 
### The Mozi

Translated from Chinese to German by Alfred Forke (1922)

Translated from German to English by Robert South (2018)
Preface

_The Mozi_ was completed in ancient China, in the 4th century BC. In the 17th through 19th centuries the few surviving copies were compared to produce, by the end of the 19th century, a pretty authoritative edition in modern Chinese characters. This was translated into German by a diplomat named Alfred Forke, published in 1922. I translated it because I was writing a book about my understanding of _The Mozi_ and I wanted to use copious quotes. I needed my own translation so as to not violate any copyrights, but I don't speak Chinese and machine translations of Chinese are not very good, and aren't easy to use unless you speak Chinese. I did take a couple of years of German, and while I'm not proficient, I know it well enough to competently generate and edit a machine translation. The only public domain version of the Mozi available for my purpose was Forke's, so that's what I used.

Forke's translation was almost complete and included copious commentary and footnotes which I have not included. It also lacked the chapter and paragraph numbering system. I gather that the chapters were originally written on strips of bamboo bound together with string. A layer of these strips would form a sort of page, which is what we take as the "paragraph" numbers. A set of these pages formed a kind of document which served in the completed anthology as something called a "pian," or "chapter". Each "chapter" is a sort of document on its own, with an essay like structure that makes a point. I'm thinking these were each sort of like pamphlets. At any rate, the "chapter" and "paragraph" numbering system is used to refer to specific passages in _The Mozi_ whenever discussing it, so for standardization I have inserted it. I got the chapter and paragraph numbers from ctext.org. The normal way to cite these passages is as a decimal like "1.1" but I have idiosyncratically decided to change the decimal to a dash, like "1-1." I'm working on a spreadsheet of topics and the decimals drove it crazy.

I've also done my own thing with the quotes. It's important to know which words are direct quotes of Mozi and which are some anonymous author. One of my assumptions is that nothing was directly written by Mozi. Chapter 1 to 3 don't quote Mozi, but are clearly later work. Most of the dialogs and core doctrine chapters have a mixture of the author's words and extended quotes of Mozi (though in some, such as 14 and 20 the quote is very short). Chapter 39 doesn't quote Mozi at all, so who knows. The dialectical chapters quote Mozi here and there, but mostly paraphrase or speculate. The defense chapters have long sections that are supposedly quotes of Mozi, but Forke translated them spottily, leaving most of the material not clearly as direct quotations, according to my method for determining what counts as such. The typical pattern in the defense chapters is that in the first paragraph Qinzi asks Mozi a question, Mozi wraps up an answer to it, then the paragraph ends. In this case, I take it that the rest of the chapter is not an extended quote: it is just additional material on the topic.

If the text says something like "Mozi said: '...'" then I take the quotation to extend until it arrives at text I know not to be a quote. I know that if the text says "Mozi said" then that means all of the paragraph prior to that could not be a continuation of a quote from an earlier paragraph.
12-1

Master Mozi said: "If look back... **12-7**...As long as Heaven and the spirits are so abundantly thoughtful and lend their strong support, because of this the officials in the empire are not superfluous."

12-8

But where does the confusion in the realm come from? Master Mozi said: "In our time, the civil servants are the opposite of the ancients...

And if Mozi is treated by the text in the third person, clearly that piece of text could not be part of a direct quote, so until "Mozi said" is used again the voice is not Mozi. This happens in 9-6 and extends to the end of the chapter.

9-6

"If today's kings, princes and eminent persons really wish to govern their states and families so as to perpetuate them and not to lose them, why do they not realize that favoring the fittest is the basis for administration?" And this sentence is not only a statement of master Mozi, but...

If "Mozi said" is repeated more than once in a paragraph, it's pretty clear which part was the quote and which part was commentary on the quote or a question that the next quote is Mozi giving an answer to.

15-1

The Master Mozi said: "What the virtuous consider to be their duty is that they seek to promote the advantage of the realm and eliminate harm. This is what their activities are all about." What is to the advantage of the realm and what is the damage? The Master Mozi said, "Today, when one state attacks another, one family encroaches on another, one individual attacks another, when princes and subjects are not gracious and loyal, father and son are not kind and affectionate, older and younger brother are not cooperative, all this is to the detriment of the realm."

I've put my guess at direct quotes of Mozi in Courier New font because I have to use italics for a third layer of quotes. Sometimes the author of a chapter will quote Mozi who in turn quotes an ancient text which tells a story in which there is dialog.

27-8

"...In the Ode of Huang it is said: 'God said to King Wen: I appreciate your reassurance. You don't make much talk to shine. Your great success has not changed your being. How unconscious and without precautions do you follow the example of God.' God boasted of the king..."

I have taken some other liberties. I have interpreted Forke's "Reich" as "realm," rather than either "empire" or "world." I'm inconsistent about many other translations in order to emphasize one thing or another. For instance, I sometimes translate "Edeln" as "princes" and sometimes interpret it as "rulers". I steer clear of "sovereign" except in regards to the son of Heaven since Mozi would have considered the feudal lords of the various warring states to be mere suzerains. In 45-5 and 45-6 I concurred with other translations in understanding "Huo" to be a proper name rather than the word Forke translates as Sklaven, slave.

Where the phrasing had become mangled by going through the wringer of two translations, I have smoothed it out to often sound like colloquial modern American English, or even used slang (except where Mozi is quoting ancient documents, when I figure it really ought to sound strange). This abuse of the translation may make me a bad translator, but I am not a copyright violator. I had previously read the Yi Pao Mei and Ian Johnston translations but did not consult them during the translation process. My source for the Forke was the scan at Hathitrust.

https://babel.hathitrust.org/cgi/pt?id=wu.89017655606;view=1up;seq=11

And my source for the numbering scheme and the Pinyin of many proper nouns was mostly Ctext.

http://ctext.org/

I relied heavily on Bing Translate, Google Translate and Reverso, often trying all of them until I got what I wanted, though sometimes answers were nonsensical so I translated them directly. "Sie" was a big problem.

There are two exceptions when I was forced to consult the Johnston translation (very good and very copyrighted). One is the Huo issue in 45-5 and the other is the "better than nothing" issue in 48-22.

This is way out of line with the sense of the passage:

Das ist schlimmer als Tod.

That is worse than death.

"Better than nothing" makes sense and it's what other translations have, but I can't connect it to the Forke. So I split the difference with something probably etymologically justifiable.

That is more than oblivion.
Chapter 1

Attracting scholars

1-1

A state in which scholars find no place is in decline. If wise men appear and one pays them no attention, then one pays a princely price. One can disregard the wise and pay them no attention, one can scorn the scholars and not collaborate with them in caring for the good of the state, and in that case one renounces the wise and forgets the scholars, but a state in which such happens has never been preserved.

1-2

In former times, Duke Wen went out and put the realm in order. Duke Huan left his state and gained dominion over all the princes. The King Gou Jian of Yue suffered a humiliating defeat by the king of Wu, but he succeeded in bringing peace to the wise princes of China. These three acquired such fame and so made themselves worthy of the empire, but in their own states they had been humiliated and badly abused. The oldest rulers left no documentation. Their successors were well documented, as they worked themselves up with the help of their people.

1-3

I have heard it said that it is not impossible for people to live in peace, but they mostly lack a peaceful disposition, they do not lack the means to live, but they fail to be frugal. The noble man always takes on the heaviest duties and makes life easy for others, while most people make easy lives for themselves and difficult for others. In all his endeavors, the noble does not lose his energy and is not sullen, nor does he complain to the ordinary people when he falls down. He always remains true to himself, and precisely by doing what is difficult for him, he certainly achieves what he desires, for it is unheard of that those who do whatever they like, thereby avoid what is unpleasant to them. Ministers who only encourage him in his actions are corrupting to a prince, and subjects who only flatter him are bad for a ruler. A prince must have officials who dare to confront him and a ruler must have subjects who express their displeasure. As long as discussion reigns and a healthy opposition will assert itself, the prince's life will be safe, and he will not endanger the existence of the state. If, on the other hand, officials and subjects appear to be most focused on their rank and position, and they dare not say anything, leaving the prince surrounded by silence, and if the officials in the country do not open their mouths, then grudges will accumulate in the hearts of the people. Autocracy reigns at court, and any freedom of expression is frowned upon. Then the state is in danger. Have not Jie and Zhou perished, and have they not therefore lost the throne because they did not want to know anything about the scholars of the kingdom? Therefore, it is said that it is better to attract wise men and to gain scholars than to take up the treasures of the empire.

1-4

Let's assume we have some needles here. Then the most acute ones will be most likely to crack, as with the knives the fastest blunted will be the sharpest blades. The sweet springs are the quickest to dry up, the tallest trees are far from the river, the fire is next for the wise turtles, and spirited snakes do not escape killing. Thus Bi Gan was executed because of his agreement, Meng Ben found death by his audacity, Xi Shi because of her beauty, and Wu Qi was torn apart because of his deeds. Of excellent men, most are put in the ground by their special excellence, so it is said that it can be bad to keep too much abundance.

1-5

A wise prince does not love officials who do nothing, as even a benevolent father has no love for a son who is useless. Whoever occupies a post without being up to the office is not the right man for it, and whoever enjoys the income of an honor that he cannot fill should not be in possession of that sinecure. A good bow is hard to grasp, but shoots high and the arrow penetrates deeply. A noble horse is difficult to ride, but it carries a great weight and leads the rider far. A man with great talent is difficult to guide, but he brings the prince to high honors. Streams and rivers do not despise the tributaries that flow from small valleys. Likewise, the sage does not disdain the services of men of great ability, and does not reject their gifts, and can thus become a tool for the whole empire. The water of the streams and rivers is not all from one source, and a fur coat, worth a thousand gold pieces, does not consist only of the skins of one white fox. Why should one just rely on himself, and not also use the like minded, if he can? The type that would do that could not rule the world.

1-6

If heaven and earth do not shine in splendor, the great waters do not rush as in stories, great fires do not blaze about the ramparts, and virtue is not enthroned in the king's halls, then we only have to do it with a greater leader of flocks. Even this one may be a straight arrow and finely polished, but he cannot spread his protective arm over all creatures. The water is fastest in canyons, shallow places dry the earliest, and on stony soil the Earth bears no fruit. And if the rich stream of royal favor does not extend beyond the palace, it cannot flow throughout the realm.

Chapter 2

Self Cultivation

2-1

Even though the noble is served in a battle by the order-of-battle, courage is the main thing. Although ceremonies are used at a funeral ceremony, mourning is the essence. A scholar has knowledge, but it mainly depends on his actions. As long as you do not have a firm foundation, the desired outcome is beyond consideration. Before you have understandings with the neighbors, you cannot think of those who are afar, and before you are on good terms with your family, you do not regulate foreign relations. First you look for purity in your own things, only then can you take on other matters. As long as one of the simplest things is unknown, one does not aspire to universal education. The rulers of old also ruled the empire by first examining the nearby before going to the more distant. The noble also examines the obvious and for him this is self cultivation. If his personality is uncultivated, he will perish, therefore he turns inward to himself. He is dissatisfied with himself, examining himself and improving himself. He closes his ear to slanderous speeches, spiteful words do not come out of his mouth, and the thought of injuring or killing a human child does not grasp his heart. He does not give his trust to informers.

2-2

In strenuous work, he does more every day, his desire is to continue to progress daily, daily he grows in strength and abundance. This is the way of the noble. He is seen in poverty as one who is justly humble, righteous in wealth, loving with the living, and filled with grief at the sight of death. These four statements must not be untrue and hypocritical, which is why he looks inside himself. Without ever getting exhausted, he expresses his inner feeling in his loving activity, his apprehension in his posture, and his teachings in his utterances. His sensations pour out like a stream through all his limbs, which penetrates to the outer skin. Even if he already has white hair, he still keeps it up. Isn't he like a saint?

2-3

If one's willpower is not strong, then his imagination does not reach far enough, and if his words do not deserve trust, then his deeds are not genuine. Those who do not wish to share their wealth with others, are not suitable friends, and those who do not take their principles seriously, who are not aware of what is going on around them, who are not able to distinguish between true and false in discussions, are not suitable for company. If the root is not vigorous, then the crown is stunted. If a strong one does not always work, then his power will be weakened. There is no clear water flowing from a murky source. If a man's deeds are untrustworthy, he atones with his reputation. The reputation does not form without reason, and fame does not arise by itself. The call follows outstanding achievements. Name and glory must not be false and unreal, that is why one must self examine.

2-4

If you talk a lot and neglect deeds, then you will not be heard despite all your arguments, and if you have great power but pride yourself on your success, you will not reach your goals despite all your efforts. The experts consider things, but do not make many words; they work with great energy, but do not brag about their deeds. In this way, their reputation and fame spread throughout the world. In words, it does not come down to the quantity, but to the rationality, not to the beautiful form, but to the striving for truth. Therefore, those who do not seek reason in their own interior will strike the wrong path and do not reach their wishes. When good does not dwell in the heart, it is not the time for discourse. And if deeds are not preceded by self examination, they have no value. Reputation is not won at the turn of a hand, and fame cannot be justified by gimmicks. The noble man carries out his deeds with his own personality. Anyone who is constantly mindful of his advantage and only forgets his ambition in rare moments can never be regarded as a great scholar in the world.

Chapter 3

Dying

3-1

Master Mozi saw how silk was dyed, and said sighing: "In blue it is dyed blue, and yellow in yellow. If the liquid in which it is dipped changes, the color changes as well. If it is dipped in five different liquids, we get five different colors. That's why you have to give good attention to dyeing."

3-2

"Not only when dyeing silk is it so, also the realm is dyed. Shun was dyed by Xu You and Bo Yang, Yu of Gao Tao and Bo Yi, Tang of Yi Yin and Zhong Hui and King Wu by Duke Tai and Duke Zhou. The coloring of these four kings was the right one, therefore they gained dominion in the realm and were raised to the sons of Heaven. Their glory fills the world, and all men of the whole realm, distinguished by virtue and legality, praise them."

3-3

"Jie from the house of Xia was dyed by Gan Xin and Tui Yi, Zhou from the house of Yin by Zhong Hou and E Lai, King Li by the duke of Li, Chang Fu and Yi Zhong, and King Yu by the duke of Fu, and Gu of Cai. The coloring of these four kings was not the right one, therefore their empire went into ruins, they themselves came round and became the mockery of the kingdom, but all dishonest and shameful people of the world boast of them. Duke Huan of Qi was dyed by Guan Zhong and Bao Shu, Duke Wen of Jin by Tchiu Fan and Gao Yan, King Zhuang of Chu by Sun Shu and Yin, King He Lu of Wu by Wu Yuan and Wen Yi and King Gou Jian of Yue by Fan Li and the civil servant Zhong. The coloration of these five princes was the right one, therefore they gained hegemony over their peers and their fame lived on in later generations. Fan Ji She was dyed by Zhang Liu Shuo and Wang Sheng, Zhang Xing Yin of Qi by Ji and Gao Jiang, Fu Chai of Wu by Wang Sun Luo and the Minister Pi, Zhi Bo Yao by Zhi Guo and Zhang Wu, Shang of Zhongshan by Wei Yi and Yan Chang, and Sung Kang by Tang Yang and Tian Bu Li. The coloration of these six princes was not appropriate, therefore their kingdoms and their families were destroyed and they themselves lost their lives by execution. Their ancestral temples sank into ruins, and they left no descendants. Princes and officials dispersed, the people wandered out and went to other lords. All the greedy, violent and cruel people of the world praise these six princes."

3-4

"But how can a prince live in peace? It is only if he pursues proper principles, and these principles will again follow from the correct coloration. Therefore, a good regent is particularly concerned with the study of the people and has little to do with the instruction of his officials. Who does not understand how to rule, mistreats his body, consumes his energy, grieves his heart and torments his spirit, and in spite of all this, his country is increasingly in danger and he threatens ever greater disgrace. The six mentioned princes were not interested in their empire or indifferent to their own person, but they did not know what was most important and therefore took a color that was not appropriate."

3-5

"But not only is the state dyed, but every scholar even has his own particular coloring. If his friends love benevolence and righteousness, lead a pure, flawless life and fear the laws, then his family thrives, he himself finds more and more peace and quiet, and his fame grows daily. As an official he achieves righteousness. Duan Gan Mu, Qinzi, and Fu Yue were men of this stripe. If, on the other hand, his friends are all proud of their indifferent deeds and want to introduce one novelty after another, then his family is increasingly forfeited, he himself comes into greater perils every day, his name becomes a mockery and his leadership is a complete fiasco. Zi Xi, Yi Ya, and Shu Diao were people of this kind. The Odes says, 'One must choose what is appropriate.' That fits in our case."

Chapter 4

Models

4-1

Master Mozi said: "Anyone who does anything in the world cannot do without a model, because in the absence of a model, the undertaking concerned does not come to fruition. Even the best scholars, who become generals or ministers, have their models, and even the best craftsmen use models to do their work. If they make a rectangle, they use the square, and for a circle the compass, for a straight line the cord and for a perpendicular the plumb line. Skilled craftsmen and clumsy all use these five instruments as a guide. The skillful hit the mark; the clumsy don't hit it, but nevertheless don't abandon the model. They work on their instruments and thus come beyond themselves. In this way, all craftsmen have a guideline with which to measure. Now the greatest are ruling the realm and the major states, but they have no model with which to judge their actions, and so they lag behind the artisans."

4-2

"But what should they use as a model for their government? If, for instance, they all take their parents as models, there are many in the world, but only very few among them are virtuous, so if they all took their parents as models, they would raise the lack of virtue to the norm, and the lack of virtue must not serve as a standard. Or should they use the scholars as role models? There are many scholars in the world, but only a few of them are virtuous, so if they emulate the scholars, the lack of virtue would be a guideline, but this must not serve as a guideline. What if they take the princes as a model? The number of princes is great, but not many are distinguished by virtue. If, therefore, one imitated all princes, one would use the lack of virtue as a model, but the latter cannot serve as a model. So neither the parents nor the scholars, nor the princes, can serve as models for the government."

4-3

"But where should one take examples? It is to be replied that Heaven is the best example. In Its all-encompassing work, it is quite impartial; It gives in abundance, but does not insist on Its virtue. Its light shines forever and never takes off. That is why the holy kings took their example from Heaven. Now, if Heaven serves as a model, then one must do all his deeds and actions according to Heaven, do what Heaven desires, and refrain from what It does not desire. But what does Heaven want, and what displeases It? Heaven undoubtedly desires that people love each other and promote each other, and It does not want them to hate each other and to harm each other. But how do we know that Heaven desires that people love and benefit and does not like that they hate and harm each other? Because Heaven Itself loves all people and helps everyone. And how do we know that Heaven loves everyone and helps everyone? It is because It has all the people in Its power and sustains them all."

4-4

"All states of the world, large and small without distinction are cities of Heaven, and all people, young and old, distinguished and low, are its children. That is why cattle and sheep are fattened and dogs and pigs are bred and the pure sacrificial vessels are filled with wine and cider and millet and rice in abundant quantities: to honor the heavens. Does this not prove that Heaven has all the people in Its power and is receiving from them? And if Heaven possesses and receives all, how can it be assumed that it does not want people to love and promote one another? Therefore it is said that Heaven gives blessings to those who love and support their fellows, and misfortune to those who hate and harm them. Those who kill innocents always call down mischief on their own head. How can we say that Heaven does not send adversity to those who murder each other? So it is clear that, according to the will of Heaven, people love and support each other, but should not hate and harm each other."

4-5

"In antiquity, the holy kings Yu, Tang, Wen and Wu have evenly motivated the people of the whole realm, instructed them to honor the heavens and serve the spirits and promote mankind in every way. That is why Heaven has blessed them and raised them to the sons of Heaven. All the princes of the realm bowed to them in awe. The criminal kings Jie, Zhou, You, and Li have hated all the people of the whole realm, causing them to revile the heavens and insult the spirits, and they harmed mankind in every way. Therefore, Heaven punished them by depriving them of the kingdom and their families and letting them be killed themselves. From all over the world they were reviled, and sons and grandchildren of the later generations curse them to this day. Thus, Jie, Zhou, You, and Li are those who, by their evil deeds, conjured up calamity, while Yu, Tang, Wen and Wu gained blessedness through their love and helpfulness. Here we have examples that love and encouragement of people have led to blessedness; hatred and harm, however, led to misfortune."

Chapter 5

The Seven Abuses

5-1

Master Mozi said: "There are seven possible shortcomings in a realm. What are they?

1. Palaces are built while the ramparts are not in good standing.

2. When an enemy state is threatening the territory, the neighboring states cannot help.

3. First, the forces of the people are used up for useless work, and then incompetent persons are given presents. The forces of the people are exhausted for useless things and precious objects are wasted on strangers.

4. Officials take their salaries for granted and maintain relationships with their good friends on their travels. The prince legislates and wants to take responsibility for his officials, but he does not dare to confront them.

5. The prince considers himself to be holy and wise and does not ask about business. In confidence in his security and power, he does not take any defensive measures and neglects the arrangements against the plans of the neighboring states.

6. What is spoken is not sincere, and if it is sincere, it finds no faith.

7. Livestock, legumes and cereals are not sufficient for nutrition. The highest officials are unfit for civil service. Rewards are no joy and punishments do not bring respect.

Where these seven evils have force, the fall of the shrines of the land is imminent. If these seven are in the ramparts, then the city falls before the enemy, and where all seven hold sway, the kingdom is soon in great need."

5-2

"The five crops are what the people aspire to and what the prince lives on. If this striving is vain, the prince has nothing to live on. If hunger compels, no work can be done, the food issue must not be neglected, the entire country must be cultivated and expenditure controlled. If all crops are harvested, the regent can feed to taste, if not all come in, he must spare some food. If one crop perishes, then one speaks of shortage, if two fail, of deficiency, if three fail, of a tribulation, if four fail, of famine, and if all five fail, of starvation. In a year of shortage, all officials from the major officials down will pay down one-fifth of their salaries, during a deficiency it's two-fifths, in a tribulation three-fifths, in a famine it will be four-fifths, and during starvation they receive no salary at all, but only concessions. If there is a tribulation or famine in the land, the prince loses three-fifths of his ration, the master of ceremonies does without his musical instruments. The students no longer go to school. In the audience at court, clothing is not replaced. Guests of the princes and envoys from neighboring countries receive breakfast and supper, but not plentiful. Extra team horses are abolished. Ways are not maintained. Livestock are not fed with grain. Servants and concubines wear no finery. All these are signs of extreme lack."

5-3

"There is perhaps a man who walks with his boy on his back to fetch water and throws him into the well. The mother will follow him, and he speaks to her: 'This is a tribulation, and people are starving in the streets. Hunger is harder to bear than the loss of a son, and this agony is greater than drowning.' Isn't that something to consider? In a good harvest, the people are virtuous and good, but if the harvest is bad, they are hard-hearted and evil. How is it that the people always act like this? If the producers are few, but the eaters are many, the harvest is not sufficient. Therefore, if harvests are not sufficient, look for causes related to timing, and if the food does not go far enough, then consumption is to blame. That's why people used to bring in their products at the right time and place them in a safe place. When they used their products, they were sufficient. Even the holy kings of aged antiquity could not ensure the flourishing of the five crops or prevent droughts or floods. But what did they do, that their people did not freeze and starve? They fought the hardships of the time and exercised the greatest thrift even in consumption. Thus, in the book of Xia is reported that Yu had seven years of flooding and in the book of Yin that Tang had five years of drought. Both had the worst years to endure. How is it that their people were still not suffering from cold and hunger? They ordered the fields consolidated and practiced thrift in consumption."

5-4

"If you don't have any cereals in your stores, you can't stand a famine. If the arsenals are not full of weapons, injustice cannot be fought with justice. Without ramparts and walls in good condition, a defense is not possible, and if one has not taken precautions in the spirit, one cannot encounter unforeseen cases. It is not allowed to make it like Qing Ji, who travelled recklessly without considering the consequences of his journey beforehand. Jie was not briefed on the armors of Tang and had to wander into exile. Zhou did not foresee the precautions of Wu-Wang and was killed. Jie and Zhou were sons of heaven and had the whole world to own, how was it that they were destroyed by rulers of tiny states? They possessed wealth and honor, but were unprepared: armor is a rich treasure, supplies are more useful than gems, weapons are the claws and teeth, and castles are the protection of the regime. These three things are the tools of the realm."

5-5

"The treasury is emptied when exaggerated gifts are made for rewarding people without merit. The people are harassed for the acquisition of fine horses and wagons, clothes, furs and curiosities, servants and sycophants. The people in the country are oppressed and the princely treasuries exhausted through the establishment of magnificent buildings and feasts, precious coffins and sarcophagi and the production of shiny dresses for the dead, the construction of terraces and pavilions for the living and the production of tombs for the deceased. The upper class cannot have satisfactory well being and those on the bottom barely endure the troubles. Then, when the regime is haunted by rebels or enemies, it takes damage, and when the people get into a famine, it perishes. This is the punishment for inadequate willpower. Wise men measure food to have the greatest value, therefore it is said in the book of the Zhou, 'If a kingdom does not have food for three years, the regime is doomed to fail, and if a family does not have enough to live for three years, then the sons will be lost.' This refers to the readiness of the regime."

Chapter 6

Avoiding Exaggerations

6-1

Master Mozi said: "In the oldest time, the people did not yet understand how to build houses. They climbed hills and mounds and lived there, or they dwelt in caves. Since the moist underground was harmful to the people, the wise leaders built houses. The construction of these houses was such that the height was sufficient to protect against the moisture, the side walls to hold wind and cold, the roof to catch snow, frost, rain and dew, and the partition was high enough to divorce men and women, as customs demanded. When that was achieved, they stopped. What was just wasting material and waste of power, without any special benefit, was not executed. If the people have to build ramparts and walls in their ordinary corvee labor, they exert themselves, but they do not suffer, and if they have to pay basic taxes after their usual costs, they have to budget, but they are not oppressed. What the people find difficult is not this, but it is difficult to bear the charges which are imposed on them because of too much expenditure. Therefore the wise leaders have houses built for convenience in living and not to rejoice in their appearance. They have clothes, belts and shoes made as a convenience for the body and not to have something oddball. Therefore they conserved their bodies and instructed the people accordingly. Thus the people of the realm could easily be controlled and wealth was sufficient."

6-2

"The current rulers proceed differently in building houses. They make great expenditures and raise special gifts from the people. Hard-hearted, they rob the people of the material for clothing and food and consume it for their palaces, terraces and viewing towers, whose straight and curly lines are widely visible, painted green and yellow and adorned with carvings. Building these kinds of houses will take the people in your environment down to basics. Therefore, the products are not sufficient to withstand famine and to support widows and orphans. This impoverishes the realm, and the people become hard to rein in. If the ruler desires truly ordered states in the realm and hates anarchy, he must practice thrift in the construction of his castles."

6-3

"In the oldest time, the people did not yet understand how to grow grain. At that time, they dressed in skins and used grass ropes as belts, which was not light and warm in the winter and was not light and cool in summer. The wise leaders did not find this according to human needs, so they instructed women in the treatment of silk and hemp and in weaving fabrics, making clothes for the people. In winter, they dressed in soft silk, which was both light and warm, and in the summer they used grass linen, which was light and cool at the same time. So far one went, but no farther. The sages made the clothes suitable for the body and pleasant for the skin, and that was enough. One did not seek to delight the eye and ear or give the foolish crowd something to look at. At that time, it was not possible to appreciate specially crafted wagons and beautiful horses, nor did they have any special pleasure in carvings or paintings, as the people had been instructed accordingly. Thus, the means for clothing and nutrition in each family were sufficient, so that one could face a drought, flood, a tribulation or a famine, because one was frugal with what was sufficient for their own upkeep and could not be influenced by outward appearances. The people were frugal and easy to govern, the rulers moderate in consumption of products and easily satisfied. The treasuries were well-filled and adequately equipped for unforeseen cases. The weapons were not consumed, and scholars and people were not exhausted, so they were able to fight rebellions, and the powers of the leading princes could assert themselves throughout the realm."

6-4

"The current rulers proceed differently in the manufacture of clothing. If it is light and warm in the winter and is light and cool in summer, it has all the necessary properties. But the princes are not satisfied with the luxury and levy charges from the people. Hard-hearted, they rob the people of the material for clothing and food, to use it for the production of brocades and embroidery, and for light and delicate garments adorned with colorful colors. They melt gold for brooches and clasps and select expensive textiles without regard for the purpose of the garment. Women's work at colorful embroidery; men work weaving inserted figures into the fabrics into which the body is wrapped. One cannot say that all these necessarily increase the feeling of warmth, but the material is wasted and effort expended for something that ultimately turns out to be useless. From this point of view, the clothing is not made for the body, but to provide a beautiful sight. Thus, the people become lush and exuberant and difficult to govern and the prince lavish and extravagant and difficult to counsel. When a lavish and extravagant prince wants to guide a people who tend to luxury and debauchery, riots in the realm are inevitable. If the prince desires truly orderly conditions in the kingdom and he hates anarchy, he must be able to moderate his clothing."

6-5

"In the oldest time, the people did not yet understand the preparation of food and drink. People foraged and population was sparse. Then wise leaders appeared and taught people to plough, harvest and plant. The products served the people for sustenance, and the food was sufficient to multiply the spirits of life, to fill the emptiness, to strengthen the body and to satisfy the stomach. Therefore, one was sparing in consumption and moderate in diet. Thus the people were rich and the state well-ordered. Today it is different. The effort is enormous and charges are levied by the people to prepare delicious food. Cattle and pigs are fattened and fish and turtles boiled or fried. Large states have hundreds and smaller dozens of bowls, and the fine foods cover a space of ten feet squared. The eye cannot see them all, the hand does not touch them all and the mouth does not benefit from it all. In winter it freezes, and in the summer it molds and spoils. When the ruler thus indulges the pleasures of the table, the persons in his surroundings imitate him, and as a result, the rich and noble are lavish and extravagant, while widows and orphans freeze and starve. In such circumstances disorders are inevitable. If the prince truly desires ordered conditions in the kingdom and he hates mismanagement, he must be moderate in food and drink."

6-6

"In the oldest times, the people could not build ships or wagons. They did not move heavy loads anywhere and did not travel far. Therefore wise leaders came up and built ships and wagons to make it comfortable for the people. Ships and wagons were built firmly and permanently, but at the same time also light and agile, so that they could carry heavy loads and drive far. With the consumption of relatively little material, one achieved the maximum efficiency. Therefore the people were very happy because it was advantageous. Even without urgent orders they made use of them. The people were not particularly strained, and the rulers had sufficient benefit. So the people happily fell under them. The current rulers proceed differently regarding ships and wagons. To the good construction, the ease and agility, the unfolding of luxury is added, using levies from the people to decorate ships and wagons, the latter with colorful embroidery, the former with wood carvings. The women use up their woven and knitted fabrics to produce the fancy embroidery, so the people are relegated to enduring the cold. The men are taken from their plowing and harvesting in order to make wood carvings, therefore the people go hungry. This behavior of the princes regarding ships and wagons is imitated by the vassals around them, so the people have to endure hunger and cold at the same time. The consequence of this is an upswing in criminality, which in turn has necessitated stiffening of penalties, and the combination leads to turmoil in the empire. If the prince is really interested in maintaining order in the state and he hates anarchy, he must practice thrift when building ships and wagons."

6-7

"Cosmic forces and the harmony of the Yin and Yang act in everything that moves between heaven and earth and is surrounded by the four seas. Even the greatest sage can do nothing about it. How do we know this is so? The sages have passed on the understanding that under heaven and earth, the below and above, and under the Yin and Yang of the four seasons, among the human feelings are those between man and woman, just as one speaks in animals and birds of males and females, rooster and hen. These are, in fact, cosmic forces, in which the sages of ancient times could not change anything, because even the greatest sages of the distant antiquity had their sex life, which did not in any way affect their life-changing advice, so that the people had no reason to complain. Harem women were not kept in the palaces of the princes, so there were no bachelors in the kingdom, and since there was no princely harem and there were no single men in the kingdom, the number of the population increased. The present princes satisfy their sexual needs in such a way that in the great states they hold thousands, in the smaller hundreds of harem women. As a result, there are very many unmarried men in the realm without women, and a lot of women are trapped in the harem and have no husband. Men and women have no time together, so the population is declining. If the prince really wishes that the people should multiply and not that their numbers should diminish, then he must be moderate in sex."

6-8

"In these five things, the wise are frugal and moderate, the common people, however, are extravagant and immoderate. Thrift and moderation bring about prosperity, while debauchery and intemperance bring ruin, so you have to be moderate in these five things. When man and woman practice moderation, heaven and earth are in harmony. When wind and rain are moderate, the five crops thrive. And if one is moderate in clothing, the body feels comfortable."

Chapter 7

Triple Criticism

7-1

Cheng Fan questioned master Mozi , saying: "The master says the holy kings had no music, but when in antiquity the princes were fatigued by the execution of the government business, they recovered to the sounds of the bells and timpani, and when the officials and great dignitaries were tired of government transactions, so they found recreation through the music of flutes and guitars. The local people cultivated their fields in the spring, weeded in the summer, harvested in the autumn and stored the harvest for the winter. Then their recreation consisted in listening to the sounds of earthen instruments. Now the teacher claims that the holy kings had no music. This is as if the harnessed horses never took off the harness, or if a tense bow could never be relaxed. Such a thing could not be carried out, for no living being could stand it."

7-2

Master Mozi replied: "Before antiquity, Yao and Shun were living under straw roofs. They laid the ground for the rites and the music. Tang banished Jie into the great water and appeared himself as king of the known world. When he reached his goal and established his fame, and no later setbacks of significance occurred, he kept to the music of the former kings and created his own which he called Hu and also composed The Nine. King Wu overcame the Yin and killed Tschou and made himself king of the known world. After his goal was reached and his merit was firmly founded and no major setbacks came, he took the pattern of music from the old rulers and created his own which he gave the name Xiang. Also king Cheng of Zhou added to the music of the ancient kings and called his own Zouyu. The government of the empire by Cheng of Zhou did not equal that of King Wu, the reign of King Wu remained behind that of Tang the Completer, whose government was less good than that of Yao and Shun. So the more music was developed, the more mediocre the government became. From this we can see that the world cannot be governed by music."

7-3

Cheng Fan said, "The master explained that the holy kings had no music, but there was music, so how can we say that the holy kings were without music?" Master Mozi replied: "According to the ordinances, the holy kings wanted to reduce what's too much. There is a purpose to food, and eating is because you know hunger, but wisdom is not used. Now the holy kings probably had music, but as little as possible; that's as if they had none."

Chapter 8

Favor of the Proficient 1

8-1

Master Mozi said: "Nowadays the kings, princes, and great lords, when they rule the kingdom and the families, wish that the kingdom and the families prosper and increase in population, and they wish that justice and administration be well-ordered. But instead of wealth, they find poverty, instead of increasing the population they find a decline and instead of order they find confusion. This is the end of what they hope for, and it occurs contrary to their wishes. What is the reason?"

8-2

Master Mozi said: "The reason is that the kings, princes, and great lords, in the regulation of state and family affairs, do not prefer the capable and the trustworthy with the administration, for if in a state there are many efficient and good officials, then the administration of the realm and the families prospers; if on the other hand their number is only small, the administration degenerates. Therefore it is in the interest of the great ones to increase the number of those who are worthy."

8-3

But what means are there to bring this about? Master Mozi said: "It is like when one wishes to have as many good archers or charioteers as possible in a realm. Then one will make them rich and distinguished, honoring and exalting them. It is thus possible to increase the number of good archers and charioteers in the empire. This is even more the case among the competent and excellent scholars, who are characterized by their virtuous way of life, discernment, discursive skill, and erudition in all kinds of teachings and methods. They are undoubtedly the jewels of the state and the assistants of the gods of the country. One must also make them rich and noble, one must honor and distinguish them, and then the number of excellent scholars in the kingdom will increase."

8-4

"Thus it was said in antiquity that the sage kings decreed, 'For those without righteousness give no wealth, for those without righteousness give no audience, for those without righteousness give no nepotism, and with those without righteousness have no close relationships.' When the rich and those making up the land heard that, they withdrew and counseled each other saying: 'We were originally relying on our wealth and prestige. Now, however, the regent favors the righteous and does not even bypass the poor, so we cannot help but be righteous.' When the close relatives of the ruling house heard of it, they also withdrew and counseled each other saying, 'We first took for granted our close relationships, but now the ruler prefers the righteous and does not leave out distant relatives, so we cannot fail to cultivate righteousness as well.' When they learned of this, they also removed themselves to make the following consideration, 'We have so far built on our close relations, but now the ruler promotes the righteous and does not forget even the distant, so that is why we are forced to do the same.' Finally, the remote, when they heard about it, withdrew and said to each other, 'We thought that we had no prospect as provincials, but now the regent favors righteousness alone and does not bypass the distant, so we also want to be diligent in righteousness.' As soon as this message reached the officials in the distant areas and outer zones, and the nobles in the palace, the people in the capital and the entire population within the four borders had been informed of it, a relaxed emulation of righteousness passed between all. What was the reason? Superiors had only one thing in mind when using the subjects, and they pursued only one purpose in serving superiors. It was like if a rich man surrounded a large palace with a high wall. When the wall is carefully manufactured and a gate is built through which a thief slips, he finds no way out if the entrance through which it was penetrated is closed as desired. The reason is that the most important point in the wall is occupied."

8-5

"In their administration, the sage kings of antiquity saw the excellent properties and benefits of the capable. Even if someone worked in agriculture or in a trade, he was hired if he had skills. He was given a high rank, he was granted ample income, the management of the business was transferred to him, and he was given decisive command authority. Because if the rank is not high, the people have no respect, if the income is not significant, the people have no confidence, and if the power of command is not decisive, the people have no fear. These three things will be given to the fittest. They are not so gifted because of their efficiency, but in the expectation that they will bring something to be achieved. At that time they were ranked according to their abilities in the service they had to do as officials. After their greater or lesser merit, they were rewarded, and, taking into account their achievements, they were given their salary. Therefore, aristocrats were not always distinguished and ordinary citizens were not always in subordinate positions. One upgraded the capable, one put off the incapable. People with organizational common sense and righteousness were lifted up; the selfish and evil-minded, however, were removed. That is the meaning of the above statement."

