A Conquest Dynasty’s Mobility Dilemma

When the Manchu-led Qing dynasty (1644-1912) established rule over China, they brought distinct cultural practices that clashed with Han Chinese traditions—including transportation preferences. Early Qing records reveal a striking divide: ethnic Manchu and Mongol bannermen predominantly rode horses, reflecting their steppe heritage, while Han civil officials favored sedan chairs, continuing Ming dynasty customs. This seemingly mundane difference carried profound cultural weight.

The Shunzhi Emperor initially imposed only modest restrictions—forbidding Han military officers from using sedans within Beijing (1652). But as the dynasty stabilized, transportation choices became politicized. The Qianlong Emperor (r. 1735-1796), championing the “Manchu Way” of martial prowess, grew alarmed by banner nobles abandoning horseback for cushioned litters. His 1747 edict scolded:

> “How can military officers master archery if they grow soft riding in palanquins? Even young imperial clansmen now seek such ease—this erodes our ancestral traditions!”

The Great Sedan Chair Crackdown

Qianlong’s campaign unfolded in phases. First, he banned sedans for all but the highest-ranking civil officials (1747). When officials circumvented this by switching to horse-drawn carriages, an exasperated Qianlong issued stricter rules in 1750:

– Manchu Bannermen: Only imperial princes and Grade-1 civil officials could use sedans; all others must ride horses
– Han Officials: Military officers prohibited from sedans; civil officials permitted
– Age Exemptions: Officials over 60 (Han) or 65 (Manchu) could petition to use litters

The system created bizarre status markers. A privileged few received the ultimate honor: “Permission to Ride Horses Within the Forbidden City.” Even rarer was the “Permission for Palace Sedan”—a two-man litter for elderly dignitaries. These became coveted status symbols, meticulously recorded in official biographies.

The Economics of Prestige

Transportation choices reflected both cultural identity and financial pragmatism:

Horses
– Cost: Basic mount + gear ≈ 50 taels silver
– Elite Symbol: Noble families spent fortunes on prized steeds—some even buried beloved horses in family plots
– Gender Note: Manchu women commonly rode horses until late Qing, unlike Han women

Carriages
– Hierarchy:
– Zhulun Che (Vermilion-wheeled): For imperial princesses
– Da’an Che (Great Saddle): Wealthy officials
– Xiao’an Che (Small Saddle): Middle-class
– Operating Cost: ≈400 taels/year (including drivers and spare horses)

Sedan Chairs
– Hidden Expenses:
– Required 8-12 bearers working in shifts
– Backup carriage for resting bearers
– Annual cost: ≥800 taels—double carriage expenses
– Gangster Problem: Bearer crews often ran gambling rings, deterring officials from regular use

As official He Gangde noted in Spring Dreams Record:
> “Whether one rides in sedan or carriage depends on wealth, not rank. Even mid-level officials might spend years saving for a single mule-cart.”

The “Turtle Scooter” and Other Alternatives

For budget-conscious travelers, options dwindled:
– Hired Carriages: Short trips ≈ 500 copper coins
– Handcarts: Called “Turtle Scooters” for their low profile—used only by desperate low-rankers outside city walls
– Walking: Many mid-ranking officials preferred trudging through Beijing’s dust rather than being seen in undignified transport

Legacy: How Hollywood Gets It Wrong

Modern period dramas overwhelmingly depict Qing officials gliding in sedans—a historical inaccuracy. In reality:
1. Rarity: Only 2% of officials qualified for sedan use
2. Practicality: Most chose horses or carriages for speed and economy
3. Cultural Politics: Transportation mirrored the Qing’s ethnic tensions—Manchus resisting “soft” Han ways

The Qing transportation codes reveal a fascinating paradox: an empire that conquered China on horseback struggled to maintain that identity amid the comforts of sedentary rule. These unspoken rules of movement became invisible threads in the fabric of Qing power—where the choice between saddle and litter could define one’s loyalty, status, and very identity.