者之時帛桑已 制無田老矣 飢 四 矣。夫 里所耕 教謂之 時老者足以無失肉矣百 者制其田里教之樹畜導其 下 矣。有 歸東 善吾濱 雞 之畝養 養聞聞 則之老西文 老宅則伯王 彘者樹仁善作 联足牆人養興 失 以下以老日 可畝其衣以 Wan, he said, “ Why should I not go and follow him? I have heard that the chief of the West knows well how to nourish the old." If there were a prince in the kingdom, who knew well how to nourish the old, all men of virtue would feel that he was the proper object for them to gather to. 2. Around the homestead with its five mâu, the space beneath the walls was planted with mulberry trees, with which the women nourished silkworms, and thus the old were able to have silk to wear. Each family had five brood hens and two brood sows, which were kept to their breeding seasons, and thus the old were able to have flesh to eat. The husbandmen cultivated their farms of 100 mâu, and thus their families of eight mouths were secured against want. 3. 'The expression, “ The chief of the West knows well how to nourish the old," refers to his regulation of the fields and dwellings, his teaching them to plant the mulberry and nourish those animals, and his instructing the wives and children, so as to make them nourish woman,' 'the private man.', silk-taught the people to keep silkworms, and to wormed them,' i.e. nourished silkworms with manage their silk, in order to provide clothes. them. It is observed by淮南子. The | Future ages sacrifice to her as the 先意: silkworm eats and does not drink, going through Mencius has not mentioned before the number its transformations in twenty-seven days. The of brood sows and hens apportioned to a family. wife of the Yellow TY (B.c. 2697-2597), whose 3 此之謂 reeponds to 所謂...者, surname was Ht-ling (西陵氏), first at the beginning. The whole paragraph is the 不不 待稅圈 不煖七十非肉不飽不 妻子使養其老五十非常 文不 蓋孟子日易其田 嗚瀧 二 叩人之門戶求水火無弗 也民非水火不生活昏暮 時用之以禮財不可勝用 祝劍民可使富也食之以 其 也。民.烤 their aged. At fifty, warmth cannot be maintained without silks, and at seventy flesh is necessary to satisfy the appetite. Persons not kept warm nor supplied with food are said to be starved and famished, but among the people of king Wăn, there were no aged who were starved or famished. This is the meaning of the expression in question.' CHAP. XXIII. 1. Mencius said, 'Let it be seen to that their fields of grain and hemp are well cultivated, and make the taxes on them light;-so the people may be made rich. 2. 'Let it be seen to that the people use their resources of food seasonably, and expend their wealth only on the prescribed ceremonies:-so their wealth will be more than can be consumed. 3. The people cannot live without water and fire, yet if you knock at a man's door in the dusk of the evening, and ask for water and fire, there is no man who will not give them, such is the -- explanation of that expression. 田里一里| resources arising from the government just inis the dwelling-place, the five máu allotted for dicated 以時 may be beat explained from Bk. I. Pt. I. iii. 3, 4- 以禮一tho禮 buildings. are 28. To PROMOTE THE VIRTUE OF THE PEOPLE, THE FIRST CARE OF A GOVERNMENT SHOULD BE TO the festive occasions of capping, marriage, &c., CONSULT FOR THEIR BEING WELL OFF. I. -- 1. 易 it excepting on which s strict economy should be enforced. 3. Compare Bk. I. Pt. I. vii. 20-23. 4th tone, as in Bk. I. Pt. I. v. 3, et al., 'grain properly denotes half an hour after sunset, holde’嚼‘Hax dolda’易 薄 fields.' 'flax fields.' and are both or thereabouts. is the evening thereabouts.is, in the imperative, indicating the work of the of the day.' The time of the request is inopruler or government. So and in par.portune, and the manner of it not according to 2, where may be referred to, or the propriety;—and yet it is granted. is the 不光術人觀小 水使典 不盈科不行君子之志於 必必之於魯孟火有者 與者至足矣聖人治天下 其者者 曰民粟足 襴.難 山孔焉 君水日為為而子有 子之月言水小登 水 為有觀遊天東仁菽 也容有故而乎如下 abundance of these things. A sage governs the kingdom so as to cause pulse and grain to be as abundant as water and fire. When pulse and grain are as abundant as water and fire, how shall the people be other than virtuous ?' CHAP. XXIV. 1. Mencius said, 'Confucius ascended the eastern hill, and Lû appeared to him small. He ascended the T'âi mountain, and all beneath the heavens appeared to him small. So he who has contemplated the sea, finds it difficult to think anything of other waters, and he who has wandered in the gate of the sage, finds it difficult to think anything of the words of others. 2. 'There is an art in the contemplation of water.-It is necessary to look at it as foaming in waves. The sun and moon being possessed of brilliancy, their light admitted even through an orifice illuminates. 3. Flowing water is a thing which does not proceed till it has filled the hollows in its course. general name for all kinds of peas and beans. -as in Analects, XII. xi. 3. 粟一 24. HOW THE GREAT DOCTRINES OF THE SAGES DWARF ALL SMALLER DOCTRINES, AND YET ARE TO BE ADVANCED TO BY SUCCESSIVE STEPS. 