Puslapio vaizdai
PDF
„ePub“

[ocr errors]

受以君悦不假日外卒問 其: 子賢 能蓋今也與

乎 而面標酬

是後稽使第

敢 不 臺知音者肉 繼 能無君再 栗拜謂國養顏之拜諸思

稽養君 也 犬而大不 人首矣。欲 馬 不門悦 繼而日養 謂賢:

賢畜受之於

[ocr errors]

Ma to Tsze-sze-He made frequent inquiries after Tsze-sze's health, and sent him frequent presents of cooked meat. Tsze-sze was displeased; and at length, having motioned to the messenger to go outside the great door, he bowed his head to the ground with his face to the north, did obeisance twice, and declined the gift, saying, “From this time forth I shall know that the prince supports me as a dog. or a horse.” And so from that time a servant was no more sent with the presents. When a prince professes to be pleased with a man of talents and virtue, and can neither promote him to office, nor support him in the proper way, can he be said to be pleased with him?'

5. Chang said, 'I venture to ask how the sovereign of a State, when he wishes to support a superior man, must proceed, that he may be said to do so in the proper way?' Mencius answered, 'At first, the present must be offered with the prince's commission, and the scholar, making obeisance twice with his head bowed to the ground, will receive it. But after this the storekeeper will continue hands to the bent forehead, was called " ; If they were received, the party performed his lowering the hands in the first place to the obeisances inside. To bring out the meaning of ground, and then raising them to the forehead, 'for,' that properly belongs to we must was called ; bowing the head to the earth translate it here by 'and so.' *-the desigo was called Taze-sze appears on this nation of an officer or servant of a very low class.

以 found expression of homage, as if in the prince's

以君命將之一将-奉君命, presence, and then to have bowed twice, with a message from the prince, ' reminding of course bis hands to the ground, in addition. All this the scholar of his obligation. he did, outside the gate, which was the appropriate place in the case of declining the gifts. an adverb, 'the appearance of being troubled.'

5.

臣義故就百使養鼎肉 在也。 日畝

官其君 肉不 野孟 章王之

之生子子 日 公羊九之

3敢 交之後毫勇道 养在舉彙事也 1。榮 之國家賢而備之堯 臣日見者加以二 皆市諸也請養女 二手

井侯 上舜女舜也以 應

位於焉也非為

[graphic]
[graphic]

鼎肉使已僕僕爾亟拜也 肉不以君命將之子思以為

to send grain, and the master of the kitchen to send meat, presenting it as if without the prince's express commission. Tsze-sze considered that the meat from the prince's caldron, giving him the annoyance of constantly doing obeisance, was not the way to support a superior man.

6. There was Yao's conduct to Shun:-He caused bis nine sons to serve him, and gave him his two daughters in imarriage; he caused the various officers, oxen

and sheep, storehouses and granaries, all to be prepared to support Shun amid the channelled fields, and then he raised him to the most exalted situation. From this we have the expression--"The honouring of virtue and talents proper to a king or a duke.”

CHAP. VII. 1. Wan Chang said, 'I venture to ask what principle of righteousness is involved in a scholar's not going to see the princes ?' Mencius replied, ' A scholar residing in the city is called ta minister of the market-place and well, and one residing in the country is called "a minister of the grass and plants.” In both cases he is a common man, and it is the rule of propriety that common 6. Seo Pt. I. i3. =**-the second characters ; Wan Chang evidently intends Mon* is read sů, in 4th tone.

,city,' as in chap. iv. par. 4.

-here as a synonym, in apposition with pare Bk. III. Pt. II. i, et al. we ass |草,臣. 市井草莽之臣 + as the subject of Li and other verbal different from the below. Every in

cius himself.

7. WHY A SCHOLAR SHOULD DECLINE GOING TO SEE THE PRINCES, WHEN CALLED BY THEM,

屬則也之也則之於人
天癌也往不役諸 庶
其何見往

見往則侯人 也,也不賢為不見往禮不 緣則召也,也義之役也傳 公吾師哉也,何君萬質 與未而為日且也,欲章為 見聞况其為君日日臣 於欲諸多其之往之應不 字見侯聞多欲役召人敢 思賢乎也聞見 之召見

[graphic]
[graphic]
[graphic]

men, who have not presented the introductory present and become ministers, should not presume to have interviews with the prince.'

2. Wan Chang said, "If a common man is called to perform any service, he goes and performs it ;-how is it that a scholar, when the prince, wishing to see him, calls him to his presence, refuses to go ?' Mencius replied, “It is right to go and perform the service; it would not be right to go and see the prince.”

