Wu’s time as a Buddhist nun after the death of Emperor Taizong must have really made an impact, because as Wu rose to power, she pushed hard to promote Buddhism to the state religion of China. Of course, we wouldn’t be mentioning this here if this wasn’t of tactical value to Wu. Wu created a public image of herself as mother of the realm, linking herself to the ancient goddess Nügua (McMahon, 2013). This served to ingratiate her with the working class of China, adding legitimacy to her rulership beyond the title of emperor (Lepekhova, 2017) and helping to achieve her strategic aim of bolstering her claim as emperor.
As with subterfuge (see our post on Wu’s use of subterfuge here), we see Wu utilizing religion to increase her power in society early on in her reign. Even during Gauzong’s reign, Wu integrated herself into the sacred Feng and Shan rituals, which represented the confirmation of the ruler’s receipt of the Heavenly Mandate (like the western concept of the divine right of kings). As a result, women became a key part of the Shan sacrifice, linking Wu to traditional rites of the Emperor early on and further helping Wu to establish herself as a powerful figure (Lepekhova, 2017). On top of this, this move likely helped to strengthen women’s position in society, a topic we will further explore under public works projects (you’ll see why when we get there).
But Wu’s use of religion didn’t stop with gaining and solidifying control over China. As emperor, Wu funded a variety of great pagodas and temples, including the “Giant Wild Goose Pagoda”, which still stands today (pictured above). The pagoda is estimated to have been 300 feet tall during Wu’s reign, making it one of the world’s tallest buildings at the time (Timeline – World History Documentaries, 2019). While there are arguments for both sides as to the nature of Wu’s improvements of working class life in China as a means to reinforce her own power, it is very hard to argue against Wu using religion for this cause. A 57 foot tall statue of Buddha in Fengxian Temple Cave, supposedly carved in her likeness (Timeline – World History Documentaries, 2019) being one of many propaganda pieces designed to make it clear to everyone in China and beyond that Wu’s rule was divinely inspired. Nevertheless, the impact Wu’s tactic had permeates through China today.
Many leaders throughout history have used religious symbolism to strengthen their claim to power, such as Emperor Titus of Rome’s apotheosis on the Arch of Titus (Cartwright, 2013) however unlike Titus, Wu’s self-deification still echoes throughout China today. Evidence from a stele in Sichuan Province shows that, in time of flood or drought, people prayed at a temple in the name of the “Celestial Empress” (which may have been another depiction of Wu) (Timeline – World History Documentaries, 2019). She is still honored today by an annual agricultural festival there, often on Wu’s birthday (in case the connection wasn’t obvious enough) (Lee, 2015). For Wu’s tactic to have had such a long-lasting impact highlights the extent that Wu pushed her Buddhist agenda, and doubtless the working class of China must have seen Wu as a divine ruler, even when the higher up politicians were less inclined to agree.
In court Wu was required to juggle achieving her strategies against the constant threats from the other powerful figures in China at the time, which as discussed previously led Wu to employing a more subtle hand to deposing of enemies (here). However, when it came to religion, Wu left no stone unturned. Between integrating herself into ancient customs, massive architecture proudly declaring both the wealth of her reign and her association with the divine and even changing the state religion to Buddhism, Wu was free to influence public conception to her right to rule, the impact of which can still be seen today. While this is a stark contrast to her use of subterfuge, I believe this to be evidence that, given the opportunity, Wu would have been more direct in dealing with all facets of governance, yet she was keenly aware of the backlash this could incur, so knew when to hold back. While such a Wu is one that we saw relatively little of due to the complexity of her reign, it certainly makes you wonder how things might have been different today.
Rory Murphy
Bibliography
– Cartwright, M. (2013). The Arch of Titus, Rome. [online] Ancient History Encyclopedia. Available at: https://www.ancient.eu/article/499/the-arch-of-titus-rome/ [Accessed 2 Oct. 2019].
– China Discovery (n.d.). Giant Wild Goose Pagoda. [image] Available at: https://www.chinadiscovery.com/shaanxi/xian/giant-wild-goose-pagoda.html [Accessed 8 Oct. 2019].
– Lee, Y. (2015). Wu Zhao: Ruler of Tang Dynasty China. Education About ASIA, [online] 20(2), pp.14-18. Available at: http://aas2.asian-studies.org/EAA/EAA-Archives/20/2/1361.pdf [Accessed 26 Sep. 2019].
– Lepekhova, E. (2017). Two Asian Empresses and Their Influence on the History and Religion in Tang China and Nara Japan (VII-VIII cc.). Studies in Asian Social Science, [online] 4(2), pp.20-25. Available at: http://www.sciedupress.com/journal/index.php/sass/article/view/11900 [Accessed 26 Sep. 2019].
– McMahon, K. (2013). Women Rulers in Imperial China. Nan Nü, 15(2), pp.179-218.
– Timeline – World History Documentaries (2019). The Empress Who Ruled The World (Chinese History Documentary) | Timeline. Available at: https://www.youtube.com/watch?v=aeZ7esmQcm4 [Accessed 24 Sep. 2019].
When Hens Announce the Dawn 