ˇ¶The Spirit of the Chinese Peopleˇ·


 INTRODUCTION

    INtRODUCtION

    tizenship

    Sage, t recrugen,

    Sci, sic Ungescrogenen ;

    Seid nur redlic ihn zum Menschlichen an.

    Goethe

    t  t moment is absorbing all ttention of t tself must make serious turn ttention to t problem of civilisation. All civilisation begins by t of Nature, i.e. by subduing and controlling terrific pure so t to men. tion of Europe to-day  of Nature  must be admitted, o not attained by any otion. But terrible even terrific pure and t is t of man. ture can do to mankind, is notil terrible force,_ted and controlled, t is evident, not only no civilisation, but even no life possible for human beings.

    In t early and rude stage of society, mankind o use

    _ Arent  doing t t befool them;

    See, now, less! and look now less and wild all sons of Adam are whem;

    Be but  and true, and them all.

    po subdue and subjugate o be subjugated by s as civilisation advances, mankind discovers a force more potent and more effective for subduing and controlling  ive in subduing and controlling tion of Europe, is Cianity. But no preceding it, seems to s Cianity ive as a moral force. it an effective moral force to control and restrain o employ po keep civil order. As Car-lyle truly says, quot; Europe is Anarcable. quot; to maintain civil order leads to militarism. In fact militarism is necessary in Europe to-day because of t of an effective moral force. But militarism leads to ruction and e. tarism, anarcroy tion, but if tarism, tion e and destruction of  Englis termined to put doarism and Lord Kitc o stamp out Prussian militarism  t seems to me amped out, tarism, _tisarism amped out. to be no  of this vicious circle.

    But is t;I can easily see tcy of t  ain, as God livet does need anotice alone can effect a clean revolution.quot; No to put doarism, t and t is, to use  does not need anotice, _in fact, moral force, itive moral force, militarism self. But no Cianity ive as a moral force to find tive moral force warism unnecessary?

    I believe tion. tion izens people o me, quot;t; It is true t, since time of Confucius ,years ago, o-day. In C,  live in constant expectation of  tolerable in tate of Europe, it seems to me, is not so muc t every body is constantly afraid t s strong enougo be able to do it, o rob and murder o arm o protect   tant necessity to arm te nec-cessity to use po protect themselves.

 chapter 2

    Noo protect o call in and use tate to protect ected by tice of ected by to obey tion. In fact, a man in C feel to protect  rigice is recognised by every body as a force ion is recognised by every body as somet be obeyed. No all mankind to agree to recognise rigice, as a force ion as somet be obeyed, tarism in t of course try a fe or are not able to recognise rigice as a force ion as somet be obeyed. t criminals and savages a certain amount of parism ry and in the world.

    But people o me o make mankind recognise rigice as a force  to do is to convince mankind of t and justice, convince t rigice is a po, convince t to do to do tizenseaco understand t ture of man is good. *

    Noal unsoundness of tion of Europe to-day, it seems to me, lies in its ion of ure;

    its conception t ure is evil and because of tion, tructure of society in Europe ed upon force. to maintain civil order are Religion and Laion of Europe  in order by to keep up t first to maintain a large number of expensive idle persons called priests. t, to speak of not so muc it at last became an unbearable burden upon t in ty years ion, tried to get rid of t. After  rid of ts ion in order by tried to maintain civil order by t to keep up to maintain anotill more expensive idle persons called policemen and soldiers. Noo find out t tainence of policemen and soldiers to keep civil order, is still more ruinously expensive tainence of priests. In fact, as in ty years ion, ted to get rid of t, so in t , is to get rid of t ternatives before t to get rid of to call back t to keep up to find someto maintain civil order. t, to put tion broadly, I t, is t problem of civilisation before ter this war.

    Noer ts, I do not t to call back ts. Bismarck ;e o Canossa.quot; Besides, even if ts are noernative before t to get rid of to find someto maintain civil order. Noion. t I izensizension of a country in order  priest and  policeman or soldier. In fact izension of , Cion as large, if not larger tion r of tinent of Europe, are actually and practically kept in peace and order  priest and  policeman or soldier. In Cry kno and te, a very insignificant ( part in o maintain public order. Only t ignorant class in C and only t, .to keep t to get rid of Religion and Militarism, of t and soldier o Co get t I izenship.

    In s  to call ttention of to, just at t o be tened cy, is t to unsuspected asset of civilisation  of civilisation is not trade, try. t of civilisation of today, I  to say  real Cizens of civilisation, because s ttle or noto keep him in order. Indeed I would like

    o  to destroy t of civilisation, not to crying to do roying type of y; succeed in transforming to a European or American, i.e., to say, a person o keep arism of t item at t already becoming a danger and menace to civilisation and y. But on type of y, transform to a real C require a priest or soldier to keep  t a burden aken off from the world.

 chapter 3

    But noo sum up in a fe problem of civilisation in Europe arising out of t first tried to maintain civil order by t. But after a  too mucrouble. ter ty years  a and called in to maintain civil order. But norouble even ts. Noo do? Send a? No, I do not believe t to call back t. Besides t no t are to do? I see Professor Loicle in tlantic Montitled quot;t, quot; says: quot;Call in t; I am afraid to take t and soldier, rouble t and ts and soldiers in Europe  tion and anarcate of Europe o t call back t, and for goodness sake dont call in t call in tizenso live in peace  priest and  soldier.

    In fact I really believe t tion of t problem of civilisation after t o unsuspected asset of civilisation  of civilisation is t of civilisation because  of a neion er t  of t neion is izenso believe t ture of Man is good; to believe in to believe in t tice. But izenseac to love your fat is tice? tizenseac tice means to be true, to be faito be loyal; t try must be self-lessly, absolutely loyal to  try must be selflessly, absolutely loyal to o  t duty in tizens to say finally y of Loyalty, loyalty not only in deed, but loyalty in spirit or as tennyson puts it,

    to reverence the King as he were

    their King,

    to break t.

    t OF thE ChINESE PEOPLE

    A Paper t o al Society of Peking

    LEt me first of all explain to you ernoon to discuss. t of our paper I ;t of t;! do not mean o speak of ter or ceristics of teristics en been described before, but I t sucion or enumeration of teristics of to ure at all of ter or ceristics of t is not possible to generalize. ter of t from t of ter of t from t of talians.

    But  of t by utionally distinctive in temper and sentiment of tinguis express  of our discussion type of y, or, to put it in plainer and ser he real Chinaman.

    No, I am sure, you eresting subject, especially at t moment,   type of y_to disappear and, in o ype of y_t I propose t before type of y, disappears altogetake a good last look at inctive in  from all otype of y woday.

 chapter 4

    No trike you in type of y is t term  icated creature. take a man of t class of tion in C ty in  t, ty. In fact, t seems to me, ;gentle.quot; By gentleness I do not mean softness of nature or ;ty of t; says te Dr. D. J. Macgo;is not ty of a broken-ed, emasculated people. quot; But by t; gentlequot; I mean absence of  of anytrue Cype of y an air, so to speak, of a quiet, sober, cened melloal. Indeed tions of a real C redeemed, at least softened by ty of gentleness in  t t tancy in y. tupid, but ty in upidity. t ty in   to say is, t even in ts and blemiser of ts you. It is seldom t you ype, wively repulsive.

    I say t total impression  le, t le. y of inexpressible gentleness in t it is t of a combination of telligence. I ype of y to a domesticated animal. No ed animal so different from a  is someticated animal ively  inctively inguis is animal? It is intelligence. But telligence of a domesticated animal is not a telligence. It is not an intelligence o inct, sucelligence of telligence elligence , of t t may be called elligence of a domesticated animal is somete different from telligence. telligence of a domesticated animal is an intelligence inct, but from sympattac. A tands er not because udied Englisinct for t because taco er. t I call elligence, as distinguiselligence. It is ty ed from  is tic and true elligence, ype of y, to tleness.

    I once read someement made by a foreigner  t knorue. But, I t  is  t t taste for try. te of t of s of cleanliness and refinement, in spite of ts of mind and cer, makes foreigners like tleness, softens and mitigates, if it does not redeem, ts of ts of foreigners. tleness again is, as I ried to s of ic or true elligence_an intelligence inct, but from sympat is t of the Chinese people?

    I o give you an explanation_a o call it so_of t of tion is trong po  feeling in tion  feeling in tion or ion  of our nature_t or soul. Indeed I may say  tion or ion, a life of t imes to neglect more t to do, even ts of t is true explanation of ty of to ts of unclean surroundings and  of refinement. But t is neithere.

    t_a life of emotion or ion. Let me  of all, give you trations of . My first illustration is ter of tun-yen, Mr. Liang told me, ment of toms taotai of  o become a great mandarin, to ton, and ,  because ton, not because , _and  because ed to rejoice, because tion and advancement of  of on. t is _a life of emotion or ion.

    My otration is tcoms told me  ; and  tend to  nursed ion imate friend or near relation. Indeed I t  only of t, but of t;Muc; tanding of ts and blemiss and in ter of t  is attracted to t, or, as I said, live a life of t_a life of emotion or ion.

 chapter 5

    Noo t of sympato t sympatic or true elligence, making le. Let us next put to test. Let us see   only detacs sucrations I  also general ceristics he Chinese people.

    First of all let us take t, t. No is a  t ced persons among foreigners in Ced persons.  is ted persons t, ellectual education of Europe, tellect. In fact, ted foreigners find it so difficult to learn Coo educated, too intellectually and scientifically educated. As it is said of t may also be said of t;Unless you become as little c learn it. quot;

    Next let us take anot in t is  of t is: t and not  s poing as glue, can retain tter tellect ance, also for t   in mature life. As c and not he head.

    Let us next take anotted fact in teness. t en been remarked, a peculiarly polite people. Norue politeness? It is consideration for te because, living a life of t, t makes it easy for to sion for teness of t elaborate like teness of t is, as tifully express it, la politesse du coeur, teness of t. teness of te, is not so pleasing, and I , because it is eness learnt by  as in a trical piece. It is not a spontaneous politeness . In fact teness of t fragrance, e Cment_instar unguenti fra-grantis_ w.

    Last of all, let us take anoteristic of ttention to ion, viz. :_ of exactness. No of exactness in t. t is a very delicate and sensitive balance. It is not like tellect, a iff, rigid instrument. You cannot  teadiness, ness as you can ellect. At least, it is extremely difficult to do so. In fact, t brusaken as a symbol of t is very difficult to e or dra, but , you , e and dray and grace eel pen.

    Nos connected  any knos, I t t.

    No is because t, t tive in many of t is a remarkable fact t for a people ion, to tive in many of t is t s of C tion and t tion is a stagnant one. Nevert must be admitted t, as far as pure intellectual life goes, to a certain extent, a people of arrested development. ttle or no progress not only in t also in tract sciences sucics, logic and metap;sciencequot; and quot;logicquot; in t equivalent in t, aste for tract sciences, because in t and feelings are not engaged. In fact, for everyt engage t and feelings, sucables of statistics, ting to aversion. But if tables of statistics and tract sciences fill to cut up and mutilate to verify a scientific th repugnance and horror.

    tellectual life goes, are to a certain extent, a people of arrested development. to t. In t, tion, are to t day, a nation of c t is important you s tion of c,  a poionality ive people, a poionality  problems of social life, government and civilisation ure to say  and modern nations of Europe  been able to attain_a success so signal t tically and actually to keep in peace and order a greater portion of tion of tinent of Asia under a great Empire.

 chapter 6

    In fact,  to say  ty of t t t. All primitive people also live a life of t. tian people of medieval Europe, as . Matt;try of medieval Cainity lived by t and imagination.quot; But ty of t to say ,  ionality

    ian people of medieval Europe or in any otive people. In oty of t for a people, ion of adult reason, t able to to live t.

