is the most common and complete of all Chinese dictionaries for

common use.

The Î Wăn Pî Lan (X), A Complete Exhibition of all the Authorized Characters,' published in 1787; 'furnishing,' says Dr. Williams, 'good definitions of all the common characters, whose ancient forms are explained.'

The Pei Wan Yun Fû (), generally known among foreigners as 'The K'ang-hsî Thesaurus.' It was undertaken by an imperial order, and published in 1711, being probably, as Wylie says, 'the most extensive work of a lexicographical character ever produced.' It does for the phraseology of Chinese literature all, and more than all, that the K'ang-hsî dictionary does for the individual characters. The arrangement of the characters is according to their tones and final sounds. My copy of it, with a supplement published about ten years later, is in forty-five large volumes, with much more letter-press in it than the edition of the Dynastic Histories mentioned on p. 133.

The Ching Tsî Tswan Kû, ping Pû Wei (#⭑zĦMU), 'A Digest of the Meanings in the Classical and other Books, with Supplement,' by, or rather under the superintendence of, Yüan Yüan (p. 132). This has often been found useful. It is arranged according to the tones and rhymes like the characters in the Thesaurus.

SECTION II.

TRANSLATIONS AND OTHER WORKS.

CONFUCIUS SINARUM PHILOSOPHUS; sive Scientia Sinensis Latine Exposita. Studio et opera Prosperi Intorcetta, Christiani Herdritch, Francisci Rougemont, Philippi Couplet, Patrum Societatis JESU. Jussu Ludovici Magni. Parisiis, 1837.

THE WORKS OF CONFUCIUS; containing the Original Text, with a Translation. Vol. I. By J. Marshman. Serampore, 1809. This is only a fragment of 'The Works of Confucius.'

THE FOUR BOOKS; Translated into English, by Rev. David Collie, of the London Missionary Society. Malacca, 1828.

L'INVARIABLE MILIEU; Ouvrage Moral de Tseu-sse, en Chinois et en Mandchou, avec une Version littérale Latine, une Traduction Françoise, &c. &c. Par M. Abel-Rémusat. A Paris, 1817.

LE TA HIO, OU LA GRANDE ÉTUDE; Traduit en François, avec une Version Latine, &c. Par G. Pauthier. Paris, 1837.

Y-KING; Antiquissimus Sinarum Liber, quem ex Latina Interpretatione P. Regis, aliorumque ex Soc. JESU PP. edidit Julius Mohl. Stuttgartiæ et Tubinge, 1839.

MÉMOIRES Concernant L'Histoire, Les Sciences, Les Arts, Les Mœurs, Les Usages, &c., des Chinois. Par les Missionaires de Pêkin. A Paris, 1776-1814.

HISTOIRE GÉNÉRALE DE LA CHINE; ou Annales de cet Empire. Traduites du Tong-Kien-Kang-Mou. Par le feu Père JosephAnnie-Marie de Moyriac de Mailla, Jesuite François, Missionaire à Pekin. A Paris, 1776-1785.

NOTITIA LINGUE SINICE. Auctore P. Prémare. Malaccæ, cura Academiæ Anglo-Sinensis, 1831.

THE CHINESE REPOSITORY, Canton, China, 20 vols., 1832-1851. DICTIONNAIRE DES NOMS, Anciens et Modernes, des Villes et Arrondissements de Premier, Deuxième, et Troisième ordre, compris dans L'Empire Chinois, &c. Par Édouard Biot, Membre du Conseil de la Société Asiatique. Paris, 1842.

THE CHINESE. By John Francis Davis, Esq., F.R.S., &c. In two volumes. London, 1836.

CHINA: its State and Prospects. By W. H. Medhurst, D.D., of the London Missionary Society. London, 1838.

L'UNIVERS: Histoire et Déscription des tous les Peuples. Chine. Par M. G. Pauthier. Paris, 1838.

HISTORY OF CHINA, from the earliest Records to the Treaty with Great Britain in 1842. By Thomas Thornton, Esq., Member of the Royal Asiatic Society. In two volumes. London, 1844.

THE MIDDLE KINGDOM: A Survey of the Geography, Government, Education, Social Life, Arts, Religion, &c., of the Chinese Empire. By S. Wells Williams, LL.D. In two volumes. New York and London, 1848. The Second Edition, Revised, 1883.

THE RELIGIOUS CONDITION OF THE CHINESE. By Rev. Joseph Edkins, B. A., of the London Missionary Society. London, 1859.

