國賢 右皆曰可殺勿聽諸大夫皆曰可 夫皆日不可勿聽國人皆日不可 後用之左右皆曰不可勿聽諸+ L殺: 聽 此焉國 人殺 殺 馬國 夫後 殺之可 聽賢 諸焉 可大然也 and worth," you may not therefore believe it. When your great officers all say,-"This is a man of talents and virtue," neither may you for that believe it. When all the people say,-" This is a man of talents and virtue," then examine into the case, and when you find that the man is such, employ him. When all those about you say, "This man won't do," don't listen to them. When all your great officers say,-"This man won't do," don't listen to them. When the people all say,-"This man won't do," then examine into the case, and when you find that the man won't do, send him away. 5. When all those about you say,“ This man deserves death,” don't listen to them. When all your great officers say,-"This man deserves death," don't listen to them. When the people all say,一 "This man deserves death," then inquire into the case, and when you see that the man deserves death, put him to death. In accordance with this we have the saying, "The people killed him." 6. You must act in this way in order to be the parent of the people.’ Compare the Chung Yung, xx. 13. 4. 未可, the Great Learning, Commentary X.3. We may 'you may not yet believe that the man is so and use the second person in translating or, more so ' See on Analects, XIII. xxiv. 6. Compare|indefinitely, the third. 師室 室國君夫謂 君夫謂 傳王閣 得則孟吔。聞 大必 木使 孟子見齊宣王日爲巨 日有 夫 諸。問 之 湯 君對放 義可日桀 王 喜求 木為 能工目 弒 一者乎。於武 CHAP. VIII. 1. The king Hsuan of Ch'i asked, saying, 'Was it so, that Tang banished Chieh, and that king Wa smote Châu ?’ Mencius replied, 'It is so in the records.' 2. The king said, 'May a minister then put his sovereign to death ?’ 3. Mencius said, 'He who outrages the benevolence proper to his nature, is called a robber; he who outrages righteousness, is called a ruffian. The robber and ruffian we call a mere fellow. I have heard of the cutting off of the fellow Châu, but I have not heard of the putting a sovereign to death, in his case.' CHAP. IX. 1. Mencius, having an interview with the king Hsuan of Ch'i, said to him, 'If you are going to build a large mansion, you will surely cause the Master of the workmen to look out for large trees, and when he has found such large trees, you will 8. KILLING A SOVEREIGN IS NOT NECESSARILY ACCORDING TO THE COUNSEL OF THE MEN OF TALENTS REBELLION NOR MURDER. 1. Of Tang's banish- AND VIRTUE, WHOM HE CALLS TO AID IN HIS GOVERN ment of Chieh, see the Shu-ching, IV. ii, iii; MENT, BUT REQUIRING THEM TO FOLLOW HIS WAYS. and of the smiting of Châu, see the same, V. i. In one important point Mencius's illustrations 2. is the word appropriated to regicide, fail. A prince is not supposed to understand | either house-building or stone-cutting; he which Mencius in his reply exchanges for must delegate those matters to the men who do. E-'a minister,' i. e. here, a subject. But government he ought to understand, and 3.賊 as a verb,-, 'to nurt and injure,' as in the Analects, several times. To outrage' answers well for it here. In the use of he may not delegate it to any scholars or officers. The I was a special officer having charge of all the artisans, &c.;-see the Li Chi, Mencius seems to refer to the expression IV. Sect. I. iii 13, and Sect. IV. i. 17. 獨夫紂, Shû-ching, V. i. Sect. III. 4. the 1st tone,-see Ft. I. iii. 3. 1 (the 9 THE ABSURDITY OF A RULER'S NOT ACTING 4th tone), -'its use,' i. e. the building of the it 教所至雖 學於 彫從國 我家 玉則則 哉。何 以姑 異舍 於女 我之夫則勝 禺鎰必使玉人彫琢之 之王 日姑舍女所學而從 我則何如今有璞玉於此 則王怒以爲不勝其任 夫人幼而學之壯而欲行 勝其任矣匠人斷而求之 於 之 be glad, thinking that they will answer for the intended object. Should the workmen hew them so as to make them too small, then your Majesty will be angry, thinking that they will not answer for the purpose. Now, a man spends his youth in learning the principles of right government, and, being grown up to vigour, he wishes to put them in practice;-if your Majesty says to him, "For the present put aside what you have learned, and follow me," what shall we say? 2. ‘Here now you have a gem unwrought, in the stone. Although may be worth 240,00o taels, you will surely employ a lapidary to cut and polish it. But when you come to the government of the State, then you say,-" For the present put aside what you have learned, and "follow me." How is it that you herein act so differently from your conduct in calling in the lapidary to cut the gem?' houwe. The 之after學 and 行 are to be tone, 使 or 命, to make,' not ‘to teach.’ understood as referring to仁 and義 or as in From 至於, however, was explained by the translation denotes the maturity of Chao Ch'i (and many still follow him) thus:thirty years, when one was supposed to be fit But in the matter of the government of your State, you say,-For the present put aside what for office. 