It is remarkable that the only oriental nation whose literature has much resemblance to ours, and has a direct practical value for us, is the Chinese. For instance, the works of this people upon agriculture abound in practical information, which may be made immediately useful in Europe and America. We noticed, some time since, the treatise on the raising and care of silk worms, translated and published at Paris, by M. Stanislas Julien, which was so warmly welcomed in France as a timely addition to what was there known upon the subject. It seems that this work was but a small portion of an extensive Cyclopedia of Agriculture in use in China, where the science of tilling the soil has in many respects been developed to an astonishing degree of perfection. This cyclopedia, M. Hervey, a French scholar, whose knowledge of the Eastern languages is accompanied by an equally profound love of farming, has undertaken to translate entire. This is a difficult and tedious enterprise, especially on account of the mass of botanical and technical expressions which occur in the work, and of which the dictionaries furnish no explanation. Meanwhile M. Hervey has published some of the results of his studies in a work called Investigations on Agriculture and Gardening among the Chinese. He mentions several varieties of fruits, vegetables, and trees, which might advantageously be introduced into France and Algiers; he also analyzes the Cyclopedia, and shows what are the difficulties in translating it.
A remarkable contribution to our knowledge of China, is M. Biot's recent translation of the book called Tscheu-li. It seems that in the twelfth century before Christ, the second dynasty that had ruled the country, that of Thang, fell by its own vices, and the empire passed into the hands of Wu-wang, the head of the princely family of Tscheu-li. Wu-wang was a great soldier and statesman; he confided to his brother Tscheu-Kong, a man evidently of extraordinary political genius, the moral and administrative reformation of the empire. He first laid the foundation of a reform in moral ideas by an addition to the Y-King or sacred book, which the Chinese revere and incessantly study, but which still remains an unintelligible mystery for Europeans. Of his administrative reforms a complete record is preserved in the Tscheu-li, and nothing could be easier to understand.
When the Tscheus thus came into power, they found in existence a powerful feudal aristocracy, from which they themselves proceeded, and which they must tolerate. Accordingly, they recognized within the imperial dominions sixty-three federal jurisdictions, which were hereditary, but whose rulers were obliged to administer according to the laws and methods of the empire. Having made this concession, they abolished all other hereditary offices, and established instead, a vast system of centralization, such as the world has never seen equalled elsewhere. The administration, according to the Tscheu-li, is divided among six ministries, which were also divided into sections, and the executive functions descend regularly and systematically to the lowest official, and include the entire movement of society. The emperor and the feudal princes are restrained by formalities and usage, as well as by the expression of disapprobation; and the officials of every grade by their hierarchical dependency, and by a system of incessant oversight; and finally, the people by proscription, and the education, industrial, as well as mental and moral, which the State dispenses to them. The sole idea in which this astonishing system rests, is that of the State, whose office is to care for all that can contribute to the public good, and which regulates the action of every individual with a view to this end. In his organization, Tscheu-Kong excelled every thing that the most centralized governments of Europe have devised.
The Tscheu family remained in power for five centuries, and was finally broken down by the feudal element they had preserved. But so deep was the impress of Tscheu-Kong upon the nation, that after centuries of revolutions and civil war, it returned to his institutions and principles, and it is by them and in a great degree in their exact forms, that China is now governed.
In form the Tscheu-li is like an imperial almanac of our own times. It is, however, much more complete, because Tscheu-Kong gives in it a mass of detailed instructions, in order to make the officials aware of their duties and the precise limits of their authority. Thus the work affords a quite exact picture of the social condition of China at that time. There is no other monument of antiquity with which it can be compared, except the Manus, the Indian book of law. The difference is, that in China the intellectual activity was altogether political, and the public organization altogether imperial and political; while in India the mental activity was metaphysical, and the public organization altogether municipal.
The translation of the Tscheu was not published till after M. Biot's decease; it was brought out by his father, with the assistance of M. Stanislas Julien.
The library of the famous Cardinal Mezzofanti is about to be sold, and the catalogue is already printed—in Italian, of course. It is one of the most extensive and valuable collection of works in various languages ever made, and it is to be hoped that it may not be disposed of at the sale, but pass all together into some public library—that of some university would be most appropriate. To indicate the contents of the catalogue, we give the titles of the different parts: Books in Albanian or Epirotic, Arabic, Armenian, American (Indian dialects of Brazil, Mexico, Paraguay, Peru, United States), Bohemian, Chaldaic, Chinese (Cochin-Chinese, Trin-Chinese, Japanese), Danish (Swedish, Norwegian, Icelandic, Laplandic), Hebrew (Antique, Rabbinic, Samaritan), Egyptian, or Coptic-Egyptian and Coptic, Arabic, Etrusean, Phœnician, Flemish, French (Breton-French, Lorraine-French, Provençal), Gothic and Visi-Gothic, and Greek and Greek-Latin, Modern Greek, Georgian or Iberian, Cretian or Rhetian, Illyrian, Indo-oriental (Angolese, Burmese or Avian, Hindostanee, Malabar, Malayan, Sanscrit), English (Arctic, Breton or Celtic, Scotch-Celtic, Scotch, Irish, Welch), Italian (Fineban dialect, Maltese, Milanese, Sardinian, Sicilian), Kurdistanee or Kurdic, Latin, Maronite and Syriac Maronite, Oceanic (Australian), Dutch, Persian, Polish, Portuguese (various dialects), Slavonian (Carniolan, Serbian, Ruthenian, Slavo-Wallachian), Syriac, Spanish (Catalan, Biscayan), Russian, Turkish, Hungarian, Gipsey.
The French historian Michelet, deprived of his professorship in the College of France, is devoting himself more than ever to literature. His last work, of which an authorized translation has just appeared in London, is The Martyrs of Russia.
Michel Nicolas, one of the ablest among the French theologico-ethical writers, has published a translation of the Considerations on the Nature and Historical Developments of Christian Philosophy, by Dr. Ritter, of the University of Gottingen.
M. Schonenberger, a music-publisher at Paris, has purchased from the heirs of Paganini the copyright of his works, and is now publishing them, under the editorial supervision of M. Achille Paganini, the son of the great violinist. The edition will comprise every thing that he left behind in writing. Hector Berlioz speaks with enthusiasm in the Journal des Debats of the two grand concertos which have just appeared, one of them containing the marvellous rondo of the campanella. Berlioz speaks in high praise of Paganini's genius as a composer. A volume would be required, he says, to indicate the new effects, the ingenious methods, the grand and noble forms which he discovered, and even the orchestral combinations, which before him were not suspected. In spite of the rapid progress which, thanks to Paganini, the violin is making at the present day in respect of mechanical execution, his compositions are yet beyond the skill of most violinists, and in reading them it is hardly possible to conceive how their author was able to execute them. Unfortunately he was not able to transmit to his successors the vital spark which animated and rendered human those astonishing prodigies of mechanism.