SECTION III.

HIS IMMEDIATE DISCIPLES.

Sze-ma Ch'ien makes Confucius say: 'The disciples who received my instructions, and could themselves comprehend them, were seventy-seven individuals. They were all scholars of extraordinary ability [1].' The common saying is, that the disciples of the sage were three thousand, while among them there were seventy-two worthies. I propose to give here a list of all those whose names have come down to us, as being his followers. Of the greater number it will be seen that we know nothing more than their names and surnames. My principal authorities will be the 'Historical Records,' the 'Narratives of the School,' 'The Sacrificial Canon for the Sage's Temple, with Plates,' and the chapter on 'The Disciples of Confucius' prefixed to the 'Four Books, Text and Commentary, with Proofs and Illustrations.' In giving a few notices of the better-known individuals, I will endeavour to avoid what may be gathered from the Analects. 1. Yen Hui, by designation Tsze-yuan (顏回, 字子淵). He was a native of Lu, the favourite of his master, whose junior he was by thirty years, and whose disciple he became when he was quite a youth. 'After I got Hui,' Confucius remarked, 'the disciples came closer to me.' We are told that once, when he found himself on the Nang hill with Hui, Tsze-lu, and Tsze-kung, Confucius asked them to tell him their different aims, and he would choose between them. Tsze-lu began, and when he had done, the master said, 'It marks your bravery.' Tsze-kung followed, on whose words the judgment was, 'They show your discriminating eloquence.' At last came Yen Yuan, who said, 'I should like to find an intelligent king and sage ruler whom I might assist. I would diffuse among the people instructions on the five great points, and lead them on by the rules of propriety and music, so that they should not care to fortify their cities by walls and moats, but would fuse their swords and spears into implements of agriculture. They should send forth their flocks without fear into the plains and forests. There should be no sunderings of families, no widows or widowers. For a thousand

1 孔子曰，受業身通者，七十有七人，皆異能之士也.

years there would be no calamity of war. Yu would have no opportunity to display his bravery, or Ts'ze to display his oratory.' The master pronounced, 'How admirable is this virtue!' When Hui was twenty-nine, his hair was all white, and in three years more he died. He was sacrificed to, along with Confucius, by the first emperor of the Han dynasty. The title which he now has in the sacrificial Canon,— 'Continuator of the Sage,' was conferred in the ninth year of the emperor, or, to speak more correctly, of the period, Chia-ching, A. D. 1530. Almost all the present sacrificial titles of the worthies in the temple were fixed at that time. Hui's place is the first of the four Assessors, on the east of the sage [1]. 2. Min Sun, styled Tsze-ch'ien (閔損，字子騫). He was a native of Lu, fifteen years younger than Confucius, according to Sze-ma Ch'ien, but fifty years younger, according to the 'Narratives of the School,' which latter authority is followed in 'The Annals of the Empire.' When he first came to Confucius, we are told, he had a starved look [2], which was by-and-by exchanged for one of fulness and satisfaction [3]. Tsze-kung asked him how the change had come about. He replied, 'I came from the midst of my reeds and sedges into the school of the master. He trained my mind to filial piety, and set before me the examples of the ancient kings. I felt a pleasure in his instructions; but when I went abroad, and saw the people in authority, with their umbrellas and banners, and all the pomp and circumstance of their trains, I also felt pleasure in that show. These two things assaulted each other in

1 I have referred briefly, at p. 91, to the temples of Confucius. The principal hall, called 大成殿, or 'Hall of the Great and Complete One,' is that in which is his own statue or the tablet of his spirit, having on each side of it, within a screen, the statues, or tablets, of his 'four Assessors.' On the east and west, along the walls of the same apartment, are the two 序, the places of the 十二哲, or 'twelve Wise Ones,' those of his disciples, who, next to the 'Assessors,' are counted worthy of honour. Outside this apartment, and running in a line with the two 序, but along the external wall of the sacred inclosure, are the two 廡, or side- galleries, which I have sometimes called the ranges of the outer court. In each there are sixty-four tablets of the disciples and other worthies, having the same title as the Wise Ones, that of 先賢, or 'Ancient Worthy,' or the inferior title of 先儒, 'Ancient Scholar.' Behind the principal hall is the 崇聖祠殿, sacred to Confucius's ancestors, whose tablets are in the centre, fronting the south, like that of Confucius. On each side are likewise the tablets of certain 'ancient Worthies,' and 'ancient Scholars.' 2 菜色. 3 芻豢之色.

my breast. I could not determine which to prefer, and so I wore that look of distress. But now the lessons of our master have penetrated deeply into my mind. My progress also has been helped by the example of you my fellow-disciples. I now know what I should follow and what I should avoid, and all the pomp of power is no more to me than the dust of the ground. It is on this account that I have that look of fulness and satisfaction.' Tsze-ch'ien was high in Confucius's esteem. He was distinguished for his purity and filial affection. His place in the temple is the first, east, among 'The Wise Ones,' immediately after the four assessors. He was first sacrificed to along with Confucius, as is to be understood of the other 'Wise Ones,' excepting in the case of Yu Zo, in the eighth year of the style K'ai-yuan of the sixth emperor of the T'ang dynasty, A.D. 720. His title, the same as that of all but the Assessors, is— 'The ancient Worthy, the philosopher Min.' 3 . Zan Kang, styled Po-niu (冉耕, 字白 [al. 百] 牛). He was a native of Lu, and Confucius's junior only by seven years. When Confucius became minister of Crime, he appointed Po-niu to the office, which he had himself formerly held, of commandant of Chung-tu. His tablet is now fourth among 'The Wise Ones,' on the west. 4. Zan Yung, styled Chung-kung (冉雍, 字仲弓). He was of the same clan as Zan Kang, and twenty-nine years younger than Confucius. He had a bad father, but the master declared that was not to be counted to him, to detract from his admitted excellence. His place is among 'The Wise Ones,' the second, east. 5. Zan Ch'iu, styled Tsze-yu (冉求, 字子有). He was related to the two former, and of the same age as Chung-kung. He was noted among the disciples for his versatile ability and many acquirements. Tsze-kung said of him, 'Respectful to the old, and kind to the young; attentive to guests and visitors; fond of learning and skilled in many arts; diligent in his examination of things:— these are what belong to Zan Ch'iu." It has been noted in the life of Confucius that it was by the influence of Tsze-yu that he was finally restored to Lu. He occupies the third place, west, among 'The Wise Ones.' 6. Chung Yu, styled Tsze-lu and Chi-lu (仲由, 字子路, 又字季路). He was a native of P'ien (卞) in Lu and only

