Foreign relations
Both Egypt and China mostly lacked an active posture towards their neighbours, and towards parts of the world farther away.
Egypt early relied on foreign trade for some of its staple goods, particularly timber. But it secured this through intermediaries, mainly Phoenicians in the third and second millennia, later Greeks. It had control of Palestine and Syria around the end of the second millennium and the beginning of the first, but as we have seen did not actively spread its language (or its culture) to build permanent links there. It never spread out along the Mediterranean coast to the west: population movement was all in the reverse direction, and the city of Cyrene, when it was established c.630 BC, was a Greek, not an Egyptian venture. It may have been more active southward, attempting to incorporate much of Kush (and its gold mines) permanently, and sending some of its own expeditions down the Red Sea to trade with the fabulous Land of Punt, perhaps in Somalia. Although there was seen to be cultural value in unifying the Black Lands, flooded by the Nile, and surrounded by desert wastes on either side, the net effect of these efforts was small. The populations in these harsh regions were just too scant. Politically, the most striking result was the reverse invasion of Egypt in the late eighth century—by Kushite enthusiasts for Egyptian culture.
China was in a very different position from Egypt, by an irony of fate having to defend an intrinsically open border in the north and west, but actively developing and colonising across a naturally occluded frontier in the south. The coasts to the east were seen more as another border, which left China open to pirate attack, rather than offering an opportunity for maritime expansion.
But beyond the encircling zones of barbarians, there was a sense that farther to the west, in India and the Persian and Roman empires, there were foreigners worthy of considerably more respect. In fact the Chinese court sent one or two emissaries to discover and report on these exotic civilisations; and Buddhism, Zoroastrianism, Nestorian Christianity and Islam all penetrated China under Tang rule, to the extent that the first three suffered official persecution in 845. (Only Buddhism and Islam survived it.) The Chinese emperor Yi Zong famously impressed the Muslim visitor Ibn Wahab in 872 with his knowledge of the principal facts of Judaism, Christianity and Islam. But the only material links with the countries that had produced them came through foreign traders visiting Chinese ports. Until the sixteenth century these were all from the Indian Ocean economies, Arabia, Persia and India.
The case of India was different. Once Buddhism had reached China (in the first century AD, through Indian initiative) and begun to establish itself, Chinese monks starting with Fa-Xian in the late fourth century were drawn to make the journey from China themselves, sometimes in stealthy disregard of the law. The most famous of them, Xuan-Zang, had to depart illegally and furtively in 627, but was able to return to an official welcome from the emperor Tai Zong in 644.* It became fashionable to fund large-scale centres for translation of Buddhist literature. There was also a series of expeditions by Chinese monks to study and gather literature in India—fifty-six are known before the tenth century, of whom thirty-four travelled by sea from Guangzhou (Canton) and twenty-two overland past the Taklamakan desert and the Hindu Kush.33 All this must represent the greatest sustained initiative that China undertook before the modern period to make contact with outside civilisations.
There was a lasting effect on Chinese from the many thousands of new terms which the translations produced, usually building on existing simple Chinese words but combining them in new ways. Three characteristic examples are guò-qu, ‘past’, xiàn-zài, ‘present’, and wèi-lái, ‘future’, each built of two elements: passing/go, appear/be-there, not-yet/come. Each precisely reflects the metaphor of a corresponding Pali word: atīta, paccuppanna, anāgata.† Such words became central to active Chinese vocabulary.
There is an irony here, or rather a significant correspondence between grammar and government. Other countries and languages may simply have borrowed some mangled version of the Sanskrit or Pali words, and supplemented the language that way. This is what was happening all over South-East Asia, even though its languages were just as different from the Indian languages as was Chinese. (See Chapter 5, p. 183.) But the fact that new words were reconstructions in Chinese of the concepts derived from Sanskrit or Pali words is of a piece with China’s general strategy in conducting its foreign relations: to attempt always to keep them under domestic control.
This attempt to maintain control was also a feature of China’s management of its front and back doors, the ‘Silk Roads’ round the Taklamakan desert to Dunhuang and the ports along the eastern seaboard. Although China was prepared to defend the security of the Silk Roads against the neighbouring barbarians from Roman times onward, the importance of the route was gradually eclipsed by the growth of the maritime trade. The maritime route was actually closed to private trade during the three centuries of the Ming period from around 1368, but when allowed this trade was concentrated mostly at Guangzhou (Canton), with some competition allowed from the more northerly port of Quanzhou in Fujian. From 1757 to 1842 and 1949 to 1979, Guangzhou enjoyed a monopoly, continuing the Chinese government preference for monitoring and easy taxation. This was forcibly broken open by European and American interests in the intervening century.
A strange exception to the general policy of the Chinese—which was to admit foreign trade on terms, but not to initiate it or to seek diplomatic contact with foreign powers—comes in the apparently unique case of Admiral Zheng-He, who undertook seven great voyages round the Indian Ocean between 1405 and 1433, reaching the Red Sea and Mogadishu.
In the Indian subcontinent Zheng-He’s attention was mostly concentrated on Śri Lanka, where on his second voyage in 1411 he is known to have left a trilingual inscription on a stone tablet (prepared in advance in China) in Chinese, Tamil and Persian.
It conveys greetings from the Chinese Ming emperor, and in its three languages expresses respect to the Buddha, the god Tenavarai-Nenavar and Allah respectively, listing massive offerings in gold, silver, silk, etc. These expeditions were evidently not mere courtesy visits, and have a certain dramatic similarity to the notorious behaviour of Europeans abroad: faced with resistance, the Chinese abducted the Śri Lankan king and took him forcibly to the emperor in Nanjing, but then returned him, along with the most holy relic in the island, the Sacred Tooth of Buddha. This resulted in a Chinese claim of sovereignty over Śri Lanka, which was actually respected through payment of tribute by the Śri Lankans until 1459.
Despite their apparent success, such imperialist initiatives ceased abruptly after Zheng-He’s final voyage, and were never renewed. No one really knows why. China’s foreign policy returned to its characteristic inward-looking and defensive stance.
Nevertheless, as seen above (‘Beyond the southern sea’, p. 146), Chinese expatriates have given China, and the Chinese, a bridgehead into South-East Asia which its government never looked for—and indeed discouraged over many centuries. Now, in all the major countries of South-East Asia, Chinese-language communities are the principal source of investment capital.
Zheng-He tablet
In the Philippines, the overseas Chinese make up 1% of the country’s population, but control over half of the stock market. In Indonesia the proportions are 4% and 75% respectively, in Malaysia 32% and 60%. In Thailand the overseas Chinese account for at least half of the wealth…According to one estimate, the 51 million overseas Chinese control an economy worth $700 billion—roughly the same size as the 1.2 billion mainlanders.34
Growing
