China and the West

Mao, Dun. Jinian Foluobei'er de bai nian sheng ri [ID D22972].
Er schreibt : "Le centième anniversaire de Flaubert a une grande signification pour la littérature mondiale, surtout pour l'avenir de la littérature chinoise. Le réalisme français occupe non seulement une place importante dans la littérature française, mais exerce aussi sans doute une grande influence sur la littérature mondiale. Si Flaubert n'est pas le fondateur du réalisme, il en est au moins un des précurseurs. Et Madame Bovary est un chef-d'oeuvre sans précédent qui ouvre une nouvelle ère du roman français. Flaubert se passionne pour la littérature et rêve d'être dramaturge depuis l'enfance. Ayant hérité de son père chirurgien l'attitude scientifique, il aime analyser les gens et les faits complexes. Sa mère lui transmet la passion pour l'art. L'esprit scientifique et l’esprit romantique se heurtent chez lui, et se manifestent dans ses oeuvres. Madame Bovary et L'éducation sentimentale sont les produits de son esprit scientifique, La tentation de saint Antoine de son esprit romantique, et Salammbô de ces deux esprits. Flaubert n’est pas un écrivain productif. En plus des oeuvres susmentionnées, il écrit seulement Hérodias, Bouvard et Pécuchet, etc. Il est mort à Rouen le 18 mai 1880.
Nombreux sont les écrivains étrangers qui sont influencés par le style de Flaubert. Mais la littérature chinoise est isolée depuis longtemps de la littérature étrangère. Madame Bovary n'est même pas traduite en chinois, sans parler de son influence sur la littérature chinoise. Nous pouvons dire que la Chine n'a pas l'honneur jusqu'à présent de connaître Flaubert. Aujourd'hui, nous célèbrons son centième anniversaire avec un grand respect dans l'espérance d'introduire en Chine son attitude scientifique et sérieuse à l'égard de la littérature et de la généraliser dans tout le pays."

[Shakespeare, William]. Hamuleite. Tian Han yi. [ID D13674].
Tian Han schreibt im Vorwort zu den ersten drei Szenen in Shao nian Zhongguo ; vol. 2, no 12 (1921) : "It is now the 3rd month of the lunar calendar and the three islands of Japan are covered in cherry blossoms. Some early flowers are already falling in profusion. I looked into the distance and thought of Uncle Mei's tomb on which the grass must have grown thickly. Today I am going to take my wife Souyu to Ueno to see the fallen blossoms there. Who would help to carry our tears to Uncle's tomb and sprinkle them over the grass ? Alas ! What else can I say ? What else can I say ? I was filled with grief and indignation when I heard the bad news. Now I feel a little better and I am diverting my feeling to the translation of Hamlet."

Zhang Ruoming kommt in Frankreich an.

Toulet, Paul-Jean. Princes de la Chine [ID D24748].
a. Les trois princes Pou, Lou et You,
Ornement de la Chine,
Voyagent. Deux vont à machine,
Mais You, c'est en youyou.
Il va voir l'Alboche au crin jaune
Qui lui dit : "I love you."
- Elle est Française ! assure You.
Mais non, royal béjaune.
Si tu savais ce que c'est, You ;
Qu'une Française, et tendre ;
Douce à la main, douce à l'entendre :
Du feu… comme un caillou.
b. Mgr Pou n'aime ici-bas
Que le sçavoir antique,
Ses aïeux, et la politique
Du Journal des Débats.
Elle qui naquit sous le feutre
Des chevaliers mandchoux,
Sa femme a le coeur dans les choux :
Dieu punisse le neutre !
Mgr Pou, mauvais époux,
Tu cogites sans cesse.
Pas tant de g. pour la Princesse :
Fais-lui des petits Pous.
c. Sous les pampres de pourpre et d'or,
Dans l'ombre parfumée,
Ivre de songe et de fumée,
Le prince Lou s'endort.
Tandis que l'opium efface
Badoure à son côté,
Il rêve à la jeune beauté
Qui brilla sur sa face.
Ainsi se meurt, d'un beau semblant,
Lou, l'ivoire à la bouche.
Badoure en crispant sa babouche
Pense à son deuil en blanc.

Toulet, Paul-Jean. Princesse de la Chine [ID D24749].
Vous qui retournez du Cathai
Par les Messageries,
Quand vous berçaient à leurs féeries
L'opium ou le thé,
Dans un palais d'aventurine
Où se mourait le jour,
Avez-vous vu Boudroulboudour,
Princesse de la Chine,
Plus blanche en son pantalon noir
Que nacre sous l'écaille ?
Au clair de lune, Jean Chicaille,
Vous est-il venu voir,
En pleurant comme l'asphodèle
Aux îles d'Ouac-Wac,
Et jurer de coudre en un sac
Son épouse infidèle,
Mais telle qu'à travers le vent
Des mers sur le rivage
S'envole et brille un paon sauvage
Dans le soleil levant ?

Liu Bannong studiert an der Université de Paris.

Henry Fielding 1921-2000
Han Jiaming : Henry Fielding was one of the first English novelists introduced to the Chinese reader. From the earliest translation of his works in the 1920s through the official commemoration of the two-hundredth anniversary of his death in 1954 to the numerous translations of Tom Jones in the reform period late in the century, the reception of Fielding serves as a good representation of the response to English literature in modern China.
In general studies on Fielding there are articles about his realistic narrative technique, his comic or humorous presentation, his treatment of characters, his panoramic social coverage, and his narrative theory. There are also critics who try to use modern or postmodern theories to examine Fielding's novels. In discussing individual novels, most critics focus on Tom Jones, and only very few pay attention for Joseph Andrews or Jonathan Wild. One explanation for this is that in literary history or selected reading courses most students have learned something about Tom Jones, but rarely about any other Fielding novel. In the study of Tom Jones, there are articles discussing the issue of morality, the picaresque tradition, the marvelous plot, and social satire, but the nature of Fielding's comic art and the intricacies of his social ideas remain to be further explored.

Shen, Zemin. Wangerde ping zhuan [ID D27631].
Shen Zemin schreibt : "Salomé is the symbol of Wilde himself, Salomé's passion is Wilde's passion. In writing Salomé, Wilde is actually writing about himself ; to write Salomé's doomed fate is to write his own fate. Salomé is a feverish nightmare which expresses a kind of degradation."
Shen Zemin focuses on Oscar Wilde's leading role in promoting aestheticism in England and America.

[Wilde, Oscar]. Shalemei. Tian Han yi. [ID D12041].
Zhou Xiaoyi : Salomé is one of the most popular and influential foreign plays in modern Chinese literary history. The play went through seven translations in the first half of this century. Tian Han's translation is the best among the earliest ones. What fascinated Tian Han was the aesthetic art of dying shown in Salomé. For him, Salomé's fervent passion, her will to love, and her doomed death represent a certain spiritual consciousness. She never gives up, never makes compromises, and her will is unbeatable. Her kiss on the severed head of John is the shocking climax of this willfulness. In an essay on Salomé, Tian Han states : "My fellow men who love liberty and equality, you should learn from this single-minded and fearless spirit and pursue what you love bravely !" Salomé becomes a political symbol of rebellion. For Chinese artists, Salomé expressed the aesthetic principle that life should be transformed into an intensive, artistic moment.

Linda Pui-ling Wang : Salomé generated different reactions and debates among the Chinese intelligentsia. That the Chinese translators translated this play properly and faithfully, as they did his plays, showed that they understood it without any problems. They borrowed and re-defined Salomé to serve and support their causes. They appeared to politicize Salomé, albeit its sensuous elements, to suit their political purposes, thereby making it more exceptional than any of Wilde's plays. Tian Han had read the English translated version with illustrations by Aubrey Beardsley. To him and those who appreciated this play, Salomé was highly poetic, romantic and sensual in every aspect, both the text itself and its illustrations. He proclaimed, The characters have the same spirit. Their eyes are fixed upon on thing. Their ears are not distracted from any voices. They seek what they love with their own lives and die for it. You people who love freedom and equality should also learn from their focused and fearless spirit so as to pursue what you love. Each character in the play was seen to show the same spirit but for a different reason : for Iokanaan it was the love for God that sustained him to resist those in authority ; for Salomé, it was Iokanaan she desperately desired. The both at the end died for what they believed, Iokanaan for the sacred love (God) and Salomé for sensual love. Tian Han called the love of Salomé 'sexual love'.
Salomé was challenging a prohibited subject in the feudal Chinese society, especially the privileges of women. It concerned the freedom to love and realize an individual's physical passions and desires.
The highlight was, when Salomé held up the severed head of Iokanaan and kissed his mouth. It must have been stunning and shaking for the Chinese audience to see such an iconoclastic scene. What Tian Han encouraged the readers to appreciate most was the untamed yearning for love and beauty. In his view it was important that the intellectuals and the masses in China should understand what Salomé represented was suitable for China, because the people needed to have the courage and tenacity to express themselves and persist, just like the princess who often expressed her desire to kiss Iokanaan, even at the expense of both of their lives.
For Tian Han, it was a new play and appropriate to help launch China into a new era, which was particularly important to the long oppressed lower class. Salomé's outrageous behavior inspired Tian Han greatly to help the masses to pursue and stand for what was needed.
In Salomé, the theme of love, the dazzling and strongly assertive characters, and the stylistic diction and expression possibly overshadow any overt political meanings. Tian Han's emphasis on Salomé's kiss was misleading. Though love is an important part in life, it is disastrous when it gets possessive and manipulative. That Salomé was selfish and used her beauty to obtain power seemed to go unnoticed by Tian Han or other writers. The 'sexual passion' of Salomé, as written by Tian Han, should not be one's moral guide and the only means to achieve freedom. Those who plow evil and those who sow trouble reap it, goes the saying.

Mao, Dun. Xin wen xue yan jiu zhe de ze ren ji nu li [ID D27632].
Mao Dun schreibt : “Our purpose in introducing Western literature is half for their literature and art and half for modern thoughts about the world… the latter should be more emphasized….we won't accept 'Art for Art's sake' literature… those modern works, like those of Wilde, the British aesthete, with the idea of 'life is decoration' should not be introduced without careful selection. Wilde's idea of art is the highest object; that life is only a decoration contradicts current cultural needs in China. If work like this is carelessly introduced….it will only undermine our new literature movement. Therefore, selective introduction is the foremost thing to consider when we discuss foreign literary works.”

