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spect to their actions, and their actions have not respect to their words, but they say,-The ancients! The ancients! Why do they act so peculiarly, and are so cold and distant? Born in this age, we should be of this age, to be good is all that is needed.' Eunuch-like, flattering their generation ;—such are your good careful men of the villages."

10. Wan Chang said, "Their whole village styles those men good and careful. In all their conduct they i are so. How was it that Confucius considered them the thieves of virtue?"

11. Mencius replied, "If you would blame them, you find nothing to allege. If you would criticize them, you have nothing to criticize. They agree with the current customs. They consent with an impure age. Their principles have a semblance of right-heartedness and truth. Their conduct has a semblance of disinterestedness and purity. All men are pleased with them, and they think themselves right, so that it is impossible to proceed with them to the principles of Yaou 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 glib-tonguedness, lest it be confounded with righteousness. I hate sharpness of tongue, lest it be confounded with sincerity. I hate the music of Ch'ing, 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.'

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

XXXVIII. 1. Mencius said, "From Yaou and Shun down to Tang were 500 years and more. As to Yu and Kaou-yaou, they saw those earliest sages, and so knew their doctrines, while T'ang heard their doctrines as transmitted, and so knew them.

2. "From Tang to king Wan were 500 years and more. As to E Yin, and Lae Choo, they saw Tany and knew his doctrines, while king Wan heard them as transmitted, and so knew them.

3. "From king Wan to Confucius were 500 years and more. As to Tae-kung Wang and San E-sang, they saw Wan, and so knew his doctrines, while Confucius heard them as transmitted, and so knew them.

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?"

INDEXES.

INDEX I.

SUBJECTS IN THE WORKS OF MENCIUS.

The first figure, followed by a period (1.) is the number of the Book-that followed by a colon (2:) is the Part-that which follows is the Chapter.

Absurdity of a ruler not following wise

counsellors, Book 1, Part 2, Chap. 9. Acknowledged favours, how Mencius, 6. 2:5.

Action, faith necessary to firmness in, 6. 2:12.

Adherence to one course, against obstinate, 7. 1:26.

Advantages, the greatest, of friendship, 5. 2:8.

Advice of Mencius with regard to mourning, 3. 1:2. Adviser of the princes might always be perfectly satisfied, how an, 7. 1:9. Afflictions, benefits of, 7. 1: 18. Aged the, were nourished by the government of king Wan, 7. 1:22. Ages, different conduct of great men in different, reconcileable, 4. 2:29. Agreement of sages not affected by place or time, 4. 2: 1. Agriculture, importance of a ruler attending to, 3. 1:3.-a ruler should not labour at with his own hands, 3. 1:4.

Air, how one's material position affects his, 7. 1: 36.

Ambition, and avarice, evils of, 1. 2:

and maxims of the, 3. 2: 7.—kings, the example and principles of, must be studied, 4. 1: 1, 2.-the, exchanged sons, each one teaching the son of the other, 4. 1: 18.-making friends of the, 5. 2: 8.-the, cultivated the nobility that is of Heaven, 6. 1: 16.-scholars maintained the dignity of their characters, how, 7. 1:8.-and modern rule contrasted, 7. 2: 8.-the, led men by their example, 7. 2:20.

Animals, man how much different from, 4. 2:19.

Antiquity, the example of, 7. 1:9. Appetites, the superior man subjects his to the will of Heaven, 7. 1: 24. Archer, he who would be benevolent is like an, 2. 1:7.

Archery, learning, 4. 1: 24; 6. 1: 20. Arrangement of dignities and emoluments according to the dynasty of Chow, 5. 2: 2.

Association, influence of, 3. 2:6; 6. 1: 9.-with those of whom one does not approve, unavoidable, 3. 2: 10. Attainment, real must be made by the learner for himself, 7. 2: 5. Authority, punishment should be inflicted only by the proper, 2. 2:8. Barbarians, influence of the Chinese on, 3. 1:4.; 2: 9.

11.-of Hwuy of Leang, 7. 2: 1. Ambitious, who are the, 7. 2:37. Ancient(s), the, shared their pleasures with the people, 1. 1: 2.-surpassed other men in what, 1. 1: 7.-the mu- Barley, illustration taken from, 6. 1:7. sic of the, 1. 2: 1.-emperors, tours Beauty, the love of, compatible with of inspection made by, 1. 2:4; 6. 2: royal government, 1. 2: 5.-only 7.-coffins used by the, 2. 2: 7.- moral is truly excellent, 4. 2:25.. sages, how all men may become Behaviour of Mencius with an unworequal to the, 3. 1: 1.-kings prac- thy associate, 2. 2: 6.

tised benevolent government, 3. 2: Benefits of trouble and affliction, 7. 1; 5.-Mencius appeals to the example 18. (204)

Benevolence and righteousness, 1. 1: Common relations of life, importance 1.; 6. 2: 4.-belongs naturally to of to the prosperity of the empire, man. 2. 1:6.; 4. 1: 10.; 6. 1: 1.; 7. 4. 1:11.

