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效力篇

《程才》、《量知》之篇,徒言知學,未言才力也。人有知學,則有力矣。文吏以理事為力,而儒生以學問為力。

或問揚子雲曰:“力能扛鴻鼎、揭華旗,知德亦有之乎?”答曰:“百人矣。”夫知德百人者,與彼扛鴻鼎、揭華旗者為 料敵也。夫壯士力多者,扛鼎揭旗;儒生力多者,博達疏通。故博達疏通,儒生之力也;舉重拔堅,壯士之力也。

《梓材》曰:“強人有王開賢,厥率化民。” 此言賢人亦壯強於禮義,故能開賢,其率化民。化民須禮義,禮義須文章, “行有餘力,則以學文”。能學文,有力之驗也。

問曰:“說一經之儒,可謂有力者? ”曰:非有力者也。

陳留龐少都每薦諸生之吏,常曰:“王甲某子,才能百人。” 太守非其能,不答。少都更曰:“言之尚少,王甲某子, 才能百萬人。”太守怒曰:“親吏妄言!”少都曰:“文吏不通一經一文,不調師一言;諸生能說百萬章句,非才知百萬人乎?”太守無以應。

夫少都之言,實也,然猶未也。何則?諸生能傳百萬言,不能覽古今,守信師法,雖辭說多,終不為博。殷、周以前, 頗載《六經》,儒生所不能說也。秦、漢之事,儒生不見,力劣不能覽也。

周監二代,漢監周、秦,周、秦以來,儒生不知;漢欲觀覽,儒生無力。使儒生博觀覽,則為文儒。文儒者,力多於儒生,如少都之言,文儒才能千萬人矣。

曾子曰:“士不可以不弘毅,任重而道遠。仁以為己任,不亦重乎!死而後己,不亦遠乎!”

由此言之,儒者所懷,獨己重矣,志所欲至,獨己遠矣。身載重任,至於終死,不倦不衰,力獨多矣。夫曾子載於仁而儒生載於學, 所載不同,輕重均也。

夫一石之重,一人挈之,十石以上,二人不能舉也。世多挈一石之任,寡有舉十石之力。儒生所載,非徒十石之重也。

地力盛者,草木暢茂。一畝之收,當中田五畝之分。苗田,人知出穀多者地力盛。不知出文多者才知茂,失事理之實矣。 夫文儒之力過於儒生,況文吏乎?能舉賢薦士,世謂之多力也。

然能舉賢薦士,上書〔占〕記也。能上書〔占〕記者,文儒也。文儒非必諸生也,賢達用文則是矣。穀子雲、唐子高章奏 百上,筆有餘力,極言不諱,文不折乏,非夫才知之人不能為也。

孔子,周世多力之人也。作《春秋》,刪《五經》,秘書微文,無所不定。山大者雲多,泰山不崇朝辯雨天下。夫然則賢者有雲雨之知,故其吐文萬牒以上,可謂多力矣。

世稱力者,常褒烏獲,然則董仲舒、揚子雲,文之烏獲也。秦武王與孟說舉鼎不任,絕脈而死。少文之人,與董仲舒等湧胸 中之思,必將不任,有絕脈之變。

王莽之時,省《五經》章句皆為二十萬,博士弟子郭路夜定舊說,死於燭下,精思不任,絕脈氣減也。

顏氏之子,已曾馳過孔子於塗矣,劣倦罷極,發白齒落。夫以庶幾之材,猶有仆頓之禍,孔子力優,顏淵不任也。

才力不相如,則其知〔惠〕不相及也。勉自什伯,鬲中嘔血,失魂狂亂,遂至氣絕。

書五行之牘,〔奏〕十〔言〕之記,其才劣者,筆墨之力尤難,況乃連句結章,篇至十百哉!力獨多矣!

江河之水,馳湧滑漏,席地長遠,無枯竭之流,本源盛矣。知江河之流遠,地中之源盛,不知萬牒之人,胸中之才茂,迷惑者也。故 望見驥足,不異於眾馬之蹄,躡平陸而馳騁,千里之跡,斯須可見。夫馬足人手,同一實也,稱驥之足,不薦文人之手,不知類也。

夫能論筋力以見比類者,則能取文力之人立之朝庭。故夫文力之人,助有力之將,乃能以力為功。有力無助,以力為禍。何以驗之?

