King Hui of Liang, Part II

Zhuang Bao came to see Mencius and said, "I was summoned by the king, and the king told me that he is fond of music. I did not know how to respond." Then he asked, "What about being fond of music?"

Mencius said, "If the king is exceedingly fond of music, then the state of Qi will be well governed, I should think!"

Another day, Mencius was summoned by King Xuan of Qi and said, "Has Your Majesty told Zhuang Bao that you are fond of music?"

The king changed color and said, "I am not capable of being fond of the music of the ancient sage kings; I am only fond of the common music of the present age."

Mencius said, "If Your Majesty is exceedingly fond of music, then the state of Qi will be well governed! The music of the present age is the same as the music of antiquity."

The king said, "May I hear the reasoning behind this?"

Mencius asked, "Which is more joyful—enjoying music alone, or enjoying it with others?"

The king said, "It is better to enjoy it with others."

Mencius asked, "Which is more joyful—enjoying music with a few, or enjoying it with many?"

The king said, "It is better to enjoy it with many."

Mencius said, "Allow me to explain the principle of music to Your Majesty. Suppose Your Majesty is here playing music, and the common people hear the sound of your bells and drums and the notes of your flutes and pipes. They all, with aching heads and knitted brows, say to one another, 'Our king is so fond of music, yet why does he bring us to such distress? Fathers and sons cannot see each other; brothers, wives, and children are separated.' Suppose Your Majesty is here hunting, and the common people hear the sound of your carriages and horses and see the beauty of your banners. They all, with aching heads and knitted brows, say to one another, 'Our king is so fond of hunting, yet why does he bring us to such distress? Fathers and sons cannot see each other; brothers, wives, and children are separated.' This is for no other reason than that you do not share your joy with the people. Now suppose Your Majesty is here playing music, and the common people hear the sound of your bells and drums and the notes of your flutes and pipes. They all, with joyful faces and delighted expressions, say to one another, 'Our king must be free from illness; otherwise, how could he play music?' Suppose Your Majesty is here hunting, and the common people hear the sound of your carriages and horses and see the beauty of your banners. They all, with joyful faces and delighted expressions, say to one another, 'Our king must be free from illness; otherwise, how could he hunt?' This is for no other reason than that you share your joy with the people. Now if Your Majesty can share your joy with the people, then you will be able to unite the world under your rule."

King Xuan of Qi asked, "Was the hunting park of King Wen of Zhou seventy li square? Is that true?"

Mencius replied, "It is recorded in the historical records."

King Xuan said, "Was it really that large?"

Mencius said, "The people still thought it was too small."

King Xuan said, "My hunting park is only forty li square, yet the people still think it is too large. Why is that?"

Mencius said, "King Wen's hunting park was seventy li square, yet those who cut grass and firewood could enter it, and those who hunted pheasants and hares could also enter it. He shared it with the people. Is it not natural that the people thought it was small? When I first arrived at the borders of Qi, I first inquired about the important prohibitions of the state before daring to enter. I heard that within the suburbs of the capital there is a hunting park forty li square, and if anyone kills a deer there, it is treated as the crime of murder. Then this forty li square area is like a trap set within the state. Is it not natural that the people think it is large?"

King Xuan of Qi asked, "Is there any principle for dealing with neighboring states?"

Mencius replied, "There is. Only a benevolent man can serve a small state with a large state. Thus, Tang served Ge, and King Wen served the Kun Yi. Only a wise man can serve a large state with a small state. Thus, King Tai served the Xun Yu, and Gou Jian served the state of Wu. He who serves a small state with a large state delights in the way of Heaven; he who serves a large state with a small state stands in awe of the way of Heaven. He who delights in the way of Heaven can preserve the world; he who stands in awe of the way of Heaven can preserve his own state. The Book of Odes says: 'In awe of the majesty of Heaven, thus he preserves it.'"

King Xuan said, "These words are excellent! But I have a fault—I am fond of valor."

