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last in the Hok-keen and Canton dialects (Malacca, 1841), 111 pages.
The breadth of Legge's vision is fully realized in the extensive studies and translations of his later career. A testimony to this fact is found in the current editions of The Chinese Classics (first prepared in the 1960 edition published in Hong Kong) which include tables locating parallel passages in all other major translations. Legge is the only non-Chinese scholar who has translated all of the major Confucian classics. In some standard Confucian lists, two classics on the rites are included which Legge did not translate: The Rites of Zhou (Zhouli) and The Rites on Etiquette (Yili). This in itself is a feat, but when one recognizes the further achievement of the extensive commentarial apparatus, it is easy to understand why one missionary-scholar referred to Legge in the 1870s as the greatest sinologist in the Western world.
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James Legge, “A Fair and Dispassionate Discussion of the Three Doctrines Accepted in China", sometime in the 1880s (1881?) to an Orientalist Conference. I have seen the published article, but could find no precise reference for it. In addition, Legge published an annotated translation of a Korean recension of a text important for the understanding of Chinese Buddhism. A Record of Buddhistic Kingdoms, being an Account by the Chinese Monk Fa-Hien of his Travels in India and Ceylon (AD 399-414) in Search of the Buddhistic Books of Discipline (Oxford: Clarendon Press, 1886), which included at the end a copy of the Chinese manuscript.
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George Baker, author, James Legge trans., Graduated Reading, comprising a Circle of Knowledge in 200 Lessons: Gradation 1 (Zhihuan qimeng shuke chubu) (TER224) (Hong Kong: London Missionary Society Press, 1856, second printing, 1864).
This monthly magazine was entitled Xidi quanzhen (遠邇貫珍) Penetrating Treasures from Far and Near which Legge edited from mid-1855 to mid-1856,
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While remaining a patriot of Great Britain, and feeling at times that war was a necessary means for promoting international justice in the specific case of relations with Guangdong provincial leaders, Legge questioned the employment of war for the sake of "stimulating the economy". For this reason, he challenged the Hong Kong government's militarism in 1856 (the Arrow affair) as well as its questionable motives. In addition, he argued that China had good reason to fear and hate the English because of the evils of opium trade, comparing her response to that of Japan, where opium trade had been made illegal from its very beginnings. See James Legge, "The Colony of Hong Kong". Journal of the Hong Kong Branch of the Royal Asiatic Society 11 (1971), [reprint from The China Review of 1872-3, see n. 2 above] pp. 185-191. In the prolegomenon of the first volume of The Chinese Classics, Legge explicitly argued that the colonial responsibilities Great Britain had assumed in India and China would best be put into the hands of governors who, as if following the dictates of benevolent government advocated by Confucius, were worthy examples of moral, ethical, and political well-being. A criticism of some of the British imperialistic intentions and its accompanying evils could not be put more plainly by a loyal citizen. See The Chinese Classics: Vol 1, op. cit., p. 105.
Theodore Hamberg, The Visions of Hung Siu-Tshuen (Hong Kong: 1854).
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At the end of his missionary career, Legge could still speak of Hong Rengan with some affection. In public Legge praised his intelligence and amiability; see Legge's "The Colony of Hong Kong". The Journal of the Hong Kong Branch of the Royal Asiatic Society, op. cit., p. 186. In private notes found in the Bodleian Library entitled "Reminiscences", Legge tells how they would walk, arms across each other's shoulders in close friendship, and how adept Rengan was when they performed Christian Ministry together. See James Legge, "Reminiscences", manuscript in the Bodleian Library, pp. 13-14.
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In his lecture on the history of Hong Kong in 1872, Legge indicated his satisfaction in seeing the rearrangement of all Chinese schools. E. T. Eitel also discussed Legge's