New-York tribune., 1900-12-10

sleeveless heliotrope Jacket He wore the man
darin's hat. 10 the front OF which was affixed
large diamond button
The Minister spoke for nearly an hour, basing
his discourse 10 a large extent upon a com
parison of the teachings OF Christ and OF Con-
fuoius. The principal difference between the
two doctrines, he said. was that while Christian
ity taught it's people 10 be good for the sake OF
reward and for fear OF punishment the lesson
preached by Confucius was the practice OF good
ness for the sake Of doing good He urged also
that the tenets OF Christianity were out OF &C.
cord with the beliefs OF the present age. which
one OF growing agnosricism On the other
hand. ConfucianisTn. he contended, was a prao-
tical religion. and he pointed 10 many signs II
proof OF his assertion that the doctrines Of Con-
fucius were finding adherents IN countries out
side o. China In somewhat czusdc language
WI Ting Fang implied that Christian nations
did not practice what they preached He re-
ferred Particularly 10 the bloodthirstiness, de-
structon and looting which, he said, had char
scterized the allied Christian armies IN China
WHAT HE SAID.
his Exoeuencys address which was listened
70 with the greatest attention and interest
throughout was IN part as follows:
There is general impression that China has
aoikra sne Buddhism True 1t Is that the Govern
ment Of China recognizes these three IN it's Con-
thar each has an equally strong hold upon the
f snpremso Sa was decided s oS9 sro 6s sSggS yssIs
declared for Confucianisnn. Confucianism has ever
the realm Of the living while Taoism ana buddhism
nave nothing 10 do but 70 take possession OF the
realm OF the dead. Upon the death OF well 10 Go
1ainese trequently happens that Taoist and
bLe-tlst press VII cnant requiem for The oe-
the Taoist and Buddhist priests joining We are
priests JON n the funeral procession -i Is 70 make make
sure that II one religion viii not bring everlasting
such services as have enumerated are, however
looked upon as professional, and are invariably
PAID for
IGNORANCE THE CHIEF SUPPORT.
Ignorance is the chief support OF TaO.sm and
Buddhism and consequently their influence be-
more ntelligent- Not 90 with Confuoienism. II Is
ne seheos The classics of Confuelus are taught,
and al students are examined upon these classics
az The annual examinations. ANY Chinese who
wishes 10 enter into ofhcial life must study these
classics So you see; Confueianism lies az the
boaoSsDeos Soie Is Seretses iIs ,5sB me 0o
an influence that grows with the lapse OF time II
and Buddhist temple 70 make sacrihces but he does
not cal himself Taoist or Buddhist on that
upon TIE conduct q HE ne. You ask him what he
=, eno ne VII unoo9bteoly say that ne Is a fol-
OF the schoolboy would be ashamed 70 range him
fueus- II America is called Christian nation be-
sse sssgse its people are members Of the Christian
tsl-n, then y can De equally said that China is q
Cor1uc-sn land
DEFINITION OF TIE CREED
What Il ConsuciGnisrnP Il VIII be well 70 mention
m q few words what Il is not before stating what
y is z is not religion IN the practised sense OF
TEN He doetT5e o. VvoTsip as such n reeoFnizes
ne existence OF a divine supreme being and OF
spirits having control of human 6estinies who
want % bring man hack from the errors OF his
we've ~ holding up the fear OF everlasting punish
tt ti.eht % him. and BY promising him everlasting
Hlnes = that there is such a thing life after
leaL1 must confess that the thought of the i'm
.,or-stty OF the soul Is pleasant wish II were
lac cannot make = anything more than a strong
psoIH1l4ity. am not aware that IN the advance
- . .lo-eIh science We have advanced one step more
stlo that CoEfucius denies the existence Of these
--4sA Dlt regards al speculation upon them as
sgl0suo IN these days.
What Is death2" asked a disciple OF him. and
ve ve, itgleo' t You oon't know life yet how can
such ere the guarded words Of Confucius on
sL-s SUBJECT Life itself Is fun Of mysteries TOO
oeep loI human thought TO fathom. There is no
zee ~ trying 70 tear apart the vel OF death 10
seAe q Peep al the place beyond No has
cerliLg me future of man after death and OF the
Nnrld of spirits. Confucius was therefore right
erect answer Horace Greeley once said: Those
sllo discharge promptly and faithfully all their
elles 70 those who still live IN the flesh can have
ne grave, j Is better 10 attend 10 each IN its
tttSPef Greer This is not an unfair statement OF
- kelae nan only through this world. His sys-
-Sil Is Accorcingly Intensely human and practical
5i ae Goes not speculate upon what win be after
THE FIVE RELATIONS.
Let us proceed 20 examine Confucianisn- Man
= regarded animal endowed with social in
s-nels lie does not live with himself, but seeks