Mencius replied, "I beg Your Majesty not to be fond of small valor. The man who presses his sword and glares, saying, 'How dare he oppose me!'—this is the valor of a common man, which can only oppose one person. I beg Your Majesty to enlarge your valor! The Book of Odes says: 'King Wen blazed with anger, and thus he marshaled his armies to stop the invaders of Ju, to increase the blessings of Zhou, and to answer the hopes of the world.' This was the valor of King Wen. In one burst of anger, King Wen brought peace to the people of the world. The Book of History says: 'Heaven gave birth to the people of the world, established rulers for them, and established teachers for them, saying: Let them assist the Lord on High and love the people in all directions. Those who are guilty and those who are innocent—I will deal with them. Who in the world dares to overstep their bounds?' When one man acted tyrannically throughout the world, King Wu was ashamed. This was the valor of King Wu. And King Wu, in one burst of anger, brought peace to the people of the world. Now if Your Majesty can also, in one burst of anger, bring peace to the people of the world, then the people will only fear that Your Majesty is not fond of valor."

King Xuan of Qi received Mencius in the Snow Palace. King Xuan asked, "Do virtuous people also have such pleasures?"

Mencius replied, "They do. If people do not obtain such pleasures, they blame their ruler. To be unable to obtain pleasure and then blame the ruler is wrong; but for a ruler who is the father of the people not to share his pleasures with them is also wrong. When the ruler rejoices in the joy of the people, the people also rejoice in the joy of the ruler; when the ruler sorrows over the sorrow of the people, the people also sorrow over the sorrow of the ruler. To share joy with the world and to share sorrow with the world—if one does not become a true king, it has never happened. In ancient times, Duke Jing of Qi asked Yanzi, saying, 'I wish to tour Mount Zhuanfu and Mount Chaowu, then go south along the coast until I reach Langya. What should I do to equal the tours of the ancient sage kings?' Yanzi replied, 'Excellent question! When the Son of Heaven visits the feudal lords, it is called a tour of inspection. A tour of inspection means inspecting the territories guarded by the feudal lords. When the feudal lords appear at court, it is called reporting on duties. Reporting on duties means reporting on the performance of their responsibilities. None of these affairs is unrelated to governance. In spring, the king inspects plowing and aids those with insufficient seeds; in autumn, he inspects harvesting and relieves those with insufficient crops. The saying of the Xia dynasty goes: "If our king does not go on tour, how can we get rest? If our king does not go on pleasure trips, how can we get aid? One tour and one pleasure trip—these are the standards for the feudal lords." But now it is not like this: when the army sets out, it consumes grain; the hungry get no food, the weary get no rest; everyone looks askance and slanders one another, and the people begin to do evil. Violating Heaven's mandate and oppressing the people, feasting and drinking like flowing water—indulging in pleasure without returning is called "flowing"; going upstream without returning is called "lingering"; pursuing game without satiety is called "waste"; drinking and reveling without limit is called "ruin." The ancient sage kings had no pleasures of flowing or lingering, nor actions of waste or ruin. Which course will Your Majesty choose?' Duke Jing was delighted. He greatly fortified the capital, then moved himself to the outskirts to live. Thereupon he opened the granaries and distributed grain to aid those with insufficient crops. He also summoned the Grand Musician and said, 'Create for me music expressing mutual joy between ruler and minister.' These were probably the pieces "Zheng Zhao" and "Jiao Zhao." The lyrics say: 'What fault is there in loving one's ruler?' To love the ruler is to be fond of him."

King Xuan of Qi asked, "People all advise me to demolish the Bright Hall. Should I tear it down, or not?"

Mencius replied, "The Bright Hall is the king's hall. If Your Majesty wishes to practice kingly government, do not demolish it."

King Xuan said, "May I hear about kingly government?"

