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Ssu shu.

The Chinese classics
1870.

THE

CHINESE CLASSICS
A Translation by

JAMES LEGOI, DD

PART II
UNCIUS

HSW YORK

by Bunt and
Houglttom

1875

181.1
M53L
(2)

413S18

THE CHINESE CLASSICS.
II

WORKS OF METsTOIUS.

With complete Indexes of Proper Kames and Subjects.

INTEODTTGTION.

The works of Mencius follow in order of specialty those of
Confucius. Back to near two centuries before our era they
were known and held in high esteem by the learned ; often
quotations were made from them. The earliest classical
works of the Chinese like those of other nations, did not es-
cape the edicts issued for their destruction.

Dr. Legge says, " Between Mencius and the rise of the
Ts'in dynasty flourished the philosopher Seun K'ing, of whose
writings enough is still preserved to form a large volume.
By many he is regarded as the ablest of all the followers of
Confucius. He several times makes mention of Mencius, and
one of his most important chapters, < That Human Nature
is Evil/ seems to have been written expressly against Men-
cius' doctrine of goodness. He quotes his arguments, and
endeavors to set them aside."

This doctrine of the " Goodness of Human Nature" had
foes in those early times. Mencius seems to have luckily es-
caped the fury of the Ts iii dynasty. Chaou K'e, a commen-
tator on Mencius says, " When Ts'in sought by its fires to
destroy the classical books, and put the scholars to death in
pits, there was an end of the school of Meucius. His Works,
however, were .included under the common name of * Philo-
sophical/ and so the tablets containing them* escaped destruc-
tion."

This writer suffered much for his erudition ; born in A- B.
108, he passed through similar trials to those of the apostles
of Jesus. .Early distinguishing himself for intelligence, we
can see why he could marry a relative of the great scholar
and statesman. Ma Yung. His independent bearing towards

vL Life of Mencius

tins and others of his wife's relatives cost him all but life.
During a seven years' illness that brought him near his grave,
he composed his epitaph. u Here lies a recluse of Han, by
surname Chaou, and by name Kea. He had the will, but not
the opportunity. Such was his fate. Alas ! " He lived to
suffer much, and write an important commentary on Mencius,
of which he says, " I wished to set my mind on some literary
work, by which I might be assisted to the government of my
thoughts, and forget the approach of old age. But the six
classics had all been explained and carefully elucidated by
previous scholars. Of all the orthodox school there was only
Mencius, wide and deep, minute and exquisite, yet obscure at
times and hard to see through, who seemed to me to deserve
to be properly ordered and digested. Upon this I brought
forth whatever I had learned, collected testimonies from the
classics and other books, and divided my author into chapters
and sentences. My annotations are given along with the
original text, and of every chapter I have separately indicated
the scope. The Books I have divided into two Parts, the first
and second, making in all fourteen sections.

" On the whole, with regard to my labour, I do not venture
to think that it speaks the man of mark, but as a gift to the
learner, it may dispel some doubts and resolve perplexities,
It is not for me, however, to pronounce on its excellencies or
defects. Let men of discernment who come after me observe
its errors and omissions and correct them ; that will be a
good service."

Others have followed him, even down to the present time,
which shows Mencius is held in great repute by the learned of
China through all ages of our era.

For the Life of Mencius I am entirely indebted to Dr.
Legge. He is scarcely mentioned by any biographical work
m the English language.

Like the accounts of all aoted men of the early times of
our world's history, Mencius had a most remarkable mother,

Life of Mencius. vii.

and to this day it is said she is " held up as a model of what
a mother should be." The early training of Mencius devolved
upon his mother, for his father died when he was quite young.
Dr. Legge says, " The year of Mencius' birth was probably the
4th of the emperor Lee, B. c. 371. He lived to the age of
84, dying in the year B. c. 288, the 26th of the emperor Nan,
with whom terminated the long sovereignty of the Chow dy-
nasty. The first t \vimLy-lhree years of his life thus syncro-
nized with the last twenty-three of Plato's. Aristotle, Zeno,
Epicurus, Demosthenes, and other great men of the West,
were also his contemporaries. When we place Mencius
among them, he can look them in the face. He does not
need to hide a diminished head."

Some interesting anecdotes are given of his early life. His
mother moved three times on his account.

" At first they lived near a cemetery, and Mencius amused
himself with acting the various scenes which he witnessed at

the tombs. 'This,' said the lady, ' is no place for my son' ;

and she removed to a house in the market-place. But the
change was no improvement. The boy took to playing the
part of a salesman, vaunting his wares, and chaffering with
customers. His mother sought a new house, and found one
at last close by a public school. There her child's attention
was taken with the various exercises of politeness which the
scholars were taught, and he endeavoured to imitate them.
The mother was satisfied. 'This, 5 she said, 'is the proper
place for my son.'

" Han Ying relates another story of this period. Hear their
house was a pig-butcher's. One day Mencius asked his mother
what they were killing the pigs for, and was told that it was
to feed him. Her conscience immediately reproved her for
the answer. She said to herself, c While I was carrying this
boy in my womb, I would not sit down if the mat was not
placed square, and I ate no meat which was not cut properly ;
-so I taught him when he was yet unborn. And now when

viii. Life of Mencius.

his intelligence is opening, I am deceiving him ; this is to
teach him untruthfulness ! ' With this she went and bought
a piece of pork in order to make good her words.

" As Mencius grew up, he was sent to school. When he re-
turned home one day, his mother looked up from the web
which she was wearing, and asked him. how far he had got on.
He answered her with an air of indifference that he was doing
well enough, on which she took a knife and cut through her
web. The idler was alarmed, and asked what she meant,
when she gave him a long lecture, showing that she had done
what he was doing, that her cutting through her web was
like his neglecting his learning. The, admonition, it is said, had
its proper effect ; the lecture did not need to be repeated. "

How far Mencius was indebted to Confucius may be inferred
by an expression of his. " Although I could not be a disci-
ple of Confucius myself, I have endeavoured to cultivate my
character and knoivledge by means of others who were"

It would seem Mencius had tutors of a class suited to the
true ardor and bent of his mind j self-improvement is the
main thing. He does not indicate any special one of his
teachers to whom he is indebted ; he takes all possible means
to cultivate his mind. Scarcely anything is told of him now
till he appears before the public with his disciples.

His independent bearing towards all classes shows that he
did not respect the persons of men. Dr. Legge gives two an-
ecdotes illustrative of this.

" 6 When Kang of T'ang made his appearance in your
school/ said the disciple Kung-too, ' it seemed proper that a
polite consideration should be paid to him, and yet you did ,
not answer him; why was that?* Mencius replied, 'I do
not answer him who questions me presuming on his ability,
nor him who presumes on his talents, nor him who presumes
on his age, nor him who presumes on services performed to
me, nor him who presumes on old acquaintance. Two of
those things were chargeable on Kang of T 4 ang. J

Life of Mencius. ix.

" The othbr instance is tbat of Keaou of Ts c aou ? who said to
Mencius, * I shall be haying an interview with the prince of
Tsow, and can ask him to let me have a house to lodge in. I
wish to remain here, and receive instruction at your gate/
< The way of truth/ replied the philosopher, c is like a great
road. It is not difficult to know it. The evil is only that men
will not seek it. Do you go home and search for it, and you
will have abundance of teachers/ "

Mencius' great forte was the the instruction of princes, who
in his time were in need of good advice. At the age of forty
years he claims to have attained " an unperturbed mind." His
instructions came to be much sought for by even princes.
The king of Ts c e invited him to his dominions or court, but
partaking of the common awe at his fame, sent persons 4C to
spy out whether he was like other men. 5 * Mencius could ad-
vise the king to have a heart impatient of the people's suffer-
ings, and use his will to do it. Agriculture and education
were the chief points in Mencius' methods of instruction ;
u nourishment secured both for the body and mind of every
subject" was what he wished to see secured by the acts of the
sovereigns. " Be strong to do good. That is all your busi-
ness." He had told the prince " results are with Heaven."
Mencius is so often found with kings and princes, that it would
seem he felt it to be his mission to counsel such. Half meas-
ures and compromises he seemed utterly to abhor. As he
never took a salary, he could hold office and still be free.

Upon the death of his excellent mother, Mencius held a
splendid and costly funeral to show that " fi The superior man
will not for all the world be niggardly to his parents/ "

In 309 B. c. Mencius visits the court of Loo, and this is his
last visit to kings. He then commends the prince by calling
him " A good man," " a real man." " He allows that ' he is
not a man of vigour/ nor ; a man wise in council,' nor i a man
of much information/ but he says * he is a man that loves
what is good,' and ' the love of what is good is more than a

&. Life of Mencius.

sufficient qualification for the government of the empire ;
how nmch more is it so for the State of Loo ! 3 ??

Of the social life of Mencius little is known* His marria
had its " bitterness." He must have had children, for t
nation honours his posterity.

His opinions or principles have been held in highest esteei
Dr. Legge says, " The scholars of China have never been slo
to vindicate the memory of its sages and worthies. Und<
terred by the imperial threat, Ts'een T'ang, a president of th
Board of Punishments, presented himself with a remor
stranee, saying C I will die for Mencius, and my death will b
crowned with glory*'

u The place which Mencius occupies in the estimation of th<
literati of China may be seen by the following testimonies
selected from those appended by Choo He to the prefatory no-
tice of his Life in the c Collected Comments-'

" Han Yu says, 6 If we wish to study the doctrines of the
sages, we must begin with Mencius/ He also quotes the
opinion of Yang Tsze-yan, * Yang and Mih were stopping up
the way of truth^ when Mencius refuted them, and scattered
their delusions without difficulty ; ' and then remarks upon
it: c When Yang and Mih walked abroad, the true doctrine
had nearly come to nought. Though Mencius po^e--cd tal-
ents and virtue, even those of a sage, he did not occupy the
throne- He could only speak and not act. With all his ear-
nestness, what could he do ? It is owing, however, to his
words, that learners now-a-days still know to revere Confu-
cius, to honour benevolence and righteousness, to esteem the
true sovereign and despise the mere pretender. But the
grand rules and laws of the sage and fagc-ompcrors had been
lost beyond the power of rccli motion ; only one in a hundred
of them was preserved. Can it be said in those circumstances
that Mencius had an easy task ? Yet had it not been for hiir,
we should have been buttoning the lappets of our coats on the
left side, and our discourse would have been all confused and

Life of Mencius. xi

indistinct ; it is on this account that I have honoured Men-
ems, and consider his merit not inferior to that of Yu.*

U 0ne asked the philosopher Ch'ing whether iJencius might
be pronounced to be a sage. He replied, * I do not dare to
say altogether that he was a sage, but his learning had reached
the extremest point.' The same great scholar also said;
6 The merit of Mencius in regard to the doctrine of the sages
is more than can be told. Confucius only spoke of benevo-
lence, but as soon as Mencius opens his mouth, we hear of
benevolence and righteousness. Confucius only spoke of the
will or mind) but Mencius enlarged also on the nourishment
of the passion-mature. In these two respects his merit was
great. Mencius did great seivico to the world by his teach-
ing the goodness of man's nature. ?

" The great object of Mencius in his writings is to rectify
men's hearts, teaching them to preserve their heart and nour-
ish their nature, and to recover their lost heart. When he
discourses of benevolence, righteousness propriety, and knowl-
edge, he refers to the principles of these in the heart, comniis-
ex^ating, feeling shame and dislike, affected with modesty and
complaisance, approving and disapproving. When he speaks
of the evils springing from perverted speakings, he says
< Gro T ;ing first m the mind, they prove i'tj i.vm- to govern-
ment,^ When he shows how a prince should be served, lie
sa y S c Correct what is wrong in his mind. Once rectify
tl^ prince, and the kingdom will be settled 9 With him the
thousand changes and ten thousand operations of men all
come from the mind or heart. If a man once rectify his
heart, little else will remain for him to do. In the * Great
Learning/ the cultivation of the person, the regulation of the
family, the government of the State, and the tranquillization
of the empire, all have their root in the rectifying of the
heart and the making the thoughts sincere. If the heart be
rectified, we recognize at once the goodness of the nature.
On this account, whenever Mencius came into contact with
people, he testified that man's nature is good. When Ow-
yang Yuug-shuh says, that in the lessons of the sages, man's
nature does not occupy the first place, he is wrung. There is
I nothing to bo put before this. Yaou and Shun are the mad-
els for ten thousand ages simply because they followed their
mature. And to follow our nature is just to accord with

xiL Life of Mencius.

Heavenly principle. To use plans and arts, away from this,
though they may be successful in great achievement, is the
selfishness of human desires, and as far removed from the
mode of action of the sage, as earth is from Heaven." I shall
close these testimonies with a sentence from Choo He himself.
He says: "Mencius, when compared with Confucius, always
appears to vspeak in too lofty a style ; but when we hear him
proclaiming the goodness of man's nature, and celebrating
Yaou and Shun, then we likewise perceive the solidity of his
discourses."

Dr. Legge adds, " The judgment concerning our philoso-
pher contained in the above quotations will approve itself to
every one who has carefully perused his Works."

Mencius' doctrines were truly Republican. " The people
are the most important element in a nation, the sovereign the
highest." " If the prince have great faults, they ought to re-
monstrate with him, and if he do not listen to them after they
have done so again and again, they ought to dethrone him.
The king* on this looked moved, a id changed countenance.
Mencius said, 'Let not your Majesty be offended. Ton asked
me, and I dare not answer but according to truth.' "

The highest style of a prince centers in his personal virtues.
Mencius says, " 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 all his
acts will be correct. Onqe rectify the prince, and the king-
dom will be firmly settled."

The doctrine of " Concord, 1 ' or Universal Love was early
a subject of discussion. Mih, a contemporary of Mencius
advocated it in the abstract, while Mencius, not in the proper
sense denying it, held to strong and particular love as that of
kindred and friends. In China as elsewhere, the goodness
and paternity of God has ever been held as indicating the
divine will, that we should love one another ; some, too. on
the certain ground that it a worketh no ill ; " others as a duty
owed to Heaven, whose sovereign will is complete and perfect,
and men are only complete and perfect as this will is done bv
them.

THE WORKS OF MEffCIUS.

BOOK L
KING HWUY LEANG. PART I.

CHAPTER I. 1. Mencius went to see king Hwuy of
Leang.

2. The king said, " Venerable sir, since yon have not
connted it far to come here, a distance of a thousand le*
may I presume that you are likewise provided with
counsels to profit my kingdom ? "

3. Mencius replied, "Why must your Majesty use
that word * profit ? * What I am < likewise' provided with,
are counsels to benevolence and righteousness, and these
are my only topics.

4. " If your Majesty say, f What is to be done to pro-
fit my kingdom ? ' the great officers will say 3 c What is to
be done to profit our families ? ' and the inferior officers
and the common people will say, ' What is to be done
to profit our persons ? ' Superiors and inferiors will try
to snatch this profit the one from the other, and the
kingdom will be endangered. In the kingdom of ten
thousand chariots, the murderer of his sovereign shall
be the chief of a family of a thousand chariots. In a
kingdom of a thousand chariots, the murderer of his
prince shall be the chief of a family of a hundred chari-
ots. To have a thousand in ten thousand, and a hun-
dred in a thousand, cannot be said not to be a large allot-
ment, but if righteousness be put last, and profit be put
first, they will not be satisfied without snatching all.

5. " There never has been a man trained to benevo-
lence who neglected his parents. There never has been

1

14 CHINESE CLASSICS.

a man trainee! to righteousness who made his sovereign
an after consideration.

6. "''Let your Majesty also say, 'Benevolence and
righteousness, and these shall be the only themes. 3
Why must you use that word ' profit ? ' "

II. 1. Mencius, another day, saw king Hwuy of
Leang. The king went and stood with him by a pond,
and, looking round at the large geese and deer, said,
K Do wise and good princes also find pleasure in these
things?"

2." Mencius replied, " Being wise and good, they have
pleasure in these things. If they are not wise and
good, though they have these things, they do not find
pleasure.

3. a It is said in the Book of Poetry,

c He measured out and commenced his spirit-tower;
He measured it out and planned it.
The people addressed themselves to it,
And in less than a day completed it.
When he measured and began, it, he said to them

Be not so earnest :
But the multitudes came as if they had been his

children.

The king was in his spirit-park;
The does reposed about,
The does so sleek and fat :
And the white birds shone glistening.
The king was by his spirit-pond ;
How full was it of fishes leaping about!'
" King Wan used the strength of the people to make
his tower and his pond, and yet the people rejoiced to
do the work, calling the tower * the spirit-tower/ calling
the pond * the ,-,>' M-| f >.i.V and ro'oij-'MLr that he had hip
large deer, his fishes, and turtles. The" ancients caused
the people to have pleasure as well as themselves, and
therefore they could enjoy it.

WORKS OF MENCIUB. 15

4. " In the Declaration of T-ang it Is said, c sun,
when wilt thou expire ? We will die together with thee/
The people wished for Kee's death, though they should
die with him. Although he had towers, ponds-, birds.,
and animals, how could he have pleasure alone ? "

III. 1. King Hwuy of Leang said, " Small as niy
virtue is, in the government of my kingdom, I do in-
deed exert my niind to the utmost. If the year be bad
011 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 yea-r is
bad on the East of the river, I act on the same plan.
On examining the government of the neighbouring king-
doms, I do not find that there is any prince who em-
ploys his mind as 1 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 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 wiio run fifty paces were to laugh at those who
run a hundred paces ? " The king said, a They may not
do so. They only did not run a hundred paces ; but
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 neigh-
bouring kingdoms.

3. a 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

16 CHINESE CLASSICS.

the proper time,, the wood will be more than can be used.
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 bury 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 Koyal Government

4. a Let mulberry trees be planted about the home-
steads with their five mow, 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 culti-
vation of the farm with its hundred mow., and the fam-
ily of several mouths that is supported by it shall not
suffer from hunger. Let careful attention be paid to ed-
ucation in schools, inculcating in it especially the filial
and fraternal duties, and gray-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, persons of seventy
wearing silk and eating flesh, and the black-haired peo-
ple suffering neither from hunger nor cold, did not at-
tain to the Imperial dignity.

5. tf Your dogs and swine eat the food of men, and
you do not know to make any restrictive arrangements.
There are people dying from famine on the roads, and
you do not know to 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 dif-
fer from stabbing a man and killing him, and then say-
ing It was not I ,- it was the weapon ? ' Let your
Majesty cease to lay the blame on the year, and instant-
ly from all the empire the people will come to you."

IV. 1. King Hwuy of Leang said, "I wish quietly
to receive your instructions."

WORKS OF MENCIUS. 17

2. Mencius replied,, "Is tliere any difference between
killing a man with a stick and with, a sword?" The
king said, " There is no difference."

3. "la 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 fai
meat j in your stables there are fat horses. But youi
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 charge-
able with leading on beasts to devour men, where is
that parental relation to the people ? "

6. Chung-ne said, ft Was he not without posterity who
first made wooden images to bury with the dead f So he
said, because that man made the semblances of men,
and used them for that purpose : what shall be thought
of him who causes his people to die of hunger ? >5

V. 1. King Hwuy of Leang said, " There was not in
the empire a stronger State than Tsin, as you, venera-
ble Sir, know. But since it descended to me, on the
east we have been defeated by Ts'e, and then my eldest
son perished j on the west we have lost seven hundred
le of territory to Ts'in ; and on the south we have sus~
tained disgrace at the hands of Ts'oo. I have brought
shame on my departed predecessors, and wish on their
account to wipe it away, once for all. What course is
to be pursued to accomplish this ? "

2. Mencius replied, " With a territory which is only a
hundred le square, it is possible to attain the Imperial
dignity.

3. " If your Majesty will indeed dispense a benevo-
lent government to the people, being sparing in the use

18 CHINESE CLASSICS*

of punishments and fines., and making the taxes and
levies light, so causing that the fields shall be ploughed
deep, and the weeding of them be carefully attended
to, and that the strong-bodied, during their days of lei-
sure, shall cultivate their filial piety, fraternal respect-
fulness, sincerity, and truthfulness, serving thereby, at
home, their fathers and elder brothers, and, abroad, their
elders and superiors ; you will then have a people who
can be employed, with sticks which they have prepared,
to oppose the strong mail and sharp weapons of the
troops of Ts'in and Ts*oo.

4. u The riders of those States, rob their people of
their time, so that they cannot plough and weed their
fields, in order to support their parents. Their parents
suffer from cold and hunger. Brothers, wives, and chil-
dren, are separated and scattered abroad.

5. " Those rulers, as it were., drive their people into
pit-falls, or drown them. Your Majesty will go to pun-
ish them. In such a case, who will oppose your Maj-
esty?

6. a In accordance with this is the saying, * The be-
nevolent has no enemy.' I beg your Majesty not to
doubt what I say."

VI. 1. Mencius went to see the king Seang of
Leang.

2. On coming out from the interview } he said to some
persons, "When I looked at him from a distance, he did
not appear like a sovereign * when I drew near to him,
I saw nothing venerable about him. Abruptly he asked
me, < How can the empire be settled ? ' I replied, tf It will
be settled by being united under one sway!

3. tf 'Who can so unite it? 3 "

4. a I replied, - He who has no pleasure in killing men
can so unite it. ?

5. <" Who can give it to him ? ' "

6. I replied, All the people of the empire will unan*

WOEKS OF MENCIUS. 19

imously give It to him. Does your Majesty understand
the way of the growing grain ? During the seventh and
eighth months, when drought prevails, the plants be-
come dry. Then the clouds collect densely in the
heavens, they send down torrents of rain, and the grain
erects itself, as if by a shoot. When it does so, who can
keep it back ? Now among the shepherds of men
throughout the empire, there is not one who does not
find pleasure in killing men. If there were one who
did not find pleasure in killing men, all the people in
the empire would look towards him with out-stretched
necks. Such being indeed the case, the people would
flock to him, as water flows downward with a rush,
which no one can repress.' "

VII. 1. The king Seuen of Ts'e asked, saying,
"May I be informed by you of the transactions of
Hwan of Ts'e, and Wan of Tsin ? "

2. Mencius replied, " There were none of the disci-
ples of Chung-ne who spoke about the affairs of Hwan
and Wan, and therefore they have not been transmitted
to these after ages j your servant has not heard them.
If you will have me speak, let it be about Imperial gov-
ernment."

3. The king said, "What virtue must there be in order
to the attainment of Imperial sway ? " Mencius an-
swered, " The love and protection of the people ; with
this there is no power which can prevent a ruler from at-
taining it*"

4. The king asked again, K Is such an one as I com-
petent to love and protect the people ? " Mencitts said,
" Yes." " From what do you know that I am competent
to that ? " "I heard the following incident from Hoo
Heih ; 'The king/ said he, * was sitting aloft in the liall,
when a man appeared, leading an ox past the lower
part of it. The king saw him, and asked, Where is the
ox going ? The man replied, We are going to consecrate

20 CHINESE CLASSICS.

a bell with Its blood. The king said, Let it go. I can-
not bear its frightened appearance, as if it were an
innocent person going to the place of death. ^ The man
answered. Shall we then omit the consecration of the
bell? The king said, How can that be omitted? Change
it for a sheep/ I do not know whether this incident
really oecurrec/."

5. The king replied, " It did,/ and then Mendus said,
* The heart seen in this is sufficient to carry you to the
Imperial sway. The people all supposed that your
Majesty grudged the animal, but your servant knows
surely, that it was your M;i ic^v's not being able to bear
the sight, which made you do as you did"

6. The Tdng said, "You are right And yet there
really was an appearance of what the people con-
demned. But though Ts'e be a small and narrow state,
how should I grudge one ox. Indeed it was because I
could not bear its frightened appearance, as if It were
an innocent person going to the place of death, that
therefore I changed it for a sheep."

7. Mendus pursued, Let not your Majesty deem it
strange that the people should think you were grudging
the animal. When, you changed the large one for a
small, how should they know the true reason. If you
felt pained by its being led without guilt to the place of
death, what was there to choose between an ox and a
sheep ? " The King laughed and said, " What really was
my mind in the matter ? I did not grudge the expense
of it, and changed it for a sheep ! There was reason in
the people's saying that I grudged it."

8. " There is no harm in their saying so" said Men-
cius. * tf Your conduct was an artifice of benevolence.
You saw the ox, and had not seen the sheep. So is the
superior man affected towards animals, that, having seen
them alive, he cannot bear to see them die ; having
heard their dying cries, he cannot bear to eat their flesh.
Therefore he keeps away from his cook-room."

WOEKS OF MENCITJS. 21

9. The king was pleased,, and said, " It is said in the
Book of Poetry, c The minds of others,, I am able by re-
flection to measure; 3 this is verified, my Master, in
your discovery of my motive. I indeed did the thing,
but when I turned my thoughts inward, and examined
into it, I could not discover my own mind- When you,
my Master, spoke those words, the movements of com-
passion began to work in my mind. How is it that this
heart has in it what is equal to the Imperial sway ? "

10. Mencius replied, " Suppose a man were to make
this statement to your Majesty : ' My strength is suffi-
cient to lift three thousand catties, but it is not sufficient
to lift one feather; my eye-sight is sharp enough to ex-
amine the point" of an autumn hair, but I do not see a
waggon-load of faggots;' would your Majesty allow
what he said ? " " No" was the answer, on which Men-
cius proceeded, **Now here is kindness sufficient to reach
to animals, and no benefits are extended from it to the
people. How is this ? Is an exception to be made here?
The truth is, the feather's not being lifted, is because
the strength is not used ; the waggon-load of firewood's
not being seen, is because the vision is not used; and
the people's not being loved and protected, is because
the kindness is not employed Therefore your Majesty's
not exercising the Imperial sway, is because you do not
do it, not because you are not able to do it."

11. The Tdng asked, ^How may the difference be-
tween the not doing a thing, and the not being able to
do it, be represented ? " Mendus replied, * In such a
thing as taking the T*ae mountain under your arm, and
leaping over the north sea with it, if you say to people
<I am no t able to do it/ that is a real case of not being
able. In such a matter as breaking off a branch from
a tree at the order of a superior, if you say to people
* I am not able to do it/ that is a case of not doing it,
it is not a case of not being able to do it. Therefore

2

22 CHINESE CLASSICS.

your Mnicsty's not exercising the Imperial sway, is not
such a case as that of taking the I'ae mountain under
your arm, and leaping over the north sea with it. Tour
Majesty's not exercising the Imperial sway is a case like
that of breaking off a branch from a tree.

12. " Treat with the reverence clue to age the ciders
in your own family, so that the elders in the families of
others shall be similarly treated j treat with the kind-
ness due to youth the young in your own family, so
that the young in the families of others shall be simi-
larly treated: do this, and the empire may be made to
go round in your palm. It is said in the Book of Poe-
try, < His example affected his wife. It reached to his
brothers, and his family of the State was governed by
it.' The language shows how "king Wan simply took
this kindly heart, and exercised it towards those parties.
Therefore the carrying out his kindly heart by a prince
will suffice for the love and protection of all within the
four seas, and if he do not carry it out, he will not be
able to protect his wife and children. The way in
which the ancients came greatly to surpass other men>
was no other than this : simply that they knew well
how to carry out, so as to affect others, what they them-
selves did. Now your kindness is sufficient to reach to
animals, and no benefits are extended from it to reach
the people. How is this ? Is an exception to be made
here ?

13. " By weighing, we know what things are light,
and what heavy. By measuring, we know what things
are long, and what short. The relations of all things
may be thus determined, and it is of the greatest im-
portance to estimate the motions of .the mind. I beg
your Mnjosty to measure it.

14. " You collect your equipments of war, endanger
your soldiers and officers, and excite the resentment of
the other princes j do these things cause you pleasure
in your -mind ? "

WORKS OF MENCHJS. 23

15. The king replied "No. How should I derive
pleasure from these things? My object in them is to
seek for what I greatly desire."

16. Mencius said, "May I hear from you what it is
that you greatly desire ? The king laughed and did not
speak. Mencius resumed, fe Are you led to desire it, be
cause you have not enough of rich and sweet food for
your mouth ? Or because you have not enough of light
and warm clothing for your body ? Or because you have
not enow of beautifully coloured objects to delight your
eyes ? Or because you have not voices and tones enow
to please your ears ? Or because you have not enow of
attendants and favourites to stand before you and re-
ceive your orders ? Your Majesty's various officers are
sufficient to supply you with those things. How can
your Majesty be led to entertain such a desire on ac-
count of them ? " " No/' said the Tdng ; " my desire is
not on account of them ? " Mencius added, " Then> what
your Majesty greatly desires may be known. You wish
to enlarge your territories, to have Ts'in and Ts c oo wait
at your court, to rule the Middle kingdom, and to at-
tract to you the barbarous tribes that surround it. But
to do what you do to seek for what you desire, is like
climbing a tree to seek for fish."

17. The king said, " Is it so bad as that ? " " It is even
worse/' was the reply. " If you climb a tree to seek for
fish, although you do not get the fish, you will not suf-
fer any subsequent calamity. But if you do what you
do to seek for what you desire, doing it moreover with
all your heart, you will assuredly afterwards meet with
calamities." The king asked, K May I hear/rom you the
proof of that?" Mendus said, "If the people of Tsow
should fight with the people of Ts'oo, which of them
does your Majesty think would conquer ? " a The peo*
pie of Ts'oo would conquer.'* " Yes; and so it is cer-
tain that a small country cannot contend with a great,

24 CHINESE CLASSICS.

that few cannot contend with many, that the weak can-
not contend with the strong. The territory within the
four seas embraces nine divisions-, each of a thousand
le square. All Ts'e together is but one of them. If
with one part you try to subdue the other eight, what
is the difference between that and Tsow's contending
with Ts'oo ? For, with the desire tvhich you have, you
must likewise turn back to the radical course for its air
tainment.

18. "Now if your MV^y will institute a govern-
ment whose action shall all be benevolent, this will cause
all the officers in the empire to wish to stand in your
Majesty's court, and the farmers all to wish to plough
in your Majesty's fields, and the merchants, both travel-
ling and stationary, all to wish to store their goods in
your Majesty's market places, and travelling strangers
all to wish to make their tours on your Majesty's roads,
and all throughout the empire who feel aggrieved by
their rulers to wish to come and complain to your Maj-
esty. And when they are so bent, who will be able to
keep them back ? "

19. The king said, "I am stupid, and not able to ad-
vance to this. I wish you, my Master, to assist my in-
tentions. Teach me clearly ; although I am deficient
in intelligence and vigour, I will essay and try to carry
your instructions into effect"

20. Mendus replied, " They are only men of edttca-
tion, who, without a certain livelihood, are able to
maintain a fixed heart. As to the people, if they have
not a certain livelihood, it follows that they will not
have a fixed heart. And if they have not a fixed heart,
there is nothing which they will not do, in the way of
self-abandonment, of moral deflection, of depravity, and
of wild license. When they thus have , been involved
in crime, to follow them up and punish them ; this ia
to entrap the people. How can such a* thing as entrap*

WORKS OF MENCIUS. 15

ping the people be done under the rule of a benevolent
man ? "

21. " Therefore an intelligent ruler will regulate the
livelihood of the people, so as to make sure that, above,
they shall have sufficient wherewith to serve their pa-
rents, and, below, sufficient wherewith to support their
wives and children; that in good years they shall
always be abundantly satisfied, and that in bad years
they shall escape the danger of perishing. After this
he may urge them, and they will proceed to what is
good, for in this case the people will follow after that
with ease.

22. "Now, the livelihood of the people is so regu-
lated, that, above, they have not sufficient wherewith to
serve their parents, and, below, they have not sufficient
wherewith to support their wives and children. Not-
withstanding good years, their lives are continually em-
bittered, and, in bad years, they do not escape perishing,
In such circumstances they only try to save themselves
from death, and are afraid they will not succeed. What
leisure have they to cultivate propriety and righteous-
ness?

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. ff Let mulberry-trees be planted about the home-
steads with their five mow., 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 culti-
vation of the farm with its hundred mow, and the fam-
ily 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 gray-haired men will

26 CHOTESE CLASSICS,

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 peo-
ple suffering neither from hunger nor cold, did not
attain to the Imperial dignity."

BOOK I
KING HWUY OF LEANG. PAET H

CHAPTER I. 1. Chwang Paou, seeing Mencius, said to
him, "I had an audience of the king. His Majesty
told ine that he loved music, and I was not prepared
with anything to reply to him. What do you pro-
nounce about that love of music ? " Mencius replied,
" If the king's love of music were very great, the king-
dom of Ts'e would be near to a state of good govern-
ment"

2. Another day, Mencius, having an audience of the
king, said, " Tour 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."

3. Mencius said, "If your Majesty's love of music
were very great, Ts^e would be near to a state of good
government! The music of the present day is just
like the music of antiquity, in regard to effecting that! 9

4. The king said, " May I hear from you the proof of

WORKS OF MENCIUS. 27

that ? " Mencius asked, " Which is the more pleasant^
to enjoy music by yourself alone, or to enjoy it along
with others ? " " To enjoy it along with others/' was
the reply. " And which is the more pleasant, to en-
joy music along with a few, or to enjoy it along with
many?" "To enjoy it along with many."

5. Mendus 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 re-
duce 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. Now your Majesty is hunting
here. The people hear the noise of your carriages and
horses, and see the beauty of your plumes and stream-
ers, and they 'all, with aching heads, knit their brows >
and say to one another, ' That's how our king likes hia
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 give 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 I If he were
not, how could he enjoy this music ? ' Now, your Maj-
esty 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, delighted, and with

28 CHINESE CLASSICS.

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 Imperial sway
awaits you."

II L The king, Seuen, of Ts'e asked, Was it so,
that the park of king Wan contained seventy square
le f " Mencius replied, It is so in the records."

2. "Was it so large as that?" exclaimed the Icing.
" The people," said Mencius ', " still looked on it as small."
The Tdng added, " My park contains only forty square
le, and the people still look on it as large. How is
this ? " The park of king Wan," was the reply, " con-
tained seventy square le, but the grass-cutters and fuel-
gatherers had the privilege of entrance into it j so also
had the catches of pheasants and hares. He shared it
with the people, and was it not with reason that they
looked on it as small ?

3. " When I first arrived at the borders of your State,
I enquired about the great prohibitory regulations, be-
fore I would venture to enter it j and I heard, that
inside the border-gates thsre was a park of forty square
le, and that he who killed a deer in it, was held guilty
of the same crime as if he had killed a man. Thus
those forty square le are a pitfall in the middle of the
kingdom. Is it not with reason that the people look
upon them as large ? "

HI. 1* The king Seuen of Ts'e, asked saying, "Is
there any way to regulate one's maintenance of inter-
course with neighbouring kingdoms ?" Mencius replied,
"There is. But it requires a perfectly virtuous prince
to be able, with a great country, to serve a small one,*
as, for instance, T'ang served Ko, and king Wari served

WORKS OF MENCITJS. 29

the Kwan ^barbarians. And it requires a wise prince, to
be able, with a small country, to serve a large one, as
the' king T 4 ae served the Heun-yuh, and Kow-tseen
served Woo.

2. " He who with a great State serves a small one, de-
lights in Heaven. He who with a small State serves a
large one, stands in awe of Heaven. He who delights
in Heaven, will affect with his love and protection the
whole empire. He who stands in awe of Heaven, will
affect with his love and protection Ms own kingdom.

3. "It is said in the Book of Poetry, <I fear the Maj-
esty of Heaven, and will thus preserve its favouring
decree.' "

4. The king said, " A great saying ! But I have an
Infirmity ; I love valour,"

5. " I beg your Majesty/' was the reply, "not to love
small valour. If a man brandishes his sword, looks
fiercely, and says, < How dare he withstand me ? ' this
is the valour of a common man, who can be the oppo-
nent only of a single individual. I beg your Majesty
to greaten it.

6. * tf It is said in the Book of Poetry,
c The king blazed with anger,

And he marshalled his hosts,
To stop the march to Keu,
To consolidate the prosperity of Chow,
To meet the expectations of the empire/
This was the valour of king Wan. King Wan in one
burst of his anger, gave repose to all the people of the
Empire.

7. u In the Book of History it is said, f Heaven hav-
ing produced the inferior people, appointed for them
rulers and teachers, with the purpose that they should
be assisting to God, and therefore distinguished them
throughout the four quarter of the empire. Whoever
are offenders, and whoever are innocent, here am I to

3

30 CHINESE CLASSICS.

deal with them. How dare any under heaven give iir
diligence to their refractory wills?* There was one
man pursuing a violent and disorderly course in the em-
pire, and king Woo was ashamed of it. This was the
valour of king Woo. He also, by one display of his
anger., gave repose to all the people of the empire.

8. a Let now your Majesty also, in one burst of anger,
give repose to all the people of the empire. The peo-
ple are only afraid that your Majesty does not love
valour."

IV. L The king Seuen of Ts'e had an interview with
Mencius in the Snow palace, and said to him, "Do men
of talents and worth likewise find pleasure in these
things ? " Mencius replied, a They do, and if people
generally are not able to enjoy themselves, they condemn
their superiors*

2. " For them, when they cannot enjoy themselves,
to condemn their superiors is wrong, but when the su-
periors of the people do not make enjoyment a thing
common to" the people and themselves, they also do
wrong.

3. " When a ruler rejoices in the joy of his people,
they also rejoice in his joy ; when be grieves at the
sorrow of his people, they also grieve at his sorrow. A
sympathy of joy will pervade the empire ; a sympathy
of sorrow will do the same : in such a state of things,
it cannot be but that the ruler attain to the Imperial
dignity.

4. "Formerly, the duke, King, of Ts'e, asked the
minister Ngan, saying, I wish to pay a visit of inspection
to Chuen-foo, and Ch tf aou-woo, and then to bend my
course southward along the shore, till I come to Lang-
yay. What shall I do that my tour may be fit to be
compared with the visits of inspection made by the an-
cient emperors ? *

5. " The minister Ngan replied, * An excellent inqui*

WOEKS OF MENCIUS. 31

ry! When the emperor visited the princes., it was
called a tour of inspection, that is, he surveyed the
States under their care. When the princes attended at
the court of the emperor, it was called a report of of-
fice, that is, they reported their administration of their
offices. Thus, neither of the proceedings was without
a purpose. And moreover, in the spring they exam-
ined the ploughing, and supplied any deficiency of seed;
in the autumn they examined the reaping, and supplied
any deficiency of yield. There is the saying of the
Hea dynasty, If our king do not take his ramble, what
will become of our happiness ? If our king do not
make his excursion, what will become of our help ?
That ramble, and that excursion, were a pattern to the
princes.

6. " c Now the state of things is different. A host
marches in attendance on the ruler, and stores of pro-
visions are consumed. The hungry are deprived of
their food, and there is no rest for those who are called
to toil. Maledictions are uttered by one to another
with eyes askance, and the people proceed to the com-
mission of wickedness. Thus the Imperial ordinances
are violated, and the people are oppressed, and the sup-
plies of food and drink flow away like water. The
rulers* yield themselves to the current, or they urge
their way against it; they are wild; they are utterly
lost : these things proceed to the grief of their subor-
dinate governors.

7. a ' Descending along with the current, and forget-
ting to return, is what I call yielding to it. Pressing
up against it, and forgetting to return, is what I call
urging their way against it. Pursuing the chase with-
out satiety is what I call being wild. Delighting in
wine without satiety is what I call being lost.

8. " * The ancient emperors had no pleasures to which
they gave themselves as on the flowing stream; no

32 CHINESE CLASSICS.

doings which might be so characterized as wild and lost.
9. * ' It is for you, my prince, to pursue your course.' "
] 0. The duke King was pleased. He issued a proc-
lamation throughout his state, and went out and occu-
pied a shed in the borders. From that time he began
to open his granaries to supply the wants of the people,
and calling the Grand music-master, he said to him
* Make for me music to suit a prince and his minister
pleased with each other.' And it was then that the
Che-shaou and Keo-shaou were made, in the poetry to
which it was said, 'What fault is it to restrain one's
prince?' He who restrains his prince loves his prince."
V. 1. The king Seuen of T*so said, People all tell
me to pull down and remove the Brilliant palace. Shall
I pull it down, or stop the movement for that object? "

2. Mencius replied, " The Brilliant Palace is a palace
appropriate to the emperors. If your Majesty wishes
to practice the true Royal government, then do not
pull it down."

3. The king said, " May I hear from you what the
true Royal government is?" " Formerly," was the re-
ply, " king Wan's government of K?e was as follows :
The husbandmen cultivated for the government one-
ninth of the land; the descendants of officers were
salaried; at the passes and in the markets, strangers
were inspected, but goods were not taxed ; there were
no prohibitions respecting the ponds and weirs ; the
wives and children of criminals were not involved in
their guilt. There were the old and wifeless, or widow-
ers ; the old and husbandless, or widows ; the old and
childless, or solitaries ; the young and fatherless, or or-
phans : these four classes are the most destitute of the
people, and have none to whom they can tell their
wants, and king Wan, in the institution of his govern-
ment with its benevolent action, made them the first
objects of his regard, as it is said in the Book of Poe*
try,

WORKS OF MENCIUS. S3

* The rich may get through.

But alas ! for the miserable and solitary ! * "

4. The king said, "Q excellent words!" Mencius
said, " Since your Majesty deems them excellent, why
do you not practice them?" "I have an infirmity/'
said the king ; I am fond of wealth." The reply was,
" Formerly, Kung-lew was fond of wealth. It is said in
the Book of Poetry,

* He reared his ricks, and filled his granaries-,
He tied up dried provisions and grain,

In bottomless bags, and sacks,

That he might gather his people together, and
glorify his State.

With bows and arrows all-displayed,

With shields, and spears, and battle-axes, large
* and small,

He commenced his march. 5

In this way those who remained in their old seat had
their ricks and granaries, and those who marched had
their bags of provisions. It was not till after this that
he thought he could commence his march. If your
Majesty loves wealth, let the people be able to gratify
the same feeling, and what difficulty will there be in
your attaining the Imperial sway ? "

5. The king said, " I have an infirmity ; I am fond of
beauty/* The reply was, "Formerly, king T'ae was
fond of beauty, and loved his wife. It is said in the
Book of Poetry,

' Koo-kung T'an-foo

Came in the morning, galloping his horse.
By the banks of the western waters,
As far as the foot of K?e hill,
Along with the lady of Keang j
They came and together chose the site of set-
tlement/
At that time > in the seclusion of the house, there were

34 CHINESE CLASSICS.

no dissatisfied women, and abroad, there were no un-
married men- If your Majesty loves beauty, let the
people be able to gratify the same feeling, and what
difficulty will there be in your attaining the Imperial

sway?"

VL 1. Mencius said to the king Seuen of T'se,
" Suppose that one of your Majesty's ministers were to
entrust his wife and children to the care of his friend,
while he himself went into Ts'oo to travel, and that, on
Ms return, he should find that the friend had caused his
wife and children to suffer from cold and hunger ; how
ought he to deal with him?" The king said, "He
should cast him off/'

2. Mencius proceeded, K Suppose that the chief crim-
inal judge could not regulate the officers under him,
how would you deal with him ? " The king said, Dis-
miss him."

3. Mencius again said, "If within the four borders of
/';/, fcnydom there is not good government, what is to
"!> ,!,,ii<- ?" The king looked to the right and left, and
spoke of other matters.

VIL 1. Mencius, having an interview with the king
Senen of Ts'e, said to him, "When men speak of "an
ancient kingdom,' it is not meant thereby that it has
lofty trees in it, but that it has ministers sprung from
families which have been noted in it for generations.
Tour Majesty has no intimate ministers even. Those
whom you advanced yesterday are gone to day, and
you do not know it"

2. The king said, How shall I know that they have
not ability, and so avoid employing them at all ? "

3. The reply was, " The ruler of a State advances to
office men of talents and virtue, only as a matter of
necessity. Since he will thereby cause the low to over-
step the honourable^ and strangers to overstep his rela-
tives, may he do so but with caution ?

WORKS OF MENCIU8, 35

4. " When all those about you say, < This is a man
of talents and worth/ you may not* for that believe it.
When your great officers all say, < This is a man of
talents and virtue/ neither may you for that believe it
When all the people say, ' This is a man of talents and
virtue/ then examine into the case, and when you find
that the man is such, employ him. When all those
about you say, < This man won't do/ don't listen to
them. When all your great officers say, f This man
won't do/ don't listen to them. When the people all
say, This man won't do/ then examine into the case,
and when you find that the man won't do, send him
away.

5. " When all those about you say, tf This man de-
serves death/ don't listen to them. When all your
great officers say, < This man deserves death/ don't lis-
ten to them. When the people all say, < This man
deserves death/ then inquire into the case, and when
you see that the man deserves death, put him to death.
In accordance with this we have the saying, tf The peo-
ple killed him/

6. " You must act in this way in order to be the pa-
rent of the people."

VIII 1. The king Seuen of Ts'e asked, saying,
"Was it so, that T'ang banished Kee, and that king
Woo smote Chow? " Mencius replied, "It is so in the
records."

2. The king said, " May a minister then put his sov-
ereign to death ? "

3. Mencius said, " He who outrages the benevolence
proper to his nature, is called a robber ; he who out-
rages righteousness, is called a ruffian. The robber and
ruffian we call a mere fellow. I have heard of the cut-
ting off of the fellow Chow, but I have not heard of the
putting a sovereign to death, in his case!'

