亦大至国夫者

此也 又不

必匠於孟仁也孟終 終又

以誨瞉子亦

規人 日在

矩必者羿乎

以赤之熟

規必教之

矩志人

也苟爲不熟不如。

白亡於

學於射已黃之

者彀必矣稗美

也不熄則謂之水不勝

者

也。火

the flames were not extinguished, were to say that water cannot

subdue fire. This conduct, moreover, greatly encourages those who are not benevolent.

2. The final issue will simply be this-the loss of that small amount of benevolence.'

CHAP. XIX. Mencius said, 'Of all seeds the best are the five kinds of grain, yet if they be not ripe, they are not equal to the ti or the pai. So, the value of benevolence depends entirely on its being brought to maturity.'

CHAP.XX. 1. Mencius said, 'I, in teaching men to shoot, made it a rule to draw the bow to the full, and his pupils also did the same.

2. 'A master-workman, in teaching others, uses the compass square, and his pupils do the same.’

this are more difficult than the other. a. Compare chapter xvi. 3.

19. BENEVOLENCE MUST BE MATURED. 1. "The

20. LEARNING MUST NOT BE BY HALVES. I. see Bk. IV. Pt. II. xxiv. 1.

-used as

and

five kinds of grain ;’—— see Bk. III. Pt. 1. iv. 7. in chap. vii. 5. found it necessary The fi and pai are two plants closely resembling to,' or simply the past tense emphatic. So, in one another. They ate a kind of spurious

grain, ‘yielding a rice-like seed, but small the next paragraph 2 大匠-工師

They are to be found at all times, in wet situa-master-workman.' Chú Hat says:-"This chaptions and dry, and when crushed and roasted, ter shows that affairs must be proceeded with may satisfy the hunger in a time of famine.' according to their laws, and then they can be Mencius's vivacity of mind and readiness at illustration lead him at times to broad unguarded statements, of which this seems to be

one.

completed. But if a master neglect these, he cannot teach; and if a pupil neglect these, he cannot learn. In small arts it is so:-how much more with the principles of the sages!'

KÀO TSZE. PART II.

必 妻禮禮食重。日子

親不乎食則日禮日任告 迎親親則飢禮重禮人子 迎迎得而重色與有章 則食死白與食問句 得 不必 不 以禮孰屋下 妻得以以禮孰重。盧

CHAPTER I. I. A man of Zăn asked the disciple Wû-la, saying, 'Is an observance of the rules of propriety in regard to eating,

or eating merely, the more important ?' The answer was, The observance of the rules of propriety is the more important

,

2. ‘Is the gratifying the appetite of sex, or the doing so only according to the rules of propriety, the more important?' The answer again was, 'The observance of the rules of propriety in the matter is the more important.'

: 3. The man pursued, 'If the result of eating only according to the rules of propriety will be death by starvation, while by disregarding those rules we may get food, must they still be observed in such a case? If according to the rule that he shall go in person to meet his wife a man cannot get married, while by disregarding that rule he may get married, must he still observe the rule in such a case?'

REGARDED, THE EXOEPTION WILL BE FOUND TO

2.

4. Wu-lu was unable to reply to these questions, and the next 1. THE IMPORTANCE OF OBSERVING THE RULES Lien (). His questions are not to be underOF PROPRIETY, AND, WHEN THEY MAY BE DIS- stood of propriety in the abstract, but of the PROVE THE RULE. EXTREME CASES MAY NOT BE rules of propriety understood to regulate the PRESSED TO INVALIDATE THE PRINCIPLE. 1. 1 other things which he mentions. 色。 present Tal-ning() châu, of the depart- this is its common signification in Mencius. ment of Yen-chau, in Shan-tung. It was not far I include the 日,禮重, in this paragraph tance being only between twenty and thirtyh.3以禮食 --see the Li Chi, XXVII. 26, The disciple Wů-lû, who is said to have pub-et al. (4th tone), see the Li Chi,

(in and tone) was a small State, referred to the to be understood as in the translation, and

from Mencius's native State of Tsâu,

lished books on the doctrines of Lão-tsze, was

a native of the State of Tasin. His name was XXVII. 38. 4. 之鄒-之-往 Chao Ch'i

應輕食與

之者 重

應之曰紗兄之臂而奪之

奪重禮

之往之超

食鈎

之不好。不

木揣

之木可使高於岑樓金雷

鄒

色 1之金樓末也以 方何告 重與

寸有 有孟

day he went to Tsâu, and told them to Mencius. Mencius said,

'What difficulty is there in answering these inquiries?

5. 'If you do not adjust them at their lower extremities, but only put their tops on a level, a piece of wood an inch square may be made to be higher than the pointed peak of a high building.

6. 'Gold is heavier than feathers; but does that saying have reference, on the one hand, to a single clasp of gold, and, on the other, to a waggon-load of feathers ?

7. ‘If you take a case where the eating is of the utmost importance and the observing the rules of propriety is of little importance, and compare the things together, why stop with saying merely that the eating is more important? So, taking the case where the gratifying the appetite of sex is of the utmost importance and the observing the rules of propriety is of little importance, why stop with merely saying that the gratifying the appetite is the more important ?

