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China Is a Country in East Asia Whose Culture Is Considered the Oldest, Still Extant, in the World

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China Is a Country in East Asia Whose Culture Is Considered the Oldest, Still Extant, in the World China is a country in East Asia whose culture is considered the oldest, still extant, in the world. The name `China’ comes from the Sanskrit Cina (derived from the name of the Chinese Qin Dynasty, pronounced `Chin’) which was translated as `Cin’ by the Persians and seems to have become popularized through trade along the Silk Road from China to the rest of the world. The Romans and the Greeks knew the country as `Seres’, “the land where silk comes from”. The name `China’ does not appear in print in the west until 1516 CE in Barbosa’s journals narrating his travels in the east (though the Europeans had long known of China through trade via the Silk Road). Marco Polo, the famous explorer who familiarized China to Europe in the 13th century CE, referred to the land as `Cathay’. In Mandarin Chinese, the country is known as `Zhongguo” meaning `central state’ or `middle empire’. Well before the advent of recognizable civilization in the region, the land was occupied by hominids. Peking Man, a skull fossil discovered in 1927 CE near Beijing, lived in the area between 700,000 to 200,000 years ago and Yuanmou Man, whose remains were found in Yuanmou in 1965 CE, inhabited the land 1.7 million years ago. Evidence uncovered with these finds shows that these early inhabitants knew how to fashion stone tools and use fire. While it is commonly accepted that human beings originated in Africa and then migrated to other points around the globe, China’s paleoanthropologists “support the theory of `regional evolution’ of the origin of man” (China.org) which claims an independent basis for the birth of mankind. “The Shu Ape, a primate weighing only 100 to 150 grams and being similar to a mouse in size, lived [in China] in the Middle Eocene Epoch 4.5 to 4 million years ago. Its discovery posed a great challenge to the theory of African origin of the human race” (China.org). This challenge is considered plausible due to genetic links between the Shu Ape fossil and both advanced and lower primates, standing, then, as a `missing link’ in the evolutionary process. However one interprets this data (the Chinese conclusions have been disputed by the international community), the solid evidence provided by other finds substantiates a very ancient lineage of hominids and human beings in China and a high level of sophistication in early culture. One example of this is Banpo Village, near Xi’an, discovered in 1953 CE. Banpo is a Neolithic village which was inhabited between 4500 and 3750 BCE and comprises 45 houses with floors sunk into the ground for greater stability. A trench encircling the village provided both protection from attack and drainage while man-made caves dug underground were used to store food. The design of the village, and the artifacts discovered there (such as pottery and tools), argue for a very advanced culture at the time it was constructed. It has generally been accepted that the Chinese `Cradle of Civilization’ is the Yellow River Valley which gave rise to villages sometime around 5000 BCE. While this has been disputed, and arguments have been made for a more wide-spread development of communities, there is no doubt that the Henan province, in the Yellow River Valley, was the site of many early villages and farming communities. In 2001 CE, archaeologists uncovered two skeletons “buried in a collapsed house, which was covered with a thick layer of silt deposits from the Yellow River. In the layer of deposits, archaeologists found more than 20 skeletons, an altar, a square, pottery, and stone and jade utensils” (Chinapage.org). This site was only one of many prehistoric villages in the area. From these small villages and farming communities grew centralized government; the first of which was the prehistoric Xia Dynasty (c. 2070-1600 BCE). The Xia Dynasty was considered, for many years, more myth than fact until excavations in the 1960’s and 1970’s CE uncovered sites which argued strongly for its existence. Bronze works and tombs clearly point to an evolutionary period of development between disparate Stone Age villages and a recognizable cohesive civilization. The dynasty was founded by Yu the Great who worked relentlessly for thirteen years to control the flooding of the Yellow River which routinely destroyed the farmer’s crops. He was so focused on his work that it was said he did not return home once in all those years, even though he seems to have passed by his house on at least three occasions, and this dedication inspired others to follow him. After he had controlled the flooding, Yu conquered the Sanmiao tribes and was named successor (by the then-ruler, Shun), reigning