    Instead, t ted development, one ougo say t t ty of t t of perpetual youth.

    Noion  reason  of a c t of a c, t of perpetual yout of national immortality. No of tional immortality in t in t o type of y_to tleness is t I called sympatic or true elligence. true elligence, I said, is t of a combination of telligence. It is a oget and  it is a ellect. No of t of perpetual yout of national immortality, t of tality is tellect.

    You  of national immortality_tellect, o live a life of perpetual yout t it from tion. No expect me to give you a lecture on Cion ime at my disposal. But I ry to tell you sometion  of discussion.

    Let me first of all tell you t t seems to me, one great fundamental difference betion and tion of modern Europ.  me quote an admirable saying of a famous living art critic, Mr. Bernard Berenson. Comparing European al art, Mr. Berenson says:_quot;Our European art al tendency to become science and tlefield for divided interests. quot; No to say of tion is t it is, as Mr. Berenson says of European art, a battlefield for divided interests; a continuous erests of science and art on t a terrible battlefield ellect_come into constant conflict. In tion, at least for t , years, t. t, I say, is t fundamental difference betion and t of modern Europe.

    In ot I  to say, is t in modern Europe, tisfies t, but not tisfies t not t. No us look at C t is certainly true t in C take seriously to religion. I mean religion in temples, rites and ceremonies of taoism and Budds of recreation tion; toucic sense, so to speak, of t, to tion to t or soul. But instead of saying t t is per to say t t _do not feel the need of religion.

    Noion of traordinary fact t tion in C feel t is t K. Douglas, Professor of Cy, in udy of Confucianism, says:_quot;Upy generations of Cely subjected to ta of one man. Being a Ceaced to ture of taugly pic and. unspeculative, naturally rebels against tigating matters beyond its experiences. iture life still unater-of-fact system of morality, suc enunciated by Confucius,  for all ts of t;

    t l_amed Englis,  feel teac ogets t t feel tic and unspeculative. In t place religion is not a matter of speculation. Religion is a matter of feeling, of emotion; it is someto do  is called tic and unspeculative, t must be admitted, is a ype of man t feel take for he place of religion.

 chapter 7

    trutter is, _t feel tem of py and civilisation  Confucianism is not a religion. It is perfectly true t Confucianism is not a religion in t tness of Confucianism lies even in t it is not a religion. In fact, tness of Confucianism is t,  being a religion, it can take t can make men do  religion.

    Noo understand ake t try and find out t seems to me, feel t t and of p us take science, I mean p is take up tudy of science? Most people no men do so, because t to  tive o pursue its study is not because t to  progressive Cake up tudy of science, because t rail science. true men of science in Europe in t y of building rail t all of railrue men of science in Europe and  of science,  in tanding tery of t t and po t and future as _ not like animals anding tery of til men understand someture, lay and uncertainty of everyt, as an Englis says, tery of t science, art and p t religion, to lig;tery, ....

    t of All telligible ;

    Art and poetry enable tist and poet to see beauty and order in t ligery. ts like Goet;, ; do not feel to see met ligery. t;for  ;tellectual life is a transport, as for t transport,quot; do not feel tly, science also enables tific men to see la ligery. tific men like Darhe need of religion.

    But for t poets, artists, p to t from tening forces of Nature and t is it t can lighe

    quot;burden of tery of all telligible ; It is religion. But en for tery? Religion, I say, ligy and a sense of permanence. In presence of tening forces of Nature and tery and terror y ; and t refuge is a belief in some supernatural Being or beings rol over ten tant cude and transition of tery and uncertainty  refuge is ture life. In tens for t poets, artists, pific men, tery of all telligible y and a sense of permanence in tence. C said: quot; Peace I give unto you, peace ake a; t is o ty and a sense of permanence. to ty and of permanence whe need of religion.

    But I said Confucianism,  being a religion can take t be someto ty and permanence  y and sense of permanence t religion gives.

    I en been asked to say ell you of many t, as to-day I  time, I o tell you of one principal and most important tion_ter ages and  someto ty and sense of permanence  ask you to alloo go a little more into detail about Confucius and w he did.

 chapter 8

    Confucius, as some of you may knoory of Co an end; in ructed. t c  not only confusion in t also confusion in men s minds. I  in tion of t ,years t bet and t I must noell you t in t bet and time found tem of institutions, establiss, accredited dogmas, customs, la, an immense system of society and civilisation ed ancestors. In tem to be carried for to feel_t tem  of tion, t it by no means corresponded s of tual life; t, for t omary, not rational. No in Europe to-day is called t_t of liberalism, t of enquiry, to find out t in C of correspondence of ty and civilisation s of tual life, set itself not only to reconstruct a ney and civilisation, but also to find a basis for ty and civilisation. But all ttempts to find a ney and civilisation in Cisfied tellect of t satisfy t; otisfied t, did not satisfy t bet and t no of t and y and civilisation o reconstruct made tisfied ion, and in tisfaction produced, ted to pull doroy all civilisation. Men, like Laotzu, tolstoy in Europe to-day, seeing ting from t bet and t ture and constitution of society and civilisation. Laotzu and Czu, t brilliant of Laotzu s disciples, told to tion. Laotzu said to t;Leave all t you o tains, to ts cell in tains, to live a true life_a life of t, a life of immortality.quot;

    But Confucius, e of society and civilisation, t  in ture and constitution of society and civilisation, but in track ion aken, in taken for tion of society and civilisation. Confucius told t to tion. Confucius told t in a true society and true civilisation_in a society and civilisation rue basis men also could live a true life, a life of t. In fact, Confucius tried o put society and civilisation on t track; to give it a true basis, and t truction of civilisation. But in t days of   prevent truction of tion_  to do is- to save t it may after again; so Confucius, seeing table destruction of tion , t ion, ament of t, I say,  service hem.

    Confucius, I say,  service for tion. But t is not test service est service , in saving tion, erpretation of t civilisation, and in t nerue idea of a State_a true, rational, permanent, absolute basis of a State.

    But to and Aristotle in ancient times, and Rousseau and

    Spencer in modern times also made a syntion, and tried to give a true idea of a State. Noion made by t men of Europe I ioned, and tion_tem of py no seems to me, is to and Aristotle and of  Spencer  become a religion or t of a religion, ted faition, o even tion in C in t in t; Nur saemtlicur; nur saemtlic is real life; only true ; Noem of teac rue and binding by t least, by tion in a people or nation. In tianity and Budds teaco be true and its rules of couduct to be binding by tion, otle and of  Spencer  become a religion even in t, I say, is to and Aristotle and of  Spencel_t of a religion for tion as he learned of China.

 chapter 9

    In t as Cianity or Budd you  Confucianism is not a religion in t is t tural origin and element in it,  besides tural and non-supernatural, tianity and Budd is teaco be a good man . But Confucianism does more teaco be a good citizen. tian Catec; is t; But tec; is tizen ?quot; of man, not in  man in ion ion to tate? tian ansec; to glorify God. quot; t ansec;to live as a dutiful son and a good citizen. quot; tzii Yu, a disciple of Confucius, is quoted in t;A es tention to tion of life_tion is laid, o live as a dutiful son and good citizen, is not t tion_t; In s, a religion in t its object to transform man into a perfect ideal man by o a saint, a Budds itself to make man into a good citizen_ to live as a dutiful son and a good citizen. In other words, a religion

    in t;If you  to  be a saint, a Budd; iful son and a good citizen, you ;

    In fact, tianity or Budd t may be called a C may be called a State religion. test service, I say,  rue idea of a State. Norue idea of a State, Confucius made t idea a religion. In Europe politics is a science, but in Cime, politics is a religion. In s, test service  ate religion. Confucius taugate religion in a book  days of o umn to t of to give tumn of nations. t also be called tter Day Annals, like tter Day Pamps of Carlyle. In tory of a false and decadent state of society and civilisation in  false and decadent state of society and civilisation to its real cause_to t t men  a true idea of a State; no rigion of true nature of ty ate, to tate, taug of kings. No least most of you, do not no of kings. I  argue t o suspend your judgment until you  I o say. In time I  ask your permission to quote to you ;t of a king to govern us is eit or a diabolic ; No you, on t of t of kings, to remember and ponder over this saying of Carlyle.

    In taug, as in all tions and dealings betives of interest and of fear, a ive to influence t, a ive erest and fear, tive called Duty; so in tant relation of all in y, tion betate or nation and t State or nation, tive of Duty  ional basis of ty e or nation oo tate or nation? Noime, s semi-patriarcy and form of Government, e  feel so mucy ate, because, as tie of kinsural affection already, in a o tate, ime to an end; e groizens of a State  o find a neional and firm basis for ty e or nation oo tate_ t ney? Confucius found ty in the word honour.

 chapter 10

    year ter of Education, Baron Kikuco translate four Cers taken from taugate religion of ers o. yi (^^_^fo^C) . I translated t Principle of y. It is for t tinction betem of teacaug a cerm in Ce otianity_but term czu coo (^ ^.$lM) in teacranslated by Dr. Legge as quot;t; for  in terally, tleman. In fact, tem of py taugleman. Noleman and made it a Religion, _a State religion. t Article of Faitate Religion is Ming fen ta yi_ty_whus be called: A Code of honour.

    In tate religion Confucius taug true, rational, permanent and absolute basis, not only of a State, but of all Society and civilisation, is tleman, t ty in politics_all of you, I t tance of ty. But I am not quite sure t all of you are ae necessity of ty; in fact, as t;t be ; sy of t ty and civilisation ant break doo s us take, for example, sucrivial matter as gambling in social life. Noo gamble all recognise and feel to pay urns up, gambling ant become impossible. ts again_unless mercs recognise and feel to fulfil tracts, all trading  you  t  can be taken to t. true, but if ts, _ make ting merc fulfil ract? By force. In fact,  ty can only be ogetime by force. But t force alone cannot y permanently toget to fulfil ract, uses force. But trate or president of a republic_y? You kno by force; but t? Eithe policemen or by fraud.

    In modem times all over to-day_and I am sorry to say norate and president of a republic make ty by fraud. In modem times tician, magistrate and president of a republic tell t  do y, because it is for ty and for try; and t ty means t   ion. tician or president of a republic  is fraud, because try, ion, means for tician, magistrate and president of a republic ten to ty tric ligor cars and all ts and luxuries o supply  is fraud because  tion of a sense of  penny in  to t transfer and possession of property y, as ransfer of money on a gambling table, ification ician, magistrate or president of a republic, altalk of ty and try, really depend upon t only makes y, but also makes  t of property and be satisfied een sician and president of a republic receive an income of ty t is fraud because rate and president of a republic in modem society believe, openly say and act on t ty, no sense of ics.

    You old you, said_t t of a king to govern us is eit or a diabolic ician, magistrate and president of a republic is  is tism of ty,  ty, no sense of ics and yet plausibly talk of ty and try; it is tism ;tiny, delirium, t rage of sansculottic insurrections, tated tyrannies, brutal degradation of ty of tsquot; o-day. In s, it is tion of fraud and force, Jesuitism and Militarism, laion of force and fraud outraging t te against tician, magistrate and president of a republic.

 chapter 11

    In fact, a society  t morality in its politics, cannot, I say, be oget any rate, cannot last. For in sucy tician, magistrate and president of a republic depend to carry out told t  do y for ty. But  of t society_to  least, t important part of t society. Noi-policeman,  better pay to improve tion of  also means ty. In t  sooner or later come to t, as ty in politics, t better pay, ionist or anarc- In a society  t better pay,  become a revolutionist or anarc_t society is doomed. Mencius said:_quot;ed umn Annalsquot;_taugate religion of  ty of ime_in ics_ book, quot;ts and anarcs (lit. bandits) of ime, became afraid.quot;

    But to return from ty  t be oget last. For if, as ed ters of little or no vital importance sucrading in y, tion of tant and necessary,  must be in tions bet essential institutions in t society, tate. Noy in tory of all nations begins alitution of marriage. t, i.e.,sometion for t of marriage in Europe is given by ty for tion is God. But t is only an outo speak, legal sanction. true, inner, tion for ty of marriage_as  in countries ;tion of tleman begins ion of tion betion of tleman_in all countries ablisitution of marriage. titution of marriage establishe Family.

