Religious Tolerance and Moral Boundaries
Emperor Taizong of Tang held a personal preference for Daoism, viewing it as the indigenous faith of China, while regarding Buddhism as foreign. However, his reign was marked by unprecedented religious tolerance.
He did not suppress Buddhism; instead, he granted special favor to the monk Xuanzang. This openness extended to other foreign faiths: Nestorian Christianity from the Byzantine Empire was permitted to establish a presence in Chang’an, followed by Persian Manichaeism and Zoroastrianism, as well as Islam from Arabia. Under Taizong’s enlightened policy, China became a confluence of world religions. Yet, the Emperor drew a line at religious overreach that conflicted with social order. When informed that some monks and Daoists were demanding parents to bow to them, Taizong firmly declared, “Filial piety is the foundation of our ancestors’ ethics. Whether monk or layman, children must bow to parents.” He utilized Confucian morality rather than violent suppression to regulate religious institutions, ensuring they promoted virtue without disrupting societal norms.
The Revival of Confucian Scholarship
Believing that military prowess alone could not sustain an empire, Taizong turned to culture and education to govern. “I value the ways of the Duke of Zhou and Confucius as a bird values its wings or a fish values water,” he proclaimed. He established temples honoring Confucius and past scholars across the realm and founded the Hongwen Pavilion to compile classics and train scholars. The national education system was expanded, with the Guozijian (Imperial Academy) serving as the pinnacle, alongside local prefectural and county schools. Admission required rigorous examinations, and the curriculum focused on Confucian classics like theClassic of Filial Piety and the Analects. This system attracted students not only from across China but also from Tibet, Central Asia, Japan, and Korea.
Addressing the chaos of inconsistent texts, Taizong commissioned the renowned scholar Yan Shigu to collate the Five Classics (Book of Changes, Book of Documents, Book of Songs, Book of Rites, and Zuo Zhuan). After two years of meticulous work and a rigorous review by leading Confucian masters, a standardized text was promulgated. Subsequently, Kong Yingda led a team to create unified commentaries, resulting in the 180-volume Correct Meaning of the Five Classics (Wujing Zhengyi). This monumental work became the standard textbook for the empire, unifying intellectual thought for the first time since the Han Dynasty.
The Symphony of State and Virtue
Taizong also reformed music, viewing it as a reflection of the state’s heart. While some ministers argued that specific melodies caused dynastic collapse, Taizong countered, “Joy and sorrow reside in the human heart, not in the tones themselves. When the people are at peace, music naturally becomes harmonious.” He commissioned a new repertoire, the “Ten Sections of Music,” blending traditional Central Plains tunes with frontier and foreign styles. Among these, the Qin Wang Po Zhen Yue (Music of the Prince of Qin Breaking the Enemy Lines), celebrating his military victories, became a favorite. He also created the Qing Shan Yue (Music of Celebrating Kindness), featuring children dancing to his own poems about his hometown.
Later, Taizong designed the Seven Virtues Dance, depicting cavalry and infantry maneuvers to inspire martial valor. However, when officials suggested including reenactments of captured rivals like Liu Wuzhou and Dou Jiande to glorify his conquests, Taizong forbade it. “Many former subordinates of these leaders are present today,” he reasoned. “Music should foster harmony, not resentment.” This decision highlighted his commitment to reconciliation and stability over mere display of power.
The Turmoil of Succession
Despite his achievements, Taizong faced deep personal anguish regarding the succession. His eldest son and crown prince, Li Chengqian, proved dissolute and irresponsible, while his second son, Li Tai, grew arrogant and formed a dangerous faction. The situation culminated in Li Chengqian plotting a coup to retain his position. Upon discovering the betrayal, Taizong was devastated, attempting suicide in a fit of despair before being restrained by his ministers. Eventually, he chose his ninth son, Li Zhi, as the new crown prince.
Taizong devoted his remaining energy to educating Li Zhi, using daily moments to impart wisdom: comparing the ruler to a boat and the people to water, emphasizing the hardship of farming, and stressing the need for counsel to maintain straightness like wood measured by a line. These lessons reflected his lifelong belief in the weight of governance and the fragility of power.
The Final Chapter and Legacy
In his later years, Taizong’s health declined. Desperate for longevity, the once-skeptical emperor turned to alchemy, consuming elixirs promised by Daoist priests. Tragically, he fell under the influence of an Indian alchemist who claimed to possess a potion granting two hundred years of life. The consumption of this toxic concoction accelerated his decline, leading to his death at the age of fifty-one. He was succeeded by Li Zhi, known as Emperor Gaozong. Despite this ironic end, Taizong’s legacy of cultural synthesis, educational reform, and religious tolerance defined the golden age of the Tang Dynasty, leaving a blueprint for governance that emphasized the harmony of rites and music.
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