King Hui of Liang

Zhuang Bao, seeing Mencius, said to him, 'I had an interview with the king. His Majesty told me that he loved music, and I was not prepared with anything to reply to him. What do you pronounce about that love of music?'

Zhuang Bao met with Mencius and said, 'I had a meeting with the king. His Majesty told me he loved music, and I was not prepared to reply. What do you think of his love of music?'

Mencius replied, 'If the king's love of music were very great, the kingdom of Qi would be near to a state of good government!'

Mencius replied, 'If the king loved music very much, the kingdom of Qi would be close to being well governed!'

Another day, Mencius, having an interview with the king, said, 'Your Majesty, I have heard, told the officer Zhuang, that you love music - was it so?' The king changed colour, and said, 'I am unable to love the music of the ancient sovereigns; I only love the music that suits the manners of the present age.'

Another day, Mencius met with the king and said, 'Your Majesty, I heard that you told the officer Zhuang you love music. Is that true?' The king's face changed colour, and he said, 'I cannot love the music of the ancient rulers. I only love music that suits the customs of the present age.'

Mencius said, 'If your Majesty's love of music were very great, Qi would be near to a state of good government! The music of the present day is just like the music of antiquity, as regards effecting that.' The king said, 'May I hear from you the proof of that?'

Mencius said, 'If your Majesty's love of music were very great, Qi would be close to having good government! Modern music can bring about good government just as ancient music could.' The king said, 'Could you explain why that is true?'

Mencius asked, 'Which is the more pleasant - to enjoy music by yourself alone, or to enjoy it with others?' 'To enjoy it with others,' was the reply.

Mencius asked, 'Is it more enjoyable to listen to music alone or with others?' 'With others,' came the reply.

'And which is the more pleasant - to enjoy music with a few, or to enjoy it with many?' 'To enjoy it with many.'

'And is it more enjoyable to share music with a few people or with many?' 'With many.'

Mencius proceeded, 'Your servant begs to explain what I have said about music to your Majesty. Now, your Majesty is having music here. The people hear the noise of your bells and drums, and the notes of your fifes and pipes, and they all, with aching heads, knit their brows, and say to one another, "That's how our king likes his music! But why does he reduce us to this extremity of distress? Fathers and sons cannot see one another. Elder brothers and younger brothers, wives and children, are separated and scattered abroad." Now, your Majesty is hunting here. The people hear the noise of your carriages and horses, and see the beauty of your plumes and streamers, and they all, with aching heads, knit their brows, and say to one another, "That's how our king likes his hunting! But why does he reduce us to this extremity of distress? Fathers and sons cannot see one another. Elder brothers and younger brothers, wives and children, are separated and scattered abroad." Their feeling thus is from no other reason but that you do not allow the people to have pleasure as well as yourself.

Mencius continued, 'Your Majesty, please let me explain what I said about music. You are playing music here. The people hear your bells and drums, and the notes of your fifes and pipes. Their heads ache, and they all frown and say to one another, "That's how our king enjoys his music! But why does he drive us into such terrible misery? Fathers and sons cannot see one another. Older and younger brothers, wives and children, are separated and scattered far from home." Now you are hunting here. The people hear your carriages and horses, and see your beautiful plumes and banners. Their heads ache, and they all frown and say to one another, "That's how our king enjoys his hunting! But why does he drive us into such terrible misery? Fathers and sons cannot see one another. Older and younger brothers, wives and children, are separated and scattered far from home." The people feel this way for one reason alone: you do not let them enjoy themselves as you do.'

'Now, your Majesty is having music here. The people hear the noise of your bells and drums, and the notes of your fifes and pipes, and they all, delighted, and with joyful looks, say to one another, "That sounds as if our king were free from all sickness! If he were not, how could he enjoy this music?" Now, your Majesty is hunting here. The people hear the noise of your carriages and horses, and see the beauty of your plumes and streamers, and they all, delighted, and with joyful looks, say to one another, "That looks as if our king were free from all sickness! If he were not, how could he enjoy this hunting?" Their feeling thus is from no other reason but that you cause them to have their pleasure as you have yours. If your Majesty now will make pleasure a thing common to the people and yourself, the royal sway awaits you.'

'Now, your Majesty, you are enjoying music here. The people hear your bells and drums, and the notes of your fifes and pipes. They are all delighted, and with joyful faces they say to one another, "It sounds as if our king is free from all illness! If he were not, how could he enjoy this music?" Now, your Majesty, you are hunting here. The people hear your carriages and horses and see your beautiful plumes and banners. They are all delighted, and with joyful faces they say to one another, "It looks as if our king is free from all illness! If he were not, how could he enjoy this hunt?" The people feel this way only because you let them enjoy their pleasures as you enjoy yours. If your Majesty will now share your pleasures with the people, true kingship awaits you.'

The king Xuan of Qi asked, 'Was it so, that the park of king Wen contained seventy square li?'

King Xuan of Qi asked, 'Is it true that King Wen’s park covered seventy square li?'

Mencius replied, 'It is so in the records.'

Mencius replied, 'That is what the records say.'

'Was it so large as that?' exclaimed the king.

'Was it really that large?' the king exclaimed.

'The people,' said Mencius, 'still looked on it as small.'

'The people,' said Mencius, 'still thought it was small.'

The king added, 'My park contains only forty square li, and the people still look on it as large. How is this?'

