The Chinese Classics — Volume 1: Confucian Analects

TIO

ER THE NAME OF THE

easy application of it is to denote what is regular and insures regularity. As used with reference to books, it indicates their authority on the subjects of which they treat. 'The five Ching' are the five canonical Works, containing the truth upon the

Autumn,' a chronicle of events, extending from 722 to 481 B.C. The authorship, or compilation rather, of all these Works is loosely attributed to Confucius. But much of the Li Chi is from later hands. Of the Yi, the Shu, and the Shih, it is

the title of 'Confucian Analects.' The second is the Ta Hsio [3], or 'Great Learning,' now commonly attributed to Tsang Shan [4], a disciple of the sage. He is he philosopher of it. The third is the Chung Yung [5], or 'Doctrine of the Mean,' as the name has often be

ng dynasty, is defective. The Great Learning and the Doctrine of the Mean are both found in the Record of Rites, bein

8], or 'Ritual of Chau,' the I Li [9], or certain 'Ceremonial Usages,' the Li Chi, and the annotated editions of the Ch'un Ch'iu [10], by Tso Ch'iu-ming [11], Kung- yang Kao [12], and Ku-liang Ch'ih [13]. In the famous compilation of the Classical Books, undertaken by order of T'ai-tsung, the second emperor of the T'ang dynasty (A.D. 6

however, was made

四子

春

左

公

穀

爾

孝

Smaller Classics.' It thus appears, contrary to the ordinary opinion on the subject, that the Ta Hsio and Chung Yung had been published as separate treati

TIO

Y OF THE CHI

only designed here to exhibit generally the evidence on which the Chinese Classics

n Ch'iu, four of the Shih, and several of the Yi. Amid the disorder and collisions of the warring States (B.C. 481-220), truth and falsehood were still more in a state of warfare, and a sad confusion marked the words of the various scholars. Then came the calamity inflicted under the Ch'in dynasty (B.C. 220-205), when the literary monuments were destroyed by fire, in order to keep t

the two last paragraph

本志, 第

bamboo, which supplied in t

界孝武

uests [2], to search for undiscovered Books throughout the empire, and by special edict ordered the chief of the Banqueting House, Liu Hsiang [3], to examine the Classical Works, along with the commentaries on them, the writings of the scholars, and all poetical productions; the Master-controller of Infantry, Zan Hwang [4], to examine the Books on the art of war; the Grand Historiographer, Yin Hsien [5], to examine the Books treating of the art of numbers (i.e. divination); an

Works [9]. From the abstract of it, which is preserved in the chapter referred to, we find that there were 294 collections of the Yi-ching from thirteen different individuals or e

孝成

謁者

祿大夫

兵校慰

太史

侍醫

中奉車

六藝

each 篇, it is impossible to determine. P. Regis says: 'Pien, que

,' 'portions.' Had p'ien been used, it might have been understood of individual odes. This change of

cts and kindred fragments, from twelve different individuals; of the Hsiao-ching, embracing also the R Ya, and some other portions of the ancient literature, 59 collections, from eleven different individuals; and finally of the lesser Learning, being works on the form

rs of the time responded to the wishes of their rulers. In addition to the facts specified in the preface to it, I may relate that the ordinance of the Ch'in dynasty against possessing the Classical Books (with the exception, as it will appear in its proper place, of the Yi-ching) was repealed by the second soverei

The founder of it (A.D. 25-57) zealously promoted the undertaking of his predecessors, and additional repositories were required for the Books which were collected. His success

諸子

儒家

孝惠

元五年,

宗孝明

宗孝章

孝和

labs of stone, and set up in the capital outside the gate of the Grand College. Some old accounts say that the charac

Classics, embodying the commentaries of preceding generations. No dynasty has distinguished itself more in this line than the present Manchau possessors of the empire. In fine

in disorder. Was the injury which they had received of such an extent that all the care and study put forth on the small remains would be of little use? This question can be answered satisfactorily, only by an examination of the evidence which is add

ty is always referred to as the greatest disaster which they sustained, and w

ese transactions in the Histori

t was only the 9th year after he had been acknowledged Sovereign of the empire, coincid

孝靈

merely constructs from them a narrative of his own; see L'Histoire G??n??rale de La China, tome

ajesty, by your spirit-like efficacy and intelligent wisdom, has tranquillized and settled the whole empire, and driven away all barbarous tribes, so that, wherever the sun and moon shine, all rulers appear before you as guests acknowledging subjection. You have formed the states of the various

upon them for support and aid;-- that I have heard. But now Your Majesty is in possession of all within the seas, and your sons and younger brothers are nothing but private individuals. The issue will be that some one will arise to play the part of T'ien Ch'ang [4], or of the six nobles of Tsin. Without the su

not one the double of the other, nor did the three dynasties accept one another's ways. Each had a peculiar system of governmen

but had an official rank. There was what we may cal

射,

淳于

n the T'ung Chien. See Analects XIV. xxii. T'ien

丞相

ng together, they endeavoured to gather the wandering scholars about them; but now, the empire is in a stable condition, and laws and ordinances issue from one supreme authority. Let those of the people who abide in their homes give their strength to the toils of husbandry, while t

table unity, they still honour their peculiar learning, and combine together; they teach men what is contrary to your laws. When they hear that an ordinance has been issued, every one sets to discussing it with his learning. In the court, they are dissatisfied in heart; out of it, they keep talking in the streets. While they make a pretense of vaunting their Master, they consider it fine to have extraordinary views of their own. And so they lead on the people to be guilty of murmuring and evil speaking. If these things are not prohibited,

詣守尉

s who shall know of the violation of those rules and not inform against the offenders, be held equally guilty with them; and that whoever shall not have burned their Books within thirty days after the issuing of the ordinanc

decision was -

bout him, and disturbing the minds of the people. The investigation was committed to the Censors [1], and it being discovered that upwards of 460 scholars had violated the prohibitions, they were all buried alive in pits [2], for a warning to the empire, while degradation and banishment were employed more strictly than before against all who fell under suspicion. The

gh some have questioned the extent of the injury inflicted by them on the monuments of their ancient literatu

問諸生, 諸

age as a whole is sufficiently plain, but I am

夾際鄭氏), of the Sung dynasty, on the su

superseded that of the Ch'in, and probably there would have been none but for the sack of the capital in B.C. 206 by Hsiang Yu, the formidable opponent of the founder of the House of Han. Then, we are told, th

tervened between the order for the burning of the Books and rise of that family, which signaled itself by the care which it bestowed for their recovery; and from the edict of the tyrant of Ch'in against private individuals having copies in their keeping, to its express abrogation by the emperor Hsiao Hui, there were only twenty-two years. We may believe, indeed, that vigorous efforts to carry the edict into effect would

or smaller size, the productions of nearly 600 different writers, and arranged in thirty-eight subdivisions of subjects [1]. In the third catalogue,

八種, 五百九十六家

儒家

nt authors. The sixth subdivision contained the Mohist writers [2], to the number of six, with their productions in 86 collections. I specify these two subdivisions, because they embrace the Works o

prevailed for some centuries among the different states which composed the kingdom was eminently unfavourable to the cultivation of literature. Mencius tells us how the princes had made away with many of the records of antiquity, from which their own usurpations and innovations might have been condemned [3]. Still the times were not unfruitful, either in scholars or statesmen, to whom the ways and monuments of antiquity were dear, and the space from the rise of the Ch'in dynasty to the death of Confucius was not very great. It only a

道家

墨家

ius, V. Pt