?22 Canonical and Moral 



The four first are classed together, 

 and bear, collectively, the name of 

 ' Seetchou,' or the Four Books, by way 

 of excellence. They contain the Doc- 

 trine of Conrncius, not as writlen by 

 liimself, but as reported by liisdisei|)les. 

 The Seetchou is frequently printed 

 without a commentary, and children 

 then are set to learn it by heart. Some- 

 times a literal annotation is annexed 

 to it, and children are taught to commit 

 this, also, to memory. 



There are other editions, wherein, on 

 the same page, is the tc\l with a i)ara- 

 phrase in the more elevated style of con- 

 versation ; this is for the use of men of 

 business. But for such as aspire to the 

 praise of good breeding, taste, and ele- 

 gance, in their literature, there are in 

 the libraries, editions, wherein all the 

 glosses may be found, at once, pretty 

 nearly in the maimer of our Variorum 

 Readings. 



The Tahio is highly estimated, among 

 the men of superior abilities and capa- 

 city, as a work of rich genius ; it is con- 

 sidered as affording the best model of a 

 concise and picturesque neatness, with 

 respect to style; and, for the beauty of its 

 doctiines, as the substratum on which 

 future enquiries relative to moral and 

 political philosophy should be built. 



The Grand Science contains a lumi- 

 nous explication of the principles that, 

 in the golden days of China, were 

 thought the basis of a sound and classical 

 institution, to form the scholar, the 

 patriot, the merchant, and the gentle- 

 man. The knowledge and prudent 

 habits to be acquired from it, seem to 

 constitute and complete a regular 

 course of investigation and studies, cal- 

 culated to expand the ideas, and to fit a 

 man for supporting the consequence 

 which future opulence, or other circum- 

 stances, may bestow. The versions and 

 paraphrases of it, are, however, so curi- 

 ously arranged, that it is difficult to pro- 

 duce any thing like a correct copy. 

 The following is a liberal translation, as 

 well as it can be imitated, of the debut 

 or commencement, recently copied by 

 one of the Europeans at Canton. 



If you have an object in view, acquaint 

 yourself thorcuglily with its natiiie and 

 contents ; let this be your first step : then 

 come to a determination ; and, when once 

 fixed in it, adhere to your purpose with 

 firmness and constancy, and you will 

 succeed. 



All things have an origin, and all 

 things have a conclusion : what is there 

 which has not its beginning and its end? 

 If, with al) due discrimination, we would 



Books of the Chinese. [April 1, 



cultivate a taste for knowledge, and ac- 

 quire the habits of doing business, it is ne- 

 cessary to study and be attentive to the 

 preliminaries and postliminaries of the 

 plan we would give efficiency to, the pur- 

 suit to which we are applying. This is the 

 beginning of wisdom. 



The following are passages from an 

 ancient French version of the Ta-hio, by 

 the Jesuit fathers. 



True wisdom consists in enlightening 

 the understanding, in purifying the heart 

 in the spirit of a general philanthropy, in 

 habituating men to the love of virtue, in 

 removing impediments that stand in the 

 way of the sovereign good, and in cleaving 

 to it with full purpose of heart. Happy 

 the man whose eyes are directed to the 

 latter end of his course; and who, to 

 arrive at it, has traced for himself the 

 paths of innocence, rectitude, and modera- 

 tion! The landscape of life then opens 

 wide to him its rich and charming appear- 

 ances; perplexities and doubts disappear 

 as he proceeds : he is not too fastidious 

 for the tame duties of labour; but, having 

 their end for ever in view, he perseveres, 

 though a few feelings may be sacrificed to 

 a happy result. His nund is all vigorous 

 and aciive for meditation, and his body 

 sound for exercise. All the virtues and 

 morality ate his own; and these, his philo- 

 sophic guardians, have placed him within 

 the pale of happmcss. But woe to him, 

 who, mistaking the branches for Ihc root, 

 the leaves for the fruits, confounds the 

 essential with its accessories, and is unable 

 to distinguish the means from the end. 

 To enter on his career with advantages 

 that will enable him to throw a lustre on 

 his future character, the young man must 

 study the train of his duties, in regular suc- 

 cession ; and, in all that he says, does, or 

 tliinks, must he ever appreciating their 

 importance. This is the beginning of 

 wisdom. 



Another extract from that ancient 

 monument and document of former 

 times, the Ta-hio, appears to be directed 

 Ijrincipaliy to objects of state and govern- 

 ment; it has a tendency to inspire men 

 i)f letters, and others, generally, with 

 ideas of freedom, with the encroach- 

 ments of monarchy, and the natural 

 equality, the unalienable right", of the 

 nation. Rays of patriotic light shone 

 on the intellect of its composer. 



In consulting and decidin;; concerning 

 public affairs, let us refer to the decisions 

 which an assembled family has a right to 

 make, which it can assume without usurpa- 

 tion over any one of its members. In the 

 admini'-lration of its affairs, a man, emi- 

 nently good at its Le.)d, in a natural and 

 easy manner, will carry relief to its internal 

 euiuarrassments, will heighten and increase 

 its resources, being appointed so to do by 



the 



