Зображення сторінки
PDF
ePub
[ocr errors]

difficulty of finding it; and most Chinese would still brave the terrors of empty tigers' to escape the injustice and exactions of the mandarins.

weakness of the Government was conspicu- | one place to another, owing to political ous, and the great families were perpetually disturbances, is natural. In 1863 hunstruggling to increase their power. As dreds of Han-lin graduates fled from Nanthese barons-if the term may be per- king to the English settlement of Shangmitted—were ready on the slightest provo- hae. The grassy mound or tomb encloscation to take up arms against the Em- ing the cumbrous Lintin coffin (so common peror, and were unable to curb their own in the land, often spoken of as one great retainers, outbreaks were perpetually occur- graveyard') and the figure of the widow, ring. The people were cruelly burdened, probably in the robe of sackcloth, utterand had very scanty chance of obtaining re- ing shrill and distressing cries, are evdress of their grievances. Appeals to the ery-day spectacles in Shantung and KiEmperor against the nobles were useless; angsu. The allusion to the ravages of for he was powerless to interpose with wild beasts is no exaggeration; for in our effective help on behalf of sufferers from own day tigers have been shot in the south, the oppression of his haughty feudatories, and the foreigner who ventures into regions and appeals to the nobles against the Em- desolated by the Taepings is startled by peror were useless, for they were always approaching the lair of the panther and the foyal in supporting measures, however lynx. Certainly the value of a righteous tyrannical, which might afford a sanction government is enhanced by the extreme for their own enormities. In a word, China was in a state closely resembling that of England in the reign of Henry VI., or that of Italy during the popedom of Clement VI. In such days the philosopher could do little save inculcate the maxims of uprightness and virtue, and practice the lessons of his school in the office of his department. No good results could have arisen from any attempts to force his theories unasked on the turbulent princes around him. He looked forward to the day when some enlightened ruler should hear of his fame and seek his co-operation; but until his call to go up higher, he kept altogether aloof from politics. He even quitted his native state, Loo, to avoid the disorders that civil war occasioned in it, and journed northward to the more peaceful state of Ts'e. On his way thither he observed a characteristic incident, and made a characteristic remark. As he was passing by the side of the Tae Mountain, he saw a woman weeping and wailing by a grave. He bent forward in his carriage, and after listening for some time sent Tszeloo to ask the cause of her grief. You weep as if you had experienced sorrow upon sorrow,' said Tsze-loo. The woman replied, It is so. My husband's father was killed here by a tiger, and my husband also; and now my son has met the same fate. Confucius asked her why she did not remove from the place. She replied, There is here no oppressive government. He turned to his disciples and said, 'My children, remember this. Oppressive government is fiercer than a tiger.' All the incidents in this story, which at first reminds one of an Arabian apologue, bear the marks of vivid truth, and belong to the China of to-day as closely as to the China of the past. The flight of the scholar from

On arriving at his destination the philosopher was well received. The Prince, or, as Dr. Legge calls him, the Duke of Ts'e, was highly pleased with Confucius. He had several conferences with him, and asked his advice on various matters. In true Eastern style he showed his appreciation by offering to assign him the town of Linkew, from the revenues of which he might derive a sufficient support; but Confucius refused the gift, and said to his disciples, ‘A superior man will only receive reward for services he has done, I have given advice to the Duke, but he has not yet obeyed it, and now he would endow me with this place. Very far is he from understanding me.' This high-minded reply was doubtless reported to the Duke, and excited his wonder and admiration, for he made several attempts to induce the Sage to take office. The ministers appear to have prejudiced their master against him, however, for he soon returned to his own country. The disorders of the State and the characters of the contending princes prevented him from accepting office, and he devoted himself to literature. The ten or fifteen years subsequent to his return to Loo are the most fruitful period of his literary life.

At length, however, the direction of affairs passed into the hands of statesmen in whom he had confidence, and Confucius, at the age of fifty, accepted office. He was made chief magistrate of the town of Chung-too, subsequently assistant superintendent of works, and finally minister of crime. In this capacity he appears as one of the pioneers of law and civilization. He conceived the first rough idea of trial by

of hundreds of millions of human beings, and has votaries in Asia, America, and Australia.

