'What other men have in their minds,I can measure by reflection.'
'What other men have in their minds,I can measure by reflection.'
This might be spoken of you, my Master. I indeed did the thing, but when I turned my thoughts inward and sought for it, I could not discover my own mind. When you, Master, spoke those words, the movements of compassion began to work in my mind. But how is it that this heart has in it what is equal to the attainment of the Royal sway?"
Mencius said, "Suppose a man were to make this statement to your Majesty, 'My strength is sufficient to lift three thousand catties, but is not sufficient to lift one feather; my eyesight is sharp enough to examine the point of an autumn hair, but I do not see a wagon-load of fagots,' would your Majesty allow what he said?" "No," was the king's remark, and Mencius proceeded, "Now here is kindness sufficient to reach to animals, and yet no benefits are extended from it to the people—how is this? is an exception to be made here? The truth is, the feather's not being lifted is because the strength was not used; the wagon-load of firewood's not being seen is because the eyesight was not used; and the people's not being loved and protected is because the kindness is not used. Therefore your Majesty's not attaining to the Royal sway is because you do not do it, and not because you are not able to do it."
The king asked, "How may the difference between him who does not do a thing and him who is not able to do it be graphically set forth?" Mencius replied, "In such a thing as taking the T‘ae mountain under your arm, and leaping with it over the North Sea, if you say to people, 'I am not able to do it,' that is a real case of not being able. In such a matter as breaking off a branch from a tree at the order of a superior, if you say to people, 'I am not able to do it,' it is not a case of not being able to do it. And so your Majesty's not attaining to the Royal sway is not such a case as that of taking the T‘ae mountain under your arm and leaping over the North Sea with it; but it is a case like that of breaking off a branch from a tree.
"Treat with reverence due to age the elders in your own family, so that those in the families of others shall be similarly treated; treat with the kindness due to youth the young in your own family, so that those in the families of others shall be similarly treated—do this and the kingdom may be made to go round in your palm. It is said in the 'Book of Poetry,'
'His example acted on his wife,Extended to his brethren,And was felt by all the clans and States;'
'His example acted on his wife,Extended to his brethren,And was felt by all the clans and States;'
telling us how King Wan simply took this kindly heart, and exercised it towards those parties. Therefore the carrying out of the feeling of kindness by a ruler will suffice for the love and protection of all within the four seas; and if he do not carry it out, he will not be able to protect his wife and children. The way in which the ancients came greatly to surpass other men was no other than this, that they carried out well what they did, so as to affect others. Now your kindness is sufficient to reach to animals, and yet no benefits are extended from it to the people. How is this? Is an exception to be made here?
"By weighing we know what things are light, and what heavy. By measuring we know what things are long, and what short. All things are so dealt with, and the mind requires specially to be so. I beg your Majesty to measure it.
"Your Majesty collects your equipments of war, endangers your soldiers and officers and excites the resentment of the various princes—do these things cause you pleasure in your mind?"
The king said, "No. How should I derive pleasure from these things? My object in them is to seek for what I greatly desire."
Mencius said, "May I hear from you what it is that your Majesty greatly desires?"
The king laughed, and did not speak. Mencius resumed, "Are you led to desire it because you have not enough of rice and sweet food for your mouth? or because you have not enough of light and warm clothing for your body? or because you have not enough of beautifully colored objects to satisfy your eyes? or because there are not voices and sounds enough to fill your ears? or because you have not enough of attendants and favorites to stand before you and receive your orders? Your Majesty's various officers are sufficient to supply you with all these things. How can your Majesty have such a desire on account of them?" "No," said the king, "my desire is not on account of them." Mencius observed, "Then what your Majesty greatly desires can be known. You desire to enlarge your territories, to have Ts‘in and Ts‘oo coming to your court, to rule the Middle States, and to attract to you the barbarous tribes that surround them. But to do what you do in order to seek for what you desire is like climbing a tree to seek for fish."
"Is it so bad as that?" said the king. "I apprehend it is worse," was the reply. "If you climb a tree to seek for fish, although you do not get the fish, you have no subsequent calamity. But if you do what you do in order to seek for what you desire, doing it even with all your heart, you will assuredly afterwards meet with calamities." The king said, "May I hear what they will be?" Mencius replied, "If the people of Tsow were fighting with the people of Ts‘oo, which of them does your Majesty think would conquer?" "The people of Ts‘oo would conquer," was the answer, and Mencius pursued, "So then, a small State cannot contend with a great, few cannot contend with many, nor can the weak contend with the strong. The territory within the seas would embrace nine divisions, each of a thousand li square. All Ts‘e together is one of them. If with one part you try to subdue the other eight, what is the difference between that and Tsow's contending with Ts‘oo? With thedesire which you have, you must turn back to the proper course for its attainment.
