Gongsun Chou

Mencius said, 'Opportunities of time vouchsafed by Heaven are not equal to advantages of situation afforded by the Earth, and advantages of situation afforded by the Earth are not equal to the union arising from the accord of Men. There is a city, with an inner wall of three li in circumference, and an outer wall of seven. The enemy surround and attack it, but they are not able to take it. Now, to surround and attack it, there must have been vouchsafed to them by Heaven the opportunity of time, and in such case their not taking it is because opportunities of time vouchsafed by Heaven are not equal to advantages of situation afforded by the Earth. There is a city, whose walls are distinguished for their height, and whose moats are distinguished for their depth, where the arms of its defenders, offensive and defensive, are distinguished for their strength and sharpness, and the stores of rice and other grain are very large. Yet it is obliged to be given up and abandoned. This is because advantages of situation afforded by the Earth are not equal to the union arising from the accord of Men. In accordance with these principles it is said, "A people is bounded in, not by the limits of dykes and borders; a State is secured, not by the strengths of mountains and rivers; the kingdom is overawed, not by the sharpness and strength of arms." He who finds the proper course has many to assist him. He who loses the proper course has few to assist him. When this - the being assisted by few - reaches its extreme point, his own relations revolt from the prince. When the being assisted by many reaches its highest point, the whole kingdom becomes obedient to the prince. When one to whom the whole kingdom is prepared to be obedient, attacks those from whom their own relations revolt, what must be the result? Therefore, the true ruler will prefer not to fight; but if he do fight, he must overcome.'

Mencius said, 'Favorable timing granted by Heaven matters less than advantages of terrain provided by the Earth. And advantages of terrain matter less than unity among people. Consider a city whose inner wall is three li around and whose outer wall is seven li around. An enemy surrounds and attacks the city but cannot capture it. To surround and attack the city, the enemy must have received favorable timing from Heaven. Yet the attack fails because favorable timing granted by Heaven matters less than advantages of terrain provided by the Earth. Consider another city with high walls and deep moats. Its defenders have strong, sharp weapons and sturdy armor, and its stores of rice and other grain are plentiful. Yet the city must be surrendered and abandoned. This happens because advantages of terrain provided by the Earth matter less than unity among people. These principles are expressed in the saying, "A people is held together not by embankments and borders. A state is kept secure not by the natural defenses of mountains and rivers. The kingdom is held in awe not by the strength and sharpness of weapons." A ruler who follows the right path has many supporters. A ruler who strays from the right path has few supporters. When a ruler's lack of support reaches its extreme, even his own relatives turn against him. When a ruler's support reaches its height, the whole kingdom obeys him. Suppose a ruler whom the whole kingdom is ready to obey attacks rulers whose own relatives have turned against them. What must the result be? Therefore, the true ruler prefers not to fight. But if he does fight, he is certain to win.'

As Mencius was about to go to court to see the king, the king sent a person to him with this message: 'I was wishing to come and see you. But I have got a cold, and may not expose myself to the wind. In the morning I will hold my court. I do not know whether you will give me the opportunity of seeing you then.' Mencius replied, 'Unfortunately, I am unwell, and not able to go to the court.'

As Mencius was about to go to court to see the king, the king sent him a messenger. The message was: 'I wanted to come and see you. But I have a cold and must avoid the wind. I will hold court in the morning. I do not know whether you will give me a chance to see you then.' Mencius replied, 'Unfortunately, I am unwell and cannot come to court.'

Next day, he went out to pay a visit of condolence to some one of the Dong Guo family, when Gong Sun Chou said to him, 'Yesterday, you declined going to the court on the ground of being unwell, and to-day you are going to pay a visit of condolence. May this not be regarded as improper?' 'Yesterday,' said Mencius, 'I was unwell; to-day, I am better - why should I not pay this visit?'

The next day, he went out to offer condolences to someone in the Dong Guo family. Gong Sun Chou said to him, 'Yesterday, you refused to go to court because you were unwell. Today, you are going to offer condolences. Might your visit be seen as improper?' 'Yesterday, I was unwell,' Mencius said. 'Today, I am better. Why should I not make this visit?'

In the mean time, the king sent a messenger to inquire about his sickness, and also a physician. Meng Zhong replied to them, 'Yesterday, when the king's order came, he was feeling a little unwell, and could not go to the court. To-day he was a little better, and hastened to go to court. I do not know whether he can have reached it by this time or not.' Having said this, he sent several men to look for Mencius on the way, and say to him, 'I beg that, before you return home, you will go to the court.'