nine years younger than Confucius. At their first interview, the master asked him what he was fond of, and he replied, 'My long sword.' Confucius said, 'If to your present ability there were added the results of learning, you would be a very superior man.' 'Of what advantage would learning be to me?' asked Tsze-lu. 'There is a bamboo on the southern hill, which is straight itself without being bent. If you cut it down and use it, you can send it through a rhinoceros's hide;— what is the use of learning?' 'Yes,' said the master; 'but if you feather it and point it with steel, will it not penetrate more deeply?' Tsze-lu bowed ' twice, and said, 'I will reverently receive your instructions.' Confucius was wont to say, 'From the time that I got Yu, bad words no more came to my ears.' For some time Tsze-lu was chief magistrate of the district of P'u (蒲), where his administration commanded the warm commendations of the master. He died finally in Wei, as has been related above, pp. 86, 87. His tablet is now the fourth, east, from those of the Assessors. 7. Tsai Yu styled Tsze-wo (宰予, 字子我). He was a native of Lu, but nothing is mentioned of his age. He had 'a sharp mouth,' according to Sze-ma Ch'ien. Once, when he was at the court of Ch'u on some commission, the king Chao offered him an easy carriage adorned with ivory for his master. Yu replied, 'My master is a man who would rejoice in a government where right principles were carried out, and can find his joy in himself when that is not the case. Now right principles and virtue are as it were in a state of slumber. His wish is to rouse and put them in motion. Could he find a prince really anxious to rule according to them, he would walk on foot to his court and be glad to do so. Why need he receive such a valuable gift, as this from so great a distance?' Confucius commended this reply; but where he is mentioned in the Analects, Tsze-wo does not appear to great advantage. He took service in the State of Ch'i, and was chief magistrate of Lin-tsze, where he joined with T'ien Ch'ang in some disorderly movement [1], which led to the destruction of his kindred, and made Confucius ashamed of him. His tablet is now the second, west, among 'The Wise Ones.' 8. Twan-mu Ts'ze, styled Tsze-kung (端木賜, 字子貢 [al. 子贛]), whose place is now third, east, from the Assessors. He

1 與田常作亂. See Sze-ma Ch'ien's Biographies, chap. 7, though come have doubted the genuineness of this part of the notice of Tsze-wo.

was a native of Wei (衛), and thirty-one years younger than Confucius. He had great quickness of natural ability, and appears in the Analects as one of the most forward talkers among the disciples. Confucius used to say, 'From the time that I got Ts'ze, scholars from a distance came daily resorting to me.' Several instances of the language which he used to express his admiration of the master have been given in the last section. Here is another:— The duke Ching of Ch'i asked Tsze-kung how Chung-ni was to be ranked as a sage. 'I do not know,' was the reply. 'I have all my life had the heaven over my head, but I do not know its height, and the earth under my feet, but I do not know its thickness. In my serving of Confucius, I am like a thirsty man who goes with his pitcher to the river, and there he drinks his fill, without knowing the river's depth.' He took leave of Confucius to become commandant of Hsin-yang (信陽宰), when the master said to him, 'In dealing with your subordinates, there is nothing like impartiality; and when wealth comes in your way, there is nothing like moderation. Hold fast these two things, and do not swerve from them. To conceal men's excellence is to obscure the worthy; and to proclaim people's wickedness is the part of a mean man. To speak evil of those whom you have not sought the opportunity to instruct is not the way of friendship and harmony.' Subsequently Tsze-kung was high in office both in Lu and Wei, and finally died in Ch'i. We saw how he was in attendance on Confucius at the time of the sage's death. Many of the disciples built huts near the master's grave, and mourned for him three years, but Tsze-kung remained sorrowing alone for three years more. 9. Yen Yen, styled Tsze-yu (言偃, 字子游), now the fourth in the western range of 'The Wise Ones.' He was a native of Wu (吳), forty-five years younger than Confucius, and distinguished for his literary acquirements. Being made commandant of Wu-ch'ang, he transformed the character of the people by 'proprieties' and music, and was praised by the master. After the death of Confucius, Chi K'ang asked Yen how that event had made no sensation like that which was made by the death of Tsze-ch'an, when the men laid aside their bowstring rings and girdle ornaments, and the women laid aside their pearls and ear-rings, and the voice of weeping was heard in the lanes for three months. Yen replied, 'The influences of Tsze-ch'an and my master might be compared

to those of overflowing water and the fattening rain. Wherever the water in its overflow reaches, men take knowledge of it, while the fattening rain falls unobserved.' 10. Pu Shang, styled Tsze-hsia (卜商, 字子夏). It is not certain to what State he belonged, his birth being assigned to Wei (衛), to Wei (魏), and to Wan (溫). He was forty-five years younger than Confucius, and lived to a great age, for we find him, B.C. 406, at the court of the prince Wan of Wei (魏), to whom he gave copies of some of the classical Books. He is represented as a scholar extensively read and exact, but without great comprehension of mind. What is called Mao's Shih-ching (毛詩) is said to contain the views of Tsze-hsia. Kung-yang Kao and Ku-liang Ch'ih are also said to have studied the Ch'un Ch'iu with him. On the occasion of the death of his son he wept himself blind. His place is the fifth, east, among 'The Wise Ones.' 11. Chwan-sun Shih, styled Tsze-chang (顓孫師, 字子張), has his tablet, corresponding to that of the preceding, on the west. He was a native of Ch'an (陳), and forty-eight years younger than Confucius. Tsze-kung said, 'Not to boast of his admirable merit; not to signify joy on account of noble station; neither insolent nor indolent; showing no pride to the dependent:— these are the characteristics of Chwan-sun Shih.' When he was sick, he called (his son) Shan-hsiang to him, and said, 'We speak of his end in the case of a superior man, and of his death in the case of a mean man. May I think that it is going to be the former with me to- day?' 12. Tsang Shan [or Ts'an] styled Tsze-yu (曾參, 字子輿 [al. 子與]). He was a native of south Wu-ch'ang, and forty-six years younger than Confucius. In his sixteenth year he was sent by his father into Ch'u, where Confucius then was, to learn under the sage. Excepting perhaps Yen Hui, there is not a name of greater note in the Confucian school. Tsze-kung said of him, 'There is no subject which he has not studied. His appearance is respectful. His virtue is solid. His words command credence. Before great men he draws himself up in the pride of self-respect. His eyebrows are those of longevity.' He was noted for his filial piety, and after the death of his parents, he could not read the rites of mourning without being led to think of them, and moved to tears. He was a voluminous writer. Ten Books of his composition are said to be contained in the 'Rites of the elder Tai'