The fame of the Sage, however, raised him enemies and detractors. His wise administration was elevating Loo to a dangerous pre-eminence over the rival states. The Prince of Ts'e, his former patron, thought that the duchy or kingdom, which was rapidly becoming the resort of all the learned and high-principled men in the Empire, would become a dangerous neighbour. He resolved to alienate the sovereign from the Sage, and in order to effect his purpose, he resorted to an artifice which strikingly reminds one of the policy of Balaam towards the children of Israel. Eighty beautiful women, skilled in all the accomplishments of courtesans, were sent as a present

jury. He punished with rigour the traders who gave false weight. He reformed the morals of the country by severe enactments against the unchaste. He curtailed the influence of the great families, and dismantled the cities which formed the seats of their power. He opposed baronial aggressions with the energy of Rienzi, and repressed brigandage and lawlessness with the persistency of Sixtus V. Yet, while these radical reforms were being carried on, his mind was not less devoted to the arrangement of Court etiquette, to settling the forms to be observed at feasts, and directing the proprieties of funeral processions. While adjusting the relations of classes, and reforming the jurisprudence of a great empire, he appeared absorbed in considering whether inside coffins should be four or five inches thick, and whether trees should or should to Loo. The Prince could not resist the not be planted around tombs. It is this union of the very small with the very great which makes Confucius so profound an enigma to Western inquirers. We cannot imagine an actor capable of performing Hamlet insisting on playing Polonius and the Gravedigger on the same night. Yet perhaps we have been prone to overrate less practical men, and to depreciate one whose claims on our respect as a statesman and reformer are very considerable.

seductions of their society, and abandoned himself to sensuality. The disappointment was very bitter, but the loyal counsellor did not immediately despair. Matters grew worse, however, rather than better. The rites of religion were neglected, and at the great spring-sacrifice an affront, apparently intentional, was put on the minister. This was a hint which could not be mistaken.

Confucius regretfully took his departure, going away slowly and by easy stages. He Perhaps at the very same time, certainly would have welcomed a messenger of recall. in the very same century, that Confucius The Duke, however, continued in his abanwas establishing a reign of equity and donment, and the Sage went forth to thirrighteousness at Loo, Pythagoras was mak- teen weary years of homeless wandering.' ing experiments in statesmanship at Crotona. His travels from one court to another are The industry of scholars has been taxed to not specially interesting. He endeavoured the uttermost to discover the root ideas to find a sovereign who would rule in acwhich guided the action of the ambitious cordance with his views, but he sought in and splendid theorist who first claimed the vain. Many princes offered him places and name of Philosopher. It may be safely pensions, on condition of his taking office; asserted that where one student has at- but he seems to have dreaded another distempted to interpret the policy of the Chi- appointment, and to have feared to connect nese, two hundred have devoted laborious himself with any court where compromises hours to elucidate the guiding principles of of principle would be required. Honourable the Samian. Yet, if we judge by results, poverty seemed preferable to a rank which the relative importance of the two efforts brought moral degradation. In his own cannot be for an instant compared. The words, With coarse rice to eat, with water attempt to convert the aristocracy of birth to drink, and my bended arm for a pillow, into an aristocracy of intellect, and to make I have still joy in the midst of these things. the governing body a brotherhood which Riches and honours acquired by unrightshould claim respect alike from high descent and mental acquirements, failed egregiously within the century that had given it birth. To quote Lord Lytton, The political designs of his gorgeous and august philosophy, only for a while successful, left behind them but the mummeries of an impotent freemasonry, and the enthusiastic ceremonies of half-witted ascetics;' but the less ambitious system of Confucius has endured for two thousand years, has ruled the conduct

[ocr errors]

eousness are to me as a floating cloud.'

