The Emperor Wan was the only man with no cause for grief, his father being the admirable Ki, and his son the equally admirable Wu. The father laid the foundation of all this excellence, the son transmitting it to his own son. The Emperor Wu retained the honour and distinction of his forebears Thai, Kai, and Wan. He had the dignity of the true Son of Heaven, and owned all within the Four Seas.[11] He sacrificed regularly in the ancestral temple, and after death his successors sacrificed to him. The Duke of Kau continued the glorious traditions handed on by Wu.

Both these great rulers realised the aspirations and wishes of their forefathers, restoring and improving the ancestral temple, renovating the sacred vessels and offering sacrifices suited to each year. In other ways also they perpetuated the good deeds of their ancestors, observed their religious rites, encouraged the study of music and poetry, honoured the honourable, and loved the lovable. They showed due respect to their departed ones, and thus discharged their duty to the living and the dead.

THE WORKS OF MENCIUS

_INTRODUCTORY_

Mencius is the Latinised form of "Mengtse," which means "the philosopher Meng," Meng (or Meng-sun) being the name of one of the three great Houses of Lu, whose usurpations gave so much offence to Confucius. His personal name was Ko, though this does not occur in his own works. He was born in B.C. 372, and died in B.C. 289 at the age of 83, in the twenty-sixth year of the Emperor Nan, with whom ended the long sovereignty of Kau (Chow) dynasty. He was thus a contemporary of Plato (whose last twenty-three years synchronised with his first twenty-three), Aristotle, Zeno, Epicurus, and Demosthenes, and he is well worthy of being ranked with these ill.u.s.trious men.

Mencius was reared by his widowed mother, whose virtue and wisdom are still proverbial in China. The first forty years of his life are virtually a blank to us, so that we know very little of his early education. He is said, however, to have studied under Khung Chi, the grandson of Confucius.

In the hundred and six years between the death of Confucius (B.C. 478) and the birth of Mencius (B.C. 372), the political and moral state of China had altered greatly for the worse. The smaller feudal states had been swallowed up by larger ones, the princes were constantly at war with one another, and there was but little loyalty to the occupant of the imperial throne; moreover, the moral standard of things had lowered very much. At about the age of forty-five Mencius became Minister under Prince Hsuan, of the Chi state. But as his master refused to carry out the reforms he urged, he resigned his post and travelled through many lands, advising rulers and ministers with whom he came in contact. In the year B.C. 319 he resumed his former position in the state of Chi, resigning once more eight years later. He now gave himself up to a life of study and teaching, preparing the works presently to be noticed. His main purpose was to expound and enforce the teaching of Confucius. But his own doctrine stands on a lower level than that of the master, for he views man"s well-being rather from the point of view of political economy. He was justly named by Chao Chi "The Second Holy One or Prophet"--the name by which China still knows him.

The treatise called "The Works of Mencius" is a compilation of the conversation and opinions of Mencius, having a similar relation to that great philosopher that the a.n.a.lects (or "Lun Yu") have to Confucius. It is arranged in seven books. According to tradition the work, in its existing form, is as it came from the philosopher himself.

_VIRTUE, NOT PROFIT, TO BE THE CHIEF QUEST_

When Mencius visited King Hui, of Liang, the latter asked him what counsel he could give to profit his kingdom. The philosopher replied, "Why does your majesty use the word profit? The only things which I have to counsel are righteousness and goodwill. If the king seeks mainly the _profit_ of his kingdom, the great officers will seek the profit of their families and the common people that of theirs. The chief things to be aimed at by king and people are virtue and benevolence. All else is as nothing. No benevolent man has neglected his parents, nor has any virtuous man slighted his sovereign."

"How comes it," asked the king, "that my state Tsin has deteriorated since I became its ruler, and that calamities many and great have fallen on it?" Mencius answered, "With so great an extent of territory as thine prosperity ought to be within easy reach; but in order to procure it your majesty must govern thy subjects justly and kindly, moderating penalties, lightening taxes, promoting thus and otherwise their industries, increasing their comforts as well as lessening their burdens, deepening the faithfulness of the people to one another and to the throne. Then will thy people be loyal to thee and formidable towards thy foes. Thou shalt make thy subjects loyal friends, for the benevolent one has no enemy."

_A PROSPEROUS RULER THE FRIEND AND FATHER OF HIS PEOPLE_

On one occasion the Emperor Hsuan of Chi visited Mencius in the Snow Palace, and asked him, "Do the people find enjoyment in music and in the chase?" "Certainly," answered Mencius; "it is when ruler and people share each other"s joys and sorrows that the sovereign attains to his highest dignity. Moreover, a ruler, when moving amongst his people ought to copy the ancient sovereigns. In the good old days, when the ruler made a tour of inspection among his people he was received with great acclamation everywhere, for joy and gladness came in his train. In the spring he inspected the ploughing and supplied all that was lacking in the way of seed. In the autumn he examined the reaping and made up for any deficiency in the yield. It was a common saying during the Hsia dynasty, "If the Emperor visiteth not, what will become of us?" But now, may your majesty permit me to say, matters are very different, for, when in these days a ruler visits his people he is accompanied by a huge army, who with himself and suite have to be maintained by the people visited. And so it comes to be that the hungry are robbed of their food, and the toilers are wearied with the extra tasks imposed upon them. If a ruler wishes to have the hearts of his people, and to" be regarded as their father, he must consider their needs and endeavour to supply them."

