : You lian chu ban she, 1952). [Original-Titel nicht gefunden]. 新財産觀 |
Publication / Wells62 | |
| 31 | 1953 |
[Wells, H.G. ; Stalin, Joseph]. Yu Yingguo zuo jia Wei'ersi di tan hua. Li Guang yi. (Beijing : Ren min chu ban she, 1953). Übersetzung von Wells, H.G. ; Stalin, Joseph. Marxism vs. Liberalism : an interview. (New York, N.Y. : International Publishers, 1935). 與英國作家威爾斯的談話 |
Publication / Wells72 | |
| 32 | 1954 |
[Wells, H.G.]. Moluo bo shi dao. Weiersi zhuan ; Ji Fang yi. (Taibei : Xin xing shu ju, 1954). (Shi jie wen xue cong shu). Übersetzung von Wells, H.G. Island of Dr. Moreau. (London : William Heinemann, 1896). 莫洛博士島 |
Publication / Wells26 | |
| 33 | 1956 |
[Wells, H.G.]. Yin shen ren. Wei'ersi zhu ; Zhang Hua yi. (Beijing : Zhongguo qing nian chu ban she, 1956). Übersetzung von Wells, H.G. The invisible man : a grotesque romance. (London : E. Arnold, 1897). 隐身人 |
Publication / Wells68 | |
| 34 | 1957 |
[Wells, H.G.]. Da zhan huo xing ren. Hai Zuo Wei'ersi ; Yi Zhi yi. (Shanghai : Shao nian er tong chu ban she, 1957). Übersetzung von Wells, H.G. The war of the worlds. (London : William Heinemann, 1898). 大战火星人 |
Publication / Wells12 | |
| 35 | 1958 |
[Wells, H.G.]. Ai qing he lu wei xian xian sheng. Weimisi zhu ; Liang Xi yi. (Shanghai : Xin wen yi chu ban she, 1958). Übersetzung von Wells, H.G. Love and Mr. Lewisham. (New York, N.Y. : Harper & Bros. ; G. H. Doran, 1899). 爱情和路维宪先生 |
Publication / Wells7 | |
| 36 | 1958 |
[Wells, H.G.]. Shi jie shi gang. Weiersi zhuan ; Jin Shuo zeng ding. Vol. 1-2. (Tainan : Ren wen, 1958). (Shi jie shi xue ming zhu). Übersetzung von Wells, H.G. The outline of history, being a plain history of life and mankind. Vol. 1-2. (London : G. Newnes, 1919-1920. = (New York, N.Y. : Macmillan, 1922). 世界史綱 |
Publication / Wells42 | |
| 37 | 1958 |
[Wells, H.G.]. Shi jie shi gang. (Tainan : Ren wen chu ban she, 1958). Übersetzung von Wells, H.G. The outline of history, being a plain history of life and mankind. Vol. 1-2. (London : G. Newnes, 1919-1920. 世界史綱 |
Publication / Wells45 |
|
| 38 | 1959 |
[Stevenson, Robert Louis]. Xiao shuo hua kan. Shidiwensheng deng zhuan ; Ton nian shu dian bian yi. (Taibei : Yi zhe, 1959). 小說畫刋 [Enthält] : Stevenson, Robert Louis. Hei jian. Übersetzung von Stevenson, Robert Louis. The black arrow : a tale of Tunstall Forest. In : Young folks ; vol. 22, no 656 (June 30, 1883)-vol. 23, no 683 (Jan.5, 1884). 黑箭 [Twain, Mark]. Meng zhong ying bao. Übersetzung von Twain, Mark.. A Connecticut yankee in King Arthur's court. (London : Chatto & Windus, 1889). 夢中英豪 [Verne, Jules]. Huan you shi jie ba shi tian. Übersetzung von Verne, Jules. Le tour du monde en quatre-vingt jours. (Paris : J. Hetzel, 1872). 環遊世界八十天 [Wells, H.G.]. Yue qiu tan xian ji. Übersetzung von Wells, H.G. The first men in the moon. (London : G. Newnes 1901). 月球探險記 [Verne, Jules]. Shen mi dao. Übersetzung von Verne, Jules. L'île mystérieuse. Pt. 1-3. (Paris : J. Hetzel, 1897). (Bibliothèque d'éducation et de récréation). 神祕島 [Eliot, George]. Xue ye gu xing. Übersetzung von Eliot, George. Silas Marner : the weaver of Raveloe. (Edinburgh : W. Blackwood, 1861). 雪夜孤星 |
Publication / StevR71 | |
| 39 | 1960 |
