The following passages are taken from his essay on the Way or Method of Confucianism:—
“Had there been no sages of old, the race of man would have long since become extinct. Men have not fur and feathers and scales to adjust the temperature of their bodies; neither have they claws and fangs to aid them in the struggle for food. Hence their organisation, as follows:—The sovereign issues commands. The minister carries out these commands, and makes them known to the people. The people produce grain and flax and silk, fashion articles of everyday use, and interchange commodities, in order to fulfil their obligations to their rulers. The sovereign who fails to issue his commands loses his raison d’être; the minister who fails to carry out his sovereign’s commands, and to make them known to the people, loses his raison d’être; the people who fail to produce grain and flax and silk, fashion articles of everyday use, and interchange commodities, in order to fulfil their obligations to their rulers, should lose their heads.”
“And if I am asked what Method is this, I reply that it is what I call the Method, and not merely a method like those of Lao Tzŭ and Buddha. The Emperor Yao handed it down to the Emperor Shun; the Emperor Shun handed it down to the Great Yü; and so on until it reached Confucius, and lastly Mencius, who died without transmitting it to any one else. Then followed the heterodox schools of Hsün and Yang, wherein much that was essential was passed over, while the criterion was vaguely formulated. In the days before Chou Kung, the Sages were themselves rulers; hence they were able to secure the reception of their Method. In the days after Chou Kung, the Sages were all high officers of State; hence its duration through a long period of time.
“And now, it will be asked, what is the remedy? I answer that unless these false doctrines are rooted out, the true faith will not prevail. Let us insist that the followers of Lao Tzŭ and Buddha behave themselves like ordinary mortals. Let us burn their books. Let us turn their temples into dwelling-houses. Let us make manifest the Method of our ancient kings, in order that men may be led to embrace its teachings.”
Of the character of Han Yü’s famous ultimatum to the crocodile, which all Chinese writers have regarded as a real creature, though probably the name is but an allegorical veil, the following extract may suffice:—
“O Crocodile! thou and I cannot rest together here. The Son of Heaven has confided this district and this people to my charge; and thou, O goggle-eyed, by disturbing the peace of this river and devouring the people and their domestic animals, the bears, the boars, and deer of the neighbourhood, in order to batten thyself and reproduce thy kind,—thou art challenging me to a struggle of life and death. And I, though of weakly frame, am I to bow the knee and yield before a crocodile? No! I am the lawful guardian of this place, and I would scorn to decline thy challenge, even were it to cost me my life.
“Still, in virtue of my commission from the Son of Heaven, I am bound to give fair warning; and thou, O crocodile, if thou art wise, will pay due heed to my words. There before thee lies the broad ocean, the domain alike of the whale and the shrimp. Go thither and live in peace. It is but the journey of a day.”
The death of a dearly loved nephew, comparatively near to him in age, drew from Han Yü a long and pathetic “In Memoriam,” conveyed, as mentioned above, to the ears of the departed through the medium of fire and smoke. These are two short extracts:—
“The line of my noble-hearted brother has indeed been prematurely cut off. Thy pure intelligence, hope of the family, survives not to continue the traditions of his house. Unfathomable are the appointments of what men call Heaven: inscrutable are the workings of the unseen: unknowable are the mysteries of eternal truth: unrecognisable those who are destined to attain to old age!