Meanwhile, the king sent a messenger to ask about Mencius's illness, along with a physician. Meng Zhong told them, 'Yesterday, when the king's order arrived, Mencius was feeling a little unwell and could not go to court. Today he felt a little better and hurried to court. I do not know whether he has arrived yet.' After saying this, Meng Zhong sent several men to find Mencius along the way and tell him, 'Please, I beg you, go to court before you return home.'

On this, Mencius felt himself compelled to go to Jing Chou's, and there stop the night. Mr. Jing said to him, 'In the family, there is the relation of father and son; abroad, there is the relation of prince and minister. These are the two great relations among men. Between father and son the ruling principle is kindness. Between prince and minister the ruling principle is respect. I have seen the respect of the king to you, Sir, but I have not seen in what way you show respect to him.'

At this, Mencius felt he had to go to Jing Chou's house and stay the night. Mr. Jing said to him, 'Within the family, there is the relationship between father and son. Outside the family, there is the relationship between prince and minister. These are the two great human relationships. Kindness is the guiding principle between father and son. Respect is the guiding principle between prince and minister. I have seen the king's respect for you, Sir. But I have not seen how you show respect for him.'

Mencius replied, 'Oh! what words are these? Among the people of Qi there is no one who speaks to the king about benevolence and righteousness. Are they thus silent because they do not think that benevolence and righteousness are admirable? No, but in their hearts they say, "This man is not fit to be spoken with about benevolence and righteousness." Thus they manifest a disrespect than which there can be none greater. I do not dare to set forth before the king any but the ways of Yao and Shun. There is therefore no man of Qi who respects the king so much as I do.'

Mencius replied, 'Oh! How can you say such things? No one among the people of Qi speaks to the king about benevolence and righteousness. Are the people silent because they do not think benevolence and righteousness are admirable? No, but in their hearts they say, "This man is not fit to discuss benevolence and righteousness with." By staying silent, they show the greatest possible disrespect. I dare not present the king with any teachings but the ways of Yao and Shun. So no one in Qi respects the king as much as I do.'

Mr. Jing said, 'Not so. That was not what I meant. In the Book of Rites it is said, "When a father calls, the answer must be without a moment's hesitation. When the prince's order calls, the carriage must not be waited for." You were certainly going to the court, but when you heard the king's order, then you did not carry your purpose out. This does seem as if it were not in accordance with that rule of propriety.'

Mr. Jing said, 'No. That was not what I meant. The Book of Rites says, "When your father calls, you must answer without a moment's hesitation. When the prince orders you to come, you must not wait for your carriage." You were certainly going to court. But when you heard the king's order, you did not go as you had intended. Your decision does seem to go against that rule of proper conduct.'

Mencius answered him, 'How can you give that meaning to my conduct? The philosopher Zeng said, "The wealth of Jin and Chu cannot be equalled. Let their rulers have their wealth - I have my benevolence. Let them have their nobility - I have my righteousness. Wherein should I be dissatisfied as inferior to them?" Now shall we say that these sentiments are not right? Seeing that the philosopher Zeng spoke them, there is in them, I apprehend, a real principle. In the kingdom there are three things universally acknowledged to be honourable. Nobility is one of them; age is one of them; virtue is one of them. In courts, nobility holds the first place of the three; in villages, age holds the first place; and for helping one's generation and presiding over the people, the other two are not equal to virtue. How can the possession of only one of these be presumed on to despise one who possesses the other two? Therefore a prince who is to accomplish great deeds will certainly have ministers whom he does not call to go to him. When he wishes to consult with them, he goes to them. The prince who does not honour the virtuous, and delight in their ways of doing, to this extent, is not worth having to do with. Accordingly, there was the behaviour of Tang to Yi Yin: he first learned of him, and then employed him as his minister; and so without difficulty he became sovereign. There was the behaviour of the duke Huan to Guan Zhong: he first learned of him, and then employed him as his minister; and so without difficulty he became chief of all the princes. Now throughout the kingdom, the territories of the princes are of equal extent, and in their achievements they are on a level. Not one of them is able to exceed the others. This is from no other reason, but that they love to make ministers of those whom they teach, and do not love to make ministers of those by whom they might be taught. So did Tang behave to Yi Yin, and the duke Huan to Guan Zhong, that they would not venture to call them to go to them. If Guan Zhong might not be called to him by his prince, how much less may he be called, who would not play the part of Guan Zhong!'

