BIOGRAPHIES AND STATISTICS.
Biographies of distinguished men and women are numerous, and their preparation forms a favorite branch of literary labor. It is noticeable to observe the consideration paid to literary women in these memoirs, and the praises bestowed upon discreet mothers whose talented children are considered to be the criteria of their careful training. One work of this class is in one hundred and twenty volumes, called Sing Pu, but it does not possess the incident and animation which are found in some less formal biographical dictionaries. The Lieh Nü Chuen, or ‘Memoirs of Distinguished Ladies’ of ancient times, by Liu Hiang, B.C. 125, is often cited by writers on female education who wish to show how women were anciently trained to the practice of every virtue and accomplishment. If a Chinese author cannot quote a case to illustrate his position at least eight or ten centuries old, he thinks half its force abated by its youth. Biographical works are almost as numerous as statistical, and afford one of the best sources for studying the national character; some of them, like the lives of Washington or Cromwell in our own literature, combine both history and biography.
Some of the statistical and geographical works mentioned in this division are noticed on p. [49]. Among those on the Constitution is the ‘Complete Antiquarian Researches’ of Ma Twan-lin (A.D. 1275), in three hundred and forty-eight chapters. It forms a most extensive and profound work, containing researches upon every matter relating to government, and extending through a series of dynasties which held the throne nearly forty centuries. Rémusat goes so far as to say: “This excellent work is a library by itself, and if Chinese literature possessed no other, the language would be worth learning for the sake of reading this alone.” No book has been more drawn upon by Europeans for information concerning matters relating to Eastern Asia than this; Visdelou and De Guignes took from it much of their information relating to the Tartars and Huns; and Pingsé extracted his account of the comets and ærolites from its pages, besides some geographical and ethnographical papers. Rémusat often made use of its stores, and remarks that many parts merit an entire translation, which can be said, indeed, of few Chinese authors. A supplement prepared and published in 1586 by Wang Kí brings it down to that date. A further revision was issued under imperial patronage in 1772, and a final one not long afterward, continuing the narrative to the reign of Kanghí.[332] It elevates our opinion of a nation whose literature can boast of a work like this, exhibiting such patient investigation and candid comparison of authorities, such varied research and just discrimination of what is truly important, and so extensive a mass of facts and opinions upon every subject of historic interest. Although there be no quotations in it from Roman or Greek classic authors, and the ignorance of the compiler of what was known upon the same subjects in other countries disqualified him from giving his remarks the completeness they would otherwise have had, yet when the stores of knowledge from western lands are made known to a people whose scholars can produce such works as this, the Memoirs of Sz’ma Tsien, and others equally good, it may reasonably be expected that they will not lack in industry or ability to carry on their researches.
CHINESE PHILOSOPHICAL WRITINGS.
The third division of Tsz’ Pu, ‘Scholastic’ or ‘Professional Writings,’ is arranged under fourteen sections, viz.: Philosophical, Military, Legal, Agricultural, Medical, Mathematical, and Magical writings, works on the Liberal Arts, Collections, Miscellanies, Encyclopædias, Novels, and treatises on the tenets of the Buddhists and Rationalists. The first section is called Jü Kia Lui, meaning the ‘Works of the Literary Family,’ under which name is included those who maintain, discuss, and teach the tenets of the sages, although they may not accept all that Confucius taught. This class of books is worthy of far more examination than foreigners have hitherto given to it, and they will find that Chinese philosophers have discussed morals, government, cosmogony, and like subjects, with a freedom and acuteness that has not been credited to them.
It was during the Sung dynasty, when Europe was utterly lethargic and unprogressive, that China showed a marvellous mental activity, and received from Ching, Chu, Chau, and their disciples a molding and conservative influence which has remained to this day. An extract from a discussion by Chu Hí will show the way in which he reasons on the primum mobile.
CHU HÍ ON THE GREAT EXTREME.
Under the whole heaven there is no primary matter (lí) without the immaterial principle (kí), and no immaterial principle apart from the primary matter. Subsequent to the existence of the immaterial principle is produced primary matter, which is deducible from the axiom that the one male and the one female principle of nature may be denominated tao or logos (the active principle from which all things emanate); thus nature is spontaneously possessed of benevolence and righteousness (which are included in the idea of tao).
First of all existed tien lí, (the celestial principle or soul of the universe), and then came primary matter; primary matter accumulated constituted chih (body, substance, or the accidents and qualities of matter), and nature was arranged.
Should any ask whether the immaterial principle or primary matter existed first, I should say that the immaterial principle on assuming a figure ascended, and primary matter on assuming form descended; when we come to speak of assuming form and ascending or descending, how can we divest ourselves of the idea of priority and subsequence? When the immaterial principle does not assume a form, primary matter then becomes coarse, and forms a sediment.