The king added, 'My park covers only forty square li, yet the people still think the park is large. Why is that?'

'The park of king Wen,' was the reply, 'contained seventy square li, but the grass-cutters and fuel-gatherers had the privilege of entrance into it; so also had the catchers of pheasants and hares. He shared it with the people, and was it not with reason that they looked on it as small? When I first arrived at the borders of your kingdom, I inquired about the great prohibitory regulations, before I would venture to enter it; and I heard, that inside the barrier-gates there was a park of forty square lî, and that he who killed a deer in it, was held guilty of the same crime as if he had killed a man. Thus those forty square li are a pitfall in the middle of the kingdom. Is it not with reason that the people look upon them as large?'

'King Wen’s park,' came the reply, 'covered seventy square li, but grass-cutters and fuel-gatherers were allowed to enter. So were people catching pheasants and hares. He shared the park with the people, so didn’t they have good reason to consider it small? When I first reached the borders of your kingdom, I asked about its major prohibitions before venturing inside. I heard that within the border gates there was a park covering forty square li. Anyone who killed a deer there was considered guilty of the same crime as someone who killed a person. So those forty square li are a trap in the middle of the kingdom. Don’t the people have good reason to consider the park large?'

The king Xuan of Qi asked, saying, 'Is there any way to regulate one's maintenance of intercourse with neighbouring kingdoms?'

King Xuan of Qi asked, 'Is there any way to manage relations with neighbouring kingdoms?'

Mencius replied, 'There is. But it requires a perfectly virtuous prince to be able, with a great country, to serve a small one - as, for instance, Tang served Ge, and king Wen served the Kun barbarians. And it requires a wise prince to be able, with a small country, to serve a large one - as the king Tai served the Xun Yu, and Gou Jian served Wu. He who with a areat State serves a small one, delights in Heaven. He who with a small State serves a large one, stands in awe of Heaven. He who delights in Heaven, will affect with his love and protection the whole kingdom. He who stands in awe of Heaven, will affect with his love and protection his own kingdom. It is said in the Book of Poetry, "I fear the Majesty of Heaven, and will thus preserve its favouring decree."'

Mencius replied, 'Yes. But only a perfectly virtuous prince can rule a great country and still serve a small one. For example, Tang served Ge, and king Wen served the Kun barbarians. And only a wise prince can rule a small country and still serve a large one. For example, king Tai served the Xun Yu, and Gou Jian served Wu. A ruler who leads a great State and serves a small one takes delight in Heaven. A ruler who leads a small State and serves a large one stands in awe of Heaven. A ruler who delights in Heaven will extend his love and protection to the whole kingdom. A ruler who stands in awe of Heaven will extend his love and protection to his own kingdom. The Book of Poetry says, "I fear the majesty of Heaven, and so I will preserve its favorable decree."'

The king said, 'A great saying! But I have an infirmity - I love valour.'

The king said, 'A great saying! But I have a weakness. I love bravery.'

I beg your Majesty,' was the reply, 'not to love small valour. If a man brandishes his sword, looks fiercely, and says, "How dare he withstand me?" - this is the valour of a common man, who can be the opponent only of a single individual. I beg your Majesty to greaten it. It is said in the Book of Poetry, "The king blazed with anger, And he marshalled his hosts, To stop the march to Chu, To consolidate the prosperity of Zhou, To meet the expectations of the nation." This was the valour of king Wen. King Wen, in one burst of his anger, gave repose to all the people of the kingdom. In the Book of History it is said, "Heaven having produced the inferior people, made for them rulers and teachers, with the purpose that they should be assisting to God, and therefore distinguished them throughout the four quarters of the land. Whoever are offenders, and whoever are innocent, here am I to deal with them. How dare any under heaven give indulgence to their refractory wills?" There was one man pursuing a violent and disorderly course in the kingdom, and king Wu was ashamed of it. This was the valour of king Wu. He also, by one display of his anger, gave repose to all the people of the kingdom. Let now your Majesty also, in one burst of anger, give repose to all the people of the kingdom. The people are only afraid that your Majesty does not love valour.'

“I beg your Majesty,” came the reply, “not to admire petty courage. A man may wave his sword, glare fiercely, and say, ‘How dare he stand against me?’ Such courage belongs to an ordinary man, who can face only one opponent. I beg your Majesty to seek a greater courage. “The Book of Poetry says, ‘The king blazed with anger, And he gathered his armies, To stop the march to Chu, To secure the prosperity of Zhou, To meet the nation’s expectations.’ Such was the courage of king Wen. With one burst of anger, king Wen brought peace to all the people of the kingdom. “The Book of History says, ‘Heaven created the common people and gave them rulers and teachers to help God. For this purpose, Heaven gave these rulers and teachers authority throughout the land’s four quarters. Whether people are guilty or innocent, I am here to deal with them. How dare anyone under heaven give free rein to their rebellious desires?’ One man in the kingdom was acting violently and causing disorder, and king Wu felt ashamed of this. Such was the courage of king Wu. He too, with one display of anger, brought peace to all the people of the kingdom. “Now let your Majesty likewise bring peace to all the people of the kingdom with one burst of anger. The people’s only fear is that your Majesty does not love courage.”

The king Xuan of Qi had an interview with Mencius in the Snow palace, and said to him, 'Do men of talents and worth likewise find pleasure in these things?'

