“The men of old knew that with life they had come but for a while, and that with death they would shortly depart again. Therefore they followed the desires of their own hearts, and did not deny themselves pleasures to which they felt naturally inclined. Fame tempted them not; but led by their instincts alone, they took such enjoyments as lay in their path, not seeking for a name beyond the grave. They were thus out of the reach of censure; while as for precedence among men, or length or shortness of life, these gave them no concern whatever.” Mo Ti, on the other hand, showed that under the altruistic system all calamities which men bring upon one another would altogether disappear, and that the peace and happiness of the Golden Age would be renewed. * * * * * [Sidenote: TA HSÜEH AND CHUNG YUNG] In the _Ta Hsüeh_, or Great Learning, which forms Sect. xxxix. of the Book of Rites, and really means learning for adults, we have a short politico-ethical treatise, the authorship of which is unknown, but is usually attributed partly to Confucius, and partly to TSÊNG TS’AN, one of the most famous of his disciples. In the former portion there occurs the following well-known climax:-- “The men of old, in their desire to manifest great virtue throughout the empire, began with good government in the various States. To achieve this, it was necessary first to order aright their own families, which in turn was preceded by cultivation of their own selves, and that again by rectification of the heart, following upon sincerity of purpose which comes from extension of knowledge, this last being derived from due investigation of objective existences.” * * * * * One more short treatise, known as the _Chung Yung_, which forms Ch. xxviii. of the Book of Rites, brings us to the end of the Four Books. Its title has been translated in various ways.[2] Julien rendered the term by “L’Invariable Milieu,” Legge by “The Doctrine of the Mean.” Its authorship is assigned to K‘UNG CHI, grandson of Confucius. He seems to have done little more than enlarge upon certain general principles of his grandfather in relation to the nature of man and right conduct upon earth. He seizes the occasion to pronounce an impassioned eulogium upon Confucius, concluding with the following words:-- “Therefore his fame overflows the Middle Kingdom, and reaches the barbarians of north and south. Wherever ships and waggons can go, or the strength of man penetrate; wherever there is heaven above and earth below; wherever the sun and moon shed their light, or frosts and dews fall,--all who have blood and breath honour and love him. Wherefore it may be said that he is the peer of God.” FOOTNOTE: [2] _Chung_ means “middle,” and _Yung_ means “course,” the former being defined by the Chinese as “that which is without deflection or bias,” the latter as “that which never varies in its direction.” CHAPTER IV MISCELLANEOUS WRITERS