him the co-equal of Heaven. So far-reaching and longcontinuing, it makes him infinite.

6. Such being its nature, without any display, it becomes manifested; without any movement, it produces changes; and without any effort, it accomplishes its

ends.

7. The way of Heaven and Earth may be completely declared in one sentence.-They are without any doubleness, and so they produce things in a manner that is unfathomable.

8. The way of Heaven and Earth is large and substantial, high and brilliant, far-reaching and long-enduring.

9. The heaven now before us is only this bright shining spot; but when viewed in its inexhaustible extent, the sun, moon, stars, and constellations of the zodiac are suspended in it, and all things are overspread by it. The earth before us is but a handful of soil; but when regarded in its breadth and thickness, it sustains mountains like the Hwa and the Yoh, without feeling their weight, and contains the rivers and seas, without their leaking away. The mountain now before us appears only a stone; but when contemplated in all the vastness of its size, we see how the grass and trees are produced on it, and birds and beasts dwell on it, and precious things which men treasure up are found on it. The water now before us appears but a ladleful; yet extending our view to its unfathomable depths, the largest tortoises, iguanas, iguanadons, dragons, fishes, and turtles, are produced in them; articles of value and sources of wealth abound in them.

=

The

Yet the matter is sufficiently distinct from that of the preceding one. Where the "Hence" takes hold of the text above, however, it is not easy to discover. One interpreter says that it indicates a conclusion from all the preceding predicates about sincerity. "Entire sincerity is to be understood, now in the abstract, now in the concrete. But the fifth paragraph seems to be the place to bring out the personal idea, as I have done. last predicate is, literally, "without bounds," qur infinite. Surely it is strange-passing strange-to apply that term in the description of any created being. 7. What I said was the prime idea in "sincerity," viz., "simplicity," "singleness of soul," is very conspicuous here. It surprises us, however, to find Heaven and Earth called "things," at the same time that they are represented as by their entire sincerity producing all things. 9. This paragraph is said to illustrate the unfathomableness of Heaven and Earth in producing things, showing how it springs from their sin

10. It is said in the Book of Poetry, "The ordinances of Heaven, how profound are they and unceasing!" The meaning is, that it is thus that Heaven is Heaven. And again, "How illustrious was it, the singleness of the virtue of King Wăn!" indicating that it was thus that King Wan was what he was. Singleness likewise is unceasing. XXVII. sage!

1. How great is the path proper to the

2. Like overflowing water, it sends forth and nourishes all things, and rises up to the height of heaven.

3. All complete is its greatness! It embraces the three hundred rules of ceremony, and the three thousand rules of demeanour.

4. It waits for the proper man, and then it is trodden. 5. Hence it is said, "Only by perfect virtue can the perfect path, in all its courses, be made a fact."

6. Therefore, the superior man honours his virtuous nature, and maintains constant inquiry and study, seeking to carry it out to its breadth and greatness, so as to omit none of the more exquisite and minute points which it embraces, and to raise it to its greatest height and brilliancy, so as to pursue the course of the Mean. He cherishes his old knowledge, and is continually acquiring He exerts an honest, generous earnestness, in the esteem and practice of all propriety.

new.

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cerity, or freedom from doubleness. I have already observed how it is only the material heavens and earth which are presented to us. And not only so; we have mountains, seas, and rivers, set forth as acting with the same unfathomableness as those entire bodies and powers. The Complete Digest" says on this ::-"The hills and waters are what Heaven and Earth produce, and that they should yet be able themselves to produce other things, shows still more how Heaven and Earth, in the producing of things, are unfathomable." The confusion and error in such representations are very lamentable.

27. THE GLORIOUS PATH OF THE SAGE; AND HOW THE SUPERIOR MAN ENDEAVOURS TO ATTAIN TO IT. The chapter thus divides itself into two parts, one containing five paragraphs, descriptive of the SAGE, and the other two, descriptive of the superior man, which two appellations are to be here distinguished. 1. This paragraph," says Choo He, "embraces the two that follow." They are, indeed, to be taken as exegetical of it. 3. By the "rules of ceremony," we are to understand the greater and more general principles of propriety, "such as capping, marriage, mourning, and sacrifice;" and by those of "demeanour are intended all the minuter observances of those. 300 and

7. Thus, when occupying a high situation, he is not proud, and in a low situation, he is not insubordinate. When the kingdom is well-governed, he is sure by his words to rise; and when it is ill-governed, he is sure by his silence to command forbearance to himself. Is not this what we find in the Book of Poetry,-"Intelligent is he and prudent, and so preserves his person?"

XXVIII. 1. The Master said, "Let a man who is ignorant be fond of using his own judgment; let a man without rank be fond of assuming a directing power to himself; let a man who is living in the present age go back to the ways of antiquity;-on the persons of all who act thus calamities will be sure to come."

2. To no one but the emperor does it belong to order ceremonies, to fix the measures, and to determine the characters.

3. Now, over the empire, carriages have all wheels of the same size; all writing is with the same characters; and for conduct there are the same rules.

3000 are round numbers. Reference is made to these rules and their minutiæ, to show how, in every one of them, as proceeding from the sage, there is a principle, to be referred to the Heaven-given nature. 4. Compare chapter xx. 2. In "Confucius Sinarum Philosophus," it is suggested that there may be here a prophecy of the Saviour, and that the writer may have been "under the influence of that spirit, by whose moving the Sibyls formerly prophesied of Christ." There is nothing in the text to justify such a thought.

