The Light of the East

— : :

The Light of the East

Confucius

BY ALMA 0. TAYLOR

"My aim: To be a comfort to the old folks at home, to love and

care for my children, to be found sincere and trustworthy by my

friends." Confucius.

Confucius is not a mythical character. No hazy cloud of tra-

ditional legend obscures the facts of his birth and life. His entire

mortal course is written boldly on the pages of authentic history.

—

He entered the scene in the sixth century B. C. the century in

which Judaism under Ezra was reborn, in which Greek philosophy

appeared, in which Gautama, the great Buddha, and Lao-tse, the

founder of Taoism, made their advents, in which Lehi and his

—

colony were led to the promised land a century full of far-reach-

ing events.

The miraculous and supernatural have no place in Confucius'

career. Wholly human himself, he gave his life to the understand-

ing of human relationships. He found the duties of the living to

the living to be so great that he considered the study of meta-

physical theories to be injurious, and discourses on theology to be

unnecessary. He refused to discuss supernatural phenomena, and

disposed of death and the dead by saying,

"We cannot as yet do our duty to the living. Why enquire about

the dead? We do not as yet know about life. Why ask about death?"

In answer to the question, "What constitutes wisdom?" Con-

fucius remarked

"To know the essential duties of a man living in the society of men,

and to hold in awe the spiritual powers, yet to keep aloof from irrever-

—

ent familiarity with them this constitutes wisdom."

Confucius struggled up to greatness through years of sweat

and pain. His days were big with earnest work, full of social and

official service.He was a student, but not in lonely cloisters. He

was no recluse sitting in long meditation away from the multitude.

While his delicate feelings and noble ideals were often rudely

crushed by the words and deeds of his fellows, yet he did not roll

himself up like a hermit in retirement from the world

*The third and last of a series of three articles written for the Era

nn Eastern subjects.

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668 [MPR( >VEMENT ERA

"A man [said he] who withdraws from the world to show his own

personal purity of motive, breaks up one of the fundamental ties of

society. s\ really good and wise man, entering the public service, tries

to carry out the right as he sees it, though he may be forced to witness

the failure of his principles.''

When his teachings began to attract the people and his wis-

dom became a treasure, he denied not, but confessed

"I transmit the old truth; I do not originate any new theory. I am

well acquainted with and love the study of antiquity. I was not born

with understanding. Do not think, my friends, that I have some mys-

terious power within me. If there is anyone who shows you everything

he does, I am that person."

Though announcing himself to be a defender and exemplar

of the virtues and wisdom of the Chinese fathers, he was never

overbearing in manner, bigoted or self-righteous. He was gra-

cious, but serious awe-inspiring, but without austerity earnest,

: ;

but not affected. A

disciple once said of him

"Gifted himself, yet seeking to learn from the ungifted; possessing

much information himself, yet seeking it from those possessing less;

rich himself in the treasures of mind, yet appearing as though he were

—

poor; profound himself, yet appearing to be unlearned such was my

master."

Wealth of character appealed to him more than the riches of

the world

"Living upon the poorest fare with cold water for my drink, and

—

with my bended arms for a pillow, -I could yet find pleasure in such a

life; whereas, riches and honor, acquired through the sacrifice of what

is right, would be to me as unreal as a mirage."

To possess ability worthy of distinction was, to Confucius,

greater than distinction itself. He remarked

"You may well be distressed when you have no ability. But a wise

and good man is never distressed when he is unnoticed by others."

On the method of getting distinction he said

"He who stands upon his own integrity and loves what is right,

who forms a correct judgment of men by careful observation, who, by

reflection, —

becomes humble in the estimate of self, whether he be in

public or in private life, he will be a distinguished man."

Perfection, moral and otherwise, seems to have been within

the scope of the sage's mental vision, but not finding its model in

himself or in those around him, he dwelt upon the glories of the

imperfect and emphasized the worth-whileness of a struggle for

the simply wise and good

"Holy, sainted men I do not expect to see. If I can only meet with

wise and good men, I will be satisfied. Perfectly honest men I do not

expect to find. If can meet with strictly scrupulous men, I will be

glad."

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THE LIGHT OF THE EAST 669

"A man who loves worthiness in men as he admires beauty in

women, who, in his duties to his parents, is ready to do his utmost, and,

in the service of his prince, is ready to give up his life, who, in inter-

—

course with friends, is found trustworthy, such a man, although he is

still imperfect, I am satisfied with his goodness."

Although the sage's life was unquestionably superior, the con-

sciousness of his own faults led him to confess

"In the knowledge of letters and arts, I may compare with other

men. But as for the character of a good and wise man who carries out

in personal conduct that which he professes, and as for the character of

a holy man — how dare I even pretend to compare with such? No, it is

something to which I have not yet attained, but it may be said of me,

that I spare no pains in striving for such a character and am indefati-

gable in teaching others to strive for it."

His diligence in self-examination is commendable

"Idaily examine my personal conduct on three points: First,

whether, in carrying out the duties entrusted to me by others, I have

been conscientious; second, whether, in intercourse with friends, I have

been sincere and trustworthy; third, whether I have failed to practice

that which I profess."

His knowledge of human nature led him to warn mankind

against the exaggeration of particular virtues to the overthrow of

moral equilibrium. He once said to a disciple:

"Have you ever heard of the six virtues and their failures?"

"No," replied the disciple.

"Sit down, then, and I will tell you," continued Confucius.

