livelihood of people," in order that all may have enough for parents, wives, and children; for "they are only men of education, who without a certain livelihood, are able to maintain a fixed heart. As to the people, if they have not a certain livelihood, it follows that they will not have a fixed heart. And if they have not a fixed heart, there is nothing which they will not do, in the way of self-abandonment, of moral deflection, of depravity, and of wild license. When they have thus been involved in crime, to follow them up and punish them,—this is to entrap the people. How can such a thing as entrapping the people be done under the rule of a benevolent man?" With a view then to their material and moral well-being, mulberry trees should be planted, the breeding seasons of domestic animals he carefully attended to, the labor necessary to cultivate farms not be interfered with, and "careful attention paid to education in schools." And it has never been known that the ruler in whose State these things were duly performed "did not attain to the Imperial dignity" (Mang-tsze, b. 1 pt. i. ch. vii. p. 18-24). The only virtue required for "the attainment of Imperial sway" is "the love and protection of the people; with this there is no power which can prevent a ruler from attaining it" (Ibid., b. 1, pt. i. ch. vii. p. 3). In accordance with his decided opinions as to the right of the people to be consulted in the appointment of their rulers, he advised the same king to be guided entirely by popular feeling in assuming, or not assuming, the government of a neighboring territory which he had conquered. "If the people of Yen will be pleased with your taking possession of it, then do so. . . . If the people of Yen will not be pleased with your taking possession of it, then do not do so" (Mang-tsze, b. 1, pt. ii. ch. x. p. 3).
Mang was something of a political economist as well as a statesman. There is in his writings a just and striking defense of the division of labor, in opposition to the primitive simplicity recommended by a man named Heu Hing, who wished the rulers to cultivate the soil with their own hands. Mang's answer to Heu Hing's disciple is in the form of an ad hominem argument, showing that, as Heu Hing himself does not manufacture his own clothes or make his own pots and pans, but
