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] During the T'ang dynasty it was called Fu-lin. [5] During the Sung it was still so called, and they sent also tribute several times; yet the Sung-shih says that during former dynasties they have sent no tribute to our court [See N, 2], which throws doubt on its identity with Ta-ts'in. [6] At the close of the Yüan dynasty [A.D. 1278-1368] a native of this country, named Nich-ku-lun, came to China for trading purposes. [7] When, after the fall of the Yüan, he was not able to return, the emperor T'ai-tsu, who had heard of this, commanded him to his presence in the eighth month of the 4th year of Hung-wu [September 1371] and gave orders that an official letter be placed into his hands for trans- mission to his king, [8] which read as follows: "Since the Sung dynasty had lost the throne and Heaven had cut off their sacrifice, the Yüan [Mongol] dynasty had risen from the desert to enter and rule over China for more than a hundred years, when Heaven, wearied of theirmisgovernment and debauchery, thought also it to turn their fate to ruin, and the affairs of China were in a state of disorder for eighteen years. But when the nation began to arouse itself, We, as a simple peasant of Hasi-yu, conceived the patriotic idea to save the people, and it pleased the Crestor to grant that Our civil and military officers effected their passage across eastward to the left side of the River. We have then been engaged in war for fourteen years; We have, in the west, subdued the king of Han, Chen Yu- liang; We have, in the east, bound the king of Wu, Ching Shih-ch'eng; We have, in the south, subdued Min and Yoch [-Fukien and Kuang- tong), and conquered Pa and Shu [-Ssi-ch'tan); We have, in the north, established order in Ya and Yen [-Chih-li); We have established peace in the Empire, and restored the old boundaries of Our Middle Land. We were selected by Our peo- ple to occupy the Imperial throne of China under the dynastic title of 'the Great Ming,' commencing with Our reign styled Hung-wu, of which we now are in the fourth year. We have sent officers to all the foreign kingdoms with this Manifesto except to you, Fu-lin, who, being separated from us by the western sea, have not as yet received the announcement. We now send a native of your country, Nich-ku-lun, to hand you this Manifesto. Although We are not equal in wisdom to our ancient rulers whose virtue was recognised all over the universe, We cannot but let the world knowOur intention to maintain peace within the four seas. It is on this ground alone that We have issued this Manifesto." [9] And be again ordered the ambassador Pu-la and others to be provided with credentials and presents of silk for trans- mission to that country, who thereafter sent an embassy with tribute. [to] But this embassy was, in the sequel, not repeated until during the Wan-li period (A.D. 1573-1620) a native from the treat western ocean came to the capital who said that the Lord of Heaven, Ye-su, was born in Ju-te-a [Judara) which is identical with the old country of Ta-ts'in; that this country is known in the histori- cal books to have existed since the creation of the world for the last 6,000 years; that it is beyond dispute the sacred ground of history and the origin of all wordly affairs; that it should be considered as the country where the Lord of Heaven created the human race. [11] This account looks somewhat exaggerated and should not be trusted. [12] As regards the abundance of produce and other precious articles found in this country, accounts will be found in former annals.
How does this evidence enhance your understanding of the topic
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The passage provides a detailed historical account of interactions between China and the country referred to as Fu-lin, which is believed to correspond to the region of present-day Syria, particularly the area associated with the Byzantine Empire. The document highlights several key points that enhance our understanding of historical Sino-foreign relations, particularly in the context of the T'ang, Sung, and Yüan dynasties:
Tribute Relations: The mention of tribute being sent to China by Fu-lin during the T'ang and Sung dynasties illustrates the diplomatic practices of the time, where tribute was a way for foreign states to acknowledge the supremacy of the Chinese emperor. This emphasizes the hierarchical nature of international relations in pre-modern East Asia.
Historical Narrative: The reference to the Ming emperor’s manifesto provides insight into the Chinese worldview and how Chinese leaders sought to legitimize their rule following the Mongol Yüan dynasty. The proclamation underscores the idea of the "Mandate of Heaven," which was a crucial concept in imperial China, as it framed the legitimacy of dynasties based on their moral authority and governance.
Cultural Exchange: The account of Nich-ku-lun, a native of Fu-lin, traveling to China for trade and subsequently serving as an envoy, points to the complexities of cultural exchanges and the interconnectedness of different regions through trade. It reflects on how trade routes facilitated diplomatic relations.
Myth and Identity: The later part of the passage discusses the importance of the "sacred ground" and the association of Fu-lin with significant historical and religious narratives, including the birthplace of Jesus. This indicates the extent to which cultural myths and historical claims were utilized to strengthen identity and legitimacy during this period.
Diplomatic Continuity and Change: The pause in tribute missions until the Wan-li period indicates shifts in diplomatic relations and the potential changes in political priorities or stability in both regions. The documentation of these periods allows scholars to track the evolution of foreign relations in Chinese history.
Overall, this evidence enhances our understanding by illustrating how diplomatic, cultural, and ideological elements were interwoven in historical narratives and how these relationships shaped the policies and perceptions of foreign entities in imperial China. It provides a window into the broader historical context of interactions between the East and the West during significant dynastic transitions.
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