Mencius. Book III: T'ang Wan Kung. Part I. Chapter IV.

Legge's summary: Mencius's refutation of the doctrine that the ruler ought to labour at husbandry with his own hands. He vindicates the propriety of the division of labour, and of a lettered class conducting government.

1. There came from Ch'û to T'ang one Hsü Hsing, who gave out that he acted according to the words of Shan-nang. Coming right to his gate, he addressed the duke Wan, saying, 'A man of a distant region, I have heard that you, Prince, are practising a benevolent government, and I wish to receive a site for a house, and to become one of your people.' The duke Wan gave him a dwelling-place. His disciples, amounting to several tens, all wore clothes of haircloth, and made sandals of hemp and wove mats for a living.

2. At the same time, Ch'an Hsiang, a disciple of Ch'an Liang, and his younger brother, Hsin, with their plough-handles and shares on their backs, came from Sung to T'ang, saying, 'We have heard that you, Prince, are putting into practice the government of the ancient sages, showing that you are likewise a sage. We wish to become the subjects of a sage.'

3. When Ch'an Hsiang saw Hsü Hsing, he was greatly pleased with him, and, abandoning entirely whatever he had learned, became his disciple. Having an interview with Mencius, he related to him with approbation the words of Hsü Hsing to the following effect:-- 'The prince of T'ang is indeed a worthy prince. He has not yet heard, however, the real doctrines of antiquity. Now, wise and able princes should cultivate the ground equally and along with their people, and eat the fruit of their labour. They should prepare their own meals, morning and evening, while at the same time they carry on their government. But now, the prince of T'ang has his granaries, treasuries, and arsenals, which is an oppressing of the people to nourish himself. How can he be deemed a real worthy prince?'

4. Mencius said,'I suppose that Hsü Hsing sows grain and eats the produce. Is it not so?' 'It is so,' was the answer. 'I suppose also he weaves cloth, and wears his own manufacture. Is it not so?' 'No. Hsü wears clothes of haircloth.' 'Does he wear a cap?' 'He wears a cap.' 'What kind of cap?' 'A plain cap.' 'Is it woven by himself?' 'No. He gets it in exchange for grain.' 'Why does Hsü not weave it himself?' 'That would injure his husbandry.' 'Does Hsü cook his food in boilers and earthenware pans, and does he plough with an iron share?' 'Yes.' 'Does he make those articles himself?' 'No. He gets them in exchange for grain.'

5. Mencius then said, 'The getting those various articles in exchange for grain, is not oppressive to the potter and the founder, and the potter and the founder in their turn, in exchanging their various articles for grain, are not oppressive to the husbandman. How should such a thing be supposed? And moreover, why does not Hsü act the potter and founder, supplying himself with the articles which he uses solely from his own establishment? Why does he go confusedly dealing and exchanging with the handicraftsmen? Why does he not spare himself so much trouble?' Ch'an Hsiang replied, 'The business of the handicraftsman can by no means be carried on along with the business of husbandry.'

6. Mencius resumed, 'Then, is it the government of the kingdom which alone can be carried on along with the practice of husbandry? Great men have their proper business, and little men have their proper business. Moreover, in the case of any single individual, whatever articles he can require are ready to his hand, being produced by the various handicraftsmen:-- if he must first make them for his own use, this way of doing would keep all the people running about upon the roads. Hence, there is the saying, "Some labour with their minds, and some labour with their strength. Those who labour with their minds govern others; those who labour with their strength are governed by others. Those who are governed by others support them; those who govern others are supported by them." This is a principle universally recognised.

7. 'In the time of Yâo, when the world had not yet been perfectly reduced to order, the vast waters, flowing out of their channels, made a universal inundation. Vegetation was luxuriant, and birds and beasts swarmed. The various kinds of grain could not be grown. The birds and beasts pressed upon men. The paths marked by the feet of beasts and prints of birds crossed one another throughout the Middle Kingdom. To Yâo alone this caused anxious sorrow. He raised Shun to office, and measures to regulate the disorder were set forth. Shun committed to Yî the direction of the fire to be employed, and Yî set fire to, and consumed, the forests and vegetation on the mountains and in the marshes, so that the birds and beasts fled away to hide themselves. Yü separated the nine streams, cleared the courses of the Tsî and T'â, and led them all to the sea. He opened a vent also for the Zû and Han, and regulated the course of the Hwâ'i and Sze, so that they all flowed into the Chiang. When this was done, it became possible for the people of the Middle Kingdom to cultivate the ground and get food for themselves. During that time, Yü was eight years away from his home, and though he thrice passed the door of it, he did not enter. Although he had wished to cultivate the ground, could he have done so?'