King Xuan of Qi met with Mencius in the Snow palace. He asked, 'Do talented and worthy men also take pleasure in these things?'

Mencius replied, 'They do; and if people generally are not able to enjoy themselves, they condemn their superiors. For them, when they cannot enjoy themselves, to condemn their superiors is wrong, but when the superiors of the people do not make enjoyment a thing common to the people and themselves, they also do wrong. When a ruler rejoices in the joy of his people, they also rejoice in his joy; when he grieves at the sorrow of his people, they also grieve at his sorrow. A sympathy of joy will pervade the kingdom; a sympathy of sorrow will do the same - in such a state of things, it cannot be but that the ruler attain to the royal dignity.

Mencius replied, 'They do. And if people in general cannot enjoy themselves, they blame their rulers. It is wrong for people to blame their rulers when they cannot enjoy themselves. But rulers also do wrong when they do not share their enjoyment with the people. When a ruler takes joy in his people's happiness, the people also take joy in his happiness. When he grieves over his people's suffering, the people also grieve over his suffering. Shared joy will spread throughout the kingdom, and shared sorrow will do the same. Under these conditions, the ruler will surely attain true kingship.

'Formerly, the duke Jing of Qi asked the minister Yan, saying, "I wish to pay a visit of inspection to Zhuan Fu, and Chao Wu, and then to bend my course southward along the shore, till I come to Lang Xie. What shall I do that my tour may be fit to be compared with the visits of inspection made by the ancient sovereigns?" The minister Yan replied, "An excellent inquiry! When the Son of Heaven visited the princes, it was called a tour of inspection, that is, be surveyed the States under their care. When the princes attended at the court of the Son of Heaven, it was called a report of office, that is, they reported their administration of their offices. Thus, neither of the proceedings was without a purpose. And moreover, in the spring they examined the ploughing, and supplied any deficiency of seed; in the autumn they examined the reaping, and supplied any deficiency of yield. There is the saying of the Xia dynasty - If our king do not take his ramble, what will become of our happiness? If our king do not make his excursion, what will become of our help? That ramble, and that excursion, were a pattern to the princes. Now, the state of things is different. A host marches in attendance on the ruler, and stores of provisions are consumed. The hungry are deprived of their food, and there is no rest for those who are called to toil. Maledictions are uttered by one to another with eyes askance, and the people proceed to the commission of wickedness. Thus the royal ordinances are violated, and the people are oppressed, and the supplies of food and drink flow away like water. The rulers yield themselves to the current, or they urge their way against it; they are wild; they are utterly lost - these things proceed to the grief of the inferior princes. Descending along with the current, and forgetting to return, is what I call yielding to it. Pressing up against it, and forgetting to return, is what I call urging their way against it. Pursuing the chase without satiety is what I call being wild. Delighting in wine without satiety is what I call being lost. The ancient sovereigns had no pleasures to which they gave themselves as on the flowing stream; no doings which might be so characterized as wild and lost. It is for you, my prince, to pursue your course." The duke Ching was pleased. He issued a proclamation throughout his State, and went out and occupied a shed in the borders. From that time he began to open his granaries to supply the wants of the people, and calling the Grand music-master, he said to him "Make for me music to suit a prince and his minister pleased with each other." And it was then that the Zheng Zhao and Jiao Zhao were made, in the words to which it was said, "Is it a fault to restrain one's prince?" He who restrains his prince loves his prince.'

'Long ago, duke Jing of Qi asked the minister Yan, "I wish to visit Zhuan Fu and Chao Wu on an inspection tour. Then I want to travel south along the shore until I reach Lang Xie. How can I make my tour worthy of comparison with the inspection tours of the ancient sovereigns?" The minister Yan replied, "An excellent question! When the Son of Heaven visited the princes, the visit was called a tour of inspection. He inspected the States in their care. When the princes came to the court of the Son of Heaven, their visit was called a report of office. They reported on how they had carried out their duties. So neither kind of visit was without a purpose. In spring, they also examined the ploughing and supplied any shortage of seed. In autumn, they examined the harvest and made up for any shortfall in the yield. There is a saying from the Xia dynasty: If our king does not take his ramble, what will become of our happiness? If our king does not make his excursion, what will become of our help? Those rambles and excursions set an example for the princes. "Now things are different. A great crowd accompanies the ruler, consuming stores of food. The hungry are deprived of food, and those forced to work get no rest. People exchange curses and hostile glances, and turn to wrongdoing. So royal laws are broken, the people are oppressed, and supplies of food and drink drain away like water. Rulers drift with the current or push against it. They become wild and utterly lost, bringing grief to the lesser princes. By drifting with the current, I mean travelling downstream and forgetting to return. By pushing against it, I mean travelling upstream and forgetting to return. By being wild, I mean hunting without ever having enough. By being lost, I mean enjoying wine without ever having enough. The ancient sovereigns never gave themselves over to pleasures like these journeys along the stream. Nor did they act in ways that could be called wild or lost. It is for you, my prince, to choose your course." The duke Ching was pleased. He issued a proclamation throughout his State, then went out to stay in a shed near its borders. From then on, he began opening his granaries to meet the people's needs. He summoned the Grand music-master and said, "Compose music for me that suits a prince and his minister who are pleased with each other." That was when the Zheng Zhao and Jiao Zhao were composed. Their lyrics included the words, "Is it a fault to restrain one's prince?" Whoever restrains his prince loves his prince.'