(大戴禮). The Classic of Filial Piety he is said to have made under the eye of Confucius. On his connexion with 'The Great Learning,' see above, Ch. III. Sect. II. He was first associated with the sacrifices to Confucius in A.D. 668, but in 1267 he was advanced to be one of the sage's four Assessors. His title— 'Exhibitor of the Fundamental Principles of the Sage,' dates from the period of Chia-ching, as mentioned in speaking of Yen Hui. 13. Tan-t'ai Mieh-ming, styled Tsze-yu (澹臺滅明, 字子羽). He was a native of Wu-ch'ang, thirty-nine years younger than Confucius, according to the 'Historical Records,' but forty-nine, according to the 'Narratives of the School.' He was excessively ugly, and Confucius thought meanly of his talents in consequence, on his first application to him. After completing his studies, he travelled to the south as far as the Yang-tsze. Traces of his presence in that part of the country are still pointed out in the department of Su-chau. He was followed by about three hundred disciples, to whom he laid down rules for their guidance in their intercourse with the princes. When Confucius heard of his success, he confessed how he had been led by his bad looks to misjudge him. He, with nearly all the disciples whose names follow, first had a place assigned to him in the sacrifices to Confucius in A.D. 739. The place of his tablet is the second, east, in the outer court, beyond that of the 'Assessors' and 'Wise Ones.' 14. Corresponding to the preceding, on the west, is the tablet of Fu Pu-ch'i styled Tsze-tsien (宓 [al. 密 and 虙, all = 伏] 不齊, 字子賤). He was a native of Lu, and, according to different accounts, thirty, forty, and forty-nine years younger than Confucius. He was commandant of Tan-fu (單父宰), and hardly needed to put forth any personal effort. Wu-ma Ch'i had been in the same office, and had succeeded by dint of the greatest industry and toil. He asked Pu-ch'i how he managed so easily for himself, and was answered, 'I employ men; you employ men's strength.' People pronounced Fu to be a superior man. He was also a writer, and his works are mentioned in Liu Hsin's Catalogue. 15. Next to that of Mieh-ming is the tablet of Yuan Hsien, styled Tsze-sze (原憲, 字子思) a native of Sung or according to Chang Hsuan, of Lu, and younger than Confucius by thirty-six years. He was noted for his purity and modesty, and for his

happiness in the principles of the master amid deep poverty. After the death of Confucius, he lived in obscurity in Wei. In the notes to Ana. VI. iii, I have referred to an interview which he had with Tsze-kung. 16. Kung-ye Ch'ang [al. Chih], styled Tsze-ch'ang [al. Tsze- chih], (公冶長 [al. 芝], 字子長 [al. 子芝]), has his tablet next to that of Pu-ch'i. He was son-in-law to Confucius. His nativity is assigned both to Lu and to Ch'i. 17. Nan-kung Kwo, styled Tsze-yung (南宮括 [al. 适 and, in the 'Narratives of the School,' 縚 (T'ao)], 字子容), has the place at the east next to Yuan Hsien. It is a question much debated whether he was the same with Nan-kung Chang-shu, who accompanied Confucius to the court of Chau, or not. On occasion of a fire breaking out in the palace of duke Ai, while others were intent on securing the contents of the Treasury, Nan-kung directed his efforts to save the Library, and to him was owing the preservation of the copy of the Chau Li which was in Lu, and other ancient monuments. 18. Kung-hsi Ai, styled Chi-ts'ze [al. Chi-ch'an] (公皙哀, 字季次 [al. 季沉]). His tablet follows that of Kung-ye. He was a native of Lu, or of Ch'i. Confucius commended him for refusing to take office with any of the Families which were encroaching on the authority of the princes of the States, and for choosing to endure the severest poverty rather than sacrifice a tittle of his principles. 19. Tsang Tien, styled Hsi (曾蒧[al. 點], 字皙). .He was the father of Tsang Shan. His place in the temples is the hall to Confucius's ancestors, where his tablet is the first, west. 20. Yen Wu-yao, styled Lu (顏無繇, 字路). He was the father of Yen Hui, younger than Confucius by six years. His sacrificial place is the first, east, in the same hall as the last. 21. Following the tablet of Nan-kung Kwo is that of Shang Chu, styled Tsze-mu (商瞿, 字子木). To him, it is said, we are indebted for the preservation of the Yi-ching, which he received from Confucius. Its transmission step by step, from Chu down to the Han dynasty, is minutely set forth. 22. Next to Kung-hsi Ai is the place of Kao Ch'ai, styled Tsze-kao and Chi-kao (高柴, 字子羔 [al. 季羔; for 羔 moreover, we find 皋, and 睾]), a native of Ch'i, according to the 'Narratives

of the School,' but of Wei, according to Sze-ma Ch'ien and Chang Hsuan. He was thirty (some say forty) years younger than Confucius, dwarfish and ugly, but of great worth and ability. At one time he was criminal judge of Wei, and in the execution of his office condemned a prisoner to lose his feet. Afterwards that same man saved his life, when he was flying from the State. Confucius praised Ch'ai for being able to administer stern justice with such a spirit of benevolence as to disarm resentment. 23. Shang Chu is followed by Ch'i-tiao K'ai [prop. Ch'i], styled Tsze-k'ai, Tsze-zo, and Tsze-hsiu (漆雕開 [pr. 啟], 字子開, 子若, and 子修脩), a native of Ts'ai (蔡), or according to Chang Hsuan, of Lu. We only know him as a reader of the Shu-ching, and refusing to go into office. 24. Kung-po Liao, styled Tsze-chau (公伯僚, 字子周). He appears in the Analects, XIV. xxxiii, slandering Tsze-lu. It is doubtful whether he should have a place among the disciples. 25. Sze-ma Kang, styled Tsze-niu (司馬耕, 字子牛), follows Ch'i-tiao K'ai; also styled 黍耕. He was a great talker, a native of Sung, and a brother of Hwan T'ui, to escape from whom seems to have been the labour of his life. 26. The place next Kao Ch'ai is occupied by Fan Hsu, styled Tsze-ch'ih (樊須, 字子遲), a native of Ch'i, or, according to others, of Lu, and whose age is given as thirty-six and forty-six years younger than Confucius. When young, he distinguished himself in a military command under the Chi family. 27. Yu Zo, styled Tsze-zo (有若, 字子若). He was a native of Lu, and his age is stated very variously. He was noted among the disciples for his great memory and fondness for antiquity. After the death of Confucius, the rest of the disciples, because of some likeness in Zo's speech to the Master, wished to render the same observances to him which they had done to Confucius, but on Tsang Shan's demurring to the thing, they abandoned the purpose. The tablet of Tsze-zo is now the sixth, east among 'The Wise Ones,' to which place it was promoted in the third year of Ch'ien- lung of the present dynasty. This was done in compliance with a memorial from the president of one of the Boards, who said he was moved by a dream to make the request. We may suppose that his real motives were a wish to do Justice to the merits of Tsze- zo, and to restore the symmetry of the tablets in the 'Hall of the