8-6

"So in ancient times Yao raised Shun of southern Fuzi, transferred him to the government, and the kingdom had peace. Yü raised up Yi of Yin Fang, handed him the administration, and order prevailed in the nine provinces. Tang raised Yi Yin from his kitchen, left him the administration, and received his plans. King Wen raised Hung Yao and Tai Tian from their nets, transferred the government to them, and the western countries were subjugated. Even the high-ranking officials, who were endowed with rich benefices, were put in a respectful fright and did their best, and peasants and craftsmen competed with each other and set their minds to the highest goals. So there were some scholars who served the state from generation to generation. As long as good officials are present, the prince's plans are not inhibited, he himself has no hardships to endure, his reputation is substantiated, and his merits find recognition. Values will save him. Everything depends on the presence of officials."

8-7

"Therefore," master Mozi said, "If one would see his wishes fulfilled, one must draw upon proficient scholars, and if they are not fulfilled, one can spare them even less. If one wants to imitate the methods of old Yao, Shun, Yu and Tang, one cannot help but prefer the capable, because the favoring of the capable is the basis for any administration."

Chapter 9

Favor of the Proficient 2

9-1

Master Mozi said: "Today, when kings, princes and great lords rule the people, guide the worship of the gods of the land, and govern the state and the families, they wish to maintain stability and not to lose control, so why don't they take to heart the statement that the favor of the fittest forms the basis for the administration? How do we know that favoring the fittest is the basis for the administration? Because, when ruled by high performers and the educated, the uneducated and the ordinary people rejoice in order; if, however, the government rests in the hands of the uneducated and the ordinary people, the performers and educated are in turmoil. Therefore, it is known that the favoring of the fittest forms the basis for the administration. For this reason, the holy kings of antiquity honored and preferred the fittest and gave the capable employment. They did not hold together with their fathers and brothers, were not biased for the genteel and rich and did not show undue fondness for favorites. Capable people were preferred and lifted up. They made them rich and posh and gave them high offices. The incompetent were pressed down and pushed aside, they became poor and meaningless, and they were used as servants and workers. That is why the citizens strove for awards and feared penalties, and they competed to gain efficiency. Thus, the number of the capable exceeded that of the incompetent. That is called drawing on the proficient. Later, the sages first listened to the words of those concerned, tracked their deeds, tested their abilities, and only then did they give them an office after careful consideration. That is called use of the capable. Those who were suitable for the administration of the empire were used for the administration of the empire, whoever was suitable for use as a high official, was employed in this capacity, and whoever seemed useful as territorial official, found use as such. All officials employed in the imperial administration, the treasury and in towns and villages were the most efficient men in the empire."

9-2

"Those of them who were entrusted with the administration of the kingdom and the families went to court in the morning and came back home late. They had jurisdiction and administrative powers. Thus, the state and family life was regulated and the legal system was ordered. The high officials slept at night and rose in the early morning to collect the levies at gates, and in markets, in mountains and forests, and at ponds and weirs, and which they carried to the treasury chambers. These were well filled and the riches were not wasted. The territorial officials went to work early and did not come home until the evening. They ensured the order of the fields, the plantings and the harvesting. As a result, legumes and crops were present in quantity, and the people had enough to live. The regulation of the state and family life resulted in the order of the administration of justice, and the filled treasuries meant wealth for thousands. The ruler could provide pure wine and cider and heaped bowls of rice for heaven and spirits. Fur and silk fabrics were available for foreign countries, to maintain friendly relations with the princes of the neighboring states. In the homeland, they fed the hungry, procured the recovery of the exhausted, nourished many thousands, and showed themselves inclined to the fittest of the empire. Thus Heaven and its spirits bestowed wealth upon the sovereign, foreign princes were his friends, the people in the land loved him, and the fittest joined him. So he could carry out his plans and do his business, the national defense turned out to be strong, and in criminal expeditions to the outside, he could unfold all his power. Even with the holy kings of the three old dynasties, Yao, Shun, Yu, Tang, Wen and Wu, this was the only way in which they gained dominion over the empire and assigned the lesser princes to their subordinate positions."

9-3

"Now if you want to follow this method, then no success can be achieved as long as you do not know the means to be applied. To this end, it is necessary to stick to three principles. What are these three tenets? They are the following: If the rank is not high, the people have no respect; if the income is not significant, the people have no confidence; and if the power of command is not decisive, then the people have no fear. Therefore, the ancient holy kings bestowed a high rank and granted abundant income, they also assigned the officers to conduct important business and gave them decisive command. This evidence of grace was not merely given to those concerned because they were officials, but in the expectation that they would accomplish something. It is said, 'I beg you to have pity and advise you to give rank and awards. Whoever takes something hot in the hand can't help but dip the hand in water.' This means that in the old days the regents and the princes could not fail to abide by those who would always stand by them in the government, much like those who take something hot in their hands, who must keep them in water in order to soothe them. The holy kings of antiquity were always anxious to find and to make good men. They honored them by awarding rank and they delegated districts to them. Never have they been tired of it. The fittest were always prepared to find a discerning ruler and serve him. In the service of their lord they exhausted the forces of their bodies and were never tired. They wrote this all well and beautifully, depicting that everything good and beautiful was to the credit of the sovereign and all discontent and slander was due to his servants. Joy and satisfaction was with the prince, sorrow and grief only with his officials. That is why the holy kings of the ancient times led the government in this way."

9-4

"Today's kings, princes and great lords are looking to imitate them by also treasuring the proficient and using the capable for government. They give them high honorary posts, but no income is associated with it. If only the rank is high but no salary is paid, then the people have no confidence, because that says the prince has no real love for experts, he only lends our strength and uses us. How can a people who feel exploited feel inclined to their ruler? The former princes said that whoever is violently jealous of his ruler is not in a position to share in the transactions, and those who depend on wealth may not make any income from it. One wonders why the wealthy of the empire should be able to bring themselves to stand by the kings, princes and great ministers if they have no sympathy for business and are unwilling to pay a good salary. But if the fittest do not do so, the princes will be surrounded by incompetent fools. Those who are praised by such need not be regarded as virtuous, and therefore those who condemn them are not necessarily vice ridden. Now, if kings, princes and lords honor such fools, and thus let them rule their kingdom and families, then the rewards will certainly not be appropriately virtuous, and the punishments shall not meet the vices. Suppose, then, that rewards do not go to the virtuous and penalties are not liable for vices. In that case, the good will not be cheered and the wicked will not be inhibited. In such a case, there will be less love for parents in families and no respect for elders in the community. There is no moderation within the house, there are no barriers outside, and there is no modesty between the sexes. Whoever is entrusted with the administration of the treasury will rob it, those who should guard a city rebel; if the prince is in need, no one will die fighting for him, and if he must leave the state and flee, no one will follow him. If someone is put in as a judge, he does not judge as he should, and if he is to distribute the foodstuffs, he does not distribute them in a fair manner. Under these circumstances, the ruler cannot carry out his plans, his undertakings do not succeed, the national defense does not prove to be strong, and in criminal expeditions to the outside he cannot unfold his power. This is the reason that even in antiquity at the time of the three dynasties the cruel kings of Jie, Zhou, You, and Li lost the direction of the kingdom and the families and toppled the temples of the gods of the land, because they all understood only small things, but not great ones."

9-5

"If today the kings, princes and lords have clothing that they cannot adjust themselves, they turn to a good tailor, and if they have a cattle or sheep, which they themselves do not understand how to slaughter, they use a good butcher. On the other hand, while they are behaving correctly in these ways, they do not have the capacity to appreciate and use capable persons for the government. When their empire is in trouble and the gods of the land are endangered, instead of selecting for competence, for which they have no use, they use their relatives, or well born persons who are without merit, or those who are of elegant appearance. But how can persons who are hired because of being rich and noble, or of an elegant appearance, also prove to be wise and insightful? When they are used to govern the state, one is using people without wisdom or understanding of this purpose, and one can be sure that the state will get into trouble. The kings, princes and lords love the aspirations of the people concerned and let their inclinations run free, giving them their love without first examining their knowledge. Thus, people who cannot even direct a hundred people are appointed as civil servants over a thousand, and those who are unable to reign over a thousand are nominated as officials over ten thousand. Why? The so appointed have high rank and a great income, therefore they are sympathetic to the ruler because they are dependent on him for their status. But if an official who cannot rule a thousand persons is put over ten thousand, then his office is ten times as demanding. According to the official routine, everyday things are done daily, but if you do so, the day cannot be lengthened tenfold, and if you conduct business with intelligence, then the intelligence cannot be made tenfold. So, in the case that someone has received an office that requires ten times the powers, he can only do a tenth of it, and nine tenths of it must be neglected, so if he also works day and night at it, it is as if he did nothing at all. What is the reason for this? It is that the kings, princes and great lords do not understand the importance of preferring the fittest and making the capable part of the government. If the proficient are appreciated and the capable can be used in government, then order reigns, as I said. If, on the other hand, the fittest are low in status, then there is confusion, as I have said."

9-6

"If today's kings, princes and eminent persons really wish to govern their states and families so as to perpetuate them and not to lose them, why do they not realize that favoring the fittest is the basis for administration?" And this sentence is not only a statement of master Mozi, but also the teaching of the sage kings, confirmed in the ancient books and sayings of former rulers. One such aphorism says: "To promote yourself and to help yourself, look to the sage kings and wise ones," and in the Explanation of Tang it says, "Then I sought the great ways and applied them with heart and hand to rule the kingdom." This means that the way to avoid failure is to appreciate the efficient and capable and to use them in administration. The holy kings of antiquity confined themselves to getting the efficient and capable for performing in the government, and did nothing more. The whole empire enjoyed advantages from it.

9-7

Once upon a time, old Shun plowed in the Li Mountains, made brick in Ho-pin and fished in the Lei pond. Yao found him south of Fuze, made him the son of Heaven, and assigned to him the administration of the empire and dominion over its inhabitants. Yi Zhi was a house official of the daughter of the lord of Xin and acted as a cook. Tang found him, made him his prime minister, and assigned him to the administration of the empire and the government of the people. Fu Yue wore a coarse skirt and a knit belt and worked as a mason in Fu Yan. Wu Ding found him, raised him up as his prime minister and entrusted him with the imperial government and the leadership of the people. How did it come that these men were initially without prestige and then were so honored, first poor and then rich? It is because the kings, princes and great lords knew to honor the fittest and to use the capable in the state. As a result, it never happened that the people starved and had nothing to eat, or froze and were without clothes, or struggled and found no rest, or were in turmoil and could not come to peace again.

9-8

In this the ancient wise kings were very skilful in favoring the proficient and in the use of the capable. They took Heaven as a model. This method makes no distinction between rich and poor, highborn and low, near and distant, relatives and strangers, but it raises and favors the fittest and it pushes down the incompetent and pushes them aside. Who was it who became rich and distinguished, rewarded for his efficiency? In ancient times it was the sages of the three dynasties: Yao, Shun, Yu, Tang, Wen and Wu. And what was the reward they gained? It was dominion over the whole empire. They were loved evenly, held closely, and promoted. And in return they led the thousands of kingdoms to honor Heaven and serve the spirits. They loved and promoted all mankind. Therewith Heaven and the spirits benefited from elevating these emperors and making them the fathers and mothers of the people. They have been followed and praised, and are called holy kings to this day. They were rich and noble and in this way received their reward for their efficiency. But who was it who started rich and noble, but got punished for their wickedness? It was the ancient criminal kings of the three dynasties: Jie, Zhou, You, and Li. How do we know? They ruled the kingdom in such a way that they hated and harmed everyone equally. They also caused the people to revile Heaven and insult the spirits, and they treated the masses with contempt and arrogance. Therefore, Heaven and the spirits punished them by wrecking their bodies and discarding them, scattering their sons and grandchildren, wiping out their families, and leaving no descendants; multitudes have condemned them and they are called the criminal kings up to this day. They were rich and noble, but got punished in this way because of their moral vices.

9-9

But who is it who, as a close relative of the ruling house, got himself punishment by his wickedness? Count Gun in ancient times was the eldest son of an emperor, but since his actions undid the virtuous service of the emperor, he was punished at the borderlands of Yu Yu. His close relations and his splendor were of no use to him, and the emperor also felt no affection for him. Thus, a close relative of the ruling house was punished for his wickedness. Who are they who have been commissioned by Heaven for their abilities? In ancient times, it was Yu, Ji, and Gao Tao. How do we know it was like that? In a book about the former rulers, by Lu Xing, it is said, "The great emperor raised exact inquiries with the lower people, and the accusations against the Miao were brought forward. It is said that from the princes down to the under classes, all irregularities were clarified, and the lonely and widows were not forgotten. He filled the people with respect for his virtue, and all were respectful; he enlightened them through his virtue, and all were enlightened. Then he instructed the three princes to work full of compassion for the people, drafted decrees and instructed the people in the laws. Yu regulated water and land and gave names to mountains and rivers. Ji spread the knowledge of sowing so that the people of the countryside planted magnificent grains. When the three princes had completed their work, great happiness was with the people." This means that these three wise men were prudent in their speech, diligent in their activities and thorough in their thinking; they researched what was hidden in the realm and sought out where there might still be some unexploited advantage. They served Heaven above, and it was impressed by their virtue, they donated down to the people, and the many thousands rejoiced in their blessings, all their lives long, regardless of who might be listening.

9-10

Therefore, it is said in a statement of the ancient rulers, "If this principle was practiced on a large scale, it did endless good in the world, if in small scale, there were no shortages, and if for a long time, then many thousands rejoiced in its blessings, all their lives without ceasing." In the Songs of the Zhou is said, "The virtue of the holy is as high as the heavens and as extended as the Earth; their splendor fills the whole world. It is as solid as the earth, towering like the mountains, it does not collapse, it is like the light of the sun, like the shine of the moon, and of the same duration as the universe. It is bright and widely lit, solid, indestructible and everlasting, for the virtue of the wise is such that it fills the whole world."

9-11

Now, if today's kings, princes and great lords rule the kingdom and want to keep the feudal vassals under control, how could they possibly do so without virtue and righteousness? It is suggested that they could use their impressive and mighty power. Just how is such power gotten? When they oppress the citizens, the deaths are hateful to all, for life is what everyone aspires to. So they do not attain what is dear to them, and more than likely what happens is exactly what they hate. Throughout history, no one has yet gained dominion over the kingdom and the leadership of the feudal princes in this way. Therefore, if today's great men aspire to the kingship and the leadership of the feudal lords, and if their sense of how to rule the kingdom is to keep a good name and maintain posterity, then they must clearly understand that the favor of the efficient is the foundation of government and that a wise man acts accordingly, and generously.

Chapter 10

Favor of the Proficient 3

10-1

Master Mozi said: "The kings, princes and great lords of the realm all wish the prosperity of their state and their families, an increase in population and rule of law, but they do not understand efficiency in the government of the state, the families and the people and so they neglect the basis for the administration, which consists in favoring the most efficient. The kings, princes and great lords neglect this foundation of government, so we cannot help but explain this by example. Imagine that there is a prince who wants to govern his country well and declares, 'All scholars in my state, who understand archery and carriage driving, I will reward and honor, and all scholars who do not practice archery and chariot driving, I will punish and put down.' Let's ask ourselves, which scholars in that country will rejoice and which will be dismayed? I believe that those who are good archers and charioteers will certainly rejoice, but the others who lack those skills are going to be afraid. Alternatively, imagine a prince who declares to the government of his country, "All faithful and honest scholars of my kingdom, I will reward and honor, the dishonest and faithless, on the other hand, I will remove from office and humiliate." If we ask which of the scholars of that country will greet this standard with pleasure and which will be horrified, I believe the faithful and honest scholars will rejoice, and those who know themselves to be faithless and dishonest will be afraid. Now, if someone cares for good government of the state, and good leadership of the families and the people, then thereby the good of his country is encouraged and the vices are arrested. And if the same thing happens in the entire realm, so this affects the good of the empire, cheering it on and inhibiting evil. The reason we are so highly appreciative of antiquity is the government method of Yao, Shun, Yu, Tang, Wen, and Wu, in that they applied governing measures transparently and cared for the people and thus cheered on all goodness. Elements of the Empire simply worked and the wicked were kept in check. The favor of the fittest coincides with this method of Yao, Shun, Yu, Tang, Wen, and Wu."

10-2

"Today's kings, princes, and lords talk a lot and make a lot of fuss about the fittest, but if they come to execute their government programs publicly, then they demonstrate no understanding of how to promote the efficient and the capable or utilize their services. From this we can see that the kings, princes and lords of the realm understand small things well but not great. How do we know? If today the kings, princes and great lords have a piece of livestock, such as a cow or a sheep, and cannot slaughter it themselves, they look for a good butcher, and if they have a piece of fabric that they cannot cut, they look for a good tailor. In these cases, the kings, princes and lords probably consider their blood relatives and people who are without their merit and noble or elegant, but they know very well that they do not understand these things and therefore do not use them for such tasks. Why? Because they fear they could ruin those objects. In this case, the kings, princes and lords understand the principle of preferring the proficient and will only use the capable. If the kings, princes and great lords have a sick horse that they cannot cure themselves, they seek a good veterinarian, and if they have a brittle bow which they cannot stretch, they seek a good bowyer. In these cases, although the kings, princes and lords have blood relatives and elegant, attractive, and rich people readily available, they know very well that such do not understand these things and therefore do not entrust them with those tasks. Why? It is because they are concerned that they could spoil the objects in question. In this, the kings, princes and lords do not deviate from the principle of favoring the proficient and utilizing the capable. But as soon as it's their domain, it's different. Then they rely on their blood relatives and rich, noble persons or those with pleasant features, thus they show less interest for their state and their families than for a brittle bow, a depressed horse, a dress, a cow, or a sheep. From this we can see that the realm is well aware of small things, but not of great understanding. It's like trying to make a mute to be the announcer of guests or a pigeon to be the music master."

10-3

"Therefore, in the administration of the empire for the people who made them rich and noble, the holy kings of antiquity did not, in all circumstances, choose their blood relatives or people who were highly regarded without merit, or those of elegant appearance. Before antiquity, Shun plowed on Mount Li, made brick in Ho-pin, fished in the Lei pond, and made mortar in Changyang. Yao found him south of Fuze, raised him to be the son of heaven, and assigned him to the administration of the empire and dominion over its inhabitants. Before our age, Yin was a friend of the son in law of the lord of Xin and served as a cook. Tang found him and raised him to be one of his three ministers, and assigned him to the administration of the empire and dominion over its inhabitants. In ancient times, Fu Yue lived on an island in Beihai at the prison of the convicts. He wore a coarse skirt and knit grass as a belt and worked as a mason in the city Fu-Yen. Wu Ding discovered him and raised him up as his prime minister and entrusted him with the imperial government and the leadership of the people. In ancient times, Yao elevated Shun, Tang elevated Yin and Wu Ding elevated Fu Yue; this did not happen because they were their blood relatives, persons of undeserved wealth and appearance, or men of captivating utterance. Therefore, you should heed your words, carry out what you propose and follow your principles; then you will benefit the upper regions of Heaven, the middle realm of the spirits and the lower region of humanity."

10-4

"Therefore it is recorded on bamboo and silk rolls and carved into bowls and plates as a legacy for sons and grandchildren of later generations. Among the works of former kings, the Code of Lu says that the king said, 'Thou, come ye ruler of the kingdoms and lands, I will speak to you of the trials and punishments. To bring peace to the people now, who will you choose? Not suitable men? Who will you turn your attention to? Not the criminally inclined? What are you going to think of? Not to reach the goal?' If you can choose the right men and exercise criminal justice with care, you will have the method of Yao, Shun, Yu, Tang, Wen, and Wu. Why is that so? It is because favoring of the fittest has such consequences. In the books of former kings and the sayings of bygone times, it says, 'Behold, the holy one knows which men would shield him.' This means that the former kings always chose capable men to serve the multitudes of the subjects by administration of the empire, treating them as a national treasure. Today, all the scholars and nobles of the realm wish to become rich and noble and they hate poverty and misery. So what do you have to do to earn riches and honor and avoid poverty and misery? The way is to acquire excellence. But what is the way to excellence? Those who have power must harness it to help their fellow human beings, those who possess wealth must be won over to devoting it to their fellow human beings, and those who possess wisdom must teach and exhort their fellow human beings to do such things. Then the starving will have enough to eat, the freezing will have clothes and the riots will be pacified. So, if the starving people are fed, the freezing are clothed, and rioters rest, then a peaceful flourishing of all lives is guaranteed."

10-5

"However, today's kings, princes and lords pile up riches and honors upon their blood relatives, cater to the undeservedly rich, and enrich undeserving people of merely elegant expression. Now, why must they possess intelligence? If they are not intelligent and one still uses them in the government of the state, it can be foreseen that the state and the families will get messed up. The scholars and nobles of our time all strive for wealth and honor and hate poverty and misery. But how can you gain wealth and honor and escape poverty and misery? The best way is to become a blood relative of kings, princes and lords, except that one cannot study to become a blood-relative of kings, princes and lords, or a man of sufficient standing to speak out. If one cannot appreciate the value of a virtuous change, then even Yu, Tang, Wen, and Wu, could achieve nothing, and when the blood relatives of kings and lords are lame, dumb, deaf, and vicious, even Jie and Zhou could not do much more damage, for then the rewards are not given to the virtuous, and the punishments do not strike the vicious. Those who earn rewards do not deserve them, and those who are punished are not guilty. This means that all the people will be libertines, giving themselves up, and they will let themselves be led away from the good. It leaves hands idle, does not encourage and does not lead; surplus products rot and are not distributed, and good teachings are kept secret so nobody introduces them. As a result, the hungry have nothing to eat, the freezing have no clothes, and rioters are not pacified."

10-6

"If we go back to past ages, we find that Yao had Shun, Shun had Yu, Yu had Gao Dao, Tang had the little official, Wu-Wang had Hong Yao, Tai Dian, Nangong Kuo and San Yisheng. Nevertheless, they would never have gained fame under such circumstances. Now if the kings, princes, and nobles really want to practice goodness and righteousness, to seek scholars, to walk the path of the wise rulers, and to benefit the families and the people, so that harmony prevails in the kingdom, the people thrive, those near and far live in peace, the sun and the moon give their splendor, ships and carriages come properly, and so that rain and dew moisten the soil for the grain to grow, then our method of preferring the capable must be heeded, because the services of the proficient are beneficial to Heaven, the spirits and humanity and because it is the best basis for state administration."

Chapter 11

Enforcement of Uniformity 1

11-1

Master Mozi said: "When people were created in ancient times, they had no laws and no government, because when they spoke, they all had different opinions. So, if one man had one opinion, two had two opinions, and ten people had ten different opinions. As the number of people increased, so did the number of opinions expressed. Everyone held his own opinion for the only right one and condemned those of the rest. Thus quarreling arose among them. At home fathers and sons raged at one another, older and younger brothers separated from each other and could not get along peacefully. In the realm, people fought and harmed each other with water, fire or poison. If excess force was present, no aid came to the afflicted, surplus supplies rotted and were not distributed, and good teachings were kept secret so no one was edified by them. The conditions were as disorderly as with wild animals."

11-2

"Investigation into the cause of this confusion in the world revealed that it was based on the absence of leadership. Therefore, the noblest man in the realm was chosen and raised up as the son of Heaven. Once he was employed and his personal strength proved insufficient, other nobles were chosen from within the kingdom and appointed as the three ministers. Now that the son of heaven and the three ministers were employed, it was not yet possible, due to the great extent of the empire, to know accurately and in detail the various opinions on right and wrong, good and evil that were held to in the distant states and in different areas. As a result, thousands of states were established and princes and regents appointed over them. When princes and regents were appointed and their personal strength proved insufficient, the most cunning were chosen from within the state and made senior officials and elders. Once officials and elders were established, the son of Heaven made his principles of government known to the population of the realm, saying: 'Whenever you learn of anything good or bad, report it to those above you. What superiors believe to be right, you must also consider true, and whatever they declare wrong you must also consider false. If superiors are in error, then it could be appropriate to raise ideas in the right way, and if subordinates show virtue, then their fellows must recommend them. Those who seek to adjust to superiors and do not conspire with subordinates, will be rewarded by superiors and praised by subordinates. But if someone hears of good or bad and does not share it with superiors, if he does not approve what superiors approve and does not condemn what they condemn, if he fails to criticize the errors of superiors in the proper manner, if he does not recommend the excellent performance of subordinates, or if he always agrees with subordinates and does not agree with the superior, then he is to be punished by the superior and is to be condemned by the people.' When using reward and punishment in this way, individual cases must be investigated precisely so that the truth is explored."

11-3

"The community elder was the most virtuous man of the community. He gave the community his government principles and said: 'If you are good or not good, it is reported to the district leader. What the district head thinks is right, you must all observe it, and what seems wrong to him, you must all consider it false. If someone does not understand the right way to speak, you can learn the right speech from the district head, and if he cannot act rightly, then the district administrator can serve him as a model for correct behavior.' How could it then be said that the district is not well organized? What is it that governs the district? The district head merely sums up the views of the district into unity, so the district is well organized. The district head was the most virtuous man of the district. The latter announced his administrative maxims to the district residents by declaring:, 'If you have good or bad, you must inform the ruler. What the prince thinks is right, must be recognized by all as correct, and what he declares to be wrong all must take to be wrong. Those who do not understand well may learn correct speech from the ruler, and those who do not know how to act properly may take an example from the prince.' How can we still speak of misrule in such a country?"

11-4

"What is the government of the country based on? It is based on the fact that the prince unites the many opinions of the country into a single one. The ruler was the most virtuous man in the country. In giving the people of his country his government principles, he said: 'If you hear of good or bad, it is your duty to make it clear to the son of Heaven. What the son of Heaven approves of, you all have to agree with, and what he rejects, you all have to discard. If you do not know how to speak then take the son of Heaven as the model for speech, and if you do not know how to act, imitate the son of Heaven, who understands how to act.' It is therefore no longer possible to say that the empire is not well-ordered. But through what will the kingdom be governed? It is only through doing this: the son of Heaven summarizes the various opinions within the kingdom into one, thus the government of the empire is based on these. But if the subjects of the empire are all in harmony with the son of Heaven, but not with Heaven, then catastrophes cannot be avoided. If we have whirlwinds one day, or if there is overwhelming rain another, Heaven is thus punishing the people for not agreeing with it."

11-5

Therefore, master Mozi said: "The holy kings in antiquity introduced the five punishments to rule the people. They are like the threads in which the silk threads are united, or like the cord of a net. The people who are subjected to them have not considered it necessary to agree with the superior powers."

Chapter 12

Enforcement of Uniformity 2

12-1

Master Mozi said: "If look back from the current era onto earlier times, we see that humanity initially arose without leading officials and elders. In their conversations, the people of the former world expressed stubborn opinions. So one person had one opinion, ten people had ten opinions, and a hundred people had a hundred different opinions. As the number of people increased, so did the number of views expressed, and everyone considered only his own opinion to be the right one and condemned the others. Thus quarrels arose among them. In every home, enraged and hostile fathers and sons wished to separate from each other, while elder and younger brethren could not live together peacefully. As a result, the powers of any household were not used to help the afflicted, good teachings were kept secret and no one was educated in them, and surplus goods rotted without being distributed. Conditions were as disorderly as among wild animals. There were no rules governing proper conduct between rulers and subjects, superiors and subordinates, or senior and junior, and there were no standards governing the relationship between father and son, or between older and younger brothers, so the realm was in confusion."

12-2

"The reason for this confusion was evidently that the people had no leaders who could unite the many opinions within the realm. Therefore, from among the most virtuous, wise and insightful men in the kingdom one was chosen and raised up as the son of Heaven, so that he could work towards unifying the many opinions in the realm. Once the son of Heaven was established it emerged, due to the limited number of things which he could personally attend to, that he would not be able to rule alone, therefore, the most virtuous, wise and insightful men of the realm were chosen as his assistants, and appointed as the three ministers to work with him to unify public opinion. After the establishment of the son of Heaven and the three ministers, it was found that in the great expanse of the realm, indeed the peoples inhabiting mountains, forests and distant areas, did not yet agree. For this reason they divided the empire and appointed thousands of princes as rulers, and then made them work to unite the views of their states into a unified one. After the establishment of the local rulers, however, it was observed that they would not be able to carry out this unification if limited to just the things which might come to their ears or those they might encounter face to face, and therefore they chose the most virtuous men of their countries and appointed them as their assistants, generals, and civil servants so that they should all work to unify the public opinion in the state."

12-3

"Now that the son of Heaven, the vassals and princes, and the officials of the people were all employed, the son of Heaven announced his government principles and gave the following instructions: 'All those who hear or see something good must report it to their superiors, and if you see something bad, you also have to show it to your superiors. But then, what the superiors think is right, you must also see that way, and what they condemn, you must also condemn. If you have some virtue, your fellow men should recommend you. If superiors have any errors, you can raise your suggestions of a more proper way. You must try to share the views of your superiors, and must not keep together with people from subordinate circles. The superiors will reward you, and when people hear about it, they will be full of praise. But if you hear or see good, and do not tell the superior, or if you hear or see evil and do not forward the information, or if you do not agree with what the superiors approve, and do not condemn what they condemn, or if you do not commend their virtues, or if you do not rebuke their faults, if you hold with your subordinates and do not agree with your superiors, then they will punish and rebuke you, and the people, when they learn of it, will condemn you.' The wise kings of antiquity practiced criminal law and administration in this way and gave praise and rewards."

12-4

"They examined everything precisely to explore the truth. Therefore, the inhabitants of the realm strove to obtain the rewards and accolades of superiors, and they feared their rebuke and punishment. The church elders also applied these administrative principles from the son of Heaven and sought to make the views of their congregations more uniform. As soon as they brought this about, they led the parishioners to seek agreement with the district head and said: 'All the parishioners must be in agreement with the district's head, and should not dare to join with subordinates against him. What the district head thinks is right, you also have to keep to it, and what he declares wrong, you also have to consider wrong. If you are not able to speak well, you can learn it from the district head, and if you do not know how to act rightly, then learn from the proper actions of the district head, because he is the noblest man of the whole district. If all the inhabitants of the district consider him a model, then it is no longer possible to say that the district is not well-ordered.' What is it for the district head to govern the district? The district head only summarizes the views of the district to unity, so the district is governed."

12-5

"After the district was well ordered, the chief instructed the inhabitants of the district to be aware that they were in harmony with the sovereign, saying: 'Your dependents of the district must be in agreement with the sovereign, and not dare to make common cause with the people of the lower classes. If the sovereign holds something to be right, you must do the same, and what he considers to be wrong, you must also see it that way. If you are not practiced in talking, you can take the excellent speeches of the prince as your pattern, and if you are not able to accomplish good things, then learn from the lord of the land how to do good deeds. The lord of the land is the most distinguished man of his country, and how can one say that the country is poorly managed, provided that all its inhabitants see their role model in the prince?' But what method does the state's lord use for the government of his state? He merely unites the many opinions in the state into a single one."

12-6

"Now, if the ruler has ordered his state well, he has caused all citizens in the state to be careful to agree with the son of Heaven. 'All your country's inhabitants,' he said, 'Sit down in agreement with the son of Heaven and dare not collude with the lower elements. Whatever the son of Heaven approves, you must also approve, and reject what he rejects. If you cannot speak well, then the great speeches of the son of heaven may serve you as a pattern, and if you do not know how to act, then emulate the noble deeds of the son of heaven. The son of Heaven is the most virtuous man in the realm, and when all the inhabitants of the kingdom take him as the role model, there can be no mention of mismanagement in the realm.' Now, how does the son of Heaven rule the kingdom? The realm is governed by making all the views which are represented in the realm into one uniform design."

12-7

"But if the people are only in harmony with the son of Heaven, but are not in tune with Heaven, then natural disasters cannot be avoided. The sky does not send cold and heat in the right quantities, and does not send ripeness, snow, rain or dew at the right time, so that the five species of crops do not ripen and the six animal varieties do not thrive, there are diseases, catastrophes, emergencies, and epidemics; Whirlwinds rise, and decaying rain is constantly flowing down. These are penalties which the heavens send down to chastise the unworthy people who do not want to agree with Heaven. The holy kings in ancient times knew the desires of Heaven and spirits and avoided what displeased them, seeking to promote the benefit of mankind and avert disadvantages. They taught the millions of the empire to fast and purify themselves and to sacrifice only immaculate wine and vessels full of rice and millet to Heaven and spirits. In the service of spirits and souls, they dared not to use less than completely pure and clear wine and cider or full baskets of rice. The sacrificial animals had to be big and fat, the jade scepter and silk fabrics had to be exactly in accordance with the prescribed dimensions. In the spring and autumn sacrifices, one did not dare to miss the right moment, nor hit the wrong mark in judging, nor do injustice when distributing food, and at home one did not dare to indulge in idleness. Now, if the senior officials were so tempted, how did it come to be that they were victorious in all the punitive expeditions? It was just that they raised uniformity up as the principle of government. The wise kings of antiquity ruled in this way. Even today, the people of our time are convinced that happiness can be attained through Heaven and the spirits. When the people get the benefit of having their needs met, and when all measures are actively carried out, the ruler is assured of the affection of the people. Such a government can carry out its plans, succeed in its activities, and it is secured against civil war. The heavens and the spirits receive from the leaders of the government bountiful donations and the people below get the use and benefit. As long as Heaven and the spirits are so abundantly thoughtful and lend their strong support, because of this the officials in the empire are not superfluous."

12-8

But where does the confusion in the realm come from? Master Mozi said: "In our time, the civil servants are the opposite of the ancients. An analogy is the introduction of the five punishments by the Prince of the Miao. Ages ago, the holy kings introduced the five punishments to govern the empire. But when they were also adopted by the prince of the Miao, they brought the empire into confusion. Were the five penalties not good? Their application was not good. Therefore it is said in a book of the former Kings, The Lu Code, 'The Miao did not use education, but oppressed by punishments. They made five kinds of murder from the penalties and called them laws.' That is to say that those who understand how to use the punishments govern the people, while those who do not use them make five kinds of murder. Does that mean that the penalties are wrong? Their application can be wrong, in which case they become five types of murder. Therefore, a book of the former rulers, The Book of Documents, says, 'From the mouth must come good words, or it leads to war.' This means that only those who can use their mouths well will produce good words, and that those who are not good with their mouths can become slanderous rebels and bandits. It is not as if the mouth can be something bad in itself, the use of it can be bad, which means that the slanderers concerned can become rebels and bandits."

12-9

"Thus, the officials of old were appointed to govern the people. They are like the cords into which silk filaments are united, or like the rope to a net in which the vicious and the evil are seized and tamed in the kingdom, so that their various opinions are compounded into one and the same. Thus it is said in a book of the former rulers, a legacy of ancient times: 'They founded the empire, formed territories and seated emperors, kings, princes and dukes. These were not allowed to be extravagant. Ministers, civil servants, governors and chiefs should not be libertines. They are given the power to decide and to guide the administration according to the wish of heaven in a fair manner.' According to this saying, in ancient times God and the spirits established realms and territories and employed officials for them. They did not act to give them high rank, or to bestow upon them abundant benefices, or to appoint their relatives, aristocrats, or the idle rich, but to make use of the people, and avert disadvantages from them, in order to provide prosperity to the poor and abandoned, and to obtain the elimination of dangers and the suppression of unrest. The wise kings of ancient times acted thusly."

12-10

"Today's kings, princes and great lords practice criminal justice and management in a different way. They favor their relatives, fathers, brothers and good friends, with whom they surround themselves and who they make senior officials. The people know that the princes do not really appoint these officials to direct the people. Therefore they join together in secret associations to deny the prince their consent. Thus, superiors and subordinates are not of like mind, and if superiors and subordinates are not of like mind, then rewards and awards are not sufficient to encourage virtue, and penalties and prosecutions do not hold back vice. How do we know this is so? If the superiors are only appointed to exercise the desires of the people and serve as leaders of the people, they will say, 'If one is worthy of the reward, we shall reward him.' If, however, superiors and subordinates are at odds, then those who are rewarded by the superiors will be conversely condemned by the crowd. The crowd lives together, and when one of them is condemned, even rewards which they may obtain from superiors are not sufficient to encourage them. If the superiors are used only to lead the government in the state and act as the leaders of the people, they may say, 'If someone deserves punishment, we will punish him.' But if the superiors and the subordinates are not of like mind, then those that the superiors punish will be praised by the crowd. The crowd lives in close communion; whoever wins their admiration will not be hindered in his actions despite possible punishment by the superiors. To the extent that those appointed to lead the state and lead the people do not encourage the truly good with their rewards and accolades, and do not deter the truly evil with penalties and prosecutions, the conditions are the same as those we had before prehistoric times when the people had no civil servants yet. If it makes no difference whether or not officials are around, I would like to make the following suggestion: this method cannot be the right way to govern the masses."

12-11

"When the holy kings of antiquity employed officials, their only consideration was of the idea of unity. The superiors and subordinates were of like mind, if the superiors had reserved some advantage for themselves, so the subordinates could also enjoy it, and if the subordinates had any reasons to complain of some suffering, the superiors cleared them away. So it came that if someone at a distance of many thousand kilometers performed some good deed, the Heavenly son could reward him before all his comrades knew, or had informed his local comrades of it, and if anyone at such distance was doing something evil, the son of Heaven could punish him, before all his comrades knew it, or the people of the same place had any idea. This put the people of the whole world in terror; they trembled and shook and dared not commit more crimes and vices, for they said, 'The sight and hearing of the son of Heaven is supernatural.' The statements of former rulers teach us that there was nothing supernatural about it. The ruler only managed to use the ears and eyes of others who supported him in hearing and seeing, he used the lips of others who helped him in the speech, the spirit of others who thought for him, and he made use of the arms and legs of others to help his movements. When the watchers and listeners are numerous, so hearing and vision can reach widely. If many help with speech, friendly words can give solace everywhere. If many think together, the goals set will soon be achieved, and if actions find numerous supporters, all enterprises will be carried out quickly."

