"To understand aright the meaning of words is this to be able to perceive the dangers which lurk under specious phrases; the evil tendency of loose conversation; the injury produced by obscene expressions; and the falsehood and want of sympathy which lies at the bottom of all evasions. The man who is guilty of any of these, has no claim to be considered as a man of high character, no matter whether in public or private life. Hence, a great man must not only be careful in his actions, but in his choice of words. It is in this sense that Confucius has to be regarded as a great speaker, though he himself declared that he had been denied the gift of eloquence."

CHAPTER XIX.

The last of the "Four Books: " the "Discourses" of Mencius.

THOUGH this book forms a part of the Confucian literature, it dates from a later period; for Mencius, who ranks next to Confucius as a great teacher, did not flourish until nearly a century and a half after that sage's death.

It is only as supplementary to that of one upon whom he always looked as his master, that his teaching has to be regarded. He declared that he had nothing new to teach, but that his sole object was to explain, amplify, and enforce, doctrines which were in themselves all-sufficient for the political regeneration of the empire, and the establishment of society upon a firm basis.

A native of one of the small states in the same modern province of Shan-tung, which had been the birthplace of Confucius, Mencius belonged to a family which had numbered many men of rank and position within it. Like Confucius, he too had lost his

father when he was quite an infant; and it was to the judicious and careful training of his mother, that he owed those great qualities by which his career became so distinguished.

Posterity has done full justice to his mother's memory. She is held up as a pattern of prudence and ability, and parents are directed to observe what she did, and to learn from her, the way in which a child can be best brought up.

Amongst the many anecdotes related of her, it is said that in the early childhood of Mencius-and I would here observe that Mencius is the Latinized form of Mang-tsze, just as Confucius is that of Kung-footsze his mother's house was close to a burial-ground. This naturally became the favourite resort of all the children of the neighbourhood, who amused themselves by mimicking the funeral rites, and with building tombs. When Hang-shè-for such was his mother's name-observed this, she said, "This is no fit place for a child to be brought up in," and moving her abode, established herself in a house not far from a market. Here again, she soon perceived that the child had joined his new companions, in pretending to keep shop, and to bargain and haggle, in imitation of what they had seen going on in the market-place. "Alas! this will never do," said his mother, and she again shifted her dwelling, settling down this time near a

THE MOTHER OF MENCIUS.

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school. The child's play-time was now spent in games of a higher stamp; he imitated the ceremonial rites and polite observances which formed a part of the instruction of his seniors, and his mother was satisfied.

On one occasion the child, having seen a man kill a pig, asked his mother what he had done it for. "In order that you might have some pork for dinner," was the reply; but, immediately remembering that she had not intended giving him any, she went and bought some, fearing that if the child had none, he might think he had been deceived; for, as she said to herself, "If, as was said of old, the education of a child commences before its birth, how much more careful ought I to be now that my child's intelligence has reached a point, that to deceive him would be to teach him to lie?"

On another occasion later on, Mencius returning from school sooner than usual, his mother asked him what he had been learning; and on his answering, Oh, I learn what I like," she took up a knife and cut in two the woof that she was weaving. "There," she said, "what you are doing is like that-work that leads to nothing. If you wish to be a great and good man, you must study steadily and continuously. It is only by gaining knowledge, that you can hope to attain a state of mind, that will give you peace and

happiness when at home, and preserve you from danger when abroad. Besides, if you waste your time now, the end will be, that you will be obliged to take service in some menial capacity, whilst you will have nothing to shield you from misery and misfortune." From that moment, Mencius determined that he would be no longer idle, and pursued his studies with such diligence that he soon became a great scholar.

In order to be able to appreciate the value which the Chinese set on these, and similar anecdotes, we have to remember how strongly they are impressed with a belief, in the great effect, which is produced on a child's character and future career, by the nature of the locality in which it lives, and the circumstances by which it is surrounded; and this belief is based on what they conceive to be, the indelible nature of youthful impressions, and the permanence of the influences proceeding from them-influences which may be hidden or put aside, but are incapable of being destroyed, and which may, like unbidden guests, present themselves when they are least expected, and perchance the least welcome. Many, many centuries have passed away, but human nature remains the same; the difficulties which surround all that belongs to the training of youth still continue; and even now it is a question whether not a few