ntil only one remained. This period is the fullest, or one
of the fullest, of strife in all Chinese history. The various feudal
states had lost all sense of allegiance to the ruler, and acted in
entire independence. It is a pure fiction to speak of a Chinese State in
this period; the emperor had no more power than the ruler of the Holy
Roman Empire in the late medieval period of Europe, and the so-called
"feudal states" of China can be directly compared with the developing
national states of Europe. A comparison of this period with late
medieval Europe is, indeed, of highest interest. If we adopt a political
system of periodization, we might say that around 500 B.C. the unified
feudal state of the first period of Antiquity came to an end and the
second, a period of the national states began, although formally, the
feudal system continued and the national states still retained many
feudal traits.

As none of these states was strong enough to control and subjugate the
rest, alliances were formed. The most favoured union was the north-south
axis; it struggled against an east-west league. The alliances were not
stable but broke up again and again through bribery or intrigue, which
produced new combinations. We must confine ourselves to mentioning the
most important of the events that took place behind this military
facade.

Through the continual struggles more and more feudal lords lost their
lands; and not only they, but the families of the nobles dependent on
them, who had received so-called sub-fiefs. Some of the landless nobles
perished; some offered their services to the remaining feudal lords as
soldiers or advisers. Thus in this period we meet with a large number of
migratory politicians who became competitors of the wandering scholars.
Both these groups recommended to their lord ways and means of gaining
victory over the other feudal lords, so as to become sole ruler. In
order to carry out their plans the advisers claimed the rank of a
Minister or Chancellor.

Realistic though these advisers and their lords were in their thinking,
they did not dare to trample openly on the old tradition. The emperor
might in practice be a completely powerless figurehead, but he belonged
nevertheless, according to tradition, to a family of divine origin,
which had obtained its office not merely by the exercise of force but
through a "divine mandate". Accordingly, if one of the feudal lords
thought of putting forward a claim to the