Zhou Xiaoyi : Mao Dun regards Wilde as 'entirely a failure'. He calls him 'an individualist' and 'a hedonist' who 'has the gift to invent an 'airy castle' which is their paradise. He enters into this 'castle' to enjoy 'the fruits of the garden on the earth' and sees this as the meaning of life. For Wilde, 'to create beauty is to seek new sensations, self-enjoyment and self-indulgence. Yet what benefits and uses of this activity can be given to mankind ? The aesthetic wave moves higher above the sea of the life of human beings, but does this suggest any progress and advance in history ?'

Shaw, George Bernard. Back to Methuselah : a metabiological pentateuch. (London : Constable, 1921). [Geschrieben 1918-1920 ; Erstaufführung Garrick Theatre, New York 1922].
Pt. III : The thing happens : A.D. 2170 (1)
A WOMAN'S VOICE. Hallo!
BURGE-LUBIN [_formally_] The President respectfully solicits the privilege of an interview with the Chief Secretary, and holds himself entirely at his honor's august disposal.
A CHINESE VOICE. He is coming.
BURGE-LUBIN. Oh! That you, Confucius? So good of you. Come along [_he releases the button_].
A man in a yellow gown, presenting the general appearance of a Chinese sage, enters._
BURGE-LUBIN [_jocularly_] Well, illustrious Sage-&-Onions, how are your poor sore feet?
CONFUCIUS [_gravely_] I thank you for your kind inquiries. I am well.
BURGE-LUBIN. Thats right. Sit down and make yourself comfortable. Any business for me today?
CONFUCIUS [_sitting down on the first chair round the corner of the table to the President's right_] None.
BURGE-LUBIN. Have you heard the result of the bye-election?
CONFUCIUS. A walk-over. Only one candidate.
BURGE-LUBIN. Any good?
CONFUCIUS. He was released from the County Lunatic Asylum a fortnight ago. Not mad enough for the lethal chamber: not sane enough for any place but the division lobby. A very popular speaker.
BURGE-LUBIN. I wish the people would take a serious interest in politics.
CONFUCIUS. I do not agree. The Englishman is not fitted by nature to understand politics. Ever since the public services have been manned by Chinese, the country has been well and honestly governed. What more is needed?
BURGE-LUBIN. What I cant make out is that China is one of the worst governed countries on earth.
CONFUCIUS. No. It was badly governed twenty years ago; but since we forbade any Chinaman to take part in our public services, and imported natives of Scotland for that purpose, we have done well. Your information here is always twenty years out of date.
BURGE-LUBIN. People don't seem to be able to govern themselves. I cant understand it. Why should it be so?
CONFUCIUS. Justice is impartiality. Only strangers are impartial.
BURGE-LUBIN. It ends in the public services being so good that the Government has nothing to do but think.
CONFUCIUS. Were it otherwise, the Government would have too much to do to think.
BURGE-LUBIN. Is that any excuse for the English people electing a parliament of lunatics?
CONFUCIUS. The English people always did elect parliaments of lunatics. What does it matter if your permanent officials are honest and competent?
BURGE-LUBIN. You do not know the history of this country. What would my ancestors have said to the menagerie of degenerates that is still called the House of Commons? Confucius: you will not believe me; and I do not blame you for it; but England once saved the liberties of the world by inventing parliamentary government, which was her peculiar and supreme glory.
CONFUCIUS. I know the history of your country perfectly well. It proves the exact contrary.
BURGE-LUBIN. How do you make that out?
CONFUCIUS. The only power your parliament ever had was the power of withholding supplies from the king.
BURGE-LUBIN. Precisely. That great Englishman Simon de Montfort--
CONFUCIUS. He was not an Englishman: he was a Frenchman. He imported parliaments from France.
BURGE-LUBIN [_surprised_] You dont say so!
CONFUCIUS. The king and his loyal subjects killed Simon for forcing his French parliament on them. The first thing British parliaments always did was to grant supplies to the king for life with enthusiastic expressions of loyalty, lest they should have any real power, and be expected to do something.
BURGE-LUBIN. Look here, Confucius: you know more history than I do, of course; but democracy--
CONFUCIUS. An institution peculiar to China. And it was never really a success there.
BURGE-LUBIN. But the Habeas Corpus Act!
CONFUCIUS. The English always suspended it when it threatened to be of the slightest use.
BURGE-LUBIN. Well, trial by jury: you cant deny that we established that?
CONFUCIUS. All cases that were dangerous to the governing classes were tried in the Star Chamber or by Court Martial, except when the prisoner was not tried at all, but executed after calling him names enough to make him unpopular.
BURGE-LUBIN. Oh, bother! You may be right in these little details; but in the large we have managed to hold our own as a great race. Well, people who could do nothing couldnt have done that, you know.
CONFUCIUS. I did not say you could do nothing. You could fight. You could eat. You could drink. Until the twentieth century you could produce children. You could play games. You could work when you were forced to. But you could not govern yourselves.
BURGE-LUBIN. Then how did we get our reputation as the pioneers of liberty?
CONFUCIUS. By your steadfast refusal to be governed at all. A horse that kicks everyone who tries to harness and guide him may be a pioneer of liberty; but he is not a pioneer of government. In China he would be shot.
BURGE-LUBIN. Stuff! Do you imply that the administration of which I am president is no Government?
CONFUCIUS. I do. _I_ am the Government.
BURGE-LUBIN. You! You!! You fat yellow lump of conceit!
CONFUCIUS. Only an Englishman could be so ignorant of the nature of government as to suppose that a capable statesman cannot be fat, yellow, and conceited. Many Englishmen are slim, red-nosed, and modest. Put them in my place, and within a year you will be back in the anarchy and chaos of the nineteenth and twentieth centuries.
BURGE-LUBIN. Oh, if you go back to the dark ages, I have nothing more to say. But we did not perish. We extricated ourselves from that chaos. We are now the best governed country in the world. How did we manage that if we are such fools as you pretend?
CONFUCIUS. You did not do it until the slaughter and ruin produced by your anarchy forced you at last to recognize two inexorable facts. First, that government is absolutely necessary to civilization, and that you could not maintain civilization by merely doing down your neighbor, as you called it, and cutting off the head of your king whenever he happened to be a logical Scot and tried to take his position seriously. Second, that government is an art of which you are congenitally incapable. Accordingly, you imported educated negresses and Chinese to govern you. Since then you have done very well.
BURGE-LUBIN. So have you, you old humbug. All the same, I don't know how you stand the work you do. You seem to me positively to like public business. Why wont you let me take you down to the coast some week-end and teach you marine golf?
CONFUCIUS. It does not interest me. I am not a barbarian.
BURGE-LUBIN. You mean that I am?
CONFUCIUS. That is evident.
BURGE-LUBIN. How?
CONFUCIUS. People like you. They like cheerful goodnatured barbarians. They have elected you President five times in succession. They will elect you five times more. _I_ like you. You are better company than a dog or a horse because you can speak.
BURGE-LUBIN. Am I a barbarian because you like me?
CONFUCIUS. Surely. Nobody likes me: I am held in awe. Capable persons are never liked. I am not likeable; but I am indispensable.
BURGE-LUBIN. Oh, cheer up, old man: theres nothing so disagreeable about you as all that. I don't dislike you; and if you think I'm afraid of you, you jolly well don't know Burge-Lubin: thats all.
CONFUCIUS. You are brave: yes. It is a form of stupidity.
BURGE-LUBIN. You may not be brave: one doesn't expect it from a Chink. But you have the devil's own cheek.
CONFUCIUS. I have the assured certainty of the man who sees and knows. Your genial bluster, your cheery self-confidence, are pleasant, like the open air. But they are blind: they are vain. I seem to see a great dog wag his tail and bark joyously. But if he leaves my heel he is lost.
BURGE-LUBIN. Thank you for a handsome compliment. I have a big dog; and he is the best fellow I know. If you knew how much uglier you are than a chow, you wouldn't start those comparisons, though. [_Rising_] Well, if you have nothing for me to do, I am going to leave your heel for the rest of the day and enjoy myself. What would you recommend me to do with myself?
CONFUCIUS. Give yourself up to contemplation; and great thoughts will come to you.
BURGE-LUBIN. Will they? If you think I am going to sit here on a fine day like this with my legs crossed waiting for great thoughts, you exaggerate my taste for them. I prefer marine golf. [_Stopping short_] Oh, by the way, I forgot something. I have a word or two to say to the
Minister of health. [_He goes back to his chair_].
CONFUCIUS. Her number is--
BURGE-LUBIN. I know it.
CONFUCIUS [_rising_] I cannot understand her attraction for you. For me a woman who is not yellow does not exist, save as an official. [_He goes out_]…

Confucius returns._
CONFUCIUS. I forgot. There is something for you to do this morning. You have to go to the Record Office to receive the American barbarian.
BURGE-LUBIN. Confucius: once for all, I object to this Chinese habit of describing white men as barbarians.
CONFUCIUS [_standing formally at the end of the table with his hands palm to palm_] I make a mental note that you do not wish the Americans to be described as barbarians.
BURGE-LUBIN. Not at all. The Americans are barbarians. But we are not. I suppose the particular barbarian you are speaking of is the American who has invented a means of breathing under water.
CONFUCIUS. He says he has invented such a method. For some reason which is not intelligible in China, Englishmen always believe any statement made by an American inventor, especially one who has never invented anything. Therefore you believe this person and have given him a public reception. Today the Record Office is entertaining him with a display of the cinematographic records of all the eminent Englishmen who have lost their lives by drowning since the cinema was invented. Why not go to see it if you are at a loss for something to do?
BURGE-LUBIN. What earthly interest is there in looking at a moving picture of a lot of people merely because they were drowned? If they had had any sense, they would not have been drowned, probably.
CONFUCIUS. That is not so. It has never been noticed before; but the Record Office has just made two remarkable discoveries about the public men and women who have displayed extraordinary ability during the past century. One is that they retained unusual youthfulness up to an advanced age. The other is that they all met their death by drowning.
BURGE-LUBIN. Yes: I know. Can you explain it?
CONFUCIUS. It cannot be explained. It is not reasonable. Therefore I do not believe it.
The Accountant General rushes in, looking ghastly. He staggers to the middle of the table._
BURGE-LUBIN. Whats the matter? Are you ill?
BARNABAS [_choking_] No. I--[_he collapses into the middle chair_]. I must speak to you in private.
Confucius calmly withdraws…