長巨之物,強力之人乃能舉之。重任之車,強力之牛乃能挽之。是任車上阪,強牛引前,力人推後,乃能升逾。如牛羸人罷,任車退 卻,還墮坑穀,有破覆之敗矣。

文儒懷先王之道,含百家之言,其難推引,非徒任車之重也。薦致之者,罷羸無力,遂卻退竄於岩穴矣。

河發昆侖,江起岷山,水力盛多,滂沛之流,浸下益盛,不得廣岸低地,不能通流入乎東海。如岸狹地仰,溝洫決泆,散在丘墟矣。

文儒之知,有似於此。文章滂沛,不遭有力之將援引薦舉,亦將棄遺於衡門之下,固安得升陟聖主之庭,論說政事之務乎?

火之光也,不舉不明。有人於斯,其知如京,其德如山,力重不能自稱,須人乃舉,而莫之助,抱其盛高之力,竄 於閭巷之深,何時得達?

奡、育,古之多力者,身能負荷千鈞,手能決角伸鉤,使之自舉,不能離地。

智能滿胸之人,宜在王闕,須三寸之舌,一尺之筆,然後自動,不能自進,進之又不能自安,須人能動,待人能安。道重知大, 位地難適也。

小石附於山,山力能得持之;在沙丘之間,小石輕微,亦能自安。至於大石,沙土不覆,山不能持,處危峭之際,則必崩墜 於坑穀之間矣。

大智之重,遭信之將,無左右沙土之助,雖在顯位,將不能持,則有大石崩墜之難也。

或伐薪於山,輕小之木,合能束之。 至於大木十圍以上,引之不能動,推之不能移,則委之於山林,收所束之小木而歸。由斯以論,知能之大者,其猶十圍以上木也,人力不能舉薦,其 猶薪者不能推引大木也。

孔子周流,無所留止,非聖才不明,道大難行,人不能用也。故夫孔子,山中巨木之類也。

桓公九合諸侯,一匡天下,管仲之力。管仲有力,桓公能舉之,可謂壯強矣。吳不能用子胥,楚不能用屈原,二子力重, 兩主不能舉也。

舉物不勝,委地而去可也,時或恚怒,斧斫破敗,此則子胥、屈原所取害也。

淵中之魚,遞相吞食,度口所能容,然後咽之;口不能受,哽咽不能下。故夫商鞅三說孝公,後說者用,前二難用,後一 易行也。觀管仲之《明法》,察商鞅之《耕戰》,固非弱劣之主所能用也。

六國之時,賢才之臣,入楚楚重,出齊齊輕,為趙趙完,畔魏魏傷。

韓用申不害,行其《三符》,兵不侵境,蓋十五 年。不能用之,又不察其書,兵挫軍破,國並於秦。

殷、周之世,亂跡相屬,亡禍比肩,豈其心不欲為治乎?力弱智劣,不能納至 言也。是故碓重,一人之跡不能蹈也;大,一人之掌不能推也。賢臣有勁強之優,愚主有不堪之劣,以此相求,禽魚相與遊也。

幹將之刃,人不推頓,菰瓠不能傷; 筱{輅}之箭,機不動發,魯縞不能穿。非無干將、筱{輅}之才也,無推頓發動之主。菰瓠、魯縞不穿傷,焉望斬旗穿革之功乎?

故引弓之力不能引強弩。弩力五石,引以三石,筋絕骨折,不能舉也。故力不任強引,則有變惡折脊之禍;知不能用賢,則有 傷德毀名之敗。 論事者不曰才大道重,上不能用,而曰不肖不能自達。自達者帶絕不抗,自衒者賈賤不仇。

