是鵝是饋兄 之 祿 可 也鯢其離 室為家 鯢 與兄母 母盒 也爐也 之者生 義兄 兄以 食為鵝於義之戴 易 也之哉者的 善 他己陵 而 祿也傷 日頻 不 日哉 哉, 自其顧日 食鍾仲彼 之外母曰歸居也以子身 以至殺惡則也以兄齊織 母日是用有辟兄之之屨 4. ‘But,’said Chang, ' what does that matter? He himself weaves sandals of hemp, and his wife twists and dresses threads of hemp to sell or exchange them.' 5. Mencius rejoined, Chung belongs to an ancient and noble family of Ch'i. His elder brother Tâi received from Kâ a revenue of 10,000 chung, but he considered his brother's emolument to be unrighteous, and would not eat of it, and in the same way he considered his brother's house to be unrighteous, and would not dwell in it. Avoiding his brother and leaving his mother, he went and dwelt in Wû-ling. One day afterwards, he returned to their house, when it happened that some one sent his brother a present of a live goose. He, knitting his eyebrows, said, "What are you going to use that cackling thing for?” By-and-by his mother killed the goose, and gave him some of it to eat. Just then his brother came into the house, and said, "It is the flesh of that cackling thing," upon which he went out and vomited it. 6. Thus, what his mother gave him he would not eat, but what 4 何傷-compare 無傷 in Bk. I. Pt. I. | tionary, but Chao Ch'i explains it by 緝積 vii. 8. 織屨 -see Pt. I. iv., read pi, and by by 練, to prepare for weaving.’ -精(to twist,' as threads of hemp on the 5. 蓋,-in 4th tone, as in Bk. II. Pt. II. vi. 1. knee. This meaning is not found in the dic- 祿萬鍾 -see Bk. II. Pt. II. : X.3.辟一 his wife gives him he eats. He will not dwell in his brother's house, but he dwells in Wû-ling. How can he in such circumstances complete the style of life which he professes? With such principles as Chung holds, a man must be an earthworm, and then he can carry them out.' the same as sidered what his mother gave him to eat not to 避頻顱, used for 顰蹙之食為不義而不食, he con說—read ni, the sound made by a goose. 是 be righteous, and would not eat it. Similarly 覷覷者,‘this cackler. 6. 以母則 he brings out the force of the U in the other 不食 is expanded by Chû Hsi,以母 more loosely, as in the translation. clauses. The glossarist of Chào Ch'î treats it 下政舜不 之能 巧之關 不之 能聰成不明,孟離 能道 正 不方 方以公子 仁平不 心治 音大師矩子離 婁章句上 仁天仁堯律曠不之婁上 CHAPTER I. I. Mencius said, 'The power of vision of Li Lâu, and skill of hand of Kung-shu, without the compass and square, could not form squares and circles. The acute ear of the musicmaster K'wang, without the pitch-tubes, could not determine correctly the five notes. The principles of Yâo and Shun, without a benevolent government, could not secure the tranquil order of the kingdom. 2. There are now princes who have benevolent hearts and a With this Book commences what is com- | which could draw carriages. He is now the monly called the second or lower part of the works of Mencius, but that division is not recognised in the critical editions. It is named Li Lâu, from its commencing with those two god of carpenters, and is worshipped by them; see the Li Chi, Bk. II. Sect. II. ii. 21. There are some, however, who make two men of the name, an earlier and a later. K'wang, styled characters, and contains twenty-eight chap- Tsze-ye(子野), was music-master and a wise ters, which are most of them shorter than those of the preceding Books. counsellor of Tsin, a little prior to the time 1. THERE IS AN ART OF GOVERNMENT, AS WELL of Confucius; see the 左傳襄公十 AS A WISH TO GOVERN WELL, TO BE LEARNED FROM THE EXAMPLE AND PRINCIPLES OF THE ANCIENT KINGS, AND WHICH REQUIRES TO BE STUDIED AND 四年六律,‘six pitch-tubes,' put by PRACTISED BY RULERS AND THEIR MINISTERS. I. Li synecdoche for 十二律, or twelve tubes,' Lau, called also Li Chû(朱), carries us back invented, it is said, in the earliest times, to determine by their various adjusted lengths to a very high Chinese antiquity. He was, it the notes of the musical scale. Six of them go is said, of the time of Hwang-tî, and so acute of vision, that, at the distance of roo paces, he by the name of2(日), which are to be under could discern the smallest hair. He is often stood as comprehended under the phrase in the referred to by the Taoist writer Chwang ().text. The five notes are the five full notes of Some say that Li Lâu was a disciple of Mencius, octave, neglecting the semitones. They but this is altogether unlikely. Kung-sha, are called 宮商角徵(chi),羽;named Pan (written 班and 般), was a celer the Shû-ching, II. i. 24. 