事禹行其利也

高也星辰之遠也苟求

無事則智亦大矣天之

事也如智者亦行其所

禹之行水也行其所無

求之

鑿篇

也也不

如所

無智

慈者於矣

於若智故之

所智禹者者言

無之為以性

帝。

CHAP. XXVI. I. Mencius said, ‘All who speak about the natures of things, have in fact only their phenomena to reason from,

and the value of a phenomenon is in its being natural.

2. 'What I dislike in your wise men is their boring out their conclusions. If those wise men would only act as Yu did when he conveyed away the waters, there would be nothing to dislike in their wisdom. The manner in which Yü conveyed away the waters was by doing what gave him no trouble. If your wise men would also do that which gave them no trouble, their knowledge would also be great.

3. There is heaven so high; there are the stars so distant. If

26. How KNOWLEDGE OUGHT TO BE PURSUKD BY|junction, and is to be taken in close connexion

Mencius with the 而包:Chso Ch't explains則 can only do so by the 故:

here points out correctly the path to knowledge.

The rule which he lays down is quite in bar 以故而已,

mony with that of Bacon. It is to be regretted And phenomena, to be valuable, must ne natural

that in China, more perhaps than in any other

part of the world, it has been disregarded. -, following easily,' 'unconstrained.

I. is here to be taken quite generally.
Julien finds fault with Noel for translating it

by rerum natura, which appears to be quite cor

men.

is the would-be wise='your wise

其鑿, their chiselling,' or (boring,'

ie. their forcing things, instead of 'waiting ’

reot. Chd Hat makes it=人物所得以 | for them, which is a 行其所事 doing 42, than which nothing could be that in which they have many affairs, or much more general. Possibly Mencius may have had to do.' Yü is said 行水 rather than, which were rife in his time, but the references according to the common phraseology about to Yu's labours with the waters, and to the his labours, because more approstudies of astronomers, show that the term is priately represents the mode of his dealing with used in its most general signification. * = our the waters, according to their nature, and not

in view the disputes about the rature of man

‘phenomenon,' the nature in its dovelopment. by a system of force. 3 千歲之日至,

The character is often used as synonymous with according to modern scholars, refers to the 'facts.' is more than a simple con- winter solstice, from the midnight of which, it

就是與言言往

致其

廷簡驩右師者弔公也。故 言師言有大行

者。就門子

右有有

獨曰子師進

與

子右而右

與師師

不禮言皆師與角

其故千歲之日至可坐而

we have investigated their phenomena, we may, while sitting in our places, go back to the solstice of a thousand years ago.'

CHAP. XXVII. 1. The officer Kung-hang having on hand the funeral of one of his sons, the Master of the Right went to condole with him. When this noble entered the door, some called him to them and spoke with him, and some went to his place and spoke with him.

2. Mencius did not speak with him, so that he was displeased, and said, 'All the gentlemen have spoken with me. There is only Mencius who does not speak to me, thereby slighting me.'

3. Mencius having heard of this remark, said, " According to the prescribed rules, in the court, individuals may not change their places to speak with one another, nor may they pass from their ranks to is supposed, the first calculation of time began; it as meaning, 有人子之喪, had the -致是推致而得之‘· may cal-funeral duty that devolves on a son,' i. e. was

culate up to and get it.' Chao Ch'i, however, occupied with the funeral of one of his parents, makes the meaning to be simply: We may and nearly all commentators have since followed sit and determine on what day the solstice that view. The author of the

occurred a thousand years ago: See the 四餘說, in toc, shows clearly however, that it 書拓餘說 where this view is approved is incorrect, and that the true interpretation is

27. How MENCIUS WOULD NOT IMITATE OTHERS the more natural one given in the translation. 1. Kung-hang The Master of the Right here was Wang Hwan

(and tone, 'a rank,' 'a row;' various accounts (see Bk. II. Pt. II. vi), styled Taze-ão. At the are given of the way in which the term passed royal court there were the high nobles, called 太師 and 少師, Grand Master' and

along with into a double surname) was an

officer of Ch'i, who had the funeral of a son.'

Neither Chao Ch'i nor Chú Hat offers any

remark on the phrase, but some scholars of the

'Junior Master.' In the courts of the princes,

the corresponding nobles were called

Sung dynasty, subsequent to Chû Hsi, explained and, Master of the Left' and 'Master of

也待人者心者

我我者敬以

必以人 人人。禮

至不横恆愛存

敖踰

孟階

我

篇

黄仁逆敬人心。

君揖

其他則之者仁也子不也 有人者 •者君所亦我

愛子以異欲

禮

而禮必於愛人以異乎。行

仁也自此有仁於

矣此反其敬禮存人

bow to one another. I was wishing to observe this rule, and Tsze-âo understands it that I was slighting him :-is not this strange?'

CHAP. XXVIII. 1. Mencius said, 'That whereby the superior

man is distinguished from other men is what he preserves in his heart;–namely, benevolence and propriety.