"Now, if your Majesty will institute a government whose action shall all be benevolent, this will cause all the officers in the kingdom to wish to stand in your Majesty's court, the farmers all to wish to plough in your Majesty's fields, the merchants, both travelling and stationary, all to wish to store their goods in your Majesty's market-places, travellers and visitors all to wish to travel on your Majesty's roads, and all under heaven who feel aggrieved by their rulers to wish to come and complain to your Majesty. When they are so bent, who will be able to keep them back?"
The king said, "I am stupid and cannot advance to this. But I wish you, my Master, to assist my intentions. Teach me clearly, and although I am deficient in intelligence and vigor, I should like to try at least to institute such a government."
Mencius replied, "They are only men of education, who, without a certain livelihood, are able to maintain a fixed heart. As to the people, if they have not a certain livelihood, they will be found not to have a fixed heart. And if they have not a fixed heart, there is nothing which they will not do in the way of self-abandonment, of moral deflection, of depravity, and of wild license. When they have thus been involved in crime, to follow them up and punish them, is to entrap the people. How can such a thing as entrapping the people be done under the rule of a benevolent man?"
"Therefore, an intelligent ruler will regulate the livelihood of the people, so as to make sure that, above, they shall have sufficient wherewith to serve their parents, and below, sufficient wherewith to support their wives and children; that in good years they shall always be abundantly satisfied, and that in bad years they shall not be indanger of perishing. After this he may urge them, and they will proceed to what is good, for in this case the people will follow after that with readiness.
"But now the livelihood of the people is so regulated, that, above, they have not sufficient wherewith to serve their parents, and, below, they have not sufficient wherewith to support their wives and children; even in good years their lives are always embittered, and in bad years they are in danger of perishing. In such circumstances their only object is to escape from death, and they are afraid they will not succeed in doing so—what leisure have they to cultivate propriety and righteousness?
"If your Majesty wishes to carry out a benevolent government, why not turn back to what is the essential step to its attainment?
"Let mulberry trees be planted about the homesteads with their five acres, and persons of fifty years will be able to wear silk. In keeping fowls, pigs, dogs, and swine, let not their times of breeding be neglected, and persons of seventy years will be able to eat flesh. Let there not be taken away the time that is proper for the cultivation of the field-allotment of a hundred acres, and the family of eight mouths will not suffer from hunger. Let careful attention be paid to the teaching in the various schools, with repeated inculcation of the filial and fraternal duties, and gray-haired men will not be seen upon the roads, carrying burdens on their backs or on their heads. It has never been that the ruler of a State, where these results were seen, the old wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold, did not attain to the Royal dignity."
Footnotes[35]The title of this book in Chinese is—"King Hwuy of Lëang; in chapters and sentences." Like the Books of the Confucian Analects, those of this work are headed by two or three words at or near the commencement of them. Each Book is divided into two parts. This arrangement was made by Chaou K‘e, and to him are due also the divisions into chapters, and sentences, or paragraphs, containing, it may be, many sentences.[36]Sëang was the son of King Hwuy. The first year of his reign is supposed to beB.C.317. Sëang's name was Hih. As a posthumous epithet, Sëang has various meanings: "Land-enlarger and Virtuous"; "Successful in Arms." The interview here recorded seems to have taken place immediately after Hih's accession, and Mencius, it is said, was so disappointed by it that he soon after left the country.
[35]The title of this book in Chinese is—"King Hwuy of Lëang; in chapters and sentences." Like the Books of the Confucian Analects, those of this work are headed by two or three words at or near the commencement of them. Each Book is divided into two parts. This arrangement was made by Chaou K‘e, and to him are due also the divisions into chapters, and sentences, or paragraphs, containing, it may be, many sentences.
[36]Sëang was the son of King Hwuy. The first year of his reign is supposed to beB.C.317. Sëang's name was Hih. As a posthumous epithet, Sëang has various meanings: "Land-enlarger and Virtuous"; "Successful in Arms." The interview here recorded seems to have taken place immediately after Hih's accession, and Mencius, it is said, was so disappointed by it that he soon after left the country.
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."
