獵魯類謂其 作問 較猶可而况受其賜乎 也至非教 際之 也。際 日矣 賜亦之盜之誅有受 之 於 何 諸侯取之於民也猶禦也苟 爲烈如之何其受之日今之 日較於充夫乎者敢苟 be questioned, and to the present day is clearly acknowledged. How can the gift of a robber be received?' 5. Chang said, The princes of the present day take from their people just as a robber despoils his victim. Yet if they put a good face of propriety on their gifts, then the superior man receives them. I venture to ask how you explain this.' Mencius answered, Do you think that, if there should arise a truly royal sovereign, he would collect the princes of the present day, and put them all to death? Or would he admonish them, and then, on their not changing their ways, put them to death? Indeed, to call every one who takes what does not properly belong to him a robber, is pushing a point of resemblance to the utmost, and insisting on the most refined idea of righteousness. When Confucius was in office in Lû, the people struggled together for the game taken in hunting, and he also did the same. If that struggling for the captured game was proper, how much more may the gifts of the princes be received!' 6. Chang urged, 'Then are we to suppose that when Confucius of robbery. 5. f,—as above. Bytelligible to Chû Hsl. I have given the not Chang alludes to Mencius himself. tone, 'to take together.' -4th rid of the declaration that Confucius himself unlikely explanation of Chao Chi. But to get Joined in the struggling, the critics all say it only means that he allowed the custom.-The introduction of this yielding on the part of Confucius to a vulgar practice is an adroit manoeuvre by Mencius. The offence of the people against propriety in struggling for the game, -literally, 'filling up a resemblance to the extremity of righteousness;' the meaning is as in the translation. (chio) is unin 居居乎妻也 也衞靈 為平卑卑 委抱辭辭養。 擊居居貧也 日柝貧貧者而 也而有時乎爲貧娶 公際可之仕也於 孔惡辭辭有貧為任 計 ·乎尊尊時娶貧也。於 his doctrines was likely. With the duke Ling of Wei he took office, because his reception was proper. With the duke Hsiao of Wei he took office, because he was maintained by the State.' CHAP. V. 1. Mencius said, 'Office is not sought on account of poverty, yet there are times when one seeks office on that account. Marriage is not entered into for the sake of being attended to by the wife, yet there are times when one marries on that account. 2. He who takes office on account of his poverty must decline an honourable situation and occupy a low one; he must decline riches and prefer to be poor. 3. What office will be in harmony with this declining an honourable situation and occupying a low one, this declining riches and preferring to be poor? Such an one as that of guarding the gates, or beating the watchman's stick. 4. ‘Confucius was once keeper of stores, and he then said, “ My calculations must be all right. That is all I have to care about." the 四書拓餘說 acquiesces. The text mentions Chi Hwan, and not duke Ting, because the duke and his government were under the control of that nobleman. 5. HOW OFFICE MAY BE TAKEN ON ACCOUNT OF POVERTY, BUT ONLY ON CERTAIN CONDITIONS. I. 仕 'an honourable situation,' and 富= 'rich emolument.' 3. , the 1st tone, 'how.' The first as above, and help round the barrier-gates, 'embracing' them, as and 娶妻 it is as well to translate here ing the rhythm of the sentence. 抱關(going) abetractly, ‘office,' and 'marriage.' 為 4th it were) and擊柝 are to be taken together, we tone, 'for,' 'on account of.' The proper motive and not as two thinga, or offices; see theYi-ching, for taking office is supposed to be the carrying App. III. Sect. II. 18. 4. In Sze-ma Ch'ien's principles the truth, and the right-into prac History of Confucius, for 委(4th tone)吏 have, but in a case of this kind the authority of Mencius is to be followed. tice, and the proper motive for marriage is the begetting of children, or rather of a son, to continue one's line.,-not interrogative, but serving as a pause for the voice. 養 4th tone, read wii grd tone, entries in a book. 'the being supported,' but we may take it Annual calculations of accounts are denomin 託敢諸道也已當 於於也侯 萬 諸諸何章 『章行乎 牛 侯 怎侯也。日恥人卑羊 非禮失孟士也之而茁嘗 本言壯 國子之 也士而 萬之後不論 田 He was once in charge of the public fields, and he then said, "The oxen and sheep must be fat and strong, and superior. That is all I have to care about." 