There is an art of government, as well as a wish to govern well, to be learned from the example and principles of the ancient kings, and which requires to be studied and practised by rulers and their ministers.
1. Mencius said, 'The power of vision of Lî Lâu, and skill of hand of Kung-shû, without the compass and square, could not form squares and circles. The acute ear of the music-master K'wang, without the pitch-tubes, could not determine correctly the five notes. The principles of Yâo and Shun, without a benevolent government, could not secure the tranquil order of the kingdom.
2. 'There are now princes who have benevolent hearts and a reputation for benevolence, while yet the people do not receive any benefits from them, nor will they leave any example to future ages;-- all because they do not put into practice the ways of the ancient kings.
3. 'Hence we have the saying:-- "Virtue alone is not sufficient for the exercise of government; laws alone cannot carry themselves into practice."
4. It is said in the Book of Poetry,
"Without transgression, without forgetfulness,
Following the ancient statutes."
Never has any one fallen into error, who followed the laws of the ancient kings.
5. 'When the sages had used the vigour of their eyes, they called in to their aid the compass, the square, the level, and the line, to make things square, round, level, and straight:-- the use of the instruments is inexhaustible. When they had used their power of hearing to the utmost, they called in the pitch-tubes to their aid to determine the five notes:-- the use of those tubes is inexhaustible. When they had exerted to the utmost the thoughts of their hearts, they called in to their aid a government that could not endure to witness the sufferings of men:-- and their benevolence overspread the kingdom.
6. 'Hence we have the saying:-- "To raise a thing high, we must begin from the top of a mound or a hill; to dig to a great depth, we must commence in the low ground of a stream or a marsh." Can he be pronounced wise, who, in the exercise of government, does not proceed according to the ways of the former kings?
7. 'Therefore only the benevolent ought to be in high stations. When a man destitute of benevolence is in a high station, he thereby disseminates his wickedness among all below him.
8. 'When the prince has no principles by which he examines his administration, and his ministers have no laws by which they keep themselves in the discharge of their duties, then in the court obedience is not paid to principle, and in the office obedience is not paid to rule. Superiors violate the laws of righteousness, and inferiors violate the penal laws. It is only by a fortunate chance that a State in such a case is preserved.
9. 'Therefore it is said, "It is not the exterior and interior walls being incomplete, and the supply of weapons offensive and defensive not being large, which constitutes the calamity of a kingdom. It is not the cultivable area not being extended, and stores and wealth not being accumulated, which occasions the ruin of a State." When superiors do not observe the rules of propriety, and inferiors do not learn, then seditious people spring up, and that State will perish in no time.
10. 'It is said in the Book of Poetry,
"When such an overthrow of Châu is being produced by Heaven,
Be not ye so much at your ease!"
11. '" At your ease;"-- that is, dilatory.
12. 'And so dilatory may those officers be deemed, who serve their prince without righteousness, who take office and retire from it without regard to propriety, and who in their words disown the ways of the ancient kings.
13. 'Therefore it is said, "To urge one's sovereign to difficult achievements may be called showing respect for him. To set before him what is good and repress his perversities may be called showing reverence for him. He who does not do these things, saying to himself,-- My sovereign is incompetent to this, may be said to play the thief with him."'
A continuation of the last chapter;-- that Yâo and Shun are the perfect models of sovereigns and ministers, and the consequences of not imitating them.
1. Mencius said, 'The compass and square produce perfect circles and squares. By the sages, the human relations are perfectly exhibited.
2. 'He who as a sovereign would perfectly discharge the duties of a sovereign, and he who as a minister would perfectly discharge the duties of a minister, have only to imitate-- the one Yâo, and the other Shun. He who does not serve his sovereign as Shun served Yâo, does not respect his sovereign; and he who does not rule his people as Yâo ruled his, injures his people.
3. 'Confucius said, "There are but two courses, which can be pursued, that of virtue and its opposite."
4. 'A ruler who carries the oppression of his people to the highest pitch, will himself be slain, and his kingdom will perish. If one stop short of the highest pitch, his life will notwithstanding be in danger, and his kingdom will be weakened. He will be styled "The Dark," or "The Cruel," and though he may have filial sons and affectionate grandsons, they will not be able in a hundred generations to change the designation.
5. 'This is what is intended in the words of the Book of Poetry,
"The beacon of Yin is not remote,
It is in the time of the (last) sovereign of Hsiâ."'
The importance to all, and specifically to rulers, of exercizing benevolence.
1. Mencius said, 'It was by benevolence that the three dynasties gained the throne, and by not being benevolent that they lost it.
2. 'It is by the same means that the decaying and flourishing, the preservation and perishing, of States are determined.
3. 'If the sovereign be not benevolent, be cannot preserve the throne from passing from him. If the Head of a State be not benevolent, he cannot preserve his rule. If a high noble or great officer be not benevolent, he cannot preserve his ancestral temple. If a scholar or common man be not benevolent, be cannot preserve his four limbs.
4. 'Now they hate death and ruin, and yet delight in being not benevolent;-- this is like hating to be drunk, and yet being strong to drink wine!
With what measure a man metes it will be measured to him again, and consequently before a man deals with others, expecting them to be affected by him, he should first deal with himself.
1. Mencius said, 'If a man love others, and no responsive attachment is shown to him, let him turn inwards and examine his own benevolence. If he is trying to rule others, and his government is unsuccessful, let him turn inwards and examine his wisdom. If he treats others politely, and they do not return his politeness, let him turn inwards and examine his own feeling of respect.
2. 'When we do not, by what we do, realise what we desire, we must turn inwards, and examine ourselves in every point. When a man's person is correct, the whole kingdom will turn to him with recognition and submission.
3. 'It is said in the Book of Poetry,
"Be always studious to be in harmony with the ordinances of God,
And you will obtain much happiness."'
Personal character is necessary to all good influence.
Mencius said, 'People have this common saying,-- "The kingdom, the State, the family." The root of the kingdom is in the State. The root of the State is in the family. The root of the family is in the person of its Head.'