案諸為人用之物,須人用之,功力乃立。鑿所以入木者,槌叩之也,鍤所以能撅地者,蹠蹈之也。諸有鋒刃之器,所以能斷斬割削 者,手能把持之也,力能推引之也。

韓信去楚入漢,項羽不能安,高祖能持之也。能用其善,能安其身,則能量其力、能別其功矣。

樊、酈有攻城野戰之功,高祖行封,先及蕭何,則比蕭何於獵人,同樊、酈於獵犬也。夫蕭何安坐,樊、酈馳走 ,封不及馳走而先安坐者,蕭何以知為力,而樊、酈以力為功也。蕭何所以能使樊、酈者,以入秦收斂文書也。眾將拾金,何獨掇書,坐知 秦之形勢,是以能圖其利害。眾將馳走者,何驅之也。

故叔孫通定儀,而高祖以尊;蕭何造律,而漢室以寧。案儀律之功,重於野戰,斬首之力,不及尊主。

故夫墾草殖谷,農夫之力也;勇猛攻戰,士卒之力也;構架斫削,工匠之力也;治書定簿,佐史之力也;論道議政,賢儒之力也。人生莫不有力,所以為力者,或尊或卑。孔子能舉北門之關,不以力自章,知夫筋骨之力,不如仁義之力榮也。

Chapter X. The Display of Energy (Hsiao-li).

In the chapters on the Weighing of Talents 1 and the Valuation of Knowledge 2 the discussion has been limited to knowledge and learning, and we have not yet spoken of the energy of talent. All the learned possess this energy. Officials display it in the administration, and students in their studies.

Some one inquired of Yang Tse Yün,3 whether among the wise and virtuous there were also men strong enough to carry a huge tripod, or hold a decorative flag. "A hundred," was the reply. A hundred among the wise and virtuous were held to be fit to match those carrying a big tripod or lifting a decorative flag, for athletes of great strength are capable of carrying a tripod or holding a flag, just as scholars of great energy possess an extensive knowledge and a penetrating intellect. Enlarged views and penetration are the force of students, whereas in raising heavy loads and tearing off hard objects lies the force of strong men.

We read in the chapter Tse-t`sai;4 "Powerful is the king who opens the path to wisdom. He leads and reforms the people." That means that the wise are likewise powerful in propriety and righteousness, and therefore can open the path to wisdom; guiding and reforming the people. Reforming requires propriety and rectitude, and propriety and rectitude necessitate literary abilities. Having still energy left after all exertions, one may use it for study, and this ability to study proves that one possesses energy.

Somebody might ask, whether a scholar who can explain one Classic may be regarded as a man full of energy. I would reply that he may not. 5

P`ang Shao Tu of Ch`ên-liu,6 whenever he recommended some scholar for an office, was in the habit of saying that the talents of Mr. So-and-So 7 equalled those of a hundred men. The prefect being diffident of these abilities and not replying, P`ang Shao Tu would add that perhaps he had not said enough, and that Mr. So-and-So could vie with a million men in talent. "You speak nonsense, my dear friend," returned the prefect angrily, but P`ang Shao Tu rejoined, "Officials do not understand a single word of a single Canon and cannot repeat one sentence spoken by a teacher. Students, however, are able to enounce a million paragraphs and phrases, is their knowledge, therefore, not equal to that of a million people?" The prefect could give no answer.

The remark of P`ang Shao Tu is true, still it is not quite to the point, for the scholars may be able to repeat a million sentences, yet they pay no heed to ancient and modern history. They have a blind faith in the methods of their teachers and, though their topics be manifold, after all they do not deserve the name of profound scholars. Many events which happened before the Yin and Chou epochs have been recorded in the Six Canons, but of these the literati know nothing. Of the affairs of the Ch`in and Han time they take no notice and thereby evince a lack of zeal and energy. 8

The Chou looked up to the Two Dynasties, 9 and the Han, to the Chou and Ch`in times. What happened after the Chou and Ch`in does not exist for the literati. The Han wished to learn, the scholars have not this ambition. In case scholars are inclined to enlarge their views, they may be called learned scholars. They have more energy than common ones and, as P`ang Shao Tu puts it, the talents of learned scholars are equal to those of ten million people. 10

[Tsêng Tse said, "The learned man may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he considers it is his to sustain;---is it not heavy? Only with death does his course stop;---is it not long?"] 11

We learn from this that the scholar has to carry the burden of his conviction alone, and alone to walk the long way leading to the goal for which he is striving. His body carries a heavy burden up to his last moments, never tired and never broken, such is his single energy. The burden of Tsêng Tse consists in virtue, that of the scholar in learning; the loads are dissimilar, but the weight is the same. 12

A hundred-weight may be lifted by one man, but two men are incapable of moving more than 10 cwt. In the world, there are many apt to lift a hundred-weight, but very few have the force to raise 10 cwt. What the scholars carry is above 10 cwt.

