the end of the Sixteenth Century (when they were still a small
Manchurian Principality striving for the succession to the Dragon Throne
and launching desperate attacks on the Great Wall of China) to receive
from the Dalai Lama, as well as from the lesser Pontiffs of Tibet and
Mongolia, high-sounding religious titles, prove conclusively that
dignities other than mere possession of the Throne were held necessary
to give solidity to a reign which began in militarism and which would
collapse as the Mongol rule had collapsed by a mere Palace revolution
unless an effective _moral_ title were somehow won.

Nor was the Manchu military Conquest, even after they had entered
Peking, so complete as has been represented by historians. The Manchus
were too small a handful, even with their Mongol and Chinese
auxiliaries, to do more than defeat the Ming armies and obtain the
submission of the chief cities of China. It is well-known to students of
their administrative methods, that whilst they reigned over China they
_ruled_ only in company with the Chinese, the system in force being a
dual control which, beginning on the Grand Council and in the various
great Boards and Departments in the capital, proceeded as far as the
provincial chief cities, but stopped short there so completely and
absolutely that the huge chains of villages and burgs had their historic
autonomy virtually untouched and lived on as they had always lived. The
elaborate system of examinations, with the splendid official honours
reserved for successful students which was adopted by the Dynasty, not
only conciliated Chinese society but provided a vast body of men whose
interest lay in maintaining the new conquest; and thus Literature, which
had always been the door to preferment, became not only one of the
instruments of government, but actually the advocate of an alien rule.
With their persons and properties safe, and their women-folk protected
by an elaborate set of capitulations from being requisitioned for the