and Halls
XXVIII.  Rajagriha, New and Old—­Legends Connected with It
XXIX.  Fa-Hien Passes a Night on Gridhra-kuta Hill
XXX.  Srataparna Cave, or Cave of the First Council
XXXI.  Sakyamuni’s Attaining to the Buddhaship
XXXII.  Legend of King Asoka in a Former Birth
XXXIII.  Kasyapa Buddha’s Skeleton on Mount Gurupada
XXXIV.  On the Way Returning to Patna
XXXV.  Dakshina, and the Pigeon Monastery
XXXVI.  Fa-Hien’s Indian Studies
XXXVII.  Fa-Hien’s Stay in Champa and Tamalipti
XXXVIII.  At Ceylon—­Feats of Buddha—­His Statue in Jade
XXXIX.  Cremation of an Arhat—­Sermon of a Devotee
XL.  After Two Years Fa-Hien Takes Ship for China

Conclusion

THE SORROWS OF HAN

Introduction
Translator’s Preface
Dramatis Personae
Prologue
Act First
Act Second
Act Third
Act Fourth

THE ANALECTS

OF

CONFUCIUS

[Translated into English by William Jennings]

PRONUNCIATION OF PROPER NAMES

j, as in French. ng, commencing a word, like the same letters terminating one. ai or ei, as in aisle or eider. au, as in German, or like ow in cow. e, as in fete. i (not followed by a consonant), as ee in see. u (followed by a consonant), as in bull. iu, as ew in new. ui, as ooi in cooing. h at the end of a name makes the preceding vowel short. i in the middle of a word denotes an aspirate (h), as K’ung=Khung.

INTRODUCTION

The strangest figure that meets us in the annals of Oriental thought is that of Confucius.  To the popular mind he is the founder of a religion, and yet he has nothing in common with the great religious teachers of the East.  We think of Siddartha, the founder of Buddhism, as the very impersonation of romantic asceticism, enthusiastic self-sacrifice, and faith in the things that are invisible.  Zoroaster is the friend of God, talking face to face with the Almighty, and drinking wisdom and knowledge from the lips of Omniscience.  Mohammed is represented as snatched up into heaven, where he receives the Divine communication which he is bidden to propagate with fire and sword throughout the world.  These great teachers lived in an atmosphere of the supernatural.  They spoke with the authority of inspired prophets.  They brought the unseen world close to the minds of their disciples.  They spoke positively of immortality, of reward or punishment beyond the grave.  The present life they despised, the future was to them everything in its promised satisfaction.  The teachings of Confucius were of a very different sort.  Throughout his whole writings he has not even mentioned the name of God.  He declined to discuss the question of immortality.  When he was asked about spiritual beings, he remarked, “If we cannot even know men, how can we know spirits?”