of independent states grew steadily less. In 255 even the home state of Confucius, Lu, vanished, and in 249 the Chóu dynasty came to an end. In 246 the mighty Wang-Cheng became, at the age of thirteen, Emperor of Tsin, and in 241, with the aid of his Chancellor Lui-Shi (the Chinese Mæcenas[1])> he fought out to victory the last bout that the last opponent, the Empire of Tsu, ventured to challenge. In 221, sole ruler in actual fact, he assumed the title Shi (Augustus). This is the beginning of the Imperial age in China.
No era confronts its mankind so distinctly with the alternative of great form or great individual powers as this "Period of the Contending States." In the degree in which the nations cease to be politically in "condition," in that degree possibilities open up for the energetic private person who means to be politically creative, who will have power at any price, and who as a phenomenon of force becomes the Destiny of an entire people or Culture. Events have become unpredictable on the basis of form. Instead of the given tradition that can dispense with genius (because it is itself cosmic force at highest capacity), we have now the accident of great fact-men. The accident of their rise brings a weak people (for example, the Macedonians), to the peak of events overnight, and the accident of their death (for example, Cæsar's) can immediately plunge a world from personally secured order into chaos.
This indeed had been manifested earlier in critical times of transition. The epoch of the Fronde, the Ming-shu, the First Tyrannis, when men were not in form, but fought about form, has always thrown up a number of great figures who grew too big for definition and limitation in terms of office. The change from Culture to Civilization, with its typical Napoleonism, does so too. But with this, which is the preface to unredeemed historical formlessness, dawns the real day of the great individual. For us this period attained almost to its climax in the World War; in the Classical World it began with Hannibal, who challenged Rome in the name of Hellenism (to which inwardly he belonged), but went under because the Hellenistic East, in true Classical fashion, apprehended the meaning of the hour too late, or not at all. With his downfall began that proud sequence that runs from the Scipios through Æmilius Paullus, Flamininus, the Catos, the Gracchi, Marius, and Sulla to Pompey, Cæsar, and Augustus. In China, correspondingly, during the period of the "Contending States," a like chain of statesmen and generals centred on Tsin as the Classical figures centred on Rome. In accordance with the complete want of understanding of the political side of Chinese history that prevails, these men are usually described as Sophists.[2] They were so, but only in the same sense as leading
- ↑ Piton "Lu-puh-Weih," China Rev. XIII. pp. 365 et seq.
- ↑ Even if the Chinese authors themselves misunderstood the expression in the same, or anything like the same, way as their Western translators, the fact would only prove that the appreciation of political problems vanished as rapidly in the Chinese Imperial Age as in fact it did in the Roman — because they were no longer personally and livingly experienced. The much-admired Sze-ma-tsien is after all a compiler of the same rank as Plutarch (with whom he corresponds in
