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鉞不君言而子不
而子不詩唯

詩怒子時信不愧

日 不靡詩動

不民 民賞有
有日

顯威而爭奏 奏敬漏

於民是假 不 故

之所不可及者其

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德鉄勸故無 言君尙乎。其

rior 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 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

virtue.知微之顯-comp.ch. i. 3. 可 | He, was the north-west corner of ancient apart與=‘it may be granted to such an one,'與

being in the sense of 許. 2. The superior men

ments, the spot most secret and retired. The

single panes, in the roofs of Chinese houses, go

now by the name, the light of heaven leaking

going on to virtue, is watchful over himself, when in(病) through them. Looking at the whole

The is alone. 詩云:

-,-see the She-king, II.iv. Ode VIII. st. 11. The ode appears to have been written by some officer who was bewailing the disorder and misgovernment of his day. This is one of the comparisons which he uses;

–the people are like fish in a shallow pond, unable to save themselves by diving to the bottom. The application of this to the superior man, dealing with himself, in the bottom of his soul, so to speak, and thereby realizing what is good and right, is very far-fetched., the will,' is here=心,‘the whole mind, the self. 3. We have here substantially the same subject as

Stanza of the ode, we must conclude that there
is reference to the light of heaven, and the in-
spection of spiritual beings, as specially con
nected with the spot intended. 4. The result of
the processes described in the two preced. part.
詩日—
,-see the She-king, IV. iii. Ode II. st.
父”

2, where for

we have 鬷假 read as,

and. The ode describes the imperial worship of Tang, the founder of the Shang dynasty. The first clause belongs to the emperor's act

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

in the last par. The ode is the same which is themselves. The 鉄鉞 were anciently given

quoted in ch. xvi. 4, and the citation is from

the same stanza of it. 屋漏 acc. to Choo

by the emperor to a prince, as symbolic of his investiture with a plenipotent authority to pun

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臭有也

倫詩

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其前第矣。 日色
本章三 天德之
復極十 之輶於 下
載如以 以聲

-學爲

virtue.

百辟其刑之是故君子

無毛化以詩故 聲毛民色。云君 無猶末子子子

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

ish the rebellious and refractory. The 鉞 is

described as a large-handled axe, eight catties in weight. I call it a battle axe, because it was with one that king Woo despatched the tyrant Chow. 5. The same subject continued. 詩曰 -see the She-king, IV. i. Bk. I. Ode IV. st. 3. But in the She-king 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 par. # must here be the 天下者 of ch. xxix. Thus it is that a con

stant shuffle of terms seems to be going on, and the subject before us is all at once raised to a higher, and inaccessible platform. 6. Virtue

in its highest degree and influence. 詩云:一

-see

the She-king, III. i. Ode VII. st. 7. The ‘I' is God, who announces to king Wan the reasons why he had called him to execute his judgments. Wăn's virtue, not sounded nor emblazoned, might come near to the

of last

par, but Confucius fixes on the 大 to show

its shortcoming. It had some, though not large exhibition. He therefore quotes again 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 of Hea-

ven (
(載=事), in producing the overthrow of

the Yin dynasty, is set forth as without sound
or smell. That is his highest conception of the
nature and power of virtue.

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again from the work of the learner, free from all 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 empire 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.

A

Ability, various of Conf., IX. vi.

Able officers, eight, of Chow, XVIII. xi. Abroad, when a son may go, IV. xix. Accomplishments come after duty, I. vi.— blended with solid excellence, VI. xvi. Achievement of government, the great, XIII. ix. Acknowledgment of Conf. in estimating himself, VII. xxxii.

Acting heedlessly, against, VII. xxvii.
Actions should always be right, XIV. iv.-of
Conf. were lessons and laws, XVII. xix.
Adaptation for government of Yen Yung, &c.,
VI. i.-of Tsze-loo, &c., VI. vi.

Admiration, Yen Yuen's, of Conf. doctrines, IX.

X.

Admonition of Conf. to Tsze-loo, XI. xiv.

Advanced years, improvement difficult in, XVII. xxvi.

Adversity, men are known in times of, IX, xxvii. Advice against useless expenditure, XI. xiii. Age, the vice to be guarded against in, XVI. vii, Aim, the chief, I. xvi.

Aims, of Tsze-loo, Tsăng-sih, &c., XI. xxv, An all-pervading unity, the knowledge of, Conf. aim, XV. ii.

