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妾。人妾者

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之施

其立起顯其

餘談 者與

不者從來飲 也足 卒良 吾食

叉之 .將者 東

妾訕其良人而相泣於中庭而良

者所仰望而終身也今若此與其
足之道也其妻歸告其妾曰良人

其餘不足又顯而之他此其爲

妾由君子觀之則人之所以求富

以驕庭

富妻良其

其祭

之人

乞與蚤

其與飲食者盡富貴也而未嘗有

of distinction ever come here. I will spy out where our good man goes. Accordingly, she got up early in the morning, and privately followed wherever her husband went. Throughout the whole city, there was no one who stood or talked with him. At last, he came to those who were sacrificing among the tombs beyond the outer wall on the east, and begged what they had over. Not being satisfied, he looked about, and went to another party;-and this was the way in which he got himself satiated. His wife returned, and informed the concubine, saying, 'It was to our husband that we looked up in hopeful contemplation, with whom our lot is cast for life; and now these are his ways!' On this, along with the concubine she reviled their husband, and they wept together in the middle hall. In the meantime the husband, knowing nothing of all this, came in with a jaunty air, carrying himself proudly to his wife and concubine.

2. In the view of a superior man, as to the ways by which men The subject of it is the 'man of Ch'l,' and not in the, having the duty of setting an

‘the wife and concubine. It is descriptive of example to its members' 良人一

,-corre

him as living with them, and being the head sponding to the Scottish term of goodman' for

of a family:一有刑家之責, as is said husband. 所與飲食者-not‘who

希者相而

其達貴

矣幾泣不也不妻者利

seek for riches, honours, gain, and advancement, there are few of their wives and concubines who would not be ashamed and weep together on account of them.

gave him to drink and eat,' as Julien makes for 'city.' -see Bk. II. Pt. IL i. a Ź

it. 所之一之 the verth, as also below, 他, ‘went to another place,' = ‘another party.’

and in 之東之他 施從施 road a幾希, as in chap xix I, but it is here

i, either and or 4th tone. 买,一plainly used an adjective, ‘few.’

BOOK V.

WAN CHANG. PART I.

而忘母慕泣

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不必愛也。也。天

日怨母之萬孟何田章章

長然慈喜章子為號問章 日句

息則之而日日其

問舜勞不

怨號于舜上

CHAPTER I. 1. Wan Chang asked Mencius, saying, ‘When Shun went into the fields, he cried out and wept towards the pitying

heavens. Why did he cry out and weep? Mencius replied, 'He

was dissatisfied, and full of earnest desire.'

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2. Wan Chang said, When his parents love him, a son rejoices and forgets them not. When his parents hate him, though they punish him, he does not murmur. Was Shun then murmuring

SYMPATHY OF HIS PARENTS. I.

號, and tone,

This Book is named from the chief inter- 1. SHUN'S GREAT FILIAL PIETY-HOW IT CAR locutor in it, Wan Chang (see Bk. III. Pt. II. BIED HIM INTO THE FIELDS TO WEEP AND DEPLORE v). The tradition is that it was in company HIS INABILITY TO SECURE THE AFFECTION AND with Wan Chang's disciples, that Mencius, baffled in his hopes of doing public service, and having retired into privacy, composed the seven Books, which constitute his Works. The first part of this Book is occupied with discussions about Shun, and other ancient worthies.

to cry out.' It has another signification in the same tone,-'to wail,' which would answer equally well. See the incident related in the Shu-ching, II. ii. 21, from which we learn that

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二我已竭 竭子所知于則於 力之知也旻吾公 也。公 公天旣明

母田、為

使之

我何哉帝使其子

一女百官牛羊倉廩

已矣父母之不我愛於

備男友

公高聞日

若明日母命舜

是高是則

職恝以非吾

我孝爾不田

against his parents?' Mencius answered, Chang Hai asked Kungming Kao, saying, “ As to Shun's going into the fields, I have re ceived your instructions, but I do not know about his weeping and crying out to the pitying heavens and to his parents." Kung-ming Kao answered him, “ You do not understand that matter." Now, Kung-ming Kao supposed that the heart of the filial son could not be so free of sorrow. Shun would say, "I exert my strength to cultivate the fields, but I am thereby only discharging my office as a What can there be in me that my parents do not love me?" 3. "The Ti caused his own children, nine sons and two daughters, the various officers, oxen and sheep, storehouses and granaries, all such behaviour was a characteristic of his Analects, IV. xviii. Kung-ming Kão is gener earlier life, when he was 'ploughing' at the ally understood to have been a disciple of foot of the Li hill-the name given Tang Shan, and Chang Hal again to have been a disciple of Kao. 吾既得聞命 to the autumnal sky or heavens. Two meanings

son.