The king Xuan of Qi said, 'People all tell me to pull down and remove the Hall of Distinction. Shall I pull it down, or stop the movement for that object?'

King Xuan of Qi said, 'People all tell me to tear down the Hall of Distinction. Should I tear down the hall or stop the effort to have it demolished?'

Mencius replied, 'The Hall of Distinction is a Hall appropriate to the sovereigns. If your Majesty wishes to practise the true royal government, then do not pull it down.'

Mencius replied, 'The Hall of Distinction is a hall fit for sovereigns. If your Majesty wishes to govern as a true king should, then do not tear the hall down.'

The king said, 'May I hear from you what the true royal government is?'

The king said, 'Could you explain to me what true royal government is?'

'Formerly,' was the reply, 'king Wen's government of Qi was as follows: The husbandmen cultivated for the government one-ninth of the land; the descendants of officers were salaried; at the passes and in the markets, strangers were inspected, but goods were not taxed: there were no prohibitions respecting the ponds and weirs; the wives and children of criminals were not involved in their guilt. There were the old and wifeless, or widowers; the old and husbandless, or widows; the old and childless, or solitaries; the young and fatherless, or orphans - these four classes are the most destitute of the people, and have none to whom they can tell their wants, and king Wen, in the institution of his government with its benevolent action, made them the first objects of his regard, as it is said in the Book of Poetry, "The rich may get through life well; But alas! for the miserable and solitary!"'

'In the past,' came the reply, 'king Wen governed Qi as follows: Farmers cultivated one-ninth of the land for the government. The descendants of officials received salaries. At the passes and markets, strangers were inspected, but goods were not taxed. There were no restrictions on using ponds and weirs. Criminals’ wives and children did not share in their guilt. There were elderly men without wives, or widowers, and elderly women without husbands, or widows. There were elderly people without children, or solitaries, and young people without fathers, or orphans. These four groups are the most destitute among the people and have no one to tell about their needs. When king Wen established his compassionate government, he made these people his first concern. As the Book of Poetry says, "The rich may get through life well. But alas for the miserable and solitary!"'

The king said, 'O excellent words!'

The king said, 'What excellent words!'

Mencius said, 'Since your Majesty deems them excellent, why do you not practise them?'

Mencius said, 'Since Your Majesty thinks they are excellent, why not put them into practice?'

'I have an infirmity,' said the king; 'I am fond of wealth.'

'I have a weakness,' said the king. 'I am fond of wealth.'

The reply was, 'Formerly, Gong Liu was fond of wealth. It is said in the Book of Poetry, "He reared his ricks, and filled his granaries, He tied up dried provisions and grain, In bottomless bags, and sacks, That he might gather his people together, and glorify his State. With bows and arrows all-displayed, With shields, and spears, and battle-axes, large and small, He commenced his march." In this way those who remained in their old seat had their ricks and granaries, and those who marched had their bags of provisions. It was not till after this that he thought he could begin his march. If your Majesty loves wealth, give the people power to gratify the same feeling, and what difficulty will there be in your attaining the royal sway?'

The reply was, 'Long ago, Gong Liu loved wealth. The Book of Poetry says, "He built up his stacks of grain and filled his granaries. He packed dried provisions and grain in bottomless bags and sacks, so he could gather his people and honor his State. With bows and arrows all on display, with shields, spears, and battle-axes, large and small, he began his march." So those who stayed in their old home had their grain stacks and granaries. Those who marched had their bags of provisions. Only after making these preparations did he think he could begin his march. If your Majesty loves wealth, let the people satisfy the same desire. Then what difficulty will you have in becoming a true king?'

The king said, 'I have an infirmity; I am fond of beauty.'

The king said, 'I have a weakness. I am fond of beauty.'

The reply was, 'Formerly, king Tai was fond of beauty, and loved his wife. It is said in the Book of Poetry, "Gu Gong Tan Fu, Came in the morning, galloping his horse, By the banks of the western waters, As far as the foot of Qi hill, Along with the lady of Jiang; They came and together chose the site for their settlement." At that time, in the seclusion of the house, there were no dissatisfied women, and abroad, there were no unmarried men. If your Majesty loves beauty, let the people be able to gratify the same feeling, and what difficulty will there be in your attaining the royal sway?'

The reply was, 'Long ago, king Tai loved beauty and loved his wife. The Book of Poetry says, "Gu Gong Tan Fu came in the morning, galloping his horse along the western waters. He reached the foot of Qi hill with the lady of Jiang. Together they chose a place to settle." At that time, no women were dissatisfied in their homes, and no men outside were unmarried. If your Majesty loves beauty, let the people satisfy the same desire. Then what difficulty will you have in becoming ruler of the whole kingdom?'

Mencius said to the king Xuan of Qi, 'Suppose that one of your Majesty's ministers were to entrust his wife and children to the care of his friend, while he himself went into Chu to travel, and that, on his return, he should find that the friend had let his wife and children suffer from cold and hunger - how ought he to deal with him?'

Mencius said to King Xuan of Qi, 'Suppose one of Your Majesty's ministers left his wife and children in a friend's care while traveling in Chu. Suppose he returned to find that his friend had let his wife and children suffer from cold and hunger. How should the minister deal with his friend?'

