The Hall at Peking, situated on the eastern side, not far from the observatory, contains ten thousand cells, and these do not always suffice for the host which assembles. The Hall at Fuhchau is equally large; each cell is a little higher than a man’s head, and is open on but one side—letting in more rain and wind during inclement days than is comfortable. Confinement in these cramped cells is so irksome as to frequently cause the death of aged students, who are unable to sustain the fatigue, but who still enter the arena in hopes of at last succeeding. Cases have occurred where father, son, and grandson, appeared at the same time to compete for the same prize. Dr. Martin[282] found that out of a list of ninety-nine successful competitors for the second degree, sixteen were over forty years of age, one sixty-two, and one eighty-three. The average age of the whole number was over thirty—while in comparison with like statistics for the third degree, a proportionate increase might be looked for. The unpleasantness of the strait cell is much increased by the smoke arising from the cooking, and by the heat of the weather. All servants are provided by government, but each candidate takes in the rice and fuel which he needs, together with cakes, tea, candles, bedding, etc., as he can afford; no one can go in with him. The enclosure presents a bustling scene during the examination, and its interest intensifies until the names of the successful scholars are published. Should a student die in his cell, the body is pulled through a hole made in the wall of the enclosure, and left there for his friends to carry away. Whenever a candidate breaks any of the prescribed regulations of the contest, his name and offence are reported, and his name is “pasted out” by placarding it on the outer door of the hall, after which he is not allowed to enter until another examination comes around. More than a hundred persons are thus “pasted out” each season, but no heavy disgrace seems to attach to them in consequence.

On the first day after the doors have been sealed up, four themes are selected by the examiners from the Four Books, one of which subjects must be discussed in a poetical essay. The minimum length of the compositions is a hundred characters, and they must be written plainly and elegantly, and sent in without any names attached. In 1828, the acumen of four thousand eight hundred candidates was exercised during the first day on these themes: “Tsăng-tsz’ said, ‘To possess ability, and yet ask of those who do not; to know much, and yet inquire of those who know little; to possess, and yet appear not to possess; to be full, and yet appear empty.’”—“He took hold of things by the two extremes, and in his treatment of the people maintained the golden medium.”—“A man from his youth studies eight principles, and when he arrives at manhood, he wishes to reduce them to practice.”—The fourth essay, to be written in pentameters, had for its subject, “The sound of the oar, and the green of the hills and water.” Among the themes given out in 1843, were these: “He who is sincere will be intelligent, and the intelligent man will be faithful.”—“In carrying out benevolence, there are no rules.” In 1835, one was, “He acts as he ought, both to the common people and official men, receives his revenue from Heaven, and by it is protected and highly esteemed.” Among other more practical texts are the following: “Fire-arms began with the use of rockets in the Chau dynasty; in what book do we first meet with the word for cannon? Is the defence of Kaifung fu its first recorded use? Kublai khan, it is said, obtained cannon of a new kind; from whom did he obtain them? When the Ming Emperors, in the reign of Yungloh, invaded Cochinchina, they obtained a kind of cannon called the weapons of the gods; can you give an account of their origin?”

The three or five themes (for the number seems to be optional) selected from the Five Classics are similar to these, but as those works are regarded as more recondite than the Four Books, so must the essayists try to take a higher style. An officer goes around to gather in the papers, which are first handed to a body of scholars in waiting, who look them over to see if the prescribed rules have all been observed, and reject those which infringe them. The rest are then copied in red ink, to prevent recognition of the handwriting, and the original manuscripts given to the governor. The copies are submitted to another class of old scholars for their criticism, each of whom marks the essays he deems best with a red circle, and these only are placed in the hands of the chancellors sent from Peking for their decision. The examining board are aided by twelve scholars of repute, to each of whom forty or fifty essays are given to read. The students are dismissed during the night of the ninth day, and reassemble before sunrise of the eleventh; all whose essays were rejected on the first review are refused entrance to their cells. At the second tripos, five themes are given out from the Five Classics, and everything proceeds as before in respect to the disposal of the manuscripts. The students are liberated early on the thirteenth as before by companies, under a salute and music as they leave the great door; their number has been much reduced by this time. On the next morning the roll is called, and those who answer to their names for the last struggle are furnished with five themes for essays, one for poetry, taken from the classics or histories, upon doubtful matters of government, or such problems as might arise in law and finance. These questions take even a more extended range, including topics relating to the laws, history, geography, and customs of the Empire in former times, doubtful points touching the classical works, and the interpretation of obscure passages, and biographical notices of statesmen. It is forbidden, however, to discuss any points relating to the policy of the present family, or the character and learning of living statesmen; but the conduct of their rulers is now and then alluded to by the candidates. Manuals of questions on such subjects as candidates are examined in, are commonly exposed for sale in shops about the time of these examinations.[283] By noon of the sixteenth day of the eighth moon, all the candidates throughout the Empire have left their halls, and the examination is over.