    I said t tate religion  Confucius made t of tleman. But no tell you t long before Confucius time ted already in Cten code of tleman. tten code of tleman in Cime y, good taste or good manners. Later on in ory before Confucius time a great statesman arose in C Laten code of tleman, knoy, good taste or good manners. t ten code of tleman in Cion before Cianity is called, tion of t ion_t ten code of tleman called t gave tion for t and inviolability of marriage in Co t of marriage as Citution of t of marriage, tion in Cablis secured once for all tability and permanence of tion kno tinguisate religion aught.

    Noate religion o speak, to ion to tleman in tate religion ituted t of marriage, Confucius, in giving tion to tleman in tate religion uted a ne. t uted, instead of calling it li_t ming fen to. yi, ed as t Principle of y or Code of itution of to. yi or Code of ead of a Family religion, e religion.

    Confucius, in tate religion ion of  of marriage, called Co ract of marriage inviolable and to absolutely abide by it, so under tion of tate religion  called ming fen to. yi_ t Principle of y or Code of ablisate religion_to ract of allegiance betely to abide by it. In s, t called ming fen to. yi, or Code of ituted, is a Sacrament of tract of Allegiance, as t called Cituted before ime, is a sacrament of marriage. In tion to tleman, and tion to  a State religion.

 chapter 12

    In otate religion of Confucius makes a sacrament of tract of allegiance as time, makes a sacrament of tract of marriage. As by t of marriage establiso be absolutely loyal to  of tract of allegiance called ming fen ta yi, or Code of ablisate religion taugo be absolutely loyal to t of tract of allegiance in tate religion taug t or Religion of Loyalty. You o you t Confucius in a aug of kings. But instead of saying t Confucius taug of kings I s Confucius taugy of Loyalty. te duty of loyalty to taugs sanction, not as t of kings in Europe derives its sanction from ty of a supernatural Being called God or from some abstruse p from tleman_tries makes to , te duty of loyalty of to taugs sanction from t keep ract, and t.

    Noitution of t and inviolability of marriage establis I ate religion in Caugitution of t of tract of allegiance, establisate. If you  service t instituted t and establisy of marriage in ty and tion, you and  ituted t and establisy of tract of allegiance. titution of t of marriage secures tability and permanence of t . titution of t of tract of allegiance secures tability and permanence of tate,  ion royed and mankind urn to tate of savages or animals. I to you t test t rue idea of a State_a true, rational, permanent, and absolute basis of a State, and in giving t,  a religion, _a State religion.

    Confucius taugate religion in a book  days of o  instituted t of tract of allegiance called ming fen ta yi, or t is ten and generally spoken of as Co. yi (^i-^.^^^. JO, or simply Ca yi_(^^C^CjiC) i. e., t Principle of y of tumn Annals, or simply t Principle or Code of tumn Annals. taugy of loyalty is ta of tion. It contains t, tract by o be absolutely loyal to t or sacrament, true Constitution not only of tate and Government in C also of tion. Confucius said it is by t after ages would know  he world.

    I am afraid I ed your patience in taking suco come to t of  to say. But noo t  you. You  tence. But I said t tem of py  religion. t be, I said, someto men, to ty and sense of permanence y to taugate religion ion.

    Noe Divine duty of loyalty to tand, in tion, an absolute, supreme, transcendent, almigo te, supreme, transcendent, almig is o tion in Cy ries. te, supreme, transcendent, almigion te stability and permanence of tate. te stability and permanence of tate again secures te continuance and lastingness of society. te continuance and lasting-ness of society finally secures in tion tality of t is tality of ty poo y of loyalty, ion in Cence o tries.

 chapter 13

    Again, as te Divine duty of loyalty taugality of tion, so t of ancestor-y of t of ancestorality of t consoled by t er, but by t -grand-c to o time, and in t o a C  least  quot;per; of meeting again. t of ancestor-y of loyalty, in Confucianism gives to tence o tries. It is for  ttacance to t of ancestor-y of loyalty to t;Of t sins against filial piety test is to erity.quot; tem of teacate religion in Cs really only of ty to ty to parents_in Cact, ticles of Faities in Con-fucianism or tate religion of Cance_first, absolute duty of loyalty to ty and ancestor-e submission of to t ticles  t Article_absolute duty of loyalty to t taugate religion or religion of tion ion. t Article of Faite duty of loyalty to takes t of t Article of Fait is because Confucianism  for t Confucianism, as I ake tion in C feel the need of religion.

    But noy of loyalty to ty of God  to point out to you a great mistake  is tion given by ty of God old you t tion for t and inviolability of marriage in Europe is given by the

    Cy for tion, t I said t ion. true inner sanction for ty of marriage as  in all countries y for tion to obey rules of moral conduct is tleman, in man. t necessary to make men obey rules of moral conduct.

    It is t aire and tom Paine in t century, and rationalists like Sir oday, say, t ture invented by t up by priests. But t is a gross and preposterous libel. All great men, all men  intellect, . Even Napoleon , practical intellect believed in God. As t says: quot;Only tellect_,  t; But t intellect is different from t intellect is t of Spinoza: a belief in t;At fifty I kne; * _i.e., t intellect  names to te calls it t is called tao_t  intellect may give to t is t intellect see te necessity of obeying rules of moral conduct or moral la Divine Order of the Universe.

    t necessary to make men obey t, yet to make men see te necessity of obeying t is te necessity of obeying t ellect follo;A man  a kno be able to be a gentleman or moral man.quot;* But t great intellect, cannot follo intellect to t tand te necessity of obeying moral lathew Arnold says:

    quot;Moral rules, appre, and t be for tellect enougo appreer enougo follorictly as la; It is for t ty taugo, Aristotle and  Spencer have a value only for scholars.

 chapter 14

    But t it enables men, enables and can make even t force of intellect nor force of cer, to strictly follo . But t means does religion enable and make men do t religion enables and makes men obey t by teac t, as I  mistake. ty leman in t;A moral la a moral law.

    Even C in teac;t; I say, t religion makes men obey t by means of teacake. Martin Lutary on t;A God is simply t s rust, faiting is rigoo, is riging is oo, is illusory. quot; tauging, or, as I call it, a refuge. But t;ting, i.e. t be true, oting, t be a true kno intellect can attain and tain. taugo follo, is illusory. Men rigaugrust, or, as I called it, a refuge. Nevertaugoo obey t, for, as I said, to men, to ty and a sense of permanence in tence. Goet;Piety, (From-migkeit) i.e., taug an end in itself but only a means by  calmness of mind and temper (Gemuet gives, to attain t state of culture or ion.quot; In otaugy and a sense of permanence in tence, calms temper to feel tleman or moral sense in ty to make men really obey t or moral laws.

    But if taugo make men obey t,  to make men, to make t? It is inspiration. Mattruly says: quot;t souls of ian Paul, ed on ty of inspiration, a living emotion to make moral actions perfect.quot; Noion or living emotion in Religion, t virtue of Religion upon o enable and make even t or moral laws?

    You old you t tem of teacleman, t equivalent for . * Confucius says: quot;tleman is to be found every is a secret. quot; Nevertheless Confucius says:

    quot;telligence of ordinary men and . ture of ordinary men and oo, can carry out tleman. quot; For t_tleman of Confucius, called it an quot;open secret. quot;No? Confucuis said, you old you t tion of tleman began ion of tion of rue relation bet, t of Goetleman of Confucius,  discovered by a man and  noleman of Confucius?

    I told you t t equivalent in tleman of Confucius, is moral laleman of Confucius and moral lay of t as distinguisy taugeaco understand tleman of Confucius and t, let us first find out t t. Confucius says: quot;t o fulfil t  into proper order is ; * to Confucius, t_is t Religion is a refined and well ordered moral law, a deeper or andard of moral law.

    tells us  obey t Reason, as it is generally understood, means our reasoning po sloellect inguisies and qualities of to see in moral relations only ties and qualities, ty, as it is rigo speak, of rigice. Reason, our reasoning po make us see te essence of rigice, to speak, of justice. For tzu says: quot;t can be expressed in language is not te moral la can be defined  te moral idea. quot; * t again tells us  obey t. But t. take Conscience, our , as t,  to obey, not t I ice, te essence of justice, but t.

 chapter 15

    In otells us in obeying t obey true la t. Paul te Comte, Monsieur Littre, as tion and reproduction; but true la. Paul t, and defined by Confucius as tleman. In s, true lao obey, is ualized, . t said: quot;Except your rigy) exceed teousness (or morality) of t) ye ser into t;

    Noleman of Confucius isalso a refined, . t tells us  obey t, Conscience. But, like Religion, tleman of Confucius tells us  obey true la treet or of t t Emerson calls quot;t and purest mindsquot; in t, in order to knoleman is,  first be a gentleman and leman developed in ;It is t can raise tandard of t t can raise tandard of t; *

    Nevert tleman is, if udy and try to acquire taste of tleman. taste in teacranslated as ceremony, propriety, and good manners, but taste. Noaste, taste of a gentleman, ion, is , tleman of Confucius is not tleman, is not like t, a dry, dead kno and  like teousness of tianity, an instinctive, living, vivid perception of te essence of rigice, tice called honour.

    Noion:  recognised tion of , t of Goetleman of Confucius? t, discovered it because taste of tleman, called ion te essence of rigice, tice called  t gave, o aste or sense of ice called iful sentence of Joubert . Joubert says: quot;Les  justes qu envers ceux qu ils aiment. Man cannot be truly just to ion  calls true justice, tice called o discover t_t of Goetleman of Coufucius _is Love_to speak, to tleman; t secret, t only to build up society and civilisation, but also to establiso find God. You can noand Goets into t, beginning he words:

    Lifts not ts dome above? Dot t Earth us lie?

    Noold you t it is not taug.  really makes men obey t is tleman_to oget  if tleman, tion in religion, _is Love. t merely mean to kno. Love includes all true ion, tion bets and cion of love and kindness, pity, compassion, mercy toures; in fact, all true ions contained in t C equivalent in t of Cianity, godliness, because it is t godlike quality in man, and in modern dialect, y, love of y, or, in one ion in religion is t by o tion in religion, t virtue in religion, upon o enable and make even t or moral la;tleman begins ion of  in its utmost reac reigns and rules supreme over ;

 chapter 16

    e ion, tion t is in religion. But tion or living emotion in religion is found not only in religion_I mean Cion or living e-motion is knoo everyone ions of self-interest or fear. In fact, tion or living emotion t is in religion is found in every action of men ed by tive of self-interest or fear, but by ty and ion or living emotion in religion, I say, is found not only in religion. But t t y of ps , tion or living emotion  easy for men to obey t tion or living emotion in t of religion again is found not only in religion. All t men in literature, especially poets, ion or living emotion t is in religion. tance, ed, ion or living emotion. But t men in literature, unfortunately, cannot reac men in literature speak ted men, and. t religions in tage, t tly uneducated men, and, speaking ted men, can make tand t religions in t it can convey tion or living emotion ains even to to understand ion or living emotion came into religion, into all t religions of t us find out o the world.

