derstand what is good, he will not attain sincerity in himself.

2. "Therefore, sincerity is the way of Heaven. To think how to be sincere is the way of man.

3. "Never has there been one possessed of complete sincerity, who did not move others. Never has there been one who had not sincerity who was able to move others."

XIII. 1. Mencius said, "Pih-e, that he might avoid Chow, was dwelling on the coast of the northern sea. When he heard of the rise of king Wan, he roused himself, and said, 'Why should I not go and follow him? I have heard that the chief of the West knows well how to nourish the old.' Tae-kung, that he might avoid Chow, was dwelling on the coast of the eastern sea. When he heard of the rise of king Wan, he roused himself, and said, 'Why should I not go and follow him? I have heard that the chief of the West knows well how to nourish the old.'

2. "Those two old men were the greatest old men of the empire. When they came to follow king Wan, it was the fathers of the empire coming to follow him. When the fathers of the empire joined him, how could the sons go to any others?

3. "Were any of the princes to practise the government of king Wan, within seven years, he would be sure to be giving laws to the empire."

XIV. 1. Mencius said, "K'ew acted as chief officer to the head of the Ke family, whose evil ways he was unable to change, while he exacted from the people double the grain formerly paid. Confucius said, 'He is no disciple of mine. Little children, beat the drum and assail him.

2. "Looking at the subject from this case, we perceive that when a prince was not practising benevolent government, all his ministers who enriched him were

rejected by Confucius:-how much more would he have rejected those who are vehement to fight for their prince! When contentions about territory are the ground on which they fight, they slaughter men, till the fields are filled with them. When some struggle for a city is the ground on which they fight, they slaughter men till the city is filled with them. This is what is called 'leading on the land to devour human flesh.' Death is not enough for such a crime.

3. "Therefore, those who are skilful to fight should suffer the highest punishment. Next to them should be punished those who unite the princes in leagues; and next to them, those who take in grassy commons, imposing the cultivation of the ground on the people."

XV. 1. Mencius said, "Of all the parts of a man's body there is none more excellent than the pupil of the eye. The pupil cannot be used to hide a man's wickedness. If within the breast all be correct, the pupil is bright. If within the breast all be not correct, the pupil is dull.

2. "Listen to a man's words and look at the pupil of his eye. How can a man conceal his character?"

XVI. Mencius said, "The respectful do not despise others. The economical do not plunder others. The prince who treats men with despite and plunders them, is only afraid that they may not prove obedient to him :-how can he be regarded as respectful or economical? How can respectfulness and economy be made out of tones of the voice, and a smiling manner?"

XVII. 1. Shun-yu K'wan said, "Is it the rule that males and females shall not allow their hands to touch

in giving or receiving any thing? Mencius replied, "It is the rule." Kwan asked, "If a man's sister-inlaw be drowning, shall he rescue her with his hand ?" Mencius said, "He who would not so rescue a drowning woman is a wolf. For males and females not to

allow their hands to touch in giving and receiving is the general rule; when a sister-in-law is drowning, to rescue her with the hand is a peculiar exigency."

2. K'wan said "The whole empire is drowning. How strange it is that you will not rescue it!"

3. Mencius answered, "A drowning empire must be rescued with right principles, as a drowning sister-inlaw has to be rescued with the hand. Do you wish me to rescue the empire with my hand?"

XVIII. 1. Kung-sun Ch'ow said, "Why is it that the superior man does not himself teach his son?" 2. Mencius replied, "The circumstances of the case forbid its being done. The teacher must inculcate what is correct. When he inculcates what is correct, and his lessons are not practised he follows them up with being angry. When he follows them up with being angry, then, contrary to what should be, he is offended with his son. At the same time, the pupil says, 'My master inculcates on me what is correct, and he himself does not proceed in a correct path.' The result of this is, that father and son are offended with each other. When father and son come to be offended with each other, the case is evil.

3. "The ancients exchanged sons, and one taught the son of another.

4. "Between father and son, there should be no reproving admonitions to what is good. Such reproofs lead to alienation, and than alienation there is nothing more inauspicious."

XIX. 1. Mencius said, "Of services which is the greatest? The service of parents is the greatest. Of charges which is the greatest? The charge of one'sself is the greatest. That those who do not fail to keep themselves are able to serve their parents is what I have heard. But I have never heard of any, who, having failed to keep themselves, were able notwithstanding to serve their parents.

2. "There are many services, but the service of parents is the root of all others. There are many charges, but the charge of one's-self is the root of all others.

3. "The philosopher Tsang, in nourishing Tsang Seih, was always sure to have wine and flesh provided. And when they were being removed, he would ask respectfully to whom he should give what was left. If his father asked whether there was any thing left, he was sure to say, 'There is.' After the death of Tsang Seih, when Tsang Yuen came to nourish the philosopher Tsang, he was always sure to have wine and flesh provided. But when the things were being removed, he did not ask to whom he should give what was left, and if his father asked whether there was anything left, he would answer 'No' ;-intending to bring them in again. This was what is called-nourishing the mouth and body.' We may call the philosopher Tsang's practice nourishing the will.'

4. "To serve one's parents as the philosopher Ts'ang served his, may be accepted as filial piety."

XX. Mencius said, "It is not enough to remonstrate with a sovereign on account of the mal-employment of ministers, nor to blame errors of government. It is only the great man who can rectify what is wrong in the sovereign's mind. Let the prince be benevolent, and all his acts will be benevolent. Let the prince be righteous, and all his acts will be righteous. Let the prince be correct, and everything will be correct. Once rectify the prince, and the kingdom will be firmly set

tled."

XXI. Mencius said, "There are cases of praise which could not be expected, and of reproach when the parties have been seeking to be perfect."

XXII. Mencius said, "Men's being ready with their tongues arises simply from their not having been reproved."

XXIII. Mencius said, "The evil of men is that they like to be teachers of others."

XXIV. 1. The disciple Yo-ching went in the train of Tsze-gaou to Tse.

2. He came to see Mencius, who said to him, "Are you also come to see me?" Yo-ching replied, Master, why do you speak such words?" "How many days have you been here?" asked Mencius. "I came yesterday." "Yesterday! Is it not with reason then that I thus speak?" "My lodging-house was not arranged." "Have you heard that a scholar's lodging-house must be arranged before he visit his elder?

3. Yo-ching said, "I have done wrong."

XXV. Mencius, addressing the disciple Yo-ching, said to him, "Your coming here in the train of Tszegaou was only because of the food and the drink. I could not have thought that you, having learned the doctrine of the ancients, would have acted with a view to eating and drinking."

XXVI. 1. Mencius said, "There are three things which are unfilial, and to have no posterity is the greatest of them.

2. "Shun married, without informing his parents, because of this,-lest he should have no posterity. Superior men consider that his doing so was the same as if he had informed them."

XXVII. 1. Mencius said. "The richest fruit of benevolence is this, the service of one's parents. The richest fruit of righteousness is this, the obeying one's elder brothers.

2. "The richest fruit of wisdom is this,-the knowing those two things, and not departing from them. The richest fruit of propriety is this, the ordering and adorning those two things. The richest fruit of music is this, the rejoicing in those two things. When they are rejoiced in, they grow. Growing, how can they be