being any evils to his mind, he need not have any sorrow about not being equal to other men.' CHAP. XXVIII. Mencius said, 'Hui of Lid-hsia would not for the three highest offices of State have changed his firm purpose of life.’ CHAP. XXIX. Mencius said, 'A man with definite aims to be accomplished may be compared to one digging a well. To dig the well to a depth of seventy-two cubits, and stop without reaching the spring, is after all throwing away the well.' CHAP. XXX. 1. Mencius said, Benevolence and righteousness were natural to Yao aud Shun. Tang and Wû made them their own. The five chiefs of the princes feigned them. 2. Having borrowed them long and not returned them, how could it be known they did not own them?' emphatic. 不及人,一人 refers to great point. See the 集證, in Loc. 有爲者 men, srges, and worthies. Such a man has one who has that which he is doing.' The himself really advanced far in the path of application may be very wide. 80. THE DIFFERENCE BETWEEN YAO, SHUN, greatness. 之 28. Her or LIU-HSIA'S FIRINESS. 'Hai of TANG, AND WO, ON THE ONE HAND, AND THE FIVE Lit-baia,'-see Bk. IL. Pt. I. ix. 2, 3; Bk. V. CHIEFS, ON THE OTHER, IN RELATION TO BENEVOPt. II. i. 3, 5; Bk. VL. Pt. II. vi. 2. mild- LENCE AND RIGHTEOUSNESS. I. no doubt ness, friendly impressibility was a charac-refers to "benevolence and righteousteristic of Hui, and Mencius, therefore, notices how it was associated with firmness of mind. ness,' and a translation can hardly be made The 'three kung' are the three highest officers without supplying those terms. Though Yao about the royal court, each equal in dignity to the highest rank of nobility. 29. ONLY THAT LABOUR IS TO BE PRIZED WHICH AOCOMPLIAHES TTS OBJECT. and Shun stood on a higher platform than Tang and Wa, they agreed in sincerity, which is the common point of contrast between them 辟-used for 譬 and the chiefa 身之‘incorporated them. 軔-仞,‘eight cubita’In the Analects, =made them their own. a. Chú Hst explains XIX. xxiii. 3, it is said, in the note, that theby'returned.' Admitting this, the 仞 was seven cubits, while here its length is meaning of passes from 'feigning' to 'borgiven as eight. Its exact length is a moot rowing.' He seems to prefer viewing 有不悅大狎 君公志伊賢賢悅于 者 不 之 丑篡之固之 公孫丑日詩日不 今君子之不耕而食何也 惡知其非有也 .也。 可為賢 賢放日有 CHAP. XXXI. 可與臣反甲尹 尹 日君大民不 I. Kung-sun Ch'au said, eÎ Yin said, " I cannot be near and see him so disobedient to reason," and therewith he banished Tai-chia to Tung. The people were much pleased. When Tai-chia became virtuous, he brought him back, and the people were again much pleased. 2. 'When worthies are ministers, may they indeed banish their sovereigns in this way when they are not virtuous?' 3. Mencius replied, "If they have the same purpose as 1 Yin, they may. If they have not the same purpose, it would be usurpation.’ CHAP. XXXII. Kung-sun Ch'âu said, 'It is said, in the Book of Poetry, "He will not eat the bread of idleness!" How is it that we see superior men eating without labouring?' Mencius replied, 'When a superior man resides in a country, if its as how could they themselves know?' but DOING OFFICIAL DUTY, TO SUPPORT. This is an I much prefer the view in the translation. instance of the oft-repeated insinuation against 81. THE END MAY JUSTIFY THE BEANS, BUT THE Mencius, that he was content to be supported PRINCIPLE SHOULD NOT BE READILY APPLIED. 1. by the princes, while he would not take office; Compare Bk. V.Pt.L.vi.5. ###-see the compare Bk. III. Pt. II. iv. #B 詩日, the Sha-ching, Pt. IV. v. Bk. 1. 9. The words are Shih-ching, I. ix. Ode VI. -'empty,' taken somewhat differently in the commentary on the ching, but I have followed what seems without doing service. The old commentators the most likely meaning of them. 3. is the and the new differ somewhat in their inter purpose, not suddenly formed on an emergency, pretations of the ode, but they agree in underbut the determination and object of the whole standing its great lesson to be that people life. It is aid-志以其素定者 should not be receiving emolument, who do not actively serve their country. 耕 (ploughing, 32. THE SERVICES WHICH A SUPERIOR MAN RENDERS TO A COUNTRY ENTTILE HIM, WITHOUT HIS labouring. This term is suggested from the ode, 由仁其而日 大之用 王於則 子是 之 安 孟 日君子居是國也其君 子 之則孝悌忠信不 日 尚志 日 何謂尚志日 ■王子墊問日士何事孟子 榮是 素其國 餐子 孰從君 sovereign employ his counsels, he comes to tranquillity, wealth, honour, and glory. If the young in it follow his instructions, they become filial, obedient to their elders, true-hearted, and faithful.What greater example can there be than this of not eating the bread of idleness ?' CHAP. XXXIII. 1. The king's son, Tien, asked Mencius, saying, 'What is the business of the unemployed scholar?' 2. Mencius replied, ' To exalt his aim.’ 3. Tien asked again, ' What do you mean by exalting the aim ?’ The answer was, 'Setting it simply on benevolence and righteousness. He thinks how to put a single innocent person to death is contrary to benevolence; how to take what one has not a right to is contrary to righteousness; that one's dwelling should be benevolence; and one's path should be righteousness. Where else should he dwell? What other path should he pursue? When benevolence is the dwelling-place of the heart, and righteousness the path of the life, the business of a great man is complete.' where it occurs,, 'use him,' i.e. his scholar. 3.... represent counsels, not as a minister. the scholar's thoughts, his nursing his aim. 33. HOW A SCHOLAR PREPARES HIMSELF FOR THE We can hardly take as in chap. xix. 4, DUTIES TO WHICH HE ASPIRES. 1. Tien was the son of the king of Ch't. His question probably where it denotes the sages, the very highest had reference to the wandering scholars of the style of men. Here it denotes rather the intime, whose ways he disliked. They were no dividuals in the various grades of official favourites with Mencius, but he prefers to reply employment, to which the scholar' may to the prince according to his ideal of the attain. 臯陶爲士瞽瞍殺人則 冀桃應問曰舜爲天子 如之何孟子日執之而 則子 是齊 莫 國 大而 其焉食弗 小亡豆受 者親 信 其君 君義 孚孟子日仲子不義與 CHAP.XXXIV. Mencius said, 'Supposing that the kingdom of Ch'i were offered, contrary to righteousness, to Ch'an Chung, he would not receive it, and all people believe in him, as a man of the highest worth. But this is only the righteousness which declines a dish of rice or a plate of soup. A man can have no greater crimes than to disown his parents and relatives, and the relations of sovereign and minister, superiors and inferiors. How can it be allowed to give a man credit for the great excellences because he possesses a small one ?’ CHAP.XXXV. 1. Tao Ying asked, saying, ( Shun being sovereign, and Kao-yão chief minister of justice, if Ku-sâu had murdered a man, what would have been done in the case ?’ 2. Mencius said, 'Kdo-ydo would simply have apprehended him. 34. HOW MEN JUDGE WRONGLY OF CHARACTER, better than this used for, but as OVERLOOKING, IN THEIR ADMIRATION OF ONE a verb. Wang Yin-chih construes as I do, making the -, -, and construing STRIKING EXCELLENCE, GREAT FAILURES AND DE FICIENCIES is the Ch'an Chung of Bk. III. Pt. IL. x, which see. I substitute the surname to avoid translating. In the translation of 人莫大焉焉。 is taken as used for, and what follows is under the regimen of, as if we were to complete the consequently in the comparative degree. 85. WHAT SHUN AND HIS MINISTER OF ORINE WOULD HAVE DONE, IF SHUT'S FATHER HAD COMMITTED A MURDER. r. Tao Ying was a disciple of Mencius. This is all that is known of him. construction in this way:一人之罪莫 prets quite differently:-'But what a man is not to be understood here as merely of Shuny time was the same se the 大 Bii, Analects, XVIII. ii; XIX. xix. The as of the Chau dynasty, the officer of 寇 should exalt is the greatest virtues, the pro- Crime, under whom were the±, and priety and righteousness in the great relations of life. He, however, denies them, &c. Cer- others more subordinate. See the tainly the solecism of taking for is in loc. 2. We must understand Kao-yao as the 子逃 天 大 自而 下 之舜已 范忘海猶舜禁 歎之天濱棄如之 日乎日齊下而做之 王夫居望 處蹤 子非移見 終也日所 宮畫氣齊 已矣然則舜不禁與日夫 身竊舜受夫 3. ‘But would not Shun have forbidden such a thing ?' 4. ‘Indeed, how could Shun have forbidden it ? Kdo-ydo had received the law from a proper source.'" 5. In that case what would Shun. have done ?’ 6. 'Shun would have regarded abandoning the kingdom as throwing away a worn-out sandal. He would privately have taken his father on his back, and retired into concealment, living somewhere along the sea-coast. There he would have been all his life, cheerful and happy, forgetting the kingdom.' CHAP. XXXVI. 1. Mencius, going from Fan to Ch'i, saw the king of Ch'i's son at a distance, and said with a deep sigh, 'One's position alters the air, just as the nurture affects the body. Great is the influence of position! Are we not all men's sons in this respect?' 2. Mencius said, 'The residence, the carriages and horses, and nominative to 執之 must refer to Kû-sâu, ! EXPECTED TO DO SO. 1. Fan was a city of Ch'l, though critics now understand as the a considerable distance from the capital, to which we must understand Mencius was proantecedent. No doubt the meaning is, "He ceeding. It still gives its name to a district would simply have observed the law, and dealt with Kd-ahu accordingly 3- 有所受之 of Pa-chau (濮州), in the department of Ts'ao-chau (曹州) Chao Ch'i says that -compare Bk. III. Pt. I. ii. 3. It is here implied that the law of death for murder was the Fan was a city of Ch'i, the appanage of the will of Heaven, that being the source to which king's sons by his concubines. On this view a reference is made. Kão-yão again must be we should translate in the plural, but understood as the nominative to. He, as it proceeds from supposing that it was in Fan minister of Crime, had to maintain Heaven's that Mencius saw the EF, which the text authority superior to the sovereign's will. |does not at all necessitate. In 之齊 and AIR, AND MUCH MORE MAY MORAL CHARACTER BE 之宋 (p.3)之-往養-奉養 86. HOW ONE'S MATERIAL POSITION AFFECTS HIS |