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Mencius Chapter 13

1. Mencius said, 'The power of vision of Lî Lâu, and skill of hand of Kung-shû, without the compass and square, could not form squares and circles. The acute ear of the music-master K'wang, without the pitch-tubes, could not determine correctly the five notes. The principles of Yâo and Shun, without a benevolent government, could not secure the tranquil order of the kingdom.

2. 'There are now princes who have benevolent hearts and a reputation for benevolence, while yet the people do not receive any benefits from them, nor will they leave any example to future ages;-- all because they do not put into practice the ways of the ancient kings.

3. 'Hence we have the saying:-- "Virtue alone is not sufficient for the exercise of government; laws alone cannot carry themselves into practice."

4. It is said in the Book of Poetry,

"Without transgression, without forgetfulness,
Following the ancient statutes."

Never has any one fallen into error, who followed the laws of the ancient kings.

5. 'When the sages had used the vigour of their eyes, they called in to their aid the compass, the square, the level, and the line, to make things square, round, level, and straight:-- the use of the instruments is inexhaustible. When they had used their power of hearing to the utmost, they called in the pitch-tubes to their aid to determine the five notes:-- the use of those tubes is inexhaustible. When they had exerted to the utmost the thoughts of their hearts, they called in to their aid a government that could not endure to witness the sufferings of men:-- and their benevolence overspread the kingdom.

6. 'Hence we have the saying:-- "To raise a thing high, we must begin from the top of a mound or a hill; to dig to a great depth, we must commence in the low ground of a stream or a marsh." Can he be pronounced wise, who, in the exercise of government, does not proceed according to the ways of the former kings?

7. 'Therefore only the benevolent ought to be in high stations. When a man destitute of benevolence is in a high station, he thereby disseminates his wickedness among all below him.

8. 'When the prince has no principles by which he examines his administration, and his ministers have no laws by which they keep themselves in the discharge of their duties, then in the court obedience is not paid to principle, and in the office obedience is not paid to rule. Superiors violate the laws of righteousness, and inferiors violate the penal laws. It is only by a fortunate chance that a State in such a case is preserved.

9. 'Therefore it is said, "It is not the exterior and interior walls being incomplete, and the supply of weapons offensive and defensive not being large, which constitutes the calamity of a kingdom. It is not the cultivable area not being extended, and stores and wealth not being accumulated, which occasions the ruin of a State." When superiors do not observe the rules of propriety, and inferiors do not learn, then seditious people spring up, and that State will perish in no time.

10. 'It is said in the Book of Poetry,

"When such an overthrow of Châu is being produced by Heaven,
Be not ye so much at your ease!"

11. '" At your ease;"-- that is, dilatory.

12. 'And so dilatory may those officers be deemed, who serve their prince without righteousness, who take office and retire from it without regard to propriety, and who in their words disown the ways of the ancient kings.

13. 'Therefore it is said, "To urge one's sovereign to difficult achievements may be called showing respect for him. To set before him what is good and repress his perversities may be called showing reverence for him. He who does not do these things, saying to himself,-- My sovereign is incompetent to this, may be said to play the thief with him."'

1. Mencius said, 'The compass and square produce perfect circles and squares. By the sages, the human relations are perfectly exhibited.

2. 'He who as a sovereign would perfectly discharge the duties of a sovereign, and he who as a minister would perfectly discharge the duties of a minister, have only to imitate-- the one Yâo, and the other Shun. He who does not serve his sovereign as Shun served Yâo, does not respect his sovereign; and he who does not rule his people as Yâo ruled his, injures his people.

3. 'Confucius said, "There are but two courses, which can be pursued, that of virtue and its opposite."

4. 'A ruler who carries the oppression of his people to the highest pitch, will himself be slain, and his kingdom will perish. If one stop short of the highest pitch, his life will notwithstanding be in danger, and his kingdom will be weakened. He will be styled "The Dark," or "The Cruel," and though he may have filial sons and affectionate grandsons, they will not be able in a hundred generations to change the designation.

5. 'This is what is intended in the words of the Book of Poetry,

"The beacon of Yin is not remote,
It is in the time of the (last) sovereign of Hsiâ."'

1. Mencius said, 'It was by benevolence that the three dynasties gained the throne, and by not being benevolent that they lost it.

2. 'It is by the same means that the decaying and flourishing, the preservation and perishing, of States are determined.

3. 'If the sovereign be not benevolent, be cannot preserve the throne from passing from him. If the Head of a State be not benevolent, he cannot preserve his rule. If a high noble or great officer be not benevolent, he cannot preserve his ancestral temple. If a scholar or common man be not benevolent, be cannot preserve his four limbs.

4. 'Now they hate death and ruin, and yet delight in being not benevolent;-- this is like hating to be drunk, and yet being strong to drink wine!

1. Mencius said, 'If a man love others, and no responsive attachment is shown to him, let him turn inwards and examine his own benevolence. If he is trying to rule others, and his government is unsuccessful, let him turn inwards and examine his wisdom. If he treats others politely, and they do not return his politeness, let him turn inwards and examine his own feeling of respect.

