the soul of the far east(远东的灵魂)-第8节
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of the thousand characters which it contains not a single one is repeated；
an absence of tautology not properly appreciated by the enforced reader。
Reminiscences of our own school days vividly depict the consequent
disgust； instead of admiration； of the boy。 Three more books succeed
these first volumes； differing from one another in form； but in substance
singularly alike； treating； as they all do； of history and ethics combined。
For tales and morals are inseparably associated by pious antiquity。 Indeed；
the past would seem to have lived with special reference to the edification
of the future。 Chinamen were abnormally virtuous in those golden days；
barring the few unfortunates whom fate needed as warning examples of
depravity for succeeding ages。 Except for the fact that instruction as to a
future life forms no part of the curriculum； a far…eastern education may be
said to consist of Sunday…school every day in the week。 For no occasion
is lost by the erudite authors； even in the most worldly portions of their
work； for preaching a slight homily on the subject in hand。 The dictum
of Dionysius of Halicarnassus that 〃history is philosophy teaching by
example〃 would seem there to have become modified into 〃history is
filiosophy teaching by example。〃 For in the instructive anecdotes every
other form of merit is depicted as second to that of being a dutiful son。
To the practice of that supreme virtue all other considerations are
sacrificed。 The student's aim is thus kept single。 At every turn of the
leaves； paragons of filial piety shame the youthful reader to the pitch of
emulation by the epitaphic records of their deeds。 Portraits of the past；
possibly colored； present that estimable trait in so exalted a type that to
any less filial a people they would simply deter competition。 Yet the boy
implicitly believes and no doubt resolves to rival what he reads。 A
specimen or two will amply suggest the rest。 In one tale the hero is held
up to the unqualified admiration of posterity for having starved to death
his son； in an extreme case of family destitution； for the sake of providing
food enough for his aged father。 In another he unhesitatingly divorces
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his wife for having dared to poke fun； in the shape of bodkins； at some
wooden effigies of his parents which he had had set up in the house for
daily devotional contemplation。 Finally another paragon actually sells
himself in perpetuity as a slave that he may thus procure the wherewithal
to bury with due honor his anything but worthy progenitor； who had first
cheated his neighbors and then squandered his ill…gotten gains in riotous
living。 Of these tales； as of certain questionable novels in a slightly
different line； the eventual moral is considered quite competent to redeem
the general immorality of the plot。
Along such a curriculum the youthful Chinaman is made to run。 A very
similar system prevails in Japan； the difference between the two consisting
in quantity rather than quality。 The books in the two cases are much the
same； and the amount read differs surprisingly little when we consider that
in the one case it is his own classics the student is reading； in the other the
Chinaman's。
If he belong to the middle class； as soon as his schooling is over he is
set to learn his father's trade。 To undertake to learn any trade but his
father's would strike the family as simply preposterous。 Why should he
adopt another line of business？ And； if he did； what other business
should he adopt？ Is his father's occupation not already there； a part of the
existing order of things； and is he not the son of his father and heir
therefore of the paternal skill？ Not that such inherited aptness is
recognized scientifically； it is simply taken for granted instinctively。 It is
but a halfhearted intuition； however； for the possibility of an inheritance
from the mother's side is as out of the question as if her severance from
her own family had an ex post facto effect。 As for his individual
predilection in the matter； nature has considerately conformed to custom
by giving him none。 He becomes a cabinet…maker； for instance； because
his ancestors always have been cabinet…makers。 He inherits the family
business as a necessary part of the family name。 He is born to his trade；
not naturally selected because of his fitness for it。 But he usually is amply
qualified for the position； for generations of practice； if only on one side of
the house； accumulate a vast deal of technical skill。 The result of this
system of clan guilds in all branches of industry is sufficiently noticeable。
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The almost infinite superiority of Japanese artisans over their European
fellow…craftsmen is world…known。 On the other hand the tendency of the
occupation in the abstract to swallow up the individual in the concrete is
as evident to theory as it is patent in practice。 Eventually the man is lost
in the manner。 The very names of trades express the fact。 The Japanese
word for cabinet…maker； for example； means literally cutting…thing…house；
and is now applied as distinctively to the man as to his shop。 Nominally
as well as practically the youthful Japanese artisan makes his introduction
to the world； much after the manner of the hero of Lecocq's comic opera；
the son of the house of Marasquin et Cie。
If instead of belonging to the lower middle class our typical youth be
born of bluer blood； or if he be filled with the same desires as if he were so
descended； he becomes a student。 Having failed to discover in the
school…room the futility of his country's self…vaunted learning； he proceeds
to devote his life to its pursuit。 With an application which is eminently
praiseworthy； even if its object be not； he sets to work to steep himself in
the classics till he can perceive no merit in anything else。 As might be
suspected； he ends by discovering in the sayings of the past more meaning
than the simple past ever dreamed of putting there。 He becomes more
Confucian than Confucius。 Indeed； it is fortunate for the reputation of
the sage that he cannot return to earth； for he might disagree to his
detriment with his own commentators。
Such is the state of things in China and Korea。 Learning； however； is
not dependent solely on individual interest for its wonderfully flourishing
condition in the Middle Kingdom； for the government abets the practice to
its utmost。 It is itself the supreme sanction； for its posts are the prizes of
proficiency。 Through the study of the classics lies the only entrance to
political power。 To become a mandarin one must have passed a series of
competitive examinations on these very subjects； and competition in this
impersonal field is most keen。 For while popular enthusiasm for
philosophy for philosophy's sake might； among any people； eventually
show symptoms of fatigue； it is not likely to flag where the outcome of it
is so substantial。 Erudition carries there all earthly emoluments in its
train。 For the man who can write the most scholastic essay on the
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classics is forthwith permitted to amass much honor and more wealth by
wronging his less accomplished fellow…citizens。 China is a student's
paradise where the possession of learning is instantly convertible into
unlimited pelf。
In Japan the study of the classics was never pursued professionally。 It
was； however； prosecuted with much zeal en amateur。