[Wells, H.G.]. An Weiluoniga. Wei'ersi zhu ; Wu Guangjian xuan yi. (Xianggang : Jin xiu chu ban she, 1960). (Ying Han dui zhao ming jia xiao shuo xuan). Übersetzung von Wells, H.G. Ann Veronica : a modern love story. (London : T. Fisher Unwin, 1909). 安維洛尼伽 |
Publication / WuG29 |
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| 40 | 1966 |
[Wells, H.G.]. An Weiluoniqie. Weiershi zhuan ; Sun Zhumin yi. (Taibei : Wu zhou, 1966). (Ying Han dui zhao ming jia xiao shuo xuan). Übersetzung von Wells, Herbert George. Ann Veronica : a modern love story. (London : Unwin, 1909). 安維洛尼伽 |
Publication / Wells10 | |
| 41 | 1966 |
[Wells, H.G.]. Shi jie shi gang. Weiersi zhuan ; Chen Jianmin deng yi. (Taibei : Shang wu yin shu guan, 1966). (Han yi shi jie ming zhu, jia bian ; 543-552). Übersetzung von Wells, H.G. The outline of history, being a plain history of life and mankind. Vol. 1-2. (London : G. Newnes, 1919-1920. = (New York, N.Y. : Macmillan, 1922). 世界史綱 |
Publication / Wells41 | |
| 42 | 1971 |
[Wells, H.G.. Wei'ersi lun ren lei wen ti. Weiersi zhuan ; Bu Zhu yi zhe. (Taibei : Jin xue, 1971). (Qiu zhi wen ku ; 9). Übersetzung von Wells, H.G. The work, wealth and happiness of mankind. (Garden City, N.Y. : Doubleday, Doran & Co., 1931). 威爾斯論人類問題 |
Publication / Wells54 | |
| 43 | 1972 |
[Wells, H.G.]. Moluo bo shi dao. Weiersi zhuan ; Han Zhengguang yi. (Taibei : Zheng wen shu ju yin xing, 1972). (Shi jie ming zhu ; 97). Übersetzung von Wells, H.G. Island of Dr. Moreau. (London : William Heinemann, 1896). 莫洛博士島 |
Publication / Wells25 | |
| 44 | 1973 |
[Wells, H.G.]. Shi jie shi gang. Da lin chu ban she yi. (Taibei : Da lin chu ban she, 1973). (Da lin xue shu cong kan ; 8). Übersetzung von Wells, H.G. The outline of history, being a plain history of life and mankind. Vol. 1-2. (London : G. Newnes, 1919-1920. = (New York, N.Y. : Macmillan, 1922). 世界史綱 |
Publication / Wells46 |
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| 45 | 1974 |
[Wells, H.G.]. Mian lin de chong ji. Weiersi zhuan. (Taibei : Jin xue chu ban, 1974). Übersetzung von Wells, H.G. The work, wealth and happiness of mankind. (Garden City, N.Y. : Doubleday, Doran & Co., 1931). 面臨的衝擊 |
Publication / Wells23 |
|
| 46 | 1975 |
Ying wen duan pian jie zuo xuan. = Outstanding short stories. Wang'erde [deng] zhu ; Zhuang Hongrong yi. (Taibei : Zheng wen shu ju, 1975). (Ying Han dui zhao ming zhu ; 152). 英文短篇傑作選 [Enthält] : Wells, H.G. The man who could work miracles. Wilde, Oscar. The model millionaire. Wodehouse, P.G. Lord Emsworth and the girl friend. Mansfield, Katherine. The doll's house. Poe, Edgar Allen. X-ing a paragraph. Trollope, Anthony. The courtship of Susan Bell. |
Publication / Ying8 | |
| 47 | 1976 |
[Wells, H.G.]. Wen ming de gu shi. Weiersi zhuan ; Zhao Zhen yi. (Taibei : Zhi wen chu ban she, 1976). (Xin chao wen ku ; 100). Übersetzung von Wells, H.G. The short history of the world. (London : Cassell, 1922). 文明的故事 |
Publication / Wells59 | |
| 48 | 1977 |
[Wells, H.G.]. Yu zhou zhan zheng. H.G. Wei'ersi zhu ; Zhang Yanxun yi. (Gaoxiong : Da zhong shu ju, 1977). (Shao nian shao nü ke xue huan xiang cong shu ; 7). Übersetzung von Wells, H.G. The war of the worlds. (London : William Heinemann, 1898). 宇宙戰爭 |