    No religions in tionally or even abnormally strong emotional nature. trong emotional nature made tensely tion of love or ion, ense feeling or emotion of love or ion enabled to see ice ion of te essence of justice enabled to see ty of t and ionally strong e-motional nature, tion, o tural almigy of moral laion, t tense feeling or emotion of love or ion, ion or living emotion t is in religion came into religion; tion t lig of religion and supplies tion or motive poraig. But no only t it ion or living emotion in its rules of moral conduct  easy for men to obey t religions in t tion for aing, and kindling tion or living emotion in men necessary to make t. tion in all t religions of the Church.

    to teac t is a great mistake. It is t mistake of tian Cimes e Mr.J.A. Froude feel disgusted ian C;Many a eries of tolic succession, etc., but never one t I can recollect on common y, on tive commandments, t not lie and t not steal. quot; But to Mr. Froude, I t tian C to teacy. tablis of t is to make men moral, to make men obey t suc; t not liequot; and quot;t not steal.quot; But tion, true function of t religions of t to teacy, but to teac a dead square rule suc;t not liequot; andquot; t not steal,quot; but an inspiration, a living emotion to make men obey true function of t to teacy, but to inspire morality, to inspire men to be moral; in fact, to inspire and fire men ion ion, as I said, for aion or living emotion in men necessary to make t. But ion in men?

    No religions of t only gave an inspiration or living emotion to t e disciples ion of unbounded admiration, love, and enter.  teace disciples, in order to keep up tion of unbounded admiration, love, and ent for teac, as  religions of tion or living emotion in men necessary to make t, by keeping up, exciting and arousing, tion of unbounded admiration, love, and enter of t teace disciples originally felt. Men rig only t trust; but a trust in eac and in Cianity tor. If you ask a conscientious Mo, ly ans  because . If you ask a conscientious Cian   because . t, in fact tion, as I said of unbounded admiration, love, and ent teac is tion of to keep up, excite and arouse in men_is tion, t religions of to make men, to make t.

 chapter 17

    I  noion e religion_te duty of loyalty to t it is not taug. I s religion is able to make men obey t principally by means of an organisation called tion or living emotion necessary to make to obey to your question I am going to tell you t tem of teacate Mencius, speaking of t and most Clike cers in Cory, said: quot; and temper of Po-yi and Se ruffian became unselfis; Mencius Bk. Ill, Part II, IX, religion in Cries, makes men obey t also by means of an organisation corresponding to tries. tion in tate religion of Confucianism in Cate religion of Confucius in C; c; in Cion. In fact, as to tion, culture. t of t, as in modern Europe and America to-day, to teaco earn a living, o make money, but, like t of to teaco understand ive commandment, quot;t not liequot; andquot; t stealquot; ;in fact, to teaco be good. quot;ion or conversation, quot; says Dr. Jo; requisite is t and , an acquaintance ory of mankind and o embody truts t;

    But t to make men obey t by aion or living emotion, and t it aion or living emotion principally by exciting and arousing tion of unbounded admiration, love, and enter and person of t teacate religion of Confucius in Cries. tate religion in C is true, enables and makes men obey t, also like tion or living emotion. But to aion or living emotion in men are different from tries. tate religion of Confucius in C aion or living emotion in men by exciting and arousing tion, love, and entime did indeed inspire in e disciples a feeling and emotion of unbounded admiration, love, and enter ion in all great men ood  Confucius even er  inspired in tion of admiration, love, and ent religions in tion in C adore and ries adore and  Confucius does not belong to to be a founder of a religion in t ionally or even an abnormally strong emotional nature. Confucius indeed y ional nature of t Confucius y of tellectual nature of told you, of tion in Crue representative. trong emotional nature of trained in t intellectual culture, ellectual culture of tion of t, like t Goet Goet perfect type of y, tion of Europe o be t perfect type of y, tion  Goetoo educated and cultured a man to belong to t knoo be imate and immediate disciples.

    tate religion of Confucius, does not aion or living emotion necessary to make men obey t by exciting and arousing tion of admiration, love, and ent tion or living emotion necessary to make man obey t? Confucius says: quot;In education tion is aroused by tudy of poetry; t is formed by tudy of good taste and good manners; tion of ter is completed by tudy of music. quot; tate religion in Cion or living emotion in men necessary to make t by teacry_in fact, t men in literature, ion t is in t of religion. Matty of nobleness in ry, says: quot;try of  men in literature can refine tural man, can transmute ; In fact, rue, , soever tsoever t, if tue and if tate religion in Cion or living e-motion necessary to enable and make t.

 chapter 18

    But told you t t men in literature, sucry of  reac men in literature speak ted men and. Sucem of teacate Religion in Cion in Cion or living emotion necessary to enable and make t? Noold you t tion in tate Religion of Confucius in Co tries, is t t is not quite correct. tion in tate Religion of Confucius in Cly to tries is_t an adjunct_true Cate Religion of Confucius in Cs ancestral tablet or cs ancestral emple in every village and toion, tive poo make men, to make t, is tion of unbounded admiration, love and ent is tion of to excite and arouse in men for t teacion, tive poe Religion of Confucius in Co make men, to enable and make tion in C is t; Love for t; tianity, says: quot;Love C.quot; tate Religion of Confucius in Cral tablet in every family_says quot;Love your fat; St. Paul says:_quot;Let every man t names t depart from iniquity. quot; But ty(^^), ten in ty, terpart of ta.tio Ci in C;Let everyone y. quot; In s, as tive poion of tianity, is t, so tive poion of tate Religion, Confucianism in C;Love of fat;_ Filial Piety, s cult of ancestor worship.

    Confucius says: quot;to gato perform to play to pay respect to to love to t, to serve ted, as if till  is t ac of Filial Piety.quot; Confucius, furt;By cultivating respect for to tant past, t; Cogitavi dies antiques, et annos eternos in menti  is ate Religion in Cion or living emotion necessary to enable and make t, t and most important of all te Duty of Loyalty to t as t and most important rules of moral conduct in all t Religions of tianity, says:_quot;Fear God and obey ; But tate Religion of Confucius, or Confucianism, says:_quot;o ; tianity, says:_quot;If you  to fear God and obey  first love C. quot; tate Religion of Confucius, or Confucianism, say:_quot;If you  to o  first love your fat;

    No t bet and tion for t , years since Confuciustime. t is because tion in C feel t feel take t somete Duty of Loyalty to ta yi, e Religion ion. test service, I said, e Religion in y of Loyalty to the Emperor.

    t it necessary to say about Confucius and  ant bearing upon t of our present discussion, t of t to tell you and you and it from  a Ced man, a yi in tate Religion of Confucius in Ceace Divine Duty of Loyalty to to  of t of ion and race: he is no longer a real Chinaman.

    Finally, let me sly sum up  to say on t of our present discussion_t of t is t reason  of a c of tellect. Nos of tandard  and literature, you  it is tellect _try of rue of all Candard literature, t quot;it  only touc natural  of y, aire t  reac can also address tanding aire s admirable simplicity and rationality. quot;

 chapter 19

    Mattry of t Greek poets tess of imaginative reason. No of t is seen in t specimens of ts of t and literature, is really tive reason. Matt;try of later Paganism lived by tanding: try of medieval Cianity lived by t and imagination. But t of ts life, of t to-day, is neitanding, nor t and imagination, it is tive reason.quot;

    No is true t t by o-day, if it ive reason, t of t  it is t you sudy it, try to understand it, love it, instead of ignoring, despising and trying to destroy it.

    But no to give you a  to  ried to explain to you, you s it is not a science, p;ism, quot; like t; ismquot; of Madame Blavatsky or Mrs. Besant. t of t even ality_ an active  of t to tell you, is a state of mind, a temper of t learn as you learn so_in s, a mood, or in t, a serene and blessed mood.

    No of all I  to ask your permission to recite to you a fery from t Cs, ordster to you t of t  before you in a  o do, t ellect in type of y, t serene and blessed mood leness. ordsintern Abbey says:_

    quot;... nor less, I trust to t Of aspect more sublime: t blessed mood In elligible ly lead us on, _

    Until, tion of our  suspended, we are laid asleep In body, and become a living soul:

    by to t;

    to see into t is imaginative reason, t is t of the Chinese People.

    thE ChINESE OMAN

    Matt taken from to support to marry er, said: quot;ter, t ions  into question, te and appreed to find its last ion in titution of a Semitic people w King ;

    t for my purpose ation are t; feminine ideal.quot; No is ture and tions to t ideal? But before going furt me, o Matt for  tic race, of t suct t t King itude of erature: quot;uous  in  is yet nig to ion to o taff. S afraid of snow for . Sh wisdom and in her

    tongue is to tet t;

    t suc sucer all,_tic race. It is of course not so et, I t,_to ures in one s room, but if you put a broom into to tco  in t at all. Confucius says, quot;t auality of ake sometuality of  is not true ideal.quot;* But if t be compared  can very o-day. I  speak of ttes in England. But compare t in modern novels, ance of Dumas Dame aux Cornelias. By t may interest people to kno of all terature ed into Cive feminine ideal est sale and success in t up-to-date modern Cised and put on tage in all to-date Cres in Cic race, t afraid of the Universal Order XIII.

    snoo-day, t   and goes  to be pograpand rue and insel civilisation.

 chapter 20

    Nay, even if you o taff, et to-date modem C, ing yelloinsel gold around o sion  and far modern Cing arue civilisation. For tion is tion, of tate of civilisation in t nation.

    But noo come to our question : ially tant difference of  it is not an ideal merely for ure in one s room; nor an ideal for a man to spend o s tten cer for a crue feminine ideal, _the feminine

    ideal of all people rue, not tinsel civilisation, suc Greeks and tially true feminine ideal is alelaine .

    But noo go more into details. t is  times, is summed up in tues. Noues? t ion; tly,  extraordinary talents or intelligence, but modesty, city, constancy, orderliness, blameless conduct and perfect manners. omanly conversation means not eloquence or brilliant talk, but refined co use coarse or violent language, to knoop speaking. omanly appearance means not beauty or prettiness of face, but personal cleanliness and faultlessness in dress and attire. Lastly,  any special skill or ability, but assiduous attention to to e time in laugco prepare clean and ials in t of a ;Lessons for omenquot;, ten by tsao ta Ku or Lady tsao, sister of t orian Pan Ku of ty.

    t do t;live tors?quot; t is to say,  to live for y; not to be a reformer or to be president of

    tural feet Society; not to live even as a saint or to do good to to live as a good daugher.

    A foreign lady friend of mine once e and asked me rue t old   rue C;no selfquot; in to say a fe subject, _a subject , but, I am afraid almost impossible for people ion to understand, viz. concubinage in C of concubinage, I am afraid, is not only a difficult, but also a dangerous subject to discuss in public. But, as t says.

    to tread,

    I ry my best o explain w sucom as people generally imagine.

    t t to say on t of concubinage is t it is t only possible, but also no immoral. But, before I go furt me tell you  concubinage in C mean o  e-kaki, a o say, a rack  your ired. No an ideal for a man to spend o live absolutely, selflessly for o enable o get o fit  to  as a good o . In fact it is ty, ty of self sacrifice wo have handmaids or concubines.

    But people o me, quot; t; to t toils and moils to support leman,  only to  to ry, and, in doing t ime even to give  also make sacrifice? tory decree ; knoil t a life of sacrifice t; And yet, let me say est book o itude of , of course, for modern men like Messrs. J. P. Bland and Back as somety, because tion of suc nasty, vile and  t is neit I  to say  true man_from to true o live selflessly for to provide for, to protect at all costs taken into o people y of concubinage in C to me the Chinese

    mandarin  and, after amusing , t of treet t morning. t  least provides a enance of t, if t tor car is not only selfis a co;true soldier is verily not to be able to slay, but to be  all times to be slain. quot; In true o love and be true to  to live absolutely, selflessly for , tleleman in Cil foreigners come to understand t;Religion of Loyalty and t; of tand the real Chinese woman.

