< Page:Popular Science Monthly Volume 68.djvu
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POPULAR SCIENCE MONTHLY
vation 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.

The Chung Yung, or 'Doctrine of the Mean' (or as Julien renders it 'L'Invariable Milieu,' or Williams, 'The Just Medium'), was also formerly a part of the 'Book of Rites' and was compiled about 388 B.C. by K'ung Chi, the grandson of Confucius. Although in some respects the most elaborate treatise in the series (33 chapters), it is merely an enlargement upon certain general principles of the writer's grandfather concerning the motives and conduct of an ideal perfect man who 'without deflection or bias' pursues 'a course which never varies in direction.' Though in general rather monotonous there are some sprightly passages, for example, the following:

The princely man enters into no situation where he is not himself. If in a high position he holds no contempt for those below him; if in an inferior station, he uses no mean arts to curry favor with his superiors. He corrects himself and blames not others; never dissatisfied, he murmurs not at Heaven and feels no resentment toward man. Hence, the superior or princely man dwells at ease, entirely awaiting the will of Heaven.

Mankind is divided into three classes: (1) shing, or sages; (2) hien, or worthies; (3) yu, or worthless.

Men of the highest order, as sages, worthies, philanthropists, and heroes, are good without instruction; men of the middle class, such as farmers, physicians, astrologers, soldiers, etc., are good after instruction; while those of the lowest, as actors, pettifoggers, slaves, swindlers, etc., are bad in spite of instruction.

Sincerity is described as "the origin or consummation of all things; without it, there would be nothing. It is benevolence by which a man's self is perfected, and knowledge by which he perfects others." In another place we read 'one sincere wish would move heaven and earth.' The description which K'ung Chi has given of a true sage was probably intended to elevate the character of his grandfather to this height—a standard of excellence so high as to be unattainable by unaided human nature.

It is only the sage who possesses that clear discrimination and profound intelligence which fit him for a high station; who possesses that enlarged liberality and mild benignity which fit him to bear with others; who manifests that firmness and magnanimity that enable him to hold fast good principles; who is actuated by that benevolence, justice, propriety and knowledge which command reverence; and whose thorough acquaintance with polite learning and good principles qualifies him rightly to discriminate. Therefore his fame overflows the Middle Kingdom, and reaches the barbarians of north and south. Wherever ships and wagons can go, or the strength of man can penetrate; wherever there is heaven above and the earth beneath; wherever the sun and moon shine, or frosts and dews fall,—all who have blood and breath honor and love him. Wherefore it may be said that he is a perfect and holy man,—the peer of God.

The Lun Yu, or Analects of Confucius, is a record of the words and actions of the Sage compiled by the collective body of his first apostles

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