Book V, Part I: Wan Chang
Chapter I.
Shun's great filial piety:-- how it carried him into the fields to weep and deplore his inability to secure the affection and sympathy of his parents.
1. Wan Chang asked Mencius, 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 dissatisfied, and full of earnest desire.'
2. Wan Chang said, '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?' Mencius answered, 'Ch'ang Hsî asked Kung-ming Kâo, 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 Kâo answered him, "You do not understand that matter." Now, Kung-ming Kâo supposed that the heart of the filial son could not be so free of sorrow. Shun would say, "I exert my 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 Tî caused his own children, nine sons and two daughters, the various officers, oxen and sheep, storehouses and granaries, all to be prepared, to serve Shun amid the channelled fields. Of the scholars of the kingdom there were multitudes who flocked to him. The sovereign designed that Shun should superintend the kingdom along with him, and then to transfer it to him entirely. But because his parents were not in accord with him, he felt like a poor man who has nowhere to turn to.
4. 'To be delighted in by all the scholars of the kingdom, is what men desire, but it was not sufficient to remove the sorrow of Shun. The possession of beauty is what men desire, and Shun had for his wives the two daughters of the Tî, but this was not sufficient to remove his sorrow. Riches are what men desire, and the kingdom 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 sovereign, but this was not sufficient to remove his sorrow. The reason why the being the object of men's delight, with 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 attractions of beauty, his desire is towards young and beautiful 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 at fifty year's was towards them.'
Chapter II.
1. Wan Chang asked Mencius, saying, 'It is said in the Book of Poetry,
"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 them, he would not have been able to marry. 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 Shun's marrying without informing his parents, I have heard your instructions; but how was it that the Tî Yâo gave him his daughters as wives without informing Shun's parents?' Mencius said, 'The Tî also knew that if he informed them, he could not marry his daughters to him.'
3. Wan Chang said, 'His parents set Shun to repair a granary, to which, the ladder having been removed, Kû-sâu set fire. They also made him dig a well. He got out, but they, not knowing that, proceeded to cover him up. Hsiang said, "Of the scheme to cover up the city-forming prince, the merit is all mine. Let my parents 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 for me to my bed." Hsiang then went away into Shun's palace, and there was Shun on his couch playing on his lute. Hsiang said, "I am come simply because I was thinking anxiously 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 me." I do not know whether Shun was ignorant of Hsiang's wishing to kill him.' Mencius answered, 'How could he be ignorant of that? But when Hsiang was sorrowful, he was also sorrowful; when Hsiang 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 Chang. 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 embarrassed. In a little while, it seemed to be somewhat at ease, 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. Hsiang 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.
Explanation and defence of Shun's conduct in the case of his wicked brother Hsiang;-- how he both distinguished him, and kept him under restraint.
1. Wan Chang said, 'Hsiang made it his daily business to slay Shun. When Shun was made sovereign, 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, 'Shun banished the superintendent of works to Yû-châu; he sent away Hwan-tâu to the mountain Ch'ung; he slew the prince of San-miâo in San-wei; and he imprisoned Kwân on the mountain Yü. When the crimes of those four were thus punished, the whole kingdom acquiesced:-- it was a cutting off of men who were destitute of benevolence. But Hsiang was of all men the most destitute of benevolence, and Shun raised him to be the prince of Yû-pî;-- of what crimes had the people of Yû-pî 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 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 Hsiang to be the prince of Yû-pî was to enrich and ennoble him. If while Shun himself was sovereign, his 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 saying that some supposed that it was a banishing of Hsiang?' Mencius replied, 'Hsiang could do nothing in his State. The Son of Heaven appointed an officer to administer its government, and to pay over its revenues to him. This treatment 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 Yû-pî.
Chapter IV.
Explanation of Shun's conduct with reference to the sovereign Yâo, and his father Kû-sâu.
