王食 王者未之有也 不負戴於道路矣老者 長肉黎民不飢不寒然而不 也。飢 老義謹其 七村 十 樹之 者豚 桑友 者頒庠時以五其 龙白序八食之十本 不帛者之口 肉 畜者矣。 23. If your Majesty wishes to effect this regulation of the livelihood of the people, why not turn to that which is the essential step to it ? 24.‘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 máu, and the family of eight mouths that is supported by it shall not suffer from hunger. Let careful attention be paid to education in schools, the inculcation in it especially of the filial and fraternal duties, and grey-haired men will 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,-the old wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold,did not attain to the royal dignity.' 本, as in par. 17, but with reference to the|there, we have 八口之家, eight mouths immediate subject. 24. See ch. iii, the only being the number which 100 mâu of medium difference being that, for 數口之家 land were computed to feed. KING HUI OF LIANG. PART II. 樂日以見則如未於 也寡 直人 世 王 以王暴 對語見 1.暴盖 諸王 也。暴 俗好王嘗幾之 之旦以 梁惠王章句下 之先變語乎好 好好日下 樂王乎莊 他 樂樂樂暴 耳之色子日甚何暴見 CHAPTER I. 1. Chwang Pâo, seeing Mencius, said to him, 'I had an interview with the king. His Majesty told me that he loved music, and I was not prepared with anything to reply to him. What do you pronounce about that love of music?' Mencius replied, 'If the king's love of music were very great, the kingdom of Ch'i would be near to a state of good government!' so?' 2. Another day, Mencius, having an interview with the king, said, Your Majesty, I have heard, told the officer Chwang, that you love music;——was it so ?' The king changed colour, and said, I am unable to love the music of the ancient sovereigns; I only love the music that suits the manners of the present age.' 1. How THE LOVE OF MUSIC MAY BE MADE | ‘near to;’sometimes we find r alone, as in SUBSERVIENT TO GOOD GOVERNMENT, AND TO A Analects XI. xviii. 1. PRINCE'S OWN ADVANCEMENT. The chapter is a The subject, nearness good specimen of Mencius's manner,-how he to which is indicated, is often left to be slips from the point in hand to introduce his gathered from the context, as here. The own notions, and would win princes over to benevolent government by their very vices. is a platitude. It should be He was no stern moralist, and the Chinese the text of the chapter, but Mencius proceeds have done well in refusing to rank him with to substitute 樂lo for 樂 yo, in his own Confucius. 1. Chwang Pão appears to have been a minister at the court of Ch'i. The manner. 2. , as in last Pt. ch. iii. 2; preceding is unnecessary. observe how the final adds to the force If we translate it, we must render-'He then of 'only.' 'Ancient sovereigns' (i. e. Yao, Shun, said.' But the paraphrasts all neglect it. Yü, T'ang, Wăn, and Wû) is a better transla 庶幾 (the Ist tone) is a phrase signifying|tion of 先王 than (former kings.’3. 由= 籥於眾樂孰得乎 之 此 百請眾 日 舉姓為 好疾聞王 至於此極也父子不相見兄 日吾王之好鼓樂夫何使我 見使 首 與 乎今之樂由古之樂也日 日,王之好樂甚則齊其應 王不與 人也 鼓若少樂 兄我告管樂與樂樂可幾 111 3. Mencius said, 'If your Majesty's love of music were very great, Ch'i would be near to a state of good government! The music of the present day is just like the music of antiquity, as regards effecting that. 4. The king said, May I hear from you the proof of that ?’ Mencius asked, Which is the more pleasant,-to enjoy music by yourself alone, or to enjoy it with others?' To enjoy it with others,' was the reply. And which is the more pleasant,-to enjoy music with a few, or to enjoy it with many ?’‘To enjoy it with many. 5. Mencius proceeded, Your servant begs to explain what I have said about music to your Majesty. 6. Now, your Majesty is having music here. The people hear the noise of your bells and drums, and the notes of your fifes and pipes, and they all, with aching heads, knit their brows, and say to one another, “That's how our king likes his music! But why does he reduce us to this extremity of distress?-Fathers and sons cannot see one another. Elder brothers and younger brothers, wives and 猶4可得聞與, as in the preceding verb = as in the preceding|verb=作. The ancient dictionary, the 說 Chapter. 