The Origins of “Listening to Governance Behind a Curtain”

The political practice known as “listening to governance behind a curtain” (垂帘听政) represents one of imperial China’s most fascinating power arrangements. Traditionally, this involved a child emperor seated on the throne while the real authority—often an empress dowager—ruled from behind a silk screen. While the notorious Empress Dowager Cixi of the Qing Dynasty perfected this system centuries later, its most extraordinary practitioner was the 7th-century Tang Dynasty’s Wu Zetian. What made her case remarkable was that the figurehead before the curtain wasn’t a child emperor, but her own husband—the vigorous Emperor Gaozong in his prime.

This unprecedented arrangement emerged from a crisis in 664 AD. After surviving an attempted deposition orchestrated by Chancellor Shangguan Yi and nearly approved by Gaozong, Wu Zetian recognized her vulnerability. Her analysis of the incident reveals her political genius: neither the emperor nor the chancellor alone threatened her position, but their unchecked communication did. Her solution? Institutionalize her presence in court to monitor all interactions.

The Mechanics of Dual Sovereignty

Wu Zetian’s proposal to join court sessions wasn’t entirely without precedent. During the contentious “Depose Wang, Elevate Wu” political struggle years earlier, she had famously interjected from behind a curtain when Chancellor Chu Suiliang opposed her ascension. Now, she sought to make this temporary measure permanent. Emperor Gaozong, weakened by chronic illness and psychologically dependent on his wife, acquiesced. Thus began the era of “Two Sages” (二圣), with Gaozong on the throne and Wu Zetian behind her translucent screen, jointly presiding over state affairs.

Several factors facilitated this unprecedented power-sharing:
– Cultural Context: Northern dynasties’ traditions of influential noblewomen
– Personal Dynamics: Gaozong’s physical ailments and psychological reliance on Wu
– Historical Precedent: Empress Dugu’s influence during Sui Dynasty court sessions

The Mount Tai Summit: A Masterclass in Political Theater

In 666 AD, Wu Zetian engineered her most spectacular public demonstration of co-sovereignty through the Fengshan sacrifices—the ultimate imperial ritual asserting heavenly mandate. Only three emperors before Gaozong (Qin Shi Huang, Han Wudi, and briefly planned by Taizong) had attempted this colossal undertaking. Wu’s brilliance lay in protocol innovation:

1. Ritual Subversion: Traditionally, the “Zen” earth-worshipping ceremony involved male officials as secondary celebrants. Wu argued this violated gender propriety when honoring earth deities (symbolically feminine).
2. Theatrical Execution: On the ceremony day, silk screens unfurled across Mount Tai as Wu, leading palace women, conducted the secondary offerings—a first in Chinese history.
3. Strategic Generosity: Following the rites, she secured bureaucratic loyalty through mass promotions, accelerating officials’ career progression by four years.

Contemporary records describe mixed reactions—some officials stifled laughter at the unprecedented female participation, while others celebrated their sudden promotions. Wu cared little for the former; her objectives were achieved: imperial co-elevation before the realm and solidified bureaucratic support.

The Shadow Purges: Consolidating Absolute Control

Behind the pageantry, Wu eliminated rivals with chilling efficiency. The Fengshan expedition provided cover to dispatch two threats:
1. The Lover: Her niece/nemesis Lady Helan, Gaozong’s young mistress, died from poisoned delicacies—conveniently blamed on Wu’s estranged cousins.
2. The Relatives: Wu Weiliang and Wu Huaiyun, already in political exile, were executed as scapegoats and symbolically stripped of their Wu surname, rebranded with the venomous “Viper” clan name.

These moves achieved multiple goals: removing romantic competition, settling old family scores, and demonstrating ruthless deterrence—all while maintaining plausible deniability through staged investigations.

Crisis Management: The Art of Strategic Retreat

When drought struck in 670 AD, critics blamed Wu’s “unnatural” governance. Simultaneously, she lost key allies—her mother Lady Yang (primary political advisor) and chancellor Xu Jingzong (last “Depose Wang” faction stalwart). Wu’s response showcased advanced political judo:

1. Feigned Resignation: Offering to abdicate forced Gaozong into publicly reaffirming her indispensability.
2. Symbolic Investment: Transforming Lady Yang’s funeral into a state event—with Gaozong penning the epitaph “Zhonglie” (忠烈, normally reserved for male statesmen)—reinforced Wu’s legitimacy through maternal honors.

This “retreat” actually advanced her position, using crisis to demonstrate imperial dependence on her leadership.

Legacy of the Screen

Wu Zetian’s curtained reign redefined possibilities for female power in imperial China:
– Institutional Innovation: The “Two Sages” model created parallel authority structures she later leveraged to become emperor.
– Cultural Impact: Her ritual reforms at Mount Tai permanently expanded ceremonial roles for imperial women.
– Political Blueprint: Demonstrated how to wield power without formal titles—a template later used by empresses dowager.

Modern parallels abound in spouses managing ailing leaders or deputy roles wielding de facto control. Wu’s genius lay in making the invisible visible—her silk screen both concealed and proclaimed the reality of power. The curtain, ultimately, was the throne.