12-12

"That the old wise rulers were so successful in their administration, and left a name to the latest generations, has no other reason and is based on nothing other than that they knew to justify their rule of unity. Hence, in the songs of praise, The Zhou, a work of the former rulers, says, 'They came to see the king, and they asked for the ordinances.' The meaning of these words is that in ancient times the sovereigns and feudal lords appeared in spring and autumn, reporting to the palace of the son of Heaven and receiving the strict instructions of the son of Heaven. Returning to their countries they then managed the administration. What the government imposed on them never treated them with disrespect, and at that time there was no one who dared to confuse the instructions of the son of Heaven. The Odes says: 'My horses are white, with a black crest; the six reins are supple. I let them gallop and drive them and everywhere I research and seek advice. And furthermore, my horses are harnessed, the six reins like silk. I let them gallop and drive them, and everywhere I research and search for plans.' These words say that in past times the lords and feudal princes, when they heard of any good or bad deeds, always hastened to report them to the son of Heaven, so that the truly virtuous were rewarded and so that vices would be punished. They did not kill innocent people, but did not let true culprits escape. This was achieved through the assertion of uniformity." Master Mozi said, "If today's kings, princes, great lords, scholars and nobles all earnestly desire the prosperity of the state, an increase of population, social order, rule of law, efficient administration and the consolidation of the temples of the land gods, so must they must come to the conclusion that the assertion of uniformity is the proper basis of an administration."

Chapter 13

Enforcement of Uniformity 3

13-1

Master Mozi said: "It is up to the wise to examine what makes the state, the families and the people well governed, and to execute it, and also to examine avoidance of confusion and disorder in the state, the families and the people. But what is it which governs them? When the rulers get to know the circumstances of their subordinates, then there is order; if they do not get to know them, then there is confusion. How do we know? If the rulers know these conditions, then they are well acquainted with the people's merits and errors, and so they reward the virtuous persons they find and punish the wicked. If the good is rewarded and the evil is punished, then the state is well governed. If, on the other hand, the leaders do not know the conditions of their subjects, then their good and bad sides are unknown to them, and if they do not know them, they are also unable to reward the good and chastise the wicked. But if the government is such that the good are not rewarded and the bad are not punished in public, then the masses are in turmoil. Therefore, in rewards and punishments, the leaders must give their full attention to the knowledge of the circumstances of their subordinates."

13-2

But what do we have to do to be clear about the conditions among the people? Master Mozi said: "It is enough to elevate the unity of opinion as the principle of government. How do we know that the unification of opinion can rule the world? Why not research the management of old times and their statements about the government? In the beginning, when Heaven created people, they had no leaders yet. The population consisted only of individual people and, since they were only single people, if one man had one view, ten people had ten views, a hundred had a hundred and a thousand a thousand. When their numbers increased so that they could no longer be counted, the views they put forward were also innumerable. Each one held his own view as the only right one and those of all others as wrong. As a result, the influential people began to quarrel, and the weaker hunkered down to defend themselves."

13-3

"Therefore, in the realm, it was desired that the many views be summed up into a single one, and thus the most virtuous was chosen and raised up as the son of Heaven. However, since the son of Heaven's knowledge of circumstances was not yet sufficient to govern the kingdom alone, a second class of persons was appointed as the three ministers. Even the knowledge of the three ministers was not enough to empower them to stand alone with the son of Heaven, so they shared the kingdom and set up feudal princes. Since their abilities were not sufficient to rule within the borders of each country alone, an additional class was chosen as state ministers and secretaries, and since their abilities alone were not enough to support the prince, additional classes were created such as the district chief and the family elder. Thus, in antiquity, the son of Heaven appointed the three ministers, princes, ministers of State, secretaries, district chiefs and family elders. Genteel and idle people were not chosen, for they had to help with the suppression of unrest, in criminal justice and in administration. They founded States, bordered territories, seated kings, princes and dukes, and appointed ministers, judges, governors, and leaders not only in order to make speeches, but apparently in order to meet decisions and to help them manage the wishes of Heaven."

13-4

"How is it, that nowadays the superiors cannot rule those subordinate to them, and that the inferiors do not want to serve their superiors? Seniors and subordinates put evils upon each other. What is the reason? Their views do not match. When differences of opinion prevail, parties form. If, then, the rulers reward someone because of his virtue, he may well obtain the reward of his superiors, but he does not pass the condemnation of the people, therefore, whoever does good cannot be encouraged by the prospect of reward. On the other hand, if the rulers hold anyone accountable for their wickedness, then he may well be punished by his superiors, but he feels that the people pay tribute to him, so the vicious ones are by no means deterred by the impending punishment. So the rewards and accolades from above are inadequate to serve as an incentive to virtue, and censure and punishment are not sufficient deterrents against vice."

13-5

What is the reason of this, and what must happen to achieve conformity among the many views in the realm? Master Mozi notes: "The authorities should make an attempt with the family heads so that each family head adopts a notice and ordinance to the family members, saying, 'If you see someone who loves the family and promotes it, make it known, and if you see someone who hates and damages the family, report that as well.' Someone who brings attention to a friend and supporter of the family is thereby also a friend and promoter of the family. As soon as the authorities find out, they will reward him, and if the crowd hears of it, they will praise him. Anyone who does not point out an enemy and damager of the family is just like someone who hates and damages the family. As soon as the authorities find out, they will punish him, and the people will also condemn him when they hear of it. In this way, all members of the family will endeavor to obtain the rewards and commendations of superiors and to avoid their censure and punishment. So all the good is reported and everything bad is reported. When the family head finds a good man, he rewards him, and if he finds a bad one, he punishes him. By rewarding the good and punishing the wicked, the family is well-ordered. But what is the family ruled? It is with the assertion of equality of opinions as a guiding principle."

13-6

"But, the method of governing the state is not yet completed just by making the families well ordered. The number of families in the state is very large, and they are all partisan for their own family and partisan against other families, resulting in mighty unrest so the weak must defend themselves. Therefore, the family head is instructed to not only consolidate the views of his family into a single one but also to reconcile it with that of the sovereign. The sovereign issues a notice and an ordinance to the inhabitants of the country, in which it says: 'If you see somebody who loves and promotes the state, you must inform of it, and if you find someone who hates the state and harms it, so you must also make it known. Anyone who makes known about another person who loves and promotes the state is also someone who loves and promotes the state. As soon as the superiors hear about it, they will reward him, and when the people learn it, they will praise him. If someone sees an enemy and damager of the state and does not bring it to the public attention, he himself is a man who hates and damages the state. As soon as the authorities capture him, they will punish him, and the multitude which hears of it will condemn him.' Thus, all the inhabitants of that state will endeavor to acquire the rewards and accolades of their superiors and to escape their condemnation and punishment. Therefore, if the people learn of a good deed, they make it known; if they find a bad one, they will report it as well. The lord of the land rewards the good he finds, and punishes the wicked. If the good is rewarded and the bad ones are punished, the country is well governed. But what is the government of this state based on? It is only by ensuring that the different views in the state are uniformly consistent."

13-7

"Even though the individual state is well governed, the method for governing the empire is not yet complete. In the realm there are many states, each representing its own interests and opposed to all others. Therefore, the strongest take to arms, and the weaker seek to defend themselves. That is why the rulers of the states are further encouraged to sift through the many opinions of the states and to bring interpretations of Heaven into line with that of the emperor. The son of Heaven, in turn, adopts a declaration and instruction to the inhabitants of the kingdom with the following content: 'If you know of someone who has love for the kingdom and brings it advantage, you must report it, and if you notice someone who has persecuted the kingdom with his hatred and inflicting of evil on it, you must also make it known. If you see someone who loves and promotes the kingdom, and you report it, then you are friends and benefactors of the empire, and as soon as the authorities receive this message, they will reward you and the people who will know about it shall boast of you. If you know of someone who is evil and harms the realm and do not expose him, then you are yourself like enemies and damagers of the realm, and as soon as your superiors are able to do so, they will punish you, and all who hear of it will condemn you.' Then it will be the wish of all the people in the realm to be rewarded and praised by the superiors and to escape their censure and punishment. So all good and bad deeds will be made known, and the son of Heaven will reward the good and punish the wicked. If virtue and vice find the due rewards and penalties, the empire is well managed. But what is this administration of the realm based on? It is only on the fact that all views are traced back to one."

13-8

"Now that the kingdom was well-ordered, the son of Heaven still summed up the different views in the kingdom and brought them into line with that of Heaven. That is why we must speak of this uniformity. The son of Heaven, who makes the greatest use of it, can thus govern the kingdom; the feudal princes, who make a moderate use of it, govern their states; and the family heads, who make only a small use of it, can govern their families. So by large scale use the kingdom is well governed and is without recklessness, by smaller scale use a state and a family are well arranged, without deviating from the right path. That is the meaning of that principle."

13-9

Therefore, it is said that the administration of the empire is like the administration of a family, and the dominion over the inhabitants of the empire as the dominion over an individual. One might believe that only master Mozi teaches this doctrine, and that the former rulers were not of the same view. That is not the case. The holy kings have judged similarly, and based their government on the principle of the unity. The empire was well managed in this way. We know this because in The Great Statement, a book of the former rulers is said: "The common people see wickedness and malice and report it. Don't say it, and it comes out, then the punishment will be shared evenly." This means that those who see offenses and crimes, but do not reveal them, as well as those who are guilty of offences, should be punished.

13-10

What made the wise rulers of antiquity so distinguished in their administration? It was all the advisers who stood by them, all men who were well experienced in acting outwardly. Great was the number of those who supported them in seeing and listening. Therefore, if they pursued a plan with others together, they reached their goal faster. If they did anything, it would proceed faster than for others, and if they were given commendations and awards they could make it known more quickly. These benefits accrued to them because they could work together with reliable people. An old adage says: "One eye does not see as well as two eyes, one ear does not hear as well as two, and one hand does not grasp as vigorously as two hands." Because they could rely on other people, they had such advantages. If at the time of the reign of the ancient wise kings a virtuous man was at a distance of more than a thousand kilometers, then the king could reward him before all his local and community comrades had heard of his existence, and if a sinful man was within a thousand kilometers, the ruler could punish him, even before his local and community comrades had become aware of his existence. Can this only be attributed to the delicacy of the ear and the sharpness of the eye of the king? Could he look over a thousand kilometers with a glimpse and hear at a distance of a thousand kilometers? The wise rulers do not go themselves to see, and do not enter themselves into places to hear, but use the ears and eyes of others who support them in seeing and hearing. Why does it happen that when rebels and bandits make their way in the realm, they cannot get a foothold anywhere? It is because the good are governed in a uniform way.

13-11

Therefore, master Mozi says: "To obtain consent from the people, one must love them and must not hate them. If it cannot be moved and you say it has to be, then you hate it. If one manages them with love, by awakening their trust, offering wealth and awards and backing it up with penalties, then it will be impossible to lose their cooperation, even if one intends to refuse it."

13-12

And so master Mozi says further, "If the kings, princes, great lords, scholars and nobles of our day really strive for benevolence and justice in their hearts, if they want to be great scholars, the highest goal is the study of the wise (and, to a lesser extent, study of the advantage of the state, of the families and of the people) towards which a discussion of the principle of agreement with superiors is appropriate, and from such a discussion one must come to the realization that the assertion of unity is a basis of administration and is of greatest importance in government."

Chapter 14

Unifying Love 1

14-1

The wise, whose business it is to govern the realm well, must know where in the realm the confusion comes from, and only then can they remove it. He who does not know its origin is unable to do anything about it. It's just like a doctor who is supposed to be fighting a patient's illness. First, he must know where the disease comes from; then he can take remedies against it. If he does not know the cause of the disease, he cannot fight it. Why should it be different in eliminating confusion and unrest? You have to know where they come from, then you can master them, but if you know nothing about their origin, you cannot do anything about them.

14-2

Therefore the wise (who are responsible for the management of the realm) must become clear about the origin of the turmoil. They will find that they have their reason in the absence of mutual love. If citizens and children have no devotion to their government or father, one speaks of degeneracy. The son only loves himself, but not his father, so he damages his father and benefits himself. The younger brother only loves himself, but not his older brother, so he disadvantages him and is only mindful of his own advantage. The subject loves only himself and has no love for his prince, so he harms his prince, while he is mindful of his own benefits. This is called degeneration. If a father does not himself have a benevolent sense of purpose for his son, an elder brother for the younger and the prince for his subjects, those also count as special degeneracy in the realm. The father only loves himself and not his son, so he disadvantages the son and only benefits himself. The elder brother only feels love for himself, not for the younger brother; he adds evil to this, while working for his own benefit. The prince loves only himself and has no heart for his subjects, so he harms them and always has his own benefits in mind. Where does it all come from? It is all from the lack of mutual love. Even thieves and robbers in the realm act in a similar way. Thieves only love their own home, but not that of the others, so they steal from you to benefit their own home. Robbers only love their own person and not their fellow human beings, so they rape them to gain self-benefit. Where does it all come from? It is all from the lack of mutual love. If high officials subvert each other over competition between houses, and if the local leaders fight each other in their states, it is likewise. All the high officials love only their own houses and not outsiders, so they disrupt them to benefit their own house. The governments all only love their own realms and are indifferent to the others, so do not shy away from attacking them when it brings their own land advantage. All cases of breakdown in the world are part and parcel of this. If we investigate the causes, it is always the lack of mutual love.

14-3

If all the inhabitants of the world could be caused to join together for mutual love and to love others as well as themselves, would their attitude then be even less filial? Would there still be unfriendly people? If you regard your son, younger brother, or underlings as you regard yourself, would you still be unfriendly against them? There would be no more factionalism and unfriendliness. Would there still be thieves and robbers? If the houses of others are looked upon as one looks upon one's own, then who would steal from them? And if we equated foreign persons with our own selves, who would still perpetrate violence? Thieves and robbers would disappear. Would high officials seek to ruin each other's houses, and national leaders attack the states of their rivals? If the houses of others are on a par with one's own, who would want to disrupt them, and if you look on the states of others as equal to your own, how could you attack them? Consequently, there would be no officials who set their houses against each other, or governments which feuded with their people. If in the realm everyone loved each other, if the states did not fight one another, if the families did not interfere with each other, if there were no thieves and robbers, and if governments and citizens or fathers and sons showed love and affection to each other, then the realm would be in a well ordered state. Therefore, why shouldn't the wise (whose business is the administration of the kingdom) work to prevent hatred and to encourage love? For when all in the realm are connected by love there is order, but if they hate there is confusion. This is why master Mozi said, "One cannot help but exhort to mutual love."

Chapter 15

Unifying Love 2

15-1

Master Mozi said: "What the virtuous consider to be their duty is that they seek to promote the advantage of the realm and eliminate harm. This is what their activities are all about." What is to the advantage of the realm and what is the damage? Master Mozi said, "Today, when one state attacks another, one family encroaches on another, one individual attacks another, when princes and subjects are not gracious and loyal, father and son are not kind and affectionate, older and younger brother are not cooperative, all this is to the detriment of the realm."

15-2

Let us search for the basis from which this grows. It's about mutual love. The master Mozi said: "It stems from the lack of mutual love. Today's princes only know how to love their own country, but not other states, so they are not afraid to bid their national military forces to attack other states. Today's family leaders are only interested in their own family and feel no affection for other families, so they are not afraid to bid their family to cross others. People today can only love their own person, but not those of their fellow human beings, so they are not concerned about offering their own strength to rape others. Since the princes do not love each other, they fight in an open battle, because the heads of families do not link in friendship, they allow themselves all kinds of attacks against each other, and since individuals are not united by love, they too add evil to each other. Princes and subjects do not love each other and therefore show no favor and no loyalty, fathers and sons without mutual love leave out benevolence and filial affection, and older and younger siblings in the absence of affection are without concord. As a result of this general lack of mutual love among all people, the strong overwhelm the weak, the rich ridicule the poor, the eminent let the lowly feel their arrogance, and the cunning deceive the foolish. If we trace all misery, all aggression, all discontent and all hatred in the world back to their origins, they all originate from the lack of mutual love. The virtuous condemn this."

15-3

If the virtuous condemn this, how can they remedy it? The master Mozi said, "By means of all-embracing mutual love and by exchanging mutual benefits, you can help." But what does this means of universal love and exchange of mutual benefits consist of? Master Mozi replied: "Such people look at other states like their own, consider the houses of their neighbors as their own, and equate other persons with themselves. If the princes love each other, they will not go to the field against each other, when the family leaders live together in friendship, they can band together against attackers, and if individuals are connected by love, they will not perform acts of violence against each other. When they love each other, princes and subjects will show favor and loyalty, father and son will be gracious and filial, and older and younger brothers will live fruitful lives. If there is mutual love among all the people of the world, then the strong will no longer overwhelm the weak, the majority no longer plunder the minority, the rich no longer mock the poor, the eminent treat the low with contempt, or the sly cheat the foolish. All-encompassing mutual love is then the reason that misery, assault, dissatisfaction and hatred no longer find a place on Earth. That is why you praise the virtuous."

15-4

The scholars and nobles of our time may say, "This universalism is, of course, something beautiful, but one of the most difficult and vague things in the world." Master Mozi replies: "Only because the scholars and nobles of the world do not recognize the advantages and have pre-conceived notions. When they are called upon to storm a city, or to go to battle, or to fall on the field of honor, it is all very difficult for the citizens of the realm, yet the hordes of warriors are willing to do it if they like their prince. How much more must this be in the case of comprehensive mutual love and exchange of mutual advantages, which is something completely different. Namely, anyone who loves others is to be responded to with love, whoever brings them advantage, with advantage; anyone who hates others, is to be responded to with hatred, and whoever harms them with harm. What is difficult about this? The only difficulty is that the scholars and those ruling the government do not follow up."

15-5

"In ancient times, Duke Wen of Jin loved to see his officers in quite plain costume. Therefore, the duke's officials wore sheep hides, with their swords in leather straps and had caps of boiled, coarse fabric. So they dressed before their prince and they paraded so in open court. What was the reason? The prince liked it very much, so his officials did it."

15-6

"Lord Ling of Chu appreciated slender waists on his officials, so they all confined themselves to a single meal. They inhaled when they put the belt around their hips, and had to hold on to the wall to stand up. After the course of a year they showed a frightening, ashen color at court." What was the reason? It was the whim of the prince, to which the officials were able to adapt. Lord Goujian of Yue enjoyed the courage of his soldiers. For training, he gathered them on a burning ship that was then set on fire. To test his soldiers, he said that the treasures of Yue were all there. The king himself beat the drum to advance his people. When the soldiers heard how he whirled the drum, they broke through the ranks in fierce fury and plunged into the flames, and a hundred were killed in them. Then the king struck the gong and called back the crews."

15-7

"Insufficient nourishment," said the master Mozi, "bad clothes and the sacrifice of life for glory; all this is difficult for the citizens of the realm to endure, yet they are all ready to do so if they like their prince. How much more must this be so in the case of comprehensive mutual love and exchange of mutual advantage, which is something completely different? Namely anyone who loves others is to be rewarded with love, whoever brings them advantage, with advantage; anyone who hates others, is to be rewarded with hatred, and whoever harms them with harm. What is difficult about this? The only difficulty is that the scholars and those ruling the government do not follow up."

15-8

The scholars and nobles of our time may say, "This universalism is, of course, something beautiful, but the most difficult thing in the world. It is as if someone wanted to lift mount Tai and jump over the Ji River." Master Mozi said: "The example is not applicable. Lifting Mount Tai and jumping over the Ji River would have to be called an extraordinary feat. No one has been able to do so from the oldest time until now. Comprehensive mutual love and exchange of reciprocal advantage is quite different. The wise rulers of antiquity actually accomplished them. How do we know? When Yu created order in the realm, he stood in the West River and the Yu in order to divert the waters of the Qu, Sun, and Huang. In the north he dammed the Yuan and Gu, to drain the Houzhidi and the Huzhi Channel, and he divided the water at the Dizhu; he also pierced Lungmen to benefit the population of the Yan, Dai, Hu, and Ho. In the east, he drained Lu, drained the Mengzhu lake, and let the water flow into nine channels to restrain the floods in the eastern lands, thereby benefiting the inhabitants of Ji. In the south he let the Yangtze, Han, Huai, and Ru rivers flow eastward and pour into the five lakes. Thus he benefited the people of Jing, Qi, Gan, Yue and the southern barbarians. These were the deeds of Yu pertaining to my current topic of all-embracing love."

15-9

"When King Wen was in the western land, it was as if the sun and moon suddenly radiated their light in all directions and across the western land. The great states did not despise the little ones, and the crowd did not treat the abandoned without consideration, nor were there any violent ones who took away a man's millet and his rice, or his dogs and pigs. Heaven could not help approaching King Wen with kindness. Therefore, old people without children found a place where they could live out their lives, the abandoned, lonely and isolated mingled with company, and children who had lost father and mother in their youth found assistance under whose protection they could grow up. Those were king Wen's achievements pertaining to my current topic of all-embracing love. When King Wu was building the tunnel path on Mount Tai, he made the following statement to Mount Tai, 'The virtuous great-grandson, king of Chou, had a great work ahead; and it is done.' When King Wu was building the tunnel path on Mount Tai he made the following statement to Mount Tai: 'I the virtuous grandson, king of Zhou, had a great work ahead; and it is done. I have virtuous men and hold them up to the Shang, the Xia, the Mran, the Yui and the Mao to witness my worship. Even if he has close relatives, they are not as good as virtuous men. If injustice is committed in a thousand places, then I am the only one responsible for it alone.' These were King Wu's deeds, and I, on my part, practice such all-embracing love."

15-10

And master Mozi said further, "If now the nobles of the kingdom truly desire the prosperity of the empire and hate poverty, if they seek order and hate disintegration, they may cultivate the all-embracing love and exchange of mutual advantages, for this is the method of the sacred kings and the principle for the administration of the kingdom, which must be heeded."

Chapter 16

Unifying Love 3

16-1

Master Mozi said: "It is a matter of virtue, always striving to promote the advantage of the realm and to eliminate harm. But what is the greatest damage in the realm at the present time? When large states attack the small, large families disrupt the smaller, the mighty deprive the weak, the majority oppress the minority, the cunning cheat the foolish, and the eminent make the low feel their arrogance; then the realm is harmed. Moreover, the rulers are not gracious, the subjects are not loyal, the fathers are not affectionate, and the sons are not filial. There are other harms to the realm, and further there are miserable ones in our time who attack and wound their opponents with sharp weapons, poison, water, fire, and other harms. We want to go back to the source and investigate the origin of all these harms. Where do they come from? Is it from the charity and the promotion of others? We must respond to this in the negative and say that they are apparently born of hatred and human enmity. Does the hatred and hostility in the world demonstrate accord or schism? They exemplify schism, of course, so all major harm in the realm in fact arises from the addition of schism. Therefore, schism is a bad thing."

16-2

Master Mozi said: "Whoever condemns something must have something else that he can put in its place. If he condemns something and puts nothing in its place, it is as if he wanted to fight a waterspout with water. His view would certainly not find any appeal." Therefore, Master Mozi spoke so as to put forth accord instead of schism. But how can accord occur instead of schism? It is to be retorted: "If everyone looked at other states like his own, who would ever send the troops of his own state to attack another, for they would be equal to his own? If everyone equated foreign cities as their own, who would send the inhabitants of his city to conquer another, since those of his own would be the same? And who would gather together his family comrades to bring confusion into another family if he put them on the same level with his own? Assuming that countries and cities were not attacked and conquered and families were not shattered and destroyed, would that be harmful to the realm, or beneficial? On all counts, it would be a benefit for the realm. Let's go back to the source and explore where all those benefits flow from. Where do they come from? Is it from the hatred and harm of others? This question is decisively negated and it must be conceded that they seem to grow from the love and encouragement of fellow human beings. Is love and promotion in the world schism or accord? It is certainly accord. So the greatest benefit to the realm is indeed the application of accord." Accordingly, master Mozi said that accord is righteous.

16-3

We have stated at the outset that it is a matter of virtue to strive, in all circumstances, to promote the benefits of the realm and to avert damage. Now, through our investigation, we have found that the greatest benefit for the state is the result of accord, and also that the greatest damage to the state is from schism. Therefore, master Mozi said, "That schism is wrong and accord is righteous, stems from these considerations."

16-4

If we are to properly promote and enjoy the benefit of the empire, then we must make the right use of the principle of accord. In this way, those who are gifted with good ears and keen eyes will help each other in hearing and seeing, those in possession of strong arms and legs will assist in moving and steering, and those who have good teachings will communicate with each other. Then old people without spouses or children will find care and sustenance until their old age, weak children and orphans without parents will have support, under whose protection they can grow up. It is only necessary to exercise unifying love in the right way to be partakers of these blessings. What might be the reason that so many scholars, when they hear about accord, condemn it?

16-5

The scholars of the realm are not content with the mere condemnation of accord, but they say, "It is something beautiful, but how could it be carried out practically?" To this, master Mozi replies: "If you want to carry out something, and this proves impossible, then it is a difficult thing to refute derogatory judgment, because how can something be good if it cannot be applied? For this purpose, we want to examine both opposing views and let two representatives speak. Who are these two representatives? One representative may adhere to the principle of schism, the other may prefer accord. The representative of schism will say, 'How can I respect the person of my friend as my own, or consider the relatives of my friend like my own?' Therefore, if he sees a friend at the crossroads, and he hungers, he does not feed him; when he freezes, he does not clothe him; if he is ill, he does not care for him, and if he dies, he will not bury him. Such are the words and such the deeds of the philosopher of schism. The philosopher of accord does not speak that way, and also acts differently. He says, 'I have heard that in order to become a distinguished scholar in the realm, one must, under all circumstances, equate the person of his friend to himself and look upon the other's relatives as his own; only then can one claim to be an outstanding scholar in the realm.' As a result, when he sees his hungry friend at the crossroad, he feeds him; he dresses him when he freezes, he cares for him when he gets sick, and he cares for his funeral if he should die. Such are the words and such the deeds of the philosopher of accord."

16-6

"The words of the two philosophers contradict each other and their way of acting is contrary. Let us assume that their words are meant to be serious and that the deeds would follow, that words and deeds would coincide like the parts of a sign, and that they would not say anything that they are not prepared to put into practice. Imagine a plain or a wide field, in which a knight in armor straps on a helmet and proceeds to battle; the outcome, whether death or life, is indeterminate. Similarly, imagine a messenger sent to travel far and wide between Ba, Yue, Qi, and Jing on behalf of his prince or high official; whether or not he arrives with it is unknown. If they had to choose between the two philosophers, which (I would like to ask) would they choose? In their families, would they entrust the care of their parents and the protection of women and children to the representative of accord or the representative of schism? I am convinced that in such circumstances even the most foolish man and the most inexperienced woman, even if they condemn unifying love, would entrust themselves to the representative of accord. In words, they would verbally reject the concept of accord, but when it comes to personal decisions they would validate it. So their words and deeds would be in contradiction. What may be the reason that the scholars of the realm, when they hear of unifying love, condemn it?"

16-7

"They don't confine themselves to condemnation, but explain: 'We believe that one can prefer a mere scholar who represents this view, but that it doesn't apply to a prince.' Let's examine the opposing views and let two princes speak as representatives. Who are these two princes? One may hold with accord, and the other to declare himself for schism. In that case the prince, who is for schism would say: 'How can I view my hundreds of thousands of subjects like my own person? That would be too much contrary to the general feeling. The life of the people on Earth lasts only a short span of time, so every second counts.' So if he sees thousands of people starving in his land, he does not feed them, he does not dress them, he does not care for the sick and does not bury the dead. Such are the words and the deeds of the prince who stands for schism. The prince advocating accord does not speak and act like this. He says: 'I have heard that whoever wants to be an enlightened ruler in the realm must put the good of the people first and set aside his own person, only then will he to be considered an enlightened ruler.' When he sees at the crossroads how his people are starving, he feeds them, if they freeze, he dresses them, in cases of sickness he lets them be cared for, and in death he buries them. This is how a prince talks about accord, and how he acts."

16-8

"If we compare the two princes, their words contradict each other, and their actions are opposites. Let us assume that their words are sincerely meant, and that their deeds truly correspond so that words and deeds are together like the meaning and substance of text, and that they would not say anything they are not prepared to do. Then we would like to pose the following question: Suppose this year there is an epidemic; thousands suffer bitterly, freezing and starving, and great is the number of those who are wallowing in ditches, struggling with death. Now, suppose people had to choose one of the two princes. Which one would they choose? I believe that under such circumstances even the most unintelligent man and the most foolish woman, even if they would otherwise disagree with the prince of accord, would nevertheless vote for him. With words, they may condemn unifying love, but if it comes to a decision, they are in favor of it, so their words and deeds contradict each other. So it is not clear why the scholars of the realm condemn the word 'unity' whenever they hear of it."

16-9

Not only do the scholars condemn unity, but they say further: "Accord may be based on benevolence and justice, but how could it be carried out? To provide an example, such impracticability is like if someone heaved up Mount Tai and jumped over the Yellow River. We would welcome accord with great pleasure, but it is a pipe dream." Master Mozi said: "From ancient times until now, as long as there have been people, nobody has ever lifted mount Tai and jumped over the Yellow River. But all-encompassing mutual love and exchange of reciprocal benefits were personally practiced by six holy kings of former times." How do we know what the former six holy kings carried out themselves? Master Mozi said, "I do not live with them in the same generation or at the same time, have also not personally listened to their words or looked at their traits, but I know it from what they wrote on bamboo and silk, engraved on metal and stone, in bowls and on shells and left for the descendants of later generations. In the Great Explanation it is said, 'King Wen resembled the sun and the moon by letting his light suddenly radiate in all directions in the western land.' This means that king's value of broad love extended to all in the realm, just as the light of the sun and moon shines over all the earth, without any preference." This was the king's unifying love, so not only does master Mozi tell us about unity, but King Wen exemplifies it.

16-10

And it appears not only in the Great Explanation, but also The Explanation of Yu is similar. Yu said: "Ye mighty multitude, listen to my words. Not only I, the unworthy, dare to speak of the turmoil. Against this foolish Prince of the Miao, I am completing the punishment of Heaven. I lead your armies and go ahead in the fight against the Prince of the Miao." The campaign of Yu against the prince of the Miao was not made to multiply his wealth and his prestige, to gain happiness and income, or to obtain eyes and ears, but he merely sought to promote the benefits of the realm and looked to self defense. That was Yu's unifying love, but the statements of master Mozi go back to more than just agreement with Yu.

16-11

The Explanation of Yu is not the only source of such understanding but the Word of Tang as well, for Tang said, "I, Li, the unworthy, dared to sacrifice a black animal to the supreme ruler of Heaven, so now Heaven has sent a great drought for which I must take personal responsibility. I don't know if I've offended the upper or lower powers. If anyone does anything good, I do not dare to conceal it, or if a crime is committed, to leave the culprit unpunished. Let God examine it in his heart. If a sin is committed anywhere, I take responsibility, and if I am personally guilty, let it not be the burden of the nation." This shows us that, although he possessed the status of emperor and controlled the whole kingdom, Tang was not hesitant to present himself as a sacrifice in order to reconcile God and the spirits. Such was Tang's universal love.

16-12

Although master Mozi imitates Tang in his words, not only the Explanations, Orders and Tang's Words give us this understanding, even the Odes of the Zhou are similar. In the Odes of the Zhou it is said, "Wide and far is the king's way, without distraction and without partiality; smooth and even is the king's way, without partiality and without distraction. It is straight as an arrow, smooth as a stone; the noble follow along it, and the simple people see it." It is in this respect that we have a condemnation of the crooked paths. Wen and Wu in the old days ruled in such a way that they would hand out their gifts in a perfectly equitable manner; they rewarded the virtuous and punished the wicked and did not show undue fondness for relatives and brothers. Thus was the unifying love of kings Wen and Wu. Since master Mozi, in what he teaches about accord, is joining Wen and Wu, what might be the reason that all people who hear about accord condemn it?

16-13

And they do not content themselves with condemning it, but explain further, "We believe that it is not useful for the veneration of the parents and is thus detrimental to filial devotion." Master Mozi said: "We want to get to the bottom of the matter, that a filial son is mindful of the welfare of his parents. If a filial son is mindful of the welfare of his parents, does he want other people to love and promote his parents, or does he want them to hate and harm them? Judging by what has been stated he must wish the love and support of others for his parents regardless. How can this be achieved? Should I first try to love and support the parents of other people, who repay me with the love and support of my parents, or should I first try to hate and harm the parents of others, and then expect that they will repay me by loving and nurturing my parents? I must first of all strive for the love and encouragement of the parents of others before they repay me for loving and supporting my parents as well. But let us examine: Can a filial son really manage to love and promote the parents of his fellow human beings, or are all the filial sons of the world too different, and therefore inapplicable as norms? Let's go back to the sources. A Place of the Great Praises, a work of the former rulers, reads: 'Every word finds its answer, every virtue its reward. He who throws me a peach, I repay with a plum.' That means whoever loves others, is loved in return, and whoever hates others, is hated in return. Why may the scholars of the realm condemn accord in their speech? Do you think the same is so difficult that it is unfeasible? But there have been more difficult things to do."

16-14

"Before antiquity, King Ling of Jing was enthusiastic for thin waists, which had to match his own figure. The officials of Jing took no more than a single meal to themselves. They had to hold on to stand up, and supported themselves by walking on the wall. Restricting food was very difficult for them, but they carried it through, and the king was pleased about it. Before a generation is over, the habits of a people can be remodeled, and they seek to adapt to the ruler. King Goujian of Yue loved courage. For three years he instructed his officers and officials. Since he knew that this may not have been sufficient, he had a ship lighted and drove them forward by drumming. The soldiers rushed over the front rows and fell into the water and into the fire, in which innumerable perished. As he did not continue drumming, the people came back. This shows the strict discipline that prevailed among the soldiers of Yue. Plunging into the flames was not an easy thing for them, but they accomplished it, and the king of Yue was satisfied. It does not require a generation to remodel the customs of the people, because they aspire to be directed towards superiors. Duke Wen of Chin liked traditional costumes made of coarse hemp. Therefore, at his time the officials of Chin dressed in sackcloth, wore sheep's skins as fur, hats of boiled coarse fabric and grass sandals. So they entered before Duke Wen and, when they came out, they hurried over the yard. To dress in coarse hemp was difficult, but they overlooked this difficulty, and Duke Wen was pleased about it. To change the habits of a people, a generation suffices, because of striving to satisfy the rulers. Shortage of food, fuel and wearing of sackcloth falls to a people in disorder, and so they understand and satisfy the rulers. Before a generation passes, the people are guided into new pathways. Why? It is because they are seeking to adjust to the top. If everyone now loved and promoted each other, they would not only have untold benefits, but it would also be very easy. In doing so, we do not think about why the ruler wants it. If this is to be the case and, by rewarding and praising, by punishments and prosecutions, but with a deterrent effect, we believe that people would all love each other and support each other. Their urge would be as strong as that of fire to rise upward and that of water to go down, and would not be hindered by anything in the world."

16-15

Thus, unifying love is the way of wise rulers, which means that kings, princes and lords will find peace and the people enough clothing and food. Therefore, the noble can do nothing better than to try to understand this accord and to carry it out. Then the princes will be gracious to the people, faithful to the subjects, the fathers will be kind, the sons deferential, the elder brothers amicable, and the disciples obedient. The nobles should strive to become gracious princes, loyal subjects, benevolent fathers, deferential sons, friendly elders and obedient younger brethren. Accord must be achieved in all circumstances. It is the principle of the holy kings and at the same time the greatest blessing for the population.

Chapter 17

Condemnation of the War of Conquest 1

17-1

Think of someone who invades another's fruit and vegetable garden and steals peaches and plums. When people hear about it, they condemn him, and when the authorities get hold of him, they punish him. Why? It is because he harms others to benefit himself. If he goes so far as to take away their dogs, pigs, chickens and piglets, his injustice is even greater than when he invades gardens to steal peaches and plums. Why? Because he inflicts even greater harm on others, his lack of benevolence is even more pronounced and so the punishment even sharper. If he even breaks into pens and stables and takes away from others their horses and cows, he reveals an even greater lack of goodwill and justice than when dogs, pigs, chickens and piglets are taken away. How? He discriminates against his fellow-men even more, and, if he still puts them at a disadvantage, his heartlessness must be even worse, and he deserves even harsher punishment. If he lets himself get carried away by killing an innocent, depriving him of his clothes and furs, and appropriating his spear and sword, it is an injustice even bigger than breaking into pens and stables and driving horses and cows away from their owners. Why? It is because his injury to others is even more serious. This greater infliction of damage indicates an even higher degree of depravity, and the penalty must be correspondingly harder. All nobles in the kingdom know this and condemn such acts, which they call injustices. But, when the same thing is done on a large scale and a state is attacked, they no longer speak their condemnation, but are, on the contrary, full of praise and call it justice. Can you still say that they understand the difference between justice and injustice?

17-2

Killing a person is considered unfair and there is a death penalty on it. If we carry on with this recital, the killing of ten people is ten times injustice and should be punished with 10 death sentences, and the killing of one hundred people is a hundred injustices and deserves a hundred death sentences. The nobles of the realm understand this very well and call it injustice. But if we now come to the large scale injustice, namely the attacking of a state, they do not condemn this anymore, on the contrary they boast and call it righteous. They do not understand things and do not know what justice is, because they write down the narrative of the struggles for the memory of later generations, and if they were aware of the injustice, how could it be that they would record these injustices in order to hand them over to posterity?

