The LY, or the Ly-khee, is the fifth, and the largest of these ancient works. It is divided into five volumes, each of which contains two books. Ly denotes reason or propriety, as applied to dress, demeanour, conversation, &c. This book is a complete directory for propriety of behaviour on almost every occasion in life, both public and private. It is divided into forty-nine sections; to enumerate the particulars of each, however, would be tedious, if not uninteresting: suffice it to say, that it contains instructions for the conduct of children and parents, of brothers, and the other social relations, of magistrates, both superior and inferior, of learned men, &c. &c. These instructions extend to behaviour at home and abroad, in the temples, when studying, when at leisure, at feasts, diversions, music, archery, in times of distress, mourning, &c. They refer to dress, particularly at a time of mourn ing, to the different articles of dress, in the various seasons of the year, &c. These are illustrated by examples drawn from the behaviour of the celebrated Mun-Wong, and other sages. Munwong is by some said to be the author of this work: but to me it appears much more probable, that Confucius himself, who is acknowledged to have compiled it, was in reality the author of it. As a great part of it is in the colloquial form, it seems probable to me, that the sage, after having studied with intense diligence the maxims, examples, and manners, of these ancient sages, replied to the questions of his pupils on propriety of behaviour, &c. by relating some saying of theirs on these subjects, or some anecdote respecting them, in order to enforce his own ideas. However, whether it was compiled thus, or from written documents then existing, the ideas and maxims of the ancient Chinese sages respecting life and manners, may be considered as concentrated in this work, which has probably contributed more towards forming the Chinese character, and given the tone to their manners and morals, during these last two thousand years, than all the other classics united : perhaps it may not be too much to consider it as the basis on which the fabric of the present Chinese policy, manners, and government has been erected. Its balk exceeds that of any two of the other works, as the five volumes contain nearly 700 pages. The whole of these five king are comprised in sixteen very thin volumes.

The Chinese classical books of the second order, are those which they term the See-seu, or "the four books.” These are generally termed the Works of Confucius, although the fourth of them was written by Mung-chee, the pupil of the sage's grandson. They are as follows:

1. The Tay-hok, a small treatise written by Confucius, principally for the use of rulers, and such as are employed in government, whom it instructs to qualify themselves for governing others by subduing their own passions, and restoring reason to its pristine authority in the soul. Tay means great; and hot is either the verb to learn, or the substantive learning, according to the connection. This work, although divided into ten chapters, is comprised in twenty octavo pages.

2. The Choong-yoong, or "the Immutable Mean" (as Du Halde terras it,} is the second in the See-seu. Choong denotes "the midst," and yoong, signifies "to use;" also way, mean, &c. This work, therefore, might be rather termed "the Path of Moderation: it describes the middle way, or the due government, rather than the extirpation of the passions, as the way by which a man may attain to perfection in virtue, and arrive at the summit of happiness. It was com piled from his grandfather's papers by Chee-see, the grandson of Confucius; and is comprised in 36 octavo pages, which are, however, divided into thirtythree sections.

3. The Lun-gnee is the third of the See-seu. Lun signifies to speak or converse; and knee, to reply or answer. The work consists partly of conversations, and partly of detached maxims of the sage. It is said in the preface to the work to have been compiled by Chung-chee and Yaou-chee, two of the sage's disciples: it consists of two volumes, each of which contains five books, further divided into ten chapters: it is nearly three times as large as the two former works taken together, and, if we except the Chun chou, is the princi pal work of the sage, particularly as,

4. The fourth of these was written by Mung-chee, one of the disciples of the sage's grandson. It consists of conversations between Mung-chee and Lyongwy-fong, a petty sovereigu. It is, however, held by the Chinese in equal estamation with the other three; and, like them, forms one of the class-books which the Chinese students commit to memory, in order to qualify themselves

for

for public business. It consists of two volumes, divided into twenty chapters, and comprises 292 pages.

The names of Guan-in (or Hooi,) Chung-chee, the sage's grandson Cheesee, and his disciple Mung-chee, as being sages, are said by my Chinese assistants to be inscribed immediately underneath that of Confucius, in the tablets placed in the Chinese schools; and underneath these, in two rows, the names of the chief of Confucius's other disciples, and of the most eminent commentators on his work. To this tablet the Chinese students, at stated times, do obeisance, by way of expressing their reverence for these sages and learned men.

The age in which Confucius, and these eminent men reared by him, flourished, seems to have formed the most memorable of Chinese literature; from which period it appears to have made little or no advancement. Indeed, the fact mentioned by so many writers, namely, that the course of education for the highest employments consists almost exclusively of the study of Confucius and these other classics, while it evinces the veneration in which those works are held, necessarily gives a uniformity to their taste, style, and phraseology, and almost unavoidably leaves them mere imitators of these ancient models.

It is somewhat singular, that this era of Chinese literature (which includes about eighty years,) should so nearly synchronize with that in which the most celebrated Greek writers flourished. The pursuits of the latter, it is true, differed considerably from those of the Chinese sages, as the attention of these was restricted almost entirely to morals and manners. If the pursuits and labours of the Chinese sages were less splendid, however, than those of the Greek philosophers, they were perhaps superior in point of utility; as with respect to civilization and political order, they have shed a salutary influence over nearly a third part of mankind for probably two thousand years.