Wan Chang said, "When his parents love him, a son rejoices and forgets them not; and when they hate him, though they punish him, he does not allow himself to be dissatisfied. Was Shun then dissatisfied with his parents?" Mencius said, "Ch‘ang Seih asked Kung-ming Kaou, saying, 'As to Shun's going into the fields, I have received your instructions; but I do not understand about his weeping and crying out to the pitying heavens, and to his parents.' Kung-ming Kaou answered him, 'You do not understand that matter.' Now Kung-ming Kaou thought that the heart of a filial son like Shun could not be so free from sorrow as Seih seemed to imagine he might have been. Shun would be saying, 'I exert my strength to cultivate the fields, but I am thereby only discharging my duty as a son. What is there wrong in me that my parents do not love me?'
"The emperor caused his own children—nine sons and two daughters—the various officers, oxen and sheep, store-housesand granaries, all to be prepared for the service of Shun amid the channeled fields. Most of the officers in the empire repaired to him. The emperor designed that he should superintend the empire along with himself, and then to transfer it to him. But because his parents were not in accord with him, he felt like a poor man who has nowhere to turn to.
"To be an object of complacency to the officers of the empire is what men desire; but it was not sufficient to remove the sorrow of Shun. The possession of beauty is what men desire: but though Shun had for his wives the two daughters of the emperor, it was not sufficient to remove his sorrow. Riches are what men desire, but though the empire was the rich property of Shun, it was not enough to remove his sorrow. Honors are what men desire, but though Shun had the dignity of being the son of Heaven, it was not sufficient to remove his sorrow. The reason why his being the object of men's complacency, the possession of beauty, riches, and honors, could not remove his sorrow was because it could be removed only by his being in entire accord with his parents.
"The desire of a 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 ruler; and if he cannot get the regard of his ruler, he burns within. But the man of great filial piety, all his life, has his desire towards his parents. In the great Shun I see the case of one whose desire was towards them when he was fifty years old."
Wan Chang asked Mencius, saying, "It is said in the 'Book of Poetry,'
'How do we proceed in taking a wife?Announcement must first be made to our parents.'
'How do we proceed in taking a wife?Announcement must first be made to our parents.'
If the rule be indeed as thus expressed, no one 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 dwell together is the greatest of human relations. If Shun had informed his parents, he must have made void this greatest of human relations, and incurred thereby their resentment. It was on this account that he did not inform them."
Wan Chang said, "As to Shun's marrying without making announcement to his parents, I have heard your instructions. But how was it that the emperor gave him his daughters as wives without informing his parents?" Mencius said, "The emperor also knew that, if he informed his parents, he could not have given him his daughters as wives."
Wan Chang said, "His parents set Shun to repair a granary, and then removed the ladder by which he had ascended; after which Koo-sow set fire to it. They sent him to dig a well, from which he managed to get out; but they, not knowing this, proceeded to cover it up. His brother, Sëang, said, 'Of this scheme to cover up the city-farming gentleman the merit is all mine. Let my parents have his oxen and sheep; let them have his granaries and store-houses. His shield and spear shall be mine; his lute shall be mine; his carved bow shall be mine; and I will make his two wives attend for me to my bed.' Sëang then went away and entered Shun's house, and there was Shun upon a couch with his lute. Sëang said, 'I am come simply because I was thinking anxiously about you,' and at the same time he looked ashamed. Shun said to him, 'There are all my officers; do you take the management of them for me.' I do not know whether Shun was ignorant of Sëang's wishing to kill him." Mencius replied, "How could he be ignorant of it? But when Sëang was sorrowful, he was also sorrowful,and when Sëang was joyful, he was also joyful."
Wan Chang continued, "Then was Shun one who rejoiced hypocritically?" "No," was the reply. "Formerly some one sent a present of a live fish to Tsze-ch‘an of Ch‘ing. Tsze-ch‘an ordered his pond-keeper to feed it in the pond; but the man cooked it and reported the execution of his commission, saying, 'When I first let it go, it looked embarrassed. In a little while it seemed to be somewhat at ease, and then it swam away as if delighted.' 'It had got into its element!' said Tsze-ch‘an. The pond-keeper went out and said, 'Who calls Tsze-ch‘an wise? When I had cooked and eaten the fish, he said, "It has got into its element! It has got into its element!"' "Thus a superior man may be imposed on by what seems to be as it ought to be, but it is difficult to entrap him by what is contrary to right principle. Sëang came in the way in which the love of his elder brother would have made him come, and therefore Shun truly believed him, and rejoiced at it. What hypocrisy was there?"