When the productive power of the soil is great, plants and trees pullulate, and the crop of one acre is as much as the produce of five acres of average quality. Farmers know that the exuberant growth of grain is owing to the natural fertility of the soil, but people ignore that abundant literary productions are the upshot of extraordinary talents, and thus do not understand the real state of affairs. Now, the energy of learned scholars surpasses that of common students, and in a still higher degree that of functionaries.

Those who promote the wise and recommend the learned, are usually accounted very energetic. In order to raise the wise and recommend the learned, they draw up their daily reports to the throne. Those able to write them are learned scholars, who must not necessarily be professionals. It suffices that they have a keen intellect as well as a ready pen. The memorials of Ku Tse Yün and T`ang Tse Kao13 number more than a hundred, all written in a most vigorous style. They speak out what they think, conceal nothing, and are never at a loss how to express their ideas. Only men of genius can do that.

Confucius was the strongest man in the Chou epoch. He wrote the Ch`un-ch`iu, revised the Five Classics, and fixed the doubtful text of many an abstruse book. 14 The higher the mountains, the more clouds gather around them. Before the morning is over, Mt. T`ai has produced so much rain, that it pours down on the whole empire. 15 The knowledge of the wise is like those clouds and rain. Consequently they put forth more than thousands of tablets full of letters, and must be admired for their great energy.

In praising force, people use to extol Wu Huo.16Tung Chung Shu17 and Yang Tse Yün are the Wu Huos of letters. King Wu of Ch`in attempted with Mêng Yüeh to lift a tripod, but he could not carry it, broke a blood-vessel, and died. 18 When inferior scholars lay open their innermost thoughts to men like Tung Chung Shu, they are unable to carry the burden which they have taken, and break down, having sprung an artery.

When, in Wang Mang's time, the clauses of all the chapters of the Five Canons were gone through, they amounted to two hundred thousand. A gentlemen of vast learning, Kuo Lu, fixed the old text, during the night, and expired under his candle. His mind could not bear the strain, his arteries were broken, and his life extinguished.

The son of Yen19 had already all but outrun Confucius in his course, when he flagged, completely shattered and exhausted. His hair turned white, and his teeth fell out. Even a person with almost perfect endowments may still break down. The strength of Confucius was wonderful, Yen Yuan could not bear the strain.

Unless talents and energy are equally balanced, knowledge does not come up to the mark. Those who perforce will rise from the rank and file up to the highest grades, 20 come to spitting blood, swooning, and losing their consciousness, until at last their life ends.

To fill boards with five rows of characters or to write memorials of ten tablets, is a hard task for people of small talents and bad writers. How could they combine sentences to paragraphs, and write hundreds of chapters? That requires special energy.

If the waters of streams and rivers come rushing, taking their course through the country, always flowing on and never drying up or stopping, they must have copious sources. People are aware that the long courses of rivers and streams require springs abounding in water in the earth, but they overlook that men who write thousands of tablets have in their bosom an ever-flowing spring of ideas, and thus they are far from the truth. Looked at, the hoof of a racer does not distinguish itself from the hoof of a common horse, but no sooner does it gallop through the plain, than it becomes visible that it can run a thousand Li. The hoof of a horse and a human hand are the same after all. If those who make much of the hoof of a steed, do not call attention to the hand of a man of letters, they do not understand analogies.

A good judge of the strength of muscles, who has an eye for analogous facts, will place a man of great scientific energy in the service of the State, for a man strong in letters, assisted by a strong governor, is sure of great success through his strength, whereas, when a strong man is not assisted by another strong one, it ends in disaster. This will become evident from the following consideration:---

A strong man may lift a big and ponderous thing, and a strong ox may draw a heavy cart. Such a cart ascending a hill, a strong ox must draw in front, and a strong man push behind, then it is possible to pull the vehicle over the height. If, however, the ox be feeble, and the man worn out, the heavy cart rolls back, tumbles into a ditch, upsets, and is smashed.