The First Book of the Lun-gnee treats chiefly of the root and origin of virtue, which the sage describes as springing from filial piety and fraternal affection. The principal speakers are the sage, and his pupils, Chung-chee, Yaou-chee, and Chee-koong. It contains a variety of observations relative to filial piety, to the duty of a pupil, of an affectionate son, of the honorable or good man; and concludes with a quotation from the See

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before mentioned. The second chapter introduces the sage extolling equitable government. Adverting to the See, he resumes the subject of government, describes the progress of his own mind from fifteen to twenty, defines filial piety in answer to inquiries from Mung-ee-chee, the brother of Qui-see, from Mung-eechee's son, Mung-moo-pak, and his own disciple Chee-ha, extols his beloved pupil Hooi, gives directions for discerning a man's real character, informs Chee-loo wherein consists real knowledge, describes the proper motive for seeking knowledge, the conduct proper for a ruler, the real magistrate, the importance of a virtuous principle, the superior excellence of the Chou dynasty compared with the preceding ones of Syong and Ha, and concludes with two important, though concise, remarks.

The Second Book of the Lun-Gnee treats professedly of Ly, or virtue as expressed in propriety of conduct and manners. It opens with the sage's reprobating the vanity of Qui-see and his brothers, for affecting regal magnificence in their houses and worship. He then accounts for their conduct from the want of a virtuous principle, defines the latter in answer to Lum-fong, laments the state of his country, adverts again to the regal ceremonies of worship improperly performed by Qui-see, defines the relative value of sincerity, and refinement in manners, in answer to Chee-ha, returns again to Qui-see's worship, defines the real nature of the worship of the Deity, replies to an ill-natured reflection from Wong-suen-ka, and extols Munwong. Then follows an incident occurring in the sage's youth, another evincing his attachment to ancient customs, the reply of the sage to Tung-koong, king of Loo, respecting government, conversation between Oi-koong and Choy-gno, the sage's rebuke to the latter, his censure of Koon-choong's vanity, his com mendation of the musician Thay, an incident occurring in the sage's travels, his comparison of the emperors Sun and Moo-Wong, and a reflection of his on the depravity of the age. In the second chapter the sage commends virtue, although found in an obscure village, affirms that a virtuous man alone is capable of justly discriminating men and things, gives various precepts to encourage men in the pursuit of virtue, describes his own sense of the value of virtuous instruction, the meanness of being ashamed of poverty, the honorable man's conduce

in

in society; reprobates selfishness, recommends gentleness and urbanity of manners, advises his disciples respecting public employments, converses with Chung-chee, describes the dutiful son, commends the ancients; the honorable or upright man, and hints the danger of giving advice.

The Third book consists of observations made by the sage on certain persons around him, relating to their possess ing genuine virtue. It begins with, remarks on Koong-ya-cheong, Nam-yoong, Chee-koong and Choong-koong, two of his disciples.—Then follows an instance of the modesty of Chhit-teu-hoi, of the ardent attachment of Chee-loo, the sage's reply to Mung-moo-pak's inquiries respecting him, Khou, Chhuk-the sage's conversation with Chee-koong, an observation of his on Choy-ee, on Sunchoong, Chee-koong's wish, his observation respecting his master, the sage's remarks on Chee-loo, his commendation of Koong-mun-chee, of Chee-chin, and An-phung-choong. The sage then censures Chong-mun-choong, refuses to proDounce on Chee-mun, or Chhun-munchee's possessing real virtue, commends Nung-moo-chee; advises his disciples, now in the Chim country, to return home, extols Pak-ee and Sook-chhi, reprobates Mee-siung-kou, and declares his hatred of dissimulation. The wishes of Ghee-loo, Gnan-in, and the sage, follow; and an expression hinting his attachment to learning concludes the chap. ter. The second chapter contains the sage's address to Choong-koong, his inquiry respecting Pak-chee, and the sage's reply, the sage's eulogium on Gnan-in, his advice to Gnan-see, his remark on Choong-koong, on Hooi, his reply to the inquiry of Qui-hoong-chee, the son of Qui-see; his visit to Pak-gnou, his further eulogium on Hooi, his reply to Nin khou, question to Chee-yaou, commendation of Mung-chee-fwan, his observation on the taste of that age, on virtue, moderation, knowledge, his reply to Choy-gno, his visiting Nam-chee, his definition of rectitude, and his conversation with Chee-koong relative to perfect

virtue.