Shaw, George Bernard. Back to Methuselah : a metabiological pentateuch. (London : Constable, 1921). [Geschrieben 1918-1920 ; Erstaufführung Garrick Theatre, New York 1922].
Pt. III : The thing happens : A.D. 2170 (2)
THE ARCHBISHOP. You do not comprehend the relation between income and production.
BARNABAS. I understand my own department.
THE ARCHBISHOP. That is not enough. Your department is part of a synthesis which embraces all the departments.
BURGE-LUBIN. Synthesis! This is an intellectual difficulty. This is a job for Confucius. I heard him use that very word the other day; and I wondered what the devil he meant. [_Switching on_] Hallo! Put me through to the Chief Secretary.
CONFUCIUS'S VOICE. You are speaking to him.
BURGE-LUBIN. An intellectual difficulty, old man. Something we don't understand. Come and help us out.
THE ARCHBISHOP. May I ask how the question has arisen?
BARNABAS. Ah! You begin to smell a rat, do you? You thought yourself pretty safe. You--
BURGE-LUBIN. Steady, Barnabas. Dont be in a hurry._
Confucius enters._
THE ARCHBISHOP [_rising_] Good morning, Mr Chief Secretary.
BURGE-LUBIN [_rising in instinctive imitation of the Archbishop_] Honor us by taking a seat, O sage.
CONFUCIUS. Ceremony is needless. [_He bows to the company, and takes the chair at the foot of the table_].
The President and the Archbishop resume their seats._
BURGE-LUBIN. We wish to put a case to you, Confucius. Suppose a man, instead of conforming to the official estimate of his expectation of life, were to live for more than two centuries and a half, would the Accountant General be justified in calling him a thief?
CONFUCIUS. No. He would be justified in calling him a liar.
THE ARCHBISHOP. I think not, Mr Chief Secretary. What do you suppose my age is?
CONFUCIUS. Fifty.
BURGE-LUBIN. You don't look it. Forty-five; and young for your age.
THE ARCHBISHOP. My age is two hundred and eighty-three.
BARNABAS [_morosely triumphant_] Hmp! Mad, am I?
BURGE-LUBIN. Youre both mad. Excuse me, Archbishop; but this is getting a bit--well--
THE ARCHBISHOP [_to Confucius_] Mr Chief Secretary: will you, to oblige me, assume that I have lived nearly three centuries? As a hypothesis?
BURGE-LUBIN. What is a hypothesis?
CONFUCIUS. It does not matter. I understand. [To _the Archbishop_] Am I to assume that you have lived in your ancestors, or by metempsychosis--
BURGE-LUBIN. Met--Emp--Sy--Good Lord! What a brain, Confucius! What a brain!
THE ARCHBISHOP. Nothing of that kind. Assume in the ordinary sense that I was born in the year 1887, and that I have worked continuously in one profession or another since the year 1910. Am I a thief?
CONFUCIUS. I do not know. Was that one of your professions?
THE ARCHBISHOP. No. I have been nothing worse than an Archbishop, a President, and a General.
BARNABAS. Has he or has he not robbed the Exchequer by drawing five or six incomes when he was only entitled to one? Answer me that.
CONFUCIUS. Certainly not. The hypothesis is that he has worked continuously since 1910. We are now in the year 2170. What is the official lifetime?
BARNABAS. Seventy-eight. Of course it's an average; and we don't mind a man here and there going on to ninety, or even, as a curiosity, becoming a centenarian. But I say that a man who goes beyond that is a swindler.
CONFUCIUS. Seventy-eight into two hundred and eighty-three goes more than three and a half times. Your department owes the Archbishop two and a half educations and three and a half retiring pensions.
BARNABAS. Stuff! How can that be?
CONFUCIUS. At what age do your people begin to work for the community?
BURGE-LUBIN. Three. They do certain things every day when they are three. Just to break them in, you know. But they become self-supporting, or nearly so, at thirteen.
CONFUCIUS. And at what age do they retire?
BARNABAS. Forty-three.
CONFUCIUS. That is, they do thirty years' work; and they receive maintenance and education, without working, for thirteen years of childhood and thirty-five years of superannuation, forty-eight years in all, for each thirty years' work. The Archbishop has given you 260 years' work, and has received only one education and no superannuation. You therefore owe him over 300 years of leisure and nearly eight educations. You are thus heavily in his debt. In other words, he has effected an enormous national economy by living so long; and you, by living only seventy-eight years, are profiting at his expense. He is the benefactor: you are the thief. [_Half rising_] May I now withdraw and return to my serious business, as my own span is comparatively short?
BURGE-LUBIN. Dont be in a hurry, old chap. [_Confucius sits down again_]. This hypothecary, or whatever you call it, is put up seriously. I don't believe it; but if the Archbishop and the Accountant General are going to insist that it's true, we shall have either to lock them up or to see the thing through.
BARNABAS. It's no use trying these Chinese subtleties on me. I'm a plain man; and though I don't understand metaphysics, and don't believe in them, I understand figures; and if the Archbishop is only entitled to seventy-eight years, and he takes 283, I say he takes more than he is entitled to. Get over that if you can.
THE ARCHBISHOP. I have not taken 283 years: I have taken 23 and given 260.
CONFUCIUS. Do your accounts shew a deficiency or a surplus?
BARNABAS. A surplus. Thats what I cant make out. Thats the artfulness of these people.
BURGE-LUBIN. That settles it. Whats the use of arguing? The Chink says you are wrong; and theres an end of it.
BARNABAS. I say nothing against the Chink's arguments. But what about my facts?
CONFUCIUS. If your facts include a case of a man living 283 years, I advise you to take a few weeks at the seaside.
BARNABAS. Let there be an end of this hinting that I am out of my mind. Come and look at the cinema record. I tell you this man is Archbishop Haslam, Archbishop Stickit, President Dickenson, General Bullyboy and himself into the bargain; all five of them.
THE ARCHBISHOP. I do not deny it. I never have denied it. Nobody has ever asked me.
BURGE-LUBIN. But damn it, man--I beg your pardon, Archbishop; but really, really--
THE ARCHBISHOP. Dont mention it. What were you going to say?
BURGE-LUBIN. Well, you were drowned four times over. You are not a cat, you know.
THE ARCHBISHOP. That is very easy to understand. Consider my situation when I first made the amazing discovery that I was destined to live three hundred years! I--
CONFUCIUS [_interrupting him_] Pardon me. Such a discovery was impossible. You have not made it yet. You may live a million years if you have already lived two hundred. There is no question of three hundred years. You have made a slip at the very beginning of your fairy tale, Mr Archbishop.
BURGE-LUBIN. Good, Confucius! [_To the Archbishop_] He has you there. I don't see how you can get over that.
THE ARCHBISHOP. Yes: it is quite a good point. But if the Accountant General will go to the British Museum library, and search the catalogue, he will find under his own name a curious and now forgotten book, dated 1924, entitled The Gospel of the Brothers Barnabas. That gospel was that men must live three hundred years if civilization is to be saved. It shewed that this extension of individual human life was possible, and how it was likely to come about. I married the daughter of one of the brothers.
BARNABAS. Do you mean to say you claim to be a connection of mine?
THE ARCHBISHOP. I claim nothing. As I have by this time perhaps three or four million cousins of one degree or another, I have ceased to call on the family.
BURGE-LUBIN. Gracious heavens! Four million relatives! Is that calculation correct, Confucius?
CONFUCIUS. In China it might be forty millions if there were no checks on population.
BURGE-LUBIN. This is a staggerer. It brings home to one—but [_recovering_] it isnt true, you know. Let us keep sane.
CONFUCIUS [_to the Archbishop_] You wish us to understand that the illustrious ancestors of the Accountant General communicated to you a secret by which you could attain the age of three hundred years.
THE ARCHBISHOP. No. Nothing of the kind. They simply believed that mankind could live any length of time it knew to be absolutely necessary to save civilization from extinction. I did not share their belief: at least I was not conscious of sharing it: I thought I was only amused by it. To me my father-in-law and his brother were a pair of clever cranks who had talked one another into a fixed idea which had become a monomania with them. It was not until I got into serious difficulties with the pension authorities after turning seventy that I began to suspect the truth.
CONFUCIUS. The truth?
THE ARCHBISHOP. Yes, Mr Chief Secretary: the truth. Like all revolutionary truths, it began as a joke. As I shewed no signs of ageing after forty-five, my wife used to make fun of me by saying that I was certainly going to live three hundred years. She was sixty-eight when she died; and the last thing she said to me, as I sat by her bedside holding her hand, was 'Bill: you really don't look fifty. I wonder--' She broke off, and fell asleep wondering, and never awoke. Then I began to wonder too. That is the explanation of the three hundred years, Mr Secretary.
CONFUCIUS. It is very ingenious, Mr Archbishop. And very well told.
BURGE-LUBIN. Of course you understand that _I_ don't for a moment suggest the very faintest doubt of your absolute veracity, Archbishop. You know that, don't you?
THE ARCHBISHOP. Quite, Mr President. Only you don't believe me: that is all. I do not expect you to. In your place I should not believe. You had better have a look at the films. [_Pointing to the Accountant General_] He believes.
BURGE-LUBIN. But the drowning? What about the drowning? A man might get drowned once, or even twice if he was exceptionally careless. But he couldn't be drowned four times. He would run away from water like a mad dog.
THE ARCHBISHOP. Perhaps Mr Chief Secretary can guess the explanation of that.
CONFUCIUS. To keep your secret, you had to die.
BURGE-LUBIN. But dash it all, man, he isn't dead.
CONFUCIUS. It is socially impossible not to do what everybody else does. One must die at the usual time.
BARNABAS. Of course. A simple point of honour.
CONFUCIUS. Not at all. A simple necessity.
BURGE-LUBIN. Well, I'm hanged if I see it. I should jolly well live for ever if I could.
THE ARCHBISHOP. It is not so easy as you think. You, Mr Chief Secretary, have grasped the difficulties of the position. Let me remind you, Mr President, that I was over eighty before the 1969 Act for the Redistribution of Income entitled me to a handsome retiring pension. Owing to my youthful appearance I was prosecuted for attempting to obtain public money on false pretences when I claimed it. I could prove nothing; for the register of my birth had been blown to pieces by a bomb dropped on a village church years before in the first of the big modern wars. I was ordered back to work as a man of forty, and had to work for fifteen years more, the retiring age being then fifty-five.
BURGE-LUBIN. As late as fifty-five! How did people stand it?
