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“Such is popularity with one’s superiors in the present day. Do you think that I could be as one of these? No! Beyond sending in a complimentary card at the summer and winter festivals, I do not go near the great from one year’s end to another. Even when I pass their doors I stuff my ears and cover my eyes, and gallop quickly by, as if some one was after me. In consequence of this want of breadth, I am of course no favourite with the authorities; but what care I? There is a destiny that shapes our ends, and it has shaped mine towards the path of duty alone. For which, no doubt, you think me an ass.”
WANG TAO-K’UN
Wang Tao-k’un took his third degree in 1547. His instincts seemed to be all for a soldier’s life, and he rose to be a successful commander. He found ample time, however, for books, and came to occupy an honourable place among contemporary writers. His works, which, according to one critic, are “polished in style and lofty in tone,” have been published in a uniform edition, and are still read. The following is a cynical skit upon the corruption of his day: —
“A retainer was complaining to Po Tzŭ that no one in the district knew how to get on.
“‘You gentlemen,’ said he, ‘are like square handles which you would thrust into the round sockets of your generation. Consequently, there is not one of you which fits.’
“‘You speak truth,’ replied Po Tzŭ; ‘kindly explain how this is so.’
“‘There are five reasons,’ said the retainer, ‘why you are at loggerheads with the age, as follows: —
“‘(1) The path to popularity lies straight before you, but you will not follow it.
“‘(2) Other men’s tongues reach the soft places in the hearts of their superiors, but your tongues are too short.
“‘(3) Others eschew fur robes, and approach with bent backs as if their very clothes were too heavy for them; but you remain as stiff-necked as planks.
“‘(4) Others respond even before they are called, and seek to anticipate the wishes of their superiors; whose enemies, were they the saints above, would not escape abuse; whose friends, were they highwaymen and thieves, would be larded over with praise. But you – you stick at facts and express opinions adverse to those of your superiors, whom it is your special interest to conciliate.
“‘(5) Others make for gain as though bent upon shooting a pheasant, watching in secret and letting fly with care, so that nothing escapes their aim. But you – you hardly bend your bow, or bend it only to miss the quarry that lies within your reach.
“‘One of these five failings is like a tumour hanging to you and impeding your progress in life. How much more all of them!’
“‘It is indeed as you state,’ answered Po Tzŭ. ‘But would you bid me cut these tumours away? A man may have a tumour and live. To cut it off is to die. And life with a tumour is better than death without. Besides, beauty is a natural gift; and the woman who tried to look like Hsi Shih only succeeded in frightening people out of their wits by her ugliness. Now it is my misfortune to have these tumours, which make me more loathsome even than that woman. Still, I can always, so to speak, stick to my needle and my cooking-pots, and strive to make my good man happy. There is no occasion for me to proclaim my ugliness in the market-place.’
“‘Ah, sir,’ said the retainer, ‘now I know why there are so many ugly people about, and so little beauty in the land.’”
