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反也恐惡其孔 庶反也恐

有孟民經惡

餘子興而鄉亂 口,苗 B

禹堯邪

子堯

原樂恐也惡之

恐也其惡似道

惡亂佞

臯舜慝正亂紫信

陶至矣。則德恐也其

則於

庶也。 惡亂

見湯 民君諷鄭義

而五

字旦惡似而非者 堯舜之道故曰德之賊也

興子朱聲也恐也。

of Yao and Shun. On this account they are called "The thieves of virtue."

12. ‘Confucius said, "I hate a semblance which is not the reality. I hate the darnel, lest it be confounded with the corn. I hate glibtonguedness, lest it be confounded with righteousness. I hate sharpness of tongue, lest it be confounded with sincerity. I hate the music of Chăng, lest it be confounded with the true music. I hate the reddish blue, lest it be confounded with vermilion. I hate your good careful men of the villages, lest they be confounded with the truly virtuous.”

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13. The superior man seeks simply to bring back the unchanging standard, and, that being correct, the masses are roused to virtue. When they are so aroused, forthwith perversities and glossed wickedness disappear.’

CHAP. XXXVIII. 1. Mencius said, ' From Yao and Shun down to Tang were 500 years and more. As to Yu and Kao Yao, they (current customa,' but 狁 at the same tine, lects, XV. x. 紫 -see Analects, X. vi. a. stigmatizes the customs as bad. 居之居 13 This paragraph explains the rest of the 之於心者;行之一行之於身 Chapter. The 徑 or unchanging standard," 者 is the 中道, (the right medium, which the

12. These are sayings of Confucius which

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sage himself pursues, and to which he seeks to

are only found here. Such a string of them is recall others.

not in the sage's style. 恐其亂苗,‘lest

38. ON THE TRANSMISSION OF THE LINE OF

DOCTRINE FROM YAO TO MENCIUS'S OWN TIME.

it confound the corn,'-be confounded with it. Compare Bk. II. Pt. II. xiii; Bk. III. Pt. II.x; So in the other phrases 鄭聲 -see Ana-et al. 1. From the commencement of Shun's

爾之人子知餘知 知朱於3 歲之

爾則亦無有平

若 若若

於子公

今則望至

朱則見而知之若文王則

文王五百有餘歲若伊尹

知之若湯則聞而知之由湯雲

爾。也 未百聞散於若 然遠有而宜孔文

「也餘知生2

生子

無近歲之。 則

有去由見

乎人聖孔而有而萊至

saw those earliest sages, and so knew their doctrines, while T'ang

heard their doctrines as transmitted, and so knew them.

2. From T'ang to king Wăn were goo years and more.

As to

Î Yin, and Lai Chû, they saw Tang and knew his doctrines, while king Wăn heard them as transmitted, and so knew them.

3. From king Wăn to Confucius were joo years and more. As to Tai-kung Wang and San f-shăng, they saw Wan, and so knew his doctrines, while Confucius heard them as transmitted, and so knew them.

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4. From Confucius downwards until now, there are only 100 years and somewhat more. The distance in time from the sage is so far from being remote, and so very near at hand was the sage's residence. In these circumstances, is there no one to transmit his doctrines? Yea, is there no one to do so??

reign to that of T'ang's were 489 years, while Chû Hsi seems to be wrong, however, in making

from Teng to the rise of the Châu dynasty San, instead of San-î, to be the surname. See

were 644 years. Here, as before, Bk. II. Pt. IÍ. xiii, Mencius uses 500 as a round number. In

知之the 之 refers to the doctrines of the

sages. " 2. Lai Chù is not exactly identified.

Most make him the same with T'ang's minister,

the 四書拓餘說 in Loc. 4. The con

cluding sentences here wonderfully ver com.

mentators. In the 'Supplemental Commentary'

翼註) are found five different interpre

Chung-hùi; see the Shu-ching, IV. ii. 3. Tai-tations of them. But all agree that Mencius

kung Wang,-see Bk. IV. Pt. 1. xiii. Of San somehow takes upon himself the duty and f-shăng more can hardly be said to be known responsibility of handing down the doctrines than that he was an able minister of king Wăn. of the sage.

INDEX I.

OF SUBJECTS.