THE ARCHBISHOP. They made difficulties about letting me go even then, I still looked so young. For some years I was in continual trouble. The industrial police rounded me up again and again, refusing to believe that I was over age. They began to call me The Wandering Jew. You see how impossible my position was. I foresaw that in twenty years more my official record would prove me to be seventy-five; my appearance would make it impossible to believe that I was more than forty-five; and my real age would be one hundred and seventeen. What was I to do? Bleach my hair? Hobble about on two sticks? Mimic the voice of a centenarian? Better have killed myself.
BARNABAS. You ought to have killed yourself. As an honest man you were entitled to no more than an honest man's expectation of life.
THE ARCHBISHOP. I did kill myself. It was quite easy. I left a suit of clothes by the seashore during the bathing season, with documents in the pockets to identify me. I then turned up in a strange place, pretending that I had lost my memory, and did not know my name or my age or anything about myself. Under treatment I recovered my health, but not my memory. I have had several careers since I began this routine of life and death. I have been an archbishop three times. When I persuaded the authorities to knock down all our towns and rebuild them from the foundations, or move them, I went into the artillery, and became a general. I have been President.
BURGE-LUBIN. Dickenson?
THE ARCHBISHOP. Yes.
BURGE-LUBIN. But they found Dickenson's body: its ashes are buried in St Paul's.
THE ARCHBISHOP. They almost always found the body. During the bathing season there are plenty of bodies. I have been cremated again and again. At first I used to attend my own funeral in disguise, because I had read about a man doing that in an old romance by an author named Bennett, from whom I remember borrowing five pounds in 1912. But I got tired of that. I would not cross the street now to read my latest epitaph.
The Chief Secretary and the President look very glum. Their incredulity is vanquished at last._
BURGE-LUBIN. Look here. Do you chaps realize how awful this is? Here we are sitting calmly in the presence of a man whose death is overdue by two centuries. He may crumble into dust before our eyes at any moment.
BARNABAS. Not he. He'll go on drawing his pension until the end of the world.
THE ARCHBISHOP. Not quite that. My expectation of life is only three hundred years.
BARNABAS. You will last out my time anyhow: that's enough for me.
THE ARCHBISHOP [_coolly_] How do you know?
BARNABAS [_taken aback_] How do I know!
THE ARCHBISHOP. Yes: how do you know? I did not begin even to suspect until I was nearly seventy. I was only vain of my youthful appearance. I was not quite serious about it until I was ninety. Even now I am not sure from one moment to another, though I have given you my reason for thinking that I have quite unintentionally committed myself to a lifetime of three hundred years.
BURGE-LUBIN. But how do you do it? Is it lemons? Is it Soya beans? Is it--
THE ARCHBISHOP. I do not do it. It happens. It may happen to anyone. It may happen to you.
BURGE-LUBIN [_the full significance of this for himself dawning on him_] Then we three may be in the same boat with you, for all we know?
THE ARCHBISHOP. You may. Therefore I advise you to be very careful how you take any step that will make my position uncomfortable.
BURGE-LUBIN. Well, I'm dashed! One of my secretaries was remarking only this morning how well and young I am looking. Barnabas: I have an absolute conviction that I am one of the--the--shall I say one of the victims?--of this strange destiny.
THE ARCHBISHOP. Your great-great-great-great-great-great-grandfather formed the same conviction when he was between sixty and seventy. I knew him.
BURGE-LUBIN [_depressed_] Ah! But he died.
THE ARCHBISHOP. No.
BURGE-LUBIN [_hopefully_] Do you mean to say he is still alive?
THE ARCHBISHOP. No. He was shot. Under the influence of his belief that he was going to live three hundred years he became a changed man. He began to tell people the truth; and they disliked it so much that they took advantage of certain clauses of an Act of Parliament he had himself passed during the Four Years War, and had purposely forgotten to repeal afterwards. They took him to the Tower of London and shot him.
The apparatus rings._
CONFUCIUS [_answering_] Yes? [_He listens_].
A WOMAN'S VOICE. The Domestic Minister has called.
BURGE-LUBIN [_not quite catching the answer_] Who does she say has called?
CONFUCIUS. The Domestic Minister.
BARNABAS. Oh, dash it! That awful woman!
BURGE-LUBIN. She certainly is a bit of a terror. I don't exactly know why; for she is not at all bad-looking.
BARNABAS [_out of patience_] For Heaven's sake, don't be frivolous.
THE ARCHBISHOP. He cannot help it, Mr Accountant General. Three of his sixteen great-great-great-grandfathers married Lubins.
BURGE-LUBIN. Tut tut! I am not frivolling. _I_ did not ask the lady here. Which of you did?
CONFUCIUS. It is her official duty to report personally to the President once a quarter.
BURGE-LUBIN. Oh, that. Then I suppose it's my official duty to receive her. Theyd better send her in. You don't mind, do you? She will bring us back to real life. I don't know how you fellows feel; but I'm just going dotty.
CONFUCIUS [_into the telephone_] The President will receive the Domestic Minister at once.
They watch the door in silence for the entrance of the Domestic Minister._
BURGE-LUBIN [_suddenly, to the Archbishop_] I suppose you have been married over and over again.
THE ARCHBISHOP. Once. You do not make vows until death when death is three hundred years off.
They relapse into uneasy silence. The Domestic Minister enters. She is a handsome woman, apparently in the prime of life, with elegant, tense, well held-up figure, and the walk of a goddess. Her expression and deportment are grave, swift, decisive, awful, unanswerable. She wears a Dianesque tunic instead of a blouse, and a silver coronet instead of a gold fillet. Her dress otherwise is not markedly different from that of the men, who rise as she enters, and incline their heads with instinctive awe. She comes to the vacant chair between Barnabas and Confucius._
BURGE-LUBIN [_resolutely genial and gallant_] Delighted to see you, Mrs Lutestring.
CONFUCIUS. We are honored by your celestial presence.
BARNABAS. Good day, madam.
THE ARCHBISHOP. I have not had the pleasure of meeting you before. I am the Archbishop of York.
MRS LUTESTRING. Surely we have met, Mr Archbishop. I remember your face. We--[_she checks herself suddenly_] Ah, no: I remember now: it was someone else. [_She sits down_].
They all sit down.
THE ARCHBISHOP [_also puzzled_] Are you sure you are mistaken? I also have some association with your face, Mrs Lutestring. Something like a door opening continually and revealing you. And a smile of welcome when you recognized me. Did you ever open a door for me, I wonder?
MRS LUTESTRING. I often opened a door for the person you have just reminded me of. But he has been dead many years. The rest, except the Archbishop, look at one another quickly.
CONFUCIUS. May I ask how many years?
MRS LUTESTRING [_struck by his tone, looks at him for a moment with some displeasure; then replies_] It does not matter. A long time.
BURGE-LUBIN. You mustnt rush to conclusions about the Archbishop, Mrs Lutestring. He is an older bird than you think. Older than you, at all events.
MRS LUTESTRING [_with a melancholy smile_] I think not, Mr President. But the subject is a delicate one. I had rather not pursue it.
CONFUCIUS. There is a question which has not been asked.
MRS LUTESTRING [_very decisively_] If it is a question about my age, Mr Chief Secretary, it had better not be asked. All that concerns you about my personal affairs can be found in the books of the Accountant General.
CONFUCIUS. The question I was thinking of will not be addressed to you. But let me say that your sensitiveness on the point is very strange, coming from a woman so superior to all common weaknesses as we know you to be.
MRS LUTESTRING. I may have reasons which have nothing to do with common weaknesses, Mr Chief Secretary. I hope you will respect them.
CONFUCIUS [_after bowing to her in assent_] I will now put my question. Have you, Mr Archbishop, any ground for assuming, as you seem to do, that what has happened to you has not happened to other people as well?
BURGE-LUBIN. Yes, by George! I never thought of that.
THE ARCHBISHOP. I have never met any case but my own.
CONFUCIUS. How do you know?
THE ARCHBISHOP. Well, no one has ever told me that they were in this extraordinary position.
CONFUCIUS. That proves nothing. Did you ever tell anybody that you were in it? You never told us. Why did you never tell us?
THE ARCHBISHOP. I am surprised at the question, coming from so astute a mind as yours, Mr Secretary. When you reach the age I reached before I discovered what was happening to me, I was old enough to know and fear the ferocious hatred with which human animals, like all other animals, turn upon any unhappy individual who has the misfortune to be unlike themselves in every respect: to be unnatural, as they call it. You will still find, among the tales of that twentieth-century classic, Wells, a story of a race of men who grew twice as big as their fellows, and another story of a man who fell into the hands of a race of blind men. The big people had to fight the little people for their lives; and the man with eyes would have had his eyes put out by the blind had he not fled to the desert, where he perished miserably. Wells's teaching, on that and other matters, was not lost on me. By the way, he lent me five pounds once which I never repaid; and it still troubles my conscience.
CONFUCIUS. And were you the only reader of Wells? If there were others like you, had they not the same reason for keeping the secret?
THE ARCHBISHOP. That is true. But I should know. You short-lived people are so childish. If I met a man of my own age I should recognize him at once. I have never done so.
MRS LUTESTRING. Would you recognize a woman of your age, do you think?
THE ARCHBISHOP. I--[_He stops and turns upon her with a searching look, startled by the suggestion and the suspicion it rouses_].
MRS LUTESTRING. What is your age, Mr Archbishop?
BURGE-LUBIN. Two hundred and eighty-three, he says. That is his little joke. Do you know, Mrs Lutestring, he had almost talked us into believing him when you came in and cleared the air with your robust common sense.
MRS LUTESTRING. Do you really feel that, Mr President? I hear the note of breezy assertion in your voice. I miss the note of conviction.
BURGE-LUBIN [_jumping up_] Look here. Let us stop talking damned nonsense. I don't wish to be disagreeable; but it's getting on my nerves. The best joke won't bear being pushed beyond a certain point. That point has been reached. I--I'm rather busy this morning. We all have our hands pretty full. Confucius here will tell you that I have a heavy day before me.
BARNABAS. Have you anything more important than this thing, if it's true?
BURGE-LUBIN. Oh, if if, if it's true! But it isn't true.
BARNABAS. Have you anything at all to do?
BURGE-LUBIN. Anything to do! Have you forgotten, Barnabas, that I happen to be President, and that the weight of the entire public business of this country is on my shoulders?
BARNABAS. Has he anything to do, Confucius?
CONFUCIUS. He has to be President.
BARNABAS. That means that he has nothing to do.
BURGE-LUBIN [_sulkily_] Very well, Barnabas. Go on making a fool of yourself. [_He sits down_]. Go on.
BARNABAS. I am not going to leave this room until we get to the bottom of this swindle.