IX. 1. Mencius, having an interview with the king

36 CHINESE CLASSICS.

Seuen of Ts'e, said to him, "If you are going to build
a large mansion., you will surely cause the Master of
the workmen to look out for large trees, and when he
has found such large trees, you will be glad, thinking
that they will answer for the intended object. Should
the workmen hew them so as to make them too small,
then your Majesty will be angry, thinking that they
will not answer for the purpose. Now, a man spends
his youth in learning the principles of right government,
and, being grown up to vigour, he wishes to put them
in practice; if your Majesty says to him, <For the
present put aside what you have learned, and follow
me/ what shall we say ?

2. " Here now you have a gem unwrought, in the
stone. Although it may be worth 240,000 taels, you
will surely employ a lapidary to cut and polish it But
when you come to the government of the State, then
you sa}>", 'For the present put aside what you have
learned, and follow me/ How is it that you herein act
so differently from your conduct in calling in the lapi-
dary to cut the gem ! "

X. 1. The people of Ts tf e attacked Yen, and con-
quered it.

2. The king Seuen asked, saying, " Some tell me not
to take possesion of it for myself, and some tell me to
take possession of it. For a kingdom of ten thousand
chariots, attacking another of ten thousand chariots, to
complete the conquest of it in fifty days, is an achieve-
ment beyond mere human strength. If I do not take
possession of it, calamities from Heaven will surely
come upon me. What do you say to my taking posses-
sion of it?" - .

3. Mencius replied, "If the people of Yen will be
pleased with your taking possession of it, then do so.
Among the ancients there was one who acted on this
principle, namely king Woo. If the people of Yen will

WOEKS OF MENCIUS. 37

not be pleased with your taking possession of it, then
do not do so. Among the ancients there was one who
acted, on this principle, namely king Wan.

4. tf; When, with all the strength of your country of
ten thousand chariots, you attacked another country of
ten thousand chariots, and the people linw.yht baskets
of rice and vessels of coxigee, to meet your Majesty's
host, was there any other reason for this but that they
hoped to escape out of fire and water ? If you make
the water more deep and the fire more fierce, they will
just in like manner make another revolution."

XI 1. The people of Ts'e, having smitten Yen,
took possession of it, and upon this, the princes of the
various States deliberated together, and resolved to de-
liver Yen from their power. The king Seuen said to
Mentius, " The princes have formed many plans to at-
tack me: how shall I prepare myself for them?"
Mencius replied, " I have heard of one who with seventy
le exercised all the functions of government throughout
the empire. That was T*ang. I have never heard of a
prince with a thousand le standing in fear of others."

2. "It is said in the Book - of History, *As soon as
Tang began his work of executing justice, he com-
menced with Ko. The whole empire had confidence in
him. When he pursued his work in the east, the rude
tribes on the west murmured. So did those on the
north, when he was engaged in the sonth. The cry
was Why does he make us last ? Thus, the looking
of the people to him, was like the looking in a time of
great drought to the clouds and rainbows* The fre-
quenters of the markets stopped not The hnsband-
men made no change in their operations, , While he
punished their rulers, he consoled the people. His
progress was like the falling of opportune rain, and the
people were delighted. It is said again in the Book sf
4

38 CHINESE CLASSICS,

History, 'We have waited for our prince long; the
prince's coming will be our reviving ! "

3. "Now the ruler of Ten was tyrannizing over his
people,, and your Majesty went and punished him. The
people supposed that you were going to deliver them
out of the water and the fire, and brought baskets of
rice and vessels of congee, to meet your Majesty's host.
But you have slain their fathers and elder brothers, and
put their sons and younger brothers in chains. You
have pulled clown the ancestral temple of the State, and
are removing to Ts c e its precious vessels. How can
such a course be deemed proper ? The rest of the em-
pire is indeed jealously afraid of the strength of Ts'e ?
and now ? when with a doubled territory you do not put
in practice a benevolent government; it is this which
sets the arms of the empire in motion.

4. "If your M",-ijr-!y will make haste to issue an or-
dinance^ restoring your captives, old and young, stop-
ping the removal of the precious vessels,, and saying
that, after consulting with the people of Yen, you will
appoint them a ruler, and withdraw from the country ;
in this way you may still be able to stop the threat-
ened attack"

XII. 1. There had been a brush between Tsow and
Loo ? when the duke of Muh asked Mencius, saying-, " Of
my officers there were killed thirty-three men, and none
of the people would die in their defence. If I put them
to death for their conduct, it is impossible to put such
a multitude to death. If I do not put them to death,
then there is the crime unpunished of their looking an-
grily on at the death of their officers, and not saving
them. How is the exigency of the case to be met ? "

2. Mencius replied, " In calamitous years and years
of famine, the old and weak of your people, who have
been found lying in the ditches and water-channels, and
the able-bodied who have been scattered about to the

WORKS OF MENCmS. 39

four quarters, have amounted to several thousands. All
the while, your granaries, prince, have been stored
with grain, and your treasuries and arsenals have been
full, and not one of your officers has told you of the dis-
tress. Thus negligent have the superiors in your State
been, and cruel to their inferiors. The philosopher
Tsang said/ Beware, beware. What proceeds from you,
will return to you again.' Now at length the people
have returned their conduct to the officers. Do not
you, O prince, blame them.

3. u If you will put in practice a benevolent govern-
ment, this people will love you and all above them, and
will die for their officers."

XIII. 1. The duke Wan of T'ang asked Mencius,
saying, " T'ang is a small kingdom, and lies between
Ts'e and Ts'oo. Shall I serve Ts'e ? Or shall I serve
Ts'oo?"

2. Mencius replied, " This plan which you propose is
beyond me. If you will have me counsel you, there is
one thing JT can suggest Dig deeper your moats;
build higher your walls ; guard them along with your
people. In case of attack^ be prepared to die in your
defence, and have the people so that they will not leave
you ; this is a proper course."

XIV. 1. The duke Wan of T'ang asked Mencius^
saying, " The people of Ts'e are going to fortify See.
The 'movement occasions me great alarm. What is the
proper course for me to take in the case ? " .

2. Mencius replied, " Fofmeiiy, when king T*ae dwelt
in Pin, the barbarians of the north wer'e continually
making incursions upon it. He therefore left it, went
to the foot of mount E?e, and there took up his resi-
dence. He did not take that situation, as having se-
lected it. It was a matter of necessity with him.

3. " If you do good, among your descendants, in after
generations^ there shall be one who will attain to the

40 CHINESE CLASSICS.

Imperial dignity. A prince lays the foundation of tlie
inheritance, and hands down the beginning which he
has made^ doing what may be continued *by his siteees
SOTS. As to the accomplishment of the great result-
that is with Heaven. What is that 2Ve to you, 0,
prince ? Be strong to do good. That is all your busi-
ness.

XV. 1. The duke Wan of T'ang asked Mencius,
saying, " T'ang is a small kingdom. Though I do my
utmost to serve those large kingdoms on either side of
it, we cannot escape suffering from them. What course
shall I take that we may do so?" Mencius replied,
* Formerly, when king T'ae dwelt in Pin, the barbarians
of the north were constantly making incursions upon it.
He served them with skins and silks, and still he suf-
fered from them. He served them with dogs and horses,
and still he suffered from them. He served them with
pearls and gems, and still he suffered from them. See-
ing this., he assembled the old men, and announced to
them, saying, * What the barbarians want is my terri-
tory. I have heard this, -that a ruler does not injure
his people with that wherewith he nourishes them. My
children, why should you be troubled about having no
prince. I will leave this.' Accordingly, he left Pin,
crossed the mountain Leang, built a town at the foot of
mount K*e, and dwelt there. The people of Pin said,
' He is a benevolent man. We must not lose him/
Those who followed him looked like crowds hastening
to market.*

2. " On the other hand., some say, ' The 7 1 * > v r? "" < i a
thing to be kept from generation to generation. One
individual cannot undertake to dispose of it in his own
person. Let him be prepared to die for it. Let him
not quit it/

3, fe I ask you, prince, to make your election between
these two courses."

WOEKS OF MENCira. 4 1

XVI. 1. The duke P-'mg of Loo was about to leave
his palace, when his favourite, one Tsang Ts'ang, made
a request to him, saying,, " On other days, when you
have gone out, you have given instructions to the offi-
cers as to where you were going. But now, the horses
have been put to the carriage, and the officers do not yet
know where you are going. I venture to ask" The
duke said, " I am going to see the scholar Hang." "How
is this ! " said the other. " That you demean yourself,
prince, in paying the honour of the first visit to a com-
mon man, is, I apprehend, because you think that he is
a man of talents and virtue. By such men the rules of
ceremonial proprieties and right are observed. But on
the occasion of this Mang's second mourning,, his ob-
servances exceeded those of the former. Do not go to
see him, my prince." The duke said, "I will not."

2. The officer Yo-chmg entered the court, and had an
audience. He said, " Prince, why have you not gone to
see Mang E?o ? " The duke said, " One tolcl me that on
the occasion of the scholar Mang's second mourning,
his observances exceeded those of the former. It is on
that account that I have not gone to see him." a How
is this ! " answered Yo-ching. " By what you call * ex-
ceeding/ you mean, I suppose, that, on the first occasion,
he used the rites appropriate to a scholar, and, on the
second, those appropriate to a great officer; that he first
used three tripods, and afterwards five tripods." The
duke said, " No ; I refer to the greater excellence of the
coffin, the shell, the grave-clothes, and the shroud." Yo-
ching said, " That cannot be called * exceeding,' That
was the difference between being poor and being rich,"

3. After this., Yo-ching saw Mencius, and said to him,
" I told the prince about you, and he was consequently
coming to see you, when one of his favourites, named
Tsang Ts'ang, stopped him, and therefore he did not
come according to his purpose." Mencius said, "A

42 CHINESE CLASSICS.

man's advancement is effected., It may be, by others,
and the stopping him is,, it may be, from the^ efforts of
others. But to advance a man or to stop his advance
is ready beyond the power of other men. My not find-
ing in the prince of Loo a ruler who would confide in
me, and put my counsels into practice, is from Heaven.
How could that scion of the Tsang family cause me
not to find the ruler that would suit me f "

BOOK II
KUNO-SUN CH'OW. PART L

CHAPTER I. 1. Kung-sun Chow asked Mencius, say-
ing, " Master, if you were to obtain the ordering of the
government in Ts tf e, could you promise yourself to ac-
complish anew such results as those realized by Kwan
Chung and Gan?"

2* Mencius said, " You are indeed a true man of Tse.
You know about Kwan Chung and Gan, and nothing
more.

3- " Some one asked Tsang Se, saying, * Sir, to which
do you give the superiority, to yourself or to Tsze-
loo ?* Tsang Se looked uneasy, and said, * He was an
object of veneration to my grandfather/ < Then/ pur-
sued the other, ' Do you give the superiority to yourself
or to Kwan Chung?' Tsang Se ? flushed with anger
and displeased, said, * How dare you compare me with
Kwan Chung ? Considering how entirely Kwan Chung
possessed the confidence of his prince, how long he en*

WORKS OF MENOIUS. 43

joyed the direction of the government of the kingdom,
and how low, after all, was what he accomplished, how
is it that you liken me to him ? *

4. " Thus/ 3 concluded Mencius, ft Tsang Se would not
play Kwan Chung, and is it what you desire for me,
that I should do so ? "

5. Kung-sun Ch'ow said, "Kwan Chung raised his
prince to be the leader of all the other princes, and Gan
made his prince illustrious, and do you still think it
would not be enough for you to clo what they did ? "

6. Mencius answered, ft To raise Ts'e to the Imperial
dignity would be as easy as it is to turn round the hand."

7. "Sol" returned the other. "The perplexity of
your disciple is hereby very much increased. There
was king Wan, with all the virtue which belonged to him;
and who did not die till he had reached a hundred years :
and still his influence had not penetrated throughout
the empire. It required king Woo and the duke of
Chow to continue his course, before that influence
greatly prevailed. Now you say that the Imperial dig-
nity might be so easily obtained : is king Wan then
not a sufficient object for imitation ? "

8. Mencius said, " How can king Wan be matched ?
From T'ang to Woo-ting there had appeared six or sev-
en worthy and sage sovereigns. The empire had been
attached to Tin for a long time, and this length of time
made a change difficult Woo-ting had all the princes
coming to his court, and possessed the empire as if it
had been a thing which he moved round in his palm.
Then, Chow was removed from Woo-ting by no great
interval of time. There were still remaining some of the
ancient families and of the old manners, of the influence
also which had emanated from the earlier sovereigns,
and of their good government Moreover, there were
the viscount of Wei and his second son, their Eoyal
Highnesses, Pe-kan and the viscount of Ke, and Kaon-

44 CHINESE CLASSICS.

kit, all, men of ability and virtue, who gave their joint
assistance to Chow in his government. In consequence
of these things, it took a long time for him to lose the
empire. There was not a foot of ground which he did
not possess. There was not one of all the people who
was not his subject. So it was on his side, and king
Wan made his beginning from a territory of only one
hundred square le. On all these accounts, it was diffi-
cult for him immediately to attain the Imperial dignity.

9. " The people of Ts'e have a saying ' A man may
have wisdom and discernment, but that is not like em-
bracing the favourable opportunity. A man may have
instruments of husbandry, but that is not like waiting
for the farming seasons.' The present time is one in
which the Imperial dignity may be easily attained.

10. " In the flourishing periods of the Hea, Yin, and
Chow dynasties, the imperial domain did not exceed a
thousand le, and Ts'e embraces so much territory.
Cocks crow and dogs bark to each other, all the way to
the four borders of the state : so Ts'e possesses the
people. No change is needed for the enlarging of its
territory : no change is needed for the collecting of a
population. If its ruler will put in practice a benevo-
lent government, no power will be able to prevent his
becoming Emperor.

11. tf * Moreover, never was there a time farther re-
moved than the present from the appearance of a true
sovereign : never was there a time when the sufferings
of the people from tyrannical government were more
intense than the present. The hungry are easily sup-
plied with food, and the thirsty are easily supplied with
drink*

12. " Confucius said, c The flowing progress of virtue
is more rapid than the transmission of imperial orders
by stages and couriers.'

13. " At the present time, in a country of ten thou-

WORKS OE MENCITJS. 45

sand chariots, let benevolent government bo put la
practice, and the people will be delighted with it, as if
they were relieved from hanging by the heels. With
half the merit of the ancients, double their achieve-
ments is sure to be realized. It is only at this time
that such could be the case."

II 1. Kung-sun Ch'ow asked Mencius, saying, "Mas-
ter, if you were to be appointed a high noble and the
prime minister of Ts'e, so as to be able to carry your
principles into practice, though you should thereupon
raise the prince to the headship of all the other princes,
or even to the Imperial dignity, it would not be to be
wondered at. In such a position would your mind be
perturbed or not ? " Mencius replied, " No. At forty,
I attained to an unperturbed mind."

2. Ch'ow said, " Since it is so with you, my Master,
you are far beyond Mang Pun." "The mere attain-
ment," said Mendus " is not difficult The scholar Kaou
had attained to an unperturbed mind, at an earlier pe-
riod of life than I did."

3. Ch'ow asked, Is there any way to an unperturbed
mind ? " The answer was, " Yes.

4. "Pih-kuiig Yew had this way of nourishing his
valour : He did not flinch from any strokes at his body.
He did not turn his eyes aside from any thrusts at them.
He considered that the slighest push from any one was
the same as if he were beaten before the crowds in the
market-place, and that what he would not receive from
a common man in his loose large garments of hair, nei-
ther should he receive from a prince of ten thousand
chariots. He viewed stabbing a prince of ten thousand
chariots gust as stabbing a fellow dressed in cloth of
hair. He feared not any of all the princes. A bad word
addressed to him he always returned.

5. "Mang She-shay had this way of nourishing his
valour : He said, * I look upon not conquering and con-

5

46 CHINESE CLASSICS.

quering in the same w&y. To measure the enemy and
then advance j to calculate the chances of victory and
then engage : this is to stand In awe of the opposing
force. How can I make certain of conquering ? I can
only rise superior to all fear,'

6. K Mang She-shay resembled the philosopher Tsang
Pih-lmng Yew resembled Tsze-hea. I do not know to
the valour of which of the two the superiority should
be ascribed, but yet Ma.ng She-shay attended to what
was of the greater importance.

7. "Formerly., the philosopher Tsang said to Tsze-
seang, 'Do you love valour? I heard an account of
great valour from the Master. It speaks thus: 'If,
on self-examination., I find that I am not upright., shall
I not be in fear even of a poor man in his loose gar-
ments of hair cloth ? If, on self-examination, I find
that I am upright, I will go forward against thousands
and tens of thousands.'

8* Yet, what Mang She-shay maintained, being his
merely physical energy, was after all inferior to what
the philosopher Tsang maintained, which was indeed of
the most importance."

9. JSung-sun Cftfow said, " May I venture to ask an
explanation from you ? Master, of how you maintain an
unperturbed mind, and how the Philosopher Kaou does
the same ? " Mencius answered, " Kaou says, c What
is not attained in words is not to be sought for in the
mind } what produces dissatisfaction in the mind., is not
to be helped by passion-effort.' This last, when there
is unrest in the mind, not to seek for relief from passion-
effort, may be conceded. But not to seek in the mind
for what is not attained in words cannot be conceded.
The will is the leader of the passion-nature. The pas-
sion-nature pervades and animates the body. The will
is first and chief, and the passion-nature is subordinate
to it. Therefore J say, Maintain firm the will, and do
no violence to the passion-nature*

WORKS OF MENCIUS. 47

10. Ch'ow observed, "Since you say 'The will Is
chief, and the passion-nature is subordinate/ how do you
also say, e Maintain firm the will, and do no violence to
the passion nature ? * " Mendus replied, " When it is
the will alone which is active, it moves the passion-na-
ture. When it is the passion-nature alone which is ac-
tive, it moves the will. For instance now, in the case
of a man falling or running ; that is from the passion-
nature, and yet it moves the mind."

11. " I venture to ask," said Ch'ow again, "wherein
you, Master, surpass Kaou" Mendus told him, C I un-
derstand words. I am skilful in nourishing my vast,
flowing passion-nature."

12. Ch'ow pursued, "I venture to ask what you mean,
by your vast, flowing passion-nature ! " The reply was,
a It is difficult to describe it.

13. " This is the passion-nature: It is exceedingly
great and exceedingly strong. Being nourished by rec-
titude, and sustaining no injury, it fills up all between
heaven and earth.

14. " This is the passion nature : It is the mate and
assistant of righteousness and reason. Without it, man
is in a state of starvation.

15. a It is produced by the accumulation of righteous
deeds ; it is not to be obtained by incidental acts of
righteousness. If the mind does not feel complacency
in the conduct, the nature becomes starved. I therefore
said, c Kaou has never understood righteousness, because
he makes it something external/

16. "There must be the constant practice of this
righteousness, but without the object of thereby nour-
ishing the passion-nature. Let not the mind forget its
work., but let there be no assisting the growth of that
nature. Let us not be like the man of Sung. There
was a man of Sung, who was grieved that his growing
com was not longer, and so he pulled it up. Having

48 CHINESE CLASSICS,

done this, he returned home, looking very stupid, and
said to his people, * I am tired to-day. I have been
helping the corn to grow ]ong.' His son ran to look at
it, and fonnd the corn all withered. There are few in
the world, who do not deal with their passion-natiire, as
if they were assisting the corn to grow long. Some in-
indeed consider it of no benefit to them, and let it
alone : they do not weed their corn. They who assist
it to grow long, pull out their corn. What they do is
not only of no benefit to the nature^ but it also injures
it"

17. Kung-sun Ch'ow further asked, "What do you
mean by saying that you understand whatever words
you hear ? " Mencius replied, " When words are one-
sided, I know how the mind of the speaker is clouded
over. When words are extravagant, I know how the
mind is fallen and sunk. When words are all-depraved,
I know how the mind has departed from principle.
When words are evasive, I know how the mind is at its
wits' end. These evils growing in the mind, do injury
to government, and, displaj^ed in the government, are
hurtful to the conduct of affairs. When a Sage shall
again arise, he will certainly follow my words."

18. On this Gh'ow observed, "Tsae Go and Tsze-kung
were skilful in speaking. Yen New, the disciple Min,
and Yen Yuen, while their words were good, were dis-
tinguished for their virtuous conduct Confucius united
the qualities of the disciples in himself, but still he
said, * In the matter of speeches, I am not competent.*
Then, Master, have you attained to be a Sage ?"

19. Mencius said, "Oh ! what words are these ? For-
merly Tsze-kung asked Confucius, saying, e Master, are
you a Sage ?' Confucius answered him, ' A sage is what
I cannot rise to. I learn without satiety, and teach
without being tired.' Tsze-kung said, < You learn with-
out satiety: that shows your wisdom. You teach

WOKKS OF MENCIUS. 49

without being tired: that shows your benevolence,.
Benevolent and wise : Master, you ARE a Sage.' Now,
since Confucius would not have himself regarded as a
sage, what words were those ? "

20. GUow said, " Formerly, I once heard this : Tsze-
hea, Tsze-yew, and Tsze-chang, had each one member of
the sage. Yen New, the disciple Min, and Ten Yuen,
had all the members, but in small proportions. I ven-
ture to ask. With which of these are you pleased to
rank yourself?"

21. Mencius replied, "Let us drop speaking about
these ? if you please."

22. Gh'ow then asked, " What clo you say of Pih-e and
E-yun ? " " Their ways were different /rom mine" said
Mencius. " Not to serve a prince whom he did not es-
teem, nor command a people whom he did not approve ;
in a time of good government to take office, and on
the occurrence of confusion to retire : this was the way
of Pih-e. To say ' Whom may I not serve ? My serv-
ing him makes him my prince. What people may I
not command ? My commanding them makes them my
people/ In a time of good government to take office,
and when disorder prevailed, also to take office : that
was the way of E-yun. When it was proper to go into
office, then to go into it ; when it was proper to keep
retired from office, then to keep retired from it ; when
it was proper to continue in it long, then to continue in
it long : when it was proper to withdraw from it quick-
ly, then to withdraw quickly : this was the way of Con-
fucius. These were all sages of antiquity, and I have
not attained to do what they did. But what I wish to
do is to learn to be like Confucius."

23. Ch'ow said, eff Comparing Pih-e and E-yun with
Confucius, are they to be placed in the same rank ? "
Mencius replied, "No. Since there were living men
until now, there never was another Confucius*"

50 CHINESE CLASSICS.

21. Ch'ow said, "Then, did they have any points of
agreement with him ? " The reply was, " Yes. If
they had been sovereigns over a hundred le of territo-
ry, they would, all of them, have brought all the princes
to attend in their court, and have obtained the empire.
And none of them, in order to obtain the empire, would
have committed one act of unrighteousness, or put to
death one innocent person. In those things they
agreed with him/'

25. Ch'ow said, " I venture to ask wherein he differed
from them." Mencius replied, "Tsae Go, Tsze-kung,
and Yew Jo had wisdom sufficient to know the sage.
Even had they been ranking themselves low, they woiild
not have demeaned themselves to flatter their favourite.

26. " Now, Tsae Go said, ' According to my view of
our Master, he is far superior to Yaou and Shun.'

27. " Tsze-kung said, e By viewing the ceremonial or-
dinances of a prince, we know the character of his gov-
ernment. By hearing his music, we know the character
of his virtue. From, the distance of a hundred ages
after, I can arrange, according to their merits, the kings
of a hundred ages ; not one of them can escape me.
From the birth of mankind till now, there has never
been another like our Master/

28. Yew Jo said, c Is it only among men that it is so?
There is the K*e4in among quadrupeds; the Fung-
hwang among birds, the T'ae mountain among mounds
and ant-hills, and rivers and seas among rain-pools.
Though different in degree,, they are the same in kind.
So the sages among mankind are also the same in kind.
But they stand out from their fellows, and rise ^above
the level, and from the birth of mankind till now^ there
never has been one so complete as Confucius."

ni. 1. Mencius said, " He who, using force, makes a
pretence to benevolence, is the leader of the princes.
A leader of the princes requires a large kingdom. He

WOBKS OF MEJSrCIUS. 51

who, using virtue, practises benevolence is the sover-
eign of the empire. To become the sovereign of the
empire,, a prince need not "wait for a large kingdom*
T^ang did it -with only seventy le, and king Wan with
only a hundred.

2. When one by force subdues men, they do not sub-
mit to Mm in heart. They submit, because their strength
is not adequate to resist When one subdues men by
virtue., in their hearts* core they are pleased, and sin-
cerely submit^ as was the case with the seventy disciples
in their submission to Confucius. What is said in the
Book of Poetry,

6 From the west, from the east,
From the south, from the north,
There was not one who thought of refusing sub-
mission,'
is an illustration of this."

IV. 1. Mencius said, ff Benevolence brings glory to
a prince, and the opposite of it brings disgrace. For
the princes of the present day to hate disgrace and yei
live complacently doing what is not benevolent., is Hke
hating moisture and yet living in a low situation.

2. "If a prince hates disgrace^ the best course for
him to pursue, is to esteem virtue and honour virtuous
scholars, giving the worthiest among them places of
dignity, and the able offices of trust When through-
out his kingdom there is leisure and rest from external
troubles, taking advantage of such a season, let him
clearly digest the principles of his government with its
legal sanctions, and then even great kingdoms will be
constrained to stand in awe of him.

3. " It is said in the Book of Poetry,

c Before the heavens were dark with rain,
I gathered the bark from the roots of the mul-
berry trees,

And wove it closely to form the window and
door of my nest;

52 CHINESE CLASSICS.

Now, I thought, ye people below.
Perhaps ye will not dare to insult me/
Confucius said,, * Did not he who made this ode under-
stand the way of governing ?* If a prince is able right-
ly to govern his kingdom, who will dare to insult him ?

4. "JButnow the princes take advantage of the time
when throughout their kingdoms there is leisure and
zest from external troubles, to abandon themselves to
pleasure and indolent indifference j they in fact seek
for calamities for themselves.

5. "Calamity and happiness in all cases are men's
own seeking,

6. "This is illustrated by what is said in the Book of
Poetry,

* Be always studious to be in harmony with the

ordinances of G-od,

So you will certainly get for yourself much hap-
piness; 3

and by the passage of the Ta^e Kea, * When Heaven
sends down calamities,, it is still possible to escape from
them ; when we occasion the calamities ourselves, it is
not possible any longer to live.' "

V. Mencius said, " If a ruler give honour to men of
talents and virtue and employ the able, so that offices
shall all be filled by individuals of distinction and mark;
then all the scholars of the empire will be pleased,
and wish to stand in his court.

2, ec If, in the market-place of his capital, he levy a
ground rent on the shops but do not tax the goods, or
enforce the proper regulations without levying a ground
rent; then all the traders of the empire will be pleased,
and wish to store their goods in his market-place.

3, * If, at his frontier-passes, there be an inspection of
persons, but no taxes charged on goods or other articles,
then all the travellers of the empire will be pleased, and
wish to make their tours on his roads.

4, " If he require that the husbandmen give their

WORKS OF MENCIUS. 53

mutual aid to cultivate the public field, and exact no
other taxes from them ; then all the husbandmen of
the empire will be pleased, and wish to plough in his
fields.

5. " If from the occupiers of the shops in his market-
place he do not exact the fine of the individual idler, or
of the hamlet's quota of cloth, then all the people of
the empire will be pleased, and wish to come and be his
people.

6. "If a ruler can truly practise these five things,
then the people in the neighbouring kingdoms will look
up to him as a parent. From the first birth of mankind
till now, never has any one led children to attack their
parent, and succeeded in his design. Thus, such a ruler
will not have an enemy in all the empire, and he who
has no enemy in the empire is the minister of Heaven.
Never has there been a ruler in such a case who did not
attain to the imperial dignity."

VI. 1. Mencius said, " All men have a mind which
cannot bear to see the sufferings of others.

2. " The ancient kings had this commiserating mind,
and they, as a matter of course, had likewise a com-
miserating government. When with a commiserating
mind was practised a commiserating government, the
government of the empire was as easy a matter as the
making anything go round in the palm.

3. " When I say that all men have a mind which can-
not bear to see the sufferings of others, my meaning
may be illustrated thus : even now-a-days, if men sud-
denly see a child about to fall into a well, they will
without exception experience a feeling of alarm and
distress. They will feel so, not as a ground on which
they may gain the favour of the child's parents, nor as
a ground on which they may seek the praise of their
ueighbours and friends, nor from a dislike to the repu-
tation of having been unmoved by such a thing.

6

54 CHINESE CLASSICS.

4. " From this case we may perceive that the feeling
of commiseration is essential to man, that the feeling of
shame and dislike is essential to man., that the feeling
of modesty and complaisance is essential to man, and
that the feeling of approving and disapproving is essen-
tial to man.

5. " The feeling of commiseration is the principle of
benevolence. The feeling of shame and dislike is the
principle of righteousness. The feeling of modesty and
complaisance is the principle of propriety. The feeling
of approving and disapproving is the principle of knowl-
edge.

6. "Men have these four principles just as they have
their four limbs. When men, having these four princi-
ples, yet say of themselves that they cannot deuelope
them, they play the thief with themselves, and he who
says of his prince that he cannot develope them., plays
the thief with his prince.

7. cc Since all men have these four principles in them-
selves, let them know to give them all their develop-
ment and completion, and the issue will be like that of
fire which has begun to burn, or that of a spring which
has begun to find vent. Let them have their complete
development, and they will suffice to love and protect
all within the four seas. Let them be denied that de-
velopment, and they will not suffice for a man to serve
his parents with."

VII. 1. Mencius said, " Is the arrow-maker less be-
nevolent than the maker of armour of defence ? And
yet} the arrow-maker's only fear is lest men should not
be hurt, and the armour-maker's only fear is lest men
should be hurt. So it is with the priest and the coffin-
maker. The choice of a profession, therefore, is a thing
in which great caution is required.

2. " Confucius said, ' It is virtuous manners which con-
stitute the excellence of a neighbourhood. If a man.

WORKS OF MOTCIUS. 55

In selecting a residence., do not fix on one where such
prevail,, how can he be wise ?' Now, benevolence is the
most honourable dignity conferred by Heaven, and the
quiet home in which man should dwell. Since no one
can hinder us from being so, if yet we are not benevo-
lent ; this is being not wise.

3. " From the want of benevolence and the want of
wisdom will ensue the entire absence of propriety and
righteousness ; he who is in such a case must be the
servant of other men. To be the servant of men and
yet ashamed of such servitude, is like a bow-maker's
being ashamed to make bows, or an arrow-maker's be-
ing ashamed to make arrows.

4. a If he be ashamed of his case, his best course is to
practice benevolence.

5. " The man who would be benevolent is like the
archer. The archer adjusts himself and then shoots.
If he misses, he does not murmur against those who
surpass himself. He simply turns round and seeks the
cause of his failure in himself."

VIIL 1. Mencius said, " When any one told Tsze-loo
that he had a fault, he rejoiced.

2. "When Yu heard good words, he bowed to the
speaker.

3. " The great Shun had a still greater delight in what
was good. He regarded virtue as the common property
of himself and others, giving up his own way to follow
that of others, and delighting to learn from others to
practise what was good.

4. K From the time when he ploughed and sowed, ex-
ercised the potter's art, and was a fisherman, to the
time when he became emperor, he was continually learn-
ing from others.

5. tf To take example from others to practice virtue,
is to help them in the same practice. Therefore, there
is no attribute of the superior man greater than his help-
ing men to practise virtue."

56 CHINESE CLASSICS.

IX. 1* Mencius said, " Pih-e would not serve a prince
whom he did not approve, nor associate with a friend
whom he did not esteem. He would not stand in a bad
prince's court, nor speak with a bad man. To stand in
a bad prince's court, or to speak with a bad man, would
have been to him the same as to sit with his court robes
and court cap amid mire and ashes. Pursuing the ex-
amination of his dislike to what was evil, we find that
he thought it necessary, if he happened to be standing
with a villager whose cap was not rightly adjusted, to
leave him with a high air, as if he were going to be de-
filed. Therefore, although some of the princes made
application to him with very proper messages, he would
not receive their gifts. He would not receive their gifts,
counting it inconsistent with his purity to go to them.

2. "Hwuy of Lew-hea was not ashamed to serve an
impure prince, nor did he think it low to be an inferior
officer. When advanced to employment, he did not con-
ceal his virtue, but made it a point to carry out his
principles. When neglected and left without office, he
did not murmur. When straitened by poverty, he did
not grieve. Accordingly, he had a saying, < You are
you, and I am L Although you stand by my side with
breast and arms bare, or with your body naked, how
can you defile me ? ' Therefore, self-possessed, he com-
panied with men indifferently, at the same time not
losing himself. When he wished to leave., if pressed to
remain in office he would remain. He would remain in
office, when pressed to do so, not counting it required
by his purity to go away."

3. Mencius said, "Pih-e was narrow-minded, and
Hwuy of Lew-hea was wanting in self-respect The su-
perior man will not follow either narrow-mindedness, or
the want of self-respect.

WOEKS OF MENCIUS. 57

BOOK H.

KlING-SUN CH'OW. PART II

CHAPTER L 1- Mencius said, " Opportunities of time
vouchsafed 5y Heaven are not equal to advantages of
situation afforded by the Earth, and advantages of sit-
uation are not equal to the union arising from the ac-
cord of Mencius.

2. " There is a city, with an inner wall of three le in
circumference, and an outer wall of seven. The enemy
surround and attack it, but they are not able to take it.
Now, t6 surround and attack it, there must have been
vouchsafed to them by Heaven the opportunity of time,
and in such case their not taking it is because opportu-
nities of time vouchsafed by Heaven are not equal to
advantages of situation afforded by the Earth.

3. " There is a city, whose walls are distinguished for
their height, and whose moats are distinguished for
their depth, where the arms of its defendants, offensive
and defensive, are distinguished for their strength and
sharpness, and the stores of rice and other grain are
very large. Yet it is obliged to be given up and aban-
doned. This is because advantages of situation afforded
by the Earth are not equal to the union arising from
the accord of Men.

4. ee In accordance with these principles it is said, < A
people is bounded in, not by the limits of dykes and
borders ; a kingdom is secured, not by the strengths of
mountains and rivers ; the empire is overawed, not by
the sharpness and strength of arms.' He who finds the
proper course has many to assist him. Ho who loses

58 CHINESE CLASSICS.

the proper course has few to assist him. When this,
the being assisted by few, reaches its extreme point,
his own relations revolt from the prince. When the be-
ing assisted by many reaches its highest point, the
whole empire becomes obedient to the prince.

5. "When one to whom the whole empire is prepared
to be obedient, attacks those from whom their own re-
lations revolt, what must be the result? Therefore, the
true ruler will decline to fight; but if he do fight, he
must overcome."

II. 1. As Mencius was about to go to court to see
the king, the .king sent a person to him with this mes-
sage, "I was wishing to come and see you. But I
have got a cold, and may not expose myself to the
wind. In the morning I will hold my court. I do not
know whether you will give me the opportunity of see-
ing you then." Mendus, replied, " Unfortunately, I am
unwell, and not able to go to the court."

2. Next day, he went out to pay a visit of condolence
to some one of the Tung-kwoh family, when Kung-sun
Ch'ow said to him, " Yesterday, you declined going to
the court on the ground of being unwell, and to-day
you are going to pay a visit of condolence. May this
not be regarded as improper?" "Yesterday," said
Mencius, "I was unwell; to-day, I am better; why
should I not pay this visit ? "

3. In the mean time,, the king sent a messenger to
inquire about his sickness, and also a IMI* *V\ ; :i. Mang
Chung replied to them, " Yesterday, when the king's
order came, he was feeling a little unwell, and could not
go to the court. To-day he was a little better, c and has-
tened to go to court. I do not know whether he can
have reached it by this time or not." Saving said this,
he sent several men to look for Mencius on the way,
and say to him, " I beg that, before you return home,
you will go to the court."

WORKS OF MENCIUS. 59

4. On this, Mencius felt himself compelled to go to
King Ch'ow's, and there stop the night. King said to
him, " In the family, there is the relation of father and
son ; abroad, there is the relation of prince and minis-
ter. These are the two great relations among men.
Between father and son the ruling principle is kindness.
Between prince and minister the ruling principle is
respect. I have seen the respect of the king to you,
Sir, hut I have not seen in what way you show respect
to him." Mencius replied, " Oh! what words are these?
Among the people of Ts'e there is no one who speaks to
the king about benevolence and righteousness. Are
they thus silent because they do not think that benev-
olence and righteousness are admirable? JVb, but in
their hearts they saj r , * This man is not fit to be spoken
with about benevolence and righteousness.' Thus they
manifest a disrespect than which there can, be none
greater. I do not dare to set forth before the king any
but the ways of Taou and Shun. There is therefore
no man of Ts'e who respects the king so much as I do."

5. King said, " Not so. That was not what I meant.
In the Book of Rites it is said, ' When a father calls,
the answer must be without a moment's hesitation.
When the prince's order calls, the carriage must not be
waited for/ You were certainly going to the court,
but when you heard the king's order, then you did not
carry yoar purpose out This does seem as if it were
not in accordance with that rule of propriety."

6. Mencius answered him, " How can you give that
meaning to my conduct? The philosopher Tsang said,
{ The wealth of Tsin and Ts'oo cannot be equalled. Let
their rulers have their wealth: I have my benevolencel
Let them have their nobility : I have my righteous-
ness. Wherein should I be dissatisfied as inferior to
them ? * Now shall we say that these sentiments are
tiot right ? Seeing that the philosopher Tsang spoke

60 CHINESE CLASSICS,

them, there is in them. I apprehend,, a real principle.
In the empire there are three things universally ac-
knowledged to be honourable. Nobility is one of
them; age is one of them; virtue is one of them. In
courts, nobility holds the first place of the three ; in
villages, age holds the first place; and for helping one's
generation and presiding over the people, the other
two are not equal to virtue. How can the possession
of only one of these be presumed on to despise one who
possesses the other two ?

7. " Therefore a prince who is to accomplish great
deeds will certainly have ministers whom he does not
call to go to him. When he wishes to consult with
them, he goes to them. The prince who does not hon-
our the virtuous, and delight in their ways of doing, to
this extent, is not worth having to do with.

8. " Accordingly, there was the behaviour of T*ang
to E-yun : he first learned of him, and then employed
him as his minister ; and so without difficulty he be-
came emperor. There was the behaviour of the duke
Hwan to Kwan Chung : he first learned of him, and
then employed him as his minister; and so without dif-
ficulty he became chief of all the princes.

9. * Now throughout the empire, the territories of the
princes are of equal extent, and in their achievements
they are on a level. Not one of them is able to exceed
the others. This is from no other reason, but that they
love to make ministers of those whom they teach, and
do not love to make ministers of those by whom they
might be taught.

10. " So did Pang behave to E-yun, and the duke
Hwan to Kwan Chung, that they would not venture to
call them to go to them. If Kwan Chung, might not
be called to him by his prince, how much less may he be
called, who would not play the part of Kwan Chung!"

Ill 1. CMn Tsin asked Mendus, saying, Former-

WORKS OF MENCItfS. 61

ly, when you were In Ts'e, the king sent you a present
of 2,400 taels of fine silver, and j^ou refused to accept
it. When you were in Sung, 1,680 taels were sent to
you, which you accepted j and when you were in See,
1,200 taels were sent, which you likewise accepted. If
your declining to accept the gift in the first case was
right, your accepting it in the latter cases was wrong.
If your accepting it in the latter cases was right, your
declining to do so in the first case was wrong. You
must accept, Master, one of these alternatives."

2. Mencius said, " I did right in all the cases.

3. " When I was in Sung, I was about to take a long
journey. Travellers must be provided with what is
necessary for their expenses. The prince's message was
'A present against travelling-expenses.' Why should
I have declined the gift?

4. " When I was in See, I was apprehensive for my
safety, and taking measures for my protection. The
message was, ( I have heard that you are taking meas-
ures to protect yourself, and send this to help you in
procuring arms/ Why should I have declined the gift?

5. " But when I was in Ts'e, I had no occasion for
money. To send a man a gift when he has no occasion
for it, is to bribe him. How is it possible that a supe-
rior man should be taken with a bribe ? "

IV. 1. "Mencius having gone to Ping-luh, addressed
the governor of it, saying, "If one of your spearmen
should lose his place in the ranks three times in one
day, would you, Sir, put him to death or not?" a l
would not wait for three times to do so," was the reply.

2. Menvius said, " Well then, you, Sir ? have likewise
lost your place in the ranks many times. In bad calam-
itous years, and years of famine, the old and feeble of
your people, who have been found lying in the ditches
and water-channels, and the able-bodied, who have been
scattered about to the four quarters, have amounted to
7

62 CHINESE CLASSICS.

several thousands." The governor replied, " That is a
state of things in which it does not belong to me Keu<
sin to act."

3. " Here/' said Mencius, " is a man who receives
charge of the cattle and sheep of another, and under-
takes to feed them for him; of course he must search
for pasture-ground and grass for them- If, after search-
ing for those, he cannot find them, will he return Ms
charge to the owner ? or will he stand by and see them
die ? " " Herein/ 5 said the officer, " I am guilty."

4. Another day, Mencius had an audience of the
king, and said to him, " Of the governors of your Maj-
esty's cities I am acquainted with five, but the only one
of them who knows his faults is K'ung Keu-sin." He
then repeated the conversation to the king, who said,
" In this matter, I am the guilty one."

V. 1. Mencius said to Ch/e Wa, " There seemed to
be reason in your declining the governorship of Ling-
k'ew, and requesting to be appointed chief criminal
judge, because the latter office would afford you the op-
portunity of speaking your views. Now several months
have elapsed, and have you yet found nothing of which
you might speak ? "

2. On this, Ch/e Wa remonstrated on some matter
with the king, and, his counsel not being taken, re-
signed his office, and went away.

3. The people of Ts*e said, " In the course which he
marked out for Ch'e Wa, he did well, but we do not
know as to the course which he pursues for himself."

4. His disciple Kung-too told him these remarks.

5. Mencius said, " I have heard that he who is in
charge of an office, when he is prevented from fulfilling
its duties, ought to take his departure, and that he on
whom is the responsibility of giving his opinion, when
he finds his words unattended to, ought to do the same.
But I am in charge of no office ; on me devolves no

WORKS OF MENCIUS, 63

duty of speaking out my opinion : may not I there-
fore act freely and without any constraint, either in
going forward or in retiring ? "

VI. 1. Mencius, occupying the position of a high
dignitary in Ts'e, went on a mission of condolence to
'Pang. The king also sent Wang Hwan, the governor
of Ka, as assistant commissioner. Wang Hwan, morn-
ing and evening, waited upon Mencius., who, during all
the way to "Pang and back, never spoke to him about
the business of their mission*

2. Kung-suii Ch'ow said to Mencius, " The position
of a high dignitary of Ts^e is not a small one ; the
road from Ts'e to T-'ang is not short. How was it that
during all the way there and back, you never spake to
Hwan about the matters of your mission?" Mencius
replied, " There were the proper officers who attended
to them* What occasion had I to speak to him about
them?"

VII. 1. Mencius went from Ts f e to Loo to bury his
mother. On his return to Ts'e, he stopped at Ting,
where Cheung Yu begged to put a question to him., and
said, " Formerly, in ignorance of my incompetency, you
employed me to superintend the making of the coffin.
As you were then pressed "by the urgency of the ~busi-
ness, I did not venture to put any question to you.
Now, however, I wish to take the liberty to submit the
matter. The wood of the coffin, it appeared to me^ was
too good."

2. Mencius replied, " Anciently, there was no rule for
the size of either the inner or the outer coffin. In mid-
dle antiquity, the inner coffin was made seven inches
thick, and the outer one the same. This was done 'by
ally from the emperor to the common people, and not
simply for the beauty of the appearance, but because
they thus satisfied the natural feelings of their hearts.

3. " If prevented by statutory regulations from mak-

64 CHINESE CLASSICS.

ing their coffins in this way, men cannot have the feeling
of pleasure. If they have not the money to make them
in this way, they cannot have the feeling of pleasure.
When they were not prevented, and had the money,,
the ancients all used this style. Why should I alone
not do so ?

4. "And moreover^ is there no satisfaction to the
natural feelings of a man, in preventing the earth from
getting near to the bodies of his dead ?

5. K I have heard that the superior man will not for
all the -world be niggardly to his parents/'

Vni 1. Shin T'ung, on his own impulse, asked
Mencius, saying, K May Yen be smitten ?" Mencius re-
plied, " It may. Tsze-k'wae had no right to give Yen
to another man, and Tsze-che had no right to receive
Yen from Tsze-k c wae. Suppose there were an officer
here, with whom you, Sir, were pleased, and that, with-
out Informing the king, you were privately to give to
him your salary and rank j and suppose that this offi-
cer, also without the king's orders, were privately to
xeceive them from you : would such a transaction be
allowable ? And where is the difference between the
case of Yen and this ? "

2. The people of Ts'e smote Yen, Some one asked
Mencius, saying, " Is it really the case that you advised
Ts'e to smite Yen ? " He replied, " No. Shin Tung
asked me whether Yen might be smitten, and I an-
swered him, 'It may.' They accordingly went and
smote it. If he had asked me * Who may smite it ? '
I would have answered him, * He who is the minister
of Heaven may smite it/ Suppose the case of a mur-
derer, and that one asks me tf May this man be put to
death ? * I will answer him * He may.' If he ask me
tf Who may put him to death?' I will answer him,
* The chief criminal judge may put him to death.*
But now with one Yen to smite another Yen : how
should I have advised th ; a ? "

WORKS OF MENOIUS. 65

IX. 1. The people of Yen having reielled, the king
of Ts*e said, " I feel very much ashamed when I think
of Mencius."

2. CMn Kea said to him, " Let not your Majesty be
grieved. Whether does your Majesty consider your-
self or Chow-kung the more benevolent and wise ? "
The king replied, "Oh ! what words are those ? " ci The
duke of Chow/* said Eea, "appointed Kwan-shuh to
oversee the heir of Yin, but Kwan-shuh with the power
of the Yin State rebelled. If knowing that this would
happen he appointed Kwan-shuh, he was deficient in
benevolence. If he appointed him, not knowing that
it would happen, he was deficient in knowledge. If
the duke of Chow was not completely benevolent and
wise, how much less can your Majesty be expected to
be so ! I beg to go and see Mencius, and relieve your
Majesty from that feeling."

