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formations. It is this which makes heaven and earth so great. XXXI. 1. It is only he, possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of farreaching intelligence, and, all-embracing knowledge, fitted to exercise rule; magnanimous, generous, benign, and mild, fitted to exercise forbearance; impulsive, energetic, firm, and enduring, fitted to maintain a firm hold; self-adjusted, grave, never swerving from the Mean, and correct, fitted to command reverence; accomplished, distinctive, concentrative, and searching, fitted to exercise discrimination. 2. All-embracing is he and vast, deep and active as a fountain, sending forth in their due seasons his virtues. 3. All-embracing and vast, he is like heaven. Deep and active as a fountain, he is like the abyss. He is seen, and the people all reverence him; he speaks, and the people all believe him; he acts, and the people all are pleased with him. Therefore his fame overspreads the Middle kingdom, and extends to all barbarous tribes. Wherever ships and carriages reach; wherever the strength of man penetrates; wherever the heavens overshadow and the earth sustains; wherever the sun and moon shine; wherever frosts and dews fall:—all who have blood and breath unfeignedly honour and love him. Hence it is said, “He is the equal of Heaven.” XXXII. 1. It is only the individual possessed of the most entire sincerity that can exist under heaven, who can adjust the great invariable relations of mankind, establish the great fundamental virtues of humanity, and know the transforming and nurturing operations of Heaven and Earth;-shall this individual have any being or anything beyond himself on which he depends?

2. Call him man in his ideal, how earnest is hel Call him an abyss, how deep is hel Call him Heaven, how vast is he 3. Who can know him, but he who is indeed quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, possessing all heavenly virtue? - XXXIII. 1. It is said in the Book of Poetry, “Over her embroidered robe she puts a plain, single garment,” intimating a dislike to the display of the elegance of the former. Just so, it is the way of the superior man . to prefer the concealment of his virtue, while it daily becomes more illustrious, and it is the way of the mean man to seek notoriety, while he daily goes more and more to ruin. It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such an one, we may be sure, will enter into virtue. 2. It is said in the Book of Poetry, “Although the fish sink and lie at the bottom, it is still quite clearly seen.” Therefore the superior 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 slighest 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 battleaxes. 5. It is said in the Book of Poetry, “What needs no display is 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 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 INTIDEXTES.

his ground, admonishing and instructing men:—shall the learner not do his utmost in the study of the Work

INDEX I.

subjects. In The ConFucian. An ALECTS.

The figures before the (:) refer to the Book—after it to the Chapter.

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Antiquity, Conf fondness for, 7:19,-
decay of the monuments of, 3: 9.
Anxiety of parents, 2: 6.-of Conf.
about the training of his disciples, 5:2.
Appearances, fair, are suspicious, 1: 3,
& 17:17.
Appellations for the wife of a prinee,
16:14.
Aotion. what conduct will insure,
5 : 5.
Approaches of the unlikely, readily
met by Conf. 7:28.
Approbation, Conf., of Nan Yung,11:5.
Aptitude of the Keun-tsze, 2:12.
Archery, contention in, 3: 7.-a disci-
pline of virtue, 3:16.
Ardent and cautious disciples, Conf.
obliged to be content with, 13:21.
Ardour of Tsze-loo, 5:6.
Art of governing, 12:14.
Assent without reformation, a hopeless
case, 9:23.
Aomen to Conf. of Yen Yuen, 11:

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Blind, consideration of Conf. for the, 15:41.

Boldness, excessive of Tsze-loo. 7:10. Burial, Confucius dissatisfaction with Hwuy's, 11:10. Business, every man should mind his own, 8: 14., & 14:27. Calmness of Conf. in danger, 7:22. Capacity of Mang Kung-ch'o, 14:12. Capacities of the superior and inferior man, 15: 33. Co. about what things Conf. was, : 12.

Carriage, Conf. at and in his, 10:17.Conf. refuses to sell his, to assist a needless expenditure, 11:7. Caution, advantages of 4:23.−repentance avoided by, 1:13.−in speaking, 12:3, and 15: 7. Ceremonies and music, 11:1.-end of, 1:12.-impropriety in, 3:10.-influence of in government, 4:13.−regulated according to their object, 3:4. —secondary and ornamental, 3: 8,vain without virtue, 3:3. Character, (s), admirable, of Tsze-yu, &c., 15:6–differences in, owing to habit, 17:2.—different, of two dukes, 14:16.-disliked by Conf, and Tszekung, 17:24.—how Conf. dealt with different, 11:21–how to determine, 2:10.-lofty, of Shun and Yu, 8:18. —of four disciples, 11:17.--of KungShuh Wan, 14: 14. — of Tan-t'ae Meen-ming, 6: 12-various elements of, in Comi, 7:37. – what may be learnt from, 4:17. Characteristics, of perfect virtue, 13: 19.- of ten disciples, 11:2. Clained, what Conf., 7: 33. Classes of men, in relation to knowledge, four, 16:9.-only two whom practice cannot change, 17: 8. Climbing the heavens, equalling Conf. like, #. 25. Common practices, some indifferent and others not, 9: 3. Communications to be proportioned to susceptibility, 6:19. Comparison of Sze and Shang, 11:15. Comparisons, against making, 14:31. Compass and vigour of mind necessary to a scholar, 8: 7. Compassion, how a criminal-judge should cherish, 18:19. Complete man, of the, 14:13.-virtue, 1:14, and 6:16.

Concealment, not practised by Conf. with his disciples, 7:23. Concubines, difficult to treat, 17:25. Condemnation of Tsang Woo-chung, 14:15.--of Conf. for seeking employment, 14:41. Condition, only virtue adapts a man to his, 4:2. Conduct that will be everywhere appreciated, 15: 5. Confidence, enjoying, necessary to serving and to ruling, 19:10. Connate, Conf. knowledge not, 7:19. Consideration, of Conf. for the blind, 15:41–a generous, of others, recommended, 18; 10. Consolation to Tsze-new, when anxious about his brother, 12: 5. Constancy of mind, importance of, 13; 22. Constant Mean, the, 6: 27. Contemporaries of Conf. described, 16: 11. Contention, the superior man avoids,

Contentment in poverty of Tsze-loo,9; 26.-of Conf. with his condition, 9: 11.-of the officer King, 13:8. Contrast of Hwuy and Tsze, 11:18. Conversation, with Chung-kung, 12:2. —with Tsze-chang, 12: 6, 7; 20: 2– with Tsze-kung, 14: 18.-with Tszeloo, 14:13, 17.-with Tsze-new, 12: 3.—with Yen Yuen, 12:1. Countenance, the, in filial piety, 1:8. co, not doing right from want of, : 24. Criminal judge, should cherish compassion, 19:19. Culpability of not reforming known faults, 15:29. Danger, Conf. assured in time of 9: 5. Dead, offices to the, 1:9. Death, Conf evades a question about, 11:11.-how Conf. felt Hwuy's, 11: 8, 9.-without regret, 4:8. Declined, what Conf., to be reckoned,

Defects of former times become modern vices, 17:16. Defence, of himself by Conf, 14: 36.of his own method of teaching, by Tsze-hea, 19:12. — of Tsze-loo, by Conf, 11:14. Degeneracy, of Conf age, 6:14.—instance of 15:25. Delusions, how to discover, 12:10, 21.

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