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Emperor-sage, the, described, 29.
Equilibrium, the mind in a state of, 1:
4,5.

Eulogium of Conf., 30; 31; 32.
Fame of Couf. universal, 31:4.
Filial piety, of Shun, 17.—of king Woo,

and the duke of Chow, 19.
Five duties of universal obligation, 20:

8.

Forcefulness, in its relation to the practice of the Mean, 10.

Four things to which Conf. had not attained, 13: 4.

Government, easy to him who understands sacrificial ceremonies, 19: C.— dependant on the character of the officers, and ultimately on that of the sovereign, 20.

Harmony, the mind in a state of, 1: 4,5. —combined with firmness, in the superior man, 10:5.

Heaven, rewarding filial piety in the
case of Shun, and virtue in the case
of Wan, 17.—Conf. the equal of, 31:3.

Heaven and Earth, order of, dependant
on the equilibrium and harmony of J
the human mind, 1: 5.—the perfectly]
sincere man forms a terniou with, 22.
.—Conf. compared to, 30: 2.

Instruction, definition of, 1: 1.

Insubordination, the evil of, 28.

Intelligence, how connected with sincerity, 21.

Knowledge of duties com£ by in three different ways, 20: 9.

Lamentation that the path of the Mean was untrodden, 5.

Law to himself, man a, 13.

Man has the law of the Mean in himself, 13.

Mean, only the superior man can follow the, 2: 1.—the rarity of the practice of the, 3.—how it was that few were able to practise the, 4.—how Shun practised the, G.—men's ignorance of the, shown in their conduct, 7.—how Hwuy held fast the course of the, 8.—the dilliculty of attaining to ^e, 9.—on forcefulness in its relation to the, 10.—only the sage can come up to the requirements of the, 11: 3.—the course of the, reaches far and wide, but yet is secret, 12.—common men and women may practice the, 12: 2.—orderly advance in the practice of the, 15. — Conf. never swerved from the, 31:1.

Middle kingdom, Confucius' fame over-
spreads the, 31:4.
Nature, definition of, 1:1.
Nine standard rules to be followed in
the government of the empire, 20:12,
13, 14, 15.

Odes, quotations from the, 12:3; 13:2;
15: 2; 10: 4; 17: 4; 20; 27: 7; 29:
G; 33:1,2,3,4,5, 6.
Passions, harmony of the, 1: 4.
Path of duty, definition of, 1:1.—may
not be left for an instant, 1:2.—is not
far to seek, 13.
Praise of Wan and Woo, and the duke

of Chow, 18, 19.
Preparation necessary to success, 20:
10.

Principles of duty, have their root in the evidenced will of Heaven, 1:1.— to be found in the nature of man, 13. Progress in the practice of the Mean, 15.

Propriety, the principle of, in relation

to the path of duty, 20: 5.
i lieciprocity, the law of, 13: 3, 4.
jliighteousness, chiefly exercised in hon-
I ouring the worthy, 20: 5.
Sacrifices, to spiritual beings, 10:3.—
instituted by Woo, and the duke of
Chow, 18: 2, 3.—to Heaven and
Earth, 19: 0.—to ancestors, IS, 19.
Sage, a, only can come up to the re-
quirements of the mean, 11: 3.—nat-
urally and easily embodies the right
way, 20: 18.—the glorious path of,
27—Conf. a perfect, 31:1.
Seasons, Couf. compared to the four,
30:2,3.

Secret watchfulness over himself char-
acteristic of the superior man, 1: 3.
Self-examination practised by the supe-
rior man, 33: 2.
Sincerity the outgoing of, cannot be re-
pressed, 10: 5.—the way of Heaven,
20: 17,18.—how to be attained, 20:
191—how connected with intelligence,

21. —the most complete, necessary to
the full development of the nature,

22. —development of, in those not naturally possessed of it, 23.—when entire, can foreknow, 24.—fhe completion of every thing effected by, '£>.— the possessor of entire, is fhe co-equal of Heaven and Earth, and is an inllnile, and an independent beinir,—a God, 20:32: 1.

Singleness, necessary to the practice of the relative duties, 20: 8,—necessary to the practice of government, 20:15, 17.—of king Wan's virtue, 26:10.

Sovereign, a, must not neglect personal and relative duties, 20: 7.

Spirit the perfectly sincere man is like a, 24.

Spiritual beings, the operation and influeuce of, 16.—the emperor-sage presents himself before, without any doubts, 29: 3, 4.

Steps in the practice of the Mean, 15.

Superior man is cautious, and watchful over himself, 1:2, 5.—only can follow the mean, 2:2.—combines harniony with firmness, 10: 5.—the way of, is far-reaching and yet secret, 12.—distinguished by entire sincerity, 13:4. —in every variety of situation pur-i sues the Mean, and finds his rule in himself, 14.—pursues his course with determination, 20:20, 21.—endeavors to attain to the glorious path of the sage, 27: 6, 7.—prefers concealment of his virtue, while the mean man seeks notoriety, 33:1.

Three kings, the founders oT the threa

dynasties, 29:3. Three virtues, wherewith the relative

duties are practised, 20: 8. Three things important to a sovereigu,

29:1.

Three hundred rules of ceremony, and three thousand rules of demeanour. 27: 3.

Virtue in its highest degree and influence, 33:4, 5, 6.

Virtuous ' course, the commencement and completion of a, 33.

INDEX VL

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PROPER NAMES IN THE DOCTRINE OF THE MEAN.

Ch'ing, the philosopher, Introductory note.

Chow dynasty, 28: 5.
Chow, the duke of, 18: 3; 19.
Ohung-ne designation of Conf., 2:1;
30:1.

Confucian school, Introductory note.

Gae, the duke of Loo, 20:1.

Hea dynasty, 28: 5.

Hwa, the name of a mountain, 26: 9.

Hwuy, a disciple of Conf., 8.

Ke, a small State in which sacrifices

were maintained to the emperors of

the Hea dynasty, 28: 5. Ke-leih, the duke, who received from

Woo the title of king, 18: 2,3.
Mencius, Introductory note.
Shun, the emperor, 6-, 17:1; 30:1.

Sung, a state in which sacrifices were maintained to the emperors of the Yin dynasty, 28: 5.'

T'ae, the duke. T'an-foo, who received from Woo the title of king, 18: 2. 3.

Tsze-loo, a disciple of Conf., 10: 1.

Tsze-sze, Introductory note: concluding notes to chapters, 1,12, 21,33.

Wan, the king, 17:4; 18; 20:2; 26: 10; 30:1.

Woo. the king, 18; 19; 20:2; 30:1.

Yaou, the emperor, 30: 1.

Yin dynasty, 28: 5.

Yoh, the name of a mountain, 26: 9.

Yung, a distinguished scholar, A. D. 1064—1085.. Concluding note to chap. 1.

THE CHINESE CLASSICS.

PABT II.-MENCITJS.

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