The king said, 'He should cast him off.'

The king said, 'He should reject him.'

Mencius proceeded, 'Suppose that the chief criminal judge could not regulate the officers under him, how would you deal with him?'

Mencius continued, 'Suppose the chief criminal judge could not control the officers under him. How would you deal with the judge?'

The king said, 'Dismiss him.'

The king said, 'Send him away.'

Mencius again said, 'If within the four borders of your kingdom there is not good government, what is to be done?'

Mencius again said, 'If your kingdom is not well governed, what should be done?'

The king looked to the right and left, and spoke of other matters.

The king looked to his right and left and changed the subject.

Mencius, having an interview with the king Xuan of Qi, said to him, 'When men speak of "an ancient kingdom," it is not meant thereby that it has lofty trees in it, but that it has ministers sprung from families which have been noted in it for generations. Your Majesty has no intimate ministers even. Those whom you advanced yesterday are gone to-day, and you do not know it.'

Mencius met with king Xuan of Qi and said, 'When people speak of "an ancient kingdom," they do not mean a kingdom with tall trees. They mean a kingdom whose ministers come from families that have been prominent there for generations. Your Majesty does not even have close ministers. The men you promoted yesterday are gone today, and you do not know they are gone.'

The king said, 'How shall I know that they have not ability, and so avoid employing them at all?'

The king said, 'How can I tell they lack ability, so I can avoid hiring them at all?'

The reply was, 'The ruler of a State advances to office men of talents and virtue only as a matter of necessity. Since he will thereby cause the low to overstep the honourable, and distant to overstep his near relatives, ought he to do so but with caution? When all those about you say, "This is a man of talents and worth," you may not therefore believe it. When your great officers all say, "This is a man of talents and virtue," neither may you for that believe it. When all the people say, "This is a man of talents and virtue," then examine into the case, and when you find that the man is such, employ him. When all those about you say, "This man won't do," don't listen to them. When all your great officers say, "This man won't do," don't listen to them. When the people all sav, "This man won't do," then examine into the case, and when you find that the man won't do, send him away. When all those about you say, "This man deserves death," don't listen to them. When all your great officers say, "This man deserves death," don't listen to them. When the people all say, "This man deserves death," then inquire into the case, and when you see that the man deserves death, put him to death. In accordance with this we have the saying, "The people killed him." You must act in this way in order to be the parent of the people.'

The reply was, 'The ruler of a state appoints talented and virtuous men to office only out of necessity. By doing so, he places men of low rank above nobles, and distant relatives above close relatives. Should he not therefore act cautiously? When everyone around you says, "This man is talented and worthy," you must not believe them on that basis alone. When all your senior officials say, "This man is talented and virtuous," you must not believe them on that basis alone. When all the people say, "This man is talented and virtuous," then investigate. When you find that the man has these qualities, employ him. When everyone around you says, "This man is unfit," don't listen to them. When all your senior officials say, "This man is unfit," don't listen to them. When all the people say, "This man is unfit," then investigate. When you find that the man is unfit, dismiss him. When everyone around you says, "This man deserves death," don't listen to them. When all your senior officials say, "This man deserves death," don't listen to them. When all the people say, "This man deserves death," then investigate. When you find that the man deserves death, put him to death. This is the basis for the saying, "The people killed him." You must act in this way to be a parent to the people.'

The king Xuan of Qi asked, saying, 'Was it so, that Tang banished Jie, and that king Wu smote Zhou?'

King Xuan of Qi asked, 'Is it true that Tang banished Jie and that King Wu struck down Zhou?'

Mencius replied, 'It is so in the records.'

Mencius replied, 'That is what the records say.'

The king said, 'May a minister then put his sovereign to death?'

The king said, 'Then is a minister allowed to put his ruler to death?'

Mencius said, 'He who outrages the benevolence proper to his nature, is called a robber; he who outrages righteousness, is called a ruffian. The robber and ruffian we call a mere fellow. I have heard of the cutting off of the fellow Zhou, but I have not heard of the putting a sovereign to death, in his case.'

Mencius said, 'Anyone who violates the kindness inherent in his nature is called a robber. Anyone who violates righteousness is called a thug. We call a robber and thug a mere man. I have heard of the execution of the mere man Zhou. But I have not heard of a sovereign being put to death in his case.'

Mencius, having an interview with the king Xuan of Qi, said to him, 'If you are going to build a large mansion, you will surely cause the Master of the workmen to look out for large trees, and when he has found such large trees, you will be glad, thinking that they will answer for the intended object. Should the workmen hew them so as to make them too small, then your Majesty will be angry, thinking that they will not answer for the purpose. Now, a man spends his youth in learning the principles of right government, and, being grown up to vigour, he wishes to put them in practice; if your Majesty says to him, "For the present put aside what you have learned, and follow me," what shall we say? Here now you have a gem unwrought, in the stone. Although it may be worth 240,000 taels, you will surely employ a lapidary to cut and polish it. But when you come to the government of the State, then you say, "For the present put aside what you have learned, and follow me." How is it that you herein act so differently from your conduct in calling in the lapidary to cut the gem?'

