圉池魚舜也知 馬校 少人 池校人烹之反命且始舍之 圉焉少則洋洋焉攸然而逝子 馬鬱棲 干 將汝陶象 殺其思往 子 像已于君入琴 喜 與子爾舜 攸曰使昔亦 使昔亦曰治忸宮纸 校者喜奚不怩舜朕 人 日而識舜在 饋然不舜日 圉之生 嫂 知不惟琴使 At the same His shield and spear shall be mine. His lute shall be mine. His bow shall be mine. His two wives I shall make attend for me to my bed,' Seang then went away into Shun's palace, and there was Shun on his couch playing on his lute. Seang said, 'I am come simply because I was thinking anxiously about you. time, he blushed deeply. Shun said to him, 'There are all my officers do you undertake the government of them for me.' I do not know whether Shun was ignorant of Seang's wishing to kill him." Mencius answered, "How could he be ignorant of that? But when Seang was sorrowful, he was also sorrowful; when Seang was joyful, he was also joyful.” 4. Chang said, “ In that case, then, did not Shun rejoice hypocritically?" Mencius replied, “No. Formerly, some one sent a present of a live fish to Tsze-ch'an of Ching. 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 or‘capital’With reference to this, Seang | lit., ‘the two sisters-in-law. 棲=牀, (a bed, calls him 都君:朕, now confined to the or ‘couch'鬱陶思君爾—爾=耳 emperor, we, was anciently used by high and low.氏‘a carved bow,' said to have been given to Shun by Yaou, as a token of his asso ciating him with him on the throne. 二嫂 | as a final particle, ‘only.’ The expression literally is, with suppressed anxiety thinking of you only.’ 4. 校 (read heuou, low. 3d tone) 人 is taken by all the commentatore, 224 THE WORKS OF MENCIUS. 日之殺 放何舜 实 兄方 焉道 哉食 哉 來以 人 出得 孰 產日得其所哉得其所哉 誠其子得子得 信道 可 產其 而彼 皮欺 喜以 以以哉予 哉哉 I first let it go, it appeared embarrassed. In a little, it seemed to be somewhat at ease, and then it swam away joyfully.' Tsze-ch'an observed, 'It had got into its element! 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 superior 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?” CHAPTER III. Wan Chang said, "Seang made it his daily business to slay Shun. When Shun was made emperor, how was it Mencius said, "He raised him to be that he only banished him?" a prince. Some supposed that it was banishing him." as *主池沼小吏 a small officer over things mentioned by Wan Chang really occurred or not, we do not know. But Mencius was able to know and describe the mind of Shun, and that is the only thing here worth discussing about.' the ponds,' but I do not know that this mean CH. 3. EXPLANATION AND DEFENCE OF SHUN's CONDUCT IN THE CASE OF HIS WICKED BROTHER ing of the phrase is found elsewhere. 反命 –as in III Pt. I. i. 3.故君子可欺 以 云云,-compare Con. Ana. VI. xxiv. 其方,‘by its class,' the meaning being as in the translation.–Choo He says:- Mencius放=置,‘to place,' with the idea of keeping says that Shun knew well that Seang wished to kill him, but when he saw him sorrowful, he was sorrowful, and when he saw him joyful, he was joyful. The case was that his brotherly feeling could not be repressed. Whether the SEANG; HOW HE BOTH DISTINGUISHED HIM, 1. AND KEPT HIM UNDER RESTRAINT. in the place,='to banish' Chang's thought was that Seang should have been put to death, and not merely banished. 或日:—it seems best to understand as meaning 'supposed,' 之也在人之 危放开 而不弟固有服殛罐萬 則 應誅鯀 之欲其富也封之有庫富貴 之而已矣親之欲其貴也愛 是有不 于 之乎廊 仁羽崇 不曰在之 愛 仁他 人人、 則罪 仁 放驩兜于崇山殺三苗于三 焉萬章日舜流共工于幽州 之仁封下 2. Wan Chang said, “ Shun banished the superintendent 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'wăn 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 benevolence, 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, 66 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 with affection and love. Regarding him with affection, he wishes him to be honourable: regarding him with love, he wishes him to be rich. The appointment of Seang to be the prince of Yew-pe was to enrich and ennoble him. If while Shun himself was emperor, his and not 'said.' these two were confederate in evil. 苗 is to be understood, in the text, as the prince of San-meaou,' which was the name of a State, near the Tung-t'ing lake, embracing the pre sent dep.of 岳州, and extending towards Woo a name of office. The surname or name of the holder of it is not found in the Shoo-king. Hwan-taou was the name of the min- ch'ang. Kwan was the name of the father of ister of instruction.' He appears in the Shoo- Yu. The places mentioned are difficult of 6 king, as the friend of the 共工, recommend-| identification. Yew-pe is referred to the pres. ing him to Yaou; hence Choo He says that道州, and the dis. of Ling-ling, in the dep. 之不常放國為放可之 豈而於 丘也。貢 得衲其 咸丘蒙問 日語云盛德 以見暴其國 政之彼貢 天 接故民稅 謂 親 也 之也身為天子弟爲匹夫 謂 放者何謂也已象不得 親愛之乎敢問或 於源 哉焉使象 有源雖故更不 庳而然 此來欲之其有日夫 brother had been a common man, could he have been said to regard him with affection and love? 3. Wan Chang said, " I venture to ask what you mean by say Men ing that some supposed that it was a banishing of Seang?' cius replied, "Seang could do nothing in his State. The emperor appointed an officer to administer its government, and to pay over its revenues to him. This treatinent of him led to its being said that he was banished. How indeed could he be allowed the means of oppressing the people? Nevertheless, 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 Yew-pe.' CHAPTER IV. 1. Hëen-k'ew Mung asked Mencius, saying, “ There is the saying,-A scholar of complete virtue may not be employed f永州 in Hoo-nan.殛 is said by Choo He to=" 誅 ' to cut off, but that is too strong. 四罪=治此四凶之罪, taking 罪 as meaning ‘crimes.’服,‘submitted,' i.e., acknowledged the justice of the punishments ing,' i.e., was not allowed to act independently. 其貢稅=其國所賦(taking 貢 inflicted. 在他人.....誅之, appears to be incomplete, as if Mencius had not permitted his disciple to finish what he had to say. 宿怨,‘to lodge, as if for a night, resent ment ;' comp. 宿諾 Ana. XII. xii. 2. is a quotation by Mencius from some book that is now lost. There were regular seasons for the princes in general to repair to court, and emergencies of government which required their presence, but Shun did not wish his brother to wait for such occasions, but to be often with him. The extends over the two clauses, which=不及貢期而見不 3. 不得有為did not get to have do-以政事而見 as 堯之哉。岌於瞽瞍師得之 乎斯瞍亦 子不 識 侯 容面比舜不 南得 否此 天有 堯老而舜攝也堯典 之言齊東野人之語也 黄孟子日否此非君子 也人 瞍亦比面而朝之舜見 之士君不得而臣父不 語下蹙朝而面而 誠殆孔之朝 然 子舜 岌日見瞽堯 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 condition was the empire! Its state was indeed unsettled.' I do not know whether what is here said really 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‘e. When Yaou was old, Shun was associated with him in the government. It is said in the Canon of Yaou, 'After twenty and eight years, the Highly Meritorious one deceased. The people acted as if CH. 4. EXPLANATION OF SHUN'S CONDUCT WITH REFERENCE TO THE EMPEROR YAOU, AND HIS FATHER Koo-sow. 1. Heen-k'ew Mung was a disciple of Mencius. The surname Hank'ew was derived from a place of that name where his progenitors had resided. The saying ple of the principle announced. Shun was the scholar of complete virtue, and therefore the emperor Yaou, and his father Koo-sow, both appeared before him as subjects. 舜見云 which Mung adduces extends to 岌岌乎, and the remarks of Confucius are to be Two entirely contrary interpretations of it have been given. One is that given in the translation. It is the view of Chaou K'e, and is found in the modern Pe-che(備有), or 'Complete Digest of taken as a protest against the arrangements 18 described in the preceding parr. 南面,北 面 –see Con. Ana. VI. i. 野 is to be joined as an adj. with 人, and not as a noun with 東The passage quoted from the Shoo-king Annotations on the Four Books.' Most modern commentaries, however, take an opposite view: - The scholar of complete virtue cannot employ his sovereign as a minister, or treat his father as a son.' This view is preferred by Julien, who styles the other very bad. I am satisfied that the other is the correct one. If it were not, why should Mencius condemn the sentiment as that of an uninstructed man. 舜南面云云, follows as a direct exam is now found in the canon of Shun, and not that of Yaou;=sec II. i., 13.,-lower 3d tone. 載,一upper 2d tone, ‘a year.’数(upper 2d tone; see III. Pt. I. iv. 8.) is not in the classic. 徂 (=殂)落-Choo He makes |