17-3

So, think of a man who, when he sees something black, calls it black, but if he sees a lot of black, he calls it white. We can assume that he does not know the difference between white and black. Another one may taste something bitter and call it bitter, but if the bitterness is present in larger quantities, he calls it sweet. Of such a person we know that the difference between sweet and bitter is unknown to him. If someone knows a little wrong and condemns it, but does not recognize and condemn a great injustice, such as the war of a state, but rather praises it, can we then say that he is aware of the difference between what is right and what is wrong? So we see that the nobles of the realm have lost the discernment of right and wrong.

Chapter 18

Condemnation of the War of Conquest 2

18-1

Master Mozi said, "Today's kings, princes and great lords wish that state and family governments give praise and censure only after careful scrutiny, that rewards and punishments always be fair, and that the judiciary and the administration don't do too much or too little." Therefore master Mozi said: "The old ones had a proverb: 'If one cannot realize his plans, one must learn the future from the past, and infer from the unknown. If you do so, you gain knowledge.' In the event of the departure of troops nowadays, the cold and the heat are feared during the winter and summer marches, so nothing can be done in these two seasons. In spring, the people are busy with ploughing, sowing and planting; and harvesting is prohibitive in autumn. If you keep people from working for just one season, they will have to endure hunger and cold, and multitudes will freeze and starve. Let us now calculate what an army demands: bamboo arrows, pennants, flags, tents, armor and shields; those which are thrown around and stolen, broken and consumed, or irreparably destroyed, are innumerable. In addition there are lances, halberds, spears, swords and chariots of war; in rows they go out, are hewn and splintered and do not come back; great is their number. Horses and oxen, moreover, are driven out in a well-nourished state, but return home emaciated--if they do not die and thus not return at all, for those too are many. Therefore, countless people perish because supplies are cut off at long distances and cannot arrive, while many others die on the streets of diseases because they cannot live in peace and do not eat right. Sometimes they are starved, sometimes they have plenty, but both are quite irregular. Countless armies lose most of their personnel, and many are completely wiped out. Great is the number of spirits and ghosts whose worshippers are killed."

18-2

What is the purpose of the government in depriving the people of what is most necessary in this dreadful manner and taking such advantage of them? The answer is: "We strive for the glory of victory and want to gain benefits. That's why we act like that." Master Mozi responds: "What you conquer is not very beneficial, and what you acquire is not worth as much as what you lose. Imagine attacking a city four kilometers across, with an inner citadel 1500 meters wide. If there were no need for a military conquest, and it could only be captured without people dying, so everything would be in good order, but in the conquest of a citadel of just 1500 meters, with suburbs four kilometers wide, the number of casualties can be tens of thousands, and even if casualties are light they will number several thousand. In a state that can support multitudes of chariots, there is still much undeveloped real estate, and you have access to it without conquest; there is completely unspoiled wilderness in many places, and you can develop it without fighting. Thus, land is abundant, but the subject population is insufficient. But this precious population is being eradicated and political capital is being expended and endangered just to conquer empty cities. One pays dearly of what is lacking, in exchange for what is plentiful. Such rule is not in the interests of the state."

18-3

An apologist for the war of aggression may say: "In the south are the kings of Chu and Yue and in the north the princes of Qi and Ji. When they were first ennobled by the empire with their lands, the latter had an extension of a maximum of a couple of hundred kilometers, and the population barely reached a few hundred thousand. Through wars of conquest, their territory has grown to over a thousand kilometers and the number of inhabitants to several million. Therefore, the prevention of wars of aggression is impossible." Master Mozi replied: "Even if four or five states have found advantage, this path must still be regarded as unfeasible. It's like when a doctor treats the sick with medicine. Let us assume that this is a doctor who administers a medicine he has always applied, treating all the sick in the realm. If of tens of thousands of people who take this medicine only about four or five are healed, benefiting from it, then the medicine must be considered useless. Therefore, a good son would never give it to his father, nor would a faithful subject give it to his prince."

18-4

There were many states authorized by the empire in ancient times, states whose ancient history is well known today but only at second hand, because they were terminated in great numbers during wars of conquest. How do we know this is the case? To the east was the state of Ju, a small realm, which lay between large states. It was not particularly powerful compared to the great powers, and the great states had no interest in it and were only mindful of their own advantage. In the east the people of Yue annexed a piece of its territory, and to the West Qi took away the whole of all the rest. Ju was destroyed between Qi and Yue, it was such a war of assault. In the south, too, the downfall of Chen was brought about by conquest between Wu and Yue. In the north, Tscha and Bu Tu He were also subject to attacks by Yan, Dai, Hu and Mo. Therefore, master Mozi says, "If kings, princes and lords today want to have success and do not want to lose dominion or be pushed around, then they must prevent wars of conquest and condemn them in all circumstances."

18-5

The apologist for wars of aggression may say: "Those who did not understand how to use their armies effectively, they perished. But I can do this with my people, and if I go to war with you, no one in the realm dares to not curry my favor." Master Mozi will retort: "Even though you may understand how to pull your troops together and use them, do you want to be like He Lu of Wu in antiquity? For seven years he drilled his troops, so that they could walk two hundred kilometers, armed and armored, before they rested. In Zhulin he stopped, came forth by the way of Min and delivered a battle at Boju; he penetrated into Chu and caused Song and Lu to give tribute. When the government had moved to Fu Chai, they attacked the north of Qi. He rested in Wen-Schang, fought in Ai Ling and brought a great defeat to the people of Qi, who were entrenched at Mount Tai. In the east he fought Yue, crossed the Three Rivers and Five Lakes, and those entrenched themselves against him in Guiji. The nine empires of savages were all subservient to him. As a result, he forgot to give shelter to the forsaken and to donate to the people. He relied only on his power, ruling by whim, becoming cocky and cavalier with his subjects. Then he built Gusu Castle, which took more than seven years to complete. By that time, the people of Wu showed traces of exhaustion. Goujian, the king of Yue, observed that in Wu the authorities and the subjects did not harmonize, and he gathered his troops to reap. He invaded the northern suburbs, captured the royal barge, surrounded the royal castle, and the Wu state ceased to exist."

18-6

"In Jin there were six lords, of whom Count Zhibo was the most powerful. Confident of the size of his territory and the number of his men, he wanted to impress other princes, believing that in order to attain heroic status, he must proceed quickly. After he had arranged his soldiers, his claws and teeth, and set up all his ships and chariots, he attacked the lord of Tschung Hang with them and conquered his territory. His plan succeeded completely. He attacked the lord of Fan and gave him a great defeat. He united three families into one. But it was not enough for him yet, he included lord Xiang of Zhao in Jinyang. When it came to this, Han and Wei attacked citing an old proverb saying: 'If the lips are missing, the teeth become cold. If the lord of Zhao Falls in the morning, we will follow in the evening, and if Zhao falls in the evening, we will follow in the morning. And in a song it says, If the fish does not writhe in the water how will it do on the dry land?' Therefore, the three sovereigns made a common cause and shared all their strength. They opened their gates to each other, offered clear passage, and personally led their troops forward. Han and Wei came from the outside, the lord of Zhao from within, and they beat the count of Zhibo about the head."

18-7

Therefore master Mozi said: "The ancients had a proverb: 'Nobility is not reflected in the water, but is reflected in the responses of men. In the water, only the face meets the gaze; in man, happiness and mishap are reflected.' Who, considering the war of conquest to be advantageous, has kept in mind the fate of count Zhibo? From such as this one can learn who is disastrous and who is corrupt."

Chapter 19

Condemnation of the War of Conquest 3

19-1

Master Mozi said: "What words will describe what is now generally praised in the world as good? We praise that which has utility in the upper sphere of Heaven, in the middle sphere of spirits and in the lower sphere of the people. The idea is that praise is earned by those who bring advantage to the upper sphere of Heaven, the middle sphere of the spirits and the lower sphere of the people. Even the most common and numerous classes of people will say that those who prove themselves useful to Heaven above, the spirits in the middle and the people in the lower space, are therefore to be praised. The method of wise kings is what those in the realm still have a sense of. Many of the princes of the realm avoid wars of aggression and strive for general unity, thus deserving solidarity, and earning therefore the worthiness to be praised as noble, but some won't consider this question further, just like when a blind person uses the words white and black without being able to distinguish these colors. So there is a lack of the right distinction."

19-2

"When the sages of antiquity cared for the realm, they always thought about whether what they were doing was fair, and only then did they perform it. Therefore, as soon as they entered into action they had no more doubts; they acted quickly and they gained what they desired. They always had in mind the advantage of Heaven, the spirits and the people. That was their way. The virtuous men who ruled the empire did just the opposite of what is now advocated by the great states. They united the kingdom, ruled all who lived within the four seas, led the inhabitants of the realm and served God, the mountains, rivers, spirits and ghosts through the practice of agriculture. As they brought so many benefits to the people, their success was also great. The heavens rewarded them, the spirits heard them, the people praised them. They were granted the dignity of the son of Heaven, the whole empire belonged to them, their glory came to be equal to that of the Heavens and the Earth, and is still not extinguished today. This was the way of the sages, with which the former rulers obtained regimentation in the empire."

19-3

"The kings, princes, great lords and the high nobility in the kingdom in our time are different. They must inspect their troops, their claws and teeth, and organize the units of their war boats and chariots. Here they can make strong armor and sharp weapons with which to attack innocent states. They fall upon their territory, cut down their crops, chop their trees, wear down their walls, and pulverize the ramparts to fill the moats with the rubble, then take the cattle away and slaughter them, burn the ancestral temples, kill the population, oppress the old and weak and carry away the heavy ceremonial vessels. The soldiers only think of the fight when advancing. Giving your life is the most glorious thing, to kill many enemies next, and to wear wounds is the least. No one thinks of leaving the ranks and escaping from the fight. That carries the death penalty without mercy, in order to intimidate the masses. By impure unification of the states, the destruction of their armies and the rape of the population, the advice of the wise is turned into disgrace. How can anyone think that somehow serves Heaven? When one attacks the cities of Heaven with the people who belong to Heaven, the people of Heaven are murdered. One shakes and shatters the seats of the spirits, topples the temples of the gods of the land and slaughters the sacrifices destined for them. This is not the way to benefit the highest spheres of Heaven. Do you think you can treat the spirits this way? By killing people, one destroys the worshippers of the spirits and ghosts and eliminates the cult of the ancient rulers. When the people are oppressed and tormented, the population disperses. This is not the way to be able to serve the spirits of the middle region. Does one have the intention of benefiting people? If the killing of people is of benefit to them then, indeed, that would be great. The expenses for war deprive people of the foundations of life as a whole, and the consumption of the stocks of the people is infinite. This is not the way to make people profit in the lower regions."

19-4

"The lords who do not participate in mutual benefit may say: 'If the officers are not courageous, the soldiers are not warlike, the weapons not keen, the instruction not thorough, the troops not numerous, the leaders not vigorous disciplinarians, the damage to enemies not unsustainable, the response to attacks not expedient, the soldiers limp and lazy and their attitude not harsh, then the princes of allied states lose faith, and if they lose faith, then enemies forge their plans and expect to win. If all this happens and conditions become precarious, then the government loses its army and the people will abandon loyalty to it.' But now we do not have to deal with this objection. When an attacking state builds an army, a general and at least a thousand officers, and a hundred thousand regular soldiers must be present before the army can march. If the war lasts for a long time, it lasts for several years, when short it is several months. During this, the superiors do not have time to report to the government, the officials do not have time for their duties; the peasants do not have time for sowing and harvesting, or the women for spinning and weaving. The government loses its soldiers, and the people must change their jobs. In addition, there is consumption of wagons and horses, tents, curtains and blankets, the equipment of the army, armor and weapons. If you keep a fifth of all of this, you have saved a lot. Furthermore, people are lost on the country roads and never come back. In the case of large distances, the provisions often do not arrive. Then the time of the meals cannot be regular, and baggage servants and soldiers must starve and freeze; by the endurance of cold and deprivation they become ill, and great is the number of those who wallow in the struggles of death in the trenches. These are the disadvantages that those states inflict on man, and immense indeed is the misery which the kingdom has to endure. Kings, princes and great ones, who enjoy their war, rejoice in their thousands at ruining the empire. Isn't that inhumane? The warlike states in the empire are mostly Qi, Qin, Chu and Yue. Even if these four empires could achieve what they want, and multiply their territory by ten, they could not enjoy it, because the number of inhabitants is not enough, while land is abundant. Now in the process of harming each other in the dispute over the possession of land, they reduce even more what is lacking, just to multiply what is already abundant."

19-5

The princes who argue for wars of conquest make further apologetic attempts and try to refute master Mo with the following excuses: "You think the war of aggression is unjust and not beneficial, but in antiquity Yu undertook a campaign against the prince of the Miao, Tang destroyed Ji and King Wuden Chou. How is it that they were all held up as holy kings?" Master Mo replies: "The lords have not grasped the scope of my words and do not understand the basis. Those were not wars of aggression, but what are called punitive expeditions. When the San Miao made a great uprising, Heaven commanded they be eliminated. At night the mirage of a sun appeared, on three acres of blood it was raining, in a temple a dragon was born, in the market the dogs howled, in the summer it froze, and the earth burst down on the springs, and the five crops turned. Then the people were in great terror, and Kao Yang ordered Yu in the dark palace to take even the scepter bestowed by the heavens and to draw against the prince of the Miao. Four lightning bolts exhorted him to reverence. There appeared a spirit with human face and a bird's body like a gem, so its arrows helped dismay the Miao. The army of the Miao fell into great confusion and was soon close to demise. After Yu defeated the San Miao, he pierced and regulated mountains and rivers and divided things into higher and lower. His brilliant government reached the highest perfection; neither ghosts nor people opposed him, and the kingdom rejoiced in peace. In this way, Yu led his campaign against the Prince of the Miao."

19-6

"Later, when Jie was king of Xia, Heaven made its will known. The Sun and the moon did not appear at the right times, heat and cold were mixed up, the five crops withered, demons howled in the empire, and in more than ten evenings the cranes cried. Tang was in the Piao palace and received the divine mandate transferred from the Xia: 'The virtue of the Xia is in complete decay, which is why I have withdrawn the mandate which Heaven gives them. Go and chastise them, I will give you the necessary strength.' Tang ventured to the head of his troops and approached the areas of the Xia. God sent secret destruction and destroyed the city of Xia. Soon afterwards a spirit appeared and said: 'The virtue of the Xia is in complete decay, go and attack them; I will give you great strength. I got the order from Heaven.' Heaven also instructed an angel of fire to descend and light the city of the Xia at the northwest corner. The people of the Xia fell to Tang and with them he struck the princes, who held Tang at Po. He revealed the will of Heaven and he did it in all directions. None of the princes of the empire dared to not pay homage him. In this way, Tang chastised the Xia."

19-7

"When King Zhou of Shang led the realm, Heaven did not guide his virtue. In the case of sacrifices, he missed the correct times and used the night to enjoy himself. For ten days it rained earth in Po. When the nine tripods were to be moved, they did not go from the place. During the darkness, the phantom of a woman appeared, demons ached at night, women became men, the sky was raining flesh, thorns grew on the imperial roads, and the king's elder brother accosted him. A red bird with a scepter in its beak flew down to the altar of the god of the Zhou lands and said: Heaven instructs the King Wen of Zhou to kill the Yin dynasty and take possession of their land. Tai Tien appeared as a guest, from the Yellow River a green table emerged, and from the earth came a yellow horse. King Wu stepped up to great deeds. In a dream, he saw three spirits who spoke to him: 'We have Zhou of Yin who has given himself up to the enjoyment of drinking. Go and attack him, we will give you great strength.' Then King Wu made his attack against the libertine, and the Kingdom of the Shang was toppled. Heaven gave Wu-Wang a flag with a yellow bird. By destroying the Yin, he fulfilled the promise of God, showed his worship to the various spirits, and made offerings of sacrifices to the Zhou ancestors. He captivated all the barbarian tribes around him and no one in the kingdom denied him his recognition. He resumed the policies of Tang. In this way, King Wu took account of the Zhou. So, on closer inspection, the three wise rulers did not do what they call a war of aggression, but rather they executed punitive expeditions."

19-8

The princes who love wars of conquest like to refute master Mo, to elucidate their thoughts even further and to put forth the following: "The master considers wars of aggression to be unjust and not advantageous? Xiong Li of Chu was first entrusted at Sui, King Kui, who was descended from Youju, laid the groundwork for Yue, Uncle Tang and Lu Shang founded Jin and Qi; initially their areas were only a couple of hundred kilometers across, but now, by annexing all the other states, the four have the whole empire divided up between them. What is the reason for this?" The Master Mozi replies: "The lords have not yet grasped the meaning of my words and therefore do not understand the reason. When in ancient times the son of the heavens established the feudal princes, there were over ten thousand, now by annexations all these ten thousand states have perished and only the four empires have remained. It's like when a doctor treats over ten thousand people with a medicine and only four of them heal. In this case, you can hardly speak of a good doctor."

19-9

The princes, who are in favor of wars of conquest, may still lead to the whitewashing of their view, "We do not fight because we have too little gold and precious stones, or men and women, or land, but to establish our glory as just rulers in the kingdom and thus through our virtue to win all the feudal lords to our cause." Master Mozi said: "If it were possible to establish the glory of righteousness in the realm and to thus win the princes by virtue, the subjugation of the empire would be immediately to be expected, for the empire has been uninterrupted in wars of conquest, similar to boys playing horses. Someone who would earnestly seek to help the princes of the realm, if injustices occur from the great states, would show his compassion when the great empires attack the little ones, by coming to their aid: he would mend decayed walls and ramparts of the small states; if there were a lack of materials and grain, he would create them; if the silks were not sufficient, he would supplement them. If he is anxious about the small states, the princes of the small states will say: 'That works itself out, and we have peace. This is how we can strengthen ourselves militarily; it also helps if we give relief to the people and assist with adversity, then let the people guide themselves. If, instead of the wars of conquest, our country is well managed, we will have double success. By assessing the cost of mobilization and fending off the injustices of the princes, we can certainly have a great advantage. That leads us in a quite righteous way, for he is mindful of his name, he is kind to the people and trusts our armies.' In this way, the troops of the princes are made available to him, he has no enemy in the realm, and innumerable submit to him. This would be an advantage for the whole realm, but the kings, princes and lords do not understand it, and it must be said that they do not know this most important means of availing the realm."

19-10

That is why master Mozi said: "If the Kings, princes, great Lords, officials and nobles of the empire are to earnestly promote the well-being of the realm and want to eliminate harms, then the endless wars of conquest must be regarded as one of the major harms to the land. If they want to practice benevolence and righteousness, be excellent men, emulate the principles of the old wise rulers and work for the benefit of the state, the families and the people, then they must stand up for the condemnation of any war of aggression and make all these points clear."

Chapter 20

Moderation in Consumption 1

20-1

When a wise man rules a state, it can be doubled, and if his government continues to extend to the whole empire, the empire can be doubled. This is not to say that parts of the territory are to be taken from the outside, but this doubling consists in eliminating the shortcomings that prevail in the state. A wise regent keeps the people at work and makes good use of their production. Since nothing is happening that does not increase utility, products are not wasted uselessly, the national power is not weakened, and new benefits are created. For what purpose do you make clothes and furs? It is to keep out the cold in winter and heat in the summer. The principle of clothing is in winter producing heat and in the summer of coolness. That which does not contribute, and is only beautiful, is left out. By eliminating useless expenses, he achieves a doubling. Why build houses and apartments? It is to repel the wind and cold in winter and the heat and rain in summer. If robbers are present, the houses must be particularly firm. That which does not contribute is left out. What is the purpose of armor, shields and the five weapons? It is defense against rebels and robbers. If rebels and robbers are present, then whoever is equipped with armor, shields and weapons can be victorious, and whoever does not have them becomes a subject. So the wise men made armor, shields and the five weapons. They were made to be especially easy to handle comfortably, and strong, so they could inflict heavy damage. Everything that did not serve, but was only beautiful, was left out. Why build ships and wagons? Wagons are built to drive across plains and hills and ships to sail on rivers and in valleys. They are the medium of traffic for all the goods of the world's four regions. The method of ship and wagon construction is to make them as light and handy as possible. Everything that is only beautiful, but not some kind of an improvement, will be set aside. In the manufacture of these objects nothing is done that does not increase the use. Thus products are not consumed in a futile way, thus not depleting the power of the people, and the only concern is increases in benefits.

20-2

By suppressing the fondness of the great for pearls and gems, birds, quadrupeds, dogs and horses, the quantity of manufactured clothing, houses, armor, shields, weapons, ships and wagons is multiplied. As this is not difficult, what makes doubling difficult? Only the number of people can be difficult to double. However, that is also possible. The ancient holy kings had a provision which said that men of twenty years should not forego founding a household and that girls of fifteen should serve a man. That was the rule at the time of the holy kings. After their demise, the population suffered a decline. Those who wished to marry early on may have established a household at twenty years, but those who wanted to marry late did so only at the age of forty. Assuming that early marriages outweigh the late, on average, the marriage age remains at ten years behind the rule set by the holy kings.

20-3

Now, if people all have children starting at the twentieth year, they can create children for twenty to thirty years. Without the citizens getting married especially early, their numbers can be doubled. But that is not the case, because today's leaders are reducing the number of people in the most manifest way. They deplete the people's power and levy excessive taxes and levies, so that the national income is insufficient and countless people are dying from cold and hunger. The great are only thinking of sending their troops to attack the neighboring states. If a campaign lasts for a long time, it will take a whole year, if it is short at least a few months. Meanwhile, men and women do not see each other for a long time. This is also a reason for the decrease in the population figure. People cannot live in peace, their meals do not occur on a regular basis and they become sick and die by all this. Innumerable are the quantities of those who find their deaths storming a city with ladders and bellows or in open field battle. Thus, there are many opportunities for those not experienced in government to reduce the number of people. If you rule wisely, it won't happen. But even the non-sages have many methods, whereby they can multiply the number of citizens by administrative means. Therefore, master Mozi says, "The elimination of useless expenses was the method of wise men and is of the greatest advantage for the realm."

Chapter 21

Moderation in Consumption 2

21-1

Master Mozi said: "The discerning kings and wise men of ancient times exercised dominion over the kingdom and guided the princes through their faithful love of the people and the abundance of benefits they gave them. They united devotion and fidelity and at the same time they pointed the people towards what was useful to them. Throughout their lives, they would not tire of working for them, and they did not weary until their ends. In this way, the enlightened kings commanded and instructed the Kingdom and guided the feudal princes."

21-2

"The wise rulers met the provision that consumption should be kept to a minimum. To all traders of the realm, wheelwrights, teamsters, leatherworkers, tanners, potters, smiths, and carpenters fared the instruction to pursue the trade that they understood. 'It is enough to make what the people can use.' The holy kings renounced everything that makes trouble without increasing the usability."

21-3

"For the preparation of food and drink the wise rulers set the rule that it had to suffice to fill the emptiness, to preserve life, to strengthen the limbs and to sharpen eyes and ears. They did not go further, specially exhausting the compositions of the five flavors or the mixture of smells and spices. Also, one did not let precious and rare tidbits come from distant lands. How do we know it was like that? When Yao reigned in the realm, he pacified Jiaoze, in the south; he subdued Youdu in the north and reached the east and west until sunrise and sunset. All joined his reign. Even though it tasted very good, he never took millet and rice at the same time and never ate meat soup along with meat. He ate from a clay bowl, drank from an earthen pot and served himself using a ladle. Bowing and scraping, and the like formalities were not practiced by the wise kings."

21-4

"As for the making of clothing, the wise rulers ruled that in the winter one should use violet and brown fabrics, which are light and warm, and in summer, grass linen that is light and cool. Everything that only makes work without increasing the usability of the clothing the wise rulers left aside."

21-5

"Since in ancient times raptors and treacherous animals attacked the people and injured the people, so the sages made them familiar with weapons. When they went out, they carried a sword with them, whose needle point penetrated deeply and whose slashes split. Also, it did not shatter at a stroke from the side. That was the benefit of the sword. Armor, like clothing, was light and comfortable. When moving, it nestled on the body and gave in. That was the benefit of armor. Wagons were used to transport loads. It was safe to ride on them, and they were comfortable to pull. As they were safe, they were not injurious, and as a result of easy handling they quickly reached the destination. That was the benefit of wagons. Because in antiquity it was not possible to reach over large streams and wide valleys, the holy kings made ships and oars. It is satisfactory to make them usable for transport. More was not necessary. Even if the three dukes and princes appeared, the ships and oars did not change, and the ferrymen did not adorn them. This was the benefit of ships."

21-6

"The holy kings also issued ordinances to simplify the funerals. According to that, three shrouds suffice to let the flesh decay, and a three inch coffin, wherein the bones can rot. The grave should not reach down to the springs, and the vapors should not escape upward. That was all. After the burial of the dead, the living did not mourn and lament long."

21-7

"When people were created in primeval times, they had no houses. They lived on hills and in caves. The holy kings were concerned about these caves, because they said that they could keep out wind and cold in the winter, but in the summer they were moist and smoky above, which had to harm the health of the people. Therefore they built houses for their benefit." But how was the design of these houses? Master Mozi said: "The side walls were able to hold wind and cold, the roof snow, frost, rain and dew. Inside, the houses were so clean that they could be used for sacrifices. The walls were enough to divorce men and women. That was enough. The wise rulers did not allow further embellishments that only caused work and did not increase usability."

Chapter 25

Moderation in Funerals 3

25-1

The Master Mozi said: "If we compare the concern of a virtuous steward of the kingdom with the care of a reverent son for his parents, there is no difference between them. In what way does a good son now care for his parents? When his parents are poor, he strives to make them rich; when there are few inhabitants, to multiply them; and when the crowds are in turmoil to calm them down. Perhaps his strength may not suffice, his means are insufficient and his knowledge does not reach. Then that speaks to the limits of his duty. In any case, in the interest of his parents, he will not leave any remaining power, no secret plan, and no possible advantage unused. These three things are where a virtuous son cares for his parents. A well-meaning regent is active in the same way for the realm. If the realm is poor, he seeks to make it prosperous, when the population is low to enlarge it, and when the masses are in turmoil to soothe them. Perhaps his strength is not enough, his means are not enough, and his knowledge does not suffice. Then nothing can be done, but at any rate, to help the realm he leaves no force lying broken, no plan untried and no advantage unexploited. These three things are where a virtuous regent thus provides for the realm."

25-2

"Now that the wise kings of the three dynasties are no longer alive, the world has lost its legal principles, and some of the nobles of the later generations hold great funerals and long mourning to be the virtuous right and duty of a reverent son, while a different faction hold the same to be wrong, without virtue, and not the duty of a good son. The words of these two parties contradict each other and their deeds are opposed. Both claim that they only repeat the teachings of old Yao, Shun, Yu, Tang, Wen, and Wu, but their words contradict each other and their deeds are contrary. As a result, the nobles of later times are in doubt with reference to these two views."

25-3

"Because of these doubts, we want to examine their explanations and look at their effects on the administration of the state and the people, and see how great funerals and long mourning affect the three advantages mentioned above. We believe that if, according to their proposals and applying their views, it is indeed true that pompous funerals and long mourning will make the poor rich, multiply the population, inhibit dangers and remove unrest, they must be considered the virtuous, rightful duty of a son. In that case, every virtuous person would have to apply these principles, and every counselor would have to exhort them to be recognized throughout the realm and would encourage people to agree and never neglect these things. We also believe, however, that if--when these proposals are followed and these views are carried out--we are really not consequently in a position to make the poor rich, to multiply the population, to inhibit dangers and to remove unrest, then these things cannot be considered virtuous, right or the duty of a loving son. Every counselor must seek to prevent it, and every virtuous man must eliminate what is rejected by the whole kingdom, and cause his fellow men to condemn it, and never to execute it."

25-4

Whenever anyone has promoted the benefits of the realm in this way, and eliminated all the harms, it has never occurred, down to this day, that the administration of the state, the families and the people was not in the best order. How do we know? Among today's scholars and nobles of the empire, many have their doubts about the extravagance of the funerals and the duration of mourning and are not sure what is right, what is wrong, what is useful and what is harmful. Therefore, master Mozi said: "Let us examine the question. Today, many are following the view of those who hold with pompous funerals and long mourning, and they apply them to the state. When it applies to kings, princes and great lords, it is said that at a funeral there must be several outer and inner coffins, the procession must be magnificent, mortuary robes and blankets must be numerous, silk embroidery must be in abundance, and the burial mound must be high. If this custom is also used by ordinary citizens and the little people, the whole family is used up by a death. In the death of a prince the treasury chambers are emptied. Gold, gems and pearls are added to the corpse, and wagons and horses are lowered into the tomb with silk ribbons. Furthermore, a lot of tents, sacrificial vessels, timpani, tables, mats, cauldrons, cooling vases, spears, swords, pennants, and standards, are required, with ivory and leather embroidery, all of which is buried to satisfy the desire of the dead and to accompany him as it were. It is said that for the son of heaven, up to several hundred, and at least several dozen, people are killed and buried with him. When it comes to the case of major dignitaries, at least a dozen are buried with some people."

25-5

"And what rites does the one who is in mourning fulfill? He must cry in irregular tones and shout 'Father!' The sufferer has mourning clothes on and cries; he lives in the attached funeral hut, sleeps on a straw mat and uses a lump of earth as a pillow. He also limits his life force: he does not eat and starves, has not enough clothes and freezes. His facial features are fallen and careworn, his facial color is ashen, eyes and ears lose their clarity and sharpness, hands and feet lose strength, and agility fails to serve. It is said that an eminent official in mourning must be supported to stand up, and can only walk on a stick. That lasts for three years. If these rules are complied with and these regulations are complied with, kings, princes and lords not acting in the early audiences may not be replaced in the five offices and six departments, and barns and storage will not be filled. When the local people act on it, they cannot go out in the morning and return home in the evening, cannot plow, sow or plant. If the traders go by it, they cannot build ships and wagons, or make equipment and vessels. When the women follow these customs, they cannot get up early and go to bed late, or spin and weave throughout the day. It is possible to calculate precisely that in extravagant funerals many raw materials are buried and that the long mourning inhibits production for far too long. Completed products are taken into the grave and afterwards wealth accumulation is interrupted for too long. Expecting wealth to come from this is like preventing the cultivation of the fields and still hoping for a harvest."

25-6

"There can be no talk of wealth, and the idea of somehow making the families rich in this way must be abandoned. But can the idea of multiplying the population be realized? Nor can this be mentioned. If you apply the contemporary great funerals and long mourning as part of the administration program, then one's prince must be mourned for three years, for one's father and mother the mourning also lasts for three years and the wife and son are entitled for it to go on just as long. Then follow the elder and younger brother of the father, one's own elder and younger brother and the junior sons, for each of whom a year is mourned. For all the distant relatives in the man's family tree, mourning lasts for five months, for aunts, sisters, cousins and uncles on the female side several months. There are certain rules on the way in which sorrow and grief can be expressed. If these regulations are followed and these rules are observed, then hunger and other restrictions are a result. The consequence is that people will not be able to tolerate the cold in winter or the heat in the summer, thereby attracting all kinds of diseases, which takes a toll of countless deaths. This also makes it impossible for men and women to have intercourse. In this way, to hope for a multiplication of the population, is like when someone has a sword over themselves and expects to live long. There can be no mention of multiplication, and the desire to enlarge the number of the population must be abandoned."

25-7

"But is it feasible to think of this custom as making justice and administration cooperative? Nor can this be mentioned. Now, when sumptuous funerals and long mourning are taken into account in the administration, the state and the families will be impoverished, the population will be set back, and justice and administration will become confused. If these rules are complied with and these regulations are respected and the rulers make use of them, they have no way of taking care of the government, and if the subjects follow them, they will no longer be active. If superiors cannot take care of the government, justice and administration will fall into decay, and if subordinates cannot work, then the production of clothing and food will not suffice. But if it is lacking, then the younger brother will ask the elder for support and, if he does not receive it, then a loveless younger brother will now resent the elder. The son will seek help from his father, and if he will not help him, a disloyal son resents his father. When a subject begs from his prince, if the support is denied, a faithless subject will become indignant against his ruler. Vicious and immoral persons, if they have no clothes for outside the house and not enough to eat at home, continue their reprehensible activity and band together to commit all sorts of crimes, which no power can hinder. Thus, the number of robbers and bandits will exceed itself, and that of the peaceful citizens shall diminish. But if, by multiplying the number of robbers and reducing the number of good citizens one thinks to bring about orderly conditions, it is like trying to turn around three times without turning your back."

25-8

"There can be no question of orderly circumstances; and the attempt to arrange justice and administration in this way is unfeasible. For example, can the idea of keeping the big states from their attacks against smaller states be achieved through this custom? Nor can this be spoken of. After the ancient holy kings were divorced from life and the world had lost their legal principles, the feudal princes fought with all power. In the south, it was the Kings of Chu and Yue, in the north the princes of Qi and Jin. They trained their soldiers for the attack and conquered other lands to gain dominion in the realm. The only thing that keeps these big states from attacking the smaller ones is the accumulation of war material on the part of the latter, the improvement of ramparts and walls and the good relationship between government and people. In these circumstances, the great powers have no desire for attack. If there are no materials, ramparts and walls are in bad condition, and the government and the people do not harmonize, then the big states entertain thoughts of conquest. These days, when pompous funerals and long mourning are taken into account in administration, then the state impoverishes, the population must decline and the judiciary and administration get confused. The people are poor, thus, no material can be piled up, they are few, so the number of patched ramparts, walls and city trenches is only small, and if riots reign, then the troops cannot win in open battle and at home will not defend the fortresses to the very last."

25-9

"So preventing the big states from attacking the smaller states is impossible. Is the desire to attain happiness from God and the spirits? It is not to be thought of because if pompous funerals and long mourning are approved by the government, the state and the families must be impoverished, the population will decline, and both justice and administration shall be debased. If the people are poor, they cannot afford the best rice for the sacrificial vessels, and wine and cider cannot be of impeccable purity. If they are very few, those who serve God and the spirits are not very numerous, and if there is disorder, the sacrifices will not be held at the right times. Sometimes the worship of God and the spirits is even forbidden. In such a system of government, God and the spirits must intervene from above. They will ask themselves whether it is better to have those people or not, and conclude that it does not make a difference whether people are present or not. The punishments of God and ghosts will be sent down to the people, misfortune will be imposed upon them, and they will be chastised and discarded. Isn't that also what they deserve?"

25-10

"The provisions adopted by the old wise rulers for funerals stipulated that a three-inch coffin sufficed to accept the corpse, and that three coffin cloths were enough to conceal the remains. As far as the tomb is concerned, it should not descend down to the springs and not let up the exhalations. The burial mound required only a small increase in the ploughed farmland, which compensated enough. After the dead were buried, the survivors did not weep and mourn long, but went back to their business of doing what they understand and benefitting mutually."

25-11

Those who still hold on to the idea that great funerals and long mourning are necessary will perhaps reply: "Even if this custom does not make wealth, multiply population, or avert danger and remove unrest, nevertheless it was also practiced by the wise rulers." Master Mozi said, "That's not right. In ancient times Yao instructed the eight Di tribes in the north. He died on the journey and was buried on the north side of the Mount Qiong. Yao had three coffin wraps and a coffin from the wood of the paper mulberry. They tied it with a coarse cloth. After the coffin was lowered, everyone cried. They filled the pit, but did not build a hill above it. After he was buried, cattle and horses went over his grave. Shun taught the seven young tribes in the west. On the voyage he hastened to death, and he was buried in the market of Nanji. He received three coffin scarves and a coffin of paper mulberry Wood, and they wrapped it with coarse cloth. Later the merchants went over his grave. Yu instructed the nine Yi in the east, died on the way and was buried in the Guiji Mountains. They gave him three coffin blankets and a coffin three inches thick, made of tong wood. With a coarse cloth, it was laced by wrapping, but not completely. To get to the crypt, there was no tunnel needed. The deepening in the earth did not go to the springs, and above the exhalations could not escape. They collected the remaining earth after the enthronement and made it a hill that rose only slightly above the farmland. That was all. When one considers these three holy kings, sumptuous funerals and long mourning were not the style of the wise rulers. The three kings were sons of heaven in rank, and the whole empire belonged to them. They did not fail to command a more elaborate funeral rite because of insufficient funds."

25-12

At the funerals of the present kings, princes and great officers it is different. In addition to the sarcophagus, an inner and a horn coffin are required, which are placed in each other; further a jade scepter also must be available with lances, swords, instruments, timpani, cauldrons, thermoses, silk embroidery, white silk, magnificent bridle with numerous tassels, wagons, horses, women, and musical instruments. A path must be stamped smoothly to the burial mound even if it is only an ordinary hill. Thus, the people's activities are inhibited and extraordinary quantities of their products are consumed. So much useless expense is made for the funeral. Therefore, master Mozi said: "I said earlier, 'I mean that if these proposals are followed and these views are carried out, and consequently indeed through pompous burials and long mourning the poor are made rich, the population is increased, dangers are removed and riots can be suppressed, then these morals are virtuous, and righteous and to be obeyed by any reverent son, and every counselor has to urge them.' On the other hand, however, I believe that, when these proposals and the implementations of these views are followed, one going by great funerals and long mourning is not able to make the poor rich, to multiply the population, or to inhibit dangers; that these measures cannot be considered moral, legal or obligatory for good sons; and that every counselor must seek to prevent them."

25-13

"Now if you want to make the state prosperous, and it is impoverished instead; if the population is not only not multiplied, but even reduced; justice and administration are not only not improved, but shattered; if you want to prevent large states from attacking the small, but it is not possible to do so; if you are hoping for happiness from God and the spirits, and if you get bad luck instead; and if, upon comparison with the principles of Shun, Yao, Yu, Tang, Wen and Wu, those administrations prove to differ completely, but on the other hand, the activities of Tchieh, Tschou, Yu, and Li are in full agreement, then one must consider it to have been demonstrated that sumptuous funerals and long mourning in fact are incompatible with the teachings of the sage kings."