Mencius replied, "Formerly, when King Wen governed Qi, the tillers of land paid a tax of one-ninth; those who held office enjoyed hereditary emoluments; at the passes and in the markets, there was inspection but no levy; there were no prohibitions concerning the lakes and weirs; and punishment did not extend to the wives and children of offenders. Old men without wives are called 'widowers'; old women without husbands are called 'widows'; the aged without children are called 'the solitary'; young children without fathers are called 'orphans.' These four kinds of people are the most destitute in the world, with no one to turn to for help. When King Wen issued his government orders and practiced benevolent governance, he always gave priority to these four kinds of people. The Book of Songs says: 'The rich may fare well, but pity the solitary and helpless!'"

King Xuan of Qi said, "These words are excellent indeed!"

Mencius said, "If Your Majesty considers these words excellent, why do you not practice them?"

King Xuan of Qi said, "I have a fault: I am fond of wealth."

Mencius replied, "Formerly, Duke Liu was also fond of wealth. The Book of Songs says: 'He stored grain in the granaries, packed dry provisions, and filled small bags and large sacks. He united the people in harmony and brought glory. Bows were drawn in readiness; spears and axes were all in hand, and so they began their march.' Therefore, those who stayed behind had grain stored in the granaries, and those who set out had dry provisions in their bags. Only then could they march forth. If Your Majesty is fond of wealth and shares it with the people, what difficulty is there in practicing kingly government?"

King Xuan of Qi said, "I have a fault: I am fond of beauty."

Mencius replied, "Formerly, King Tai was also fond of beauty and doted on his consort. The Book of Songs says: 'Gu Gong Dan Fu, at dawn he rode his horse; along the western riverbank, he came to the foot of Mount Qi; he brought along the Lady Jiang, together they came to inspect the dwelling.' At that time, within the inner chambers, there were no unmarried women nursing resentment, and outside, there were no bachelors without wives. If Your Majesty is fond of beauty and shares this satisfaction with the people, what difficulty is there in practicing kingly government?"

Mencius said to King Xuan of Qi, "Suppose one of Your Majesty's ministers entrusted his wife and children to the care of a friend and went on a journey to Chu. When he returned, his wife and children were suffering from cold and hunger. What should be done with such a friend?"

King Xuan of Qi said, "Break off relations with him."

Mencius said, "If the chief judge cannot manage his subordinates, what should be done with him?"

King Xuan of Qi said, "Remove him."

Mencius said, "If the entire realm is not well governed, what should be done then?"

King Xuan of Qi turned his head and looked at his attendants, changing the subject.

Mencius had an audience with King Xuan of Qi and said, "What is called an ancient state does not mean that it has tall trees, but that it has ministers with hereditary achievements. Your Majesty now has no trusted ministers. Those whom you promoted before have now disappeared, no one knows where."

King Xuan of Qi said, "How can I recognize those who are without ability and not employ them?"

Mencius said, "When a ruler selects the worthy, if compelled by necessity, he will cause those of low station to surpass those of high rank, and those distant in relationship to surpass those near. How can this be done without caution? When all your close attendants say someone is worthy, do not believe it; when all the high officers say someone is worthy, do not believe it; when the whole state says someone is worthy, then investigate him. If you see that he is indeed worthy, then employ him. When all your close attendants say someone is unfit, do not heed them; when all the high officers say someone is unfit, do not heed them; when the whole state says someone is unfit, then investigate him. If you see that he is indeed unfit, then dismiss him. When all your close attendants say someone deserves death, do not heed them; when all the high officers say someone deserves death, do not heed them; when the whole state says someone deserves death, then investigate him. If you see that he indeed deserves death, then execute him. Therefore, it is said that the whole state executes him. Only then can he be the parent of the people."

King Xuan of Qi asked, "Is it true that Tang banished Jie and King Wu punished Zhou?"

Mencius replied, "It is recorded in the ancient texts."

King Xuan of Qi said, "Is it permissible for a minister to slay his ruler?"

