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to death along with their relatives; that officers who shall know of the violation of these rules and not inform against the offenders, be held equally guilty with them ; and that whoever shall not have burned their books within thirty days after the issuing of the ordinance, be branded and sent to labour on the wall for four years. The only books which should be spared are those on medicine, divination, and husbandry. Whoever wants to learn the laws may go to the magistrates and learn of them.’ “The imperial decision was—“ Approved.’” The destruction of the scholars is related more briefly. In the year after the burning of the Books, the resentment of the Emperor was excited by the remarks and flight of two scholars who had been favourites with him, and he determined to institute a strict inquiry about all of their class in Héen-yang, to find out whether they had been making ominous speeches about him, and disturbing the minds of the people. The investigation was committed to the Censors; and it being discovered that upwards of 460 scholars had violated the prohibitions, they were all buried alive in pits, for a warning to the empire, while degradation and banishment were employed more strictly than before against all who fell under suspicion. The Emperor’s eldest son, Foo-soo, remonstrated with him, saying that such measures against those who repeated the words of Confucius, and sought to imitate him, would alienate all the people from their infant dynasty, but his interference offended his father so much that he was sent off from court, to be with the general who was superintending the building of the great wall. 8. No attempts have been made by Chinese critics and historians to discredit the record of these events, though some have questioned the extent of the injury inflicted by them on the monuments of their ancient literature. It is important to observe that the edict against the Books did not extend to the Yih-king, which was exempted as being a work on divination, nor did it extend to the other classics which were in charge of the Board of Great Scholars. There ought to have been no difficulty in finding copies when the Han dymasty superseded that of Ts’in ; and probably there would have been none but for the sack of the capital, in B.C. 203, by Heang Yu, the most formidable opponent of the founder of the House of Han. Then, we are told, the fires blazed for three months among the palaces and public buildings, and proved as destructive to the copies of the ‘Great Scholars,’ as those ordered by the tyrant had done to the copies of the people. It is to be noted, moreover, that his life lasted only three years after the promulgation of his edict. He died B.C. 209; and the reign of his second son, who succeeded him, lasted only other three years. Then the reign of the founder of the Han dynasty dates from B.C. 201:—eleven years were all which intervened between the order for the burning of the Books and the establishment of that Family which signalized itself by the care which it bestowed for their recovery : and from the issue of the edict against private individuals having copies in their keeping to its express abrogation by the Emperor Hwuy, there were only 22 years. We may believe, indeed, that vigorous efforts to carry the edict into effect would not be continued longer than the life of its author, that is, not for more than about three years. The calamity inflicted on the ancient Books of China by the House of Ts’in could not have approached to anything like a complete destruction of them. 9. The idea of forgery by the scholars of the Han dynasty on a large scale is out of the question. The catalogues of Lew Hin enumerated more than 13,000 volumes of a larger or smaller size, the productions of nearly 600 different writers, and arranged in 38 subdivisions of subjects. In the third catalogue, the first subdivision contained the Orthodox writers, to the number of 53, with 836 Works or portions of their Works. Between Mencius and K’ung Keih, the grandson of Confucius, eight different authors have place. The second subdivision contained the Works of the Taouist school, amounting to 993 collections, from 37 different authors. The sixth subdivision contained the Mihist writers, to the number of six, with their productions in 86 collections. I specify these two subdivisions, because they embraced the Works of schools or sects antagonist to that of Confucius, and some of them still hold a place in Chinese literature, and contain many references to the five Classics, and to Confucius and his disciples. 10. The inquiry pursued in the above paragraphs conducts us to the conclusion that the materials from which the Classics, as they have come down to us, were compiled and edited in the two centuries preceding our Christian era, were genuine remains, going back to a still more remote period. The injury which they sustained from the dynasty of Tsin was, I believe, the same in character as that to which they were exposed during all the time of “the Warring States.” It may have been more intense in degree, but the constant warfare which prevailed for some centuries among the different States which composed the empire was eminently unfavourable to the cultivation of literature. Mencius tells us how the princes had made away with many of the records of antiquity, from which their own usurpations and innovations might have been condemned." Still the times were not unfruitful, either in scholars or statesmen, to whom the ways and monuments of antiquity were dear, and the space from the rise of the Ts’in dynasty to Confucius was not very great. It only amounted to 258 years. Between these two periods Mencius stands as a connecting link. Born probably in the year B.C. 371, he reached, by the intervention of Koung Keih, back to the sage himself, and as his death happened B.C. 288, we are brought down to within nearly half a century of the Ts’in dynasty. From all these considerations, we may proceed with confidence to consider each separate Work, believing that we have in these Classics and Books what the great sage of China and his disciples found, or gave to their country, more than 2000 years ago.