28. AN ILLUSTRATION OF THE SENTENCE IN THE LAST CHAPTER"IN A LOW SITUATION HE IS NOT INSUBORDINATE." There does seem to be a connection of the kind thus indicated between this chapter and the last, but the principal object of what is said here is to prepare the way for the eulogium of Confucius below,-the eulogium of him, a sage without the throne. 1. The different clauses here may be understood generally, but they have a special reference to the general scope of the chapter. Three things are required to give law to the empire: virtue (including intelligence); rank; and the right time. The "ignorant man" is he who wants the virtue; the next is he who wants the rank; and the last clause describes the absence of the right time.-In this last clause, there would seem to be a sentiment which should have given course in China to the doctrine of Progress. 2. This and the two next paragraphs are understood to be the words of Tsze-sze, illustrating the preceding declarations of Confucius. We have here the imperial prerogatives, which might not be usurped. "Ceremonies are the rules regulating religion and society; "the measures are the prescribed forms and dimensions of buildings, carriages, clothes, &c. The term translated "characters" is said by Choo He, after K'ang-shing, to be "the names of the written

4. One may occupy the throne, but if he have not the proper virtue, he may not dare to make ceremonies or music. One may have the virtue, but if he do not occupy the throne, he may not presume to make ceremonies or music.

5. The Master said, "I may describe the ceremonies of the Hea dynasty, but Ke cannot sufficiently attest my words. I have learned the ceremonies of the Yin dynasty, and in Sung they still continue. I have learned the ceremonies of Chow, which are now used, and I follow Chow."

XXIX. 1. He who attains to the sovereignty of the empire, having those three important things, shall be able to effect that there shall be few errors under his government.

2. However excellent may have been the regulations of those of former times, they cannot be attested. Not being attested, they cannot command credence, and not being credited, the people would not follow them. However excellent might be the regulations made by one in an inferior situation, he is not in a position to be honoured. Unhonoured, he cannot command credence, and not being credited, the people would not follow his rules.

characters." But it is properly the form of the character, representing, in the original characters of the language, the figure of the object denoted; and in the text must denote both the form and sound of the character. There is a long and eulogistic note here, in "Confucius Sinarum Philosophus," on the admirable uniformity secured by these prerogatives throughout the Chinese empire. It was natural for Roman Catholic writers to regard Chinese uniformity with sympathy. But the value, or, rather, no value, of such a system in its formative influence on the characters and institutions of men may be judged, both in the empire of China and in the Church of Rome. 3. "Now" is said with reference to the time of Tsze-sze. The paragraph is intended to account for Confucius' not giving law to the empire. It was not the time. 4. "Ceremonies or music;"-but we must understand also "the measures" and "characters," in paragraph 2. The paragraph would seem to reduce most emperors to the condition of rois fainéants. 5. See the Analects, III. ix., xiv., which chapters are quoted here; but in regard to what is said of Sung, with an important variation. This paragraph illustrates how Confucius himself "occupied a low station, without being insubordinate."

29. AN ILLUSTRATION OF THE SENTENCE IN THE XXVIITH CHAPTER"WHEN HE OCCUPIES A HIGH SITUATION, HE IS NOT PROUD;" OR RATHER, THE SAGE AND HIS INSTITUTIONS SEEN IN THEIR EFFECT AND ISSUE. 1. Different opinions have obtained as to what is intended by the

3. Therefore, the institutions of the Ruler are rooted in his own character and conduct, and sufficient attestation of them is given by the masses of the people. He examines them by comparison with those of the three kings, and finds them without mistake. He sets them up before heaven and earth, and finds nothing in them contrary to their mode of operation. He presents himself with them before spiritual beings, and no doubts about them arise. He is prepared to wait for the rise of a sage, a hundred ages after, and has no misgivings.

4. His presenting himself with his institutions before spiritual beings, without any doubts about them arising, shows that he knows Heaven. His being prepared, without any misgivings, to wait for the rise of a sage, a hundred ages after, shows that he knows men.

5. Such being the case, the movements of such a ruler, illustrating his institutions, constitute an example to the empire for ages. His acts are for ages a law to the empire. His words are for ages a lesson to the empire. Those who are far from him, look longingly for him; and those who are near him, are never wearied with him. 6. It is said in the Book of Poetry,-"Not disliked

"three important things." K'ang-shing says they are "the ceremonies of the three kings," i.e. the founders of the three dynasties, Hea, Yin, and Chow. This view we may safely reject. Choo He makes them to be the imperial prerogatives, mentioned in the last chapter, paragraph 2. This view may, possibly, be correct. But I incline to the view of the commentator Luh, of the Tang dynasty, that they refer to the virtue, station, and time, which we have seen, in the notes on the last chapter, to be necessary to one who would give law to the empire. Maou mentions this view, indicating his own approval of it. 3. By "the Ruler" is intended the emperor sage of paragraph 1. "Attestation of his institutions is given by the masses of the people;" i.e. the people believe in such a ruler, and follow his regulations, thus attesting their adaptation to the general requirements of humanity. "The three kings," as mentioned above, are the founders of the three dynasties, viz. the great Yu, T'ang, the Successful, and Wăn and Woo, who are so often joined together, and spoken of as one. I hardly know what to make of "He sets them up before Heaven and Earth." Choo He says:-" Heaven and Earth here simply mean right reason. The meaning is-I set up my institutions here, and there is nothing in them contradictory to right reason." This, of course, is explaining the text away. But who can do anything better with it? I interpret" He presents himself with them before spiritual beings" with reference to sacrificial institutions, or the general trial of a sovereign's institutions by the efficacy of his sacrifice, in being responded to by the