Mencius answered him, 'How can you interpret my conduct that way? The philosopher Zeng said, "The wealth of Jin and Chu has no equal. Let their rulers have their wealth. I have my benevolence. Let them have their noble rank. I have my righteousness. Why should I feel dissatisfied, as though I were inferior to them?" Can we say these views are wrong? Since the philosopher Zeng expressed them, I believe they contain a genuine principle. Throughout the kingdom, three things are universally honored: noble rank, age, and virtue. At court, noble rank comes first. In villages, age comes first. But in serving one's generation and governing the people, neither rank nor age equals virtue. How can someone with only one of these claim the right to despise someone with the other two? Therefore, a prince who intends to accomplish great deeds will certainly have ministers he does not summon. When he wishes to consult them, he goes to them. A prince must honor the virtuous and value their ways enough to do this. Otherwise, he is not worth dealing with. Tang treated Yi Yin in this way. He first learned from Yi Yin and then appointed him as his minister. So Tang became sovereign without difficulty. Duke Huan treated Guan Zhong in the same way. He first learned from Guan Zhong and then appointed him as his minister. So duke Huan became the leader of all the princes without difficulty. Now, throughout the kingdom, the princes' territories are equal in size, and their achievements are on the same level. Not one prince can surpass the others. The only reason is that they like appointing ministers they can teach. They do not like appointing ministers who could teach them. Tang treated Yi Yin with such respect that he would not presume to summon him. Duke Huan treated Guan Zhong with the same respect. If even Guan Zhong could not be summoned by his prince, how much less could someone who would not act as Guan Zhong did!'

Chen Zhen asked Mencius, saying, 'Formerly, when you were in Qi, the king sent you a present Of 2,400 taels of fine silver, and you refused to accept it. When you were in Song, 1,680 taels were sent to you, which you accepted; and when you were in Xue, 1,200 taels were sent, which you likewise accepted. If your declining to accept the gift in the first case was right, your accepting it in the latter cases was wrong. If your accepting it in the latter cases was right, your declining to do so in the first case was wrong. You must accept, Master, one of these alternatives.'

Chen Zhen asked Mencius, 'When you were in Qi, the king sent you 2,400 taels of fine silver as a gift. You refused to accept the gift. When you were in Song, you were sent 1,680 taels, and you accepted the gift. When you were in Xue, you were sent 1,200 taels, and you accepted that gift too. If refusing the gift in Qi was right, accepting the gifts in Song and Xue was wrong. If accepting the gifts in Song and Xue was right, refusing the gift in Qi was wrong. Master, you must accept one of these two conclusions.'

Mencius said, 'I did right in all the cases. When I was in Song, I was about to take a long journey. Travellers must be provided with what is necessary for their expenses. The prince's message was, 'A present against travelling-expenses." Why should I have declined the gift? When I was in Xue, I was apprehensive for my safety, and taking measures for my protection. The message was, "I have heard that you are taking measures to protect yourself, and send this to help you in procuring arms." Why should I have declined the gift? But when I was in Qi, I had no occasion for money. To send a man a gift when he has no occasion for it, is to bribe him. How is it possible that a superior man should be taken with a bribe?'

Mencius said, 'I did the right thing in all the cases. When I was in Song, I was about to take a long journey. Travellers must be given enough to cover their expenses. The prince's message was, "A gift to cover your travel expenses." Why should I have refused the gift? When I was in Xue, I feared for my safety and was taking steps to protect myself. The message was, "I have heard that you are taking steps to protect yourself. I am sending this gift to help you buy weapons." Why should I have refused the gift? But when I was in Qi, I had no need for money. Sending someone a gift when he has no need for it is bribing him. How could a man of high moral character be won over by a bribe?'

Mencius having gone to Ping Lu, addressed the governor of it, saying, 'If one of your spearmen should lose his place in the ranks three times in one day, would you, Sir, put him to death or not?'

Mencius went to Ping Lu and asked the governor, 'If one of your spearmen lost his place in the ranks three times in one day, sir, would you put him to death or not?'

'I would not wait for three times to do so,' was the reply.

'I wouldn't wait until the third time to do so,' came the reply.

Mencius said, 'Well then, you, Sir, have likewise lost your place in the ranks many times. In bad calamitous years, and years of famine, the old and feeble 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 thousand.'

