Ou-wang a later ruler, is chiefly celebrated for his military music, for which he seems to have had a penchant and of which he composed considerable. One of his pieces was intended for performance while the army formed itself in order of battle.
In his day, the discipline of music was very thoroughly attended to. Every ceremony and rite had its appropriate music attached; the musicians had to undergo two examinations each year, and all innovations either in composition, or in the shaping of musical instruments was jealously guarded against. No special features appear in the musical history of China during the next few reigns.
In the reign of Koang-tsee, a valuable treatise on music was published, which is still highly esteemed. At this era also were established Mandarins of music and of the dance. At this epoch flourished the great Kong-fu-tsee, or Confucius, the leader of Chinese thought and philosophy.
This sage’s name was simply Kong, but his disciples added the title, fu-tsee, which makes the meaning of the whole, Kong, the instructor, or master. This was Latinized by the Jesuit missionaries into Confucius. This philosopher cultivated the study of music and seems to have esteemed it as highly as the Greek philosophers did a century later. He revised and arranged many of the old books on musical ceremonies and rites. He learnt the art in a distant province, as in his native place music was but little known.
While in the kingdom of Tchi, Confucius heard some of the ancient music of the days of Chun performed. The effect on him was so marvellous, that for three months he scarcely could eat, for thinking of it. “I should never have believed,” he said, “that composers could reach such a pinnacle of perfection.”[96]
It is also said that Confucius was an excellent performer on the musical stones of the king. Once while playing on this instrument a passer by struck with the beauty of his performance, paused to listen, and exclaimed “surely one who can play thus, must have his soul occupied with great thoughts.”
In the later days of his wanderings, when he was reduced to the extremity of poverty and starvation, he sang and played as usual, showing no signs of depression or despondency. One of his disciples ventured a reproach, asking how he could sing when they were all famishing; he replied; “the wise man seeks by music, to strengthen the weakness of his soul, the thoughtless one uses it to stifle his fears.” The facts relating to Confucius, his wanderings and life are full of anecdotes relating to his extreme love of the art, and are probably authentic. The family of Confucius still exists in his native province, having passed intact through sixty-eight or sixty-nine generations; they are honored by special privileges and distinctions and are the most notable hereditary aristocracy of China. It may be mentioned here, that all the philosophers and literati of the empire were musicians as well: in this respect strongly resembling the sages of Greece.
The theatre began to progress greatly in this era, (sixth century B. C.), and one emperor was censured for devoting too much time to his comedians, and too little to the worthy celebration of the ancestral feast. The arts received a severe check when the Tchin or Tsin dynasty obtained control of the entire realm. These were in reality the first who united the various provinces under one rule, and who bore, with right, the title of Hoang, or emperor. It is from this dynasty that China takes its name (Tchina or Tsina). One of this set of conquerors, Tchi-chi-hoang-ti, desirous of obliterating the memories of former glories, which might prove prejudicial to his own, attempted, in 245 B. C., a proscription of all science and art.
He commanded all ancient books to be burnt, and especially caused strict search to be made for the books which Confucius had collected and revised. Only works on agriculture and medicine were to be spared. A large number of literary persons who had concealed part of their books were put to death; yet many continued to risk their lives to preserve the fruits of ancient culture. Books were hidden in walls of houses, in tombs, and buried in the earth, whence they were long afterward recovered. The emperor in proclaiming this war on literature gave as his reason that the ancient books did not suit that era, that they were a hindrance to progress, that they caused the people to neglect agriculture which was the only substantial happiness of a nation, and that they gave to the people liberty to censure the sovereign, and by consequence, fostered disobedience and rebellion. Of course in this universal persecution, music did not fare better than the other arts. All instruments were ordered to be destroyed and made over after new models. The bells which had given the standard pitch up to that time, were melted down, and many of them used for the purpose of founding colossal statues to deck the entrance of the imperial palace. But, according to La Fage,[97] it was much easier for the musicians to evade the emperor’s decree, and save their instruments, than for the literati to save their precious books. There were few instruments and they were less rigorously sought after, and it was an easy matter to conceal bells or the kings (musical stones) by burying them in the earth whence they could be exhumed intact at any later period. Therefore in spite of the exertions of the emperor, the ancient traditions and arts could not be wholly extinguished; a spark still remained from which the torch of science and art could be re-lit.
It was this despotic emperor, however, who built the Wan-li-chang or great wall of China, therefore his influence upon the empire was not wholly exerted for evil, but rather directed towards the establishment of himself and descendants as permanent rulers of China. The rule was short however, for in 206 B. C. the Han dynasty governed the empire. The first of this family, named Kao, endeavored to repair the ravages made in the field of learning by the Tsin despots.