以敬齊剛足有能

地流

也莊毅以臨 唯之大 別文中足有 明天德 也理正以容寬容 下 敦 薄密足有也裕知至為化 博察以執發溫足聖大此 淵足有也强柔以為也天

are like river currents; the greater energies are seen in mighty transformations. It is this which makes heaven and earth so great. CHAP. XXXI. I. It is only he, possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of far-reaching intelligence, and allembracing 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; selfadjusted, 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 season his virtues.

the Sage.’3. The wonderful and mysterious course of nature, or-as the Chinese express it -of the operations of Heaven and Earth, are described to illustrate the previous comparison of Confucius.

31. THE EULOGIUM ON CONFUCIUS CONTINUED. Chu Hsi says that this chapter is an expansion of the clause in the last paragraph of the preceding,-"The smaller energies are like river currents.' Even if it be so, it will still have reference to Confucius, the subject of the preceding chapter. K'ang-ch'ang's account of the

theco-equal of Heaven and Earth, in the manner here described.' Considering the whole chapter to be thus descriptive of Confucius, I was inclined to translate in the past tense,-'It was only he, who could,'&c. Still the author has expressed himself so indefinitely, that I have preferred translating the whole, that it may read as the description of the ideal man, who found, or might have found, his realisation in -see chap.

Confucius. I. 唯天下至聖

xxi. here takes the place of Collie

Rémusat:-'Il n'y a dans l'univers qu'un SAINT,

first paragraph is:言德不如此不 translates:‘It is only the most Holy man.. 可以君天下也,蓋傷孔子有’So theJesuits:‘Hic commemorat et com

其德而無其命‘It describes how no

one, who has not virtue such as this, can rule the kingdom, being a lamentation over the fact that while Confucius had the virtue, he did not have the appointment ;' that is, of Heaven, to

mendat summe SANCTI virtutes.' But holiness and

sanctity are terms which indicate the humble

and pious conformity of human character and life to the mind and will of God. The Chinese idea of the is far enough from this.

occupy the throne. Máo's account of the whole 臨-以尊適卑日臨, (the approach

chapter is:-'Had it been that Chung-ni of the honourable to the mean is called lin.' It possessed the throne, then Chung-ni was a denotes the high drawing near to the low, to perfect Sage. Being a perfect Sage, he would influence and rule. 2. ‘An abyss, a spring,' certainly have been able to put forth the greater

energies, and the smaller energies, of his vir. equal, according to Chù Hsi, to一静深 tue, so as to rule the world, and show himself 而有本, ‘still and deep, and having a

唯天下至誠爲能經綸

泉泉

天血日所施說而泉

氣月通及是民

者所天巒以莫淵時 見出

莫照之貊聲

所舟名

覆車

親所地所益

故隊之至乎民

博

曰凡所人中莫敬天 配有載力 不言淵

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.

4. 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.’

CHAP. XXXII. 1. It is only the individual possessed of the most entire sincerity that can exist under heaven, who can adjust source.’時出之‘always,'or, in season | Analects, III. v, and like 四夷, in the Great

‘puts them forth,' the 之,‘them, having Learning, X. 15, as representatives of all barreference to the qualities described in par..

3.‘He is seen;'-with reference, says the

備合, to the robes and cap,' the visibilities

of the ruler. ( He speaks ;’——with reference to his instructions, declarations, orders.' 'He

barous tribes. 隊, read chui, 4th tone,
‘to fall..

