Shuowen

Shuowen Jiezi
Cover of a modern reprint of a Song dynasty "veritable" edition (真本) of the Shuowen Jiezi
Traditional Chinese	說文解字
Simplified Chinese	说文解字
Literal meaning	"Explaining Graphs and Analyzing Characters"
Transcriptions Standard Mandarin Hanyu Pinyin Shuōwén jiězì Gwoyeu Romatzyh Shuowen jieetzyh Wade–Giles Shuo1-wen2 chieh3-tzu4 IPA [ʂwówə̌n tɕjètsɨ̂] Yue: Cantonese Yale Romanization Seui-màhn gáai-jih Jyutping Seoi3-man4 gaai2-zi6 Southern Min Tâi-lô Sueh-bûn kái-jī

Shuowen Jiezi (Chinese: 說文解字; pinyin: Shuōwén Jiězì; Wade–Giles: Shuo¹-wen² chieh³-tzu⁴; literally: "Explaining Graphs and Analyzing Characters"), often shortened to Shuowen, was an early 2nd-century Chinese dictionary from the Han Dynasty. Although not the first comprehensive Chinese character dictionary (the Erya predates it), it was still the first to analyze the structure of the characters and to give the rationale behind them (sometimes also the etymology of the words represented by them), as well as the first to use the principle of organization by sections with shared components, called radicals (bùshǒu 部首, lit. "section headers").

Xu Shen, a Han Dynasty scholar of the Five Classics, compiled the Shuowen Jiezi. He finished editing it in 100, but due to an unfavorable imperial attitude towards scholarship, he waited until 121 before having his son Xǔ Chōng present it to Emperor An of Han along with a memorial.

In analyzing the structure of characters and defining the words represented by them, Xu Shen strove to disambiguate the meaning of the pre-Han Classics, so as to render their usage by government unquestioned and bring about order, and in the process also deeply imbued his organization and analyses with his philosophy on characters and the universe. According to Boltz (1993:430), Xu's compilation of the Shuowen "cannot be held to have arisen from a purely linguistic or lexicographical drive." His motives were more pragmatic and political. During the Han era, the prevalent theory of language was Confucianist Rectification of Names, the belief that using the correct names for things was essential for proper government. The postface (xù 敘) to the Shuowen Jiezi (tr. Thern 1966:17) explains: "Now the written language is the foundation of classical learning, the source of kingly government." Compare how the postface describes the legendary invention of writing for governmental rather than for communicative purposes: