How Mencius defended the dignity of reserve by which he regulated his intercourse with the princes of his time.
1. Ch'an Tâi said to Mencius, 'In not going to wait upon any of the princes, you seem to me to be standing on a small point. If now you were once to wait upon them, the result might be so great that you would make one of them sovereign, or, if smaller, that you would make one of them chief of all the other princes. Moreover, the History says, "By bending only one cubit, you make eight cubits straight." It appears to me like a thing which might be done.'
2. Mencius said, 'Formerly, the duke Ching of Ch'î, once when he was hunting, called his forester to him by a flag. The forester would not come, and the duke was going to kill him. With reference to this incident, Confucius said, "The determined officer never forgets that his end may be in a ditch or a stream; the brave officer never forgets that he may lose his head." What was it in the forester that Confucius thus approved? He approved his not going to the duke, when summoned by the article which was not appropriate to him. If one go to see the princes without waiting to be invited, what can be thought of him?
3. 'Moreover, that sentence, "By bending only one cubit, you make eight cubits straight," is spoken with reference to the gain that may be got. If gain be the object, then, if it can be got by bending eight cubits to make one cubit straight, may we likewise do that?
4. 'Formerly, the officer Châo Chien made Wang Liang act as charioteer for his favourite Hsî, when, in the course of a whole day, they did not get a single bird. The favourite Hsî reported this result, saying, "He is the poorest charioteer in the world." Some one told this to Wang Liang, who said, "I beg leave to try again." By dint of pressing, this was accorded to him, when in one morning they got ten birds. The favourite, reporting this result, said, "He is the best charioteer in the world." Chien said, "I will make him always drive your chariot for you." When he told Wang Liang so, however, Liang refused, saying, "I drove for him, strictly observing the proper rules for driving, and in the whole day he did not get one bird. I drove for him so as deceitfully to intercept the birds, and in one morning he got ten. It is said in the Book of Poetry,
'There is no failure in the management of their horses;
The arrows are discharged surely, like the blows of an axe.'
I am not accustomed to drive for a mean man. I beg leave to decline the office."
5. 'Thus this charioteer even was ashamed to bend improperly to the will of such an archer. Though, by bending to it, they would have caught birds and animals sufficient to form a hill, he would not do so. If I were to bend my principles and follow those princes, of what kind would my conduct be? And you are wrong. Never has a man who has bent himself been able to make others straight.'
Mencius's conception of the great man.
1. Ching Ch'un said to Mencius, 'Are not Kung-sun Yen and Chang Î really great men? Let them once be angry, and all the princes are afraid. Let them live quietly, and the flames of trouble are extinguished throughout the kingdom.'
2. Mencius said, 'How can such men be great men? Have you not read the Ritual Usages?-- "At the capping of a young man, his father admonishes him. At the marrying away of a young woman, her mother admonishes her, accompanying her to the door on her leaving, and cautioning her with these words, 'You are going to your home. You must be respectful; you must be careful. Do not disobey your husband.'" Thus, to look upon compliance as their correct course is the rule for women.
3. 'To dwell in the wide house of the world, to stand in the correct seat of the world, and to walk in the great path of the world; when he obtains his desire for office, to practise his principles for the good of the people; and when that desire is disappointed, to practise them alone; to be above the power of riches and honours to make dissipated, of poverty and mean condition to make swerve from principle, and of power and force to make bend:-- these characteristics constitute the great man.'
Office is to be eagerly desired, and yet it may not be sought but by its proper path.
1. Châu Hsiâo asked Mencius, saying, 'Did superior men of old time take office?' Mencius replied, 'They did. The Record says, "If Confucius was three months without being employed by some ruler, he looked anxious and unhappy. When he passed from the boundary of a State, he was sure to carry with him his proper gift of introduction." Kung-ming Î said, "Among the ancients, if an officer was three months unemployed by a ruler, he was condoled with."'
2. Hsiâo said, 'Did not this condoling, on being three months unemployed by a ruler, show a too great urgency?'
3. Mencius answered, 'The loss of his place to an officer is like the loss of his State to a prince. It is said in the Book of Rites, "A prince ploughs himself, and is assisted by the people, to supply the millet for sacrifice. His wife keeps silkworms, and unwinds their cocoons, to make the garments for sacrifice." If the victims be not perfect, the millet not pure, and the dress not complete, he does not presume to sacrifice. "And the scholar who, out of office, has no holy field, in the same way, does not sacrifice. The victims for slaughter, the vessels, and the garments, not being all complete, he does not presume to sacrifice, and then neither may he dare to feel happy." Is there not here sufficient ground also for condolence?'
4. Hsiâo again asked, 'What was the meaning of Confucius's always carrying his proper gift of introduction with him, when he passed over the boundaries of the State where he had been?'
5. 'An officer's being in office,' was the reply, 'is like the ploughing of a husbandman. Does a husbandman part with his plough, because he goes from one State to another?'
6. Hsiâo pursued, 'The kingdom of Tsin is one, as well as others, of official employments, but I have not heard of anyone being thus earnest about being in office. If there should be this urge why does a superior man make any difficulty about taking it?' Mencius answered, 'When a son is born, what is desired for him is that he may have a wife; when a daughter is born, what is desired for her is that she may have a husband. This feeling of the parents is possessed by all men. If the young people, without waiting for the orders of their parents, and the arrangements of the go-betweens, shall bore holes to steal a sight of each other, or get over the wall to be with each other, then their parents and all other people will despise them. The ancients did indeed always desire to be in office, but they also hated being so by any improper way. To seek office by an improper way is of a class with young people's boring holes.'