A History of Chinese Literature. Giles Herbert Allen

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СКАЧАТЬ when the fragrance is borne on high,

      God smells the savour and is pleased.”

      One more quotation, which, in deference to space limits, must be the last, exhibits the husbandman of early China in a very pleasing light: —

      “The clouds form in dense masses,

      And the rain falls softly down.

      Oh, may it first water the public lands,

      And then come to our private fields!

      Here shall some corn be left standing,

      Here some sheaves unbound;

      Here some handfuls shall be dropped,

      And there some neglected ears;

      These are for the benefit of the widow.”

      BOOK OF CHANGES

      The next of the pre-Confucian works, and possibly the oldest of all, is the famous I Ching, or Book of Changes. It is ascribed to Wên Wang, the virtual founder of the Chou dynasty, whose son, Wu Wang, became the first sovereign of a long line, extending from B.C. 1122 to B.C. 249. It contains a fanciful system of philosophy, deduced originally from Eight Diagrams consisting of triplet combinations or arrangements of a line and a divided line, either one or other of which is necessarily repeated twice, and in two cases three times, in the same combination. Thus there may be three lines ☰, or three divided lines ☷, a divided line above or below two lines ☱ ☴, a divided line between two lines ☲, and so on, eight in all. These so-called diagrams are said to have been invented two thousand years and more before Christ by the monarch Fu Hsi, who copied them from the back of a tortoise. He subsequently increased the above simple combinations to sixty-four double ones, on the permutations of which are based the philosophical speculations of the Book of Changes. Each diagram represents some power in nature, either active or passive, such as fire, water, thunder, earth, and so on.

      The text consists of sixty-four short essays, enigmatically and symbolically expressed, on important themes, mostly of a moral, social, and political character, and based upon the same number of lineal figures, each made up of six lines, some of which are whole and the others divided. The text is followed by commentaries, called the Ten Wings, probably of a later date and commonly ascribed to Confucius, who declared that were a hundred years added to his life he would devote fifty of them to a study of the I Ching.

      The following is a specimen (Legge’s translation): —

      “Text. ䷉ This suggests the idea of one treading on the tail of a tiger, which does not bite him. There will be progress and success.

      “1. The first line, undivided, shows its subject treading his accustomed path. If he go forward, there will be no error.

      “2. The second line, undivided, shows its subject treading the path that is level and easy; – a quiet and solitary man, to whom, if he be firm and correct, there will be good fortune.

      “3. The third line, divided, shows a one-eyed man who thinks he can see; a lame man who thinks he can walk well; one who treads on the tail of a tiger and is bitten. All this indicates ill-fortune. We have a mere bravo acting the part of a great ruler.

      “4. The fourth line, undivided, shows its subject treading on the tail of a tiger. He becomes full of apprehensive caution, and in the end there will be good fortune.

      “5. The fifth line, undivided, shows the resolute tread of its subject. Though he be firm and correct, there will be peril.

      “6. The sixth line, undivided, tells us to look at the whole course that is trodden, and examine the presage which that gives. If it be complete and without failure, there will be great good fortune.

      “Wing.– In this hexagram we have the symbol of weakness treading on that of strength.

      “The lower trigram indicates pleasure and satisfaction, and responds to the upper indicating strength. Hence it is said, ‘He treads on the tail of a tiger, which does not bite him; there will be progress and success.’

      “The fifth line is strong, in the centre, and in its correct place. Its subject occupies the God-given position, and falls into no distress or failure; – his action will be brilliant.”

      As may be readily inferred from the above extract, no one really knows what is meant by the apparent gibberish of the Book of Changes. This is freely admitted by all learned Chinese, who nevertheless hold tenaciously to the belief that important lessons could be derived from its pages if we only had the wit to understand them. Foreigners have held various theories on the subject. Dr. Legge declared that he had found the key, with the result already shown. The late Terrien de la Couperie took a bolder flight, unaccompanied by any native commentator, and discovered in this cherished volume a vocabulary of the language of the Bák tribes. A third writer regards it as a calendar of the lunar year, and so forth.

      BOOK OF RITES

      The Li Chi, or Book of Rites, seems to have been a compilation by two cousins, known as the Elder and the Younger Tai, who flourished in the 2nd and 1st centuries B.C. From existing documents, said to have emanated from Confucius and his disciples, the Elder Tai prepared a work in 85 sections on what may be roughly called social rites. The Younger Tai reduced these to 46 sections. Later scholars, such as Ma Jung and Chêng Hsüan, left their mark upon the work, and it was not until near the close of the 2nd century A.D. that finality in this direction was achieved. It then became known as a Chi = Record, not as a Ching = Text, the latter term being reserved by the orthodox solely for such books as have reached us direct from the hands of Confucius. The following is an extract (Legge’s translation): —

      Confucius said: “Formerly, along with Lao Tan, I was assisting at a burial in the village of Hsiang, and when we had got to the path the sun was eclipsed. Lao Tan said to me, ‘Ch’iu, let the bier be stopped on the left of the road; and then let us wail and wait till the eclipse pass away. When it is light again we will proceed.’ He said that this was the rule. When we had returned and completed the burial, I said to him, ‘In the progress of a bier there should be no returning. When there is an eclipse of the sun, we do not know whether it will pass away quickly or not; would it not have been better to go on?’ Lao Tan said, ‘When the prince of a state is going to the court of the Son of Heaven, he travels while he can see the sun. At sundown he halts and presents his offerings (to the spirit of the way). When a great officer is on a mission, he travels while he can see the sun, and at sundown he halts. Now a bier does not set forth in the early morning, nor does it rest anywhere at night; but those who travel by starlight are only criminals and those who are hastening to the funeral rites of a parent.’”

      Other specimens will be found in Chapters iii. and iv.

      Until the time of the Ming dynasty, A.D. 1368, another and a much older work, known as the Chou Li, or Rites of the Chou dynasty, and dealing more with constitutional matters, was always coupled with the Li Chi, and formed one of the then recognised Six Classics. There is still a third work of the same class, and also of considerable antiquity, called the I Li. Its contents treat mostly of the ceremonial observances of everyday life.

      THE SPRING AND AUTUMN

      We now come to the last of the Five Classics as at present constituted, the Ch’un Ch’iu, or Spring and Autumn Annals. This is a chronological record of the chief events in the State of Lu between the years B.C. 722-484, and is generally regarded as the work of Confucius, whose native State was Lu. The entries are of the briefest, and comprise notices of incursions, victories, defeats, deaths, murders, treaties, and natural phenomena.

      The following are a few illustrative extracts: СКАЧАТЬ