But that is not the original Treatise here mentioned, but only a branch from it [3]' Wang Wei, a writer of the Ming dynasty, says:-- 'Anciently, the Chung Yung consisted of two p'ien, as appears from the History of Literature of the Han dynasty, but in the Li Chi we have only one p'ien, which Chu Hsi, when he made his "Chapters and Sentences," divided into thirty-three chapters. The old Work in two p'ien is not to be met with now [4].' These views are based on a misinterpretation of the entry in the 1 述聖子思子. 2 See the 四書拓餘說, art. 中庸. 3 顏師古曰,今禮記有中庸一篇,奕非本禮經,蓋此之流. 4 王氏緯曰,中庸古有二篇,見漢藝文志,而在禮記中者,一篇而已,朱子為章句,因其一篇者, 分為三十三章,而古所謂而篇者不可見矣. Catalogue. It does not speak of two p'ien of the Chung Yung, but of two p'ien of Observations thereon. The Great Learning carries on its front the evidence of being incomplete, but the student will not easily believe that the Doctrine of the Mean is so. I see no reason for calling its integrity in question, and no necessity therefore to recur to the ingenious device employed in the edition of the five ching published by the imperial authority of K'ang Hsi, to get over the difficulty which Wang Wei supposes. It there appears in two p'ien, of which we have the following account from the author of 'Supplemental Remarks upon the Four Books:'-- 'The proper course now is to consider the first twenty chapters in Chu Hsi's arrangement as making up the first p'ien, and the remaining thirteen as forming the second. In this way we retain the old form of the Treatise, and do not come into collision with the views of Chu. For this suggestion we are indebted to Lu Wang-chai' (an author of the Sung dynasty ) [1]. SECTION IV. ITS SCOPE AND VALUE. 1. The Doctrine of the Mean is a work not easy to understand. 'It first,' says the philosopher Chang, 'speaks of one principle; it next spreads this out and embraces all things; finally, it returns and gathers them up under the one principle. Unroll it and it fills the universe; roll it up, and it retires and lies hid in secrecy [2].' There is this advantage, however, to the student of it, that more than most other Chinese Treatises it has a beginning, a middle, and an end. The first chapter stands to all that follows in the character of a text, containing several propositions of which we have the expansion or development. If that development were satisfactory, we should be able to bring our own minds en rapport with that of the author. Unfortunately it is not so. As a writer he belongs to the intuitional school more than to the logical. This is well put in the 'Continuation of the General Examination of Literary Monuments and Learned Men,'-- 'The philosopher Tsang reached his conclusions by following in the train of things, watch- 1 See the 四書拓餘說, art. 中庸. 2 See the Introductory note of Chu Hsi. ing and examining; whereas Tsze-sze proceeds directly and reaches to Heavenly virtue.