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去害之 之狄 得

之人,也人

日也於無以 以地而以焉狄

將者聞

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二君之

鴉三子所乃 乃得

人踰 子不欲屬免

梁何以者其焉

也市仁山患其吾耆事 事得 效或人邑乎所土老 老之

replied, Formerly, when king Tai dwelt in Pin, the barbarians of the north were constantly making incursions upon it. He served them with skins and silks, and still he suffered from them. He served them with dogs and horses, and still he suffered from them. He served them with pearls and gems, and still he suffered from them. Seeing this, he assembled the old men, and announced to them, saying, "What the barbarians want is my territory. I have heard this, that a ruler does not injure his people with that wherewith he nourishes them. My children, why should you be troubled about having no prince? I will leave this.” Accordingly, he left Pin, crossed the mountain Liang, built a town at the foot of mount Ch'i, and dwelt there. The people of Pin said, " He is a benevolent man. We must not lose him." Those who followed him looked like crowds hastening to market.

2. On the other hand, some say, "The kingdom is a thing to be kept from generation to generation. One individual cannot under何患乎無君 some to mean :.If I When I am gone, whoever can secure your

remain here, I am sure to die from the barbarians. I will go and preserve your ruler for

you.' So the paraphrast in the. The

repose, will be your prince and chief. I will is dif

leave this, and go elsewhere.'

ferent rather from the same phrase in chap. vii. There it means traders, here market-goers gene

日講, however, says:−(My children, why rally. 2. This paragraph is to be understood as

need you be troubled about having no prince? spoken to a ruler, in his own person. Compare

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焉子賢輕將有有者

公 之乎
乎身見司司

喪 義先子。知

後禮以孟未所

踰由於日所今

三前賢匹何 之乘

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子喪

入君出者君

見無而以所公 焦

百見孟倉倉日

將請

̇出擇

必臧

命倉者。

take to dispose of it in his own person. Let him be prepared to die

for it. Let him not quit it."

3. ‘I ask you, prince, to make your election between these two

courses.’

CHAP.XVI. 1. The duke P'ing of Lû was about to leave his palace, when his favourite, one Tsang Ts'ang, made a request to him, saying, 'On other days, when you have gone out, you have given instructions to the officers as to where you were going. But now, the horses have been put to the carriage, and the officers do not yet know where you are going. I venture to ask. The duke said, 'I am going to see the scholar Măng:'' How is this ?’said the other. 'That you demean yourself, prince, in paying the honour of the first visit to a common man, is, I suppose, because you think that he is a man of talents and virtue. By such men the rules of ceremonial proprieties and right are observed. But on the occasion of this Mang's second mourning, his observances exceeded those of the former. Do not go to see him, my prince.' The duke said, 'I will

not.

2. The officer Yo-chăng entered the court, and had an audience. chap. vii. -, 'to take the whole dis-ties and difficulties come, my course is to fight posal of,' to deal with. It is not to be referred to the death to keep it. I may not abandon it, and go elsewhere.' The meaning comes to the to the. The paraphrasts make the whole same. But the is against this construction. apoken by the ruler ;–thus :' The territory of| 16. A MAN'S WAY IN LIFE IS ORDERED BY the State was handed down by my ancestors to HEAVEN. THE INSTRUMENTALITY OF OTHER MEN their descendants, that they should keep it from IS ONLY SUBORDINATE. 1. The duke P'ing (i.e. generation to generation. It is not what I can 'The Pacificator") had been informed of Menassume in my person the disposal of. If calami- cius's worth, it appears, by Yo-chăng, and was

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喪或君

范同日 否三前 前也喪

鼎以日踰告

所 棺而土何前寡為

君正謂椁後後哉喪人 踰衣以以君是日 衾 五大

克告於君君爲來見也

鼎夫

日見

以孟

美 與前踰往

也日不也。曰以者見後日

He said, Prince, why have you not gone to see Măng Ko?' The duke said, 'One told me that, on the occasion of the scholar Mang's second mourning, his observances exceeded those of the former. It is on that account that I have not gone to see him.' 'How is this!' answered Yo-chăng. By what you call "exceeding," you mean, I suppose, that, on the first occasion, he used the rites appropriate to a scholar, and, on the second, those appropriate to a great officer; that he first used three tripods, and afterwards five tripods.' The duke said,‘No; I refer to the greater excellence of the coffin, the shell, the grave-clothes, and the shroud.' Yo-chang said, That cannot be called "exceeding." That was the difference between being poor and being rich.'

