rior man examines his heart, that there may be nothing wrong there, and that he may have no cause for dissatisfaction with himself. That wherein the superior man cannot be equalled is simply this,his work which other men cannot see. 3. It is said in the Book of Poetry, "Looked at in your apartment, be there free from shame, where you are exposed to the light of heaven." Therefore, the superior man, even when he is not moving, has a feeling of reverence, and while he speaks not, he has the feeling of truthfulness. 4. It is said in the Book of Poetry, "In silence is the offering presented, and the spirit approached to; there is not the slightest contention." Therefore the superior man does not use rewards, and the people are stimulated to virtue. He does not show anger, and the people are awed more than by hatchets and battle-axes. -comp. ch. i. 3. man 5. It is said in the Book of Poetry, "What needs no display is virtue. 知微之顯,-comp. He, was the north-west corner of ancient apartments, the spot most secret and retired. The 與='it may be granted to such an one,' il single panes, in the roofs of Chinese houses, go being in the sense of 許. now by the name, the light of heaven leaking The superior 2. going on to virtue, is watchful over himself, when in () through them. Looking at the whole stanza of the ode, we must conclude that there is reference to the light of heaven, and the inspection of spiritual beings, as specially connected with the spot intended. 4. The result of the processes described in the two preced. part. he is alone. 詩云,see the She-king, II. iv. Ode VIII. st. 11. The ode appears to have been written by some officer who was bewailing the disorder and misgovernment of his day. This is one of the comparisons which he uses; -the people are like fish in a shallow pond, unable to save themselves by diving to the bottom. The application of this to the superior man, dealing with himself, in the bottom of his soul, so to speak, and thereby realizing what is good and right, is very far-fetched. 芯,'the will,' is here, the whole mind, the self. 3. We have here substantially the same subject as in the last par. The ode is the same which is quoted in ch. xvi. 4, and the citation is from the same stanza of it. 心 屋漏, acc. to Choo we have 詩日,一see the She-king, IV. iii. Ode II. st. 臭有也曰懷篤 臭至矣 求其本復自下學爲 右第三十三章子思 德之不天 化以詩古 毛民色。云、君 無猶末子子子 virtue. All the princes imitate it." Therefore, the superior man being sincere and reverential, the whole world is conducted to a state of happy tranquillity. 6. It is said in the Book of Poetry, "I regard with pleasure your brilliant virtue, making no great display of itself in sounds and appearances." The Master said, "Among the appliances to transform the people, sounds and appearances are but trivial influences. It is said in another ode, 'His virtue is light as a hair. Still, a hair will admit of comparison as to its size. The doings of the supreme Heaven have neither sound nor smell.'-That is perfect virtue." The above is the thirty-third chapter. Tsze-sze having carried his descriptions to the extremest point in the preceding chapters, turns back in this, and examines the source of his subject; and then ish the rebellious and refractory. The 鉞 is described as a large-handled axe, eight catties in weight. I call it a battle axe, because it was with one that king Woo despatched the tyrant Chow. 5. The same subject continued. 詩日,-see the She-king, IV. i. Bk. I. Ode IV. st. 3. But in the She-king we must translate. There is nothing more illustrious than the virtue of the sovereign, all the princes will follow it.' Tsze-sze puts another meaning on the words, and makes them introductory to the next par. 君子 must here be the f 天下者 of ch. xxix. Thus it is that a con stant shuffle of terms seems to be going on, and the subject before us is all at once raised to a higher, and inaccessible platform. 