1. Hsien-ch'iû Mang asked Mencius, saying, 'There is the saying, "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 Yâo, at the head of all the princes, appeared before him at court with his face to the north. Kû-sâu also did the same. When Shun saw Kû-sâu, his countenance became discomposed. Confucius said, At this time, in what a perilous condition was the kingdom! 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 Ch'î. When Yâo was old, Shun was associated with him in the government. It is said in the Canon of Yâo, "After twenty and eight years, the Highly Meritorious one deceased. The people acted as if they were mourning 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 sovereigns over the people." Shun having been sovereign, and, moreover, leading on all the princes to observe the three years' mourning for Yâo, there would have been in this case two sovereigns.'
2. Hsien-ch'iû Mang said, 'On the point of Shun's not treating Yâo as a minister, I have received your instructions. But it is said in the Book of Poetry,
Under 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 sovereign. I venture to ask how it was that Kû-sâu was not one of his ministers.' Mencius 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 nourish one's parents, as if the author said, "This is all the sovereign's business, and how is it that I alone am supposed 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 Châu, There is not half a one left."
If it had been really as thus expressed, then not an individual of the people of Châu was left.
3. 'Of all which a filial son can attain to, there is nothing greater than his honouring his parents. And of what can be attained to in the honouring one's parents, there is nothing greater than the nourishing them with the whole kingdom. Kû-sâu was the father of the sovereign;-- this was the height of honour. Shun nourished him with the whole kingdom;-- this was the height of nourishing. In this was verified the sentiment in the Book of Poetry,
"Ever cherishing filial thoughts, Those filial thoughts became an example to after ages."
4. 'It is said in the Book of History, "Reverently performing his duties, he waited on Kû-sâu, and was full of veneration and awe. Kû-sâu 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.'
Chapter V.
How Shun got the throne by the gift of Heaven. Vox Populi vox Dei.
1. Wan Chang said, 'Was it the case that Yâo gave the throne to Shun?' Mencius said, 'No. The sovereign cannot give the throne to another.'
2. 'Yes;-- but Shun had the throne. Who gave it to him?' '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. Mencius replied, 'No. 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 was this?' Mencius's answer was, 'The sovereign can present a man to Heaven, but he cannot make Heaven give that man the throne. A prince can present a man to the sovereign, but he cannot cause the sovereign to make that man a prince. A great officer can present a man to his prince, but he cannot cause the prince to make that man a great officer. Yâo presented Shun to Heaven, and Heaven accepted him. He presented him to the people, and the people accepted 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 Yâo 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 throne to him. The people gave it to him. Therefore I said, "The sovereign cannot give the throne to another."
7. 'Shun assisted Yâo in the government for twenty and eight years;-- this was more than man could have done, and was from Heaven. After the death of Yâo, when the three years' mourning was completed, Shun withdrew from the son of Yâo to the south of South river. The princes of the kingdom, however, repairing to court, went not to the son of Yâo, but they went to Shun. Litigants went not to the son of Yâo, but they went to Shun. Singers sang not the son of Yâo, but they sang Shun. Therefore I said, "Heaven gave him the throne." It was after these things that he went to the Middle Kingdom, and occupied the seat of the Son of Heaven. If he had, before these things, taken up his residence in the palace of Yâo, and had applied pressure to the son of Yâo, it would have been an act of usurpation, and not the gift of Heaven.
8. 'This sentiment is expressed in the words of The Great Declaration,-- "Heaven sees according as my people see; Heaven hears according as my people hear."'
Chapter VI.
How the throne descended from Yü to his son, and not to his minister Yî; that Yü was not to be considered on that account as inferior in virtue to Yâo and Shun.
