並萬之載土文而終此 物 錯無 無牌武仲蚤譽無 行 如上 上有君射 譽子庶 不育如覆天 幬 悖不 於未幾 時堯天有夙 小相之 之如無下舜下不夜 害代四 龔憲者如以 川道明時持水 持水章也此永 petuate their praise." Never has there been a ruler, who did not realize this description, that obtained an early renown throughout the empire. CHAPTER XXX. 1. Chung-ne handed down the doctrines of Yaou and Shun, as if they had been his ancestors, and elegantly displayed the regulations of Wan and Woo, taking them as his model. Above, he harmonized with the times of heaven, and below, he was conformed to the water and land. 2. He may be compared to heaven and earth, in their supporting and containing, their overshadowing and curtaining, all things. He may be compared to the four seasons in their alternating progress, and to the sun and moon in their successive shining. 3. All things are nourished together without their injuring one another. The courses of the seasons, and of the sun and moon, are pursued without any collision among them. The smaller energies 30. THE EULOGIUM OF CONFUCIUS, AS THE BEAU-IDEAL OF THE PERFECTLY SINCERE MAN, THE SAGE, MAKING A TERNION WITH HEAVEN AND EARTH. 1. 仲尼—See ch. ii. The va rious predicates here are explained by K'angshing, and Ying-ta, with reference to the ' Spring and Autumn,' making them descriptive of it, but such a view will not stand examination. In translating the two first clauses, I have fol lowed the editor of the 參匯, who says:一祖 述者,以為祖而纘述之憲章 者,奉為憲而表章之. In the紹 聞編 it is observed that in what he handed | were very remote. Was not the true reason this, that he knew of nothing in China more remote than Yaou and Shun? By the times of heaven' are denoted the ceaseless regular movement, which appears to belong to the | heavens; and by the water and the land, we are to understand the earth, in contradistinction from heaven, supposed to be fixed and un moveable.律,‘astatute,' ‘alaw;' here used as a verb, 'to take as a law.', 'to follow; 'to accord with. The scope of the par. is, that the qualities of former sages, of Heaven, and of Earth, were all concentrated in Con- 2. 辟-read as, and= down, Confucius began with Yaou and Shun, because the times of Fuh-he and Shin-nung | read tsh, =选‘successively,’‘alternatingly.’ 以敬齊剛足有能 地流 有也莊毅以臨聰唯之大 別文中足有也明天所德 也理正以容寛睿下以敦 溥密足有也知至為化、 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. CHAPTER XXXI. 1. It is only he, possessed of all sagely qnalities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of far-reaching intelligence, and, all-enbracing 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. ·This describes,' says Choo He, the virtue of | and Earth, in the manner here described." Conthe sage.' 3. The wonderful and mysterious course of nature, or-as the Chinese conceive,of the operations of Heaven and Earth, are described to illustrate the previous comparison of Confucius. 31. THE EULOGIUM ON CONFUCIUS CONTINUED. Choo He says that this chapter is an expansion of the clause in the last paragr. 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-shing's account of the first paragraph is: 言德不如此不可 以君天下也蓋傷孔子有其 德而無其命. It describes how no one, who has not virtue such as this, can rule the empire, being a lamentation over the fact that while Confucius had the virtue, he did not have sidering 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 realization in Confucius. 1. 唯天下至 ——seech. xxi. 聖 here takes the place of Collie translates:-'It is only the most HOLY man.' Remusat:-'It n'y a dans l'univers the appointinent ;' that is, of Heaven, tooccupy 臨以尊卑日臨, the approach the throne. Maou's account of the whole chapter is: Had it been that Chung-ne possessed the empire, then Chung-ne was a perfect sage. Being a perfect sage, he would certainly have been able to put forth the greater energies, and the smaller energies, of his virtue, so as to rule the world, and show himself the coequal of leaven of the honourable to the mean is called lin.' It denotes the high drawing near to the low, to influence and rule. 2. 淵泉 ‘an abyss, a spring,' equal, acc. to Choo He, to- 静深而 有本, still and deep, and having a root. 時 墨天。血日所說而泉泉 氣月通及是民如而 者所天巒以莫淵時 莫照之貊聲不見出 所舟名信而之 覆車洋行民溥 親所地所溢而莫博 故隊之至乎民不如 日凡所人中莫敬天 配有載力國不言淵 墨唯天下至誠爲能經綸 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." CHAFTER XXXII. 1. It is only the individual possessed of the most entire sincerity that can exist under heaven, who can adjust 出之‘always,'or, in senson-- puts them |夷 in the 大學傳 x. 15, as representatives of all barbarous tribes. 隊,read chuy, forth,' the 之,‘them,'having reference to the qualities described in par. 1. 3., he is seen ;'--with reference, says the, to the robes and cap,' the visibilities of the ruler. 