Publication / Wells73 | |
| 49 | 1980 |
[Wells, H.G.]. Shi guang ji qi. H.G. Wei'ersi zhu ; Fu Heling yi. (Taibei : Zhao ming chu ban she, 1980). (Zhao yao ming ri di shu ; 11). Übersetzung von Wells, H. G. The time machine : an invention. (London : W. Heinemann, 1895). 時光機器 |
Publication / Wells35 | |
| 50 | 1980 |
[Wells, H.G.]. Weiersi ke xue huan xiang xiao shuo xuan. Weiersi ; Sun Zonglu yi. (Nanjing : Jiang su ke xue ji zhu chu ban she, 1980). Übersetzung von Wells, H.G. Seven famous novels. (New York, N.Y. : A.A. Knopf, 1934). 威尔斯科学幻想小说选 |
Publication / Wells53 | |
| 51 | 1981 |
[Wells, H.G.]. Shi jian ji qi. Weimisi zhu ; Shen Shiguang yi. (Beijing : Zhongguo nong ye ji xie chu ban she, 1981). Übersetzung von Wells, H. G. The time machine : an invention. (London : W. Heinemann, 1895). 时间机器 |
Publication / Wells38 | |
| 52 | 1981 |
[Wells, H.G.]. Shi jie da zhan. Weiersi yuan zhu ; Hao Mingyi yi zhu. (Taibei : Chang qiao, 1981). (Shi jie wen xue ming zhu xuan du ; 24). Übersetzung von Wells, H.G. The war of the worlds. (London : William Heinemann, 1898). 世界大戰 |
Publication / Wells39 | |
| 53 | 1982 |
[Wells, H.G.]. Shi jie shi gang : sheng wu he ren lei di jian ming shi. He Qiao Weiersi zhu ; Wu Wenzao [et al.] yi. (Beijing : Ren min chu ban she, 1982). Übersetzung von Wells, H.G. The outline of history, being a plain history of life and mankind. Vol. 1-2. (London : G. Newnes, 1919-1920. = (New York, N.Y. : Macmillan, 1922). 世界史纲 : 生物和人类的简明史 |
Publication / Wells44 | |
| 54 | 1983 |
[Wells, H.G.]. Yue qiu shang zui zao di ren. He Qiao Wei'ersi zhu ; Liu Yizhi, He Gaoji yi. (Beijing : Zhongguo qing nian chu ban she, 1983). Übersetzung von Wells, H.G. The first men in the moon. (London : G. Newnes 1901). 月球上最早的人类 |
Publication / Wells74 | |
| 55 | 1985 |
[Wells, H.G.]. Yue qiu tan xian ji. Wei'ersi zhu ; Liu Yi yi ; Li Jiahu jiao zhu. (Xi'an : Shanxi ren min chu ban she, 1985). (Ying han dui zhao shi jie wen xue ming zhu su xie ben cong shu). Übersetzung von Wells, H.G. The first men in the moon. (London : G. Newnes 1901). 月球探险记 |
Publication / Wells75 | |
| 56 | 1987 |
[Wells, H.G.]. Meng luo yi sheng zhi dao. Weiersi zhu ; Cai Qunya yi. (Taibei : Jin feng fa xing, 1987). (Shi jie jing dian xiao shuo, shen mi juan ; 3). Übersetzung von Wells, H.G. Island of Dr. Moreau. (London : William Heinemann, 1896). 蒙羅醫生之島 |
Publication / Wells22 | |
| 57 | 1987 |
[Wells, H.G.]. Wen ming de jiao bu : shi jie jian shi. He Qiao Weiersi zhu ; Liu Daji, Yan Wan yi. (Haerbin : Heilongjiang ren min chu ban she, 1987). Übersetzung von Wells, H.G. The short history of the world. (London : Cassell, 1922). 文明的脚步 : 世界简史 |
Publication / Wells60 | |
| 58 | 1988 |
[Wells, H.G.]. Shen de jia yao. Wei'ersi ; rewritten by David Oliphant. (Taibei : Lu qiao wen hua shi ye you xian gong si, 1988). (Shi jie wen xue ming zhu jing cui ; 6). Übersetzung von Wells, H.G. The food of the gods, and how it came to earth. (London : Macmillan, 1904). 神的佳餚 |
Publication / Wells30 | |
| 59 | 1988 |
[Wells, H.G.]. Shi guang ji. Wei'ersi ; rewritten by David Oliphant. (Taibei : Lu qiao wen hua shi ye you xian gong si, 1988). (Shi jie wen xue ming zhu jing cui ; 4). Übersetzung von Wells, H. G. The time machine : an invention. (London : W. Heinemann, 1895). 時光機 |
