三

正行也君子行法以俟命而

已

矣。行

孟子日說大人則藐之勿

之皆千也丈數視 般侍尺其

之制也吾何畏彼哉

皆我所不爲也在我者皆古

千乘我得志弗爲也在彼者

哉。

.酒、百 百志然

後

者車為方題

3. The superior man performs the law of right, and thereby waits simply for what has been appointed.'

CHAP. XXXIV. 1. Mencius said, 'Those who give counsel to the great should despise them, and not look at their pomp and display.

2. Halls several times eight cubits high, with beams projecting several cubits ;--these, if my wishes were to be realized, I would not have. Food spread before me over ten cubits square, and attendants and concubines to the amount of hundreds;-these, though my wishes were realized, I would not have. Pleasure and wine, and the dash of hunting, with thousands of chariots following after me;-these, though my wishes were realized, I would not have. What they esteem are what I would have nothing to do with; what I esteem are the rules of the ancients.-Why should I stand in awe of them?' 堂高云云, and

others. 3. Describes the virtue that is next in | moral qualities 2. degree, equally observant of right, but by an all the corresponding clauses, are under the

intellectual constraint. 法=天理之當 government of some words like 彼大人 然 the proper course indicated by Heavenly 有,‘those great men have,' to which 我弗

principles.'

34. HE WHO UNDERTAKES TO COUNSEL THE 'I would not do,' respond. 榱題一

GREAT, SHOULD BE MORALLY ABOVE THEM. I.

人, 'great men. The phrase is to be understood not of the truly great, as in oh. xxv. 6,

et al., but of the socially great, with an especial

reference to the princes of the time, dignified

these may be seen in the more important tem

ples and public buildings throughout China 般

projecting all round, beneath the eaves.

6-see Bk. II Pt. L. iv.4 驅聘田獵

by their position, but without corresponding spurring and galloping in hunting. *

也炙孫羊食

存 羊而丑棗羊會焉 棗不日孰棗皙者 所食然美。 考寡其

獨羊則孟 孫

也棗會子丑棗 謹子白而 名膾何膾曰會 不炙為炙膾子 諱所食哉炙不 姓同膾公與忍

其

矣其爲人也多欲雖有
其為人也寡欲雖有不存焉

墨子孟子日養心莫善於

CHAP. XXXV. Mencius said, "To nourish the mind there is nothing better than to make the desires few. Here is a man whose desires are few :-in some things he may not be able to keep his heart, but they will be few. Here is a man whose desires are many:-in some things he may be able to keep his heart, but they will be few.’

CHAP. XXXVI. 1. Mencius said, 'Tsang Hsi was fond of sheep-dates, and his son, the philosopher Tsang, could not bear to eat sheep-dates.

2. Kung-sun Châu asked, saying, 'Which is best,-minced meat and broiled meat, or sheep-dates ?? Mencius said, Mince and broiled meat, to be sure.' Kung-sun Ch'au went on, 'Then why did the philosopher Tsăng eat mince and broiled meat, and would not eat sheep-dates?' Mencius answered, 'For mince and broiled meat 者, (what are in them' the things which they | 在我者-the things which I

esteem so. esteem.

1

36. THE FILIAL FEELING OF TSANG-TEZE SEEN

IN HIS NOT EATING JUJUBES. 1.

jujubes,' the small black northern fruit, so called

85. THE REGULATION OF THE DESIRES IS ESSEN- from its resembling sheep's dirt. Such is Cha

TIAL TO THE NOURISHMENT OF THE MIND.

欲 Hat's account of the fruit. The writer of the

must be taken in a bad, or at least an inferior 四書拓餘說, in loc., however, seeme

sense=the appetites, while is the heart to make out a case for being a kind

naturally disposed to all virtue. 雖有不 of persimmon. Still, why call it a date, or 存焉, although there are'—virtues of the

jujube? See Bretschneider's Botanicon Sinicum,

P. 118.

2. Hsi must have eaten both the

lheart, that is' which are not preserved.’ jujubes and the cooked meat, but his liking VOL. II. K k

子艺孔

進道 之不

姓所同也名所獨也

思其次也敢問何如斯可謂

豈不欲中道哉不可必得故

進取還者有所不爲也孔子

道而與之必也狂還乎狂者

之狂士孟子日孔子不得中

為獨子陳狂在

也乎不何陳

得孔

思進

者中魯取盍

there is a common liking, while that for sheep-dates was peculiar. We avoid the name, but do not avoid the surname. The surname is common ; the name is peculiar.’

CHAP.XXXVII. 1. Wan Chang asked, saying, 'Confucius, when he was in Ch'ăn, said: “ Let me return. The scholars of my school are ambitious, but hasty. They are for advancing and seizing their object, but cannot forget their early ways." Why did Confucius, when he was in Ch'ăn, think of the ambitious scholars of La?”