The references to the Book, Part, Chapter, and Paragraph are marked thus-I. i. 1. 1. In the first edition, for
were used in all the Indexes.

Parts i and ii the characters and T

Absurdity of a ruler not following wise coun-
sellors, I. ii. 9.

Acknowledged favours, how Mencius, VI. ii 5.
Action, faith necessary to firmness in, VI. ii. 12.
Adherence to one special course, against ob-
stinacy, VII. i. 26.

Advantages, the greatest, of friendship, V. ii. 8.
Advice of Mencius with regard to mourning,
III. i. 2.

Adviser of the princes might always be perfectly
satisfied, how an, VII. i. 9.
Affliction, benefits of, VII. i. 18.

Aged, the, were nourished by the government
of king Wăn, VII. i. 22.

Ages, different conduct of great men in different,
reconcileable, IV. ii. 29.

Agreement of sages not affected by place or time,
IV. ii. 1.

Agriculture, importance of a ruler attending to,
III. i. 3: a ruler should not labour at, with
his own hands, III. i. 4.

Air, how one's material position affects his, VII.
i. 86.

Ambition and avarice, evils of, I. ii. 11: of
king Hui of Liang, VII. ii. 1.
Ambitious, who were the, VII. ii. 87.
Ancient(s), the, shared their pleasures with the
people, I. i. 2: surpassed other men in what,
I. i. 7: the music of the, I. ii. 1: sovereigns,
tours of inspection made by, L. ii. 4: VI. ii. 7:
coffins used by the, H. ii. 7: sages, how all
men may become equal to the, IIL i. 1: kings
practised benevolent government, III. ii. 5 :
Mencius appeals to the example and maxims
of the, III. ii. 7: kings, the example and prin-
ciples of, must be studied, IV. i. 1; 2: the,
exchanged sons, each one teaching the son of
the other, IV. i. 18: making friends of the,
V. ii. 8: the, cultivated the nobility that is of
Heaven, VI. i. 16: scholars maintained the
dignity of their characters, how, VII. i. 8:
and modern rule contrasted, VII. ii. 8: the,
led men by their example, VII. ii. 20.
Animals, man how much different from, IV
ii. 19.

Antiquity, the example of, VII. i. 9.
Appetites, the superior man subjects his to the
will of Heaven, VII. ii. 24.

Archer, he who would be benevolent is like an,
II. i. 7.

Archery, learning, IV. ii. 24: VI. i. 20.
Arrangement of dignities and emoluments ac-
cording to the dynasty of Châu, V. ii. 2.
Association, influence of, III. ii. 6: VI. i. 9 :
with those of whom one does not approve,
unavoidable, III. ii. 10.

Attainment, real, must be made by the learner
for himself, VII. ii. 5.

Authority, punishment should be inflicted only
by the proper, II. ii. 8.

Barbarians, influence of the Chinese on, III. i.
4; ii. 9.

Barley, illustration taken from, VI. i. 7.
Beauty, the love of, compatible with royal
government, I. ii. 5: only moral is truly
excellent, IV. ii. 25.

Behaviour of Mencius with an unworthy asso-
ciate, II. ii, 6.

Benefits of trouble and affliction, VII. i. 18.
Benevolence and righteousness, I. i. 1: VI. ii.
4: belongs naturally to man, II. i. 6: IV. i.
10: VI. i. 1: VII. i. 15; ii. 16: exhortation
to, II. i. 7: importance to all of exercising, IV.
i. 2: the only security of a prince, IV. i. 7; 8;
9 filial piety the richest fruit of, IV. i. 27:
the superior man preserves, IV. ii. 28: and
righteousness equally internal, VI. i. 4; 5:
it is necessary to practise with all one's might,
VI. i. 18: must be matured, VI. i. 19: and
righteousness, the difference between Yao and
Shun, Tang and Wû, and the five Chiefs in
relation to, VII. i. 30: the throne can be got
only by, VII. ii. 18.

Benevolent government, I. i. 5; 7: III. i. 8:
IV. i. 1: safety and prosperity lie in, I. ii. 11:
affections of the people secured by, I. ii. 12:
glory the result of, II. i. 4: the prince who sets
about practising, has none to fear, III. ii. 5.
Bodily defects, how men are sensible of, VI. ii.
12: organisation, only a sage can satisfy the
design of his, VII. i. 38.

