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was on this account that Confucius did not obtain the empire.

4. "When the empire is possessed by natural succession, the emperor who is displaced by Heaven must be like Kee or Chow. It was on this account that Yih, E Yin, and Chow-kung did not obtain the empire.

5. "E Yin assisted Tang so that he became sovereign over the empire. After the demise of T'ang, Tae-ping having died before he could be appointed emperor, Wae-ping reigned two years, and Chung-jin four. Taekea was then turning upside down the statutes of Tang, when E Yin placed him in Tung, for three years. There Tae-kea repented of his errors, was contrite, and reformed himself. In Tung he came to dwell in benevolence and moved towards righteousness, during those three years, listening to the lessons given to him by E Yin. Then E Yin again returned with him to Po.

6. "Chow-kung's not getting the empire was like the case of Yih and the throne of Hea, or like that of E Yin and the throne of Yin.

7. "Confucius said, Tang and Yu resigned the throne to their worthy ministers. The sovereign of Hea and those of Yin and Chow transmitted it to their sons. The principle of righteousnesss was the same in all the cases.'"

VII. 1. Wan Chang asked Mencius, saying, "People say that E Yin sought an introduction to Tang by his knowledge of cookery. Was it so?”

2. Mencius replied, "No it was not so. E Yin was a farmer in the lands of the prince of Sin, delighting in the principles of Yaou and Shun. In any matter contrary to the righteousness which they prescribed, or contrary to their principles, though he had been offered the empire, he would not have regarded it; though there had been yoked for him a thousand teams of horses, he would not have looked at them. In any mat

ter contrary to the righteousness which they prescribed, or contrary to their principles, he would neither have given nor taken a single straw.

3. "Tang sent persons with presents of silk to intreat him to enter his service. With an air of indifference and self-satisfaction he said, 'What can I do with those silks with which Tang invites me? Is it not best for me to abide in the channeled fields, and so delight myself with the principles of Yaou and Shun?'

4. "Tang thrice sent messengers to invite him. After this, with the change of resolution displayed in his countenance, he spoke in a different style,-Instead of abiding in the channeled fields and thereby delighting myself with the principles of Yaou and Shun, had I not better make this prince a prince like Yaou or Shun, and this people like the people of Yaou or Shun? Had I not better in my own person see these things for myself?

5. "Heaven's plan in the production of mankind is this-that they who are first informed should instruct those who are later in being informed, and they who first apprehend principles should instruct those who are slower to do so. I am one of Heaven's people who have first apprehended;-I will take these principles and instruct this people in them. If I do not instruct them, who will do so?'

6. "He thought that among all the people of the empire, even the private men and women, if there were any who did not enjoy such benefits as Yaou and Shun conferred, it was as if he himself pushed them into a ditch. He took upon himself the heavy charge of the empire in this way, and therefore he went to Tang, and pressed upon him the subject of attacking Hea and saving the people.

7. "I have not heard of one who bent himself, and at the same time made others straight;-how much

less could one disgrace himself, and thereby rectify the whole empire? The actions of the sages have been different. Some have kept remote from court, and some have drawn near to them; some have left their offices, and some have not done so:-that to which those different courses all turn is simply the keeping of their persons pure.

8. "I have heard that E Yin sought an introduction to Tang by the doctrines of Yaou and Shun. I have not heard that he did so by his knowledge of cookery.

9. "In the Instructions of E,' it is said, 'Heaven destroying Kee commenced attacking him in the palace of Muh. I commenced in Po.'"

VIII. 1. Wan Chang asked Mencius, saying, "Some say that Confucius, when he was in Wei, lived with the ulcer-doctor, and when he was in Ts'e, with the attendant, Tseih Hwan;-was it so?" Mencius replied, "No; it was not so. Those are the inventions of men fond of strange things.

2. "When he was in Wei, he lived with Yen Ch'owyew. The wives of the officer Me and Tsze-loo were sisters, and Me told Tsze-loo, If Confucius will lodge with me, he may attain to the dignity of a high noble of Wei.' Tsze-loo informed Confucius of this, and he said, 'That is as ordered by Heaven.' Confucius went into office according to propriety, and retired from it according to righteousness. In regard to his obtaining office or not obtaining it, he said, 'That is as ordered.' But if he had lodged with the attendant Tseih Hwan, that would neither have been according to righteousness, nor any ordering of Heaven.

3. "When Confucius, being dissatisfied in Loo and Wei, had left those States, he met with the attempt of Hwan, the Master of the horse, of Sung, to intercept and kill him. At that time, though he was in circumstances of distress, he lodged with the city-master

Ching, who was then a minister of Chow, the prince of Ch'in.

4. "I have heard that the characters of ministers about court may be discerned from those whom they entertain, and those of stranger officers, from those with whom they lodge. If Confucius had lodged with the ulcer-doctor, and with the attendant Tseih Hwan, how could he have been Confucius?"

IX. 1. Wan Chang asked Mencius, “ Some say that Pih-le He sold himself to a cattle-keeper of Tsin, for the skins of five sheep, and fed his oxen, in order to find an introduction to the duke Muh of Ts'in ;—is this the case?" Mencius said, "No; it was not so. This story was invented by men fond of strange things.

2. "Pih-le He was a man of Yu. The people of Tsin, by the inducement of a gem of Chuy-keih, and four horses of the Keue breed, borrowed a passage through Yu to attack Kih. On that occasion, Kung Chi-k'e remonstrated against granting their request, and Pih-le He did not remonstrate.

3. "When he knew that the duke of Yu was not to be remonstrated with, and, leaving that State, went to Ts'in, he had reached the age of seventy. If by that time he did not know that it would be a mean thing to seek an introduction to the duke Muh of Ts'in by feeding oxen, could he be called wise? But not remonstrating where it was of no use to remonstrate, could he be said not to be wise? Knowing that the duke of Yu would be ruined, and leaving him before that event, he cannot be said not to have been wise. Being then advanced in Ts'in, he knew that the duke of Muh was one with whom he would enjoy a field for action, and became minister to him ;-could he, acting thus, be said not to be wise? Having become chief minister of Ts'in, he made his prince distinguished throughout the empire, and worthy of being handed down to future

ages; could he have done this, if he had not been a man of talents and virtue? As to selling himself in order to accomplish all the aims of his prince, even a villager who had a regard for himself would not do such a thing, and shall we say that a man of talents and virtue did it?"

BOOK V.

WAN CHANG. PART II.

CHAPTER I. 1. Mencius said, "Pih-e would not allow his eyes to look on a bad sight, nor his ears to listen to a bad sound. He would not serve a prince whom he did not approve, nor command a people whom he did not esteem. In a time of good government he took office, and on the occurrence of confusion he retired. He could not bear to dwell either in a court from which a lawless government emanated, or among lawless people. He considered his being in the same place with a villager, as if he were to sit amid mud and coals with his court robes and court cap. In the time of Chow he dwelt on the shores of the North sea, waiting the purification of the empire. Therefore when men now hear the character of Pih-e, the corrupt become pure, and the weak acquire determination.

2. "E Yin said, 'Whom may I not serve? My serving him makes him my sovereign. What people may I not command? My commanding them makes them

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