6. Virtue the She-king, III. i. Ode VII. st. 7. The ‘I' is God, who announces to king Wăn the reasons why he had called him to execute his judgments. Wan's virtue, not sounded nor emblazoned, might come near to the 不顯 of last par., but Confucius fixes on the 大 to show its shortcoming. It had some, though not large exhibition. He therefore quotes again from III. iii. Ode VI. st. 6, though away from the original intention of the words. But it does not satisfy him that virtue should be likened even to a hair. He therefore finally quotes III. i. Ode I. st. 7, where the imperceptible working of Heaven (載=事), in producing the overthrow of the Yin dynasty, is set forth as without sound or smell. That is his highest conception of the in its highest degree and influence. 詩云,-see nature and power of virtue. 盡心乎 恭而天下平之盛 言之以馴致乎篤 己謹獨之事推而 again from the work of the learner, free from all selfishness, and watchful over himself when he is alone, he carries out his description, till by easy steps he brings it to the consummation of the whole empire tranquillized by simple and sincere reverentialness. He farther eulogizes its mysteriousness, till he speaks of it at last as without sound or smell. He here takes up the sum of his whole Work, and speaks of it in a compendious manner. Most deep and earnest was he in thus going again over his ground, admonishing and instructing men: shall the learner not do his utmost in the study of the Work? Acting heedlessly, against, VII. xxvii. Admiration, Yen Yuen's, of Conf. doctrines, IX. X. Admonition of Conf. to Tsze-loo, XI. xiv. Advanced years, improvement difficult in, XVII. Adversity, men are known in times of, IX, xxvii. Aims, of Tsze-loo, Tsăng-sih, &c., XI. xxv. Anarchy of Conf. time, III. v. Ancient rites, how Conf. cleaved to, III. xvii. Appearances, fair, are suspicious, I. iii., & XVII. xvii. Appellations for the wife of a prince, XVI. xiv. of virtue, III. xvi. Ardent and cautious disciples, Conf. obliged to Ardour of Tsze-loo, V. vi. Assent without reformation, a hopeless case, Attachment to Conf. of Yen Yuen, XI. xxiii. Bad name, the danger of a, XIX. xx. Benevolence, to be exercised with prudence, VI. x. Business, every man should mind his own, C Calmness of Conf. in danger, VII. xxii. Careful, about what things Conf, was, VII. xii, Caution, advantages of, IV. xxiii.-repentance Ceremonies and music, XI. i. end of, I. xii,- Character (s), admirable, of Tsze-yu, &c., XV. shuh Wăn, XIV. xiv. of Tan-t'ae Mäen-ming, | Defence, of himself by Conf., XIV. xxxvi.-of VI. xii. various elements of in Conf., VII. Claimed, what Conf., VII. xxxiii. Classes of men, in relation to knowledge, four, Climbing the heavens, equalling Conf. like, XIX. xxv. Common practices, some indifferent and others Communications to be proportioned to suscep- Comparison of Sze and Shang, XI. xv. Compassion, how a criminal-judge should cher- Complete man, of the, XIV. xiii.-virtue, I. Concealment, not practised by Conf. with his ii. Conduct that will be everywhere appreciated, Confidence, enjoying, necessary to serving and Connate, Conf. knowledge not, VII. xix. x. Consolation to Tsze-new, when anxious about Contemporaries of Conf. described, XVI. xi. Contrast of Hwuy and Tsze, XI. xviii. Countenance, the, in filial piety, I. viii. XIX. xix. Culpability of not reforming known faults, XV. xxix. D his own method of teaching, by Tsze-hea, Delusions, how to discover, XII. x.; xxi. Depreciation, Conf. above the reach of, XIX. Description of himself as a learner, by Conf. Desire and ability, required in disciples, VII. viii. Development of knowledge, II. xi. Dignity, necessary in a ruler, XV. xxxii. Dispersion of the musicians of Loo, XVIII. xi. Doctrine of Conf. admiration of, IX. x. Dress, rules of Conf., in regard to his, X. vi. iv. Emolument, learning for, II. xviii.-shameful End the, crowns the work, IX. xxi. Equalled, Conf. cannot be, XIX. xxv. Estimation of others, not a man's concern, Danger, Conf. assured in time of, IX. v. Death, Conf. evades a question about, XI. xi. Declined, what Conf., to be reckoned, VII. xxxiii. Defects of former times become modern vices, Example, better than force, II. xx.-govern- Extravagant speech, hard to be made good, |