1. Wan Chang asked Mencius, saying, 'People say, "When the disposal of the kingdom came to Yü, his virtue was inferior to that of Yâo and Shun, and he transmitted it not to the worthiest but to his son." Was it so?' Mencius replied, 'No; it was not so. When Heaven gave the kingdom to the worthiest, it was given to the worthiest. When Heaven gave it to the son of the preceding sovereign, it was given to him. Shun presented Yü to Heaven. Seventeen years elapsed, and Shun died. When the three years' mourning was expired, Yü withdrew from the son of Shun to Yang-ch'ang. The people of the kingdom followed him just as after the death of Yâo, instead of following his son, they had followed Shun. Yü presented Yî to Heaven. Seven years elapsed, and Yü died. When the three years' mourning was expired, Yî withdrew from the son of Yü to the north of mount Ch'î. The princes, repairing to court, went not to Yî, but they went to Ch'î. Litigants did not go to Yî, but they went to Ch'î, saying, "He is the son of our sovereign;" the singers did not sing Yî, but they sang Ch'î, saying, "He is the son of our sovereign."
2. 'That Tan-chû was not equal to his father, and Shun's son not equal to his; that Shun assisted Yâo, and Yü assisted Shun, for many years, conferring benefits on the people for a long time; that thus the length of time during which Shun, Yü, and Yî assisted in the government was so different; that Ch'î was able, as a man of talents and virtue, reverently to pursue the same course as Yü; that Yî assisted Yü only for a few years, and had not long conferred benefits on the people; that the periods of service of the three were so different; and that the sons were one superior, and the other superior:-- all this was from Heaven, and what could not be brought about by man. That which is done without man's doing is from Heaven. That which happens without man's causing is from the ordinance of Heaven.
3. 'In the case of a private individual obtaining the throne, there must be in him virtue equal to that of Shun or Yü; and moreover there must be the presenting of him to Heaven by the preceding sovereign. It was on this account that Confucius did not obtain the throne.
4. 'When the kingdom is possessed by natural succession, the sovereign who is displaced by Heaven must be like Chieh or Châu. It was on this account that Yî, Î Yin, and Châu-kung did not obtain the throne.
5. 'Î Yin assisted T'ang so that he became sovereign over the kingdom. After the demise of T'ang, T'âi-ting having died before he could be appointed sovereign, Wâ'i-ping reigned two years, and Chung-zin four. T'âi-chiâ was then turning upside down the statutes of T'ang, when Î Yin placed him in T'ung for three years. There T'âi-chiâ repented of his errors, was contrite, and reformed himself. In T'ung be came to dwell in benevolence and walk in righteousness, during those threee years, listening to the lessons given to him by Î Yin. Then Î Yin again returned with him to Po.
6. 'Châu-kung not getting the throne was like the case of Yî and the throne of Hsiâ, or like that of Î Yin and the throne of Yin.
7. 'Confucius said, "T'ang and Yü resigned the throne to their worthy ministers. The sovereign of Hsiâ and those of Yin and Châu transmitted it to their sons. The principle of righteousness was the same in all the cases."'
Chapter VII.
Vindication of Î Yin from the charge of introducing himself to the service of T'ang by an unworthy artifice.
1. Wan Chang asked Mencius, saying, 'People say that Î Yin sought an introduction to T'ang by his knowledge of cookery. Was it so?'
2. Mencius replied, 'No, it was not so. Î Yin was a farmer in the lands of the prince of Hsin, delighting in the principles of Yâo and Shun. In any matter contrary to the righteousness which they prescribed, or contrary to their principles, though he had been offered the throne, 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 matter 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 entreat him to enter his service. With an air of indifference 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 channelled fields, and so delight myself with the principles of Yâo 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 channelled fields and thereby delighting myself with the principles of Yâo and Shun, had I not better make this prince a prince like Yâo or Shun, and this people like the people of Yâo 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. 'He thought that among all the people of the kingdom, even the private men and women, if there were any who did not enjoy such benefits as Yâo and Shun conferred, it was as if he himself pushed them into a ditch. He took upon himself the heavy charge of the kingdom in this way, and therefore he went to T'ang, and pressed upon him the subject of attacking Hsiâ and saving the people.
7. 'I have not heard of one who bent himself, and at the same time made others straight;-- how much less could one disgrace himself, and thereby rectify the whole kingdom? The actions of the sages have been different. Some have kept remote from court, and some have drawn near to it; some have left their offices, and some have not done so:-- that to which those different courses all agree is simply the keeping of their persons pure.