Mencius said, "One who destroys Ren (benevolence) is called a 'thief'; one who destroys Yi (righteousness) is called a 'destroyer.' A person who is both a thief and a destroyer is called a 'solitary fellow.' I have only heard of the execution of the solitary fellow Zhou; I have not heard of the slaying of a ruler."

Mencius had an audience with King Xuan of Qi and said, "If one wants to build a large house, he must send the master carpenter to seek large timber. When the master carpenter finds large timber, Your Majesty is pleased, thinking he is competent for the task. If the carpenter cuts the timber too small, Your Majesty is angry, thinking he is incompetent. A person studies the Way of governance from youth and wishes to practice it when grown. But Your Majesty says, 'Set aside what you have learned and follow my commands.' How can that be? Here is an uncarved piece of jade, even if it is worth a myriad yi of gold, you must still let a jade craftsman carve it. When it comes to governing the state, you say, 'Set aside what you have learned and follow my commands.' How is this different from teaching the jade craftsman how to carve jade?"

The people of Qi attacked Yan and conquered it. King Xuan of Qi asked, "Some advise me not to occupy Yan, and some advise me to occupy it. For a state with ten thousand chariots to attack another state with ten thousand chariots and conquer it in fifty days is not something that can be achieved by human strength alone. If I do not occupy it, there will surely be a calamity sent by Heaven. What about occupying it?"

Mencius replied, "If occupying Yan would make its people happy, then occupy it. There was an ancient who did this—King Wu. If occupying Yan would not make its people happy, then do not occupy it. There was an ancient who did this—King Wen. When a state with ten thousand chariots attacks another state with ten thousand chariots, the people bring baskets of food and vessels of drink to welcome Your Majesty's army. Could there be any other reason? They seek to escape from a government as oppressive as water and fire. If the water becomes deeper and the fire hotter, they will merely exchange one tyrant for another."

The people of Qi attacked Yan and occupied it. The other feudal lords were planning to rescue Yan. King Xuan of Qi said, "Many feudal lords are planning to attack me. How should I deal with them?"

Mencius replied, "I have heard of one who ruled the world with only seventy li of territory—Tang was such a one. I have not heard of one who had a thousand li of territory yet feared others. The Book of History says: 'Tang's punitive expeditions began with Ge.' The whole world trusted him. When he marched east, the western tribes complained; when he marched south, the northern tribes complained, saying, 'Why does he leave us last?' The people longed for him as they long for clouds and rainbows in a great drought. Merchants continued their business, and farmers went on with their plowing. He only punished the tyrannical rulers and comforted the people, like a timely rain falling, and the people were greatly delighted. The Book of History says: 'We wait for our ruler; when he comes, we will revive.' Now Yan is oppressing its people. Your Majesty went to punish them, and they thought you would rescue them from fire and water, so they brought baskets of food and vessels of drink to welcome Your Majesty's army. But if you kill their fathers and elder brothers, bind their sons and younger brothers, destroy their ancestral temples, and remove their precious vessels, how can that be acceptable? The states under Heaven were already afraid of Qi's strength. Now Qi has expanded its territory without practicing benevolent government—this is to invite the armies of the world to rise against you. Your Majesty should quickly issue an order: send back the old and young of Yan, stop removing their precious vessels, consult with the people of Yan to establish a ruler for them, and then withdraw your army. By doing so, you may still be in time to prevent the other states from attacking."

The state of Zou and the state of Lu had a conflict. Duke Mu of Zou asked, "Thirty-three of my officers died, but none of the people died for them. If I put them to death, I cannot kill them all; if I do not, I resent that they watched their officers die without coming to their rescue. What should I do?"

Mencius replied, “In years of famine and poor harvest, your people—the old and feeble—die of starvation in the ditches and canals, and the young and strong scatter in all directions, numbering nearly a thousand. Yet your granaries are full of grain, and your treasuries are filled with goods. None of your officials have reported this to you. This is how those in high positions neglect the people and harm them. Master Zeng said, ‘Be vigilant! Be vigilant! How you treat others, others will treat you in return.’ Now the people have finally had an opportunity to retaliate. Do not blame them! If you practice benevolent governance, then the people will become close to their ruler and will be willing to die for him.”