=

32. THE EULOGIUM OF CONFUCIUS CONCLUDED.

The chapter,' says Chû Hsi, ‘expands the

clause in the last paragraph of chap. xxix, that the greater energies are seen in mighty 經 and

acts;' — with reference to his ceremonies, music, transformations.” I.
punishments, and acts of government.. 4. This
paragraph is the glowing expression of grand
conceptions., the general name for the

虫

are pro

cesses in the manipulation of silk, denoting the first separating of the threads, and the subsequent bringing of them together, according to

rude tribes south of the Middle Kingdom. 貊 their kinds 天下之大經—the great

is another name for the, or rude tribes on invariabilities of the world;' explained of the

the north. The two stand here, like 夷狄,達道and九經, in chap. xx. 8, 12. 天下

天固浩其焉天天天

詩之 之德聰浩仁有地下下 者明其淵所之之之 其聖天淵倚化大大 孰知苟其肫育本經 能達不淵肫夫知立

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 hin 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 allembracing knowledge, possessing all heavenly virtue?

CHAP. XXXIII. 1. It is said in the Book of Poetry, 'Over her 之大本,‘the great root of the world;'| Chû Hsi reclaims, and justly. In the 紹聞 evidently with reference to the same expresion 編 we read: 天人本無二人只有 in chap. i. 4. 知 is taken as emphatic ;一有此形體與天便隔視聽! 默契焉,非但聞見之知而已,慮動作皆由我各我其

(he has an intuitive apprehension of, and agree

ment with, them. It is not that he knows them 我可知其小也除却形體 merely by hearing and seeing 夫焉有便渾是天. 形體如何除得 所倚. This is joined by K'ang-ch'äng with 只克去有我之私便是除也 the next paragraph, and he interprets it of the 天這般廣大吾心亦這般廣 and not partially deflected, reaching only to 大而造化無間於我,故曰 浩浩其天. Heaven and man are not

Master's virtue, universally affecting all men,

those near him or to few. Chû Hsî more cor

6

rectly, as it seems to me, takes it as =倚靠 properly two, and man is separate from Heaven

'to depend on.' I translate the expansion of the clause which is given in 'Confucius Sinarum Philosophus :’——The perfectly holy man of this kind therefore, since he is such and so great, how can it in any way be, that there is any thing in the whole universe, on which he leans, or in which he inheres, or on which he behooves to depend, or to be assisted by it in the first place, that he may afterwards operate?' 2. The three clauses refer severally to the three in the preceding paragraph.is virtuous humanity in all its dimensions and capacities, existing perfectly in the Sage. Of淵 I do not know what to say. The old commentators in

terpret the second and third clauses, as if there 如 before淵 and 天, against which

were a

only by his having this body. Of their seeing and hearing, their thinking and revolving, their moving and acting, men all say–It is from ME Every one thus brings out his SELF, and his smallness becomes known. But let the body be taken away, and all would be Heaven. How can the body be taken away? Simply by subduing and removing that self-having of the ego. This is the taking it away. That being done, so wide and great as Heaven is, my mind is also so wide and great, and production and transformation cannot be separated from me. Hence it is said-How vast is his Heaven.' Into such wandering mazes of mysterious speculation are Chinese thinkers conducted by the text :-only to be lost in them. As it is said, in par. 3, that only the sage can know the sage, we may be glad to leave him.

孔之昭故君子

不疚無惡於志君子

疚之詩 詩微

不孔矣。知 知不 日章君絅 云小

之 之 君人之其 顯近 而子之道文 可 文之道闇之

與風 温道的然著

内矣刀 之 而淡然而 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 衣褧 and 絅 are synonyms. 惡

33. THE COMMENCEMENT AND THE COMPLETION

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 人 而不靡詩動於相之 不民賞有日而屋在所可 顯威而爭奏敬漏爾不及 惟於民是假不故室見者 德鉄勸故無 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.

6

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 of ancient apartments, the spot most secret

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

2. The superior man going on 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

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

,-see the

disorder and misgovernment of his day. This the two preceding paragraphs. 詩日we have 鬷假 read as, and = 格

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 ene bottom 奏

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

and right, is very far-fetched. 志, (the will,' is here = 心, the whole mind,' the self. 3. We have here substantially the same subject as

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

meanour: the second to the effect of these on his assistants in the service. They were awed to reverence, and had no striving among themselves. The鉄鉞 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