Great and Complete One,' which had been disturbed by the introduction of the tablet of Chu Hsi in the preceding reign. 28. Kung-hsi Ch'ih, styled Tsze-hwa (公西赤, 字子華), a native of Lu, younger than Confucius by forty-two years, whose place is the fourth, west, in the outer court. He was noted for his knowledge of ceremonies, and the other disciples devolved on him all the arrangements about the funeral of the Master. 29. Wu-ma Shih [or Ch'i], styled Tsze-Ch'i (巫馬施 [al. 期], 字子期 [al. 子旗]), a native of Ch'an, or, according to Chang Hsuan, of Lu, thirty years younger than Confucius. His tablet is on the east, next to that of Sze-ma Kang. It is related that on one occasion, when Confucius was about to set out with a company of the disciples on a walk or journey, he told them to take umbrellas. They met with a heavy shower, and Wu-ma asked him, saying, 'There were no clouds in the morning; but after the sun had risen, you told us to take umbrellas. How did you know that it would rain?' Confucius said, 'The moon last evening was in the constellation Pi, and is it not said in the Shih-ching, "When the moon is in Pi, there will be heavy rain?" It was thus I knew it.' 30. Liang Chan [al. Li], styled Shu-yu (梁鱣 [al. 鯉] 字叔魚), occupies the eighth place, west, among the tablets of the outer court. He was a man of Ch'i, and his age is stated as twenty-nine and thirty-nine years younger than Confucius. The following story is told in connexion with him.— When he was thirty, being disappointed that he had no son, he was minded to put away his wife. 'Do not do so,' said Shang Chu to him. 'I was thirty-eight before I had a son, and my mother was then about to take another wife for me, when the Master proposed sending me to Ch'i. My mother was unwilling that I should go, but Confucius said, 'Don't be anxious. Chu will have five sons after he is forty.' It has turned out so, and I apprehend it is your fault, and not your wife's, that you have no son yet.' Chan took this advice, and in the second year after, he had a son. 31. Yen Hsing [al. Hsin, Liu, and Wei], styled Tsze-liu (顏幸 [al. 辛, 柳, and 韋], 字子柳), occupies the place, east, after Wu-ma Shih. He was a native of Lu, and forty-six years younger than Confucius. 32. Liang Chan is followed on the west by Zan Zu, styled Tsze-lu [al. Tsze-tsang and Tsze-yu] (冉孺 [al. 儒] 字*子魯 [al. 子曾

* Digitizer's note: This is 宇 in the source text; I have corrected what is an obvious misprint.

and 子魚]), a native of Lu, and fifty years younger than Confucius. 33. Yen Hsing is followed on the east by Ts'ao Hsu, styled Tsze-hsun (曹卹, 字子循), a native of Ts'ai, fifty years younger than Confucius. 34. Next on the west is Po Ch'ien, styled Tsze-hsi, or, in the current copies of the 'Narratives of the School,' Tsze-ch'iai (伯虔, 字子皙 [al. 子析] or 子楷), a native of Lu, fifty years younger than Confucius. 35. Following Tsze-hsun is Kung-sun Lung [al. Ch'ung] styled Tsze-shih (公孫龍 [al. 寵], 字子石), whose birth is assigned by different writers to Wei, Ch'u, and Chao (趙). He was fifty-three years younger than Confucius. We have the following account:— 'Tsze-kung asked Tsze-shih, saying, "Have you not learned the Book of' Poetry?" Tsze-shih replied, "What leisure have I to do so? My parents require me to be filial; my brothers require me to be submissive; and my friends require me to be sincere. What leisure have I for anything else?" "Come to my Master," said Tsze- kung, "and learn of him."' Sze-ma Ch'ien here observes: 'Of the thirty-five disciples which precede, we have some details. Their age and other particulars are found in the Books and Records. It is not so, however, in regard to the fifty-two which follow.' 36. Zan Chi, styled Tsze-ch'an [al. Chi-ch'an and Tsze-ta] (冉季, 字子產 [al. 季產 and 子達), a native of Lu, whose place is the 11th, west, next to Po Ch'ien. 37. Kung-tsu Kau-tsze or simply Tsze, styled Tsze-chih (公祖勾茲 [or simply 茲], 字子之), a native of Lu. His tablet is the 23rd, east, in the outer court. 38. Ch'in Tsu, styled Tsze-nan (秦祖, 字子南), a native of Ch'in. His tablet precedes that of the last, two places. 39. Ch'i-tiao Ch'ih, styled Tsze-lien (漆雕哆 [al. 侈], 字子斂), a native of Lu. His tablet is the 13th, west. 40. Yen Kao, styled Tsze-chiao (顏高字子驕). According to the 'Narratives of the School,' he was the same as Yen K'o (刻, or 剋), who drove the carriage when Confucius rode in Wei after the duke and Nan-tsze. But this seems doubtful. Other

authorities make his name Ch'an (產), and style him Tsze-tsing (子精). His tablet is the 13th, east. 41. Ch'i-tiao Tu-fu [al. . Ts'ung], styled Tsze-yu, Tsze-ch'i, and Tsze-wan (漆雕徒父 [al. 從], 字子有 or 子友 [al. 子期 and 子文]), a native of Lu, whose tablet precedes that of Ch'i-tiao Ch'ih. 42. Zang Sze-ch'ih, styled Tsze-t'u, or Tsze-ts'ung (壤 [al. 穰] 駟赤, 字子徒 [al. 子從]), a native of Ch'in. Some consider Zang-sze (壤駟) to be a double surname. His tablet comes after that of No. 40. 43. Shang Chai, styled Tsze-Ch'i and Tsze-hsiu (商澤, 字子季 [al. 子秀]), a native of Lu. His tablet is immediately after that of Fan Hsu, No. 26. 44. Shih Tso [al. Chih and Tsze]-shu, styled Tsze-ming (石作 [al. 之 and 子], 蜀, 字子明). Some take Shih-tso (石作) as a double surname. His tablet follows that of No. 42. 45. Zan Pu-ch'i, styled Hsuan (任不齊, 字選), a native of Ch'u, whose tablet is next to that of No. 28. 46. Kung-liang Zu, styled Tsze-chang (公良孺 [al. 儒], 字子正), a native of Ch'in, follows the preceding in the temples. The 'Sacrificial Canon' says:— 'Tsze-chang was a man of worth and bravery. When Confucius was surrounded and stopped in P'u, Tsze- chang fought so desperately, that the people of P'u were afraid, and let the Master go, on his swearing that he would not proceed to Wei.' 47. Hau [al. Shih] Ch'u [al. Ch'ien], styled Tsze-li [al. Li-ch'ih] (后 [al. 石] 處 [al. 虔], 字子里 [al. 里之]), a native of Ch'i, having his tablet the 17th, east. 48. Ch'in Zan, styled K'ai (秦冉, 字開), a native of Ts'ai. He is not given in the list of the 'Narratives of the School,' and on this account his tablet was put out of the temples in the ninth year of Chia-tsing. It was restored, however, in the second year of Yung- chang, A.D. 1724, and is the 33rd, east, in the outer court. 49. Kung-hsia Shau, styled Shang [and Tsze-shang] (公夏首 [al. 守], 字乘 [and 子乘]), a native of Lu, whose tablet is next to that of No. 44. 50. Hsi Yung-tien [or simply Tien], styled Tsze-hsi [al. Tsze-