25-14

Now those who hold on to the glorious funerals and long mourning may say, "It is possible that great funerals and long mourning do not conform to the principles of the wise rulers, but what do you say that the highest nobility of China are not tired of practicing these customs, sticking to them, and not minding at all?" Master Mozi replies: "I call that indulgence in habits, confusing of customs with expressions of righteousness. In ancient times, east of Yue was the land of Chenmu. There, when the eldest son was born they dismembered and devoured him, and considered it good for the younger brethren. When the grandfather died, the grandmother was taken out back and thrown out on the basis that one could not live together with the wife of a ghost. The aristocrats treated this as a government policy and the commoners followed it as a custom, which they constantly exercised and at which they did not take offense. But was that real benevolence and justice? No, it is just an indulgence of participants and a misconception of habits as expressions of justice."

25-15

"South of Chu was the empire of the people of Yen. When their relatives died, they removed their flesh and threw it away, then buried the bones. This made it possible to acquire the status of a filial son. West of Qin was the Itchu Empire. When a relative died there, they piled wood and sticks together and burned the corpse. When the smoke went up, it was said that he was ascending far away. In this way one could become a reverent son. Here, the rulers saw to a government policy and the people had a similar custom, which they practiced consistently, and did not want to renounce. But was it really benevolence and justice? One calls this contentment in old habits, an equating of custom with morality. If we look at behavior in those three empires, then we must describe them as unfeeling, but that of the nobles of China as exaggerated. One goes way too far, the other doesn't go far enough. There are certain restrictions for burial."

25-16

Clothing and food are for the benefit of living, but they are subject to certain limitations. Funerals are instead for the benefit of the dead, but why should there not also be limits for them? Master Mozi has set the following rule for funerals: "A three-inch-thick coffin is sufficient to bring about the decay of the bones and three coffin blankets are enough for the decay of the flesh. The tomb must be dug so deep that there is no water seeping, but on the other hand vapors should not flow upward. A burial mound is enough to cover the area. That's it. Once enough has been cried, people return to their activities, such as producing clothing and food or assisting victims. By doing this, they will be demonstrating their filial love for the parents." One might say that the rule of master Mozi does not harm the interests of the dead or those of the living.

25-17

Therefore, master Mozi said, "If today the scholars and nobles of the realm earnestly strive for benevolence and righteousness, and wish to be eminent scholars, if they first follow the rules of wise kings, but also secondly want to keep in mind the advantage of the state, the families and the people, then they must acknowledge the limitation of mourning as an administrative principle and gain complete clarity on this issue."

Chapter 26

The Will of Heaven 1

26-1

Master Mozi said: "Most scholars and nobles in the realm these days understand small things, but not big. How do we know? We see it among family members. If someone lives in a family and goes against the head of the family, then the families of the neighbors are still open to him where he can flee. But, as soon as his parents and brothers find out about the incident, they will warn him seriously and tell him that he must beware and take heed of all circumstances, because a family member going against the head of the family is not the thing to do. And this is not only true in families, for the same applies to nations. If a citizen perpetrates any offence against the head of state, he may find refuge in neighboring states, but as soon as his parents and brothers hear of the incident, they will give him serious ideas and tell him that greatest caution is required and he must be on his guard, for who can live in a state where he is wanted by the prince? Even in this case, he finds asylum, but the exhortations are nevertheless made with great urgency. Then how much more serious these reminders should still be if escape is impossible! The proverb says: 'How bright the sun shines! How can anyone who perpetrates a crime flee from it?' That means there is no sanctuary, for, to Heaven, there is no forest thick enough, no place dark, hidden, or deserted enough; Its light sees everything. But when the nobles of the realm sin against Heaven suddenly they do not think of being cautious. From this I see that the scholars and nobles of the realm understand well about small things, but not great."

26-2

"But what does Heaven want and what does it hate? Heaven desires justice and hates wrongs. Therefore, when I lead the people to act righteously, I do what Heaven desires, and if I fulfill the wish of Heaven, Heaven will also fulfill my wishes. But what do I want and what I do not wish? I wish happiness and well-being, and hate calamity and perdition. If I do not do what Heaven desires, but what it does not wish, I will lead the people to bring about their own calamity and ruin. How do I know that Heaven desires justice and hates wrongs? Those who possess justice remain alive on earth, the unjust get what they have coming, the righteous become rich, the unjust become poor, the righteous live in harmonious relationships, the unjust in turmoil and unrest. Now, Heaven loves life, wealth, and order while it dislikes death, poverty and confusion. Therefore, I know that Heaven desires justice and abhors wrongs."

26-3

"Furthermore, justice is the basis of government. The government does not go from bottom to top, but from top to bottom. That is why the ordinary people, with all that depends on their jobs, must not be independently autonomous in the government, for they are governed by the officials. For their part, when they apply their skills, officials should not be allowed to rule independently, because the ministers and high dignitaries are superior to them. Even the ministers and high dignitaries, when they fulfill their profession with all diligence, do not lead the government just as they see fit, because they are led by the three imperial ministers and the feudal princes. The three imperial ministers and the feudal princes, in managing the administration, don't have unlimited authority, for the son of Heaven is above them. Even the son of Heaven cannot rule freely, for he is governed by Heaven Itself. The government of the son of Heaven extends to the three ministers, the princes, officials and citizens. This is already well known to the scholars and nobles of the realm, but that Heaven exerts its lordship over the son of Heaven is something people have not understood properly. The holy kings of the three ancient dynasties, Yu, Tang, Wen, and Wu, wanted to make it clear to the people that the heavens have their authority also over the son of Heaven. Therefore they bred cattle and sheep, fattened dogs and pigs, filled the ceremonial vessels with rice, wine and cider of impeccable purity, and sacrificed all this to God and the spirits thereby pleading for blessings from Heaven. I have never heard that Heaven has prayed for blessings to the son of Heaven. From this I realize that Heaven rules over the son of Heaven."

26-4

The son of Heaven is typically the richest and most noble man in the world. Those who want to gain such wealth and honor must adapt to the wishes of Heaven and correspond with them. If they meet the wishes of Heaven, they will love each other and promote each other, then they can be sure that they will be rewarded. If, on the other hand, they contravene the wishes of Heaven, they will hate each other and inflict evil on each other, and then they are not safe from punishment. But who is documented to have corresponded to the wishes of Heaven and obtained reward, or been granted punishment for contravention? Master Mozi said, "The wise rulers of the three ancient dynasties, Yu, Tang, Wen, and Wu acted according to the intentions of the heavens, and were rewarded, while the criminal rulers of the three dynasties, Jie, Zhou, You, and Li, acted against the will of Heaven and thereby obtained Its punishment."

26-5

But in what ways were Yu, Tang, Wen, and Wu rewarded? Master Mozi said: "In the highest sphere they worshipped the sky, in the middle they served the spirits and in the lower they loved the people. Therefore, Heaven said to Itself: 'All I love, they love, and all that I support, they also support them. Their love for the people is all-encompassing, and their care for the same is boundless.' That's why it raised them to the status of heavenly Sons and gave them the whole empire. Their deeds worked upon thousands of generations, and the descendants praised their goodness, which spread throughout the empire. Still today they are glorified as the holy kings." But how were Jie, Zhou, You, and Li punished? Master Mozi said: "In the upper region they cheated Heaven, in the middle they insulted the spirits and in the lower they harmed the people. Then Heaven said to itself: 'What I love, they turn away from and hate it, and what I promote, they turn to it to harm it. Their hatred is without borders and the damage that they inflict on humanity is extraordinary.' Therefore, It did not let them live the high life for very long or have even one generation of survivors. To this day, they are cursed and called the criminal rulers."

26-6

"How do we know that Heaven loves all the people of earth? It is because It shines on all of them equally. And how do we know it shines equally on all of them? It is because it claims dominion over all of them. But how do we know that it claims dominion over all of them? It is because it sustains them all. But how do we know that it sustains them all? All the peoples in the known world live by agriculture, breed cattle and sheep, fatten dogs and pigs and fill the pure vessels abundantly with millet, rice, wine and cider to offer them to God and the spirits as sacrifices. Heaven rules all civilizations, so why do people not love them? I also say for anyone who murders an innocent person, a disaster occurs. Who is the one who murdered an innocent? It is a man. And who is it that imposes the misfortune? It is Heaven. If one assumes that Heaven does not love humanity, why does Heaven send a disaster when people murder each other? From this I conclude that Heaven loves mankind."

26-7

A government that is consistent with the intentions of Heaven is a just government and one that contravenes them is a government of violence. How do you recognize a just government? In this, master Mozi said that those who live in a large state do not attack the small states, those who are part of large households, do not interfere in the smaller ones, the mighty do not rape the weak, the prominent are not arrogant against the low, and the sly do not cheat the simple. Heaven is served in the highest regions, the spirits in the middle, and the people in the lower, so there is nothing that does not have its share in this threefold benefit. That is why these rulers have the most exalted titles in the world and they are called holy kings. A violent government is quite different. Their claims are contrary to what has been said, and their actions are just as contrary, as if they were rushing towards a goal in the wrong direction. Whoever lives in a large state attacks the smaller states, whoever is part of a large household, interferes in the circumstances of the smaller houses, the strong deprive the weak, the eminent treat the low with contempt, and the cunning deceive the simple. Thus, in the supreme sphere it doesn't benefit Heaven, and it's no use to the spirits in the middle or mankind in the lower sphere. When benefit is lacking in all three spheres, nobody benefits. That is why such rulers are given the most chiding names in the world and they are called criminal kings.

26-8

Master Mozi said: "I treat the will of Heaven as a wheelwright uses a compass, or a carpenter a square. Wheelwrights and carpenters use compasses and squares to measure circles and squares. What's fits, they take for true, what doesn't fit, for false. The scholars and nobles of the realm have written countless books and said an infinitely great deal. For the most part they are about princes, and secondly about various scholars, but they are far away from benevolence and justice. How do I know? I have a clear scale that is valid for the world I am showing you."

Chapter 27

The Will of Heaven 2

27-1

Master Mozi said, "If the nobles of the realm want to do good in our times and seek justice, then they must consider where righteousness comes from." If they must consider where the righteousness comes from, where does it come from? Master Mozi replies, "Justice does not come from foolish and ordinary people, but from the noble and wise. How do we know that justice must be based not on foolish and ordinary people, but on noble and wise men? Justice is synonymous with good government. How do we know that justice and good government overlap? If justice reigns in the realm, then we have order; if there is injustice, confusion. So I know that justice and good government amount to the same thing. Fools and ordinary people cannot exert dominion over the noble and wise, but if noble and wise are present, they can reign over the foolish and ordinary people. This proves to me that justice cannot come from simple and ordinary people, but from the noble and wise. That said, we must ask who is truly noble, and who is wise? Heaven is uniquely noble, and Heaven is wise. Thus, justice in reality has its origin in Heaven."

27-2

Nowadays, the people declare that they might understand how the son of Heaven is to be considered nobler than the feudal lord, and how these would be nobler than the high officials, but they have not known that Heaven is nobler and wiser than the son of Heaven. Master Mozi notes: "I have a reason to conclude that the Heavens are more noble and wiser than the son of Heaven, namely, if the son of Heaven does good things, Heaven can reward him, and if he is frivolous, It may punish him. In the case of illness or other misfortune, the son of Heaven, having prepared himself with fasting and bathing, must give pure wine to Heaven and spirits and after sacrificing cider and jars full of rice and millet, then Heaven can save him. I have never heard of heaven begging the son of Heaven for blessings. From this I know that Heaven is nobler and wiser than the son of Heaven. And not only is that true. Even the books of the old rulers teach us about Heaven and clarify our doubts. Therein it is said, 'Heaven is uniquely enlightened and wise, but it descends to the earth and comes to the sovereign.' This saying indicates that Heaven is nobler and wiser than the son of Heaven. Is there perhaps someone even nobler and wiser than Heaven? Heaven is the noblest and the wisest of all beings, and it is a fact that justice comes from Heaven."

27-3

Therefore, master Mozi said, "If the nobles of the realm would earnestly follow these principles and avail themselves of the people, they must, with all due diligence, consider the proposition that Heaven's will is the source of benevolence and justice." Therefore, as we believe that the will of Heaven must not be disregarded, it begs the question what Heaven wants and what it will hate. In addition, the master Mozi notes: "The heavens do not want the great states to attack the little ones, the great houses disordering the smaller towns, the strong overwhelming the numerically weaker, the sly outsmarting the ignorant, the pre-eminent despising the low. That is what Heaven does not want. But that's not all. It also wants the powerful to work for their fellows, the wise to instruct others, and the rich to share their wealth with others. He also wants the rulers to force themselves to be in charge of the government and the subordinates to be active. When the rulers of the government are responsible, the state is well-ordered, and when the people are active, its products are sufficient. If the state is well regulated and there are sufficient resources, then at home full vessels of pure wine, millet and rice can and must be sacrificed to God and the spirits, and abroad jewelry, jade scepters, pearls and gems should be brought to the neighboring States to thereby acquire their favor, so that the spirits of the other princes cannot arise and military measures are not necessary between states. Throughout, the state has the necessary means to feed the hungry, to provide the exhausted peace and to preserve and feed the thousands of citizens. Consequently, princes and subjects, superiors and subordinates will tend to be inclined and loyal, while fathers and sons, elder and younger brothers will tend to be kind and affectionate. One only needs to understand in order to heed the wishes of heaven, then one is chosen by It and can pour out It's splendor over the whole realm. Justice and administration will be well organized, the people will be in concord, the state and the families will be rich, and the products will be sufficient. All people will get warm clothes and enough to eat, they will have it good and be able to live carefree and in peace."

27-4

Therefore, master Mozi said: "If the nobles of the realm would earnestly revere these ideals and avail the people of them, then they must, with all due diligence, consider the principle that Heaven's will is the source of benevolence and justice. The rule of the son of Heaven over the realm is not different from the one which the vassals and lesser princes exert within their borders. If the lords and princes thus rule in their territories, they might wish that the inhabitants of their subordinate country should war on smaller municipalities and that those who are part of powerful households should overthrow the lesser ones into turmoil and unrest and thus obtain treasure and glory, but they would never be like that, for it would be contrary, and in any case they would suffer punishment and penalization. Now the regime of Heaven is not different from anything under heaven. So if the citizens of the great states move against smaller ones, or the inhabitants of the big cities set out to conquer the smaller ones, then when they pray for happiness and blessing from Heaven while behaving this way, they will never obtain happiness and blessings, and instead it will be misfortune and spoil they meet. If one does not do what Heaven desires, but what it does not wish, then Heaven will not do what one desires, but that which one does not wish. But what is it that people don't want? It is diseases, misfortune and ruin. If you do not do what Heaven desires, but do what It does not wish, you will inspire the people of the world to work for their own misery and ruin. In ancient times, the holy kings knew very well what the heavens and the spirits blessed, and they avoided what they hated. In this way they sought to promote the benefits of the realm and to fend off harms. Then also Heaven, by sending heat and cold, maintained the four seasons, regulated the relationship of Yin and Yang and made it rain and thaw at the right times. Thus, the five types of crops were ripe, the six animals thrived, diseases, disasters, accidents, epidemics, crop failures, and famines did not occur."

27-5

Therefore, master Mozi said: "If the nobles of the kingdom really want to profess these principles and avail themselves of the people, then they must always be aware of the fact that the will of Heaven is the source of goodwill and justice. Furthermore, it is so on earth that lack of virtue brings mischief. For example, if the son does not serve the father, the younger brother the elder, and the subject his prince, the nobles of the realm call this disastrous. Now the love of Heaven extends to the whole world, and it seeks to make all beings partakers of Its blessings. This could only be denied if there were the slightest trifles in the world which would not be created from Heaven and enjoyed by the people. The fact that they are not thankful to Heaven, and do not understand that the lack of virtue brings mischief, leads me to believe that the nobles must understand small things but not great ones."

27-6

"I also have my reasons for supposing that Heaven cares about the well-being of humanity. Heaven arranges the sun, the moon, and the stars, so that they illuminate mankind and show them the way; It regulates the four seasons, spring, summer, autumn, and winter, so that people can deal with them; with storms it sends down snow, frost, rain, and dew, so that the five crops, hemp, and silk grow and flourish, and the people are called upon to use them for their use; It assigns mountains and valleys to their places, and It shares hundreds of things which are destined to serve the people, for good or evil. It gives kings, dukes, and counts to them, and makes them good, or punishes the wicked ones. The people make use of metals, wood, birds and animals and work on the production of hemp, silk and the five crops to provide material for clothing and food. From ancient times to the present day, it has always been so. Imagine a man who loves his son tenderly, exhausts all his strength and uses his goodness to benefit the son. After the son grows up, he has no gratitude for his father. Then the nobles of the kingdom would all say that this lack of virtue must bring mischief to him. Now Heaven loves the whole world and seeks to turn Its gifts to all beings. This could only be denied if, on earth, there was at least the slightest thing that the people could use, without Heaven being its author. But some are only ungrateful to Heaven and do not know that the lack of virtue is disastrous. That is why I say that the nobles only understand small things, but not great."

27-7

"But this is not the only reason leading me to conclude that the well-being of the people is truly dear to Heaven. When someone kills an innocent, Heaven sends mischief down to him. Who is it that kills the innocent? It is a man. And who sends down the mischief? It is Heaven. If Heaven doesn't care about the well being of people, how could one say that when someone kills an innocent, the heavens will send mischief down to him? Therefore, I know that the well-being of the people is dear to Heaven. But not only for this reason do I know this: there are people who love their neighbors, help them and fulfill the will of Heaven, and they gain the reward of Heaven, while there are others who hate, harm, and contradict the will of Heaven, and they are punished for it by Heaven."

27-8

"Who are those who love their neighbors, support them, respect the will of Heaven, and got rewarded by Heaven? In ancient times, for example, there were the wise rulers of the three Dynasties, Yao, Shun, Yu, Tang, Wen, and Wu. How did Yao, Shun, Yu, Tang, Wen, and Wu operate? They worked for accord and not for discord. Therefore, as a result of the accord, the inhabitants of the big states did not attack the smaller countries, the members of the large houses did not disrupt the smaller ones the strong did not deprive the weak, the majority did not rape the minority, the cunning did not outsmart the fools, and the aristocrats did not despise the poor. When examining their own activities, they found that in the highest regions they benefitted the heavens, in the middle the spirits and in the lower regions they benefitted the people. There was nothing that would not have partaken of this triple benefit. Therefore they spoke of their heavenly virtue. All the most honorable titles of the whole world were collected and bestowed upon them. They were called moral, righteous, friends of mankind, promoters of humanity, executors of heavenly will, and recipients of heavenly reward. And if that was not enough, they wrote it all down on bamboo and silk, chiseled it in metal and stone and engraved it in plates and bowls to commemorate it for the sons and grandchildren of later generations. What for? To announce that they loved the people, helped them, acted according to the will of Heaven, and obtained Its reward. In the Ode of Huang it is said: 'God said to King Wen: I appreciate your reassurance. You don't make much talk to shine. Your great success has not changed your being. How unconscious and without precautions do you follow the example of God.' God boasted of the king that he followed his model, and therewith he took Yin and gave it to him, raised him to the dignity of a son of Heaven and gave him the kingdom to own. His fame endures without end, right up to the present day. From this we can see how someone who loves the people, who is good to them, and who fulfills Heavenly intentions is partaking of Heavenly grace."

27-9

"But who hated the people and harmed them, acted contrary to the wishes of Heaven, and in turn earned Its punishment? An example from ancient times is the criminal kings of the Three Dynasties, Jie, Zhou, You, and Li. How did Jie, Zhou, You, and Li do business? They used discord as their main tool, rather than accord. As a result of this disagreement, the inhabitants of the large states attacked the smaller ones, the families of the major houses disrupted the minor ones, the powerful plundered the weak, the majority oppressed the minority, the sly cheated the ignorant, and the aristocrats were haughty against the commoners. In their doing, they do not benefit the highest sphere of Heaven, the middle of the spirits or the lower sphere of the people. No one benefited from this triple uselessness. Therefore they were called enemies of Heaven. All the abusive names of the world were collected and applied to them. They were without benevolence, without justice, they were said to hate mankind, to do evil, to act against the will of Heaven, and to earn Its punishment. But if that were not enough, they wrote their stories on bamboo and silk, engraved them in metal and stone, and carved them in bowls and plates to commemorate them to the sons and grandchildren of later generations. For what purpose did this happen? It was to announce that they hated and tormented the people; and that they leaned against the will of Heaven and they were chastised for it. In the Great Explanation it is said, 'Zhou had to be torn away from his lusts and sat in crouching position. He did not want to serve God, and he neglected the sacrifices for his ancestors and to the spirits of Heaven and earth. He said, I have the mandate, and did not improve in his behavior. Heaven rejected Zhou and did not protect him.' The reason for the rejection and the withdrawal of the protection was that he had contravened the will of Heaven. From this you can see the character of those who hate and torment humanity, rebel against the will of Heaven, and are punished for it by Heaven."

27-10

Master Mozi makes a similar use of the will of Heaven, like the wheelwright of his compass and the carpenter of his square. The wheelwright utilizes his compass to measure what in the world is round and what is not round, and says: "What corresponds to my compass, that is what I call round, and what does not correspond to it, I do not call it round." In this way, the round and the non-round can always be determined. Why? Because the scheme is clear for the circle. The carpenter uses his square in a similar way to measure everything that is rectangular and not rectangular in the world. "What corresponds to my square," he says, "I refer to as perpendicular, that which does not correspond to it is not perpendicular. So, all right angles and all other angles can be determined. Why? Because the angle scheme is clear.

27-11

Master Mozi uses the will of Heaven to measure the administration of justice and administration in the higher circles, and the knowledge and the statements made in the lower ones. If he finds that they are active in the sense of Heaven, he calls that a good attitude, and if they work against the intentions of Heaven, he calls that a bad attitude; if he sees that their words are in harmony with the thoughts of Heaven, he describes them as excellent words, and if they contrast with the will of Heaven, he describes them as reprehensible utterances; if he notices that justice and administration are guided in the spirit of Heaven, he declares that they will be well, if they are contrary to the will of Heaven, he declares them not to be good. He makes the will of Heaven a yardstick, and establishes it as a guide to determine the virtue and lack of the virtue of the present kings, princes, great lords, ministers and senior civil servants, as if determining the difference between black and white. Therefore, master Mozi says, "If the kings, princes, greats, scholars and nobles of the realm truly obey these principles and want to benefit the people, they must always bear in mind that goodwill and justice have their origin in the will of Heaven. Conformity with this will is the yardstick of justice."

Chapter 28

The Will of Heaven 3

28-1

Master Mozi said: "What can we say is the cause of disorder in the realm? It is the fact that the scholars and nobles of the realm understand only small, but not great things. How do we know that they only understand small and not big things? It is because they do not comprehend the will of Heaven. How do we know that they do not understand the will of Heaven? We recognize something similar when someone is a part of another's household. If someone is part of such a house, and he is evicted, there are still other houses to which he can escape. But in such a case, the father will warn his sons, and the elder brothers will warn the younger and tell them that they must beware and take heed when they are part of another's household. Similarly, how could one live in some other state if he is not guarded and cautious? Suppose that someone is exiled to a foreign state and commits a crime there, perhaps a third state could grant him a refuge. Nevertheless, a father will warn a son, and an elder brother will warn a younger one, both asking him to beware and be on his guard, because for someone who is living in a foreign country, the utmost caution is necessary. Now all people live under Heaven and serve It. If someone sins against Heaven, there is no place to escape. But people do not think about it to warn each other. From this I realize that they do not understand great things."

28-2

Therefore, master Mozi said: "Be prudent and take heed. Do what Heaven desires, and avoid what displeases It. But what is it that heaven desires, and what displeases it? Heaven desires justice and hates the unjust. How do we know this is so? Justice is synonymous with government. How do we know that justice is the essence of government? If justice reigns in the world, then everything is well-ordered, but if there is no justice, then confusion prevails. Therefore, I know that justice and government are identical."

28-3

"But superiors are not ruled by inferiors; rather inferiors are ruled by superiors. Therefore, the ordinary people must not be autonomous under the government, for there are the officials who govern them. The officials themselves must not rule in their own power, for there are the great dignitaries who lead them. These great dignitaries can also not rule unrestrained, for they are controlled by the princes. Even the princes are not completely independent in the exercise of their rule, for the three dukes are above them. The three dukes cannot behave as they see fit, because the son of Heaven directs them. The son of Heaven at last has not complete freedom of government, for Heaven governs him."

28-4

"Now the scholars and nobles of the kingdom all know that the son of Heaven rules the kingdom, but they do not understand that Heaven has dominion over the son of Heaven. That is why, in ancient times, the sages made this distinction to men by saying: "If the son of Heaven is righteous, Heaven may reward him, and if he commits mistakes, it may punish him." If the son of Heaven does not distribute rewards and punishments in the right way and he sends down unjust judgments, then the heavens send sicknesses and calamities down upon him, and frost and dew do not fall at the right times. The son of Heaven must then necessarily breed cattle, sheep, dogs and pigs, fill the sacrificial vessels with pure rice, millet, wine and cider, and pray to Heaven and beg for Its blessing. I have never heard that Heaven prays to the son of Heaven or begs for blessings from him. Therefore, I know that Heaven is more important and noble than the son of Heaven. So, justice does not go from simple and ordinary people, but from noble and wise. But who is wise? Heaven is wise, so it is a fact that justice comes from Heaven. So if the scholars and nobles of the world want to practice justice, they cannot fail to follow the will of Heaven."

28-5

"How can they follow the will of Heaven? It is by loving all the people of the world. How do we know that the love of Heaven extends to all men on Earth? Because sacrifices to It are universal. And what proves to us that Heaven is sacrificed to by all? From antiquity to the present day, there has been no people, not even those in distant, desolate areas or those that are cut off from all culture, who have not in some sense bred cattle, sheep, dogs and pigs, and filled vessels with pure rice, millet, wine and cider to sacrifice them with reverence to God, the mountains, rivers and spirits. From this we see how Heaven is sacrificed to by all. As It has power over all, so It must also love them all such that a good analogy might be the monarch of Chu or Yue. The king of Chu finds his sustenance within the four boundaries of Chu, and therefore he loves the people of Chu. The King of Yue is entertained in Yue and for this reason loves the people of Yue. The power of Heaven is sustained by the worship of the whole world, so from this I conclude that It must love all the people of the world evenly."

28-6

"Furthermore, the love of Heaven for the people is not limited to material goods. If, today, in a state of the world, among all the people's practicing agriculture, if someone kills an innocent, it brings disaster. Who kills the innocent? It is a man. And who causes consequences? It is Heaven. If Heaven in Its heart did not really love the people, why would It, in the event that someone kills an innocent, send mischief upon the perpetrator? It can also be seen whether Heaven desires that the people live in harmony or for them to be in discord."

28-7

"From what do we see that Heaven desires accord among the people? It is from the fact that the virtuous always reward the good and punish the wicked. And how do we know that the virtuous always reward the good and punish the bad? It is from the holy kings of the three ancient dynasties. These, namely Yao, Shun, Yu, Tang, Wen, and Wu, were full of love for the whole world. They helped the people, guided the sense of the people and led them to honor God, the mountains and rivers and the spirits. Heaven found that they were prone to that, they loved what It loved, and encouraged what It also promoted. Therefore, It gave them special blessings, raised them to high honors, and set them up as sons of Heaven to serve as models for the world. They have been given the name of holy kings. So here we have proof that virtue is rewarded. The criminal kings of the three ancient dynasties, Jie, Zhou, You, and Li were filled with hatred for the world and inflicted evil on mankind. They misguided the understanding of their people and led them to revile and insult God, the mountains and rivers and the spirits. Heaven realized that they did not care for those whom It loved, but hated them, and that they had no interest in all that It was supporting. Therefore, It imposed punishments on them and caused the father and son to break up so that the empire crumbled, they lost control of the temples of the gods of the land and were themselves physically harmed. As a result, they are reviled by all the people of the world and will be maligned for thousands of generations. The descendants continue the invective and have not yet tired of expressing their contempt. They have given them the epithet of 'The Lost Kings'. This testifies that iniquity is punished. If the scholars and nobles of the realm want to practice justice these days, they cannot fail to reconcile with the intentions of Heaven."

28-8

"Conformity with the intentions of Heaven leads to accord, but the refusing of it to discord. When accord is raised to a principle, justice reigns; when discord is the principle, violence prevails. What is just government? Just government is when the large do not attack the small, the mighty do not insult the weak, the majority does not oppress the minority, the cunning do not cheat the fools, the prominent do not despise the little people, the rich are not haughty against the poor, and the strong do not rob their own old people. In such circumstances, all states in the realm will not fight with water, fire, poison and weapons. This is how they treat Heaven in the upper sphere, the spirits in the middle, and people in the lower, so there is nothing that would not share in this triple benefit. This is called Heavenly virtue. All those who act in this way are holy and wise, benevolent and righteous, loyal and well-disposed, kind and reverent. That's why the most beautiful honorary titles in the world have been collected and applied to them. Why? It is because they followed the intentions of Heaven. But what is a government of violence? It is when the great war on the small, the mighty on the weak wretches, the masses rape the few, the cunning the inexperienced, the prominent are prideful to the low, the rich deal arrogantly with the poor, and the strong deprive the decrepit. In such circumstances, the many states in the realm all fight with water and fire, poison and weapons. Then they benefit neither Heaven above, nor the spirits in the middle, or the people in the lower region. With this lack of benefit in all three respects, no one enjoys any advantage. People like that are called robbers. All who act in the way are rebels and offenders, thieves and robbers; they lack benevolence, righteousness, fidelity, judgment, goodness, and filial duty. The accursed names of the world have been collected and applied to them. Why? It is because they acted contrary to the will of Heaven."

28-9

Therefore, master Mozi has established the will of Heaven as a guideline and norm like the wheelwright using his compass or the carpenter his square. The wheelwright uses the compass and the carpenter his square to be able to distinguish rectangular and round. Therefore, master Mozi raised up the will of Heaven as a guide and norm. From this I see how far the scholars and nobles of the realm are removed from righteousness. From what do I see that the scholars and nobles of the kingdom are so far removed from justice? I see how today a prince, who has a large domain as a family property, brags and says: "I live in a large state, how can I be considered great if I do not attack the smaller states?" Therefore, he orders his troops, his claws and teeth, sets up his warships and chariots, and falls upon an innocent state to punish it. He penetrates into its territory, destroys the crops, knocks down the trees, destroys the ramparts and destroys the walls to pass over the city moat. He lets the ancestral temples burn down and slaughters the sacrificial animals. Those of the population who opposed are forcibly eradicated by violence; while those who did not resist are dragged into captivity. The men are then used as slaves and convicts and the women as serving wenches for rice and millet and wine.

28-10

The conquering prince does not know that this is sinful and wrong, and even shares it with the neighboring princes by bragging that he attacked a state, beat its army, and killed so many officers. The princes of neighboring states are not aware of the wrong either. They make furs and silk fabrics as gifts, and the tailoring workshops must enter into action. Through their messengers, they give congratulations and feasts. As a result, the conquering prince knows even less that he has committed a great outrage and an injustice. In addition, the incident is written on bamboo and silk and these records are held in the archives. The descendants always love to walk in the footsteps of their ancestors and say, "Why don't we open our archives and see the glorious role model our ancestors have given us?" They don't ask whether the kings have ruled as Wen and Wu. By bragging that they have attacked a state, defeated its army, and killed many officers, the belligerent princes show that they are unaware of their violence and their injustice, and also the princes of neighboring states have no understanding of it. As a result, the wars of conquest continue from generation to generation without ever stopping.

28-11

Therefore, I say that they lack understanding for great things, and they only understand small things. How? Think of a man who enters the garden plot of another and takes away peaches, plums, melons and ginger. When the authorities catch him, they punish him and, when the people hear of it, they condemn him. Why? They say that he appropriates the fruits without having given up his work, and therefore has no authority to take them. Suppose he now goes over his neighbor's wall and attacks his sons and daughters, or invades his treasury-houses, stealing gold, gems and long-accumulated treasures, or when he climbs over another's fence and steals cattle and horses, or that he kills an innocent man! Under the reign of the present kings, princes and lords, whoever kills an innocent or climbs over another's wall and attacks his sons and daughters, or loots a treasury and steals gold, jewels and accumulated treasures from it, or climbs over the neighbor's fence and steals cattle and horses, peaches, plums, melons and ginger, such a person is punished by the kings, princes and men. Even in ancient times under the reign of Yao, Shun, Yu, Tang, Wen, and Wu it was no different.

28-12

Today's feudal princes remain in the process of attacking neighboring states, invading their territories and conquering them. That's several thousand or ten thousand times as bad as killing a single innocent. This is many thousand or ten thousand times as bad as one who goes over a neighbor's wall and wounds his sons and daughters, looting a treasury and stealing gold, gems and treasures from it. This is a thousand and ten thousand times as bad as when he goes over walls and fences, taking cattle and horses, invading the gardens of others and taking away their peaches, plums, melons and ginger. But the princes themselves call it righteous.

28-13

Therefore, master Mozi says: "If you give yourself a false perception, it is the same as blurring the difference between black and white, or between sweet and bitter. Think of a man who, if you show him something black, calls it black, but if you show him a lot of black, calls it white. At the very least he must conclude that his vision is confused, so that he does not perceive the difference between black and white. Or think of another man who, upon tasting a little sweetness, calls it sweet, but upon tasting a lot of sweetness, calls it bitter. He must also admit that his taste is perverse, so that he cannot distinguish between sweet and bitter. Under the reign of the present kings, princes and lords, if someone kills a man, the administration will intervene; but if the number increases and someone is able to kill many of the inhabitants of the neighboring state, it is considered to be an extremely just thing. Is that different from the differences between white and black, sweet and bitter?"

28-14

For this reason, master Mozi has established the will of Heaven as a guide and norm. And not just master Mozi says this; also in a book of the former kings, The Ta-ya, it says: "God said to King Wen: 'I appreciate your outlook. You don't make much talk to shine. Your great success has not altered your essence. How unconsciously and without precaution do you follow the example of God.' Thus, King Wen can be relied upon to take the will of Heaven as a norm and to follow God's example." If today's scholars and nobles of the realm are earnestly willing to practice justice and wish to be excellent scholars, and if they seek to apply themselves first to the teachings of the wise rulers, second to the families and the people of China, then they must be careful to conform to the will of Heaven, for the will of Heaven is the principle of righteousness.

Chapter 31

Clarity of Ghosts 3

31-1

Master Mozi said: "Since the wise rulers of the three old dynasties are no longer alive, the world has lost justice, and only the tyranny of the feudal lords has remained. Between princes and subjects, superiors and subordinates there is no goodness and no fidelity, between fathers and sons or older and younger brothers is no goodness or filial love, and no respect for the elders or respect for virtue. The leaders of the government do not try to fulfill their duties in the administration, while the ordinary people do not apply themselves to their work. The people are corrupt and vice ridden, rebellious and indignant. Thieves and robbers invade with weapons, poison, and water, burning innocent travelers in the road, throwing them to the ground on the side paths and robbing wagons, horses, dresses and furs to enrich themselves. All this comes about. The confusion in the realm begins. What is the reason? It is that when deciding whether or not there are spirits, people doubt and they do not see that the spirits reward the good and punish the wicked. How could the realm be able to get into confusion if people believed in the power of the spirits to reward the good and punish the wicked? Those who hold with the non-existence of the spirits claim that there are absolutely no ghosts and spirits, and from morning to evening they accost the people to teach their opinion. They arouse doubts in the people by tempting them to question whether or not there are ghosts and spirits. This puts the realm into confusion."

31-2

Therefore, master Mozi said, "If today's kings, princes, great lords, scholars, and nobles really want to promote the benefit of the realm and eliminate harm, they must be clear in all circumstances about the question of whether or not ghosts exist."

31-3

In any case, since this question must be examined, we will try to clarify it. What do we have to say? Master Mozi notes this: "This investigation is the same as the one, which in general determines whether something is or is not: one uses reliable sensory perceptions with eyes and ears as a means to recognize what exists or does not exist. If one is in doubt about something, it is believed that it does not exist, even if it is seen or heard. But why not go to the streets or the villages to inquire afterwards? Since there have been people, from ancient times to the present day, ghosts have always been perceived and the voices of spirits have been heard. So how can one claim that there are no ghosts and spirits? Would they be able to claim the existence of such things if they hadn't heard or seen them?"

31-4

The deniers of the spirits today say that of course innumerable ghostly apparitions have been perceived, but who of them has been able to perceive the non-existence of ghosts? Master Mozi said: "Let's take a case that is seen by a large crowd and which many have heard of. The Earl Du in antiquity is one such: the King Xuan of Zhou had his minister, the Count Du, killed although he was innocent. Count Du said: 'My sovereign kills me, even though I am innocent. If the dead have no consciousness, then everything is out. But if they have consciousness, I will let my sovereign know before the end of three years.' Three years later, the King Xuan went hunting with other princes in his hunting preserve. He had a hundred hunters, and several thousand companions filled the wild area. At noon, the Count Du appeared on a white, molded wagon in red costume, with red beret, in his hand a red bow, on which he put a red arrow. He persecuted the King Xuan and shot him in his carriage, hit him in the heart and broke his backbone, so that he fell down and died in the carriage on his bow-feed. The people of Zhou, who accompanied the king, saw it all with their own eyes, and those who were at a remove heard of it. The incident was written in the Annals of Zhou. Rulers instructed their ministers, and fathers warned their sons by telling them: 'Beware. And, take heed of yourselves. Anyone who kills an innocent calls down mischief on his head. The punishment of the spirits and ghosts is so fast.' How can one doubt the existence of ghosts and spirits if one considers the report in that work?"

31-5

"But that is not the only report there that reads as such. 'Duke Mu of Qin stood on a bright day in his temple, when a ghost stepped through the gate and stood on the left side. He had the body of a bird, dressed in a white silk robe with a dark hem, and looked straight ahead. When Duke Mu of Qin sighted him, he was horrified and wanted to escape, but the spirit said to him: Do not fear. God has rejoiced in your shining virtue and instructed me to grant you an extension of your life for nineteen years, so that your kingdom flourishes, your offspring prosper, and Qin will not be lost. Duke Mu fell down twice, touching the ground with his forehead, and said, May I ask for the name of the spirit? The spirit retorted saying, I am Gou Mang.' How can one doubt the presence of ghosts if the personal experience of Duke Mu is to be considered as proof?"

