- lected; these are perused, and perhaps made the object of
meditation; but even the most fervent admirers of the Bible would probably find it difficult to read through its longer books without pausing. They do not, so to speak, "carry us on." It was essential to dwell on this tediousness of Sacred Books, because it forms one of their most marked characteristics. Nor does it arise, as is often the case, from indifference or aversion on the part of the reader. Other books repel us because we have no interest in the subjects with which they deal. In these, the keenest interest in the subjects with which they deal will not suffice to render their presentation tolerable.
Section I.—The Thirteen King.[1]
Sacred Books in general are in China termed King. But as the Chinese Buddhists have their own sacred literature, and as Taou-ists are in possession of a sacred work of their founder, Laò-tsé, I call the Books of the State religion, that is, of the followers of Confucius, the King par excellence. For Confucianism is the official creed of the Government of China, and the Confucian Canon forms the subject of the Civil Service examinations which qualify for office. According to a competent authority, "a complete knowledge of the whole of them, as well as of the standard notes and criticisms by which they are elucidated, is an indispensable condition towards the attainment of the higher grades of literary and official rank" (Chinese, vol. ii. p. 48).
- ↑ In treating of the Sacred Books of the Confucian School in China, I rely entirely upon the admirable and (so far as it has yet gone) complete work of the Rev. Dr. James Legge. Although I have consulted other publications, I have not drawn my information from them, because it was at once evident that Dr. Legge's "Chinese Classics" was immeasurably superior to all that had preceded it on the same subject. Unfortunately, the very thoroughness of the work renders it voluminous; and it thus happens that the author has not fulfilled more than a portion of the promise held out at its commencement. It must be the earnest hope of all who are interested in these studies that the learned missionary will live to complete his design; meantime, we are obliged to confine ourselves to a notice of that portion of the Classics which he has translated. For Pauthier,s French translation of the Chinese Classics (in the Pantheon Litteraire: "Les Livres Sacres de l'Orient") embraces only that portion of the King which is to be found in the hitherto-published volumes of Dr. Legge.