    But people o me, quot; about love? Can a man o ; to t? For test t a  t   and caressing est  only to protect  also not to   to  o bring a strange o t  t   is s t: it is te Selflessness in the woman in China

    o feel   is ts to take a concubine  ing t me point out, a gentleman, _a real gentleman in Cakes a concubine  t of leo give . I knoed to take a concubine, but because to give , desisted. I kno to exact to take a concubine, but t , not only boug actually forced o take to t, tection for t tead, t  truly love take concubines, one s is because truly loves  y of taking concubines  fear of  privilege and liberty. ty, times and even_en abused. But still I say tection for to take a concubine, is t add act _t good taste in tleman. I  turning to a fig or , it is tact, _t good taste in the real Chinese

    gentleman  to feel , o sum up, _it is te selflessness of tleact,_t good taste of a real Cleman,  also not immoral.. Confucius said, quot;tleman takes its rise from tion bet;

 chapter 21

    Noo convince t still be sceptical t ruly love, can deeply love t proofs from Cory and literature. For ticularly like to quote and translate ten on tC of tang dynasty. But unfortunately too long for quotation oo long article. ted o knoion, true love and not sexual passion en mistaken for love, _ion of tang poets. title of t;Lines to ease t.quot; But as I cannot use tead, give  poem of four lines ten by a modern poet e Viceroy Cung. t  togte of to ucer staying tely after oo o leave uce the words in Chinese are

    this:_

    to everyone,

    One tain ?

    But  tis  breaking, o ers of tze,

    toget togeturn not.

    t deeper; but tennysons.

    Break, break, break On tones,sea!

    Butfor touc is still!

    But no t to prove t is true t in Cil t t try from t ang dynasty: _

    t nigood red candles;

    aiting for to salute ther and

    motoilet finis-

    husband,

    quot;Are ted eyebroe a la mode.quot;

    But o understand t tell you somet marriage in C, asking for ts, i. e., betrotcion before ting troto be most faitemple presentation. Of t t important, I sail.

    tc t day, is, except in my province Fukien  entails too mucrouble and expense to tead of being fetc to t te and o to say, turned to table carrying tions on t be  ien yen pouring libation before ting of trotrue to o be true to  as fait, to speak, natural s husband

    and s leman, _to eac not yet by the moral or Religious marriage.

    After tual salutation betanding on t side of t goes on o  time. tanding e just as ual salutation, I  out  t in C equality between husband and wife.

    As I said before, ting trotinguis may called ter._In tract so far is solely betate or, as in Cakes tate in all social and civic life_tate acting only as Court of appeal, _takes no cognisance of tract bet I  on t day and until takes place on t only not introduced, but also not alloo see or be seen by the bride-grooms family.

 chapter 22

    t as legal, but, as s-- ceremony in temple presentation or civic marriage. I say, on t is tes. But noo save trouble and expense, it is generally performed on ter. temple presentation, takes place, emple of tral temple. But for people living in toies emple of ture ancestral cable family, even t in Cral temple, cablet or red piece of paper on tate Religion of Confucius in Co tian countries.

    temple presentation begins by t senior member of tral tablet_to ts of tors t a young member of t a er tral tablet. From t t only before t before tate, before Civic Laation in to tes,_is not a legal emple presentation, s alloo tes_to be buried in tablet is not put up in tral temple of his family clan.

    tract in a legal civic marriage in C betract is bethe woman

    and t married to  into ing card of a C e, for instance, Mrs. Ku  literally quot;Miss Feng, gone to tsin An adjusts ; _tract of marriage in Ce tract  t of t to point out al difference bet in Cract not bet betions not only to  also to o society, _to t, to tate. Finally let me point out  it is tion of marriage ability to to to tate in Cil t me be permitted to say and rue civic life means, understand and rue conception of  is really to be a citizen, _ a citizen not eac eac for  for tate, _table society, civic order or State in true sense of tate suc in modern Europe and American to-day, rue conception of civic life, _sucate s parliament and mac, may be called, if you like, _a big Commercial Concern, or as it really is, in times of es, _but not a State. In fact, I may be permitted furto say

    is tion of a State as a big commercial concern erial interests of t so be considered, _tion of a State  de corps of brigands, tom, terrible  a true conception of civic life true State and  a true State, ion. to us C marry,  be a patriot, and if calls riot, _. In fact in order to rue conception of a State or civic order, one must first rue conception of a family, and to rue conception of a family, of family life, one must first of all rue conception of marriage, _marriage not as a s marriage, but as a civic marrage o describe.

    But to return from ture to yourself - ing for to salute toilet finiso - ed quite a la mode_ deep enougake just try from a o  husband.

 chapter 23

    t -will already be broken.

    Roselind in S;As You Like Itquot; says to ; coz, coz, my pretty little coz, t t how many

    fat I cannot be sounded: my affection tom, like tugal. quot; Noruly say, is like Rosolinds love, many fat be sounded; it tom like tugal.

    But, I ;t beautiful,my love, as tirzaerrible as an army ; People o day, ruture  t to say errible eitory, _ty, roys a kingdom serrible only matap;t of t; I said t total impression ;gentle. quot; If true of t is truer of t t;gentlenessquot; of t meekness. t of Miltons Eve in t;Paradise Lost, quot; wo her husband,

    God is to know no more Is woman  s  knowledge and her praise .

    Indeed ty of perfect meekness in ther people, _of no

    otion, , divine meekness in tion, _tian civilisation, ion in Europe reacs perfection, during tiful story of Griselda in Boccacios Decameron and see true Cian feminine ideal sand  submissiveness, to t of absolute selflessness, _in t, in ty of divine meekness, true Cian feminine ideal is t a sure of tian Madonna  t Kuan Yin, _but ures of ed by famous Cists, you o see tian feminine ideal, and tian Madonna is meek and so is tian Madonna is et t; to ion of o go to ancient Greece,

    _o ubi campi Sperc virginibus bacca Lacaenis taygeta!

    In fact you o treams of Sperco taygetus.

    Indeed I  to say  even noanism of trified, and in a  of Confucianism, t of tion_since t muc to see true Co go to Japan , even to tion of tang Dynasty. It is tinction to to t Japanese o-day.

    In connection y of co quote to you trasts tar Protestant Englise Cater of t Maurice de Guerin, e poetry, Miss Emma tatt;testant at Margate, Margate tar image of Englisestantism, representing it in all its prose, all its uncomeliness, _and let me add, all its salubrity. Beternal form and fas at tmas,  Easter time, , _betting of Miss tatestantism, ;union in C e, quot; , s voice, ting lines:

 chapter 24

    My Jesus to knoing,  tis ;

    eaco the Sunday school and her

    quot;Mr. t; _y. In tances,   . Non-essential,_ yes; indifferent,_no. t of grace and cestantisms setting of its religious life is not an indifferent matter; it is a real  ye to  to  ther undone.

    Last of all I  out to you  important quality of all, in ty inguisions ancient or modern. ty in t is true, is common to tion ension to civilisation, but ty, I  to say o sucion as you  noion I gave above from t;Lessons for omen, quot; by Lady tsao, _I translated as modesty and cerally means retired, secluded, occult and terally means quot; at ease or leisure. quot; For t;modesty, bas; only gives you an idea of its meaning. ttsamkeit comes nearer to it. But per to it of all. ty expressed by ties. ty of pudeur developed in y, in fact, t or ideal y expressed by togety,

    and ,  or fles is ty expressed by t to make every true Cinctively feel and kno it is o s it is indecent , according to to go on a platform and sing before a croion. In fine, it is tiveness a-gainst t;garis; to true Co no oter ts, the ineffable fragrance of orchids.

    In t love song, I believe, of translated for t piece in try, thus described,

    t by the river-side ;

    t to be our Prince  s bride .

    t iao ion as terally yao) secluded, meek, siao attractive, debonair, and te girl or  love song in Cial qualities in t of all, purity or city. In s, true Ce; stractive and debonair. t;C;

    In tecranslated as

    t of Life, t part of taining tical teac of life concludes ion of a hus:

    quot; hen wife and children dwell in unison,

    tis like to e une,

    hers live in concord and in peace,

    train of harmony shall never cease.

    Make t.

    Your wife and dear ones s.

    ture ate s civic order, to tleman in Cy is tate tley, ure he home in China.

 chapter 25

    thE ChINESE LANGUAGE

    All foreigners o learn C C language. But is C language? Before, ion, let us understand  mean dialects,_in Cten language. No upon inct, spoken and ten languages? I  one time in Europe ten language, to tinct classes, ted and ted. ted, and tten language is ted. In ted people do not exist in try. t is t upon ed people in a country. Look at Europe and America to-day. In Europe and America since, from tin, tinction betten language ed people ed people, ion, liberty, neutrality, militarism and panslavinism  in t understanding  Prussian Militarism is a danger to civilisation. But to me it seems, ted man, ted men in to-day, is to civilisation. But t is neithere.

    Noo come to tion: is C language? My ans us first take t only not difficult, but as compared  I kno language in t, _Malay. Spoken C is an extremely simple language. It is a language  case,  tense,  regular and irregular verbs; in fact  grammar, or any rule  people o me t C even because of its simplicity; even because it ,  be true. Malay like C grammar or rules; and yet Europeans  find it difficult. tself and for t least is not a difficult language. But for educated Europeans and especially for ed Europeans ed men;

    in fact t in saying t C. C advice to my foreign friends o leam C;Be ye like little c only enter into t you o learn C;

    e noo tten or book language, ten C  me say t kinds of ten Cegories and call t  t, in my opinion, is not a satisfactory classification. tion, I tten Chinese; official uniform

    C dress Co use Latin, call tera communis or litera officinalis (common or business Cera classica minor (lesser classical Cera classica major (higher classical Chinese).

    Noicle on Cy years ago for tempora mutantur, nos et mutamur in illis,_I then said:

    quot;Among Europeans in Cion of a feois or tion of a  once entitles a man to call ;quot;t; I said, quot;of course no raterritoriality clause in treaty, an Englisy call  pleases ; No to say  an asset of civilisation is stored up in t portion of Cerature ure in full court dress C of civilisation, because I believe t terature is somettry, quot;refine tural man: transmute ; In fact, I believe terature o transform one day even tural men riots, but ing instincts of ransform to peaceful, gentle and civil persons. No of civilisation, as Ruskin says, is to make mankind into civil persons y and fighting.

 chapter 26

    But revenons a. nos moutons. Is tten C language? My ansten C I  dress C difficult, because, like the spoken or colloquial

    C is extremely simple. Alloo saken at random remely simple, ten C dress uniform, is. take is a poem of four lines from try of tang dynasty describing o make in order to protect tion against the poem in Chinese are:

    ed into English word for word mean:

    S care self,

    Five t dust;

    Alas! uting riverside bones, Still are Spring chambers dream inside men!

    A free Englishis:_

    to sive soil or die:

    Five taselled knights, sable-clad,

    All dead no lie.

    Alas te bones t bleach cold

    Far off along ting stream,

    Still come and go as living men

    he loved one  s dream .

    No yle, yle and ideas: and yet ,  is.

    In order to erature, _deep t and deep feeling in extremely simple language, _you  books in all terature of t ake tance:quot; y become a ! t places are disloyal traitors and companions of ts and fol-loer re t;(Is. I -), or t:_quot;I  t t;  a picture! ture of tate of a nation or people. Do you see ture before you no, if you  to erature e men, can civilise mankind, you o terature of to Cerature. But ill living to-day.

    But noo sum up  to say on tten C language. It is difficult, not because it is complex. Many European languages sucin and Frenc because t not because it is complex, but because it is deep. It is difficult because it is a language for expressing deep feeling in simple language. t is t of ty of t, as I : a poetical language. t is tter in prose ten in classical Cry. In order to understand ten Chinese, especially

    dress C ure, _t and tellect equally developed .

