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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 he! Call him an abyss, how deep is he! 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." There-* fore, 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 sellishnoss, and watchful over himself when he is alone, he carries out his description, till by easy steps he brings it to the consummation ol the whole empire tranquillized by simple and sincere revcreutialness. 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 iu the study of the Work?

INDEXES.

INDEX I.

SUBJECTS IN THE CONFUCIAN ANALECTS.

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

Ability, various of Conf., Book 9, Chap- Antiquity, Conf. fondness for, 7: 19.—
ter 6. decay of the monuments of, 3: 9.

Able officers, eight, of Chow, 18: 11. Anxiety of parents, 2: 6.—of Conf.

Abroad, when a son may go, 4: 19. about the trainingofhisdisciples,5:2.

Accomplishments come after duty, 11iAppearances, fair, are suspicious, 1: 3,
6.—blended with solid excellence, 0: & 17: 17.

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Advanced years, improvement difficult Attachment to Conf. of Yen Yuen, 11:
in, 17:26.

Adversity, men are known in times of,

9:27.
Advice against useless expenditure, 11:

13.
Age, the vice to be guarded against in,

16:7.

Aim, the chief, 1: 16.
Aims, of Tsze-loo, Tsang-sih, &c., 11:

25.
An all-pervading unity, the knowledge

of, Conf. aim, 10: 2.
Anarchy of Conf. time,3: 5.

Ancient rites, how Conf. cleaved to, 3

17.

Ancients, their slowness to speak, 4
22.

Approaches of the unlikely, readily
met by Conf. 7: 28.

Approbation, Conf., of NnuYung,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.

23.

Attainment, different stages of, 6; 18.
Attainments of Hwuy, like those of

Conf., 7: 10.

Attributes of the true scholar, 19: 1.
Auspicious omens, Conf. gives up hope

for want of, 9: 8.
Avenge murder, how Conf., wished to,

14:~22.

Bad name, the danger of a, 19: 20.
Barbarians, how to civilize, 9: 13.
Becloudings of the mind, 17: 8.
Bed, manner of Conf. in, 10: 16.
Benefits derived from studying the

Odes, 17:9.

Benevolence, to be exercised with pru-
dence, 6: 24.—and wisdom, 12: 22.
(147)

Blind, consideration of Conf. for the,

15: 41. Boldness, excessive of Tsze-loo. 7: 10.

Concealment, not practised by Conf.

with his disciples, 7: 23. Concubines, difficult to treat, 17: 25.

Burial, Confucius dissatisfaction with Condemnation of Tsang Woo-chung,

Hwuy's, 11:10.
Business, every man should mind his

own, 8: 14., & 14:27.
Calmness of Conf. in danger, 7: 22.
Capacity of Hang Kung-ch'o, 14: 12.
Capacities of the superior and inferior

man, 15: 33.
Careful, about what things Conf. was,

7:12. 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.—rcpent

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ance avoided by, 1: 13.—in speaking,' about his brother, 12: 5. 12: 3, and 15: 7. jConstancy of mind, importance of, 13;

Ceremonies and music, 11: 1.—end of,' 22.

1: 12.—impropriety in, 3: 10.—infill- Constant Mean, the, 6: 27.

Contemporaries of Conf. described, 16:

11. Contention, the superior man avoids,

ence 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, Contentment in poverty of Tsze-loo,9; &c., 15:6.—differences in, owing to 20.—of Conf. with his condition, 9: habit, 17: 2.—different, of two dukes, 11.—of the officer King, 13: 8. 14: 10.—disliked by Conf., and Tsze-|Contrast of Hwuy and Tsze, 11: 18. kung, 17: 24.—how Conf. dealt with:Conversation, with Chung-kung, 12: 2. different, 11: 21.—how to determine,' —with Tsze-chang, 12: 6, 7; 20: 2.—

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Mcen-ming, 0: 12.—various elements Countenance, the, in filial piety, 1: 8. of, in Conf., 7:37. — what may be Courage, not doing right from want of, learnt from, 4: 17.

Characteristics, of perfect virtue, 13: 19.— of ten disciples, 11: 2.

Claimed, what Conf., 7: 33.

Classes of men, in relation to knowledge, four, 16:9.—only two whom

Criminal judge, should cherish compassion, 19: 19.

Culpability of not reforming known faults, 15: 29.

Danger, Conf. assured in time of, 9: 5.

practice cannot change, 17: 3. iDead, offices to the, 1: 9.

Climbing the heavens, equalling Conf. Death, Conf. evades a question about,

like, li): 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 0: 16.

11:11.—how Conf. felt Hwuy's, 11: 8, 9.—without regret, 4: 8.

Declined, what Conf., to be reckoned, 7: IB,

Defects of former times become mod-
ern 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.—in-
stance of, 15: 25.

Delusions, how to discover, 12:10, 21.

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