Mencius said, 'Well then, sir, you too have lost your place in the ranks many times. In years of disaster and famine, your old and weak people have been found lying in ditches and drainage channels. Your able-bodied people have been scattered in all directions. Together, these people have numbered several thousand.'

The governor replied, 'That is a state of things in which it does not belong to me Ju Xin to act.'

The governor replied, 'In that situation, it is not my place, as Ju Xin, to act.'

'Here,' said Mencius, 'is a man who receives charge of the cattle and sheep of another, and undertakes to feed them for him - of course he must search for pasture-ground and grass for them. If, after searching for those, he cannot find them, will he return his charge to the owner? or will he stand by and see them die?'

'Here,' said Mencius, 'is a man who takes responsibility for someone else's cattle and sheep and agrees to feed them. Of course he must look for pasture and grass for the animals. If he searches but cannot find any, will he return the animals to their owner? Or will he stand by and watch them die?'

'Herein,' said the officer, 'I am guilty.'

'On this point,' said the officer, 'I am guilty.'

Another day, Mencius had an audience of the king, and said to him, 'Of the governors of your Majesty's cities I am acquainted with five, but the only one of them who knows his faults is Kong Ju Xin.' He then repeated the conversation to the king, who said, 'In this matter, I am the guilty one.'

Another day, Mencius met with the king and said, 'I know five of the governors of your Majesty's cities. But only Kong Ju Xin recognizes his own faults.' Mencius then recounted the conversation to the king, who said, 'In this matter, I am to blame.'

Mencius said to Qi Wa, 'There seemed to be reason in your declining the governorship of Ling Qiu, and requesting to be appointed chief criminal judge, because the latter office would afford you the opportunity of speaking your views. Now several months have elapsed, and have you yet found nothing of which you might speak?'

Mencius said to Qi Wa, 'You seemed to have good reason to turn down the governorship of Ling Qiu. You asked instead to be appointed chief criminal judge because that position would let you express your views. Now several months have passed. Have you still found nothing to speak about?'

On this, Qi Wa remonstrated on some matter with the king, and, his counsel not being taken, resigned his office and went away. The people of Qi said, 'In the course which he marked out for Qi Wa he did well, but we do not know as to the course which he pursues for himself.'

After this, Qi Wa challenged the king on some matter. When the king rejected his advice, Qi Wa resigned from office and left. The people of Qi said, 'He gave Qi Wa good guidance, but we do not know about the path he follows himself.'

His disciple Gong Du told him these remarks. Mencius said, 'I have heard that he who is in charge of an office, when he is prevented from fulfilling its duties, ought to take his departure, and that he on whom is the responsibility of giving his opinion, when he finds his words unattended to, ought to do the same. But I am in charge of no office; on me devolves no duty of speaking out my opinion - may not I therefore act freely and without any constraint, either in going forward or in retiring?'

His disciple Gong Du told him these remarks. Mencius said, 'I have heard that anyone holding an office should leave if prevented from carrying out its duties. Anyone responsible for giving advice should also leave if their words go unheeded. But I hold no office, and I have no duty to speak my mind. So may I not act freely, without constraint, either in moving forward or in withdrawing?'

Mencius, occupying the position of a high dignitary in Qi, went on a mission of condolence to Teng. The king also sent Wang Huan, the governor of Gai, as assistant-commissioner. Wang Huan, morning and evening, waited upon Mencius, who, during all the way to Teng and back, never spoke to him about the business of their mission.

Mencius, a high-ranking official in Qi, went to Teng on a mission to offer condolences. The king also sent Wang Huan, the governor of Gai, to assist him. Wang Huan attended to Mencius every morning and evening. But throughout the journey to Teng and back, Mencius never spoke to Wang Huan about their mission.

Gong Sun Chou said to Mencius, 'The position of a high dignitary of Qi is not a small one; the road from Qi to Teng is not short. How was it that during all the way there and back, you never spoke to Huan about the matters of your mission?'

Gong Sun Chou said to Mencius, 'A high official in Qi holds no small position. The journey from Qi to Teng is not short. Why did you never speak to Huan about your mission during the entire journey there and back?'

Mencius replied, 'There were the proper officers who attended to them. What occasion had I to speak to him about them?'

Mencius replied, 'The officials responsible took care of them. Why did I need to speak to him about them?'