We cannot follow him through the successive acts of his drama of exile. One incident, characteristic of the East, and quite of a piece with the transaction at Loo, is recorded on good authority. At Wei, he was compelled to meet the profligate NanTsze, the Jezebel, or Clytemnestra, of China, who was married to the reigning Prince. She sought,' we are told, an interview with the Sage, which he was obliged unwil

[ocr errors]

6

lingly to accord.' No doubt he was inno- | four other Books in the estimation of poscent of thought or act of evil, but it gave terity, but the modest Sage would probably great dissatisfaction to his pupil, Tsze-Loo, have deemed his work too highly honoured that his master should have been in com- by being placed in company so august. pany with such a woman, and Confucius, to The completion of this book occupied the assure him, swore an oath, saying, 'Where- last years of his life. Only once again did in I have done improperly, may heaven re- he take a prominent part in politics, and ject me! may heaven reject me!' He the reception he met with was his crowning could not well abide, however, at such a disappointment. The Prince of Ts'e was court. One day the Prince rode through murdered by one of his officers. The event the streets of his capital in the same car- was so startling, and the circumstances so riage with Nan-Tsze, and made Confucius atrocious, that the Sage implored his own follow them in another. Perhaps he in- sovereign to avenge the outrage. The tended to honour the philosopher, but the Prince of Loo declined to interfere with his people saw the incongruity, and cried out, neighbour's quarrels, and pleaded the weakLust in the front, Virtue behind!' Con- ness of his own resources. The treason of fucius was ashamed, and said, 'I have not the Chinese Zimri seemed, however, to seen one who loves virtue as he loves beau- Confucius so dark, and the probable effects ty.' Wei was no place for him, and he left of his impunity so mischievous, that he it. He then moved from city to city, una- urged his plea for vengeance in other quarble to find in the rulers of the various states ters. But the policy of non-intervention any princes who were disposed to be guided was in favour everywhere, and the appeal by his maxims. He had refused all offers met with no response. Tsze-Loo, his faof money. He held no place, and received vourite pupil, died about this time. The no stated income; so in the course of his news of this loss broke the little spirit that wanderings he was often in the deepest pov- the Sage had left. Years and trouble were erty. He worked assiduously at the revi- bowing him to the dust. Early one mornsion and arrangement of the ancient Books. ing,' we are told, he got up, and with his The precious literary remains of the Yu dy-hands behind his back, dragging his staff nasty, especially the Shoo-king, or Book he moved about by his door, crooning overof History,' employed a large share of his The great mountain must crumble; attention. There are, possibly, traces of The strong beam must break, his hand in the Lee-kee, or Book of Rites.' And the wise man wither away like a plant.' The Book of Odes,' 311 ballads, which occupy in Chinese literature the venerable With these words he lay down on his bed. place which the Homeric poems maintain in He never left it again. His favorite pupil that of Hellas, were selected and arranged Tsze-Kung watched and tended him, but under his superintendence. To the Yih- his sedulous affection could not prolong his King, or 'Book of Changes,' he devoted master's life. A week after he had been himself with enthusiastic ardour, and to the taken to his bed he died, having just comlast he found it the rich quarry which it was pleted his seventy-third year. He was always profitable to explore. If some buried about a mile to the north of Kio-fouyears were added to my life,' he said, 'I hien, his own city,' where a superb temple would give fifty to the study of the Yih, with marble columns and porcelain roof and then I might come to be without great commemorates his fame. His tomb is a faults. There is of course considerable grassy mound overgrown with trees and difficulty in discovering what portions of shrubs, approached by long avenues of cythese works come from the hand of the Sage. press, and guarded by colossal figures of He was probably a conscientious restorer sages holding bamboo scrolls. Successive and collator of original texts. He may emperors have added tablets, and offered have added connecting links to the argu- sacrifices at the sacred spot, and the fiercest ments of the ancients, and illustrated their of the rebel leaders, when asked if he purobsolete expressions with annotations, but posed violence to the shrine, repudiated as he is the entire author of only one of the the grossest insult the idea that he could great classics, viz., The Chun-Ts'eu, or desecrate the place where rests the spirit Spring and Autumn Annals, a history of of the teacher of ten thousand ages,' the his native state of Loo. Without his la- most holy prescient sage Confucius.' bours, the older works would probably have been lost, but he is their editor, not their author. The historical volume which he added (and which, strangely enough, gives China a Pentateuch) ranks with the

6

[ocr errors]

