the attributes thus assigned to it, would appear to be a state of complete and hardly attainable moral perfection, of which they who have offered an example in their conduct have (at least in modern times) been rare indeed. In the beginning of the treatise we learn that:—
1. "What Heaven has conferred is called THE NATURE; an accordance with this nature is called THE PATH of duty; the regulation of this path is called Instruction."
4. "While there are no stirrings of pleasure, anger, sorrow or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this Harmony is the universal path which they all should pursue (The italics, here and in future quotations, are in Legge).
5. "Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish" (Chung Yung).
In another part of the work, "the path" is described as not being "far from the common indications of consciousness;" and the following rule is laid down with regard to it:—
"When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like, when done to yourself, do not do to others" (Ibid., xiii. 3).
A large and important portion of the goodness required of those who would walk in the path is sincerity. Sincerity is declared to be the "way of Heaven" (Ibid., xx. 18), and it is laid down that "it is only he who is possessed of the most complete sincerity that can exist under Heaven, who can give its full development to his nature." Having this power, he is said to be able to give development to the natures of other men, animals, and things, and even "to assist the transforming and nourishing powers of Heaven and Earth," so that "he may with Heaven and Earth form a ternion" (Chung Yung, xx. 7).
The doctrine of "Heaven" as a protecting power holds no inconsiderable place in this short treatise. Thus it is stated