MRS LUTESTRING [_turning with deadly gravity on the Accountant General_] This what, did you say?
CONFUCIUS. These expressions cannot be sustained. You obscure the discussion in using them.
BARNABAS [_glad to escape from her gaze by addressing Confucius_] Well, this unnatural horror. Will that satisfy you?
CONFUCIUS. That is in order. But we do not commit ourselves to the implications of the word horror.
THE ARCHBISHOP. By the word horror the Accountant General means only something unusual.
CONFUCIUS. I notice that the honorable Domestic Minister, on learning the advanced age of the venerable prelate, shews no sign of surprise or incredulity.
BURGE-LUBIN. She doesn't take it seriously. Who would? Eh, Mrs Lutestring?
MRS LUTESTRING. I take it very seriously indeed, Mr President. I see now that I was not mistaken at first. I have met the Archbishop before.
THE ARCHBISHOP. I felt sure of it. This vision of a door opening to me, and a woman's face welcoming me, must be a reminiscence of something that really happened; though I see it now as an angel opening the gate of heaven.
MRS LUTESTRING. Or a parlor maid opening the door of the house of the young woman you were in love with?
THE ARCHBISHOP [_making a wry face_] Is that the reality? How these things grow in our imagination! But may I say, Mrs Lutestring, that the transfiguration of a parlor maid to an angel is not more amazing than her transfiguration to the very dignified and able Domestic Minister I am addressing. I recognize the angel in you. Frankly, I do not recognize the parlor maid.
BURGE-LUBIN. Whats a parlor maid?
MRS LUTESTRING. An extinct species. A woman in a black dress and white apron, who opened the house door when people knocked or rang, and was either your tyrant or your slave. I was a parlor maid in the house of one of the Accountant General's remote ancestors. [_To Confucius_] You asked me my age, Mr Chief Secretary, I am two hundred and seventy-four.
BURGE-LUBIN [_gallantly_] You don't look it. You really don't look it.
MRS LUTESTRING [_turning her face gravely towards him_] Look again, Mr President.
BURGE-LUBIN [_looking at her bravely until the smile fades from his face, and he suddenly covers his eyes with his hands_] Yes: you do look it. I am convinced. It's true. Now call up the Lunatic Asylum, Confucius; and tell them to send an ambulance for me.
MRS LUTESTRING [_to the Archbishop_] Why have you given away your secret? our secret?
THE ARCHBISHOP. They found it out. The cinema records betrayed me. But I never dreamt that there were others. Did you?
MRS LUTESTRING. I knew one other. She was a cook. She grew tired, and killed herself.
THE ARCHBISHOP. Dear me! However, her death simplifies the situation, as I have been able to convince these gentlemen that the matter had better go no further.
MRS LUTESTRING. What! When the President knows! It will be all over the place before the end of the week.
BURGE-LUBIN [_injured_] Really, Mrs Lutestring! You speak as if I were a notoriously indiscreet person. Barnabas: have I such a reputation?
BARNABAS [_resignedly_] It cant be helped. It's constitutional.
CONFUCIUS. It is utterly unconstitutional. But, as you say, it cannot be helped.
BURGE-LUBIN [_solemnly_] I deny that a secret of State has ever passed my lips--except perhaps to the Minister of Health, who is discretion personified. People think, because she is a negress--
MRS LUTESTRING. It does not matter much now. Once, it would have mattered a great deal. But my children are all dead.
THE ARCHBISHOP. Yes: the children must have been a terrible difficulty. Fortunately for me, I had none.
MRS LUTESTRING. There was one daughter who was the child of my very heart. Some years after my first drowning I learnt that she had lost her sight. I went to her. She was an old woman of ninety-six, blind. She asked me to sit and talk with her because my voice was like the voice of her dead mother.
BURGE-LUBIN. The complications must be frightful. Really I hardly know whether I do want to live much longer than other people.
MRS LUTESTRING. You can always kill yourself, as cook did; but that was influenza. Long life is complicated, and even terrible; but it is glorious all the same. I would no more change places with an ordinary woman than with a mayfly that lives only an hour.
THE ARCHBISHOP. What set you thinking of it first?
MRS LUTESTRING. Conrad Barnabas's book. Your wife told me it was more wonderful than Napoleon's Book of Fate and Old Moore's Almanac, which cook and I used to read. I was very ignorant: it did not seem so impossible to me as to an educated woman. Yet I forgot all about it, and married and drudged as a poor man's wife, and brought up children, and looked twenty years older than I really was, until one day, long after my husband died and my children were out in the world working for themselves, I noticed that I looked twenty years younger than I really was. The truth came to me in a flash.
BURGE-LUBIN. An amazing moment. Your feelings must have been beyond description. What was your first thought?
MRS LUTESTRING. Pure terror. I saw that the little money I had laid up would not last, and that I must go out and: work again. They had things called Old Age Pensions then: miserable pittances for worn-out old laborers to die on. I thought I should be found out if I went on drawing it too long. The horror of facing another lifetime of drudgery, of missing my hard-earned rest and losing my poor little savings, drove everything else out of my mind. You people nowadays can have no conception of the dread of poverty that hung over us then, or of the utter tiredness of forty years' unending overwork and striving to make a shilling do the work of a pound.
THE ARCHBISHOP. I wonder you did not kill yourself. I often wonder why the poor in those evil old times did not kill themselves. They did not even kill other people.
MRS LUTESTRING. You never kill yourself, because you always may as well wait until tomorrow. And you have not energy or conviction enough to kill the others. Besides, how can you blame them when you would do as they do if you were in their place?
BURGE-LUBIN. Devilish poor consolation, that.
MRS LUTESTRING. There were other consolations in those days for people like me. We drank preparations of alcohol to relieve the strain of living and give us an artificial happiness.
BURGE-LUBIN {[[_all together,_]} Alcohol! CONFUCIUS {[_making_] } Pfff ...! BARNABAS {[_wry faces_]] } Disgusting.
MRS LUTESTRING. A little alcohol would improve your temper and manners, and make you much easier to live with, Mr Accountant General.
BURGE-LUBIN [_laughing_] By George, I believe you! Try it, Barnabas.
CONFUCIUS. No. Try tea. It is the more civilized poison of the two.
MRS LUTESTRING. You, Mr President, were born intoxicated with your own well-fed natural exuberance. You cannot imagine what alcohol was to an underfed poor woman. I had carefully arranged my little savings so that I could get drunk, as we called it, once a week; and my only pleasure was looking forward to that poor little debauch. That is what saved me from suicide. I could not bear to miss my next carouse. But when I stopped working, and lived on my pension, the fatigue of my life's drudgery began to wear off, because, you see, I was not really old. I recuperated. I looked younger and younger. And at last I was rested enough to have courage and strength to begin life again. Besides, political changes were making it easier: life was a little better worth living for the nine-tenths of the people who used to be mere drudges. After that, I never turned back or faltered. My only regret now is that I shall die when I am three hundred or thereabouts. There was only one thing that made life hard; and that is gone now.
CONFUCIUS. May we ask what that was?
MRS LUTESTRING. Perhaps you will be offended if I tell you.
BURGE-LUBIN. Offended! My dear lady, do you suppose, after such a stupendous revelation, that anything short of a blow from a sledge-hammer could produce the smallest impression on any of us?
MRS LUTESTRING. Well, you see, it has been so hard on me never to meet a grown-up person. You are all such children. And I never was very fond of children, except that one girl who woke up the mother passion in me. I have been very lonely sometimes.
BURGE-LUBIN [_again gallant_] But surely, Mrs Lutestring, that has been your own fault. If I may say so, a lady of your attractions need never have been lonely.
MRS LUTESTRING. Why?
BURGE-LUBIN. Why! Well--. Well, er--. Well, er er--. Well! [_he gives it up_].
THE ARCHBISHOP. He means that you might have married. Curious, how little they understand our position.
MRS LUTESTRING. I did marry. I married again on my hundred and first birthday. But of course I had to marry an elderly man: a man over sixty. He was a great painter. On his deathbed he said to me 'It has taken me fifty years to learn my trade, and to paint all the foolish pictures a man must paint and get rid of before he comes through them to the great things he ought to paint. And now that my foot is at last on the threshold of the temple I find that it is also the threshold of my tomb.' That man would have been the greatest painter of all time if he could have lived as long as I. I saw him die of old age whilst he was still, as he said himself, a gentleman amateur, like all modern painters.
BURGE-LUBIN. But why had you to marry an elderly man? Why not marry a young one? or shall I say a middle-aged one? If my own affections were not already engaged; and if, to tell the truth, I were not a little afraid of you--for you are a very superior woman, as we all acknowledge--I should esteem myself happy in--er--er--
MRS LUTESTRING. Mr President: have you ever tried to take advantage of the innocence of a little child for the gratification of your senses?
BURGE-LUBIN. Good Heavens, madam, what do you take me for? What right have you to ask me such a question?
MRS LUTESTRING. I am at present in my two hundred and seventy-fifth year. You suggest that I should take advantage of the innocence of a child of thirty, and marry it.
THE ARCHBISHOP. Can you shortlived people not understand that as the confusion and immaturity and primitive animalism in which we live for the first hundred years of our life is worse in this matter of sex than in any other, you are intolerable to us in that relation?
BURGE-LUBIN. Do you mean to say, Mrs Lutestring, that you regard me as a child?
MRS LUTESTRING. Do you expect me to regard you as a completed soul? Oh, you may well be afraid of me. There are moments when your levity, your ingratitude, your shallow jollity, make my gorge rise so against you that if I could not remind myself that you are a child I should be tempted to doubt your right to live at all.
CONFUCIUS. Do you grudge us the few years we have? you who have three hundred!
BURGE-LUBIN. You accuse me of levity! Must I remind you, madam, that I am the President, and that you are only the head of a department?
BARNABAS. Ingratitude too! You draw a pension for three hundred years when we owe you only seventy-eight; and you call us ungrateful!
MRS LUTESTRING. I do. When I think of the blessings that have been showered on you, and contrast them with the poverty! the humiliations! the anxieties! the heartbreak! the insolence and tyranny that were the daily lot of mankind when I was learning to suffer instead of learning to live! when I see how lightly you take it all! how you quarrel over the crumpled leaves in your beds of roses! how you are so dainty about your work that unless it is made either interesting or delightful to you you leave it to negresses and Chinamen, I ask myself whether even three hundred years of thought and experience can save you from being superseded by the Power that created you and put you on your trial.