Wan Chang said, "Sëang made it his daily business to kill Shun; why was it that, when the latter was raised to be the son of Heaven, he only banished him?" Mencius replied, "He invested him with a State, and some have said that it was banishing him." When Chang said, "Shun banished the Superintendent of Works to Yëw-chow, sent away Hwan-tow to Mount Ts‘ung, slew the Prince of San Mëaou in San-wei, and imprisoned K‘wan on Mount Yu. When those four criminals were thus dealt with, all under heaven submitted to him; it was a cutting off of men who were destitute of benevolence. But Sëang was of all men the most destitute of benevolence, and Shun invested him with the State of Pe; of what crime had the people of Pe 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 invested him with a State." 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 enjoy honor; loving him, he wishes him to be rich. The investing him with Pe was to enrich and ennoble him. If while Shun himself was emperor, his brother had been a common man, could he have been said to regard him with affection and love?"
Wan Chang said, "I venture to ask what is meant by some saying that it was a banishing of Sëang." Mencius replied, "Sëang could do nothing of himself in his State. The emperor appointed an officer to manage its government, and to pay over its revenues to him; and therefore it was said that it was a banishing of him? How indeed could he be allowed the means of oppressing the people there? Nevertheless, Shun wished to be continually seeing him, and therefore he came unceasingly 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 Pe.'"
Hëen-k‘ëw Mung asked Mencius, saying, "There is the old saying, 'An officer of complete virtue cannot be employed as a minister by his ruler, nor treated as a son by his father.' Shun stood with his face to the south, and Yaou, at the head of all the feudal princes, appeared in his court with his face to the north. Koo-sow also appeared at Shun's court with his face to the north; and when Shun saw him, his countenance assumed a look of distress. Confucius said, 'At this time the empire was in a perilous condition indeed! How unsettled was its state!' I do not know whether what is thus said really took place." Mencius said, "No. These are not the words of a superior man, but the sayings of an uncultivated person of the east of Ts‘e. When Yaou was old, Shun took the management of affairs for him. It is said in the Canon of Yaou, 'After twenty-eight years, Fang-heundemised, and the people mourned for him as for a parent three years. All within the four seas, the eight instruments of music were stopped and hushed." Confucius said, "'There are not two suns in the sky, nor two sovereigns over the people. If Shun had already been in the position of the son of Heaven, and had moreover led on all the feudal princes of the empire to observe the three years' mourning for Yaou, there must in that case have been two sons of Heaven.'"
Hëen-k‘ëw Mung said, "On the point of Shun's not employing Yaou as a minister, I have received your instructions. But it is said in the 'Book of Poetry,'
'Under the wide heaven,All is the king's land;Within the sea-boundaries of the land,All are the king's servants.'
'Under the wide heaven,All is the king's land;Within the sea-boundaries of the land,All are the king's servants.'
When Shun became emperor, I venture to ask how it was that Koo-sow was not one of his servants." Mencius replied, "That Ode is not to be understood in that way; it speaks of being laboriously engaged in the king's business, and not being able to nourish one's parents, as if the subject of it said, 'This is all the king's business, but I alone am supposed to have ability, and made to toil in it.' Therefore those who explain the Odes must 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 they will apprehend it. If we simply take single sentences, there is that in the Ode called the 'Yun Han,'
'Of the remnant of Chow, among the black-haired people,There will not be half a man left.'
'Of the remnant of Chow, among the black-haired people,There will not be half a man left.'
If it had really been as thus expressed, then not an individual of the people of Chow would have been left.
"Of all that a filial son can attain to, there is nothinggreater than his honoring his parents. Of what can be attained to in honoring one's parents, there is nothing greater than the nourishing them with the empire. To be the father of the son of Heaven is the height of honor. To be nourished with the empire is the height of nourishment. In this was verified the sentiment in the 'Book of Poetry,'
'Ever thinking how to be filial,His filial mind was the model which he supplied.'
'Ever thinking how to be filial,His filial mind was the model which he supplied.'
"In the 'Book of History' it is said, 'With respectful service he appeared before Koo-sow, looking grave and awestruck, till Koo-sow also was transformed by his example.' This is the true case of the scholar of complete virtue not being treated as a son by his father."
Wan Chang said, "It is said that Yaou gave the empire to Shun; was it so?" Mencius replied, "No; the emperor cannot give the empire to another." "Yes; but Shun possessed the empire. Who gave it to him?" "Heaven gave it to him," was the reply.
"Heaven gave it to him? Did Heaven confer the appointment on him with specific injunctions?" Mencius said, "No. Heaven does not speak. It simply showed its will by his personal conduct, and by his conduct of affairs."
