Gems of Chinese Literature/Han Wên-Kung-The Unicorn

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Gems of Chinese Literature (1922)
translated by Herbert Allen Giles

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HAN WÊN-KUNG.

768-824 a.d.

[From Mr. Watters’ invaluable Guide to the Tablets in a Confucian Temple, I learn that we should wash our hands in rose-water before taking up the works of Han Wên-kung, whose official name was Han Yü, Wên-kung being his title by canonisation. Known as the “Prince of Literature,” and generally regarded as the most striking figure in the Chinese world of letters, he certainly ranks high as poet, essayist, and philosopher. In official life, he got himself into trouble by his outspoken attacks upon Buddhism, at that time very fashionable at Court, and was banished to the then barbarous south, where he gained great kudos by his wise and incorrupt administration. It was there that he issued his famous manifesto to the crocodile, at which we might well smile if it were not quite clear that to the author superstition was simply, as elsewhere, an instrument of political power. Han Wên-kung was ultimately recalled from his quasi-exile, and died loaded with honours. His tablet has been placed in the Confucian temple, which is otherwise strictly reserved for exponents of the doctrines of Confucius, “because,” as Mr. Watters states, “he stood out almost alone against the heresy of Buddhism which had nearly quenched the torch of Confucian truth.”]

Han Wên-Kung1523875Gems of Chinese Literature — The Unicorn1922Herbert Allen Giles

That the unicorn is a spiritual being is beyond all doubt. Hymned in the Odes, immortalised in Springs and Autumns,^[1] it has found a place in the writings of all ages. Women and children alike know that it is a portent of good.

Yet it is reared in no farmyard: it is rarely ever seen throughout the empire's breadth. It is classed under no species. It is not of normal growth like a horse, ox, dog, pig, panther, wolf, or deer. Even were one to appear now, it would not be recognised for what it is.

We see horns, and say, “That is an ox.” We see a mane, and say, “That is a horse.” And by a similar process we know dogs, pigs, panthers, and deer to be what they are. But the unicorn cannot be known. For Shu-sun to regard it as inauspicious, was therefore reasonable enough. On the other hand, for the unicorn to appear, there should be an All-wise^[2] in power: it is in token thereof that the unicorn does appear. Then the All-wise recognises the unicorn, and its manifestation comes in due season.

{{p|ain|text=Again, it is said that the unicorn is a unicorn by virtue not of shape, but of the Truth, of which it is the material embodiment. But if the unicorn appears before the All-wise is in power, then, for Shu-sun to regard its manifestation as inauspicious, was once more reasonable enough.^[3]

↑ These Annals (see K‘ung Fu-tzŭ and Yüan Mei) end, so far as Confucius is concerned, with the entry of the unicorn’s appearance.
↑ Sc., Confucius, who was then out of power.
↑ Those who can read between the lines will detect the spirit of sceptical irony which pervades this curious essay.

[1] These Annals (see K‘ung Fu-tzŭ and Yüan Mei) end, so far as Confucius is concerned, with the entry of the unicorn’s appearance.

[2] Sc., Confucius, who was then out of power.

[3] Those who can read between the lines will detect the spirit of sceptical irony which pervades this curious essay.

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