堯舜之道 brated mechanist of Lû, of the times of Con- is to be taken 'emptily,' meaning the fucius. He is fabled to have made birds of bamboo, that could continue flying for three benevolent wish to govern well, such as anidays, and horses of wood, moved by springs, mated Yao and Shun. 仁政 is the same 勝繩目者舊 行。以 用以力未章詩 詩為: 之法聞 也為焉之 5.政也。後 旣方有先不 徒故 世 竭員之也。 王愆 法. 旦者被 平以聖之不 不 徒不 力直規人法忘能善 焉不矩旣而率以不先不 繼可準竭過由自足王可 reputation for benevolence, while yet the people do not receive any benefits from them, nor will they leave any example to future ages; -all because they do not put into practice the ways of the ancient kings. 3. Hence we have the saying:-"Virtue alone is not sufficient for the exercise of government; laws alone cannot carry themselves into practice.” 4. 'It is said in the Book of Poetry, “Without transgression, without forgetfulness, Never has any one fallen into error, who followed the laws of the ancient kings. 5. When the sages had used the vigour of their eyes, they called in to their aid the compass, the square, the level, and the line, to make things square, round, level, and straight:the use of the instruments is inexhaustible. When they had used their power = finding its embodiment, the right art of whose Buddhistic scrupulosity about taking government, having the same relation to it life made him have a benevolent reputation. Yet the heart of the one did not advantage the State, nor the reputation of the other the as the compass to circles, &c. 2.聞,-4th tone. Observe the correlation of 者 and 也, empire. 3. 徒善,there (simply being said in the preceding ones. 先王之道,laws without virtue, the virtue, however, being good,' i.e. virtue without laws, and 徒法= the last clause assigning the reason of what is – here, and below, the must be taken understood of the 'benevolent heart.' 4. See differently from its application in the last the Shih-ching, Pt. III. ii. Ode V. st. a. 5. paragraph, and = the仁政of that. The-literally, 'continued it with.' The commentator refers to king Hsüan of Ch'i line must be understood of the plumb-line, as (Bk. I. Pt. I. vii) as an instance of the princes well as of the marking-line. is rightly who have a benevolent heart, and to the first translated,‘the level,' but I have not been emperor of the Liang dynasty (A.D. 502-556), able to ascertain its original form in China. U VOL. II. 道是 道揆也下無法守也朝 是播其惡於眾也上無 在高位不仁而在高 因為政思音 道川高而焉不 朝無位宜可澤必仁繼可 of hearing to the utmost, they called in the pitch-tubes to their aid to determine the five notes:-the use of those tubes is inexhaustible. When they had exerted to the utmost the thoughts of their hearts, they called in to their aid a government that could not endure to witness the sufferings of men:-and their benevolence overspread the kingdom. 6. 'Hence we have the saying:-"To raise a thing high, we must begin from the top of a mound or a hill; to dig to a great depth, we must commence in the low ground of a stream or a marsh.” Can he be pronounced wise, who, in the exercise of government, does not proceed according to the ways of the former kings? 7. Therefore only the benevolent ought to be in high stations. When a man destitute of benevolence is in a high station, he thereby disseminates his wickedness among all below him. ་ 8. When the prince has no principles by which he examines his administration, and his ministers have no laws by which they In the 前漢書本志, Bk. I, we read: - | precedes from繼.不忍人,see Bk. II. (From the adjustment of weights and things| Pt. I. vi. 1. 6. 因=依, to conform to,' i. e., sprang the lever(衡). The lever revolving here, to take advantage of. The saying is found in the Li Chi, VIII. ii. ro. 8. This paragraph produced the circle. The circle produced the is an expansion of the last clause of the presquare. The square produced the line. The ceding, illustrating how the wickedness flows line produced the level. On the last sentence downwards, with its consequences. 上,‘the 韋昭 says: They set up the level to look highest,' i. e. the prince. T, the next 'below,' at the line, using water as the equaliser.’不 可勝 (the Ist tone)用,一 ,-see Bk. I. Pt. I. his ministers. 朝háo, the end tone, ‘the court,' and 工, as opposed to it, the various iii. 3. The subject of is the whole of what officers, as having their (work' to do. 君子 |