later essential
societal changes are the result of internal development and not of
aggression from without.

4 _Limitation of the imperial power_

In 771 B.C. an alliance of northern feudal states had attacked the ruler
in his western capital; in a battle close to the city they had overcome
and killed him. This campaign appears to have set in motion considerable
groups from various tribes, so that almost the whole province of Shensi
was lost. With the aid of some feudal lords who had remained loyal, a
Chou prince was rescued and conducted eastward to the second capital,
Loyang, which until then had never been the ruler's actual place of
residence. In this rescue a lesser feudal prince, ruler of the feudal
state of Ch'in, specially distinguished himself. Soon afterwards this
prince, whose domain had lain close to that of the ruler, reconquered a
great part of the lost territory, and thereafter regarded it as his own
fief. The Ch'in family resided in the same capital in which the Chou
had lived in the past, and five hundred years later we shall meet with
them again as the dynasty that succeeded the Chou.

The new ruler, resident now in Loyang, was foredoomed to impotence. He
was now in the centre of the country, and less exposed to large-scale
enemy attacks; but his actual rule extended little beyond the town
itself and its immediate environment. Moreover, attacks did not entirely
cease; several times parts of the indigenous population living between
the Chou towns rose against the towns, even in the centre of the
country.

Now that the emperor had no territory that could be the basis of a
strong rule and, moreover, because he owed his position to the feudal
lords and was thus under an obligation to them, he ruled no longer as
the chief of the feudal lords but as a sort of sanctified overlord; and
this was the position of all his successors. A situation was formed at
first that may be compared with that of Japan down to the middle of the
nineteenth century. The ruler was a symbol rather than an exerciser of
power. There had to be a supreme ruler because, in the worship of Heaven
which was recognized by all the feudal lords, the supreme sacrifices
could only be offered by the Son of Heaven in person. There could not be
a number of sons of heaven because there were not a number of heavens.
The imperial sacrifices secured that all should be in order in the
country, and that the necessary equilibrium between Heaven and