chieh and Tsze-ch'ieh] (系容蒧 [or 點], 字子皙 [al. 子偕 and 子楷]), a native of Wei, having his tablet the 18th, east. 51. Kung Chien-ting [al. Kung Yu], styled Tsze-chung (公肩 [al. 堅] 定 [al. 公有], 字子仲 [al. 中 and 忠]). His nativity is assigned to Lu, to Wei, and to Tsin (晉). He follows No. 46. 52. Yen Tsu [al. Hsiang], styled Hsiang and Tsze-hsiang (顏祖 [al. 相], 字襄, and 子襄), a native of Lu, with his tablet following that of No. 50. 53. Chiao Tan [al. Wu], styled Tsze-kea (鄡單 [al. 鄔＊], 字子家), a native of Lu. His place is next to that of No. 51. 54. Chu [al. Kau] Tsing-ch'iang [and simply Tsing], styled Tsze-ch'iang [al. Tsze-chieh and Tsze-mang] (句 [al. 勾 and 鉤] 井疆 [and simply 井], 字子疆 [al. 子界 and 子孟]), a native of Wei, following No. 52. 55. Han [al. Tsai]-fu Hei, styled Tsze-hei [al. Tsze-so and Tsze-su] (罕 [al. 宰] 父黑, 字子黑 [al. 子索 and 子素]), a native of Lu, whose tablet is next to that of No. 53. 56. Ch'in Shang, styled Tsze-p'ei [al. P'ei-tsze and Pu-tsze] (秦商, 字子丕 [al. 丕茲 and 不茲]), a native of Lu, or, according to Chang Hsuan, of Ch'u. He was forty years younger than Confucius. One authority, however, says he was only four years younger, and that his father and Confucius's father were both celebrated for their strength. His tablet is the 12th, east. 57. Shin Tang, styled Chau (申黨字周). In the 'Narratives of the School' there is a Shin Chi, styled Tsze-chau (申續, 字子周). The name is given by others as T'ang (堂 and 儻) and Tsu (續), with the designation Tsze-tsu (子續). These are probably the same person mentioned in the Analects as Shin Ch'ang (申棖). Prior to the Ming dynasty they were sacrificed to as two, but in A.D. 1530, the name Tang was expunged from the sacrificial list, and only that of Ch'ang left. His tablet is the 31st, east. 58. Yen Chih-p'o, styled Tsze-shu [or simply Shu] (顏之僕, 字子叔 [or simply 叔]), a native of Lu, who occupies the 29th place, east. 59. Yung Ch'i, styled Tsze-ch'i [al. Tsze-yen] (榮旂 [or 祈], 字子旗 or 子祺 [al. 子顏]), a native of Lu, whose tablet is the 20th, west.

*Digitizer's note: The actual variant used by Legge is (鄔左即右).

60. Hsien Ch'ang, styled Tsze-ch'i [al. Tsze-hung] (縣成, 字子棋 [al. 子橫]), a native of Lu. His place is the 22nd, east. 61. Tso Zan-ying [or simply Ying], styled Hsing and Tsze- hsing (左人郢 [or simply 郢], 字行 and 子行), a native of Lu. His tablet follows that of No. 59. 62. Yen Chi, styled An [al. Tsze-sze] (燕伋 [or 級], 字恩 [al. 子思) a native of Ch'in. His tablet is the 24th east. 63: Chang Kwo, styled Tsze-t'u (鄭國, 字子徒), a native of Lu. This is understood to be the same with the Hsieh Pang, styled Tsze-ts'ung (薛邦, 字子從), of the 'Narratives of the School.' His tablet follows No. 61. 64. Ch'in Fei, styled Tsze-chih (秦非, 字子之), a native of Lu, having his tablet the 31st, west. 65. Shih Chih-ch'ang, styled Tsze-hang [al. ch'ang] (施之常, 字子恆 [al. 常]), a native of Lu. His tablet is the 30th, east. 66. Yen K'wai, styled Tsze-shang (顏噲, 字子聲), a native of Lu. His tablet is the next to that of No. 64. 67. Pu Shu-shang, styled Tsze-ch'e (步叔乘 [in the 'Narratives of the School' we have an old form of 乘], 字子車), a native of Ch'i. Sometimes for Pu (步) we find Shao (少). His tablet is the 30th, west. 68. Yuan K'ang, styled Tsze-chi (原亢, 字子籍), a native of Lu. Sze-ma Ch'ien calls him Yuan K'ang-chi, not mentioning any designation. The 'Narratives of the School' makes him Yuan K'ang (抗), styled Chi. His tablet is the 23rd, west. 69. Yo K'o [al. Hsin], styled Tsze-shang (樂欬, [al. 欣], 字子聲), a native of Lu. His tablet is the 25th, east. 70. Lien Chieh, styled Yung and Tsze-yung [al. Tsze-ts'ao] (廉潔, 字庸 and 子庸 [al. 子曹), a native of Wei, or of Ch'i. His tablet is next to that of No. 68. 71. Shu-chung Hui [al. K'wai], styled Tsze-ch'i (叔仲會 [al. 噲], 字子期), a native of Lu, or, according to Chang Hsuan, of Tsin. He was younger than Confucius by fifty-four years. It is said that he and another youth, called K'ung Hsuan (孔琁), attended by turns with their pencils, and acted as amanuenses to the sage, and when Mang Wu-po expressed a doubt of their competency, Confucius declared his satisfaction with them. He follows Lien Chieh in the temples.