8. 'I have heard that Î Yin sought an introduction to T'ang by the doctrines of Yâo and Shun. I have not heard that he did so by his knowledge of cookery.
9. 'In the "Instructions of Î," it is said, "Heaven destroying Chieh commenced attacking him in the palace of Mû. I commenced in Po."'
Chapter VIII.
Vindication of Confucius from the charge of lodging with unworthy characters.
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 Ch'î, with the attendant, Ch'î 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'âu-yû. The wives of the officer Mî and Tsze-lû were sisters, and Mî told Tsze-lû, "If Confucius will lodge with me, he may attain to the dignity of a high noble of Wei." Tsze-lû informed Confucius of this, and he said, "That is as ordered by 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, "That is as ordered." But if he had lodged with the attendant Chî Hwan, that would neither have been according to righteousness, nor any ordering of Heaven.
3. 'When Confucius, being dissatisfied in Lû 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. He assumed, however, the dress of a common man, and passed by Sung. At that time, though he was in circumstances of distress, he lodged with the city-master Ch'ang, who was then a minister of Châu, the marquis of Ch'an.
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 Chî Hwan, how could he have been Confucius?'
Chapter IX.
Vindication of Pâi-lî Hsî from the charge of selling himself as a step to his advancement.
1. Wan Chang asked Mencius, 'Some say that Pâi-lî Hsî sold himself to a cattle-keeper of Ch'in for the skins of five rams, and fed his oxen, in order to find an introduction to the duke Mû of Ch'in;-- was this the case?' Mencius said, 'No; it was not so. This story was invented by men fond of strange things.
2. 'Pâi-lî Hsî was a man of Yü. The people of Tsin, by the inducement of a round piece of jade from Ch'ûi-chî, and four horses of the Ch'ü breed, borrowed a passage through Yü to attack Kwo. On that occasion, Kung Chih-ch'î remonstrated against granting their request, and Pâi-lî Hsî did not remonstrate.
3. 'When he knew that the duke of Yü was not to be remonstrated with, and, leaving that State, went to Ch'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 Mû of Ch'in by feeding oxen, could he be called wise? But not remonstrating where it was of no use to remonstrate, could he be said not to be wise? Knowing that the duke of Yü would be ruined, and leaving him before that event, he cannot be said not to have been wise. Being then advanced in Ch'in, he knew that the duke Mû 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 Ch'in, he made his prince distinguished throughout the kingdom, and worthy of being handed down to future ages;-- could he have done 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 V, Part II: Wan Chang
Chapter I.
How Confucius differed from and was superior to all other sages.
1. Mencius said, 'Po-î would not allow 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 retired. He could not bear to dwell either in a court 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 Châu he dwelt on the shores of the North sea, waiting the purification of the kingdom. Therefore when men now hear the character of Po-î, the corrupt become pure, and the weak acquire determination.
2. 'Î Yin said, "Whom may I not serve? My serving him makes him my sovereign. What people may I not command? My commanding them makes them my people." In a time of good government he 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 instruct 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 kingdom, even the common men and women, if there were any who did not share in the enjoyment of such benefits as Yâo and Shun conferred, it was as if he himself pushed them into a ditch;-- for he took upon himself the heavy charge of the kingdom.
3. 'Hûi of Liû-hsiâ 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 conceal his virtue, but made it a point to carry out his principles. When dismissed and left without office, he did not murmur. When straitened by poverty, he did not grieve. When thrown into the company 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 Hûi of Liü-hsiâ, the mean become generous, and the niggardly become liberal.
4. 'When Confucius was leaving Ch'î, he strained off with his hand the water in which his rice was being rinsed, took the rice, and went away. When he left Lû, he said, "I will set out by-and-by:"-- it was right 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 was proper to keep in retirement, he did so; when it was proper to go into office, he did so:-- this was Confucius.'