"First, there is the mere love of morality: that alone, without cul-

ture, degenerates into fatuity. Second, there is the mere love of knowl-

edge: that alone, without culture, tends to dilettantism. Third, there

isthe love of honesty: that alone produces heartlessness. Fourth, there

is the love of uprightness: that alone without judgment, leads to tyr-

rany. Fifth, there is the love of courage: that alone, without judg-

ment, leads to crime. Sixth, there is the love of character, which, with-

out culture, produces eccentricity."

Though a teacher with many disciples, Confucius gave valu-

able service to his country. He was a member of the Ministers'

Council in his native state for a long period, he presided over a

;

Court of Justice and once rose to the distinction of privy coun-

;

cilor to the Prince of Lu. What he did and said while in these

positions has, during the after centuries, greatly influenced the na-

tional ethics of all Far Eastern countries. Some of his sayings

are:

"In the conduct of government there are five good principles to be

observed and four bad principles to be avoided. The good principles

are: First, to benefit the people without wasting the resources of the

country; second, to encourage labor without giving cause for com-

plaint; third, to desire enjoyment without covetousness; fourth, to be

dignified without being supercilious; fifth, to inspire awe without being

severe. The four bad principles are: cruelty, as the undue punishment

670 IMPROVEMENT ERA

of crimes committed through ignorance because of a neglected educa*-

tion; tyranny, of the kind that renders people liable to punishment for

offenses not publicly defined; heartlessness, which means to leave

orders in abeyance and then suddenly to enforce their performance by

punishment; and meanness, that is, to treat your subordinates with

stingy, close exactness."

"If you, yourself, are in order, who will dare to be disorderly?"

"If you," speaking to a ruler who was distressed over frequent rob-

beries, "do not covet wealth, although you should reward them for

stealing, the people would not steal. Wish for honesty and the people

will be honest. The moral power of rulers is as wind, and the people

as grass. Whithersoever the wind blows the grass bends."

"In the service of his prince (country) a man should place duty

firstand his pay last."

"If you discover enough evidence to convict a man, feel pity and

be merciful to him: do not feel glad at your discovery."

The filiality so characteristic of the children in the East, as the

practice of ancestor worship, is largely due to the emphasis placed

on the relation of son to father by Confucius.

"When his parents are living, a good son will do his duty to them

according to the usage prescribed by propriety; when they are dead,

he will bury them and honor their memory according to the rites pre-

scribed by propriety."

"The duty of a good son now-a-days seems to consist only in sup-

porting them. You also support your dogs. If you do not love and

respect your parents, where is the difference?"

"Think how anxious your parents are when you are sick, and you

will know your duty towards them."

Confucius believed the relations of man to man, when prop-

erly understood and observed, to be adequate to the needs of hu-

man progress, therefore, he laid the basis of his doctrine in the

"Five Relations," viz., sovereign and subject (loyalty), father and

son (filiality), husband and wife (fidelity), elder brother and

younger brother (submission), friends (sincerity). Because he

failed to include a sixth relation, God and man, and give it first

place in his table of moral precedence, his system is rejected as a

religion by the Christians —

they call it an ehtical code.

But if the greatness of Confucius and the efficacy of his code

are to be determined by the number of his disciples, and measured

by the extent and diversity of his influence, then the foremost

place among all the teachers and codes of the world must be ac-

corded them, for today Confucius is, and for twenty- four centuries

has been, honored by the largest number of followers.

Eight years ago the leading newspaper in Japan, the Jiji, sent

the following interesting question to about one thousand of the

best blood and brain of the nation "What books, now available,

:

contribute most to the development of human character and to the

enlightenment of the world?" Hundreds of lists were submitted

in answer. With less than a dozen exceptions, every list contained

the Rongo, and, in a vast majority, this book was named first.

: :

THE LIGHT OF THE EAST 671

When the final count was made and a table of the books prepared

according to the popularity of choice, the Rongo led all the rest

by several hundred. Rongo is the title given to the Japanese trans-

lation of the Chinese classic known in English as the Confucian

Analects. This incident bears significant testimony to the influ-

ence of Confucian doctrine upon the greatest nation in Asia.

Confucius uttered the watchword of Far Eastern chivalry 500

B. C, "Honor the prince, and break the heathen" (enemy), and

this loyal precept, applied in its true meaning, has made the Japan

of today.

The superior etiquet of the Japanese, their picturesque social

ceremonies, their delicate courtesies and artistic tastes, are but the

reflection of the polite arts taught by the most cultured and pol-

—

ished gentleman of all time Confucius. The glory of his personal

culture lies in the fact that it was real, characteristic

"A man," said Confucius, "to be a gentleman must be of strict per-

sonal honor; he must be sympathetic and obliging to his friends, af-

fectionate to the members of his family; in danger, ready to give up

his life; in view of personal advantage, swift to think of what is right.

A true gentleman never tries to save his life by the sacrifice of his

moral character; he makes right the substance of his being,, he carries

it out with judgment and good sense, he speaks it with modesty and

attains it with sincerity."

Again

"In dealing with yourself be serious. In intercourse with other

men assume to be nothing but what you really are. Make conscien-

tiousness and sincerity your first principles. Although you may. live

among barbarians and savages, these rules can not be neglected if you

wish to be known as a gentleman."

So Confucius, the Light of the East, has passed into the

lives of the millions who have dwelt and who now dwell in China

and Japan, shedding his splendid rays along their winding paths.

He was the champion of the imperfect, the apostle of the human.

And while the bigness of earth's problems and man's relations ex-

hausted his pen and tongue to the exclusion of Godward thoughts,

yet, even in the spirit of Christ's teachings, we are led to believe

that he who is earnest and true in the performance of manward

duties is not far from God.