"'It showed its will by his personal conduct, and by his conduct of affairs,'" returned the other; "how was this?" Mencius said, "The emperor can present a man to Heaven, but he cannot make Heaven give that man the empire. A feudal prince can present a man to the emperor to take his place, but he cannot make the emperor give the princedom to that man. A great officer can present a man to his prince, but he cannot cause the prince to make that man a great officer in his own room. Anciently Yaou presented Shun to Heaven, and Heaven accepted him; he displayed 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 by his conduct of affairs.'"
Chang said, "I presume to ask how it was that Yaou presented Shun to Heaven, and Heaven accepted him, and displayed him to the people, and the people accepted him." The reply was, "He caused him to preside over the sacrifices, and all the Spirits were well pleased with them; thus it was that Heaven accepted him. He caused him to preside over the conduct of affairs, and affairs were well administered, so that all the people reposed under him; thus it was that the people accepted him. Heaven gave the empire to him, and the people gave it to him. Therefore I said, 'The emperor cannot give the empire to another.'
"Shun assisted Yaou in the government for twenty and eight years; this was more than man could have done, and was from Heaven. When the three years' mourning consequent on the death of Yaou were accomplished, Shun withdrew from the son of Yaou to the south of the southern Ho. The princes of the empire, however, repairing to court, went not to the son of Yaou, but to Shun. Litigants went not to the son of Yaou, but to Shun. Singers sang not the son of Yaou, but Shun. Therefore I said that it was Heaven that gave him the empire. It was after this that he went to the Middle State, and occupied the seat of the son of Heaven. If he had before these things taken up his residence in the palace of Yaou, and applied pressure to his son, it would have been an act of usurpation, and not the gift of Heaven.
"This view of Shun's obtaining the empire is in accordance with what is said in The Great Declaration—'Heaven sees as my people see, Heaven hears as my people hear.'"
Wan Chang said, "People say, 'When the disposal of the empire came to Yu, his virtue was inferior to that of Yaou and Shun, and he did not transmit it to the worthiest, but to his son.' Was it so?" Mencius replied, "No; it was not so. When Heaven gave the empire to the worthiest, it was given to the worthiest; when Heaven gave it to the son ofthe preceding emperor, it was given to that son. Formerly Shun presented Yu to Heaven for a period of seventeen years; and when the three years' mourning, consequent on the death of Shun, were accomplished, Yu withdrew from the son of Yu to Yang-shing. The people of the empire followed him as, after the death of Yaou, they had not followed his son, but followed Shun. Yu presented Yih to Heaven for a period of seven years; and when the three years' mourning consequent on the death of Yu were accomplished, Yih withdrew from the son of Yu to the north of Mount Ke. The princes repairing to court, and litigants, went not to Yih, but to K‘e, saying, 'He is the son of our ruler.' Singers did not sing Yih, but they sang K‘e, saying, 'He is the son of our ruler.'
"That Tan-choo was not equal to his father, and Shun's son also not equal to his; that Shun assisted Yaou, and Yu assisted Shun, for a period of many years, conferring benefits on the people for a long time; that K‘e was virtuous and able, and could reverently enter into and continue the ways of Yu; that Yih assisted Yu for a period of a few years, conferring benefits on the people not for a long time; that the length of time that Shun, Yu, and Yih, assisted in the government was so different; and that the sons of the emperors were one a man of talents and virtue, and the other two inferior to their fathers:—all these things were from Heaven, and what could not be produced by man. That which is done without any one's seeming to do it is from Heaven. That which comes to pass without any one's seeming to bring it about is from Heaven.
"In the case of a private man's obtaining the empire, there must be in him virtue equal to that of Shun and Yu, and moreover there must be the presenting him to Heaven by the preceding emperor. It was on this latter account that Chung-ne did not obtain the kingdom.
"When the throne descends by natural succession, hewho is displaced by Heaven must be like Këeh or Chow. It was on this account that Yih, E Yin, and the duke of Chow did not obtain the kingdom.
"E Yin assisted T‘ang so that he became sovereign of the kingdom. After the demise of T‘ang, T‘ae-ting having died without being appointed in his place, Wae-ping reigned two years, and Chung-jin four. T‘ae-Këah then was turning upside down the canons and examples of T‘ang, and E Yin placed him in T‘ung for three years. There he repented of his errors, was contrite, and reformed himself. In T‘ung he came to dwell in benevolence and moved towards righteousness, during those three years listening to the lessons given to him by E Yin, after which that minister again returned with him to Poh.
