LITMIR.BIZ

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correct, politics in China under the Empire being only a system of national control exercised by inculcating obedience to forebears. The great efforts which the Manchus made from the end of the Sixteenth Century (when they were still a small Manchurian Principality striving for the succession to the Dragon Throne and launching desperate attacks on the Great Wall of China) to receive from the Dalai Lama, as well as from the lesser Pontiffs of Tibet and Mongolia, high-sounding religious titles, prove conclusively that dignities other than mere possession of the Throne were held necessary to give solidity to a reign which began in militarism and which would collapse as the Mongol rule had collapsed by a mere Palace revolution unless an effective moral title were somehow won.

Nor was the Manchu military Conquest, even after they had entered Peking, so complete as has been represented by historians. The Manchus were too small a handful, even with their Mongol and Chinese auxiliaries, to do more than defeat the Ming armies and obtain the submission of the chief cities of China. It is well-known to students of their administrative methods, that whilst they reigned over China they ruled only in company with the Chinese, the system in force being a dual control which, beginning on the Grand Council and in the various great Boards and Departments in the capital, proceeded as far as the provincial chief cities, but stopped short there so completely and absolutely that the huge chains of villages and burgs had their historic autonomy virtually untouched and lived on as they had always lived. The elaborate system of examinations, with the splendid official honours reserved for successful students which was adopted by the Dynasty, not only conciliated Chinese society but provided a vast body of men whose interest lay in maintaining the new conquest; and thus Literature, which had always been the door to preferment, became not only one of the instruments of government, but actually the advocate of an alien rule. With their persons and properties safe, and their women-folk protected by an elaborate set of capitulations from being requisitioned for the harems of the invaders, small wonder if the mass of Chinese welcomed a firm administration after the frightful disorders which had torn the country during the last days of the Mings.^[2]

      It was the foreigner, arriving in force in China after the capture of Peking and the ratification of the Tientsin Treaties in 1860, who so greatly contributed to making the false idea of Manchu absolutism current throughout the world; and in this work it was the foreign diplomat, coming to the capital saturated with the tradition of European absolutism, who played a not unimportant part. Investing the Emperors with an authority with which they were never really clothed, save for ceremonial purposes (principally perhaps because the Court was entirely withdrawn from view and very insolent in its foreign intercourse) a conception of High Mightiness was spread abroad reminiscent of the awe in which Eighteenth Century nabobs spoke of the Great Mogul of India. Chinese officials, quickly discovering that their easiest means of defence against an irresistible pressure was to take refuge behind the august name of the sovereign, played their rôle so successfully that until 1900 it was generally believed by Europeans that no other form of government than a despotism sans phrase could be dreamed of. Finding that on the surface an Imperial Decree enjoyed the majesty of an Ukaze of the Czar, Europeans were ready enough to interpret as best suited their enterprises something which they entirely failed to construe in terms expressive of the negative nature of Chinese civilization; and so it happened that though the government of China had become no government at all from the moment that extraterritoriality destroyed the theory of Imperial inviolability and infallibility, the miracle of turning state negativism into an active governing element continued to work after a fashion because of the disguise which the immense distances afforded.

      Adequately to explain the philosophy of distance in China, and what it has meant historically, would require a whole volume to itself; but it is sufficient for our purpose to indicate here certain prime essentials. The old Chinese were so entrenched in their vastnesses that without the play of forces which were supernatural to them, i.e., the steam-engine, the telegraph, the armoured war-vessel, etc., their daily lives could not be affected. Left to themselves, and assisted by their own methods, they knew that blows struck across the immense roadless spaces were so diminished in strength, by the time they reached the spot aimed at, that they became a mere mockery of force; and, just because they were so valueless, paved the way to effective compromises. Being adepts in the art which modern surgeons have adopted, of leaving wounds as far as possible to heal themselves, they trusted to time and to nature to solve political differences which western countries boldly attacked on very different principles. Nor were they wrong in their view. From the capital to the Yangtsze Valley (which is the heart of the country), is 800 miles, that is far more than the mileage between Paris and Berlin. From Peking to Canton is 1,400 miles along a hard and difficult route; the journey to Yunnan by the Yangtsze river is upwards of 2,000 miles, a distance greater than the greatest march ever undertaken by Napoleon. And when one speaks of the Outer Dominions—Mongolia, Tibet, Turkestan—for these hundreds of miles it is necessary to substitute thousands, and add thereto difficulties of terrain which would have disheartened even Roman Generals.

Now the old Chinese, accepting distance as the supreme thing, had made it the starting-point as well as the end of their government. In the perfected viceregal system which grew up under the Ming Dynasty, and which was taken over by the Manchus as a sound and admirable governing principle, though they superimposed their own military system of Tartar Generals, we have the plan that nullified the great obstacle. Authority of every kind was delegated by the Throne to various distant governing centuries in a most complete and sweeping manner, each group of provinces, united under a viceroy, being in everything but name so many independent linked commonwealths, called upon for matricular contributions in money and grain but otherwise left severely alone ^[3]. The chain which bound provincial China to the metropolitan government was therefore in the last analysis finance and nothing but finance; and if the system broke down in 1911 it was because financial reform—to discount the new forces of which the steam engine was the symbol—had been attempted, like military reform, both too late and in the wrong way, and instead of strengthening, had vastly weakened the authority of the Throne.

      In pursuance of the reform-plan which became popular after the Boxer Settlement had allowed the court to return to Peking from Hsianfu, the viceroys found their most essential prerogative, which was the control of the provincial purse, largely taken from them and handed over to Financial Commissioners who were directly responsible to the Peking Ministry of Finance, a Department which was attempting to replace the loose system of matricular contributions by the European system of a directly controlled taxation every penny of which would be shown in an annual Budget. No doubt had time been vouchsafed, and had European help been enlisted on a large scale, this change could ultimately have been made successful. But it was precisely time which was lacking; and the Manchus consequently paid the penalty which is always paid by those who delay until it is too late. The old theories having been openly abandoned, it needed only the promise of a Parliament completely to destroy the dignity of the Son of Heaven, and to leave the viceroys as mere hostages in the hands of rebels. A few short weeks of rebellion was sufficient in 1911 to cause the provinces to revert to their condition of the earlier centuries when they had been vast unfettered agricultural communities. And once they had tasted the joys of this new independence, it was impossible to conceive of their becoming "obedient" again.

      Here another word of explanation is necessary to show clearly the precise meaning of regionalism in China.

      What had originally created each province was the chief city in each region, such cities necessarily being the walled repositories of all increment. Greedy of territory to enhance their wealth, and jealous of their power, these provincial capitals throughout the ages had left no stone unturned to extend their influence in every possible direction and bring under their economic control as much land as possible, a fact which is abundantly proved by the highly diversified system of weights and measures throughout the land deliberately drawn-up to serve as economic barriers. River-courses, mountain-ranges, climate and soil, no doubt assisted in governing this expansion, but commercial and financial greed was the principal force. Of this we have an exceedingly interesting and conclusive illustration in the struggle still proceeding between the three Manchurian provinces, Fengtien, Kirin

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