EXAMPLE OF AN ESSAY.

The manner in which subjects are handled may be readily illustrated by introducing an essay upon this theme: “When persons in high stations are sincere in the performance of relative and domestic duties, the people generally will be stimulated to the practice of virtue.” It is a fair specimen of the jejune style of Chinese essayists, and the mode of reasoning in a circle which pervades their writings.

“When the upper classes are really virtuous, the common people will inevitably become so. For, though the sincere performance of relative duties by superiors does not originate in a wish to stimulate the people, yet the people do become virtuous, which is a proof of the effect of sincerity. As benevolence is the radical principle of all good government in the world, so also benevolence is the radical principle of relative duties amongst the people. Traced back to its source, benevolent feeling refers to a first progenitor; traced forward, it branches out to a hundred generations yet to come. The source of personal existence is one’s parents, the relations which originate from Heaven are most intimate; and that in which natural feeling blends is felt most deeply. That which is given by Heaven and by natural feeling to all, is done without any distinction between noble or ignoble. One feeling pervades all. My thoughts now refer to him who is placed in a station of eminence, and who may be called a good man. The good man who is placed in an eminent station, ought to lead forward the practice of virtue; but the way to do so is to begin with his own relations, and perform his duties to them.

“In the middle ages of antiquity, the minds of the people were not yet dissipated—how came it that they were not humble and observant of relative duties, when they were taught the principles of the five social relations? This having been the case, makes it evident that the enlightening of the people must depend entirely on the cordial performance of immediate relative duties. The person in an eminent station who may be called a good man, is he who appears at the head of all others in illustrating by his practice the relative duties. To ages nearer to our own, the manners of the people were not far removed from the dutiful; how came it that any were disobedient to parents, and without brotherly affection, and that it was yet necessary to restrain men by inflicting the eight forms of punishment? This having been the case, shows that in the various modes of obtaining promotion in the state, there is nothing regarded of more importance than filial and fraternal duties. The person in an eminent station who may be called a good man, is he who stands forth as an example of the performance of relative duties.

“The difference between a person filling a high station and one of the common people, consists in the department assigned them, not in their relation to Heaven; it consists in a difference of rank, not in a difference of natural feeling; but the common people constantly observe the sincere performance of relative duties in people of high stations. In being at the head of a family and preserving order amongst the persons of which it is composed, there should be sincere attention to politeness and decorum. A good man placed in a high station says, ‘Who of all these are not related to me, and shall I receive them with mere external forms?’ The elegant entertainment, the neatly arranged tables, and the exhilarating song, some men esteem mere forms, but the good man esteems that which dictates them as a divinely instilled feeling, and attends to it with a truly benevolent heart. And who of the common people does not feel a share of the delight arising from fathers, and brothers, and kindred? Is this joy resigned entirely to princes and kings?

“In favors conferred to display the benignity of a sovereign, there should be sincerity in the kindness done. The good man says, ‘Are not all these persons whom I love, and shall I merely enrich them by largesses?’ He gives a branch as the sceptre of authority to a delicate younger brother, and to another he gives a kingdom with his best instructions. Some men deem this as merely extraordinary good fortune, but the good man esteems it the exercise of a virtue of the first order, and the effort of inexpressible benevolence. But have the common people no regard for the spring whence the water flows, nor for the root which gives life to the tree and its branches? Have they no regard for their kindred? It is necessary both to reprehend and to urge them to exercise these feelings. The good man in a high station is sincere in the performance of relative duties, because to do so is virtuous, and not on account of the common people. But the people, without knowing whence the impulse comes, with joy and delight are influenced to act with zeal in this career of virtue; the moral distillation proceeds with rapidity, and a vast change is effected.

“The rank of men is exceedingly different; some fill the imperial throne, but every one equally wishes to do his utmost to accomplish his duty; and success depends on every individual himself. The upper classes begin and pour the wine into the rich goblet; the poor man sows his grain to maintain his parents; the men in high stations grasp the silver bowl, the poor present a pigeon; they arouse each other to unwearied cheerful efforts, and the principles implanted by Heaven are moved to action. Some things are difficult to be done, except by those who possess the glory of national rule; but the kind feeling is what I myself possess, and may increase to an unlimited degree. The prince may write verses appropriate to his vine bower; the poor man can think of his gourd shelter; the prince may sing his classic odes on fraternal regards; the poor man can muse on his more simple allusions to the same subject, and asleep or awake indulge his recollections; for the feeling is instilled into his nature. When the people are aroused to relative virtues, they will be sincere; for where are there any of the common people that do not desire to perform relative duties? But without the upper classes performing relative duties, this virtuous desire would have no point from which to originate, and therefore it is said, ‘Good men in high stations, as a general at the head of his armies, will lead forward the world to the practice of social virtues.’”