names are descriptive only of a portion of it. Where the phrase Chung Yung occurs in the quotations from Confucius, in nearly every chapter from the second to the eleventh, we do well to translate it by 'the course of the Mean,' or some similar terms; but the conception of it in Tsze-sze's mind was of a different kind, as the preceding analysis of the first chapter sufficiently shows [1]. 4. I may return to this point of the proper title for the Work again, but in the meantime we must proceed with the analysis of it.-- The ten chapters from the second to the eleventh constitute the second part, and in them Tsze-sze quotes the words of Confucius, 'for the purpose,' according to Chu Hsi, 'of illustrating the meaning of the first chapter.' Yet, as I have just intimated, they do not to my mind do this. Confucius bewails the rarity of the practice of the Mean, and graphically sets forth the difficulty of it. 'The empire, with its component States and families, may be ruled; dignities and emoluments may be declined; naked weapons may be trampled under foot; but the course of the Mean can not be attained to [2].' 'The knowing go beyond it, and the stupid do not come up to it [3].' Yet some have attained to it. Shun did so, humble and ever learning from people far inferior to himself [4]; and Yen Hui did so, holding fast whatever good he got hold of, and never letting it go [5]. Tsze-lu thought the Mean could be taken by storm, but Confucius taught him better [6]. And in fine, it is only the sage who can fully exemplify the Mean [7]. All these citations do not throw any light on the ideas presented in the first chapter. On the contrary, they interrupt the train of thought. Instead of showing us how virtue, or the path of duty is in accordance with our Heaven-given nature, they lead us to think of it as a mean between two extremes. Each extreme may be a violation of the law of our nature, but that is not made to appear. Confucius's sayings would be in place in illustrating the doctrine of the Peripatetics, 'which placed all virtue in a medium between opposite vices [8].' Here in the Chung Yung of Tsze-sze I have always felt them to be out of place. 5. In the twelfth chapter Tsze-sze speaks again himself, and we seem at once to know the voice. He begins by saying that 'the way of the superior man reaches far and wide, and yet is 1 In the version in 'The Sacred Books of the East,' I call the Treatise 'The State of Equilibrium and Harmony.' 2 Ch. ix. 3 Ch. iv. 4 Ch. vi. 5 Ch. viii. 6 Ch. x. 7 Ch. xi. 8 Encyclopaedia Britannica, Preliminary Dissertations, p. 318, eighth edition.