Book of Rites, quotations from, II. ii. 2: III. ii.
8: IV. i. 1.

Brilliant Palace, the, or Hall of Distinction, I.
ii. 5.

Burial, Mencius's, of his mother, I. ii. 16: II. ii.
7: of Mo's parents, III. i. 5.

Calamity and happiness are men's own seeking,

II. i. 4: the superior man is beyond the reach
of calamity, IV. ii. 28.

Calumny, comfort under, VII. ii. 19.
Careful, the thought of consequences should
make men, VII. ii. 7.

Cattle and sheep, illustration taken from feed-
ing, II. ii. 4.

Character, how men judge wrongly of, VII. i.
84: different degrees of attainment in, VII.
ii. 25.

Charge of one's self the greatest of charges, IV.
i. 19.

Chess-playing, illustration from, VI. i. 9.
Chief ministers, the duties of, V. ii. 9.
Chiefs of the princes, the five, VI. ii. 7.
Chieftain of the princes not a sovereign of the
kingdom, II. i. 8: influence of a, different
from that of a true sovereign, VII. i. 13.
Childlike, the great man is, IV. ii. 12.
Common relations of life, importance of, to the
prosperity of the kingdom, IV. i. 11.
Compass and square, use of the, IV. i. 2.
Concert, the character of Confucius a complete,
V. ii. 1.

Condemnation of king Hûi of Liang, VII. ii. 1.
Confidence of the sovereign, how to obtain, IV.
i. 12.

Consequences, the thought of, should make men
careful, VII. ii. 7.

Conspicuous mound, monopolizing the, II. ii. 10.
Constitution, benevolence and righteousness
part of man's, VII. i. 15.

Conviction, how Mencius brought home, II. ii. 4.
Cookery, I Yin's knowledge of, V. i. 7.
Corn, assisting, to grow, II. i. 2.

Corrupt times are provided against by estab-
Ilished virtue, VII. ii. 10.

Counselling princes from the ground of profit,
danger of, VI. ii. 4.

Counsellors of great men should be morally
above them, VII. ii. 84.

Counsels for the government of a kingdom, III.
i. 8.

Courses, two, open to a prince pursued by his
enemies, I. ii. 15: of Yão and Shun, open to
all, VI. ii. 2.

Court, Mencius would not pay, to a favourite,
IV. ii. 27.

Cultivation, men's disregard of self-, VI. i. 18:
men may become Yaos and Shuns by the, of
their principles and ways, VI. ii. 2: of the
mind must not be intermitted, VII. ii. 21.

Death or flight, which should be chosen, I. ii.
15: there are things which men dislike more
than death, VI. i. 10: how Mencius predicted
the, of P'ăn Ch'ang-kwo, VII. ii. 29.
Decencies may not be expected, where virtues
are wanting, VII. i. 44.

Decrees of Heaven, man's duty as affected by
the, VII. i. 2.

Deeds, not words or manners, prove mental
qualities, IV. i. 16.

Defects, men are sensible of bodily, but not of
mental or moral, VI. i. 12.

Defence, of Shun's conduct, V. i. 2; 3: of ↑ Yin,
V. i. 7 of Confucius, V. i. 8: of accepting
presents from oppressors of the people, V.
ii. 4.

Degeneracy, the progress of, from the three

kings to the five chiefs of the princes, and
from those princes to their ministers, VI. ii. 7.

Deluge, the Chinese, III. i. 4, note 7; ii. 9: IV.
ii. 26: VI. ii. 11.

Desires, the regulation of, essential, VIL. ii. 85.
Developing their natural goodness may make
men equal to the ancient sages, III. i. 1: VIL
ii. 81.
Dignities, arrangement of, in the Châu dynasty,
V. ii. 2.

Dignity, how the ancient scholars maintained
their, VII. i. 8: how Mencius maintained
his, with the princes, VIL. ii. 23.

Disappointment of Mencius with the king
Hsiang, I. i. 6.

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Discrimination of what is right and wrong must
precede vigorous right-doing, IV. ii. 8.
Disgraceful means which men take to seek
wealth and honour, IV. ii. 38.

Disposition, a man's true, will often appear in
small matters, VII. ii. 11.