1: 15.; 2: 16.-exhortation to, 2. 1: Compass and square, use of the, 4. 1: 7.-importance to all of exercising, 2.

4. 1:2.-the only security of a Condemnation of Hwuy of Leang, 7. prince, 4. 1: 7, 8, 9.-filial piety the 2:1.

richest fruit of, 4. 1:27.-the supe-Confidence of the Sovereign, how to rior man preserves, 4. 2: 28.-and obtain, 4. 1: 12.

righteousness equally internal, 6. 1: Consequences, the thought of should 4, 5.-it is necessary to practice with make men careful, 6. 2: 7.

all one's might, 6. 1: 18.-must be Concert, the character of Confucius a matured, 6. 1: 19.-and righteous- complete, 5. 2:1.

ness, the difference between Yaou Conspicuous mound, monopolizing the, and Shun, Tang and Woo, and the 2. 2: 10.

five Chiefs in relation to, 7. 1: 30.-Constitution, benevolence and rightthe empire can be got only by, 7. 2: eousness part of man's, 7. 1:15. 13. Conviction, how how Mencius brought Benevolent government, 1. 1:5, 7.; 3. home, 2. 2: 4.

1: 3.; 4. 1: 1.-safety and prosperi- Cookery, E Yin's knowledge of, 5. 1: ty lie in, 1. 2: 11.-affections of the 7.

people secured by, 1. 2:12.-glory Corn, assisting, to grow, 2. 1:2.

the result of, 2. 2:4.-the prince who Corrupt times are provided against by sets about practising has none to established virtue, 7. 2: 10. fear, 3. 2: 5.

Bodily defects, how men are sensible
of, 6. 2: 11.-organization, only a
sage can satisfy the design of his, 7.
1:38.

Book of Rites, quotations from, 2. 2:
2.; 3. 2: 3.; 4. 1: 1.
Brilliant Palace, the, 1. 2:5
Burial, Mencius', of his father, 2. 2: 8.;
of Mih's parents, 3. 1:5.
Calamity and happiness, are men's own
seeking, 2. 1:4.-the superior man
is beyond the reach of, 4. 2: 28.
Calummy, comfort under, 7. 2:19.
Careful, the thought of consequences
should make men, 7. 2: 7.
Cattle and sheep, illustration taken
from feeding, 2. 2:4.

Character, how men judge wrongly of,
7. 1:34.-different degrees of attain-
ment in, 7. 2:25.

Charge of one's-self the greatest of
charges, 4. 1: 19.
Chess-playing, illustration from, 6. 1:

9.

Counsellors of great men should be morally above them, 7. 2:34. Counselling princes from the ground of profit, danger of, 6. 2: 4.

Counsels for the government of a king. dom, 3. I: 3.

Courses, two, open to a prince pursued by his enemies, 1. 2: 15.-of Yaou and Shun, 6. 2: 2.

Court, Mencius would not pay to a favourite, 4. 2:27.

Cultivation, men's disregard of self-, 6. 1: 13.-men may become Yaous and Shuns by the, of their principles and ways, 6. 2: 2.-of the mind must not be intermitted, 7. 2: 21.

Death or flight, whether should be chosen, 1. 2: 15.-there are things which men dislike more than death, 6. 1:10. -how Mencius prdicted the, of P'un Shing-kwoh. 7 2:29.

Decencies may not be expected, where
virtues are wanting, 7. 1: 44.
Decrees of Heaven, man's duty as af-
fected by the, 7. 1: 2.

Deeds, not words or manners, prove
mental qualities, 4. 1: 16.
Defects, men are sensible of bodily, but
not of mental or moral, 6. 1: 12.

Chief ministers, the duties of, 5. 2:9. Chiefs of the princes, the five, 6. 2: 7. Chieftain of the princes not a sovereign of the Empire, 2. 1: 3.-influence of a, different from that of a true sov-Defence of Shun's conduct, 5. 1:2, 3. ereign, 7. 1: 13.

Child-like, the great man is, 4. 2: 12.
Comfort under calumny, 3. 2:19.

-of E Yin, 5. 1:7.-of Confucius, 5. 1:8.-of accepting presents from oppressors of the people, 5. 2: 4.

