In the hundred and six years between the death of Confucius (B.C. 478) and the birth of Mencius (B.C. 372), the political and moral state of China had altered greatly for the worse. The smaller feudal states had been swallowed up by larger ones, the princes were constantly at war with one another, and there was but little loyalty to the occupant of the imperial throne; moreover, the moral standard of things had lowered very much. At about the age of forty-five Mencius became Minister under Prince Hsuan, of the Chi state. But as his master refused to carry out the reforms he urged, he resigned his post and travelled through many lands, advising rulers and ministers with whom he came in contact. In the year B.C. 319 he resumed his former position in the state of Chi, resigning once more eight years later. He now gave himself up to a life of study and teaching, preparing the works presently to be noticed. His main purpose was to expound and enforce the teaching of Confucius. But his own doctrine stands on a lower level than that of the master, for he views man's well-being rather from the point of view of political economy. He was justly named by Chao Chi "The Second Holy One or Prophet"--the name by which China still knows him.
The treatise called "The Works of Mencius" is a compilation of the conversation and opinions of Mencius, having a similar relation to that great philosopher that the Analects (or "Lun Yu") have to Confucius. It is arranged in seven books. According to tradition the work, in its existing form, is as it came from the philosopher himself.
Virtue, not Profit, to be the Chief Quest
When Mencius visited King Hui, of Liang, the latter asked him what counsel he could give to profit his kingdom. The philosopher replied, "Why does your majesty use the word profit? The only things which I have to counsel are righteousness and goodwill. If the king seeks mainly the profit of his kingdom, the great officers will seek the profit of their families and the common people that of theirs. The chief things to be aimed at by king and people are virtue and benevolence. All else is as nothing. No benevolent man has neglected his parents, nor has any virtuous man slighted his sovereign."
"How comes it," asked the king, "that my state Tsin has deteriorated since I became its ruler, and that calamities many and great have fallen on it?" Mencius answered, "With so great an extent of territory as thine prosperity ought to be within easy reach; but in order to procure it your majesty must govern thy subjects justly and kindly, moderating penalties, lightening taxes, promoting thus and otherwise their industries, increasing their comforts as well as lessening their burdens, deepening the faithfulness of the people to one another and to the throne. Then will thy people be loyal to thee and formidable towards thy foes. Thou shalt make thy subjects loyal friends, for the benevolent one has no enemy."
A Prosperous Ruler the Friend and Father of his People
On one occasion the Emperor Hsuan of Chi visited Mencius in the Snow Palace, and asked him, "Do the people find enjoyment in music and in the chase?" "Certainly," answered Mencius; "it is when ruler and people share each other's joys and sorrows that the sovereign attains to his highest dignity. Moreover, a ruler, when moving amongst his people ought to copy the ancientsovereigns. In the good old days, when the ruler made a tour of inspection among his people he was received with great acclamation everywhere, for joy and gladness came in his train. In the spring he inspected the ploughing and supplied all that was lacking in the way of seed. In the autumn he examined the reaping and made up for any deficiency in the yield. It was a common saying during the Hsia dynasty, 'If the Emperor visiteth not, what will become of us?' But now, may your majesty permit me to say, matters are very different, for, when in these days a ruler visits his people he is accompanied by a huge army, who with himself and suite have to be maintained by the people visited. And so it comes to be that the hungry are robbed of their food, and the toilers are wearied with the extra tasks imposed upon them. If a ruler wishes to have the hearts of his people, and to' be regarded as their father, he must consider their needs and endeavour to supply them."
Mencius uses Stratagem to Bring Home to the Emperor His Guilt
Mencius said on one occasion to Hsuan, King of Chi, "Suppose one of thy ministers were to entrust his family during his absence to a subordinate, and that the latter neglected his duty so that the wife and children were exposed to great suffering and danger. What should that minister do?"