began to reign in his own right he restored it, and it
apparently remained in force until the collapse of the dynasty in
1127.

The Emperor Hui-Tsung (1101-1126) fell under the influence of a Taoist
priest named Lin Ling-Su.[676] This young man had been a Buddhist
novice in boyhood but, being expelled for misconduct, conceived a
hatred for his old religion. Under his influence the Emperor not only
reorganized Taoism, sanctioning many innovations and granting many new
privileges, but also endeavoured to suppress Buddhism, not by
persecution, but by amalgamation. By imperial decree the Buddha and
his Arhats were enrolled in the Taoist pantheon: temples and
monasteries were allowed to exist only on condition of describing
themselves as Taoist and their inmates had the choice of accepting
that name or of returning to the world.

But there was hardly time to execute these measures, so rapid was the
reaction. In less than a year the insolence of Lin Ling-Su brought
about his downfall: the Emperor reversed his edict and, having begun
by suppressing Buddhism, ended by oppressing Taoism. He was a painter
of merit and perhaps the most remarkable artist who ever filled a
throne. In art he probably drew no distinction between creeds and
among the pictures ascribed to him and preserved in Japan are some of
Buddhist subjects. But like Hsuan Tsung he came to a tragic end, and
in 1126 was carried into captivity by the Kin Tartars among whom he
died.

Fear of the Tartars now caused the Chinese to retire south of the
Yang-tse and Hang-chow was made the seat of Government. The century
during which this beautiful city was the capital did not produce the
greatest names in Chinese history, but it witnessed the perfection of
Chinese culture, and the background of impending doom heightens the
brilliancy of this literary and aesthetic life. Such a society was
naturally eclectic in religion but Buddhism of the Ch'an school
enjoyed consideration and contributed many landscape painters to the
roll of fame. But the most eminent and perhaps the most characteristic
thinker of the period was Chu-Hsi (1130-1200), the celebrated
commentator on Confucius who reinterpreted the master's writings
to the satisfaction of succeeding ages though in his own life he
aroused opposition as well as enthusiasm. Chu-Hsi studied Buddhism in
his youth and some have detected its influence in his works, although
on most important points he expressly condemned it. I do