有其

殍一

有殍用其三而父子離

米之征力役之征君子用

图罦孟子 日有布縷之征粟

緩其二用其二而民

民用粟

CHAP. XXVI. 1. Mencius said, 'Those who are fleeing from the errors of Mo naturally turn to Yang, and those who are fleeing

from the errors of Yang naturally turn to orthodoxy. When they

so turn, they should at once and simply be received.

2. Those who nowadays dispute with the followers of Yang and Mo do so as if they were pursuing a stray pig, the leg of which, after they have got it to enter the pen, they proceed to tie.'

CHAP. XXVII. Mencius said, "There are the exactions of hempen-cloth and silk, of grain, and of personal service. The prince requires but one of these at once, deferring the other two. If he require two of them at once, then the people die of hunger. If he require the three at once, then fathers and sons are separated.'

said in the Doctrine of the Mean,

'the individual possessed of the most

complete sincerity is like a spirit.' In the

四書合講,

Confucius and other sages, in opposition to the
Taoists and Buddhists. 2. The disputations
are with those who had been Yangists and
Mohists. This sense of, to tie the legs,’

critical remarks in the A, it is is found in the dictionary with reference to

said, indeed, that the expression in the text is

this passage.

27. THE JUST EXACTIONS OF THE GOVERNMENT ARE TO BE MADE DISCRIMINATINGLY AND CONSIDERATELY.

is cloth, made from flax.

stronger than that there, but the two are substantially to the same effect. Some would translate by 'divine,' a rendering which it never can admit of, and yet, in applying to man the term appropriate to the actings and silken fibres not spun;' but here, proinfluence of Him whose way is in the sea, and bably, silk, spun or unspun., 'grain His judgments a great deep, Chinese writers

derogate from the prerogatives of God.

unthreshed;', the same threshed :-here

26. RECOVERED HERETICS SHOULD BE RECEIVED together, grain generally. The tax of cloth

WITHOUT CASTING THEIR OLD ERRORS IN THEIR and silk was due in summer, that of grain

TEETH. I.

歸於儒 they turn to the after harvest, and personal service was for the

learned.’(The learned' in Chinese phrase is leisure of winter. 君子-君:The princo

equivalent to our 'the orthodox.' The name might only require them, one at a time, anl is still claimed in China by the followers of in their proper seasons.

覃享孟子之縢館於上宮有業

因而子曰問國身。人
旦問矣
盆盆

人民政事寶珠玉者殃必及 子孟子曰諸侯之寶三土地

者.筆

及地

CHAP. XXVIII. Mencius said, 'The precious things of a prince are three;–the territory, the people, the government and its business. If one value as most precious pearls and jade, calamity is sure to befall him.'

CHAP. XXIX. P'an-ch'ăng Kwo having obtained an official situation in Ch'i, Mencius said, 'He is a dead man, that Pan-ch'ăng Kwo!' Pan-ch'ăng Kwo being put to death, the disciples asked, saying, ‘How did you know, Master, that he would meet with death ?' Mencius replied, He was a man, who had a little ability, but had not learned the great doctrines of the superior man.He was just qualified to bring death upon himself, but for nothing

more.’

CHAP. XXX. 1. When, Mencius went to Tang, he was lodged in the Upper palace. A sandal in the process of making had been

28. THE PRECIOUS THINGS OF A PRINCE, AND have soon gone away, disappointed by what THE DANGER OF OVERLOOKING THEM FOR OTHER he heard. 80. THE GENEROUS SPIRIT OF Manorus IN DIS

THINGS

PENSING HIS INSTRUCTIONS. This, which is the

土,‘the productive ground,' and 地‘land generally.’人 as distinguished lesson of the chapter, only comes out at the

end, and has been commemorated, as being

from=officers,' but the terms are not the remark of an individual not of extraordinary character, and at first disposed to

to be taken separately. So of 政事;

chap. xii.

see

29. How MENCIUS PREDICTED BEFOREHAND THE

find fault with Mencius's disciples. 1.

DEATH OF PAN-CH'ANG Kwo. Compare Con---# L-compare 雪宮

fucius's prediction of Taze-la's death, Analects, Bk. I. Pt. II. iv. This was evidently a palace XI.xii. Little is known of this Kwo. He is said appropriated by the duke of Tăng for the to have begun learning with Mencius, but to lodging of honourable visitors. The first

義有達以也與

所之孟是往日也。問於 人不 於子心者殆日之 篇 日 至不非子曰上 充達 人斯追也以若館 忍皆受來夫是是

仁

害 也所 而不之竊從 人不 已 拒設屨 者

之為皆忍矣苟科來 來之

placed there in a window, and when the keeper of the place came to look for it, he could not find it.

2. On this, some one asked Mencius, saying, ' Is it thus that your followers pilfer?' Mencius replied, 'Do you think that they came here to piffer the sandal ?' The man said, ' I apprehend not. But you, Master, having arranged to give lessons, do not go back to inquire into the past, and you do not reject those who come to you. If they come with the mind to learn, you receive them without any

more ado.'

CHAP. XXXI. 1. Mencius said, 'All men have some things which they cannot bear ;-extend that feeling to what they can bear, and benevolence will be the result. All men have some things which they will not do ;-extend that feeling to the things which they do, and righteousness will be the result.