3. Ch'in Kea accordingly saw Mencius, and asked
him, saying, " What kind of a man was the duke of
Chow ? " " An ancient sage," was the reply. " Is it the
fact, that he appointed Kwan-shuh to oversee the heir
of Yin, and that Kwan-shuh with the State of Yin re-
belled ? " It is." " Did the duke of Chow know that
he would rebel, and purposely appoint him to that of-
fice?" Mencius said, "He did not know." "Then,
though a sage, he still fell into error ? " * The duke of
Chow," answered Mencius, a was the younger brother.
Kwan-shuh was his elder brother. Was not the error
of Chow-kung in accordance with what is right?

4. " Moreover, when the superior men of old had er-
rors, they reformed them. The superior men of the
present time, when they have errors, persist in them.
The errors of the superior men of old were like eclipses
of the sun and moon. AH the people witnessed them,
and when they had reformed them, all the people looked
up to them with their former admiration. But do the

66 CHINESE CLASSICS.

superior men of the present day only persist in their
errors? They go on to raise apologizing discussions
about them likewise."

X. 1. Mencius gave up his office,, and made ar~
runrjcr-'icrife for returning to his native State.

1 The king came to visit him, and said, Formerly,
1 wished to see you, but in vain. Then, I got the op-
portunity of being by your side, and all my court joyed
exceedingly along with me. Now again you abandon
me, and are returning home. I do not know if here-
after I may expect to have another opportunity of see-
ing you, Mencius replied, " I dare not request permis-
sion to visit you at any particular time^ but, indeed, it
is what I desire."

3. Another day, the king said to the officer She,
*I wish to give Mencius a house, somewhere in the
middle of the kingdom, and to support his disciples with
an allowance of 10,000 chung, that all the officers and
the people may have such an example to reverence and
imitate. Had you not better tell him this for me ? "

4 She took advantage to convey this message by
means of the disciple CMn, who reported his words to
Mencius.

5. Mencius said, " Yes ; but how should the officer
She know that the thing may not be ? Suppose that
I wanted to be rich, having formerly declined 100,000
chung, would my now accepting 10,000 be the conduct
of one desiring riches ?

6. a Ke-sun said, c A strange man was Tsze-shuh E.
He pushed himself into the service of the government.
His prince declining to employ him, he had to retire
indeed, but he again schemed that his son or younger
brother should be made a high officer. "Who indeed is
there of men but wishes for riches and honour ? But
he only, among the seekers of these, tried to monopo-
lize the conspicuous mound.

WORKS OF MENCIUS. 67

7. " Of old time, the market-dealers exchanged the
articles which they had for others which they had not,
and simply had certain officers to keep order among
them. It happened that there was a mean fellow, who
made it a point to look out for a conspicuous mound,
and get up upon it. Thence he looked right and left,
to catch in his net the whole gain of the market. The
people all thought his conduct mean, and therefore they
proceeded to lay a tax upon his wares. The taxing of
traders took its rise from this mean fellow."
" XL 1, Mencius, having taken his leave of Ts tf e,was
passing the night in Chow.

2. A person who wished to detain him on behalf of
the king, came and sat down, and began to speak to
him. Mencius gave him no answer,, but leant upon his
stool and slept.

3. The stranger was displeased, and said, a I passed
the night in careful vigil, before I would venture to
speak to you, and you. Master, sleep and do not listen
to me. Allow me to request that I may not again pre-
sume to see you." Mencius replied, " Sit down, and I
will explain the case clearly to you. Formerly, if the
duke Muh. had not kept a person by the side of Tsze-
sze, he could not have induced Tsze-sze to remain with
him. If See Lew and Shin Ts'eang had not had a re-
membrancer by the side of the duke Muh., he would
not have been able to make them feel at home and re-
main with him.

4. a You anxiously form plans with reference to me,
but you do not treat me as Tsze-sze was treated. Is it
you, Sir, who cut me ? Or is it I, who cut you ? "

XII. 1. "When Mencius had left Ts c e, Yin Sze spake
about him to others, saying, K If he did not know that
the king could not be made a T f ang or a "Woo., that
showed his want of intelligence. If he knew that he
could not be made such, and came notwithstanding, that

68 CHINESE CLASSICS.

shows lie was seeking Ms own benefit. He came a
thousand le to wait on the king; because he did not
find la him a ruler to suit him, he took his leave, but
how dilatory and lingering was his departure, stopping
three nights before he quitted Chow ! I am dissatisfied
on account of this."

2. The disciple Kaou informed Mencius of these re-
marks.

3. Mencius said, "How should Tin Sze know me!
When I came a thousand le to wait on the king, it was
what I desired to do. When I went away because I
did not find in him a ruler to suit me, was that what I
desired to do ? I felt myself constrained to do. it.

4. "When I stopped three nights before I quitted
Chow, in my own mind I still considered my departure
speedy. I was hoping that the king might change. If
the king had changed, he would certainly have recalled
me.

5. " When I quitted Chow, and the king had not sent
after me, then, and only till then, was my mind reso-
lutely bent on returning to Tsow. But, notwithstand-
ing that, how can it be said that I give up the king ?
The king, after all, is one who may be made to do what
is good. If he were to use me, would it be for the hap-
piness of the people of Ts'e only ? It would be for the
happiness of the people of the whole empire. I am
hoping that the king will change. I am daily hoping
for this.

6. "Am I like one of your little-minded people?
They will remonstrate with their prince, and on their re-
monstrance not being accepted, they get angry, and,
with their passion displayed in their countenance, they
take their leave, and travel with all their strength for
a whole day, before they will stop for the night."

7. When Tin Sze heard this explanation, he said, " I
am indeed a small man."

WORKS OF MENCIUS. 69

XIII 1. When Mencms left Ts'e, Ch'ung Yu ques-
tioned him upon the way, saying, "Master, you look
like one who carries an air of dissatisfaction in his coun-
tenance. But formerly I heard you say 'The supe-
rior man does not murmur against Heaven, nor grudge
against men. 5 "

2. Mendus said, " That was one time, and this is an-
other.

3. " It is a rule that a true Imperial sovereign should
arise in the course'of five hundred years ; and that during
that time there should be men illustrious in their gen-
eration.

4. "From the commencement of the Chow dynasty till
now, more than 700 years have elapsed. Judging nu-
merically, the date is past. Examining the character of
the present time, we might expect the rise of such indi-
viduals in it

5* " But Heaven does not yet wish that the empire
should enjoy tranquillity and good order. If it wished
this,, who is there besides me to bring it about ? How
should I be otherwise than dissatisfied ? "

XIV. 1. When Mencius left Ts'e, he dwelt in Hew.
TJiere Kimg-sun Ch'ow asked him, saying, " Was it the
way of the ancients to hold office without receiving
salary?"

2. Mencius replied, " No ; when I first saw the king
in Ts'ung, it was my intention, on retiring from the in-
terview., to go away. Because I did not wish to change
this intention, I declined to receive any salary.

3. " Immediately after, came orders for the collection
of troops, when it would have been improper for me to
beg permission to leave. But to remain so long iu
Ts'e was not my purpose."

8

CHINESE CLASSICS

BOOK m

PANG WAN KtTNG. PAET I

CHAPTER I. 1. When the duke Wan of T'ang was
Crown-prince, having to go to Ts'oo, he went by way
of Sung, and visited Mencius.

2. Mencius discoursed to him how the nature of man
is good., and, when speaking, always made laudatory
reference to Yaou and Shun,

3. When the Crown-prince was returning from Ts'oo.
he again visited Mencius. Mencius said to him., "Prince,
do you doubt my words ? The path is one, and only
one.

4. " Shing Kan said to the duke king of Ts'e, < They
were men. I am a man. Why should I stand in awe
of them ? * Yen Yuen said, * What kind of man was
Shun? What kind of man am I? He who exerts him-
self will also become such as he was/ Kung-ming E
said, * Bang Wan is my teacher. How should the duke
of Chow deceive me by those words ? '

5. "Now, T'ang, taking its length with its breadth,
will amount, I suppose, to fifty le. It is small., "but still
sufficient to make a good kingdom. It is said in the
Book of History, * If medicine do not raise a commo-
tion in the patient, his disease will not be cured by it/ "

II 1. When the duke Ting of Pang died, the
Crown-prince said to Yen Yew, 6e Formerly, Mencius
spoke with me in Suing, and in my mind I have never
forgotten his words. Now, alas ! this great duty to
my father devolves upon me ; I wish to send you to ask
the advice of Mencius, and then to proceed to its va-
rious services/'

WORKS OF MENCIUS. 71

2. Yen Yew ' rrorr7,V,//7y proceeded to Tsow,and con-
sulted Mencius. Mencius said, Is this not good? In
discharging the funeral duties to parents, men indeed
feel constrained to do their utmost The philosopher
Tsang said, 'When parents are alive, they should be
served according to propriety; when they are dead,
they should be buried according to propriety ; and they
should be sacrificed to according to propriety: this
may be called filial piety.' The ceremonies to be ob-
served by the princes I have not learned, but I have
heard these points : that the three years 3 mourning,
the garment of coarse cloth with its lower edge even,
and the eating of congee, were equally prescribed by
three dynasties, and binding on all, from the emperor
to the mass of the people."

3. Yen Yew reported the execution of his commis-
sion, and the prince determined that the three years*
mourning should be observed. His aged relatives, and
the body of the officers, did not wish that it should be
so, and said, The former princes of Loo, that kingdom
which we honour, have, none of them, observed this
practice, neither have any of our own former princes ob-
served it. For you to act contrary to their example is
not proper. Moreover, the History says, * In the ob-
servances of mourning and sacrifice, ancestors are to be
followed,' meaning that they received those things from
a proper source to hand them down"

4. The prince said again to Yen Yew, a Hitherto, I
have not given myself to the pursuit of learning, but
have found ray pleasure in horsemanship and sword-
exercise, and now I don't come up to the wishes of my
aged relatives and the officers. I am afraid I may not
be able to discharge my duty in the great business that
I have entered on ; do you again consult Mencius for
me." On this, Yen Yew went again to Tsow, and con-
sulted Mencius. Mencius said, a It is so, but he may

72 . CHINESE CLASSICS*

not seek a remedy in others, but only in himself. Con-
fucius said, When a prince dies, his successor entrusts
the administration to the prime minister. He sips the
congee. His face is of a deep black. He approaches the
place of mourning, and weeps. Of all the officers and
inferior ministers there is not one who will presume not
to join in the lamentation, he setting them this exam-
ple. What the superior man loves, his inferiors will be
found to love exceedingly. The relation between su-
periors and inferiors is like that between the wind and
grass. The grass must bend, when the wind blows
upon it' The business depends on the prince."

5. Yen Yew returned with this answer to his com-
mission, and the prince said, " It is so. The matter does
indeed depend on me." So for five months he dwelt in
the shed, without issuing an order or a caution. All
the officers and his relatives said, " He may be said to
understand the ceremonies." When the time of inter-
ment arrived, from all quarters of the state, they came
to witness it. Those who had come from other states
to condole with him, were greatly pleased with the deep
dejection of his countenance, and the mournfulness of
his wailing and weeping.

III. 1. The duke Wan of T'ang asked Mencius
about the proper way of governing a kingdom.

2, Mencius said, "The business of the people may
not be remissly attended to. It is said in the Book of
Poetry,

<In the day-light go and gather the grass,
And at night twist your ropes ;
Then get up quickly on the roofs j
Soon must we begin sowing again the grain/

3. " The way of the people is this. If they have a
certain livelihood, they will have a fixed heart. If they
have not a certain livelihood, they have not a fixed
heart And if they have not a fixed heart, there is

WORKS OF MENCim 73

nothing which they will not do in the way of self-aban-
donment, of moral deflection., of depravity, and of wild
license. When they have thus been involved in crime,
to follow them np and punish them: this is to entrap
the people. How can such a thing as entrapping the
people be done under the rule of a benevolent man?

4. a Therefore, a ruler who is endowed with talents
and virtue will be gravely complaisant and economical,
showing a respectful politeness to his ministers, and
caking from the people only in accordance with regu-
lated limits.

5. " Yang Hoo said, < He who seeks to be rich will
not be benevolent. He who wishes to be benevolent
will not be rich.'

6. " The sovereign of the Hea dynasty enacted the
fifty mow allotment, and the payment of a tax. The
founder of the Yin enacted the seventy mow allotment,
and the system of mutual aid. The founder of the
Chow enacted the hundred mow allotment, and the
share system. In reality, what was paid in all these
was a tithe. The share system means mutual division.
The aid system means mutual dependence,

7. " Lung said, tf For regulating the lands, there is no
better system than that of mutual aid, and none which
is not better than that of taxing. By the tax system,
the regular amount was fixed by taking the average ot
several years. In good years, when the grain lies about
in abundance, much might be taken without its being
oppressive, and the actual exaction would be small
But in bad years, the produce being not sufficiexit to
repay the manuring of the fields, this system still re-
quires the taking of the full amount. When the pa-
rent of the people causes the people to wear looks of
distress, and, after the whole year's toil, yet not to be
able to nourish their parents, so that they proceed to
borrowing to increase their means, till the old people

74 CHINESE CLASSICS.

and children axe found lying in the ditches and water-
channels : where, in such a case., is his parental relation
to the people ? '

8. " As to the system of hereditary salaries, that is
already observed in T'ang.'

9. "It is said in the Book of Poetry,

* May the rain come down on our public field,
And then upon our private fields ! '

It is only in the system of mutual aid that there IP a
public field, and from this passage we perceive that even
in the Chow dynasty this system has been recognized.

10. "Establish ts'eang, seu ? heo, and heaou, all those
educational institutions , for the instruction of the peo-
ple. The name ts'eang indicates nourishing as its ob-
ject; Tieaou indicates teaching ; and seu indicates ar-
chery ; By the Hea dynasty, the name heaou was used ;
by the Tin, that of seu ; and by the Chow, that of
ts^eang. As to the heo, they belonged to the three dy-
nasties, and 'by that name. The object of them all is to
illustrate the human relations. When those are thus
illustrated by superiors, kindly feeling will prevail
among the inferior people below.

11. a Should a real sovereign arise, he will certainly
come and take an example from you ; and thus you
will be the teacher of the true sovereign.

12. " It is said in the Book of Poetry,

* Although Chow was an old country,
It received a new destiny/

That is said with reference to king Wan. Do you prac-
tise those things with vigour, and you also will by them
make new your kingdom."

13. The duke afterwards sent Peih Chen to consult
Menmus about the nine-squares system of dividing the
land* Mencius said to him, " Since your prince, wishing
to put in practice a benevolent government, has made
choice of you and put you into this employment, you

WORKS OF MENCITO. 75

must exert yourself to the utmost. Now, the first
thing towards a benevolent government must be to lay
down the boundaries. If the boundaries be not defined
correctly, the division of the land into squares will not
be equal., and the produce available for salaries will not
be evenly distributed. On this account, oppressive ru-
lers and impure ministers are sure to neglect this de-
fining of the boundaries. When the boundaries have
been defined correctly, the division of the fields and
the regulation of allowances may be determined by
you; sitting at your ease.

14. <e Although the territory of T'ang is narrow and
small, yet there must be in it men of a superior grade,
and there must be in it country-men. If there were
not men of a superior grade, there would be none to
rule the country-men. If there were not country-men,
there would be none to support the men of superior
grade.

15. "I would ask you, in the remoter districts, ob-
serving the nine-squares division, to reserve one division
to be cultivated on the system of mutual aid, and in
the more central parts of the kingdom, to make the
people pay for themselves a tenth part of their produce.

16. " From the highest officers down to the lowest,
each one must have his holy field, consisting of fifty
mow. .

17. a Let the supernumerary males have tEeir twenty-
five mow.

18. "On occasions of death, or removal from one
dwelling to another, there will be no quitting the dis-
trict. In the fields of a district, those who belong to
the same nine squares render all friendly offices to one
another in their going out and coming in, aid one an-
other in keeping watch and ward, and sustain one an-
other in sickness. Thus the people are brought to live
in affection and harmony.

78 CHINESE CLASSICS.

13. u A square le covers nine squares of land, which
nine squares contain nine hundred mow. The central
square is the public field, and eight families, each hav-
ing its private hundred mow, cultivate in common the
public field. And not till the public work is finished,
may they presume to attend to their private affairs.
This is the way by which the country-men are distin-
guished from those of a superior grade.

20. K Those are the great outlines of the system.
Happily to modify and adapt it depends on the prince
and you/*

IV. 1. There came from Ts'oo to T'ang one Heu
Hing, who gave out that he acted according to the
words of Shin-nung. Coming right to his gate, he ad-
dressed the duke Wan, saying, " A man of a distant
region, I have heard that you, Prince, are practising a
benevolent government, and I wish to receive a site
for a house, and to become one of your people." The
duke Wan gave him a dwelling-place. His disciples,
amounting to several tens, all wore clothes of haircloth,
and made sandals of hemp and wove mats for a living.

2. At the same time, Ch'in Seang, a disciple of Ch'in
Leang, and his younger brother, Sin, with their plough-
handles and shares on their backs, carae from Sung to
Pang, saying, "We have heard that you, Prince, are
putting into practice the government of the ancient
&*?ges, showing that you are likewise a sage. We wish
to become the subjects of a sage/'

3. When CMn Seang saw Heu Hing, he was greatly
pleased with him, and, abandoning entirely whatever
he had learned, became his disciple. Having an inter-
view with Mencius, he related to him with approbation
the words of Heu Hing to the following effect : f The
prince of T'ang is indeed a worthy prince. He has
not yet heard, however the real doctrines of antiquity.
Now, wise and able princes should cultivate the ground

WORKS 0$ MENCIUS. 77

equally and along with their people, and eat the fruit
of their labour. They should prepare their own meals,
morning and evening, while at the same time they
carry on their government. But now, the prince of
T'ang has his granaries., treasuries, and arsenals, which
is an oppressing of the people to nourish himself How
can he be deemed a real worthy piince?"

4. Mencius said, ic l suppose that Heu Hing sows
grain and eats the produce. Is it not so?" "It is so,"
was the answer. " I suppose also he weaves cloth,
and wears his own manufacture. Is it not so ? " "No.
Heia wears clothes of haircloth." "Does he wear a
cap ? " He wears a cap." " What kind of cap ?" A
plain cap." "Is it woven by himself?" "No. He
gets it in exchange for grain." " Why does Heu not
weave it himself?" "That would injure his husband-
ry." "Does Heu cook his food in boilers and earthen-
ware pans, and does he plough with an iron share ? "
" Yes." "Does he make those articles himself? " " No.
He gets them in exchange for grain."

5. Mencius then said, " The getting those various ar-
ticles in exchange for grain, is not oppressive to the
potter and the founder, and the potter and the founder
in their turn, in exchanging their various articles for
grain, are not oppressive to the husbandman. How
should such a thing be supposed ? And moreover, why
does not Heu act the potter and founder, supplying
himself with the articles which he uses solely from his
own establishment ? Why does he go confusedly deal-
ing and exchanging with the handicraftsmen ? Why
does he not spare himself so much trouble ? " CJfin
Seang replied, K The business of the handicraftsman can
by no means be carried on along with the business of
husbandry."

6. Mencius resumed, " Then, is it the government of
the empire which alone can be carried 011 along with

9

78 CHINESE CLASSICS.

the "practice of husbandry ? Great men have thoii
proper business, and little men have their proper busi-
ness. Moreover ; in the cage of any single individual,
whatever articles lie can require are ready to his hand,,
being produced by the various handicraftsmen : if he
must first make them for his own use, this way of do-
ing would keep the whole empire running about upon
the roads. Hence, there is the saying, 6 Some labour
with their minds, and some labour with their strength.
Those who labour with their minds govern others ;
those who labour with their strength are governed by
others. Those who are governed by others support
them; those who govern others are supported by them/
This is a principle universally recognized.

7. "In the time of Yaou, when the world had not
yet been perfectly reduced to order, the vast waters,
flowing out of their channels, made a universal inunda-
tion. Vegetation was luxuriant, and birds and beasts
swarmed. The various kinds of grain could not be
grown. The birds and beasts pressed upon men. The
paths marked by the feet of beasts and prints of birds,
crossed one another throughout the Middle kingdom.
To Taou alone this caused anxious sorrow. He raised
Shun to office, and measures to regulate the disorder
were set forth. Shun committed to Yih the direction
of the fire to be employed, and Yih set fire to, and con-
sumed, the forests and vegetation on the mountains and
in the marshes, so that the birds and beasts fled away
to hide themselves. Yu separated the nine streams,
cleared the courses of the Tse and T'ah, and led them
all to the sea. He opened a vent also for the Joo and
Han, and regulated the course of the Hwae and Sze,
so that they all flowed into the Keang. When this
was done, it became possible for the people of the Mid-
dle kingdom to cultivate the ground and get food for
themselves. During that time, Yu was eight years

WORKS OF MENCIUS. 79

away from his home, and though he thrice passed the
door of it, he did not enter. Although he had wished
to cultivate the ground, could he have done so ?

8. " The Minister of agriculture taught the people
to sow and reap, cultivating the five kinds of grain.
When the five kinds of grain were brought to matur-
ity, the people all enjoyed a comfortable subsistence.
Now men possess a moral nature ; but if they are well
fed, warmly clad, and comfortably lodged, without be-
ing taught at the same time, they become almost like
the beasts. This was a subject of anxious solicitude to
the sage Shun., and he appointed See to be the Minis-
ter of instruction, to teach the relations of humanity :
how, between father and son, there should be affec-
tion ; between sovereign and minister, righteousness :
between husband and wife, attention to their separate
functions ; between old and young, a proper order ;
and between friends, fidelity. The highly meritorious
emperor said to him, c Encourage them ; lead them on ;
rectify them ; straighten them ; help them ; give them
wings : thus causing them to become possessors of
themselves. Then follow this up by stimulating them,
and conferring benefits on them.* When the sages
were exercising their solicitude for the people in this
way, had they leisure to cultivate the ground ?

9. " What Taou felt giving him anxiety, was the not
getting Shun. What Shun felt giving him anxiety
was the not getting Yu and Kaou-yaou, But lie whose
anxiety is about his hundred mow not being properly
cultivated, is a mere husbandman.

10. " The imparting by a man to others of his wealth,
is called tf a kindness/ The teaching others what is
good, is called * the exercise of fidelity.' The finding a
man who shall benefit the empire, is called ' benevolence/
Hence to give the empire to another man would be
easy ; to find a man who shall benefit the empire is
difficult

80 CHINESE CLASSICS,

11. u Confucius said, * Great indeed was Yaon as a
sovereign. It is only heaven that is great, and only
Yaou corresponded to it How vast was Ms virtue
The people could find no name for it. Princely indeed
was bhun ! How majestic was he, having possession
of the empire, and yet seeming as if it were nothing
to him ! ' In their governing the empire, were there
no subjects on which Yaou and Shun employed their
minds? There were subjorK only they did not em-
ploy their minds on the cultivation of the ground.

12. " I have heard of men using the doctrines of our
great land to change barbarians, but I have never yet
heard of any being changed by barbarians. Ch'in
Leang was a native of Ts'oo. Pleased with the doc-
trines of Chow-kung and Chung-ne, he carne north-
wards to the Middle kingdon and studied them. Among
the scholars of the northern regions, there were per-
haps none who excelled him. He was what you call a
scholar of high and distinguished qualities. You and
your brother followed him some tens of years, and when
jour master died, you have forthwith turned away
from him.

13. "Formerly, when Confucius died, after three
years had elapsed 3 his disciples collected their IKI^ILTO,
and prepared to return to their several homes. But
on entering to take their leave of Tsze-kung, as thev
looked towards one another, they wailed, till they all
lost their voices. After this they returned to their
homes, but Tsze-kung went back, and built a house for
himself on the altar-ground,, where he lived alone other
three years, before he returned home. On another oc-
casion, Tsze-hea, Tsze-chang, and Tsze-yew, thinking
that Yew Jo resembled the sage, wished to render to
him the same observances which they had rendered to
Confucius. They tried to force the disciple Tsang to
join with them, but he said, * This may not be

WORKS OF MENCIUS. 83

What has been washed in the waters of the Keang and
Han, and bleached in the autumn sun : how glisten-
ing is it ! Nothing can be added to it.'

14. "Now here is this shrike-tongued barbarian of
the south, whose doctrines are not those of the ancient
kings. You turn away from your master and become
his disciple. Your conduct is different indeed from
that of the philosopher Tsang.

15. "I have heard of birds leaving dark valleys to
remove to lofty trees, but I have not heard of their
descending from lofty trees to enter into dark valleys.

16. te In the Praise-songs of Loo it is said,

tf He smote the barbarians of the west and north,
He punished King and Sen.'

Thus Chow-kung would be sure to smite them, and
you become their disciple again ; it appears that your
change is not good."

17. Ch'in JSeang said, " If Heu's doctrines" were fol-
lowed, then there would not be two prices in the mar-
ket, nor any deceit in the kingdom. If a boy of five
cubits were sent to the market, no one would impose
on him ; linen and silk of the same length would be
of the same price. So it would be with 'bundles of
hemp and silk, being of the same weight ; with the
different hanks of grain, being the same in quantity ;
and with shoes which were of the same size/'

18. fifencius replied, u It is the nature of things to
be of unequal quality. Some are twice, some five
times, some ten times, some a hundred times, some a
thousand times, some ten thousand times as valuable as
others. If you reduce them all to the same standard,
that must throw the empire into confusion. If large
shoes and small shoes were of the same price, who
would make them ? For people to follow the doctrines
of Heu, wouM be for them to lead one another on to
practise deceit How can they avail for the govern*
rnent of a State ? *

82 CHINESE CLASSICS.

V. 1. The Mihist, E Che, sought, through Seu Peih,
to see Mencius. Mencius said, "I Indeed wish to see
him, but at present I am still unwell. When I am bet-
ter, I will myself go and see him. E need not come
here again!'

2. Ne^t day, E Che again sought to see Mencius.
Mencius said, " To day I am able to see him. But if I
do not correct Ms errors, the true principles will not be
fully evident Let me first correct him. I have heard
that E is a Mihist. Now Mih considers that in the reg-
ulation of funeral matters a spare simplicity should be
the rule. E thinks with Mih's doctrines to change the
austoms of the empire ; how does he regard them^ as
if they were wrong, and not honour them ? Notwith-
standing his views, E buried his parents in a sumptuous
manner, and so he served them in the way which his
doctrines discountenance."

3. The disciple Seu informed E of these remarks. E
said, " Even according to the principles of the learned,
we find that the ancients acted towards the people,, * as
if they were watching over an infant.' What does this
expression mean ? To me it sounds that we are to
love all without difference of degree ; but the mani-
festation of love must begin with our parents/' Seu
reported this reply to Mencius, who said, "Now, does
E really think that a man's affection for the child of
his brother is merely like his affection for the infant of
a neighbour ? What is to be laid hold of in that ex-
pression, is simply this: that if an infant crawling
about is about to fall into a well, it is no crime in the
infant. Moreover, Heaven gives birth to creatures in
such a way that they have one root, and E makes them
to have two roots. This is the cause of his error.

4 " And, in the most ancient times, there were some
who did not inter their parents. When their parents
died, they took them up and threw them into some

WORKS OF MENCIUS. 83

water-channel. Afterwards, when passing by them,
they saw foxes and wild-cats devouring them, and flies
and gnats biting at them. The perspiration started
out upon .their foreheads, and they looked away ? una-
ble to bear the sight. It was not on account of other
people that this perspiration flowed. The emotions of
their hearts affected their faces and eyes, and instantly
they went home, and came back with baskets and
spades and covered the bodies. If the covering them
thus was indeed right, you may see that the filial son
and virtuous man, in interring in a handsome manner
their parents, act according to a proper rule."

5. The disciple Seu informed E of what Mencius had
said. E was thoughtful for a short time, and then said^
* He has instructed me."

BOOK IIL
T<ANG WAN KTJNG. PART IL

CHAPTER I. 1. CMn Tae said to Mencius, "In not
going to wait upon any of the princes, you seem to me
to be standing on a small point. If now you were once
to wait upon them, the result might be so great that
you would make one of them emperor, or, if smaller,
that you would make one of them chief of all the
other princes. Moreover, the History says, ' By bend-
ing only one cubit, you make eight cubits straight.' It
appears to me like a thing which might be clone."
~ 2. Mencius said, " Formerly the duke King of

84 CHINESE CLASSICS.

once wlien he was hunting, called his forester to him by
a flag. The forester would not come, and the duke was
going to kill him. With reference to thi* incident^ Con-
fucius said, 'The determined officer nev r forgets that
his end may be in a ditch or stream ; the brave officer
never forgets that he may lose his head/ What was it
in the forester that Confucius thus approved ? He ap-
proved his not going to the duke., when summoned by
the article which was not appropriate to him. If one
go to see the princes without waiting to be invited, what
can be thought of him ?

3. " Moreover, that sentence, ' By bending only one
cubit, you make eight cubits straight/ is spoken with
reference to the gain that may be got. If gain be the
object, then, if it can be got by bending eight cubits to
make one cubit straight, may we likewise do that ?

4. " Formerly, the officer Chaou Keen made "Wang
Leang act as charioteer for his favourite He, when, in
the course of a whole day, they did not get a single
bird. The favourite He reported this result, saying,
'He is the poorest charioteer in the world.' Some one
told this to Wang Leang, who said, ' I beg leave to try
again.' By dint of pressing, this was accorded to him,
when in one morning they got ten birds. The favour-
ite, reporting this result, said, c He is the best charioteer
in the world.' Keen said, f l will make him always
drive your carriage for you.' When he told Wang
Leang so, however, Leang refused, saying, * I drove for
him, strictly observing the proper rules for driving, and
"n the whole day he did not get one bird. I drove for
him so as deceitfully to intercept the ~birds, and in one
morning he got ten. It is said in the Book of Poetry,

There is no failure in the management of their

horses ;
The arrows are discharged surely > like the Hows

of an axe.

WOKKS OJF MENCIUS. 85

I am not accustomed to drive for a mean man. I beg
leave to decline the office.'

5. " Thus this charioteer even was ashamed to bend
improperly to^ihe will of such an archer. Though,, by
bending to it, they would have caught birds and ani-
mals enow to form a hill, he would not do so. If I
were to bend ?ny principles and follow those princes, of
what kind would my conduct be ? And you are wrong.
Never has a man who has bent himself been able to
make others straight."

II. 1. King Ch^un said to MBUGIUB^ cc Are not Kung-
sun Yen and Chang E really great men ? Let them
once be angry : and all the princes are afraid. Let them
live quietly., and the flames of trouble are extinguished
throughout the empire."

2. Mencius said,, " How can such men be great men?
Have you not read the Ritual Usages? tf At the cap-
ping of a young man,, his father admonishes him. At
the marriage of a young woman., her mother admon-
ishes her, accompanying her to the door on her leaving,
and cautioning her with these words, You are going to
your home. You must be respectful ; you must be care-
ful. Do not disobey your husband' Thus, to look
upon compliance as their correct course is the rule for
women.

3. " To dwell in the wide house of the world, to
stand in the correct seat of the world, and to walk in
the great path of the world j when he obtains his de-
sire for office., to practise his principles for the good of
the people; and when that desire is disappointed, to
practise them alone ; to be above the power of riches
and honours to make dissipated, of poverty and mean
condition to make swerve from principle^ and of power
and force to make bend : these characteristics consti-
tute the great man."

III. 1. Chow Seaou asked Mencius saying, * Did su-
10

86 CHINESE CLASSICS.

peri or men of old time take office ? " Mencius replied,
" They did. The Record says, ' If Confucius was three
months without being employed by some sovereign, he
looked anxious and unhappy. When he passed from
the boundary of a State, he was sure to carry with him
his proper gift of introduction.' Kung-ming E said,
' Among the ancients, if an officer was three months
unemployed by a sovereign, he was condoled with.' "

2. Seaou said, " Did not this condoling, on being un-
employed by a sovereign, show a too great urgency ? ?>

3. Mencius answered, " The loss of his place to an
officer is like the loss of his kingdom to a prince. It is
said in the Book of Rites, ' A prince ploughs himself,
and is assisted by the people, to supply the millet for
sacrifice. His wife keeps silk-worms, and unwinds their
cocoons, to make the garments for sacrifice' If the
victims be not perfect, the millet not pure, and the
dress not complete, he does not presume to sacrifice.
' And the scholar who, out of office, has no holy field, in
the same way, does not sacrifice 3 The victims for
slaughter, the vessels, and the garments, not being all
Complete, he does not presume to sacrifice, and then
neither may he dare to feel happy.' Is there not here
sufficient ground also for condolence ? "

4. Seaou again asked, ^What was the meaning of
Confucius' always carrying his proper gift of introduc-
tion with him, when he passed over the boundaries of
the State where he had been ?"

5. u An officer's being in office," was the reply, " is
like the ploughing of a husbandman. Does a husband-
man part with his plough, because he goes from one
State to another ? "

6. Seaou pursued, " The kingdom of Tsin is one, as
well as others, of official employments, but I have not
heard of any being thus earnest about being in office,
If there should be this urgency about being in office,

WORKS OF MENCIUS. 87

why does a superior man make any difficulty about the
taking it ? " Mencius answered, " When a son is born,
what is desired for him is that he may have a wife ;
when a daughter is born., what is desired for her is that
she may have a husband. This feeling of the parents
is possessed by all men. If the young people, without
waiting for the orders of their parents, and the arrange-
ments of the go-between, shall bore holes to steal a
sight of each other, or get over the wall to be with
each other, then their parents and all other people will
despise them. The ancients did indeed always desire
to be in office, but they also hated being so by any im-
proper way. To go to get office by an improper way
is of a class with young people's boring holes."

IV. 1. Pang Kang asked Mencius, saying, "Is it
not an extravagant procedure to go from one prince to
another and live upon them, followed by several tens
of carriages, and attended by several hundred men ? "
Mencius replied, " If there be not a proper ground for
taking it, a single bamboo-cup of rice may not be re-
ceived from a man. If there be such a proper ground,
then Shun's receiving the empire from Yaou is not to
be considered excessive. Do you think it was exces-
sive? 3 '

2. Kang said, " No. But for a scholar performing
no service to receive his support notwithstanding, is im-
proper."

3. Mencius answered, a If you do not have an inter-
communication of the productions of labour, and an
interchange of men's services, so that one from his over-
plus may supply the deficiency of another, then hus-
bandmen will have a superfluity of grain, and women
will have a superfluity of cloth. If you have such an
interchange, carpenters and caraage-wrights may all

fet their food from you. Here now is a man, who, at
ome, is filial, and abroad, respectful to his elders ; who

88 CHINESE CLASSICS.

watches over the principles of the ancient kings, await-
ing the rise of future learners : and yet you will re-
fuse to support him. How is it that you give honour
to the carpenter and carriage-wright, and slight him
who practises benevolence and righteousness ? "

4. P*ang Kang said, " The aim of the carpenter and
carriage-wright, is ~by their trades to seek for a living.
Is it also the aim of the superior man in his practice of
principles thereby to seek for a living ?" " What have
you to do/' returned Mendus, " with his purpose ? He
is of service to you. He deserves to be supported, and
should be supported. And let me asJc, Do you remu-
nerate a man's intention, or do you remunerate his ser-
vice." To this Kang replied, " I remunerate his inten-
tion."

5. Meneius said, " There is a man here, who breaks
your tiles, and draws unsightly figures on your walls ;
his purpose may be thereby to seek for his living,
but will you indeed remunerate him ? " " No," said
Kang ; and Meneius then concluded, " That being the
case, it is not the purpose which you remunerate, but
the work done/'

V. 1. Wan Chang asked Mentius, saying, " Sung is
a small State. Its ruler is now setting about to prac-
tise the true royal government, and Ts'e and Ts'oo hate
and attack him. What in this case is to be clone ? "

2. Meneius replied, " When T'ang dwelt in Po, he ad-
joined to the state of Ko, the chief of which was living
in a dissolute state and neglecting his proper sacrifices.
T tf ang sent messengers to inquire why he did not sacri-
fice. He replied, 6 I have no means of supplying the
necessary victims.'* On this, T'ang caused oxen and
sheep to be sent to him, but he ate them, and still con-
tinued not to sacrifice, T'ang again sent messengers
to ask him the same question as before, when he re-
plied, 'I have no means of obtaining the necessary

WORKS OF MENCIUS, 89

millet/ On this, T'ang sent the mass of the people of
Po to go and till the ground for him, while the old and
feeble carried their food to them. The chief of Ko led
his people to intercept those who were thus charged
with wine, cooked rice, millet, and paddy, and took their
stores from them., while they killed those who refused
to give them up. There was a boy who had some mil
let and flesh for the labourers, who was thus slain and
robbed. "What is said in the Book of History, 'The
chief of Ko behaved as an enemy to the provision-
carriers/ has reference to this.

3. a Because of his murder of this boy, T*ang pro-
ceeded to punish him. All within the four seas said,
'It is not because he desires the riches of the empire,
but to avenge a common man and woman.'

4. " When T^ang began his work of executing jus-
tice, he commenced with Ko, and though he punished
eleven princes, he had not an enemy in the empire.
When he pursued his work in the east, the rude tribes
in the west murmured. So did those on the north,
when he "was engaged in the south. Their cry was
* Why does he make us last/ Thus, the people's long-
ing for him was like their longing for rain in a time of
great drought. The frequenters of the markets stopped
not. Those engaged in weeding in the fields made no
change in their operations. While he punished their
rulers, lie consoled the people. His /"'"^''' ** "was like
the falling of opportune rain, and the people were de-
lighted* It is said in the Book of History, c We have
waited for our prince. When our prince comes, we
may escape from the punishments under which we suf*
fer!

5. "There being some who would not become the
subjects of Chow, king Woo proceeded to punish them
on the east. He gave tranquillity to their people, who
welcomed him with baskets full of their black and yel*

90 CHINESE CLASSICS.

low silks, saying ' From henceforth we shall serve the
sovereign of our dynasty of Chow, that we may be
made happy by him.' So they joined themselves, as
subjects, to the great city of Chow. Thus, the men of
station of Bhang took baskets full of black and yellow
silks to meet the men of station of Chow, and the
lower classes of the one met those of the other, with
baskets of rice and vessels of congee. Woo saved the
people from the midst of fire and water, seizing only
their oppressors, and destroying them''

6. "In the Great Declaration it is said, * My power
shall be put forth, and invading the territories of iShang,
I will seize the oppressor. I will put him to death to
punish him : so shall the greatness of my work appear,
more glorious than that of T'ang.'

7. a Sung is not, as you say, practising true royal
government, and so forth. If it were practising royal
government, all within the four seas would be lifting up
their heads, and looking for its prince, wishing to have
him for their sovereign. Great as Ts'e and Ts^oo are,
what would there be to fear from them ? "

VI. 1. Mencius said to Tae Puh-shing, " I see that
you are desiring your king to be virtuous, and I will
plainly tell you how he may be made so. Suppose that
there is a great officer of IVoo here, who wishes his son
to learn the speech of Ts'e. "Will he in that case em-
ploy a man of Ts'e as his tutor, or a man of Ts'oo ? "
"He will employ a man of Ts'e to teach him," said Puh-
shing. Mencius went on, "If ~but one man of Ts*e be
teaching him, and there be a multitude of men of Ts'oo
continually shouting out about him, although his father
beat him every day, wishing him to learn the speech of
Ts'e, it will be impossible for him to do so. But in the
same way, if he were to be taken and placed for sev-
eral years in Chwang or Yoh, though his father should
beat him, wishing him to speak the language of Ts'oo
it would be impossible for him to do so.

WORKS OF MENCniS. 91

2. " You supposed that See Ken-chow was a scholar
of virtue, and you have got him placed in attendance
on the king. Suppose that all in attendance on the
king, old and young, high and low, were See Ken-chows,
whom would the king have to do evil with ? And sup-
pose that all in attendance on the king, old and young,
high and low, are not See Keu-chows,, whom will the
king have to do good with ? "What can one See Keu-
chow do alone for the king of Sung?"

VII, 1. Kung-suii Chow asked Menc'ms, saying,
" What is the point of righteousness involved in your
not going to see the princes?" Mencius replied,
" Among the ancients, if one had not been a minister
in a 8tate> he did not go to see the sovereign.

2. a Twaii Kan-muh leaped over his wall to avoid
the prince. See Lew shut his door,, and would not ad-
mit the prince. These two, however, carried their scru-
pulosity to excess. When a prince is urgent, it is not
improper to see him.

3. ** Yang Ho wished to get Confucius to go to see
him, but disliked doing so by any want of propriety.
A.S it is the rule, therefore,, that when a great officer
sends a gift to a scholar, if the latter be not at home
to receive it, he must go to the officer's to pay his re-
spects, Yang Ho watched when Confucius was out, and
sent him a roasted pig. Confucius, in his turn, watched
when Ho was out, and went to pay his respects to him.
At that time, Yang Ho had taken the initiative j how
could Confucius decline going to see him ?

4. "The philosopher Tsang said, 'They who shrug
up their shoulders, and laugh in a flattering way, toil
harder than the summer labourer in the fields.* Tsze-
loo said, < There are those who talk with people with
whom they have no great community of feeling. If
you look at their countenances, they are full of blushes.
I do not desire to know such persons/ By considering

92 CHINESE CLASSICS.

these remarks., the spirit which the superior man nour-
ishes may be known."

VIII. 1. Tae YIng-che said to Mencius, " I am not
able at present and immediately to do with the levying
of a tithe only^ and abolishing the duties charged at
the passes and in the markets. With your leave I will
lighten, however,, both the tax and the duties, until
next year, and will then make an end of them. What
do you think of such a course ? "

2. Meiicius said, ee Here is a man, who every day ap-
propriates some of his neighbour's strayed fowls. Some
one says to him, ' Such is not the way of a good man ; ?
and he replies, c With your leave I will diminish my ap-
propriations, and will take only one fowl a month, until
next year, when I will make an end of the practice.

3. " If you know that the thing is unrighteous, then
use all dispatch in putting an end to it : why wait till
next year ? "

IX. 1. The disciple Kung-too said to Mendus, "Mas-
ter, the people beyond our school all speak of you as
being fond of disputing. I venture to ask whether it
be so." Mencitis replied, "Indeed, I am not fond of
disputing, but I am compelled to do it.

2. " A long time has elapsed since this world of men
received its being, and there has been along its history
now a period of good order, and now a period of con-
fusion.

3. In the time of Yaou, the waters, flowing out of
their channels, inundated the Middle kingdom. Snakes
and dragons occupied it, and the people had no place
where they could settle themselves. In the low grounds
they made nests for themselves, and in the high grounds
they made caves. It is said in the Book of History,

* The waters in their wild course warned tne. ? Those

* waters in their wild course' were the waters of the
great inundation.

WORKS OF MENOIUS. 93

4. " Shun employed Yu to reduce the waters to order.
Yu dug open their obstructed channels, and conducted
them to the sea. He drove away the snakes and drag-
ons., and forced them into the grassy marshes. On this,
the waters pursued their course through the country,
even the waters of the Keang, the Hwae, the Ho, and
the Han, and the dangers and obstructions which they
had occasioned were removed. The birds and beasts
which had injured the people also disappeared, and after
this men found the plains available for them, and occu-
pied them.

5. K After the death of Yaou and Shun, the princi-
ples that mark sages fell into decay. Oppressive sov-
ereigns arose one after another, who pulled clown houses
to make ponds and lakes, so that the people Jcnew not
where they could rest in quiet, and threw fields out of
cultivation to form gardens and parks, so that the peo-
ple could not get clothes and food. Afterwards, cor-
rupt speakings and -oppressive deeds became more rife ;
gardens and parks, ponds and lakes, thickets and
marshes, became more numerous, and birds and beasts
swarmed. By the time of Chow, the empire was again
in a state of great confusion.

6. "Chow-knng assisted king Woo, and destroyed
Chow. He smote Yen, and after three years put its
sovereign to death. He drove Fei-leen to a corner by
the sea, and slew him. The States which h& extin-
guished amounted to fifty. He drove far away also
the tigers, leopards, rhinoceroses, and elephants ; and
the empire was greatly delighted. It is said in the
Book of History, < Great and splendid were the plans
of king Wan ! Greatly were they carried out by the
energy of king Woo ! They are for the assistance and
instruction of us who are of an after day. They are
all in principle correct, and deficient in nothing. 7

7. " Again the world fell into decay, and principles

11

94 CHINESE CLASSICS.

faded away. Perverse speakings and oppressive deeds
waxed rife again. There were instances of ministers
who murdered their sovereigns, and of sons who mur-
dered their fathers.