Learned scholars, cherishing the principles of the former kings in their hearts and harbouring the dicta of the diverse schools of thought, are hard to be pushed or pulled, even more so than a heavy cart. Should those who recommend and push them be weak and without energy, then they retire and hide in rock caverns. 21

The Yellow River rises in the K`un-lun, and the Yangtse comes from the Min-shan.22 The force of their currents is very great. After a heavy rainfall still greater masses of water flow down, 23 and unless their banks were so wide, and the land so low, they would never reach the eastern sea in their course. If the banks were narrow, and the land high, a breach in a canal would cause the entire hill land to be flooded.

The knowledge of an able student bears some resemblance to this. When his learning pours out, and he does not fall in with a strong governor to introduce and recommend him, he is lost in his poor cottage, for how could he rise to the palace of the holy ruler and impart to him his views on government?

The flame of a fire does not shine, unless it be raised. Now, here is a man whose knowledge rises as high as a peak, and whose virtue is like a mountain. In spite of his immense force, he cannot boast of it himself, and stands in need of somebody to introduce him. Should he not find such an assistant, he takes his wonderful energy and absconds in some small alley of a village for want of an opportunity to rise.

Ao24 and Hsia Yü25 were two men of great strength in ancient times. They could carry a thousand chün26 on their bodies and with their hands tear off a horn or twist a hook, but called upon to lift themselves from the ground, they would have been unable to detach themselves from it.

Men whose bosoms are filled with wisdom and genius, deserve to be in the king's palace. They require no more than a tongue of three inches and a pencil of one foot to assert themselves. But they cannot push themselves to the front, and, if they could, not stay there. They want others to push them, and expect others to prepare a position for them. However it is rather difficult to find a suitable post for men imbued with great principles and extensive learning.

A small stone being attached to a mountain, the force of the mountain can hold it in its gravel and mounds of earth. Besides, the small stone is so light and subtle, that it can itself keep its position. As regards a big stone, however, it is not embedded in sand or earth, and the mountain cannot hold it. Placed on a precipitous cliff, it is sure to tumble down into the deep valley.

Provided that a scholar, heavy with knowledge, comes across a superior of modest endowments, there is no sand nor earth right and left to support him, and even if he is given an exalted position, his chief cannot keep him there. He shares the fate of the big stone tumbling down. 27

Somebody cuts firewood on a mountain. The light brushwood can easily be tied together, but the big trees of ten spans and more neither admit of being moved by pulling nor of being pushed behind. Therefore the fuel-gatherer leaves them in the forest and returns home, collecting the small wood, which he binds together. Carrying on this argument, we must own that men of great abilities resemble trees of over ten spans in circumference. Human force cannot raise nor recommend them, 28 as the fuel-gatherer is incapable of pushing or dragging a huge tree.

Confucius was wandering about, and nowhere did he find a resting-place, not because his sagehood was not enlightened enough, but his grand principles were too difficult to be put into practice, and nobody could make use of him. Consequently Confucius stood there like an enormous tree on a mountain.

That Duke Huan succeeded in bringing about a confederation of the princes and re-adjusting the empire, was due to Kuan Chung's energy. Kuan Chung had this energy, and since Duke Huan could raise him, he may well be called a mighty monarch. Wu could not avail itself of Wu Tse Hsü,29 and Ch`u had no employment for Ch`ü Yuan.30 The energies of these two persons were very great, but their sovereigns were unable to raise them.

After some unsuccessful efforts to raise a thing, people eventually leave it on the spot and depart, but it also happens that, out of anger, they cut it down with an axe and destroy it. This hardship was suffered by Wu Tse Hsü and Ch`ü Yuan.31

Fish in a pond mutually devour each other. Those which passing their mouths find room in them, are swallowed, but those which their mouths cannot hold, are not gulped down. Similarly Shang Yang thrice addressed Duke Hsiao, but solely his last proposal was accepted. The two former proved impracticable, and the last only was fit to be carried out. We notice that the enlightened laws of Kuan Chung, and the agricultural and military system of Shang Yang32 were measures not to be taken by weak rulers.