    It is for t for people ion, C, because modern European e-ducation developes principally only one part of a man s nature_ellect. In ot to a man ion, because Cion, ity ty, is apt to make a man sed people, even t. For ed people it may be said of t is easier for a camel to go to understand ten Ced people. In s, ten C because it is ted people and real education is a difficult t as t;all beautiful t. quot;

 chapter 27

    But before I conclude, let me ten Co illustrate y and depto be found even in terature ten in official uniform C is a poem of four lines by a modem poet ten on Nehe words in Chinese are:

    ed word for word, mean: _

    Don  ( say home poor pass year hard,

    Nortimes cold, Next year peac trees Pay-back you spring light full eyes see.

    A free translation his:

    tO MY IFE Fret not, _t can pass the year ;

    Let t year  in our home.

    ained. It is a poem by tu Fu, tang Dynasty. I ion. t is

    MEEtING It near;

    Like stars, eacs spo-nig a  [ e sit beneat. Our youtrengt but a day. You and I_ater land, itears y more years, _s, after all, I once again ascend your , you  a wife ;

    Noher  ^ chum ;

    table is already laid. Freshe garden near,

    Rice mixed , _frugal c ?  tis o kno to-morroo be he wide, wide world.

    t, is almost doggerel, o give text. But ext  poetry _poetry simple to t y pat reproduce and o reproduce, in English in such simple language.

    JOh IN ChINA

    quot; tine not only ignores all conditions of life  of mankind ss mode of existence after ;*.... GOEthE.

    Mr. . Stead once asked: quot; is t of Marie Corellis popularity?quot; ;Like aut autative exponent of t;  Marie Corelli is to t Britain, to ths in China.

    Noed person and ted one is ted person s to read books  a ted person prefers to read books o be, s o s very muco be a superior person to tes a book to prove conclusively t o to Jo;Ceristicsquot; become a Bible to Joh.

    But Mr. . Stead says, quot;It is Jois; Consequently I ely taken trouble to read th his ideas

    * quot;Der Per negiert nicande als der seininge ist, er ;_goethe.

    on Che Chinese.

 chapter 28

    tocrat at t table classified minds under tical and algebraical intellects. quot;All economical and practical ; ; is an extension or variation of tical formulaplusequal . Every pion er of t; Noo tegory of minds  calls aritical intellects. Joune o Co sell er goods and to make money and  on very ood and agreed perfectly upon t Jois to C understand_and not content to sell er goods, s to civilise t, to quot;spread Anglo-Saxon ideals . quot; t is t Jos on very badly  is still ead of being a good, , steady customer for Mancer goods neglects o Co celebrate titution, in fact becomes a mad, raving reformer.

    I ely, by tnam eales quot;Resquot; and otried to compile a Catecudents. t, so far, is somethis:_

    . _  is the chief end of man?

    to glorify tish Empire.

    . _Do you believe in God? Yes, wo Church.

    ._  do you believe in s_in w will pay.

    . _ is justification by faito believe in everyone for himself.

    . _ is justification by  money in your pocket.

    . _ is heaven?

    o be able to live in Bubbling ell Roa * and drive in victorias.

    . _ is hell?

    o be unsuccessful.

    . _ is a state of ibility? Sir Robert  s Custom Service in China.

    . _ is blasphemy?

    to say t Sir Robert  is not a great man of genius.

    . _ is t o obstruct Britisrade.

    . _For e the four hundred million Chinese?

    For tiso trade upon.

    . _ form of prayer do you use  as tal Germans are, o partition China.

    . _ Apostle of the Anglo-Saxon Ideals in China.

    Dr. Morrison, times Correspondent in Peking. It may be a libel to say t true statement of Anglo-Saxon ideals, but any one rouble to read Mr. Putnam eales book  deny t the above is a fair represen-

    * t faser in Shanghai.

    tation of tnam eale and Jonam eales books.

    t curious t tter is t taking effect in Coo is noing to glorify terati -legged essays o t t terati ution, is likely to become an intolerable and dangerous nuisance. In t only find er goods trade ruined, but  to t a General Gordon or Lord Kitco s is under t t is neithere.

    I  to say  is a o me t t to C nonsense ten in books about t along at all o deal. take tance, from a big volume, entitled quot;t: its ory and its questions, quot; by Alexis Krausse.

    quot;tion affecting tern nations in t lies in tion of true inal mind. An Oriental not only sees t standpoint to (!) tal, but rain of t and mode of reasoning are at variance. tion implanted in tic varies from t h which we are endowed!

    After reading t sentence an Engliss a piece of -we paper, if ical Mr.

    Krausses advice, o ;Boy, bring me a piece of black paper. quot; It is, I to t of practical men a-mong foreigners in C t a true inal mind ically  I believe t t on best  successful men in Cick toplusequal , and leave tal ino Jo in te ;Ceristics,quot; tions betaipans of great Britisual affection, passing on to one or more generations; er all, al ino Chinese or foreigners?

 chapter 29

    Is trutum t East is East and est is est? Of course ttle or no difference. It is only  t deal of difference bet and est. But to be able to solve tion a plus b equal c bet and est, one must itude for ics. tune of to-day is t tion of tion a plus b equal c in Far Eastern problems, is in t only rules tis is an ally of tion, _Jo understand ts even of algebraical problems. to be agents bets.

    tion of tion a plus b equal c bet and est is a very complex and difficult problem. For in it tities, not only suc of Confucius and t of Mr. Kang Yu-uan Fang, but also t of S of Joion properly, you  ttle difference bet of Confucius and t of S you  deal of difference bet of Dr. Legge t of t me give a concrete illustration of w I mean.

    tories, says:_

    quot;Cories are antediluvian, not merely in ttempts to go back to time for a point of departure, but in terminable lengturbid current  only ty vegetation of past ages, but  all reckoning. None but a relatively timeless race could eitories: none but tore ts capacious abdomen! quot;

    No us . Dr. Legge, speaking of tandard dynastic ories of China, says:

    quot;No nation ory so ted; and on t is trust;

    Speaking of anot Cerary collection. Dr. Legge says:_quot;t publisy, but under tendence and at tung and K reign, of Kien-lung . tion of so extensive a erature among the high officials of China which should keep for-

    eigners from t;

    t I mean  deal of difference not only bet and est but also bet of Dr. Legge, te and admire zeal for literature, and t of th in China.

    A GREAt SINOLOGUE

    Don  t forget to be a gentleman of sense, -o be a great scholar ;

    Don t become a fool, o be a great scholar .

    Confucius Sayings, Ch:VI. II.

    I ely been reading Dr. Giles quot;Adversaria Sinica, quot; and in reading tis quot;ws in C;

    Dr. Giles ation of being a great City of ation is not undeserved. But I t is noime t an attempt so accurately estimate ty and real value of Dr. Giles work.

    In one respect Dr. Giles age over all sinologues past and present,_erary gift: e good idiomatic Englis on tterly lacks t and sometimes even common sense. ranslate Cences, but  interpret and understand C. In t. Dr. Giles eristics as terati. Confucius says, quot;ion or book learning get tter of tural qualities, terati.quot;

    to terati, books and literature are merely materials for ing books and so te books upon books. to do  never occurs to terati t books and literature are only means to an end. tudy of books and literature to true sc to enable o inter-

    pret, to criticise, to understand human life.

    Matt;It is terature, _tire ory of t, _or of a single great literary ed erature makes itself felt. quot; But in all t Dr. Giles ten, t a single sentence  t Dr. Giles ried to conceive terature as a connected whole.

    It is t of p in Dr. Giles ance  dictionary. It is in no sense a dictionary at all. It is merely a collection of Cences, translated by Dr. Giles  any attempt at selection, arrangement, order or metionary for tionary is decidedly of less value tionary of Dr. illiams.

 chapter 30

    Dr. Giles Cionary, it must be admitted, is a  ter lack of t ordinary judgment. In suc to find notices only of really notable men.

    riam pugnando vulnera passi, Quique sacerdotes casti, dum vita manebat, Quique pii votes et Pi, Inventas aut qui vitam excoluere per artes, Quique sui memores aliquos fecere merendo.

    But side by side iquity, cong,

    Mr. Ku ung and Captain Lele to distinction is t en to treat ed quantities of champagne!

    Lastly t;Adversaria,quot;_Dr. Giles latest publication_, I am afraid, enation as a sc. ts c part, ical or erest. It  Dr. Giles aken trouble to e t ention to tell t terature but to s a learned Cter ands Cism  is teristics of sinologues like Dr. Giles s in t.

    I s ticles from Dr. Giles latest publication and ry to s if o ings of foreign scs of Cerature  ical interest, t is not in Cerature.

    t article is entitled quot; is filial piety.quot; t in ticle turns upon ty. Confucius said: se nan fa^ (lit, colour difficult).

    Dr. Giles says, quot;tion is, and y centuries past, ; After citing and dismissing all terpretations and translations of native and foreign sc true meaning. In order to sic manner, I se Dr. Giles h which he announces his discovery. Dr.

    Giles says:_

    quot;It may seem presumptuous after to declare t tumps (! ) upon to do, as t says, is to

    Stoop, and t is;

    Seek it not rig!

    quot;zu- is filial piety? tter replied simply,

    quot; se to define it, nan is difficult, a most intelligible and appropriate ans;

    I s er into ties of Co s Dr. Giles is er se is a verb, tical Cence  read se nan, but se co define it, is difficult. t, is ely indispensable, if ter se here is used as a verb.

    But apart from grammatical niceties, translation as given by Dr. Giles of Confucius ansext,  or sense in it at all.

    tzu  is filial piety? Confucius said, quot; ty is . t merely ake trouble of doing it, and ake it, _do you really t is filial piety?quot; (Discourses and Sayings C in text above lies in t importance is laid not upon ies you perform tos, but upon  manner,  spirit, you per-

    _ Compare anot;fe Oi iao yen ling se, plausible speech and fine manners (Discourses and Sayings Ch. .. )

    form ties.

    tness and true efficacy of Confucius moral teaco say   namely t in ties, Confucius insisted upon tance not of t, but of ty and religion, bet and teac and true religious teaceacy merely tell you ion is moral and ion is immoral. But true religious teac merely tell you true religious teac merely inculcate t, but insist upon tance of t. true religious teaceac ty or immorality of our actions does not consist in  in .

 chapter 31

    t Matt s meteace, it  tention of o, but . ts said, quot;t not commit adultery.quot; But C said, quot;I say unto you t  after ted adultery. quot;

    In ts in Confucius time said: C cut fireer for ts and yield to t of t is filial peity. But Confucius said, quot;No; t is not filial piety.quot; true filial piety does not consist in to our parents. true filial piety coonsists in  manner,  spirit y, said Confucius, is . It is, I eaco tions t Confucius becomes, not as tian missionaries say, a mere moralist and p a great and true religious teacher.

    As a furtration of Confucius metake t reform movement in C fuss_even going to Europe and America, _trying to find out o adopt in C unfortunately tion of C depend upon  upon . It seems a pity t tead of going to Europe and America, to study constitution could not be made to stay at udy Confucius. For until take to  Confucius teactend to tead of t in tter of reform, not c of t reform movement in China.

    ticle in Dr. Giles quot;Adversaria Sinicaquot; led_ quot;t;

    tzu in an intervie to four classes, _soldiers, farmers, artisans and ;It is incorrect to translate s is a later meaning.quot; Dr. Giles furt;in its earliest use to civilians. quot;

    Norut on ts earliest use, to gentlemen su.

    t Cem in C. B.C. , ) and figo be tlemen, to prominence, became laituted tinguishe sword.

    he

    foreign consuls   C not a civilian sc a gentleman  all tary uniform.

    tion tary man  practical interest. For tion  or come under a foreign yoke  question again  meaning and conception of t as civilian sc as a gentleman  aggression.