Mencius went from Qi to Lu to bury his mother. On his return to Qi, he stopped at Ying, where

Mencius traveled from Qi to Lu to bury his mother. On his way back to Qi, he stopped at Ying, where

Chong Yu begged to put a question to him, and said, 'Formerly, in ignorance of my incompetency, you employed me to superintend the making of the coffin. As you were then pressed by the urgency of the business, I did not venture to put any question to you. Now, however, I wish to take the liberty to submit the matter. The wood of the coffin, it appeared to me, was too good.'

Chong Yu asked permission to put a question to him and said, 'Earlier, you put me in charge of making the coffin, unaware that I lacked the ability. Because the work was urgent and you were pressed for time, I did not dare ask you any questions. Now, however, I would like to take the liberty of raising the matter. The wood used for the coffin seemed to me to be too good.'

Mencius replied, 'Anciently, there was no rule for the size of either the inner or the outer coffin. In middle antiquity, the inner coffin was made seven inches thick, and the outer one the same. This was done by all, from the sovereign to the common people, and not simply for the beauty of the appearance, but because they thus satisfied the natural feelings of their hearts. If prevented by statutory regulations from making their coffins in this way, men cannot have the feeling of pleasure. If they have not the money to make them in this way, they cannot have the feeling of pleasure. When they were not prevented, and had the money, the ancients all used this style. Why should I alone not do so? And moreover, is there no satisfaction to the natural feelings of a man, in preventing the earth from getting near to the bodies of his dead? I have heard that the superior man will not for all the world be niggardly to his parents.'

Mencius replied, 'In ancient times, there were no rules about the size of either the inner or outer coffin. Later in antiquity, the inner coffin was made seven inches thick, and the outer coffin was just as thick. Everyone followed this practice, from the ruler to the common people. They did so not simply for appearance, but because it satisfied their natural feelings. If laws prevent people from making coffins this way, they cannot feel satisfied. If they lack the money to make coffins this way, they cannot feel satisfied. When neither laws nor lack of money prevented them, all the ancients used this style. Why should I alone not do so? Besides, doesn't keeping the earth away from the bodies of one's dead satisfy a person's natural feelings? I have heard that a person of noble character would not be stingy toward his parents for anything in the world.'

Shen Tong, on his own impulse, asked Mencius, saying, 'May Yan be smitten?'

On his own initiative, Shen Tong asked Mencius, 'May Yan be attacked?'

Mencius replied, 'It may. Zi Kuai had no right to give Yan to another man, and Zi Zhi had no right to receive Yan from Zi Kuai. Suppose there were an officer here, with whom you, Sir, were pleased, and that, without informing the king, you were privately to give to him your salary and rank; and suppose that this officer, also without the king's orders, were privately to receive them from you - would such a transaction be allowable? And where is the difference between the case of Yan and this?'

Mencius replied, 'It may. Zi Kuai had no right to give Yan to another man. And Zi Zhi had no right to receive Yan from Zi Kuai. Suppose, Sir, there were an officer here whom you liked. Suppose you privately gave him your salary and rank without informing the king. And suppose the officer privately accepted your salary and rank without the king's orders. Would such an arrangement be allowed? And how is the case of Yan any different?'

The people of Qi smote Yan. Some one asked Mencius, saying, 'Is it really the case that you advised Qi to smite Yan?'

The people of Qi attacked Yan. Someone asked Mencius, 'Is it really true that you advised Qi to attack Yan?'

He replied, 'No. Shen Tong asked me whether Yan might be smitten, and I answered him, "It may." They accordingly went and smote it. If he had asked me, "Who may smite it?" I would have answered him, "He who is the minister of Heaven may smite it." Suppose the case of a murderer, and that one asks me, "May this man be put to death?" I will answer him, "He may." If he ask me, "Who may put him to death?" I will answer him, "The chief criminal judge may put him to death." But now with one Yan to smite another Yan - how should I have advised this?'

He replied, 'No. Shen Tong asked me whether Yan could rightfully be attacked, and I answered him, "It could." So they went and attacked Yan. If he had asked me, "Who may attack Yan?" I would have answered, "Someone who serves as Heaven’s minister may attack Yan." Suppose someone asks me about a murderer, "May this man be put to death?" I would answer, "He may." If someone asks me, "Who may put him to death?" I would answer, "The chief criminal judge may put him to death." But now one Yan has attacked another Yan. How could I have advised that?'

The people of Yan having rebelled, the king of Qi said, 'I feel very much ashamed when I think of Mencius.'

After the people of Yan rebelled, the king of Qi said, 'I feel very ashamed when I think of Mencius.'