2. The 籃 was twenty-four Chinese you have learned, and follow me. In what does ounces or taels (of gold). Chú Hsi, after Chao this differ from your teaching-i. e. wishing to Ch'i, erroneously makes it twenty ounces. The teach-the lapidary to cut the gem?' This is gem in question, worth so much, would be very translation. The other upon the whole appears the interpretation which Julien adopts in his dear to the king, and yet he would certainly confide to another the polishing of it;-why to me the better. The first is a difficulty would he not do so with the State ? 國家- in Chao Ch'T's view; the second, in the other. the kingdom, embracing the families and posses- But the final turns the balance in ils sions of the nobles. 女-汝教, the Ist favour, and accordingly I have adopted it. 人 而有而取不乘人 二 墨齊人伐燕勝之宣王問 之不者悦如 此 以寡伐 悦武則孟不旬萬人燕 文則王取子取而乘勿勝 王勿是之對必舉之取 是取也古日有之國 取之取 人 之 之人之殃力萬寡 CHAP. X. 1. The people of Ch'i attacked Yen, and conquered it. 2. The king Hsian asked, saying, ‘Some tell me not to take possession of it for myself, and some tell me to take possession of it. For a kingdom of ten thousand chariots, attacking another of ten thousand chariots, to complete the conquest of it in fifty days, is an achievement beyond mere human strength. If I do not take possession of it, calamities from Heaven will surely come upon me. What do you say to my taking possession of it?' 3. Mencius replied, If the people of Yen will be pleased with your taking possession of it, then do so.-Among the ancients there was one who acted on this principle, namely king Wt. If the people of Yen will not be pleased with your taking possession of it, then do not do so.-Among the ancients there was one who acted on this principle, namely king Wăn. 4. ‘When, with all the strength of your country of ten thousand 10. THE DISPOSAL OF KINGDOMS RESTS WITH THE no resistance to them. ais explained MINDS OF THE PEOPLE. VOX POPULI VOX DEI. We shall find this doctrine often put forth very = 勝之, to conquer it; but 舉 has not forcibly by Mencius. Here the king of Ch'i this signification. Literally, we might render insinuates that it was the will of Heaven that 'and up. with it.' 3. The common saying is he should take Yen, and Mencius sends him to the will of the people, by which only the that king Wan 三分天下有其二 other could be ascertained. 1. The State of 'had possession of two of the three parts of Yen (the 1st tone) lay north-west from Ch'i, the kingdom. Still he did not think that the forming part of the present province of Chih-li. people were prepared for the entire extinction Its prince, a poor weakling, had resigned his of the Yin dynasty, and left the completion of throne to his prime minister, and great con. fusion ensued, so that the people welcomed the fortunes of his house to his son, king the appearance of the troops of Ch'i, and madel W. 4.食, read teew, 4th tone, ‘rice.’漿is 里天對伐謀園 火哉食萬 畏下日寡救齊 益 者湯聞者 者宣伐亦 也是七 王 書也十 未里 待 聞為之 以政孟 征千 於 也近 壺漿以迎王師豈有他 萬乘之國伐萬乘之國 chariots, you attacked another country of ten thousand chariots, and the people brought baskets of rice and vessels of congee, to meet your Majesty's host, was there any other reason for this but that they hoped to escape out of fire and water? If you make the water more deep and the fire more fierce, they will in like manner make another revolution.' CHAP. XI. 1. The people of Ch'i, having smitten Yen, took possession of it, and upon this, the princes of the various States deliberated together, and resolved to deliver Yen from their power. The king Hsuan said to Mencius, 'The princes have formed many plans to attack me:-how shall I prepare myself for them?' Mencius replied, I have heard of one who with seventy exercised all the functions of government throughout the kingdom. That was T'ang. I have never heard of a prince with a thousand I standing in fear of others.' . 2. ‘It is said in the Book of History, As soon as T'ang began 11. AMBITION AND AVARICE ONLY MAKE ENEMIES properly congee, but here used generally for beverages; some say wine., 'a goblet,' AND BEING DISASTERS. SAFETY AND PROSPERITY 'a jug,' 'a vase,' a vessel for liquids generally.- LIE IN A BENEVOLENT GOVERNMENT. #before The first paragraph, it is said, is constructed I. according to the rules of composition attributed indicates the execution of the plans 'to Confucius in his (Spring and Autumn,' the to be still in the future. 者n諸侯...者 A refusing honour to the king of Ch'1.makes the clause like one in English beginning expresees the ill deserts of Yen And 勝之 with a nominative absolute. 待之-liter intimates that the conquest was from the disinclination of Yen to fight, not from the power of Ch'i. | ally, ‘await them.' 2. See the Shû-ching, IV. ii. 6. Mencius has introduced the clause 天 |