Mencius met with king Xuan of Qi and said to him, 'If you plan to build a large mansion, you will surely have the master builder look for large trees. When he finds such trees, you will be pleased, thinking they will serve your purpose. If the workers cut the trees too small, Your Majesty will be angry, thinking the timber will no longer do. Now, a man spends his youth learning the principles of good government. When he reaches his full strength, he wants to put those principles into practice. Suppose Your Majesty tells him, "For now, set aside what you have learned and follow me." What are we to say to that? Here you have an uncut gem, still in the stone. Although the gem may be worth 240,000 taels, you will surely hire a gem cutter to cut and polish it. But when it comes to governing the State, you say, "For now, set aside what you have learned and follow me." Why do you act so differently here from when you hire a gem cutter to cut the gem?'

The people of Qi attacked Yan, and conquered it. The king Xuan asked, saying, 'Some tell me not to take possession of it for myself, and some tell me to take possession of it. For a kingdom of ten thousand chariots, attacking another of ten thousand chariots, to complete the conquest of it in fifty days, is an achievement beyond mere human strength. If I do not take possession of it, calamities from Heaven will surely come upon me. What do you say to my taking possession of it?'

The people of Qi attacked Yan and conquered it. King Xuan asked, 'Some tell me not to take Yan for myself, and some tell me to take it. A kingdom with ten thousand chariots attacked another kingdom with ten thousand chariots and conquered it in fifty days. Such an achievement is beyond human strength alone. If I do not take possession of Yan, Heaven will surely send disasters upon me. What do you think of my taking possession of Yan?'

Mencius replied, 'If the people of Yan will be pleased with your taking possession of it, then do so. Among the ancients there was one who acted on this principle, namely king Wu. If the people of Yan will not be pleased with your taking possession of it, then do not do so. Among the ancients there was one who acted on this principle, namely king Wen. When, with all the strength of your country of ten thousand chariots, you attacked another country of ten thousand chariots, and the people brought baskets of rice and vessels of congee, to meet your Majesty's host, was there any other reason for this but that they hoped to escape out of fire and water? If you make the water more deep and the fire more fierce, they will in like manner make another revolution.'

Mencius replied, 'If the people of Yan would welcome your taking control of their country, then do so. King Wu was one of the ancient rulers who followed this principle. If the people of Yan would not welcome your taking control, then do not do so. King Wen was one of the ancient rulers who followed this principle. Your country has ten thousand chariots, and you used all its strength to attack another country with ten thousand chariots. The people came to meet your Majesty's army with baskets of rice and bowls of rice porridge. Was there any reason for this except their hope of escaping fire and water? If you make the water deeper and the fire fiercer, the people will likewise rise up again.'

The people of Qi, having smitten Yan, took possession of it, and upon this, the princes of the various States deliberated together, and resolved to deliver Yan from their power. The king Xuan said to Mencius, 'The princes have formed many plans to attack me - how shall I prepare myself for them?'

The people of Qi defeated Yan and took control of it. In response, the princes of the various States met and decided to free Yan from Qi's rule. King Xuan said to Mencius, 'The princes have made many plans to attack me. How should I prepare to face them?'

Mencius replied, 'I have heard of one who with seventy li exercised all the functions of government throughout the kingdom. That was Tang. I have never heard of a prince with a thousand li standing in fear of others. It is said in the Book of History, As soon as Tang began his work of executing justice, he commenced with Ge. The whole kingdom had confidence in him. When he pursued his work in the east, the rude tribes on the west murmured. So did those on the north, when he was engaged in the south. Their cry was "Why does he put us last?" Thus, the people looked to him, as we look in a time of great drought to the clouds and rainbows. The frequenters of the markets stopped not. The husbandmen 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 again in the Book of History, "We have waited for our prince long; the prince's coming will be our reviving!"

Mencius replied, 'I have heard of a man who governed the whole kingdom from a territory of seventy li. That man was Tang. I have never heard of a prince with a thousand li of territory who lived in fear of others. The Book of History says: As soon as Tang began carrying out justice, he started with Ge. The whole kingdom trusted him. When he carried out his work in the east, the uncivilized tribes in the west complained. Those in the north did the same when he was working in the south. They cried, "Why does he leave us until last?" So the people looked to him as we look for clouds and rainbows during a great drought. People kept going to the markets. Farmers continued their work as usual. While he punished their rulers, he comforted the people. His advance was like rain arriving just when it was needed, and the people were delighted. The Book of History also says, "We have waited a long time for our prince. His arrival will bring us back to life!"

'Now the ruler of Yan was tyrannizing over his people, and your Majesty went and punished him. The people supposed that you were going to deliver them out of the water and the fire, and brought baskets of rice and vessels of congee, to meet your Majesty's host. But you have slain their fathers and elder brothers, and put their sons and younger brothers in confinement. You have pulled down the ancestral temple of the State, and are removing to Qi its precious vessels. How can such a course be deemed proper? The rest of the kingdom is indeed jealously afraid of the strength of Qi; and now, when with a doubled territory you do not put in practice a benevolent government - it is this which sets the arms of the kingdom in in motion. If your Majesty will make haste to issue an ordinance, restoring your captives, old and young, stopping the removal of the precious vessels, and saying that, after consulting with the people of Yen, you will appoint them a ruler, and withdraw from the country - in this way you may still be able to stop the threatened attack.'

