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Hen-k‘w Mung asked Mencius, saying, "There is the old saying, 'An officer of complete virtue cannot be employed as a minister by his ruler, nor treated as a son by his father.' Shun stood with his face to the south, and Yaou, at the head of all the feudal princes, appeared in his court with his face to the north. Koo-sow also appeared at Shun's court with his face to the north; and when Shun saw him, his countenance assumed a look of distress. Confucius said, 'At this time the empire was in a perilous condition indeed! How unsettled was its state!' I do not know whether what is thus said really took place." Mencius said, "No. These are not the words of a superior man, but the sayings of an uncultivated person of the east of Ts‘e. When Yaou was old, Shun took the management of affairs for him. It is said in the Canon of Yaou, 'After twenty-eight years, Fang-heun [Pg 133] demised, and the people mourned for him as for a parent three years. All within the four seas, the eight instruments of music were stopped and hushed." Confucius said, "'There are not two suns in the sky, nor two sovereigns over the people. If Shun had already been in the position of the son of Heaven, and had moreover led on all the feudal princes of the empire to observe the three years' mourning for Yaou, there must in that case have been two sons of Heaven.'"

Hen-k‘w Mung said, "On the point of Shun's not employing Yaou as a minister, I have received your instructions. But it is said in the 'Book of Poetry,'

When Shun became emperor, I venture to ask how it was that Koo-sow was not one of his servants." Mencius replied, "That Ode is not to be understood in that way; it speaks of being laboriously engaged in the king's business, and not being able to nourish one's parents, as if the subject of it said, 'This is all the king's business, but I alone am supposed to have ability, and made to toil in it.' Therefore those who explain the Odes must not insist on one term so as to do violence to a sentence, nor on a sentence so as to do violence to the general scope. They must try with their thoughts to meet that scope, and then they will apprehend it. If we simply take single sentences, there is that in the Ode called the 'Yun Han,'

If it had really been as thus expressed, then not an individual of the people of Chow would have been left.

"Of all that a filial son can attain to, there is nothing [Pg 134] greater than his honoring his parents. Of what can be attained to in honoring one's parents, there is nothing greater than the nourishing them with the empire. To be the father of the son of Heaven is the height of honor. To be nourished with the empire is the height of nourishment. In this was verified the sentiment in the 'Book of Poetry,'

"In the 'Book of History' it is said, 'With respectful service he appeared before Koo-sow, looking grave and awestruck, till Koo-sow also was transformed by his example.' This is the true case of the scholar of complete virtue not being treated as a son by his father."

Wan Chang said, "It is said that Yaou gave the empire to Shun; was it so?" Mencius replied, "No; the emperor cannot give the empire to another." "Yes; but Shun possessed the empire. Who gave it to him?" "Heaven gave it to him," was the reply.

"Heaven gave it to him? Did Heaven confer the appointment on him with specific injunctions?" Mencius said, "No. Heaven does not speak. It simply showed its will by his personal conduct, and by his conduct of affairs."

"'It showed its will by his personal conduct, and by his conduct of affairs,'" returned the other; "how was this?" Mencius said, "The emperor can present a man to Heaven, but he cannot make Heaven give that man the empire. A feudal prince can present a man to the emperor to take his place, but he cannot make the emperor give the princedom to that man. A great officer can present a man to his prince, but he cannot cause the prince to make that man a great officer in his own room. Anciently Yaou presented Shun to Heaven, and Heaven accepted him; he displayed him to the people, and the people accepted him. Therefore I say, 'Heaven does not speak. It simply indicated its will by his personal conduct, and by his conduct of affairs.'"

[Pg 135] Chang said, "I presume to ask how it was that Yaou presented Shun to Heaven, and Heaven accepted him, and displayed him to the people, and the people accepted him." The reply was, "He caused him to preside over the sacrifices, and all the Spirits were well pleased with them; thus it was that Heaven accepted him. He caused him to preside over the conduct of affairs, and affairs were well administered, so that all the people reposed under him; thus it was that the people accepted him. Heaven gave the empire to him, and the people gave it to him. Therefore I said, 'The emperor cannot give the empire to another.'

"Shun assisted Yaou in the government for twenty and eight years; this was more than man could have done, and was from Heaven. When the three years' mourning consequent on the death of Yaou were accomplished, Shun withdrew from the son of Yaou to the south of the southern Ho. The princes of the empire, however, repairing to court, went not to the son of Yaou, but to Shun. Litigants went not to the son of Yaou, but to Shun. Singers sang not the son of Yaou, but Shun. Therefore I said that it was Heaven that gave him the empire. It was after this that he went to the Middle State, and occupied the seat of the son of Heaven. If he had before these things taken up his residence in the palace of Yaou, and applied pressure to his son, it would have been an act of usurpation, and not the gift of Heaven.

"This view of Shun's obtaining the empire is in accordance with what is said in The Great Declaration—'Heaven sees as my people see, Heaven hears as my people hear.'"

Wan Chang said, "People say, 'When the disposal of the empire came to Yu, his virtue was inferior to that of Yaou and Shun, and he did not transmit it to the worthiest, but to his son.' Was it so?" Mencius replied, "No; it was not so. When Heaven gave the empire to the worthiest, it was given to the worthiest; when Heaven gave it to the son of [Pg 136] the preceding emperor, it was given to that son. Formerly Shun presented Yu to Heaven for a period of seventeen years; and when the three years' mourning, consequent on the death of Shun, were accomplished, Yu withdrew from the son of Yu to Yang-shing. The people of the empire followed him as, after the death of Yaou, they had not followed his son, but followed Shun. Yu presented Yih to Heaven for a period of seven years; and when the three years' mourning consequent on the death of Yu were accomplished, Yih withdrew from the son of Yu to the north of Mount Ke. The princes repairing to court, and litigants, went not to Yih, but to K‘e, saying, 'He is the son of our ruler.' Singers did not sing Yih, but they sang K‘e, saying, 'He is the son of our ruler.'

"That Tan-choo was not equal to his father, and Shun's son also not equal to his; that Shun assisted Yaou, and Yu assisted Shun, for a period of many years, conferring benefits on the people for a long time; that K‘e was virtuous and able, and could reverently enter into and continue the ways of Yu; that Yih assisted Yu for a period of a few years, conferring benefits on the people not for a long time; that the length of time that Shun, Yu, and Yih, assisted in the government was so different; and that the sons of the emperors were one a man of talents and virtue, and the other two inferior to their fathers:—all these things were from Heaven, and what could not be produced by man. That which is done without any one's seeming to do it is from Heaven. That which comes to pass without any one's seeming to bring it about is from Heaven.