ethical principles or the ideas of the school they have been retained. But Kyuso felt moved to rescue the memory of the righteous dead from oblivion, and relates incidents which add nothing to our understanding of his ethical and philosophical views. Many Chinese allusions and illustrations have been omitted. The book is famous for its learning, and abounds in phrases and incidents that are of significance only to one throughly versed in Chinese history and literature. Some liberty, therefore, in the way of condensation has been taken. As the work is not a classic, and as the purpose is to set forth the ruling ideas and spirit of the Chinese philosophy in Japan, it has been thought wise to sacrifice something of technical scholarship to intelligibility. And it may be added, the retention of the literary and historical allusions in their fulness would precisely defeat the author's purpose, his ornaments in Japanese becoming blemishes in English. All that sets forth the philosophy and religion, the ethics and politics both theoretical and applied, with copious historical illustrations, have been translated. Perhaps half of the text is represented here.

The sacred memories of the past, the treasures of philosophy and religion, the high aspirations after benevolence and righteousness, the ideals of the individual and of the state stand in the Shundai Zatsuwa, upon a literary background flowing, full, poetic. No attempt has been made to transfer this literary flavour, and at the end of his labours, comparing the result with the original, the barrenness and baldness of the one with the richness and smoothness of the other, the translator can only adopt as his own the author's lament;" Though his philosophy is the famous music of the world, yet now is it like Eikaku's Song of Spring among a people of barbarous speech."

SHUNDAI ZATSUWA. BOOK ONE.-BENEVOLENCE.

THE AGED SCHOLAR'S PREFACE.

I was born in Musashi, and when my hair was first fastened in a queue studied the Chinese poetry and history. Thenceforth I wrote essays on themes which interested me, presented my writings to the daimyō and was entertained in their mansions. Or, with my box of books upon my back I lived like a traveller in Kyōto. Afterwards I made my home in the north,2 ever studying the ancient writings, and constantly strengthened my purpose to perfect myself to the end of life. But, unexpectedly, I was summoned by my lord and returned to my native place. Thus have I grown old and imbecile and wait for death to pillow my head upon the hills. Many years and months have passed away and now at seventy-four, in the old age of horse or dog, though I love learning and purpose to follow the "Way," I have no virtue that fits me to be leader or teacher. Nor have I ability for aught else, and stay useless in the world. This is far other than I had purposed. So I expound that which I have learned to those who believe in the Old Man and come to him with questions. If I can help future scholars it will be the reward for my long life, and in illness and pain I comment constantly upon the books.*

One day after the exposition, when the talk was of the changes in the learning since the times of the Sō, one of

1 The five books are named after the five cardinal virtues, but without especial significance.

2 At fourteen or fifteen years of age his hair was tied in a queue. He lived with the samurai. And his home in the North was Kaga. 8 To Edo, by the Shōgun.

The expressions of humility are conventional. Kyusō had the highest influence and honours given by the Tokugawa to a scholar. He was admitted to the immediate presence of the Shōgun and was consulted on affairs of state.

those present expressed doubts as to the philosophy of Tei

5

Shu; and the Old Man replied :—

When young I too studied with worthless teachers. I conned words and wasted time until suddenly I perceived the folly of such study and resolved to seek that wisdom of the men of old which is for one's self. Yet alas! Without

teacher or friend I was bewildered by the conflicting opinions of scholars, and half doubted, half believed the teaching of Tei-Shu. So the time still passed in vain until I was forty years of age when I fully accepted this philosophy," understanding that nothing could take its place. For thirty years I have read and pondered it. Looking at its heights, how transcendent! Seeking to divide it, how compact! Yet is it neither too far away and high, nor too shallow and near at hand! Should Sages again appear they would follow it! For the "Way" of Heaven and Earth is the "Way" of Gyō and Shun: the "Way" of Gyō and Shun is the " Way" of Confucius and Mencius; and the

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Way" of Confucius and Mencius is the "Way" of TeiShu. Forsaking Tei-Shu we cannot find Confucius and Mencius. Forsaking Confucius and Mencius we cannot find Gyō and Shun; and forsaking Gyō and Shun we cannot find the " Way" of Heaven and Earth. Do not trust implicitly an aged scholar, but this I know and therefore speak. If I say that which is false, that which I have not verified, may I instantly be punished by Heaven and Earth.