2. If a man can give full development to the feeling which is a verb, 'was lodged.' The second makes, 'now, I,' and Mencius was supposed

a compound noun with 人: 業屨the to be himself the speaker. Chd Hai is, no

dictionary has, with reference to this passage, doubt, correct. is better than

事物已爲而未成日業教科 conveying the idea of (exercisen· things being done, but not completed, are suited to different capacities. 是心-向 said to be業 2 Saw (一度), to hide,'= 道之心

to steal and hide.日子以是是31. A MAN HAB ONLY TO OIVE DEVELOPMENT TO

THE PRINCIPLES OF GOOD WHICH ARE IN HIM, AND

SHOW THEMSELVES IN SOME THINGS, TO BE ENTIRELY

‘theve,' referring to ‘followera’夫子之 設科云云,according to Chù Hsi, this GOOD AND CORRECT. This is a sentiment which

is the observation of Mencius's questioner, sud- we have found continually occurring in these denly awaking to an understanding of the analects. It supposes that man has more power

philosopher. Anciently, 夫子 was read.. over himself than he really has. 2. 穿一穿

善言也守約而施博者

孟子日言近而指遠

善者

之士之勝充心
類 不之未實用無
也言也可無也穿
可以所 人窬

之以言 之

也言而

是而言不
是

心而仁不可勝用也人能

言也可能

makes him shrink from injuring others, his benevolence will be more than can be called into practice. If he can give full development to the feeling which refuses to break through, or jump over, a wall, his righteousness will be more than can be called into practice.

3. If he can give full development to the real feeling of dislike with which he receives the salutation, "Thou," "Thou," he will act righteously in all places and circumstances.

4. When a scholar speaks what he ought not to speak, by guile of speech seeking to gain some end; and when he does not speak what he ought to speak, by guile of silence seeking to gain some end;-both these cases are of a piece with breaking through a neighbour's wall.

CHAP. XXXII. 1. Mencius said, 'Words which are simple, while their meaning is far-reaching, are good words. Principles which, as held, are compendious, while their application is extensive,

穴 to make a hole through: 窬-窬墻 whois spoken to, or before whom silence is kept ; to jump over a wall. The two together are or, perhaps, merely gives effect to the verb equivalent to 'to play the thief.' 3. "Thou,' 'Thou,' is a style of address greatly at variance in the general sense of 'to gain some end.' with Chinese notions of propriety. It can only be used to the very young and the very mean. A man will revolt from it as used to himself, and if he be careful to act so that men will not dare to speak to him in this style, he will go see the Book of Rites, Bk. I. Sect. II. iii. 15. nowhere where he will not do righteousness."- The ancients did not look at a person below This is rather far-fetched. 4, 'to lick with the girdle, so that all above that might be conthe tongue;' 'to inveigle.' To find an antece-sidered as near, beneath the eyes. The phrase

NEGLECTING WHAT IS NEAR. WHAT ARE GOOD
WORDS AND GOOD PRINCIPLES. 不下帶一

I.

dent to the 之, we must understand the person 近言 = (words which are near;' i.e. on

以非者武

干僑盛反

身而道

祿生之子 子所 人天

也著之也。
也。曰以
以下

言也至動撓自田平。君之

語經也容舜任所人子言

必德哭周性者求病

信不死旋者輕於

非囘而中

以非哀禮湯

人其修 下

者田其帶

are good principles. The words of the superior man do not go

below the girdle, but great principles are contained in them.

2. The principle which the superior man holds is that of

personal cultivation, but the kingdom is thereby tranquillized.

3. The disease of men is this:-that they neglect their own fields, and go to weed the fields of others, and that what they require from others is great, while what they lay upon themselves is light.'

CHAP. XXXIII. 1. Mencius said, 'Yao and Shun were what they were by nature; Tang and Wû were so by returning to natural virtue.

2. 'When all the movements, in the countenance and every turn of the body, are exactly what is proper, that shows the extreme degree of the complete virtue. Weeping for the dead should be from real sorrow, and not because of the living. The regular path of virtue is to be pursued without any bend, and from no view to emolument. The words should all be necessarily sincere, not with any desire to do what is right.

common subjects, simple, plain. So, Chû Hsi; |lects, VI. xxv. The paragraph is a good sum. but the passage in the LI Chi is not so general mary of the teaching of The Great Learning. 38. THE PERFECT VIRTUE OF THE HIGHEST BAGES, as his commentary. It gives the rule for look1. Compare ing by the sovereign. He is not to raise his AND HOW OTHERS FOLLOW AFTER IT. eyes above a minister's collar, nor lower Pt. I. xxx, but has not here a special them below the girdle. Chao Ch'i tries to ex-reference to certain virtues as there. 2. This plain the expression without reference to the is an exhibition of the highest style of virtueancient rule for regulating the looking at men. that of Yao and Shun, which does everything According to him, 'words not below the girdle right, with no motive beyond the doing so. are all from near the heart. 2. This is the of the living,' i.e. there is nothing of show in 'Weeping is from real sorrow, and not because ; see Ana-lit, and no wish to make an impression on

explanation of 守約而博