Continued...

1
The king Hsüan of Ch'î asked, saying, 'Is there any way to regulate one's maintenance of intercourse with neighbouring kingdoms?' Mencius replied, 'There is. But it requires a perfectly virtuous prince to be able, with a great country, to serve a small one,-- as, for instance, T'ang served Ko, and king Wan served the Kwan barbarians. And it requires a wise prince to be able, with a small country, to serve a large one,-- as the king T'âi served the Hsün-yü, and Kâu-ch'ien served Wû.

2
'He who with a great State serves a small one, delights in Heaven. He who with a small State serves a large one, stands in awe of Heaven. He who delights in Heaven, will affect with his love and protection the whole kingdom. He who stands in awe of Heaven, will affect with his love and protection his own kingdom.

3
'It is said in the Book of Poetry, "I fear the Majesty of Heaven, and will thus preserve its favouring decree."'

4
The king said,'A great saying! But I have an infirmity;-- I love valour.'

5
I beg your Majesty,' was the reply, 'not to love small valour. If a man brandishes his sword, looks fiercely, and says, "How dare he withstand me?"-- this is the valour of a common man, who can be the opponent only of a single individual. I beg your Majesty to greaten it.

6
'It is said in the Book of Poetry, "The king blazed with anger, And he marshalled his hosts, To stop the march to Chü, To consolidate the prosperity of Châu, To meet the expectations of the nation." This was the valour of king Wan. King Wan, in one burst of his anger, gave repose to all the people of the kingdom.

7
'In the Book of History it is said, "Heaven having produced the inferior people, made for them rulers and teachers, with the purpose that they should be assisting to God, and therefore distinguished them throughout the four quarters of the land. Whoever are offenders, and whoever are innocent, here am I to deal with them. How dare any under heaven give indulgence to their refractory wills?" There was one man pursuing a violent and disorderly course in the kingdom, and king Wû was ashamed of it. This was the valour of king Wû. He also, by one display of his anger, gave repose to all the people of the kingdom.

8
'Let now your Majesty also, in one burst of anger, give repose to all the people of the kingdom. The people are only afraid that your Majesty does not love valour.'

1
The king Hsüan of Ch'î had an interview with Mencius in the Snow palace, and said to him, 'Do men of talents and worth likewise find pleasure in these things?' Mencius replied, 'They do; and if people generally are not able to enjoy themselves, they condemn their superiors.

2
'For them, when they cannot enjoy themselves, to condemn their superiors is wrong, but when the superiors of the people do not make enjoyment a thing common to the people and themselves, they also do wrong.

3
'When a ruler rejoices in the joy of his people, they also rejoice in his joy; when he grieves at the sorrow of his people, they also grieve at his sorrow. A sympathy of joy will pervade the kingdom ; a sympathy of sorrow will do the same:-- in such a state of things, it cannot be but that the ruler attain to the royal dignity.

4
'Formerly, the duke Ching of Ch'î asked the minister Yen, saying, "I wish to pay a visit of inspection to Chwan-fû, and Cbâo-wû, and then to bend my course southward along the shore, till I come to Lang-yê. What shall I do that my tour may be fit to be compared with the visits of inspection made by the ancient sovereigns?"

5
'The minister Yen replied, "An excellent inquiry! When the Son of Heaven visited the princes, it was called a tour of inspection, that is, be surveyed the States under their care. When the princes attended at the court of the Son of Heaven, it was called a report of office, that is, they reported their administration of their offices. Thus, neither of the proceedings was without a purpose. And moreover, in the spring they examined the ploughing, and supplied any deficiency of seed; in the autumn they examined the reaping, and supplied any deficiency of yield. There is the saying of the Hsiâ dynasty,-- If our king do not take his ramble, what will become of our happiness? If our king do not make his excursion, what will become of our help? That ramble, and that excursion, were a pattern to the princes.

6
'"Now, the state of things is different.-- A host marches in attendance on the ruler, and stores of provisions are consumed. The hungry are deprived of their food, and there is no rest for those who are called to toil. Maledictions are uttered by one to another with eyes askance, and the people proceed to the commission of wickedness. Thus the royal ordinances are violated, and the people are oppressed, and the supplies of food and drink flow away like water. The rulers yield themselves to the current, or they urge their way against it; they are wild; they are utterly lost:-- these things proceed to the grief of the inferior princes.

7
'"Descending along with the current, and forgetting to return, is what I call yielding to it. Pressing up against it, and forgetting to return, is what I call urging their way against it. Pursuing the chase without satiety is what I call being wild. Delighting in wine without satiety is what I call being lost.

8
'"The ancient sovereigns had no pleasures to which they gave themselves as on the flowing stream; no doings which might be so characterized as wild and lost.

9
'"It is for you, my prince, to pursue your course."'

10
'The duke Ching was pleased. He issued a proclamation throughout his State, and went out and occupied a shed in the borders. From that time he began to open his granaries to supply the wants of the people, and calling the Grand music-master, he said to him-- "Make for me music to suit a prince and his minister pleased with each other." And it was then that the Chî-shâo and Chio-shâo were made, in the words to which it was said, "Is it a fault to restrain one's prince?" He who restrains his prince loves his prince.'

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