Today it is an honor to present selections from “Mencius” translated by James Legge, in which the Venerated Enlightened Philosopher advises that leaders should act as the parent of the people, and that the people will love those who practice benevolent governance.
Mencius Chapter 4 King Hsüan of Ch’î
“Mencius, having an interview with the King Hsüan of Ch'î, 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 today, and you do not know it.’ The King said, ‘How shall I know that they have no ability, and so avoid employing 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 honorable, 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 say, “This man won’t do,” then examine into the case, and when you find that the man won’t do, send him away. […] You must act in this way in order to be the parent of the people.’” […]
Building a large mansion.
“Mencius, having an interview with the King Hsüan of Ch'î, said to Him, ‘If you are going to build a large mansion, you will surely cause 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 vigor, 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?’”
Acquiring Yen
The people of Ch'î attacked Yen, and conquered it. The King Hsüan asked, saying, ‘Some tell me not to take possession of it 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?’ Mencius replied, ‘If the people of Yen 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 Wû. If the people of Yen 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 Wan. 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.’
The people of Ch'î, having smitten Yen, took possession of it, and upon this, the princes of the various States deliberated together, and resolved to deliver Yen from their power. The King Hsüan said to Mencius, ‘The princes have formed many plans to attack me: how shall I prepare myself for them?’ Mencius replied, ‘I have heard of one who with seventy lî, exercised all the functions of government throughout the kingdom. That was T’ang. I have never heard of a prince with a thousand lî standing in fear of others. It is said in the Book of History, that as soon as T’ang began his work of executing justice, he commenced with Ko. The whole kingdom had confidence in him. When he pursued his work in the east, the people in the west murmured. So did those in 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. […] 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!”’”