8. " Confucius was afraid, and made the < Spring and
Autumn/ What the c Spring and Autumn' contains
are matters proper to the emperor. On this account
Confucius said, 'Yes! It is the Spring and Autumn
which will make men know me, and it is the Spring
and Autumn which will make men condemn me.'

9. " Once more, sage emperors cease to arise, and the
princes of the States give the reins to their lusts. Un-
employed scholars indulge in unreasonable discussions.
The words of Yang Choo and Mih Teih fill the empire.
If you listen to people's discourses throughout it, you
will find that they have adopted the views either of
Yang or of Mih. Now^ Yang's principle is f each one
for himself/ which does not acknowledge the claims of
the sovereign. Mill's principle is e to love all equally/
which does not acknowledge the peculiar affection due
to a father. But to acknowledge neither king nor
father is to be in the state of a beast. Kung-ming E
said, * In their kitchens, there is fat meat. In their
stables, there are fat horses. But their 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.' If the principles of Yang and Mih are
not stopped, and the principles of Confucius not set
forth, then those perverse speakings will delude the
people, and stop up the path of benevolence and right-
eousness* When benevolence and righteousness are
stopped up, beasts will be led on to devour men,, and
men will devour one another.

10. "I am alarmed by these things, and address niy~
self to the defence of the doctrines of the former sages.
and to oppose Yang and Mih. I drive away their li

WOKKS OP MENCIUS. 95

centious expressions, so tliat such, perverse speakers
may not be able to show themselves. Their delusions
spring up in men's minds, and do injury to their prac-
tice of affairs. Shown in their practice of affairs, they
ore pernicious to their government When sages shall
rise up again,, they will not change my words.

11. "In former times, Yu repressed the vast waters
of the inundation., and the empire was reduced to order.
Chow-kung's achievements extended even to the bar-
barous tribes of the west and north, and he drove away
all ferocious animals, and the people enjoyed repose.
Confucius completed the tf Spring and Autumn/ and
rebellious ministers and villainous sons were struck with
terror.

12. " It is said in the Book of Poetry,

* He smote the barbarians of the west and north j

He punished King and Sen ;

And no one dared to resist us.'

These father-deniers and king-deniers would have been
smitten by Chow-kung.

13. a I also wish to rectify men's hearts, and to put
an end to those perverse doctrines, to oppose their one-
sided actions and banish away their licentious expres-
sions ; and thus to carry on the work of the three
sages. Do I do so because I am fond of disputing ? 1
ain compelled to do it

14. ft Whoever is able to oppose Yang and Mih is a
disciple of the sages."

X. 1. K'wang Chang said to Mencius, " Is not Ch*an
Chung a man of true self-denying purity? He was
living in Woo-ling, and for three days was without food,
till he could neither hear nor see. Over a well there
grew a plum tree, the fruit of which had been more
than half-eaten by worms. He crawled to it, and tried
to eat some of the fruity when, after swallowing three
mouthfuls, he recovered his sight and hearing."

96 CHINESE CLASSICS.

2. Mencius replied, " Among the scholars of
must regard Chung as the thumb among the fingers.
But still^ where is the self-denying purity he pretends to?
To carry out the principles which he holds, one must
become an earth-worm, for so only can it be done.

8. " Now, an earthworm eacs the dry mould above,
and drinks the yellow spring below. Was the house in
which Chung dwells built by a Pih-e ? or was it built by
a robber like Chih? Was the millet which he eats
planted by a Pih-e ? or was it planted by a robber like
Chih ? These are things which cannot be known."

4. "But," said Chang, " what does that matter? He
himself weaves sandals of hemp, and his wife twists
hempen threads, to barter them."

5. Mencius rejoined, " Chung belongs to an ancient
and noble family of Ts'e. His elder brother Tae re-
ceived from Ko a revenue of 10,000 chung^Mi he con-
sidered 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 Woo-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 eye-brows, 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's 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 his wife gives him he eats. He will not
dwell in his brother's house, but he dwells in Woo-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 earth-worm, and then
he can carry them out."

WOEKS OP MENCIUS. 97

BOOK
LE LOW. PART I.

CHAPTER I. 1. Mencius said, " The power of vision
of Le Low, and skill of hand of Kung-shoo, without the
compass and square, could not form squares and circles.
The acute ear of the music-master K?wang, without the
pitch-tubes, could not determine correctly the five
notes. The principles of Taou and Shun, without a
benevolent government, could not secure the tranquil
order of the empire.

2. " There are now princes who have benevolent
hearts, and a 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. a Hence we have the saying : * Virtue alone is
not sufficient for the exercise of government j laws
alone cannot carry themselves into practice.*

4. " It is said in the Book of Poetry,

* Without transgression, without forgetfulness,.
Following the ancient canons.*

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 in-
exhaustible. When they had used their power of hear*

98 CHINESE CLASSICS.

ing 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 wit-
ness the sufferings of men: and their benevolence
overspread the empire.

6. * Hence we have the saying: < To raise a thing
high) we must begin from the top of & 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 pro-
ceed according to the ways of the former kings ?

7. a 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 wicked-
ness among all below him.

8. f " When the prince lias no principles by which he
examines his administration, and his ministers have no
laws by which they keep themselves in the discharge of
their duties 9 then in the court obedience is not paid to
principle,, and in the office obedience is not paid to rule,
buperiors violate the laws of righteousness., and infe-
riors violate the penal laws. It is only by a fortunate
chance that a kingdom in such a case is preserved.

9. * Therefore it is said, ' It is not the exterior and
interior walls being incomplete, and the supply of
weapons offensive and defensive not being large, which
constitutes the calamity of a kingdom. It is not the
cultivable area not being extended., and stores and
wealth not being accumulated, which occasions the ruin
of a kingdom. 3 When superiors do not observe the
rules of propriety, and inferiors do not learn, then se-
ditious people spring up, and that 'kingdom will perisb
in no time.

10. "It is said in the Book of Poetry,

WOBKS OJ? MENCIUS. 99

6 When such an overthrow of Chow is being pro-
duced by Heaven,
Be not ye so much at your ease !

11. * At your ease ; * that is, dilatory.

12. " And so dilatory may those officers be deemed,
who serve their prince without righteousness, who take
office and retire from it without regard to propriety,
and who in their words disown the ways of the ancient
kings.

13. tf Therefore it is said, e To urge one's sovereign
to difficult achievements may be called showing respect
for him. To set before him what is good and repress
his perversities, may be called showing reverence for
him. He who does not do these things, saying to him-
self, My sovereign is incompetent to this, may be said
to play the thief with him.' "

IL 1. Menchis said, " The compass and square pro-
duce perfect circles and squares. By the sages, the
human relations are perfectly exhibited.

2. a He who as a sovereign would perfectly discharge
the duties of a sovereign, and he who as a minister
would perfectly discharge the duties of a minister, have
only to imitate the one Taou, and the other Shun.
He who does not serve his sovereign as Shun served
Yaou, does not respect his sovereign, and he who does
not rule his people as Yaou ruled his, injures his people.

3. " Confucius said, c There are but two courses, which
can be pur sued, that of virtue and its opposite.'

4. " A, sovereign who carries the oppression of Ms
people to the highest pitch, will himself be slain, and
his kingdom will perish. If one stop short of the high-
est pitch, his life will notwithstanding be in danger, and
his kingdom will be weakened. He will be styled 'The
dark/ or 'The cruel,' and though he may have filial
soijs and affectionate grandsons, they will not be able
in a hundred generations to change the designation.

100 CHINESE CLASSICS.

5. "This Is what Is intended in the words of the
Book of Poetry,

tf The beacon of Yin was not remote,
It was in the time of the sovereign of Hea.' "
m. 1. Mencius said, " It was by benevolence that
the three dynasties gained the empire, and by not be-
ing benevolent that they lost it.

2. " It is by the same means that the decaying and
flourishing, the preservation and perishing of States are
determined.

3. " If the emperor be not benevolent, he cannot pre-
serve the empire from passing from him. If the sov-
ereign of a State be not benevolent, he cannot preserve
his kingdom. If a high noble or great officer be not
benevolent, he cannot preserve his ancestral temple.
If a scholar or common man be not benevolent, he can-
not preserve his four limbs.

4. " Now they hate death and ruin, and yet delight
in being not benevolent; this is like hating to be
drunk, and yet being strong to drink wine."

IV. 1. Mencius said, " If a man love others, and no
responsive attachment is shown to him, let him turn in-
wards and examine his own benevolence. If he is try-
ing to rule others, and his government is unsuccessful,
let him turn inwards and examine his wisdom. If he
treats others politely, and they do not return his polite-
ness, let him turn inwards and examine his own feeling
of respect.

2. " When we do not, by what we do, realize what
we desire, we must turn inwards, and examine ourselves
in every point. When a man's person is correct, the
whole empire will turn to him with recognition and sub-
mission.

3 " It is said in the Book of Poetry,

* Be always studious to be in harmony with the

ordinances of God,
And you will obtain much happiness/ "

WOBKS OF MENCIUS. 101

V. Mencius said, " People have this common saying,
The empire, the State, the family.' The root of the
empire is in the State. The root of the State is in the
family. The root of the family is in the person of its
head"

VI. ^ Mencius said,, a The administration of govern-
ment is not difficult ; it lies in not offending the great
families. He whom the great families affect, will be af-
fected by the whole State, and he whom any one State
affects, will be affected by the whole empire. When this
is the case, such an one's virtue and teachings will spread
over all within the four seas like the rush of water."

VII. 1. Mencius said, tf When right government pre-
vails in the empire, princes of little virtue are submis-
sive to those of great, and those of little worth, to those
of great When bad government prevails in the em-
pire, princes of small power are submissive to those of
great, and the weak to the strong. Both these cases
are the rule of Heaven. They who accord with Heaven
are preserved, and they who rebel against Heaven per-
ish.

2. "The duke King of Ts'e said, 'Not to be able to
command others, and at the same time to refuse to re-
ceive their commands, is to cut one's-self off from all
intercourse with others/ His tears flowed forth while
he gave his daughter to be married to the prince of
Woo.

3. " Now the small States imitate the large, and yet
are ashamed to receive their commands. This is like a
scholar's being ashamed to receive the commands of
his master.

4. " For a prince who is ashamed of this, the best
plan is to imitate king Wan. Let one imitate king
Wan, and in five years, if his State be large, or in seven
years, if it be small ? he will be sure to give laws to the
empire.

12

102 CHBTESE CLASSICS.

5. " It is said in the Book of Poetry,

e The descendants of the emperors of the Shang dy

nasty, .

Are in number more than hundreds of thoiisands,
But, God having passed His decree,
They are all submissive to Chow.
They are submissive to Chow,
Because the decree of Heaven is not unchanging.
The officers of Tin, admirable and alert,
Pour out the libations, and assist in the capital of

Chow:

Confucius said, * As against so benevolent a sovereign.,
they could not be deemed a multitude.* Thus, if the
prince of a State love benevolence, he will have no op-
ponent in all the empire.

6, tfc Now they wish to have no opponent in all the
empire, but they do not seek to attain this by being be-
nevolent. This is like a man laying hold of a heated
substance, and not having first wetted his hands. It
is said in the Book of Poetry,

*Who can take up a heated substance,
Without wetting his hands f ' "

VITI. 1. Mencius said, a How is it possible to speak
with those princes who are not benevolent? Their
perils they count safety, their calamities they count
profitable, and they have pleasure in the things by
which they perish. If it were possible to talk with
them who so violate benevolence, how could we have
such destruction of kingdoms and ruin of families ?

2. " There was a boy singing,,

*When the water of the IVang-lang is clear,
It does to wash the strings of my cap ;
When the water of the Ts'ang-lang is muddy.
It does to wash my feet/

3, " Confucius said, * Hear what he sings, my chit
dren. When clear, then he will wash his cap-strings.

WOBKS OF MENCI0S. 103

and when muddy, he will wash his feet with it. This
different application is brought 'by the water on itself. 3

4. " A man must first despise himself, and then others
will despise him. A family must first destroy itself, and
then others will destroy it. , A kingdom must first smite
itself, and then others will smite it.

5. " This is illustrated in the passage of the T%e Kea,
* When Heaven sends down calamities, it is still possi-
ble to escape them. When we occasion the calamities
ourselves, it is not possible any longer to live/ "

IX. 1. Mencius said, " Kee and Chow's losing the
empire., arose from their losing the people, and to lose
the people means to lose their hearts. There is a way
to get the empire : get the people, and the empire is
got. There is a way to get the people : get their
hearts, and the people are got. There is a way to get
their hearts : it is simply to collect for them what they
like, and not to lay on them what they dislike.

2. " The people turn to a benevolent rule as water
flows downwards, and as wild beasts fly to the wilder-
ness.

3. ee Accordingly, as the otter aids the deep waters,
driving the fish into them, and the hawk aids the thick-
ets, driving the little birds to them, so Kee and Chow
aided T'ang and Woo, driving the people to them.

4. If among the present sovereigns of the empire,
there were one who loved benevolence, all the other
princes would aid him, by driving the people to him.
Although he wished not to become emperor, he could
not avoid becoming so.

5. " The case of one of the present princes wishing
to become emperor, is like the having to seek mugwort
for three years old, to cxire a seven years' sickness. If
it have not been kept in store, the patient may all his
life not get it. If the princes do not set their wills on
benevolence, all their days will be in sorrow and dis-
grace, and they will be involved in death and ruin.

104 CHINESE CLASSICS.

6. * This is illustrated by what is said in the Book
of Poetry,

< How otherwise can you improve the empire f
You will only with it go to ruin.' "

X* 1. Mencius said, " With those who do violence
to themselves it is impossible to speak. With those
who throw themselves away, it is impossible to do any-
thing. To disown in his conversation propriety and
righteousness, is what we mean by doing violence to
one ? s-sel To say ' I am not able to dwell in benevo-
lence or pursue the path of righteousness/ is what we
mean by throwing oiie's-self away.

2. Benevolence is the tranquil habitation of man,
and righteousness is his straight path.

3. " Alas for them, who leave the tranquil dwelling
empty, and do not reside in it, and who abandon the
right path and do not pursue it ! "

XL Mencius said, " The path of duty lies in what
is near, and men seek for it in what is remote. The
work of duty lies in what is easy, and men seek for it
in what is difficult If each man would love his pa-
rents and show the due respect to his elders, the whole
empire would enjoy tranquillity."

XDL 1. Mencius said, " When those occupying in-
ferior situations do not obtain the confidence of the
sovereign, they cannot succeed in governing the peo-
ple. There is a way to obtain the confidence of the
sovereign : if one is not trusted by his friends, he will
not obtain the confidence of his sovereign. There is a
way of being trusted by one's friends : if one do not
serve his parents so as to make them pleased, he will
not be trusted by his friends. There is a way to make
one's parents pleased ; if one, on turning his thoughts
inwards finds a want of sincerity, he will not give
pleasure to his parents. There is a way to the attain-
ment of sincerity in one's-self : if a man do not un

WOEKS OF MENCIUS. 105

derstaiid what is good, hie 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.' T*'ae-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, c 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 f

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

XIV. 1. Mencius said, a K'ew acted as chief officer
to the head of the Re 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 per*
ceive that when a prince was not practising benevolent
government, all his ministers who enriched him were

106 CHINESE CLASSICS.

rejected by Confucius: liow much more would hv
ham 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 ttsed 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, a 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 econo-
mical ? How can respectfulness and economy be made
out of tones of the voice, and a smiling manner ? "

XVH. 1. Shun-yu E?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/' K'wan asked, " If a man's sister-in-
law be drowning, shall he rescue her with his hand ? "
Mencius said, cc He who would not so rescue a drown-
ing woman is a wol For males and females not te

WORKS OF MENCIUS. 107

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, ICtoan said " The whole empire is drowning.
How strange it is that you will not rescue it ! "

3. JHenciits answered, " A drowning empire must be
rescued with right principles, as a drowning sister-in-
law has to he 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. JLt the same time 7 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 re-
proving 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's-
self 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, hav-
ing failed to keep themselves, were able notwithstand-
ing to serve their parents.

108 CHINESE CLASSICS.

2. a There are many services, but the service of pa-
rents 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 re-
spectfully 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 philoso-
pher 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 c 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. 3

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

XX. Mencius snid, " 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 Ms 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/'

XXL Mencius said, a 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, a Men's being ready with their
tongues arises simply from their not having been re-
proved."

WORKS OF MENCIUS. 109

XXIIL 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 Ts'e.

2. He came to see Mencius, who said to him, C 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 yes-
terday." " 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 Tsze-
gaou 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, ic 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 7ie should have no posterity. Su-
perior men consider that his doing so was the same as
if he had informed them."

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

2. tf The richest fruit of wisdom is this, the know-
ing 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 th ^y
are rejoiced in, they grow. Growing, how can they oc
' 13

110 CHMESE CLASSICS.

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

XXYIIL 1. Mencius said, * Suppose the case ^of
the whole empire turning in great delight to *an in-
dividual to submit to him. To regard the whole em-
pire thus turning to him in great delight but as a bun-
dle 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 estab-
lished in their respective ditties. This is called great
filial piety."

BOOK
LE LOW. PAET II

CHAPTER L 1. Mencius said, " Shun was born In
Choo-fung, removed to Foo-hea, and died in Ming-
tfeaou ; a man near the wild tribes on the east.

2, a King Wan was born in Chow by mount K% 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 sag*

WORKS OF MENCIUS. Ill

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

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

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

3. "When in the eleventh month of the year
the foot-bridges are completed, and the carriage-
bridges 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 Ms
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
regaids 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 propri-
ety, 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, tf The admonitions of a minister
having been followed, and his advice listened to, so that

112 CHINESE CLASSICS.

blessings have descended on the people, if for some
cause he leaves the country, the prince sends an escort
to conduct him be3 T oncl the boundaries. He also antici-
pates 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 dis-
play 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 ? 3>

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."

VL 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 abili-
ties, train up those who have not, and hence men re-
joice in having fathers and elder brothers who are pos-
sessed of virtue and talent. If they who keep the
Mean spurn those who do not, and they who have abili<

WORKS OF MENCIUS. 113

fcles spurn those who have not, then the space between
them those so gifted and the unglfted will not ad-
mit 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 thej,
and ought they to endure,, who talk of what is not good
in others ! "

X. Mencius said, " Chung-lie did not do extraordi-
nary 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.

XIIL 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 wliat 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/rom 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 "

114 CHINESE CLASSICS.

XYL Mencius said, " Never has lie 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 ob-
noxious to the name of inauspicious, are those which
throw into the shade men of talents and virtue.

XYIIL 1. The disciple Seu said, Chimg-ne often
praised water, saying, ' water! O water ! * What did
he find in water to praise f "

2. Mencius replied, "There is a spring of water;
how it gushes out ! It rests not clay 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 abun-
dantly, 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 righteous-
ness; he did not need to pursue benevolence and
righteousness,"

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

2. a T'ang held fast the Mean, and on ^oyr ri men of

WORKS OF MENCIUS. 115

talents and virtue without regard to where they came

<- *

from.

3. " King Wan looked on the people as he would on
a man who was wounded,, and he looked towards the
right path as if he could not see it.

4. " King Woo did not slight the near,, and did not
forget the distant.

5. " The duke of Chow desired to unite in himself
the virtues of those kings, those founders of the three
dynasties, that he might display in his practice the four
things which they did. If he saw any thing in them
not suited to his time, he looked up and thought about
it, from day-time into the night, and when he was for-
tunate enough to master the difficulty., he sat waiting
for the morning."

XXI. 1. Mencius said, * tf The traces of imperial rule
were extinguished, and the imperial odes ceased to be
made. When those odes ceased to be made^ then the
Ch'un-Ts-ew was produced,

2. " The Shing of Tsin, the Taou-wuh of Ts*oo, and
the Ch?un-Ts'ew of Loo, were books of the same char-
acter.

3. ff The subject of the Ch*un-wuh was the affairs of
Hwan of Ts'e and Wan of Tsin, and its style was
the historical. Confucius said, * Its righteous decisions
I ventured to make.' "

XXII 1. Mencius said, " The influence of a sove-
reign sage terminates in the fifth generation. The in-
fluence of a mere sage does the same.

2. " Although I could not be a disciple of Confucius
himself, I have endeavored to cultivate my virtue by
means of others who were"

XXHL Mencius said, " When it appears proper to
take a thing, and afterwards not proper, to take it is
contrary to moderation. When it appears proper to
give a thing and afterwards not proper, to give it is

116 CHINESE CLASSICS,

contrary to kindness. When It appears proper to sac-
rifice one's life, and afterwards not proper, to sacrifice
it is contrary to bravery,"

XXIV. 1. P'ang Mung learned archery of E.
When he had acquired completely all the science of E,
he thought that in all the empire only E was superior
to himself, and so he slew him. Mencius said, " In this
case E also was to blame. Kung-ming E indeed, said

* It would appear as if he were not to be blamed/ but
he thereby only meant that his blame was slight. How
can he be held without any blame ? "

2. " The people of CMng sent Tsze-cho Yu to make
a stealthy attack on Wei, which sent Yu-kung Sze to
pursue him. Tsze-cho Yu said, ' To-day I feel unwell,
so that I cannot hold my bow. I am a dead man ! '
At the same time he asked his driver, ' Who is it that is
pursuing me?' The driver said, 'It is Yu-kung Sze/
on which he exclaimed, < I shall live. 5 The driver said,

* Yu-kung Sze is the best archer of Wei, what do you
mean by saying I shall live ?' Yu replied, < Yu-kung
Sze learned archery from Yin-kung T'o, who again
learned it from me. Now, Yin-kung T'o is an upright
man, and the friends of his selection must be upright
also' When Yu-kung Sze came up, he said, ' Master,
why are you not holding your bow ? ' Yn answered
him, * To-day I am feeling unwell, and cannot hold my
bow.' On this Sze said, 6 1 learned archery from Yin-
kung T*o, who again learned it from you. I cannot
bear to injure you with your own science. The busi-
ness of to-day, however, is the prince's business, which
I dare not neglect He then took his arrows, knocked
off their steel-points against the carriage-wheel, dis-
charged four of them, and returned."

XXV. 1. Mencius said, If the lady Se had been
covered with a filthy headrdress, all people would have
stopped their noses in passing her.

WOBKS OJF MENOItrs. 117

2. "Though, a man may be wicked, yet if he adjust
his thoughts, fast, and bathe, he may sacrifice to God/*

XXVI. 1. Meneius said, All who speak about the
natures of things, have in fact only their phenomena
to reason from, and the value of a phenomenon is in
its being natural,

2. cc What I dislike in your wise men is their boring
out their conclusions. If those wise men would only
act as Yu did when he conveyed away the waters,
there would be nothing to dislike in their wisdom. The
manner in which Yu conveyed away the waters was by
doing what gave him no trouble. If your wise men
would also do that which gave them no trouble, their
knowledge would also be great

3. " There is heaven so high ; there are the stars so
distant. If we have investigated their phenomena, we
may, while sitting in our places, go back to the solstice
of a thousand years ago."

XXVII. 1. The officer Rung-hang having on hand
the funeral of one of his sons, the Master of the Right
went to condole with him. When this noble entered
the door, some called him to them and spoke with him,
and some went to his place and spoke with him,

2. Mencius did not speak with him,, so that he was
displeased,, and said, a All the gentlemen have spoken
with me. There is only Mencius who does not speak
to me, thereby slighting me."

3. Mencius, having heard of this remark. said, f Ac-
cording to the prescribed rules^ in the court, individuals
may not change their places to speak with one another,
nor may they pass from their ranks to bow to one an-
other. I was wishing to observe this rule, and Tsze-
gaou understands it that I was slighting him : is not
this strange ? "

XXVTII L Mencius said, a That whereby the su-
perior man is distinguished from other men is what he
14

118 CHINESE CLASSICS.

preserves in his heart ; namely., benevolence a.nd pro-
priety.

2. " The benevolent man loves others. The man of
propriety shows respect to others.

3. * He who loves others is constantly loved by them.
He who respects others is constantly respected by them.

4. tf Here is a man, who treats me in a perverse and
unreasonable manner. The superior man in such a
ease will turn round upon himself c I must have been
wanting in benevolence ; I must have been wanting in
propriety : how should this have happened to me ? '

5. a He examines himself and is x^6o/V/77,/ benevo-
lent. He turns round upon himself, and is specially
observant of propriety. The perversity and unreason-
ableness of the other, however, are still the same. The
superior man will again turn round on himself *I
must have been failing to do my utmost/

6. "He turns round upon himself, and proceeds to
do his utmost, but still the perversity and unreasonable-
ness of the other are repeated. On this the superior
man says, c This is a man utterly lost indeed ! Since
he conducts himself so, what is there to choose between
him and a brute ? Why should I go to contend with a
brute ? '

7. /* Thus it is that the superior man has a life-long
anxiety and not one morning's calamity. As to what
is matter of anxiety to him, that he has. He says,
f Shun was a man, and I also am a man. But Shun be-
came an example to the empire, and his conduct was
worthy to be handed clown to after ages, while I am
nothing better than a villager.' This indeed is proper
matter of anxiety to him. And in what way is he
anxious about it ? Just that he may be like Shun :
then only will he stop. As to what the superior man
would feel to be a calamity, there is no such thing. He
does nothing which is not according to propriety, If

WORKS OF MENCIUS. 119

there should befal him one morning's calamity, the su-
perior man does not account it a calamity."

XXIX. 1. Yu and Tseih, in an age of tranquilliz-
ing government, thrice passed their doors without en-
tering them. Confucius praised them.

2. The disciple Yen, in an age of confusion, dwelt
in a^mean narrow lane, having his single bamboo-cup
of rice, and his single gourd-dish of water ; other men
could not have endured the distress, but he did not
allow his joy to be affected by it. Confucius praised
him.

B. Mencius said, Yu, Tseih, and Yen Hwuy agreed
in the principle of their conduct

4. " Yu thought that if any one in the empire were
drowned, it was as if he drowned him. Tseih thought
that if any one in the empire suffered hunger, it was as
if he famished him. It was on this account that they
were so earnest.

5. " If you and Tseih, and the philosopher Yen, had
exchanged places, each would have done what the other
did.

6. " Here now in the same apartment with you are
people fighting : you ought to part them. Though
you part them with your cap simply tied over your un-
bound hair, your conduct will be allowable.

7. "If the fighting be only in the village or neigh-
bourhood, if you go to put an end to it with your cap
tied over your hair unbound, you will be in error. Al-
though you should shut your door in such a case, your
conduct would be allowable."

XXX. 1. The disciple Kung-too said, " Throughout
the whole kingdom every body pronounces K'wang un-
filiaL But you, Master, keep company with him, and
moreover treat him with politeness. I venture to ask
why you do so ? "

2, Mencius replied, " There are five things which are

120 CHINESE CLASSICS.

said in the common practice of the age to be iinfilial
The first is laziness in the use of one's four limbs, with-
out attending to the nourishment of his parents. The
second is gambling and chess-playing, and being fond of
wine, without attending to the nourishment of his pa-
rents. The third is being fond of goods and money,
and selfishly attached to his wife and children, without
attending to the nourishment of his parents. The
fourth is following the desires of one's ears and eyes,
so as to bring his parents to disgrace. The fifth is be-
ing fond of bravery, fighting and quarrelling so as to
endanger his parents. Is Chang guilty of any one of
these things ? "

3. ft Now between Chang and his father there arose
disagreement, he, the son, reproving his father, to urge
him what was good.

4. "To urge one another to what is good by reproofs
is the way of friends. But such urging between father
and son is the greatest injury to the kindness, which
should prevail between them.

5. "Moreover, did not Chang wish to have in his
family the relationships of husband and wife, child and
mother ? But because he had offended his father, and
was not permitted to approach him, he sent away his
wife, and drove forth his son, and all his life receives
no cherishing attention from them* He settled it in
his mind that if he did not act in this way, his would
be one of the greatest of crimes. Such and nothing
more is the case of Chang."

XXXI. 1. When the philosopher Tsang dwelt in
Wooshing, there came a band from Yue to plunder it.
Some one said to him, " The plunderers are coming :
why not leave this ? " Tsang on this left the city, say-
ing to the man in charge of the house, " Do not lodge
any persons in my house, lest they break and injure
the plants and trees." When the plunderers withdrew,.

WORK'S OF MENCIUS. 121

he sent word to him, saying, " Repair the walls of my
house. I am about to return." When the plunderers
retired, the philsopher Tsang returned accordingly.
His disciples said, " Since our master was treated with
so much sincerity and respect, for him to be the first
to go away on the arrival of the plunderers, so as to be
observed by the people,, and then to return on their re-
tiring, appears to us to be improper." Shinyew Hing
said, " You do not understand this matter. Formerly,
when Shin-yew was exposed to the outbreak of the
grass-carriers, there were seventy disciples in our mas-
ter's following, and none of them took part in the mat-
ter.

2. When Tsze-sze was living in Wei, there came a
band from Ts'e to plunder. Some one said to him,
66 The plunderers are coming ; why not leave this ? "
Tsze-sze said, "If I go away, whom will the prince have
to guard the State with ? "

3. Mencius said, " The philosopher Tsang and Tsze-
sze agreed in the principle of their conduct. Tsang
was a teacher ; in the place of a father or elder
brother. Tsze-sze was a minister ; in a meaner place,
If the philosophers Tsang and Tsze-sze had exchanged
places, the one would have done what the other did."

XXXII: The officer Ch'oo said to Mencius, Mas-
ter, the king sent persons to spy out whether you were
really different from other men." Mencius said, " How
should I be different from other men ! Yaou and Shun
were just the same as other men."

XXXIII. 1. A man of Ts'e had a wife and a con-
cubine, and lived together with them in his house.
When their husband went out, he would get himself
well filled with wine and flesh, and then return, and, on
his wife's asking him with whom he ate and drank, they
werfe sure to be all wealthy and honorable people. The
wife informed the concubine, saying, " When our good

122 CHINESE CLASSICS,

man goes out, he Is sure to come back having partaken
plentifully of wine and flesh. I asked with whom he
ate and drank., and they are all, it seems., wealthy and
honourable people. And yet 110 people of distinction
ever come here. I will spy out where our good man
goes. Accordingly, she got up early in the morning,
and privately followed wherever her husband went.
Throughout the whole city, there was no one who stood
or talked with him. At last, he came to those who
were sacrificing among the tombs beyond the outer
wall on the east 5 and begged what they had over. Not
being satisfied, he looked about,, and went to another
party : and this was the way in which he got himself
satiated. His wife returned, and informed the concu-
bine, saying, " It was to our husband that we looked up
in hopeful contemplation, with whom our lot is cast for
life ; and now these are his ways ! " On this, along
wifeh the concubine she reviled their husband, and they
wept together in the middle hall. In the mean time
the husband, knowing nothing of all this, came in with
a jaunty air, carrying himself proudly to his wife and
concubine.

2. In view of a superior man, as to the ways by
which men seek for riches, honours, gain, and advance-
ment, there are few of their wives and concubines who
would not be ashamed and weep together on account
of them.

WOEKS OE MEtfCim 123

BOOK V.

WAN CHANG. PART I

CHAPTER I. 1. Wan Chang asked Mencms, saying,
When " Shun went Into the fields, he cried out and
wept towards the pitying heavens. Why did he cry
out and weep ? " Mencius replied, " He was dissatis-
fied, and full of earnest desire."

2. Wan Chang said, a When his parents love him, a
son rejoices and forgets them not. When his parents
hate him, though they punish him, he does not murmur.
Was Shun then murmuring against his parents f "
Mencius answered, a Chiang Seih asked Kung-ming
Kaou, saying, * As to Shun's going into the fields, I have
received your instructions, but I do not know about his
weeping and crying out to the pitying heavens and to
his parents.' Kung-ming Kaou answered him, * You do
not understand that matter.' Now, Kung-ming Kaou
supposed that the heart of the filial son could not be
so free of sorrow. Shun would say, * I exert nay
strength to cultivate the fields, but I am thereby only
discharging my office as a son. What can there be in
me that my parents do not love me ? *

3, " The emperor caused his own children, nine sons
and two daughters, the various officers, oxen and sheep y
storehouses and granaries, all to be prepared, to serve
Shun amid the channeled fields. Of the scholars of the
empire there were multitudes who flocked to him. The
emperor designed that Shun should superintend the
empire along with him, and then to transfer it to him
entirely. But because his parents were not in accord

124: CHIHESE CLASSICS.

with him, lie felt like a poor man who has nowhere to
turn to.

4. "To be delighted in by the scholars of the em-
pire, is what men desire, hut it was not sufficient to re-
move the sorrow of Shim. The possession of beauty
is what men desire, and Shim had for his wives the two
daughters of the emperor, but this was not sufficient
to remove his sorrow. Riches are what men desire, and
the empire was the rich property of Shun, but this
was not sufficient to remove his sorrow. Honours are
what men desire, and Shun had the dignity of being
emperor, but this was not sufficient to remove his sor-
row* The reason why the being the object of men's
delight, the possession of beauty, riches, and honours,
were not sufficient to remove his sorrow, was that it
could be removed only by his getting his parents to be
in accord with him.

5. " The desire of the child is towards his father and
mother. When he becomes conscious of the attrac-
tions of beauty, his desire is towards young and beau-
tiful women. When he comes to have a wife and
children, his desire is towards them. When he obtains
office, his desire is towards his sovereign: if he cannot
get the regard of his sovereign, he burns within. But
the man of great filial piety, to the end of his life, has
his desire towards his parents. In the great Shun I
see the case of one whose desire of fifty years was
towards thejn."

II. 1. Wan Chang asked Mendiis, saying, "It is-
said in the Book of Poetry,

c In marrying a wife, how ought a man to proceed ?
He must inform his parents/

If the rule be indeed as here expressed, no man ought
to have illustrated it so well as Shun. How was it that
Shun's marriage took place without his informing his
parents ?" Mencius replied, " If he had informed th 3m,

WOEKS OE KENCIUS. 125

tie would not have been able to marr j. That male and
female should dwell together, is the greatest of human
relations. If Shun had informed his parents, he must
have made void this greatest of human relations., thereby
incurring their resentment. On this account,, he did*
not inform them."

2. Wan Chang said, "As to Shim's marrying without
informing his parents^ I have heard your instructions ;
but how was it that the emperor gave him his daugh-
ters as wives without informing Skun's parents?"
Mencius said, " The emperor also knew that if he in-
formed them, he coulcl not marry his daughters to Mm."

3. Wan Chang said, " His parents set Shun to repair
a granary, to which, the ladder having been removed,
Koo-sow set fire. They also made him dig a well. He
got out, but they, not knowing that, proceeded to cover
him up. Seang said, * Of the scheme to cover up the
city-forming prince the merit is all mine. Let my pa-
rents have his oxen and sheep. Let them have his
storehouses and granaries. His shield and spear shall
be mine. His lute shall be mine. His bow shall be
mine. His two wives I shall make attend forme to my
bed/ Seang then went away into Shun's palace, and
there was Shun on his couch playing on his lute. Seang
said, C I am come simply because 1 was thinking anxi-
ously about you. At the same time, he blushed deeply.
Shun said to him, There are all my officers : do you
undertake the government of them for ine/ I do not
know whether Shun was ignorant of Seang's wishing
to kill him/' Mentius answered, "How could he be
ignorant of that ? But when Seang was sorrowful, he
was also sorrowful ; when Seang was joyful, he was also
)oyful"

4. Chang said, " In that case, then, did not Shun re-
joice hypocritically ? " Mencius replied, "No, For-
merly, some one sent a present of a live fish to Tsze-

15

126 CHINESE CLASSICS,

ch'an of CMng, Tsze-ch'an ordered his pond-keeper
to keep it in the pond, but that officer cooked it, and
reported the execution of his commission, saying,
* When I first let it go, it appeared embarrassed. In a
little, it seemed to be somewhat at ease, and then it
swam away joyfully. 3 Tsze-ch^an observed, ' It had got
into its element ! * The pond-keeper then went out and
said, ' Who calls Tsze~ch*an a wise man ? After I had
cooked and eaten the fish, he says, It had got into its
element ! it had got into its element ! ' Thus a supe-
rior man may be imposed on by what seems to be as it
ought to be, but he cannot be entrapped by what is
contrary to right principle. Seang came in the way in
which the love of his elder brother would have made
him come ; therefore Shun sincerely believed him, and
rejoiced. What hypocrisy was there ? "

III. Wan Chang said, a Seang made it his daily
business to slay Shun. When Shun was made empe-
ror, how was it that he only banished him ? " Mencius
said, " He raised him to be a prince. Some supposed
that it was banishing him."

2. Wan Chang said, ic Shun banished the superin-
tendent of works to Yew-chow ; he sent away Hwan-
taou to the mountain Ts'ung ; he slew the prince of
San Meaou in San-wei ; and he imprisoned K'wan on
the mountain Yu. When the crimes of those four were
thus punished, the whole empire acquiesced : it was a
cutting off of men who were destitute of benevolence.
But Seang was of all men the most destitute of benev-
lence, and Shun raised him to be the prince of Yew-pe ;
of what crimes had the people of Yew-pe been guilty?
Does a benevolent man really act thus ? In the case
of other men, he cut them off ; in the case of his
brother, he raised him to be a prince." Mencius replied,
* A benevolent "man does not lay up anger, nor cherish
resentment against his brother^ but only regards him

WORKS OF MENCIUS. 12V

with affection and love. Regarding Mm with affection,
he wishes him to he honourable : regarding him with
love, he wishes him to be rich. The appointment of
Seany to be the prince of Yew-pe was to enrich and en-
noble him. If while Shun himself was emperor, his
brother had been a common man-, coiild he have been
said to regard him with affection and love ? "

3. Wan Chang said, "I venture to ask what you
mean by saying that some supposed that it was a ban-
ishing of Seang ? " Mencius replied., " Seang could do
nothing in his State, The emperor appointed an offi-
cer to administer its government, and to pay over its
revenues to him. This treatment of him led to its be-
ing said that he was banished. How indeed could he
be allowed the means of oppressing the people ? Nev-
ertheless, Shun wished to be continually seeing him,
and, by this arrangement, he came incessantly to court,
as is signified in that expression ' He did not wait for
the rendering of tribute, or affairs of government, to
receive the prince of Tew-pe. 5 "

IV. L Heen-k'ew Mung asked Mencius 5 saying,
" There is the saying, e A scholar of complete virtue
may not be employed as a minister by his sovereign,
nor treated as a son by his father. Shun stood with
his face to the south, and Yaou, at the head of all the
princes, appeared before him at court with his face to
the north. * Koo-sow also did the same. When Shun
saw Koo-sow, his countenance became discomposed.
Confucius said, At this time., in what a perilous condi-
tion was the empire ! Its state was indeed unsettled!
I do not know whether what is here said reaHy took
place." Mencius replied, *No. These are not the
words of a superior man. They are the sayings of an
uncultivated person of the east of Ts c e. When Yaou
was old, Shun was associated with him in the govern-
ment. It is said in the Canon of Yaou, * After twentj*

128 CHINESE CLASSICS.

and eight years, the Highly Meritorious one deceased.
The people acted as if they were ironi-iM^ for a father
or mother for three years., and up to the "borders of the
four seas every sound of music was hushed/ Confucius
said, * There are not two suns in the sky, nor two sov-
ereigns over the people/ Shun having been emperor,
and, moreover, leading on all the princes to observe
the three years' mourning for Yaou, there would have
been in this case two emperors."

2. Heen-k'ew Mung said, " On the point of Shim's
not treating Yaou as a minister, I have received your
instructions. But it is said in the Book of Poetry,
* Tinder the whole heaven,
Every spot is the sovereign's ground ;
To the borders of the land,
Every individual is the sovereign's minister ; *
and Shun had become emperor. I venture to ask
how it was that Koosow was not one of his ministers."
Mendus answered, * That ode is not to be understood
in that way : it speaks of being laboriously engaged
in the sovereign's business, so as not to be able to nour-
ish one's parents, as if the author said, ' This is all the
sovereign's business, and how is it that I alone am sup-
posed to have ability, and am made to toil in it ? '
Therefore, those who explain the odes, may not insist
on one term so as to do violence to a sentence, nor on
a sentence so as to do violence to the general scope.
They must try with their thoughts to meet that scope,
and then we shall apprehend it If we simply take
single sentences, there is that in the ode called 'The
Milky Way/

* Of the black haired people of the remnant of Chow,
There is not half a one left.'

If it had been really as thus expressed, then not an in-
dividual of the people of Chow was left.

& ^ Of all which a filial son can attain to> there is

WORKS OF MENCIUS. 129

nothing greater tlian Ids honouring his parents. And
of what can be attained to in the honouring one's par
rents, there is nothing greater than the nourishing
them with the whole empire. Koo-sow was the father
of the emperor ; this was the height of honour. Shun
nourished him with the whole empire ; this was the
height of nourishing. In this was verified the senti-
ment in the Book of Poetry,

tf Ever cherishing filial thoughts,

Those filial thoughts became an example to after
ages!

4. "It is said in the Book of History, 'Eeverently
performing his duties, he waited on Koo-sow, and was
full of veneration and awe. Koo-sow also believed him
and conformed to virtue.' This is the true case of the
scholar of complete virtue not being treated as a son by
his father."

V. 1. Wan Chang said, tf Was it the case that Yaou
gave the empire to Shun ? " Mencius said, " No. The
emperor cannot give the empire to another/'

2. " Yes ; but Shun had the empire. Who gave it
to him ? " a Heaven gave it to him," was the answer.

3. "' Heaven gave it to him': did Heaven confer
its appointment on him with specific injunctions ? "

4. Menvitts replied, "Kb. Heaven does not speak.
It simply showed its will by his personal conduct, and
his conduct of affairs."

5. "** It showed its will by his personal conduct and
his conduct of affairs ' : how wgs this ? " Mencius' an-
swer was, " The empire can present a man to Heaven,
but he cannot make Heaven give that man the empire.
A prince can present a man to the emperor, but he can-
not cause the emperor to make that man a prince. A
great officer can present a man to his prince, but he can*
not cause the prince to make that man a great officer,
Yaou presented Shun to Heaven, and the people ao

ISO CHINESE CLASSICS,

cepted him. Therefore I say, * Heaven does not speak.
It simply indicated its will by his personal conduct and
his conduct of affairs.' "

6. Chang said, " I presume to ask how it was that
Yaou presented Shun to heaven., and Heaven accepted
him ; and that he exhibited him to the people, and the
people accepted him." Mencius replied, " He caused
him to preside over the sacrifices, and all the spirits
were well pleased with them ; thus Heaven accepted
him. He caused him to preside over the conduct of
affairs, and affairs were well administered, so that the
people reposed under him ; thus the people accepted
him. Heaven gave the empire to him. The people
gave it to him. Therefore I said, * The emperor cannot
give the empire to another.'

7. "Shun assisted Yaou w the {/'/Wiii/ient for twenty
and eight years ; this was more than man could have
done, and was from Heaven. After the death of Yaou,
when the three years' mourning was completed, Shun
withdrew from the son of Yaou to the south of South
river. The princes of the empire, however, repairing
to court, went not to the son of Yaou, but they went
to Shun. Litigants went not to the son of Yaou, but
they went to Shun. Singers sang not the son of Yaou,
but they sang Shun. Therefore I said, c Heaven gave
him the empire! It" was after these things that he went
to the Middle kingdom, and occupied the emperor's
seat. If he had, before these things, taken up his resi-
dence in the palace of Yaou, and had applied pressure
to the son of Yaou, it would have been an act of usurp-
ation, and not the gift of Heaven.

8. " This sentiment is expressed in the words of The
great Declaration, * Heaven sees according as my peo-
ple see; Heaven hears according as my people hear."'

VI 1* Wan Chang asked Meneius saying, " People
* When the disposal of the empire came to Yu ; his

WORKS OF MENCIUS. 131

virtue was inferior to that of Taou and Shun, and tie
transmitted it "not to the worthiest but to Ms son."
Was it so ? " Mencius replied, " No ; it was not so.
When Heaven gave the empire to the worthiest, it
was given to the worthiest. When Heaven gave it to
the son of the preceding emperor, it was given to him.
Shun presented Yu to Heaven. Seventeen years
elapsed, and Shim died. When the three years' mourn-
ing was expired, Yu withdrew from the son of Shun to
Yang-shing. The people of the empire followed him
just as after the death of Yaou, instead of following his
son, they had followed Shun. Yu presented Yih *to
Heaven. Seven years elapsed, and Yu died. When
the three years' mourning was expired, Yih withdrew
from the son of Yu to the north of mount Ke. The
princes, repairing to court, went not to Yih ? but they
went to K'e. Litigants did not go to Yih, hut they
went to E?e, saying, 6 He is the son of our sovereign ; '
the singeis did not sing Yih ? but they sang K?e, saying,
( He is the son of our sovereign/

2. " That Tan-choc was not equal to his father, and
Shun's son not equal to him ; that Shun assisted Yaou,
and Yu assisted Shun, for many years, conferring ben-
efits on the people for a long time ; that thus the length
of time during which Shun, Yu, and Yih, assisted in
the government was so different ; and that the sons of
the emperors were the one a man of talents and vir-
tue, and the other two inferior to their fathers : all
this was from Heaven, and what could not be produced
by man. That which is done without man's doing it is
from Heaven. That which happens without man's caus-
ing it to happen is from the ordinance of Heaven*

3. ** In the case of a private individual obtaining the
empire, there must be in him virtue equal to that of
Shun or Yu, and moreover there must be the present-
ing of him to Heaven by the preceding emperor. It

132 CHINESE CLASSICS.

was on this account that Confucius did not obtain the
empire.