31-6

"However, it is not only in that work that such a report is found. In the old days, the Duke Jian of Yan had his minister Zhuang Zeyi executed, although he was without guilt. Zhuang Zeyi said: 'My lord is killing me in spite of my innocence. If the dead have no consciousness, then it's all over. But if they have consciousness, I will let my prince know before the end of three years.' When the year came, a festival was held at Tsu in Yan. Men and women participated as spectators. At noon, Duke Jian of Yan was just on the way to feast, when Zhuang Zeyi appeared, a red weapon on his shoulder, with which he slew the duke, so that he collapsed on his carriage. At that time, all the people of the Yen who formed his entourage, and who were not there themselves, heard about it. They wrote down the incident in the Annals of Yan, and all the princes spread it by saying, 'Anyone who kills an innocent man will cause himself to perish. The punishment of the ghosts and spirits comes so quickly.' If we read this story in the chronicle, we cannot doubt the existence of ghosts."

31-7

"But this is not the only report that speaks for it. The official and priest, Guan Gu, whose job was to care for the abandoned souls, lived at the time of Prince Wen of Sung, who was named Bao. A ghost man came upon a ward from the temple and said to him: 'Guan Gu, why are the jade emblems not made to measure, wine, grain and rice in the vessels not pure and the sacrificial animals not fat and without flaw? Why isn't the right time for the victims chosen in spring, summer, autumn and winter? Are you responsible for it or Prince Bao?' The priest Guan Gu replied: 'Bao is still a little child who is carried in the cloth on his back, how can he know? I alone have given all the orders.' Then the ghost man lifted up his staff and slew the priest Guan Gu, who collapsed on the altar. At that time, all the Song people present saw it, and those who were distant, heard of it. It was included in the Annals of Song, and the princes continued to tell of it, saying, 'How fast is the punishment of the ghosts and spirits on all those who let the sacrifices lack the necessary respect and care?!' According to the report of those annals, there is little doubt about the existence of ghosts."

31-8

"But that is not the only report like that. Among the officials of the Prince Zhuang of Qi were two named Wang Liguo and Zhong Lijiao. These two had been in court for three years, and the suit had not yet been decided. The Prince of Qi, was reluctant to have them executed, for perhaps they were innocent, but on the other hand he did not want to release them, because perhaps they were guilty. Therefore, he called them both to sacrifice a ram at the altar of the gods of the land and to hold a meeting there. Both agreed. When they had washed the bowls there, they grabbed the goat and splashed its blood around. Wang Liguo had already finished reading his oath; Zhong Lijiao had not yet read half way to the end of his. Suddenly the goat rose and gored him in the leg. Then came the spirit of the ancestor, and struck Zhong Lijiao, that he fell to the ground where the reconciliation had been to take place and he died, and all the Qi people present saw it and the distant ones heard of it. They put it in the Chronicle of Qi, and the princes spread it and said: 'The punishment of the spirits quickly meets those who want to reach an agreement without having settled all the disputes before'. How can we doubt the presence of ghosts if we take into account the records of that chronicle?" Therefore, master Mozi said: "Even in deep valleys, vast forests and gloomy ravines, where people should not get lost, one must be on his guard, for it appears that the gaze of the spirits penetrates there."

31-9

Those who deny the existence of ghosts will say: "How can doubts be solved by the sensory perceptions of the multitude, and how could someone claiming to be regarded as an eminent scholar in the world rely on the dissolving sensory perceptions of the crowd?" Master Mozi retorted: "If what the crowd sees and hears is not considered reliable and is not considered suitable to solve doubts, surely the sages of the three dynasties of Yao, Shun, Yu, Tang, Wen, and Wu can serve us as norms? In this matter, all those who rise above the average will be aware that the wise rulers of the three old dynasties are likely to serve us as a norm. Therefore we want to go back to the past and examine the history of these rulers. When King Wu once chastised the Yin attack and Zhou, he called the princes to make a difference among the victims. The closest relatives, he said, would have to receive the sacrifices in the center, distant persons, get sacrifices outside. Thus, King Wu must have believed in the presence of spirits and ghosts, so that in his attack against the Yin and the destruction of Zhou, he called upon the feudal princes to make this distinction between the sacrifices. If the spirits and ghosts did not exist, what would Wu have made the sacrifices for?"

31-10

"But more than the case of King Wu can serve as proof. When the wise rulers gave rewards, it was always done in the ancestral temple, but shame and disgrace were only imposed in the temple of the land gods. Why were rewards given in the ancestral temple? It was to express the impartiality of the distribution. And why was the temple of the land gods the place where one suffered insult and shame? It was to indicate that the judgments were just. Those are not the only reports like that. In ancient times, when the holy kings of the three dynasties, Xia, Shang, and Zhou, created the foundations of the empire and established a capital, they said: 'We must choose a main altar for the kingdom,' and so they built the ancestral temple. Tall and magnificent trees were chosen and a temple was built for the gods of the land in a dense grove. They chose fathers and elder brothers, the most benevolent, reverent, pure and noble people to serve as priests and masters of ceremonies. Of the six pets, the most brilliant, and best nourished, with even hair, were taken as sacrificial animals. Scepter, square and semicircular slabs of jade were measured according to richness. The most ripe and fragrant were chosen from the five crops to make wine, cider, and rice cakes from, so that their goodness was always consistent with the quality of the harvest. So the ancient wise kings in the administration of the realm first cared for the spirits and ghosts, and only then for the people. It was therefore said: 'The officials who are employed must particularly see that sacrificial equipment and sacrificial robes are present in the treasury. Those who serve as worshippers and masters of ceremonies take their position in the court. The victim animals must not stay in herds with the other animals.' As the rulers of old set up their government, they always assumed that ghosts and spirits existed and cared for them in the most comprehensive way."

31-11

"As they feared that their descendants might not know this in later generations, they let it be written down on bamboo and silk for the consumption of posterity, and out of concern, thus engraving bowls and carving in metal and stone to repeat it, for they thought that the descendants of later generations would perhaps fail to have awe for the spirits in efforts to obtain blessings from them. So why do you suppose that in the books of the former kings (the one foot wide silk roll of the sages and the books of bamboo plates) the existence of the spirits is often spoken of, again and again? Only because the holy kings put such a great weight on it. So if the deniers of the spirits now declare that there are none at all, that contradicts the views of the wise kings, and what contradicts their beliefs cannot be regarded as the teaching of a noble man."

31-12

The deniers of the spirits say: "Among the books of the old rulers, there are no one foot wide silk rolls or books of bamboo plates, wherein by repetition the existence of the spirits would be mentioned, again and again, so what books would that be?" Master Mozi says: "Among the books of the Zhou in Da Ya. In the Da Ya it says: 'King Wen is on high-- oh, he shines in heaven! Although Zhou is an old country - so his elevation has yet again occurred. Does the lord of Zhou not have a highness? And did his elevation by God not come at the right time? King Wen rises up and down, and to the right and left hand of God. Perfect is King Wen. And his glory is without end.' If there were no ghosts, then King Wen could not stand by God after death. Therefore I know that in the books of the Zhou ghosts occur."

31-13

"But if ghosts are only in the books of the Zhou, and not in those of the Shang, we would not yet have a secure basis. So we want to go back to the past and also examine the book of the Shang dynasty. In it we read: 'Oh, before our age at the time of the Xia, there was no misfortune yet. The animals and reptiles lived together with the birds all in the same places. How could the people have been able to be otherwise? Even mountains and rivers, spirits and ghosts did not dare to disturb the peace.' If all could live peacefully together out of consideration for concord in the world and security on earth, then the reason is that the mountains and rivers, spirits and ghosts dared not disturb the peace because they wanted to support Yu in his plans. Therefore I know that in the books of the Shang ghosts occur."

31-14

"However, if ghosts occurred only in the books of the Shang, but not in those of the Xia, we would lack a firm foundation. Therefore we want to go back and also examine the books of the Xia. In the Declaration of Yu it is said: 'It was the great battle at Gan. Then the king called his six lords to the right and left, they want to come down to hear his speech in the center. The Prince of Hu, he said, despises in his arrogance the five elements and neglects the three-year beginnings. Therefore, Heaven wants to forcibly lift his investiture. Also he says that he stands in the zenith of his power. Today I will fight with the Prince of Hu for dominion, and this day shall decide. You generals, civil servants and citizens, I do not ask you for lands and localities, but just want to fully extend the punishment of Heaven. If your men on the left do not do their duty to the left, and your men to the right then do not execute my orders, and if your charioteers do not keep their horses in order, then you have disregarded my orders. Therefore, I will reward you before the ancestors, or punish you at the gods of the land.'"

31-15

"Why was the reward in the ancestral temple? It was to indicate the uniformity of the distribution. And why were the old time punishments imposed in the temple of the land gods? It was to indicate the righteousness of the judgment. Because the ancient wise kings were convinced that the spirits rewarded the good and the bad, therefore, the rewards were in the ancestral temple, and the scolding punishments were held in the temple of the land gods. From this I recognize the presence of the spirits in the books of the Xia. So in the Book of Documents, in the books of the Xia dynasty and then further in those of the Shang and the Zhou dynasties, the presence of ghosts and spirits is referred to increasingly often, again and again, but why? It is because the holy kings are so important to them. When we read what those books have to say about it, we can no longer doubt the existence of ghosts. Further, it is said that in ancient times the Zhou dynasty was praying to the gods of the land in all four cardinal directions on an auspicious Ding Mao day, when all the old people who were at the altar that year were given an extension of their lives for a number of years. If there were no ghosts, how could such a thing have prolonged their lives?"

31-16

Therefore, master Mozi said: "According to our investigations it seems that the spirits and ghosts reward the virtuous and punish the wicked. The government of a country and the promotion of the people's well-being is based on the fact that we first care for the state and the families and then for the entirety of the people. If everyone assumes that this is not the case and that there are no ghosts watching, officials will not be fair and selfless in fulfilling their duties, there is no longer any propriety between men and women, and the people will be degraded and spoiled. To enrich themselves, rebels, thieves and robbers will ambush the innocent on the streets with weapons, poison, water and fire, taking chariots, horses, clothes and furs away from the people by force. If, on the other hand, there are ghosts who see everything, the officials do not dare to perform their duties in a selfish, unfair manner; if they find someone virtuous, they do not refrain from rewarding him, and if someone is vice ridden, they punish him. All this then ceases to occur: depraved vice, rebellious outrage of the people, and thieves and robbers ambushing innocents on the streets with weapons, poison, water and fire, or robbing the people of their chariots, horses, clothes and furs, just for their own enrichment. So you can't even let yourself go in gloomy ravines, for one must assume that the spirits are there. If someone is always there somewhere, then perpetrators fear punishment by the authorities, and the realm is regulated that way."

31-17

"Since the spirits see everything, thus one cannot even feel safe in gloomy ravines, vast swamps, mountain forests or deep valleys, for the gaze of the spirits notices everything, and since the spirits punish the wrong, one cannot rely on wealth, rank, quantity, power, courage , power, war, solid armor or sharp weapons, because the punitive spirits defeat any resistance. Those who do not believe in this may consider how Jie, king of Xia, was dignified as the son of Heaven and possessed the kingdom, but he vilified Heaven, insulted the spirits, and brought the inhabitants of the realm unhappiness and death. That's why Heaven ordered Tang to execute the criminal sentence. Tang set up his numerous chariots in a series of formations like the flight of wild geese, rose up even beyond Dacan, and attacked by letting his masses descend from above. Then the king captured Tui Yi Da Xi with his own hand. Although King Jie of Xia was dignified as the son of Heaven, and possessed the kingdom, and had strong heroes like Tui Yi Da Xi, who had torn apart rhinos and tigers, and who vividly killed a man by pointing with his finger, and though his people numbered in hundreds of thousand or a million, filling all the lowlands and highlands, nevertheless he could not fend off the criminal court of the spirits, despite all his power. Thus, as I say, against the punishment of spirits nothing avails, including wealth and honor, size, power, courage, strength, war, solid armor or sharp weapons."

31-18

"But this is not the only case: King Zhou of Yin was dignified as the son of Heaven and owned the empire, but he vilified Heaven above, insulted the spirits, and brought death and ruin upon his people. He dispersed the wizened old and struck them down, murdered the children, tormented innocents, and slit open pregnant women. The laments of the old, abandoned and helpless were unheard. Then Heaven commanded King Wu to execute the criminal verdict. Wu chose a hundred battle chariots and four hundred men as his tiger guard. First he standardized the equipment of the various states; then he fought against the Yin in the plane of Mu. The king captured Fei Zhong and E Lai himself. Myriads deserted the Yin, and many hundreds searched the expanse. King Wu persecuted Zhou in the palace and there at the thousand-year-old spurge trees he knocked his head off. He tied him to a red ring and displayed it on a white flag to ridicule and scold the greats of the empire. So, although King Zhou of Yin was dignified as the son of Heaven and possessed the kingdom and had strong heroes such as Fei Zhong, E Lai, and especially Hu, Marquis of Zhong, who could kill a man by pointing with his finger, and although he had men counting in the hundreds of thousands or millions, filling the high and low places, he could not avert the criminal court of the spirits despite all his power. Thus, as I say, against the punishment of spirits nothing avails, including wealth and honor, size, power, courage, strength, war, solid armor or sharp weapons. Furthermore, it is said in the book Qin Ai, 'One can gain luck without regard to the smallness of an action, or one's ancestral temple can be destroyed without it depending on the size of the action'. This means that the spirits may also give very little payment, and they may also impose penalties without taking into account the magnitude of the deed."

31-19

Will the deniers of the spirits now want to deny that disservices to the parents are undesirable and that they refute filial love? Master Mozi says: "In ancient times and today the spirits and ghosts have remained the same. There are the spirits of Heaven, there are the spirits of the mountains and rivers, and even the people are ghosts after their deaths. Now it is true that sometimes a son dies before his father and a younger brother before the elder, but nevertheless in the world the general rule is that whoever is born first dies first. Thus, those who die first, are either the father or the mother, either the elder brother or wife. If one now deferentially and with all due diligence offers the immaculate wine, cider and rice as a sacrificial offering, thus attaining food and drink for father, mother, elder brother and wife, provided that ghosts and spirits really exist isn't that a great boon for them? If there were really no ghosts, only the substances related to wine, cider, rice and millet would have been wasted. If you waste something yourself, you deliberately pour it into sewers and ditches and let it go. In this case, however, the relatives and comrades from outside in the village and community, take part in food and drink, as they have been prepared from the sacrificial victim, even if there should be no ghosts, then the merry gathering is a success, which makes it possible to acquire the friendship of your local community comrades."

31-20

Now, when the deniers of the spirits declare that there are no spirits, and therefore they should not be offered wine, cider, rice and sacrificial animals, if I were to follow them would I not be liable to the accusation of skimping with wine, cider, rice and sacrificial animals? And what would I achieve with it? I would oppose myself to the precepts of the holy kings and at home contravene the duties of a reverent son. If I want to be an excellent scholar in the realm, this is certainly not the right way to become an important man. The Master Mozi said: "If I sacrifice, now, I am not just pouring the offerings into sewers and ditches where they are wasted, but above I gain blessings from the spirits, and below I win through the merry gathering the affection of my local community. If there are ghosts, my father, my mother and my brothers will be fed." Isn't that a great boon in this world?"

31-21

Therefore, master Mozi further said: "If the present kings, princes, lords, scholars and nobles are true to a revival of the realm and the elimination of shortcomings, they must accept the existence of ghosts and spirits, and it is clear that they may not refrain from venerating them. This is the teaching of the holy kings."

Chapter 32

Condemnation of Music 1

32-1

Master Mozi said: "By promoting the good of the realm and eliminating abuses in it, the virtuous, applying these principles to the realm, only do what is good for the people and refrain from doing anything that does not help them. And in doing so for the realm, they do not think of what appears beautiful to their eyes, sounds good to their ears, tastes good in their mouth and is pleasant to their body. Just for such things, they would never take the materials the people need for their clothes and food."

32-2

The reason that the master Mozi condemns music is not that the sound of the great bells, the sonorous timpani, the harps, guitars, flutes and oboes did not appeal to him, or that the ornaments of the figures and the colors of the colored embroidery are not beautifully regarded, or that the roast of oxen and pigs are not excellent tasting, or that staying on high terraces, in magnificent pavilions and hermitages would not be a pleasant rest. The body knows well what pleasing to him, the mouth, what tastes good to him, what delights the eye, and what pleases the ear, but if one goes back to antiquity, these do not fulfill the duties prescribed by the wise rulers, and if one grasps after their presence in the senses, that does not promote the well-being of the people. Therefore, the master Mozi declares that the music should be condemned.

32-3

If today's kings, princes and great lords consider the making of musical instruments as their main task in the state, they cannot draw them out of water pools or dig them out of the ground, but must raise very high taxes from the people to enjoy the music of the bells, timpani, harps, guitars, flutes and oboes. If it were like the production of ships and wagons by the holy kings, I would not object to it. The ancient holy kings also raised high taxes from the people, for the construction of ships and wagons, and when they were made, the people said, "What are they needed for?" They were told: "The ships are destined for the water, the wagons for the land. The nobles can rest their feet, the ordinary people their shoulders and back." Therefore, the people brought forth their treasures and gave them up for it without grumbling and discontent. Why? Because that was enough benefit for the people. If the musical instruments benefited the people in a similar way, I would not mind.

32-4

The fact that the people are induced to use musical instruments has three disadvantages: The hungry are not fed, the freezing are not dressed and the tired are not rested. These three facts are great disadvantages for the people. If are beating the big bells for your masters, bringing the timpani to the sound, playing harps and guitars, blowing flutes and oboes and swinging your shields and battle axes, how can you be getting the necessary materials for clothing and food? I therefore believe that it should not be so, and that it should be abandoned.

32-5

Today the big states attack the little ones, the big families crush the little ones, the mighty deprive the weak, the majority oppresses the minority, the cunning outsmart the simple, the prominent despise the lowly; Outrage, rebellion, thieves and robbers occur at the same time and cannot be suppressed. Instead, people have to beat the big bells, make the timpani sound, play harps and guitars, blow flutes and oboes, and wield shields and battle axes. How can this eliminate the confusion in the realm? Therefore, I believe that it should not be so. Master Mozi said, "Let us think of the high taxes raised from the people in order to produce the music with bells, timpani, harps, guitars, flutes and oboes; this is of no use to the well-being of the realm or to the elimination of any abuses." Therefore, master Mozi says that music should be condemned.

32-6

Now you can see how the kings, princes and greats are staying on their high terraces and in the magnificent pavilions, while the bells sound widely. If they are not beaten, they have no pleasure in it. Therefore they say that they must be beaten, but old and elderly people must not be used, for the eyes and ears of old and elderly people are not clear and sharp, their arms are not strong, they cannot produce harmonious tones and, if they let the timpani sound it doesn't whirl like lace. Therefore, people of appropriate age must be used, whose eyes and ears are clear and sharp, whose arms are powerful, those who can produce harmonious tones and swirl like lace. If you use peasants, you rob the time they need to plow, sow, and plant, if you use women, that makes their spinning and weaving impossible. Every time the kings, princes and lords make music, they take away the time the people need to care for clothing and food, so often must the musical instruments be played. Therefore, master Mozi explains that music is to be condemned.

32-7

Also, there may be big bells, timpani, harps, guitars, flutes and oboes, but if the kings, princes and greats had to listen to the impressive music alone, they would have no pleasure in it. That is why they think that ordinary people and nobles should be there as well. If nobles are invited to the musical entertainments, they will be taken away from their official business, and if ordinary people are allowed to participate, they will be deprived of their employment. Through their music, the kings, princes and great lords rob the people of the materials for clothing and food, music is played so often. Therefore, master Mozi explained that music was to be discarded.

32-8

Historically, Duke Kang of Qi gave so many concerts with war pantomimes that thousands and thousands of his subjects did not even have coarse short smocks to dress in or bran to eat. They said that if food and drink are not good, the features seem repulsive, and that if the clothes are not beautiful, the movements of the body do not grant a pleasant sight. Therefore, they must eat rice and meat and dress in embroidered garments. In doing so, one does not consider the material needed for clothing and food and lives only from others. Therefore, the Master Mozi said, "Today's kings, princes and lords only think of music and deprive the people of the materials required for living, because so much is expended on music." Therefore, the master Mozi explained that the music was not worth anything.

32-9

The people are quite different from the wild animals, deer and beasts, birds and creeping animals. These use their wings and hair as clothing and fur, their legs and claws as trousers and shoes, and for food and drink they have grass and water. Therefore, the males do not need to do ploughing, sowing, or planting and the females need not spin and weave, because the materials for clothing and food are always ready for them. It's different for humans. We must rely on our effort to live; if we don't, we can't live. If the noble does not listen and decide with all zeal the legal cases brought to him, the judiciary and administration are in confusion, and if the simple man does not diligently follow his profession, then the products are not sufficient. Since the scholars and nobles of the realm do not believe in my words, we want to examine the question more precisely by tracing the various occupational duties and seeing what harm the music is doing: the kings, the princes and the lords hold early audiences and retire late. They preside over court proceedings and practice government. These are their duties. The scholars and nobles exhaust the power of their limbs and use the knowledge of their minds to manage their offices at home and to collect taxes outside at gates, in markets, on mountains, in forests, on lakes and dikes, and thus to fill the storehouses and treasure chambers. These are their duties. The peasants go out in the morning and come back in the evening. They plough, sow, plant and collect abundant crops. These are their duties. The women rise when it becomes day, and sleep only at night. They spin and weave and arrange the hemp, silk and linen threads to weave into products and silk fabrics. These are their duties.

32-10

Now, while kings, princes and lords rejoice in listening to music, they cannot be holding their audiences in the early morning and returning home until late, and still be attending the court proceedings and leading the government. Then the entire state becomes disordered, and both the land gods and the crops are put in jeopardy. While scholars and nobles take pleasure in music, they cannot move a muscle, nor apply any of their mental faculties to administer their offices, or to levy taxes outside at gates, markets, mountains, forests, lakes and dikes to fill reservoirs and treasuries. As a result, reservoir and treasury are not filled. But while peasants are being amused by the music, they cannot leave early in the morning and come home late, and do not plow, sow, plant, or harvest crops in quantity, therefore production is insufficient. If the women prefer to listen to the music, they will be unable to get up at daybreak and not retire until the night. They will not be able to spin and weave, nor assemble the hemp, silk and linen threads together, and therefore such materials are not produced. What is it that causes those important in the administration to neglect concern for the state? It is music. Therefore, master Mozi said that the music was not worth anything.

32-11

How do we know that this is the case? In a book of the former rulers, the Book of Tang, it is said: "If there is constant dancing in the palaces, it is considered ceremonial witchcraft. Nobles doing so will be fined twenty pounds of silk as punishment and the ordinary people for their part must pay two hundred pieces of copper money." And further it says: "Oh, how the dancers do wave. And the flutes sound loud and clear! But God does not remain oblivious, and the nine provinces are destroyed by it. God does not agree with it, and sends down a lot of mischief, so the families are smashed." The reason why the nine provinces are destroyed is only that they have indulged too much in abundance and music. In the Wu Guan it says: "Ch'i gave himself completely to desire and music. At the rural banquets, the oboes and xylophones sounded lovely, and the timpani were struck with force. The king swam in wine, and desert feasts took place in the open air. The mimes and dancers of war games moved in rhythm. Heaven clearly heard, but It did not want that such should become the rule." Heaven and the spirits above disapproved, so the people on Earth were disadvantaged.

32-12

Therefore, master Mozi said: "Currently, if the scholars and nobles of the realm are to be earnestly promoting its welfare, and want to eliminate all its grievances, so they can do no different than forbid and prevent music wherever it is highly valued."

Chapter 35

Condemnation of Fatalism 1

35-1

Master Mozi said: "Today, the kings, princes and great lords in ruling the realm and the great houses, wish the empire and the families to prosper, to increase in population, and to be judicially and administratively well ordered. But instead of wealth they find poverty, instead of an increasing population they find a decrease and instead of order they find confusion. What they hope for remains unfulfilled and instead what comes about is contrary to it. What is the reason?"

35-2

Master Mozi said: "It is that those who believe in destiny and spread such views are very numerous among the people. These fatalists explain: 'Those to whom wealth is destined, are rich, and those to whom poverty is destined, are poor. If destiny wants a population increase, it comes about, if it wants a decrease of the population, then that takes place. If order is ordained, there is order, if confusion is predestined, then confusion prevails. Anyone granted a destiny of long life will live a long time, while the one whose lot is to live only a short time must die early. Also if you fight against destiny, what good is it?' With these speeches they delight kings, princes and lords and at the same time inhibit the people in their pursuits. The fatalists are without virtue, and one must submit their teachings to an exact test."

35-3

How can this happen? Master Mozi said: "You have to set up a standard. If you debate without a norm, it is like using a sundial on a turntable to determine the time of day. In this way you will never be able to distinguish between truth and falsehood, advantage and disadvantage. Therefore, I would say that my three models must be applied." What are the three models? Master Mozi said: "One deals with the 'origin', another with the 'basis', and the third with the practical application'. What is the origin? One finds the origin in the history of the old, wise rulers. And what's the basis? The basis is discovered in the reliable sensory truth of the people corporately. And how is the practical application found? It is by applying various principles of justice and administration and observing which has benefitted the state, the families, and people. These are the so-called three models of discussion."

35-4

"But today's scholars and nobles of the realm still hold fate to be something very advantageous. Therefore we ought to look back on the ancient times and discern patterns in the history of the wise rulers: in the turmoil which Jie had fostered, Tang intervened and created order, then in the unrest which Zhou had created, King Wu took action and brought peace. The times had not changed otherwise and the people got no new techniques, but under Jie and Zhou the empire was in confusion, while under Tang and Wu it was well arranged. So, how can you talk about destiny?"

35-5

"But some of today's scholars and nobles still believe that fate can have a very favorable effect. We ought to go back to the ancient times and see the scriptures of the former kings. The books of the former rulers were issued in the realm and made accessible to the people through the ordinances. Do the ordinances of the old rulers ever say that blessings are not to be obtained by supplication, or tell us to forego efforts to avoid misfortune, or to disregard benevolence and iniquity, or to have no pity? Due to criminal laws, processes are decided and penalties are set. Is there ever any mention in the penal laws of the old rulers that happiness cannot be obtained by petitioning to avoid misfortunes, that diligence does not bring benefits, or that sacrilege is not shameful? The formation of the armies, the advancing and the retreat of the troops is regulated by speeches. In these speeches, does it ever say that blessings are not sought, that misfortune cannot be averted, that diligence is useless and that iniquity has no evil consequences?" Master Mozi said: "I have not fully enumerated the noble books of the realm and cannot list the important government measures and limit myself to highlighting these three. One may still very much search for utterances in favor of the fatalists, but one will find nothing, so could they therefore not be based on error? Those who now make use of the words of the fatalists, they are going to break the justice of the world and by expressing them they set the destiny for it. They are the most reprehensible people in the nation, because those so named only tear the realm to the ground."

35-6

But why do we wish that superiors practice righteousness? If righteous men stand at the top of the empire, then it is well managed. God, spirits, holy mountains, and divine rivers all have their worshippers and venerators, and in return the people are granted their blessings to an abundant extent. In addition, master Mozi noted: "In the old days, when Tang was ennobled in Bo, he had, rounding off, about fifty kilometers square. He was connected with his people by mutual love; he helped them, gave to them from his abundance, and led them to worship Heaven above and to serve the spirits. For this, Heaven and the spirits bestowed wealth upon him, the princes sided with him, the people supported him, and the most distinguished scholars agreed with him. Before he reached old age, he had gained dominion over the kingdom and the leadership of the princes. When formerly King Wen was ennobled in Zhou on Qi, he had, rounding off, about fifty kilometers square. He was united with his people by mutual affection, and he showed them many blessings and gave to them from his abundance. Therefore, the neighbors lived peacefully under his scepter, those living far away were attracted by his virtue, for all who heard of him got up and flocked to him. The most weak and degenerate, whose limbs did not possess sufficient tension, were left behind and said, 'If the rule of King Wen could only come to us! We would then have the same advantages as Wen's subjects.' Therefore Heaven and the spirits made him rich, the princes took his side, the people were fond of him, and the most excellent scholars fell in with him. Before a generation had passed, he had gained dominion in the kingdom and the leadership of the princes. If I predicted that if a righteous man were at the head of the realm, it would be well-managed, so God, the mountains, rivers and spirits would have their worshippers and venerators and the people would thus partake of their manifold blessings, then I have demonstrated it with these incidents."

35-7

"The wise kings of the ancient times decreed ordinances and gave laws and introduced rewards and penalties to encourage virtue. As a result, the people were reverent and kind to their parents within the family, and were deferential with respect to the elderly and local community. They quietly observed certain rules when at home, and for the family as for outside there were certain regulations. A distinction was maintained between men and women. If the officials were assigned to the administration of any post, they did not steal, and if any city wall was to be defended, they did not flee, and the defenders did not rebel. If the prince was in danger, his subjects sacrificed their lives for his, if he had to flee from the country, they followed him. Such deeds were rewarded by superiors and praised by the people. The fatalists, on the other hand, argue that the rewards granted by the authorities were predetermined by the inevitability of fate and were not a consequence of virtue, and likewise the punishments imposed by the authorities were inevitabilities of fate--determined and not induced by any misconduct."

35-8

"In these circumstances, the people will not be reverent in their families and kind to their relatives, nor deferential and respectful of elder community comrades outside the house. At home, they will not take care of any regulations or concern themselves with how the rules are recognized, either within the family or in dealings with outsiders. The distinction will be lost between men and women. If officials are assigned to the administration of anything, they shall steal; if a city wall is to be defended, it falls, or the defenders are unruly. If the prince is in distress, no one sacrifices himself for him, and if he is exiled, nobody will accompany him. Such a way of acting is punished from above and condemned by the people. The fatalists claim that the punishments imposed by the authorities are predestined by the inevitability of fate and do not occur because of any offence, and also that the rewards given from above are predetermined and not the consequence of any good deeds. Under these conditions, the princes are no longer righteous, their subjects are not loyal, the fathers are not kind, the sons are not reverent, the older brothers are not valiant and the disciples are no longer respectful. The stubborn persistence of this outlook has directly provoked many reprehensible statements, because it is a theory for the transgressors."

35-9

"But how do we know that this theory of destiny is a doctrine of the transgressors? The poor people in ancient times sought nothing more passionately than food and drink, but they were sluggish in their work. As a result, the products for clothing and food did not suffice, and they suffered from hunger and cold, frost and lack of food. But they did not concede that they were weak and demeaning themselves, and that they had not been energetic enough in their actions. Instead, they claimed that poverty is their inevitable destiny. The criminal kings of ancient times could not master the sense of lust from their eyes and ears or their degenerate instincts. They thus fell out with their relatives, lost the kingdom, and were to blame for the collapse of the temples of the gods of the land and of the crops. Also they could not admit that they were weak and dissolute and had led their government badly. Rather, they opined that the loss of their rule was determined by destiny."

35-10

"In the Clarification of Zhong Hui it is said: 'I have heard of the Xia that they pretended the will of Heaven and spread such orders to the people. God destroyed them because of their wickedness and helped to disperse their armies.' That shows us how Tang refuted the fatalism of Jie. In the Great Explanation it says: 'Zhou sat in crouching position. He did not want to serve God, or spirits and ghosts, and brought misfortune over the temple of his ancestors. He neglected the sacrifices for the spirits of Heaven and earth. I have my people and the mandate, he said, and did not improve his faults and shortcomings. Heaven rejected him and did not protect him.' That tells us how King Wu overcame the fatalism of Zhou.

35-11

"Now, if the words of fatalists are followed, the rulers will no longer take care of the government, and their subjects will be careless at their employment. If the rulers do not take care of the government, the judiciary and the administration will be broken, and the people will not work properly, so there will be a lack of consumer goods. Then superiors would no longer be able to make offerings of rice, wine and cider, sacrificing to God and the spirits to give peace to the eminent scholars of the realm. Abroad the emissaries of the foreign princes could no longer be hosted; domestically, the hungry could not be fed, the freezing could not be clothed, and the old and weak could not be cared for. So, fatalism does not benefit Heaven in the upper sphere, spirits in the middle sphere, or man in the lower sphere. The stubborn persistence of this outlook has provoked the most reprehensible doctrines, for it is a doctrine for the transgressors".

35-12

Therefore, the master Mozi says, "If the present scholars and nobles are earnestly concerned about the prosperity of the realm and they do not want its poverty, if they like to see the land well ordered and its confusion displeases them, then they can do no different than condemn fatalism, for it is a the greatest destroyer of the realm."

Chapter 36

Condemnation of Fatalism 2

36-1

Master Mozi said: "In all the discussions, which are to be held according to literary principles, one must first establish norms and rules, because if one talks without the application of any ground rules, that is like trying to use a sundial on a turntable. Even the most skilful technician cannot achieve a real result. Nowadays, a lot of upside-down views are common in the world, but they are hard to discern. Therefore, here are three methods for use in discussions. What are these three methods? One is to ask for the origin, a second to ask about the basis and the third is to ask about practical application. For the origin one must explore the will of Heaven and the spirits and the history of the holy kings and for the basis one must examine the scriptures of the former rulers. And what is the practical application? It is the transforming of these principles into justice and administration. These are the three methods of discussion."

36-2

"Today's scholars and nobles in the realm partly believe that there is preordained destiny and partly do not believe in it. What enlightens us about the presence or absence of a destiny is the perceptions of the multitude with their eyes and ears. What has been heard and seen, we call reality, what has never been seen or heard, does not exist. Why haven't we studied the perceptions of the people? From antiquity to the present day, as long as there have been people, has anyone ever seen the shape of destiny, or heard its voice? It has never happened. If one considers the people to be foolish and inferior and therefore does not want their observations to be regarded as a norm, why not check the traditions of the princes and stories about them? After all, from antiquity to the present day, since earliest human life, has anyone ever heard the voice of destiny or seen its form? That has never happened. But why not study the history of the ancient holy kings? They distinguished good sons and exhorted them to serve their parents, and they honored and cheered men and women, urging them to do good deeds. They have issued ordinances and laws for the instruction and training of the people, have rewarded and punished to encourage and deter. Ordered states were able to replace the confusion, and it became possible for peace and quiet to take the place of need and danger. If anyone should doubt it, we would point out that disorders occurred under Ji and Zhou while they were suppressed under Tang and Wu. The age had not changed at that time and the people had not changed, but the government change from above became the people reformed. Under Tang and Wu the realm was well-ordered, under Ji and Zhou the realm was in confusion. Peace following trouble and order following confusion was the result of government policies imposed from above, so how can one speak of destiny? But it is said that there is a fate, and those who say that will probably not agree with us."

36-3

"The fatalists nowadays claim that by no means did they as followers invent this doctrine; rather, it was propagated from the time of the three dynasties. To this the teacher now replies thusly: Not knowing whether those fatalists in ancient times were the wise and virtuous men of the three dynasties, or the criminal and degenerate persons of their time, how can we find out? The population of officials and the excellent grand dignitaries of ancient times took care of their words and knew what they were doing. Towards the top, they gave their princes and masters appropriate ideas, and also taught them downwards, instructing the people. They obtained for it the rewards of the princes and lords and the recognition of the people. The reputation of these officials and excellent statesmen has not yet died out and has survived into our time, for all the world still speaks of their energy. But as soon as one is careless in the government of the state, the families and the people, one makes excessive, useless expenditures and oppresses the people, so that the subjects no longer love their rulers and the land becomes desolate and orphaned. If then those responsible come to suffer heavy penalties, they cannot make the excuse that they have been struck by fate."

36-4

"The criminal kings of the three ancient dynasties could not restrain the senses of their eyes and ears and allowed their wild desires to dominate. Outside, they hunted from chariots, set traps, and shot with thread arrows, at home they celebrated at orgies with wine and music. They did not admit that they themselves were weak and degenerate, having neglected management and the administration of justice; instead they claimed that fate had determined their downfall. Even the poor people of the time of the three ancient dynasties were similar. They did not know how to serve their relatives at home or their princes and superiors in the state. Politeness and economy were alien to them, but they loved an unbound, easy life. They had a great sense of food, drink, and costumes, but they were lazy at work. Therefore, they soon lacked the necessary materials for clothing and food, and they had to endure hunger and cold, frost and lack of food. Of course, they did not admit that they themselves were weak and degenerate and not energetic enough in their actions. Instead, they claimed that poverty was their undeniable fate."

36-5

"The false people at the time of three dynasties were similar, always pretending destiny, and for a long time they deceived the multitude in faith and beguiled the simple people with it. The wise rulers had a time of hard suffering, so they had it all written down on bamboo and silk and carved into metal and stone. In a book of former rulers, The Statement of Zhong Hui reads: 'I heard of the Xia that they pretended the will of Heaven, and spread their own commands among the people. That's why God hated them and scattered their armies.' The statement shows that Jie, king of Xia, was a fatalist. And it shows that Tang, along with Zhong Hui, condemned him. In another of the earlier kings' works, The Great Declaration said: 'Zhou sat in a squatting position and did not want to serve God. He neglected his ancestors and the spirits of Heaven and earth and did not sacrifice to them. I have my people and the mandate, he said, not improving his behavior. Has Heaven not discarded him and robbed him of his treasure?' After these words, Zhou stuck to fatalism and Wu condemned him in The Grand Declaration."

