The Anderson intelligencer. [volume] (Anderson Court House, S.C.) 1860-1914, 1879-04-03

trymen. They saw how difference Of
opinion, and its consequence, divisions
into sects, had arisen and were daily
increasing. They saw in what disas-
trous manner society was affected by
those dissertations. The countless sects
which were swarming into life stood in
an issolated and in many instances IN in
imical relation to each other. 1t was
scene of rivalry and hatred, tempered by
hypocrisy. Confucius in his youth had
sought the friendship of Lao-tse, who
was by fifty years his senior. Both had
arrived at the conviction that men can
never be made to think alike on religious
subjects. Then is it not best to let such
subjects alone in our intercourse with
each other, and content ourselves with
devising a social system which shall be
a guide to courtesy III our relations with
others, to contentment, and happiness to
ourself? From profound examination
of the religious condition of China, Con-
fucius had thus conc 10 the conclusion
that it is not given to man to attain to
certainty or unity in theological matters,
and therefore it is useless for him to
concern himself with them. In the
course of ages many forms of polytheism
monotheism had prevailed. Each had
had its day. Confucius says to his coun-
trymen: ~ teach you nothing but
what you can discover for yourselves.
Look around and use your own reason.
No superior power has sent me. l am
nothing out man like yourselves.
Don't make existence wild fever of ex-
citement; be virtuous, be patient. The
sun shines on the dial of life but for
few hours; seize aud enjoy the bright
moment rs you may. What is the use
of running after the parting shadow of
time? Let every man rule himself and
his family in accordance with virtue.
Let him obey the emperor, who is the
representative of the law, as he desires
children to obey him. In the long ages
that are passed our fathers were extract
ing wisdom from experience; let us
never forget that we are what we are be-
cause of what they thought. Let us set
firmly before our eyes the conclusion
to which they came. Let US do homage
to our dead. Let not the grave hide
from us forever so much that is noble and
beautiful and good"
Is not ancestral worship parted by
many degrees from heathenism?
So arose this worship in China.
Doubtless it has greatly conduced to po.
litical stability, though it has retarded
progress. The Chinese has no desire to
be more learned than his forefather.
His guide in life can scarcely be called
religion; he considers it as nothing
more than means of conducting him
self honorably and prudeutly, ofteaching
him how to discharge bis social and po-
litical duties, of cultiyating industry,
modesty, sobriety, gravity, decorum,
thoughtfulness. He says to his friends,
"Religions are many, reason is one; let
us be brothers."
Lao-tse, the forerunner of Confucirs,
stands, as it were, on the boundary line
of the physical aspirations of the old
Chinese times and the indnerentism of
the new. He recommends his country
men not to give up the investigation of
nature, and especially to direct their at
tention to the preparation of an elixir Of
life. That the vegetable world contains
material admirably calculated for the
benefit of man, both in physical and
moral sense, seemed to be proved by the
discovery of tea, one of the most valuable
gifts that China has made to the human
race. Intoxicating drinks were not
forbidden, as was subsequently the case
among the Mohammedans, nor their use
forcibly restrained by law, as among US.
They were simply displaced by what was
acknowledged to be better beverage.
Not known to Europeans until the close
of the sixteenth century, the infusion of
the leaf of this plant has had amor US
the same benefcent effect that it has
had among the Chinese, and that espe-
cially as regards our female population.
But perhaps the grandest example
that China has offered to the human
race is her attempt-lar from being un-
successful-at the organization of her
national intellect. BY system of we'll
designed competitive examinations she
singles out her ablest men; to these
eventually she intrusts the management
of state affairs. The basis from which
she starts is universal education. Peo-
pie sometimes are astonished at the So
iidity and durability of her institutions,
and wonder how she can control four
hundred millions of subjects. The ex-
planation is to be found in this, her poll
cy. Aud now Christian nations, even
our own, are attempting to follow her
example, to lay their foundation on uni
versal education, compulsory if need be,
and then to sort out their ablest minds,
the Chinese method, which takes litera-
ture as irs standard would be unsuitable
among US, but the principle might be
applied in other modes better suited to
our case.
Surprise is often expressed that so
many Chinese inventions and discoveries
reached Europe between the twelfth and
sixteenth centuries. An explanation
has been sought in the commercial trans
actions of Venice and Genoa, but, singu-
larly enough, the wars of Genis-Khan
seem to have been completely overlook
ed. The empire of this Tartar conqueror
reached from China to Poland. A con-
temporary estimate of its intellectual i'm
portance is marked by the foundation of
a professorship OF the Tartar language in
the University of Paris. A great service
might be rendered to modern literature
by one who would carefully study the
political effect of these military move
inenls, which occurred when Europe was
at what might be called an epoch of her
life. 1t was the boast of this great Mon
gol conqucror that any person might
pass through his dominions from one
end of Asia to the other without molesta-
tion or even question. There was NO
reason why Chinese discoveries should
not come.
Now have offered some reasons why
We should cease to speak of the Chinese
in terms of opprobrium, why we should
look upon them with sincere respect
Heathen Chinee! Let us abstain from
that insult 1t may, however, perhaps
be said that while all this applies to the
educated and polite classes, it does not
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