[317] This somewhat fanciful explanation of the title is from the Han commentators. Dr. Legge (Classics, Vol. V., Prolegomena, p. 7) observes that “not even in the work do we find such ‘censures’ and ‘commendations;’ and much less are they trumpeted in the title of it.” His interpretation that Spring and Autumn are put by synechdoche for all four seasons, i.e., the entire record of the year, appears to be a more natural account. The same writer declares that “the whole book is a collection of riddles, to which there are as many answers as there are guessers.” The interesting chapters of his prolegomena to this translation, and his judicious criticisms on these early records, should tempt all sinologues to read them throughout.
[318] The same writer adds, in summing up the merits of the Tso Chuen: “It is, in my opinion, the most precious literary treasure which has come down to posterity from the Chow dynasty.”—Classics, Vol. V., Proleg., p. 35.
[319] To this the Kung Yang commentator adds: “This he said in joke.”
[320] Compare Tchun Tsieou, Le Printemps & l’Automne, ou Annales de la Principauté de Lou, depuis 722 jusqu’ en 481, etc. Traduites en françois, par Le Roux Deshauterayes. 1750. Dr. E. Bretschneider, in the Chinese Recorder, Vol. IV., pp. 51-52, 1871.
[321] Collie’s Four Books, pp. 6-10.
[322] Ib., p. 28.
[323] The Works of Confucius; containing the original text, with a Translation, by J. Marshman. Vol. I. Serampore, 1807.
[324] Chinese Repository, Vol. XI., p. 421. Pauthier, La Chine, Paris, 1839, pp. 121-184.
[325] Compare Dr. Legge’s Religions of China; Prof. R. K. Douglas, Confucianism and Taouism, London, 1879; S. Johnson, Oriental Religions: China, Boston, 1877; A Systematical Digest of the Doctrines of Confucius, according to the Analects, Great Learning, and Doctrine of the Mean, etc., by Ernst Faber. Translated from the German by Möllendorff, Hongkong, 1875; Histoire de Confucius, par J. Sénamaud, Bordeaux et Paris, 1878.
[326] It may here be remarked that the terms tsz’ or fu-tsz’ do not properly form a part of the name, but are titles, meaning rabbi or eminent teacher, and are added to the surnames of some of the most distinguished writers, by way of peculiar distinction; and in the words Mencius and Confucius have been Latinized with Măng and Kung, names of the persons themselves, into one word. The names of other distinguished scholars, as Chu fu-tsz’, Ching fu-tsz’, etc., have not undergone this change into Chufucius, Chingfucius; but usage has now brought the compellation for these two men into universal use as a distinctive title, somewhat like the term venerable applied to Bede.