CHRIST AND OTHER MASTERS. By Charles Hardwick, M. A., Christian Advocate in the University of Cambridge. Part III. Religions of China, America, and Oceanica. Cambridge, 1858.

INTRODUCTION TO THE STUDY OF CHINESE CHARACTERS. By J. Edkins, D.D. London, 1876.

THE STRUCTURE OF CHINESE CHARACTERS, under 300 Primary Forms. By John Chalmers, M. A., LL.D. Aberdeen, 1882.

CHAPTER I. 1. The Master said,‘Is it not pleasant to learn

with a constant perseverance and application?

2. Is it not delightful to have friends coming from distant quarters?

3. 'Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?'

fundamental subjects which ought to engage the attention of the learner, and the great matters of human practice. The word, 'learn,'’ rightly occupies the forefront in the studies of a nation, of which its educational system has so long been the distinction and glory.

TITLE OF THE WORK. 論語 ·, Discourses and of this book are occupied, it is said, with the Dialogues;' that is, the discourses or discussions of Confucius with his disciples and others on various topics, and his replies to their inquiries. Many chapters, however, and one whole book, are the sayings, not of the sage himself, but of some of his disciples. The characters may also be rendered 'Digested Conversations,' and this appears to be the more ancient signification attached to them, the account being that, after the death of Confucius, his disciples collected together and compared the memoranda of his conversations which they had severally preserved, digesting them into the twenty books

1. THE WHOLE WORK AND ACHIEVEMENT OF THE LEARNER, FIRST PERFECTING HIS KNOWLEDGE, THEN ATTRACTING BY HIS FAME LIKE-MINDED INDIVI

DUALS, AND FINALLY COMPLETE IN HIMSELF. I.

子

at the commencement, indicates Confucius.

which compose the work. Hence the title-
論語, ‘Discussed Sayings,' or Digested of males,especially of virtuous men.
Conversations' See 論語注疏解經
序. I have styled the work Confucian Ana-
lects,' as being more descriptive of its character
than any other name I could think of.
HEADING OF THIS Book.. -

子,‘a son,' is also the common designation

We find it, in conversations, used in the same way

as our ‘Sir.’When it follows the surname, it

學而第

is equivalent to our 'Mr.,' or may be rendered

the philosopher,' 'the scholar, the officer,' &e. Often, however, it is better to leave it untranslated. When it precedes the surname, it indicates that the person spoken of was the

master of the writer, as 子沈子,(my

The two first characters in the book, after the introductory-The Master said,' are adopted master, the philosopher Standing single as its heading. This is similar to the custom of and alone, as in the text, it denotes Confucius, the Jews, who name many books in the Bible the philosopher, or, rather, the master. If we render from the first word in them., "The the term by Confucius, as all preceding transfirst; that is, of the twenty books composing lators have done, we miss the indication which the whole work. In some of the books we find it gives of the handiwork of his disciples, and a unity or analogy of subjects, which evidently the reverence which it bespeaks for him. guided the compilers in grouping the chapters, in the old commentators, is explained by together. Others seem devoid of any such

principle of combination. The sixteen chapters, to read chantingly.' 'to discuss.' Chù Hsî

道本也者而不
不上弟

一節

有子

生本君未好好者而人子 子之作犯鮮好也曰

孝

CHAP. II. 1. The philosopher Yû said, 'They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion.

2. The superior man bends his attention to what is radical. interprets it by, 'to imitate,' and makes its character. Its opposite is, ‘a

results to be 明善而復初,the un- small, mean man. 人不知

derstanding of all excellence, and the bringing back original goodness.' Subsequent scholars profess, for the most part, great admiration of this explanation. It is an illustration, to my mind, of the way in which Chù Hsi and his followers are continually being wise above what is written in the classical books. is the rapid and frequent motion of the wings of a

bird in flying, used for 'to repeat,' to practise."

is the obj. of the third pers. pronoun, and its antecedent is to be found in the pregnant meaning of...is explained by, is it not?' See

To bring out the force of 'also' in, some say thus :-'The occasions for pleasure are many, is this not also one?' But it is better to consideras merely redundant; -see Wang Yin-chih's masterly Treatise on the particles, chap. iii; it forms chaps. 1208 to 1217 of the., read yue, as always when it has the entering tone marked, stands for. What is learned becomes by practice and application one's own, and hence arises complacent pleasure in the mastering mind. 悅 as distinguished from (oh), in the next paragraph, is the internal, individual feeling of pleasure, and the other, its external manifestation, implying also companionship. 2. , properly fellow-students;' but, generally, individuals of the same class and

character, like-minded. 3. 君子

trans

late here-'a man of complete virtue.' Literally, it is a princely man.' See on , above. It is a technical term in Chinese moral writers, for which there is no exact correspondency in

English, and which cannot be rendered always in the same way.

not know him,' but anciently some explained -'men do not know,' that is, are stupid under his teaching. The interpretation in the text is, doubtless, the correct one.