Degeneracy, the progress of, from the three kings to the five chiefs of the princes, 6. 2:7.

Deluge, the Chinese, 3. 1:4.; 2: 9.; 4. 2: 26.; 6. 2: 11.

Desires, the regulation of, essential, 7.
2:35.

Developing their natural goodness may
make men equal the ancient sages,
3. 1:1.; 7. 2: 31.
Dignities, arrangement of in the dynas-
ty Chow, 5. 2: 2.

Emoluments, arrangement of in the
Chow dynasty, 5. 2: 2.
Emperor, friendship with an, 5. 2: 4.-
equanimity of Shun as an, 7. 2: 6.
Empire, by whom the torn, may be
united, 1. 1:6.-king Hwuy's com-
petence to obtain the, 1. 1:7.-em-
ployment of Mencius would be for
the good of the whole, 2. 2: 12.-to
the State, the Family, 4. 1: 5.-the
way to get the, 4. 1: 9.; 7. 2: 13.—
tranquillity of dependent on what,
4. 1:11.-a drowning, 4. 1:17.-how
Shun got the, 5. 1: 5.-how Shun
would have regarded abandoning the,
7. 1:35.

Dignity, how the ancient scholars maintained their, 7. 1: 8.-how Mencius maintained his with the princes, 7. 2: 23. Disappointment of Mencius with the End, the, may justify the means, 7. 1: king Seang, 1. 1: 6.

31.

Discrimination of what is right and Enjoyment, man's nature the source of wrong must precede vigorous right- his true, 7. 1: 21.

doing, 4. 2: 8.

Disgraceful means which men take to seek wealth and honour, 4. 2:33. Disposition, a man's true, will often appear in small matters, 7. 2: 11. Disputing, Mencius, not fond of, 3. 2: 9. Dissatisfaction with a parent, not necessarily unfilial, 6. 2: 3.

Division of labour, propriety of the, 3. 1:4.

Doctrine, of the Mihists refuted, 3. 1: 5.-heretical, 3. 2: 9.-of the Mean, quotation from the, 4. 1: 12.-of the sages, to be advanced to by successive steps, 7. 1: 24.—on the transmission of, from Yaou to Mencius' own time, 7. 2:38.

Duties which the virtuous and talented owe to the young and ignorant, 4. 2: 7.-of different classes of chief ministers, 5. 2: 9.

Duty, man's, how affected by the decrees of Heaven, 7. 1: 2.-benevolence the path of, 7. 2: 16.

ynasties, Hea, Yin and Chow, 2. 1: 1.; 3. 1:3.; 5. 2:6.-Chow, 2. 2: 13.; 5. 2:2.-the three, 3. 1: 2.; 4. 1:3.; 2:20. Hea and Yin, 4. 1: 2.-Shang, Yin and Chow, 4. 1:7.

Earth, advantages of situation afforded
by the, 2. 2:1.

Earth-worm, an over-fastidious scholar
compared to an, 3. 2: 10.
Education, importance of a ruler at-
tending to, 3. 1:3.

Elated by riches, not to be, a proof of
superiority, 7. 1: 11.

Equanimity of Shun in poverty, and as

emperor, 7. 2: 6.

Error of a Mihist refuted, 3. 1:5.; 2: 9.

Errors of Yang, Mih, and Tsze-moh, 7. 1:26.; 7. 2: 26.

Evil, a warning to the violently, and the weakly, 4.1:10.-speaking,brings with it evil consequences, 4. 2:9. Exactions just, should be made with discrimination, 7. 2:27.

Example, influence of, 3. 2:6.-influ-
ence of a rulers', 4. 2: 5.-the an-
cients led men by, 7. 2: 20.
Excellence, how a prince may subdue
men by, 4. 2:16.

Excusing of errors, how Mencius beat
down the, 2. 2:9.
Exhortation to benevolence, 2. 1:7.
Explanation of friendly intercourse
with Kwang Chang, 4. 2: 30.—of the
different conduct of Tsang and Tsze-
sze, 4. 2: 31.-of Shun's conduct.
towards his brother, 5. 1:3.-id. tow-
ards the emperor Yaou, and his father
Koo-sow, 5. 1: 4.-of the Odes Seaou
P'wan and Kae Fang, 6. 2:3.
Extreme cases must not be pressed to
invalidate a principle. 6. 2: 1.
Faith, the necessity of, 6. 2: 12.
Fame, a love of, may carry a man over
great difficulties, 7. 2: 11.

Father, why a, does not himself teach
his own son, 4. 1: 18.
Favour to individuals, good govern
ment does not lie in, 4. 2:2.-how
Mencius acknowledged a, 6. 2:5.

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