Duke Wen of Teng asked, “Teng is a small state, squeezed between Qi and Chu. Should I serve Qi, or should I serve Chu?”

Mencius replied, “This kind of decision is beyond my ability. If I must speak, then there is one way: deepen this moat, fortify these city walls, and defend them together with the people. Even if it means giving up their lives, the people will not abandon you. Then there is something that can be done.”

Duke Wen of Teng asked, “The people of Qi are fortifying the city of Xue. I am very afraid. What should I do?”

Mencius replied, “In ancient times, King Tai of Zhou lived in Bin. The Di tribes invaded him, so he left that place and settled at the foot of Mount Qi. This was not a choice he made; it was a necessity. If you practice good governance, among your descendants there will surely be one who becomes king over the entire realm. The noble person establishes a foundation and transmits a legacy, so that it may be carried on. As for whether success is achieved, that depends on Heaven’s decree. What can you do to the people of Qi? You can only strive to practice good governance.”

Duke Wen of Teng asked, “Teng is a small state. Exerting every effort to serve the great states, I still cannot avoid disaster. What should I do?”

Mencius replied, “In ancient times, King Tai of Zhou lived in Bin. The Di tribes invaded him. He served them with furs and silks, but could not avoid invasion. He served them with fine dogs and horses, but could not avoid invasion. He served them with pearls and jade, but still could not avoid invasion. So he assembled the elders of the clan and told them, ‘What the Di desire is my land. I have heard that the noble person does not use what sustains the people to harm them. Why should you worry about having no ruler? I will leave this place.’ Thereupon he left Bin, crossed Mount Liang, and built a city and settled at the foot of Mount Qi. The people of Bin said, ‘This is a benevolent man. We cannot lose him.’ Those who followed him were as numerous as a crowd at a market. Others said, ‘This is land passed down through generations. It is not something to be disposed of according to personal will. Better to give up life than to leave it.’ Please choose between these two approaches.”

Duke Ping of Lu was about to go out. His favored close minister, Zang Cang, requested, saying, “Previously, when you went out, you always informed the presiding officer of your destination. Now the carriage and horses are prepared, but the presiding officer does not know where you are going. I venture to ask.”

Duke Ping of Lu said, “I am going to see Mencius.”

Zang Cang said, “Why should you lower your dignity to visit an ordinary person first? Do you consider him a virtuous man? Ritual and righteousness are put into practice by the virtuous. Yet Mencius exceeded in his mother’s funeral what he had previously done for his father’s funeral. Do not go to see him!”

Duke Ping of Lu said, “Very well.”

Yuezhengzi entered the palace to pay his respects and said, “Why have you not gone to see Meng Ke?”

Duke Ping of Lu said, “Someone told me, ‘Mencius exceeded in his mother’s funeral what he had previously done for his father’s funeral.’ For this reason, I did not go to see him.”

Yuezhengzi said, “What do you mean by ‘exceeded’? Was it that he used the rites of a scholar for the former and the rites of a grandee for the latter? Or that he used three tripods for the sacrificial offerings in the former and five tripods in the latter?”

Duke Ping of Lu said, “No, it refers to the splendor of the inner and outer coffins and the burial clothes.”

Yuezhengzi said, “This is not exceeding; it only means that his circumstances were poor in the former case and wealthy in the latter.”

Yuezhengzi went to see Mencius and said, “I told the ruler that he originally intended to come to see you. But a favored close minister, Zang Cang, stopped him, and so in the end he could not come.”

Mencius said, “When something is to be done, there is always a force that propels it. When something is to be stopped, there is always a force that hinders it. Whether it is done or not is not determined by human effort alone. That I could not meet with the Marquis of Lu is Heaven’s will. How could that fellow Zang Cang prevent me from meeting with the Marquis of Lu?”