repressed? When they come to this state that they cannot be repressed, then unconsciously the feet begin to dance and the hands to move."

XXVIII. 1. Mencius said, "Suppose the case of the whole empire turning in great delight to an individual to submit to him.-To regard the whole empire thus turning to him in great delight but as a bundle of grass;-only Shun was capable of this. He considered that if one could not get the hearts of his parents he could not be considered a man, and that if he could not get to an entire accord with his parents, he could not be considered a son.

2. "By Shun's completely fulfilling everything by which a parent could be served, Koo-sow was brought to find delight in what was good. When Koo-sow was brought to find that delight, the whole empire was transformed. When Koo-sow was brought to find that delight, all fathers and sons in the empire were established in their respective duties. This is called great filial piety."

BOOK IV.

LE LOW. PART II.

CHAPTER I. 1. Mencius said, "Shun was born in Choo-fung, removed to Foo-hea, and died in Mingt'eaou;-a man near the wild tribes on the east.

2. "King Wan was born in Chow by mount K'e, and died in Peih-ying;-a man near the wild tribes on the west.

3. "Those regions were distant from one another more than a thousand le, and the age of the one sage

was posterior to that of the other more than a thousand years. But when they got their wish, and carried their principles into practice throughout the Middle kingdom, it was like uniting the two halves of a seal.

4. "When we examine the sages,-both the earlier and the later,-their principles are found to be the same."

II. 1. When Tsze-ch'an was chief minister of the State of Ching, he would convey people across the Tsin and Wei in his own carriage.

2. Mencius said, "It was kind, but showed that he lid not understand the practice of government.

3. "When in the eleventh month of the year the foot-bridges are completed, and the carriagebridges in the twelfth month, the people have not the trouble of wading.

4. "Let a governor conduct his rule on principles of equal justice, and when he goes abroad, he may cause people to be removed out of his path. But how can he convey everybody across the rivers?

5. "It follows that if a governor will try to please everybody, he will find the days not sufficient for his work."

III. 1. Mencius said to the king Seuen of Ts'e, "When the prince regards his ministers as his hands and feet, his ministers regard their prince as their belly and heart; when he regards them as his dogs and horses, they regard him as any other man; when he regards them as the ground or as grass, they regard him as a robber and an enemy."

2. The king said, " According to the rules of propriety, a minister wears mourning when he has left the service of a prince. How must a prince behave that his old ministers may thus go into mourning?"

3. Mencius replied, "The admonitions of a minister having been followed, and his advice listened to, so that

blessings have descended on the people, if for some cause he leaves the country, the prince sends an escort to conduct him beyond the boundaries. He also anticipates with recommendatory intimations his arrival in the country to which he is proceeding. When he has been gone three years and does not return, only then at length does he take back his fields and residence. This treatment is what is called 'a thrice-repeated display of consideration.' When a prince acts thus, mourning will be worn on leaving his service.

4. "Now-a-days, the remonstrances of a minister are not followed, and his advice is not listened to, so that no blessings descend on the people. When for any cause he leaves the country, the prince tries to seize him and hold him a prisoner. He also pushes him to extremity in the country to which he has gone, and on the very day of his departure, he takes back his fields and residence. This treatment shows him to be what we call a robber and an enemy.' What mourning can be worn for a robber and an enemy?"

IV. Mencius said, "When scholars are put to death without any crime, the great officers may leave the country. When the people are slaughtered without any crime, the scholars may remove."

V. Mencius said, "If the sovereign be benevolent, all will be benevolent. If the sovereign be righteous, all will be righteous."

VI. Mencius said, "Acts of propriety which are not really proper, and acts of righteousness, which are not really righteous, the great man does not do."

VII. Mencius said, "Those who keep the Mean, train up those who do not, and those who have abilities, train up those who have not, and hence men rejoice in having fathers and elder brothers who are possessed of virtue and talent. If they who keep the Mean spurn those who do not, and they who have abili

ties spurn those who have not, then the space between them those so gifted and the ungifted-will not admit an inch."

VIII. Mencius said, " Men must be decided on what they will NOT do, and then they are able to act with vigour in what they ought to do."

IX. Mencius said, "What future misery have they and ought they to endure, who talk of what is not good in others!"

X. Mencius said, " Chung-ne did not do extraordinary things."

XI. Mencius said, "The great man does not think beforehand of his words that they may be sincere, nor of his actions that they may be resolute;-he simply speaks and does what is right."

XII. Mencius said, "The great man is he who does not lose his child's-heart.

XIII. Mencius said, "The nourishment of parents when living is not sufficient to be accounted the great thing. It is only in the performing their obsequies when dead, that we have what can be considered the great thing."

XIV. Mencius said, "The superior man makes his advances in what he is learning with deep earnestness and by the proper course, wishing to get hold of it as in himself. Having got hold of it in himself, he abides in it calmly and firmly. Abiding in it calmly and firmly, he reposes a deep reliance on it. Reposing a deep reliance on it, he seizes it on the left and right, meeting everywhere with it as a fountain from which things flow. It is on this account that the superior man wishes to get hold of what he is learning as in himself."

XV. Mencius said, "In learning extensively and discussing minutely what is learned, the object of the superior man is that he may be able to go back and set forth in brief what is essential."

XVI. Mencius said, "Never has he who would by his excellence subdue men been able to subdue them. Let a prince seek by his excellence to nourish men, and he will be able to subdue the whole empire. It is impossible that any one should become ruler of the empire to whom it has not yielded the subjection of the heart."

XVII. Mencius said, "Words which are not true are inauspicious, and the words which are most truly obnoxious to the name of inauspicious, are those which throw into the shade men of talents and virtue.

XVIII. 1. The disciple Seu said, "Chung-ne often praised water, saying, 'O water! O water!' What did he find in water to praise?"

2. Mencius replied, "There is a spring of water; how it gushes out! It rests not day nor night. It fills up every hole, and then advances, flowing on to the four seas. Such is water having a spring! It was this which he found in it to praise.

3. But suppose that the water has no spring. In the seventh and eighth months when the rain falls abundantly, the channels in the fields are all filled, but their being dried up again may be expected in a short time. So a superior man is ashamed of a reputation beyond his merits."

XIX. 1. Mencius said, "That whereby man differs from the lower animals is but small. The mass of people cast it away, while superior men preserve it.

2. "Shun clearly understood the multitude of things, and closely observed the relations of humanity. He walked along the path of benevolence and righteousness; he did not need to pursue benevolence and righteousness."

XX. 1. Mencius said, "Yu hated the pleasant wine, and loved good words.

2. "

T'ang held fast the Mean, and employed men of