ainly with Buddhistic monasteries. While after
the Toba period such an office for religious affairs disappeared again,
this idea was taken up later by Japan when Japan accepted a Chinese-type
of administration.

[Illustration: 6 Sun Ch'uean, ruler of Wu. _From a painting by Yen
Li-pen (c_. 640-680).]

[Illustration: 7 General view of the Buddhist cave-temples of Yuen-kang.
In the foreground, the present village; in the background, the rampart.
_Photo H. Hammer-Morrisson_.]

Owing to his bringing up, the emperor no longer regarded himself as Toba
but as Chinese; he adopted the Chinese culture, acting as he was bound
to do if he meant to be no longer an alien ruler in North China. Already
he regarded himself as emperor of all China, so that the South Chinese
empire was looked upon as a rebel state that had to be conquered. While,
however, he succeeded in everything else, the campaign against the south
failed except for some local successes.

The transfer of the capital to Loyang was a blow to the Toba nobles.
Their herds became valueless, for animal products could not be carried
over the long distance to the new capital. In Loyang the Toba nobles
found themselves parted from their tribes, living in an unaccustomed
climate and with nothing to do, for all important posts were occupied by
Chinese. The government refused to allow them to return to the north.
Those who did not become Chinese by finding their way into Chinese
families grew visibly poorer and poorer.

5 _Victory and retreat of Buddhism_

What we said in regard to the religious position of the other alien
peoples applied also to the Toba. As soon, however, as their empire
grew, they, too, needed an "official" religion of their own. For a few
years they had continued their old sacrifices to Heaven; then another
course opened to them. The Toba, together with many Chinese living in
the Toba empire, were all captured by Buddhism, and especially by its
shamanist element. One element in their preference of Buddhism was
certainly the fact that Buddhism accepted all foreigners alike--both the
Toba and the Chinese were "foreign" converts to an essentially Indian
religion; whereas the Confucianist Chinese always made the non-Chinese
feel that in spite of all their attempts they were still "barbarians"
and that only real Chinese could be real Confucianists.

Secondly, it can be assumed that the Toba rulers by fostering Buddhism
intended to break the power of the Chi