dom of Ts'e were offered, contrary to righteousness, to Ch'in Chung, he would not receive it, and all people believe in him, as a man of the highest worth. But this is only the righteousness which declines a dish of rice or a platter of soup. A man can have no greater crimes than to disown his parents and relatives, and the relations of sovereign and minister, superiors and inferiors. How can it be allowed to give a man credit for the great excellencies because he possessess a small

one?"

XXXV. 1. Taou Ying asked, saying, "Shun being emperor, and Kaou-yaou chief minister of justice, if Koo-sow had murdered a man, what would have been done in the case?"

2. Mencius said, "Kaou-yaou would simply have apprehended him."

3. "But would not Shun have forbidden such a thing?"

4. "Indeed, how could Shun have forbidden it? Kaou-yaou had received the law from a proper source." 5. "In that case what would Shun have done?"

6. "Shun would have regarded abandoning the empire as throwing away a worn out sandal. He would privately have taken his father on his back, and retired into concealment, living somewhere along the seacoast. There he would have been all his life, cheerful and happy, forgetting the empire."

XXXVI. 1. Mencius, going from Fan to Ts'e, saw the king of Ts'e's son at a distance, and said with a sigh, "One's position alters the air, just as the nurture affects the body. Great is the influence of position! Are not we all men's sons?"

2. Mencius said, "The residence, the carriages and horses, and the dress of the king's son, are mostly the same as those of other men. That he looks so is occasioned by his position. How much more should a pecu

liar air distinguish him whose position is in the wide house of the world!

3. "When the prince of Loo went to Sung, he called out at the Tee-chih gate, and the keeper said, 'This is not our prince. How is it that his voice is so like that of our prince?' This was occasioned by nothing but the correspondence of their positions."

XXXVII, 1. Mencius said, "To feed a scholar and not love him, is to treat him as a pig. To love him and not respect him, is to keep him as a domestic animal. 2. "Honouring and respecting are what exist before any offering of gifts.

3. "If there be honouring and respecting without the reality of them, a superior man may not be retained by such empty demonstrations."

XXXVIII. Mencius said, "The bodily organs with their functions belong to our Heaven-conferred nature. But a man must be a sage before he can satisfy the design of his bodily organization."

XXXIX. 1. The king Suen of Ts'e wanted to shorten the period of mourning. Kung-sun Ch'ow said, "To have one whole year's mourning is better than doing away with it altogether."

2. Mencius said, "That is just as if there were one twisting the arm of his elder brother, and you were merely to say to him-Gently, gently, if you please.' Your only course should be to teach such an one filial piety and fraternal duty."

3. At that time, the mother of one of the king's sons had died, and his tutor asked for him that he might be allowed to observe a few month's mourning. Kungsun Ch'ow asked, "What do you say of this?"

4. Mencius replied, "This is a case where the party wishes to complete the whole period, but finds it impossible to do so. The addition of even a single day is better than not mourning at all. I spoke of the case

where there was no hindrance, and the party neglected the thing himself."

XL. 1. Mencius said, "There are five ways in which the superior man effects his teaching.

2. "There are some on whom his influence descends like seasonable rain.

3. "There are some whose virtue he perfects, and some of whose talents he assists the development.

4. "There are some whose inquiries he answers.

5. "There are some who privately cultivate and correct themselves.

6. "These five ways are the methods in which the superior man effects his teaching."

XLI. 1. Kung-sun Ch'ow said, "Lofty are your principles and admirable, but to learn them may well be likened to ascending the heavens, something which cannot be reached. Why not adapt your teaching so as to cause learners to consider them attainable, and so daily exert themselves."

2. Mencius said, "A great artificer does not, for the sake of a stupid workman, alter or do away with the marking line. E did not, for the sake of a stupid archer, change his rule for drawing the bow.

3. "The superior man draws the bow, but does not discharge the arrow. The whole thing seems to leap before the learner. Such is his standing exactly in the middle of the right path. Those who are able, follow him."

XLII. 1. Mencius said, "When right principles prevail throughout the empire, one's principles must appear along with one's person. When right principles disappear from the empire, one's person must vanish along with one's principles.

2. "I have not heard of one's principles being dependent for their manifestation on other men."

XLIII. 1. The disciple Kung-too said, "When Kang

of Tang made his appearance in your school, it seemed proper that a polite consideration should be paid to him, and yet you did not answer him. Why was that?"

2. Mencius replied, "I do not answer him who questions me presuming on his nobility, nor him who presumes on his talents, nor him who presumes on his age, nor him who presumes on services performed to me, nor him who presumes on old acquaintance. Two of those things were chargeable on Kang of Tang."

XLIV. 1. Mencius said, "He who stops short where stopping is not allowable, will stop short in every thing. He who behaves shabbily to those whom he ought to treat well, will behave shabbily to all.

2. "He who advances with precipitation will retire with speed."

XLV. Mencius said, "In regard to inferior creatures, the superior man is kind to them, but not loving. In regard to people generally, he is loving to them, but not affectionate. He is affectionate to his parents, and lovingly disposed to people generally. He is lovingly disposed to people generally, and kind to creatures."

XLVI. 1. Mencius said, "The wise embrace all knowledge, but they are most earnest about what is of the greatest importance. The benevolent embrace all in their love, but what they consider of the greatest importance is to cultivate an earnest affection for the virtuous. Even the wisdom of Yaou and Shun did not extend to everything, but they attended earnestly to what was important. Their benevolence did not show itself in acts of kindness to every man, but they earnestly cultivated an affection for the virtuous.

2. "Not to be able to keep the three years' mourning, and to be very particular about that of three months, or that of five months; to eat immoderately and swill down the soup, and at the same time to inquire about the precept not to tear the meat with the

teeth;-such things show what I call an ignorance of what is most important."

BOOK VII.

TSIN SIN. PART II.

CHAPTER I. 1. Mencius said, "The opposite indeed of benevolent was the king Hwuy of Leang! The benevolent, beginning with what they care for, proceed to what they do not care for. Those who are the opposite of benevolent, beginning with what they do not care for, proceed to what they care for."

2. Kung-sun Ch'ow said, "What do you mean?" Mencius answered, "The king Hwuy of Leang, for the matter of territory, tore and destroyed his people, leading them to battle.. Sustaining a great defeat, he would engage again, and afraid lest they should not be able to secure the victory, urged his son whom he loved till he sacrificed him with them. This is what I call-beginning with what they do not care for, and proceeding to what they care for.""

II. 1. Mencius said, "In the 'Spring and Autumn' there are no righteous wars. Instances indeed there are of one war better than another.

2. "Correction' is when the supreme authority punishes its subjects by force of arms. Hostile States do not correct one another."

III. 1. Mencius said, "It would be better to be without the Book of History than to give entire credit to it.