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great work, entitled, "A Collection of Explanations of the Lun Tu." It embodied the labours of all the writers which have been mentioned, and having been frequently reprinted by succeeding dynasties, it still remains. The preface of the five compilers, in the form of a memorial to the emperor, so called, of the House of Wei, is published with it, and has been of much assistance to me in writing these sections. Ho An was the leader among them, and the work is commonly quoted as if it were the production of him alone.
3. From Ho An downwards, there has not been a dynasty which has not contributed its labourers to the illustration of the Analects. In the Leang, which occupied the throne a good part of the sixth century, there appeared the "Comments of Wang K'an," who to the seven authorities cited by Ho An added other thirteen, being scholars who had deserved well of the Classic during the intermediate time. Passing over other dynasties, we come to the Sung, A.d. 960—1279. An edition of the Classics was published by imperial authority, about the beginning of the 11th century, with the title of "The Correct Meaning." The principal scholar engaged in the undertaking was Hing Ping. The portion of it on the Analects is commonly reprinted in "The Thirteen Classics," after Ho An's explanations. But the names of the Sung dynasty are all thrown into the shade by that of Choo He, than whom China has not produced a greater scholar. He composed, in the 12th century, three Works on the Analects, which still remain:—the first called "Collected Meanings;" the second, "CollectedComments;" and the third, "Queries." Nothing could exceed the grace and clearness of his style, and the influence which he has exerted on the literature of China has been almost despotic.
The scholars of the present dynasty, however, seem inclined to question the correctness of his views and interpretations of the Classics, and the chief place among them is due to Maou K'eling, known more commonly as Maou Se-ho. His writings, under the name of " The Collected Works of Se-ho/' have been published in 80 volumes, containing between three and four hundred books or sections. He has nine treatises on The Four Books, or parts of them, and deserves to take rank with Ch'ing Heuen and Choo He at the head of Chinese scholars, though he is a vehement opponent of the latter. Many of his writings are to be found also in the great Work called "A Collection of Works on the Classics, under the Imperial dynasty of Tslng," which contains 1400 sections, and is a noble contribution by scholars of the present dynasty to the illustration of its ancient literature.
OF THE GREAT LEARNING.
HISTORY OF THE TEXT j AND THE DIFFERENT ARRANGEMENTS OF IT WHICH HAVE BEEN PROPOSED.
1. It has already been mentioned that " The Great Learning" forms one of the chapters of the Le Ke, or " Record of Rites," the formation of the text of which will be treated of in its proper place. I will only say here that the Book, or Books, of Rites had suffered much more, after the death of Confucius, than the other ancient Classics. They were in a more dilapidated condition at the time of the revival of the ancient literature under the Han dynasty, and were then published in three collections, only one of which—the Record of Rites—retains its place among the King.
The Record of Rites consists, according to the current arrangement, of 49 chapters or Books. Lew Heang (see ch. I. sect. II. 2) took the lead in its formation, and was followed by the two famous scholars, Tae Tih, and his relative, Tae Shing. The first of these reduced upwards of 200 chapters, collected by Heang, to 89, and Shing reduced these again to 46. The three other Books were added in the second century of our era, The Great Learning being one of them, by Ma Yung, mentioned in the last chaper, section III. 2. Since his time, the Work has not received any further additions.
2. In his note appended to what he calls the chapter of "Classical Text," Choo He says that the tablets of the " old copies" of the rest of The Great Learning were considerably out of order. By those old copies, he intends the Work of Ch'ing Heuen, who published his commentary on the Classic, soon after it was completed by the additions of Ma Yung; and it is possible that the tablets were in confusion, and had not been arranged with sufficient care; but such a thing does not appear to have been suspected until the 12th century; nor can any authority from ancient monuments be adduced in its support.
I have related how the ancient Classics were cut on slabs of stone by imperial order, A.d. 175, the text being that which the various literati had determined, and which had been adopted by Ch'ing Heuen. The same work was performed about seventy years later, under the so-called dynasty of Wei, between the years 240 and 248, and the two sets of slabs were set up together. The only difference between them was, that whereas the Classics had been cut in the first instance in three different forms, called the Seal character, the Pattern style, and the imperfect form, there was substituted for the latter in the slabs of Wei the oldest form of the characters, similar to that which has been described in connection with the discovery of the old Lun Yu in the wall of Confucius' house. Amid the changes of dynasties, the slabs both of Han and Wei had perished before the rise of the T'ang dynasty, A.d. 624; but under one of its emperors, in the year 836, a copy of the Classics was again cut on stone, though only in one form of the character. These slabs we can trace down through the Sung dynasty when they were known as the tablets of Shon. They were in exact conformity with the text of the Classics adopted by Ch'ing Heuen in his commentaries.
The Sung dynasty did not accomplish a similar work itself, nor has any one of the three which have followed it thought it necessary to engrave in stone in this way the ancient classics. About the middle of the 16th century, however, the literary world in China was startled by a report that the slabs of Wei which contained The Great Learning had been discovered. But this was nothing more than the result of an impudent attempt at an imposition, for which it is difficult to a foreigner to assign any adequate cause. The treatise, as printed from these slabs, has some trifling additions, and many alterations in the order of the text, but differing from the arrangements proposed by Choo He, and by other scholars. There seems to be now no difference of opinion among Chinese critics that the whole affair was a forgery. The text of The Great Learning, as it appears in the Book of Kites with the commentary of Ch'ing Heuen, and was thrice engraved on stone, in three different dynasties, is, no doubt, that which was edited in the Han dynasty by Ma Yung.
3. I-have said that it is possible that the tablets containing the text were not arranged with sufficient care by him, and, indeed, any one who studies the treatise attentively will probably come to the conclusion that the part of it forming the first six chapters of Commentary in the present Work is but a fragment. It would not be a difficult task to propose an arrangement of the text different from any which I have yet seen; but such an undertaking would not be interesting out of China. My object here is simply to mention the Chinese scholars who have rendered themselves famous or notorious in their own country,' by what they have done in this way. The first was Ch'ing Haou, a native of Lohyang in Ho-nan province, in the 11th century. His designation was Pih-shun, but since his death he has been known chiefly by the style of Ming-taou, which we may render the Wise-in-doctrine. The eulogies heaped on him by Choo He and others are extravagant, and he is placed immediately after Mencius in the list of great scholars. Doubtless he was a man of vast literary acquirements. The greatest change which he introduced into The Great Learning, was to read sin for ts'in, at the commencement, making the second object proposed in the treatise to be the renovation of the people, instead of loving them. This alteration and his various transpositions of the text are found in Maou Se-ho's treatise on "The attested text of The Great Learning."
Hardly less illustrious than Ch'ing Haou was his younger brother Ch'ing E, known by the style of Ching-shuh, and since his death by that of E-eh'uen. He followed Haou in the adoption of the reading " to renovate," instead of "to love." But he transposed the text differently, more akin to the arrangement afterwards made by Choo He, suggesting also that there were some superfluous sentences in the old text which might conveniently be erased. The Work, as proposed to be read by him, will be found in the volume of Maou just referred to.
We come to the name of Choo He who entered into the labours of the brothers Ch'ing, the younger of whom he