'Now the ruler of Yan was oppressing his people, and your Majesty went to punish him. The people thought you would rescue them from water and fire. They brought baskets of rice and bowls of congee to welcome your Majesty's army. But you have killed their fathers and older brothers and imprisoned their sons and younger brothers. You have torn down the state's ancestral temple and are taking its precious vessels to Qi. How can such actions be right? The rest of the kingdom is indeed jealous and afraid of Qi's strength. Now you have doubled your territory, yet you do not govern with kindness. This failure is what moves the kingdom's armies to take up arms. If your Majesty acts quickly, you may still be able to prevent the threatened attack. Issue an order to release your captives, old and young, and stop taking the precious vessels. Announce that, after consulting the people of Yen, you will appoint a ruler for them and withdraw from their country.'

There had been a brush between Zou and Lu, when the duke Mu asked Mencius, saying, 'Of my officers there were killed thirty-three men, and none of the people would die in their defence. Though I sentenced them to death for their conduct, it is impossible to put such a multitude to death. If I do not put them to death, then there is the crime unpunished of their looking angrily on at the death of their officers, and not saving them. How is the exigency of the case to be met?'

There had been a clash between Zou and Lu. Duke Mu asked Mencius, 'Thirty-three of my officers were killed, and none of the people would die defending them. Though I sentenced the people to death for their conduct, I cannot execute so many. If I do not execute them, their crime will go unpunished. They watched angrily as their officers died and did nothing to save them. How should I deal with this situation?'

Mencius replied, 'In calamitous years and years of famine, the old and weak of your people, who have been found lying in the ditches and water-channels, and the able-bodied who have been scattered about to the four quarters, have amounted to several thousands. All the while, your granaries, 0 prince, have been stored with grain, and your treasuries and arsenals have been full, and not one of your officers has told you of the distress. Thus negligent have the superiors in your State been, and cruel to their inferiors. The philosopher Zeng said, "Beware, beware. What proceeds from you, will return to you again." Now at length the people have paid back the conduct of their officers to them. Do not you, 0 prince, blame them. If you will put in practice a benevolent government, this people will love you and all above them, and will die for their officers.'

Mencius replied, 'In years of disaster and famine, the old and weak among your people were found lying in ditches and channels. The able-bodied were scattered in every direction. Together, they numbered several thousand. All the while, prince, your granaries were stocked with grain, and your treasuries and arsenals were full. Yet not one of your officials told you about the people's suffering. So neglectful were your state's leaders, and so cruel to those beneath them. The philosopher Zeng said, "Be careful, be careful. What you do to others will come back to you." Now, at last, the people have repaid their officials for the way the officials treated them. Do not blame the people, prince. If you govern with kindness, these people will love you and all those above them. They will even die for their officials.'

The duke Wen of Teng asked Mencius, saying, 'Teng is a small kingdom, and lies between Qi and Chu. Shall I serve Qi? Or shall I serve Chu?'

Duke Wen of Teng asked Mencius, 'Teng is a small kingdom between Qi and Chu. Should I serve Qi? Or should I serve Chu?'

Mencius replied, 'This plan which you propose is beyond me. If you will have me counsel you, there is one thing I can suggest. Dig deeper your moats; build higher your walls; guard them as well as your people. In case of attack, be prepared to die in your defence, and have the people so that they will not leave you - this is a proper course.'

Mencius replied, 'The plan you propose is beyond me. If you want my advice, there is one thing I can suggest. Dig your moats deeper. Build your walls higher. Guard your walls as well as your people. If you are attacked, be prepared to die defending yourself. Keep your people loyal so that they will not abandon you. This is the right course to take.'

The duke Wen of Teng asked Mencius, saying, 'The people of Qi are going to fortify Xue. The movement occasions me great alarm. What is the proper course for me to take in the case?'

Duke Wen of Teng asked Mencius, 'The people of Qi are going to fortify Xue. Their plan greatly alarms me. What should I do?'

Mencius replied, 'Formerly, when king Tai dwelt in Bin, the barbarians of the north were continually making incursions upon it. He therefore left it, went to the foot of mount Qi, and there took up his residence. He did not take that situation, as having selected it. It was a matter of necessity with him. If you do good, among your descendants, in after generations, there shall be one who will attain to the royal dignity. A prince lays the foundation of the inheritance, and hands down the beginning which he has made, doing what may be continued by his successors. As to the accomplishment of the great result, that is with Heaven. What is that Qi to you, 0 prince? Be strong to do good. That is all your business.'

Mencius replied, 'Long ago, when king Tai lived in Bin, the barbarians from the north kept raiding the area. So he left Bin and settled at the foot of mount Qi. He did not settle there by choice. Necessity forced him to do so. If you do good, one of your descendants in a later generation will become king. A prince lays the foundation for his successors and passes on what he has begun. He does work that his successors can continue. But achieving the great result rests with Heaven. What does Qi matter to you, prince? Be steadfast in doing good. That is your only task.'

The duke Wen of Teng asked Mencius, saying, 'Teng is a small State. Though I do my utmost to serve those large kingdoms on either side of it, we cannot escape suffering from them. What course shall I take that we may do so?'

Duke Wen of Teng asked Mencius, 'Teng is a small state. Although I do everything I can to serve the large kingdoms on either side, we cannot avoid suffering from them. What should I do so that we can avoid such suffering?'