HSÜ HSIEH
Hsü Hsieh graduated as Senior Classic in 1601, and received an appointment in the Han-lin College, where all kinds of State documents are prepared under the superintendence of eminent scholars. Dying young, he left behind him the reputation of a cross-grained man, with whom it was difficult to get along, ardently devoted to study. He swore that if it were granted to him to acquire a brilliant style, he would jump into the sea to circulate his writings. The following piece is much admired. “It is completed,” says a commentator, “with the breath of a yawn (with a single effort), and is like a heavenly robe, without seam. The reader looks in vain for paragraphing in this truly inspired piece”: —
“For some years I had possessed an old inkstand, left at my house by a friend. It came into ordinary use as such, I being unaware that it was an antique. However, one day a connoisseur told me it was at least a thousand years old, and urged me to preserve it carefully as a valuable relic. This I did, but never took any further trouble to ascertain whether such was actually the case or not. For supposing that this inkstand really dated from the period assigned, its then owner must have regarded it simply as an inkstand. He could not have known that it was destined to survive the wreck of time and to come to be cherished as an antique. And while we prize it now, because it has descended to us from a distant past, we forget that then, when antiques were relics of a still earlier period, it could not have been of any value to antiquarians, themselves the moderns of what is antiquity to us! The surging crowd around us thinks of naught but the acquisition of wealth and material enjoyment, occupied only with the struggle for place and power. Men lift their skirts and hurry through the mire; they suffer indignity and feel no sense of shame. And if from out this mass there arises one spirit purer and simpler than the rest, striving to tread a nobler path than they, and amusing his leisure, for his own gratification, with guitars, and books, and pictures, and other relics of olden times, – such a man is indeed a genuine lover of the antique. He can never be one of the common herd, though the common herd always affect to admire whatever is admittedly admirable. In the same way, persons who aim at advancement in their career will spare no endeavour to collect the choicest rarities, in order, by such gifts, to curry favour with their superiors, who in their turn will take pleasure in ostentatious display of their collections of antiquities. Such is but a specious hankering after antiques, arising simply from a desire to eclipse one’s neighbours. Such men are not genuine lovers of the antique. Their tastes are those of the common herd after all, though they make a great show and filch the reputation of true antiquarians, in the hope of thus distinguishing themselves from their fellows, ignorant as they are that what they secure is the name alone without the reality. The man whom I call a genuine antiquarian is he who studies the writings of the ancients, and strives to form himself upon their model, though unable to greet them in the flesh; who ever and anon, in his wanderings up and down the long avenue of the past, lights upon some choice fragment which brings him in an instant face to face with the immortal dead. Of such enjoyment there is no satiety. Those who truly love antiquity, love not the things, but the men of old, since a relic in the present is much what it was in the past, – a mere thing. And so if it is not to things, but rather to men, that devotion is due, then even I may aspire to be some day an antique. Who shall say that centuries hence an antiquarian of the day may not look up to me as I have looked up to my predecessors? Should I then neglect myself, and foolishly devote my energies to trifling with things?
“Such is popular enthusiasm in these matters. It is shadow without substance. But the theme is endless, and I shall therefore content myself with a passing record of my old inkstand.”
LI SHIH-CHÊN
This chapter may close with the names of two remarkable men. Li Shih-chên completed in 1578, after twenty-six years of unremitting labour, his great Materia Medica. In 1596 the manuscript was laid before the Emperor, who ordered it to be printed forthwith. It deals (1) with Inanimate substances; (2) with Plants; and (3) with Animals, and is illustrated by over 1100 woodcuts. The introductory chapter passes in review forty-two previous works of importance on the same subject, enumerating no fewer than 950 miscellaneous publications on a variety of subjects. The famous “doctrine of signatures,” which supposes that the uses of plants and substances are indicated to man by certain appearances peculiar to them, figures largely in this work.
Hsü Kuang-ch’i (1562-1634) is generally regarded as the only influential member of the mandarinate who has ever become a convert to Christianity. After graduating first among the candidates for the second degree in 1597 and taking his final degree in 1604, he enrolled himself as a pupil of Matteo Ricci, and studied under his guidance to such purpose that he was able to produce works on the new system of astronomy as introduced by the Jesuit Fathers, besides various treatises on mathematical science. He was also author of an encyclopædia of agriculture of considerable value, first published in 1640. This work is illustrated with numerous woodcuts, and treats of the processes and implements of husbandry, of rearing silkworms, of breeding animals, of the manufacture of food, and even of precautions to be taken against famine. The Jesuit Fathers themselves scattered broadcast over China a large number of propagandist publications, written in polished book-style, some few of which are still occasionally to be found in old book-shops.
CHAPTER II
NOVELS AND PLAYS
Novels were produced in considerable numbers under the Ming dynasty, but the names of their writers, except in a very few cases, have not been handed down. The marvellous work known as the Ch’in P’ing Mei, from the names of three of the chief female characters, has been attributed to the grave scholar and statesman, Wang Shih-chêng (1526-1593); but this is more a guess than anything else. So also is the opinion that it was produced in the seventeenth century, as a covert satire upon the morals of the Court of the great Emperor K’ang Hsi. The story itself refers to the early part of the twelfth century, and is written in a simple, easy style, closely approaching the Peking colloquial. It possesses one extraordinary characteristic. Many words and phrases are capable of two interpretations, one of which is of a class which renders such passages unfit for ears polite. Altogether the book is objectionable, and would require a translator with the nerve of a Burton.