Disputing, Mencius, not fond of, III. ii. 9.
Dissatisfaction with a parent, not necessarily
unfilial, VI. ii. 3.

Division of labour, propriety of the, III. i. 4.
Doctrine, of the Mohists refuted, III. i 5:

heretical, III. ii. 9: of the Mean, quotation
from the, IV. i. 12: of the sages, to be ad-
vanced to by successive steps, VII. i. 24: on
the transmission of, from Yão to Mencius's
own time, VII. ii. 88.

Duties which the virtuous and talented owe to

the young and ignorant, IV. ii. 7 : of different
classes of chief ministers, V. ii. 9.
Duty, man's, how affected by the decrees of
Heaven, VII. i. 2: benevolence the path of,
VII. ii. 16.

Dynasties, Hsia, Yin, and Châu, IL. i. 1: IIL
i. 8: V. i. 6 : Châu, II. ii. 18; V. ii 2: the
three, III. i. 8: IV. i. 3; ii. 20: Hsia and Yin,
IV. i. 2: Shang or Yin and Châu, IV. i. 7.

Earth, advantages of situation afforded by the,
II. ii. 1.

Earth-worm, an over-fastidious scholar com.
pared to an, III.ii. 10.

Education, importance of a ruler attending to,
III. i. S.

Elated by riches, not to be, a proof of superiori-
ty, VII. i. 11.

Emoluments, aarrangement of, in the Châu
dynasty, Viii. 2.

End, the, may justify the means, VIL. i. 81.
Enjoyment, man's nature the source of his true,
VII. i. 21.

Equanimity of Shun in poverty, and as sove-
reign, VII. ii. 6.

Error of a Mohist refuted, III. i. 5; ii. 9.
Errors of Yang, Mo, and Taze-mo, VII. i. 26;
ii. 26.

Evil, a warning to the violently, and the weakly,
IV. i. 10: speaking, brings with it evil con-
sequences, IV. ii. 9.

Exactions just, should be made with discrimina-
tion, VII. ii. 27.

Example, influence of, III. ii. 6: influence of
a ruler's, IV. ii. 5: the ancients led men by,
VII. ii. 20.

Excellence, how a prince cannot subdue men
merely by his, IV. ii. 16.

Excusing of errors, how Mencius beat down the,

II. ii. 9.

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K'wang Chang, IV. i. 30: of the different | conduct of Tsăng and Taze-sze, IV. ii. 81: of Shun's conduct towards his brother, V. i. 8, and towards the sovereign Yao, and his father Ku-sâu, V. i. 4: of the odes Hsiao P'ân and Kai Tăng, VI. ii. 8.

Extreme cases must not be pressed to invalidate a principle, VI. ii. 1.

Failures in evident duty will be accompanied

by failures in all duty, VII. i. 44. Faith, the necessity of, VI. ii. 12.

Fame, a love of, may carry a man over great difficulties, VII. ii. 11.

Father, why a, does not himself teach his own son, IV. i. 18.

Favour to individuals, good government does not lie in, IV. ii. 2: how Mencius acknowledged a, VI. ii. 5.

Favourite, Mencius would not pay court to a, IV. ii. 27.

Filial piety, to have posterity, the greatest part of, IV. i. 26: in relation to benevolence, &c., IV. i. 27: how Shun valued and exemplified, IV. i. 28 seen in the obsequies of parents, IV. ii. 18 of K'wang Chang, IV. ii. 30: great, of Shun, V. i. 1; 4: of Tsăng-tsze seen, VII. ii. 36.

Firmness of Hoi of Liû-hsiâ, VII. i. 28. First judgments are not always correct, IV. ii. 28.

Five things which are unfilial, IV. ii. 80: injunctions at an assembly of the princes, VI. ii. 7: ways in which the sage teaches, VII. i. 40.

Force, submission secured by, II. i. 8. Forester refusing to come to the king of Ch'î when called by a flag, V. ii. 7.

Four limbs, principles of the mind compared to the, II. i. 6: different classes of ministers, VII. i. 19.

Fraternal obedience, in relation to righteousness, &c., IV. i. 27: affection of Shun, V. i. 3. Freedom of Mencius, as unsalaried, to speak out his mind, II. ii. 5.

Friends, carefulness in making, IV. ii. 24.
Friendship, the principles of, V. ii. 8; 7; 8.

