Mencius : Chapter 11 |
1. Ch'an Tâi said to Mencius, 'In not going to wait upon any of the princes, you
seem to me to be standing on a small point. If now you were once to wait upon
them, the result might be so great that you would make one of them sovereign,
or, if smaller, that you would make one of them chief of all the other princes.
Moreover, the History says, "By bending only one cubit, you make eight cubits
straight." It appears to me like a thing which might be done.'
2. Mencius said, 'Formerly, 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. If one go to see
the princes without waiting to be invited, what can be thought of him?
3. 'Moreover, that sentence, "By bending only one cubit, you make eight cubits
straight," is spoken with reference to the gain that may be got. If gain be the
object, then, if it can be got by bending eight cubits to make one cubit
straight, may we likewise do that?
4. 'Formerly, the officer Châo Chien made Wang Liang act as charioteer for his
favourite Hsî, when, in the course of a whole day, they did not get a single
bird. The favourite Hsî reported this result, saying, "He is the poorest
charioteer in the world." Some one told this to Wang Liang, who said, "I beg
leave to try again." By dint of pressing, this was accorded to him, when in one
morning they got ten birds. The favourite, reporting this result, said, "He is
the best charioteer in the world." Chien said, "I will make him always drive
your chariot for you." When he told Wang Liang so, however, Liang refused,
saying, "I drove for him, strictly observing the proper rules for driving, and
in the whole day he did not get one bird. I drove for him so as deceitfully to
intercept the birds, and in one morning he got ten. It is said in the Book of
'There is no failure in the management of their horses;
The arrows are discharged surely, like the blows of an axe.'
I am not accustomed to drive for a mean man. I beg leave to decline the office."
5. 'Thus this charioteer even was ashamed to bend improperly to the will of such
an archer. Though, by bending to it, they would have caught birds and animals
sufficient to form a hill, he would not do so. If I were to bend my principles
and follow those princes, of what kind would my conduct be? And you are wrong.
Never has a man who has bent himself been able to make others straight.'
2. Mencius said, 'How can such men be great men? Have you not read the Ritual
Usages?-- "At the capping of a young man, his father admonishes him. At the
marrying away of a young woman, her mother admonishes her, accompanying her to
the door on her leaving, and cautioning her with these words, 'You are going to
your home. You must be respectful; you must be careful. Do not disobey your
husband.'" Thus, to look upon compliance as their correct course is the rule for
3. 'To dwell in the wide house of the world, to stand in the correct seat of the
world, and to walk in the great path of the world; when he obtains his desire
for office, to practise his principles for the good of the people; and when that
desire is disappointed, to practise them alone; to be above the power of riches
and honours to make dissipated, of poverty and mean condition to make swerve
from principle, and of power and force to make bend:-- these characteristics
constitute the great man.'
1. Châu Hsiâo asked Mencius, saying, 'Did superior men of old time take office?'
Mencius replied, 'They did. The Record says, "If Confucius was three months
without being employed by some ruler, he looked anxious and unhappy. When he
passed from the boundary of a State, he was sure to carry with him his proper
gift of introduction." Kung-ming Î said, "Among the ancients, if an officer was
three months unemployed by a ruler, he was condoled with."'
2. Hsiâo said, 'Did not this condoling, on being three months unemployed by a
ruler, show a too great urgency?'
3. Mencius answered, 'The loss of his place to an officer is like the loss of
his State to a prince. It is said in the Book of Rites, "A prince ploughs
himself, and is assisted by the people, to supply the millet for sacrifice. His
wife keeps silkworms, and unwinds their cocoons, to make the garments for
sacrifice." If the victims be not perfect, the millet not pure, and the dress
not complete, he does not presume to sacrifice. "And the scholar who, out of
office, has no holy field, in the same way, does not sacrifice. The victims for
slaughter, the vessels, and the garments, not being all complete, he does not
presume to sacrifice, and then neither may he dare to feel happy." Is there not
here sufficient ground also for condolence?'
4. Hsiâo again asked, 'What was the meaning of Confucius's always carrying his
proper gift of introduction with him, when he passed over the boundaries of the
State where he had been?'
5. 'An officer's being in office,' was the reply, 'is like the ploughing of a
husbandman. Does a husbandman part with his plough, because he goes from one
State to another?'
6. Hsiâo pursued, 'The kingdom of Tsin is one, as well as others, of official
employments, but I have not heard of anyone being thus earnest about being in
office. If there should be this urge why does a superior man make any difficulty
about taking it?' Mencius answered, 'When a son is born, what is desired for him
is that he may have a wife; when a daughter is born, what is desired for her is
that she may have a husband. This feeling of the parents is possessed by all
men. If the young people, without waiting for the orders of their parents, and
the arrangements of the go-betweens, shall bore holes to steal a sight of each
other, or get over the wall to be with each other, then their parents and all
other people will despise them. The ancients did indeed always desire to be in
office, but they also hated being so by any improper way. To seek office by an
improper way is of a class with young people's boring holes.'
