因孟子日舜之居深山之 天仁也無知能闔得民 者孟珉畏 也。敬 義敬其 知者其良知也孩提之童 其子財之 良曰 也其親 也。也之 無兄 也孩所 所 也。及 達親其 之親的 親食 民畏之善教民愛之善政 得民心 tions are loved by them. Good government gets the people's wealth, while good instructions get their hearts.' CHAP.XV. I. Mencius said, 'The ability possessed by men without having been acquired by learning is intuitive ability, and the knowledge possessed by them without the exercise of thought is their intuitive knowledge. 2. Children carried in the arms all know to love their parents, and when they are grown a little, they all know to love their elder brothers. 3.‘Filial affection for parents is the working of benevolence. Respect for elders is the working of righteousness. There is no other reason for those feelings;-they belong to all under heaven.' CHAP. XVI. Mencius said, 'When Shun was living amid the deep retired mountains, dwelling with the trees and rocks, and and on an occasion. A reputation for kind-arms.' 3. 達之天下 must be suppleness must be the growth of time and of many mented by extend them (carry evidences. With the whole chapter, compare Analects, II. iii. 15. BENEVOLENCE AND RIGHTEOUSNESS ARE NATURAL TO MAN, PARTS OF HIS CONSTITUTION. the inquiry about them) to all under heaven, and they are the same." This is just laying down universality as a test that those feelings are intuitive to us. Chao Chi, however, ex 1. I translate 食by ‘intuitive,' but it serves |plains differently:-( Those who wish to do also to denote the 'goodness' of the nature of good, have nothing else to do but to extend man. Chd Hat so defined it: 長者本然 these ways of children to all under heaven.. 之善也。孩 16. How WHAT SHUN WAS DISCOVERED ITSELF 2.2 is defined in the dic-IN HIS GREATEST OBSCURITY. IT-the tionary by 小兒笑 'an infant emiling 決 is the water itself bursting its banks; the When an infant has reached to this, then it is agency of man in the matter is not to be sup 人所提挈, taken by people in their posed. So in the 備合:決江河謂 中與木石居與鹿 所 中 以 異 木 善行若決江河沛然莫 幾希及其聞一善言見 所以異於深山之野人 知國無 徵 禦 也。若 其所不欲如此而已 m孟子 日無爲其所不爲 知者恆存乎疢疾獨孤臣 因孟子曰人之有德慧術 一者其 wandering among the deer and swine, the difference between him and the rude inhabitants of those remote hills appeared very small. But when he heard a single good word, or saw a single good action, he was like a stream or a river bursting its banks, and flowing out in an irresistible flood.' CHAP. XVII. Mencius said, 'Let a man not do what his own sense of righteousness tells him not to do, and let him not desire what his sense of righteousness tells him not to desire;-to act thus is all he has to do.’ CHAP. XVIII. 1. Mencius said, 'Men who are possessed of intelligent virtue and prudence in affairs will generally be found to have been in sickness and troubles. 2. 'They are the friendless minister and concubine's son, who keep their hearts under a sense of peril, and use deep precautions 江之決也非人決之也江 of virtue, and wisdom of arts' 存 retaine itw 河 may be taken generally, or with special proper meaning of 在, to be in. 恢 means reference to the Yang-taze and Yellow river. properly 'fever,' 'any feverish disease,' but here I prefer the former. 17. A MAN HAS BUT TO OBEY THE LAW IN HIX 狭疾-distresses generally. a 惟-not SELF. The text is literally- Not doing what joined with, but qualifying the whole sen he does not do,'ke. Much must be supplied tence. 獨孤,‘fatherless' friendless, not to make it intelligible in a translation. Chao Ch'I interprets and supplies quite differently: having favour with the sovereign.is Let a man not make another do what he not the child of one who is a concubine merely, does not do himself,' &c. but a concubine in disgrace, or one of a very 18. THE BENEFITS OF TROUBLE AND AFFLICTION. low rank. is often taken as if it were 1. Corepare Bk. VI. Pt. II.xv. 德and慧術 the shooting forth of a tree after it has been cut 蘖 Hi. and (4th tone) go together,-'intelligence down, moreover, the -- in it should be I. against calamity. On this account they become distinguished for their intelligence.' CHAP. XIX. I. Mencius said, 'There are persons who serve the prince ; they serve the prince, that is, for the sake of his countenance and favour. 2. There are ministers who seek the tranquillity of the State, and find their pleasure in securing that tranquillity. 3. There are those who are the people of Heaven. They, judging that, if they were in office, they could carry out their principles, throughout the kingdom, proceed so to carry them out. 4. There are those who are great men. They rectify themselves and others are rectified.' CHAP.XX. 1. Mencius said, 'The superior man has three 19. FOUR DIFFERENT CLASSES OF MINISTERS. 悦 it will be seen, is not used here, as in the 有事君人者,=the 人 is joined last paragraph. 3. 天民,(Heaven's people,. with, and not to be taken with. Men- those who seem dearer to Heaven and more favoured by it;-compare Bk. V. Pt. I. vii. 5. cius speaks of 人,‘persons,' and not 臣, 4. The great men' are the sages, the highest ‘ministers,' to indicate his contempt. 