Publication / Wells36 | |
| 60 | 1988 |
[Wells, H.G.]. Yin xing ren. Wei'ersi zhu ; rewritten by David Oliphant. (Taibei : Lu qiao wen hua shi ye you xian gong si, 1988. (Shi jie wen xue ming zhu jing cui ; 3). Übersetzung von H.G. The invisible man : a grotesque romance. (London : E. Arnold, 1897). 隱形人 |
Publication / Wells69 | |
| 61 | 1989 |
[Wells, H.G.]. Shi jie shi gang. Shui niu chu ban she yi. (Taibei : Shui niu chu ban she, 1989). (Wen shi cong shu ; 25). Übersetzung von Wells, H.G. The outline of history, being a plain history of life and mankind. Vol. 1-2. (London : G. Newnes, 1919-1920. = (New York, N.Y. : Macmillan, 1922). 世界史綱 |
Publication / Wells40 |
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| 62 | 1989 |
[Wells, H.G.]. Shi jie shi gang. Shui niu chu ban she yi. (Taibei : Shui niu chu ban she, 1989). (Wen shi cong shu ; 25). Übersetzung von Wells, H.G. The outline of history, being a plain history of life and mankind. Vol. 1-2. (London : G. Newnes, 1919-1920. = (New York, N.Y. : Macmillan, 1922). 世界史綱 |
Publication / Wells47 |
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| 63 | 1991 |
Shi jie wen xue ming zhu jing cui. Zhong ying dui zhao. Vol. 1-72. (Taibei : Lu qiao, 1991). (Lu qiao er tong di san zuo tu shu guan). [Enthält] : Homer; Alexandre Dumas; Helen Keller; Mark Twain; Robert Louis Stevenson; Anthony Hope; Charles Dickens; Thomas Hardy; Edgar Allan Poe; Johanna Spyri; Arthur Conan Doyle, Sir; Jack London; Lew Wallace; Charlotte Bronte; Jules Verne; Emily Bronte; Miguel de Cervantes Saavedra; Emma Orczy; Richard Henry Dana; William Shakespeare; Rudyard Kipling; Herman Melville; Sir Walter Scott, bart.; Victor Hugo; James Fenimore Cooper; Johann David Wyss; Jane Austen; Henry James; Jonathan Swift; Stephen Crane; Anna Sewell; Nathaniel Hawthorne; Bram Stoker; Daniel Defoe; H G Wells; William Bligh; Mary Wallstonecraft Shelley; Fyodor Dostoyevsky; O. Henry [William Sydney Porter]; Joseph Conrad. 世界文學名著精粹 |
Publication / Shijie |
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| 64 | 1991 |
[Wells, H.G.]. Weiersi ke huan xiao shuo. Weiersi ; Yi Wei, Yan Na yi. (Changsha : Hunan shao nian er tong chu ban she, 1991). [Übersetzung von Sciences fiction stories von Wells]. 威尔斯科幻小说 |
Publication / Wells52 | |
| 65 | 1995 |
[Wells, H.G.]. Duo zai duo nan. Wei'ersi zhu zhe ; Lin Mu fan yi. (Beijing : Min zhu yu jian she chu ban she, 1995). (Zhong wai kue huan gu shi cong shu). [Original-Titel nicht gefunden]. 多灾多难 |
Publication / Wells13 | |
| 66 | 1995 |
[Wells, H.G.]. Zui xian deng shang yue qiu de ren. Wei'ersi yuan zhu ; Liu Qinxia gai xie. (Beijing : Min zhu yu jian she chu ban she, 1995). (Zhong wai ke huan gu shi cong shu). Übersetzung von Wells, H.G. The invisible man : a grotesque romance. (London : E. Arnold, 1897). 最先登上月球的 |
Publication / Wells76 | |
| 67 | 1996 |
[Wells, H.G.] Mo shu shang dian. Wei'ersi ; Folangsuowa [François Roca] hui tu ; Yang Yuesun yi xie. (Taibei : Taiwan mai ke gu fen you xian gong si, 1996). (Da shi ming zuo hui ben ; 48). Übersetzung von Wells, H.G. The magic shop. In : Wells, H.G. Twelve stories and a dream. (London : Macmillan, 1903). 魔術商店 |