Chen Jia said to him, 'Let not your Majesty be grieved. Whether does your Majesty consider yourself or Zhou Gong the more benevolent and wise?'

Chen Jia said to him, 'Do not be troubled, Your Majesty. Who do you think is more benevolent and wise, you or Zhou Gong?'

The king replied, 'Oh! what words are those?'

The king replied, 'Oh! What are you saying?'

'The duke of Zhou,' said Jia, 'appointed Guan Shu to oversee the heir of Yin, but Guan Shu with the power of the Yin State rebelled. If knowing that this would happen he appointed Guan Shu, he was deficient in benevolence. If he appointed him, not knowing that it would happen, he was deficient in knowledge. If the duke of Zhou was not completely benevolent and wise, how much less can your Majesty be expected to be so! I beg to go and see Mencius, and relieve your Majesty from that feeling.'

'The duke of Zhou,' said Jia, 'appointed Guan Shu to oversee the heir of Yin. But Guan Shu used the power of the Yin State to rebel. If the duke appointed Guan Shu knowing he would rebel, the duke lacked benevolence. If the duke appointed him without knowing he would rebel, the duke lacked wisdom. If the duke of Zhou was not fully benevolent and wise, how much less can your Majesty be expected to be! Please let me go and see Mencius to free your Majesty from that feeling.'

Chen Jia accordingly saw Mencius, and asked him, saying, 'What kind of man was the duke of Zhou?'

So Chen Jia went to see Mencius and asked, 'What kind of man was the duke of Zhou?'

'An ancient sage,' was the reply.

'An ancient sage,' came the reply.

'Is it the fact, that he appointed Guan Shu to oversee the heir of Yin, and that Guan Shu with the State of Yin rebelled?'

'Is it true that he appointed Guan Shu to oversee the heir of Yin? And did Guan Shu and the State of Yin rebel?'

'It is.'

'It is.'

'Did the duke of Zhou know that he would rebel, and purposely appoint him to that office?'

'Did the duke of Zhou know he would rebel and deliberately appoint him to that position?'

Mencius said, 'He did not know.'

Mencius said, 'He did not know.'

'Then, though a sage, he still fell into error?'

'Then, even though he was a sage, he still made a mistake?'

'The duke of Zhou,' answered Mencius, 'was the younger brother. Guan Shu was his elder brother. Was not the error of Zhou Gong in accordance with what is right? Moreover, when the superior men of old had errors, they reformed them. The superior men of the present time, when they have errors, persist in them. The errors of the superior men of old were like eclipses of the sun and moon. All the people witnessed them, and when they had reformed them, all the people looked up to them with their former admiration. But do the superior men of the present day only persist in their errors? They go on to apologize for them likewise.'

'The duke of Zhou,' Mencius answered, 'was the younger brother. Guan Shu was his older brother. Wasn't Zhou Gong's mistake in keeping with what is right? Moreover, when noble men in the past made mistakes, they corrected them. Noble men today persist in their mistakes. The mistakes of noble men in the past were like eclipses of the sun and moon. All the people saw those mistakes. Once those men corrected their mistakes, all the people looked up to them with the same admiration as before. But do noble men today merely persist in their mistakes? They also go on to make excuses for them.'

Mencius gave up his office, and made arrangements for returning to his native State. The king came to visit him, and said, 'Formerly, I wished to see you, but in vain. Then, I got the opportunity of being by your side, and all my court joyed exceedingly along with me. Now again you abandon me, and are returning home. I do not know if hereafter I may expect to have another opportunity of seeing you.' Mencius replied, 'I dare not request permission to visit you at any particular time, but, indeed, it is what I desire.'

Mencius resigned from his office and prepared to return to his native state. The king came to visit him and said, 'Before, I wanted to see you, but had no success. Then I had the chance to be with you, and all my court shared my great joy. Now you are leaving me again and returning home. I do not know whether I can expect another chance to see you.' Mencius replied, 'I would not dare ask permission to visit you at any particular time, but I truly wish to see you.'

Another day, the king said to the officer Shi, 'I wish to give Mencius a house, somewhere in the middle of the kingdom, and to support his disciples with an allowance of 10,000 zhong, that all the officers and the people may have such an example to reverence and imitate. Had you not better tell him this for me?'

Another day, the king said to the officer Shi, 'I want to give Mencius a house somewhere in the kingdom’s center. I also want to support his disciples with an allowance of 10,000 zhong. This would give all the officers and the people an example they may respect and follow. Wouldn't it be best for you to tell Mencius about my offer for me?'

