也梁 学人者之内民焉 對之鄰政河 日民國無東河 鳥欲 梁惠王日寡人之於 欲與之偕亡雖有臺池 王不之如凶東河之 好加民寡亦移内於 哉。有 expire? We will die together with thee." The people wished for Chieh's death, though they should die with him. Although he had towers, ponds, birds, and animals, how could he have pleasure alone ?” CHAP. III. 1. King Hûi of Liang said, 'Small as my virtue is, in the government of my kingdom, I do indeed exert my mind to the utmost. If the year be bad on the inside of the river, I remove as many of the people as I can to the east of the river, and convey grain to the country in the inside. When the year is bad on the east of the river, I act on the same plan. On examining the government of the neighbouring kingdoms, I do not find that there is any prince who exerts his mind as I do. And yet the people of the neighbouring kingdoms do not decrease, nor do my people increase. How is this ?’ = 2. Mencius replied, 'Your Majesty is fond of war ;-let me take of the tyrant, preferring death with him to life princes in speaking to their people, under him. is read ho;, in, 'I, the man of small virtue.' I shall 4th tone. Chao Ch'i gives quite another turn hereafter simply render it by ‘I.' Liang was to the quotation, making the words an address |on the south of the river, i.e. the Ho, or Yellow of the people to T'ang :-( This day he (Chieh) must die. We will go with you to kill him.' river, but portions of the Wei territory lay on Chû Hsi's view is to be preferred. I do not the other side, or north of the river. This was think that the last two clauses are to be under- called the inside of the river, because the stood generally :-'When the people wish to ancient royal capitals had mostly been there, die with a prince,'&c. They must specially in the province of Ch'i (冀州), compre refer to Chieh. 3. HALF MEASURES ARE OF LITTLE USE. THE hending the present Shan-hsî; and the country GREAT PRINCIPLES OF ROYAL GOVERNMENT MUST BE north of the Ho, looked at from them, was of FAITHFULLY AND IN THEIR SPIRIT CARRIED OUT. course 'within,' or on this side of it.,now used commonly for millet and maize, but I. The combination of particles —焉耳矣 –gives emphasis to the king's profession of here for grain generally. 加少加多; his own devotedness to his kingdom.literally, 'add few, add many. To explain the was the designation of themselves used by the 加, it is said the expressions =分外少, 食 違無是何後百刃戰 如。丑 步旣請 人民走 以而接以 斤洿穀之也不 不五 後棄戰 多 十止甲喩 時魚可 王 或 曳塡 鼈勝鄰如不笑五兵然 1不食國知百百十而鼓 林 可 也也。此步步步走 勝數不則耳則而或兵 an illustration from war.-The soldiers move forward to the sound of the drums; and after their weapons have been crossed, on one side they throw away their coats of mail, trail their arms behind them, and run. Some run a hundred paces and stop; some run fifty paces and stop. What would you think if those who run fifty paces were to laugh at those who run a hundred paces ?' The king said, They should not do so. Though they did not run a hundred paces, yet they also ran away.' Since your Majesty knows this,' replied Mencius, 'you need not hope that your people will become more numerous than those of the neighbouring kingdoms. 3. 'If the seasons of husbandry be not interfered with, the grain will be more than can be eaten. If close nets are not allowed to enter the pools and ponds, the fishes and turtles will be more than can be consumed. If the axes and bills enter the hills and forests only at the proper time, the wood will be more than can be used. 分外多,‘not fewer, nor larger, than they not imperative=‘do not. The first clauses should for such States be. 2. 塡然 is said to spring there was the sowing; in summer, the express the sound of the drum. In鼓之weeding; and in autumn, the harvesting: 鼓 is used as a verb, and 之 refers to 戰 from which the people might not be called off. or soldiers. It was the rule of war to 勝, Ist tone. The dictionary explains it by advance at the sound of the drum, and retreat to bear, to be adequate to.’穀不可勝 at the sound of the gong. 是亦走也-食='there is no eating-power adequate to 士, literally, this also,' i. e. the fifty paces, was of the various sentences are conditional. In those the seasons and works of husbandry, running away.’3. Here we have an outline eat the grain.’數, here read tsú, ‘close of the first principles of royal government, in meshed.' The meshes of a net were anciently contrast with the measures on which the king required to be large, of the size of four inches. plumes himself in the 1st par. The 不is People might only eat fish a foot long. 1= 飢奪可蟊十也養 矣其 以之 謹時食畜 畝 喪民勝可 肉無 死養食勝 矣謹庠序之教申之以 【時數之家可以無 失宅無生材用 樹 矣 之七雞 以田士 也 之 始也用鼈 以無 勿者狗 五始 When the grain and fish and turtles are more than can be eaten, and there is more wood than can be used, this enables the people to nourish their living and mourn for their dead, without any feeling against any. This condition, in which the people nourish their living and bury their dead without any feeling against any, is the first step of royal government. 4. Let mulberry trees be planted about the homesteads with their five mâu, and persons of fifty years may be clothed with silk. In keeping fowls, pigs, dogs, and swine, let not their times of breeding be neglected, and persons of seventy years may eat flesh. Let there not be taken away the time that is proper for the cultivation of the farm with its hundred mâu, and the family of several mouths that is supported by it shall not suffer from hunger. Let careful attention be paid to education in schools, inculcating in it especially the filial and fraternal duties, and grey-haired men will wooded hills. 