    ChINESE SChOLARShIP

    PARt I

    Not long ago a body of missionaries created a great deal of amusement by styling tific tracts, as quot;famous savantsquot; su ju (titfill) . tremely ridiculous. tainly not one Cure to arrogate to  all t attributes of a scerary man. e often isement of told t quot; among tivated. quot; A list is tributors, quot;all, quot; o believe, quot;ive of sound scery of t. quot;

    Noo estimate to be assiduously cultivated by t is not necessary to take sucandards as te in ures upon terary Man, or terary Ete American Minister to Germany, Mr. taylor, o be a great German sc t to a magazine some verses translated from  be t a German scea drinking circles,  or placard. Yet among Europeans in Cion of a feois, or collection of a  once entitles

    a man to be called a Cerritorial clause in treaty, an Englis y call  pleases him.

    e o consider tion because it is t by some t C to enter a neage, s of C be content ionary-compiling or suc attempts  ruction, at translations of t perfect specimens of tional literature, and not only judgment, but final judgment, supported s, be passed upon t venerated names of terary Panto examine: st,  is true t t  is tual state of C t day; and in t place, to point out anding upon t is apt to imagine er dimensions t; still, it must be admitted t tage of ion, ainly command a ensive vieanding upon take a survey of t, present, and future of Ctempt,  rued to imply t y: age of our position.

 chapter 32

    First, t true, it seems to us, t ter part of ty of acquiring a knohe language has been removed.

    quot;t belief, quot; says Mr. Giles, quot;in t difficulty of acquiring a colloquial knos place among otorical fictions.quot; Indeed, even o tten language, a student in tiser t a Consulate, can no at sigc t; but ended for beyond to doubt.

    After t missionaries, tion of Dr. Morri-sons famous dictionary is justly regarded as t de depart of all t ainly remain a standing monument of tness, zeal and conscientiousness of testant Missionaries. After Morrison came a class of sczlaff migaken as representatives. Sir Jo enougo confess it ainly spoke Mandarin and could per mucy read a novel ten in t dialect. But sucerpreter-ses. It is nevert tions about t Engliso to zlaff pertle more C tempted to pass  deal more te Mr. terension of Dr. Gutzlaff, and sucer t is curious to find Mr.Boulger, in  ory of Cing ties.

    In France, Remusat  to occupy a Cy. Of  in a position to express an opinion. But one book of tracted notice: it ranslation of a novel, quot;t, and by o Carlyle, and by Carlyle to Joirling, , and said t tainly ten by a man of genius, but quot;a man of genius after ttern, quot;t enougo read, but it takes no  is a specimen. Nevert is al to t ts and images from tually passed t.

    After Remusat folloanislas Julien and Paut  Julien made tant discovery t Mons. Paut understand C all and tter, on t Monsieur Julien kne. Neverters age t ters of ter migioned, Mons. D . Denys, ion of t ang poets is a breaco one department of Cerature in whing has been done before or since.

    In Germany Dr. Platitled quot; Die Manc; Like all books ten in Germany, it is a solid piece of s evident design o give a ory of t Mancy in C tter portions of tain information on questions connected  ten in a European language. Sucory-book compared . Anotrauss, formerly ter of a little German principality  a-mused udy of Cranslation of Lao tzu, and recently of ton, speaks of some portions of zu as being perfect. ranslation of to be very spirited. e unately, not been able to procure these books.

    t period, beginning ion of Dr. Morrisonss dictionary. tandard , tzu Erhe Chinese Classics of Dr. Legge.

    As to t, t be inclined to regard it lig it is, notanding, a great  perfect, s of tempted, of all t ten in response to a crying necessity of time. Some suco be ten, and lo! it  took aure competition.

 chapter 33

    t translating to be done, y of time, and Dr. Legge , and t is a dozen omes. tity of ainly stupendous,  of ty. In presence of t afraid to speak. Nevert must be confessed t t altogetisfy us. Mr. Balfour justly remarks t in translating t deal depends upon terminology employed by translator. No terminology employed by Dr. Legge is e, and in some places, almost unidiomatic. So far for to tter,

    ton speak for us. quot;Dr. Legges oes on Mencius, quot;;s Dr. Legge  a panding of ; e are certain t Dr. Legge could not ranslated t ried to conceive and so eaced  is extraordinary t neites nor in ations  slip a single pence to s eaco be, as a poget on t by any means be accepted as final, and translator of t to come. Since tioned, many books ten on C is true, of really great scic importance; but none,  turning point.

    First, t;Notes on Cerature. quot; It is, alogue, and not a book erary pretension at all. Anote Mr. Mayerss quot;C; It is certainly not a  can lay claim to any degree of perfection. Nevert is a very great   conscientious and unpretending of all t ten on Cs usefulness, moreover, is inferior only to tzu-Erhomas ade.

    Anote is Mr.  A. Giles of tisage of a clear, vigorous, and beautiful

    style. Every object ouc once clear and luminous. But ions,  been quite fortunate in ts ion is t;Strange Stories from a Cudio,quot; ranslation from t tiful literary  t be, belongs yet not to t specimens of Cerature.

    Next to Dr.Legges labours, Mr.Balfours recent translation of tzu is a ainly t ambition. e confess to  ation and delig of an Englisering to be one of t perfect of t specimens of tional literature. Since its appearance turies before tian era, terature of Co ts effect upon t of tical and imaginative literature of succeeding dynasties is almost as exclusive as t of t Mr.Balfours  a translation at all; it is simply a mistranslation. t to pass upon a  , and it ed of us to make good our judgment. e believe Mr. Balfour o raise tion of true interpretation of tzu. quot;But,quot;_e from t editor of t;in reading a book, it is necessary to understand first true tences, t of t of all, can you get at tral proposition of ter.quot; Noranslation bears marks t  understood t  construed tences correctly, and t  of tions rue, as ts regarding rules of grammar and syntax, it t Mr. Balfour ral proposition of wers.

    But of all t day o place ton at t t Mr. Fabers labours are of more scic value or a erary merit t  almost every sentence ten serary and p find in any ot time.  o be  reserve for t portion of t paper, o state ts of Chinese scholarship.

 chapter 34

    ChINESE SChOLARShIP

    PARt II

    Mr.Faber  t understand any systematic metific enquiry. Nevert; ion * , quot; a udes, a concatenation is given of tematic study of a scudent of C perter t book namely, to begin udy o proceed from to to t.

    First, t is necessary and indispensable t tudent so arrive at a just kno of t in tions and family life of to give tention, and direct udy, to t and administrative institutions of try. Suced, can, of course, be follo only in general outline; to carry it fully out ion and undivided energies of almost a  o consider a man, a Ctribute to ed. t Goet;In t;Great Learning .ure, tention, above everytention.quot; Noudy of national cer, it is also of t importance to pay attention, not only to tions and practice of t also to tions and to get a kno as bad,  and , iful and  beautiful, and inguis udent of Cudy t. In oto say t you must get at tional ideals . If it is asked o be attained: udy of tional literature, in  and  as  side of ter of a people can be read. t, ttention of tudent of Candard national literature of tever preparatory studies it may by necessary for o go totainment of t one object. Let us no is to study terature.

    quot;tions of Europe, quot; says a German er, quot;rest upon tine; tock as ted; and tercourse ure  even to toget; But as for t of tion rest upon foundations altogeto ture of tudent of Cerature, tages to overcome  form t of community of primary ideas and notions. It o equip ions and ideas, but also, first of all, to find ts in ts do not exist, to disintegrate to see to ions may be referred. take, for instance, tant recurrence in translated into Englis;benevolence, quot;quot;justice,quot; and quot;proprietyquot; (U). Noake togetext,  t adequate: t connote all tain. Again, t;y, quot; is per exact equivalent for translated quot;benevolence;quot; but t;yquot; must be understood in a sense different from its idiomatic use in turesome translator ;lovequot; and quot;rig; of t as any otegrate and refer tions ure of man, , at once, at t;t;quot;true, quot; and quot;tiful. quot;

    But, moreover, terature of a nation, if it is to be studied at all, must be studied systematically and as one connected arily and  plan or order, as it o been done by most foreign sc;It is, quot; says Mr. Matt;it is terature, _tire ory of t, _or of a single great literary ed erature makes itself felt. quot; Nole, s conceive terature as a  at its significance! tle, in fact, do t! tle does it become a pooanding of ter of tion of terature principally translations of novels, and even t

    of t, but of t commonplace of t fancy, if a foreigner o judge of terature from ton, or t class of novels erature enuity of intellect. quot;

 chapter 35

    Anotraordinary judgment ure  it ually accused of over morality, ime most foreigners are pretty  tion of liars! But  t, besides trasiced, translation a-mong students of Co t many otings besides morality, and, o Mr.Balfour,  quot;trinesquot; tain are decidedly not quot;utilitarian and ; as to be. e  submit tences and ask Mr. Balfour if ;utilitarian and mundane.quot; quot; ; said Confucius in anso a Minister, quot;  urn to and pray.quot; Again, Mencius says:quot;! love life, but I also love rig if I cannot keep teousness. quot;

    e  it o digress so far in order to protest against Mr. Balfours judgment, because  suc p;a bondslave to antiquity, quot; quot;a past-master in casuistryquot; so t venerated name in Cray by ion of t of Nan-o empy of taoist over

    trayed into t must condemn.

    But to return from our digression. e  terature must be studied as a connected  tomed to conceive and form t of terature of Cings ed; but, in fact, terary activity of t begun inued teen dynasties, including more t time of Confucius, terary form of ing ill very imperfectly understood.

    us remark t, in tudy of a literature, tant point to be attended to, but ely lost sigudents of Cerary ings. quot;to be sure, quot; said t ords;it ter, but tter<kbd> of t; No is true t tings ed do not pretend to any degree of perfection, as far as terary form is concerned: tandard  so mucyle or perfection of literary form, as for tter tain. tung-po, of ty, remarks t someto tion of a prose style may be traced in terary ings, botry, o many forms and styles. tings of tern ance, differ from t from tion and ion of try of ties are as unlike ty, vigour, and brilliancy of t ang poets as ture manner of Keats is unlike trong, clear, and correct splendour of tennyson.

    ions of tudent ion to direct udy to tions of to see . But titutions, manners and customs of a people do not gro are developed and formed into uries. It is to study tory of tory of t almost unknoo European scory of Crius Boulger, publisly, is per ory t could ten of a civilised people like tory as Mr. Boulger ten migolerated if ten of some suctentots. t t sucory of Co s yet is t a knoory, t judgment can be formed of titutions of a people. Suc of suc only useless for t are even misleading for t to take one instance,_tainly a ceremonious people, and it is true t to teactifogging observances of a ceremonial life as muc;ternal decorum, quot; as Mr. Giles calls ts deep in ture of man, in t side of ure, namely, ;In t; says a disciple of Confucius, quot;ant, is to be natural; t is really beautiful in t Em-perors. quot; Again, it is said some;( t of Goeter) e no is t a judgment of toms of a nation sudy, of t and political institutions of a country, _ to t stage of  also be founded upon an understanding of tory.

 chapter 36

    e ation from quot; tion, quot; or titudes, as foreigners consider it. quot;t of t; it is said in t book, quot;sration of tate; tration of tate begins ion of tion of tivation of t; t we mean by Chinese Scholarship.

    ticle on Cten and publis;N.C. daily ne; in Shanghai in .

    APPENDIX

    t

    Frankreicraurig Geschick, die Grosser! mogen  s bedenken,

    Aber bedenken fiirwahr sollen es Kleine nech mehr ;

    Grossen gingen zu Grunde ; dock ze die Menge

    Gegen die Mengef Da -yrann.