1. P'ang Kang asked Mencius, saying, 'Is it not an extravagant procedure to go
from one prince to another and live upon them, followed by several tens of
carriages, and attended by several hundred men?' Mencius replied, 'If there be
not a proper ground for taking it, a single bamboo-cup of rice may not be
received from a man. If there be such a proper ground, then Shun's receiving the
kingdom from Yâo is not to be considered excessive. Do you think it was
2. Kang said, 'No. But for a scholar performing no service to receive his
support notwithstanding is improper.'
3. Mencius answered, 'If you do not have an intercommunication of the
productions of labour, and an interchange of men's services, so that one from
his overplus may supply the deficiency of another, then husbandmen will have a
superfluity of grain, and women will have a superfluity of cloth. If you have
such an interchange, carpenters and carriage-wrights may all get their food from
you. Here now is a man, who, at home, is filial, and abroad, respectful to his
elders; who watches over the principles of the ancient kings, awaiting the rise
of future learners:-- and yet you will refuse to support him. How is it that you
give honour to the carpenter and carriage-wright, and slight him who practises
benevolence and righteousness?'
4. P'ang Kang said, 'The aim of the carpenter and carriagewright is by their
trades to seek for a living. Is it also the aim of the superior man in his
practice of principles thereby to seek for a living?' 'What have you to do,'
returned Mencius, 'with his purpose? He is of service to you. He deserves to be
supported, and should be supported. And let me ask,-- Do you remunerate a man's
intention, or do you remunerate his service.' To this Kang replied, 'I
remunerate his intention.'
5. Mencius said, 'There is a man here, who breaks your tiles, and draws
unsightly figures on your walls;-- his purpose may be thereby to seek for his
living, but will you indeed remunerate him?' 'No,' said Kang; and Mencius then
concluded, 'That being the case, it is not the purpose which you remunerate, but
the work done.'
1. Wan Chang asked Mencius, saying, 'Sung is a small State. Its ruler is now
setting about to practise the true royal government, and Ch'î and Ch'û hate and
attack him. What in this case is to be done?'
2. Mencius replied, 'When T'ang dwelt in Po, he adjoined to the State of Ko, the
chief of which was living in a dissolute state and neglecting his proper
sacrifices. T'ang sent messengers to inquire why he did not sacrifice. He
replied, "I have no means of supplying the necessary victims." On this, T'ang
caused oxen and sheep to be sent to him, but he ate them, and still continued
not to sacrifice. T'ang again sent messengers to ask him the same question as
before, when he replied, "I have no means of obtaining the necessary millet." On
this, T'ang sent the mass of the people of Po to go and till the ground for him,
while the old and feeble carried their food to them. The chief of Ko led his
people to intercept those who were thus charged with wine, cooked rice, millet,
and paddy, and took their stores from them, while they killed those who refused
to give them up. There was a boy who had some millet and flesh for the
labourers, who was thus slain and robbed. What is said in the Book of History,
"The chief of Ko behaved as an enemy to the provision-carriers," has reference
3. 'Because of his murder of this boy, T'ang proceeded to punish him. All within
the four seas said, "It is not because he desires the riches of the kingdom, but
to avenge a common man and woman."
4. 'When T'ang began his work of executing justice, he commenced with Ko, and
though he made eleven punitive expeditions, he had not an enemy in the kingdom.
When he pursued his work in the east, the rude tribes in the west murmured. So
did those on the north, when he was engaged in the south. Their cry was-- "Why
does he make us last." Thus, the people's longing for him was like their longing
for rain in a time of great drought. The frequenters of the markets stopped not.
Those engaged in weeding in the fields made no change in their operations. While
he punished their rulers, he consoled the people. His progress was like the
falling of opportune rain, and the people were delighted. It is said in the Book
of History, "We have waited for our prince. When our prince comes, we may escape
from the punishments under which we suffer."
5. 'There being some who would not become the subjects of Châu, king Wû
proceeded to punish them on the east. He gave tranquillity to their people, who
welcomed him with baskets full of their black and yellow silks, saying-- "From
henceforth we shall serve the sovereign of our dynasty of Châu, that we may be
made happy by him." So they joined themselves, as subjects, to the great city of
Châu. Thus, the men of station of Shang took baskets full of black and yellow
silks to meet the men of station of Châu, and the lower classes of the one met
those of the other with baskets of rice and vessels of congee. Wû saved the
people from the midst of fire and water, seizing only their oppressors, and
6. 'In the Great Declaration it is said, "My power shall be put forth, and,
invading the territories of Shang, I will seize the oppressor. I will put him to
death to punish him:-- so shall the greatness of my work appear, more glorious
than that of T'ang."
7. 'Sung is not, as you say, practising true royal government, and so forth. If
it were practising royal government, all within the four seas would be lifting
up their heads, and looking for its prince, wishing to have him for their
sovereign. Great as Ch'î and Ch'û are, what would there be to fear from them?'
Mencius : Chapter 11