BURGE-LUBIN. My dear lady: our Chinese and colored friends are perfectly happy. They are twenty times better off here than they would be in China or Liberia. They do their work admirably; and in doing it they set us free for higher employments.
THE ARCHBISHOP [_who has caught the infection of her indignation_] What higher employments are you capable of? you that are superannuated at seventy and dead at eighty!
MRS LUTESTRING. You are not really doing higher work. You are supposed to make the decisions and give the orders; but the negresses and the Chinese make up your minds for you and tell you what orders to give, just as my brother, who was a sergeant in the Guards, used to prompt his officers in the old days. When I want to get anything done at the Health Ministry I do not come to you: I go to the black lady who has been the real president during your present term of office, or to Confucius, who goes on for ever while presidents come and presidents go.
BURGE-LUBIN. This is outrageous. This is treason to the white race. And let me tell you, madam, that I have never in my life met the Minister of Health, and that I protest against the vulgar color prejudice which disparages her great ability and her eminent services to the State. My relations with her are purely telephonic, gramophonic, photophonic, and, may I add, platonic.
THE ARCHBISHOP. There is no reason why you should be ashamed of them in any case, Mr President. But let us look at the position impersonally. Can you deny that what is happening is that the English people have become a Joint Stock Company admitting Asiatics and Africans as shareholders?
BARNABAS. Nothing like it. I know all about the old joint stock companies. The shareholders did no work.
THE ARCHBISHOP. That is true; but we, like them, get our dividends whether we work or not. We work partly because we know there would be no dividends if we did not, and partly because if we refuse we are regarded as mentally deficient and put into a lethal chamber. But what do we work at? Before the few changes we were forced to make by the revolutions that followed the Four Years War, our governing classes had been so rich, as it was called, that they had become the most intellectually lazy and fat-headed people on the face of the earth. There is a good deal of that fat still clinging to us.
BURGE-LUBIN. As President, I must not listen to unpatriotic criticisms of our national character, Mr Archbishop.
THE ARCHBISHOP. As Archbishop, Mr President, it is my official duty to criticize the national character unsparingly. At the canonization of Saint Henrik Ibsen, you yourself unveiled the monument to him which bears on its pedestal the noble inscription, 'I came not to call sinners, but the righteous, to repentance.' The proof of what I say is that our routine work, and what may be called our ornamental and figure-head work, is being more and more sought after by the English; whilst the thinking, organizing, calculating, directing work is done by yellow brains, brown brains, and black brains, just as it was done in my early days by Jewish brains, Scottish brains, Italian brains, German brains. The only white men who still do serious work are those who, like the Accountant General, have no capacity for enjoyment, and no social gifts to make them welcome outside their offices.
BARNABAS. Confound your impudence! I had gifts enough to find you out, anyhow.
THE ARCHBISHOP [_disregarding this outburst_] If you were to kill me as I stand here, you would have to appoint an Indian to succeed me. I take precedence today not as an Englishman, but as a man with more than a century and a half of fully adult experience. We are letting all the power slip into the hands of the colored people. In another hundred years we shall be simply their household pets.
BURGE-LUBIN [_reacting buoyantly_] Not the least danger of it. I grant you we leave the most troublesome part of the labor of the nation to them. And a good job too: why should we drudge at it? But think of the activities of our leisure! Is there a jollier place on earth to live in than England out of office hours? And to whom do we owe that? To ourselves, not to the niggers. The nigger and the Chink are all right from Tuesday to Friday; but from Friday to Tuesday they are simply nowhere; and the real life of England is from Friday to Tuesday.
THE ARCHBISHOP. That is terribly true. In devising brainless amusements; in pursuing them with enormous vigor, and taking them with eager seriousness, our English people are the wonder of the world. They always were. And it is just as well; for otherwise their sensuality would become morbid and destroy them. What appals me is that their amusements should amuse them. They are the amusements of boys and girls. They are pardonable up to the age of fifty or sixty: after that they are ridiculous. I tell you, what is wrong with us is that we are a non-adult race; and the Irish and the Scots, and the niggers and Chinks, as you call them, though their lifetime is as short as ours, or shorter, yet do somehow contrive to grow up a little before they die. We die in boyhood: the maturity that should make us the greatest of all the nations lies beyond the grave for us. Either we shall go under as greybeards with golf clubs in our hands, or we must will to live longer.
MRS LUTESTRING. Yes: that is it. I could not have expressed it in words; but you have expressed it for me. I felt, even when I was an ignorant domestic slave, that we had the possibility of becoming a great nation within us; but our faults and follies drove me to cynical hopelessness. We all ended then like that. It is the highest creatures who take the longest to mature, and are the most helpless during their immaturity. I know now that it took me a whole century to grow up. I began my serious life when I was a hundred and twenty. Asiatics cannot control me: I am not a child in their hands, as you are, Mr President. Neither, I am sure, is the Archbishop. They respect me. You are not grown up enough even for that, though you were kind enough to say that I frighten you.
BURGE-LUBIN. Honestly, you do. And will you think me very rude if I say that if I must choose between a white woman old enough to be my great-grandmother and a black woman of my own age, I shall probably find the black woman more sympathetic?
MRS LUTESTRING. And more attractive in color, perhaps?
BURGE-LUBIN. Yes. Since you ask me, more--well, not more attractive: I do not deny that you have an excellent appearance--but I will say, richer. More Venetian. Tropical. 'The shadowed livery of the burnished sun.'
MRS LUTESTRING. Our women, and their favorite story writers, begin already to talk about men with golden complexions.
CONFUCIUS [_expanding into a smile all across both face and body_] A-a-a-a-a-h!
BURGE-LUBIN. Well, what of it, madam? Have you read a very interesting book by the librarian of the Biological Society suggesting that the future of the world lies with the Mulatto?
MRS LUTESTRING [_rising_] Mr Archbishop: if the white race is to be saved, our destiny is apparent.
THE ARCHBISHOP. Yes: our duty is pretty clear.
MRS LUTESTRING. Have you time to come home with me and discuss the matter?
THE ARCHBISHOP [_rising_] With pleasure.
BARNABAS [_rising also and rushing past Mrs Lutestring to the door, where he turns to bar her way_] No you don't. Burge: you understand, don't you?
BURGE-LUBIN. No. What is it?
BARNABAS. These two are going to marry.
BURGE-LUBIN. Why shouldn't they, if they want to?
BARNABAS. They don't want to. They will do it in cold blood because their children will live three hundred years. It mustnt be allowed.
CONFUCIUS. You cannot prevent it. There is no law that gives you power to interfere with them.
BARNABAS. If they force me to it I will obtain legislation against marriages above the age of seventy-eight.
THE ARCHBISHOP. There is not time for that before we are married, Mr Accountant General. Be good enough to get out of the lady's way.
BARNABAS. There is time to send the lady to the lethal chamber before anything comes of your marriage. Dont forget that.
MRS LUTESTRING. What nonsense, Mr Accountant General! Good afternoon, Mr President. Good afternoon, Mr Chief Secretary. [_They rise and acknowledge her salutation with bows. She walks straight at the Accountant General, who instinctively shrinks out of her way as she leaves the room_].
THE ARCHBISHOP. I am surprised at you, Mr Barnabas. Your tone was like an echo from the Dark Ages. [_He follows the Domestic Minister_].
Confucius, shaking his head and clucking with his tongue in deprecation of this painful episode, moves to the chair just vacated by the Archbishop and stands behind it with folded palms, looking at the President. The Accountant General shakes his fist after the departed visitors, and bursts into savage abuse of them._
BARNABAS. Thieves! Cursed thieves! Vampires! What are you going to do, Burge?
BURGE-LUBIN. Do?
BARNABAS. Yes, do. There must be dozens of these people in existence. Are you going to let them do what the two who have just left us mean to do, and crowd us off the face of the earth?
BURGE-LUBIN [_sitting down_] Oh, come, Barnabas! What harm are they doing? Arnt you interested in them? Dont you like them?
BARNABAS. Like them! I hate them. They are monsters, unnatural monsters. They are poison to me.
BURGE-LUBIN. What possible objection can there be to their living as long as they can? It does not shorten our lives, does it?
BARNABAS. If I have to die when I am seventy-eight, I don't see why another man should be privileged to live to be two hundred and seventy-eight. It does shorten my life, relatively. It makes us ridiculous. If they grew to be twelve feet high they would make us all dwarfs. They talked to us as if we were children. There is no love lost between us: their hatred of us came out soon enough. You heard what the woman said, and how the Archbishop backed her up?
BURGE-LUBIN. But what can we do to them?
BARNABAS. Kill them.
BURGE-LUBIN. Nonsense!
BARNABAS. Lock them up. Sterilize them somehow, anyhow.
BURGE-LUBIN. But what reason could we give?
BARNABAS. What reason can you give for killing a snake? Nature tells you to do it.
BURGE-LUBIN. My dear Barnabas, you are out of your mind.
BARNABAS. Havnt you said that once too often already this morning?
BURGE-LUBIN. I don't believe you will carry a single soul with you.
BARNABAS. I understand. I know you. You think you are one of them.
CONFUCIUS. Mr Accountant General: you may be one of them.
BARNABAS. How dare you accuse me of such a thing? I am an honest man, not a monster. I won my place in public life by demonstrating that the true expectation of human life is seventy-eight point six. And I will resist any attempt to alter or upset it to the last drop of my blood if need be.
BURGE-LUBIN. Oh, tut tut! Come, come! Pull yourself together. How can you, a descendant of the great Conrad Barnabas, the man who is still remembered by his masterly Biography of a Black Beetle, be so absurd?
BARNABAS. You had better go and write the autobiography of a jackass. I am going to raise the country against this horror, and against you, if you shew the slightest sign of weakness about it.