3. After this, Yo-chăng saw Mencius, and said to him, 'I told

going out, half-ashamed at the same time to do so, to offer the due respect to him as a professor of moral and political science, by visiting him and asking his services. The author of the

書拓餘說 approves of the view that the incident in this chapter is to be referred to the 4th year of the sovereign赧,

B. C. 311, but the chronology of the duke P'ing is very confused.

所之-之-往:何哉 is an exclamation of surprise, extending back to

In 以為賢乎, the 乎 is hardly so much

as an interrogation. I have given its force by -'I suppose.' does not indicate the origin of rites and right, but only their exhibi. tion. The first occasion of Mencius's mourning referred to was that, it is said, for his father.

But his father died, according to the received accounts, when he was only a child of three years old. We must suppose that the favourite invented the story. I have retained the surname Mäng here, as suiting the paragraph better

than Mencius 2. Eis a double surname.

This individual, whose name was K'o (;

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see par. 3), was a disciple of Mencius. The surname probably arose from one of his ancestors having been the music-master of some State, and the name of his office passing over to become the designation of his descendants. The tripods contained the offerings of meat used

in

sacrifice. The sovereign used nine, the prince

of a State seven, a great officer five, and a scholar three. To each tripod belonged its appropriate kind of flesh. 3. 君為來-篇 4th tone,

= 'therefore,' i.e. in consequence of what Yochăng had said, the duke was going to visit

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之侯吾非

者嬖

行不沮人

天 人 果君有
也不
來君臧

哉。能臧遇
遇能行之也是會

the prince about you, and he was consequently coming to see you, when one of his favourites, named Tsang Ts'ang, stopped him, and therefore be did not come according to his purpose.' Mencius said, ‘A man's advancement is effected, it may be, by others, and the stopping him is, it may be, from the efforts of others. But to advance a man or to stop his advance is really beyond the power of other men. My not finding in the prince of La a ruler who would confide in me, and put my counsels into practice, is from Heaven. How could that scion of the Tsang family cause me not to find

the ruler that would suit me?'

=

Menciua 尼in read in the grd and 4th 不遇 really conveys all the meaning in the tones, both with the same meaning, I, 'to translation, however periphrastic that may stop'不遇魯君 is not spoken merely seem. With this reference of Mencius to

with reference to the duke's not coming, as Heaven, compare the language of Confucius. he had purposed, to meet him. The phrase|Analects, VII. xxii; IX. v; XIV. xxxviii.

BOOK II.

KUNG-SUN CHÂU. PART I.

然吾路乎仲日之當 子功路

吾先子之所畏也

然則吾子與管仲孰

路孰賢會西躄然

乎會西日吾子與子

畏整

也然

孰日,日

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當路於齊管仲晏子

公孫丑問日夫子

公孫丑章句上

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問管 子上

CHAPTER I. 1. Kung-sun Ch'âu asked Mencius, saying, 'Master, if you were to obtain the ordering of the government in Ch'i, could you promise yourself to accomplish anew such results as those

realized by Kwan Chung and Yen?'

2. Mencius said, 'You are indeed a true man of Chi. You know about Kwan Chung and Yen, and nothing more.

3. ‘Some one asked Tsang Hsi, saying, “ Sir, to which do you give the superiority,to yourself or to Tsze-ld ?" Teăng Hst looked uneasy, and said, " He was an object of veneration to my grandfather.”

66

TITLE OF THIS BOOK.-The name of Kung-sun literally, ' in a way.' Chao Ch'i says,Ch'au, a disciple of Mencius, heading the first

chapter, the book is named from him accord- 路, (in an official way,' and Chû Hat, 居要 ingly. On 章句上see note on the title 地, (to occupy an important position. The gloss in the 備旨 says :- 一當路 操

of the first Book.

1. WHILE MENCIUS WISHED TO SEE A TRUE ROYAL GOVERNMENT AND SWAY IN THE KINGDOM, to grasp the handle of government.

AND COULD EASILY HAVE REALIZED IT, FROM THE

PECULIAR CIRCUMSTANCES OF THE TIME, HE WOULD The analogous phrase is used now to

HOT, TO DO 30, HAVE HAD RECOURSE TO ANY WATS describe an officer's appointment. 管仲一

INCONSISTENT WITH ITS IDEA. I. Kung-sun Châu,

one of Mencius's disciples, belonged to Ch'i, and see Confucian Analects, III. xxii; XIV. x, xvii, "-see Analects, V. xvi; Men

was probably a cadet of the ducal family. The viii 晏子,一

sons of the prinoes were generally 公子; cius, I. Pt. II. iv. 3. Taăng Hed was the grandtheir sons again, 公孫 ‘ducal grandsons, son, according to Chao Ch'i and Chd Hat, of

and those two characters became the surname Tsang Shăn, the famous disciple of Confucius. of their descendants, who mingled with the un-Others say he was Shan's son. It is a moot-point.

distinguished classes of the people. 當路孰賢一。

—compare Analecte, XI.xv. 蹴然

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