72. Yen Ho, styled Zan (顏何, 字冉), a native of Lu. The present copies of the 'Narratives of the School' do not contain his name, and in A.D. 1588 Zan was displaced from his place in the temples. His tablet, however, has been restored during the present dynasty. It is the 33rd, west. 73. Ti Hei, styled Che [al. Tsze-che and Che-chih] (狄黑, 字晢 [al. 子晢 and 晢之]), a native of Wei, or of Lu. His tablet is the 26th, east. 74. Kwei [al. Pang] Sun, styled Tsze-lien [al. Tsze-yin] (□ (kui1 刲左邦右) [al. 邦] 巽, 字子歛 [al. 子飲]), a native of Lu. His tablet is the 27th, west. 75. K'ung Chung, styled Tsze-mieh (孔忠, 字子蔑). This was the son, it is said, of Confucius's elder brother, the cripple Mang- p'i. His tablet is next to that of No. 73. His sacrificial title is 'The ancient Worthy, the philosopher Mieh.' 76. Kung-hsi Yu-zu [al. Yu], styled Tsze-shang (公西輿如 [al. 輿], 字子上), a native of Lu. His place is the 26th, west. 77. Kung-hsi Tien, styled Tsze-shang (公西蒧 [or 點], 字子上 [al. 子尚]), a native of Lu. His tablet is the 28th, east. 78. Ch'in Chang [al. Lao], styled Tsze-k'ai (琴張 [al. 牢], 字子開), a native of Wei. His tablet is the 29th, west. 79. Ch'an K'ang, styled Tsze-k'ang [al. Tsze-ch'in] (陳亢, 字子亢 [al. 子禽]), a native of Ch'an. See notes on Ana. I. x. 80. Hsien Tan [al. Tan-fu and Fang], styled Tsze-hsiang (縣亶 [al. 亶父 and 豐], 字子象), a native of Lu. Some suppose that this is the same as No. 53. The advisers of the present dynasty in such matters, however, have considered them to be different, and in 1724, a tablet was assigned to Hsien Tan, the 34th, west. The three preceding names are given in the 'Narratives of the School.' The research of scholars has added about twenty others. 81. Lin Fang, styled Tsze-ch'iu (林放, 字子邱), a native of Lu. The only thing known of him is from the Ana. III. iv. His tablet was displaced under the Ming, but has been restored by the present dynasty. It is the first, west. 82. Chu Yuan, styled Po-yu (蘧瑗, 字伯玉), an officer of Wei, and, as appears from the Analects and Mencius, an intimate

friend of Confucius. Still his tablet has shared the same changes as that of Lin Fang. It is now the first, east. 83 and 84. Shan Ch'ang (申棖) and Shan T'ang (申堂). See No. 57. 85. Mu P'i (牧皮), mentioned by Mencius, VII. Pt. II. xxxvii. 4. His entrance into the temple has been under the present dynasty. His tablet is the 34th, east. 86. Tso Ch'iu-ming or Tso-ch'iu Ming (左丘明) has the 32nd place, east. His title was fixed in A.D. 1530 to be 'The Ancient Scholar,' but in 1642 it was raised to that of 'Ancient Worthy.' To him we owe the most distinguished of the annotated editions of the Ch'un Ch'iu. But whether he really was a disciple of Confucius, and in personal communication with him, is much debated. The above are the only names and surnames of those of the disciples who now share in the sacrifices to the sage. Those who wish to exhaust the subject, mention in addition, on the authority of Tso Ch'iu-ming, Chung-sun Ho-chi (仲孫何忌), a son of Mang Hsi (see p. 63), and Chung-sun Shwo (仲孫說), also a son of Mang Hsi, supposed by many to be the same with No. 17; Zu Pei, (孺悲), mentioned in the Analects, XVII. xx, and in the Li Chi, XVIII. Sect. II. ii. 22; Kung-wang Chih-ch'iu (公罔之裘) and Hsu Tien (序點), mentioned in the Li Chi, XLIII. 7; Pin-mau Chia (賓牟賈), mentioned in the Li Chi, XVII. iii. 16; K'ung Hsuan (孔琁) and Hai Shu-lan (惠叔蘭), on the authority of the 'Narratives of the School;' Ch'ang Chi (常季), mentioned by Chwang-tsze; Chu Yu (鞫語), mentioned by Yen-tsze (晏子); Lien Yu (廉瑀) and Lu Chun (魯峻), on the authority of 文翁石室; and finally Tsze-fu Ho (子服何), the Tsze-fu Ching-po (子服景伯) of the Analects, XIV. xxxviii.

CHAPTER VI.

LIST OF THE PRINCIPAL WORKS WHICH HAVE BEEN CONSULTED IN THE PREPARATION OF THIS VOLUME.

SECTION I.

CHINESE WORKS, WITH BRIEF NOTICES.

十三經註疏, 'The Thirteen Ching, with Commentary and Explanations.' This is the great repertory of ancient lore upon the Classics. On the Analects, it contains the 'Collection of Explanations of the Lun Yu,' by Ho Yen and others (see p. 19), and 'The Correct Meaning,' or Paraphrase of Hsing Ping (see p. 20). On the Great Learning and the Doctrine of the Mean, it contains the comments and glosses of Chang Hsuan, and of K'ung Ying-ta (孔穎達) of the T'ang dynasty. 新刻批點四書讀本, 'A new edition of the Four Books, Punctuated and Annotated, for Reading.' This work was published in the seventh year of Tao-kwang (1827) by a Kao Lin (高琳). It is the finest edition of the Four Books which I have seen, in point of typographical execution. It is indeed a volume for reading. It contains the ordinary 'Collected Comments' of Chu Hsi on the Analects, and his 'Chapters and Sentences' of the Great Learning and Doctrine of the Mean. The editor's own notes are at the top and bottom of the page, in rubric. 四書朱子本義匯參, 'The Proper Meaning of the Four Books as determined by Chu Hsi, Compared with, and Illustrated from, other Commentators.' This is a most voluminous work, published in the tenth year of Ch'ien-lung, A.D. 1745, by Wang Pu-ch'ing (王步青), a member of the Han-lin College. On the Great Learning and the Doctrine of the Mean, the 'Queries' (或問) addressed to Chu Hsi and his replies are given in the same text as the standard commentary. 四書經註集證, 'The Four Books, Text and Commentary, with Proofs and Illustrations.' The copy of this Work which I have was edited by a Wang T'ing-chi (汪廷機), in the third