4. " When the empire is possessed by natural succes-
sion, the emperor who is displaced by Heaven must be
like Kee or Chow. It was on this account that Yih, E
Yin, and Cbow-kung did not obtain the empire.

5. " E Yin assisted T'ang so that he became sovereign
over the empire. After the demise of T'ang, Tae-ping
having died before he could be appointed emperor,
Wae-ping reigned two years, and Chung-jin four. T'ae-
kea w r as then turning upside down the statutes of T ang,
when E Yin placed him in T'ung, for three years. There
T'ae-kea repented of his errors, was contrite, and re-
formed himself. In T*ung he came to dwell in benev-
olence and moved towards righteousness, during those
three years, listening to the lessons given to him by E
Yin. Then J3 Yin again returned with him to Po.

6. " Cliow-kuiig's not getting the empire was like
the case of Yih and the throne of Hea, or like that of
E Yin and the throne of Yin.

7. a Confucius said, * T'ang and Yu resigned the
throne to their worthy ministers. The sovereign of Hea
and those of Yin and Chow transmitted it to their sons.
The principle of righteousnesss was the same in all the
cases J "

VII. L Wan Chang asked Mencius, saying, " Peo-
ple say that E Yin sought an introduction to T'ang by
his knowledge of cookery. Was it so ? "

2, Mencius replied, " No it was not so. E Yin was a
farmer in the lands of the prince of Sin, delighting in
the principles of Yaou and Shun. In any matter con-
trary to the righteousness which they prescribed, or
contrary to their principles, though he had been offered
the empire, he would not have regarded it; though
there had been yoked for him a thousand teams of
horses, he would not have looked at them. In any mat-

WOBKS OJP MENCIUS. 133

fcer contrary to the righteousness which they prescribed,
or contrary to their principles, he would neither have
given nor taken a single straw.

3. " T*ang sent persons with presents of silk to In-
treat him to enter his service. With an air of indiffer-
ence and self-satisfaction he said, * What can I do with
those silks with which T'ang invites me? Is it not
best for me to abide in the channeled fields, and so de-
light myself with the principles of Yaou and Shun ? '

4. " T'ang thrice sent messengers to invite him.
After this, with the change of resolution displayed in
his countenance, he spoke in a different style, * Instead
of abiding in the channeled fields and thereby delight-
ing myself with the principles of Yaou and Shun, had
I not better make this prince a prince like Yaou or
Shun, and this people like the people of Yaou or Shun?
Had I not better in my own person see these things for
myself?

5. " * Heaven's plan in the production of mankind is
this : that they who are first informed should instruct
those who are later in being informed, and they who
first apprehend principles should instruct those who are
slower to do so. I am one of Heaven's people who
have first apprehended ; I will take these principles
and instruct this people in them. If I do not instruct
them, who will do so ? '

6. a He thought that among all the people of the
empire, even the private men and women, if there were
any who did not enjoy such benefits as Yaou and Shun
conferred, it was as if he himself pushed them into a
ditch. He took upon himself the heavy charge of the
empire in this way, and therefore he went to T^ang, and
pressed upon him the subject of attacking Hea and sav-
ing the people.

7. u I have not heard of one who bent himself, and
at the name time made others straight; how much

16

134 CHINESE CLASSICS.

less could one disgrace himself, and thereby rectify the
whole empire ? The actions of the sages have been
different. Some have kept remote from court., and
some have drawn near to them ; some have left their
offices, and some have not done so; that to which
those different courses all turn is simply the keeping of
their persons pure.

8. " I have heard that E Yin sought an introduction
to T'aiig by the doctrines of Yaou and Shun. I have
not heard that he did so by his knowledge of cookery.

9. " In the * Instructions of E/ it is said, < Heaven de-
stroying Kee commenced attacking him in the palace
of Muh. I commenced in Po. J "

VIII. 1. Wan Chang asked Mencius, saying, "Some
say that Confucius, when he was in Wei, lived with the
ulcer-doctor, and when he was in Ts'e, with the attend-
ant, Tseih Hwan ; was it so ? " Mencius replied, "No ;
it was not so. Those are the inventions of men fond
of strange things.

2. " When he was in Wei, he lived with Yen Ch'ow-
yew. The wives of the officer Me and Tsze-loo were
sisters, and Me told Tsze-loo, c If Confucius will lodge
with ine, he may attain to the dignity of a high noble
of Wei/ Tsze-loo informed Confucius of this, and he
said., ' That is as ordered 6y Heaven? Confucius went
into office according to propriety, and retired from it
according to righteousness. In regard to his obtaining
office or not obtaining it, he said, 6 That is as ordered.*
But if he had lodged with the attendant Tseih Hwan,
that would neither have been according to righteous-
uesSj nor any ordering of Heaven.

3. " When Confucius, being dissatisfied in Loo and
Wei, had left those States, he met with the attempt of
Hwan, the Master of the horse^ of Sung, to intercept
and kill him. At that time, though he was in circum-
stances of distress, he lodged with the city-master

WORKS OF MENCIUS. 135

Ching, who was then a minister of Chow, the prince of
Ch'in.

4. "I have heard that the characters of ministers
about court may be discerned from those whom they
entertain^ and those of stranger officers, from those
with whom they lodge. If Confucius had lodged with
the ulcer-doctor, and with the attendant Tseih Hwan,
how could he have been Confucius ? "

IX. 1. Wan Chang asked Mencius, " Some say that
Pih-le He sold himself to a cattle-keeper of Ts c ln ? for
the skins of five sheep, and fed his oxen, in order to
find an introduction to the duke Muh of Ts fi in ; is this
the case ? " Mencius said, ^ No ; it was not so. This
story was invented by men fond of strange things.

2. " Pih-le He was a man of Yu. The people of
Tsin, by the inducement of a gem of Chuy-keihy and
four horses of the Keue breed, borrowed a passage
through Yu to attack Kih. On that occasion, Kung
Chi-k c e remonstrated against granting their request^ and
Pih-le He did not remonstrate.

3. " When he knew that the duke of Yu was not to
be remonstrated with, and ? leaving that State, went to
Ts'in, he had reached the age of seventy. If by that
time he did not know that it would be a mean thing
to seek an introduction to the duke Muh of Ts*in by
feeding oxen,, could he be called wise ? But not remon-
strating where it was of no use to remonstrate, could
he be said not to be wise ? Knowing that the duke of
Yu would be ruined, and leaving him before that event,
he cannot be said not to have been wise. Being then
advanced in Ts'in, he knew that the duke of Muh was
one with whom he would enjoy a field for action, and
became minister to him ; could he ? acting thus, be said
not to be wise? Having become chief minister of
Ts'in, he made his prince distinguished throughout the
empire, and worthy of being handed down to future

136 CHINESE CLASSICS.

ages j could he have clone this. If he had not been a
man of talents and virtue ? As to selling himself in
order to accomplish all the aims of his prince, even a
villager who had a regard for himself would not do
such a thing., and shall we say that a man of talents
and virtue did it ? "

BOOK Y.
WAN CHANG. PAET II.

I. 1. Mencius said, " Pih-e would not al-
low his eyes to look on a bad sight, nor his ears to listen
to a bad sound. He would not serve a prince whom
he did not approve, nor command a people whom he
did not esteem. In a time of good government he
took office, and on the occurrence of confusion he re-
tired. He could not bear to dwell either in a cotirt
from which a lawless government emanated,, or among
lawless people. He considered his being in the same
place with a villager, as if he were to sit amid mud and
coals with his court robes and court cap. In the time
of Chow he dwelt on the shores of the North sea, wait-
ing the purification of the empire. Therefore when
men now hear the character of Pih-e, the corrupt be-
come pure, and the weak acquire determination.

2. * E Tin said, < Whom may I not serve ? My serv-
ing him makes him my sovereign. What people may
I not command ? My commanding them makes them

WORKS OF MENCItFS. 137

my people.' In a time of good government lie took
office,, and when confusion prevailed, he also took office,
He said, * Heaven's plan in the production of mankind
is this: that they who are first informed should in-
struct those who are later in being informed, and they
who first apprehend principles should instruct those
who are slower in doing so. I am the one of Heaven's
people who has first apprehended ; I will take these
principles and instruct the people in them.' He thought
that among all the people of the empire, even the com-
mon men and women, if there were any who did not
share in the enjoyment of such benefits as Yaou and
Shun conferred, it was as if he himself pushed them
into a ditch; for he took upon himself the heavy
charge of the empire.

3, " Hwuy of Lew-hea was not ashamed to serve aii
impure prince, nor did he think it low to be an inferior
officer. When advanced to employment, he did not
conceal his virtue, but made it a point to carry out his
principles. When dismissed and left without office, he
yet did not murmur. When straightened by poverty,
he yet did not grieve. When thrown into the compa-
ny of village people, he was quite at ease and could
not bear to leave them. He had a saying, * You are
you, and I am I. Although you stand by my side with
breast and arms bare, or with your body naked, how
can you defile me ? * Therefore when men now hear
the character of Hwuy of Lew-hea, the mean become
generous, and the niggardly become liberal,

4. "When Confucius was leaving Ts*e, he strained
off with his hand the water in which his rice was be-
ing rinsed, took the rice, and went away. When he
left Loo, he said, c I will set out by and by : ' it was
fight he should leave the country of his parents in this
way. When it was proper to go away quickly, he did
so ; when it was proper to delay, he did so ; when it

138 CHOTESE CLASSICS.

was proper to keep in retirement, he did so ; when it
was proper to go into office, he did so : this was Con-
fucius."

5. Mencius said, " Pih-e among the sages was the
pure one; E Yin was the one most inclined to take of-
fice ; Hwuy of Lew-hea was the accommodating one j
and Confucius was the tiineous one.

6. " In Confucius we have what is called a complete
concert. A complete concert is when the large bell
proclaims the commencement of the music, and the ring-
ing stone proclaims its close. The metal sound com-
mences the blended harmony of all the instruments,
and the winding up with the stone terminates that
blended harmony. The commencing that harmony is
the work of wisdom. The terminating it is the work
of sageness.

7. " As a comparison for wisdom, we may liken it to
skill, and as a comparison for sageness, we may liken it
to strength ; as in the case of shooting at a mark a
hundred paces distant. That you reach it is owing to
your strength, but that you hit the mark is not owing
to your strength."

IL 1. Pih-kung E asked Meneitts, saying, " What
was the arrangement of dignities and emoluments de-
termined by the house of Chow?"

2. Mencius replied, " The particulars of that arrange-
ment cannot be learned, for the princes, disliking them
as injurious to themselves, have all made away with the
records of them. Still I have learned the general out-
line of them.

3. The EMPEROR constituted one dignity j the KUNG
onej the HOW one ; the PIH one ; and the TSZE and the
NAJsr each one of equal rank : altogether making five
degrees of dignity. The SOVEREIGN again constituted
one dignity ; the CHIEF MINISTER one ; the GREAT OFFICERS
one ; the SCHOLARS OF THE FIRST CLASS one ; THOSE OF THE

WORKS OF MENCI0S. 139

MIDDLE CL\SS one ; and THOSE OF THE LOWEST CLASS one :
altogether making six degrees of dignity.

4. a To the emperor there was allotted a territory of
a thousand le square. A Kung and a How had each a
hundred le square. A Pih had seventy !e, and a Tsze
and a Nan had each fifty le. The assignments alto-
gether were of four amounts. Where the territory did
not amount to fifty le ; the chief could not have access
himself to the emperor. His land was attached to some
How-ship, and was called a FOG-YUNG.

o. tt The chief ministers of the emperor received an
amount of territory equal to that of a How ; a great
officer received as much as a Pih ; and a scholar of the
first class as much as a Tsze or a Nan.

6. " In a great State, where the territory was a hun-
dred le square, the sovereign had ten times as much in-
come as the chief ministers ; a chief minister four times
as much as a great officer; a great officer twice as
much as scholar of the first class ; a scholar of the first
class twice as much as one of the middle ; a scholar of
the middle class twice as much as one of the lowest ;
the scholars of the lowest class, and such of the com-
mon people as were employed about the government
offices ; had the same emolument ; as much, namely as
was equal to what they would have made by tilling the
fields.

7. u In a State of the next order, where the territory
was seventy le square, the sovereign had ten times ds
much revenue as the chief minister ; a chief minister
three times as much as a great officer ; a great officer
twice as much as a scholar of the first class ; a scholar
of the first class twice as much as one of the middle ;
a scholar of the middle class twice as much as one of
the lowest; the scholars of the lowest class, and such
of the common people as were employed about the gov-
ernment offices, had the same emolument; as

140 CHINESE CLASSICS.

namely,, as was equal to what they would have made by
tilling the fields.

8. " In a small State, where the territory was fifty le
square., the sovereign had ten times as much revenue
as the chief minister ; a chief minister had twice as
much as a great officer ; a great officer twice as much
as a scholar of the highest class ; a scholar of the high-
est class twice as much as one of the middle ; a scholar
of the middle class twice as much as one of the lowest ;
scholars of the lowest class, and such of the common
people as were employed about the government offices,
had the same emolument ; as much, namely, as was
equal to what they would have made by tilling the
fields.

9. " As to those who tilled the fields, each husband-
man received a hundred mow. When those mow were
manured, the best husbandmen of the highest class
supported nine individuals, and those ranking next to
them supported eight The best husbandmen of the
second class supported seven individuals, and those
ranking next to them supported six ; while husband-
men of the lowest class only supported five. The sal-
aries of the common people who were employed about
the government offices were regulated according to
these differences."

Ill 1. Wan Chang asked Mencius saying, " I ven-
ture to ask the principles of friendship." Mencius re-
plied, " Friendship should be maintained without any
presumption on the ground of one's superior age, or
station, or the circumstances of Ms relatives. Friend-
ship with a man is friendship with his virtue, and does
not admit of assumptions of superiority.

2. * There was Mang Heen, chief of a family of a
hundred chariots. He had five friends, namely Yo-
chiBg E?ew, Muh Chung, and three others whose names
I have forgotten. With those five men Heen main-

WORKS OF MENCIUS. 141

tamed a friendship,, because they thought nothing about
his family. If they had thought about his family, he
would not have maintained his friendship with them.

.3. "Not only has the chief of a family of a hundred
chariots acted thus. The same thing was exemplified
by the sovereign of a small State. The duke Hwuy of
Pe said, ' I treat Tsze-sze as my master, and Yen Pan
as my friend. As to Wang Shun and Chiang Seih, they
serve me. 9

4. "Not only has the sovereign of a small State
acted thus. The same thing has been exemplified by
the sovereign of a large State. There was the duke
Ping of Tsin with Hae T ; ang : when T-ang told Mm
to come into his house, lie came ; when he told him to
be seated, he sat ; when he told him to eat, he ate.
There might be only coarse rice and soup of vegeta-
bles, but he always ate his fill, not daring to do other-
wise. Here, however, he stopped, and went no farther.
He did not call him to share any of Heaven's places,
or to govern any of Heaven's offices, or to partake of
any of Heaven's emoluments. His conduct was but a
scholar's honouring virtue and talents, not the honour-
ing them proper to a king or a duke.

5. a Shun went up to court and saw the emperor, who
lodged him as his son-in-law in the second palace. The
emperor also enjoyed there Shim's hospitality. Alter-
nately he was host and guest. Here was the emperor
maintaining friendship with a private man.

6. " Respect shown by inferiors to superiors is called
giving to the noble the observance due to rank. Re-
spect shown by superiors to inferiors is called giving
honour to talents and virtue. The righteousness in
each case is the same."

IV. 1. Wan Chang asked Mendus, saying, a I ven-
ture to ask what feeling of the mind is expressed in the

142 CHINESE CLASSICS.

presents of friendship." Mencius replied, * The feeling
of respect."

2. " How is it," pursued Chang, "that the declining
a present is accounted disrespectful?" The answer
was, a "When one of honourable rank presents a gift, to
say in the mind, c 7as the way in which he got this
righteous or not ? I must know this before I can re-
ceive it ; ' this is deemed disrespectful; and therefore
presents are not declined."

3. Wan Chang asked again, "When one does not
take on him in so many express words to refuse the
gift, but having declined it in his heart, saying, ' It was
taken by him unrighteously from the people,' and then
assigns some other reason for not receiving it ; is not
this a proper course ? " Menoius said, " When the do-
nor offers it on a ground of reason, and his manner of
doing so is according to propriety; in such a case Con-
fucius would have received it."

4. Wan Chang said, " Here now is one who stops and
robs people outside the gates of the city. He offers
his gift on a ground of reason, and does so in a man-
ner according to propriety ; would the reception of it
so acquired by robbery be proper ? " Mencius replied,
" It would not be proper. In * The Announcement to
E?ang' it is said, * When men kill others, and roll over
their bodies to take their propert}^, being reckless and
fearless of death, among all the people there are none
but detest them:' thus, such characters are to be put
to death, without waiting to give them warning. Yin
received this rule from Hea, and Chow received it from
Yin. It cannot be questioned, and to the present day
is clearly acknowledged, How can the gift of a robber
be received?"

5. Chang said, u The princes of the present day take
from their people just as a robber despoils his victim
Yet if they put a good face of propriety on their gifts,

WORKS OF MENXJIUS. 143

then the superior man receives them. I venture to
ask how you explain this." Mencius answered., "Do
you think that, if there should arise a truly imperial
sovereign,, he would collect the princes of the present
day, and put them all to death ? Or would he admon-
ish them, and then, on their not changing their ways
put them to death? Indeed, to call every one who
takes what does not properly belong to him a robber,
is pushing a point of resemblance to the utmost, and
insisting on the most refined idea of righteousness.
When Confucius was in office in Loo, the people strug-
gled together for the game taken in hunting, and he
also did the same. If that struggling for the captured
game was proper, how much more may the gifts of the
princes be received ! "

6. Chang urged, " Then, are we to suppose that when
Confucius held office, it was not with the view to carry
his doctrines into practice ? " " It was with that view/"
Mencius replied, and Chang rejoined, K If the practice
of his doctrines was his business, what had he to do with
that struggling for the captured game ? " Mencius
said, " Confucius first rectified his vessels of sacrifice ac-
cording to the registers, and did not fill them so rectified
with food gathered from every quarter." u But why
did he not go away ? " * He wished to make a trial of
carrying his -doctrines into practice. When that trial
was sufficient to show they could be practised, and they
were still not practised, then he went away, and thus
it was that he never completed in any State a residence
of three years.

7. i " Confucius took office when he saw that the prac-
tice of his doctrines was likely ; he took office when
his reception was proper , he took office when he was
supported by the State. In the case of his relation to
Ke Hwan, he took office, seeing that the practice of his
doctrines was likely. With the duke Ling of Wei he

144 CHINESE CLASSICS.

took office., because his reception was proper. With the
duke Heaou of Wei he took office, because he was main-
tained by the State."

V. 1. Mencius said, u Office is not sought on account
of poverty, yet there are times when one seeks office
on that account. Marriage is not entered into for the
sake of being attended to by the wife, yet there are
times when one marries on that account

2. " He who takes office on account of his poverty
must decline an honourable situation and occupy a low
one ; he must decline riches and prefer to be poor,

3. " What office will be In harmony with this declin-
ing an honourable situation, and occupying a low one,
this declining riches and preferring to be poor ? Such
an one as that of guarding the gates, or beating the
watchman's stick.

4. "Confucius was once a "keeper of stores, and he
then said, ft My calculations must all be right. That Is
all I have to care about/ He was once In charge of
the public fields, and he then said, *The oxen and sheep
must be fat and strong, and superior. That is all I
have to care about.'

5. " When one is in a low situation, to speak of high
matters is a crime. When a scholar stands in a prince's
court, and his principles are not carried into practice, it
is a shame to him."

VI. 1. Wan Chang said, " What Is the reason that
a scholar does not accept a stated support from a
prince ? " Mencius replied, K He does not presume to
do so. When a prince loses his State, and then accepts
a stated support from another prince, this is in accord-
ance with propriety. But for a scholar to accept such
support from any of the princes is not in accordance
with propriety."

2. Wan Chang said, "If the prince send him a pres-
ent of grain for instance, does he accept it ? " " He

WORKS OF MENCIUS, 145

accepts it," answered Mencius. " On what principle of
rightoe&s does he accept it?" "Why the prince
ought to assist the people in their necessities."

3. Chang pursued 3 " Why is it that the scholar will
tJms accept the prince's help, but will not accept his
pay ? " The answer was., <* He does not presume to do
so." " I venture to ask why he does not presume to
do so." "Even the keepers of the gates, with their
watchmen's sticks, have their regular offices for which
they can take their support from the prince. He who
without a regular office should receive the pay of the
prince must be deemed disrespectful."

4. Chang asked, "If the prince sends a scholar a
present, he accepts it. I do not know whether this
present may be constantly repeated." Mencius an-
swered, " There was the conduct of the duke Muh to
Tsze-sze He made frequent inquiries after Tsze-sze's
health, and sent him frequent presents of cooked meat.
Tsze-sze was displeased, and at last having motioned to
the messenger to go outside the great door, he bowed
his head to the ground with his face to the north, did
obeisance twice, and declined the gift, saying, *From
this time forth I shall know that the prince supports
me as a dog or a horse.' And from that time a servant
was no more sent with the presents. When a prince
professes to be pleased with a man of talents and vir-
tue, and can neither promote him to office, nor support
him in the proper way, can he be said to be pleased
with him?"

5. Chang said, " I venture to ask how the sovereign
of a State, when he wishes to support a superior man,
must proceed, that he may be said to do so in the prop-
er way ? " Mencius answered, * At first., the present
must be offered with the prince's commission, and the
scholar making obeisance twice with his head bowed to
the ground will receive it. But after this the store-

146 CHINESE CLASSICS,

keeper will continue to send grain, and the master of
the kitchen to send meat, presenting it as if without
the prince's express commission. Tsze-sze considered
ihat the meat from the prince's caldron, giving him the
annoyance of constantly doing obeisance, was not the
wa} r to support a superior man.

6. " There was Yaou's conduct to Shun : He caused
his nine sons to serve him, and gave him his two
daughters in marriage ; he caused the various officers,
oxen and sheep,, storehouses and granaries,, all to be
prepared to support Shun amid the channeled fields,
and th&n he raised him to the most exalted situation.
From this we have the expression ' The honouring of
virtue and talents proper to a king or a duke.' "

VII. 1. Wan Chang said, " I venture to ask what
principle of righteousness is involved in a scholar's
not going to see the princes." Mencius replied, "A
scholar residing in the city, is called 'a minister of the
market-place and well/ and one residing in the country
is called a * a minister of the grass and plants.' In both
cases he is a common man, and it is the rule of propri-
ety that common men 5 who have not presented the in-
troductory present and become ministers, should not
presume to have interviews with the prince."

2, Wan Chang said, a If a common man is called to
perform any service, he goes and performs it ; how is
it that a scholar, when the prince, wishing to see him,
calls him to his presence, refuses to go ? " Mencius re-
plied, "It is right to ^o and perform the service; it
would not be right to go and see the prince,"

3. cc And," added Jfencius, " on what account is it
that the prince wishes to see the scholar ? " " Because
of his extensive information, or because of his talents
and virtue," was the reply. " If because of his exten-
sive information," said Mencius, "such a person is a
teacher, and the emperor would not call him ; how

WOBKS OF MENTCIUS. 147

much less may any of the princes do so ? If because
of his talents and virtue, then I have not heard of any
one wishing to see a person with those qualities,, and
calling him to his presence.

4. "During the frequent interviews of the duke Muh
with Tsze~sze, he one day said to him, * Anciently,
princes of a thousand chariots have yet been on terms
of friendship with scholars ; what do you think of
such an intercourse?' Tsze-sze was displeased., and said,
c The ancients have said. The scholar should be served :
how should they have merely said that he should be
made a friend of? ' When Tsze-sze was thus displeased,
did he not say within himself ^ tf With regard to our
stations, you are sovereign, and I am subject. How
can I presume to be on terms of friendship with my
sovereign ? With regard to our virtue, you ought to
make me your master. How may you be on terms of
friendship with me 2 ' Thus, when a prince of a thou-
sand chariots sought to be on terms of friendship with
a scholar, he could not obtain his wish : How much less
could he call him to his presence !

5 " The duke King of Ts'e, once, when he was hunt-
ing, called his forester to him by a flag. The forester
would not come, and the duke was going to kill him*
With reference to this incident, Confucius said, c The de-
termined officer never forgets that his end may ~be in a
ditch or a stream ; the brave officer never forgets that
he may lose his head/ What was it in the forester that
Confucius thus approved ? He approved his not going
to the duTce^ when summoned by the article which was
not appropriate to him."

6. Chang said, ^ May I ask with what a forester
should be summoned?" Mencius replied, tf *With a
skin cap. A common man should 6e summoned with a
plain banner ; a scholar who has taken office, with one
having dragons embroidered on it j and a great officer,

148 CHINESE CLASSICS.

with one having feathers suspended from the top of the
staff.

7. " When the forester was summoned with the arti-
cle appropriate to the summoning of a great officer, he
would have died rather than presume to go. If a com-
mon man were summoned with the article appropriate
to the summoning of a scholar., how could he presume
to go ? How much more may we expect this refusal
to go, when a man of talents and virtue is summoned
in a way which is inappropriate to his character !

8. " When a prince wishes to see a man of talents
and virtue, and does not take the proper course to get
Ms wishy it is as if he wished him to enter his palace,
and shut the door against him. Now, righteousness is
the way, and propriety is the door," but it is only the
superior man who can follow this way, and go out and
in by this door. It is said in the Book of Poetry,

tf The way to Chow is level like a whetstone,
And straight as an arrow.
The officers tread it.
And the lower people see it/ "

9. Wan Chang said, " When Confucius received the
prince's message calling him, he went without waiting
for his carriage. And so did Confucius do wrong ? "
Mencius replied., " Confucius was in office, and had its
appropriate duties. And moreover, he was summoned
on the business of his office."

VIIL 1. Mencius said to Wan Chang, " The scholar
whose virtue is most distinguished in a village shall
make friends of all the virtuous scholars in the village.
The scholar whose virtue is most distinguished through-
out a State shall make friends of all the virtuous
scholars of that State. The scholar whose virtue is
most distinguished throughout the empire shall make
friends of all the virtuous scholars of the empire.

2. tt When a scholar feels that his friendship with all

WOKKS OF MENCIUS. 149

the virtuous scholars of the empire is not sufficient to
satisfy him, he proceeds to ascend to consider the men
of antiquity. He repeats their poems,, and reads their
"books, and as he does not know what thej^ were as
men, to ascertain this, he considers their history. This
is to ascend and make friends of the men of antiquity.

IX. 1. The king Suen of Ts^e asked about the of-
fice of chief ministers. Mencius said, " Which chief
ministers is your majesty asking about ? " " Are there
any differences among them ? " inquired the king.
"There are/' was the reply. "There are the chief
ministers who are noble and relatives of the prince, and
there are those who are of a different surname." The
king said, " I beg to ask about the chief ministers who
are noble and relatives of the prince. 53 Mencius an-
swered, tc If the prince have great faults, they ought to
remonstrate with him,, and if he do not listen to them
after they have done so again and again, they ought to
dethrone him.*'

2. The king on this looked moved, and changed
countenance.

3. Mencius said, " Let not your Majesty be offended.
You asked me, and I dare not answer but according to
truth."

4. The king's countenance became composed, and he
then begged to ask about chief ministers who were of
a different surname from the prince. Mencius said,
"When the prince has faults, they ought to remonstrate
with him, and if he do not listen to them after they
have done this again and again, they ought to leave
the State."

18

150 CHESESE CLASSICS.

BOOK VI
KAOTI TSZE. PART I

I 1. The philosopher Kaon said., "Man's
nature is like the J&e willow, and righteousness is like a
cup or a bowl. The fashioning benevolence and right-
eousness out of man's nature is like the making cups
and bowls from the ke willow."

2. Mencius replied, a Can you, leaving untouched the
nature of the willow, make with it cups and bowls ?
You must do violence and injury to the willow, before
you can make cups and bowls with it. If you must do
violence and injury to the willow in order to make cups
and bowls with it, on your principles you must in the
same way do violence and injury to humanity in order
to fashion from it benevolence and righteousness !
Your words, alas ! would certainly lead all men on to
reckon benevolence and righteousness to be calamities."

IL 1. The philosopher Kaon said, K Man's nature is
like water whirling round in a corner. Open a passage
for it to the east, and it will flow to the east ; open a
passage for it to the west, and it will flow to the west.
Man's nature is indifferent to good and evil, just as the
water is indifferent to the east and west,"

2. Mencius replied, " Water indeed will flow indiffer-
ently to the east or west, but will it flow indifferently
up or down ? The tendency of man's nature to good
is like the tendency of water to flow downwards.
There are none but have this tendency to good, just as
all water flows downwards.

3* " Now by striking water and causing it to leap up,

WORKS OF MENCIUS. 151

you may make it go over your forehead, and, by dam-
ming and leading it, you may force it up a hill ; but
are such movements according to the nature of water ?
It is the force applied which causes them. When men
are made to do what is not good, their nature is dealt
with in this way."

III. 1. The philosopher Kaou said, ^Life is what w
to be understood by nature."

. - 2. Mencius asked him, "Do you say that by nature
you mean life, just as you say that white is white ? "
" Yes, I do," was the reply. Mencius added, " Is the
whiteness of a white feather like that of white snow,
and the whiteness of white snow like that of a white
gem ? " Kaon again said " Yes."

3. " Very well," pursued Mencius. " Is the nature
of a dog like the nature of an ox, and the nature of
an ox like the nature of a man ? "

IV. 1. The philosopher Kaou said, To enjoy food
and delight in colours is nature. Benevolence is inter-
nal and not external; righteousness is external and
not internal."

2. Mencius asked him, a What is the ground of your
saying that benevolence is internal and righteousness
external ? " He replied, cc There is a man older than I,
and I give honour to his age. It is not that there is
first in me a principle of such reverence to age. It is
just as when there is a white man, and I consider him
white ; according as he is so externally to me. On
this account, I pronounce of righteousness that it is ex-
ternal."

3. Mencius said, " There is no difference between our
pronouncing of a white horse to be white and our pro-
nouncing a white man to be white. But is there no
difference between the regard with which we acknowl-
edge the age of an old horse and that with which we
acknowledge the age of an old man ? And what is it

152 CHINESE CLASSICS.

which is called righteousness? the fact of a man's be-
ing old? or the fact of our giving honour to his age?"

4. Kaon said, "There is my younger brother; I
love him. But the younger brother of a man of Ts fc in
I do not love : that is, the feeling is determined by my-
self, and therefore I say that benevolence is internal.
On the other handy I give honour to an old man of
Ts'oo, and I also give honour to an old man of my own
people; that is, the feeling is determined by the age,
and therefore I say that righteousness is external.

5. Mencius answered him, "Our enjoyment of meat
roasted by a man of Ts'in does not differ from oar en-
joyment of meat roasted by ourselves. Thus, what yon
insist on takes place also in the case of such things, ancl
will you say likewise that our enjoyment of a roast is
external?"

V. 1. The disciple Mang Ke asked Kung-too, say-
ing, " On what ground is it said that righteousness is
internal ?

2. Kung-too replied, "We therein act out our feeling
of respect, and therefore it is said to be internal."

3. The other objected, " Suppose the case of a vil-
lager older than your elder brother by one year, to
which of them would you show the greater respect ? "
" To my brother," was the reply. " But for which of
them would you first pour out wine at a feast?" "For
the villager." Mang Ke argued, " Now j r our feeling of
reverence rests on the one,, and now the honour due to
age is rendered to the other ; this is certainly deter-
mined by what is without, and does not proceed from
within-"

4. Kung-too was unable to reply, and told the con-
versation to Mencius. Mencius said,, " You should asJc
him, < Which do you respect most, your uncle, or your
younger brother ? ' He will answer, c My uncle/ Ask
him again, c If your younger brother be personating a

WORKS OF MENCIUS. 153

dead ancestor, to which do you show the greater re-
spect, to him or to your uncle ? ' He will say ? < To my
younger "brother. 5 You can go on, * But where is the
respect due, as you said, to your uncle ? y He will re-
ply to this, * I show the respect to my. younger "brother^
because of the position which he occupies/ and you can
likewise say., ' So my respect to the villager is because of
the position which he occupies. Ordinarily, my respect
is rendered to nay elder brother ; for a brief season,, on
occasion, it is rendered to the villager.' "

5. Mang Ke heard this and observed, u When respect
is due to my uncle, I respect him, and when respect is
due to my younger brother, I respect him ; the thing
is certainly determined by what is without, and does
not proceed from within." Kung-too replied, a In win-
ter we drink things hot, in summer we drink things
cold ; and so, on your principle^ eating and drinking
also depend on what is external ! "

VI 1. The disciple Kung-too said, "The philoso-
pher Kaou says/ Man's nature is neither good nor bad/

2. " Some say, c Man's nature may be made to prac-
tise good, and it may be made to practise evil, and ac-
cordingly, under Wan and Woo, the people loved what
was good, while under Yew and Le^ they loved what
was cruel.'

3. " Some say, * The nature of some is good, and the
nature of others is bad. Hence it was that under such
a sovereign as Yaou there yet appeared Seang ; that
with such a father as Koo-sow there yet appeared
Shun ; and that with Chow for their sovereign, and the
son of their elder brother besides, there were found
K c e, the viscount of Wei ? and the prince Pe-kan,

4. a And now you say, 4 The nature is good.' Then
are all those wrong ? "

5. Mencius said^ " From the feelings proper to it, it is
constituted for the practice of what is good. This is
what I mean in saying that the nature is good.

154 CHINESE CLASSICS.

6. " If men do what is not good, the blame cannot
be imputed to their natural powers."

7. "The feeling of commiseration belongs to all
men ; so does that of shame and dislike ; and that of
reverence and respect ; and that of approving and dis-
approving. The feeling of commiseration implies the
principle of benevolence; that of shame and dislike,
the principle of righteousness; that of reverence and
respect., the principle of propriety ; and that of approv-
ing and disapproving., the principle of knowledge.
Benevolence, righteousness, propriety, and knowledge,
are not infused into us from without. "We are certain-
ly furnished with them. And a different view is simply
from want of reflection. Hence, it is said, * Seek and
you will find them. Neglect and you will lose them.*
Men differ from one another in regard to them ; some
as much again as others, some five times as much, and
some to an incalculable amount : it is because they can-
not carry out fully their natural powers.

8. " It is said in the Book of Poetry,
Heaven in producing mankind,

Gave them their various faculties and relations

with their specific laws.
These are the invariable rules of nature for all

to hold,

- And all love this admirable virtue/
Confucius said, ; The maker of this ode knew indeed
the principle of our nature/' We may thus see that
every faculty and relation must have its law, and since
there are invariable rules for all to hold, they conse-
quently love this admirable virtue,"

VII. 1, Mencius said, " In good years the children
of the people are most of them good, while in bad years
the most of them abandon themselves to evil. It is
not owing to their natural powers conferred by Heaven
that they are thus different. The abandonment is

WOEKS OF MENCIUS. 155

owing to the circumstances through which they allow
their minds to be ensnared and drowned in evil

2. " There now is barley. Let it be sown and cov-
ered up ; the ground being the same, and the time of
sowing likewise the same, it grows rapidly up,, and when
the full time is come, it is all found to be ripe. Al-
though there may be inequalities of produce, that is
owing to the difference of the soil, as rich or poor, to the
unequal nourishment afforded by the rains and dews,
and to the different ways in which man has performed
his business in reference to it

3. K Thus all things which are the same in kind are
like to one another : why should we doubt in regard
to man, as if he were a solitary exception to this ? The
sage and we are the same in kind.

4. " In accordance with this the scholar Lung said,
* If a man make hempen sandals without knowing the
size of people's feet, yet I know that he will not make
them like baskets/ Sandals are all like one another,
because all men's feet are like one another.

5. * So with the mouth and flavours ; all mouths
have the same relishes. Yih-ya only apprehended be-
fore me what my mouth relishes. Suppose that his
mouth in its relish for flavours differed from that of
other men, as is the case with dogs or horses which are
not the same in kind with us, why should all men be
found following Yih-ya in their relishes ? In the mat-
ter of tastes the whole empire models itself after Yih-
ya ; that is, the mouths of all men are like one another.

6. " And so also it is with the ear. In the matter of
sounds, the whole empire models itself* after the music-
master K?wang ; that is, the ears of all men are like
one another.

7. * And so also it is with the eye. In the case of
Tsze-too, there is no man but would recognize that he
was beautiful. Any one who would not recognize the
beauty of Tsze-too must have no eyes.

156 CHINESE CLASSICS*

8. a Therefore I say, * Men's mouths agree in hav-
ing the same relishes ; their ears agree in enjoying the
same sounds ; their eyes agree in recognizing the same
beauty : shall their minds alone be without that which
they similarly approve ? What is it then of which they
similarly approve ? It is, I say, the principles of our
nature, and the determinations of righteousness. The
sages only apprehended before me that of which my
mind approves along with other men. Therefore the
principles of our nature and the determinations of
righteousness are agreeable to my mind, just as the flesh
of grass and grain-fed animals is agreeable to my
mouth."

VIII. 1. Mencius said, "The trees of the New
mountain were once beautiful. Being situated, how-
ever., in the borders of a large State, they were hewn
down with axes and bills ; and could they retain their
beauty ? Still through the activity of the vegetative
life day and night, and the nourishing influence of the
rain and dew, they were not without buds and sprouts
springing forth, but then came the cattle and goats and
browsed upon them. To these things is owing the bare
and stript appearance of the mountain^ which when peo-
ple see, they think it was never finely wooded. But is
this the nature of the mountain?

2. fe And so also of what properly belongs to man ;
shall it be said that the mind of any man was with-
out benevolence and righteousness ? The way in
which a man loses his proper goodness of mind is like
the way in which the trees are denuded by axes and
bills. Hewn down day after day, can it the mind
retain its beauty ? But there is a development of its
life day and night, and in the calm air of the morning,
just between night and day, the mind feels in a degree
those desires and aversions which are proper to human-
ity,, but the feeling is not strong, and it is fettered and

WORKS OF MENCIUS. 157

destroyed by what takes place during the day. This
fettering taking place again and again ; the restorative
influence of the night is not sufficient to preserve the
proper goodness of the mind ; and when this proves in-
sufficient for that purpose, the nature becomes not
much different from that of the irrational animals,
which when people see ? they think that it never had
those powers lohich I assert But does this condition
represent the feelings proper to humanity ?

3. " Therefore,, if it receive its proper nourishment,
there is nothing which will not grow. If it lose its
proper nourishment* there is nothing which will not de-
cay away.

4. u Confucius said, c Hold it fast, and it remains with
you. Let it go ? and you lose it. Its outgoing and in-
coming cannot be defined as to time or place/ It is
the mind of which this is said ! "

IX. 1. Meiicius said, "It is not to be wondered at
that the king is not wise !

2. ** Suppose the case of the most easily growing
thing in the world ; if you let it have one day's genial
heat, and then expose it for ten days to cold, it will not
be able to grow. It is but seldom that I have an au-
dience of the king, and when I retire, there come all
those who act upon him like the cold Though I suc-
ceed in bringing out some buds of goodness., of what
avail is it!

3. " Now chess-playing is but a small art, but without
his whole mind being given ; and his will bent to it, a
man cannot succeed at it Chess Ts*ew is the best
chess-player in all the kingdom. Suppose that he is
teaching two men to play. The one gives to the sub-
ject his whole mind and bends to it all his will, doing
nothing but listening to Chess Ts'ew. The other, al-
though he seems to be listening to him, has his whole
mind running on a swan which he thinks is approach*

19

158 CHINESE CLASSICS.

ing, and wishes to bend his bow, adjust the string to
the arrow, and shoot it. Although he is learning along
with the other, he does not come up to him. Why?
because his intelligence is not equal ? Not so."

X. 1. Mencius said, " I like fish and I also like bear's
paws. If I cannot have the two together, I will let the
fish go, and take the bear's-paws. So, I like life, and I
also like righteousness. If I cannot keep the two to-
gether, I will let life go and choose righteousness.

2. " I like life indeed, but there is that which I like
more than life, and therefore, I will not seek to possess
it by-any improper ways. I dislike death indeed, but
there is that which I dislike more than death, and there-
fore there are occasions when I will not avoid danger.

8. " If among the things which man likes there were
nothing which he liked more than life, why should he
not use every means by which he could preserve it ?
If among the things which man dislikes there were
nothing which he disliked more than death, why should
he not do every thing by which he could avoid dan-
ger?

4. " There are cases when men by a certain course
might preserve life, and they do not employ it ; when
by certain things they might avoid danger, and they
will not do them.

5. a Therefore, men have that which they like more
than life, and that which they dislike more than death.
They are not men of distinguished talents and virtue
only who have this mental nature. All men have it ;
what belongs to such men is simply that they do not
lose it.

6. " Here are a small basket of rice and a platter of
soup, and the case is one in which the getting them
will preserve life, and the want of them will be death;
if they are offered with an insulting voice, even a
tramper will not receive them, or if you first tread
upon them, even a beggar will not stoop to take them.

WOBKS OF MJENCItS. 159

7. " And yet a man will accept of ten thousand chung,
without any consideration of propriety or righteous-
ness. What can the ten thousand chuiig add to him ?
When he takes them, is it not that he may obtain beau-
tiful mansions., that he may secure the services of "wives
and concubines, or that the poor and needy of his ac-
quaintance may be helped by him ?

8. " In the former case the offered bounty was not re-
ceived, though it would have saved from death, and
now the emolument is taken for the sake of beautiful
mansions. The bounty that would have preserved from
death was not received, and the emolument is taken to
get the service of wives and concubines. The bounty
that would have saved from death was not received,
and the emolument is taken that one's poor and needj r
acquaintance may be helped by him. Was it then not
possible likewise to decline this? This is a case of
what is called * Losing the proper nature of one's
mind/ "

XI 1. Mencius said, " Benevolence is man's mind,
and righteousness is man's path.

2. a How lamentable is it to neglect the path and
not pursue it, to lose this mind and not know to seek it
again !

3. * When men's fowls and dogs are lost, they know
to seek for them again, but they lose their mind, and
do not know to seek for it.

4. " The great end of learning is nothing else but to
seek for the lost mind."

XII. 1. "Mencius said, "Here is a man whose fourth
finger is bent and cannot be stretched out straight. It
is not painful, nor does it incommode his business, and
yet if there be any one who can make it straight, lie
will not think the way from Ts'in to Ts*oo far to go to
him : because his finger is not like the finger of othei
people.

160 CHINESE CLASSICS.

2* a When a man's finger Is not like those of other
people, he knows to feel dissatisfied, but if his mind be
not like that of other people, he does not know to feel
dissatisfaction. This is called < Ignorance of the rela-
tive importance of things"

XIIL Mencius said, ^Anybody who wishes to culti-
vate the fung or the tsze, which may be grasped with
both hands, ;>i rJf'jjt* with one, knows by what means to
nourish them. In the case of their own persons, men
do not know by what means to nourish them. Is it to
be supposed that their regard of their own persons is
inferior to their regard for a ifung or a tsze f Their
want of reflection is extreme."

XIV. 1. Mencius said, " There is no part of himself
which a man does not love, and as he loves all, so he
must nourish all. There is not an inch of skin which
he does not love, and so there is not an inch of skin
which he will not nourish* For examining whether
his way of nourishing be good or not, what other rule
is there but this, that he determine by reflecting on him-
self where it should be applied ?

2* " Some parts of the body are noble ; and some ig-
noble ; some great, and some small. The great must
not be injured for the small, nor the noble for the igno-
ble, He who nourishes the little belonging to him is a
little man, and he who nourishes the great is a great
man.

3. ^Here is a plantation-keeper, who neglects his
woo and Jcea^ and cultivates his sour wild date-trees ;
he is a poor plantation-keeper.

4. " He who nourishes one of his fingers, neglecting
his shoulders or his back, without knowing that he is
doing so, is a man who resembles a hurried wolf

5. " A man who only eats and drinks is counted mean
by others ; because he nourishes what is little to the
neglect of what is great.

WOEKS OF MENCIUS. 161

6. " If a man, fond of his eating and drinking, were
apt to neglect what is of more importance, Iiow ^should
Ms month and belly be considered as no more than an
inch of skin?"

XV. 1. " The disciple Kung-too said, " All are equal-
ly men, bnt some are great men, and some are little
men; how is this?" Meucius replied, "Those who
follow that part of themselves which is great are great
men; those who follow that part which is little are
little men."

2. Kung-too pursued., All are equally men, but some
follow that part of themselves which is great, and some
follow that part which is little ; how is this ?" Men-
cius answered, " The senses of hearing and seeing do
not think, and are obscured by external things. When
one thing comes into contact with another, as a matter
of course it leads it away. To the mind belongs the
office of thinking. By thinking, it gets the right mew
of things ; by neglecting to think, it fails to do this.
These the senses and the mind are what Heaven has
given to us. Let a man first stand fast in the suprem-
acy^ of the nobler part of his constitution, and the in-
ferior part will not be able to take it from him. It is
simply this which makes the great man."

XVL 1. Mencius said, * There is a nobility of
Heaven ^ and there is a nobility of man, Benevolence,
righteousness, self-consecration, and fidelity, with un-
wearied joy in these virtues ; these constitute the no-
bility of Heaven. To be a kung, a k'ing, or a ta-foo ;
this constitutes the nobility of man.

2. * The men of antiquity cultivated their nobility
of Heaven, and the nobility of man came to them in
its train.

