Mencius. Book 1, Part 2, Chapter 4.
1. The King Seuen of Ts'e 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 empire; a sympathy of sorrow will do the same; in such a state of things, it cannot be but that the ruler attain to the imperial dignity.
4. "Formerly, the duke, King, of Ts'e, asked the minister Ngan, saying, 'I wish to pay a visit of inspection to Chuen-food, and Chaou-woo, and then to bend my course southward along the shore, till I come to Lang-way. What shall I do that my tour may be fit to be compared with the visits of inspection made by the ancient emperors?'
5. "The minister Ngan replied, 'An excellent inquiry! When the emperor visited the princes, it was called a tour of inspection, that is, he surveyed the states under their care. When the princes attended at the court of the emperor, 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 plowing, 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 Hea 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 imperial ordinances are violated, and the people are oppressed, and the supplies of food and drink flow away like water. The rulers yield themselvs to the current, or they urge their way against it; they are wild; they are utterly lost: these things proceed to the grief of their subordinate governors.
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 emperors 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 King 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 Che-shaou and Keo-shaou were made, in the poetry to which it was said, 'What fault is it to restrain one's prince?' He who restrains his prince loves his prince."
1. The King Seuen of Ts'e 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 empire; a sympathy of sorrow will do the same; in such a state of things, it cannot be but that the ruler attain to the imperial dignity.
4. "Formerly, the duke, King, of Ts'e, asked the minister Ngan, saying, 'I wish to pay a visit of inspection to Chuen-food, and Chaou-woo, and then to bend my course southward along the shore, till I come to Lang-way. What shall I do that my tour may be fit to be compared with the visits of inspection made by the ancient emperors?'
5. "The minister Ngan replied, 'An excellent inquiry! When the emperor visited the princes, it was called a tour of inspection, that is, he surveyed the states under their care. When the princes attended at the court of the emperor, 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 plowing, 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 Hea 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 imperial ordinances are violated, and the people are oppressed, and the supplies of food and drink flow away like water. The rulers yield themselvs to the current, or they urge their way against it; they are wild; they are utterly lost: these things proceed to the grief of their subordinate governors.
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 emperors 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 King 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 Che-shaou and Keo-shaou were made, in the poetry to which it was said, 'What fault is it to restrain one's prince?' He who restrains his prince loves his prince."
Footer section, if any
Text source: The Works of Mencius. Translated by James Legge.
Footer section, if any
Footer section, if any