2. The benevolent man loves others. The man of propriety shows respect to others.

3. He who loves others is constantly loved by them. He who respects others is constantly respected by them.

4. 'Here is a man, who treats me in a perverse and unreasonable manner. The superior man in such a case will turn round upon himself "I must have been wanting in benevolence; I must have been wanting in propriety; how should this have happened to me?” 5. ‘He examines himself, and is specially benevolent. He turns

the Right.'-as in Analects, VII. xxx. 2. BY THE CULTIVATION OF MORAL EXCELLENCE, AND It is to be understood that all the condolers IS PLACED THEREBY BEYOND THE REACH OF CALAmade their visit by the prince's order, and were | MITY. I.

存心 must not be understood–

consequently to observe the court rules. This 'he preserves his heart. The first definition of is the explanation of Mencius's conduct. 3.

in K'ang-hst's dictionary is E, 'to be in.

refers to the established usages of the court; It is not so much an active verb, 'to preserve,' see the Chau Li, Bk. III. v. 65-67;Bk. IV. iv.

3-14;d al. 階,‘steps,' or 'staire,' but here

for the ranks of the officers arranged with reference to the steps leading up to the hall. 28. HOW THE SUPERIOR MAN IS DISTINGUISHED

as = (to preserve in.’4.横(4th tone)逆pre

suppose the exercise of love and respect, which

are done despite to. 此物-此事 5

由

is used for, as often elsewhere., in

則於 我患故獸此

也我

憂由

於後世我由未免爲鄉人也是

則可憂也憂之如何如舜而已

亦也 君

人

若有哉

終於也積

必

身禽已逆 也矣

獸由 我

是必横

又如是

無 此,也

也不 舜一難則君忠由

可人朝 朝焉與子自是 是傳也是禽曰,反也

round upon himself, and is specially observant of propriety. The perversity and unreasonableness of the other, however, are still the same. The superior man will again turn round on himself"I must have been failing to do my utmost.

6. He turns round upon himself, and proceeds to do his utmost, but still the perversity and unreasonableness of the other are repeated. On this the superior man says, "This is a man utterly lost indeed! Since he conducts himself so, what is there to choose between him and a brute? Why should I go to contend with a brute?”

7. Thus it is that the superior man has a life-long anxiety and not one morning's calamity. As to what is matter of anxiety to him, that indeed he has.-He says, "Shun was a man, and I also am a man. But Shun became an example to all the kingdom, and his conduct was worthy to be handed down to after ages, while I am nothing better than a villager." This indeed is the proper matter of anxiety to him. And in what way is he anxious about it? Just that he may be like the sense of 盡已, (doing one's utmost coming from without. ·朝之恵 must 6.難r tone,一校 'to compare with.' It be understood from the expressions below:There may be calamity, but the superior man is explained in the dictionary, with reference is superior to it. T, 'but.' We must supply, to this passage, by, 'to charge,' 'to reprove." He should be without anxiety, but he has 7. 憂,-proceeding from within; 患 anxiety: 若夫一夫, and tone. 亡無

之道子不居不關 -仁夯

也禹賢堪於

稷思之其陋 孔 之

思天孟憂巷

天下子

下有

有 【禹不 顏三: 無患

飢者、稷、西

子過不行則

矣 如

者 其飄當其患也亡 回飲亂門

溺同孔人世而

有非

Shun-then only will he stop. As to what the superior man would feel to be a calamity, there is no such thing. He does nothing which is not according to propriety. If there should befall him one morning's calamity, the superior man does not account it a calamity.'

CHAP. XXIX. 1. Yü and Chi, in an age when the world was being brought back to order, thrice passed their doors without entering them. Confucius praised them.

2. The disciple Yen, in an age of disorder, dwelt in a mean narrow lane, having his single bamboo-cup of rice, and his single gourd-dish of water; other men could not have endured the distress, but he did not allow his joy to be affected by it. Confucius praised him.

3. Mencius said, Yu, Chi, and Yen Hui agreed in the principle of their conduct.

4. ‘Yu thought that if any one in the kingdom were drowned, it was as if he drowned him. Chi thought that if any one in the kingdom suffered hunger, it was as if he famished him. It was on this account that they were so earnest.

1=

29. A RECONCILING PRINCIPLE WILL BE FOUND = 'to praise.' 2. See Analects, VI. ix.

TO UNDERLIE THE OUTWARDLY DIFFERENT CONDUCT

OF GREAT AND GOOD MEN;-IN HONOUR OF YEN and are contrasted, but a tranquil age

HOI, WITH A REFERENCE TO MENCIUS HIMSELF. was not a characteristic of Yu and Chi's

I. See Bk. III. Pt. L. iv. 6, 7, 8. The thrice time. It was an age of tranquillization. 3. passing his door without entering it was proper

to Yih, though it is here attributed also to Chr. 同道一道-埋之當然, what was 寶 used as a verb, (to pronounce a worthy, proper in principle..

由,一used for 猶