Shi took advantage to convey this message by means of the disciple Chen, who reported his words to Mencius. Mencius said, 'Yes; but how should the officer Shi know that the thing could not be? Suppose that I wanted to be rich, having formerly declined 100,000 zhong, would my now accepting 10,000 be the conduct of one desiring riches? Ji Sun said, "A strange man was Zi Shu Yi. He pushed himself into the service of government. His prince declining to employ him, he had to retire indeed, but he again schemed that his son or younger brother should be made a high officer. Who indeed is there of men but wishes for riches and honour? But he only, among the seekers of these, tried to monopolize the conspicuous mound. "Of old time, the market-dealers exchanged the articles which they had for others which they had not, and simply had certain officers to keep order among them. It happened that there was a mean fellow, who made it a point to look out for a conspicuous mound, and get up upon it. Thence he looked right and left, to catch in his net the whole gain of the market. The people all thought his conduct mean, and therefore they proceeded to lay a tax upon his wares. The taxing of traders took its rise from this mean fellow."'

Shi took the opportunity to send this message through the disciple Chen, who passed his words on to Mencius. Mencius said, 'Yes, but how could the officer Shi know that this could not be done? Suppose I wanted to be rich. I previously turned down 100,000 zhong. Would accepting 10,000 now be the behavior of someone seeking wealth? Ji Sun said, "Zi Shu Yi was a strange man. He pushed his way into government service. When his prince refused to employ him, he did have to withdraw. But he then schemed to have his son or younger brother appointed to high office. Who does not want wealth and honor? But among those seeking wealth and honor, he alone tried to claim the prominent mound for himself. "In ancient times, traders at the market exchanged goods they had for goods they lacked. Officials were there simply to keep order among the traders. Then a contemptible fellow made a point of finding a prominent mound and climbing onto it. From there, he looked right and left, trying to capture all the market's profits for himself. The people all thought his behavior contemptible, so they began taxing his goods. The practice of taxing traders began with this contemptible fellow."'

Mencius, having taken his leave of Qi, was passing the night in Zhou.

After leaving Qi, Mencius was spending the night in Zhou.

A person who wished to detain him on behalf of the king, came and sat down, and began to speak to him. Mencius gave him no answer, but leant upon his stool and slept. The visitor was displeased, and said, 'I passed the night in careful vigil, before I would venture to speak to you, and you, Master, sleep and do not listen to me. Allow me to request that I may not again presume to see you.'

Someone who wanted to persuade Mencius to stay on the king’s behalf came, sat down, and began speaking to him. Mencius did not answer, but leaned on his stool and slept. The visitor was displeased and said, 'I stayed awake all night, carefully preparing before I dared to speak to you. But you, Master, sleep instead of listening to me. Please allow me never again to presume to visit you.'

Mencius replied, 'Sit down, and I will explain the case clearly to you. Formerly, if the duke Mou had not kept a person by the side of Zi Si, he could not have induced Zi Si to remain with him. If Xie Liu and Shen Xiang had not had a remembrancer by the side of the duke Mou, he would not have been able to make them feel at home and remain with him. You anxiously form plans with reference to me, but you do not treat me as Zi Si was treated. Is it you, Sir, who cut me? Or is it I who cut you?

Mencius replied, 'Sit down, and I will explain the matter clearly to you. In the past, duke Mou could not have persuaded Zi Si to stay without keeping someone at Zi Si's side. If Xie Liu and Shen Xiang had not had someone beside duke Mou to remind him of their needs, he could not have made them feel at home and stay. You are anxious to make plans for me, but you do not treat me as Zi Si was treated. Is it you, Sir, who have snubbed me? Or is it I who have snubbed you?

When Mencius had left Qi, Yin Shi spoke about him to others, saying, 'If he did not know that the king could not be made a Tang or a Wu, that showed his want of intelligence. If he knew that he could not be made such, and came notwithstanding, that shows he was seeking his own benefit. He came a thousand li to wait on the king; because he did not find in him a ruler to suit him, he took his leave, but how dilatory and lingering was his departure, stopping three nights before he quitted Zhou! I am dissatisfied on account of this.'

After Mencius left Qi, Yin Shi spoke about him to others, saying, 'If he did not know the king could not become a Tang or a Wu, he lacked intelligence. If he knew the king could not become such a ruler but came anyway, he was seeking his own benefit. He traveled a thousand li to attend the king. Because he did not find the king to be the ruler he wanted, he took his leave. But how slowly he left, lingering for three nights before leaving Zhou! I am dissatisfied with him for this.'