Mencius replied, 'Formerly, when king Tai dwelt in Bin, the barbarians of the north were constantly making incursions upon it. He served them with skins and silks, and still he suffered from them. He served them with dogs and horses, and still he suffered from them. He served them with pearls and gems, and still he suffered from them. Seeing this, he assembled the old men, and announced to them, saying, "What the barbarians want is my territory. I have heard this - that a ruler does not injure his people with that wherewith he nourishes them. My children, why should you be troubled about having no prince? I will leave this." Accordingly, he left Bin, crossed the mountain Liang, built a town at the foot of mount Qi, and dwelt there. The people of Pin said, "He is a benevolent man. We must not lose him." Those who followed him looked like crowds hastening to market. On the other hand, some say, "The kingdom is a thing to be kept from generation to generation. One individual cannot undertake to dispose of it in his own person. Let him be prepared to die for it. Let him not quit it." I ask you, prince, to make your election between these two courses.'

Mencius replied, 'Long ago, when king Tai lived in Bin, the northern barbarians constantly raided his territory. He gave them skins and silks, but they continued to attack him. He gave them dogs and horses, but they continued to attack him. He gave them pearls and gems, but they continued to attack him. Seeing this, he gathered the elders and told them, "What the barbarians want is my territory. I have heard that a ruler should not let what sustains his people become a cause of harm to them. My children, why should you worry about having no ruler? I will leave this place." So he left Bin, crossed the mountain Liang, and built a town at the foot of mount Qi. He settled there. The people of Pin said, "He is a kind and caring man. We must not lose him." The people who followed him looked like crowds hurrying to market. On the other hand, some say, "The kingdom must be preserved from generation to generation. No individual has the right to give it up on his own authority. A ruler must be ready to die for his kingdom. He must not leave it." I ask you, prince, to choose between these two courses.'

The duke Ping of Lu was about to leave his palace, when his favourite, one Zang Cang, made a request to him, saying, 'On other days, when you have gone out, you have given instructions to the officers as to where you were going. But now, the horses have been put to the carriage, and the officers do not yet know where you are going. I venture to ask.' The duke said, 'I am going to see the scholar Meng.' 'How is this?' said the other. 'That you demean yourself, prince, in paying the honour of the first visit to a common man, is, I suppose, because you think that he is a man of talents and virtue. By such men the rules of ceremonial proprieties and right are observed. But on the occasion of this Meng's second mourning, his observances exceeded those of the former. Do not go to see him, my prince.' The duke said, 'I will not.'

Duke Ping of Lu was about to leave his palace when his favourite, Zang Cang, asked him a question. 'On other days, when you went out, you told the officers where you were going. But now the horses are harnessed to the carriage, and the officers still do not know your destination. May I ask where you are going?' The duke said, 'I am going to see the scholar Meng.' 'Why?' asked Zang Cang. 'My prince, you lower yourself by making the first visit to a common man. I suppose you do so because you think he has talent and virtue. Such men follow the rules of ritual and proper conduct. But during Meng's second period of mourning, his observances exceeded those of his first. Do not go to see him, my prince.' The duke said, 'I will not.'

The officer Yue Zheng entered the court, and had an audience. He said, 'Prince, why have you not gone to see Meng Ke?' the duke said, 'One told me that, on the occasion of the scholar Meng's second mourning, his observances exceeded those of the former. It is on that account that I have not gone to see him.' 'How is this!' answered Yue Zheng. 'By what you call "exceeding," you mean, I suppose, that, on the first occasion, he used the rites appropriate to a scholar, and, on the second, those appropriate to a great officer; that he first used three tripods, and afterwards five tripods.' The duke said, 'No; I refer to the greater excellence of the coffin, the shell, the grave-clothes, and the shroud.' Yo-chAng said, 'That cannot be called "exceeding." That was the difference between being poor and being rich.'

The officer Yue Zheng entered the court and met with the duke. He said, 'Prince, why have you not gone to see Meng Ke?' The duke said, 'Someone told me that the scholar Meng’s second mourning observances exceeded his first. That is why I have not gone to see him.' 'How can that be!' Yue Zheng replied. 'By "exceeded," I suppose you mean he first used the rites for a scholar, then those for a great officer. You mean he first used three tripods, then five tripods.' The duke said, 'No. I mean that the coffin, outer coffin, burial clothes, and shroud were of better quality.' Yo-chAng said, 'You cannot call that "exceeding." It was simply the difference between being poor and being rich.'

After this, Yue Zheng saw Mencius, and said to him, 'I told the prince about you, and he was consequently coming to see you, when one of his favourites, named Zang Cang, stopped him, and therefore he did not come according to his purpose.' Mencius said, 'A man's advancement is effected, it may be, by others, and the stopping him is, it may be, from the efforts of others. But to advance a man or to stop his advance is really beyond the power of other men. My not finding in the prince of Lu a ruler who would confide in me, and put my counsels into practice, is from Heaven. How could that scion of the Zang family cause me not to find the ruler that would suit me?'

After this, Yue Zheng met with Mencius and said, 'I told the prince about you, so he was coming to see you. But one of his favorites, named Zang Cang, stopped him. That is why the prince did not come as he intended.' Mencius said, 'Others may help a man advance, and others may hold him back. But whether a man advances or is held back is really beyond anyone else's power. I have not found in the prince of Lu a ruler who would trust me and follow my advice. That is Heaven's doing. How could that son of the Zang family keep me from finding a ruler who would suit me?'