until his death. Yu established the hereditary system of succession and, so, the concept of dynasty which has become most familiar. The ruling class and the elite lived in urban clusters while the peasant population, which supported their lifestyle, remained largely agrarian, living in rural areas. Yu’s son, Qi, ruled after him and power remained in the hands of the family until the last Xia ruler, Jie, was overthrown by Tang who established the Shang Dynasty (1600-1046 BCE). Tang was from the kingdom of Shang. The dates popularly assigned to him (1675-1646 BCE) do not in any way correspond to the known events in which he took part and must be considered erroneous. What is known is that he was the ruler, or at least a very important personage, in the kingdom of Shang who, around 1600 BCE, led a revolt against Jie and defeated his forces at the Battle of Mingtiao. The extravagance of the Xia court, and the resultant burden on the populace, is thought to have led to this uprising. Tang then assumed leadership of the land, lowered taxes, suspended the grandiose building projects begun by Jie (which were draining the kingdoms of resources) and ruled with such wisdom and efficiency that art and culture were allowed to flourish. Writing developed under the Shang Dynasty as well as bronze metallurgy, architecture, and religion. Prior to the Shang, the people worshipped many gods with one supreme god, Shangti, as head of the pantheon (the same pattern found in other cultures). Shangti was considered `the great ancestor’ who presided over victory in war, agriculture, the weather, and good government. Because he was so remote and so busy, however, the people seem to have required more immediate intercessors for their needs and so the practice of ancestor worship began. When someone died, it was thought, they attained divine powers and could be called upon for assistance in times of need (similar to the Roman belief in the Parentes). This practice led to highly sophisticated rituals dedicated to appeasing the spirits of the ancestors which eventually included ornate burials in grand tombs filled with all one would need to enjoy a comfortable afterlife. The king, in addition to his secular duties, served as chief officiate and mediator between the living and the dead and his rule was considered ordained by divine law. Although the famous Mandate of Heaven was developed by the later Zhou Dynasty, the idea of linking a just ruler with divine will has its roots in the beliefs fostered by the Shang. Around the year 1046 BCE, King Wu, of the province of Zhou, rebelled against King Zhou of Shang and defeated his forces at the Battle of Muye, establishing the Zhou Dynasty (c. 1046- 226 BCE). 1046-771 BCE marks the Western Zhou Period while 771-226 BCE marks the Eastern Zhou. The Mandate of Heaven was invoked by the Duke of Zhou, King Wu’s younger brother, to legitimize the revolt as he felt the Shang were no longer acting in the interests of the people. The Mandate of Heaven was thus defined as the gods’ blessing on a just ruler and rule by divine mandate. When the government no longer served the will of the gods, that government would be overthrown. Further, it was stipulated that there could be only one legitimate ruler of China and that his rule should be legitimized by his proper conduct as a steward of the lands entrusted him by heaven. Rule could be passed from father to son but only if the child possessed the necessary virtue to rule. This mandate would later be often manipulated by various rulers entrusting succession to unworthy progeny. Under the Zhou, culture flourished and civilization spread. Writing was codified and iron metallurgy became increasingly sophisticated. The greatest and best known Chinese philosophers and poets, Confucius, Mencius, Mo Ti (Mot Zu), Lao-Tzu, Tao Chien, and the military strategist Sun-Tzu (if he existed as depicted), all come from the Zhou period in China and the time of the Hundred Schools of Thought. The chariot, which was introduced to the land under the Shang, became more fully developed by the Zhou. It should be noted that these periods and dynasties did not begin nor end as neatly as they seem to in history books and the Zhou Dynasty shared many qualities with the Shang (including language and religion). While historians find it necessary, for clarity’s sake, to break events into periods, the Zhou Dynasty remained extant through the following recognized periods known as The Spring and Autumn Period and The Warring States Period. During the Spring and Autumn Period (772-476 BCE and so called from the Spring and Autumn Annals, the official chronicle of the state at the time and an early source mentioning General Sun-Tzu), the Zhou government became decentralized in their move to the new capital at Luoyang, marking the end of the `Western Zhou’ period and the beginning of `Eastern Zhou’.
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