In the era of the Six States very clever officers went to Ch`u, and the Ch`u State became powerful; 33 they abandoned Ch`i, and its power declined. They succoured Chao, and Chao was well provided, 34 they turned their back upon Wei, and Wei had to suffer. 35

The Han State employed Shên Pu Hai36 carrying out his three devices, 37 and for fifteen years no foe dared infest its territory. Then it dispensed with his services and did not read his books. The weapons were destroyed, the armour gone to pieces, and the State was annexed by Ch`in.

In the Yin and Chou epochs there was an uninterrupted series of revolutions, and one disaster followed the other. Their intention was not to do without government, but their power was too weak, and their knowledge too limited, so that the best advice was lost upon them. Thus a heavy mound of earth cannot be trampled down by one man's footsteps, nor a huge pile of stones 38 be subverted by one man's hand. Wise officers excel by their strong sinews, and narrow-minded rulers are no match for them. If they seek each other, they pass one another like fish and quadrupeds. 39

Unless a Kan-chiang blade 40 he thrust by a man, water-plants and gourds 41 receive no injury, and unless fine bamboo arrows be shot from a cross-bow, Lu tissues 42 cannot be pierced. Not that the blade and the fine bamboo are worthless, but without a person dealing a blow or shooting, the gourd and the silk are not cut or pierced. 43 How could the feat of cutting a flag or piercing an armour be achieved?

With strength sufficient to draw a bow one may not pull a powerful ballista. Provided that the force of the ballista is of five stones, 44 but is pulled with three, then the sinews are rent, and the bones broken without any result. The strength not sufficing for bending a strong bow, a catastrophe ensues such as breaking the spine. Those who are not intelligent enough to employ wise men, themselves injure their virtue and lose their good name. Yet most critics do not admit that talents may be too great and principles too high for a sovereign to use them, and hold that the unworthy only do not come to the front. He that knows how to push his way, does not make opposition, when his connection with the sovereign ceases, and he that recommends himself, does not resent the low price offered him.

All things used by man require somebody to use them, when their inherent value comes to light. That which drives a chisel into the wood are the blows of the hammer, and a spade can dig up the earth, if pressed down by the plant of the foot. All sharp-edged tools can cut and carve, provided there is a hand to grasp, and a force to push and pull them.

When Han Hsin45 left Ch`u and went to Han, the peace of Hsiang Yü46 was gone. Kao Tsu knew how to keep him and profit by his excellence, putting him in the right place. He could appreciate his energy and discern his merits.

Fan Li47 earned fame by his assaults on cities and open battles, but when Kao Tsu made appointments, he gave the first to Hsiao Ho.48 He likened Hsiao Ho unto a hunter, and Fan Li unto a greyhound, for Hsiao Ho was quietly seated, while Fan Li was running to and fro. The first appointment was not bestowed on that bustling person, but on him that was quietly sitting down. Hsiao Ho's forte was his acuteness, whereas Fan Li won his laurels by his energy. Therefore Hsiao Ho could send him on a mission to Ch`in to collect official documents. All the other high officers were amassing gold, and Hsiao Ho alone collected books. Sitting in his chair, he learned to know the conditions of Ch`in, and thus was enabled to lay his plans for its ruin. All the other dignitaries were hurrying about, and Hsiao Ho urged them on.

In this way Shu Sun T`ung49 fixed the ceremonies, and Kao Tsu was honoured thereby. Hsiao Ho drafted the penal code, and the house of Han became pacified. 50 By rites and laws greater fame is to be won than on the battle-field, and cutting the heads of the enemies off, is not as meritorious as honouring the sovereign.

In ploughing the weeds, and sowing grain lies the force of peasants, in bold attacks and battles, that of soldiers, in scaffolding and hewing, that of artisans, in making books and stitching registers, that of official clerks, in propounding the doctrine and discoursing on government, that of learned scholars. Every living person possesses some faculty, but some of these abilities are highly estimable, some mean. Confucius could lift the bar of the north-gate, but did not boast of this strength, 51 being well aware that the force of muscles and bones in general esteem falls short of that of benevolence and rectitude.

