Indianapolis Times, Volume 39, Number 158, Indianapolis, Marion County, 10 November 1927 — Page 7

NOV. 10, 1927.

MVILI^TION L-2^l— fa/ DR.WILL DURANT

CHAPTER IV -r—i ONPUCIUS visioned the r coining of philosopherkings; and perhaps because, like Voltaire, he thought it would be easier to educate one than to educate all, he labored for the ending of feudal chaos and the establishment of a unified central rule. He knew that this, like every form of order, was dangerous to liberty, but without “an all-per-vading unity” there could be no real order and no lasting liberty. Only with such a central government could the economic life of the people he guided into prosperity and their mental life into intelligence and wisdom. Perhaps the concentration of government would be the only way of preventing that natural concentration of wealth which seems to lead by a fatal cycle to periodical revolutions. “The concentration of wealth is the way to disperse the people; the distribution of it among them is the way to unite the people.” Scholars tell us that Chinese governments have repeatedly interfered to prevent the accumulation of wealth in the hands of a diminishing minority. * * * .PIROUGH wealth would Tcome the means to universal education and through this at last a civilization worthy of man. “That whereby man differs from the lower animals is little; most people throw it away.” To cherish that little and make it grow in every soul should be ehe highest ambition of any government. And now, like Plato; Confucius sought a ruler who would permit him to test his plans with practice. Most statesmen laughed at him; these ideas were pretty on paper, but in actual operation they would be ruined by the inevitable rascality of men. Confucius waited patiently, and at last, when he was 51, opportunity came. In 501 B. C., a century and more before the execution of Socrates, we find Kung the governor of the city of Chung-tu. If we may believe the Chinese historians, a marvellous transformation ensued in the manners of the people.” Confucius was promoted to the difficult position of minister of crime, in the Duchy of Lu * * * ERE, if anywhere, his ideas should have failed; but again the historians assure us: “There was an end of crime. Dishonesty and dissoluteness hide their heads. Loyalty and good .Jaith became the characteristics of the men, chastity and docility those of the women. Kung was the idol of the people.” Alas, were there ever such men, and were there ever such women? All went well till the Duke of Lu violated the primary principle of the Confucian rule that the prince himself be what he would wish his people to become. The efforts of Confucius to strengthen the central authority had led the feudal barons to plot his fall. With Chinese subtlety they used the most delicate indirection; they sent the Duke so lovely an assort-

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ment of harem-girls that he forgot all the commandments, took the ladies, and smilingly ignored the protests of the stem Confucius. The barons had calculated rightly: Confucius offered his resignation, and went with some disciples into voluntary exile, saying, “I have never seen a man who loved virtue as much as he loved beauty.” * * • 0S they passed one day through unfrequented hills they saw a woman weepang at a grave. The master settt a disciple to offer condolence. “You weep,” said the disciple, “as if you had suffered many sorrows.” “It is true,” said the woman; “my father-in-law was killed here by a tiger; later my husband was also killed here by a tiger, and now my son has died in the same way.” Confucius asked her why she did not go and live elsewhere. To which she answered: “There is no oppressive government here.” Confucius turned to his disciples. “Remember this, my children,” he said; “oppressive government is more feared and more terrible than tigers.” Many years he wandered, but he found no second Dionysus. He lived till 479 B. C., dying (like Cocrates again) at this age of 71, ignored by the state and honored only by his students. They buried him with pomp and ceremony proportioned to their love, and building huts by his grave they lived there for three years, sorrowing for him as for a father. When all the others had gone, Tse-kung, who loved him beyond the rest, remained three years more, mourning alone by the Master’s tomb. * * * dom,” says the Chinese proverb; but it did not die with him, and the greatness of his people in all things other than philosophy came after him. Let us gather together the infinite treasure of that greatness in as little room as we can. We can save space by dealing

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summarily with the “heavenly” emperors. Must we have dates and wars and kings? Very well. We have first the military emperor Shi-hwang-ti, who brought to an end the feudal chaos deplored by Confucius, and kept out the Mongol hordes on the north by beginning (in the third century B. C.) the Great Wall, which, as an old saying has it, was the ruin of one generation and the salvation of many. Shi-hwang-ti was a Napoleon of administration and war, resolved to remake everything; he was so progressive that he ordered every book in the empire to be burned, in order, as he said, to liberate the mind of his people from the obstructive traditions of the past. Many scholars were put to death for concealing beloved manuscripts. Some of Confucius’ works were preserved in this way; others were precariously restored from the memory of students after Shi-hwang-tu had died. * • • 0E was succeeded by the enlightened emperors of the Han dynasty, who gave China four centuries (206 B. C.221 A. D.) of prosperity and peace at a time when Rome was struggling through 300 years of violence and disorder to achieve one quiet century under Hadrian and the Antoninee. . Then came one of China’s periodical Middle Ages, when the empire broke into hostile fragments and war put a stop to the growth

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of letters and the arts. - But China rapidly recovered and under the Tang dynasty (618-907 A. D.) her culture reached levels never attained by her again. “At this time,” says Murdoch, “China undoubtedly stood in the very forefront of civilization. She was then the most powerful, the most enlightened, the most progressive and the best governed empire not only in Asia, but on the face of the globe.” During the Sung dynasty <9601280) this fine culture continued to flourish, particularly in the realm of painting, which now reached its height. Then the multiplying Tartars broke through the Great Wall, and in 1214 Genghis Khan captured Pekin. For a century and a half the Mongols ruled China, sometimes barbarously, sometimes well. Kubla Khan (1259-1294) held court magnificently; Marco Polo has described his days and Coleridge has described his dreams.' Kubla sent the great Venetian traveler back to the pope with a request for 100 Christian teachers to help him tame the Mongols and Chinese. Gregory X sent only two, whereupon Kubla revenged himself by welcoming the influx of Buddhistic practices and beliefs. When Polo told the West of the wealthy empire in the East, no one would believe him; they accused him of braggadocio apd nicknamed him Marco Millions. (Copyright, 1927, Will Durant) (To Be Continued)

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