5. Mencius said,'Po-î among the sages was the pure one; Î Yin was the one most inclined to take office; Hûi of Liû-hsiâ was the accommodating one; and Confucius was the timeous 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 ringing stone proclaims its close. The metal sound commences 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.'
Chapter II.
The arrangement of dignities and emoluments according to the dynasty of Châu.
1. Pêi-kung Î asked Mencius, saying, 'What was the arrangement of dignities and emoluments determined by the House of Châu?'
2. Mencius replied, 'The particulars of that arrangement 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 outline of them.
3. 'The SON OF HEAVEN constituted one dignity; the KUNG one; the HÂU one; the PÂI one; and the TSZE and the NAN each one of equal rank:-- altogether making five degrees of rank. The RULER again constituted one dignity; the CHIEF MINISTER one; the GREAT OFFICERS one; the SCHOLARS OF THE FIRST CLASS one; THOSE OF THE MIDDLE CLASS one; and THOSE OF THE LOWEST CLASS one:-- altogether making six degrees of dignity.
4. 'To the Son of Heaven there was allotted a territory of a thousand lî square. A Kung and a Hâu had each a hundred lî square. A Pâi had seventy lî, and a Tsze and a Nan had each fifty lî. The assignments altogether were of four amounts. Where the territory did not amount to fiftylî, the chief could not have access himself to the Son of Heaven. His land was attached to some Hâu-ship, and was called a FÛ-YUNG.
5. 'The Chief ministers of the Son of Heaven received an amount of territory equal to that of a Hâu; a Great officer received as much as a Pâi; 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 hundred lî square, the ruler had ten times as much income as his Chief ministers; a Chief minister four 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 government offices, had for their emolument as much as was equal to what they would have made by tilling the fields.
7. 'In a State of the next order, where the territory was seventy lî square, the ruler had ten times as much revenue as his 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 government offices, had for their emolument as much as was equal to what they would have made by tilling the fields.
8. 'In a small State, where the territory was fifty lî square, the ruler had ten times as much revenue as his 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 highest 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 husbandman received a hundred mâu. When those mâu 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 husbandmen of the lowest class only supported five. The salaries of the common people who were employed about the government offices were regulated according to these differences.'
Chapter III.
Friendship must have reference to the virtue of the friend. There may be no assumption on the groundof one's own advantages.
1. Wan Chang asked Mencius, saying, 'I venture to ask the principles of friendship.' Mencius replied, 'Friendship should be maintained without any presumption on the ground of one's superior age, or station, or the circumstances of his relatives. Friendship with a man is friendship with his virtue, and does not admit of assumptions of superiority.
2. 'There was Mang Hsien, chief of a family of a hundred chariots. He had five friends, namely, Yo-chang Chiû, Mû Chung, and three others whose names I have forgotten. With those five men Hsien maintained 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 Hûi of Pî said, "I treat Tsze-sze as my Teacher, and Yen Pan as my Friend. As to Wang Shun and Ch'ang Hsî, they serve me."
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 P'ing of Tsin with Hâi T'ang:-- when T'ang told him to come into his house, he came; when he told him to be seated, he sat; when he told him to eat, he ate. There might only be coarse rice and soup of vegetables, but he always ate his fill, not daring to do otherwise. 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 honouring them proper to a king or a duke.
5. 'Shun went up to court and saw the sovereign, who lodged him as his son-in-law in the second palace. The sovereign also enjoyed there Shun's hospitality. Alternately he was host and guest. Here was the sovereign maintaining friendship with a private man.
6. Respect shown by inferiors to superiors is called giving to the noble the observance due to rank. Respect shown by superiors to inferiors is called giving honour to talents and virtue. The rightness in each case is the same.'
Chapter IV.
How Mencius defended the accepting presents from the princes, oppressors of the people.
