The Vancouver independent. (Vancouver, W.T. [Wash.]) 1875-1910, 1880-01-15
Religion OF Ccn&ucius.

dialogues or analacts We find everywhere
a religious spirit, but nowhere any dis
tinct expression CT the nature or the
source Of religion itself. Customs,
ceremonies, proprioties, iiial riety, the
worship OF the spirit Of ancestors and
OF sagcs, as also the spirits of the land
and OF places, all are enioincd, though
in 4 somewhat formal, perfunctory way,
and with no express statement OF the
principle or tie authority upon which
their obligations rest. Virtue and
righteousness in the outer life are pre-
scribed with q sertentious wisdom, but
the ultimate law Of righteousness,
whether in nature, in reason, or in God,
is nowhere clearly enumerated.
Admirably, indeed, were some Of the
rules given 10y Confucius for the conduct
OF life. '.To subdue ones self and re-
turn TO propriety is perfect victre !
"Benevoence is to love ali men. "
1--WE should be true 70 the principles of
Our nature, and the benevolent exercise
of them to Others" 'Iet every attain
mcnt in what is good be firmly grasped;'
"Let relaxation ard enjoyment be found
in the polite arts !" "Let every man
consider virtue as what devolves OH him.
self. He may not yield the perform
ance of it even to his teacher; "The
man who, when gain is set before him,
thinks of righteousness, who, with dan
ger before him, is prepared to give up
his life, and who does not forget an old
| agreement, however far back it ex-
tends, such a man may be reckoned
| a complete man." "Nirtue is more
to men than either water or fire.
have seen men die from treading
on water and fire, but 1 have never seen
man die from treading the course Of
virtue" Ccnfucius described it under
certain manifestations without pointing
to its inward essence "To be able to
practice FIVE things everywhere under
heaven constitutes perfect virtue; to-
wit, gravity, generosity of soul, SINGER
ity, earnestness and kindness Again,
he seemed to resolve virtue back into
obedience to knowledge
"The ancients who wished to exem-
plify illustrious virtue throughout the
empire, first ordered well their cwn
states. Wishing to order well their
states, they first regulated their families
Wishing to regulate their families, they
first cultivated their persons. Wishing
to cultivate their persons, they first rec
titled their hearts. Wishing to rectify
their hearts, they first sought to be sin
cere in their thoughts. Wishing to be
sincere in their thoughts, they first ex-
tended to the utmost their knowledge.
Such extension of knowledge lay in the
investigation OF things.
1t is special honor of Confucius that
he applied his teachings to the benefit of
mankind at large, and had no esoteric
doctrines "The man of perfect virtue
wishing to be established himself seeks
also to establish others wishing to be
enlarged himself he seeks also to enlarge
others" And it is cetain that this re.
markable sage did anticipate the gold
its negative side What do not wish
men to do TO me, i also wish not to do
to men," A favorite disciple asked,
"Is there not one word which may serve
as rule of practice for all ones life"
Confucius answered, "Is not recipro-
city such a wordl What you do
not want done TO yourself, do
| not DO TO others" When. how
ever, we seek for the ultimate prin-
ciples upon which Confucius founded
such lofty precepts of morality, we find
certain vagueness and reserve quite in
contrast with the clearness and force OF
the precepts themselves. Though after
his death Confucius was worshipped by
his disciples with divine honors, and
though he remains to this day chief
object OF religious homage to the Chi
nese nation, he never claimed divinity,
and hardly assumed divine commission
and warrant for his teachings Once
when his life was threatened, he said:
"Was not the cause of truth lodged
here in me Ii heaven had wished to
let this cause Of truth perish, then l
should not have got such relation to
that cause. While heaven does not let
the cause of truth perish, what can the
people of Kwang do to mef' Yet he
spoke of himself with humility as the
compiler Of the wisdom of the ancients,
and not the originator Of wisdom or the
author of a system.
IL nd RI