3. " The men of the present day cultivate their no-
bility of Heaven in order to seek for the nobility of
man, and when they have obtained that, they throw

162 CHINESE CLASSICS.

away the other : their delusion is extreme. The issue
is simply this that they must lose that wfitJ'fy of man
as well."

XVII. 1. Mencius said, K To desire to be honoured
is the common mind of men. And all men have in
themselves that which is truly honourable. Only they
do not think of it.

2. " The honour which men confer is not good hon-
our. Those whom Chaou the Great ennobles he can
make mean again.

3. " It is said in the Book of Poetry,

< He has filled us with his wine,
He has satiated us with his goodness/
' Satiated us with his goodness/ that is,, satiated us with
benevolence and righteousness, and he who is so, con-
sequently, does not wish for the fat meat and fine mil-
let of men. A good reputation and far-reaching praise
fall to him, and he does not desire the elegant embroi-
dered garments of men/'

XVIII. 1. Mencius said, "Benevolence subdues its
opposite just as water subdues fire. Those, however,
who now-a-days practise benevolence do it as if with
one cup of water they could save a whole waggon-load
of fuel which was on fire, and when the flames were
not extinguished, were to say that water cannot subdue
fire. This conduct, moreover, greatly encourages those
who are not benevolent.

2. " The final issue will simply be this the loss of
that small amount of benevolence"

XIX. Mencius said, " Of all seeds the best are the
five kinds of grain, yet if they be not ripe, they are
not equal to the tfe or ihepae. So, the value of be-
nevolence depends entirely on its being brought to ma-
turity."

XX. 1. Mencius said, "E, in teaching men to shoot,
made it a rule to draw the bow to the full, and his pu-
pils also did the same.

WOKKS OF MENCIUS. 163

2. "A master workman, in teaching others, uses the
compass and square, and his pupils do the same.

BOOK VI.
KAOU TSZR PART IL

CHAPTER I. 1. A man of Jin asked the disciple Uh-
loo, saying, " Is an observance of the rules of propriety
in regard to eating, or the eating, the more important? "
The answer was, " The observance of the rules of pro-
priety is the more important/ 5

2. * Is the gratifying the appetite of sex, or the doing
so only according to the rnles of propriety, the more
important ? " The answer again was ? tf The observance
of the rules of propriety in the matter is the more im-
portant"

3. The man pursued, * If the result of eating only
according to the rules of propriety will be death by
starvation, while by disregarding those rules we may
get food., must they still be observed in such t a case ?
If according to the rule that he shall go in person to
meet his wife a man cannot get married, while by dis-
regarding that rule he may get married, must he still
observe the rule in such a case f "

4. Uh-loo was unable to reply to these questions, and
the next clay he went to Tsow, and told them to Men-
cius, Mencius said, " What difficulty is there in answer-
ing tiiese inquiries ?

5. "If you do not adjust them at their lower ex-

164 CHINESE CLASSICS.

tremities, but only put their tops on a level, a piece of
wood an inch, square may be made to be higher than
the pointed peak of a high building.

6. "Gold is heavier than feathers; but does that
saying have reference., on the one hand, to a single
clasp of gold, and, on the other, to a waggon-load of
feathers ?

7. " If you take a case where the eating is of the
utmost importance and the observing the rules of pro-
priety is of little importance, and compare the things
together, why stop with saying merely that the eating
is more important? So 9 taking the case where the
gratifying the appetite of sex is of the utmost impor-
tance and the observing the rules of propriety is of
little importance, why stop with merely saying that the
gratifying the appetite is the more important ?

8. "Go and answer him thus, <If, by twisting your
elder brother's arm, and snatching from him what he is
eating, you can get food for yourself, while, if you do not
do so, you will not get anything to eat, will you so
twist his arm ? If by getting over your neighbour's
wall, and dragging away his virgin dnaghlcr. you can
get a wife, while if you do not do so, you will not be
able to get a wife, will you so drag her away ?' "

IL L Keaou of Tsaou asked Meneiics, saying, It
is said, c All men may be Yaous and Shuns j * is it so ?"
Mencius replied, u It is,"

2. JBCeaou went on, "I have heard that king Wan was
ten cubits high, and Tang nine. Now I am nine cubits
four inches in height But I can do nothing but eat
my millet. What am I to do to realize that saying ? '*

3. Mencius answered him, " What has this the ques-
tion of size to do with the matter ? It all lies simply
in acting as such. Here is a man, whose strength was
not equal to lift a duckling : he was then a man of no
strength. But to-day he says, ' I can lift 3,000 catties 1

WOEES OF MENCIUS. 185

weight/ and he is a man of strength. And so, he who
can lift the weight which "Woo Hwo lifted is just an-
other Woo Hwo. Why should a man make a want of
ability the subject of his grief? It is only that he will
pot do the thing.

4. u To walk slowly, keeping behind his elders, is to
perform the part of a younger. To walk quickly and
precede his elders, is to violate the duty of a younger
brother. Now, is it what a man cannot do to walk
slowly ? It is what he does not do. The course of
Yaou and Shun was simply that of filial piety and fra-
ternal duty.

5. "Do you wear the clothes of Yaou., repeat the
words of Yaou, and do the actions of Yaou, and you
will just be a Yaou. And, if you wear the clothes of
Kee, repeat the words of Kee, and do the actions of
Kee, you will just be a Kee."

6. Keaou said, " I shall be having an interview with
the prince of Tsow, and can ask him to let me have a
house to lodge in. I wish to remain here, and receive
instruction at your gate/'

7. Mencius replied, a The way of truth is like a great
road. It is not difficult to know it. The evil is only
that men will not seek it. Do you go home and search
for it, and you will have abundance of teachers."

III. 1. Kung-sun Ch'ow asked about an opinion of
the scholar Kaoi^ saying, " Kaou observed, c The Seaou
P^wan is the ode of a little man/ " Mencius asked,
" Why did he say so ? " " Because of the murmuring
which it expresses/ 9 was the reply.

2. Mencius answered, "How stupid was that old Kaou
in dealing with the ode ! There is a man here, and a
native of Yue bends his bow to shoot him, I will ad-
vise him not to do so, but speaking calmly and smiling-
ly j for no other reason but that he is not related to
me. Bid if my own brother be bending his bow to
20

166 CHINESE CLASSICS.

shoot the man., then I will advise him not to do so,
weeping and crying the while ; for no other reason
than that he is related to me. The dissatisfaction ex-
pressed in the Seaou P'wan is the working of relative
affection, and that affection shows benevolence. Stupid
indeed was old Kaou's criticism on the ode. 9 '

3. Ch c ow then said, K How is it that there is no dis-
satisfaction expressed in the K'ae Fung ? "

4. Mencius replied, " The parent's fault referred to in
the K'ae Fung is small ; That referred to in the Seaou
P ; wan is great. Where the parent's fault was great,
not to have murmured on account of it would have in-
creased the want of natural affection. Where the pa-
rent's fault was small ; to have murmured on account of
it would have been to act like water which frets and
foams about a stone that interrupts its course. To in-
crease the want of natural affection would have been
unfilial, and to fret and foam in such a manner would
also have been unfilial.

5. " Confucius said, e Shun was indeed perfectly filial !
And yety when he was fifty, he was full of longing de-
sire about his parents/ "

IV. 1. Sung K'ang being about to go to Ts'oo, Men-
cius met him in Shih-k^ew.

2. " Master, where are you going ? " asked Mencius.

3. K'ang replied, " I have heard that Ts'in and Ts'oo
are fighting together, and I am going to see the king
of Ts'oo and persuade him to cease hostilities. If he
shall not be pleased with my advice^ I shall go to see the
king of Ts'in, and persuade him in the same way. Of
the two kings I shall surely find that I can succeed
with one of them."

4. Meneius said, " I will not venture to ask about the
particulars, but I should like to hear the scope of your
plan. What course will you take to try to persuade
them ? " K'ang answered, u I will tell them how un-

WORKS OF MENOrUS. 167

profitable their course is to them." " Master/' said Men-
ems, "your aim is great, but your argument is not
good.

5. " If you, starting from the point of profit, offer
3'our persuasive counsels to the kings of Ts'in and
Ts'oo, and if those kings are pleased with the consider-
ation of profit so as to stop the movements of their
armies, then all belonging to those armies will rejoice
in the cessation of war, and find their pleasure in the
pursuit of profit. Ministers will serve their sovereign
for the profit of which they cherish the thought ; sons
will serve their fathers, and younger brothers will serve
their elder brothers, from the same consideration : and
the issue will be, that, abandoning benevolence and
righteousness, sovereign and minister, father and son,
younger brother and elder, will carry on all their inter-
course with this thought of profit cherished in their
breasts. But never has there been such a state of so-
ciety, without ruin being the result of it

6. " If you, starting from the ground of benevolence
and righteousness, offer your counsels to the kings of
Ts'in and Ts'oo, and if those kings are pleased with the
consideration of benevolence and righteousness so as
to stop the operations of their armies, then all belong-
ing to those armies will rejoice in the stopping from
war, and find their pleasure in benevolence and right-
eousness. Ministers will serve their sovereign, cherish-
ing the principles of benevolence and righteousness ;
sons will serve their fathers, and younger brothers will
serve their elder brothers, in the same way: and so,
sovereign and minister, father and son, elder brother
and younger, abandoning the thought of profit, will
cherish the principles of benevolence and righteous-
ness, and carry on all their intercourse upon them.
But never has there been such a state of society, with-
out the State where it prevailed rising to imperial sway.
Why must you use that word * profit.' "

168 CHINESE CLASSICS.

V. 1. When Mencius was residing in Tsow, the
younger brother of the chief of Jin,, who was guardian
of Jin at the time, paid his respects to him by a present
of silks, which Meiicius received, not going to acknowl-
edge it. When he was sojourning in P%g-luh, Ch'oo,
who was prime minister of the State, sent him a simi-
lar present, which he received in the same way.

2. Subsequently, going from Tsow to Jin, he visited
the guardian, but when he went from P'ing-luh to the
capital of Ts'e, he did not visit the minister Ch'oo.
The disciple Uh-loo was glad, and said, a I have got an
opportunity to obtain some instruction"

3. He asked accordingly, " Master, when you went to
Jin, you visited the chief's brother, and when you went
to Ts s e, you did not visit Ch'oo. Was it not because he
is only the minister ? "

4. Mencius replied, " No. It is said in the Book of
History, ' In presenting an offering to a superior, most
depends on the demonstrations of respect If those
demonstrations are not equal to the things offered, we
say there is no offering, that is, there is no act of the
will in presenting the offering/

5. u This is because the things so offered do not con-
stitute an offering to a superior."

6. Uh-loo was pleased, and when some one asked him
what Mencius meant, he said, " The younger of Jin
could not go to Tsow, but the minister of Ch'oo might
have gone to P : ing-luh.

VI. L Shun-yu K'wan said, " He who makes fame
and meritorious services his first objects, acts with a re-
gard to others. He who makes them only secondary
objects, acts with a regard to himself. You, master,
were ranked among the three chief ministers of the
Btate, but before your fame and services had reached
either to the prince or the people, you have left your
place. Is this indeed the way of the benevolent ?*"

WOBKS OP MENCIUS. 169

2. Mencius replied., K There was Pih*e ; lie abode In
an inferior situation, and would not, with, his virtue,,
serve a degenerate prince, There was E Yin ; he five
times went to T'ang, and five times went to Kee.
There was Hwuy of Lew-hea ; he did not disdain to
serve a vile prince, nor did he decline a small office.
The courses pursued by those three worthies were dif-
ferent but their aim was one. And what was their one
aim ? We must answer ' To be perfectly virtuous/
And so it is simply after this that superior men strive.
Why must they all pur site the same course ? "

o. }wan pursued, K In the time of the duke Muh
of Loo. the government was in the hands of Kimg-e,
while Tsze-lew and Tsze-sze were ministers. And yet,
the dismemberment of Loo then increased exceedingly.
Such was the case, a specimen how your men of virtue
are of no advantage to a kingdom ! "

4. Mencius said, " The prince of Yu did not use Pih-
le He, and thereby lost his State. The duke Muh of
Ts'in used him, and became chief of all the princes.
Ruin is the consequence of not employing men of vir-
tue and talents ; how can it rest with dismemberment
merely ? "

5. JS?wan urged again, " Formerly, when Wang P*aou
dwelt on the K*e, the people on the west of the Yellow
River all became skilful at singing in MB abrupt man-
ner. When Meen K'eu lived in Kaou-tfang, the people
in the parts of Ts*e on the west became skilful at sing-
ing in his prolonged manner. The wives of Hwa Chow
and Ke Leang bewailed their husbands so skilfully, that
they changed the manners of the State. When there
is the gift within, it manifests itself without. I have
never seen the man who could do the deeds of a wor-
thy, and did not realize the work of one. Therefore
there are now no men of talents and virtue. If there
were, I should know them*"

170 CHINESE CLASSICS.

6. Meiieiits answered, " When Confucius was chief
minister of Justice in Loo, the prince came not to fol-
low his counsels. Soon after was the solstitial sacrifice,
and when a part of the flesh presented in sacrifice was
not sent to him, he went away even without taking off
his cap of ceremony. Those who did not know him
supposed it was on account of the flesh. Those who
knew him supposed that it was on account of the neg-
lect of the usual ceremony. The fact was, that Confu-
cius wanted to go away on occasion of some small
offence, not wishing to do so without some apparent
cause. All men may not be expected to understand
the conduct of a superior man."

VIL 1. Mencius said, "The five chiefs of the princes
were sinners against the three kings. The princes of
the present day are sinners against the five chiefs.
The great officers of the present day are sinners against
the princes.

2. " The emperor visited the princes, which was called
6 A tour of inspection. 3 The princes attended at the
court of the emperor,, which was called e Giving a re-
port of office/ It was a custom in the spring to exam-
ine the ploughing, and supply any deficiency of seed.,
and in autumn to examine the reaping, and assist where
there was a deficiency of the crop. When the emperor
entered the boundaries of a State, if the new ground
was being reclaimed, and the old fields well cultivated ;
if the old were nourished and the worthy honoured ;
and if men of distingushed talents were placed in
office : then the prince was rewarded, rewarded with
an addition to his territory. On the other hand, if, OB
entering a State, the ground was found left wild or over-
run with weeds ; if the old were neglected and the
worthy unhonoured ; and if the offices were filled with
hard tax-gatherers : then the prince was reprimanded.
If a prince once omitted his attendance at court, he

WORKS OF MENCIUS. 171

was punished by degradation of rank ; if lie did so a
second time, he was deprived of a portion of his terri-
tory ; if he did so a third time, the imperial forces were
_set in motion, and he was removed from his government.
Thus the emperor commanded the punishment, but did
not himself inflict it, while the princes inflicted the pun-
ishment., but did not command it. The five chiefs, how-
ever, dragged the princes to punish other princes,, and
hence I say that they were sinners against the three
kings.

3. " Of the five chiefs the most powerful was the
duke Hwan. At the assembly of the princes in K*wei-
k f ew, he bound the victim and placed the writing upon
it, but did not slay it to smear their mouths with the
blood. The first injunction in their agreement was,
tf Slay the unfilial ; change not the son who has been
appointed heir ; exalt not a concubine to the rank of
wife.* The second was, c Honour the worthy, and
maintain the talented, to give distinction to the vir-
tuous/ The third was, ' Respect the old, and be kind
to the young. Be not forgetful of strangers and trav-
ellers/ The fourth was, ( Let not offices be heredit-
ary, nor let officers be pluralists. In the selection of
officers let the object be to get the proper men. Let
not a ruler take it on himself to put to death a great
officer.' The fifth was, * Follow no crooked policy in
making embankments. Impose no restrictions on the
sale of grain. Let there be no promotions without
first announcing them to the empercr.' It was then
said, f All we who have united in this agreement shall
hereafter maintain amicable relations.' The princes of
the present day all violate these five prohibitions, and
therefore I say that the princes of the present day are
sinners against the five chiefs.

4. " The crime of him who connives at, and aids, the
wickedness of his prince is small, hut the crime of him

172 CHINESE CLASSICS.

who anticipates and excites that wickedness is great
The officers of the present day all go to meet their sov-
ereigns' wickedness, and therefore I say that the great
officers of the present day are sinners against the
princes."

VIII. 1. The prince of Loo wanted to make the
minister Shin commander of his army.

2. Mencrus said, " To employ an uninstrxicted people
in war may be said to be destroying the people. A de-
stroyer of the people would not have been tolerated in
the times of Yaou and Shun.

3. ef Though by a single battle you should subdue
Ts'e, and get possession of Nan-yang, the thing ought
not to be done."

4. Shin changed countenance, and said in displeasure,
* This is what I, Kuh-le, do not understand/'

5. Mencius said, I will lay the case plainly before
you. The territory appropriated to the emperor is
1 5 000 le square. Without a thousand le, he would not
have sufficient for his entertainment of the princes.
The territory appropriated to a How is 100 le square.
Without 100 le, he would not have sufficient wherewith
to observe the statutes kept in his ancestral temple.

6. " When Chow-kung was invested with the princi-
pality o/Loo, it was a hundred le square. The territo-
ry was indeed enough, but it was not more than 100 le.
When T'ae-kung was invested with the principality of
Ts'e, it was 100 le square. The territory was indeed
enough, but it was not more than 100 le.

7. "Now Loo is five times 100 le square. If a true
imperial ruler were to arise., whether do you think that
Loo would be diminished or increased by him ?

8. " If it -were merely taking the place from the one
State to give it to the other, a benevolent man would
not do it j how much less will he do so, when the end
is to be sought by the slaughter of men !

WOEKS OF MENCIUS. 173

9, "The way in wliieli a superior man serves his
prince contemplates simply the leading Mm in the
riglit path, and directing his mind to benevolence."

IX. 1. Meiicius said, " Those who now-a-days serve
their sovereigns say, <We can for our sovereign enlarge
the limits of the cultivated ground, and fill his treasu-
ries and arsenals/ Such persons are now-a-days called
1 Good ministers/ but anciently they were called ' Eob-
bers of the people. 9 If a sovereign follows not the
right way, nor has his mind bent on benevolence, to
seek to enrich him is to enrich a Kee.

2. " Or they win say, ' We can for our sovereign form
alliances with other states, so that our battles must be
successful. Such persons are now-a-days called * Good
ministers/ but anciently they were called ' Robbers of
the people. 3 If a sovereign follows not the right way,
nor has his mind directed to benevolence, to seek to en-
rich him is to enrich a Kee.

3. u Although a prince, pursuing the path of the pres-
ent day, and not changing Its practices, were to have
the empire given to him, he could not retain it for a
single morning."

X. 1. Pih Kwei said, "I want to take a twentieth
of the produce only as the tax. What do you think of
it?"

2. Mencius said, " Your way would be that of the
Mih.

3. tf In a country of ten thousand families, would it
do to have only one potter? 33 Kwd replied, "No.
The vessels would not be enough to use."

4. Men<u&) went on, "In Mih all the five kinds of
grain are not grown ; it only produces the millet. There
are no fortified cities, no edifices, no ancestral temples, no
ceremonies of sacrifice ; there are no princes requiring
presents and entertainments; there is no system of
officers with their various subordinates. On these ac-

21

174 CHINESE CLASSICS,

counts a tax of one twentieth of the produce is suffi
cient there.

5. ^ But now it is the Middle kingdom that we live
in. To banish the relationships of men, and have no
superior men; how can such a state of things be
thought of?

6. " With but few potters a kingdom cannot subsist ;
how much less can it subsist without men of a higher
rank than others ?

7. " If we wish to make the taxation lighter than the
system of Yaou and Shun, we shall just have a great
Mih and a small Mih. If we wish to make it heavier,
we shall just have the great Kee and the small Kee."

XL 1* Pih Kwei said, "My management of the
waters is superior to that of Yu."

2. Mencius replied, < You are wrong, Sir, Yu's reg-
ulation of the waters was according to the laws of
water,

3. a He therefore made the four seas their receptacle,
while you make the neighbouring States their recep-
tacle.

4. e( Water flowing out of its channels is called an in-
undation. Inundating waters are a vast waste of water,
and what a benevolent man detests. You are wrong,
my good Sir."

XII. Mencius said, a If a scholar have not faith,
how shall he take a firm hold of things f "

XIII. 1. The prince of Loo wanting to commit the
administration of his government to the disciple Yo-
ching, Mencius said, " When I heard of it, I was so glad
that I could not sleep/'

2. Kung-sun Ch'ow asked, "Is Yo-ching a man of
vigour?" and was answered, "No." "Is he wise in
council ? " " No." " Is he possessed of much informa-
tion?" "No."

3. " What then made you so glad that you could not
sleep ?

WORKS OF MENCIUS. 175

4. "He is a man who loves what is good/'

5. " Is the love of what is good sufficient ? **

6. " The love of what is good is more than a suffi-
cient qualification for the government of the empire ;
how much more is it so for the State of Loo !

7. " If a minister love what is good, all within the
four seas will count 1,000 le but a small distance, and
will come and lay their good thoughts before him.

8. * If he do not love what is good, men will say,
* How self-conceited he looks ? Me is saying to himself,
I know it/ The language and looks of that self-con-
ceit will keep men off at a distance of 1,000 le. When
good men stop 1,000 le off, calumniators, flatterers, and
sycophants, will make their appearance. When a min-
ister lives among calumniators, flatterers, and syco-
phants, though he may wish the State to be well gov-
erned, is it possible for it to be so ? "

XIV. 1. The disciple CMn said, "What were the
principles on which the superior men of old took of-
fice ?" Mencius replied, ' There were three cases in
which they accepted office, and three in which they
left it.

2. " If received with the utmost respect and all polite
observances, and they could say to themselves that the
prince would carry their words into practice, then they
took office with him. Afterwards, although there
might be no remission in the polite demeanour of the
prince, if their words were not carried into practice,
they would leave him.

3. " The second case was that in which, though the
mince could not Se expected at once to carry their words
into practice, yet being received by him with the ut-
most respect, they took office with him. But after-
wards, if there was a remission in his polite demeanour,
they would leave him,

4. " The last case was that of the superior man who

176 CHINESE CLASSICS.

had nothing to eat, either morning or evening, and was
so famished that he could not move out of his door.
If the prince, on hearing of his state, said, ' I must fail
in the great point,, that of carrying his doctrines into
practice, neither am I able to follow his words., but I am
ashamed to allow him to die of want in my country j '
the assistance offered in such a case might be re-
ceived, but not beyond what was sufficient to avert
death."

XY. 1. Mencius said, " Shun rose from among the
channeled fields. Foo Yue was called to office from
the midst of his building frames ; Kaou-kih from his
fish and salt ; Kwan E-woo from the hands of his gaol-
er; Sun-shuh Gaou from his hiding 'by the sea-shore ;
and Pih-le He from the market-place,

2. " Thus., when Heaven is about to confer a great
office on any man, it first exercises his mind with suf-
feringj and his sinews and bones with toil. It exposes
his body to hunger, and - 1 : * !- him to extreme pov-
erty. It confounds his undertakings. By all these
methods it stimulates his mind, hardens his nature, and
supplies his incompetencies.

3. " Men for the most part err, and are afterwards
able to reform. They are distressed in mind and per-
plexed in their thoughts, and then they arise to vigor-
ous reformation. When thhigs have been evidenced
in men's looks, and set forth in their words, then they
.understand them.

4. " If a prince have not about his court families at-
tached to the laws and worthy counsellors, and if abroad
there are not hostile States or other external calamities,
his kingdom, will generally come to ruin.

5. ** From these things we see how life springs from
sorrow and calamity, and death from ease and pleasure."

XVL Mencius said, " There are many arts in teach-
ing. I refuse, as inconsistent with my character., to
teach a man, but I am only thereby still teaching him/'

WORKS OF MENCIUS. 177

BOOK VII
TSIN SIN. PAET I.

CHAPTER I. 1. Mencius said, "He who has exhausted
all his mental constitution knows his nature. Knowing
his nature, he knows Heaven.

2. " To preserve one's mental constitution, and nour-
ish one's nature, is the way to serve Heaven.

3. " When neither a premature death nor long life
causes a man any double-mindedness, but he waits in
the cultivation of his personal character for whatever
issue ; this is the way in which he establishes his
jSea^e^-ordained being/'

II. 1. Mencius said, " There is an appointment for
every thing. A man should receive submissively what
may be correctly ascribed thereto.

2. " Therefore, he who has the true idea of what is
Heaven's appointment will not stand beneath a precip-
itous wall.

3. " Death sustained in the discharge of one's duties
may correctly be ascribed to the appointment of
Heaven.

4. " Death under handcuffs and fetters cannot cor-
rectly be so ascribed."

HL 1. Mencius said, " When we get by our seeking
and lose by our neglecting ; in that case seeking is of
use to getting, and the things spught for are those which
are in ourselves.

2. "When the seeking is according to the proper
course, and the getting is only as appointed ; in that

178 CHINESE CLASSICS.

case the seeking is of 110 use to getting, and the things
sought are without ourselves."

IV. 1. Mencius said, " All things are already com-
plete in us.

2. " There is no greater delight than to be conscious
of sincerity on self-examination.

3. ft If one acts with a vigorous effort at the law of
reciprocity, when he seeks for the realization of perfect
virtue, nothing can be closer than his approximation
to it."

V. 1. Mencius said, " To act without understanding,
and to do so habitually without examination, pursuing
the proper path all the life without knowing its nature ;
this is the way of multitudes."

VI. Mencius said, "A man may not be without
shame. When one is ashamed of having been without
shame, he will afterwards not have occasion for shame."

VII. 1. Mencius said, " The sense of shame is to a
man of great importance.

2. "Those who form contrivances and versatile
schemes distinguished for their artfulness, do not allow
their sense * of shame to come into action.

3. When one differs from other men in not having
this sense of shame, what will he have in common with
them?"

VIII 1. Mencius said, The able and virtuous mon-
archs of antiquity loved virtue and forgot power. And
shall an exception be made of the able and virtuous
scholars of antiquity, that they did not do the same ?
They delighted in their own | MK*|I V-. r,nd were oblivi-
ous of the power of princes. Th<?r< .i-io. if kings and
dukes did not show the utmost respect, and obsei ve ail
forms of ceremony, they were not permitted to come
frequently and visit them. If they thus found it not
in their power to pay them frequent visits, how much
less could they get to employ them as ministers ? "

WOEKS OF MENC1US. 179

IX. 1. Mencius said to Sung Kow4s c een, * s Are yon
fond, Sir, of travelling to the diffierent courts I will
tell you about such travelling.

2. "If a prince acknowledge you and follow your
counsels, be perfectly satisfied* If no one does so, be
the same."

3. Kow-ts^een said, " What is to be done to secure
this perfect satisfaction ? " Mencius replied, u Honour
virtue and delight in righteousness, and so you may al-
ways be perfectly satisfied.

4. a Therefore, a scholar, though poor, does not let
go his righteousness j though prosperous, he does not
leave his own path.

5. "Poor and not letting righteousness go; it is
thus that the scholar holds possession of himself. Pros-
perous and not leaving the proper path ; it is thus
that the expectations of the people are not disappointed.

6. "When the men of antiquity realized their wishes,
benefits were conferred by them on the people. If
they did not realize their wishes, they cultivated their
personal character, and became illustrious in the world*
If poor, they attended to their own virtue in solitude ;
if advanced to dignity, they made the whole empire
virtuous as well."

X. Mencius said, " The mass of men wait for a king
Wan, and then they will receive a rousing impulse.
Scholars distinguished from the mass, without a king
Wan, rouse themselves."

XL Mencius said, " Add to a man the families of
Han and Wei. If he then look upon himself without
being elated, he is far beyond the mass of men."

XII. Mencius said, " Let the people be employed in
the way which is intended to secure their ease, and
though they be toiled, they will not murmur. Let
them be put to death in the way which is intended to
preserve their lives, and though they die ? they will not
murmur at him who puts them to death."

180 CHINESE CLASSICS.

XIII* 1. Mencius said, " Under a chief, leading all
the princes, the people look brisk and cheerful. Under
a trae sovereign, they have an air of deep contentment

2. "Though he slay them, they do not murmur.
When he benefits them, they do not think of his merit.
From day to day they make progress towards what is
good 7 without knowing who makes them do so.

3. "Wherever the superior man passes through, trans-
formation follows ; wherever he abides, his influence is
of a spiritual nature. It flows abroad above and be-
neath, like that of Heaven and Earth. How can it be
said that he mends society but in a small way ! "

XIV. 1. Mencius said, " Kindly words do not enter
so deeply into men as a reputation for kindness.

2. " Good government does not lay hold of the peo-
ple so much as good instructions.

3. " Good government is feared by the people, while
good instructions are loved by them. Good govern-
ment gets the people's wealth, while good instructions
get their hearts."

XV. 1. Mencius said, "The ability possessed by
men without having been acquired by learning is in-
tuitive ability, and the knowledge possessed by them
without the exercise of thought is their intuitive knowl-
edge.

2. "Children carried in the arms all know to love
their parents, and when they are grown a little, they all
know to respect their elder brothers.

3. " Filial affection for parents is the working of be-
nevolence. Respect for elders is the working of right-
eousness. There is no other reason for those feelings ;
they belong to all under heaven."

XVI. Mencius said, " When Shun was living amid
the deep retired mountains, dwelling with the trees
and rocks, and wandering among the deer and swine,
the difference between him and the rude inhabitants of

WO&KS OJP MENOIUS. 181

those remote hills appeared very small. But when he
heard a single good word, or saw a single good action,,
he was like a stream or a river bursting its banks., and
flowing out in an irresistible flood."

XYIL Mencins said, " Let a man not do what his
own sense of rlffi '**.* f**.* tells him not to do, and let
him not desire what his sense of righteousness tells him
not to desire ; -to act thus is all he has to do."

XVIII. 1, Mencius said, " Men who are possessed of
intelligent virtue and prudence in affairs will generally
be found to have been in sickness and troubles.

2. "They are the friendly minister and concubine's
son, who keep their hearts under a sense of peril, and
use deep precautions against calamity. On this account
they become distinguished for their intelligence."

XIX. 1. Mencius said, " There are persons who
serve the prince; they serve the prince, that is, for
the sake of his countenance and favour.

2. " There are ministers who seek the tranquillity of
the State, and find their pleasure in securing that tran-
quillity.

S. a There are those who are the people of Heaven.
They, judging that, if they were in office, they could
carry out their principles^ throughout the empire, pro-
ceed so to carry them out.

4. " There are those who are great men. They rec-
tify themselves and others are rectified."

XX. 1. Mencius said, " The superior man has three
things in which he delights, and to be ruler over the
empire is not one of them*

2. " That his father and mother are both alive, and
that the condition of his brothers affords no cause for
anxiety ; this is one delight

3. t( That, when looking up, he has no occasion for
shame before Heaven, and, below, he has no occasion
to blush before men ; this is a second delight.

22

182 CHINESE CLASSICS,

4, te That he can get from the whole empire the most
talented individuals, and teach and nourish them ;
this is the third delight.

5. " The superior man has three things in which he
^ i: :rM 7 . and to be ruler over the empire is not one of
ihem."

XXI. 1. Mencius said, "Wide territory and a nu-
merous people are desired by the superior man, but
what he delights in is not here.

2. a To stand in the centre of the empire, and tran-
quillize the people within the four seas ; the superior
man delights in this, but the highest enjoyment of his
nature is not here.

3. a What belongs by his nature to the superior man
cannot be increased by the largeness of his sphere of
action, nor diminished by his dwelling in poverty and
retirement ; for this reason that it is determinate!/
apportioned to him &y Heaven.

4. K What belongs by his nature to the superior man
are benevolence, righteousness, propriety, and knowl-
edge. These are rooted in his heart ; their growth
and manifestation are a mild harmony appearing in the
countenance, a rich fulness in the back, and the charac-
ter imparted to the four limbs. Those limbs understand
to arrange themselves, without being told."

XXII. 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.' T'ae-kung, to avoid
Chow, was dwelling on the coast of the eastern sea.
\Vhen he heard of the rise of king Wan, he 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.* If there were a prince in the empire, who knew

WORKS Off MENCIUS. 183

well how to nourish the old, all men of virtue would
feel that he was the proper object for them to gather
to.

2. Around the homestead with its five mow, the space
beneath the walls was planted with mulberry trees,
with which the women nourished silkworms, and thus
the old were able to have silk to w r ear. Each family
had five brood hens and two brood sows, which were
kept to their 'breeding seasons, and thus the old were
able to have flesh to eat. The husbandmen cultivated
their farms of 100 mow, and thus their families of eight
mouths were secured against want.

3. " The expression, < The chief of the West knows
well how to nourish the old/ refers to his regulation of
the fields and dwellings, his teaching them to plant the
mulberry and nourish those animals, and his instructing
the wives and children, so as to make them nourish
their aged. At fifty, warmth cannot be maintained
without silks, and at seventy flesh is necessary to satisfy
the appetite. Persons not kept warm nor supplied with
food are said to be starved and famished, but among
the people of king Wan, there were BO aged who were
starved or famished. This is the meaning of the ex-
pression in question."

XXIIL 1. Mencius said, "Let it be seen to that
"their fields of grain and hemp are well cultivated, and
make the taxes on them light j so the people may be
made rich.

2. " Let it be seen to that the people use their re-
sources of food seasonably, and expend their wealth
only on the prescribed ceremonies : so their wealth
will be more than can be consumed.

3. " The people cannot live without water and fire,
yet if you knock at a man's door in the dusk of the
evening, and ask for water and fire, there is no man
who will not give them, such is the abundance of these

184: CHINESE CLASSICS*

things. A sage governs the empire so as to cause pulse
and grain to be as abundant as water and fire. When
pulse and grain are as plenty as water and fire-, how
shall the people be other than virtuous ? "

XXIV. 1. Mencius said, "Confucius ascended the
eastern hill, and Loo appeared to him small. He as-
cended the T^ae mountain,, and all beneath the heavens
appeared to him small So, he who has contemplated
the sea, finds it difficult to think any thing of oilier
waters, and he who has wandered in the gate of the
sage, finds it difficult to think anything of the words of
others.

2. a There is an art in the contemplation of water.
It is necessary to look at it as foaming in waves. The
sun and moon being possessed of brilliancy, their light
admitted even through an orifice illuminates.

3. " Flowing water is a thing which does not proceed
till it has filled the hollows in its course. The student
who has set his mind on the doctrines of the sage, does
not advance to them but by completing one lesson af-
ter another."

XXV. 1. Mencius said, " He who rises at cock-
crowing, and addresses himself earnestly to the prac-
tice of virtue, is a disciple of Shun.

2. a He who rises at cock-crowing, and addresses him-
self earnestly to the pursuit of gain, is a disciple of
ChiL

3. " If you want to know what separates Shun from
Chih, it is simply this, the interval between the thought
of gain and the thought of virtue."

XXVI. 1. Mencius said, a The principle of the phi-
losopher Yang was e Each one for himself/ Though
he might have benefitted the whole empire by plucking
out a single hair, he would not have done it.

2. ef The philosopher Mih loves all equally. If by
rubbing smooth his whole body from the crown to the

WORKS OF MENCIUS. 185

heel; he tould have benefited the empire, lie would
have done It

3. "Tsze-moh holds a medium between these. By
holding that medium,, he is nearer the right. But by
holding it without leaving room for the exigency of

l! ; i ' / it becomes like their holding their one
point.

4. " The reason why I hate that holding to one point
is the injury it does to the way of rig Jit principle. It
takes up one point and disregards a hundred others."

XXVII. 1. Mencius said, The hungry think any
food sweet, and the thirsty think the same of any drink,
and thus they do not get the right taste of what they
eat and drink. The hunger and thirst,, in fact, injure
their palate. And is it only the mouth and belly which
are injured by hunger and thirst ? Men's minds are
also injured by them.

2. "If a man can prevent the evils of hunger and
thirst from being any evils to his mind, he need not
have any sorrow about not being up with other men."

XXVIII. Mencius said, " Hwuy of Lew-hea would
not for the three highest offices of state have changed
his firm purpose of life."

XXIX. Mencius said, " A man with definite aims to
be accomplislied may be compared to one digging a
well. To dig the well to a depth of seventy-two cubits,
and stop without reaching the spring, is after all throw-
ing away the well."

XXX. 1. Mencius said, "Benevolence and righteous-
ness were natural to Taou and Shun. T'ang and "Woo
made them their own. The five chiefs of the princes
feigned them.

2. " Having borrowed them long and not returned
them ? how could it be known they did not own them ?"

XXXI. 1. Kung-sun Ch c ow said, E Yin said, <I
cannot be near and see him so disobedient to

186 CHINESE CLASSICS.

and therewith he banished T'ae-kea to T'ung. The peo-
ple were much pleased. When T'ae-kea became virtu-
ous, he brought him back, and the people were again
much pleased.

2. " When worthies are ministers, may they indeed
banish their sovereigns in this way., when they are not.
virtuous ? "

3. Mencius replied, " If they have the same purpose
as E Tin, they may. If they have not the same pur-
pose, it would be usurpation."

XXXII. \ Kung-sun Ch'ow said, " It is said, in the
Book of Poetry,

* He will not eat the bread of idleness ! '
How is it that we see superior men eating without la-
bouring ? " Mencius replied, " When a superior man re-
sides in a country, if its sovereign employ his counsels,
he conies to tranquillity, wealth, honour, and glory. If
the young in it follow his instructions, they become fil-
ial, obedient to their elders, true hearted, and faithful
What greater example can there be than this of not
eating the bread of idleness ? "

XXXIII. 1. The king's son, Teen, asked Mencius,
saying, " What is the business of the unemployed schol-
ar?"

2. Mencius replied, " To exalt his aim."

3. Teen asked again, "What do you mean by exalt-
ing the aim ? " The answer was, " Setting it simply on
benevolence and righteousness. He thinks how to put
a single innocent person to death is contrary to benev-
olence : how to take what one has not a right to is con-
trary to righteousness ; that one's dwelling should be
benevolence 5 and one's path should be righteousness.
When benevolence is the dwelling-place of the hearty
and righteousness the path of the life,, the business of a
great man is complete."

XXXIV. 1. Mencius said, "Supposing that the king-

WORKS OF JtiENCIIJS. 187

dom of Ts'e were offered, contrary to righteousness; to
Ch'in Chung, he would not receive it, and all people be-
lieve in him, as a man of the highest worth. But this
is only the righteousness which declines a dish of rice
or a platter of soup. A man can have no greater
crimes than to disown his parents and relatives, and the
relations of sovereign and minister, superiors and infe-
riors. How can it be allowed to give a man credit for
the great excellencies because he possessess a small
one?"

XXXV. 1. T'aou Ying asked, saying, a Shun being
emperor, and Kaou-yaou chief minister of justice, if
Koo-sow had murdered a man, what would have been
done in the case ? "

2. Mencius said, " TCti'/y-ucw would simply have ap-
prehended him."

3. " But would not Shim have forbidden such a
thing?"

4. tf Indeed, how could Shun have forbidden it?
K'lOH-yr.'fH had received the law from a proper source."

5. ^Iii that case what would Shun have done ? >f

6. " Shun would have regarded abandoning the em-
pire as throwing away a worn out sandal. He would
privately have taken his father on his back, and re-
tired into concealment, living somewhere along the sea-
coast. There he would have been all his life, cheerful
and happy, forgetting the empire."

XXXVI. 1, Mencius, going from Fan to Ts'e, saw
the king of Ts'e's son at a distance, and said with a
sigh, "One's position alters the &ir,just as the nurture
affects the body. Great is the influence of position !
A.re not we all men's sons ? "

2. Mencius said, "The residence, the carriages and
horses, and the dress of the king's son, are mostly the
same as those of other men. That he looks so is occa-
sioned by his position. How much more should

188 CHINESE CLASSICS.

liar air distingitisJi him whose position is in the wide
house of the world !

3. a When the prince of Loo went to Sung, he called
out at the Tee-chili gate., and the keeper said, 'This is
not our prince. How is it that his voice is so like that
of our prince?' This was occasioned by nothing but
the correspondence of their positions."

XXXYIL 1. Mencius said, a To feed a scholar and
not love him, is to treat him as a pig. To love him and
not respect him ? is to keep him as a domestic animal.

2. a Honouring and respecting are what exist before
any offering of gifts.

3. tftf lf there be honouring and respecting without
the reality of them, a superior man may not be re-
tained by such empty demonstrations?

XXXVIII. Mencius said, " The bodily organs with
their functions belong to our Heaven-conferred nature.
But a man must be a sage before he can satisfy the de-
sign of his bodily organization."

XXXIX. 1. The king Suen of Ts'e wanted to short-
en the period of mourning. Kung-sun Ch'ow said/* To
have one whole year's mourning is better than doing
away with it altogether."

2. Mencius said^ K That is just as if there were one
twisting the arm of his elder brother, and you were
merely to say to him 'Gently, gently, if you please/
Your only course should be to teach such an one filial
piety and fraternal duty."

3. At that time, the mother of one of the king's sons
had died, and his tutor asked for him. that he might be
allowed to observe a few month's mourning. Kung-
sun Ch c ow asked, a What do you say of this ? "

4 Mencius replied, " This is a case where the party
wishes to complete the whole period, but finds it impos-
sible to do so. The addition of even a single day is
better than not mourning at all. I spoke of the case

WORKS OF MENC1UB. 180

where there was no hindrance, and the party neglected
the thing himself"

XL. 1. Menclus said, " There are five ways in which
the superior man effects his teaching.

2. K There are some on whom his influence descends
like seasonable rain.

3. " There are some whose virtue he perfects, and
some of whose talents he assists the development.

4. " There are some whose inquiries he answers.

5. u There are some who privately cultivate and cor-
rect themselves.

6. ft These five ways are the methods in which the
superior man effects his teaching."

XLI. 1. Kung-sun Ch'ow said, " Lofty are your prin-
ciples and admirable, but to learn them may well be
likened to ascending the heavens., something which can-
not be reached. Why not adapt your teaching so as to
cause learners to consider them attainable, and so daily
exert themselves."

2. Mencius said, " A great artificer does not, for the
sake of a stupid workman, alter or do away with the
marking line. E did not, for the sake of a stupid ar-
cher^ change his rule for drawing the bow.

3. a The superior man draws the bow, but does not
discharge the arrow. The whole thing seems to le&jr
'before the learner. Such is his standing exactly in the
middle of the right path. Those who are able,, follow
him."

XLIL 1. Mencius said, * When right principles pre-
vail throughout the empire, one's principles must ap-
pear along with one's person. When right principles
'disappear from the empire, one's person must vanish
along with one's principles.

2. <<r l have not heard of one's principles being de-
pendent for their manifestation on other IB en."

XLIII. 1. The disciple Kung-too said, When Kang
23

190 CHINESE CLASSICS,

of T^artg made his appearance in your school, it seemed
proper that a polite consideration should be paid to him,
and yet you did not answer him. Why was that ? "

2. Mencius replied, " I do not answer him who ques-
tions me presuming on his nobility, nor him who pre-
sumes on his talents, nor him who presumes on his age,
nor him who presumes on services performed to me,
nor him who presumes on old acquaintance. Two of
those things were chargeable on Kang of T'ang."

XLIV. 1. Mencius said, "He who stops short where
stopping is not allowable, will stop short in every thing,
He who behaves shabbily to those whom he ought to
treat well, will behave shabbity to all.

2. ^He who advances with precipitation will retire
with speed."

XLt r . Mencius said, "In regard to inferior creatures,
the superior man is kind to them, but not loving. In
regard to people generally, he is loving to them, but
not affectionate. He is affectionate to his parents, and
lovingly disposed to people generally. He is lovingly
disposed to people generally, and kind to creatures."

XLVX 1. Mencius said, ^The wise embrace all
knowledge, but they are most earnest about what is of
the greatest importance. The benevolent embrace all
in their love, but what they consider of the greatest
importance is to cultivate an earnest affection for the
virtuous. Even the wisdom of Taou and Shun did not
extend to everything, but they attended earnestly to
what was important. Their benevolence did not show
itself in acts of kindness to every man, but they ear-
nestly cultivated an affection for the virtuous.

2. "'Not to be able to keep the three years' mourn-
ing, and to be very particular about that of three
months, or that of five months ; to eat immoderately
and swill down the soup, and at the same time to in
quire about the precept not to tear the meat with the

WORKS OF MENCIUS. 192

teeth ; such things show what I call an Ignorance of
what is most important."

BOOK VII.
TSIN SIN. PAET II

CHAPTER I. 1. Mencius said, "The opposite Indeed
of benevolent was the king Hwuy of Leang 1 The be-
nevolent., beginning with what they care for, proceed
to what they do not care for. Those who are the op-
posite of benevolent, beginning with what they do not
care for, proceed to what they care for."

2. Kung-snn Ch f ow said, "What do you mean?"
Jtfenwus answered, " The king Hwuy of Leang ? for the
matter of territory, tore and destroyed his people, lead-
ing them to battle. Sustaining a great defeat, he would
engage again, and afraid lest they should not be able to
secure the victory, urged his son whom he loved till he
sacrificed him with them. This is what I call tf begin-
ning with what they do not care for, and proceeding to
what they care for/ "

II. 1. Mencius said, " In the c Spring and Autumn*
there are no righteous wars. Instances indeed there
are of one war better than another.

2. " 6 Correction * is when the supreme authority pun-
ishes its subjects by force of arms. Hostile States do
not correct one another."