The Yü Chiao Li is a tale of the fifteenth century which has found much favour in the eyes of foreigners, partly because it is of an unusually moderate length. The ordinary Chinaman likes his novels long, and does not mind plenty of repetitions after the style of Homer, which latter feature seems to point in the direction of stories told by word of mouth and written down later on, and may be taken in connection with the opinion already expressed, that the Chinese novel came originally from Central Asia. Here, however, in four small volumes, we have a charming story of a young graduate who falls in love first with a beautiful and accomplished poetess, and then with the fascinating sister of a fascinating friend whose acquaintance – the brother’s – he makes casually by the roadside. The friend and the sister turn out to be one and the same person, a very lively girl, who appears in male or female dress as occasion may require; and what is more, the latter young lady turns out to be the much-loved orphan cousin of the first and still cherished young lady, and also her intellectual equal. The graduate is madly in love with the two girls, and they are irrevocably in love with him. This is a far simpler matter than it would be in Western countries. The hero marries both, and all three live happily ever afterwards.
THE LIEH KUO CHUAN
The Lieh Kuo Chuan, anonymous as usual, is a historical novel dealing with the exciting times of the Feudal States, and covering the period between the eighth century B.C. and the union of China under the First Emperor. It is introduced to the reader in these words: —
“The Lieh Kuo is not like an ordinary novel, which consists mainly of what is not true. Thus the Fêng Shên (a tale of the twelfth century B.C.), the Shui Hu, the Hsi Yu Chi, and others, are pure fabrications. Even the San Kuo Chih, which is very near to truth, contains much that is without foundation. Not so the Lieh Kuo. There every incident is a real incident, every speech a real speech. Besides, as there is far more to tell than could possibly be told, it is not likely that the writer would go out of his way to invent. Wherefore the reader must look upon the Lieh Kuo as a genuine history, and not as a mere novel.”
The following extract refers to a bogus exhibition, planned by the scheming State of Ch’in, nominally to make a collection of valuables and hand them over as respectful tribute to the sovereign House of Chou, but really with a view to a general massacre of the rival nobles who stood in the way between the Ch’ins and their treasonable designs: —
“Duke Ai of Ch’in now proceeded with his various officers of State to prepare a place for the proposed exhibition, at the same time setting a number of armed men in ambuscade, with a view to carry out his ambitious designs; and when he heard that the other nobles had arrived, he went out and invited them to come in. The usual ceremonies over, and the nobles having taken their seats according to precedence, Duke Ai addressed the meeting as follows: —
“‘I, having reverently received the commission of the Son of Heaven, do hereby open this assembly for the exhibition of such valuables as may be brought together from all parts of the empire, the same to be subsequently packed together, and forwarded as tribute to our Imperial master. And since you nobles are now all collected here in this place, it is fitting that our several exhibits be forthwith produced and submitted for adjudication.’
“Sounds of assent from the nobles were heard at the conclusion of this speech, but the Prime Minister of the Ch’i State, conscious that the atmosphere was heavily laden with the vapour of death, as if from treacherous ambush, stepped forward and said: —
“‘Of old, when the nobles were wont to assemble, it was customary to appoint one just and upright member to act as arbiter or judge of the meeting; and now that we have thus met for the purposes of this exhibition, I propose, in the interest of public harmony, that some one of us be nominated arbiter in a similar way.’
“Duke Ai readily agreed to the above proposition, and immediately demanded of the assembled nobles who among them would venture to accept the office indicated. These words were scarcely out of his mouth when up rose Pien Chuang, generalissimo of the forces of Chêng, and declared that he was ready to undertake the post. Duke Ai then asked him upon what grounds, as to personal ability, he based his claim; to which Pien Chuang replied, ‘Of ability I have little indeed, but I have slain a tiger with one blow of my fist, and in martial prowess I am second to none. Upon this I base my claim.’
