也府饔道君見悅聖人而 人之

惡庫也則孟盡

也惡得賢孟子 日許子必

「而賢誠子棄 民政

是治者賢道其 陳是不

厲今與君許學 相亦月
也民也行而

雖之學許

人民

耕然言焉行也君

倉而未日陳而願行

必養廩食聞滕相大為聖

their backs, came from Sung to Tăng, saying, “ We have heard that you, Prince, are putting into practice the government of the ancient sages, showing that you are likewise a sage. We wish to become the subjects of a sage.

3. When Ch'in Seang saw Heu Hing, he was greatly pleased with him, and, abandoning entirely whatever he had learned, became his disciple. Having an interview with Mencius, he related to him. with approbation the words of Heu Hing to the following effect:"The prince of Tăng 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 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 Tăng has his granaries, treasuries, and arsenals, which is an oppressing of the people to nourish himself.-How can he be deemed a real worthy prince?" 4. Mencius said, “I suppose that Heu Hing sows grain and eats

them.

2. Of the individuals mentioned and evening meals, but must be taken here as here, we know nothing more than can be verbs, signifying the preparation of those meals. gathered from this chapter. The 耜 are to be distinguished, the latter

or

share, as originally made by Shine-th of If倉and 麖

of wood. In Mencius' time, it had come to is a granary for rice, the former for other grain.

be made of iron; see par. 4. 之滕- 養, low. 3d tone. The object of Heu Hing in

as above.

3. 道許行之言, these remarks would be to invalidate Mencius"

doctrine given in the last chap., par. 14, that

一道 is the verb,稱述賢者

-as

the ruler must be supported by the country

器不否

粟褐織種

易為以鐵害易冠曰布粟 粟厲 耕於 於之。素。許而而 者易 易乎耕。曰曰日子

豈冶之。 日日 日許自冠龙食 為陶 然R許 T 許子織乎乎。平。 厲冶 粟

易

日日日

與冠否然

哉其

械 之釜不日日許許 與自否奚子子

且 械者曰爨織。以冠龙必

the produce. Is it not so ?" "It is so," was the answer.

cap

"I suppose also he weaves cloth, and wears his own manufacture. Is it not so?”“No. Heu wears clothes of haircloth." "Does he wear a ? "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 husbandry." "Does Heu cook his food in boilers and earthen-ware "Yes." "Does he pans, and does he plough with an iron share?" "Yes." make those articles himself? "No. He gets them in exchange for grain.”

5. Mencius then said, "The getting those various articles 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

as in the translation. 粟‘millet,' but here=
grain generally. 衣-up. 3d tone. 冠素,

'His cap is plain,' i.e., undyed and unadorned.
The distinction given by Choo He between
and is, that the former was used for boiling,

and the latter for steaming. Their composition
indicates that they were made of iron and clay

respectively. The 釜 was distinguished from

'stocks,' but also used synonymously with

I have added a sentence to bring out the force of 豈in豈為厲云云 Choo He puts a point at, and taking (up. 3d tone) in the sense of E, 'only,' con

strues it with what follows. This is better than to join it, in the sense of house or shop, with Seang is here forced to make an admission, fatal to his new master's doctrine, .....he who gets, &c.'-properly that every man should do every thing for him

other iron boilers by having no feet.

5.

且與也

有然百

必人大則

力

事、下、固

人日後百有獨

或用工小

其宮中而用之何爲紛紛 許子何不爲陶冶舍皆取

白工之事固不可耕日

百工交易何許子之不憚

舍

力勞之之人耕耕不紛 著心是所之且且憚然諸

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 dealing and exchanging with the handicraftsmen ? Why does he not spare himself so much trouble?" Ch'in Seang replied, "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 on along with the practice of husbandry Great men have their proper business, and little men have their proper business. Moreover, in the case of any single individual, whatever articles he 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 doing would keep the whole empire running about upon the roads. Hence, there is the saying, Some labour with their minds, and some labour with their strength. Those who labour with their minds govern others; those who labour with their

self. The only difficulty is with then, which |

here='but.' The two preceding sentences are Mencius' affirmations, and he proceeds. But Heu Hing denies this. Why then does he not himself play the potter and founder, &c ?'

6.

Some take 備 in the sense of ‘are all required,'

which would make the construction simpler :for a single person even, all the productions of the handicraftsmen are necessary.' So, in

匿益

禹烈

舜而敷治焉舜使益掌

道交於中國堯獨憂之中

匿禹疏九河瀹濟潔而

使獨

意登木洪也。人

禽暢

治 者於 食

僵禽流之於治

、人、獸 時

天天人

意於下下

五天 猶之
跡穀
穀下未通

治於人者食

注逃火舉之不草平義治

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 inundation. 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 Yaou 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 consumed, 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 Tǎh, and led them all to the sea.

He

教也熟民入年而注諸 之海 食民穡欲外也江決

則飽而雖於 於食

於煖人樹耕三當然汝
禽衣育藝得過是後漢
人五 乎其時中排
之穀后
后門也國淮
五稷 稷而禹可泗、

教人

以有無道穀教不入得而

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 Middle kingdom to cultivate the ground and get food for themselves. During that time, Yu was eight years 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 maturity, 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 being 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 Seě to be the Minister of instruction, to teach the relations of humanity: –how, between father and son, there should be affection; between 横—low.3d tone, ‘disobedient,' unreasonable.' |漯=read Tah. The nine streams all belonged 五穀, the five kinds of grains, are 稻黍 稷麥, and 菽, ‘paddy, millet, panicled

millet, wheat, and pulse,' but each of these terms must be taken as comprehending several varie

ties under it. 中國, in opposition to

, is the portion of country which was first settled, and regarded as a centre to all surround

of its vast surging waters. The Keang otion is the Yang-tsze. Choo le observes that of the

the Ho, or Yellow river. By them Yu led off a

rivers mentioned as being led into the Keang only the Han flows into that stream, while the Hwae receives the Joo and the Sze, and makes a direct course to the sea. He supposes an error on the part of the recorder of Mencius' words.

8.