These nine works are practically learned by heart by the Chinese undergraduate.  But there are in addition many commentaries and exegetical works—­the best of which stand in the Cambridge Library—­designed to elucidate the true purport of the Canon; and these must also be studied.  They range from the commentary of K’ung An-kuo of the second century B.C., a descendant of Confucius in the twelfth degree, down to that of Yuean Yuean, a well-known scholar who only died so recently as 1849.  These commentaries include both of the two great schools of interpretation, the earlier of which was accepted until the twelfth century A.D., when it was set aside by China’s most brilliant scholar, Chu Hsi, who substituted the interpretation still in vogue, and obligatory at the public competitive examinations which admit to an official career.

Archaeological works referring to the Canon have been published in great numbers.  The very first book in our Catalogue is an account of every article mentioned in these old records, accompanied in all cases by woodcuts.  Thus the foreign student may see not only the robes and caps in which ancient worthies of the Confucian epoch appeared, but their chariots, their banners, their weapons, and general paraphernalia of everyday life.

Side by side with the sacred books of Confucianism stand the heterodox writings of the Taoist philosophers, the nominal founder of which school, known as Lao Tzu, flourished at an unknown date before Confucius.  Some of these are deeply interesting; others have not escaped the suspicion of forgery—­a suspicion which attaches more or less to any works produced before the famous Burning of the Books, in B.C. 211, from which the Confucian Canon was preserved almost by a miracle.  An Emperor at that date made an attempt to destroy all literature, so that a fresh start might be made from himself.

But I do not intend to detain you at present over Taoism, about which I hope to say more on a subsequent occasion.  Still less shall I have anything to say on the few Buddhist works which are also to be found in the Cambridge collection.  It is rather along less well-beaten paths that I shall ask you to accompany me now.

In Division B, the first thing which catches the eye is a long line of 217 thick volumes, about a foot in height.  These are the dynastic histories of China, in a uniform edition published in the year 1747, under the auspices of the famous Emperor Ch’ien Lung, who himself contributed a Preface.

The first of this series, known as The Historical Record, was produced by a very remarkable man, named Ssu-ma Ch’ien, sometimes called the Father of History, the Herodotus of China, who died nearly one hundred years B.C.; and over his most notable work it may not be unprofitable to linger awhile.

Starting with the five legendary Emperors, some 2700 years B.C., the historian begins by giving the annals of each reign under the various more or less legendary dynasties which succeeded, and thence onward right down to his own times, the last five or six hundred years, i.e. from about 700 B.C., belonging to a genuinely historical period.  These annals form Part I of the five parts into which the historian divides his scheme.