by the Yehe in 1599, Menggebulu sent hostages to Nurhaci, requesting his aid. This threw the Yehe for the first time into an alliance with the Chinese, an alliance that was maintained for twenty years. As Menggebulu gave signs of reverting also to the protection of the Chinese, Nurhaci attacked him and put him to death. Menggebulu's son, Ulhûda 吳爾古代, was left for a while in nominal power and even given a daughter from Nurhaci's own family for wife, but in 1601 the men of the tribe were incorporated into the Manchu Banner organization, and the Hada "kingdom" founded by Wan came to an end.
[1/229/1a; Hauer, K'ai-kuo fang-lüeh, pp. 7, 23–28, 32; Pa-ch'i Man-chou shih-isu t'ung-p'u (see under Anfiyanggû).]
WAN Ching 萬經 (T. 授一, H. 九沙, 小跛), Feb. 4, 1659-1741, Mar. 11, scholar and calligrapher, a native of Yin-hsien, Chekiang, was the son of Wan Ssŭ-ta and grandson of Wan T'ai [qq. v.]. He was brought up in Hangchow and later made his home there. Like his father and his paternal uncles, he studied under Huang Tsung-hsi [q. v.]. He was instructed in ethics and philosophy by Ying Hui-ch'ien [q. v.], in calligraphy by Chêng Fu 鄭簠 (d. 1693), and in geography by Yen Jo-chü [q. v.]. After taking the chin-shih degree in 1703, he was made a Hanlin compiler. When accusations were lodged against him, after his return from a post as provincial director of education in Kweichow in 1714, he was forced to make amends by supervising the construction of the city wall and moat at Tungchow, Chihli. To complete this work he consumed his entire fortune and finally was reduced to selling his calligraphy to make a living. Declining to accept further official posts, he set himself to the completion of his father's unfinished works on the Record of Rites and the Spring and Autumn Annals. In addition, he revised and supplemented certain works of his uncle, Wan Ssŭ-t'ung, and his cousin, Wan Yen [q. v.]. When he was eighty-two (sui) his house in the north city of Hangchow, east of the bridge known as Shih-hu ch'iao 獅虎橋 (or 師姑橋), caught fire and all these manuscripts were burned. Overcome with disappointment, he died the following year.
A small work by Wan Ching dealing with calligraphy in the li style (see under Ho Shao-chi), entitled 分隸偶存 Fên-li ou-ts'un, 2 chüan, printed in 1744, is said to be the only independent work of his that has survived. A reprint of this work appeared in 1936 in the fourth series of the Ssŭ-ming ts'ung-shu (see under Chang Huang-yen). Wan Ching had a share in the compilation of the well-known dictionary, K'ang-hsi tzŭ-tien (see under Chang Yü-shu), which was completed in 1716, and also of the local history of Ningpo (Ning-po-fu chih) in the edition of 1733.
[2/68/21a; 3/123/15a; 29/3/6b; Yin-hsien-chih (1877) 42/19b; Huang Shih-hsün 黃士珣 Pei-yü chang-lu (北隅掌錄) hsia/9a; Ssŭ-k'u 86/10a.]
WAN-li. Reign-title of Emperor Shên-tsung (see under Chu Ch'ang-lo).
WAN Shou-ch'i 萬壽祺 (T. 年少, 介若, 內景, H. 明志道人, monastic name 慧壽), 1603–1652, June 8, poet, painter, and man of letters, was a native of T'ung-shan, Kiangsu. His great-grandfather came from Nanchang, Kiangsi, and settled in T'ung-shan, the prefectural city of Hsü-chou, for medical practice. His grandfather was provincial censor of Fukien, and his father, Wan Ch'ung-tê 萬崇德 (chin-shih of 1604), served in a number of official positions, including that of provincial censor in Yunnan and Fukien, and assistant judicial commissioner for Shantung. Wan Shou-ch'i became a chü-jên in 1630, and three years later printed, in Peking, his first collection of poems. By this time he had made friends with many famous scholars of the period, and became a member of the politico-literary group known as Fu-shê (see under Chang P'u). He made his residence for a time at Huaian, Kiangsu, but removed to Soochow in 1644. When the Manchus pushed south of the Yangtze. in the following year, he joined several of his friends and their small forces in a vain attempt to stop the invaders. Most of his friends were killed and he himself was captured, but after nearly two months of imprisonment someone effected his release, and he returned to Huai-an. In 1646 he adopted the tonsure and garb of a Buddhist priest, indicating complete retirement from active life. During his two years of residence in Soochow there had been repeated plundering by troops and bandits, with the result that his home was burned and the accumulations of several generations were destroyed—all but the family's stoniest land having to be sold.
Upon his return to Huai-an he supported him-
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