3. 'And,' added Mencius, on what account is it that the prince wishes to see the scholar?' Because of his extensive information, or because of his talents and virtue,' was the reply. *If because of his extensive information,' said Mencius, such a person is a teacher, and the sovereign would not call bim ;-how much less may any of the princes do so? If because of his talents and virtue, then I have not heard of any one wishing to see a person with those qualities, and calling him to his presence.

4. During the frequent interviews of the duke M1 with Tsze-sze, dividual may be called a , as being a subject, i. . it is right in the common man, to perform and bound to serve the sovereign, and this is service being his time or office. And so with the meaning of the term in those two phrases. the scholar. He will go when called as a scholar In the other case it denotes one who is officially "a minister. V-chi, in grd

should be called, but only then. & The tone ; see Bk. III. Pt. II. iii. 1, and notes. There are all in the 4th tone. It must be borne is was a force in the , in #, which mind that the conversation is all about a scholar

who is not in office ; compare par. a 4 F 2. "It

is right to go and perform the service, (in 4th tone) Ź -F# Z#

壑难况之事臣悦 勇不可君我也也

也乎不 士至召求者何 爱 不將與與也敢 不日 ( 忘殺齊。之奚與 日友 喪 景友可君 其志 以友位

士田不與也則乎有 孔子招可我以子子 子忘虞得友德君思 築在人也千則也。 之 取溝以而栗子我不之 he one day said to him, “ Anciently, princes of a thousand chariots bave yet been on terms of friendship with scholars ;-what do you think of such an intercourse ?” Tsze-sze was displeased, and said, "The ancients have said, “The scholar should be served:' how should they have merely said that he should be made a friend of?” When Tsze-sze was thus displeased, did he not say within himself,~"With regard to our stations, you are sovereign, and I am subject. How can I

presume to be on terms of friendship with my sovereign ? With regard to our virtue, you ought to make me your master. How can you be on terms of friendship with me?” Thus, when a ruler of a thousand cbariots sought to be on terms of friendship with a scholar, he could not obtain his wish :-how much less could he call him to his presence !

5. The duke Ching of Ch'i, once, when he was hunting, called his forester to him by a flag. The forester would not come, and the duke was going to kill him. With reference to this incident, Confucius said, “The determined officer never forgets that his end blow;以- with all in dignity, yet'云有言人君於士,當師事之 乎-云爾, Bk IV. PR II. xiv.n, wan, but

豈但如君所言友之云乎 the second also responds to The

5. See Bk. UI. Pt. II. i. a. 6. The explanation paraphrase in the 18:- Ž N of the various flags here is from Cha Hsi, after

[graphic]

思不悦日古之人有言日事之 日古千乘之國以友士何如子

路欲欲以應人族。應問焉 也見

見不人死以人招 禮、入賢賢應不大以廣

敢夫病 人 也

曼 往之士何招 惟之不招敢以招以以 。 君門以招往士招旅日往 子也其賢哉之虞大以也 能夫道歉况招夫皮日 由義猶乎乎招虞以冠敢

may be in a ditch or a stream ; the brave officer never forgets that he may lose his head.” What was it in the forester that Confucius thus approved ? He approved his not going to the duke, when summoned by the article which was not appropriate to him.'

6. Chang said, “May I ask with what a forester should be summoned ?' Mencius replied, 'With a skin cap. A common man should be summoned with a plain banner; a scholar who has taken office, with one having dragons embroidered on it; and a Great officer, with one having feathers suspended from the top of the staff.

7. 'When the forester was summoned with the article appropriate to the summoning of a Great officer, he would have died rather than presume to go. If a common man were summoned with the article appropriate to the summoning of a scholar, how could he presume to go { How much more may we expect this refusal to go, when a man of talents and virtue is summoned in a way which is inappropriate to his character!

8. When a prince wishes to see a man of talents and virtue, and does not take the proper course to get his wish, it is as if he wished him to enter his palace, and shut the door against him. the Châu Li. The dictionary may be consulted ching, II. v. Ode IX. st. 1. Julion condemns about them. to Mato . 7. A man of the translating by the way to Chan,' talents and virtue ought not to be called at all; but that is the meaning of the tarms in the the prince ought to go to him. 8. V Ź P9, ode; and, as the royal highway, it is used to --this is another case of a verb followed by

indicate figuratively the great way of righteousthe pronoun and another objective ;-literally, ness

. -in the ode Folk (chih), the 3rd tone. shut him the door.' -see the Shih-/The ode is attributed to an officer of one of the

« AnkstesnisTęsti »