This orthodoxy, so complete that it enthralls the leadership to Moscow and paralyzes Marxian heretics in the very act of dissidence, reaches throughout the upper levels of the party. This fact does not mean that the Chinese Communist movement is in no wise different from other national Communist movements. The historical basis of the Chinese Communism, ever since Chiang smashed the urban unions in 1927, has been that of an exotic faith imposed upon a native _jacquerie_, in which the exoticism is unwittingly traditionalist. Peasant revolts of the Chinese past have operated with the counter-ideocratic leverage of a superstition, normally Taoist in derivation. The heads of the Yellow Turbans (ca. 200 A.D.) and the Boxers (ca. 1900) were all magicians; the T'aip'ing (ca. 1850) leader was a Christian in communication with God Himself. These heresies against the all-pervading order of Confucian common sense disappeared after their high-pitched dynamics died down in social readjustment. Marxism provides an element of faith, devotion, and irrational submission which has operated in past Chinese history. The frugality, honesty, and integrity of the Chinese Red leaders are celebrated by foreign visitors and even by Nationalist officials; such revolutionary virtues seem new in China, whereas they are the twentieth-century manifestation of a common enough phase of Chinese political activity. However, one cannot herefrom conclude that the Chinese Communist movement is destined to disappear with its predecessors, for it has three things which they did not have: an extra-Chinese application, which not only supports it, but proves its concreteness and relative realizability; a modern system of education, and thereby a class of counter-ideologues to compete with the post-Confucian Nationalists; and leaders with revolutionary experience greater than any in the world, not excepting that of the great Soviet leaders themselves. Ancient peasant uprisings revealed a final cleavage between dervish-type organizers and the peasants, once infuriated, who finally sought normalcy. If the Chinese Communist leaders can, through the example of the Soviet Union, or by education, or by dexterous leadership, make Communism into normalcy, they may retain their hold on such sections of the peasantry as their leadership has captured.