"The duke of Chow's not getting the kingdom was like that of Yih's not getting the throne of Hëa, or E Yin's that of Yin.
"Confucius said, 'T‘ang and Yu resigned the throne to the worthiest; the founders of the Hëa, Yin, and Chow dynasties transmitted it to their sons. The principle of righteousness was the same in all the cases.'"
Wan Chang asked Mencius, saying, "People say that E Yin sought an introduction to T‘ang by his knowledge of cookery; was it so?" Mencius replied, "No, it was not so. E Yin was farming in the lands of the State of Sin, delighting in the principles of Yaou and Shun. In any matter contrary to the righteousness which they prescribed, or to the course which they enjoined, though he had been salaried with the empire, he would not have regarded it; though there had been yoked for him a thousand teams, he would not have looked at them. In any matter contrary to the righteousness which they prescribed, or to the course which they enjoined, he would not have given nor taken even a single straw.
"T‘ang sent persons with presents of silk to ask him toenter his service. With an air of indifference and self-satisfaction, he said, 'What can I do with these silks with which T‘ang invites me? Is it not best for me to abide in these channeled fields, and therein delight myself with the principles of Yaou and Shun?'
"T‘ang thrice sent persons thus to invite him. After this, with the change of purpose displayed in his countenance, he spoke in a different style, saying, 'Instead of abiding in the channeled fields, and therein delighting myself with the principles of Yaou and Shun, had I not better make this ruler one after the style of Yaou and Shun? had I not better make this people like the people of Yaou and Shun? had I not better in my own person see these things for myself? Heaven's plan in the production of this people is this:—That they who are first informed, should instruct those who are later in being informed, and those who first apprehend principles should instruct those who are slower to do so. I am the 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?'
"He thought that among all the people of the kingdom, even the private men and women, if there were any that did not enjoy such benefits as Yaou and Shun conferred, it was as if he himself pushed them into a ditch. He took upon himself the heavy charge of all under Heaven in this way, and therefore he went to T‘ang, and pressed upon him the duty of attacking Hëa, and saving the people.
"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 far away from office, and others have drawn near to it; some have left their offices, and others have not done so; that in which these different courses allmeet, is simply the keeping of their persons pure.
"I have heard that E Yin sought an introduction to T‘ang by the principles of Yaou and Shun; I have not heard he did so by his knowledge of cookery.
"In the 'Instructions of E,' it is said, 'Heaven, destroying Këeh, commenced attacking him in the palace of Muh; we commenced in Poh.'"
Wan Chang asked Mencius, saying, "Some say that Confucius in Wei lived with an ulcer-doctor, and in Ts‘e with Tseih Hwan, the chief of the eunuchs; was it so?" Mencius said, "No, it was not so. Those are the inventions of men fond of strange things.
"In Wei he lived in the house of Yen Ch‘ow-yëw. The wife of the officer Mei and the wife of Tsze-lu were sisters. Mei-tsze spoke to Tsze-lu, saying, 'If Confucius will lodge with me, he may get to be a high noble of Wei.' Tsze-lu reported this to Confucius, who said, 'That is as ordered by Heaven.' Confucius advanced according to propriety, and retired according to righteousness. In regard to his obtaining office and honor or not obtaining them, he said, 'That is as ordered.' But if he had lodged with an ulcer-doctor and with Tseih Hwan, the chief of the eunuchs, that would neither have been according to righteousness nor any ordering of Heaven.
"When Confucius, being dissatisfied in Lu and Wei, had left those States, he met with the attempt of Hwan, the master of the Horse, in Sung, to intercept and kill him, so that he had to pass through Sung in the dress of a private man. At that time, though he was in circumstances of distress, he lodged in the house of Ching-tsze, the minister of works, who was then a minister of Chow, the marquis of Ch‘in.
"I have heard that ministers in the service of a court may be known from those to whom they are hosts, and that ministers coming from a distance may be known fromthose with whom they lodge. If Confucius had lodged with an ulcer-doctor and with Tseih Hwan, the chief of the eunuchs, how could he have been Confucius?"
Wan Chang asked Mencius, saying, "Some say that Pih-le He sold himself to a cattle-keeper of Ts‘in for five sheepskins, and fed his cattle for him, to seek an introduction to Duke Muh of Ts‘in; is this true?" Mencius said, "No, it was not so. This is the invention of some one fond of strange things.
"Pih-le He was a man of Yu. The people of Ts‘in by the inducement of apeihof Ch‘uy-Keih and a team of Këuh-ch‘an horses were asking liberty to march through Yu to attack Kwoh. Kung Che-k‘e remonstrated with the duke of Yu, asking him not to grant their request, but Pih-le He did not remonstrate.
