he
most developed civilization.

[Illustration: Map 2: The principal feudal States in the feudal epoch.
(_roughly 722-481 B.C._)]

After the feudal lord of Ch'i, supported by the wealth and power of his
feudal state, became dictator, he had to struggle not only against other
feudal lords, but also many times against risings among the most various
parts of the population, and especially against the nomad tribes in the
southern part of the present province of Shansi. In the seventh century
not only Ch'i but the other feudal states had expanded. The regions in
which the nomad tribes were able to move had grown steadily smaller, and
the feudal lords now set to work to bring the nomads of their country
under their direct rule. The greatest conflict of this period was the
attack in 660 B.C. against the feudal state of Wei, in northern Honan.
The nomad tribes seem this time to have been Proto-Mongols; they made a
direct attack on the garrison town and actually conquered it. The
remnant of the urban population, no more than 730 in number, had to flee
southward. It is clear from this incident that nomads were still living
in the middle of China, within the territory of the feudal states, and
that they were still decidedly strong, though no longer in a position to
get rid entirely of the feudal lords of the Chou.

The period of the dictators came to an end after about a century,
because it was found that none of the feudal states was any longer
strong enough to exercise control over all the others. These others
formed alliances against which the dictator was powerless. Thus this
period passed into the next, which the Chinese call the period of the
Contending States.

6 _Confucius_

After this survey of the political history we must consider the
intellectual history of this period, for between 550 and 280 B.C. the
enduring fundamental influences in the Chinese social order and in the
whole intellectual life of China had their original. We saw how the
priests of the earlier dynasty of the Shang developed into the group of
so-called "scholars". When the Chou ruler, after the move to the second
capital, had lost virtually all but his religious authority, these
"scholars" gained increased influence. They were the specialists in
traditional morals, in sacrifices, and in the organization of festivals.
The continually increasing ritualism at the court of the Chou called for
more and more of these men. The various feudal lords als