章君絅

不孔矣知知不 不日章看

疚之詩 微

小子惡

之 之

人

故灣顯

之

可 文之道

著

君子之道闇然而

惡其文之著也故

志子伏 風 道的 然
淡然

君内入
八之

子省亦德自理而而日故

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 recognised; 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

33. THE COMMENCEMENT AND THE COMPLETION 褧衣褧 and 絅 are synonyms. 惡

OF A VIRTUOUS COURSE. The chapter is under

stood to contain a summary of the whole Work, (the 4th tone)其云云 is a gloss by Tsze-sze, and to have a special relation to the first chap- giving the spirit of the passage. The ode is ter. There, a commencement is made with understood to express the condolence of the Heaven, as the origin of our nature, in which are grounded the laws of virtuous conduct. people with the wife of the duke of Wei, This ends with Heaven, and exhibits the pro- worthy of, but denied, the affection of her hus

gress of virtue, advancing step by step in man, band. 君子之道,小人之道,一道

till it is equal to that of High Heaven. There

are eight citations from the Book of Poetry, seems here to correspond exactly to our English

but to make the passages suit his purpose, the way, as in the translation.的然,−the

author allegorises them, or alters their meaning,

at his pleasure. Origen took no more license primary meaning of is, 'bright,' 'diswith the Scriptures of the Old and New Testa

ments than Tsze-sze and even Confucius himself played.’的然, (displayed-like,' in opposido with the Book of Poetry. I. The first requi- tion to 闇然,concealed-like.’知遠之

site in the pursuit of virtue is, that the learner think

of his own improvement, and do not act from a regard,-what is distant, is the nation to be

to others. 詩日,see the Shih-ching, I.v.Ode governed, or the family to be regulated; what III. st. I, where we read, however, 衣錦 is near, is the person to be cultivated. 知風

鉞不君言而子不詩唯

詩怒子時 信不愧 云

日 而不 靡詩動於相之
不民 民賞有
在所

惟於

不

之所不可及者其

德鉄歡故無言君尙乎其

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 as being 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.

5. It is said in the Book of Poetry, 'What needs no display is 之自,the wind is the influenceexerted upon is from the same stanza of it. 屋漏

ac

others, the source of which is one's own virtue. cording to Chû Hsi, was the north-west corner

知徵之顯,-compare chap. i.3. 與 'it may be granted to such an one,' being in the sense of 許.

is alone. 詩云

2. The superior man going on to virtue, is watchful over himself when he -see the Shih-ching, II. iv. Ode VIII. st. 11. The ode appears to have been written by some officer who was bewailing the

and retired. The single panes, in the roofs of

of ancient apartments, the spot most secret Chinese houses, go now by the name, the light

of heaven leaking in (漏) 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

disorder and misgovernment of his day. This the two preceding paragraphs. 詩日

,-see the

is one of the comparisons which he uses;-the Shih-ching, IV. iii. Ode II. st. 2, where for people are like fish in a shallow pond, unable

to save themselves by diving to the bottom. A

The application of this to the superior man, dealing with himself, in the bottom of his soul, so to speak, and thereby realising what is good

we have 鬷假 read as, and =格.

The ode describes the royal worship of T'ang, the founder of the Shang dynasty. The first clause belongs to the sovereign's act and de

and right, is very far-fetched. 志, (the will, meanour: the second to the effect of these on his assistants in the service. They were awed is here = 心, the whole mind,' the self. 3. We to reverence, and had no striving among themhave here substantially the same subject as selves. The were anciently given by in the last paragraph. The ode is the same the sovereign to a prince, as symbolic of his which is quoted in chap. xvi. 4, and the citation investiture with a plenipotent authority to

臭有也懷篤百

求因右 至 倫詩

求其本復自下學爲

因前章極致之言反

右第三十三章子思

學言子

矣。上

載如以聲

篤恭而天下平詩云予 百辟其刑之是故君子

無毛化以詩

聲毛民色

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 again from the work of the learner, free from all punish the rebellious and refractory. The 鉞 the Shih-ching, III. i. Ode VII. st. 7. The‘I' is described as a large-handled axe, eight cat- is God, who announces to king Wan the reasons ties in weight. I call it a battle-axe, because why he had called him to execute his judgit was with one that king Wû despatched the ments. Wan's virtue, not sounded nor embla

tyrant Châu. 5. The same subject continued. 詩 zoned, might come near to the 不顯 of last 日 |paragraph, but Confucius fixes on the 大 to show its shortcoming. It had some, though not He therefore quotes again large exhibition.

st. 3.

, see the Shih-ching, IV. i.Bk. I. Ode IV. But in the Shih-ching 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 paragraph. 君子 must here be the 王 天下者 of chap. xxix. Thus it is that a

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

constant shuffle of terms seems to be going on, of Heaven (載=事), in producing the over

and the subject before us is all at once raised to throw of the Yin dynasty, is set forth as without a higher, and inaccessible platform. 6.Virtue sound or smell. That is his highest conception

in its highest degree and influence. 詩云,一
,-see of the nature and power of virtue.

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 kingdom 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 ?

INDEXES.

INDEX I.

OF SUBJECTS IN THE CONFUCIAN ANALECTS.