Anarchy of Conf. time, III. v.

Ancient rites, how Conf. cleaved to, III, xvii. Ancients, their slowness to speak, IV. xxii. Antiquity, Conf, fondness for, VII. xix.-decay of the monuments of, III. ix.

Anxiety of parents, II. vi.—of Conf, about the training of his disciples, V. ii.

Appearances, fair, are suspicious, I, iii., & XVII. xvii.

Appellations for the wife of a prince, XVI. xiv.
Appreciation, what conduct will insure, XV. V.
Approaches of the unlikely, readily met by
Conf., VII. xxviii.

Approbation, Conf., of Nan Yung, XI. v.
Aptitude of the Keun-tsze, II. xii.

Archery, contention in, III. vii.-a discipline of virtue, III. xvi.

Ardent and cautious disciples, Conf. obliged to
be content with, XIII. xxi.
Ardour of Tsze-loo, V. vi.
Art of governing, XII. xiv.

Assent without reformation, a hopeless case,
IX. xxiii.

Attachment to Conf. of Yen Yuen, XI. xxiii.
Attainment, different stages of, VI. xviii.

Attainments of Hwuy, like those of Conf., VII.

X.

Attributes of the true scholar, XIX, i.

Auspicious omens, Conf. gives up hope for want of, IX. viii.

Avenge murder, how Conf., wished to, XIV. xxii.

B

Bad name, the danger of a, XIX. xx.
Barbarians, how to civilize, IX. xiii.
Becloudings of the mind, XVII. viii,
Bed, manner of Conf. in, X. xvi.
Benefits derived from studying the Odes, XVII,
ix.
Benevolence, to be exercised with prudence, VI.
xxiv.-and wisdom, XII. xxii.

Blind, consideration of Conf. for the, XV. xli.
Boldness, excessive of Tsze-loo, VII. x.
Burial, Conf. dissatisfaction with Hwuy's, XI,

X.

Business, every man should mind his own, VIII. xiv., & XIV. xxvii.

C

Calmness of Conf. in danger, VII. xxii. Capacity of Mang Kung-ch'ŏ, XIV. xii, Capacities of the superior and inferior man, XV. xxxiii.

Careful, about what things Conf, was, VII. xii, Carriage, Conf. at and in his, X. xvii.-Conf. refuses to sell his, to assist a needless expenditure, XI. vii

Caution, advantages of, IV. xxiii.-repentance avoided by, I. xiii.-in speaking, XII, iii., and XV. vii.

Ceremonies and music, XI. i.-end of, I. xii,— impropriety in, III x.-influence of in government, IV. xiii.-regulated according to their object, III. iv.-secondary and ornamental, III. viii.-vain without virtue, III. iii. Character (s), admirable, of Tsze-yu, &c., XV. vi.-differences in, owing to habit, XVII. ii.different, of two dukes, XIV. xvi.-disliked by Conf., and Tsze-kung, XVII. xxiv.-how Conf. dealt with different, XI. xxi.-how to determine, II. x.-lofty, of Shun and Yu, VIII. xviii. of four disciples, XI. xvii.-of Kung

shuh Wăn, XIV. xiv. of Tan-t'ae Mëen-ming, | Defence, of himself by Conf., XIV. xxxvi.—of VI. xii.-various elements of in Conf., VII. xxxvii.-what may be learnt from, IV. xvii. Characteristics, of perfect virtue, XIII. xix.-of ten disciples, XI. ii.

Claimed, what Conf., VII. xxxiii.

Classes of men, in relation to knowledge, four, XVI. ix.-only two whom practice cannot change, XVII. iii.

Climbing the heavens, equalling Conf. like, XIX. XXV.

Common practices, some indifferent and others not, IX. iii.

Communications to be proportioned to susceptibility, VI. xix.

Comparison of Sze and Shang, XI. xv.
Comparisons, against making, XIV. xxxi.

Compass and vigour of mind necessary to a scholar, VIII. vii.

his own method of teaching, by Tsze-hea, XIX xii.-of Tsze-loo, by Conf., XI. xiv. Degeneracy, of Conf. age, VI. xiv.-instance of, XV. xxv.

Delusions, how to discover, XII. x.; xxi.
Demeanour of Conf., X. i., to v.; xiii.

Departure of Conf., from Loo, XVIII. iv.-from
T's'e, XVIII. iii.

Depreciation, Conf. above the reach of, XIX. xxiv.