36-7

Also in The Hundred Empires of the Three Dynasties is written, "Do not make too much fuss from the destiny of Heaven." In The Hundred Empires of the Three Dynasties it is also said that there is no providence. The denial of destiny in The Duke of Shao is similar. It says: "Be careful, because there is no destiny of Heaven. There's just the two of us, and we're not spreading untrue rumors. It does not come down from Heaven, but it is obtained from oneself." In The Songs and the annals of the Shang and Xia dynasties, it is said that destiny is an invention of the criminal kings. Now, if the scholars and nobles of the realm want to distinguish between true and false, advantage and disadvantage, they must fight with all energy the assumption of the destiny of Heaven, for fatalism is a ruin for the kingdom. That is why it is condemned by master Mozi.

Chapter 37

Damnation of Fatalism 3

37-1

Master Mozi said: "In all discussions, a standard must be established before discussion begins, because when you start talking before you set a standard it is like trying to read a sundial on a turntable. I believe that, despite the real differences between morning and evening, no one can ever find them in this way. Therefore here are three methods of discussion. What must be understood about these three methods? One method deals with testing, another one deals with the foundation, and the third deals with practical application. What does testing involve? It involves examination of the history of earlier sages and great kings. And what does the foundation involve? It involves the perceptions of the crowd, the transmissions of the eye and the ear. And what does the practical application involve? It involves application to the government of the realm and examination of the effects on the people. These are what I call the three methods of discussion."

37-2

"When the holy kings of the three ancient dynasties, Yu, Tang, Wen and Wu ruled in the realm, they said, 'We must honor the virtuous sons and exhort them to serve their parents, and we should honor and encourage efficient and brave men to do good.' On that basis they set up their government and bestowed their lessons, rewarding the good and punishing the wicked. By acting in this way, turmoil in the realm could be moderated and threats to the gods of the land and the crops could be mitigated. If anyone should doubt it, we will point out that social disorder under Jie was suppressed by Tang and that under Zhou by Wu-Wang. Other factors had not changed at that time and the people had no new ways, but by the change of government from above, the people were reformed in their habits. Under the influence of Jie and Zhou, the empire was in confusion, but under the influence of Tang and Wu the kingdom was well-ordered. The orderliness of the realm resulted from the efforts of Tang and Wu, and the confusion in the realm was the fault of Jie and Zhou. In light of the fact that styles of government produced such distinct effects on levels of prosperity and social order, how can we speak of predestination?"

37-3

"When Yu, Tang, Wen and Wu ruled the world, they said, 'We must enable the hungry to eat, the freezing to wear clothes, and the exhausted to get rest, and as a result we will find that order occurs rather than chaos.' Thereby they became famous and admired in the world. So how can we talk about destiny? They used only their own powers. The good and noble people today honor the virtuous and practice all kinds of methods. They are rewarded by the kings, princes and great lords and praised by the people. So they gain fame and standing in the world. How can one speak of their destiny? They also used only their own strength. It is not known whether today's fatalists are like the wise and virtuous men of the three old dynasties, or the criminal and degenerate persons of that time. Judging by their speeches, it cannot be the wise and virtuous men of the three ancient dynasties, but it must be the criminal and degenerate persons of that time."

37-4

"Those who believe in fate today are like the thieving kings of the three ancient dynasties, Jie, Zhou, Yu and Li. They were dignified as sons of Heaven and possessed the whole empire for themselves. But they were not in a position to rein in the lusts of their eyes and ears, and they followed their degenerate instincts. Outside they hunted from chariots, using snares and threaded arrows, at home they celebrated with wine and music. They did not care about the government of the state, the families or the people, so they made excessive, useless spending and oppressed the people. Then they lost their ancestral temples. They did not admit that they themselves were weak and lost, and that the administration had not been led vigorously, but instead claimed that fate had determined the loss of the kingdom for them. Other weak and degenerate people at the time of the three dynasties were like that. They did not understand how to serve their families or their princes and superiors. Politeness and thrift disagreed with them in the highest degree; on the contrary they loved an unbound, easy life. All their attention was on food and drink and costumes, but they were sluggish at work. Therefore, they soon lacked the necessary materials for clothing and food, and they had to endure hunger and cold, frost and lack of food. Nevertheless they did not admit that they themselves were weak and had been negligent and slothful, instead claiming that poverty was their predestined and unchangeable lot. The false people in the time of the three dynasties were similar."

37-5

"The criminal kings once brought up this doctrine and the wretched people followed them. They all aroused doubts about the masses and inhibited the simple people in their activity. The old wise rulers had to suffer difficultly from it, because certainly such views certainly existed already, therefore, they had it written down on bamboo and silk, scratched into metal and stone and engraved on plates and dishes, to be handed down to sons and grandsons of later generations. What books are they? The General Virtue of Yu states, 'If one does not keep his promise, then there is Heaven, and the people cannot protect him. Heaven imposes punishments, for It fights the evil disposition.' How then can one who is not mindful of his virtue be saved by the destiny of Heaven? In The Declaration of Tschung Hui it is said: 'I hear of the Xia that they pretended the will of Heaven and spread their orders among the people. God hated them because of that, and he scattered their armies.' This 'pretending' means they used something not existing, as if it existed, therefore, the expression. If there is even a little bit there and one claims it to exist, then 'pretend' is not the right word."

37-6

"Jie too believed there to be fate and acted accordingly. Tang composed The Statement of the Zhong Hui to condemn it. In the wording of The Great Explanation it is said at the beginning: 'Oh, ye nobles, Heaven possesses shining virtue, and Its ways are clear. A mirror is not far, namely in that king of the Yin. He says that people have destinies; he says that reverence has no reward; he says that sacrifice is no avail; he says that vices harm nothing. God does not change, and the nine provinces have perished. God does not agree and sends down a curse of perdition upon him. Our Zhou dynasty is the successor to the Shang.' Zhou of Yin believed in the presence of a destiny and acted accordingly. Wu-Wang composed The Great Explanation, which means he pronounces his condemnation at the beginning. Why not go back to the oldest time and examine the records of the Shang and Zhou dynasty, the Yu and the Xia dynasty? If you go through the ten tablets of books, you will find that in the oldest texts there is no mention of fate, so what are we to make of that?"

37-7

Master Mozi said: "In the literary discussions of today's nobles of the realm, they not only practice oratory, but also serve in the judiciary and administer the state, the families and the people in the cities and countryside. What is the reason that today's kings, princes and great ones give audiences early in the morning and don't retire until evening, that they speak well, to run the administration and distribute it all day long, and not dare to rest and idle? They are convinced that governing can only be done with energy, and that without this confusion reigns, that energy guarantees rest and that their absence is connected with persistent dangers. That's why they don't dare to be casual. Why do ministers and senior civil servants tense up every muscle and use all their knowledge and skills to fill their positions at home and raise taxes outside gates, markets, mountains, forests, lakes and dikes, filling the treasure troves without any sign of fatigue? Because they know that they are distinguished by energy, without it they will only be small, that energy brings them fame, lack of energy contempt. That's why they don't dare to be dulled."

37-8

"Why do the country folk go out early to come home late in the evening and use all their power to plow, sow, plant and harvest as much legumes and millet as possible without sagging? They say that energy makes them rich, lack of energy makes them poor, that with energy they have abundant livelihoods, and that without it hunger is imminent. Therefore they are reluctant to surrender to inertia. What is the reason that the women today rise up in the early days and only go to rest at night, and that they are spinning, weaving, producing large amounts of hemp, silk and linen threads, and that they are able to process and sew fabric and silk materials without any sign of fatigue? They are convinced that they can become rich with perseverance and will be poor without it. They believe that if they persevere then they will be warm, and without it they will endure the cold. This prevents them from indulging in idleness. If fatalism were to be seriously appreciated and applied practically by kings and princes, the great nobles would be casual in their jurisprudence and exercise of the administration, the ministers and senior civil servants in the execution of their official transactions, the peasants in plowing, sowing and planting and women in spinning and weaving."

37-9

"If kings, princes and gentlemen are casual in case law and exercise of the administration and the ministers and officials in the execution of their duties, then I think that the kingdom must become disordered. If the peasants neglect plowing, sowing and planting, and the women neglect their spinning and weaving, in my opinion the materials for clothing and food in the realm will not suffice. If such a government is extended throughout the realm, Heaven and the spirits have no benefit from the honors they are due, and the people have no advantage of food. Consequently they will disperse and no longer be available for services. Then no strong defense of the homeland can be carried out, and punitive expeditions are not victorious. In this way, the criminal kings of the three ancient dynasties of Jie, Zhou, You, and Li lost their land and brought down the temples of the land gods."

37-10

Therefore, master Mozi said: "The scholars and nobles of the realm, though they really aspire to the well-being of the realm and want to eliminate abuses in it, are talking as if there were a destiny. On the other hand, it is to be said that destiny is an invention of the criminal rulers. The wretched people followed them, but it is only a view of non-virtuous people. Those who want to practice virtue and righteousness will become aware of this and must then condemn this doctrine of determination."

Chapter 39

Condemnation of the Confucians

39-1

The Confucians say that there are certain rules for the treatment of the relatives and for the honor of excellent persons. This means that some differences are made for closer and more distant relatives and for higher and lower levels. In The Rites it is said that for the father and mother mourn three years, for the wife and the son entitled to succeed, mourn three years, for the elder and younger brother of the father, his own elder and younger brother and the lesser son mourn a year. For more distant relatives in the family tree mourning is for five months. If the number of years and months of mourning is related to the closeness or distance of kinship, so that for closer relatives mourning is longer than for distant ones. In that case, the wife and the successor son are equal to the father. However, if the number of years and months depends on the higher or lower position of the person concerned, the wife and the son as well as father and mother are honored, but the elder brother of the father and his own full blooded older brother are left standing back behind the son. How can this make sense? When the father has died, one clears all the doors, climbs onto the roof, looks into the fountain, cleans the mouse holes, checks the washing vessels and searches for the deceased. Supposing that he still exists, this is the pinnacle of folly, and if he no longer exists and is still sought, it is also the greatest insanity.

39-2

When a bride is taken up, the groom goes in person, dressed like a servant. He holds the reins in his hand and hands over the cord of the wagon as if he was picking up a stern father. The wedding ceremonies are as painstaking as for the offering of a sacrifice. Higher and lower positions are discarded, and father and mother are directly given offense, for the wife and son, who take a low position, receive the perks of the higher. Can such veneration of parents be called reverent? The Confucians say that the bride's gathering was so because the wife would later take over the sacrificial duties and the son would maintain the ancestral temple. That's why they would have such high status. It must be retorted that this is only an empty excuse. The oldest full brother of the clan has probably held the temple of his ancestors for thirty years and more. When he dies, only a year is mourned for him. The wife of the elder brother then takes over the ancestral sacrifices, so that they do not suffer any interruption. Therefore, the three year mourning period for the wife and the son can certainly not be due to the continuation of the ancestral sacrifices. They suffer so much from sorrow over the death of the wife or the son, and then say that it is out of respect for kinship. They indulge their highest degree of self indulgence and pay attention to those of little importance. Isn't that great depravity?

39-3

Those who stubbornly abide by the belief in a destiny make the following considerations: "Long and short life, poverty and wealth, peace and war, orderly states and unrest, everything is determined by heavenly destiny; Nothing can be added or taken away. For successes and failures, rewards and punishments, happiness and misfortune there is a fixed standard and the highest human knowledge cannot exert any influence on it." If all officials are convinced, they will be casual in completing their duties, and if ordinary people believe in it, they will be sluggish in their work. Poor government leads to unrest and insufficient agriculture to impoverishment. But this is the root of a broken administration. The Confucians take this doctrine of destiny to be right and spread it and thereby bring mankind into perdition.

39-4

Through countless, pretending rites and music, they seduce the people, through long mourning and bold pain they beguile the relatives, by introducing destiny they create inertia and poverty, while they themselves live in great styles. They lack basic principles, spurn work, are indolent and arrogant, think only of food and drink and neglect the shops. As a result, they often suffer from hunger and cold and expose themselves to frost and deprivation, whereas they can do nothing. They are like hamsters; they look around like young goats and rise up like fattening pigs. The noble laugh at them and say angrily that these loafers are not scholarly experts on righteousness. In the summer they beg for wheat and rice, and once the crops have been harvested, the great funeral ceremonies follow. Their sons and grandchildren join them, they all get enough to eat and drink. After they have guided various funeral ceremonies, they have their good things. They prey on the families of others to become fat and rely on their ignorance to gain status. When a wealthy man meets death, there is great joy in them, for they know that this is an opportunity to obtain clothing and food.

39-5

The Confucians explain that a noble, to be virtuous, must speak and dress like the ancients. But the speech and the costumes of the ancients were once also modern. The ancients who spoke and dressed in this way were not yet noble. Do we also have to accept the costumes of non-noble people and speak the words of non-noble people to be virtuous?

39-6

Furthermore, the Confucians say that a noble follows after, but does not invent himself. It is to be retorted that in ancient times Yi invented the bow, Yu invented armor, Xi Zhong invented the wagon and Qiao Cui invented the ship. Are today's leather workers, smiths, wagon makers and carpenters all noble? Are Yi, Yu, Xi Zhong, and Qiao Cui but ordinary people? The ones you follow may have introduced new features and should be commoners according to this principle.

39-7

Further, the Confucian claims that the noble, when he wins in battle, does not chase the fleeing. If he surprises and surrounds the enemies, he does not shoot at them, and if he releases them, he will help them with provisions. The answer is that if both parties are noble people, they support each other without many words. Noble people share with each other the reasons why they want to take something or give a price, approve or discard something. Those who have no reason follow those who can give them reasons, and those who know nothing, follow those who know something. He fits the situation without discussion and can be motivated by the good wherever he discovers it. What does it take to fight between two such people? But if both parties are wrong and they are thus in dispute, then if the winner allows routed enemies to escape, and if he refuses to shoot surrounded enemies, and if he releases prisoners of war with provisions, then he will not be more noble despite all such efforts in this direction. Let's think of a kingdom in rebellion. A wise man wants to save his contemporaries from perdition and offers for the purpose an army to chastise the culprits. If, following the supposed rules, the victorious commander orders his soldiers not to pursue the fleeing, not to shoot the surrounded and to help freed prisoners with provision wagons, then the rebels will all keep their lives, but the kingdom is not freed from perdition. So he brings his own parents into great distress and plunges his fellow man into the deepest misery. This is such a lack of justice that he can't think of any worse.

39-8

Next the Confucians say: "A noble is like a bell; if you strike it, it sounds, if you do not strike it, it will not sound." On the other hand, all righteous people serve their prince with complete devotion and their parents with filial love. If a good deed is perpetrated, they praise the same and, if mistakes are committed, they do not hold back with their censure. That's how good citizens act. Now if you only sound out when you are touched and, but you do not let yourself be heard as long as you are not, then you also keep all the threats of which you know secret and compel yourself to silence and indifference, because you only answer when you are asked. Even if a great advantage to your ruler or your parents is at stake, you say nothing if you are not asked. Suppose a great rebellion, robbery, or theft were imminent, or secret machinations were underway, and nobody else knew about it but you, then if your way is to say nothing unasked, even if your prince or your parents are there, you are must be a great Villain who gives nothing but mischief. As subjects, they are not loyal, as sons not reverent, to older brethren not accommodating, in dealings with others not fair and honorable. By standing aside and not wanting to speak prematurely, they limit themselves so when there is an advantage to be gained it is lost to their prince through the late communication, and when asked to explain that, they raise their arms, look to the ground in silence and swallow. They say they have not experienced anything like it, and if something is urgent they let it lie and look into the distance. The whole of knowledge consists in the learning of benevolence and justice. The ancients laid more emphasis on educating people, less on the exercise of official activity. In the distance you can see the surroundings, nearby you can build your own personality. You cannot be unjust and you do nothing that is not sensible. You seek to promote the well-being of the realm, arrange straight and crooked, and only stop when you gain no advantage. This is the way of the noble. What we have heard from the deeds of Confucius is in stark contrast to this.

39-9

Duke Jing of Qi asked Yanzi what kind of man Confucius would be. Yanzi didn't answer. The Duke repeated the question, but there was no answer. The Duke said, "Very many people have spoken to me about Confucius, and all consider him to be an exquisite man. Now I ask you, why don't you answer me? Yanzi replied: "I am not proficient enough to recognize an exquisite man. However, I have heard it said that an exquisite man, when he comes to another country, makes it important to himself to uphold a good relationship between the ruler and the subjects and to eliminate disharmony between the government and the people." When Confucius came to Jing, he knew that Bokung was planning a rebellion, but he did him service via Shi Qi.

39-10

Their norms and their ruminations do not bring any advantage to the people. Even if one struggles with them all one's whole life, one never comes to an end with their teachings. Their many rites also cannot be fulfilled by the people in the full force of their years, and resources are not sufficient to provide for all their amusements. Through pretend rules and false teachings they beguile the reigning princes and through great music festivals they seduce the foolish people. Their ideals cannot be achieved in the world and do not introduce principles to the people. If the prince now charges Confucius to remodel the manners of Qi, he has nothing to instruct the citizens or to lead the people." The duke agreed. As a result, he dealt Confucius great courtesy, but dropped the idea of giving him a fief. When he saw him, he showed great esteem, but he did not ask about his teachings. Confucius was therefore very angry with Duke Jing and Yanzi, ordered Chi Yi Ze Pi into the house of Tian Chang, told the Nan-kuo Hui-tzu his wishes and returned to Lu. A short time later Qi wanted to attack Lu. Confucius spoke to Zi Gong: "Ci, you can do a great work now." Then he sent him to Qi, where he had an audience with Tian Chang through the agency of the Nan-kuo Huizi and asked him to attack Wu. He also let Gao, Guo, Bao and Yan know so they would not interfere with the Tian Chang's uprising, and advised Yue to attack Wu. For three years Qi and Wu threatened to perish and they had many deaths. Therefore, it was said that these machinations were an act of revenge by Confucius.

39-11

Confucius was Minister of Justice in Lu, but he left the ducal house and entered the services of Jisun, but when this prime minister of the Prince of Lu was going home from it, and ran into a dispute with the city folk because the gate was closed, thereupon he raised the portcullis.

39-12

Confucius was in great distress between Cai and Chen. He only had herbal soup without rice and meat to eat. After ten days Zi Lu roasted a suckling pig. Confucius ate it without asking where the meat came from. That one sold an extra robe to buy wine. Confucius drank it without inquiring about the origin of the wine. But when Duke Ai came to him, Confucius did not eat if the mat was not right, and he did not eat if the meat was not properly cut. Tse Lu approached him and asked him why he was acting so differently now than in Cai and Chen. Confucius said: "Come on, I'll explain it to you. At that time, I had to sit with you incorrectly, because if you are tormented by hunger, you do not disdain what you have to do to preserve your life." So he excused himself the deception, because it gave him satisfaction. Can there be anything meaner and more insidious?

39-13

When Confucius once sat comfortably together with his disciples, he said: "When Shun looked at Gu Sou, his face darkened. At that time, the empire was in greatest confusion. Was Dan, the Duke of Zhou, not virtuous? Why did he leave his house and temporarily live somewhere else?" These are the deeds of Confucius and where his desires brought him. For all his disciples and students he became the subject of imitation: Zi Gong and Ji Lu support the outrage of the Kong Li in Wei, Yang Huo rebelled in Qi, Fei Gan stirred a rebellion in Zhong Mou and Qi Diao was executed, the worst that can happen. Disciples and followers cultivate themselves on the statements of their master and use his deeds as a model, and they only stand off if their strength is insufficient, or their knowledge does not reach. Since the deeds of Confucius are such, the Confucians must raise the greatest concern.

Chapter 40

Canons 1

1. Cause is what must be present for something to happen.

2. Standstill comes from a longer duration.

3. The body is part of a community.

4. You cannot stop the necessary.

5. Knowledge is the substance.

6. Equal means the same.

7. Contemplation is a search.

8. Equal lengths are completed in the straight line.

9. Knowledge is linking.

10. The center has equal distances.

11. Knowledge is a brightening.

12. The thickness must have something to which its extent adheres.

13. The substance of benevolence is love.

14. The sun culminates exactly in the south.

15. Justice is promotion.

16. Being upright is what you face.

17. Custom is courtesy.

18. The circle has a center with equal distances.

19. Doing is acting.

20. The four corners of a right-angled pillar make a circle.

21. Truth is glorious.

22. Double means two times.

23. The faithful seek to benefit others and overcome themselves.

24. The tip is the one on the body that has no continuation and the foremost.

25. Filial devotion is the promotion of parents.

26. The space between something is the middle.

27. Truthfulness means agreement of words and content.

28. The gap does not reach the sides.

29. Help is of course an action.

30. There is an empty space between two transoms.

31. The temptation to action creates dissatisfaction.

32. Stuffing is real presence.

33. Dissatisfaction with an act leads to its condemnation.

34. Hard and white are not mutually exclusive.

35. Commanding does not mean doing what needs to happen.

36. To unite is to grasp one another.

37. The reliable man harms himself, but uses his work.

38. Some things seem to unite, but they do not unite.

39. Courage is what the mind dares to do.

40. If every gap is filled in gradually, then the United not yet united.

41. Power is what the body struggles with.

42. The role model is one to follow.

43. Life is the coexistence of the body with reason.

44. "Truly" means something is like that.

45. In sleep consciousness is unconscious.

46. One speaks to make something clear.

47. One dreams in sleep and considers the dreamed to be true.

48. What is not possible is not possible if you try it a second time.

49. Equanimity is freedom in the reason of desires and hatred.

50. To deny means to fight something.

51. Denying means holding up the right thing.

52. The advantage is that which we are pleased to obtain.

53. When action comes to an end with reflection, one becomes the plaything of his desires.

54. Harm is what it takes to make us uncomfortable.

55. Finishing can be a fabrication and annihilation.

56. If you fix something, you want to achieve something with it.

57. Effect points to a cause.

58. To boast means to show the beauties.

59. To declare names, designate the species and may be arbitrary.

60. Blaming means showing the bad.

61. A statement may transfer a term, or it may be an explanation, or a further determination.

62. An explanation should demonstrate the truth.

63. Knowledge is based on hearing, speech and self-awareness.

64. Expression and truth belong together.

65. An utterance is an explanation.

66. Experience is based on communications and personal perceptions.

67. "Also" expresses an agreement.

68. Seeing is a complete self-reliance.

69. The names prince and subject are interlinked.

70. Adequate means correct, fitting and necessary.

71. Meritorious deeds benefit the people.

72. What one desires is, properly measured, advantage, and what one hates, right, damage.

73. Rewards are retribution for meritorious deeds of the lower ones by the superiors.

74. With regard to prosperity and destruction, one eliminates the lawlessness and introduces reforms.

75. An offense is a violation of a prohibition.

76. Equality can be twofold, one body, one community and the same kind.

77. Penalties are retribution for offenses of the lower ones by the superiors.

78. Diversity can be: duality, not a body, not a community and not the same kind.

79. Although something may be the same and different, yet it is united into one.

80. When the same and the different are linked together, it is like being and not-being.

81. Duration arises through the passage of changing times.

82. Space is created by penetrating changing places.

83. Hearing is the special ability of the ear.

84. What comes to an end may still be a little way ahead, but it does not measure a foot.

85. The recording of what has been heard and the apprehension of its meaning is done by testing the mind.

86. "Quite" means not being different.

87. Speech is the benefit of the mouth.

88. The beginning denotes a certain time.

89. If one can grasp words and understand the meaning, then that is the discernment of the mind.

90. Transfiguration bears witness to a change.

91. A promise is not as good as something that can be used immediately.

92. Reducing is taking a part off the page.

93. He who agrees, and yet insists on his opinion, speaks uncertainly.

94. If very skillful methods have been handed down, then one investigates after the origin.

95. Magnification is multiplication.

96. The inventions are like warm sunshine for the ripening grain.

97. If equal role models are used, one finds equality.

98. Obstruction causes change.

99. When unequal role models are used, one finds inequality.

100. Movement is often just a continuation.

101. When standstill occurs, the consequence is probably the breaking in of another path.

Chapter 41

Canons 2

1. The one who also uses his action as norm for his idleness is man. Explained by: same.

2. What one owns and possesses, possesses and who possesses, these four expressions are different. Explained by: different.

3. The difficulty of operating with categories is explained by: genus and species.

4. The five elements are not constant. Explained by: accordingly.

5. Things are self-contained.

When called together, two fight each other or they love each other. B. Eat and call, know and see, union and opposition, man and sandal. If you leave a term aside and then speak, then you will surely find the right thing. Explained by: according to.

6. If leaving a term aside is inappropriate, then both remain. Declared by: appear and united.

7. One and two are as broad and long, they can neither be increased nor diminished by love and hate. Explained by: accordingly.

8. Someone does not like harm because he is unable to. Explained by: hurt.

9. You may reduce something without harm. Explained by: abundance.

10. Different categories do not have to be combined. Explained by: to weigh.

11. One gains knowledge, but not on the five ways. Explained by: constantly.

12. If you separate something, it will not be less. Explained by: original condition. (Inasmuch as the parts together make up the whole, there is no reduction in the separation.)

13. The fire is not hot. Explained by: periodically.

14. The wrong is always misleading. Explained by: incorrect.

15. You know why you do not know something. Explained by: highlight by designation.

16. The essence of a thing, the knowledge of it and the communication of this knowledge to others are not necessarily the same. Explained by: lack.

17. One must not necessarily expect that what is not, will be there. Explained by: what you talk about. (The sentence: 'What is not, can still be' does not necessarily apply. It depends on what you are talking about. In many cases, that which is not will never.)

18. Doubt is explained by: to hit something.

19. If one finds something while investigating and then gives up his pondering, one does not doubt. Explained by: presence or absence.

20. Some things can be combined with another, others not. Explained by: resist.

21. If you want to decide on something, but do not know if it is right, you may do it if it does not cause any harm. Explained by: appropriate distinction.

22. A thing is a unitary body. Explained by: all unity, only that.

23. If you keep something in balance, nothing breaks. Explained by: what is being balanced.

24. In the world you can move from place to place. Explained by: the wide world and lasting.

25. Yao's thoughts are alive today and have their place in antiquity.

They changed the time. Explained by: the duality of thoughts.

26. When one steps in front of the mirror, a reverse image appears, on a larger or smaller scale. Explained by: small place.

27. A mutt is a dog, but if you kill a mutt, you cannot say that you killed a dog. Explained by: double.

28. Depending on the position of the mirror, some pictures are reduced in size and moved, others are large and normal. Explained by: outside and within the middle.

29. Have good rules. Declared by: dispose.

30. The mirror is round and the mirror image uniform but not hard and white. Explained by: (gap).

31. Although the basket rods are so long, they submerge in shallow water. Declared by: sequencing.

32. There is no hard and white in space and time. Explained by: following.

33. If one looks at a column for a bundle, one shows ignorance in judgment. Explained by: view.

34. If, in addition to the things which are so, one affirms something that is not yet the case, then this is explained by: induction from things.

35. If one does not yet know an idea, one finds an explanation in: one may apply it.

36. When passing the midday, the shadow does not follow. Explained by: recreated.

37. One is less than two, but more than five. Explained by: fixing.

38. If you are in the shadow, there are two (shadows). Explained by: double.

39. What has no halves cannot be cut; therefore one does not do it. Explained by: point (point).

40. The mirror image reverses at the intersection. It creates a point that is larger than the picture. Explained by: point.

41. There may be nothing there, but if there is something, it cannot be remove. Explained by: it was like that.

42. The reflex approaches the sun. Explained by: focused.

43. The straight line must not be moved back and forth. Explained by: turn around.

44. The size of the aerial image can be explained by the fact that the point of view is just further or closer.

45. When one enters the universe, nothing is near. Explained by: extended.

46. The sky is necessarily correct. Explained by: Possibility of action.

47. Moving around creates the duration. Explained by: before and after.

48. Carrying without agitation is explained by: balancing.

49. Same methods match just as squares coincide. Explained by: square.

50. Characters, style and tablets are explained by: Registratur.

51. If someone unreasonably spends something impossible, one notices the deviant. Explained by: impossibility.

52. The sentence: 'Oxen and horses are not oxen' equals the affirmation of this sentence. Explained by: Summary.

53. What's wrong should not be straight. Explained by: shave.

54. This one is like this one. Explained by: different.

55. If anyone is absolutely anxious to make any analogy, the explanation can be found in: Waste of talent.

56. The leader and his followers share the misfortune. Explained by: meritorious deed.

57. The fact that the purchase cannot become too expensive is explained by the turnover of prices.

58. When one experiences what one does not know, it is like what one knows.

Then you have two-fold knowledge. Explained by: Communication.

59. If the price is reasonable, you sell. Explained by: completely.

60. If someone claims that everything is wrong, he talks himself wrong. Explained by: his words.

61. Someone does not speak and is full of fear. Explained by: not sure.

62. If someone answers me and I use fake names, he does not agree. Explained by: contradiction.

63. Maybe a name has already been given in the past. Explained by: truth.

64. Infinity does not harm community. Explained by: abundance.

65. If one does not know something, one knows that one cannot make use of one's knowledge. That is honest. Explained by: do not use.

66. One may not know the number, but one knows the ultimate limit. Explained by: insightful.

67. If someone says that a discussion has not been successful, it certainly was not well run. Explained by: discussion.

68. Ignoring the whereabouts is no obstacle to love. Explained by: grief.

69. A son must be responsive under all circumstances. Explained by: beginning.

70. The alleged interior and exterior of benevolence and justice is inwardness. Explained by: couple.

71. The traits of a person show knowledge or ignorance. Declared by: own. (Intelligence is usually already visible on the face.) It is a permanent possession.)

72. The advantage of studying is explained by: the Tadler.

73. When someone demonstrates something twice, no escape is possible. Explained by: repeat.

74. The correctness of a reprimand does not depend on majority or minority. Explained by: correctness of the conviction.

75. If someone knows something but cannot express it, it is explained by: awkwardness.

76. When a servant, mutt or dog escapes, those who let them go are to be condemned, and the censers good and brave. Explained by: not to blame.

77. Anyone who knows a mutt and declares that he does not know a dog goes too far. Explained by: double.

78. A thing that is not quite so is explained by: similar.

79. If anyone has grasped the meaning, he answers. Explained by: do not know.

80. To explore who is meant, take the lower one and seek the upper one. Explained by: fathom.

81. If this and the like are equal, the explanation in: is not opposite.

Chapter 42

Explanations 1

1. Cause: With a small cause the success is not sure, but without a cause surely no success is possible.

2. Body: If there is a large piece, the body is there, but certainly not in the expected way. When you see a body, you see it in its whole form. If a body is halved, you only have one piece, about one foot long.

3. Knowledge is the substance: knowledge is what one knows; it certainly knows as through an enlightenment.

4. Contemplation is contemplation, if knowledge is based on searching. But it is not sure if one finds. It's like a quick glance.

5. Knowledge is knowledge by meeting things and giving them shape as you see them.

6. Knowledge is knowledge insofar as one discusses things with the help of which knowledge becomes as bright as light.

7. Benevolence is love for the people without wanting to take advantage of it, not like the love of horses.

8. Justice is that it is seen as his duty to devote his power to the world and accomplish something in it. One can benefit the world, but not exploit it.

9. Custom: The noblemen are the masters, the mere names. They are all treated with courtesy or contempt, and you pay attention to class differences.

10. Do: What you're doing is not about making a name for yourself.

11. Truth is the appearance of the character. You have to make people to be equal to themselves and not the gold sound and jewelry.

12. Fidelity does not weary in his activity for others. Only when he has done enough will he accept the expression of calm.

13. Childlike love is that you see it as your duty

to serve the parents and to have the ability to do so. But if one can also benefit the parents, one does not necessarily have to get something for it.

14. Truthfulness: If people do not believe that one's words are true, he may cause them to visit the city walls to receive a reward.

15. Help means that when you come together with people, everyone joins in.

16. Tempting to do means that it causes that. You do not do that.

17. If someone is dissatisfied with himself and he does an act, he knows his thoughts.

18. What you command is not what you do yourself.

19. The believer does what he does not like to help others in their misery.

20. The brave one is called so because he dares here, and one does not hate him because he dares not there.

21. Power: When something is heavy, it is called sinking. The lifting of something heavy is an expression of power.

22. Life: The life of the body cannot be fathomed by reflection.

23. Sleep and dream (gap).

24. Equanimity is peace and contentment.

25. Advantage: When one achieves something and is pleased, that is the advantage. Disadvantage is the opposite of it.

26. Disadvantage: If you get something and you do not like it, that's the disadvantage. Advantage is the opposite of it.

27. The regulation of my own affairs is regulation. The people govern in the south and north.

28. To boast is to define a course of action in such a way that the words delight and the people are cheered by them.

29. Blaming is to define a course of action so that the words (not) please.

30. An explanation is a message with words. It is called an explanation that is supposed to be true.

31. Accordingly, words are expressions that can come from every mouth. These expressions are like painted tigers. The words are said to serve to convey the truth.

32. Also: With reference to the former one says "also", with reference to later "already", also from the present one uses "also." It is like an assurance of the truth.

33. The prince has his name for that sake.

34. Meritorious deeds do not wait for a favorable moment to put clothes and furs on.

35. If guilty are rewarded and not arrested, only innocents suffer. For the time being, even the superiors reward the meritorious deeds of the lower, and with punishment the superiors repay the offenses of the lower ones.

36. When similar and different people come together, a union arises, as when all serve the prince.

37. Duration is once and now, morning and evening.

38. Space is East, West, Middle, South and North.

39. End: What cannot hold a foot has an end, which always contains a foot, has no end.

40. Perfection applies only to rest and movement.

41. Beginning: Time may take a long time or not; the beginning can not last long.

42. Transformation is z. B. the transition of a frog into a quail.

43. 'Reducing is taking away a part of the page' refers to a compound body. Part of the body is removed, a part remains. The permanent is said to be diminished.

44. The ingenuity is like warm sunshine for the people.

45. A treasury is like a small cave. This form is permanent.

46. Movement: By a hinge continues to turn sideways, it remains free of insects.

47. Standstill: That without stasis is no standstill, as when one says that an ox is not a horse. So an arrow shoots out between the pillars. That, in spite of the duration, there is no stopping, it is like saying that a horse is not a horse. So a man walks over a bridge.

48. Fixing is what one holds on to. If one of two brothers affirms one thing and the other denies something, there can be no fixing and we have no determination.

49. The same rods used are the same length with the column, and from the center the distances are the same.

50. The thickness has nothing to which its extent adheres.

51. Circle: The description of a circle is measurement

52. Square: At the angle measure we see measurement.

53. Double is two, one foot and one foot. The individual is taken away.

54. The top has nothing like her.

55. The intervening cause is that which is inclusive on both sides; the enclosed is the gap. If a foot lies in front of a small hole and behind a point, then it is not trapped between the point and the small hole.

56. Prevalence is the pre-emption, the opposite of being uniform.

57. "Between two transoms is an empty space" means the space between two woods, if there is no wood there.

58. Filling: What is not filled is not thick. In a stone, this can be found everywhere.

59. If you have two hard things, they are in different places and do not penetrate each other. They negate each other d. H. they exclude each other.

60. When a foot is put together with one foot, they do not unite with one part. There are no parts that penetrate alone. Either the feet penetrate or they do not. When hard and white are united, they merge. When bodies are united, they do not mix only in one part.

61. It seems possible to have both (body) parts.

62. When the thickness gradually disappears, so it is also possible.

63. There are three things to be judged by. Views, rules and officials, all of them can serve as role models.

64. "Truly" as designation that something is like that means that the people have something to imitate.

65. The common oxen are different from the non-oxen, but both categories are not canceled by it. When denying, one declares something for oxen, the other for non-oxen. This denies that. Both assertions cannot be right, and if both are not right, one must be at least wrong. It's not like stating the dog.

66. Acting: If the desires make the intentions difficult and the mind does not recognize the danger, then this is the guilt of the mind. When he is on his guard, one does not remain in danger, and if the desires again cause difficulties, they say no to them. It's like eating dry meat. The dangers of being corrupted cannot be known beforehand. One has the desire for it, and it is corrupt, then the misgivings cannot inhibit desires. One does not know the dangers outside the walls, hurries and comes through, whereupon one does not rush any more. Then the concerns are silenced by the concerns. This shows the way in which knowledge is exhausted and one is carried away by desire. The difficulties in the dry flesh are not of the understanding, and those who cross the minds are not foolishness, but whether or not one acts or not depends upon the misgivings and is not preplanned.

67. Finishing: Making clothes is a finishing touch, curing a disease is making a disappearance.

68. Saying is in command. Whether the said has success, or whether one will be disappointed, is determined. Cause means that one must wait for the success of the activity.

69. When you name things, you explain them. The real requires addition of names. To call something a horse is one way. If something is real, it must have the proper name. If someone calls a slave, it is unauthorized, because the name only belongs to the real. The sounds that the mouth produces are all names similar to the surnames.

70. In summary, when a mutt is called a dog, that is a transference. Mutt and dog are explanations. "Hunt away a mutt" contains a closer definition.

71. Knowledge: What is recorded through communication is hearing, which is not forbidden in the country, is speaking, and what one personally sees is self-awareness.

72. What one speaks with are the expressions, that which is said is the truth. Expression and truth belong together like a couple. The intentional done is the plot.

73. Experience: What one hears someone say is a message; what you see for yourself is a personal perception.

74. In seeing, the special is the self-assertion, the second the completeness of this state.

75. Reasonable: If there are troopers in confusion and you take care of the production, that is correct. If the good happens, that is fitting. The one without which something is never present is necessary. The sage acts, but without necessity (coercion). Because of the necessity one cannot be in doubt.

76. One can rely on both and not deviate from it.

77. Action: Weapons and towers serve to preserve, disease leads to ruin, buying and selling is bartering, complete exhaustion is disruption, obedience to the upper order, frogs and mice are examples of transformation

78. Equality: If two names and one reality, then equality is twofold.

78. Gleichheit: Wenn zwei Namen und eine Wirklichkeit, so ist Gleichheit des Zweifachen. If the composition is not excluded, then equality is the body. If all live together in one house, then is the equality of the community. If things have what they are equal to, then equality is the kind.