III. I. Mencius said, " It would be better to be with*
out the Book of History than to give entire credit to it

192 CHINESE CLASSICS.

2. " In the ' Completion of the War'., I select two or
three passages only, which I believe.

3. "The benevolent man has no enemy under heaven,
When the prince the most benevolent was engaged
against him who was the most the opposite, how could
the blood of the people have flowed till it floated the pes-
tles of the mortars ? "

IV. 1. Mencius said, tf There are men who say c I
am skilful at marshalling troops, I am skilful at conduct-
ing a battle ! ' They are, great criminals.

2. " If the sovereign of a state love benevolence, he
will have no enemy in the empire.

3. " When 'Pang was executing his work of correc-
tion in the south, the rude tribes on the north mur-
mured. When he was executing it in the east, the rude
tribes on the west murmured. Their cry was * Why
does he make us last ? *

4. " When king Woo punished Yin, he had only three
hundred chariots of war, and three thousand life-guards.

5. " The king said, 6 Do not fear. Let me give you
repose. I am no enemy to the people ! On this, they
bowed their heads to the earth, like the horns of ani-
mals falling off 3

6. " * Imperial correction' is but another word for rec-
tifying. Each State wishing itself to be corrected,
what need is there for fighting ? "

V. Mencius said, " A carpenter or a carriage-maker
may give a man the circle and square, but cannot make
him skilful in the use of them"

VI. Mencius said, "Shun's manner of eating his
parched grain and herbs was as if he were to be doing
so all his life. When he became emperor, and had the
embroidered robes to wear, the lute to play, and the
two daughters of Yaou to wait on him, he was as if
those things belonged to him as a matter of course/'

VII Mencius said, " From this time forth I know

WOKKS OF MJBNOIIT& 193

the heavy consequences of killing a man's near rela-
tions* When a man kills another's father, that other
will kill his father ; when a man kills another's elder
brother, that other will kill his elder brother. So he
does not himself indeed do the act, but there is only an
interval between him and it!'

VIII. 1. Mencius said, "Anciently, the establishment
of the frontier-gates was to guard against violence.

2, " Now-a-days, it is to exercise violence/'

IX. Mencius said, " If a man himself do not walk in
the right path, it will not be walked in even by his wife
and children. If he do not order men according to
the right way, he will not be able to get the obedience
of even his wife and children."

X. Mencius said, " A bad year cannot prove the
cause of death to him, whose stores of gain are large ;
an age of corruption cannot confound him whose equip-
inent of virtue is complete."

XL Mencius said, " A man who loves fame may be
able to decline a kingdom of a thousand chariots, but.
if he be not really the man to do such a thing, it will
appear in his countenance, in the matter of a dish of
rice or a platter of soup."

XII. 1. Mencius said, "If men of virtue and ability
be not confided in, a State will become empty and void.

2. " Without the rules of propriety and distinctions
of right, the high and the low will be thrown into con-
fusion.

3. ft Without the great principles of government and
their various business, there will not be wealth sufficient
for the expenditure."

XIII. Mencius said, * f There are instances of indi-
viduals without benevolence^ who have got possession
of a single State, but there has been no instance of the
whole empire's being got possession of by one without
benevolence/'

194 CHINESE CLASSICS,

XIV. 1. Mencius said, "The people are the most
Important element in a nation ; the spirits of the land
and grain are the next ; the sovereign is the lightest.

2. " Therefore to gain the peasantry is the way to
become emperor ; to gain the emperor is the way to be-
come a prince of a State ; to gain the prince of a State
is the way to become a great officer.

3. a When a prince endangers the altars of the spirits
of the land and grain, he is changed, and another ap-
pointed in his place.

4. " When the sacrificial victims have been perfect,
the millet in its vessels all pure, and the sacrifices of-
fered at their proper seasons, if yet there ensue drought,
or the waters overflow, the spirits of the land and grain
are changed, and others appointed in their place."

XV. Mencius said, " A sage is the teacher of a hun-
dred generations : this is true of Pih-e and Hwuy of
Lew-hea. Therefore when men now hear the charac-
ter of Pih-e, the corrupt become pure, and the weak ac-
quire determination. When they hear the character
of Hwuy of Lew-hea, the mean become generous, and
the niggardly become liberal. Those two made them-
selves distinguished a hundred generations ago, and
after a hundred generations, those who hear of them,
are all aroused in this manner. Could such effects be
produced by them, if they had not been sages ? And
how much more did they affect those who were in con-
tiguity with them, and were warmed by them ! "

XVI. Mencius said, a Benevolence is the distinguish-
ing characteristic of man. As embodied in man's con-
duct, it is called the path of duty. 33

XVII. Mencius said, * When Confucius was leaving
Loo, he said, c I will set out by-and-by ; ' this was the
way for him to leave the State of his parents. When
he was leaving Ts'e, he strained off with his hand the
water in which his rice was being rinsed, took the rice,

WOEKS OP MENCIIJS. 195

and went away ; this was the way for him to leave a
strange State."

XVIII. Mencius said, " The reason why the supe-
rior man was reduced to straits between CMn and Ts'ae
was because neither the princes of the time nor their
ministers communicated with him."

XIX. 1. Mih E?e said, " Greatly am I from anything
to depend upon from the mouths of men"

2. ^ Mencius observed, " There is no harm in that.
Scholars are more exposed than others to suffer from
the mouths of men.

3. " It is said, in the Book of Poetry,

6 My heart is disquieted and grieved,

I am hated by the crowd of mean creatures/
This might have been said 1>y Confucius. And again,
* Though 'he did not remove their wrath,
He did not let fall his own fame/
This might be said of king Wan."

XX. Mencius said, " Anciently, men of virtue and
talents by means of their own enlightenment made
others enlightened. Now-a-days, it is tried, while they
are themselves in darkness, and by means of that dark-
ness, to make others enlightened."

XXI. Mencius said to the disciple Kaou, ft There are
the foot-paths along the hills ; if suddenly they be
used, they become roads ; and if, as suddenly they are
not used, the wild grass fills them up. Now,, the wild
grass fills up your mind,"

XXII. 1. The disciple Kaou said, "The music of
Yu was better than that of king Wan/ 3

2. "Mencius observed, " On what ground do you say
so? " and the other replied, a Because at the pivot the
knob of Yu's bells is nearly worn through/ 5

3. Mendiis said 5 " How can that be a sufficient proof?
Axe the ruts at the gate of a city made by a single
two-horsed chariot ? "

196 CHINESE CLASSICS.

1. When Ts*e was suffering from famine,
Ch'in Tsin said to Mendus, " The people are all think-
ing that you, Master, will again ask that the granary
of T*ang be opened for them, I apprehend you will
not do so a second time."

2. Mencius said, To do It would be to act like Fung
Foo. There was a man of that name in Tain, famous
for his skill in seizing tigers. Afterwards, he became a
scholar of reputation,, and going once out to the wild
country, he found the people all in pursuit of a tiger.
The tiger took refuge in a corner of a hill, where no
one dared to attack him, but when they saw Fung Foo,
they ran and met him. Fung Foo immediately bared
his arms, and descended from the carriage. The mul-
titude were pleased with him, but those who were schol-
ars laughed at him."

XXIV". 1. Mencius said, a For the mouth to desire
sweet tastes, the eye to desire beautiful colours, the ear
to desire pleasant sounds, the nose to desire fragrant
odours, and the four limbs to desire ease and rest j
these things are natural. But there is the appointment
of Heaven in connection with them, and the superior
man does not say of his pursuit of them, * It is my na-
ture.'

2. " The exercise of love between father and son, the
observance of righteousness between sovereign and
minister, the rules of ceremony between guest and
host, the display of knowledge in recognizing the tal-
ented, and the fulfilling the heavenly course by the
sage ; these are the appointment of Heaven. But
there is an adaptation of our nature for them. The su-
perior man does not say, in reference to them, < It is the
appointment of Heaven/ "

XXV. 1. Haou-sang Puh-hae asked, saying, " What
sort of man is Yo-ching ? " Mencius replied,, " He is 4
good man, a real man."

WOBKS OF MENCIUS. 197

2. " What do you mean by tf A good man,' < A real
man ? ' "

3. The reply was,, " A man who commands our liking,
is what is called a good man.

4. " He whose goodness is part of himself, is what is
called a real man.

5. " He whose goodness has been filled up, is what is
called a beautiful man.

6. " He whose completed goodness is brightly dis-
played, is what is called a great man,

7. "When this great man exercises a transforming
influence, he is what is called a sage,

8. ft When the sage is beyond our knowledge, he is
what is called a spirit-man.

9. " Yo-ching is between the two first characters, and
below the four last."

XXVI. 1. Mencius said, "Those who are fleeing
from the errors of Mih naturally turn to Yang, and
those who are fleeing from the errors of Yang naturally
turn to orthodoxy. When they so turn, they should
at once and simply be received.

2. " Those who now-a-days dispute with the followers
of Yang and Mih, do so as if they were pursuing a
stray pig, the leg of which after they have got it to en-
ter the pen, they proceed to tie.

XXVII. Mencius said, " There are the exactions of
hempen-cloth and silk, of grain, and of personal service.
The prince requires but one of these at once, deferring
the other two. If he require two of them at once?
then the people die of hunger. If he require the three
at once, then fathers and sons are separated."

XXVIII. Mencius said, a The precious things of a
prince are three ; the territory, the people, the gov-
ernment and its business. If one value as most pre-
cious pearls and stones., calamity is sure to befall him,"*

XXIX. P ; un-shing Kwoh having obtained an official
24

198 CHINESE CLASSICS,

situation in Ts'e, Mencius said, " He is a dead man,,
P'un-shing Kwoh!" P'un-shing Kwoh being put to
death,, the disciples asked, saying. * How did you know,
Master, that he would meet with death ? " Mencius re-
plied, " He was a man, who had a little, ability, but had
not learned the great doctrines of the superior man.
He was just qualified to bring death upon himself, but
for nothing more."

XXX. 1. When Mencius went to T'ang, he was
lodged in the upper palace. A sandal in the process of
making had been placed there in a window, and when
the keeper of the place came to look for it, he could not
find it.

2. On this, some one asked Mencius, saying, (f Is it
thus that your followers pilfer ? " Mencius replied, "Do
you think that they came here to pilfer the sandal ? "
The man said, "I apprehend not. But you, Master,
having arranged to give lessons, do not go back to in-
quire into the past, and you do not reject those who
come to you. If they come with the mind to learn,
you receive them without any more ado."

XXXI. 1. Mencius said, " All men have some things
which they cannot bear ; extend that feeling to what
they can bear, and benevolence will be the result. All
men have some things which they will not do j extend
that feeling to the things which they do, and righteous-
ness will be the result."

2, " If a man can give full development to the feel-
ing which makes him shrink from iirjrirmp: others, his
benevolence will be more than can be called into prac-
tice. If he can give full development to the feeling
which refuses to break through, or jump over, a wall,
his righteousness will be more than can be called into
practice.

* 3. " If he can give full development to the real feel-
ing of dislike with which he receives the salutation,

WORKS OF MEffCIOS. 199

* Thou/ < Thou/ he will act righteously in all places
and circumstances.

4. " When a scholar speaks what he ought not to
speak, by guile of speech seeking to gain some end ;
and when he does not speak what he ought to speak,
by guile of silence seeking to gain some end ; both
these cases are of a piece with breaking through a
neighbour's wall?

XXXII. 1. Mencius said/* Words which are simple,
while their meaning is far-reaching, are good words.
Principles which, as held, are compendious, while their
application is extensive, are good principles. The
words of the superior man do not go below the girdle,
but great principles are contained in them.

2, " The principle which the superior man holds is
that of personal cultivation, but the empire is thereby
tranquillized."

3. " The disease of men is this : that they neglect
their own fields, and go to weed the fields of others,,
and that what they require from others is great, while
what they lay upon themselves is light."

XXXIII. 1. Mencius said, 6tf Yaou and Shun were
what they were by nature ;. T tf ang and Woo were so
by returning to natural virtue.

2. "When all the movements, in the countenance
and every turn of the body, are exactly what is proper,
that shows the extreme degree of the complete virtue.
Weeping for the dead should be from real sorrow, and
not because of the living. The regular path of virtue
is to be pursued without any bend ? and from no view
to emolument The words should all ^be^ necessarily
sincere, not with any desire to do what is right

3. * The superior man performs the law of right, in
order that he may wait simply for what has been ap-
pointed."

XXXIV. 1. Mencius said, " Those who give coun*

200 CHINESE CLASSICS.

sel to tlie great should despise them, and not look at
their pomp and display.

2. " Halls several times eight cubits high, with beams
projecting several cubits ; these, if my wishes were to
be realized, I would not have. Food spread before me
over ten cubits square, and attendant girls to the
amount of hundreds ; these, though my wishes were
realized, I would not have. Pleasure and wine, and
the dash of hunting, with thousands of chariots follow-
ing after me ; these, though my wishes were realized,
I would not have. What they esteem are what I
would have nothing to do with; what I esteem are the
rules of the ancients. Why should I stand in awo of
them ? "

XXXV. Mencius said, " To nourish the heart there
is nothing better than to make the desires few. Here
is a man whose desires are few : in some things he
may not be able to keep his heart, but they will be few.
Here is a man whose desires are many : in some things
he may be able to keep his heart, but they will be few."

XXXVL 1. Mencius said, " Tsang Seih was fond of
sheep dates, and his son, the philosopher Tsang, could
not bear to eat sheep-dates."

2. Kung-sun Ch'ow asked, saying, " Which is best,
minced meat and roasted meat, or sheep-dates ? " Men-
cius said, a Mince and roasted meat, to be sure." Kung-
sun Ch'ow went on, "Then why did the philosopher
Tsang eat mince and roast-meat, while he would not
eat sheep-dates? " Mencius answered, " For mince and
roast sheep-meat there is a common liking, while that
for sheep-dates was peculiar. We avoid the name, but
do not avoid the surname- The surname is common ;
the name is peculiar,"

XXXVII. 1. Wan Chang asked, saying, " Confucius,
when he was in CMn, said, ' Let me return. The schol-
ars of my school are ambitious but hasty. They are

WORKS OF MENCITJS. 201

for advancing and seizing their object, but cannot for-
get their early ways/ Why did Confucius, when he
was in CMn, think of the ambitious scholars of Loo ? "

2. Mencius replied, " Confucius not getting men pur-
suing the true medium, to whom he might communicate
his instructions, determined to take the ardent and the
cautiously-decided. The ardent would advance to seize
their object; the cautiously-decided would keep them-
selves from certain things. It is not to be thought that
Confucius did not wish to get men pursuing the true
medium, but being unable to assure himself of finding
such, he therefore thought of the next class."

3. " I venture to ask what sort of men they were who
could be styled 'The ambitious ?'"

^ 4. Such," replied Mencius, as K'in Chang, Tsang
Seih, and Muh Pei. were those whom Confucius styled
* ambitious. ' "

5. " Why were they styled c ambitious ? * "

6. The reply was, Their aim led them to talk rnag~
niloquently, saying, < The ancients ! ' < The ancients ! '
But their actions, compared with their words, did not
come up to them."

7. " When he found also that he could not get such
as were thus ambitious, he wanted to get scholars who
would consider anything impure as beneath them.
Those were the cautiously-decided, a class next to
the former."

8. Chang pursued his questioning, " Confucius said,
' They are only your good careful people of the villages
at whom I feel no indignation, when they pass my door
without entering my house. Your good careful people
of the villages are the thieves of virtue?' What sort
of people were they who could be styled * Your good
careful people of the villages ? ' "

9. Mencius replied, " They are those who say, * Why
are they so magniloquent ? Their words have not re-

202 CHINESE CLASSICS,

epect to their actions, and their actions have not respect
to their words, but they say, The ancients ! The an-
cients ! Why do they act so peculiarly, and are so cold
and distant ? Born in this age, we should be of this
age, to be good is all that is needed.' Eunuch-like,
flattering their generation j such are your good care-
ful men of the villages."

10. Wan Chang said, "Their whole village styles
those men good and careful. In all their conduct they
are so. How was it that Confucius considered them
the thieves of virtue ? "

11. Mencius replied, " If you would blame them, you
find nothing to allege. If you would criticize them,
you have nothing to criticize.- They agree with the
current customs. They consent with an impure age.
Their principles have a semblance of right-heartedness
and truth. Their conduct has a semblance of disinter-
estedness and purity. All men are pleased with them,
and they think themselves right, so that it is impossi-
ble to proceed with them to the principles of Yaou and
Shun. On this account they are called, ' The thieves
of virtue/

12. * Confucius said, < I hate a semblance whiclr is
not the reality. I hate the darnel, lest it be confounded
with the corn. I hate glib-tonguedness, lest it be con-
founded with righteousness. I hate sharpness of tongue,
lest it be confounded with sincerity. I hate the music,
of CMng, lest it be confounded with the true music. I
hate the reddish blue, lest it be confounded with ver-
milion. I hate your good careful men of the villages,
lest they be confounded with the truly virtuous/

13. " The superior man seeks simply to bring back
the unchanging standard, and that being rectified, the
masses are roused to virtue. When they are so aroused,
forthwith perversities and glossed wickedness disap-
pear."

WOEKS OF MENGIUS. 203

XXXYffl. 1. Mencius said, "From Taou and Shun
down to Tang were 500 years and more. As to Tu and
Kaou-yaou, they saw those earliest sages, and so knew
their doctrines, while Tang heard their doctrines as
transmitted, and so knew them.

2. " From T'ang to king Wan were 500 years and
more. As to E Yin, and Lae Choo, they saw Tang
and knew his doctrines,, while king Wan heard them as
transmitted, and so knew them.

3. "From king Wan to Confucius were 500 years
and more. As to T'ae-kung Wang and San E-sang,
they saw Wan, and so knew his doctrines., while Con-
fucius heard them as transmitted., and so knew them.

4. te From Confucius downwards until now, there are
only 100 years and somewhat more. The distance in
time from the sage is so far from being remote, and so
very near at hand was the sage's residence. In these
circumstances, is there no one to transmit his doctrines ?
Yea, is there no one to do so ? "

INDEX I,

SUBJECTS IK THE "WOBKS OF MENCITTS.

The first figure, followed by a period (1.) is the number of the Book that
followed by a colon (2:) is the Part that which follows is the Chapter.

Absurdity of a ruler not following wise

counsellors, Book 1, Part 2, Chap. 1>,

A -A ^ -V.'l'-'-.l favours, how Men ems,

Action, faith necessary to firmoess in,

6. 2:12.
Adheience to one course, against ob-

stinate, 7. 1: 26.
Advnnt irros. the greatest, of friendship,

CK ii : 8.
Advice of Mencius with regard to

mourning, 3. 1 : 2.

Adviser of llu?

'irM /ih\vy> be

and maxims of the, 3. 2: 7, kings,
the example and principles of, must
be studied, 4. 1 : 1, 2. the, ex-
changed sons, each one teaching the
son of the other, 4, 1 : IS. making
Mends of the, 5. 2:8. the, culti-
vated the nubility Lhat is of Heaven*

6. 1: 10. acliohue. maintained the
dignity of their characters, how, 7,
1:8. and modem rule c^ntu^l* d.

7. 2 : 8. the, led men by their exam-
ple, 7. 2:20.

Animals, man how much different from,

. rJ. Lou- iii. 7. 1: i>. 4. 2: 10.

Mllli !* -". hi'iiuu- *; 7. 1 : IS. V " " * the example of, 7. 1 : 9.

Aged the, were nourished by the V . the superior man subjects

ernment of king Wan, 7. 1 : 22. his to the will of Heaven, 7. 1 : 24.

Ages, different con duct of great men in Archer, he who would be benevolent

different, reconcileable, 4. 2 : 29.

Agreement of sages not affected by Archery, learning, 4. 1:24; 6. 1:20.

place or time, 4. 2:1.
Agriculture, importance of a ruler at-
tending to, 3. 1:3. a ruler should
not kilToiu at with his own hands, 8.
1:4.

Air, how one's material position affects

his, 7. 1:36.
Ambition, and avarice, evils of, 1. 2:

11. of Hwuy of Leang, 7. 2:1.
Ambitious, who are the, 7. 2: 37.
AT t -, " \ the, shared their pleasures Barbarians, influence of the Chinese

uij'i i s people, 1. 1:2. ^i^**^ o". **. 1:4.; 2:9.

other men in what, 1. 1 : 7. ! ^ \ illustration taken from, 6. 1 : 7.

sic of the, 1. 2:1. emperor^, tours Beauty, the love of, compatible with

is like an, 2. 1:7.

Arrangement of dignities and emolu-
ments according to the dynasty of
Chow, 5. 2 : 2.

Association, influence of, 8. 2 : 6 ; 6. 1 :

9. with those of whom one does not
approve, unavoidable, 3. 2: 10.

Attainment, real must be made by the
learner for himself, 7. 2:5.

Authority, pnrl^M'i t should be in-
flicted only by the proper, 2. 2:8.

\ s
M

5. only
L -2 : 25.
an unwor-

of inspection made by, 1. ^.4; 6. 2:
7. coffins used by the, 2. 2: 7.
sages, how all men may become
equal to the, 3. 1:1. kings prac-
tised benevo- ,i .T . --i vi- , *. 3. 2: Benefits of trouble and affliction, 7.
5. Mencius fijM . !> '!. \ample 1 IS.

(204)

royal
moral
Behavioi
thy associate, 2. 2 : 6.

SUBJECTS IN WORKS OF MENCIUS.

205

1: 15.; 2: 16. exhortation to, 2. 1: Compass and square, use of the, 4. 1:

7. inv^L't.uuv to all of ex~x*'n2 ' 2.

4. 1: '2. i lie only seci. . , ' t ,,.:,.

prince, 4. 1:7, 8, 9. filial piety the! 2: 1.

richest fruit of, 4. 1: 27. tl --.,- ' P. " ' , > of the Sovereign, how to

rior man preserves, 4. 2: ^ > I r i , '. 1: 12.

of Hwuy of Leang, 7.

righteousness equally internal, 6. 1:
4, 5. it is necessary* to practice with

Consequences, the thought of should
make men careful, 6. 2 : 7.

all one's might, 6. 1: IS. must be Concert, the character of Confucius a
matured, 6. 1: 19. and lighteous- complete, 5. 2:1.
nesbj the difference between Y,.:'Ki Connie & u^ mo and. monopolizing the
and Shun, Tang and Woo, and I'K 2. -2. 10.

Constitution, benevolence and righfc-

ana mm, 'rang ana Woo, ana I'K
five Chiefs in relation to, 7. 1 : 30.
the empire can be got only by, 7. 2

* 5, 7.; 8.
I | "osperi-

of tlie

13.

Benevolent ~ --
1 : 3. ; 4. : : ,
ty lie in, '. _

people secured by, 1. 2: 12. glory Corn, assisting, to grow, 2. 1:2.

the result of, 2. 2 : 4. the prince who
sets about practising has none to
fear, 3. 2 : 5.
Bodily defects, how men are sensible

of, 6. 2: 11.-* ,*-l7fif : .--,. only a Counselling princes from the ground of

sage can sati- '. , tit- --i of his. 7.

1:33.
Book of Bites, quotations from, 2. 2 :

2.; 3. 2: 3.; 4. 1:1.
Brilliant Palace, the, 1. 2: 5
Burial, Mencius', ot his father, 2. 2:8,;

of Mih's parents, 3. 1:5.
Calamity ,:. Hi . ' men's own

seeking, ..

.perior man

is beyond the reach of, 4. 2 : 28.
Calumny, comfoit under, 7. 2: 19.
Careful, the thought of consequences

should make men, 7. 2 : 7.

from feeding, 2. 2:4.

Character, how men judge wrongly of,
7. 1: 34. different degrees of attain-
ment i% 7. 2:25.

Charge of one's-self the greatest of
charges, 4. 1 : 19.

Chess-playing, illustration from, &. 1:
9.

Chief ministers, the duties of, 5. 2: 9.

Chiefs of the princes, the five, 6. 2:7.

eousness part of man's, 7. 1;
Conviction, how Mencius brought

home, 2. 2:4.
Cookery, E Yin's knowledge of, 5. 1:

7.

Corrupt times are ,;

I against by

established virteo, 7. ~2. H.
Counsellors of great men should be
morally above them, 7. 2 : 34.

profit, danger of, 6. 2:4.

Counsels for the government of a kinsr-
dom,3. 1:3.

Courses, two, open to a princi piir'nod
by his enemies, 1. 2:15. 01 iaou
and vShun, C, 2:2.

iourt, Mencius would not pay to a fa-
vourite, 4. 2 : 27.

Cultivation, men's

pf self-, 6.
Vaous and

1 : 13, men may !.('.
Shuns by the, of their
ways, 6. 2: 2. of the ," iid i n,-,
be intermitted, 7. 2: 21.

Cattle and s>heep y illustration taken Death or flight, whether should be cho-

rvuiuui. V/i JJ.lijJJ.Vj V|f AX"CUJ,i^;t PJU.VSU.AUk WC \iJLHJ

sen, 1.2: 15. there are things which
men dislike more than death, 6. 1 : 10.
how Mencius prdicted the, of P*ua.
Shing-kwoh. 7 2:29.

Decencies may not be expected, where
virtues are wanting, 7. 1 : 44,

Decrees of Heaven, man's duty as af-
fected by the, 7. 1:2.

Oeeds, not words o-r manners, prove
mental qualities, 4. 1 : 16.

Chieftain of the princes not ,i MJ "!. c.*i Drti <(-. men aid sensible of bodily, but
of the Empire, 2. 1: ).-- mOu^n. i; "UT ) uui 01 mental or moral, 6. 1: 12.

a, different from that of a true bov-

I'vir 7. 1: 13.

<-L ! . k . the great man is, 4. 2: 12.
Comfort under calumny, 3. 2 : 19.

25

Defence oi' Shun's conduct, 5. 1:2, 3.
of E Yin, 5. 1 : 7. of Confucius,
5. 1 : 8, of accepting presents from
oppressors of the people, 5. "2: 4.

206

SUBJECTS IN WORKS OF MENCIUS.

Degeneracy, the progress of, from the Emoluments, arrangement of in the

three kings to the five chiefs of the

i"' .-C-.M. 2:7.
J) . i, , i Chinese, 3. 1:4.; 2: 9.; 4,

..I-.; /-. 2:11.
Desires, the regulation of, essential, 7.

2.
t

Developing their natural goodness may
make men equal the ancient sa^es.

3. 1:1.; 7. 2:31.

Dignities, r.

'i' i- r in the dynas-

ty Chow. ~>. J. _
Dignity, how the ancient scholars main-
tained their, 7. 1 : 8. how Moucius
maintained his with the princes, 7. 2 :

wrong mufct precede vigorous right-
doing, 4. 2 : 8.

Disgraceful means which men take to
seek wealth and honour, 4. 2 : 33.

Disposition, a man's true, will often ap-
pear in small matters, 7. 2: 11.

Disputing, Mencius, not fond of, 3. 2: 9.

Dissatisfaction with a parent, not nec-
essarily unlihal, 6. 2 : o.

Division of labour, propriety of the, 3.
1: 4.

Doctrine, of the Mihists refuted, 3. 1 :
5. heretical, 3. 2:0. of the Mean,
quotation from the, 4, 1 : 12. of the
sages, to be advanced to by succes-
sive steps, 7. 1 : 24. on the tran&mis-
sioa of, fi om Yaou to Mencius' own
time, 7. 2 : 33.

Duties which the " ,
owe to the young and ignorant, 4. 2 :
7. of different classes of chief
isters, 5. 2:0.

Duty, man's, how affected by the de-
crees of Heaven, 7. 1 : 2. benevo-
lence the path of, 7. 2: 1C.

Dynasties,, Hea, Yin and Chow, 2. 1:

Chow dynasty, 3. 2:2.

Empeior, friendship with an, 5. 2: 4.
equanimity of Shim as an, 7. 2:6.

Enipiie, by whom the torn, may be
united, 1. 1:6 king Hwuy's com-
petence to obtain the, 1. 1 : 7. em-
ployment of Menciub would be for
the good of the whole, 2. 2 : 12, to
the State, the Family, 4. 1: 5. the
way to get the, 4. 1 : 9. ; 7. 2 : 13.
tranquillity of dependent on what,
4. 1 : 11. a drowning, 4. 1 : 17. how
Shun got the, 5. 1: 5. how Shun
would have regarded abandoning the,

7. 1:35.

t, of Mencius with the End, the, may justify the means, 7. 1:
n. jr. i. 1: 6. 31.

of what is right and Enjoyment, man's nature the source of

by the, 2. a : 1.

Earth-worm, an over-fastidious scholar
^ compared to an, 8. 2 : 10.

of a ruler at-

tending to, o. I : ,}.

. .

Elated by riches, not to be, a proof of
superiority, 7. 1: 11. i

his true, 7. 3 : 21.
Equanimity of Shun in poverty, and as

emperor, 7. 2:6.
Error of a Mihist refuted, 3, 1:5.; 2 :

Errors of Yang, Mill, and Tsze-moh, 7.
1:26.; 7. 2:26.

Evil, a warning to the violently, and
the weakly, 4. 1 :""\ -- <i r,\i * " i -*
witlut evil r IH-^'IUI ii' <*, 4. %: \j.

Exactions just. *hould be made with
discrimination, 7. 2: 27.

Example, influence of, 3. 2: 6. influ-
ence of n rulers', 4. 2: 5. the an-
cients led men by,' 7. 2: 20,

Excellence, how a prince may subdue
men by ? 4. 2 : 16.

' of errors, how Mencius beat
2:0.

Exhortation to benevolence, 2. 1 : 7.

Explanation of friendly intercourse
with Kwang Chang, 4. 2 : 30. of the
different conduct of Tsang and Tsze-
sze, 4. 2: 31. of Shim's conduct

towards his brother, 5. 1 : 3. id, tow-
ards the emperor Yaou, and his father
EIoo-sow,5. 1 : 4. of the Odes Seaou
P wan and Kae Fang, G. 2:3.

Extreme cases must not be pressed to

invalidate mine .* \V 6. 2:1.
:" [ :. Ll . '? '" of situation afforded Faith, the K c >-i-y o\ 6. 2: 12,

Fame, a love of, may carry a rnaa over

great dirficulfcies, 7. 2: 11.

Father, why a, docs not himself teach
his own sou, 4. 1 : 18.

Favour to individuals, good govern-
ment does not lie in, 4. 2 : 2. -how
Mencius acknowledged a, B. 2 : 5

SUBJECTS IN WORKS OF MENCIUS.

207

Favour! (e, Mencius would not pay 'Go v -----

court to a, 4. 2 : 27. i 1. :

Filial piety, to l~ - - ' ~-" J .
4. 1:28 in ,

<fcc., 4. 1 : 27. how Shun valued and
c :- i ; "".-I. 4. 1; 28. seen in the
< - i rf patents. 4. S'lS.of
Kwaag Chang, 4. 2 : 30. reat, of
Shun, 5. 1 : 1, 4. of Tsang-tsze seen,
7.2:36.

Firmness of Hwuy of Lew-hea, 7. 1 :
28.

First " rli-T -'-. are nos always cor-
rec . J . ,' : J

Five things which are unfilial, 4. 2: 30.

;ood.

injunctions of the agreement of
the princes, 6. 2:7. ways in which
the sage teaches, 7. 1 : 40. j

Force, submission secured by, 2. 1 : 8. i

Forester refusing to come to the king!
of *IVe when called by a flag, 5. 2: t.

Four" " * ' * .* - oftliemlnd coni-i
par* ' ; :. 1: 6. different
classes of ministers, 7. 1 : 19

Fraternal y ," i . in relation to
ri'Jit"o, ]-:t. tec., 4. 1: 27. aflfec-
ti-.-i (-I Snun, 5. 1:8.

Freedom of Mencius, as ur:=alarl' d, to
speak out his inmd,, 2. 2:5.

Friends, carefulness in making, 4. 2 : 24,

Friendship, the principles of, o. 2:3, 7,
8.

G-ain, the love of, and the love of g<
contrasted, 7. 1 : 24.

Generosity of Mencius in receiving
pupils, 7. 2:30.

GiltSf", f ' ./ Mencius declined
or - ; !. '. . 3.

Glory the result of benevolent govern-
ment, 2, 1:4.

God, the people assisting to, 1. 2 : S.
the oidinances of, 2. 1:4.; 4. 1 : 4.
the decree of, 4. 1 : 7. who may sac-
rifice to, 4. 2 : 25.

G-ood, sages and worthies delighted in
what is, 2. 1: 8. importance to a
government of lovmg what is, 6. 2:
18- man is fitted for, and happy in
doing, 7.1: 4. (See .Ya'/.v . ,KO
pie should get their iiMrr.i.'o 1 ) to iii
themselves, 7. 1 : 10. tlie love of, and
the love of ga.n contrasted, 7. 1 : 25.
words and pi inciples, what are, 7. 2 :
32.

Goodness, different degrees of, 7. 2: 25.

Grain, illustration from growing, 1. 1 :
6.

t , .. - y Hwny^s,
J- subser-

vient to good, 1. 2: 1. bad, of the
king of Ts'e, 1, 2 : 6. of a kingdom,
counsels for the, 3. 1 : 3. there is an
ait of, which leqmres to be studied
by rulers and their minibter^ 4. 1 : 1.
the administration of, not difficult,
4.1: 6. the influence of king Wan'<.
4. 1: 13. good, lies in equal meas-
ures for the general good, 4. 2 : 2.
the a{?ed were nourished by king
Wail's^ 7. 1: 22. the well-being of
the people the fii&t care of a, 7. 1:

Great, houses, a ruler should secure the
esteem of the, 4. 1: 6. services,
Heaven prepares men for, hovr, 6. 2.
lo.

Great man, Mencius conception of the,

3. 2 : 2. makes no mistakes in pro-
priety and righteousness, 4. 2: 6.
simply pursues \vhat is right, 4. 2:
11. is child-like, 4. 2: 12 in good
men a re--- ;T ". _ : * <* >Ie will foe
found f( ,i i v ; ^ different
conduct of, 4. 2: 29. how some are ?
6. 1 : 15. he who cou nsels, should be
morally above them, 7. 2 : 34.

Grief of Mencius at not finding an op-
portunity to do good* 2. 2: 13.

Half measures of Tittle use, 1. 1:8.

Heaven, delighting in, and fearing, 1.
2 : 3. attaining to the imperial dig-
nity rests with, 1. 2: 14. a man's
way in life is ordered by, 1. 2: 16.;

5. 1 : 8. he who has no enemy in the
empire is the minister of, 2, 1 : 5.
oj'porrinitr* vouchsafed by, 2. 2:1-
only the minister of, may smite a
nation, 2. 2: 8. the superior man
does not murmur against, 2. 2: 13.
submission of States determined by,

4. 1 : 7.- Shi- r.->* +T i - - : o ".y the
gift of, 5. 1 : . - ' - , pro-
duction of , ; ". I : ,. 2:1.
s s places, oihces, ana emolu-
ments, 5. 2 : 3, has given us, what.
0. 1: 15. the nobility of, G. 1: 16.
pi'epares men by trials and hardships,

6. 2 : 15w by the study of ourselves
we come to the knowledge of, 7. 1 :
!. what may be correctly ascribed
to the appointment of ? 7. 1 : 2. con-
ferred nature, the bodily organs, a
part of the, 7. 1 : 88. how the supe-
rior man regards the will of, 7. 2 : 24

208

SUBJECTS IN WORKS OF MENCIUS.

Hearts, of men importance o" " " T

the, 2. 2:1.; -1. 1 : ',. -l'i< ; . !

the eye hides of the, 4. 1 : 13. how Killing

to nourish the, 7- 2 : 35.
Hire, the labourer is worthy of his, 3.

2:4,
Hereditary monarchy, Mencius' views

on, 5 1 : 5, 0.

History, quotations from, 3. 1:2.; 2 :

1.
Heretics, recovered, should not have

their old errors cast in their teeth, 7.

2:26.
Honour, the true, which men shoulc'

desire, 6. 1 : 17.
Husbandry, importance of, 3. 1:3.; 7.

1: 22, 23. a ruler should not labour

at, with his own hands, 3. 1:4.

-^ r 'ncT" 1 '"? Pih-e andHwny

kea, 2. 1 . 9.

a sovereign not necessarily
muider, 1. 2: 8. mon^ a prince
should not have pleasure in, 1. 1: (>.
iho character of, does not depend
on the instrument used, 1, 1 : 4. the
innocent, * v^- of, 4. 2:4.

Kings, the tiuow,

Kingdoms, Intercourse with neighbour-
ing, 1. 2: 3. the disposal of, rests
with the people, 1. 2: 10.

K" -- 1 - * - - ought to be pursued, how,

Labour, propriety of the division of,
3. 1: 4. only that, to bo p.i^ncrl.
which, accomplishes the ul>!oc,i. 7. 1 :
29.

2:4.
Law in himself, a man has but to obey,

the, 7. 1 : 17.
Learn er(s), teachers of truth must not

, \t t __ ___-. j_ n -i - A -i

Hypocrisy, Shun deiended against a Labourer the, is worthy of his hire, 3.

charge of, 5. 1:2.
Imperial, * >vrr ^ r-* rV-r"

1. 1: 7. <!-'. :. ' *1 I- :rue

royal government, 1. 2:5.; 2. 1:5.

f&bydoim. '.* ' V 1

1. 2: 14. > M

wished to see ; <.

ised, a true, 2. 1:1.- -''

should arise every 500 ye r-, -'. J. '.

sway, not one of the things in

which the superior man delights, 7.

Impulses must be weighed in the bal-
ance of reason, 4. 2: 23.
Inability, defined, 1. 1:7.
Inauspicious words, what are mosttru-

lower their lessons to suit, 7. 1 : 41.
himself, real attainment must be
i- > made by the, 7. 2: 5.
v :i i 'Li .r -; "" " '.'" i into the mind, the
\ : * i. - 'J: i ' conbists in seek-
ing the lost mind, 6. 1 : 11. must
not be by halves, 6. 1 : 20.

Leaving Loo and IVe, Confucius', 7. 2 :
17.

Lessons the, of the sage, reach to all
classes, 7. 1: 40.

Lettered class conducting government

ly % 4. 2:17. ' ' -'-t / of a, 3. 1: 4.

Influence of Mng Wan's . I ' lature, 6. 1 : 3. there are
4. 1 : 13, a man's, depends on his things which men like more than, 0.
personal example and conduct, 7. 2: 1:10.

9. Pih-e, <fec , proved to be sages by Limbs, the principles of the mind coin*
the permanence of their, 7. 2 : 15. pared to the, 2. 1 : 6.
Injunctions, five in the agreement of Lin gcrin <c, Mencius, in Ts'e, 2. 2:12.

the princes, 6. 2:7. .Little men, how some are, G. 1 : 15.

" ' '* '"" **" i, how Lords of i easo-n, how some are, 6. 1: 15.

Losses, how a ruler may take satisfac-
tion for, 1. 1:5.

Loving what is good, importance of to
jrovrrrn.^*. ^ 2: 13.
; .i !', n.i ,-. i!: , is of, C. 1:16.
i!', Ir !,-.r .1-1 is of, 6. 1: 17.
the duty of, as affected by the decrees
of Hearen, 7. 1 : 2. is fitted for, and
happy in doing good, 7. 1: 3.- has
but to obey the law ^n himself, 7. 1 :
17. benevolence in relation to, 7. 2:
10.

., be not many, 4. 1 : 23.

Insinuation.* r fl S' IMI-\
Mencius M ; ,Vn liso. >. 2: 6.

Inspiration to good, people should get
in themselves, 7. 1 : 10.

Instrumentality of others affects one's
way in. life, how far, 1. 2 : 16.

if.Amnnrsf* with ~" f T ' "" : ~ T 1 cing-

the

Intercourse with
doms, 1. 2: 3. o 'I
princes of Ms time, 3. 2 : 1.

Internal, the foundation of righteous-
ness is, 6. 1 : 4, 5.

Judgments, first, not always correct. 4.
2: 23. of character, how men form
wrong, 7. 1 : 34.

SUBJECTS IN WORKS OF MENCIUS.

209

Marriage of Shun iustified, 4. 1: 26.;
5.2:2.

Mean, doctrine of the, referred to, 4. 2;
7. Confucius kept the, 4. 2; 10.
T'ang held fast the, 4. 2 : 20.

Means, the end may justify the, 7. 1:
31.

Measure, with what, a man metes, it
will be measured to him again, 4. 1 :
4.

Medium, Confucius and Mencius called
to the pursuit of the right, 7. 2 : 37.

Men, importance of a prince gaining
the hearts of, 2. 2 : 1.

Mental qualities proved by deeds not
by words, 4. 1 : 16.

Messenger, Men ems offended because
a prince sent for him by a, 2. 2:2.

Middle kingdom, the, 1. 1 : 7. ; 3. 1 : 4. ;
2:9.; 5. 1:5.; 6. 2:10.

Mind, all men are the same in, 0. 1:7.
in danger of being injured by pov
erty and a mean condition, 7. 1 : 27.
the cultivation of the, must not be
intermitted, 7. 2:21.

Minister (s), care to be exercised in em-
ploying, 1. 2 : 7. the, of Heaven on-
ly may smite a nation, 2. 2 : 8. Men-
cius condemns the pursuit of warlike
schemes by, 4. 1 : 14. the truly great,
directs his efforts to the sovereign's
character, 4. 1 : 20. will t>erve their
sovereign according as he treats
them, 4. 2 : 2. the duties of chief
5. 2: 9. of Mencius' time panderec
to their sovereign's thirst for wealth
and power, 6. 2: 9. four different
classes of, 7. 1 : 19.

Moral, beauty alone truly excellent, 4
2 : 25. -excellence, the superior man
cultivates, 4. 2 : 28. influences, the
Talue of to a ruler, 7. 1 : 14.

Mountain, illustration from the trees o
the New, 6. 1 : 8.

Mourning for parents, 1. 2 : 16, ; 3. 1
2.; 5. 1:4,5,6.; 7. 1:39,46.

Mugwort, illustration taken from, 4. 1
9.

Murder, what Shun would have done
if his father had committed a, 7. 1
85.

Murmur, at the hardest measures, when
the people will not. 7. 1 :*12.

Music, the love of, 1/2: 1. the riches
fiuit of. 4. 1:27. of Tu and king
Wan, 7. 2:22.

"Music-master, the grand, 1. 2:4.

Mature, the, of man good, 8. 1:1.; 6.
1 : 1, 2, 6, 7. not to be confounded
with the phenomena of life, 6. 1 : 3.
appears as if it were not. good, bow,
6. 1: S, 9. to love righteousness
more than life is proper to man's, G.
1 : 10. how men should seek the lost
qualities of their, 0. 1 : 11. relative
importance of the different parts of
the, 0. 1 : 14. Heaven Is served by .
obeying our, 7, 1 : 1, man's own, tl:c*
most important thing to him, &c., 7
1: 21. of man, and the appointment
of Heaven. 7. 2 : 24.

Natural becevolence and righteousness
of man, only requires development
to be more than sufficient, 7. 2: 31.

Neighbouring kingdoms, intercourse
with,l. 2:3.

Nobility that is of Heaven and that is
of man, C. 1 : 16.

5*Tourishment,the nature of man seems
bad from not receiving its proper, 0.
1:8. of the different parts of the
nature, 6. 1 : 14.

Object of Confucius and Mencius, what
was the, 7. 2: 87.

Obscurity, how what Shun was discov-
ered itself in his greatest, 7. 1 : 16.

Obstinate adherence to a course deemed
right, against, 7. 1 : 26.

Odes, quotations from the, 1. 1 : 2, 7. ;
2:0,5.; 2. 1:8,4.; 3. 1:8,4.; 2:1,
9.; 4. 1:1,2,4,7,9.; 5.1:2,4.; 2:
7.; 6. 1:6,17.; 7. 1:32.; 2:19.

Office, Mencius giving up his, 2. 2: 10,
11, 12, 13.; 6. 2:6. to be sought,
but only by the proper path, 3. 2: 8. ;

3. 1 : 8. may be taken on account of
poverty, when, 5. 2: 5. grounds of
taking and leaving, 6. 2 : 14.

Offieiousness, Mencius repelling, 2. 2 :

Opposition of Mencius to warlike am-
bition, 6. 2:8.

Ox, king Hwuy's compassion for an, 1.
1:7.

Parents, burial of, 3. 1:5. (see Mourn"
ing)* the right manner of serving,

4. 1:19.; 2:18.

Parks, and hunting, the love of, <fec. 1.

2:2.
Pans of the nature, relative import

tance of different, 6. 1 : 14.
Passion-nature, Mencius nourished his,

2. 1:2.
People, rulers must share their p r ea-

210

SUBJECTS IN WORKS OF MENuIUS.

nres with the 1. 1 : 2. love of valour'
may subserve the good of the, 1. 2
3. the disposa 1 r * ],--- ^m* -^sts
with the, 1. 2: ' i , of,

only secured by "benevolent govern-
ment, 1. 2: 12.*; 4. 1:0. - s happi-
ness disregarded by the ministers of
Mencius' time, 4. 1 : 14. the part of
tlie, in. making an emperor, 5. 1:5.

.

to promote the virtue of the,

7. 1: 23. the most important ele-

ment in a nation, 7, 2: 14.
Pecuniary considerations, Mencius not

influenced "by, 2. 2: 10.
Personal character, importance of, 4.