    Goethe

    Professor Loy in an eloquent passage of icle on quot;t,quot; says: quot;ture (ture of civilisation in Europe,  be moulded to any purpose until tries get togeto to tastropo suc;No more! No more! And never again! you rulers, soldiers and diplomats, you inies of mankind and conducted to e you. Our labour and our blood  your disposal. t make t s of t sher European

    Dreadful is Frances misfortune, truly bethem,

    But still more of a trut to . Classes  nohe Masses

    Gainst t t;

    t is ts no sucries of Europe get rid of ts and take into tion of peace and ry, I am perfectly sure, before t very question is decided, try. take tion in Great Britain. trying to take into tion even of o govern tually flying at eacs and if ter  t, be cutting eacs.

    Noo find a  of t first of all, find out t  s astropo t I t it  ts  it s of Europe into this hell of a war.

    Let us first take tual rulers, _ts of Republic no is an undisputed fact t ion perual rulers of tries no  tual rulers of Europe today. Emperors, Kings and Presidents, bound in  and gagged by titutions and Magna Cas of Liberty, _tual rulers ever in t or conduct of public affairs in tries. Poor King George of Great Britain, o say someto prevent a civil ion, orily told by t Britain to ongue and ually to apologise ter to trying to do y as a King to prevent a civil , tual rulers of Europe today al figures as t official documents are stamped. tal figures  any say or  of tries is concerned,  be said, t tual rulers of Europe are responsible for this war?

    Let us next examine ts at oolal error of modern institutions is to take a blood and strengtion, all tance of it, t is brave, and careless of rerust; and to cast t into steel and make a mere s, taking as voice and  to keep t part of tion, o give to ty, to t capacity of t.quot;t of your vo;Ruskin  on to say addressing t Britain, quot; in carrying out sucem. You are no true soldiers if you only mean to stand at a so protect sing in-side. quot; Noarism,t  to say  it is evident from ual rulers in Europe ically no say, today ely no say _ and conduct of affairs in tries.  tennyson says of tis Balaclava, is true of t;t to reason o do and die. quot; In fact if tal rulers in Europe today al figures, tomatons. Being more mecomatons  any voice or  of tries is concerned,  be said t this war?

 chapter 37

    Last of all, let us examine t ts noo t, tas of Liberty and Constitutions of Europe, ts_tual Statesmen and Ministers in c and conduct of public affairs in a country noo carry out to do ry tell to do. t ts, _tatesmen and Ministers in t of tries in Europe today, alking mac mere puppets as in a Marionnettes ss  any s,   any  be said t ts, _tatesmen and Ministers nories are responsible for this war?

    Indeed t curious t seems to me, in t of all tries today is t every one , _ruler, soldier as  or Statesman and Minister, is not alloo  alloo o do y and good of tion, but every plain man and ; Patriotic times, quot;

    Bobus of cime, sausage maker and jam manufacturer, but nory; in fact, to tell tual ruler, soldier and diplomat o do for ty of tion. to tter, t it is tc  to point out ed t monstrous modern Macarism in Europe, and it rous Mac on this war.

    But no _s of Europe so coed in favour of t plain men and y and support to tual rulers, soldiers and diplomats of try, aken t ts. take t, because Joell t to ty of plain men and aug ture of Man is evil; t every man,  every man as soon as s strong enougo be able to do it, o  to rob and murder , I  to say o get to o force tual rulers, soldiers and diplomats of Europe to create trous modern mac on terrible ry, when in a crowd, are always selfish and cowardly.

    to t of tter, you  it is not ts, not even Jo it is really t plain men and e and say: e plain men and   t ted ted t broug ook possession of tries  t monstrous modem maco create, began to move. In s, it ing itself to and seizing and paralysing ts of tries no  on terrible  , as Professor Dickinson says, ts, o tastrop it  t moment, ts of Europe into tastropo tragic uation no to say , pitiful, pitiable ual rulers, soldiers and diplomats of tries no  t moment.

    It is evident t I  if to be peace in Europe noure, t to be done is not, as Professor Dickinson says, to bring or call in, but to remove and keep out to panic o be peace in Europe, t to be done, it seems to me, is to protect ts from to protect t, not to speak of ture, if t actual situation noo be saved, to do it, it seems to me, is first to rescue ts of tries no  ragic uation no  everybody s peace, but nobody o make peace. I say t to be done is to rescue ts from t o find some means to give to find a o make peace. t, I t is for tries no o tear up t Constitutions and Magna Cas of Liberty, and make a ney_sucizenship here in China.

 chapter 38

    By ta of I^oyalty, tries no  s not to discuss, meddle or interfere in any ics of t ely to accept, submit to and abide by erms of peace tual rulers may decide upon among ta of Loyalty,  once give tual rulers of tries no o make peace; in fact, po once to order and command peace. I am perfectly sure t as soon as tual rulers of tries no  once order and command peace. I say, I am perfectly sure of tries no e incurable lunatics or demons,  t t, _no, not even, I ure to say  slandered man nories no  see t for togeto continue to spend nine million pounds sterling of t-earned money of to slaug men and to destroy t  infernal madness. ts of tries no  see t, as I said because t to be done, if t actual situation noo be saved, is to rescue ts of tries no hem power.

    tragic uation no to say  only in ts, but also in tries no  ted by nobody and brouges to inveig to denounce ts for bringing on too,  being conscious of it, icle by stating t ticle of  a quot;stop t; paper. o say:

    quot;Being in t go on figil  erroritory and security intact and ure peace of Europe assured as far as . quot; tegrity and security of tisure peace of Europe to be obtained only by going on indefinitely spending nine million pounds sterling of good money and slaug men everyday! trous absurdity of sucion, I believe, o be stated, to be seen by any one e of spending and slaugime, tainly be peace, but no Europe left on tterly unfit to decide on tion of peace and titude of mind of a man even like Professor Dickinson conclusively s.

    But t I  to insist upon  everybody even in tries no s peace, but nobody o make peace, to stop t t nobody o make peace, to stop t ty of making peace. ty of making peace it is ries no  ted by nobody and broug an infernal madness. t to be done, to make everybody see t t an infernal madness is to s ty of making peace . In order to make every-body see t ty of making peace, t and simple to do is at once to stop to invest some one o stop to invest tries no e poy, _absolute poo order and command to be stopped at once. As soon as everybody sees t topped, everybody in tries no  pere incurable lunatics, o see t ted by nobody and broug an infernal madness; t tinued, o tries . As soon as tries no op tries no  t  only possible, but easy for a man like President ilson of ted States to make a successful appeal, as t Roosevelt did during to tries no o order and command to be stopped at once and to find a o make a permanent peace. I say it  ilson to make a successful appeal for peace because, I believe, in order to make peace, tant tries no o build a special lunatic asylum and arrest and clap into it te incurable lunatics, _men like Professor Dickinson y and security of tisure peace of Europe!

 chapter 39

    t of tries no o tear up t Magna Cas of Liberty and Constitutions, and make a ne of Liberty, but a Magna Ca of Loyalty, sucizenship here in China.

    to prove t I no me tention of to t t it e loyalty of to t possible for t Roosevelt to make a successful appeal to te Emperor of Japan and t Emperor of Russia to stop to command and order to be made at Portsmoute loyalty of ta of Loyalty in our Cizens from us. But in Russia y, te loyalty of to be secured by t.

    Noreaty of Portsmoutry izenss Magna Ca of Loyalty, like Japan, and a country  suca like Russia. In Japan, after treaty of Portsmoutokyo ried to create a panic, _but ta of Loyalty in ts of true unspoilt Japanese people  do only internal peace in Japan but peace in t ever since. * But in Russia after treaty of Portsmoutry, also raised a clamour and tried to create a panic, and, because tizens, _il lately tatesmen of Great Britain got t pupils tatemen of Japan, men like Count Okuma,  mob- a singtau!

    lute loyalty of ty to make riots and Constitutions, to raise clamour and create panic._panic for tegrity and security of ture peace of Europe! t of all t rian Emperor and t to be meted out for trian Arco raise suce sucegrity and security of t te advisers o mobilise to move t monstrous modern maced by Jo monstrous modern maco move, tely a general panic among t s of tries no  on terrible war.

    to t of tter, reaty of Portsmoutreaty of Portsmouter t treaty, t,_t,_in Russia broke and to protect t, from tegrity and security of t  considering t  liberal of all Liberals, in fact time, says: quot;tism in Russia is really a Dictatorso bring into life and make possible t of times (der Absolutismus in Russland ist vielmeatur um die liberalen Ideen unserer neuesten Zeit in s Leben treten zu lassen)quot; . In fact, I say again, after treaty of Portsmoutators, t in Russia broke and to protect t of Russia from t, I say, he mob in Russia.

    In Europe in t tries o maintain civil order in tries and to keep international peace in Europe, because t no to say, ts in all European countries of today instead of fearing and er t only to maintain civil order in Russia, but to keep international peace in Europe because  t Emperor in Russia is not able to maintain civil order in ry and to keep international peace in Europe, because, instead of fearing God,  Britain rulers like Cromo maintain civil order in try and to keep international peace in Europe, because t tual rulers of Great Britain today, responsible Statesmen like Lord Grey, Messrs. Asquit able to maintain civil order in try and keep international peace in Europe, because, instead of ry, but also tries. te Prime Minister of Great Britain

    Mr. Campbell Bannerman,  top of ; Le Duma. est mart. Vive Ie Duma \

 chapter 40

    I  t to say , t origin and cause of t t origin and cause, _t origo not only of t of all today, _is tries and in America, _especially in Great Britain. It  Britain er treaty of Portsmoutreaty of Portsmout of tiser, broke t, _t, broke orsed t on terrible  is, I may incidentally say  Britain, t ted from Great Britain and America into C on tion and t nigening to destroy t valuable asset of civilisation of today, t t Britain_today, unless it is at once put doroy not only tion of Europe, but all civilisation in the world.

    * t Britain, _especially tis;greatquot; Dr. Morrison, t;timesquot; correspondent in Peking,  for t;open doorquot; in Manced to the Russo-Japanese war.

    No seems to me, ens to destroy all civilisation in today_is ty, _t, ta of Loyalty sucizensa of Loyalty ect ts of all countries from t only to maintain civil order in tries but also to keep peace in t is more, ta of Loyalty, _tizenss Magna Ca of Loyalty, by enabling all good men and true to imate rulers to aries to keep peace and maintain order in tries and in t t,  policeman,  soldier; in one  militarism.

    No to say a  militarism, about German militarism. I  t origin and cause of t Britain. No to say  if t origin and cause of t Britain, t and immediate cause of t in Germany. ted to ion of t;e ood t must finis; te ion must  of tion. Indeed t Britain, as I said, broke t in t ted  of tion made emper  Britain and t in Germany. tizens;Do not go a-gainst - t trample upon to follo; * Noo go against  t I o trample upon to follo a of Loyalty, ters and Statesmen in a country  to t to t to tect temptation to go against  t protect ta of Loyalty again ry feel ty a of Loyalty imposes upon tect temptation to trample upon to follo protect t. ta of Loyalty, _tizenss Magna Ca of Loyalty,  do, whis war.

    t o ty said: quot;Let your cry be for free souls raty is tally important liberty, ty ary only so far as it favours tion is in

    (Sory in t II eh. .. )

    itself a better t; tion . tone; t t. quot;

    tries no  only to get out of t to save tion of Europe, _to save tion of t is for to tear up t Magna Cas of liberty and Constitutions, and make a ne of liberty, but a Magna Ca of Loyalty; in fact to adopt tizenss Magna Ca of Loyalty such as we Chinese have here in China.

    AB INtEGRO SAECLORUM NASCItUR ORDO! *