Nor was Confucius unacquainted with the secrets of the heart: 'It is only the truly virtuous man,' he says in one place, 'who can love or who can hate others' (p. 30). In another place he expresses his belief in the irresistible charm of virtue: 'Virtue is not left to stand alone,' he says; 'he who practises it will have neighbours.' He bears witness to the hidden connection between intellectual and moral excellence: 'It is not easy,' he remarks, 'to find a man who has learned for three years without coming to be good' (p. 76). In his ethics, the golden rule of the Gospel, 'Do ye unto others as ye would that others should do to you,' is represented as almost unattainable. Thus we read, 'Tsze-Kung said, "What I do not wish men to do to me, I also wish not to do to men." The Master said, "Tsze, you have not attained to that,"' The Brahmans, too, had a distant perception of the same truth, which is expressed, for instance, in the Hitopadesa in the following words: 'Good people show mercy unto all beings, considering how like they are to themselves.' On subjects which transcend the limits of human understanding, Confucius is less explicit; but his very reticence is remarkable, when we consider the recklessness with which Oriental philosophers launch into the depths of religious metaphysics. Thus we read (p. 107): 'Ke Loo asked about serving the spirits of the dead. The Master said, "While you are not able to serve men, how can you serve their spirits?" Ke Loo added, "I venture to ask about death." He was answered, "While you do not know life, how can you know about death?"' And again (p. 190): 'The Master said, "I would prefer not speaking." Tsze-Kung said, "If you, Master, do not speak, what shall we, your disciples, have to record?" The Master said, "Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced; but does Heaven say anything?"' _November, 1861._ XIV. POPOL VUH.