As to the allegation that it is a shame to learn from the people of the West, this is the absurdest charge of all. For, under the whole heaven, the deepest disgrace is that of being content to lag in the rear of others. For some tens of years the nations of the West have applied themselves to the study of steam navigation, each imitating the others, and daily producing some new improvement. Recently, too, the Government of Japan has sent men to England for the purpose of acquiring the language and science of Great Britain. This was with a view to the building of steamers, and it will not be many years before they succeed.
Of the jealous rivalry among the nations of the Western Ocean it is unnecessary to speak; but when so small a country as Japan is putting forth all its energies, if China alone continues to tread indolently in the beaten track, without a single effort in the way of improvement, what can be more disgraceful than this? Now, not to be ashamed of our inferiority, but when a measure is proposed by which we may equal or even surpass our neighbours, to object to the shame of learning from them, and for ever refusing to learn, to be content with our inferiority—is not such meanness of spirit itself an indelible reproach?
If it be said that machinery belongs to artisans, and that scholars should not condescend to such employments, in answer to this we have a word to say. Why is it that the book in the Chao-li, on the structure of chariots, has for some thousands of years been a recognised text-book in all the schools? Is it not because, while mechanics do the work, scholars understand the principles? When principles are understood, their application can be extended. The object which we propose for study to-day is the principles of things. To invite educated men to enlarge the sphere of their knowledge by investigating the laws of nature is a very different thing from compelling them to take hold of the tools of the working man. What other point of doubt is left for us to clear up?
In conclusion we would say that the object of study is utility, and its value must be judged by its adaptation to the wants of the times. Outsiders may vent their doubts and criticisms, but this measure is one that calls for decisive action. Your servants have considered it maturely. As the enterprise is a new one, its principles ought to be carefully examined. To stimulate candidates to enter in earnest on the proposed curriculum, they ought to have a liberal allowance from the public treasury to defray their current expenses, and have the door of promotion set wide open before them. We have accordingly agreed on six regulations, which we herewith submit to the eye of your Majesty, and wait reverently for the Imperial sanction.
We are of opinion that the junior members of the Hanlin Institute, being men of superior attainments, while their duties are not onerous, if they were appointed to study Astronomy and Mathematics, would find those sciences an easy acquisition. With regard to scholars of the second and third grades, as also mandarins of the lower ranks, we request your Majesty to open the portals and admit them to be examined as candidates, that we may have a larger number from whom to select men of ability for the public service.
Laying this memorial before the Throne, we beseech the Empresses-Regent and the Emperor to cast on it their sacred glance, and to give us their instructions.
CHAPTER XVI.
A FATHER'S ADVICE TO HIS SON.
Tseng Kuo Fan.—"Neither envious nor fawning."—Repose of Manner.—Cultivation of Land.—Early Rising, Diligence in Business, and Perseverance.—Dignity.—Family Worship.—Reading.
Some extracts from a Chinese father's letters to his son will probably do more to explain what is thought admirable in a Chinese young man than pages of commentary. The son in this case was the late Marquis Tseng, during many years Chinese Minister in London. The writer was his father, the celebrated Tseng Kuo Fan, in whose honour a temple has been put up at Wuchang opposite Hankow. Grandson of a Hunan farmer, son of a humble scholar, this Chinese Chesterfield passed his first examination at twenty-one; and continuing steadily to pass examinations, he was a Hanlin student at twenty-eight, Chief Examiner for the Province of Szechuan at thirty-two, Deputy-Supervisor of Instruction in Peking, and nominally in charge of the education of the future Emperor at thirty-four. During the Taiping rebellion he had to become a General; and it was during all the troubles of this rebellion his letters were written. It was his devoted brother, then a Viceroy, who published the Life and Writings of Tseng Kuo Fan. The latter, just as his son was becoming a man, wrote to him as follows:
"From my earliest years I have been a student of the ancient sages. Among their thousand words and myriad sayings there is no sentence more striking or suggestive than the little phrase of four characters, pu chi, pu ch`in (neither envious nor fawning). Chi means to be envious of the virtuous, and malignant towards the influential. The fact that any one lacks the spirit or the ambition to walk in the path of rectitude is no reason why he should be afraid of the success of others. Ch`in means that you will sink all to gain name and wealth, and then be in a constant state of unrest lest these treasures should be lost. Such a disposition as either the former or the latter is the characteristic of the 'small man.' As Viceroy of Chihli I constantly see men of equal rank and abilities manifesting a spirit of envy, animated only by the spirit of self-seeking and suspicion. If you desire to secure happiness in this life, you must get rid of the spirit of envy. If you desire to act properly and set a good example, you must abhor the character of the sycophant. The one leads to the other's injury, and the other is the spirit of the robber. I dare not affirm that I have swept my heart of these two evils; but I wish, nevertheless, to warn you and your brothers of these deformities."