8. 'The Minister of Agriculture taught the people to sow and reap, cultivating the five kinds of grain. When the five kinds of grain were brought to maturity, the people all obtained a subsistence. But men possess a moral nature; and if they are well fed, warmly clad, and comfortably lodged, without being taught at the same time, they become almost like the beasts. This was a subject of anxious solicitude to the sage Shun, and he appointed Hsieh to be the Minister of Instruction, to teach the relations of humanity:-- how, between father and son, there should be affection; between sovereign and minister, righteousness; between husband and wife, attention to their separate functions; between old and young, a proper order; and between friends, fidelity. The high meritorious sovereign said to him, "Encourage them; lead them on; rectify them; straighten them; help them; give them wings:-- thus causing them to become possessors of themselves. Then follow this up by stimulating them, and conferring benefits on them." When the sages were exercising their solicitude for the people in this way, had they leisure to cultivate the ground?

9. 'What Yâo felt giving him anxiety was the not getting Shun. What Shun felt giving him anxiety was the not getting Yü and Kâo Yâo. But he whose anxiety is about his hundred mâu not being properly cultivated, is a mere husbandman.

10. 'The imparting by a man to others of his wealth, is called "kindness." The teaching others what is good, is called "the exercise of fidelity." The finding a man who shall benefit the kingdom, is called "benevolence." Hence to give the throne to another man would be easy; to find a man who shall benefit the kingdom is difficult.

11. 'Confucius said, "Great indeed was Yâo as a sovereign. It is only Heaven that is great, and only Yâo corresponded to it. How vast was his virtue! The people could find no name for it. Princely indeed was Shun! How majestic was he, having possession of the kingdom, and yet seeming as if it were nothing to him!" In their governing the kingdom, were there no subjects on which Yâo and Shun employed their minds? There were subjects, only they did not employ their minds on the cultivation of the ground.

12. 'I have heard of men using the doctrines of our great land to change barbarians, but I have never yet heard of any being changed by barbarians. Ch'an Liang was a native of Ch'û. Pleased with the doctrines of Châu-kung and Chung-nE, he came northwards to the Middle Kingdom and studied them. Among the scholars of the northern regions, there was perhaps no one who excelled him. He was what you call a scholar of high and distinguished qualities. You and your brother followed him some tens of years, and when your master died, you forthwith turned away from him.

13. 'Formerly, when Confucius died, after three vears had elapsed, his disciples collected their baggage, and prepared to return to their several homes. But on entering to take their leave of Tsze-kung, as they looked towards one another, they wailed, till they all lost their voices. After this they returned to their homes, but Tsze-kung went back, and built a house for himself on the altar-ground, where he lived alone other three years, before he returned home. On another occasion, Tsze-hsiâ, Tsze-chang, and Tsze-yû, thinking that Yû Zo resembled the sage, wished to render to him the same observances which they had rendered to Confucius. They tried to force the disciple Tsang to join with them, but he said, "This may not be done. What has been washed in the waters of the Chiang and Han, and bleached in the autumn sun:-- how glistening is it! Nothing can be added to it."

14. 'Now here is this shrike-tongued of the south, whose doctrines are not those of the ancient kings. You turn away from your master and become his disciple. Your conduct is different indeed from that of the philosopher Tsang.

15. 'I have heard of birds leaving dark valleys to remove to lofty trees, but I have not heard of their descending from lofty trees to enter into dark valleys.

16. 'In the Praise-songs of Lû it is said,

"He smote the barbarians of the west and the north,

He punished Ching and Shû."

Thus Châu-kung would be sure to smite them, and you become their disciple again; it appears that your change is not good.'

17. Ch'an Hsiang said, 'If Hsü's doctrines were followed, then there would not be two prices in the market, nor any deceit in the kingdom. If a boy of five cubits were sent to the market, no one would impose on him; linen and silk of the same length would be of the same price. So it would be with bundles of hemp and silk, being of the same weight; with the different kinds of grain, being the same in quantity; and with shoes which were of the same size.'

18. Mencius replied, 'It is the nature of things to be of unequal quality. Some are twice, some five times, some ten times, some a hundred times, some a thousand times, some ten thousand times as valuable as others. If you reduce them all to the same standard, that must throw the kingdom into confusion. If large shoes and small shoes were of the same price, who would make them? For people to follow the doctrines of Hsü, would be for them to lead one another on to practise deceit. How can they avail for the government of a State?'

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Translated by James Legge, published in 1861 and revised for publication in 1895. Prepared as etext by Stephen R. McIntyre. Noded by schist. Please msg schist if you have suggestions for useful hard-links.

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