'I have received your commands;' 'commands,'

have been assigned to 旻: (the variegated, said deferentially for ‘instructions,' as in Bk. with reference to the beautiful tinte(文章) III. Pt. Lv.s 子母 is also from the

of matured nature; and 'the compassionate, Shu-ching, though omitted above in par. 1. as if it were with reference to the decay In translating we must reverse the order of of nature. This latter is generally acquiesced, 'he wopt and cried out,-to heaven, in. I have translated 于 by towards,' but to his parents' 是非爾所知也

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the paraphrase in the 日講 is: He cried Bk.IV. Pt. II. xxxi... 不若是恝(not

out and called upon pitying Heaven, that so without sorrow,' i.e. not so, as common lovingly overshadows and compassionates this people would have it, and as Ch'ang Hst lower world, weeping at the same time.' thought would have been right, that he could refrain from weeping and crying out. 幕,一aimply, he was murmuring and desir.

ing.' The murmuring was at himself, but this 云云

are the thoughts supposed to pass

is purposely kept in the background, and through Shun's mind. #-#, the 1st tone.

Chang supposed that he was murmuring at!

his parents. 2.

3. See the Shû-ching, I. par. ra, but the various

父母...不怨 ,-see incidents of the particular honours conferred

之有不 不色之人遷 天 足人 人街 下以 之欲 悅貴 解 也 歸 之為不憂欲而天 好天足富妻不 下 子以入帝足之於

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遷之焉爲不順於父母如窮

士多就之者帝將胥天下而 以事舜於畎畝之中天下之

而解之之以士胥中

该 人富

好人窮而之

to be prepared, to serve Shun amid the channelled fields. Of the scholars of the kingdom there were multitudes who flocked to him. The sovereign designed that Shun should superintend the kingdom along with him, and then to transfer it to him entirely. But because his parents were not in accord with him, he felt like a poor man who has nowhere to turn to.

4. 'To be delighted in by all the scholars of the kingdom, is what men desire, but it was not sufficient to remove the sorrow of Shun. The possession of beauty is what men desire, and Shun had for his wives the two daughters of the Ti, but this was not sufficient to remove his sorrow. Riches are what men desire, and the kingdom was the rich property of Shun, but this was not sufficient to remove his sorrow Honours are what men desire, and Shun had the dignity of being sovereign, but this was not sufficient to remove his sorrow. The reason why the being the object of men's delight, with the on Shun, and his influence, are to be collected | Yao. They are mentioned, however, in the from the general history of him and Yao.Historical

between Mencius's account of Shun, and that

There is, however, an important discrepancy ‘Historical Records, 虞史記帝將 in the Shd-ching. There, when he is first 胥天下-將與之胥(-相)觀 baso their recommendation on the factor nǐ 天下.而遷之-自移以與之

recommended to Yao by the high officers, they

his

having overcome the evil that was in bis

parents and brother, and brought them to self 不順於母,

government. The Shu-ching, moreover, men-xviii. 1. 4.

tions only one son of Yao, Tan Chi (丹朱),

-see Bk. IV. Pt. II.

色一色 is here = our Fa beauty,

'a

and says nothing of the nine who are here 'beauties.', in and tone, here as a verb,

sald to have been put under the command of 'to wive,' 'to have for wife.' Observe the fores

見母君慕好以以 色解解

之五則

必章矣。 十熱子則憂憂 而中仕慕人著 慕大則少少惟 者孝慕艾則順 予終君有慕於 於身不妻

宜莫如舜舜之不告而娶

之何必告父母信斯言也

三萬章問日詩云娶妻

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不信

也如

大慕得子每每

舜父於則知可

possession of beauty, riches, and honours were not sufficient to

remove his sorrow, was that it could be removed only by his getting

his parents to be in accord with him.

5. 'The desire of the child is towards his father and mother. When he becomes conscious of the attractions of beauty, his desire is towards young and beautiful women. When he comes to have

a wife and children, his desire is towards them. When he obtains office, his desire is towards his sovereign:-if he cannot get the regard of his sovereign, he burns within. But the man of great filial piety, to the end of his life, has his desire towards his parents. In the great Shun I see the case of one whose desire at fifty years was towards them.'

CHAP. II. 1. Wan Chang asked Mencius, saying, ‘It is said in the Book of Poetry,

"In marrying a wife, how ought a man to proceed?

He must inform his parents."

If the rule be indeed as here expressed, no man ought to have illustrated it so well as Shun. How was it that Shun's marriage took place without his informing his parents?' Mencius replied, 'If he had informed them, he would not have been able to marry. That

of, leading on to what follows as the 2. DEFENCE OF SHUN AGAINST THE CHARGES OF

explanation of the preceding circumstances. VIOLATING THE PROPER BULE IN THE WAY OF HIS

少, 4th tone, ‘young,' little.’好色

the term has a different acceptation from that

in the preceding paragraph, though I hart

MARRYING, AND OF HYPOCRISY IN HIS CONDUCT TO

HIS BROTHER, 1, 2. Compare IV. Part L. xxvi.

Z

-see the Shih-ching, I. viii. Ode VI.

translated it in the same way. -in the st. 3, 4th tone, as in Analects, III xvii.

sense of, 'beautiful.'

信誠:‘if indeed’以懟必母—ir

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