The World's Greatest Books [Volumes 1-15, 17-20]

The good man's ambition is not to perform feats which startle the world and give him fame, but rather to live the life of the moderate and harmonious one; yet how often for lack of true discernment he fails! This middle path is not, however, hidden from the sincere and pure; even common men and women may know it, though in its highest reaches it baffles the wisest. The greatest and the wisest and the best find lodged within them unrealised ideals. Whoever strenuously aims at realising these ideals, though he fails, is near the right path.

"The good man has four difficulties," said the master,"and I have not myself been able to overcome them. (1) To serve my father as I should like my son to serve me. (2) To serve my ruler as I should like him to serve me were I his ruler. (3) To serve an elder brother as I should like him to serve me were he my younger brother. (4) To act towards a friend as I should like him to act towards me were our relations reversed."[10]

The good man suits his conduct to his station in life. If he has wealth and high office he acts becomingly, never treating his inferiors with harshness or contempt. If he be poor and unrecognised, he never murmurs against heaven, or pines over his lot, or cringes before superiors, or does anything immoral for applause or gain. The virtuous man accepts heaven's allotments thankfully and uncomplainingly.

In order to attain to the middle path we must carefully perform the duties which lie nearest to us, not waiting to do great things. In the Book of Poetry we read of the love of wife, of children, and brothers. Cultivate this love on the home hearth, and thy charity will expand and take in mankind. [Note how charity, though beginning at home, travels far afield.]

Shun displayed his filial piety on a huge scale, and brought great honour to his parents and to himself. No wonder that such filial piety as his was rewarded with dominion, wealth, and fame. It is well said in the Book of Poetry, "The good man receives Heaven's benediction."

The Emperor Wan was the only man with no cause for grief, his father being the admirable Ki, and his son the equally admirable Wu. The father laid the foundation of all this excellence, the son transmitting it to his own son. The Emperor Wu retained the honour and distinction of his forebears Thai, Kai, and Wan. He had the dignity of the true Son of Heaven, and owned allwithin the Four Seas.[11] He sacrificed regularly in the ancestral temple, and after death his successors sacrificed to him. The Duke of Kau continued the glorious traditions handed on by Wu. Both these great rulers realised the aspirations and wishes of their forefathers, restoring and improving the ancestral temple, renovating the sacred vessels and offering sacrifices suited to each year. In other ways also they perpetuated the good deeds of their ancestors, observed their religious rites, encouraged the study of music and poetry, honoured the honourable, and loved the lovable. They showed due respect to their departed ones, and thus discharged their duty to the living and the dead.

The Works of Mencius

Introductory

Mencius is the Latinised form of "Mengtse," which means "the philosopher Meng," Meng (or Meng-sun) being the name of one of the three great Houses of Lu, whose usurpations gave so much offence to Confucius. His personal name was Ko, though this does not occur in his own works. He was born in B.C. 372, and died in B.C. 289 at the age of 83, in the twenty-sixth year of the Emperor Nan, with whom ended the long sovereignty of Kau (Chow) dynasty. He was thus a contemporary of Plato (whose last twenty-three years synchronised with his first twenty-three), Aristotle, Zeno, Epicurus, and Demosthenes, and he is well worthy of being ranked with these illustrious men.

Mencius was reared by his widowed mother, whose virtue and wisdom are still proverbial in China. Thefirst forty years of his life are virtually a blank to us, so that we know very little of his early education. He is said, however, to have studied under Khung Chi, the grandson of Confucius.

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.