5 The Sō, pp. 4-5 above. The philosophy of Tei-Shu, p. 5 above

6 A teaching that governs one's own life.

• So Confucius "at forty had no doubts." Analects, II; IV, 3.

At" fifteen he had his mind bent on learning."

7 The mythical Sage kings of China. Gyō according to the ordinary untrustworthy chronology began to reign B.C. 2357 and reigned 100 years, being succeeded by Shun, who reigned 50 years. Middle Kingdom," Vol. II, p. 148.

"The

At this all present straightened themselves and listened intently. The Old Man continued ;-This has not waited for my oath, it has been determined these five hundred years. From Shushi's own time the great scholars of the So, the Gen and Min with all who followed the Ethical Philosophy have fully accepted him. Men of great learning debated' indeed, his style and minor points but said nothing against his philosophy. 10 So until the middle of the Min, learning was pure and the celebrated truth unimpaired. Then came Ōyōmei with his intuitionalism." He attacked Shushi and changed the learning of the Min. After his death his pupils accepted the Zen 12 doctrines and thenceforth scholars were intoxicated with intuitionalism and weary of natural philosophy. They were either mere memorizers or they were Buddhists. That men without one ten-thousandth of the learning of Tei-Shu should readily find fault is for a wren to mock a bo,13 for a caterpillar to measure the sea. As Kantaishi1 says,- "To sit in a well and, looking at the

13

8 Okina, the old man, is a title of respect.

9 The Gen (Yuen) dynasty was Mongol, A.D. 1280-1368, and was succeeded by the Min (Mings), 1368-1644. "The Middle Kingdom," Vol. II., pp. 175–179.

10 The text here has a list of Chinese scholars whose names are omitted in the translation in accordance with what is said on p.above. Of the Sō, Shinseizan, Gikakuzan, of the Gen, Kiyorozai Kosōro, of the Min, Sek-kei-ken, Ko-kei-sai.

11 ōyōmei, p. 10 above. His "intuitionalism" is the p. See Mencius, Book VII., Part 1. Chap. XV., 1. p. 44 note below. 12 The Zen sect of Buddhism, the contemplative sect which professes to use no book.

13 The bō is a fabulous bird of monstrous size. For "natural philosophy," see "Ki Ri and Ten" below.

14

Kantaishi was one of the eight most celebrated literary men of China. He was of the time of the Tō (Tang). "He was foremost among the statesmen, philosophers, and poets of the T'ang dynasty and one of the most venerated names in Chinese litera

sky, pronounce it small." But the superficial ignorant men who adopt these views because of their novelty are numberless.

In our land with peace for an hundred years learning has flourished. I cannot pronounce upon its value, but the ancient models and Tei-Shu have been firmly accepted, a cause for thankfulness. But of late some set forth false doctrine. They have established their school and gathered followers. Evil scholars appear above whom these men seek to advance themselves with senseless arguments, selfishly and wholly without shame. It is the fashion for all the dogs to join when one sets up his lying bark, so evil teachings and doctrines abound. Truly an evil fortune has befallen the ethical philosophy.

Kantaishi lived when Buddhism and Taoism flourished, and comparing himself to Mencius attacked them single handed with an oath," The Gods of Heaven and Earth are above, and to the right and left." 16 My oath has not the strength of Mencius but I do not purpose to fall behind the oath of Kantaishi. See to it that you do not hear in vain!"

PRIEST GENKU'S OATH.

The celebrated priest Genku sent his oath to Tsukinowa, Kujō, Kyōto. The document is still in the temple

ture. In A.D. 819 he presented a remonstrance to the emperor Hien Tsung against the public honours with which he had caused an alleged relic of Buddha to be conveyed to the imperial palace. The text of Han Yu's (Kantai's) diatribe against the alien superstition is still renowned as one of the most celebrated of state papers. But its only effect was " the banishment of the author. During his banish. ment Kantaishi laboured to civilize the barbarians with whom he lived, and his efforts are symbolized in a legend that he expelled a monstrous crocodile. Later he was restored to honour. Mayers, p. 50. 15 The Doctrine of the Mean, XVI. The word for "Gods" here is ki-shin.