2. 'When we do not, by what we do, realise what we desire, we must turn inwards, and examine ourselves in every point. When a man's person is correct, the whole kingdom will turn to him with recognition and submission.

3. 'It is said in the Book of Poetry,

"Be always studious to be in harmony with the ordinances of God,
And you will obtain much happiness."'

Mencius said, 'People have this common saying,-- "The kingdom, the State, the family." The root of the kingdom is in the State. The root of the State is in the family. The root of the family is in the person of its Head.'

Mencius said, 'The administration of government is not difficult;-- it lies in not offending the great families. He whom the great families affect, will be affected by the whole State; and he whom any one State affects, will be affected by the whole kingdom. When this is the case, such an one's virtue and teachings will spread over all within the four seas like the rush of water.'

1. Mencius said, 'When right government prevails in the kingdom, princes of little virtue are submissive to those of great, and those of little worth to those of great. When bad government prevails in the kingdom, princes of small power are submissive to those of great, and the weak to the strong. Both these cases are the rule of Heaven. They who accord with Heaven are preserved, and they who rebel against Heaven perish.

2. 'The duke Ching of Ch'î said, "Not to be able to command others, and at the same time to refuse to receive their commands, is to cut one's self off from all intercourse with others." His tears flowed forth while he gave his daughter to be married to the prince of Wû.

3. 'Now the small States imitate the large, and yet are ashamed to receive their commands. This is like a scholar's being ashamed to receive the commands of his master.

4. 'For a plince who is ashamed of this, the best plan is to imitate king Wan. Let one imitate king Wan, and in five years, if his State be large, or in seven years, if it be small, he will be sure to give laws to the kingdom.

5. 'It is said in the Book of Poetry,

"The descendants of the sovereigns of the Shang dynasty,
Are in number more than hundreds of thousands,
But, God having passed His decree,
They are all submissive to Châu.
They are submissive to Châu,
Because the decree of Heaven is not unchanging.
The officers of Yin, admirable and alert,
Pour out the libations, and assist in the capital of Châu."

Confucius said, "As against so benevolent a sovereign, they could not be deemed a multitude." Thus, if the prince of a state love benevolence, he will have no opponent in all the kingdom.

6. 'Now they wish to have no opponent in all the kingdom, but they do not seek to attain this by being benevolent. This is like a man laying hold of a heated substance, and not having first dipped it in water. It is said in the Book of Poetry,

"Who can take up a heated substance,
Without first dipping it (in water)?"'

1. Mencius said, 'How is it possible to speak with those princes who are not benevolent ? Their perils they count safety, their calamities they count profitable, and they have pleasure in the things by which they perish. If it were possible to talk with them who so violate benevolence, how could we have such destruction of States and ruin of Families?

2. 'There was a boy singing,

"When the water of the Ts'ang-lang is clear,
It does to wash the strings of my cap;
When the water of the Ts'ang-lang is muddy,
It does to wash my feet."

3. 'Confucius said, "Hear what he sings, my children. When clear, then he will wash his cap-strings; and when muddy, he will wash his feet with it. This different application is brought by the water on itself."

4. 'A man must first despise himself, and then others will despise him. A family must first destroy itself, and then others will destroy it. A State must first smite itself, and then others will smite it.

5. 'This is illustrated in the passage of the T'âi Chiâ, "When Heaven sends down calamities, it is still possible to escape them. When we occasion the calamities ourselves, it is not possible any longer to live."'

1. Mencius said, 'Chieh and Châu's losing the throne, arose from their losing the people, and to lose the people means to lose their hearts. There is a way to get the kingdom:-- get the people, and the kingdom is got. There is a way to get the people:-- get their hearts, and the people are got. There is a way to get their hearts:-- it is simply to collect for them what they like, and not to lay on them what they dislike.

2. 'The people turn to a benevolent rule as water flows downwards, and as wild beasts fly to the wilderness.

3. 'Accordingly, as the otter aids the deep waters, driving the fish into them, and the hawk aids the thickets, driving the little birds to them, so Chieh and Châu aided T'ang and Wû, driving the people to them.

4. 'If among the present rulers of the kingdom, there were one who loved benevolence, all the other princes would aid him, by driving the people to him. Although he wished not to become sovereign, he could not avoid becoming so.

5. 'The case of one of the present princes wishing to become sovereign is like the having to seek for mugwort three years old, to cure a seven years' sickness. If it have not been kept in store, the patient may all his life not get it. If the princes do not set their wills on benevolence, all their days will be in sorrow and disgrace, and they will be involved in death and ruin.

6. 'This is illustrated by what is said in the Book of Poetry,

"How otherwise can you improve the kingdom?
You will only with it go to ruin."'

1. Mencius said, 'With those who do violence to themselves, it is impossible to speak. With those who throw themselves away, it is impossible to do anything. To disown in his conversation propriety and righteousness, is what we mean by doing violence to one's self. To say-- "I am not able to dwell in benevolence or pursue the path of righteousness," is what we mean by throwing one's self away.

2. 'Benevolence is the tranquil habitation of man, and righteousness is his straight path.

3. 'Alas for them, who leave the tranquil dwelling empty and do not reside in it, and who abandon the right path and do not pursue it?'