The disciple Gao informed Mencius of these remarks. Mencius said, 'How should Yin Shi know me! When I came a thousand li to wait on the king, it was what I desired to do. When I went away because I did not find in him a ruler to suit me, was that what I desired to do? I felt myself constrained to do it. When I stopped three nights before I quitted Zhou, in my own mind I still considered my departure speedy. I was hoping that the king might change. If the king had changed, he would certainly have recalled me. When I quitted Zhou, and the king had not sent after me, then, and not till then, was my mind resolutely bent on returning to Cao. But, notwithstanding that, how can it be said that I give up the king? The king, after all, is one who may be made to do what is good. If he were to use me, would it be for the happiness of the people of Qi only ? It would be for the happiness of the people of the whole kingdom. I am hoping that the king will change. I am daily hoping for this. Am I like one of your little-minded people? They will remonstrate with their prince, and on their remonstrance not being accepted, they get angry; and, with their passion displayed in their countenance, they take their leave, and travel with all their strength for a whole day, before they will stop for the night.'

The disciple Gao told Mencius about these remarks. Mencius said, 'How could Yin Shi understand me! I traveled a thousand li to attend the king because I wanted to. But I left because I did not find him the kind of ruler I could serve. Was leaving what I wanted? I felt forced to leave. I stayed three nights before leaving Zhou, yet I still felt I was leaving too soon. I hoped the king might change. If the king had changed, he would certainly have called me back. Only after I left Zhou without the king sending for me did I firmly decide to return to Cao. 'But even so, how can anyone say I have given up on the king? After all, the king can still be led to do good. If he employed me, would only the people of Qi benefit? The people of the whole kingdom would benefit. I hope the king will change. I hope for his change every day. Am I like one of your small-minded people? They protest to their ruler, and when he rejects their advice, they grow angry. With anger written on their faces, they leave and travel as hard as they can all day before stopping for the night.'

When Yin Shi heard this explanation, he said, 'I am indeed a small man.'

When Yin Shi heard this explanation, he said, 'I truly am a petty man.'

When Mencius left Qi, Chong Yu questioned him upon the way, saying, 'Master, you look like one who carries an air of dissatisfaction in his countenance. But formerly I heard you say, "The superior man does not murmur against Heaven, nor grudge against men."'

When Mencius left Qi, Chong Yu questioned him along the way. He said, 'Master, you look dissatisfied. But I once heard you say, "The noble person does not complain against Heaven or resent other people."'

Mencius said, 'That was one time, and this is another. It is a rule that a true royal sovereign should arise in the course of five hundred years, and that during that time there should be men illustrious in their generation. From the commencement of the Zhou dynasty till now, more than seven hundred years have elapsed. Judging numerically, the date is past. Examining the character of the present time, we might expect the rise of such individuals in it. But Heaven does not yet wish that the kingdom should enjoy tranquillity and good order. If it wished this, who is there besides me to bring it about? How should I be otherwise than dissatisfied?'

Mencius said, 'That was then, and this is now. As a rule, a true king should arise within five hundred years. During those years, there should also be men who stand out in their generation. More than seven hundred years have passed since the Zhou dynasty began. By that count, the time has already passed. Judging by the conditions of our time, we might expect such men to appear now. But Heaven does not yet wish the kingdom to enjoy peace and good order. If Heaven wished for peace and good order, who besides me could bring them about? How could I be anything but dissatisfied?'

When Mencius left Qi, he dwelt in Xiu.

When Mencius left Qi, he lived in Xiu.

There Gong Sun Chou asked him, saying, 'Was it the way of the ancients to hold office without receiving salary?'

There Gong Sun Chou asked him, 'Was holding office without pay the custom in ancient times?'

Mencius replied, 'No; when I first saw the king in Chong, it was my intention, on retiring from the interview, to go away. Because I did not wish to change this intention, I declined to receive any salary. Immediately after, there came orders for the collection of troops, when it would have been improper for me to beg permission to leave. But to remain so long in Qi was not my purpose.'

Mencius replied, 'No. When I first met the king in Chong, I intended to leave after the meeting. Because I did not want to change my plan, I refused to accept any salary. Immediately afterward, orders came to gather troops, so it would have been improper for me to ask permission to leave. But I had not intended to stay so long in Qi.'