林 = forests in the plains. The time to work in the forests was, according to Chû Hsi, in the autumn, when the growth of the trees for the year was stopped. But in the Châu-li, we find various rules about cutting down trees,–those on the south of the hill, for instance, in midwinter, those on the north, in summer, &c., which may be alluded to. III 憾 I have translated, without any feeling | against any,' the ruler being specially intended. 4. The higher principles which complete royal only of 240 square paces, or rzoo square cubits, and anciently it was much smaller, 100 square paces, of six cubits each, making a miu. The ancient theory for allotting the land was to mark it off in squares of 900 máu, the middle square being called the 公田, or ‘government fields.’ The other eight were assigned to eight husbandmen and their families, who cultivated the public field in common. But from this twenty mâu were cut off, and, in portions of two-and-a-half máu, assigned to the farmers to build on, who had also the same amount of ground in their towns or villages, making five mâu in all for their government. We can hardly translate houses. And to have the ground all for growing by‘an acre,'it consisting, at present at least, grain, they were required to plant mulberry 喜歲之歲不食王肉於孝 梁嘶日也知而者黎道 惠天非是發不未民路之 王下我何人知之不 日之也異死检有 義 寡民兵於則塗 塗也不 刺 到日有狗寒者者 然衣不 願焉王人非餓 而我食 帛資 殺也 也而人不食戴 not be seen upon the roads, carrying burdens on their backs or on their heads. It never has been that the ruler of a State, where such results were seen, persons of seventy wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold,–did not attain to the royal dignity. 5. Your dogs and swine eat the food of men, and you do not make any restrictive arrangements. There are people dying from famine on the roads, and you do not issue the stores of your granaries for them. When people die, you say, "It is not owing to me; it is owing to the year.' In what does this differ from stabbing a man and killing him, and then saying “ It was not I; it was the weapon?" Let your Majesty cease to lay the blame on the year, and instantly from all the nation the people will come to you.' CHAP. IV. 1. King Hûi of Liang said, I wish quietly to receive your instructions.' trees about their houses, for the nourishment | sovereign.' 5. Mencius now boldly applies the of silkworms. 雞豚 (a young pig)狗(the subject, and presses home his faults upon the grain-fed, or edible dog) 彘 (the sow) 之 king. 食人食-the second 食 is rend 童literally, (as to the nourishing of the tsze, 4th tone. 檢=制, (to regulate.' The fowl,' &c. 數口之家-the ground was phrase 不知檢 is not easy;–the transla distinguished into three kinds;-best, medium, tion given accords with the views of most of and inferior, feeding a varying number of the commentators. mouths. To this the expression alludes. 4. A CONTINUATION OF THE FORMER CHAPTER, CARRYING ON THE APPEAL, IN THE LAST PARAGRAPH, . See on Bk. III. Pt. I. iii. 10. 王 4th ON THE CHARACTER OF KING Hôr's OWN GOVERN tone, 'to come to reign,''to become regnant | MENT. I. 安,‘quietly,’i.e. sincerely and 不且此肥以以刃教。 俑為 免人率 馬異刃有 其爲民父母也仲尼日 作俑者其無後乎爲其象 於惡獸民也 以子 政異對 獸為食 食飢庖有乎。日 民人色有以日殺 食 交也野肥異無人 入母獸有乎以以 惡行相餓廄日異梃 象始在政食殍有無也與 2. Mencius replied, 'Is there any difference between killing a man with a stick and with a sword?' The king said, 'There is no difference.' 3. 'Is there any difference between doing it with a sword and with the style of government ?’‘There is no difference,' was the reply. 4. Mencius then said, In your kitchen there is fat meat; in your stables there are fat horses. But your people have the look of hunger, and on the wilds there are those who have died of famine. This is leading on beasts to devour men. 5. 'Beasts devour one another, and men hate them for doing so. When a prince, being the parent of his people, administers his government so as to be chargeable with leading on beasts to devour men, where is his parental relation to the people?' 6. Chung-ni said, Was he not without posterity who first made wooden images to bury with the dead? So he said, because without constraint. It is said 安對勉强惡 4th tone, the verb. 惡在-惡 看見其出于誠意 2, 3 有以 1st tone, =何. ‘Being the parent of the 異乎有所以異乎literally, (Is people,' i. e. this is his designation, and what there whereby they are different?” 4. 野, he ought to be. 6.俑一in ancient times, outside a town were the 郊 (chido), suburbs, but bundles of straw were made, to represent men without buildings; outside the chião were the imperfectly, called, and carried to the 牧(mû), pasture-grounds; and outside the mù were the野 (yé), wilds. 5. A has the force grave, and buried with the dead, as attendants upon them. In middle antiquity, i.e. after the rise of the Châu dynasty, for those bundles of of ‘and yet,' i.e. though they are beasts. So straw, wooden figures of men were used, having that a ‘how much more' is carried on, in effect, springs in them, by which they could move. to the rest of the paragraph.人惡之- Hence they were called 俑 as if俑-踊 |