The splendid honours which have been accumulated upon Confucius since his death must not disguise from us the sombre sadness of his final parting. The difference between the Chinese and the Hindoo can

not be more vividly exemplified than by a but Confucius fettered this Proteus and ar contrast between the death of Confucius rested this revolving wheel. The genuflecand that of Sakyamouni. The tremulous tions, the bows, and the facial movements sensibility with which the venerable Sid- he first practised have been repeated by the dhartha takes leave of his cousin Amanda, scholars and magistrates of the Middle of the innumerable company of holy scholars Kingdom for seventy generations. Bearing of the city of Râdjagriha, and the diamond this in mind, the reader may look with inthrone, and then crossing the Ganges seeks terest on particulars he would otherwise rea vast forest, and there enters into Nirvana, gard as trivial. Considering the prodigious can never be forgotten. The scene is in- multitude of copies, he may not think it a stinct with rapture and elevation. Weari- waste of time to glance at the original. ly and heavily, with a jaded sense of baffled endeavour, the father of Chinese philosophy lays him down to die, looking earthwards to the last, until the Supreme Mystery shuts even earth from his view.

Could we join the group of scholars who formed the glory of the court of Loo, we should see in the centre of the circle 'a strong well-built man with a full red face a little heavy.' His dress, which has not a The devotion of his pupils - a devotion speck of red about it, consists of silk and in comparison with which the observation furs. If he wears lamb's fur his garment is of Johnson by Boswell was negligent inat- black, if fawn's fur white, if fox's fur yellow. tention enables us to form an accurate His right sleeve is shorter than his left. He idea of the characteristics and habits of Con- eats moderately and in silence, always apfucius. We know what he wore in summer portioning the quantity of rice to the quanand what he wore in winter, we know the tity of meat, and never sitting down without attitude he assumed when he mounted a ginger on the table. He offers a portion step and when he passed through a gate- of his food in sacrifice with a grave and revway, we know what he ate and what he erent air. He will not sit down if the mat drank, we know when he spoke and when or cushion is not placed straight. When he was silent, we know how he stepped into summoned to an audience with the King, a carriage and with what a countenance he he ascends the dais holding up his robe with received a present. We know the position both his hands and his body bent; he holds he assumed at sacrifice, at the court, in the his breath as if he dare not breathe. When temple, in the village, when he lay down at he is carrying the sceptre of his prince he night. The vigilance with which he was seems to bend his body as if he is not able watched is only paralleled by that indelicate to bear its weight. He does not hold the scrutiny with which, if we may believe the sceptre higher than the position of the hands Talmud, the pupils of the Jewish Rabbis in making a bow, nor lower than their posipursued or rather persecuted their masters. tion in giving anything to another. His The reader of Plato and of Xenophon fan- countenance seems to change and look apcies that he carries away with him a toler- prehensive, and he drags his feet as if they ably accurate idea of Socrates, but the pic- are held by something to the ground. When tures of the son of Sophroniscus which are he comes out from the audience, as soon as drawn in the Dialogues and the Memora- he has descended one step he begins to rebilia, stand in the same relation to the por-lax his countenance and has a satisfied look. trait of Confucius, which is found in the Dismissed from attendance on greatness, tenth book of the Analects, as that of a he is unrestrained and behaves with simple black silhouette to a daguerreotype by Clau- and genial frankness. Then it is that he is det. The wakeful eye of his favourites, seen at his best. The pupils walk with him Hwuy, Tsze-keen, Tsze-kung, and a score and ask questions on all conceivable subof others, noted the most minute peculiar- jects. Now on literature, on music, on ities of their master, and their faithful pens costume, now on the trivialities of court etihave duly recorded them. The Western quette, now on policy, war, taxation, statesreader will be inclined to smile at the pre-manship. When he speaks he seldom says cision with which trivial acts are noted, and casual positions observed; but he will be more inclined to marvel than to mock when he learns that the motions of the body, the changes of the dress, the expressions of the face that were observed with admiration at the court of Chow, are still visible in every mandarin's yamun from Manchuria to the Bay of Yulin. In every country but China the word fashion is the synonym for change,

anything on his own authority. The reference to the ancient kings are frequent, the citations of other men's practice numerous, the quotations from the poets apt. His manner is adapted to all classes, and to all characters. A cheerful bright-looking student is sure of a gracious smile; an unmannerly or disrespectful listener receives a caustic rebuke, sometimes even a blow from a bamboo administered with the sharpness of Pe

ter the Czar or Frederick of Prussia; when a junior of superior rank passes he rises and bows reverently, but he does the same when he sees a mourner or a blind mendicant, for sorrow and suffering are majestic sights to him; when a pupil is sick he nurses him with sedulous care; when the names of those who have promised well and have died young, are mentioned, his tears flow unrestrainedly.

