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2. u What do you mean by 'A good man/ 'A real man?'"

3. The reply was, "A man who commands our liking, is what is called a good man.

4. '* He whose goodness is part of himself, is what is called a real man.

5. u He whose goodness has been filled up, is what is called a beautiful man.

6. "He whose completed goodness is brightly displayed, is what is called a great man.

7. "When this great man exercises a transforming influence, he is what is called a sage.

8. "When the sage is beyond our knowledge, he is what is called a spirit-man.

9. * Yo-ching is between the two first characters, and below the four last."

XXYI. 1. Mencius said, "Those who are fleeing from the errors of Mih naturally turn to Yang, and those who are fleeing from the errors of Yang naturally turn to orthodoxy. When they so turn, they should at once and simply be received.

2. "Those who now-a-days dispute with the followers of Yang and Mih, do so as if they were pursuing a stray pig, the leg of which after they have got it to enter the pen, they proceed to tie.

XXVII. Mencius said, " There are the exactions of hempen-cloth and silk, of grain, and of personal service. The prince requires but one of these at once, deferring the other two. If he require two of them at once, then the people die of hunger. If he require the three at once, then fathers and sons are separated."

XXVIII. Mencius said, "The precious things of a prince are three;—the territory, the people, the government and its business. If one value as most precious pearls and stones, calamity is sure to befall him,"

XXIX. P-'un-shing Kwoh having obtained an official situation in Ts'e, Mencius said, " He is a dead man,— P'un-shing Kwoh!" P'un-shing Kwoh being put to death, the disciples asked, saying. u How did you know. Master, that he would meet with death?" Mencius replied, " He was a man, who had a little ability, but had not learned the great doctrines of the superior man.— He was just qualified to bring death upon himself, but for nothing more."

XXX. 1. When Mencius went to T'ang, he was lodged in the upper palace. A sandal in the process of making had been placed there in a window, and when , the keeper of the place came to look for it, he could not find it.

2. On this, some one asked Mencius, saying, "Is it thus that your followers pilfer?" Mencius replied, "Do you think that they came here to pilfer the sandal?" The man said, "I apprehend not. But you, Master, having arranged to give lessons, do not go back to inquire into the past, and you do not reject those who come to you. If .they come with the mind to learn, you receive them without any more ado."

XXXI. 1. Mencius said," All men have some things which they cannot bear;—extend that feeling to what they can bear, and benevolence will be the result. All men have some things which they will not do ;—extend that feeling to the things which they do, and righteousness will be the result."

2. "If a man can give full development to the feeling which makes him shrink from injuring others, his benevolence will be more than can be called into practice.' If he can give full development to the feeling which refuses to break through, or jump over, a wall, his righteousness will be more than can be called into practice.

3. "If he can give full development to the real feeling of dislike with which he receives the salutation, 'Thou,' 'Thou/ he will act righteously in all places

and circumstances.

4. "When a scholar speaks what he ought not to speak, by guile of speech seeking to gain some end; and when he does not speak what he ought to speak, by guile of silence seeking to gain some end;—both these cases are of a piece with breaking through a neighbour's wall."

XXXII. 1. Mencius said,u Words which are simple, while their meaning is far-reaching, are good words. Principles which, as held, are compendious, while their application is extensive, are good principles. The words of the superior man do not go below the girdle, but great principles are contained in them.

2. "The principle which the superior man holds is that of personal cultivation, but the empire is thereby tranquillized."

3. u The disease of men is this :—that they neglect their own fields, and go to weed the fields of others, and that what they require from others is great, while what they lay upon themselves is light."

XXXIII. 1. Mencius said, "Yaou and Shun were what they were by nature; T'ang and Woo were so by returning to natural virtue.

2. "When all the movements, in the countenance and every turn of the body, are exactly what is proper, that shows the extreme degree of the complete virtue. Weeping for the dead should be from real sorrow, and not because of the living. The regular path of virtue is to be pursued without any bend, and from no view to emolument. The words should all be necessarily sincere, not with any desire to do what is right.

3. 'i The superior man performs the law of right, in order that he may wait simply for what has been appointed."

XXXIV. 1. Mencius said, u Those who give coun« sel 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 attendant girls 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 the}' 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?"

XXXV. Mencius said, " To nourish the heart 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."

XXXVI. 1. Mencius said, " Tsang Seih was fond of sheep dates, and his son, the philosopher Tsang, coidd not bear to eat sheep-dates."

2. Kung-sun Ch'ow asked, saying, " Which is best,— minced meat and roasted meat, or sheep-dates?" Mencius said, "Mince and roasted meat, to be sure." Kungsun Ch'ow went on, "Then why did the philosopher Tsang eat mince and roast-meat, while he would not eat sheep-dates?" Mencius answered, " For mince and roast sheep-meat 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."

XXXVII. 1. Wan Chang asked, saying," Confucius, when he was in Ch'in, 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'in, think of the ambitious scholars of Loo?"

2. Mencius replied," Confucius not getting men pursuing the true medium, to whom he might communicate his instructiotis, 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. u I venture to ask what sort of men they were who could be styled ' The ambitious ?'"

4. "Such," replied Mencius, "as K'in Chang, Tsang Seih, and Muh Pei, were those whom Confucius styled 'ambitious.'"

5. "Why were they styled ' ambitious ?'"

6. The reply was, " Their aim led them to talk inagniloquently, saying,'The ancients!' 'The ancients!' But their actions, compared with their words, did not come up to 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, u Confucius said, * They are only your good careful people of the villages at whom I feel no indignation, 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 ?'"

9. Mencius replied, " They are those who say,'Why are they so magniloquent? Their words have not re

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