是鵝是饋兄之祿 也之哉者於之祿 哇自其日不食 鍾仲 彼 之外母曰歸居也以子身 以至殺惡則也以兄齊織· 母曰是用有牌兄之之屨 4.‘But,’said Chang, ‘what does that matter? He himself weaves sandals of hemp, and his wife twists and dresses threads of hemp to sell or exchange them.' 5. Mencius rejoined, Chung belongs to an ancient and noble family of Ch't. His elder brother Tâi received from Kâ a revenue of 10,000 chung, but he considered his brother's emolument to be unrighteous, and would not eat of it, and in the same way he considered his brother's house to be unrighteous, and would not dwell in it. Avoiding his brother and leaving his mother, he went and dwelt in Wu-ling. One day afterwards, he returned to their house, when it happened that some one sent his brother a present of a live goose. He, knitting his eyebrows, said, "What are you going to use that cackling thing for ?" By-and-by his mother killed the goose, and gave him some of it to eat. him some of it to eat. Just then his brother came into the house, and said, "It is the flesh of that cackling thing," upon which he went out and vomited it. 6. Thus, what his mother gave him he would not eat, but what 41-compare in Bk. L. Pt. L. tionary, but Chao Ch'i explains it by vil. 8.-see Pt. Liv. & read pi, and by to prepare for weaving.' to twist,' as threads of hemp on the 5-in 4th tone, as in Bk. II. Pt. II. vi. 1. knee, This meaning is not found in the die- 祿萬鍾- —see Bk. II. Pt. II. x. 3. his wife gives him he eats. He will not dwell in his brother's house, but he dwells in Wa-ling. How can he in such circumstances complete the style of life which he professes? With such principles as Chung holds, a man must be an earthworm, and then he can carry them out.’ as sidered what his mother gave him to eat not to the same w 避 頻順ued for 蹙之食為不義而不食, the com 皖—rend i, the sound made by a goose. 是 be righteous, and would not eat it. Similarly 鴕覷者‘this cackler. 6. 以母則 ho brings out the force of the 以 in the other 不食 Hat,以 is expanded by Cha Hat, clauses. The glossarist of Chao Ch'I treats it more loosely, as in the translation. BOOK IV. LÍ LÂU. PART I. 5.政舜不之能 之能聰成不明孟 正不方以公子 仁平不五以員規輸白 心治以音大師矩子離句 仁天仁堯律曠不之婁上 CHAPTER I. 1. Mencius said, 'The power of vision of Li Lâu, and skill of hand of Kung-shu, without the compass and square, could not form squares and circles. The acute ear of the musicmaster K'wang, without the pitch-tubes, could not determine correctly the five notes. The principles of Yao and Shun, without a benevolent government, could not secure the tranquil order of the kingdom. 2. 'There are now princes who have benevolent hearts and a With this Book commences what is com- which could draw carriages. He is now the monly called the second or lower part of the god of carpenters, and is worshipped by them; There works of Mencius, but that division is not recog-see the Li Chi, Bk. II. Sect. II. ii. 21. nised in the critical editions. It is named Li are some, however, who make two men of the Lau, from its commencing with those two name, an earlier and a later. K'wang, styled , was music-master and a wise counsellor of Tsin, a little prior to the time characters, and contains twenty-eight chap- Tsze-ye(子野) ters, which are most of them shorter than those of the preceding Books. 1. THERE IS AN ART OF GOVERNMENT, AS WELL of Confucius;-see the AS A WISH TO GOVERN WELL, TO BE LEARNED FROM 四年六律, (six pitch-tubee,' put by KINGS, AND WHICH REQUIRES TO BE STUDIED AND synecdoche for 十二律, Li THE EXAMPLE AND PRINCIPLES OF THE ANCIENT PRACTISED BY RULERS AND THEIR MINISTERS. 1. , or 'twelve tubes,' Lau, called also Li Cha (朱), carries us back invented, it is said, in the earliest times, to determine by their various adjusted lengths to a very high Chinese antiquity. He was, it the notes of the musical scale. Six of them go is said, of the time of Hwang-ti, and so acute of vision, that, at the distance of roo paces, he by the name of it (呂), which are to be under could discern the smallest hair. He is often stood as comprehended under the phrase in the referred to by the Taoist writer Chwang ().text. The five notes are the five full notes of Some say that Li Lâu was a disciple of Mencius, octave, neglecting the semitones. They but this is altogether unlikely. Kung-shd, are called 宫商角徵(chi),羽;e on named Pan (written 班 and 般), was a coler the Shû-ching, Li 24 堯舜之道~ brated mechanist of Lû, of the times of Con- is to be taken 'emptily,' meaning the fucius. He is fabled to have made birds of bamboo, that could continue flying for three benevolent wish to govern well, such as anidays, and horses of wood, moved by springs, mated Yao and Shun. 