1. Wan Chang asked Mencius, saying, 'I venture to ask what feeling of the mind is expressed in the 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, 'When one of honourable rank presents a gift, to say in the mind, "Was the way in which he got this righteous or not? I must know this before I can receive 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?' Mencius said, 'When the donor offers it on a ground of reason, and his manner of doing so is according to propriety;-- in such a case Confucius 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 manner 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 Kang" it is said, "When men kill others, and roll over their bodies to take their property, 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 Hsiâ and Châu received it from Yin. It cannot be questioned, and to the present day is clearly acknowledged. How can the grift of a robber be received?'
5. Chang said, '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, 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 royal sovereign, he would collect the princes of the present day, and put them all to death? Or would he admonish 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 Lû, the people struggled 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, '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 according to the registers, and did not fill them so rectified with food gathered from every quarter.' '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 that 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. 'Confucius took office when he saw that the practice 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 Chî Hwan, he took office, seeing that the practice of his doctrines was likely. With the duke Ling of Wei he took office, because his reception was proper. With the duke Hsiâo of Wei he took office, because he was maintained by the State.'
Chapter V.
How office may be taken on account of poverty, but only on certain conditions.
1. Mencius said, '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 declining 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 keeper of stores, and he then said, "My calculations must be all 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.'
Chapter VI.
How a scholar may not become a dependent by accepting pay without office, and how the repeated presents of a prince to a scholar must be made.
1. Wan Chang said, 'What is the reason that a scholar does not accept a stated support from a prince?' Mencius replied, '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 accordance 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 present of grain, for instance, does he accept it?' 'He accepts it,' answered Mencius. 'On what principle of righteousness does he accept it?' 'Why-- the prince ought to assist the people in their necessities.'
3. Chang pursued, 'Why is it that the scholar will thus 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 answered, 'There was the conduct of the duke Mû 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 length, 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 so 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 virtue, 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 proper 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 storekeeper 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 that the meat from the prince's caldron, giving him the annoyance of constantly doing obeisance, was not the way to support a superior man.
6. 'There was Yâo'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 channelled fields, and then 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."'
Chapter VII.
Why a scholar should decline going to see the princes, when called by them.
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 minister of the grass and plants." In both cases he is a common man, and it is the rule of propriety that common men, who have not presented the introductory present and become ministers, should not presume to have interviews with the prince.'
2. Wan Chang said, '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 replied, 'It is right to go and perform the service; it would not be right to go and see the prince.'
3. 'And,' added Mencius, '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 extensive information,' said Mencius, 'such a person is a teacher, and the sovereign would not call him;-- how 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 Mû 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, "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,-- "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 can you be on terms of friendship with me?" Thus, when a ruler of a thousand 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 Ching of Ch'î, once, when 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 this incident, Confucius said, "The determined 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 duke, 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, 'With a skin cap. A common man should be summoned with a plain banner; a scholar who has taken office, with one having dragons embroidered on it; and a Great officer, with one having feathers suspended from the top of the staff.
7. 'When the forester was summoned with the article appropriate to the summoning of a Great officer, he would have died rather than presume to go. If a common 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 his wish, 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,
"The way to Châu 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. Doing so, did Confucius do wrong?' Mencius replied, 'Confucius was in office, and had to observe its appropriate duties. And moreover, he was summoned on the business of his office.'
Chapter VIII.
The realization of the greatest advantages of friendship, and that it is dependent on one's self.
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 throughout a State shall make friends of all the virtuous scholars of that State. The scholar whose virtue is most distinguished throughout the kingdom shall make friends of all the virtuous scholars of the kingdom.
2. 'When a scholar feels that his friendship with all the virtuous scholars of the kingdom 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 they were as men, to ascertain this, he considers their history. This is to ascend and make friends of the men of antiquity.'
Chapter IX.
The duties of the different classes oh high ministers.
1. The king Hsüan of Ch'î asked about the office of high ministers. Mencius said, 'Which high ministers is your Majesty asking about?' 'Are there differences among them?' inquired the king. 'There are' was the reply. 'There are the high 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 high ministers who are noble and relatives of the prince.' Mencius answered, '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 high 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.'
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