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.

The treatise called “The Works of Mencius” is a compilation of the conversation and opinions of Mencius, having a similar relation to that great philosopher that the Analects (or “Lun Yu”) have to Confucius.  It is arranged in seven books.  According to tradition the work, in its existing form, is as it came from the philosopher himself.

VIRTUE, NOT PROFIT, TO BE THE CHIEF QUEST

When Mencius visited King Hui, of Liang, the latter asked him what counsel he could give to profit his kingdom.  The philosopher replied, “Why does your majesty use the word profit?  The only things which I have to counsel are righteousness and goodwill.  If the king seeks mainly the profit of his kingdom, the great officers will seek the profit of their families and the common people that of theirs.  The chief things to be aimed at by king and people are virtue and benevolence.  All else is as nothing.  No benevolent man has neglected his parents, nor has any virtuous man slighted his sovereign.”

“How comes it,” asked the king, “that my state Tsin has deteriorated since I became its ruler, and that calamities many and great have fallen on it?” Mencius answered, “With so great an extent of territory as thine prosperity ought to be within easy reach; but in order to procure it your majesty must govern thy subjects justly and kindly, moderating penalties, lightening taxes, promoting thus and otherwise their industries, increasing their comforts as well as lessening their burdens, deepening the faithfulness of the people to one another and to the throne.  Then will thy people be loyal to thee and formidable towards thy foes.  Thou shalt make thy subjects loyal friends, for the benevolent one has no enemy.”