"When he knew that the duke of Yu was not to be remonstrated with, and went in consequence from that State to Ts‘in, he had reached the age of seventy. If by that time he did not know that it would be a disgraceful thing to seek for an introduction to Duke Muh of Ts‘in by feeding cattle, 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 Yu would be ruined, and leaving his State before that event, he could not be said to be not wise. As soon as he was advanced in Ts‘in, he knew that Duke Muh was one with whom he could have a field for action, and became chief minister to him; could he be said to be not wise? Acting as chief minister in Ts‘in, he made his ruler distinguished throughout the kingdom, and worthy to be handed down to future ages; if he had not been a man of talents and virtue, could he have done this? As to selling himself in order to bring about the destruction of his ruler, 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?"
Footnote[37]The Book is named from Wan Chang, who is almost the only interlocutor with Mencius in it. The tradition is that it was in company with Wan's disciples that Mencius, baffled in all his hopes of doing public service, and having retired into privacy, composed the Seven Books which constitute his works. The part which follows is all occupied with discussions in vindication of Shun and other ancient worthies.
[37]The Book is named from Wan Chang, who is almost the only interlocutor with Mencius in it. The tradition is that it was in company with Wan's disciples that Mencius, baffled in all his hopes of doing public service, and having retired into privacy, composed the Seven Books which constitute his works. The part which follows is all occupied with discussions in vindication of Shun and other ancient worthies.
The wisdom of Confucius as a social reformer, as a teacher and guide of the Chinese people, is shown in many ways. He not only gave them a code of personal deportment, providing them with rules for the etiquette and ceremony of life, but he instilled into them that profound spirit of domestic piety which is one of the strongest features in the Chinese character. He took measures to secure also the intellectual cultivation of his followers, and his Five Canons contain all the most ancient works of Chinese literature, in the departments of poetry, history, philosophy, and legislation. The Shi-King is a collection of Chinese poetry made by Confucius himself. This great anthology consists of more than three hundred pieces, covering the whole range of Chinese lyric poetry, the oldest of which dates some eighteen centuries before Christ, while the latest of the selections must have been written at the beginning of the sixth century before Christ. These poems are of the highest interest, and even nowadays may be read with delight by Europeans. The ballad and the hymn are among the earliest forms of national poetry, and the contents of the Shi-King naturally show specimens of lyric poetry of this sort. We find there not only hymns, but also ballads of a really fine and spirited character. Sometimes the poems celebrate the common pursuits, occupations, and incidents of life. They rise to the exaltation of the epithalamium, or of the vintage song; at other times they deal with sentiment and human conduct, being in the highest degree sententious and epigrammatic. We must give the credit toConfucius of having saved for us the literature of China, and of having set his people an example in preserving the monuments of a remote antiquity. While the literatures of ancient Greece and Rome have largely perished in the convulsions that followed the breaking up of the Roman empire in Europe, when the kingdom of China fell into disorder and decrepitude this one great teacher stepped forward to save the precious record of historic fact, philosophical thought, and of legislation as well as poetry, from being swept away by the deluge of revolution. Confucius showed his wisdom by the high value he set upon the poetry of his native land, and his name must be set side by side with that of the astute tyrant of Athens who collected the poems of Homer and preserved them as a precious heritage to the Greek world. Confucius has given us his opinion with regard to the poems of the Shi-King. No man, he says, is worth speaking to who has not mastered the poems of an anthology, the perusal of which elevates the mind and purifies it from all corrupt thoughts. Thanks to the work of modern scholarship, English readers can now verify this dictum for themselves.
E. W.
Hark! from the islet in the stream the voiceOf the fish-hawks that o'er their nests rejoice!From them our thoughts to that young lady go,Modest and virtuous, loth herself to show.Where could be found to share our prince's state,So fair, so virtuous, and so fit a mate?See how the duckweed's stalks, or short or long,Sway left and right, as moves the current strong!So hard it was for him the maid to find!By day, by night, our prince with constant mindSought for her long, but all his search was vain.Awake, asleep, he ever felt the painOf longing thought, as when on restless bed,Tossing about, one turns his fevered head.Here long, there short, afloat the duckweed lies;But caught at last, we seize the longed-for prize.The maiden modest, virtuous, coy, is found;Strike every lute, and joyous welcome sound.Ours now, the duckweed from the stream we bear,And cook to use with other viands rare.He has the maiden, modest, virtuous, bright;Let bells and drums proclaim our great delight.