爲 style of men. 物 is to be understood of per容悅 is difficult. The common view is sons= -君民, the sovereign and the people.. what I have given 容是使君容我-The first class of ministers may be styled the 悅是使君悅我, ‘nmg is to cause the have no selishness, and they embrace the prince to bear with-countenance-them; their defined aims to be attained by systematic whole kingdom in their regards, but they have yülch is to cause the prince to be pleased with effort, while the fourth, unconsciously but them.’In this case, 為 should be read in 4th mercenary; the second, the loyal; the third surely, produce the grandest resulta 20. THE THINGS WHICH THE SUPERIOR MAN DELIGHTS IN. To OCCUPY THE THRONE IS NOT tone. It is said, however, to have 專務 意, the idea of aiming at exclusively. 2. 社 AMONG THEM. I: 王天下 is to be taken as 要臣, 臣, se Confucian Analects, XVI. i. 4. simply=有天下. The possession of the 之 所立 之樂不俱而 也。愧存王 樂 得於兄天 不四樂日不也天 天天 而王天下不與存 存子英不故 女典 性定所 存海不 焉之存 子君中民 三而於樂 性樂下子 母 君民焉。眾焉有才作 教人也。 而育二 things in which he delights, and to be ruler over the kingdom is not one of them. 2. ‘That his father and mother are both alive, and that the condition of his brothers affords no cause for anxiety;-this is one delight. 3. 'That, when looking up, he has no occasion for shame before Heaven, and, below, he has no occasion to blush before men ;-this is a second delight. 4. That he can get from the whole kingdom the most talented individuals, and teach and nourish them;-this is the third delight. 5. The superior man has three things in which he delights, and to be ruler over the kingdom is not one of them.' CHAP.XXI. 1. Mencius said, Wide territory and a numerous people are desired by the superior man, but what he delights in is not here. 2. To stand in the centre of the kingdom, and tranquillize the people within the four seas;-the superior man delights in this, but the highest enjoyment of his nature is not here. 3. What belongs by his nature to the superior man cannot be sovereign sway is indicated, and not the carry- ENJOYMENT. 1. This describes the condition of ing out of the true royal principles. a. may be understood of every painful thing in the condition of his brothers, which would distress him. 3. We cannot but attach a personal meaning to Heaven' here. 21. MAN'S OWN NATURE THE MOST IMPORTANT the prince of a large State, who has thereby many opportunities of doing good. 2. This advances on the meaning of the first paragraph. The individual indicated is the sovereign, who by his position can benefit the myriads of the people, and therein he feels delight. THING TO HIM, AND THE SOURCE OF HIS TRUE-what belongs to him by nature. 3 # 盍海 老鼠之 不言而喻 者乎濱 餐曰、喩。施 太來聞伯 公吾文夷 牌聞. 紂,西作紂 居伯興居 四然智故焉 體見根也雖 四於於君窮 體面心子 子居 increased by the largeness of his sphere of action, nor diminished by his dwelling in poverty and retirement;--for this reason that it is determinately apportioned to him by Heaven. 4. What belongs by his nature to the superior man are benevolence, righteousness, propriety, and knowledge. These are rooted in his heart; their growth and manifestation are a mild harmony appearing in the countenance, a rich fullness in the back, and the character imparted to the four limbs. Those limbs understand to arrange themselves, without being told.' CHAP. XXII. 1. Mencius said, 'Po-f, that he might avoid Châu, was dwelling on the coast of the northern sea when he heard of the rise of king Wăn. He roused himself and said, "Why should I not go and follow him? I have heard that the chief of the West knows well how to nourish the old." Tai-kung, to avoid Chau, was dwelling on the coast of the eastern sea. When he heard of the rise of king is not to be interpreted only of the prince of themselves in the general appearance and a State or the sovereign. Indeed in the two bearing. is explained as preceding paragraphs, though the individuals 清和潤 Indicated are in those positions, the phrase, the appearance of what is pure, as well, as here, has its moral significancy. 分(sth tone)定故也 the nature in harmonious moistening, and rich, 'and 盎 complete as given by Heaven It can only be 豐厚盈溢之意 meaning what in developed from within. Nothing can be added affluent, generous, full and overflowing.'—The to it from without. This seems to be the idea. whoie description is rather strained. 4 其生色也 extend over all the rest 4. 22. THE GOVERNMENT OF KING WAX BY WHICH of the paragraph. and are in apposiTHE AGED WERE NOURISHED. 1. Compare Bk. IV. Pt. L. xiii. 1. a. This is to be translated histion; is not to be taken as under the torically, as it describes king Wän's governgovernment of 4. The meaning is simply ment; compare Bk. L. Pt. L iii. 4 that moral and intellectual qualities indicate corresponding to, below ;—' the private |