CONFUCIUS [_very impressively_] You will regret it if you do.
BARNABAS. What is to make me regret it?
CONFUCIUS. Every mortal man and woman in the community will begin to count on living for three centuries. Things will happen which you do not foresee: terrible things. The family will dissolve: parents and children will be no longer the old and the young: brothers and sisters will meet as strangers after a hundred years separation: the ties of blood will lose their innocence. The imaginations of men, let loose over the possibilities of three centuries of life, will drive them mad and wreck human society. This discovery must be kept a dead secret. [_He sits down_].
BARNABAS. And if I refuse to keep the secret?
CONFUCIUS. I shall have you safe in a lunatic asylum the day after you blab.
BARNABAS. You forget that I can produce the Archbishop to prove my statement.
CONFUCIUS. So can I. Which of us do you think he will support when I explain to him that your object in revealing his age is to get him killed?
BARNABAS [_desperate_] Burge: are you going to back up this yellow abomination against me? Are we public men and members of the Government? or are we damned blackguards?
CONFUCIUS [_unmoved_] Have you ever known a public man who was not what vituperative people called a damned blackguard when some inconsiderate person wanted to tell the public more than was good for it?
BARNABAS. Hold your tongue, you insolent heathen. Burge: I spoke to you.
BURGE-LUBIN. Well, you know, my dear Barnabas, Confucius is a very long-headed chap. I see his point.
BARNABAS. Do you? Then let me tell you that, except officially, I will never speak to you again. Do you hear?
BURGE-LUBIN [_cheerfully_] You will. You will.
BARNABAS. And don't you ever dare speak to me again. Do you hear? [_He turns to the door_].
BURGE-LUBIN. I will. I will. Goodbye, Barnabas. God bless you.
BARNABAS. May you live forever, and be the laughingstock of the whole world! [_he dashes out in a fury_].
BURGE-LUBIN [_laughing indulgently_] He will keep the secret all right. I know Barnabas. You neednt worry.
CONFUCIUS [_troubled and grave_] There are no secrets except the secrets that keep themselves. Consider. There are those films at the Record Office. We have no power to prevent the Master of the Records from publishing this discovery made in his department. We cannot silence the American--who can silence an American?--nor the people who were there today to receive him. Fortunately, a film can prove nothing but a resemblance.
BURGE-LUBIN. Thats very true. After all, the whole thing is confounded nonsense, isnt it?
CONFUCIUS [_raising his head to look at him_] You have decided not to believe it now that you realize its inconveniences. That is the English method. It may not work in this case.
BURGE-LUBIN. English be hanged! It's common sense. You know, those two people got us hypnotized: not a doubt of it. They must have been kidding us. They were, werent they?
CONFUCIUS. You looked into that woman's face; and you believed.
BURGE-LUBIN. Just so. Thats where she had me. I shouldn't have believed her a bit if she'd turned her back to me.
CONFUCIUS [_shakes his head slowly and repeatedly_]???
BURGE-LUBIN. You really think--? [_he hesitates_].
CONFUCIUS. The Archbishop has always been a puzzle to me. Ever since I learnt to distinguish between one English face and another I have noticed what the woman pointed out: that the English face is not an adult face, just as the English mind is not an adult mind.
BURGE-LUBIN. Stow it, John Chinaman. If ever there was a race divinely appointed to take charge of the non-adult races and guide them and train them and keep them out of mischief until they grow up to be capable of adopting our institutions, that race is the English race. It is the only race in the world that has that characteristic. Now!
CONFUCIUS. That is the fancy of a child nursing a doll. But it is ten times more childish of you to dispute the highest compliment ever paid you.
BURGE-LUBIN. You call it a compliment to class us as grown-up children.
CONFUCIUS. Not grown-up children, children at fifty, sixty, seventy. Your maturity is so late that you never attain to it. You have to be governed by races which are mature at forty. That means that you are potentially the most highly developed race on earth, and would be actually the greatest if you could live long enough to attain to maturity.
BURGE-LUBIN [_grasping the idea at last_] By George, Confucius, youre right! I never thought of that. That explains everything. We are just a lot of schoolboys: theres no denying it. Talk to an Englishman about anything serious, and he listens to you curiously for a moment just as he listens to a chap playing classical music. Then he goes back to his marine golf, or motoring, or flying, or women, just like a bit of stretched elastic when you let it go. [_Soaring to the height of his theme_] Oh, youre quite right. We are only in our infancy. I ought to be in a perambulator, with a nurse shoving me along. It's true: it's absolutely true. But some day we'll grow up; and then, by Jingo, we'll shew em.
CONFUCIUS. The Archbishop is an adult. When I was a child I was dominated and intimidated by people whom I now know to have been weaker and sillier than I, because there was some mysterious quality in their mere age that overawed me. I confess that, though I have kept up appearances, I have always been afraid of the Archbishop.
BURGE-LUBIN. Between ourselves, Confucius, so have I.
CONFUCIUS. It is this that convinced me. It was this in the woman's face that convinced you. Their new departure in the history of the race is no fraud. It does not even surprise me.
BURGE-LUBIN. Oh, come! Not surprise you! It's your pose never to be surprised at anything; but if you are not surprised at this you are not human.
CONFUCIUS. I am staggered, just as a man may be staggered by an explosion for which he has himself laid the charge and lighted the fuse. But I am not surprised, because, as a philosopher and a student of evolutionary biology, I have come to regard some such development as this as inevitable. If I had not thus prepared myself to be credulous, no mere evidence of films and well-told tales would have persuaded me to believe. As it is, I do believe.
BURGE-LUBIN. Well, that being settled, what the devil is to happen next? Whats the next move for us?
CONFUCIUS. We do not make the next move. The next move will be made by the Archbishop and the woman.
BURGE-LUBIN. Their marriage?
CONFUCIUS. More than that. They have made the momentous discovery that they are not alone in the world.
BURGE-LUBIN. You think there are others?
CONFUCIUS. There must be many others. Each of them believes that he or she is the only one to whom the miracle has happened. But the Archbishop knows better now. He will advertise in terms which only the longlived people will understand. He will bring them together and organize them. They will hasten from all parts of the earth. They will become a great Power.
BURGE-LUBIN [_a little alarmed_] I say, will they? I suppose they will. I wonder is Barnabas right after all? Ought we to allow it?
CONFUCIUS. Nothing that we can do will stop it. We cannot in our souls really want to stop it: the vital force that has produced this change would paralyse our opposition to it, if we were mad enough to oppose. But we will not oppose. You and I may be of the elect, too.
BURGE-LUBIN. Yes: thats what gets us every time. What the deuce ought we to do? Something must be done about it, you know.
CONFUCIUS. Let us sit still, and meditate in silence on the vistas before us.
BURGE-LUBIN. By George, I believe youre right. Let us.
They sit meditating, the Chinaman naturally, the President with visible effort and intensity. He is positively glaring into the future when the voice of the Negress is heard._
THE NEGRESS. Mr President.
BURGE-LUBIN [_joyfully_] Yes. [_Taking up a peg_] Are you at home?
THE NEGRESS. No. Omega, zero, x squared.
The President rapidly puts the peg in the switchboard; works the dial; and presses the button. The screen becomes transparent; and the Negress, brilliantly dressed, appears on what looks like the bridge of a steam yacht in glorious sea weather. The installation with which she is communicating is beside the binnacle._
CONFUCIUS [_looking round, and recoiling with a shriek of disgust_] Ach! Avaunt! Avaunt! [_He rushes from the room_].
BURGE-LUBIN. What part of the coast is that?
THE NEGRESS. Fishguard Bay. Why not run over and join me for the afternoon? I am disposed to be approachable at last.
BURGE-LUBIN. But Fishguard! Two hundred and seventy miles!
THE NEGRESS. There is a lightning express on the Irish Air Service at half-past sixteen. They will drop you by a parachute in the bay. The dip will do you good. I will pick you up and dry you and give you a first-rate time.
BURGE-LUBIN. Delightful. But a little risky, isnt it?
THE NEGRESS. Risky! I thought you were afraid of nothing.
BURGE-LUBIN. I am not exactly afraid; but--
THE NEGRESS [_offended_] But you think it is not good enough. Very well [_she raises her hand to take the peg out of her switchboard_].
BURGE-LUBIN [_imploringly_] No: stop: let me explain: hold the line just one moment. Oh, please.
THE NEGRESS [_waiting with her hand poised over the peg_] Well?
BURGE-LUBIN. The fact is, I have been behaving very recklessly for some time past under the impression that my life would be so short that it was not worth bothering about. But I have just learnt that I may live--well, much longer than I expected. I am sure your good sense will tell you that this alters the case. I--
THE NEGRESS [_with suppressed rage_] Oh, quite. Pray don't risk your precious, life on my account. Sorry for troubling you. Goodbye. [_She snatches out her peg and vanishes_].
BURGE-LUBIN [_urgently_] No: please hold on. I can convince you--[_a loud buzz-uzz-uzz_]. Engaged! Who is she calling up now? [_Represses the button and calls_] The Chief Secretary. Say I want to see him again, just for a moment.
CONFUCIUS'S VOICE. Is the woman gone?
BURGE-LUBIN. Yes, yes: it's all right. Just a moment, if--[_Confucius returns_] Confucius: I have some important business at Fishguard. The Irish Air Service can drop me in the bay by parachute. I suppose it's quite safe, isnt it?
CONFUCIUS. Nothing is quite safe. The air service is as safe as any other travelling service. The parachute is safe. But the water is not safe.
BURGE-LUBIN. Why? They will give me an unsinkable tunic, wont they?
CONFUCIUS. You will not sink; but the sea is very cold. You may get rheumatism for life.
BURGE-LUBIN. For life! That settles it: I wont risk it.
CONFUCIUS. Good. You have at last become prudent: you are no longer what you call a sportsman: you are a sensible coward, almost a grown-up man. I congratulate you.
BURGE-LUBIN [_resolutely_] Coward or no coward, I will not face an eternity of rheumatism for any woman that ever was born. [_He rises and goes to the rack for his fillet_] I have changed my mind: I am going home. [_He cocks the fillet rakishly_] Good evening.
CONFUCIUS. So early? If the Minister of Health rings you up, what shall I tell her?
BURGE-LUBIN. Tell her to go to the devil. [_He goes out_].
CONFUCIUS [_shaking his head, shocked at the President's impoliteness_] No. No, no, no, no, no. Oh, these English! these crude young civilizations! Their manners! Hogs. Hogs.