Notes

1. Chap. VII.

2. Chap. VIII.

3. The well known philosopher. Cf. Vol. I, p. 124, Note 1.

4. "The Timber of the Tse Tree" a chapter of the Shuking. In our text this quotation is not to be found. The Chinese words are:--- .

5. One Classic does not suffice.

6. A circuit in Honan.

7. .

8. Cf. p. 76.

9. The Hsia and Shang dynasties.

10. The typical conceit of a Chinese scholar.

11. Quotation from Analects VIII, 7.

12. I do not see why a distinction is made between Tsêng Tse and other scholars. Was Tsêng Tse not learned, and are the scholars not virtuous?

13. The same as Ku Yung and T`ang Lin Vol. I, p. 469.

14. This must refer to the Classics, for it is not known that Confucius revised other books besides.

15. See Vol. I, p. 277.

16. A "Samson" of the feudal age. Giles, Dict No. 2334.

17. A great writer. Cf. Vol. I, p. 357, Note 1.

18. Cf. Shi-chi chap. 5, p. 26v. (Chavannes, Mém. Hist. Vol. II, p. 76). The death of King Wu took place in b.c. 307. He was very strong himself and fond of strong men like Mêng Yüeh. After the king's death, the latter and all his relations were executed.

19. Yen Yuan = Yen Hui, the disciple of Confucius.

20. . The last character stands for .

21. Scholars not finding the necessary support retire from public life to become recluses and hermits.

22. Cf. p. 23, Note 2.

23. Ed. B.: . Ed. A. and C.: .

24. A strong man in the Shang dynasty.

25. See Vol. I, p. 484, Note 6.

26. . Ed. A. has the misprint . A chün in the Han time was equal to 30 pounds or catties.

27. The chief is compared with a mountain unable to hold a big stone, the scholar:---Only great men are qualified to appreciate great men and keep them in their service.

28. Others may recommend them, but then their promotion is not of long duration. Ere long, they will get into conflict with their employers and abandon their posts.

29. Cf. p. 1, Note 1.

30. See p. 1, Note 2.

31. See Vol. I, p. 140, Note 2.

32. Vid. Vol. I, p. 463, Notes 5 and 6.

33. Such an officer was Wu Ch`i of Wei, who as chancellor organised the administration of Ch`u, and vanquished all her rivals.

34. The Chao State flourished under Fei Yi as minister, who was put to death in b.c. 295.

35. It was for this reason that King Hui of Wei in b.c. 336 summoned Mencius and other sages to his court.

36. Shên Pu Hai, a native of Loyang, became minister under Prince Chao of Han and died in b.c. 337. He is known as Shên Tse and a Taoist author. The Shi-chi devotes some lines to him in chap. 63, which treats of Lao Tse, Chuang Tse, and Han Fei Tse.

37. It is not clear which these three devices were; the P`ien-tse lei pien quotes this passage, the Pei-wên-yün-fu refers to Huai Nan Tse. Shên Pu Hai reorganised the administration, sought the friendship of other States, strengthened the military power of Han, and reformed the criminal law.

38. . Ed. A.: . This meaning is wanting in the dictionaries.

39. Living in different elements, they cannot unite or have any intercourse.

40. Cf. Vol. I. p. 504, Note 1.

41. Very soft things. The tissues of Lu in Shantung must have been exceptionally fine.

42. Very soft things. The tissues of Lu in Shantung must have been exceptionally fine.

43. There must be some force, in default of which the best weapons are useless.

44. See Vol. I, p. 498, Note 1.

45. Cf. Vol. I, p. 148, Note 5.

46. Hsiang Yü, the rival of Han Kao Tsu, was omnipotent in the Ch`u State.

47. better known under the name of Fan K`uai , originally a dog-butcher, who was raised to high honours by Han Kao Tsu.

48. See p. 81, Note 10.

49. Cf. Vol. I, p. 380, Note 5.

50. See p. 81, Note 10.

51. Both Lieh Tse VIII, 6r. and Huai Nan Tse XII, 4r. relate this same fact in almost identical words, but they speak of the gate of the capital. The Lü-shih ch`unch`iu also has a reference to it.

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