獨樂樂-the second 樂 is to, is to, 文 makes a difference between this, and the ‘joy,’‘delight. So, in the next clause, and same word for (drum,' saying this is formed from after 孰.5. 為 (the 4th tone) 王, (for the 文, named p'i, while the other is formed from sake of your Majesty.’6.鼓樂一鼓 is 支 The difference of form is not regarded a 鼓日之於無好舉姓弟 樂吾音此他子田疾聞 也王舉百不 猻 今庶欣姓與相夫蹙 王幾欣聞民見何額 田無然王同兄使而之 獵疾有鐘樂弟我相音 於病喜鼓也妻至告 弟妻子離散今王田獵於此百 此與色之 於白羽獵 何 離 吾於 姓以相管鼓散極王之此 聞能告籥樂此也之美 children, are separated and scattered abroad." Now, your Majesty is hunting here. The people hear the noise of your carriages and horses, and see the beauty of your plumes and streamers, and they all, with aching heads, knit their brows, and say to one another, "That's how our king likes his hunting! But why does he reduce us to this extremity of distress?-Fathers and sons cannot see one another. Elder brothers and younger brothers, wives and children, are separated and scattered abroad." Their feeling thus is from no other reason but that you do not allow the people to have pleasure as well as yourself. 7. ‘Now, your Majesty is having music here. The people hear the noise of your bells and drums, and the notes of your fifes and pipes, and they all, delighted, and with joyful looks, say to one another, "That sounds as if our king were free from all sickness! If he were not, how could he enjoy this music ?" Now, your Majesty is hunting here. The people hear the noise of your carriages and 於此, ‘here,’ used as we use here coding吾王之好鼓樂 is incomplete. * now. in English, putting a case with little local The paraphrasts add, to complete it, reference. 舉=俱or皆'all'蹙頻 已.7. 田 is used synonymously with 畋, expresses anguish, not anger. is here the (to hunt.’聲 and 音 are to each other much introductory particle, and is better rendered by but than now. It will be seen that the pre- as our sound or noise and tone or note. 日於方 民傳七 猶有十宣 之。里王 則 則同以日舉 王樂 矣。也 矣。也。田 欣 有 王也幾 是孟文 其子王 人乎。曰囿、 王車馬之音見羽族之美 相之 樂民何告美 horses, and see the beauty of your plumes and streamers, and they all, delighted, and with joyful looks, say to one another, " That looks as if our king were free from all sickness! If he were not, how could he enjoy this hunting?" Their feeling thus is from no other reason but that you cause them to have their pleasure as you have yours. 8. 'If your Majesty now will make pleasure a thing common to the people and yourself, the royal sway awaits you.' CHAP. II. I. The king Hsüan of Ch'i asked, Was it so, that the park of king Wăn contained seventy square l?' Mencius replied, 'It is so in the records.' 2. Was it so large as that?' exclaimed the king. "The people,' said Mencius, still looked on it as small. The king added, 'My is applied appropriately to the fifes and pipes, must be understood-'containing seventy and also to the carriages and horses, having reference to the music of the bells with which square li,' not 'seventy li square.' In the these were adorned. Of羽旄 Chû Hsi 講, the meaning of here (not similarly, simply says that they were 旌屬(belong- however, in Pt. I. v.2; vii 17) is given by ing to the banners.' The were feathers 四圍, in circumference. The glossarist adorning the top of the flag-staff; the 旄, a think, confirms the meaning I have given. The on Chao Ch'i explains it by 方濶, which, I number of ox-tails suspended on a rope, one book or books giving account of this park of after another, from the top. 與民同樂,king Wán are now lost. 2. 芻者蕘者 compare Pt. I. ii. 3. are distinguished thus:-'gatherers of grass to 2. HOW A RULER MUST NOT INDULGE HIS LOVE feed animals, and gatherers of grass for fuel.' FOR PARKS AND HUNTING TO THE DISCOMFORT OF THE PEOPLE. I. 傳, the 4th tone, ‘a record,’ Observe how these nouns, and 雉 and 兔 an historical narration handing down events that follow, get a verbal force from the to futurity (傳於後人)方七十 the fodderers, the pheasanters, &c. 3. 郊 is |