Page:An analysis of religious belief (1877).djvu/402

 On the whole, Mang's writings are of little interest for European readers, and I shall not trouble mine with any elaborate account of them. They are mainly occupied with the question of the good government of the Empire. What constitutes a good ruler? on what principles should the administration of public affairs be carried on? how can the people be rendered happy and the whole Empire prosperous? these are the sort of inquiries that chiefly engaged the attention of Mang, and to which he sought to furnish satisfactory replies. At the courts of the monarchs who received him, he inculcated benevolent conduct towards their subjects, with a paternal regard for their welfare, and sometimes boldly reproved unjust or negligent rulers. Holding, in common with the rest of his school, the doctrine of a superintendence of human affairs by a power named Heaven, he asserted in uncompromising terms the theory that Heaven expresses its will through the instrumentality of the people at large. "Vox populi, vox Dei," is the sentiment that animates the following passage, which contains one of the most courageous assertions of popular rights to be found in the productions of any age or country:—

"Wan Chang said, 'Was it the case that Yaou gave the empire to Shun?' Mencius said, 'No. The emperor cannot give the empire to another.'

"'Yes;—but Shun had the empire. Who gave it to him?'

"'Heaven gave it to him,' was the answer.

"'Heaven gave it to him:—did Heaven confer its appointment on him with specific injunctions?'

"Mencius replied, 'No. Heaven does not speak. It simply showed its will by his personal conduct, and his conduct of affairs.'

"'It showed its will by his personal conduct and his conduct of affairs:—how was this?' Mencius' answer was, 'The empire [? emperor] can present a man to Heaven, but he cannot make Heaven give that man the empire. A prince can present a man to the emperor, but he cannot cause the emperor to make that