1:5.
Pictures of Pih-e and Hwuy of Lew-

hea, 2. 1:9.
Phenomena, 5~-)r-- t wp of carefully

studying, 4. i> : ^ .
Pleasure, rulers must share with the

pooDlc.l. 1:2,; 2:1,4.
Position, how one's material, affects his

air, 7. 1:36.
Poverty, when office may be taken on

account of, 5. 2:5. importance of

not allowing the raind to be injured

by, 7. 1: 27. equanimity of Shun in,

7. 2:0.
Praise and blame not always according

to desert, 4. 1 : 21.
Precious things, three* of a piince, 1

2:28.

government has none to ftar, 3. 2: 5.
benevolence the only security of a, 4.
1 : 7. a vicious, the agent of hi^ own
ruin, 0. 1: S. importance of rectify-
ing a, L 1:_^ - i- o" .1 , i
scholar, ho v * * ... . - L < '..

5. 2 : G. three precious things of a,
7. 2 : 28.

Prinres, the only topics of Mencius
with, 1. 1 : i. a chieftain of the, not
a sovereign of the empire, 2. 1 ; 3.
the, of Mencius 5 time tailing in true
royal gov<ernraei t, 2, 1 : 5. Mencius
declining or accepting gifts of, 2. 2 :
3.; 5. 2: 4. Mencius, reserve with
the, of his time, 3. 2: 1. Mencius
defends himself for not going to see
the, 3:2: 7. why a scholar should
decline going to see, when called by
the m. 5. 2 : 7. danger of i* o u r M ] 1 i a -JT
from the ground of profit, 6. 2 : 4.
influence of a chief among the, dif-
ferent from that of a true sovereign,
7. 1 : 13. of his time, Mencins cen-
sures the, 7. 1 : 46. - how Mencius
maintained his own dignity with the,
7. 2 : 33.

Piinciples, one must live or die with
his,&c., 7. 1:42.

Profit, secondary to benevolence and
liaMeois* -11^,1. 1:1.; G. 2:4.

Progre&s of degeneracy in successive
ages, 6. 2:7.

advances will be followed Prompt action, necessity of, at the right

i-. - -M\- retreats^ 7." 1.44. time, 4. 2:4.

I' .. , <" of P'un-shing Kwoh's death Propriety, belongs naturally to man, 2.

by" Mencius, 7. 2: 29. "* ' a ' should be served, &c.,

Prepares himself for the duties to

which he aspires, how a scholar, 7.

.

Presents, Mencius defends acceptm
from oppressors of the people 5. i
4, of a prince to a scholar, how to
be made, : ?,-," * * 1 . r 2: 6. how
Mencius ' "..2:5

Presumptuous idea of Pill Ewe.
he could regulate the waters i
than Yu did, 6. 2: 11.

Prince, a, should employ ministers, how,
L 2: 7.~Hshould depend on himself,

3. 1 : 2. help to the
be ^iven according to,
4. 1:17. the richest fiuit of. 4, 1:
27. the great man makes no mis-
takes in, 4. 2 : 6. the superior man
preserves, 4. 2: 2 Q . importance of
observing the ml. & of, 0. 2 : 1.
p'-re--"*-***- of a country, on what de-

I * ' ' e eye, the index of the heart,

4. 1: 15.
Purity, pretended, of Ch'in Chung, 3.

2: 10.

not on other powers, 1. 2 : 13. tin eat- Be ord, quotation from a, 3. 2 : 3.

ened by neighbours should act how.

1, 2: 14. twoco'-i-cs. opon to, when) 32.
pursued by his i inrili -, "I, 2: """. - T?
should get the hearts of men, ' "
L^isrl t-:rsr Mencius, 2. 2: 2, the,
who =':- I'liioiit practising benevolent

Rom otc, againt t aiming at TV hat is, 7. 2 :

r **. s . ,M5ncius,2.2:ll.

., , i ',4. 1:22. Men-

cius' of Yo-chlng, 4. 1 : 24 ? 25. of
Kung-sun Ch'ow, 7. 1 : 39.

SUBJECTS IN WORKS OF MENCIUS,

211

Reputation, the value of, to a ruler, 7.j

Reserve, Mencius defends his, with the
princes of his time, 3. 2:1.

Respected, that a scholar be, is essen-
tial to his engaging in a prince's ser-
vice, 7. 1 : 37.

Riches, not to be elated by, a proof of Satisfied, how an adviser of the princes

superiority, 7. 1 : 11.

Righteousness belongs naturally to man,j
a. 1 : 6. ; 6. 1 : 1. the straight path,]
4. 1: 10. fraternal obedience the
richest fruit of, 4. 1 : 27. the greatj
man makes no mistakes in, 4. 2 : 0, ]
internal, not external, G. 1:4 5. to!
be loved more than life, 6. 1 : 10. I

Kipe grain, illustration from, 6. 1 : 19. j

Ritual Usagtis, quotation from the, 3.
2: 2.

Royal government, the great principles
of, 1. 1:3, 4. will assuredly raise to

rior to all other, 5. 2: 1. the great
doctrines of the, to be advanced to,
by successive steps, 7. 1 : 24. Pih-e,
&c., proved to be, by the permanence
of their influence, 7. 2 : 15. defini-
tion of a, 7. 2 : 23. the perfect vir-
tue of the highest, 7. 2 : 83.

may always be perfectly, 7. 1:9.
Scholar (s), the, ought to be remuner-
ated, 3. 2 : 4. may accept presents
from a prince, on what principles, 5.
2 : 6. should decline going to see the
princes \yhen called by them, wiiy, 5,
2; 7. forming friendships, rules ipr,
5. 2 : 8. ancient, maintained the dig-
nity of their character, &c., how, 7.
1 : 8. prepares himself for the duties
to which he aspires, 7. 1: 33. must
be respected in order to his engaging
in the service of a prince, 7. 1: 33.

the imperial dignity, 1. 2: 5.- various jSelf, the charge of, greatest, 4. 1: 19,
points of, neglected in Mencius tiineJSeli-cultivation, men's disregard of. 6,
2. 1:5. 1:13.

Bum, a vicious prince the agent of his 'Self-examination recommended, 4, 1:

own, 4. 1 : 8.
Rulers, should share their pleasures

4. the superior man practises, 4. 2:

28.

with the people, 1. 1: 2. should fol- Sell-restraint necessary to a ruler, 1. 2:

low the advice of the wise, 1. 2 ; 9. | 4.

should sympathize with the people in 'Selling himself, Pih-le He vindicated

their joys and sorrows, 1. 2: 4. from the charge of, o. 1:9.

should not labour at husbandry with Senses, all ineit have the same, G. 1:7.

their owa hands, 3. 1: 4. should some are the slaves of the, G. 1:15,

study the example and principles of Settling the empire, 1. 1: G.

the ancient kings, 4. 1 : 1, 2. irnpor- Shame, the value of the feeling of, 7.

tance of benevolence to, 4. 1 : 3. 's 1 : 6, 7.

example, influence of, 4* 2:5. will ' Sheep-dates, Tsang-tsze could not eat,

not be murmured at when their aim 7. 2: 30.

is evidently the people's good, 7. 1 : Shifts, Mencius put to* 2. 2:2.

12. the value of reputation and rnor-|Shoo-king, quotations from the, 1.1:2,;

al influences to, 7. L:14. 2:3,11.; 2. 1:4.; 3. 1:1.; 2: 5, tt.;

Rules, the necessity of governing ac-
cording to, 4. 1 : 1, 2.

Sacrifice, allusions to, 3- 1:2.; 2 : 3, 5.;
4. 2:25,33.; 6. 2: (5.; 7. 2:14.

Sage, Heiicius not a 7 2. 1 : 2. only with

4. 1 : 8. ; 5. 1 : 5. ; 0. 2 : 5. wirh what
reservation Mencius read the, 7, 2:3.
Sickness, Mencius pretends, 2. 2:2,
Sincerity, the great work of mea should
be to strive after perfect, 4. 1 : 12.

a, -does the body act according to Slaves of sense, how some are, 6. 1 : 15.

its design, 7. 1 : 37. the lessons of
the, reach to all classes, 7. 1 : 40.

Mencius, S. 2: 9. the human rela-
tions perfectly exhibited by, 4. 1:2.
the agreement of, not atfeeted by
place or time, 4. 2: 1 are distin-
guished from other men, how, 4. 2 : 2,
19, 20, 21, 22. Just like other men,
4, 2 : 32. ; 6. 1 : 7. Confucius supe-

Sorrow of Shun on account of his pa-

7 z rents, 5. 1: 1.

Sages, when they arise, will agree with Sovereign, killing a, not necessai ily

murder, 1. 2 : 8. of the empire, who
is a, 2. 1 : 3. importance of having

virtuous men about a, 3. 2 : 0. 's

example, influence of, 4. 2: 5 influ-
ence of a true, 7. 1 : 13. a, the least
important element of a nation, 7. 2t
14.

SUBJECTS IN WORKS OF MENCIUS.

Sovereigns, will be treated by their Superiority^ not to be tlated by riches,

ministers according ab they treat
them, 4. 2 : 2. the ministers of Men-
cms' time pandered to their, 6. 2:9.

Spirit-man, who is a, 7. 2 : 25.

{Spirits, tutelary, the importance of to
a nation, 7. 2 : 14.

fc Spring-and-Autumn, 3 referred to, 3. 2 :
U.; 4. 2:21.; 7. 2:2.

State, three things important iru. the ad-
ministration of a, 7. 2 : 12.

{States, intercourse of neighbouring, 1.
2 : 3. rise and fall of, dependent on.
benevolence, 4. 1: 3. subjection of,

a proof of, 7. 1 : 11.

Talents, and virtue, how to know men
of, 1. 2 : 7. a ruler should be guided
by men of, 1. 2 : 9. duties owing by
men of, to those who have not, 4. 2 :
7.

Taxation, 3. 1:8.; 2:8.; 6. 2: 10.

Teacher a, in. a higher place than a min-
ibter, 4. 2: 81. of truth, must not
lower his lessons to suit learners, 7.
1:41.

Teaching, refusing to teach, may also
be a way of, 6. 2: 16.

to one another, determined different- Territory, emoluments regulated ac-

ly at different times, 4. 1 : 7.

Straits, why Confucius was reduced to,
7. 2:18.

Subjection of one State to another, how
determined, at different times, 4. 1 ;7.

Successive steps, the doctrines of the
sages to be advanced to by, 7. 1 : 24.

Superior man, the, keeps away from his
cook-room, 1. 1: 7. helps men to
practice virtue, 2. 1 : 8, will not fol-
low narrow-mindedness, <fec., 2. 1:9.

will not take a bribe, 2. 2 : 3. will Throne, the, descended to Yu's SOD,

not be niggardly to his parents, 2. 2 :

contrasted, 2. 2: 9. does not mur-
mur against Heaven, <fec., 2. 2 : 13.
makes difficulty about taking office,
why, 3. 2 : 3. the spirit nourished by,
may be known, how, 3. 2: 7. does
not himself teach his son, why, 4. 1 :
IS. wishes to get hold of what he
learns, as in himself, 4. 2: 14, 15. is
ashamed of a reputation beyond his
merits, 4. 2 : 18. cultivates moial ex-
cellence, &c., 4. 2:28. may be de-
cieved, in, what respects, 5. 1 : 2. all
do not understand the conduct of, 6.
2: 6*-^-serves his prince, how, 6. 2:8.
taking and leaving office, grounds
of, 6. 2: 14. has three things in
which he delights, 7. 1: 20.- finds
his true enjoyment in his own nature,
7. 1 : 21. *s services to a country,

him to support, 7. 1 ; 32. is kind to

of Heaven, how, 6. 2 : 24. the words
and the principles of, 7. 2 : 32.

cording to the extent of, iu a State,
5. 2:2.

Thought, how many act without, 7, 1 :
5.

Three, things universally acknowledged
to be honourable. 2. 2 : 2. kings, the,
0. 2:7. things in which the supe-
rior man delights, 7. 1 : 20. things
important in the administration of a
State, 7. 2: 12. precious things of a
prince, 7. 2 : 28.

and not to his minister, why, 5. 1 : 6.

7. -of ancient and of modern times Thumb amongst the fingers, Ch'ia

Chung compared to the, 3. 2 : 10.

Topics of Mencius with princes, 1. 1 :
1,7.; 2. 2:2.

Touch, males and females must not al-
low their hands to, 4. 1 : 17.

Tours of inspection of the ancient
kings,!. 2:4.; 6. 2:7.

Tranquillity of the empire dependent
on the discharge of the common du-
ties of life, 4. 1 : 11.

Transmission of doctrine from Yaou to
Mencius, 7. 2 : 38

Trials and hardships, how Heaven pre-
pares men by, 6. 2 : 15.

Trifles, Mencius censures the princes
of his time for occupying themselves
with, 7. 1:46.

Trouble and affliction, the benefits of,
7. 1:18.

without his being in office, entitle Truth, how Mencius required the sim-

ple pursuit of, in his pupils, 7. 1 : 42.

creatures, loving to men, and afiec- Tyrant, what will be tiie late of a, 4.

tionate to his relatives, 7. 1 : 45. 1 : 2.

speaks of his nature, and of the will Ulcer-doctor, Confucius charged with

lodging with an, 5.
Unfilidl, live things which are, 4. 2: 30.

Sympathy of a ruler with the people in Unperturbed mind, Mencius had at-
their joys and sorrows, 1. 2: 4. ' tained to an, 2. 1:2.

PROPER NAMES IN WOBKS OP MENCIUS.

213

(Jnsalaried, Mencius free to speak his
opinion, &e., because, 2. 2: 5, 14.

Unworthy associate, Meacius' behav-
iour with an, 2. 2:6.

Valour, the love of, 1. 2 : 3. how nour-
ished, 2. 1 : 2.

Villages, the good careful people of the,
described, 6. 2:37.

Vindication of E Tin, 5. 1 : 7. of Con-
fucius from the charge of lodging
with unworthy characters, 5. 1 : 8.
of Pih-le He, 5. 1 : 9. of Mencius
from the charge of eating the bread
of idleness, 7. 1:32.

Virtue, submission secured by, 2. 1:3.
friendship must have reference to
the, of the friend, 5. 2: 3. is sure to
be gained by seeking it, but external
things not, 7. 1 : 3. man may attain
to perfect, 7. 1: 4. of the people,
how to promote, 7. 1: 42. corrupt
times are provided against by estab-
lished , 7. 2 : 10. of the highest sages,
7. 2:33.

Virtues, where are wanting, decencies
may not be expected, 7. 2 : 44.

Virtuous men, importance of having,
about a sovereign's person, 3. 2:6.

Vox populi wee Dei, 5. 1:5.

Warlike and other schemes of the min-
isters of his time condemned by Mcn-
ciu&,4. 2:14.; 6. 2:8.

Warning to the violently evil and the
weakly evil, 4. 1 : 10. to Sung Kang,

6. 2 : 4. to the contending States of
Mencius' time, 7. 2 : 2.

Wars, all the, in the CJrun Tsew were un-
righteous, 7. 2: 2.counsels against.

7. 2 : 4.

Way, a man's in life, ordered by Heaven,
1. 2 : 16. of truth like a great road,
6.2:2.

Wealth, the love of, compatible with
royal government, 1. 2 : 5. disgrace-
ful means which men take to seek, 4.
2: 32. and power, the ministers of
Mencius' time pandered to their sov-
ereign' thirst for, 6. 2 : 9.

Well-being of the people, the first care
of a government, in order to their
virtue, 7. 1 : 23.

Well, digging a, 7. 1 : 29.

Will, the, is the leader of the passion-
nature, 2. 1:2.

Willow, man's nature compared to the
ke, 6. 1 : 1.

Wisdom the richest fruit of, 4. 1 : 17.

Words, Mencius understood, 2. 1 : 2.
what are most truly inauspicious, 4.
2:17.

World, one cannot avoid all connection
with those whom he disapproves, in
the, 3. 2 : 10.

Wrongs should be put right at once, 3.
2:8,

IKDES II.

PROPER NAMES IN WORKS OF

Chang E, a celebrated scholar of Wei,
3. 2:2.

Chang, JS?wang Chang, a minister of
T& ; e,4. 2:30.

Chiang Seih, a disciple of ECung-ming
Kaou, 5. 1:1.; 2:3.

Chaou Keen, a noble of Tsin, 3. 2:1.

Chaou the great, a title borne by differ-
ent ministers of Tsin, 6. 1 : 17.

ih'in Chung, an ascetic of Ts e e, 3. 2:
10.; 7. 1:34.

!h l in Kea, an officer of Ts e, 2. 2:9.
Oh'in Leang, a philosopher, 3. 1:4.
Cli'in Seang, a disciple of Ch'in Leang,

3. 1:4.

Ch'in Tae, a disciple of Mencius, 3. 2:1.
Ch'in Tsin, a disciple of Mencius, 2. 2:
3,10.; 6. 2:14.; 7. 2:23.

1. 2:4.
Che-shaou the name of a piece of nra-

sic, 1. 2:4.

Ch'e Wa, appointed chief
judge of Ts'e, 2. 2:5.

a famous robber of Confucius'
time, 3. 2:10.; 7, 1:25.
26

Chaou-woo, a hill on the north of Ts'e. Ch'in, the State of, 5. 1 : 8.; 7. 2 : 18,

27.
Ch'ing the State of, 4. 2 : 2, 24. ; 5. 1 :

2.; 7. 2:37.

criminal Ch'ing, a minister of the State of Ch'in,
5. 1:8.

Choo, a minister of Ts'e y 4. 2: 32,;
2:5.

214

PEOPER NAMES IK WORKS OF MENCHJS,

Choo-fung, the birth place of Shun, 4. Hae T'ang, a famous worthy of Tsin,

Chow, the State and dynasty, 1. 2:3.;
2. 1:1.; 2:18.; 3. 1:3.; 2:5.; 4. 1:
7.; 2: 1.; 5. 1:4,6.; 2:2,4,7.

Chow, a city on the southern border
Ts'e, 2. 2 : 11, 12.

Chow, the last emperor of the Yin dy-
nasty, 1. 2:8.; '2. 1:1.; 3. 2:9.; 4

1:1,9,13.; 5. 1:<
7. 1:22.

2. 1.; 0. 1:6.

Chow-kung, or the duke of Chow, 2. 1 ;

1.; 2:9.; 3. 1:1,6.; 2:9.; 4.2:20.:

5. 1:0.; 6. 2:8.
Chow, the prince of Ch'in in Confucius 1

time, 5. 1:8.

Chow Seaou, a scholar of Wei, 3. 2 : 3
Chuen-fdb, a hill on the north of Ts f e,

1.2:4.
Chung~jin, a son of the emperor T'ang,

2: 1.

Foo Yue, the minister of the Emperor Kaou, the - 1 -* 1 -*

?.6. 2:15.

seizing tigers, 7. 2: 23.

Gaa, or Kgan, the principal minister of Kaou, a disciple of Tsze-hea, 6. 2: 3.

Ts tf e, 1. 2:4.; 2. 1:1.
Go-ching or Yo-ching, the double sur-
name of K'ih, a disciple of Mencius,
1. 2:16.; 4 1:24,25.; 6. 2:13.; 7.
2:25.

. 1:6.

Chung-ne, CW/'jtVs. 1. 1:4,7.; 3. 1

4.; 4. 2: la.
Ch'ung Yu, a disciple of Mencius, 2. 2

7,13.
Chuy-keih, a place in Tsin , famous for

gems, 5. 1 : 9.
Chwang, a street in the capital of Ts'e,

3. 2:6.
Cliwang Paou, a minister at the court

of T'be, 1. 2:1.
Confucius, 2. 1:14.; 3. 1:4; 2:1,

3,7,9.; 4. 1:2,7,14.; 2:18,21,22,

29.; 5. 1: 4,6,8.; 2:1,4,7.; 6. 1:

6,8.; 2:3,6.; 7. 1:24.; 2:17,19,37

38.
B, a famons archer, B. c. 2150, 4. 2 : 24. ;

6. 1:20.; 7. 1:41.
E Che, a follower of Mih, 3. 1 : 5.
E Yin, a minister of T'ang, 2. 1:2.;

2:2.; 5. 1:6,7.; 2:1.; 6. 2:6.; 7.

1 1 * 2 * 88

Fan, a city of Ts'e, 7. 1 : 36.
Fei-leen, a favourite minister of the ty- Kang, younger bro

rant Ohow, 3. 2: 9. of T'ang, 7 1 : 43.

Foo-hea, a place where Shun dwelt, 4, E?ang, hon. epithet of Fung, brother of

Han, one of the three families which
governed the State of Tbin, 7. 1 : 11.
Han, the name of a stream, 3. 1:4-
17 Puh-hae, a man of Ts'e, 7.

He, a favourite of Chaou Keen, 3. 2 : 1.
Hea dj u*u>ty, 1. 2 : 4. ; 2. 1 : 1. ; 3. 1

3. ; 4. 1:2. ; 5. 1 : 6, 7. ; 2 : 4.
Heaou, the duke of Wei, 5. 2:4.
Heen-k'ew Mung, a disciple of Men*

cius, 5. 1:4.

Heu Hing, a heresiarch, 3. 1 : 4.
Houn-yuh, a tribe of barbarians, 1. 2 :

3.
Hew, a place in the district of T ang,

in the department of Yen-chow, 2.

2 : 14.
Ho, the name of a river, Yellow River,

3. 2:9.

Hoo Heih, a man, name, 1. 1:7.
Hwa Chow, an' officer of Ts'e, slain in

battle, 6. 2 : 6.
Hwae, the name of a stream, 3. 1:4.;

2:9.
Hwan, Hwan T'uy, a high officer of

Sung, 5. 1:8.
Hwan, the duke of Ts'e, B. c. 683642.,

1. 1:7.; 2:2.; 4. 2:21.; 6. 2:7.
Hwan-taou, XTaou's minister of instruc-
tion, 5. 1:3.
Hwuy, the- ^ ,- *

king of i . - ,,

15. ; 7. 2 : 1.
Hwuy, of Lew-hea m

of Chen Hwo 3 an iu

"Yung,
i, 1. 1:

I

i- title
.,2.1:

i.; 5. 2:1.; 6. 2:6.; 7.1:38.; 2:15.
Hwuy, the duke of Pe, 5. 2: S.
Jin, a small State, 6. 2:1, 5.
Joo, the name of a stream, 3. 1:4.
Ka, or Ko, a city in Ts'e, 2. 2:6.; 3. 2 :

Kang, younger brother of the prince

king Woo, 5. 2:4.

2. l:2.;"t>. 1: 14, o.

VMC! Puh-hae,

Fung-foo, a scholar of Tsin, famous for Kaou, a disciple of Mencius, 2. 2: 12.:

* __ _. j. TT e\ . ort IT c\ . e\ t riir

7. 2:21,22.

Kaou-kih, a distinguished minister of
the tyrant Chow, 2. 1:1.; 6. 2: 15.

Kaou-t'ang, a place in the, west of
Ts'e,6. 2:6.

ECe, a mountain in Ho-nan, 5. 1:6.

PEOPfiR NAMES IN WORKS OF MENCHJS.

215

Kaou-yaou, a minister of Shun, 3. 1: Kung, Ken-sin, 2. 2: 4.

4,; 7. 1:35.; 2:38.
Ke, a small State in Shan-se, 2. 1:1.

Kung-e, prime minister of Loo, 6.
6.

K c e, the viscount of Wei in Shan-se, 6. Kung-hang, an officer of Ts*e 4. 2 : 27.

1:6.
K e, the son of the emperor Yu, 5. 1 :

6.
K fi e, the name of a mountain, and also

of the old State of Chow, 1. 2: 5, 14.

15.; 4. 2:1.
K*e, the name of a stream, 6. 2:6,

Hung-lew, the duke of Lew, an ances-
tor of the Chow family, 1. 2:6.

Kung-ming E, a disciple, first of Tsze-
c&ang, and then of Tsang Sin, 3. 1 :
1.; 2: 3, 9.; 4. 2:24.

Kung-ming Kaou, a disciple of Tsang
Sin, 5. 1:1.

family, the family of Ke E?ang of Kung-shoo, a celebrated mechanist

Loo, 4 1:14.
Ke Hwan, the head of the KB family

in the latter days of Confucius, 5. 2 :

4.
Ke Leang, an officer of Ts e, slain in

battle, 6. 2:6.
Keang, the Yang-tsze river, 3. 1:4.;

2:9.

Keang, the lady of, 1. 2:5.
Keaou, a brother of the prince of

T'saou, 6. 2 : 2,
Kee,the tyrant, 1. 1: 2.; 2. 8.; 4. 1:

9.; 5. 1:6,7.; 6. 2:2,6,9,10.
Keo-shaou, tflfe name of a piece of mu-
sic, 1. 2:4.
Keu. the jaarne of an ancient State, 1.

2:3.

Keu-sin, the governor of P*ing-luh, 2. Kwan-shuli, the elder brother of the

2:4.

Keue,a place in Tsin, famous for horses,
5. 1:9.

K?ew, the name of Yen Yew, a disciple K* wang Chang, a minister of Ts'e, 3,

of Confucius, 4. 1 : 14.
Kin, a small State adjoining to Tsin, 5.
1:11.

Confucius, 7. 2:37.

King, the duke of Ts'e, B. c. 546-488,

1. 2:4.; 3. 1:L; 2:1.; 4. 1:7.; 5.

2:7.

King ChW, an officer of Ts'e, 2. 2: 2.
King Ch'un, a man who plumed him-

fielf on his versatility, 3. 2: 2. -
]o, the name of a State in Ho-nan, 1.

2:3, 11.; 3. 2:5,
KG, or Ka, a city in Ts c e, 2. 2 : 6. ; 3. 2 :

10.
Koo-sow, Shun's father, 4. 1 : 28. ; 5. 1 :

2,4.; 6. 1:6.; 7. 1:85.
jow-ts*een, ^ e B ame of a prince in the

LeeKwo, 1. 2:3.

Loo, named Pan, now the god of car

penters, 4. 1:1.
Kung-sun Ch'ow, a disciple of Mencius,

2. 1:1,2.; 2: 2, 6, 14.; 3. 2:7.; 4. 1:

18. ; 6. 2 : 3, 13. ; 7. 1 : 31, 32, 39, 41. ;

2:1 S 36.
Kung-sun Yen, a celebrated scholar of

Wei, 3. 2:2.
Kung-too, a disciple of Mencius, 2. 2:

5.; 3. 2:9.; 4. 2:30.; 6. 1:5,6,15.;

7. 1:43.

Kwan barbarians, 1. 2:3.
K'wan, the father of the emperor Yu,

5. 1: 3.
Kwan Chung, by name E-woo, minister

of Hwan, duke of Ts'e, 2. 1:1.; 2:

2.; 6. 2:15.

duke of Chow, 2. 2:9.
K'wang, music-master and wise coun-
sellor of Tsin, 4. 1:1. ; 6. 1 : 7.

2:10.; 4. 2:30.
K*wei-k k ew, the place where the duke
Hwan assembled the princes, 6. 2 : 7.

K^in Chang, named Laou, a disciple of Lae Choo, the minister of T'ang, 7. 2;

38.

King, a place punished by the duke He Lang-yay, a mountain and city in Ts*^
of Loo, 3. 1:4.; 2:9. - " '

1. 2:4.

Le, a cruel emperor of the Chow dy-
nasty, 6. 1:6.

Le Low, a man of Hwang-te's time, of
very acute vision, 4. 1 : 1.

Leaug, the state of Wei in Tsin, so
called from its capital, 1. 1: 1--6.; 7.
2:1.

j the duke of Wei, 5. 2:4.
-k^ew a city on the border of Ts*e f
1. 2:5.

Loo, the native State of Confucius, !L
2: 12, 16.; 2. 2:7.; 3. 1: 2.; 4. &:
21.; 5. 1:8.; 2:1,4.; 6. 2:6,8,13.;
7. 1:24,36,; 2:17,37.

of Yu,5. 1:0.

JLX.VYU, t. -u . tJ, 1. J. . ATXj *JV j <U * Aly JI*

Che-ke, aia officer of the State Lung, an ancient worthy, & 1:8.;

1:7.

216

FEOPEB NAMES IN WORKS OF MENOIUS.

Mang, Mang K fi o, Mencius, 1. 2: 16. |Pih-kung E, an officer of Wei, 5. 2
Mang ChuBg, a nephew, or perhaps a P">-\IP Yew, a bravo of Wei, 2, 1 .
son, of Mencius, 2. 2 : 2. - - - .......

Mang Heen, a worthy minister of I*oo,

2,

5. 2:3.

Mang Ele, a younger brother of Mang
Chung, 6. 1:5.

, i . - * u JLcw,e&u.Lcbvuui vv ci, a* JL . x5

r-L-'.* Ho,,'- chief minister of the duke

Muh of Ts'in, 5. 1 : 9. ; 6. 2 : 6, 15.
Pin, a settlement founded by Kung4ew ;

1. 2:14.
P*ing, the duke of. Loo, 1. 2: 16.

Mang Pun, a celebrated bravo of Ts'e, P'ing, the diike of Tsin, B. c. 556-531,

5. 2:3.

P ; ing-luh, a city on the southern bor-
der of Ts'e, 2. 2:4; 6. 2 : 5.

Ling, 5. 1 : 8.

Meen E>eu, a man of IVe, who taught P f un-shing Kwoh, an officer of Ts'e, 7.

aslow ti lo<.r^i-:lMg,6. 2:6.

MihTeih, s u. \ - .;n j. 3. 1:5.: 2:9.;

7. 1:26.

Mih, barbarous tribes of the Korth, 6.
2:10.

quoted, 7. 2: 19.

2. 1:2.
Hang She-shay, a man of valour, 2. 1 :

2.
Me, an unworthy favourite of the duke Po, a city in 'Ho-nan/ T'ang's capital,

3.2:5.; 5. 1:6,7.

2:29.
San E-sang, an able minister of King

Wan, 7. 2:38.
San Meaou, the State of, 5. 1:8.
San-wei, a region in the West, 5. 1:3.

Mih E?e, a person whose words are Se, the lady, a celebrated beauty of

Confucius' time, 4. 2 : 25.

Min Tsze-k fr een, a disciple of Confuciu-. SCHUJT, the half brother of Shun, 5. 1 :

2. 1:2. I 2,3.'; 6. 1:6.

!M 'iL r -S ..< ;. tl o place where Shun died. Soau 2. hon. epithet of Hih, Mnsr of

4,2:1. Lpj.nsr. l. 1:6,

Muh, the residence of the tyrant Xee, See, the name of an ancient principali-

6- 1:7. ty adjoining Tang, 1. 2 : 14. ; 2. 2 : 4.

Muh, the posthumous epithet of the See, Shun's minister of instruction, 3.

duke of Loo, 1. 2:12.; 2. 2:11.; 5. 1:4.

2: 6, 7.; 6. 2: 6. See Keu-chow, a minister of Sung, 8.

Muh, the duke of Ts'in, B. c. 659-620, 2:6.

5. 1:9.; 6. 2:6. See Lew, Tsze-lew, a disciple of the

Muh Chung, a friend of Man^ Heen, Confucian school, 2. 2:11.; 3. 2:8.

& 2:8. Seu, a place punished by the duke He

Muh P'ei, an ambitious man, 7. 2 : 37. of Loo, 3. 1:4.; 2:9.
Nan-yang, the name of a place, 6. 2 : 8. Seu Peih, a disciple of Mencius, 3. 1 : 5. ;
New mountain, the, 6. 1:8. 4. 2: 18.

Ngan, or G-an, the principle minister of Seuen, the king of Ts'e, B. c. 332, 1. 1:

Ts'e 1. 2:4.; 2. 1:1. 7.; 2:1117; 4. 2: 3.; 5. 2: 9.; 7,

North Sea, the, 5. 2:1. 1:39. ' '

P'ang Kang,a disciple of jslencius, 3. Shang, the dynasty, 3. 2:5.; 4. 1:7.

2 : 4 - ^ f S^e. an officer of Ts'e, 2. 2 : 10.

F'ang Mung, the pupil and nrvdi K- ^il !rew, a pJace in Sung, 6. 2: 4.

of the archer E, 4. 2 : 24.
Pe, a place in the State of Loo, 5. 2: 3.
Pe-kan, an uncle of the tyrant Chow,

2. 1:1.; 6. 1:6.

Shin-ming, the second of the Five em-
perors, 3. 1:4.

Shin Ku-le, minister of the prince of
Loo, 6. 2:8.

, . .
PeihChaa,a minister of the State of Shin Ts'eang, a son of Tsze-chamr,

P ang, 3. 1:3.

i'eih-

Confucius' disciples, 2. 2 : 11.

, . .

ing, the place where king Wan Shin Tung, a high minister of Ts'e, 2.
, 4. 2 : 1. 2:8.

quoted, 8. 1:1,

words ar

PROPER NAMES IN WOEKS OF MENCmS.

217

Shun, the emperor, 2. 1:2,8.; 2:2.;
3. 1:1,4.; 2: 4, 9.; 4. 1:1,2,29,28.;
2: 3,19,28,32.; 5. 1:17.; 2:1,3,
" 6. 1:8.; 2:2,3,8,10,15.; 7. 1:

Ting, the duke of Tang, 3. 1 : 2.
Ts'ae, the State of, 7- 2 : 18.
Tsae Go, a disciple of Confucius, 3. 1 :
2.

\J* } U* J. . \J* , M . i/, tl U, AV/, 4.V. 5 I J. JU.

16, 25, 30, 35, 46. ; 2 : 6, 33, 37. Ts'ang-leang, a stream in Shan-uing, 4.

Shun-yu K'wan, a famous sophist of

Ts*e,4. 1: 17.; 6. 2:6.
Sin, the native place of E Yin, in Ho-

nsn, 5. 1 ; 7.
Sin younger brother of Ch'in Seang,

3. 1:4,

Souttt river, 5. 1 : 5.
Sun-shuh G-aou, prime minister of

ChVang of Ts'oo, 6 : 15.
Sung, the State of, 2. 1:2; 2:4.; 3. 1 :

1,4.; 2:5.; 5. 1:8.; 7. 1:36.

Sung K?ang, a travelling scholar, 6. 2 :

4.
Sung Kow-ts f een, a travelling scholar,

7. 1:9.

Sze, the name of a stream, 3. 1:4.
Tae, elder hrother of Ch'in Chung, 3.

2:10.
T fc ae, an ancestor of the Chow family,

the duke T'an-foo, who received

from Woo the title of king, 1. 2: 5,

14,15.; 2:8.
T 4 ae mountain, on the border between

Loo and Ts'e, 1. 1:7.; 2. 1: 2.; 7. 1:

24.
T 4 ae-kea, son and successor of T'ans

2.1:4.; 4. 1:8.; 5. 1:6.; 7. 1:3"
T'ae-kung, a great counsellor of "Wan

and Woo, 4. 1 : 13. ; 7. 1 : 22. ; 2 : 38.
Tae Puh-shing, a minister of Sung, 3.

2:6.
Tae-ting, eldest son of the emperor

T'ang,5. 1:6.
Tae Ying-che, a great officer f Sung,

3. 2:8.

f ah, the name of a stream 3. 1:4
C*an~foo, Tae, the duke of Ts*e, 1. 2

5.

Tan Choo, the son of Yaou, 5. 1:6.
C'ang, the founder of ' * * S 1 -. -i r " rT \T, n

ty, 1.1:2.; 2:3,8,11.; 2.1:1,3.;

1:8.

Tsang Seih, Tsang Sin's father, 4. 1:
19.; 7.2:36,37.

Tsang Se, the r '*' ' <*" T-: - Q *-,
the disciple cT (' : ," .: J ,.--
op her, 2. 1:1.

Tsang Sin, the philosopher, 1. 2: 12.;
1:2.; 2:2.; 3. 1:2,4.; 2:7.; 4, 1:19,
3L; 7. 2:36.

Tsang Ts'ang, a favourite of the duke
P'ing of Loo, 1. 2:16.

Tsang Yuen the son of the philoso-
pher Tsang, 4. i:19.

Ts'aou, the principality of, 6. 2:2.

Tse, the name of a stream, 3. 1:4.

Ts'e, the State of, 1. 1: 5,7.; 2: 111,
13,14.; 2. 1:1,2.; 2:234.; 3. 1:1.;
2: 1 ? 5, 6, 10.; 4. 1: 7, 24.; 2: 3,21,31,
33.; 5, 1:4,8.; 2:1,7,8.; 6. 2:5,6,
8.; 7. 1 : 34, 36, 39.; 2. 17, 23, 29.

Tseih, How-tselk, the minister of agri-
culture of Yaou and Shun, 4. 2: 29.

Tseih Hwan, a favourite of the prince
of Ts'e,5. 1:8.

Ts e ew, Chess Ts*ew, a famous Chess-
player, 6. 1:9.

Tsin, a river in the State of Ch'ing, 4.
2:2.

Tsin, the State of, 1. 1: 1,5,7.; 3* 2:a;

4. 2: 21.; 5. 1: 9.; 2:3.; 7. 2: 23.
Ts'in, the State of, 1. 1 : 5, 7.; 2. 2: 2.;

5. 1:9.; 6. 1:4,12.; 2:4,6.
Ts'oo, the State of, 1. 1:5, 7.? 2 : 6, 13.;

2. 2: 2.; 3. l: 1, 4.; 2: 5, 6.; 4, 2: 21.;

6. l:4,l&;2:4.

Tsow, the native State of Mencius, 1*
2:7.; 2: 12.; 2. 2:12.; 3. 1:2.; 6. 2:
1, 2, 5.

Ts'ung, a place in Ts'e, 2, 2 : 14.

T$*ung t the mountain, 5. 1:3.

2: 2, 12.; 3. 2: 5.; 4. 1: 9.; 2: 20.; 5.

1: 6, 7.; 6. 2:2, 6.; 7. 1: 30.; 2:4, 33,

88.
, ing, the State of, 1. 2: 13, 14, 15.; 2.

i: 6,; 3. 1: 14.; 7. 1: 43,; 2: 30.
C 4ng, a place where grain was stored

V\Tse,7. 2:28.
J?*a- T Ying, a disciple of Mencius, 7.

1:85.
Teen* the son of the king of Ts*e, 7. 1 :

sa.

Tsze~ch*an, named Kuu^ im Txeaou,

the chief minister 01* t'us Staie *f

CMng,4. 2:2.; 5. 1:2.
Tsze-cfcang, a disciple of Confucius, 2.

1:2,4.
Tsze-che. prime minister of Tsze-k c wa

of Yen, 2. 2:8.
Tsze-cho Yu, an archer of Ching, 4. 2 :

24.
Tsze-fraou, Wang Hwan, the governor

of K<o in Ts'e,* 4. 1 : 24, 25.; 2 : 27,
Tsze-lew, See Lew* 6. 2 : d.

218

PBOKBE NAMES IK "WOBKS OF MEKTCICrS.

^fcze-laea, a cdseiple of Confucius, 2. 1

2,4.
Tsze-kung, a disciple of Confucius, 2

1:2.; 3. 1:4.

Tsze-k* wae, a king of Ten, 2. 2:8.
Tsze-loo, the designation of Chung

Tew. a disciple of Confucius. 2. 1 ; 1,

8.; 3. 2: 7.; 5. 1:8.
Tsze-moh, a philosopher of Loo, 7. 1 :

Tsze-seang, a disciple of Tsang, 2. 1 : 2.
Tsze-Shuh E, a person who pushed him-
self into the service of the govern-
ment, 2. 2 : 10.
Tsze-sze, the grandson of Confucius, 2.

2:11.; 4. 2:31.; 5. 2:3,0,7.; 6. 2:

6,
Tsze-too, an officer of Oh*ing, B. c. 700,

distinguished for his beauty, 6. 1:7.
Tsze-yew, a disciple of Confucius, 2. 1

2,4.
'Fung, the place where the emperor

T'ang was buried, 5. 1:6.; 7. 1 : 31.
Tung-kwoh family, a branch of th<

family of Hwan, duke of Ts e, 2. 2 ;

2.
Twan Kan-muh, a scholar of Wei, 3. 2 ;

7.
Uh-loo, a disciple of Mencius, 6. 2:1,

5.
Wae-ping, a son of the Emperor, T f ang :

5.1:6,
Wan, the king, 1. 1 : 2, 7., 2 : 2, 3, 5, 10.;

2. 1:1,8.; 3. 1:1,3.; 2:5,9.; 4. 1;

7,13.; 2:1,20.; 6. 1:6.; 2:2; 7. 1:

10,22.; 2: 1%21, SB.
Wan, the duke of Tang, 1. 2:13,14.;

3.1:1,3,4.
Wan, the duke of Tsin, B. c. 635627,

1. 1:7.; 4. 2: 21.
Wan Chang, a disciple of Mencius,

2 : 5.; 5. 1 : 1, 2, 3. 59.; 2 : 3, 4, 6, 8.;

7. 2 : 37.
Wang Hwan, Tsze-gaou, the governor

of K 4 o, in Ts'e, 2. 2:6.
Wang Leang, charioteer to Chaou

Keen, 3. 2:1.
Wang P'aou, a man of Wei, teacher of

an abrupt style of singing, 6. 2:6.
Wang Shun, an officer of the duke ot

Pe *> 2*3
Wei, the State of, 4. 2 : 24.; 5. 1 : 8.; 2 :

4.
Wei* one of the three families

governed the State of Tsin, 7. 1 : 11.
Wei, a small State in Shan-se* 2. 1 : 1.;

6.1:0.

Wei, a river in the state of Chlng, 4

Woo, the State of, 1. 2 : 3.; 4. 1 : 7, 31.
Woo, the founder of the Chow dynasty,

1. 2:2, 3, 8, 10.; 2. 1:1.; 2 : 7.; 3. 2 :

9.; 4. 1: 9.; 2: 20.; 6. 1: 6.; 7. 1: 30.;

2:4,33.
Woo Hwo, a man noted for his strength,

6. 2 : 2.
Woo-ling, a wild place in the depart-

:ment of Tse-nan, 3. 2 : 10.
edhim- Woo-shing, a city in Loo, 4. 2: 31.

Woo-ting, an emperor of the Shang dy-
nasty, B. c. 1323, 2. 1 : 1.

Tang Choo, a heresiarch of the time of
Confucius, 3. 2 : 9.; 7. 1 : 26.; 2 : 26.

Tang Hoo, the principal minister of the
Ke family, of Loo, 3. 1:3.; 2:7

Tang-shing, a city in Ho-nan, 5. 1:6.

Taou, the emperor, 2. 1 : 2.; 2 : 2.; 3. 1 :
1,4.; 2:4,9.; 4. 1:1,2.; 2: 32.; 5. 1:
37.; 2 : 1,6.; 6. 1 : 6.; 2 : 6, 8, 10.; 7.
1:30,46., 2:6,32,37,38.
the Tellow Kiver, 6. 2:6.

Ten, the kingdom of, 3. 2 : 9.

Ten, the State of, 1. 2 : 10, 11,; 2. 2:8,
9.

Ten, Ten Hwuy, a disciple of Conf., 4.
2 : 29.

Ten Ch'ow-yeWj a worthy officer of
Wei, 5. 1 : 8.

Ten Kew, a disciple of Confucius, 2. 1 :

Ten Pan, a son of Ten Hwuy, 5 2:3,
Ten Tew, the Grand- tutor of the prince

of Tang, 3. 1 : 2.
Teo Tuen, a disciple of Confucius, 2.

1:2.; 3. 1:1.

Tew, a cruel emperor of the Chow dy-
nasty, 6. 1:6.
3. Tew Chow, the name of a place on the

northern border, 5. 1. 3.
Tew Jo, a disciple of Confucius, 2. I :

2,4.
Tih, a minister of Shun, and of Tu, 3.

1:4.; 5. 1:6.
Tili-ya, the cook of the duke Hwan of

Ts'e ? 6. 1:7.

Tin, State and dynasty, 2. 1 : 1.; 2 : Q ;

3. 1:3; 4. 1:2,7; 5. 2:4-; 7.2:4.
Tin-kung T'o, a famous archer, 4. 2;

Tin Sze, a man of Ts'e, 2. 2 : 12,
which Ting, the name of a place between
- -- Ts*e,andLoo, 2. 2:7

To-ching, a disciple of Mencius, 1. 2
16.; 4. 1: 24,*25.; 6. 2: 18.; 7, 2: 2&

CffiNERAI, ENPBX.

219

To-eking K'ew, a Mend of Mang Heen, Yu,
. 2:2, Q a <

Yoh, a quarter in the capital of Ts'e. 3.

2-6.
Yu, the emperor, 2. 1 ; 8.; 3. 1 : 4, 9 ;

4. 2:20,26,29.; 5. 1:6; 6. 2:11.; 7.

2:22,38-

, a small State adjoining Tsin, 5. I:

9.; 6. 2:6.

Yu, the mountain, 5. 1:8.
Yu-kimg- Sze, an archer of Wei, 4, 2 ;

24.
Yue, the State of, 4. 2: 31.; 8, 2: 3*

GENERAL INDEX*

Introduction, -------._..". 5

Life of Menclus, -*---... ..0

WOKKS OF MEKCITTS.

Book I. Part 1,- ------... 13

"2, .......... 26

" n. i, .......... 42

"2, .......... 5T

in. " .1, .......... 70

* 2, .......... 83

* IV. " 1, ....... 97

"2, .......... HO

" V. " 1, .......... 123

"2, .......... 139

" VI. " 1, ......... - 150

" 2, ........ - - 163

yn. i, .......... 177

' Subjects in Works of Mencius, .
Proper names In Works of Mencios

,
?r

1 36 693