possible himself. His Ministers were there to act for him.
He himself was to be regarded as a symbol of Heaven. In that capacity
Shih Huang-ti undertook periodical journeys into the various parts of
the empire, less for any practical purpose of inspection than for
purposes of public worship. They corresponded to the course of the sun,
and this indicates that Shih Huang-ti had adopted a notion derived from
the older northern culture of the nomad peoples.

He planned the capital in an ambitious style but, although there was
real need for extension of the city, his plans can scarcely be regarded
as of great service. His enormous palace, and also his mausoleum which
was built for him before his death, were constructed in accordance with
astral notions. Within the palace the emperor continually changed his
residential quarters, probably not only from fear of assassination but
also for astral reasons. His mausoleum formed a hemispherical dome, and
all the stars of the sky were painted on its interior.

3 _Frontier defence. Internal collapse_

When the empire had been unified by the destruction of the feudal
states, the central government became responsible for the protection of
the frontiers from attack from without. In the south there were only
peoples in a very low state of civilization, who could offer no serious
menace to the Chinese. The trading colonies that gradually extended to
Canton and still farther south served as Chinese administrative centres
for provinces and prefectures, with small but adequate armies of their
own, so that in case of need they could defend themselves. In the north
the position was much more difficult. In addition to their conquest
within China, the rulers of Ch'in had pushed their frontier far to the
north. The nomad tribes had been pressed back and deprived of their best
pasturage, namely the Ordos region. When the livelihood of nomad peoples
is affected, when they are threatened with starvation, their tribes
often collect round a tribal leader who promises new pasturage and
better conditions of life for all who take part in the common campaigns.
In this way the first great union of tribes in the north of China came
into existence in this period, forming the realm of the Hsiung-nu under
their first leader, T'ou-man. This first realm of the Hsiung-nu was not
yet extensive, but its ambitious and warlike attitude made it a danger
to Ch'in. It was therefore decided to maintain a large permanent