_MENCIUS USES STRATAGEM TO BRING HOME TO THE EMPEROR HIS GUILT_

Mencius said on one occasion to Hsuan, King of Chi, "Suppose one of thy ministers were to entrust his family during his absence to a subordinate, and that the latter neglected his duty so that the wife and children were exposed to great suffering and danger. What should that minister do?"

"Dismiss him at once," was the royal reply.

"But," continued the philosopher, "suppose that the government of your own kingdom were bad, the people suffering and disunited and disloyal on account of their king"s bad rule. What then should be done?" The king, looking this way and that, turned the conversation to other themes.

_IT MAY BE RIGHT TO KILL A SOVEREIGN_

King Hsuan asked Mencius, "Is it true that Thang banished his own sovereign, Kieh [the last king of the Hsia dynasty], and that Wu attacked the tyrant Emperor Kau-hsin and slew him?" "It is true," said Mencius, "for it is so written in the "Shu King." But if a sovereign acts as Kieh did he is no longer a sovereign but a robber, and to be dealt with as such. And if a ruler is, like Kau-hsin, the enemy of his people, he is no longer their ruler, and therefore to be put out of the way, and how better than by death?"

_THE GIFTS THAT MAY AND THOSE THAT MAY NOT BE ACCEPTED_

Chan Tsin spoke to Mencius as follows:

"The King of Chi once offered thee a present and thou declinedst it, but didst accept gifts offered at Sung and at Hsieh. Why this inconsistency?

If it were right to refuse in the first case it was equally right to refuse in the other two. If it were right to accept in the latter two cases, it was equally right to accept in the first case." The philosopher answered, "I acted rightly and consistently. The gifts at Sung were to provide me with what was needed for a long journey which I was about to undertake. Why should I refuse such gifts when needed? At Hsieh I was in some personal danger and needed help to procure the means of self-defence. The gifts were to enable me to procure arms. Why should I have refused such needed help? But at Chi I needed no money, and therefore refused it when offered, for to accept money when it is not needed is to accept a bribe. Why should I take such money?"

_WRONG CONDUCT SHOULD BE ENDED AT ONCE_

A distinguished officer of Sung, called Tai Ying-chib, called upon Mencius and said, "I am unable as yet to dispense with the tax on goods and the duties charged at the frontier pa.s.ses and in the markets, though this is a right and proper thing to do. But it is my intention, until the next year, to lighten the tax and the duties, and then next year I shall remove them altogether." The philosopher replied, "Here is a man who daily steals a score of his neighbour"s fowls. Someone remonstrates, and, feeling that he is guilty of acting dishonestly, he says, "I know that this stealing is wrong, but in the future I shall be content with stealing one fowl a month. But next year I will stop stealing fowls altogether." If," continued Mencius, "this task and these duties are, as you admit, wrong, end them at once. Why should you wait a year?"

_THE INHERENT GOODNESS OF HUMAN NATURE_

Kao Tzu said to Mencius, "Human nature resembles running water, which flows east or west according as it can find an outlet. So human nature is inclined equally to what is good and to what is bad." "It is true,"

answered Mencius, "that water will flow indifferently to the east or to the west. But it will not flow indifferently up or down; it can only flow down. The tendency of human nature is towards what is good, as that of water is to flow downwards. One may, indeed, by splashing water, make it spurt upwards, but that is forcing it against its true character.

Even so, when a man becomes p.r.o.ne to what is evil it is because his Heaven-implanted nature has been diverted from its true bent."

_PEOPLE FIRST, KINGS LAST_

"The people," said Mencius, "are first in importance; next come the G.o.ds. The kings are last and least."

_EVERY MAN SHOULD ACCEPT HIS LOT_

Mencius said, "Every man"s lot is fixed for him, and it is a proof of wisdom to accept it uncomplainingly. He who does this faces misfortune and even death unmoved."

_WHAT THE GOOD KING DELIGHTS IN MOST_

"The virtuous king," said Mencius, "is glad to have a large extent of territory and a numerous people to rule over; but his heart is not on these things. To be at the head of a great kingdom and to see his people loyal, united, and flourishing, gives the good king joy; but his heart is not on these things. It is on benevolence, justice, propriety, and knowledge that the good king"s heart is set."

_THE INFLUENCE OF EXAMPLE_

Mencius said, "In the good days of old, men of virtue and talent abounded in the land, and their influence for good was great upon their fellows. But now, alas, the ma.s.ses of the people are ignorant, and depraved, and their dominant influence is bad."

_COUNSELLORS SHOULD LOVE RIGHTEOUSNESS RATHER THAN RICHES_

Mencius said, "Those who counsel men in high places should feel contempt for their pomp and display. I have no wish for huge and gorgeous halls, for luxurious food with hundreds of attendants, or for sparkling wine or bewitching women. These things I esteem not; what I esteem are the rules of propriety handed down by the ancients."