year of Chia-ch'ing, A.D. 1798. It may be called a commentary on the commentary. The research in all matters of Geography, History, Biography, Natural History, &c., is immense. 四書諸儒輯要, 'A Collection of the most important Comments of Scholars on the Four Books.' By Li P'ei-lin (李沛霖); published in the fifty-seventh K'ang-hsi year, A.D. 1718. This Work is about as voluminous as the 匯參, but on a different plan. Every chapter is preceded by a critical discussion of its general meaning, and the logical connexion of its several paragraphs. This is followed by the text, and Chu Hsi's standard commentary. We have then a paraphrase, full and generally perspicuous. Next, there is a selection of approved comments, from a great variety of authors; and finally, the reader finds a number of critical remarks and ingenious views, differing often from the common interpretation, which are submitted for his examination. 四書翼註論文, 'A Supplemental Commentary, and Literary Discussions, on the Four Books.' By Chang Chan-t'ao [al. T'i-an] (張甄陶 [al. 惕菴]), a member of the Han-lin college, in the early part, apparently, of the reign of Ch'ien-lung. The work is on a peculiar plan. The reader is supposed to be acquainted with Chu Hsi's commentary, which is not given; but the author generally supports his views, and defends them against the criticisms of some of the early scholars of this dynasty. His own exercitations are of the nature of essays more than of commentary. It is a book for the student who is somewhat advanced, rather than for the learner. I have often perused it with interest and advantage. 四書遵註合講, 'The Four Books, according to the Commentary, with Paraphrase.' Published in the eighth year of Yung Chang, A.D. 1730, by Wang Fu [al. K'eh-fu] (翁復 [al. 克夫]). Every page is divided into two parts. Below, we have the text and Chu Hsi's commentary. Above, we have an analysis of every chapter, followed by a paraphrase of the several paragraphs. To the paraphrase of each paragraph are subjoined critical notes, digested from a great variety of scholars, but without the mention of their names. A list of 116 is given who are thus laid under contribution. In addition, there are maps and illustrative figures at the commencement; and to each Book there are prefixed biographical notices, explanations of peculiar allusions, &c. 新增四書補註附考備旨, 'The Four Books, with a

Complete Digest of Supplements to the Commentary, and additional Suggestions. A new edition, with Additions.' By Tu Ting-chi (杜定基). Published A.D. 1779. The original of this Work was by Tang Lin (鄧林), a scholar of the Ming dynasty. It is perhaps the best of all editions of the Four Books for a learner. Each page is divided into three parts. Below, is the text divided into sentences and members of sentences, which are followed by short glosses. The text is followed by the usual commentary, and that by a paraphrase, to which are subjoined the Supplements and Suggestions. The middle division contains a critical analysis of the chapters and paragraphs; and above, there are the necessary biographical and other notes. 四書味根錄, 'The Four Books, with the Relish of the Radical Meaning.' This is a new Work, published in 1852. It is the production of Chin Ch'ang, styled Chi'u-t'an (金澂, 字秋潭), an officer and scholar, who, returning, apparently to Canton province, from the North in 1836, occupied his retirement with reviewing his literary studies of former years, and employed his sons to transcribe his notes. The writer is fully up in all the commentaries on the Classics, and pays particular attention to the labours of the scholars of the present dynasty. To the Analects, for instance, there is prefixed Chiang Yung's History of Confucius, with criticisms on it by the author himself. Each chapter is preceded by a critical analysis. Then follows the text with the standard commentary, carefully divided into sentences, often with glosses, original and selected, between them. To the commentary there succeeds a paraphrase, which is not copied by the author from those of his predecessors. After the paraphrase we have Explanations (解). The book is beautifully printed, and in small type, so that it is really a multum in parvo, with considerable freshness. 日講四書義解, 'A Paraphrase for Daily Lessons, Explaining the Meaning of the Four Books.' This work was produced in 1677, by a department of the members of the Han-lin college, in obedience to an imperial rescript. The paraphrase is full, perspicuous, and elegant. 御製周易折中; 書經傳說彙纂; 詩經傳說彙纂; 禮記義疏; 春秋傳說彙纂. These works form together a superb edition of the Five Ching, published by imperial authority

in the K'ang-hsi and Yung-chang reigns. They contain the standard views (傳); various opinions (說); critical decisions of the editors (晏) ; prolegomena; plates or cuts; and other apparatus for the student. 毛西河先生全集, 'The Collected Writings of Mao Hsi-ho.' See prolegomena, p. 20. The voluminousness of his Writings is understated there. Of 經集, or Writings on the Classics, there are 236 sections, while his 文集, or other literary compositions, amount to 257 sections. His treatises on the Great Learning and the Doctrine of the Mean have been especially helpful to me. He is a great opponent of Chu Hsi, and would be a much more effective one, if he possessed the same graces of style as that 'prince of literature.' 四書拓餘說, 'A Collection of Supplemental Observations on the Four Books.' The preface of the author, Ts'ao Chih-shang (曹之升), is dated in 1795, the last year of the reign of Ch'ien-lung. The work contains what we may call prolegomena on each of the Four Books, and then excursus on the most difficult and disputed passages. The tone is moderate, and the learning displayed extensive and solid. The views of Chu Hsi are frequently well defended from the assaults of Mao Hsi-ho. I have found the Work very instructive. 鄉黨圖考, 'On the Tenth Book of the Analects, with Plates.' This Work was published by the author, Chiang Yung (江永), in the twenty-first Ch'ien-lung year, A.D. 1761, when he was seventy- six years old. It is devoted to the illustration of the above portion of the Analects, and is divided into ten sections, the first of which consists of woodcuts and tables. The second contains the Life of Confucius, of which I have largely availed myself in the preceding chapter. The whole is a remarkable specimen of the minute care with which Chinese scholars have illustrated the Classical Books 四書釋地; 四書釋地續; 四書釋地又續; 四書釋地三續. We may call these volumes— 'The Topography of the Four Books; with three Supplements.' The Author's name is Yen Zo-ch'u (閻若璩). The first volume was published in 1698, and the second in 1700. I have not been able to find the dates of publication of the other two, in which there is more biographical and general matter than topographical. The author apologizes for the inappropriateness of their titles by saying that he could not

help calling them Supplements to the Topography, which was his 'first love.' 皇清經解, 'Explanations of the Classics, under the Imperial Ts'ing Dynasty.' See above, p. 20. The Work, however, was not published, as I have there supposed, by imperial authority, but under the superintendence, and at the expense (aided by other officers), of Yuan Yuan (阮元), Governor-general of Kwang-tung and Kwang-hsi, in the ninth year of the last reign, 1829. The publication of so extensive a Work shows a public spirit and zeal for literature among the high officers of China, which should keep foreigners from thinking meanly of them. 孔子家語, 'Sayings of the Confucian Family.' Family is to be taken in the sense of Sect or School. In Liu Hsin's Catalogue, in the subdivision devoted to the Lun Yu, we find the entry:— 'Sayings of the Confucian Family, twenty-seven Books,' with a note by Yen Sze-ku of the T'ang dynasty,— 'Not the existing Work called the Family Sayings.' The original Work was among the treasures found in the wall of Confucius's old house, and was deciphered and edited by K'ung An-kwo. The present Work is by Wang Su of the Wei (魏) dynasty, grounded professedly on the older one, the blocks of which had suffered great dilapidation during the intervening centuries. It is allowed also, that, since Su's time, the Work has suffered more than any of the acknowledged Classics. Yet it is a very valuable fragment of antiquity, and it would be worth while to incorporate it with the Analects. My copy is the edition of Li Yung (李容), published in 1780. I have generally called the Work 'Narratives of the School.' 聖廟祀典圖考, 'Sacrificial Canon of the Sage's Temples, with Plates.' This Work, published in 1826, by Ku Yuan, styled Hsiang- chau (顧沅, 字湘舟), is a very painstaking account of all the Names sacrificed to in the temples of Confucius, the dates of their attaining to that honour, &c. There are appended to it Memoirs of Confucius and Mencius, which are not of so much value. 十子全書, 'The Complete Works of the Ten Tsze.' See Morrison's Dictionary, under the character 子. I have only had occasion, in connexion with this Work, to refer to the writings of Chwang-tsze (莊子) and Lieh-tsze (列子). My copy is an edition of 1804.