OF THE CONFUCIAN ANALECTS.
FORMATION OF THE TEXT OF THE ANALECTS BY THE SCHOLARS OF THE HAN DYNASTY.
1. WHEN the work of collecting and editing the remains of the Classical Books was undertaken by the scholars of Han, there appeared two different copies of the Analects; one from Loo, the native State of Confucius, and the other from Tsoe, the State adjoining. Between these there were considerable differences. The former consisted of twenty Books or Chapters, the same as those into which the Classic is now divided. The latter contained two Books in addition, and in the twenty Books, which they had in common, the chapters and sentences were somewhat more numerous than in the Loo exemplar.
2. The names of several individuals are given, who devoted themselves to the study of those two copies of the Classic. Among the patrons of the Loo copy are mentioned the names of Hea-how Shing, grand-tutor of the heir-apparent, who died at the age of 90, and in the reign of the Emperor Seuen (B.C. 72–48); Seaou Wangche, a general officer, who died in the reign of the Emperor Yuen (B.C. 47–32); Wei Heen, who was premier of the empire from B.C. 70—66; and his son Heuen-shing. As patrons of the Tsoe copy, we have Wang King, who was a censor in the year B.C. 99; Yung Tan, and Wang Keih, a statesman who died in the beginning of the reign of the Emperor Yuen.
3. But a third copy of the Analects was discovered about B.C. 150. One of the sons of the Emperor King was appointed king of Loo, in the year B.C. 153, and some time after, wishing to enlarge his palace, he proceeded to pull down the house of the K'ung family, known as that where Confucius himself had lived. While doing so, there were found in the wall copies of the Shoo-king, the Ch'un Tsoew, the Headu-king, and the Lun Yu or Analects, which had been deposited there, when the edict for the burning of the Books was issued. They were all written, however, in the most ancient form of the Chinese character," which had fallen into disuse; and the king returned them to the K'ung family, the head of which, K’ung Gan-kwü, gave himself to the study of them, and finally, in obedience to an imperial order, published a Work called “The Lun Yu, with explanations of the Characters, and Exhibition of the Meaning.”.” 4. The recovery of this copy will be seen to be a most important circumstance in the history of the text of the Analects. It is referred to by Chinese writers, as “The old Lun Yu.” In the historical narrative which we have of the affair, a circumstance is added which may appear to some minds to throw suspicion on the whole account. The king was finally arrested, we are told, in his purpose to destroy the house, by hearing the sound of bells, musical stones, lutes, and harpsichords, as he was ascending the steps that led to the ancestral hall or temple. This incident was contrived, we may suppose, by the Koung family, to preserve the house, or it may have been devised by the historian to glorify the sage, but we may not, on account of it, discredit the finding of the ancient copies of the Books. We have Koung Gan-kwü’s own account of their being committed to him, and of the ways which he took to decipher them. The work upon the Analects, mentioned above, has not indeed come down to us, but his labours on the Shooking still remain. 5. It has been already stated, that the Lun Yu of Tsoe contained two Books more than that of Loo. In this respect, the old Lun Yu agreed with the Loo exemplar. Those two books were wanting in it as well. The last book of the Loo Lun was divided in it, however, into two, the chapter
* Called “tadpole characters.” They were, it is said, the original forms devised by Ts'ang Kēē, with large heads and fine tails, like the creature from which they were named. See the notes to the preface to the Shoo-king in “The thirteen Classics.”
* See the preface to the Lun Yu in “The thirteen King.” It has been my principal authority in this Section.