Ten Great Religions. James Freeman Clarke

this aim appears in his writings. Thus he says:—

      "At fifteen years I longed for wisdom. At thirty my mind was fixed in the pursuit of it. At forty I saw clearly certain principles. At fifty I understood the rule given by heaven. At sixty everything I heard I easily understood. At seventy the desires of my heart no longer transgressed the law."

      "If in the morning I hear about the right way, and in the evening I die, I can be happy."

      He says of himself: "He is a man who through his earnestness in seeking knowledge forgets his food, and in his joy for having found it loses all sense of his toil, and thus occupied is unconscious that he has almost reached old age."

      Again: "Coarse rice for food, water to drink, the bended arm for a pillow—happiness may be enjoyed even with these; but without virtue both riches and honor seem to me like the passing cloud."

      "Grieve not that men know not you; grieve that you know not men."

      "To rule with equity is like the North Star, which is fixed, and all the rest go round it."

      "The essence of knowledge is, having it, to apply it; not having it, to confess your ignorance."

      "Worship as though the Deity were present."

      "If my mind is not engaged in my worship, it is as though I worshipped not."

      "Formerly, in hearing men, I heard their words, and gave them credit for their conduct; now I hear their words, and observe their conduct."

      "A man's life depends on virtue; if a bad man lives, it is only by good fortune."

      "Some proceed blindly to action, without knowledge; I hear much, and select the best course."

      He was once found fault with, when in office, for not opposing the marriage of a ruler with a distant relation, which was an offence against Chinese propriety. He said: "I am a happy man; if I have a fault, men observe it."

      Confucius was humble. He said: "I cannot bear to hear myself called equal to the sages and the good. All that can be said of me is, that I study with delight the conduct of the sages, and instruct men without weariness therein."

      "The good man is serene," said he, "the bad always in fear."

      "A good man regards the ROOT; he fixes the root, and all else flows out of it. The root is filial piety; the fruit brotherly love."

      "There may be fair words and an humble countenance when there is little real virtue."

      "I daily examine myself in a threefold manner: in my transactions with men, if I am upright; in my intercourse with friends, if I am faithful; and whether I illustrate the teachings of my master in my conduct."

      "Faithfulness and sincerity are the highest things."

      "When you transgress, do not fear to return."

      "Learn the past and you will know the future."

      The great principles which he taught were chiefly based on family affection and duty. He taught kings that they were to treat their subjects as children, subjects to respect the kings as parents; and these ideas so penetrated the national mind, that emperors are obliged to seem to govern thus, even if they do not desire it. Confucius was a teacher of reverence—reverence for God, respect for parents, respect and reverence for the past and its legacies, for the great men and great ideas of former times. He taught men also to regard each other as brethren, and even the golden rule, in its negative if not its positive form, is to be found in his writings.

      Curiously enough, this teacher of reverence was distinguished by a remarkable lump on the top of his head, where the phrenologists have placed the organ of veneration.¹³ Rooted in his organization, and strengthened by all his convictions, this element of adoration seemed to him the crown of the whole moral nature of man. But, while full of veneration, he seems to have been deficient in the sense of spiritual things. A personal God was unknown to him; so that his worship was directed, not to God, but to antiquity, to ancestors, to propriety and usage, to the state as father and mother of its subjects, to the ruler as in the place of authority. Perfectly sincere, deeply and absolutely assured of all that he knew, he said nothing he did not believe. His power came not only from the depth and clearness of his convictions, but from the absolute honesty of his soul.

      Lao-tse, for twenty-eight years his contemporary, founder of one of the three existing religions of China—Tao-ism—was a man of perhaps equal intelligence. But he was chiefly a thinker; he made no attempt to elevate the people; his purpose was to repress the passions, and to preserve the soul in a perfect equanimity. He was the Zeno of the East, founder of a Chinese stoicism. With him virtue is sure of its reward; everything is arranged by a fixed law. His disciples afterwards added to his system a thaumaturgic element and an invocation of departed spirits, so that now it resembles our modern Spiritism; but the original doctrine of Lao-tse was rationalism in philosophy and stoicism in morals. Confucius is said, in a Chinese work, to have visited him, and to have frankly confessed his inability to understand him. "I know how birds fly, how fishes swim, how animals run. The bird may be shot, the fish hooked, and the beast snared. But there is the dragon. I cannot tell how he mounts in the air, and soars to heaven. To-day I have seen the dragon."

      But the modest man, who lived for others, has far surpassed in his influence this dragon of intelligence. It certainly increases our hope for man, when we see how these qualities of perfect honesty, good sense, generous devotion to the public good, and fidelity to the last in adherence to his work, have made Confucius during twenty-three centuries the daily teacher and guide of a third of the human race.

      Confucius was eminently distinguished by energy and persistency. He did not stop working till he died. His life was of one piece, beautiful, noble. "The general of a large army," said he, "may be defeated, but you cannot defeat the determined mind of a peasant." He acted conformably to this thought, and to another of his sayings. "If I am building a mountain, and stop before the last basketful of earth is placed on the summit, I have failed of my work. But if I have placed but one basketful on the plain, and go on, I am really building a mountain."

      Many beautiful and noble things are related concerning the character of Confucius—of his courage in the midst of danger, of his humility in the highest position of honor. His writings and life have given the law to Chinese thought. He is the patron saint of that great empire. His doctrine is the state religion of the nation, sustained by the whole power of the emperor and the literary body. His books are published every year by societies formed for that purpose, who distribute them gratuitously. His descendants enjoy the highest consideration. The number of temples erected to his memory is sixteen hundred and sixty. One of them occupies ten acres of land. On the two festivals in the year sacred to his memory there are sacrificed some seventy thousand animals of different kinds, and twenty-seven thousand pieces of silk are burned on his altars. Yet his is a religion without priests, liturgy, or public worship, except on these two occasions.

      § 4. Philosophy and subsequent Development of Confucianism.

      According to Mr. Meadows, the philosophy of China, in its origin and present aspect, may be thus briefly described.¹⁴ Setting aside the Buddhist system and that of Tao-ism, which supply to the Chinese the element of religious worship and the doctrine of a supernatural world, wanting in the system of Confucius, we find the latter as the established religion of the state, merely tolerating the others as suited to persons of weak minds. The Confucian system, constantly taught by the competitive examinations, rules the thought of China. Its first development was from the birth of Confucius to the death of Mencias (or from 551 B.C. to 313 B.C.). Its second period was from the time of Chow-tsze (A.D. 1034) to that of Choo-tsze (A.D. 1200). The last of these is the real fashioner of Chinese philosophy, and one of the truly great men of the human race. His works are chiefly Commentaries on the Kings and the Four Books. They are committed to memory by millions of Chinese who aspire to pass the public-service examinations. The Chinese philosophy, thus established by Choo-tsze, is as follows.¹⁵

      There is one highest, ultimate principle of all existence—the Tae-keih, or Grand Extreme. This is absolutely