Hark! from the islet in the stream the voiceOf the fish-hawks that o'er their nests rejoice!From them our thoughts to that young lady go,Modest and virtuous, loth herself to show.Where could be found to share our prince's state,So fair, so virtuous, and so fit a mate?
See how the duckweed's stalks, or short or long,Sway left and right, as moves the current strong!So hard it was for him the maid to find!By day, by night, our prince with constant mindSought for her long, but all his search was vain.Awake, asleep, he ever felt the painOf longing thought, as when on restless bed,Tossing about, one turns his fevered head.
Here long, there short, afloat the duckweed lies;But caught at last, we seize the longed-for prize.The maiden modest, virtuous, coy, is found;Strike every lute, and joyous welcome sound.Ours now, the duckweed from the stream we bear,And cook to use with other viands rare.He has the maiden, modest, virtuous, bright;Let bells and drums proclaim our great delight.
Sweet was the scene. The spreading dolichosExtended far, down to the valley's depths,With leaves luxuriant. The oriolesFluttered around, and on the bushy treesIn throngs collected—whence their pleasant notesResounded far in richest melody.The spreading dolichos extended far,Covering the valley's sides, down to its depths,With leaves luxuriant and dense. I cutIt down, then boiled, and from the fibres spunOf cloth, both fine and coarse, large store,To wear, unwearied of such simple dress.Now back to my old home, my parents dearTo see, I go. The matron I have told,Who will announcement make. Meanwhile my clothes,My private clothes I wash, and rinse my robes.Which of them need be rinsed? and which need not?My parents dear to visit, back I go.
Sweet was the scene. The spreading dolichosExtended far, down to the valley's depths,With leaves luxuriant. The oriolesFluttered around, and on the bushy treesIn throngs collected—whence their pleasant notesResounded far in richest melody.
The spreading dolichos extended far,Covering the valley's sides, down to its depths,With leaves luxuriant and dense. I cutIt down, then boiled, and from the fibres spunOf cloth, both fine and coarse, large store,To wear, unwearied of such simple dress.
Now back to my old home, my parents dearTo see, I go. The matron I have told,Who will announcement make. Meanwhile my clothes,My private clothes I wash, and rinse my robes.Which of them need be rinsed? and which need not?My parents dear to visit, back I go.
Graceful and young the peach-tree stands;How rich its flowers, all gleaming bright!This bride to her new home repairs;Chamber and house she'll order right.Graceful and young the peach-tree stands;Large crops of fruit it soon will show.This bride to her new home repairs;Chamber and house her sway shall know.Graceful and young the peach-tree stands,Its foliage clustering green and full.This bride to her new home repairs;Her household will attest her rule.
Graceful and young the peach-tree stands;How rich its flowers, all gleaming bright!This bride to her new home repairs;Chamber and house she'll order right.
Graceful and young the peach-tree stands;Large crops of fruit it soon will show.This bride to her new home repairs;Chamber and house her sway shall know.
Graceful and young the peach-tree stands,Its foliage clustering green and full.This bride to her new home repairs;Her household will attest her rule.
In the South are the trees whose branches are bent,And droop in such fashion that o'er their extentAll the dolichos' creepers fast cling.See our princely lady, from whom we have gotRejoicing that's endless! May her happy lotAnd her honors repose ever bring!In the South are the trees whose branches are bent,And droop in such fashion that o'er their extentAll the dolichos' creepers are spread.See our princely lady, from whom we have gotRejoicing that's endless! Of her happy lotAnd her honors the greatness ne'er fade!In the South are the trees whose branches are bent,And droop in such fashion that o'er their extentAll the dolichos' creepers entwine.See our princely lady, from whom we have gotRejoicing that's endless! May her happy lotAnd her honors complete ever shine!
In the South are the trees whose branches are bent,And droop in such fashion that o'er their extentAll the dolichos' creepers fast cling.See our princely lady, from whom we have gotRejoicing that's endless! May her happy lotAnd her honors repose ever bring!
In the South are the trees whose branches are bent,And droop in such fashion that o'er their extentAll the dolichos' creepers are spread.See our princely lady, from whom we have gotRejoicing that's endless! Of her happy lotAnd her honors the greatness ne'er fade!
In the South are the trees whose branches are bent,And droop in such fashion that o'er their extentAll the dolichos' creepers entwine.See our princely lady, from whom we have gotRejoicing that's endless! May her happy lotAnd her honors complete ever shine!