relation belongs its normal law; but without its fit culture it will decay. How lamentable to lose this mind and not know how to seek it!

Of all seeds their virtue is in their ripeness. Only he who has studied his mental constitution knows his nature; knowing his nature, he knows Heaven.

THEY

GREATNESS

HEY are great men who follow that part of them which is great. Let one stand in his nobler part, and the meaner will not be able to take it from him. This is simply what makes greatness. The superior man desires a wide sphere that he may give peace to multitudes; but what his nature makes his own, cannot be greatened by the largeness of his sphere, nor lessened by its obscurity.

What is a good man? A man who commands our liking, is what is called a good man.

He whose goodness is part of himself, is what is called a real man.

He whose goodness has been filled up, is what is called a beautiful man.

He whose completed goodness is brightly displayed, is what is called a great man.

When this great man exercises a transforming influence, he is what is called a sage.

When the sage is beyond our knowledge, he is what is called a spirit-man.

Abstract good principles are not enough to give the kingdom peace; laws cannot execute themselves. If the good and wise be not trusted, the State will come to naught. The people are the most important element in a State; the ruler is the least. The empire is not given by one man to another. The choice of Heaven is shown in the conduct of men. It is an old rule that the oppressor may be put to death without warning. King Seuen asked about relatives of the ruler, when high ministers. Mencius replied that, he had great faults and would not hear advice, they should dethrone him. The king changed

countenance.

The disciple Kung-too said: "All are equally men, but some are great men, and some are little men; how is this?" Mencius replied: "Those who follow that part of themselves which is great are great men; those who follow that part which is little are little men."

Kung-too pursued: "All are equally men, but some follow that part of themselves which is great, and some follow that part which is little; how is this?" Mencius answered: "The senses of hearing and seeing do not think, and are obscured by external things. When one thing comes into contact with another, as a matter of course it leads it away. To the mind belongs the office of thinking. By thinking, it gets the right view of things; by neglecting to think, it fails to do this.

"These, the senses and the mind, are what Heaven has given to us.

"Let a man first stand fast in the supremacy of the nobler part of his constitution, and the inferior part will not be able to take it from him. It is simply this which makes the great man.”

THE

THE WISE

HE wise embrace all knowledge, but they are most earnest about what is of the greatest importance. The benevolent embrace all in their love, but what they consider of the greatest importance is to cultivate an earnest affection for the virtuous. Even the wisdom of Yaou and

Shun did not extend to everything, but they attended earnestly to what was important.

Their benevolence did not show itself in acts of kindness to every man, but they earnestly cultivated an affection for the virtuous.

THE TRUE AND THE FALSE

I HATE a semblance which is not the reality.

I hate the darnel, lest it be confounded with the corn. I hate glib-tonguedness, lest it be confounded with righteousness. I hate sharpness of tongue, lest it be confounded with sincerity. I hate the music of Ch'ing, lest it be confounded with the true music. I hate the reddish blue, lest it be confounded with vermilion. I hate your good, careful men of the villages, lest they be confounded with the truly virtuous.

TRANSCENDENTALISM

MAN does not live by experience alone, but by transcending experience, assured of what he does not see, and never has seen, as real; nor can he ever recognize the absolute worth and authority involved in the idea of duty but by a mental lift into a sphere above all the limits and contingencies of actual human conduct.

QUALITIES OF THE GREAT

To dwell in the wide house of the world; to

stand in true attitude therein; to walk in the wide path of men; in success, to share one's principles with the people; in failure, to live them out alone; to be incorruptible by riches or honors, unchangeable by poverty, unmoved by perils or power, these I call the qualities of a

great man.

THE

APPOINTMENTS OF THE GREAT

HE exercise of love between father and son, the observance of righteousness between sovereign and minister, the rules of ceremony between guest and host, the display of knowledge in recognizing the talented, and the fulfilling the heavenly course by the sage, these are the appointments of Heaven. But there is an adaptation of our nature for them. The superior man does not say in reference to them, "It is the appointment of Heaven."

For the mouth to desire sweet tastes, the eye to desire beautiful colors, the ear to desire pleas