Publication / Wells27 | |
| 68 | 1996 |
[Wells, H.G.]. Yin xing ren. H.G. Weiersi zhu ; Yang Yuniang yi. (Taibei : Lin yu wen hua shi ye you xian gong si, 1996). (Xin yi, shi jie wen xue ming zhu ; 43). Übersetzung von Wells, H.G. The invisible man : a grotesque romance. (London : E. Arnold, 1897). 隱形人 |
Publication / Wells71 | |
| 69 | 1997 |
[Wells, H.G.]. Chan sheng xin ren lei de shen shi. Weiersi ; Weng Rulian, Fan Yuzhong yi. (Huhehuohaote : Nei meng gu ren min chu ban she, 1997). (Ke huan ta shi Weiersi zuo pin ji. [Ev. Übersetzung von Wells, H.G. The food of the gods, and how it came to earth. (London : Macmillan, 1904)]. 产生新人类的神食 |
Publication / Wells11 | |
| 70 | 1997 |
[Wells, H.G.]. Hang shi ji zhi mi. Weiersi ; Sun Jiaxin, Chen Songsheng yi. (Huhehuohaote : Nei meng gu ren min chu ban she, 1997). (Ke huan ta shi Weiersi zuo pin ji). [Original-Titel nicht gefunden]. 航时机之谜 |
Publication / Wells15 | |
| 71 | 1997 |
[Wells, H.G.]. Hui xing zhuang ji di qiu zhi hou. Weiersi ; Wang Zuohong yi. (Chengdou : Sichuan ren min chu ban she, 1997). Übersetzung von Wells, H.G. In the days of the comet. (London : Macmillan, 1906). 慧星撞击地球之后 |
Publication / Wells16 | |
| 72 | 1997 |
[Wells, H.G.]. Ke huan da shi wei er si zuo pin ji. Weiersi. (Huhehuohaote : Nei meng gu ren min chu ban she, 1997). [Übersetzung gesammelter Science fiction stories von Wells]. 科幻大师威尔斯作品集 |
Publication / Wells19 |
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| 73 | 1997 |
[Wells, H.G.]. Shen liang. Weimisi zhu ; Qiu Wangsheng, Fei Wenjuan yi. (Chengdou : Sichuan ren min chu ban she, 1997). (Ying han xuan zhu shi jie ke huan ming zhu cong shu). Übersetzung von Wells, H.G. The food of the gods, and how it came to earth. (London : Macmillan, 1904). 神粮 |
Publication / Wells31 | |
| 74 | 1997 |
[Wells, H.G.]. Wen ming de xi liu. H.G. Wei'ershi ; Yuan Du yi. (Nanjing : Jiangsu ren min chu ban she, 1997). (Ye luo tuo yi cong). Übersetzung von Wells, H.G. The short history of the world. (London : Cassell, 1922). 文明的溪流 |
Publication / Wells61 | |
| 75 | 1997 |
[Wells, H.G.]. Xing qiu da zhan. Weiersi zhu ; Wang Rongsheng yi. (Chengdou : Sichuan ren min chu ban she, 1997). (Ying han xuan zhu shi jie ke huan ming zhu cong shu). Übersetzung von Wells, H.G. The war of the worlds. (London : William Heinemann, 1898). 星球大战 |
Publication / Wells66 | |
| 76 | 1997 |
[Wells, H.G.]. Yin shen ren. He Qiao Wei'ersi zhu ; Xie Chen, Kai Tai yi. (Shanghai : Shao nian er tong chu ban she, 1997). (Shi jie ming zhu jin ku, ke huan xiao shuo juan). Übersetzung von Wells, H.G. The invisible man : a grotesque romance. (London : E. Arnold, 1897). 隐身人 |
Publication / Wells67 | |
| 77 | 1998 | Wells, H.G. The correspondence of H.G. Wells. Ed. by David C. Smith. Vol. 1-4. (London : Pickering & Chatto, 1998). | Publication / Wells3 | |
| 78 | 1998 |
[Wells, H.G.]. Xing ji da zhan. Wei'ersi ; rewritten by David Oliphant. (Taibei : Lu qiao wen hua shi ye you xian gong si, 1998). (Shi jie wen xue ming zhu jing cui ; 5). Übersetzung von Wells, H.G. The war of the worlds. (London : William Heinemann, 1898). 星際大戰 |
Publication / Wells64 | |