1, 2. This The student who has set his ment of I-châu. The Tai mountain is the chief of the five great mountains of China. It lay on the extreme east of Ch'i, in the present district of Tai-an, in the department of the same name. In is used as in 難為水,爲 in為 After seeing the paragraph illustrates the greatness of the sage's, Bk. IV. Pt. L. vii. 5. doctrines. The eastern hill was on the east of the capital of Lû. Some identify it with a small surging ocean, the streams are not worth being taken into account. And light penetrating hill, called Fang (防), in the district of Ch'iü- every cranny assures us of its splendour in fau (曲阜), at the foot of which Confucius's the great luminaries 3. 君子 is here the parents were buried; others with a hill named aspiring student. 'an elegant piece,' here Mäng (), in the district of Pi, in the depart- for 'one lesson,' 'one truth.' mind on the doctrines of the sage, does not advance to them but by completing one lesson after another.' CHAP. XXV. 1. Mencius said, 'He who rises at cock-crowing, and addresses himself earnestly to the practice of virtue, is a disciple of Shun. 2. ' He who rises at cock-crowing, and addresses himself earnestly to the pursuit of gain, is a disciple of Chih. 3. If you want to know what separates Shun from Chih, it is simply this, the interval between the thought of gain and the thought of virtue.' CHAP. XXVI. 1. Mencius said, "The principle of the philosopher Yang was-"Each one for himself." Though he might have benefited the whole kingdom by plucking out a single hair, he would not have done it. LOVE OF GOOD AND THE LOVE OF GAIN LEAD. 2. 'The philosopher Mo loves all equally. If by rubbing smooth 25. THE DIFFERENT RESULTS TO WHICH THE 10, 14. Chû Hsi says:-) :-取者僅足之 I. ‘A disciple of Shun,'-i.e. although such 意取 conveys the idea of what is barely a man may not himself attain to be a sage, he sufficient. This is not correct 楊子取is treading in the steps of one. a Chih(蹠 楊子所取 that which the philosopher being used for) is the robber Chih; see Yang chose, was..... In the writings of the Bk. III. Pt. II. x. 3.- is used scholar Lich (F), Bk. VII, we find Yang here as in chap. xix. 1. I should prefer myself to read it in the sth tone. It is observed by Chd speaking of Po-ch'ǎng Teze-kho (伯成 the scholar Ch'ăng that "by good and gain are 子高) that (he would not pull out one of (公私而已)。利與善之間 himself (if he would pull out a hair to help an intended the public mind and the selfish mind is intended to represent the slightness of the separation between them, in its initial principles, and I therefore supply the thought of.' 26. THE ERRORS OF YANG, MO, AND TSZE-MO. OBSTINATE ADHERENCE TO A COURSE WHICH WE MAY DEEM ABSTRACTLY RIGHT IS PERILOUS. 1. The philosopher Yang,'-see Bk. III. Pt. II. ix. 9, his hairs to benefit others, and when questioned age,' declining to reply. a. 'The philosopher Mo,'-see Bk. III. Pt. I v. 1; Pt. II. ix. 9, 10, 14. We are not to understand the rubbing the body smooth as an isolated act which somehow would benefit the kingdom. The smoothness would arise from labours undergone for thekingdom, like those of the great Yu, who wrought 亦口正者罩 - 執中莫頂 皆腹也甘孟而 無執放 有有飲子廢者 者、權 中路 害。飢渴是日首 儒猶 執禾 人渴害未飢也其執中 能之之得著 新賊 害,也飲甘 道也。近 以 人食食 飢心惟 頂敝踵利天下爲之子 舉慈執千 his whole body from the crown to the heel, he could have benefited the kingdom, he would have done it. 3. 'Taze-mo holds a medium between these. By holding that medium, he is nearer the right. But by holding it without leaving room for the exigency of circumstances, it becomes like their holding their one point. 4. 'The reason why I hate that holding to one point is the injury it does to the way of right principle. It takes up one point and disregards a hundred others." CHAP. XXVII. 1. Mencius said, 'The hungry think any food sweet, and the thirsty think the same of any drink, and thus they do not get the right taste of what they eat and drink. The hunger and thirst, in fact, injure their palate. And is it only the mouth and belly which are injured by hunger and thirst? Men's minds are also injured by them. 2. 'If a man can prevent the evils of hunger and thirst from and waded till he had worn away all the hair right with reference to the whole circumstances on his legs. See the, in loc. 3. Of of every case and time. Tsze-mo nothing seems to be known, but that he belonged to La. 執中 must be clearly 27. THE IMPORTANCE OF NOT ALLOWING THE MIND TO BE INJURED BY POVERTY AND A MEAN CON understood as referring to a Mean between the DITION. I. 甘 perhaps is used adverbially, selfishness of Yang Chú and the transcenden-'readily;' compare Bk. II. Pt. I. i. II. The two talism of Mo T2. 近之-近道,the道 clauses 是未and飢渴, run parallel to mentioned in par. 4. The necessity of attending each other, the latter being explanatory of the to the exigency of circumstances is illustrated former. 害之-之-口腹 with by saying that a case may be conceived when it would be duty to deny a single hair to save reference to the mind, hunger and thirst stand the kingdom, and a case when it would be duty for poverty and a mean condition. 2 to rub the whole body smooth to do so. The orthodox way() of China is to do what is...can prevent being,” being VOL. II. |