2. FILIAL PIETY AND FRATERNAL SUBMISSION ARE THE FOUNDATION OF ALL VIRTUOUS PRACTICE. I. Yû, named, and styled, and a native of was famed among #, the other disciples of Confucius for his strong memory, and love for the doctrines of antiquity. In something about him he resembled the sage. See Mencius, III. Pt. I. iv. 13.

is 'Yû, the philosopher,' and he and Tsang Shan are the only two of Confucius's disciples who are mentioned in this style in the Lun Yü. This has led to an opinion on the part of some, that the work was compiled by their disciples. This may not be sufficiently supported, but I have not found the peculiarity pointed out satisfactorily explained. The tablet of Yu's spirit is now in the same apartment of the sage's temples as that of the sage himself, occupying the 6th place in the eastern range of the wise ones.' To this position it was promoted in the 3rd year of Ch'ien-lung of the present dynasty. A degree of activity enters into the meaning of in

the man,'' as men, showing themselves filial,'
&c., here, to be submissive as a
younger brother,' is in the 4th tone. With
its proper signification, it was anciently in
the 3rd tone. = 'and yet,' different from
its simple conjunctive use and,' in the pre-
ceding chapter., a verb, 'to love,' in the
4th tone, differs from the same character in the
E, 3rd
3rd tone, an adjective, = 'good.'
'few.' On the idiom-*Ź,

tone,

=

C

see

See Morrison's Dictionary, Prémare's Grammar, p. 156. 2. has

傳不習乎

交忠為 為日

乎人

講省

日本

弟也者其爲

□ 日五

令色鮮矣

乎信朋而吾日

乎友不身吾仁言

與其

That being established, all practical courses naturally grow up. Filial piety and fraternal submission!-are they not the root of all benevolent actions?'

CHAP. III. The Master said, 'Fine words and an insinuating appearance are seldom associated with true virtue.'

CHAP. IV. The philosopher Tsăng said, 'I daily examine myself on three points:-whether, in transacting business for others, I may have been not faithful;-whether, in intercourse with friends, I may have been not sincere ;-whether I may have not mastered and practised the instructions of my teacher.'

參

4. HOW THE PHILOSOPHER TSANG DAILY EXAMINED HIMSELF, TO GUARD AGAINST HIS BEING GUILTY OF ANY IMPOSITION. Tsăng, whose name was (Shăn), and his designation, the principal disciples of Confucius. A follower (-1), of the sage from his 16th year, though inferior

a less intense signification here than in the
last chapter. I translate-The superior man,'
for want of a better term., 'the root,'
'what is radical,' is here said of filial and
fraternal duties, and, 'ways' or 'courses,'
of all that is intended by

below. The particles

was one of

in natural ability to some others, by his filial resume the dis- piety and other moral qualities, he entirely won the Master's esteem, and by persevering attencourse about, and introduce some tion mastered his doctrines. Confucius, it is further description of them. See Prémare, said, employed him in the composition of the

p. 158. fil, in the 2nd tone, is half interroga-*, or 'Classic of Filial Piety.' The tive, an answer in the affirmative being im- authorship of the, 'The Great Learnplied. is explained here as 'the principle ing,' is also ascribed to him, though incorrectly, of love,' 'the virtue of the heart.' Mencius says as we shall see. Portions, moreover, of his

⇓⇓, is man,' in accordance with which, Julien translates it by humanitas. Benevolence often comes near it, but,

as has been said before of 君子,

we can

not give a uniform rendering of the term.
3. FAIR APPEARANCES ARE SUSPICIOUS. IT
言令色 ,-see Shû-ching, II. iii. 2. IT,

'skill in workmanship;' then, 'skill,' 'clever

composition are preserved in the Li Chi. His spirit tablet among the sage's four assessors, occupying the first place on the west, has pre, read hsing,

cedence of that of Mencius.

ness,' generally, and sometimes with a bad personality;

=

meaning, as here, artful,' 'hypocritical.'

合, ‘a law,' 'an order,' also 'good,' and here

like L, with a bad meaning, = 'pretending to be good.', 'the manifestation of the feelings made in the colour of the countenance,' is here used for the appearance generally.

4th tone, = 'for.' So, frequently, below.

is in the