The Fourth book principally treats of the sage's humility, diligence, and probity. The first chapter commeuces with his declaring that he did not compose, he only revised what the ancient sages had written; he then represents his ina bility to instruct others, and laments the MONTHLY MAG, No. 230.

perverseness of the age; bemoans his advanced age, as rendering him unable to realize the great Chou in his nightlyvisions, gives directions for advancing in virtue, declares his readiness to instruct any, and describes his manner of teaching. Then follow, an instance of bis sympathy in the sorrows of others, his conversation with Gnan-in on seeking public employments, a question from Chee-loo, the sage's answer, his advice relative to seeking riches; his care respecting divine worship, war, and sickness; his high relish for music, a question from Nim-yaou to Chee-koong respecting Chap, the sage's answer to Chee-koong, his estimation of riches, his recommendation of the Uk-king, the See, the Seu, and the Ly, his reply to a question from the ruler of the Ip country, his humble confession, his care in conversation, in choosing a teacher, his confidence in heaven, when in danger from Hoon-khooi, his vindication of himself from the charge of reserve, his complaint of men's insincerity, his tenderness towards the brute creation, his cautious mode of acting, his condescension in instructing others, an instance of his readiness to receive reproof, of his willingness to learn from others, his modesty, his reply to Chee-loo when sick, his censure of pride, his manner and demeanour. The second chapter opens with the sage's eulogium on Thay-pak, on Ly, reason or propriety. Then follow certain anecdotes of Chung-chee, one of the most eminent of the sage's disciples. To this succeed the sage's recommendation of the See, the Ly, and Gnok, or music, and certain miscellaneous observations respecting habit, pride, learning, civil convulsions, &c. and an eulogium on the musician Chee, the Thay mentioned Book III. After which the sage extols in the ancient emperors Gnew and Sun, adverts to Moo-wong, then to his father Chou and Mun-wong, and concludes with an eulogium on Ee, the founder of the Ha dynasty.

The Fifth book consists principally of various incidents illustrating the charac ter of the sage. It commences with noticing his care respecting conversation. Then follow his answer to one who la mented he had not signalized himself by some famous deed, instances of his discrimination relative to custom, a short eulogium on him, his conduct when seized by the people of Hong, the reply of Chee-koong to one inquiring about G

his

his master; an observation of the sage's acknowledging his former poverty, instances of his modesty, his exclamation respecting the Hoong bird, an instance of his sympathy and respect, Gnan-in's admiration of the sage's virtues, his description of the sage's mode of instruction, the sage's displeasure at Chee-loo's appointing him an official servant when sick, his reply to Chee-koong's delicate hint relative to his engaging in public business, his wish to emigrate, his return to Loo in his old age, his sense of his own deficiency, his observations on perseverance, his eulogium on Gnan-in, various observations, his eulogiam on Cheeloo, and his reproof of him: the chapter concludes with two or three miscellaneous observations. The second chapter contains a minute portrait of the sage's manner of conducting himself both in public and private life. It describes his behaviour in his youth when among his relatives, in his sovereign's palace, when receiving a superior guest, when entering the palace, when descending from it when on an embassy, his choice of colours in dress, his attention to the form and materials of it, his manner on solemn and court days, and when fasting; h's care respecting the quality, &c. of his food, his behaviour when eating, &c. his respect for ancient customs, his caution relative to medicine, an instance of his humanity, his veneration for his deceased ancestors, his respect towards his sovereign, his humanity to decensed friends, his mode of behaviour at a feast, in time of thunder, and when in a carriage. The volume concludes with an obscure incident probably intended to inculcate prudence and caution.

This work of Confucius seems early to have engaged the attention of commentators; the principal of which, Chhungchee, Wuu-see, Yaou-sec, Fwan-see, &c. are mentioned in this volume; though the period in which they flourished is not particularized. Chef-hee, who says that he lived fifteen hundred years posterior to the sage, appears to have collected and examined the opinions of the different commentators who preceded him, and to have subjoined his own. It is this comment by Cheû-hee, which is generally printed with the text of Con

fucius. One, however, much more mo→ dern, as well as more copious, the translator has by him, which is on a different plan; it explains, or rather interprets, by other Chinese characters, the particular phrases of the text, and in many sentences every character. This comment appears to be the work of several hands : its bulk is about six times that of the original text.

To the curious admirer of antiquity, this work recommends itself by exhibiting to him the celebrated Chinese sage, exactly as he appeared in the eyes of his disciples, both in public and private life. It may also serve to convey some idea of Chinese manners, nearly as unvarying in their nature as those of the Hindoos, and which we have here an opportunity of contemplating in their origin. The translator freely acknowledges, however, that his chief inducement to undertake the work was, the hope of laying open to his countrymen the nature of the Chinese language. To render this language accessible to them appeared so desirable, both as opening the way for a thorough investigation of the literature and ancient writings of the Chinese, as well as for the ultimate introduction among them of those discoveries in science which so eminently distinguish the western world; and, above all, of the Holy Scriptures in their purity and excellence; that he felt it a sacred duty to mark, with the utmost care, every step which he had himself trodden, and so to leave open the track to his countrymen, that any one who chose might pursue the same path without fatigue, and reap in a few months what had cost him years of patient and laborious investigation. As no means, however, seemed adequate to this end, but that of giving the text of some approved work, with a translation as literal as possible, and an explanation of the different characters, this work came recommended for this purpose by the double consideration of its containing so full and faithful a portrait of the celebrated Chinese sage, and of its being one of those standard works, which have for ages served as models of style to those who have been candidates for the highest offices in the Chinese empire.

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