“Accordingly, Duke Ai called for a golden tablet, and was on the point of investing him as arbiter of the exhibition, when a voice was heard from among the retainers of the Wu State, loudly urging, ‘The slayer of a tiger need be possessed only of physical courage; but how is that a sufficient recommendation for this office? Delay awhile, I pray, until I come and take the tablet myself.’
“By this time Duke Ai had seen that the speaker was K’uai Hui, son of the Duke of Wei, and forthwith inquired of him what his particular claim to the post might be. ‘I cut the head off a deadly dragon, and for that feat I claim this post.’ Duke Ai thereupon ordered Pien Chuang to transfer to him the golden tablet; but this he refused to do, arguing that the slaughter of a dragon was simply a magician’s trick, and not at all to the present purpose. He added that if the tablet was to be taken from him, it would necessitate an appeal to force between himself and his rival. The contest continued thus for some time, until at length the Prime Minister of Ch’i rose again, and solved the difficulty in the following terms: —
“‘The slaughter of a tiger involves physical courage, and the slaughter of a dragon is a magician’s trick; hence, neither of these acts embraces that combination of mental and physical power which we desire in the arbiter of this meeting. Now, in front of the palace there stands a sacrificial vessel which weighs about a thousand pounds. Let Duke Ai give out a theme; and then let him who replies thereto with most clearness and accuracy, and who can, moreover, seize the aforesaid vessel, and carry it round the platform on which the eighteen representative nobles are seated, be nominated to the post of arbiter and receive the golden tablet.’
“To this plan Duke Ai assented; and writing down a theme, bade his attendants exhibit it among the heroes of the assembled States. The theme was in rhyme, and contained these eight lines: —
‘Say what supports the sky; say what supports the earth;What is the mystic number which to the universe gave birth?Whence come the eddying waves of the river’s rolling might?Where shall we seek the primal germ of the mountain’s towering height?By which of the elements five is the work of Nature done?And of all the ten thousand things that are, say which is the wondrous one?Such are the questions seven which I now propound to you;And he who can answer them straight and well is the trusty man and true.’“The theme had hardly been uttered, when up started Chi Nien, generalissimo of the Ch’in State, and cried out, ‘This is but a question of natural philosophy; what difficulty is there in it?’ He thereupon advanced to the front, and, having obtained permission to compete, seized a stylus and wrote down the following reply: —
‘Nothing supports the sky; nothing supports the earth;How can we guess at the number which to the universe gave birth?From the reaches above come the eddying waves of the river’s rolling might:How can we tell where to look for the germ of the mountain’s towering height?By every one of the elements five is the work of Nature done;And of all the ten thousand things that are there is no particular one.There you have my replies to the questions set by you;And the arbiter’s post I hereby claim as the trusty man and true.’“Chi Nien, having delivered this answer, proceeded to tuck up his robe, and, passing to the front of the palace, seized with both hands the sacrificial vessel, and raised it some two feet from the ground, his whole face becoming suffused with colour under the effort. At the same time there arose a great noise of drums and horns, and all the assembled nobles applauded loudly; whereupon Duke Ai personally invested him with the golden tablet and proclaimed him arbiter of the exhibition, for which Chi Nien was just about to return thanks, when suddenly up jumped Wu Yüan, generalissimo of the Ch’u State, and coming forward, declared in an angry tone that Chi Nien’s answer did not dispose of the theme in a proper and final manner; that he had not removed the sacrificial vessel from its place, and that consequently he had not earned the appointment which Wu Yüan now contended should be bestowed upon himself. Duke Ai, in view of his scheme for seizing the persons of the various nobles, was naturally anxious that the post of arbiter should fall to one of his own officers, and was much displeased at this attempt on the part of Wu Yüan; however, he replied that if the latter could dispose of the theme and carry round the sacrificial vessel, the office of arbiter would be his. Wu Yüan thereupon took a stylus and indited the following lines: —
‘The earth supports the sky; the sky supports the earth.Five is the mystic number which to the universe gave birth.Down from the sky come the eddying waves of the river’s rolling might.In the K’un-lun range we must seek the germ of the mountain’s towering height.By truth, of the elements five, can most good work be done;And of all the ten thousand things that are, man is the wondrous one.There you have my replies to the questions set this day;The answers are clear and straight to the point, and given without delay.’“As soon as he had finished writing, he handed his reply to Duke Ai, who at once saw that he had in every way disposed of the theme with far greater skill than Chi Nien, and accordingly now bade him show his strength upon the sacrificial vessel. Wu Yüan immediately stepped forward, and, holding up his robe with his left hand, seized the vessel with his right, raising it up and bearing it round the platform before the assembled nobles, and finally depositing it in its original place, without so much as changing colour. The nobles gazed at each other in astonishment at this feat, and with one accord declared him to be the hero of the day; so that Duke Ai had no alternative but to invest him with the golden tablet and announce his appointment to the post of arbiter.”