Description of himself as a learner, by Conf. VII. xviii.

Desire and ability, required in disciples, VII. viii.

Development of knowledge, II. xi.

Differences of character, owing to habit, XVII. ii.

Dignity, necessary in a ruler, XV. xxxii.

Compassion, how a criminal-judge should cher-Disciples, anxiety about training, V. xxi.

ish, XVIII. xix

Complete man, of the, XIV. xiii.—virtue, I. xiv., and VI. xvi.

Concealment, not practised by Conf. with his disciples, VII. xxiii.

Concubines, difficult to treat, XVII. xxv. Condemnation of Tsang Woo-chung, XIV. xv. -of Conf. for seeking employment, XIV. xli. Condition, only virtue adapts a man to his, IV. ii.

Conduct that will be everywhere appreciated, XV. v.

Confidence, enjoying, necessary to serving and to ruling, XIX. x.

Connate, Conf. knowledge not, VII. xix. Consideration, of Conf. for the blind, XV. xli.a generous, of others, recommended, XVIII.

X.

Consolation to Tsze-new, when anxious about his brother, XII. v.

Constancy of mind, importance of, XIII. xxii. Constant Mean, the, VI. xxvii. Contemporaries of Conf. described, XVI. xi. Contention, the superior man avoids, III. vii. Contentment in poverty of Tsze-loo, IX. xxvi. ---of Conf. with his condition, IX. xi.-of the officer King, XIII. viii.

Contrast of Hwuy and Tsze, XI. xviii. Conversation, with Chung-kung, XII. ii.-with Tsze-chang, XII. vi.; vii.; XX. ii.-with Tszekung, XIV. xviii.-with Tsze-loo, XIV. xiii.; xvii.--with Tsze-new, XII. iii.-with Yen Yuen, XII. i.

Countenance, the, in filial piety, I. viii.
Courage, not doing right from want of, II. xxiv.

Criminal judge, should cherish compassion,

XIX. xix.

Culpability of not reforming known faults, XV.

xxix.

D

Danger, Conf. assured in time of, IX. v.
Dead, offices to the, I. ix.

Death, Conf. evades a question about, XI. xi. -how Conf. felt Hwuy's, XI. viii.; ix.-without regret, IV. viii.

Declined, what Conf., to be reckoned, VII. xxxiii.

Defects of former times become modern vices, XVII, xvi.

Discrimination of Conf. in rewarding officers, VI. iii.-without suspiciousness, the merit of, XIV. xxxiii.

Dispersion of the musicians of Loo, XVIII. xi.
Distinction, notoriety not, XII. xx.
Distress, the superior man above, XV. i.
Divine mission, Conf. assurance of a, VII. xxii.:
IX. v.

Doctrine of Conf. admiration of, IX. x.
Dreams of Conf. affected by disappointments,
VII. v.

Dress, rules of Conf., in regard to his, X. vi. Dying counsels to a man in high station, VIII. iv.

Dynasties, Yin, Hea, and Chow, VIII. iv.: III xx.-Yin and Hea, III, ix.-Chow, &c., III. xiv.-certain rules exemplified in the ancient, --eight able officers of the Chow, XVIII. xi.three worthies of the Yin, XVIII. i.—the three, XV. xxiv.

E

Earnest student, Hwuy the, IX. xix. Earnestness in teaching, of Conf., IX. vii. Egotism, instance of freedom from, VIII. v. Eight able officers of the Chow dynasty, XVIII. xi.

Emolument, learning for, II. xviii.-shameful to care only for, XIV. i.

End the, crowns the work, IX. xxi. Enjoyment, advantageous and injurious sources of, XVI. v.

Equalled, Conf. cannot be, XIX. xxv.

Error, how acknowledged by Conf., VII. xxx. Essential, what is, in different services. III. xxvi. Estimate, Conf. humble of himself. VII. ii.; ìîì. : IX. xv.: XIV. xxx.-of what he could do it employed, XIII x.

Estimation of others, not a man's concern, XIV. xxxii.

Example, better than force, II. xx.-government efficient by, &c., XII. xvii. ; xviii. ; xix.; -the secret of rulers' success, XIII. i.-value of, in those in high stations, VIII. ii. Excess and defect equally wrong, XI. xv. Expenditure, against useless, XI. xiii. External, the, may be predicated from the internal, XIV. v.

Extravagant speech, hard to be made good, XIV. xxi.

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