5. When one is in a low situation, to speak of high matters is a crime. When a scholar stands in a prince's court, and his principles are not carried into practice, it is a shame to him.' CHAP. VI. 1. Wan Chang said, 'What is the reason that a scholar does not accept a stated support from a prince?' Mencius replied, 'He does not presume to do so. When a prince loses his State, and then accepts a stated support from another prince, this is in accordance with propriety. But for a scholar to accept such support from any of the princes is not in accordance with propriety.' 2. Wan Chang said, If the prince send him a present of grain, and his cattle sleek and fat? Because in his P, and monthly, 計, when a distinction 書味根錄 says: - Why did Confucius is made between the terms. 當, 4th tone. confine himself to having his calculations exacty 乘(4th tone)田-主苑囿芻牧之 bumble position he had nothing to do with business of the State, and he would not incur but I do not understand the use of in the crime of usurping a higher office. If, making this sense. Here again the history has pretence of poverty, a man keep long clinging to high office, he stands in his prince's court, 職(ń=機)吏These were the first offices but carries not principles into practice :-can Confucius took, before the death of his mother, shame of making his office of none effect?' This he lay his hand on his heart, and not feel the and while they were yet struggling with poverty. is true, but it is not necessary that he who takes 6. How A SCHOLAR MAY NOT BECOME A DEPEN 5 立乎(-于)人之本朝(chr'dow, office because he is poor should continue to 2nd tone),-it is difficult to express the force occupy it simply with the desire to get rich.. of the ; 'to stand in a man's proper court, i.e. the court of the prince who has called him to office, and where he ought to develop and carry out his principles. It is said that this paragraph gives the reasons why he who takes office for poverty must be content with a low situation and small emolument, but the connexion is somewhat difficult to trace. The DENT BY ACCEPTING PAY WITHOUT OFFICE, AND HOW THE REPEATED PRESENTS OF A PRINCE TO A SCHOLAR MUST BE MADE. 1. is here the scholar, the candidate for public office and use, still unemployed. E, 'does not depend on,' i.e. assure himself of a regular support by receiving regular pay though not in office. On one prince, 乎。餽於職也。不則之曰章 日敢受 則者食抱也。其 乎日繆公之於子思也亟 餽之則受之不識可常將 繼 上擊敢 其受 一日君餽之粟則受之。 不何日也受 有敢也。周日之 賜常何日之君乎。 for instance, does he accept it ?’‘He accepts it,' answered Mencius. On what principle of righteousness does he accept it?' Why the prince ought to assist the people in their necessities.' 3. Chang pursued, 'Why is it that the scholar will thus accept the prince's help, but will not accept his pay ?' The answer was, 'He does not presume to do so.' I venture to ask why he does not presume to do so. Even the keepers of the gates, with their watchmen's sticks, have their regular offices for which they can take their support from the prince. He who without a regular office should receive the pay of the prince must be deemed disrespectful.' 4. Chang asked, 'If the prince sends a scholar a present, he accepts it;-I do not know whether this present may be constantly repeated.' Mencius answered, 'There was the conduct of the duke driven from his State, finding an assured and io. 賜之祿 (give him pay.’This brings regular support with another, see the Li-chi, IX. Sect. I. i. 13. It is only stated there, how out all the meaning that is in ever, that a prince did not employ another 上一賜 is passive, or= refugee prince as a minister. We know only from =‘to receive pay.’ Mencius, so far as I am aware, that a prince, disrespectful,' is to be taken in its imdriven from his own dominions would find plication of a want of humility in the scholar, maintenance in another State, according to a who is only one of the people having no office, sort of law. 何義 (what is the principle and yet is content to take pay, as if he had of righteousness?' or simply-'what is the ex-4-read ch'i, 4th tone (below, the same, planation of?', to give alms,' and frequently.', 'caldron flesh,' ie. generally to help the needy. t-see Bk. II. flesh cooked. -pido, the rst tone, 'to moPt. L v. 5. A scholar not in office is only one tion with the hand. -,4th tone. of the people. 3. 賜之(if he give him, 伋 was Tsze-sze's name. To bow, raising the |