Gain, the love of, and the love of good, cons trasted, VII. i. 25.

Generosity of Mencius in receiving pupils, VII. ii. 80.

Gifts of princes, how Mencius declined or accepted, II. ii. 8.

Glory the result of benevolent government, II. i. 4.

God, rulers and teachers assisting to, I. ii. 3 : the ordinances of, II. i. 4: IV. i. 4: the decree of, IV. i. 7: who may sacrifice to, IV. ii. 25. Good, sages and worthies delighted in what is, IL. i. 8: importance to a government of loving what is, VI. ii. 13: man is fitted for, and happy in doing, VII. i. 4 (see Nature): people should get their inspiration to, in themselves, VII. i. 10: the love of, and the love of gain contrasted, VII. i. 25: words and principles, what are, VII. ii. 32.

Goodness, different degrees of, VII. ii. 25. Government, character of king Hûi's, I. i. 3; 4: the love of music subservient to good, L. ii. 1 : bad, of the king of Ch'i, I. ii. 6: of a kingdom, counsels for the III. i. 8: there is an art of,

which requires to be studied by rulers and their ministers, IV. i. 1: the administration of, not difficult, IV. i. 6: the influence of king Wan's, IV. i. 18: good, lies in equal measures for the general good, IV. ii. 2: the aged were nourished by king Wăn's, VII. i. 22: the wellbeing of the people the first care of a, VII. i. 28.

Grain, illustration from growing, I. i. 6. Great, houses, a ruler should secure the esteem of the, IV. i. 6: services, Heaven prepares men for, how, VI. ii. 15.

Great man, Mencius's conception of the, III. ii. 2: makes no mistakes in propriety and righteousness, IV. ii. 6: simply pursues what is right, IV. ii. 11: is childlike, IV. ii. 12: in good men a reconciling principle will be found for the outwardly different conduct of, IV. ii. 29: how some are, VI. i. 15: he who counsels, should be morally above them, VII. ii. 34. Grief of Mencius at not finding an opportunity to do good, II. ii. 13.

Half-measures of little use, I. i. 8.

Hearts, of men, importance of getting the, II. ii. 1: IV. i. 9: the pupil of the eye index of the, IV. i. 15: how to nourish the, VII. ii. 85. Heaven, delighting in, and fearing, I. ii. 3: attaining to the royal dignity rests with, I. ii. 14: a man's way in life is ordered by, I. ii. 16: V. i. 8: he who has no enemy in the kingdom is the minister of, II. i. 5: opportuni. ties vouchsafed by, II. ii. 1: only the minister of, may smite a nation, II. ii. 8: the superior man does not murmur against, II. ii. 18: submission of States determined by, IV.i.7: Shun got the throne by the gift of,V.i. 5. Heaven's plan in the production of mankind, V. i. 7 ; ii. 1: Heaven's places, offices, and emoluments, V.ii. 8: has given us, what, VI. i. 15: the nobility of, VI. i. 16; prepares men by trials and hardships, VI. ii. 15: by the study of ourselves we come to the knowledge of, VII. i. 1: what may be correctly ascribed to the appointment of, VII. i. 2: conferred nature, the bodily organs a part of the, VII. i. 88: how the superior man regards the will of, VII. ii. 24. Hereditary monarchy, Mencius's views on, V. i. 5; 6.

Heretics, recovered, should not have their old errors cast in their teeth, VII. ii. 26. Hire, the labourer is worthy of his, III. ii. 4. History, quotations from, III. i. 2'; ii. 1. Honour, the true, which men should desire, VI. i. 17.

Husbandry, importance of, III. i. 8: VII. i. 22; 23: a ruler should not labour at, with his own hands, III. i. 4. Hypocrisy, Shun defended against a charge of, V. i. 2.

Imperial or royal government, characteristic of, I. i. 7: dignity, attained by true royal government, I. ii. 5: II. i. 5; and by doing what is good and right, I. ii. 14: government, Mencius wished to see, and could have realized, a true, II. i. 1: sovereign should arise every 500 years, II. ii. 18: sway, not one of the things in which the superior man delights, VII. i. 20. Impulses must be weighed in the balance of reason, IV. ii. 23. Inability, defined, I. i. 7.

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