2. Mencius replied, 'Confucius not getting men pursuing the true medium, to whom he might communicate his instructions, determined to take the ardent and the cautiously-decided. The ardent would advance to seize their object; the cautiously-decided would keep themselves from certain things. It is not to be thought that Confucius did not wish to get men pursuing the true medium, but being unable to assure himself of finding such, he therefore thought of the next class.'

3. I venture to ask what sort of men they were who could be styled " The ambitious?””

for the jujubes was peculiar, and therefore the sight of them brought him vividly up to his son, and he could not bear to eat them. But such points are not important to illustrate the meaning here.

87. To CALL TO THE PURSUIT OF THE RIGHT MEDIUM WAS THE OBJECT OF CONFUCIUS AND

MENCIUS. VARIOUS CHARACTERS WHO FAIL TO
PURSUE THIS, OR ARE OPPOSED TO IT.
I. See
Analects, V. xxi. The differences between that
text and what we have here will be noted.
Perhaps Wan Chang was quoting from memory.
2. See Analects, XIII. xxi. As Mencius quotes
that chapter, some think that there should be

曰其門也不焉人狂孔狂

而是

古也子矣。

也之日之曰

潔狂人其

之者夷

室也 也士又考嘐

孔而不其廖矣會 與 可行然何皙

原之憾日之得而曰以牧 2賊焉過是欲不古謂皮 曰也者我獨得掩之之者

4. ‘Such,’replied Mencius, as Ch'in Chang, Tsăng Hsi, and Mû P'ei, were those whom Confucius styled “ ambitious?”” 5. Why were they styled " ambitious?””

6. The reply was, 'Their aim led them to talk magniloquently, saying, “The ancients!”“The ancients!” But their actions, where we fairly compare them with their words, did not correspond with them. 7. When he found also that he could not get such as were thus ambitious, he wanted to get scholars who would consider anything impure as beneath them. Those were the cautiously-decided,a class next to the former.'

8. Chang pursued his questioning, Confucius said, " They are only your good careful people of the villages at whom I feel no indigna-" tion, when they pass my door without entering my house. Your good careful people of the villages are the thieves of virtue." What sort of people were they who could be styled "Your good careful people of the villages ?”’

in the text after 孔子. 4. Ch'in Shih is specious, and adding that he played Chang is the Lao mentioned, Analects, IX. vi. well on the ch'in, and was therefore styled Chin.

So, according to Chû Hai, who quotes an in-See the 四書拓餘說

stance from the Taoist philosopher Chwang, of

in

Of Ma

the waywardness of Lao, but Chwang's accounts P'ei nothing is known. 6. 夷,一in the sense of Confucius and his disciples are not to be of, 'even.evenly examining." trusted. The identification of the individual

in the text with Lao, however, is no doubt cor- 掩 (to cover,' = to make good. 8. The first

rect, though Chao Ch'i makes him to be the part of the saying here attributed to Confucius Shih of the Analects, referring to ZI. xvii. 3, is not found in the Analects. For the second,

眾也以

刺

以爲德之賊何哉日非之無舉

八焉無所往而不爲原人孔子

眾皆悅之自以爲是而不可與

信同哉

是行乎日

之流

是也為顧何

善踽

斯踽則
也。可
可涼

埃涼古廖

媚世

何以是膠也言不顧行行不

鄉於 也之顧

價俗 之人. 世 人、
廉

與潔

也斯行行

原者世何

9. Mencius replied, "They are those who say, "Why are they so magniloquent? Their words have not respect to their actions, and their actions have not respect to their words, but they say,-The ancients! The ancients ! * Why do they act so peculiarly, and are so cold and distant ? Born in this age, we should be of this age, to be good is all that is needed." Eunuch-like, flattering their generation;-such are your good careful men of the villages.'

10. Wan Chang said, 'Their whole village styles those men good and careful. In all their conduct they are so. How was it that Confucius considered them the thieves of virtue?'

11. Mencius replied, 'If you would blame them, you find nothing to allege. If you would criticise them, you have nothing to criticise. They agree with the current customs. They consent with an impure age. Their principles have a semblance of right-heartedness and truth. Their conduct has a semblance of disinterestedness and purity. All men are pleased with them, and they think themselves right, so that it is impossible to proceed with them to the principles ree XVIL xiii. 9. Before this paragraph we to the 是 that follows 善斯可矣,to must understand 孟子曰: The 日 in bogood is enough,' i.e. to be accounted good by the text has for its subject 鄉原 take it in the infinitive, making the whole para- 踽踽, the appearance of walking alone,'ie. graph down to 也者the antecedent subject acting peculiarly. xx. 流俗 is literally our

or we may

the age in which they live is enough for them.