THE CHING HUA YÜAN
The Ching Hua Yüan is a less pretentious work than the preceding, but of an infinitely more interesting character. Dealing with the reign of the Empress Wu, who in A.D. 684 set aside the rightful heir and placed herself upon the throne, which she occupied for twenty years, this work describes how a young graduate, named T’ang, disgusted with the establishment of examinations and degrees for women, set out with a small party on a voyage of exploration. Among all the strange places which they visited, the most curious was the Country of Gentlemen, where they landed and proceeded at once to the capital city.
“There, over the city gate, T’ang and his companions read the following legend: —
‘Virtue is man’s only jewel!’
“They then entered the city, which they found to be a busy and prosperous mart, the inhabitants all talking the Chinese language. Accordingly, T’ang accosted one of the passers-by, and asked him how it was his nation had become so famous for politeness and consideration of others; but, to his great astonishment, the man did not understand the meaning of his question. T’ang then asked him why this land was called the ‘Country of Gentlemen,’ to which he likewise replied that he did not know. Several other persons of whom they inquired giving similar answers, the venerable To remarked that the term had undoubtedly been adopted by the inhabitants of adjacent countries, in consequence of the polite manners and considerate behaviour of these people. ‘For,’ said he, ‘the very labourers in the fields and foot-passengers in the streets step aside to make room for one another. High and low, rich and poor, mutually respect each other’s feelings without reference to the wealth or social status of either; and this is, after all, the essence of what constitutes the true gentleman.’
“‘In that case,’ cried T’ang, ‘let us not hurry on, but rather improve ourselves by observing the ways and customs of this people.’
“By and by they arrived at the market-place, where they saw an official runner standing at a stall engaged in making purchases. He was holding in his hand the articles he wished to buy, and was saying to the owner of the stall, ‘Just reflect a moment, sir, how impossible it would be for me to take these excellent goods at the absurdly low price you are asking. If you will oblige me by doubling the amount, I shall do myself the honour of accepting them; otherwise, I cannot but feel that you are unwilling to do business with me to-day.’
“‘How very funny!’ whispered T’ang to his friends. ‘Here, now, is quite a different custom from ours, where the buyer invariably tries to beat down the seller, and the seller to run up the price of his goods as high as possible. This certainly looks like the ‘consideration for others’ of which we spoke just now.’
“The man at the stall here replied, ‘Your wish, sir, should be law to me, I know; but the fact is, I am already overwhelmed with shame at the high price I have ventured to name. Besides, I do not profess to adhere rigidly to ‘marked prices,’ which is a mere trick of the trade, and consequently it should be the aim of every purchaser to make me lower my terms to the very smallest figure; you, on the contrary, are trying to raise the price to an exorbitant figure; and although I fully appreciate your kindness in that respect, I must really ask you to seek what you require at some other establishment. It is quite impossible for me to execute your commands.’