歷代名賢列女氏姓譜, 'A Cyclopaeia of Surnames, or Biographical Dictionary, of the Famous Men and Virtuous Women of the Successive Dynasties.' This is a very notable work of its class; published in 1793, by 蕭智漢, and extending through 157 chapters or Books. 文獻通考, 'General Examination of Records and Scholars.' This astonishing Work, which cost its author, Ma Twan-lin (馬端臨), twenty years' labour, was first published in 1321. Remusat says,- - 'This excellent Work is a library in itself, and if Chinese literature possessed no other, the language would be worth learning for the sake of reading this alone.' It does indeed display all but incredible research into every subject connected with the Government, History, Literature, Religion, &c., of the empire of China. The author's researches are digested in 348 Books. I have had occasion to consult principally those on the Literary Monuments, embraced in seventy-six Books, from the 174th to the 249th. 朱彝尊經義考, 'An Examination of the Commentaries on the Classics,' by Chu I-tsun. The author was a member of the Han-lin college, and the work was first published with an imperial preface by the Ch'ien-lung emperor. It is an exhaustive work on the literature of the Classics, in 300 chapters or Books.' 續文獻通考, 'A Continuation of the General Examination of Records and Scholars.' This Work, which is in 254 Books, and nearly as extensive as the former, was the production of Wang Ch'i (王圻), who dates his preface in 1586, the fourteenth year of Wan-li, the style of the reign of the fourteenth emperor of the Ming dynasty. Wang Ch'i brings down the Work of his predecessor to his own times. He also frequently goes over the same ground, and puts things in a clearer light. I have found this to be the case in the chapters on the classical and other Books. 二十四史, 'The Twenty-four Histories.' These are the imperially-authorized records of the empire, commencing with the 'Historical Records,' the work of Sze-ma Ch'ien, and ending with the History of the Ming dynasty, which appeared in 1742, the result of the joint labours of 145 officers and scholars of the present dynasty. The extent of the collection may be understood from this, that my copy, bound in English fashion, makes sixty- three volumes, each one larger than this. No nation has a history so thoroughly digested; and on the whole it is trustworthy. In pre-

paring this volume, my necessities have been confined mostly to the Works of Sze-ma Ch'ien, and his successor, Pan Ku (班固), the Historian of the first Han dynasty. 歷代統記表, 'The Annals of the Nation.' Published by imperial authority in 1803, the eighth year of Ch'ia-ch'ing. This Work is invaluable to a student, being, indeed, a collection of chronological tables, where every year, from the rise of the Chau dynasty, B.C. 1121, has a distinct column to itself, in which, in different compartments, the most important events are noted. Beyond that date, it ascends to nearly the commencement of the cycles in the sixty-first year of Hwang-ti, giving — not every year, but the years of which anything has been mentioned in history. From Hwang-ti also, it ascends through the dateless ages up to P'an-ku, the first of mortal sovereigns. 歷代疆域表, 'The Boundaries of the Nation in the successive Dynasties.' This Work by the same author, and published in 1817, does for the boundaries of the empire the same service which the preceding renders to its chronology. 歷代沿革表, 'The Topography of the Nation in the successive Dynasties.' Another Work by the same author, and of the same date as the preceding.

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The Dictionaries chiefly consulted have been:— The well-known Shwo Wan (說文解字), by Hsu Shan, styled Shu-chung (許慎, 字叔重), published in A.D. 100; with the supplement (繫傳) by Hsu Ch'ieh (徐鍇), of the southern Tang dynasty. The characters are arranged in the Shwo Wan under 540 keys or radicals, as they are unfortunately termed. The Liu Shu Ku (六書故), by Tai T'ung, styled Chung-ta (戴侗, 字仲達), of our thirteenth century. The characters are arranged in it, somewhat after the fashion of the R Ya (p. 2), under six general divisions, which again are subdivided, according to the affinity of subjects, into various categories. The Tsze Hui (字彙), which appeared in the Wan-li (萬歷) reign of the Ming dynasty (1573-1619). The 540 radicals of the Shwo Wan were reduced in this to 214, at which number they have since continued. The K'ang-hsi Tsze Tien (康熙字典), or Kang-hsi Dictionary, prepared by order of the great K'ang-hsi emperor in 1716. This

is the most common and complete of all Chinese dictionaries for common use. The I Wan Pi Lan (蓺文備覽), '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 Fu (佩文韻府), generally known among foreigners as 'The Kang-hsi 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 Kang-hsi 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 Tsi Tswan Ku, ping Pu Wei (經籍□(纂上饗下)詁并補遺), 'A Digest of the Meanings in the Classical and other Books, with Supplement,' by, or rather under the superintendence of, Yuan Yuan (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. 1. 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 litterale Latine, une Traduction Francoise, &c. &c. Par M. Abel-Remusat. A Paris, 1817. LE TA HIO, OU LA GRANDE ETUDE; Traduit en Francoise, 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. Stuttgartiae et Tubingae, 1839.
MEMOIRES concernant L'Histoire, Les Sciences, Les Arts, Les
Moers, Les Usages, &c., des Chinois. Par les Missionaires de Pekin.
A Paris, 1776-1814.
HISTOIRE GENERALE DE LA CHINE; ou Annales de cet Empire.
Traduites du Tong-Kien-Kang-Mou. Par le feu Pere Joseph-Annie-
Marie de Moyriac de Mailla, Jesuite Francoise, Missionaire a Pekin.
A Paris, 1776-1785.
NOTITIA LINGUAE SINICAE. Auctore P. Premare. Malaccae,
cura Academiae Anglo-Sinensis, 1831.
THE CHINESE REPOSITORY. Canton, China, 20 vols., 1832-
1851.
DICTIONNAIRE DES NOMS, Anciens et Modernes, des Villes et
Arrondissements de Premier, Deuxieme, et Troisieme ordre,
compris dans L'Empire Chinois, &c. Par Edouard Biot, Membre du
Conseil de la Societe 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 Description 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 Hardwood, 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.