8. 'Go and answer him thus," If, by twisting your elder brother's

rends 於烏 (wk, Ist tone), making it an | is better. 6.金...者者indicates the

exclamation-'oh!' 5 'to measure, or

clause to be a common saying, and carries us

on to some explanation of it 豈謂

feel with the hand’本 and 末 are used for 下and上岑(ordm), 'a high and pointed 之謂 (How does it say (mean) the saying

(meaning) of the gold of one hook, and the small hill.' Chão Ch'i takes together feathers of one waggon? Compare Bk. I. Pt. I.

8.

as meaning ‘a peaked ridge of a hill,' and the vii. Io. 7. 笑超(-)-何但8衿

dictionary gives this signification to the phrase. (read ch'an, 3rd tone), both by Chao Ch'i and The view of Chu Hsi, which I have followed, Chû Hst, is explained by, 'to bend.' I prefer

arm, and snatching from him what he is eating, you can get food for yourself, while, if you do not do so, you will not get anything to eat, will you so twist his arm? If by getting over your neighbour's wall, and dragging away his virgin daughter, you can get a wife, while if you do not do so, you will not be able to get a wife, will you so drag her away? ?”.

CHAP. II. 1. Chiao of Tsão asked Mencius, saying, 'It is said, "All men may be Yaos and Shuns; "-is it so?' Mencius replied, 'It is.'

"

2. Chido went on, I have heard that king Wăn was ten cubits high, and Tang nine. Now I am nine cubits four inches in height. But I can do nothing but eat my millet. What am I to do to realize that saying ?'

3. Mencius answered him,' What has this--the question of size

the first meaning of the character given in | BECOME SO, THEY HAVE ONLY SINCERELY, AND IN the dictionary,-that of, 'to turn,' here THEMSELVES, TO CULTIVATE YAO AND SHUN'S FRINCIPLES AND WAYS. r. Chao Ch'i says that Chiao

n'to twist’而奪之食here奪 is was a brother of the prince of Tsao, but the

followed by two objectives, being from him.' Julien errs strangely in rendering 'Si, rumpens fratris majoris brachium, rapias illud come dendum’東家牆 (the wall of the house

principality of Ts'ao had been extinguished before the time of Mencius. The descendants of the ruling house had probably taken their surname from their ancient patrimony. To is referred to the present district of Ting-t'ão

(定陶) in the department of Tado-chau, in on the east,' i. e. a neighbour's wall. Shan-tung. -compare Bk. L. Pt. II. is a common designation for the master of ii. 1, et al. a house, and I do not know of any instance 2. On the heights mentioned here, of its use by a writer earlier than Mencius see Analects, VIII. vi. 以長, for my height’ ·處 (3rd tone)子, (a virgin daughter,' one They, however, may be taken as simply dwelling in the harem., as sometimes else- euphonic. Chiao's idea is that physically he was between Wan and Tang, who might be where, is feminine. considered as having become Yaos or Shuns, 2. ALL MAY BECOME YAOS AND SHUNS, AND TO and therefore he also might become such, if he

不

弟之哉已

也者,先

耳。人

人有

鈞則人

已矣夫人豈以不勝爲患

狸之任是亦爲烏獲

鈞則爲有力人矣然則舉

則爲無力人矣今日舉

人於此力不能勝一

有於是亦為之而已矣有

長行以

舜人者後

所謂長

孝能

人

快今勝

雛

to do with the matter? It all lies simply in acting as such. Here is a man, whose strength was not equal to lift a duckling:-he was then a man of no strength. But to-day he says, "I can lift 3,000 catties' weight,” and he is a man of strength. And so, he who can lift the weight which Wu Hwo lifted is just another Wû Hwo. Why should a man make a want of ability the subject of his grief? It is only that he will not do the thing.

4. To walk slowly, keeping behind his elders, is to perform the part of a younger. To walk quickly and precede his elders, is to violate the duty of a younger brother. Now, is it what a man cannot do-to walk slowly? It is what he does not do. course of Yao and Shun was simply that of filial piety and fraternal duty.

were shown the right way. 3 於是一是 the commentator Chän (陳氏):

The

-the – Filial referring to the height, or body generally. piety and fraternal duty are the natural out- referring to Yao and Shun. L, goings of the nature, of which men have an intuitive knowledge, and for which they have

is said to be an abbreviation for 鷗騖a an intuitive ability (良知良能) Yao

wild duck.' I do not see why it should not be and Shun showed the perfection of the human

taken simply as a numeral or classifier, and relations, but yet they simply acted in accordance with this nature. How could they add

a hair's point to it?' He also quotes another

四雛='a chickon. Wù Hwo was a man noted for his strength. He is mentioned (陽氏), who ays: The way of Yao and in connexion with the king Wû of Ts'in (B.C. Shun was great, but the pursuit of it lay simply 309-306). Accounts go that he made light of in the rapidity or slowness of their walking .30,000 catties! 4. 後 and 先 (4th tone) are and stopping, and not in things that were very

high and difficult. It is present to the common verbs; - Chú Hai here quotes from people in their daily usages, but they do not