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CHINA.

CHAPTER XIV.

Confucius

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Mencius
Historical fragment -
own times

RELIGION-CONFUCIANS.

His doctrines and influence The Four Books' Five Canonical Works' - Book of Sacred Songs Book of Rites Confucius' history of his The 'Yě-king,' its resemblance to the mystical numbers of Pythagoras - Theory of creation- Confucian philosophy Choo-foo-tsze Sacrifices Objects of state worship Recognition of a Supreme Being - Opinion of Jesuits concerning philosophy.

It has been observed that the very errors of the human mind form a part of its history; and it is on this ground that the different religious or philosophic persuasions into which the vast population of China has been divided, claim a portion of our attention; while it may be added, of the doctrines of Confucius in particular, that they form the basis of the whole system of government. These last, perhaps, owe some of their better traits to the circumstance of having originated during a period when the country was divided into a number of small states, nominally dependent on one head, but each ruled by its own laws; a condition more favourable to liberty and good government than its subsequent union under one absolute master.

Confucius, as his name has been Latinized by the Jesuits (being really Koong-foo-tse), was born about 550 B.C., in the state Loo, within the district now called Keofow Hien, just to the eastward of the great canal, in

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Shantung province. It will be observed, from the date, that he was a contemporary of Pythagoras. From his earliest age, Confucius is said to have been indifferent to the ordinary amusements of youth, and devoted to grave and serious pursuits. Being the son of a statesman, the chief minister of his native kingdom, he employed himself entirely on moral and political science, and neither investigated any of the branches of natural knowledge, nor meddled with the common superstitions of his country. His doctrines, therefore, constitute rather a system of philosophy in the department of morals and politics, than any particular religious persuasion.

It was the chief endeavour of the sage to correct the vices which had crept into the state, and to restore the influence of those maxims which had been derived from the ancient kings, as Yaou, Shun, and others, celebrated in history or tradition. That he was sincere, and that his professed love of reform was not a mere steppingstone to his personal ambition, or an instrument to serve his private ends, was proved by the readiness with which he abandoned the station to which his talents had raised him, when he found that his counsels were unavailing, and his influence inadequate to the restoration of order. That portion of modern China which lies to the north of the great Keang was then divided into a commonwealth of states, of which the native kingdom of Confucius formed only a constituent member; and through these various countries he journeyed in a condition of simplicity and comparative indigence, devoting himself to the instruction of all ranks, and to the propagation of his precepts of virtue and social order. Such was the success of his endeavours, and the weight of his influential character and good example, that he is said to have reckoned, at length, as many as three thousand

disciples or proselytes, of whom seventy-two were more particularly distinguished by their devotion to their master, and their practice of his precepts. He was now sought after by the rulers of the several states, and employed in high offices tending to mature his knowledge and experience; but at length retired to the company of his chosen disciples, to study philosophy, and compose or compile those celebrated works which have handed down his reputation to after-ages, and become the sacred books of China.

Among the moral doctrines of this great oriental teacher might be noticed some which have obtained the universal assent of mankind, and which cannot be surpassed in excellence as rules of conduct. He taught men "to treat others according to the treatment which they themselves would desire at their hands," and "to guard their secret thoughts," as the sources and origin of action. In common, however, with every other scheme of philosophy merely human, there is much to condemn in the principles of the Chinese sage. He carried his inculcation of filial duty to so absurd and mischievous an extent as to enjoin it on a son "not to live under the same heaven" with the slayer of his father; or, in other words, to exercise the lex talionis, and put him to death. This pushing to extremes of the paternal claim has (as we have before hinted) been the constant device of Chinese statesmen and rulers; the tendency being to strengthen the authority of the emperor, founded as it is in the rights of a father over his children. Confucius was renowned for his unpretending humility and modesty ; but this portion of his mantle has not descended on his disciples of the present day; for if distinguished occasionally by some of the virtues of Stoics, they resemble that sect still more in the high tone of self-sufficiency and

pride which marks the conduct of the Confucians to all who have not the honour to profess the state religion of China.

By the marriage which he had contracted at the early age of nineteen, the sage had but one son, who died before his father, leaving, however, a grandson to Confucius, who inherited the talents and virtues of his progenitor, and distinguished himself in high stations. The founder of another sect, calling themselves Taou-sze, or "Doctors of reason" (whom we shall hereafter describe), was contemporary with the great philosopher, and perhaps has been indebted, in some measure, for the consideration in which he is held, to the attention bestowed on him by Confucius, who is said to have repaired to his dwelling for the purpose of conferring with him, and exploring his tenets. After completing his last work, the Chun-tsieu, which was a history of the times in which he had lived, Confucius died at the age of seventythree, much regretted by the rulers of the states whose government and morals he had contributed mainly to ameliorate. Time has but added to the reputation which he left behind him; and he is now, at the distance of more than two thousand years, held in universal veneration throughout China by persons of all sects and persuasions, with shrines and temples erected to his worship.

Dr. Morrison, in the first part of his Dictionary, has quoted various particulars relating to the life of the sage from several Chinese works. Confucius is said to have been more than nine cubits in height; and whatever may have been the cubit of those days, he was universally called "the tall man." Various prodigies, as in other instances, were the forerunners of the birth of this extraordinary person. On the eve of his appearance upon earth, two dragons encircled the house, and celestial

When he was

music sounded in the ears of his mother. born, this inscription appeared on his breast-"The maker of a rule for settling the world." The pedigree of Confucius is traced back in a summary manner to the mythological monarch Hoang-ty, who is said to have lived more than two thousand years before Christ. The morality of his family, however, notwithstanding this high descent, and even of himself, was in one respect open to censure, for he divorced his legal wife, and the example was followed by his son and grandson.

When he had concluded his travels through the various states, and retired to his native kingdom, which was at the age of thirty, disciples began to flock to him in great numbers. "At fifteen (says the sage in the Lun-yu) I commenced my application to wisdom, and at thirty my resolution was immovably fixed." The close of his life was far from tranquil, and he was either employed in the affairs or implicated in the disputes of the petty states of his day. A quarrel, in which the sovereign of Loo was defeated, obliged Confucius to flee northward to the kingdom Tsy, situated in the modern gulf of Pechely. Between his fiftieth and seventieth years he was absent from home fourteen years together. When seventy years of age, his favourite disciple Yenhoey died. Confucius, being greatly concerned for the continuance and propagation of his doctrines, and having entertained great hopes of this person, was inconsolable for his loss, and wept bitterly, exclaiming, "Heaven has destroyed-Heaven has destroyed me!" In his seventythird year, a few days before his death, he moved about, leaning on his staff, and sighed as he exclaimed

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