No More Learning

T'ang, 618-905.
Sung, 960-1278.
Yuan (Mongols), 1260-1341.
Ming, 1368-1640.
Ch'ing (Manchus), 1644-1912.


THE LIMITATIONS OF CHINESE LITERATURE

Those who wish to assure themselves that they will lose nothing by
ignoring Chinese literature, often ask the question: "Have the Chinese a
Homer, an Aeschylus, a Shakespeare or Tolstoy? " The answer must be that
China has no epic and no dramatic literature of importance. The novel
exists and has merits, but never became the instrument of great writers.

Her philosophic literature knows no mean between the traditionalism of
Confucius and the nihilism of Chuang-tz? . In mind, as in body, the
Chinese were for the most part torpid mainlanders. Their thoughts set
out on no strange quests and adventures, just as their ships discovered
no new continents. To most Europeans the momentary flash of Athenian
questioning will seem worth more than all the centuries of Chinese
assent.

Yet we must recognize that for thousands of years the Chinese maintained
a level of rationality and tolerance that the West might well envy. They
had no Index, no Inquisition, no Holy Wars.
Superstition has indeed
played its part among them; but it has never, as in Europe, been
perpetually dominant. It follows from the limitations of Chinese thought
that the literature of the country should excel in reflection rather
than in speculation. That this is particularly true of its poetry will
be gauged from the present volume. In the poems of Po Chu-i no close
reasoning or philosophic subtlety will be discovered; but a power of
candid reflection and self-analysis which has not been rivalled in the
West.

Turning from thought to emotion, the most conspicuous feature of
European poetry is its pre-occupation with love. This is apparent not
only in actual "love-poems," but in all poetry where the personality of
the writer is in any way obtruded. The poet tends to exhibit himself in
a _romantic_ light; in fact, to recommend himself as a lover.

The Chinese poet has a tendency different but analogous. He recommends
himself not as a lover, but as a friend. He poses as a person of
infinite leisure (which is what we should most like our friends to
possess) and free from worldly ambitions (which constitute the greatest
bars to friendship). He would have us think of him as a boon companion,
a great drinker of wine, who will not disgrace a social gathering by
quitting it sober.

To the European poet the relation between man and woman is a thing of
supreme importance and mystery. To the Chinese, it is something
commonplace, obvious--a need of the body, not a satisfaction of the
_emotions_. These he reserves entirely for friendship.

Accordingly we find that while our poets tend to lay stress on
physical courage and other qualities which normal women admire,
Po Chu-i is not ashamed to write such a poem as "Alarm at entering
the Gorges. " Our poets imagine themselves very much as Art has portrayed
them--bare-headed and wild-eyed, with shirts unbuttoned at the neck as
though they feared that a seizure of emotion might at any minute
suffocate them.