Wan Chang said, "His parents set Shun to repair a granary, and then removed the ladder by which he had ascended; after which Koo-sow set fire to it. They sent him to dig a well, from which he managed to get out; but they, not knowing this, proceeded to cover it up. His brother, Sëang, said, 'Of this scheme to cover up the city-farming gentleman the merit is all mine. Let my parents have his oxen and sheep; let them have his granaries and store-houses. His shield and spear shall be mine; his lute shall be mine; his carved bow shall be mine; and I will make his two wives attend for me to my bed.' Sëang then went away and entered Shun's house, and there was Shun upon a couch with his lute. Sëang said, 'I am come simply because I was thinking anxiously about you,' and at the same time he looked ashamed. Shun said to him, 'There are all my officers; do you take the management of them for me.' I do not know whether Shun was ignorant of Sëang's wishing to kill him." Mencius replied, "How could he be ignorant of it? But when Sëang was sorrowful, he was also sorrowful, and when Sëang was joyful, he was also joyful."
Wan Chang continued, "Then was Shun one who rejoiced hypocritically?" "No," was the reply. "Formerly some one sent a present of a live fish to Tsze-ch‘an of Ch‘ing. Tsze-ch‘an ordered his pond-keeper to feed it in the pond; but the man cooked it and reported the execution of his commission, saying, 'When I first let it go, it looked embarrassed. In a little while it seemed to be somewhat at ease, and then it swam away as if delighted.' 'It had got into its element!' said Tsze-ch‘an. The pond-keeper went out and said, 'Who calls Tsze-ch‘an wise? When I had cooked and eaten the fish, he said, "It has got into its element! It has got into its element!"' "Thus a superior man may be imposed on by what seems to be as it ought to be, but it is difficult to entrap him by what is contrary to right principle. Sëang came in the way in which the love of his elder brother would have made him come, and therefore Shun truly believed him, and rejoiced at it. What hypocrisy was there?"
Wan Chang said, "Sëang made it his daily business to kill Shun; why was it that, when the latter was raised to be the son of Heaven, he only banished him?" Mencius replied, "He invested him with a State, and some have said that it was banishing him." When Chang said, "Shun banished the Superintendent of Works to Yëw-chow, sent away Hwan-tow to Mount Ts‘ung, slew the Prince of San Mëaou in San-wei, and imprisoned K‘wan on Mount Yu. When those four criminals were thus dealt with, all under heaven submitted to him; it was a cutting off of men who were destitute of benevolence. But Sëang was of all men the most destitute of benevolence, and Shun invested him with the State of Pe; of what crime had the people of Pe been guilty? Does a benevolent man really act thus? In the case of other men, he cut them off; in the case of his brother, he invested him with a State." Mencius replied, "A benevolent man does not lay up anger, nor cherish resentment against his brother, but only regards him with affection and love. Regarding him with affection, he wishes him to enjoy honor; loving him, he wishes him to be rich. The investing him with Pe was to enrich and ennoble him. If while Shun himself was emperor, his brother had been a common man, could he have been said to regard him with affection and love?"
Wan Chang said, "I venture to ask what is meant by some saying that it was a banishing of Sëang." Mencius replied, "Sëang could do nothing of himself in his State. The emperor appointed an officer to manage its government, and to pay over its revenues to him; and therefore it was said that it was a banishing of him? How indeed could he be allowed the means of oppressing the people there? Nevertheless, Shun wished to be continually seeing him, and therefore he came unceasingly to court, as is signified in that expression, 'He did not wait for the rendering of tribute, or affairs of government, to receive the prince of Pe.'"
Hëen-k‘ëw Mung asked Mencius, saying, "There is the old saying, 'An officer of complete virtue cannot be employed as a minister by his ruler, nor treated as a son by his father.' Shun stood with his face to the south, and Yaou, at the head of all the feudal princes, appeared in his court with his face to the north. Koo-sow also appeared at Shun's court with his face to the north; and when Shun saw him, his countenance assumed a look of distress. Confucius said, 'At this time the empire was in a perilous condition indeed! How unsettled was its state!' I do not know whether what is thus said really took place." Mencius said, "No. These are not the words of a superior man, but the sayings of an uncultivated person of the east of Ts‘e. When Yaou was old, Shun took the management of affairs for him. It is said in the Canon of Yaou, 'After twenty-eight years, Fang-heun demised, and the people mourned for him as for a parent three years. All within the four seas, the eight instruments of music were stopped and hushed." Confucius said, "'There are not two suns in the sky, nor two sovereigns over the people. If Shun had already been in the position of the son of Heaven, and had moreover led on all the feudal princes of the empire to observe the three years' mourning for Yaou, there must in that case have been two sons of Heaven.'"
Hëen-k‘ëw Mung said, "On the point of Shun's not employing Yaou as a minister, I have received your instructions. But it is said in the 'Book of Poetry,'
'Under the wide heaven,
All is the king's land;
Within the sea-boundaries of the land,
All are the king's servants.'
When Shun became emperor, I venture to ask how it was that Koo-sow was not one of his servants." Mencius replied, "That Ode is not to be understood in that way; it speaks of being laboriously engaged in the king's business, and not being able to nourish one's parents, as if the subject of it said, 'This is all the king's business, but I alone am supposed to have ability, and made to toil in it.' Therefore those who explain the Odes must not insist on one term so as to do violence to a sentence, nor on a sentence so as to do violence to the general scope. They must try with their thoughts to meet that scope, and then they will apprehend it. If we simply take single sentences, there is that in the Ode called the 'Yun Han,'
'Of the remnant of Chow, among the black-haired people,
There will not be half a man left.'
If it had really been as thus expressed, then not an individual of the people of Chow would have been left.