Sekundärliteratur

Kay Li : Shaw's appropriation of Confucius will be considered as an appropriation of Shaw, of images of Confucius in the West, and of images of Confucius in the East. The dramatic Confucius was a Shavian construct rather than a historical figure. Shaw's Confucius was created on the assumption of its universal application, as if it were an image with the same reference everywhere. The image of Confucius is appropriated in two ways : First, it is assimilated into Shaw's philosophy of creative Evolution without considering cultural differences. Second, the image had already become a tokenized idea in the West at that time, and Shaw's us of the image of Confucius is similar to the way it was used by his contemporaries in the West.
The homogenizations of Confucius serve Shaw's ulterior motives. In borrowing, appropriating, and imparting the idea of China and the image of Confucius into his work. Shaw makes them stand for certain ideas and perform a certain function in his intellectual scheme. Shaw 'homogenizes' Confucius to purify the cultural denotations and connotations in the appropriate image and to clothe his gospel of the Life Force and Creative Evolution in exotic garb.
Shaw's global reference to Confucius universalizes his gospel of Creative Evolution, and his using a Chinese sage adds validity to his claims.
The inverse appropriation of Confucius shows Shaw upsetting the prevalent construction of China as the colonial Other.
Confucius comes from China to help rule England constructively. Instead of using appropriation to further cultural imperialism, Shaw inversely appropriates China to condemn Western imperialism.

Teng, Ruoqu. Zui jin ju jie de qu shi. [Recent development in theater]. In : Xi ju ; vol. 1, no 1 (May 1921).
Er schreibt : "Shaw's social plays make him the number one playwright after Henrik Ibsen. His well-known plays include Widower's houses, Candida, Caesar and Cleopatra, Man and superman, You never can tell, Mrs. Warren's profession and so on. These plays deal with problems of inheritance, marriage, courtship, and employment."

Gründung der Min zhong xi ju she (People's Drama Society 1921-1923) durch Zheng Zhenduo, Mao Dun, Ye Shengtao, Chen Dabei, Ouyang Yuqian, Xiong Foxi, Shen Yanbing, Xu Banmei, Zhang Luguang.
Sie gründen die Zeitschrift Xi ju (Drama 戲劇).
George Bernard Shaw came to be a leading influence in the Min zhong xi ju she, which devoted considerable space to him in its short-lived magazine. In its opening declaration, the Society's magazine invoked Shaw as a model.
Xi ju ; vol. 1, no 1 (May 1921).
"Bernard Shaw once remarked, 'Stage is a platform for propaganda'. Although this might not be an absolute truth, we can at least say that the time for 'drama to be solely a pastime or entertainment' is gone forever. Theater occupies a very important position in modern society : it is a vehicle moving society forward ; it is an X-ray machine exposing all the diseases of a society ; it is a truthful mirror reflecting the people of a country in their nakedness. China has never had such a theater before, but we are striving to build one now."

Zhao, Yuanren. Luosu zhe xue de jing shen [ID D28289].
Zhao Yuanren writes about methodological implications of Bertrand Russell's philosophy. He characterized. He characterized it as empirical, analytical and specific. The ultimate goal of Russell's empirism was to establish experience as standard of truth, not matter or spirit, as done in the two influential philosophical schools of materialism and idealism, but events being immediately accessible to experience. Zhao conceded similarities with James' empirism, but underlined that Russell's thought integrated the most up-to-date results in modern physics. When calling Russell's philosophy specific, Zhao reminds that it can not be encapsulated in a central hypothesis (as Descartes' or Schopenhauer's ideas). It strove to give 'specific answers to specific questions', i.e. to carefully and analytically inquire about any question or problem before giving any judgement. Since this analysis stemmed from suggesting 'classes of events' Russell's philosophy could, as Zhao thought, also be compared to materialism.

Liang, Shuming. Dui Luosu zhi bu man [ID D28357].
To my friend Zhang Shenfu who already loves Russell's theories. Over the past, seven, eight years, he has not stopped talking about and praising Russell's theories. Following Mr. Zhang's urgings, I have also tried to read Russell's works and to like them. And in fact found that some aspects of his theories accord well with my own thought – such as his social psychology. Also his theory of impulsion is quite coherent. I also found Russell's theories of cognition and of the essential continuity of all matter very suggestive. Last year, when Russell passed through Nanjing, he gave a very convincing lecture on the subject using the example of the concept of 'hat' to prove that hats seen by people in the present are nothing more than extensions of hats that they have seen before – though they might not actually be the hats bought originally. So I accept some of Russell's theories. But my dissatisfaction with Russell's thought is more serious. I am full of doubt about its foundation.
What gives me great unease about Russell is the way he criticizes – quite unfairly and ignorantly the theories of Bergson. Although I do not know much about mathematical logic, sill, I have deep reservations about Russell's unscholarly attitude in intellectual debate. It is well known that Russell opposes Bergson. But he has never bothered to understand the other's point of view. In Beijing, he attacked Bergson for 'mythical idealism' without any basis at all.
Finally, I also want to warn my readers about the quest for an all encompassing, comprehensive philosophy. Truths attained through such comprehensive philosophies might sound good. Indeed, they appear to be perfect in their claim to certainty. But the real truth is always more complex. It is neither as pleasant nor as fine sounding as Russell likes to claim. A scholar is an expert only in his own field. Outside of it, he is just a commoner. Zhang Shenfu is right in saying that 'Today's philosophy belongs either to the Russell's school or to that of Bergson'. One is a leader in rationalism, the other is a leader in non-rational thought. Russell and Bergson are the two greatest contemporary philosophers. Although they are different, each has claim to truth.
But from Russell's short-sighted words it is evident he is not open to learning. He seeks for truth, but cannot attain it. In this Russell has forsaken the outlook of a true scholar. I write this not only to criticize Russell. There are many people who discuss philosophical issues the same way as Russell does. I have been feeling pity for them for a long time now. The reason that such persons cannot be true scholars is they are not prudent in their outlook. They do not know that only one who is calm, careful and insightful can be a truly great philosopher.

Liang, Qichao. Jiang xue she huan yi Luosu zhi sheng [ID D28358].
The liberal attitudes of Bertrand Russell's hosts were indicated in Liang Qichao's speech welcoming Russell to China. Here he undertook an explanation of the role of the Lecture Society within the May Fourth Movement. The Society, he said, was made up of many study groups, each of which could contribute to finding and effecting the right solutions to China's problems, even though no one of them had all the right answers. The Society was in search of theories, 'any theory as long as it has value' for advancing Chinese culture. Liang noted China’s willingness to import Western ideas and theoretical systems, even including those which had not yet been successfully implemented in Europe. China, he said, might be the best place to try new theories because it had advanced slowly and, unlike the Western nations, had not committed itself to a number of modern institutions. Thus it was free to experiment without extraordinary sacrifice. As Liang put it, the Society was like a large business firm looking at available patterns and samples and then deciding what to buy for its customers.

Russell, Bertrand. Science of social structure : preface to Five lectures on science of social structure [ID D28359].
Before I embark on the detail of this course of lectures, I wish to state in a few words my own position on the questions with which we shall be concerned. I am a Communist. I believe that Communism, combined with developed industry, is capable of bringing to mankind more happiness and well-being, and higher development of the arts and sciences, than have ever hitherto existed in the world. I therefore desire to see the whole world become communistic in its economic structure. I hold also, what was taught by Karl Marx, that there are scientific laws regulating the development of societies, and that any attempt to ignore these laws is bound to end in failure. Marx taught what his nominal disciples have forgotten, that communism was to be the consummation of industrialism, and did not believe it to be possible otherwise. It was in this emphasis upon laws of development that he different from previous religious and Utopian communists. There have been Christian communists ever since Christianity began, but they have had little effect, because economic structure was not ripe for communism. If, here in China, a government were to decree communism tomorrow, communism would not result from the decree, because there would be resistances and incapacities in the habits of the people, and because the material conditions in the way of machinery etc. do not exist. The power of governments is strictly limited to what is technically and psychologically possible at any moment in a given population. For success in social reconstruction, it is vitally necessary, not merely to understand the ethical purposes at which we should aim, but also to know the scientific laws determining what is possible. Miss Black's lectures (which I shall assume you have all heard) are dealing with these laws as applied to the past ; I shall be dealing with tem as applied to the present and the near future. Ethics without science is useless ; we must know not only what is good, but also what is possible and what are the means for achieving it.

Liang, Shuming. Dong xi wen hua ji qi zhe xue [ID D3086].
Liang's statement on language indicates why Bertrand Russell's scientific approach to the logic of language was not compatible with the Chinese view : in the West, language seeks clarity of definition, while in the East, language that is suggestive, that 'touches upon something without defining it' is preferred. He also noted the Chinese penchant for intuition over reason, and sentiment over utility, a distinct weakness of Chinese civilization, and yet also its 'redeeming virtue'.

Xu, Zhimo. Luosu you e ji shu hou [ID D28380].
What I wish to say is that the complicacy of things in this world and the inflatedness of information have prevented us from making a fair judgment unless we can think through what we have pieced together with first-hand knowledge. As Russell was so well versed in philosophy and so erudite, he should have been able to be unemotional, and yet he still could not do so. But I sincerely admire his uprightness and impartiality. When he was fond of red, he stuck to red ; and when he was no longer fond of it, he went back to white. There is now an awakening among the younger generation in China. I hope they will stick to red if they are fond of red, stick to white if they are fond of white. It is unnecessary for them to take red because others are red, or force themselves to take white simply because others are white. The young people in China have no individuality. They are good merely at changing to and admiring what is novel, the fault of which is the same as that of bigotry. I hope Russell will cure them.
Gaylord Leung : After Xu Zhimo read Russell's book, he totally lost his faith in communism. Russell's views on communism had shaped Xu's political thought throughout the rest of his life.