'He speaks;'-with reference to his 'instructions, declarations, orders.' 'He acts;'--with reference to his ceremonies, music, punishments, and acts low. 3d tone,=, to fall.' ED. 32. THE EULOGIUM OF CONFUCIUS CONCLUD"The chapter,' says Cboo He, 'expands the clause in the last par. of ch. xxix., that the greater energies are seen in mighty transformations.' The sage is here not merely equal to Heaven:----he is another Heaven, an indepen of government. 4. This par. is the glowing | dent being, a God. 1. 經 and 綸 expression of grand conceptions. the gen eral name for the rude tribes south of the Mid dle kingdom. is another name for the are pro cesses in the manipulation of silk, the former denoting the first separating of the threads, and the latter the subsequent bringing of them to 狄, or rude tribes on the north. The two stand | gether, according to their kinds. 天下之 here, like 夷狄 Ana. III. v. and like 四大經‘the great invariabilities of the world; 知天固浩其焉天天天 詩之德聰浩仁有地下下 者明其淵之之之 其聖天淵倚化 大: 孰知苟其肫育本經 能達不渊肫夫知立 the great invariable relations of mankind, establish the great fundamental virtues of humanity, and know the transforming and nur turing operations of Heaven and Earth;-shall this individual have any being or any thing beyond himself on which he depends? 2. Call hiin inan 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 all-embracing knowledge, possessing all heavenly virtue? CHAPTER XXXIII. 1. It is said in the Book of Poetry, “ Over root of the world;' evidently with reference to explained of the達道and 九經, in ch. Choo He reclaims, and justly. In the紹聞 xx. 6, 12. 天下之大本‘the great 編 werend:-天人本無二,人只有 此形體與天便隔視聽思 盧動作皆曰由我各我其 我可知其小也除却形體 便渾是天。形體如何除得 the same expression in ch. i. 4. 知 is taken as emphatic; 有默契焉非旦聞見 之知而已, he has an intuitive apprehen sion of, and agreement with, them. It is not that he knows them merely by hearing and see- 只克去有我之私,便是除也 tag: 夫焉有所倚. This is joined by tng' K'ang-shing with the next par., and he inter prets it of the Master's virtue, universally af fecting all men, and not partially deflected, reaching only to those near him or to few. Choo He more correctly, as it seems to me, takes It as=倚靠‘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 prec. paragraph. is virtuous humanity in all its dimensions and capa | 天這般廣大吾心亦這般 廣大而造化無間於我故 日浩浩其天‘Heaven and man are not originally two, and man is separate from Heaven only by his having this body. Of their ing, their moving and acting, men all say-It seeing and hearing, their thinking and revolvis 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 cities, existing perfectly in the sage. Of淵I terious speculation are Chinese thinkers con do not know what to say. The old Comm.in-| ducted by the text: only to be lost in them. terpret the second and third clauses, as if there As it is said, in par. 3, that only the sage can 如 before淵 and 天, against which | know the sage, we may be glad to leave him. were a 不孔矣知知不曰章君絅 疚之詩微遠厭亡小子 云之之 灣顯 近 道 絅惡其文之著也故 於君 可知文之 道闇 志子伏與風溫道的然 君内入之而淡然而 子省亦德自理,而而 日故 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 supe 33. THE COMMENCEMENT AND THE COMPLE TION OF A VIRTUOUS COURSE. The chapter is understood to contain a summary of the whole Work, and to have a special relation to the first chapter. There, a commencement is made with Heaven, as the origin of our nature, in which are grounded the laws of virtuous conduct. 衣 and綱 are synonyms. 惡(up. 3d tone) is a gloss by Tsze-sze, giving the spirit of the passage. The ode is understood to express the condolence of the people, with the wife of the duke of Wei, worthy of, but denied, This ends with Heaven, and exhibits the pro- | the affection of her husband. 君子之道, gress of virtue, advancing step by step in man, till it is equal to that of High Heaven. There 小人之道一道 seems here to correspond are eight citations from the Book of Poetry, exactly to our English way, as in the transla but to make the passages suit his purpose, the author allegorizes them, or alters their meaning, ment than Tsze-sze and even Confucius himself tion. 的然−the primary meaning of 的is at his pleasure. Origen took no more license 明, bright, displayed 的然, (displayedwith the scriptures of the old and new Testa- like,' in opp. to 闇然,‘concealed-like.’知 do with the Book of Poetry. 1. The first requi遠之近一what is distant, is the nation to site in the pursuit of virtue is, that the learner think be governed, or the family to be regulated; of his own improvement, and do not act from a regard what is near, is the person to be cultivated. Lo others. 詩日 1.–see the She-king, I. v. Ode 風之自,the wind is the influence exerted III. st. 1., where we read, however, 衣錦毁| upon others, the source of which is one's own |