仁政 is the Same 勝繩目者舊行 用力未章詩 之法聞 為焉之遵云,也 旣方有先不徒故世 員之也王愆法曰者、 平 以 聖之不 直規人 準竭過由自 聞而民不被其澤不可 先不 主可 reputation for benevolence, while yet the people do not receive any benefits from them, nor will they leave any example to future ages; -all because they do not put into practice the ways of the ancient kings. : 3. Hence we have the saying:——“ Virtue alone is not sufficient for the exercise of government; laws alone cannot carry themselves into practice.” 4.'It is said in the Book of Poetry, “Without transgression, without forgetfulness, Never has any one fallen into error, who followed the laws of the ancient kings. 5. When the sages had used the vigour of their eyes, they called in to their aid the compass, the square, the level, and the line, to make things square, round, level, and straight:the use of the instruments is inexhaustible. When they had used their power finding its embodiment, the right art of whose Buddhistic scrupulosity about taking government, having the same relation to it life made him have a benevolent reputation. Yet the heart of the one did not advantage = 2. the last clause assigning the reason of what is as the compass to circles, &c. 聞,一4th the State, nor the reputation of the other the tone. Observe the correlation of 者 and也,empire. 3 徒善,here (simply being said in the preceding ones. 先王之道, lawe without virtue, the virtue, however, being good,' i.e. virtue without laws, and 徒法–here, and below, the 道 must be taken understood of the ‘benevolent heart.’4. See differently from its application in the last the Shih-ching, Pt. III. ii. Ode V. st. 2. 5. paragraph, and =the 仁政 of that. The 之以—literally, ‘continued it with’The commentator refers to king Hsüan of Ch'i line must be understood of the plumb-line, as (Bk. I. Pt. I. vii) as an instance of the princes well as of the marking-line, 準 is rightly who have a benevolent heart, and to the first translated, 'the level,' but I have not been emperor of the Liang dynasty (A. D. 502-556), able to ascertain its original form in China. VOL. II. U 道是 在謂為因覆之勝之 道揆也下無法守也朝 高智政丘 也上高者道川 勝 用也旣竭心思焉繼 之以六律正五音不可 朝無位宜可澤必仁繼可 of hearing to the utmost, they called in the pitch-tubes to their aid to determine the five notes:-the use of those tubes is inexhaustible. When they had exerted to the utmost the thoughts of their hearts, they called in to their aid a government that could not endure to witness the sufferings of men:-and their benevolence overspread the kingdom. 6. 'Hence we have the saying:-"To raise a thing high, we must begin from the top of a mound or a hill; to dig to a great depth, we must commence in the low ground of a stream or a marsh." Can he be pronounced wise, who, in the exercise of government, does not proceed according to the ways of the former kings? 7. Therefore only the benevolent ought to be in high stations. When a man destitute of benevolence is in a high station, he thereby disseminates his wickedness among all below him. 8. When the prince has no principles by which he examines his administration, and his ministers have no laws by which they In the 前漢書本志, Bk. I, we read: - | precedes from 繼不忍人, see Bk. II. 'From the adjustment of weights and things Pt. I. vi. 1. 6. -, 'to conform to,' i. e., sprang the lever (). The lever revolving here, to take advantage of. The saying is found The circle produced the -produced the circle. in the Li Chî. VIII. ii. 10. 8. This paragraph is an expansion of the last clause of the pre square. The square produced the line. The ceding, illustrating how the wickedness flows line produced the level. On the last sentence downwards, with its consequences. -‘the 韋昭 says: They set up the level to look | highest,' i.e. the prince. 下, the next (below at the line, using water as the equaliser.his ministers.ch'ao, the and tone, 'the 可勝 (the Ist tone)用,一 - see Bk. I. Pt. I. | court,' and T, as opposed to it, the various iii. 3. The subject of 可 is the whole of what officers, as having their (work' to do. 君子 |