chapters there is a correspondency, and each of them may be
considered as a summary of the whole treatise. The difference
between them is, that in the first a commencement is made with
the mention of Heaven as the conferrer of man's nature, while in
this the progress of man in virtue is traced, step by step, till at
last it is equal to that of High Heaven.
9. I have thus in the preceding paragraphs given a general
and somewhat copious review of this Work. My object has been to
seize, if I could, the train of thought and to hold it up to the
reader. Minor objections to it, arising from the confused use of
terms and singular applications of passages from the older
Classics, are noticed in the notes subjoined to the translation. I
wished here that its scope should be seen, and the means be
afforded of judging how far it is worthy of the high character
attributed to it. 'The relish of it,' says the younger Ch'ang, 'is
inexhaustible. The whole of it is solid learning. When the skilful
reader has explored it with delight till he has apprehended it, he
may carry it into practice all his life, and will find that it cannot
be exhausted [2].'
My own opinion of it is less favourable. The names by which
it has been called in translations of it have led to misconceptions
of its character. Were it styled 'The states of Equilibrium and
Harmony,' we should be prepared to expect something strange and
probably extravagant. Assuredly we should expect nothing more

1 See the concluding note by Chu Hsi.
2 See the Introductory note below.


strange or extravagant than what we have. It begins sufficiently