It is impossible to read his reported conversations, and to note the traits of character his remarks exhibit, without conceiving a warm interest in him. We see without difficulty the secret of his influence with the young. It grew out of his wide sympathy with the difficulties and aspirations of the student. Any one who wished to learn was sure of his help. Those who began with energy but waxed lazy or conceited he stimulated with his sarcasm. With the painstaking and humble truth-seeker he was tolerant and patient. It must be admitted that the favourable points in the man are not at once apparent. When we read his precepts for the first time he seems the most rigid of formalists. The terms he uses appear to be stiff and unelastic, the connexion of the different parts of his system loose and vague, its requirements tedious, irritating and puerile. Yet when we look deeper into the matter, and familiarize ourselves with the idiosyncrasies of the various pupils who grouped themselves round the philosopher, we learn to regard him in a more favourable light. At first we are inclined to fancy that the life of the throneless king' had the same fault as that of crowned and sceptred monarchs, and we ask what is there, after all, in this boasted system,

[ocr errors]
[ocr errors]

Superior Man, the Terpȧywvos ȧvìp of Chinese philosophy. He is to be careless of popu lar applause, to feel no discomposure though men may take no note of him. He is to be correctly firm, and not firm merely.' He is to be catholic, and no partisan.' He is to think of virtue, not of comfort; of the sanctions of Law, not of gratifications.' He has neither anxiety nor fear.' In his conduct of himself he is humble, in serving his superiors he is respectful, in nourishing the people he is kind, in ordering the people he is just.'

[ocr errors]

Surely we shall not find any type of character superior to this one among the sons of men. Here there is nothing paltry, nothing local, nothing mean; the qualities recommended by Confucius have been regarded as noble by the wisest and best men of all ages, and they will continue to hold their place as long as human nature is constituted as it is. And, indeed, when we hear the charges of formalism so often urged by English writers against the Sage of China, we are sorely tempted to ask the Western accuser to look at home. An age whose religionists have come to regard an elaborate ritualism as the most significant and lofty form of worship, need not surely be very harsh on the far less exaggerated ritual which seemed needful to the simple philosopher, who first taught that the proper study of mankind was man, and that his highest duty was to do to others as he would that others should do unto him. Rituals may change, dogmas may cease, knowledge may increase, but the great ethical masters of mankind have this glorious prerogative, that their teaching is in the main identical and unchanging, through all the variations of time and of the world.

Save ceremony, save general ceremony?' Perhaps, however, the most noteworthy But a close study shows us the superficial point in the Confucian doctrine is the concharacter of our first impression. We never stant reference to the ancients. Many perhaps learn to be quite reconciled to the great teachers have based their lessons on constant intrusion of precepts of etiquette. the opinions they found already holding The Sage sometimes reminds us painfully sway. They have gone from the known to of the Schoolmistress in Douglas Jerrold's the unknown. In fact, the favourite attiplay, who taught true humility and how to tude of almost every great innovator has step into a carriage;' but the qualities of the been in a certain sense that of the comman were sterling after all. His earnest pleter. Reformers of course always promlove of knowledge, his respect for the great ise to separate the chaff of ancient system and good, his contempt for the trappings from their wheat, but they usually acknowlof wealth basely won, his sympathy with edge the excellence of something in the virtuous poverty-these are features that past. They come, speaking reverently, present themselves with honourable promi- not to destroy but to fulfil. The Sage of nence, and in their lofty presence his minor China differs from his rivals. He was, to blemishes are scarcely perceptible. use his own words, a transmitter and not a To exhibit the purity and dignity of his maker. He came not to complete, not to views in their brightest light, we may group fulfil, but to restore. There is, according together some of the chief qualities which to his scheme, no possibility of progress. combine to make the Sage's ideal the All we can hope to do is to attain once

« НазадПродовжити »