| 79 | 1999 |
[Wells, H.G.]. Hun shui bai nian. He Qiao Weimisi zhu ; Wang Songnian yi. (Xi'an : Tai bai wen yi chu ban she, 1999). (Weimisi ke huan xiao shuo quan ji). Übersetzung von Wells, H.G. When the sleeper wakes. (London : T. Nelson, 1910). 昏睡百年 |
Publication / Wells17 | |
| 80 | 1999 |
[Wells, H.G.]. Huo de zi you de shi jie. (Xi'an : Tai bai wen yi chu ban she, 1999). (Weiersi ke huan xiao shuo quan ji). Übersetzung von Wells, H.G. The world set free : a story of mankind. (London : Macmillan, 1914). 获得自由的世界 |
Publication / Wells18 |
|
| 81 | 1999 |
[Wells, H.G.]. Shen mi shi jie de ren. (Xi'an : Tai bai wen yi chu ban she, 1999). (Weiersi ke huan xiao shuo quan ji). Übersetzung von Wells, H.G. A modern Utopia. (London : Chapman & Hall, 1905). 神秘世界的人 |
Publication / Wells32 |
|
| 82 | 1999 |
[Wells, H.G.]. Shi shang ji qi. Fu Jun, Zhang Ye yi. (Xi'an : Tai bai wen yi chu ban she, 1999). (Weiersi ke huan xiao shuo quan ji). Übersetzung von Wells, H. G. The time machine : an invention. (London : W. Heinemann, 1895). 时尚机器 |
Publication / Wells50 | |
| 83 | 1999 |
[Wells, H.G.]. Xin ren lai zi huo xing. (Xi'an : Tai bai wen yi chu ban she, 1999). (Weiersi ke huan xiao shuo quan ji).Übersetzung von Wells, H.G. The war of the worlds. (London : William Heinemann, 1898). 新人来自火星 |
Publication / Wells63 |
|
| 84 | 1999 |
[Wells, H.G.]. Yin xing ren. He Wei'ersi yuan zhu ; Wang Zi'ao gai bian ; Zhang Fenfei hui tu. (Changchun : Dong bei shi fan da xue chu ban she, 1999). (Jin ka tong. Ke huan jing dian xi lie). Übersetzung von Wells, H.G. The invisible man : a grotesque romance. (London : E. Arnold, 1897). 隱形人 |
Publication / Wells70 | |
| 85 | 2000 |
[Wells, H.G.]. Shi jian ji qi. Weiersi. (Hefei : Anhui ke xue ji zhu chu ban she, 2000). (Cha tu ying yu shi jie ming zhu xi lie cong shu). Übersetzung von Wells, H. G. The time machine : an invention. (London : W. Heinemann, 1895). 时间机器 |
Publication / Wells37 |
|
| 86 | 2000 |
[Wells, H.G.]. Xing qiu da zhan. H.G. Weimisi zhu ; Wo Ge'er gai bian ; Lin Ci cha tu ; Guo Ying fan yi. (Changchun : Bei fang fu nü er tong chu ban she, 2000). (Shi jie jing dian ming zhu cha tu ben ; 37). Übersetzung von Wells, H.G. The war of the worlds. (London : William Heinemann, 1898). 星球大战 |
Publication / Wells65 | |
| 87 | 2013 | H.G. Wells : http://www.online-literature.com/wellshg/. | Web / Wells1 |
|
Secondary Literature (2)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1934 |
[Cross, Wilbur L.]. Yingguo dang dai si xiao shuo jia. Li Weinong, Zhang Shaolie, Jiang Shizhou yi. (Shanghai : Guo li bian yi guan chu ban, 1934). Übersetzung von Cross, Wilbur Lucius. Four contemporary novelists : J. Conrad, A. Bennett, J. Galsworthy, H.G. Wells. (New York, N.Y. : Macmillan, 1930). 英國當代四小說家 |
Publication / ConJ54 | |
| 2 | 1997 |
[Caudwell, Christopher]. Kao de wei er wen xue lun wen ji. Kaodeweimi zhu ; Lu Jiande deng yi. (Nanchang : Bai hua zhou wen yi chu ban she, 1997). (Er shi shi ji ou mei wen lun cong shu). Übersetzung von Caudwell, Christopher. Studies in a dying culture. (London : John Lane, 1938). [Betr. George Bernard Shaw, D.H. Lawrence, H.G. Wells, Sigmund Freud]. 考德威尔文学论文集 |
Publication / Caud1 |