79. Difference: If two things are necessarily different, that is the duality. What is not connected does not make a body. Which is not in the same place, has no community. What has nothing the same is not the same kind.

80. The same and unequal things are concatenated: when one dines in a rich home, one recognizes having and not having. When comparing one measures much and little. When snakes and earthworms meander, they go away and return. Figures and dolls are made of wu wood, which is hard and soft. Further: swords with spears and shields, life and death, daughter and son, mother and child, old and young, the two overcoming colors white and black, the middle and the sides, speaking and acting, study and reality, right and wrong, difficult and comfortable, perfect and unfinished, the older and younger brother, harmonious and hostile, the body remains, the will vanish, endure and pass away, [the surname Huo (speed) a borrowing], appropriateness of the price, expensive and cheap.

81. Answers means clarifying in a positive or negative sense. There are five ways to do this: join, deviate, know in advance, affirm and agree. Advantages and shortcomings, earlier and later, important and unimportant are highlighted.

82. It is difficult to reach an agreement between fixed view and yielding. If you have discussed an item and have achieved a result for a long time, you want to stick to it later.

83. If one looks for a model, one looks for equality. One looks for a skillful, traditional method, chooses this, disdains that, asks for the origin and looks for what is appropriate.

84. Since there are black and not black among men, they exclude the blacks, and as some are loved by men and others are not, the latter exclude the beloved. How can such an exclusion be made If they emphasize this, then. They think that these are so, and they take who are not so and question them. If a wise man rejects something, he does not do it wrongly

85. In the positive five answers, people know something to say and speak, with the five negative answers, rejecting as it were, they have nothing to say and do not speak. The use of the five answers is spontaneous.

Chapter 43

Explanations 2

1. Determine: He thinks that this is so and explains that it is so. I believe that this is not the case and doubt that it is so.

2. Speaking of four-footed animals, they are different from oxen and horses. All things are completely different: there are genera and species

3. When things are like that and need it, they belong together, such as the deer, bearing the same name. The co-workers fight the unrelated ones; Two or three fight each other. The child of his heart embraces is "love", oranges and long grass mean "eat and call". For a "white horse", white is too much for a "seeing horse" not seeing too much. This is "white and see". If something is "united" and cannot be united, it leads to what cannot be united, to a "contrast". Someone may be denied being human without it being right just as when a man who is brave does not declare for a man or sandals that are made to buy clothes for, not be held for sandals. That's "man and sandal."

4. When two are united, the individual disappears. If they are not united, the individual remains. If you exclude it and do not use the word "present" for it, that is it right. If you later speak of it as "not available", that is correct Designation "not existing" is not something like "extended" or "beautiful". If one characterizes something as so, then it is really beautiful, if one calls it only, then it is not yet beautiful, and if one designates it as "not present", then this is a message.

5. The perceptible and the non-perceptible separate, the one and the other

the other does not penetrate, so length and breadth, hard and white. If you pick something up, nothing is easier than a needle. It does not depend on the power. If the weight of that one in holding hands, doubling, so it does not depend on knowledge. It's like the difference of hearing and face.

6. What is longer a tree or the night? What more, the mind or rice? What of the four things: rank, parent, noble deed, price is of higher value? What is higher, a stag or the speed? And what is faster, a deer or the speed? What's more, a cicada or a complaint?

7. The (separated) side pieces all together still form the whole, and there is no change.

8. Borrowing: The borrowed is certainly wrong and then wrong. If a dog borrowing speed is like the surname Huo (speed). By seeing one recognizes it, by communicating one lets others recognize it.

10. Doubt is to hit something and hold it for something. So a scholar can be considered an ox. If a hut is cold in the summer, that's a special coincidence. If someone picks up something light and leaves something heavy, that is not a sign of strength. Carving wood from Persimmon, which is very easy to do, is not a skill. A fighter seeking cover from stones and arrows behind his shield reveals his weakness. Anyone who drinks wine in an open market cannot be a sensible man, but is a fool.

11. The intelligent uses what has already happened and what has happened to him.

12. All in unity: for example, ox and horse are quadrupeds and only that that is why one speaks of 'ox and horse' (as a unit). If one counts the ox and then the horse, then ox and horse are two, counts if you take off 'the horse and the horse', then 'the ox and the horse' are one. If you count your fingers, that's five, but these five are one unit.

13. The wide world: that in which one moves, but also finds rest, is the world. The world is south and north, it is morning and evening. Moving around the world has been going on for a very long time.

14. There is no hard and white, because if they existed, they would have to penetrate each other.

15. The excellent government of Yao's day was counted from now on in antiquity. If one moves from ancient times to the present, Yao cannot manage his administration.

16. Shadow: When the light comes, the shadow disappears, and when it remains, so the shadow is completely extinguished. Two lights include a light in the middle, and that one light is the shadow. A person shading the light shines and casts, as it were, the shadow, in its lower half upwards and in its upper half downwards. The feet shadow the light underneath, so the shadow comes up, and the head shadows the light falling from above, thus creating the shadow below. If a piece (of a body) lies near or far in the light, the shadow hides the inside. When the shaded sunlight hits a human, the shadow between the sun and the man is created. If a shadowing tree has grown in width, its shadow is short but strong, if the tree is slender, its shadow is long but weak. The strength and weakness depends on the tree, so the strength of the shadow depends on the tree and not just the weakness.

17. When approaching an upright mirror from near or far, the images in it are many or few. According to their looks they can be white or black, near and far, crooked or just be. The difference comes from the reflection of the light. The pictures are complete, even if they approach or leave. If you mirror the things facing the mirror, everything can be mirrored with it. The resulting images are numerous, but always on passing (the middle) normal. Everything that is in the same place appears united into a whole. The mirror has its parts, first within the center of the mirror. If the mirroring comes close to the middle, then the mirrored is large and the mirror image is large. If it is removed from the middle, the mirrored image becomes small and the image too small. It is always normal, starting from the center, and accordingly the straight lines lengthen. As far as the part of the mirror outside the center is concerned, when the mirror is close to the center, the mirrored image becomes large, and so does the mirror image. If it is removed from the middle, the mirrored one is small and the image too small, but everything is shifted, and it must be brought close to the center - so that the straight lines grow. [If you mirror something in the mirror and it's close, that's the mirrored one big and the picture big. If it is removed, the mirrored image is small and the image is the same, and it is always normal, because normality occurs when passing (the middle)].

18. If you take a load-bearing beam and load it on a load, and the balance is not restless, the end is able to balance the load. If, on the other hand, you fasten a thread to the right end and nothing is attached to it, and the balance is restless, the end cannot balance the load. If you hang a load on one end of the scale, you have to hang a weight down so that the weight and the load are the same. When weighing, the bottom of the bar is short and the top long. Both ends are loaded so that the weight balances, because, goes the upper end down, so it has the preponderance. If you depend on something, it has a certain power. If the return does not have any power, then there is no balance and the attached person stops working. You use a thread to hang something up. When the weight is put in order, the appendage, if it hangs down long, is heavy and sinks down; if it is short, it is light and rises. If the ascending is increased, it sinks down, and if the sinking is increased, it comes to a standstill. If the thread is tight and the weight and load are the same, there is balance. If one removes something from the ascending, it becomes even smaller, and the sinking one receives even more the overweight. When the weight of the ascendant is completely exhausted, the attached falls down.

19. Two high wheels and two massive wheels without spokes form the cart. Its weight is in front and also the line, namely the support line is in front and just falls on the heavy wheels. The weight of the ladder also depends on the front. It moves by always being held from above. If heavy loads are not suspended from above, supported from below and held from the sides, and pulled down vertically, collapse can easily occur. The slide guides cannot slide down vertically. Now you dig one foot deep into the level earth. Despite their severity, the ladders do not sink lower and do not slip. Pulling the heavy wheels with ropes is similar to pulling ships in the middle with ropes. They lean sideways, resist and roll hard, and when they pitch, the car is not straight. That's why you pack up stones and stack them together.

20. For two related objects, there is an experiment: A square stone is one foot away from the earth. Below him rests a pillar stone. If you hang a silk thread over it and let it reach to the square stone, it will not go deeper, because it will stop it there. If you glue the thread to the stone and lift it off, that is a support by hanging. If the thread tears, this is the result of the tensile force. If there is no change and only the name changes, one speaks of supports.

21. Purchase: The knife coins and the rice purchase together determine the price. If the knives are cheap, the rice is not expensive, the knives are valuable, so buying the rice is not easy. The knives of the king do not change, but the rice purchase changes. The harvest affects the purchase of rice and thus the knife coins. If a seller has sold out, it is over and therefore does not sell further. By not selling, the sale determines the price. Adequacy is the right thing, mere wanting or not wanting is in the sense of the salesman ruining the realm.

22. He who marries his daughter has no daughter.

23. He who serves in the army does not have to die for sure, and those who only hear of a battle are not sure of their lives. In the former case you do not need to be afraid and in the latter case you can be worried.

24. One either knows that something is real or that it is not in it. But if one says that this is in the south or the north, it has been so before, and that is why it has been so accepted. At first you called this south, and that's why it's called south now.

25. If you know something, you talk about it, and if you do not know it, you do not use it.

26. Speeches: What you talk about is, if not equal, then different. If equality exists, one may call one a mutt, the other a dog, and when there is diversity, one is called an ox, the other a horse. If nothing breaks through, you do not discuss it. When you discuss, you declare something as right or wrong. The one that really fits will win.

27. You do not scream at the banquet. Earlier one did not scream because the screaming is inadmissible.

28. In a stone is unity. Hard and white are two, but they are in the stone.

29. There is knowledge and there is ignorance: if I can show something to another so that he knows it, that is knowledge. What is the first to show, knows that second, but since he does not know what I bring forward first, it says of it: there is knowledge and there is no knowledge. If you know something, you must show others that you know it too. If you tell me, I know it. If one points to something at the same time, then two objects are present, and if one also points sideways, one obtains three objects. If one says that I can only point to what I emphasize, and that one cannot go into what I have not emphasized, then there are two things, and I cannot just point to one. If I cannot communicate what I want to point out, then my opinion is not sufficiently tested. Further, if what one knows is this, and what one does not know is the same, then one knows of the ignorance about this; so how can that be considered as one and the same? So one says: there is knowledge and there is ignorance of something.

30. If someone is very simple-minded about something, he sticks to a view stubbornly, but can not communicate it.

31. One does not know the stay of an escaped servant and one does not know the name of a mutt or dogs. Even if those who let them go are very smart, they cannot know both.

32. Anyone who knows a mutt also knows his doppelganger the dog.

33. Someone wears: "Do you know a mule?" The respondent answers, "What is meant by mule?" He describes the exterior of a mule, whereupon the other recognizes it. If the other person had not asked what Mule was to mean, and answered directly that he did not know it, he would have gone too far. The answer must be given when asked. If answered, the answer will be deep or superficial.

34. The great hall is the permanent quarters of soldiers, but the house is still inhabited. The son is the inhabitant. With reference to the resident is asked how the dwelling house can be inhabited. With reference to the dwelling house is asked how the inhabitant inhabits it, firstly the attention is drawn to the occupant and asked what he inhabits, and secondly asked about the inhabitant and the resident.

35. The five (elements) unite: water, earth, fire. Fire is lit and burning. When fire melts the metal, the fire is in overwhelming power and when the metal squeezes the ashes, the metal is in overwhelming power. When it comes together with rotting water, wood separates from wood.

36. Those who know the way of life of deer and fish know that they only think of what is useful to them, and do not harm their lives or curtail their lives through inclinations and aversions. They are happy to be together for a short time, but which animal does love feel? They enjoy as much food as they can, and even if they have special desires, they cannot harm them like wine does to men. Goodness and support of people is love, but goodness alone is not enough.

37. Those who are harmed by too much food must put aside the abundance and be satisfied with what is sufficient, which will not harm them. Damage caused by embarrassment is like damaging stags that do not have a (good) stomach. Reduction may also later turn out to the benefit of the obvious. They are like the malaria sufferers in a seizure.

38. The mind sees with the eye, and the eye sees with fire (light), and the fire does not look. If one assumes that only the knowledge gained in the five ways lasts long, then that is not true.

39. One sees with the eye. If you saw fire with fire, you could say that fire is hot. I do not believe in the heat of the fire. When I have something like a facial sensation, I speak of mind.

40. Combine what you know with what you do not know. If one is asked, one must say that one knows this and does not know that. So you can use it or not and know something in two ways.

41. Nonbeing: If something is not, it was first and later it was not more. There is no collapse of the sky, that is, there never was one and does not exist now.

42. To eliminate doubt, one does not speak of something, one hides it. If someone dies today, and we receive the news in the spring, then one can say that he dies only with this news.

43. "Also," means "in this way," and it means "even so," "certainly so." "Even already" is something like "certainly already", "also you have to work to finish something" is something like: "sure you have to work to finish something."

44. Balance: A hair balances a weight and holds it in suspension. If the hair breaks, there is no equilibrium, so long as equilibrium exists, the tearing is not tearing.

45. Yao and Meat Soup: You give people something by name or in reality. Introducing a friend as a wealthy merchant is a demonstration by name; if you point to a meat soup, it is a demonstration in reality. Yao's views are only words today, the reality of his views had their place in antiquity, which is almost like the city gate and the treasury.

46. Mutt: A mutt is a dog. It can be said that one killed a dog just as one speaks of two pieces of meat.

47. Having means commanding to do something. I have myself, and if I do not have my own opinion, it will be up to me. The regulation of the war is ordered and also the regulation of what is not good.

48. The immersion of the basket rods comes from their arrangement, so their immersion in shallow water is not a consequence of their own brevity.

49. When you turn five into one, it is like holding a pillar for a bundle of wood. Unless one is prudent, one does not make such a change. First, one grasps the meaning of this process, such as a column without difficulty. The meaning is then completely open.

50. A smoothing stone, a hammer and a pommel are all things used to make shoes. After the embroidery is finished, the shoe comes under the hammer, or, after being hammered, it is embroidered. That amounts to the same thing. The transition depends on chance.

51. One: Five contain one, and the unit contains five. Ten are two (such).

52. If one does not chop off exactly half, then one goes a little too far and takes something away, so that in this case the split does not take place exactly in the middle and still projects beyond a point. If one then takes something away from the front and back, the point forms the Center. When chopping you have to watch the middle, but you do not have to admit that if the half is not there, you cannot hack.

53. There may not be something, but once it's in a certain way, it has to stay that way and cannot be.

54. [The long-end has an end, or it has no end].

55. A true ball swings around in a circle so that it hangs tightly by its thread at each point.

56. If one distinguishes the world, one cannot emphasize all sides. The advance in the world extends first to the closer and then to the more distant, and the movement goes first to the closer and then to the more distant.

57. The distance and nearness are length, and the before and after duration. As the people move far, it takes time.

58. Everything square has the same shape. It's always the same pattern, but different. Whether they are made of wood or stone, the consistency of the squares does not make an entry. They look very much like squares. It's the same with everything.

59. An ox is explained for no reason to be different from a horse. If one wanted to say that because the ox has no front teeth and the horse has a tail, the ox could not be a horse, that would be wrong, because they all have (these qualities), not one class has them and those others not. It is further asserted that the ox does not belong to the species of the horse, for the ox has horns and the horse does not, and therefore their species is not the same. If one emphasizes that the ox has horns, and the horse has no horns, and from this the variety of the species is inferred, it is a baseless assertion that the ox has no front teeth and the horse has a tail, because then it may happen that an animal really is an ox and is not, or that it is not an ox and is called such.

60. If one says that oxen and horses are not oxen, that is not possible, and if it is said that oxen and horses are oxen, that is not possible either. But something is either possible or not possible, but to say. that oxen and horses are oxen does not work. (as well as the sentence that oxen and horses are not oxen). An ox is not two and a horse is not two, but an ox and a horse are two. Therefore, an ox is not an ox and a horse not a horse, but ox and horse are not oxen nor horses, which is not difficult to see.

61. That: That which corrects the labels is this and that. If this and that are used correctly, that is that, and only in that and this, and only in this. If this and that are not used properly, then that and this is also that. If this and that are used correctly, then this and that is only in this and that. In this way, that is this, namely that which is at the same time also this, and this is at the same time also that.

62. If someone takes over the leadership and no one comes to him, nothing is accomplished; it's like when finely cooked rice is finished and nobody comes to use it. Then there is nothing to do.

If someone wants to lead and nobody follows him, then he cannot learn anything from him. Anyone who knows little and does not learn does not get far, and if there is encouragement, but no one takes over, no instruction is given. If someone knows something but does not communicate it to others, success will cease. If one induces one man to rob another of his own, punishment occurs, easier or heavier, and if one induces someone else to give wine, one obtains, to a fair or small degree, retaliation.

63. What you hear outside is what you do not know yourself. Someone says that the color in a house is like this or that. Then what you do not know is something you know, like white or black. What could be more precise than the statement that something is equal to a certain color? What knows how white is certainly white. If you now know that the color is white, you know that it is white. You name them to make them clear, and they correctly label what you do not know. One does not doubt this name because one does not know it It's like measuring the length you do not know with one foot. Outside one takes personal knowledge, what is in the house, one learns by communication.

64. If one considers something wrong, one cannot agree with it. If the incoming and outgoing words are acceptable, they are not wrong, that is, they can be agreed. If the words of men are unacceptable, and yet they are right, they certainly have not been properly tested.

65. Agree: You may call something fast, and it's not what you mean by fast. It is said that something really is like that. If one cannot say that, then it does not agree with what has been said. If it agrees with what has been said, then my words can be carried out. But if that does not agree with what has been said, it cannot be carried out. That's not hard.

66. What can be exhausted has an end, that which cannot be exhausted has no end. If it is unknown whether something can be exhausted or not, then one does not know whether it has an end or is infinite. Whether a person can or cannot fill something is uncertain, so you do not know if he can finish something or not. To say that man can love love to the end is wrong. If a person cannot fulfill something and then slackens, then the person comes to exhaustion. Quitting is as much as exhausting. That's not hard to understand. If, on the other hand, he fills in the inexhaustible, then the inexhaustible would have an end, but the end is exhaustion. That's not difficult.

67. If one does not know the number in detail, how can one know if one has inquired about all the people one loves? Someone may be left out asking, but if you ask about all people, you love everyone you asked for. Even though one does not know the number of all, one knows that one has inquired about all that one loves. That's not difficult.

68. Benevolence is love and justice is promotion. If love and encouragement are this, then the beloved and the sponsored is that. Since love and support are not mutually interdependent, the ones who are loved or encouraged cannot behave either externally or inwardly. Declaring benevolence to be something inward and righteousness to be something outward one emphasizes love and those who receive it. This is an undue emphasis.

69. If someone is looking left and right while visiting the school, he does not seem to know the uselessness of the study. Therefore one must tell him and make it so clear that the study has no use for him. But if it should be taught that study would be of no avail, then so that would be a wrong teaching.

70. If one speaks of reproach, legitimate and unjustified, one can say that, if the principle is to be condemned, the reproach is just, even if much is blamed. If, on the other hand, the principle cannot be condemned, a slight blame is wrong. Now it is often said that much blame is not justified. It's like declaring something long short.

71. The condemnation of a reprimand is the condemnation of the blame of one's own person. If the reproach is not unfair, the censure can be pronounced. If he cannot be rejected as unfair, he is not an unjust rebuke.

72. If a thing is extremely long or extremely short, there is nothing longer or shorter than this thing. This this means that what is not this does not go beyond this.

73. If excellence is taken as a yardstick in choosing a high or low point, it is not like mountain and valley. It is better to live in a lower than in a high place. The lower one is therefore considered the upper one.

74. If something is not this this is it and this. Now the name is attached to this, but not to this one. So this has no name. It has no name, so it is this, but without a name. Now this without name is united with that with designation, so this is used with designation as well as that without designation.

Chapter 44

The Choice of Importance

44-1

Heaven loves men less than the sage loves them, but it benefits men more than the sage. The great man has less love for common men than they have for him, but he helps the common men more than they help him.

44-2

A man may show his love for his parents through the funeral that he prepares for them, but this is not real love. He believes he benefits his parents through the funeral, but this is not an advantage for them. Through music he may show his love for his children and desire music for their sake, but that is not true love. Through music, he wants to do something good for his children and strives to do it, but it does not benefit them.

44-3

If one appraises the more important and less important things in an object, then one calls this the weighing. One may weigh what is supposedly wrong and declare it right, or deny the wrong and declare it wrong. That is correct weighing. If you chop off a finger to protect the wrist, you choose a big advantage and take a lesser evil into account. By taking this into account, you are not really choosing a disadvantage, but opting for a (relative) advantage. What you have chosen from is something (other) people hold. If you meet robbers and must chop off a finger to get your body free, that's a (relative) advantage. The encounter with robbers is, of course, an evil. Whether you chop off a finger or wrist, the advantage is the same everywhere in the world, and the choice is not difficult. If it is life and death, there is only one advantage and no wavering. If you kill a man to save the realm, you are not choosing to kill a man, for if to benefit the realm you must kill yourself, you do it to benefit the realm. When one weighs the more important and less important things, that is a form of inquiry: you investigate whether or not something is the basis. When the lesser evil is chosen, one finds that the apparent motive is not the motive.

44-4

If you say to bad people that Heaven is fair, then their character, even if it is capable of improvement, will not be changed. It is necessary to proclaim to them that Heaven is bad. Since all leaders have a certain course of action, if I become their leader I can inhibit this action and let them accept mine. If the leaders have no special way of acting and I become their leader, I can guide them to follow my actions.

44-5

If the bad people believe that I think Heaven is bad and people are good, then their character, even if it is not capable of improvement, will be improved. The choice of greater advantage is not inevitable, but that one chooses the lesser evil cannot be avoided. Choosing what one does not have yet is a choice of 'greater advantage'; If one spurns something one already possesses, one's Choice is then choosing the 'lesser evil'.

44-6

The disposition can be very generous or very stingy; this is true of the exercise of the commonly mentioned virtues: with princes, superiors, elders, respected persons and relatives one is generous, but this generosity with seniors does not require that one be stingy with juniors. One can be generous to relatives or very hard hearted; if the degree of kinship is very close, there can be no great pettiness. If one is benevolent to his parents, one does not boast of his actions, but simply attends to them.

44-7

The whole realm was kind to Yü, because Yü was kind, and the realm loved Yü because Yü loved people. Yü extended His goodness to the whole realm, but the goodness to Yü did not extend to the whole realm. Likewise, robbers stretch out their hatred for the whole realm, but the hatred against the robbers does not extend to the whole realm. The love of humanity does not exclude one's own person, for you are among those who are loved, and since this is the case, love extends to one's own person. The usually so-called self-love is love for a person.

44-8

The sage hates diseases, but doesn't fear danger. His person does not get out of balance, he wants the advantage of the people and does not escape the dangers that threaten them. The sage does not belong among the virtuous just because his wife takes him for it. The sage does not need to serve his son. According to the method of the sage, the deceased parents of the world are equal. Generosity is what the parents can claim. If he has lost them through death, then the sage strives for his own benefit afterward. He may be more or less generous; it does not depend on the traditional rules. He seeks the advantage for himself.

44-9

Belonging to the standing hints are the 'denial of a white horse' and the 'adherence to the orphaned filling': If such things are claimed, they must be investigated further. The mere playing with words is to be discarded. Playing with 'the capture of the Leviathan' is quite wrong. Three things have to be in place to keep life intact. If a virtuous man loves himself, he is not necessarily being selfish. Generosity does not exclude one's own self. In love, one does not distinguish full and inadequate. Anyone who recommends himself is not an excellent man. Justice is advantageous. Injustice is harmful. There is a difference between wanting and accomplishing. A Qin horse has its characteristics, and a horse has its characteristics. The horse knows what will come.

44-10

The love that extends to all and the love of few are equal to each other. The concept of all-embracing love remains the same. The love of ancient generations and of later ones is quite the same as love of the present generation of people. Ghosts are not human, but the elder brother's spirit is the older brother. One can rejoice in the welfare of mankind. "The sage loves, but does not draw any advantage from it," is no statement of master Mozi.

44-11

A wish that you wish when you are restricted by a predicament is not your wish. If you don't kill, that's better, but if you must kill a robber, it's not the deliberate killing of a robber. All learning leads to love of humanity. The roundness of a small circle is just like the roundness of a large one. What comes right near a foot's length without reaching it is not different from anything that does not reach a certain weight, with respect to this reaching. The similarity here is the distance, and the relationship like that between a whole and a half piece of jade. If you refer to a beam, you don't mean just wood, but the specific wood of that beam. If you have a designated person in mind, you don't mean just any man. If you have hunting in mind, you think specifically of wild game.

44-12

Wanting and accomplishing cannot always go hand in hand. If a person is promoted, it is for his sake, but if a person is made rich, it is not for his sake. There is a purpose, namely making one man rich to make people rich. Those who govern people according to certain purposes are the spirits. One may do good to a single person for reward and praise, but one does not benefit humanity in general for these reasons, because doing so doesn't earn any special respect from humanity generally. One is not necessarily a good son just because one knows how to be a blessing to his parents, for he does not necessarily do good to his parents other than from self interest.

44-13

Though it is known that among the current population there are robbers, one can still love the populace. If you know that a robber is in a family, you do not love the whole family, and if you know that of two people one is a robber, you do not love both. But if there is only one robber whose whereabouts one does not know, one hates him thoroughly because of his depravity.

44-14

What is particularly important to the sage is to consider the names and reality of the people. If these are not determined, then a name is incorrect. This is a stone. This white stone is destroyed. What is with the white is the same with the stone. That which is merely large is not the same as magnitude, it is merely called that because of convenience. If something can be determined by form and appearance, it is known that is what it is. Thus an unknown can be recognized. If one cannot determine shape from visible appearance, so one cannot recognize what it is. How can you recognize an unknown? Those things that are called from one location or on the way are correctly determined when the human being is in the middle. If he is removed from them, then they are incorrect. Such provisions by location and journey are, for example, a village, a hamlet, Qi and Jing. Provisions by shape and look are, for example, mountains, hills, houses, temples.

44-15

Mind and reflection place the greatest weight on equalities: equality of source, of context, equality of kind, equality of name, equality of place, of connection, equality of rightness, of meaning, of the same origin. Now, however, there is also a difference between mere falsehood and impossibility. If one regards such differences as equalities, one has equalities which in reality are different. The first case is that something is so and is valid; the second is that something is so and does not apply, the third case is displacement and the fourth is violence.

44-16

A disciple must take depth to be deep, shallow to be shallow, grow what grows, and diminish what diminishes. Furthermore, he examines what belongs together and thereby gets good designations, and further examines the sound, the origin and the name. By going back to the circumstances you can get some things more correctly. If the phrasing is inapt, people can make corrections based on the circumstances.

44-17

But when one encounters preconceived opinions, which have arisen from love or hatred, people cannot always get a proper correction from the circumstances.

44-18

The sage holds for the good and is benevolent, but he draws no direct advantage from his love. The benefit drawn from love is only a result of reflection. In ancient times, people did not think like they do nowadays, and at that time they did not love their fellow human beings as they do today. The love for a servant as a human being sprang from the thought of the benefits one had from the servant. When one thought of the uses of a servant, one did not think of the benefits to the servant, but the love for a servant as a human was like the love between servants. But even in the absence of love, the benefit of the world cannot be disregarded. In former times stinginess was understood differently than today. Even those who possessed the dignity of the son of Heaven did not support the people more than any good citizen. Both would serve their parents in good and bad years, and their affection for them was equally great. They did not do any more if it was particularly good, and said, "The external circumstances cannot multiply my blessings. That's why I seek to hide my treasures. In the event of a death or accident in the kingdom, I will have a thousand times the means I need to care for my own and possibly to bury them. On the other hand, I will not multiply my generosity to the servants I love."

44-19

Even if one increases the differences between people and diminishes their equalities, they are still similar in appearance, and therefore they are all called human. When people's heads are put side by side, they are different, and also human bodies do not all appear the same, therefore they are different. A thrusting sword and a warhorse are different. Swords are so called based on their appearance. If their form is not the same, they are different. The equality of ash wood and peach wood is deceptive, because if you determine it according to measurement, the equality completely disappears. A human finger is not a human being, but humanity is present in a man's finger. One side of a quadrilateral is not a quadrilateral, but the sides of a wooden square are square wood.

44-20

Notions arise from specific circumstances, develop according to certain principles, and are brought to life by use in analogies. If one does not understand the reason for things being defined as they are, then one goes wrong. People nowadays generally do not act without some sort of principles. Those who have only the power of their limbs and know nothing of any principles come into trouble. Similarly, when choosing expressions, you have to take your time, because expressions are activated by the corresponding analogy. If you don't know this analogy when you set the terms, you get in trouble.

44-21

a. Seductive, glittering words have their analogy in shaking and trembling.

b. The sage who works for the world has his analogy in erroneous haste.

c. Some become old, others die early, they serve the world in the same way and have their analogy in a famous name.

d. Every day thousands of occasions find the expression of love, even for one not especially generous. The analogy is fear of disadvantage.

e. One may love two generations with more or less intensity, but the love of both is similar. The analogy is snake drawing.

f. Love is the same, though you can make the choice to kill a person. The analogy is a mouse in a hole.

g. Low benevolence is the same as the generosity of great benevolence. The analogy is in stretching.

h. The production of benefits and elimination of disadvantages have their analogy in leaking and clogging.

i. That one is kind to the parents, without boasting about your actions or being motivated by kinship, has its analogy in the spring overflowing the river.

k. The analogy of the learning of selflessness lies in chasing.

l. One does not love his fellow men for praise. The analogy is an Inn.

m. One loves the parents of his neighbor as his own. The analogy is in caring for the old.

n. All-embracing love is always the same kind, one love is like that, and the other is like that. The analogy is in dying.

Chapter 45

The Minor Decision

45-1

He does not condemn others for what he finds in himself, and does not expect from others what he does not have. What is perhaps the case is not yet decided, and what is assumed is not yet. Similarity must serve as a norm, and what the similarity is is the norm. If similarity is found, then something is correct, if none is found, then it is wrong. That's similarity. If you take any other object to explain something, that is an explanation. There is an equation when you reconcile several sentences. In a conclusion, someone may say, "How is it that you affirm something, and I alone cannot?"

45-2

An analogy is present when one accepts what has not yet been accepted, as well as what one adopts. "It is, as I say," means that something is the same. But you say, "How can I say that?", it is different. There are things that are the same, but not generally applicable. If you match several sentences, you get a result that you deem right. The way has its reason, but if the result is the same, therefore the reasons do not have to be the same. If you accept something, you have a reason to accept it, but if the assumption is also the same, then the reasons for it do not need to be the same.

45-3

So there are expressions of explanation, of the equation, of the inference and of the analogy conclusion. Their movement brings diversity; the reversal drives, you go too far, so you stray, you digress, so you lose the solid ground. Therefore, one must be very careful and cannot make use of everything that presents. It is therefore said: There are many methods, manifold categories and the most diverse reasons, and one must not look at things unilaterally. The movement of expressions is to be understood by their use. It is known that in many cases a sentence cannot simply be reversed without leading to an absurdity.

45-4

Things are either like that and are kept for it

a) or they are so and are not held for it,

b) or one is complete while the other is not complete,

c) or one is right and the other is not right.

d) You cannot make use of everything that presents.

e) It is therefore said: There are many methods, manifold categories and the most diverse reasons, and one must not look at things unilaterally.

45-5

A white horse is a horse. If you ride a white horse, you ride a horse. A black horse is a horse. If you ride a black horse, you ride a horse. Huo is a man. If you love Huo, you love a man. In these cases, we have something that is so and is held for it.

45-6

The parents of Huo are human beings. If he serves his parents, he does not serve people. Your younger brother is a handsome man. You love your younger brother, but you don't love a handsome man. A wagon is wood. You drive on a wagon, but not on wood. A ship is wood. If you climb into a ship, you do not climb into wood. A robber is a man. Many robbers are not many people, and no robbers are not no people. How can this be explained? We hate a lot of robbers, but we don't hate many people. We want no robbers, but we don't want people to be there. Humanity as a whole judges so. If this is so, one loves, if one loves a robber, no man, although the robber is a man, and you do not love a robber, you do not love no man. Killing a robber is not killing a man.

That's not hard to understand. This belongs to the same category as that. People hold on to that feast and believe not to be wrong. The majority hold on to this, and there is no reason to condemn them. This is like saying that the heart has no opening because it is glued from the inside and clogged from the outside. Since it is glued from the inside, the access is missing. These are all cases where there is something, but it is not held for it.

45-7

Books you want to read are not read books, but loving reading books is loving books. Roosters wanting to fight is not letting roosters fight, but loving rooster fights is loving roosters.

Wanting to climb into a well is climbing into a well, but the intention to climb into the well leads to climbing into the well. Wanting to go out the door is not going out the door, but the intention to leave the door alone is to leave the door alone. If so, possible early death is not necessarily early death, so supposed long life could be early death, the presence of destiny is not destiny, not factual, and destiny is not certain. That's not hard. This belongs to the same category as that. People hold on to that and do not believe to be wrong. The majority hold on to this, and there is no reason to condemn them. This is like saying that the heart has no opening because it is sealed from the inside and isolated from the outside. Since it is sealed from inside, it lacks access. These are all cases where there is something, but it is not held for it.

45-8

If someone loves people, he must first love all people before he can be considered as one who loves people. If someone does not love people, it is not expected that he does not love them all, even if he does not love them all, he will be regarded as one who does not love people. When someone rides horses, he does not have to ride all the horses to be considered as one who rides horses. If he rides on a horse, he is someone who rides horses. But as soon as he no longer rides horses, he is expected to ride no more horses at all, and then he can be considered as someone who does not ride horses. Here is in a trap completeness, in a not.

45-9

Anyone living in a state is someone who inhabits the state. But if he owns a house in the state, he is not yet someone who owns the state. The fruits of the peach are peaches, the fruits of the date tree are not date trees. If you inquire about someone's illness, you ask about him, but if you hate someone's illness, you don't hate him. The spirit of a person is not a human being, but the spirit of the elder brother is the older brother. If one sacrifices to a person's spirit, one sacrifices not to a man, but if one sacrifices to the spirit of the elder brother, one sacrifices to the elder brother. When the eye of a horse looks bright, it is said that the horse looks bright, but if the eye of a horse is large, one cannot say that the horse is large. If the fur of an ox is yellow, it is said that the ox is yellow, if on the other hand its fur is dense. So you cannot say that the ox is dense. A horse is horse, and two horses are horse. A horse has four legs, but if a horse has four legs, two horses do not have four legs. A horse is a horse. Among horses may be any one white, even of two horses may be any one white, but it is not possible that a horse is white. In these cases, one is correct and the other is wrong.

Chapter 46

Geng Zhu

46-1

Master Mozi was annoyed at Geng Zhuzi, who said: "Am I not better than other people?"

Master Mozi replied: "I want to get up Mount Tai Hang, and for riding I have an excellent horse or a goat. Which one should I ride?"

Geng Zhuzi replied that he would ride the horse.

"Why," asked Master Mozi, "the horse?"

"The horse," said Geng Zhuzi , "is in a position to carry the burden."

Master Mozi replied, "I believe that you too are able to carry your burden."

46-2

Wu Mazi spoke to master Mozi, "How does the intelligence of spirits and ghosts compare to that of the saints?"

Master Mozi retorted: "The intelligence of the spirits and ghosts is to those of the saints in the same relationship as the perceptions of seeing and hearing persons to those who are deaf and blind. In ancient times, when the Xia dynasty came to govern, Fei Lian was hired to mine ore in the mountains and it was then cast into forms in Kun Wu. About that, Weng Nani was commissioned to question the auspices by turtle shell divination. The turtle said: 'The vessel, when finished, will have four legs and be square. It cooks without being ignited, stows itself without being carried, and even moves without being propelled. Sacrifice on it in the area of Kun Wu. The spirits may enjoy the meal.' Weng Nani once again spoke of this: 'The Explanation of Omens says this, so accept it: Densely clenched are white clouds, one in the south, one in the north, one in the west, one in the east. As soon as the nine sacrificial vessels are completed, they will reach the three dynasties. The rulers of the Xia will lose them, and the people of Yin receive them. The people of Yin will lose them, and the people of Zhou will get them. The transmission from Xia, Yin and Zhou, one to another, will last many hundreds of years.' If the saints assembled their best officials and their most eminent statesmen, and they pooled their counsel, still how could they know what would happen after many hundred years? But the ghosts and spirits knew it. Therefore I said that the intelligence of the spirits and ghosts to that of the saints is in the same proportion as the perceptions of hearing and sighted persons to those of the deaf and blind."

46-3

Zhi Tu Yu and Xian Zi Shuo asked master Mozi what is the main thing about being righteous. Master Mozi answered: "It is like building a wall: those who can build should build; those who can fill up with earth must fill up with earth, and those who can lift do that. Thus the wall comes to stand. Doing the right thing is the same. Whoever can talk and discuss, talks and debates, whoever can explain books, explains books, and whoever can take action, takes action. Thus, the right will be fulfilled."

46-4

Wu Mazi spoke to master Mozi: "You love the whole world, but you do not say that you are particularly effective. I do not love the world, but it is not claimed that I am particularly harming it. Neither of our services are sufficient. So why do you still believe in righteousness and condemn me?"

Master Mozi retorted: "Imagine someone has set this place on fire. One man is fetching water to extinguish it, another is bringing fuel to make it worse. Both have not yet reached their destination, but which of the two do you appreciate more?"

Wu Mazi said, "I approve the intention of the man who brings water and condemn the plan to increase the fire."

Master Mozi replied, "I also approve of my intention and condemn yours."

46-5

Master Mozi had recommended Geng Zhuzi to the kingdom of Chu. Some scholars visited him there. He hosted them with only three measures of food and treated them not very generously. The gentlemen reported this to master Mozi by saying: "Geng Zhuzi does not seem to be particularly successful in Chu. We visited him and he gave us only three liters of food to eat, also he treated us as his guests not with special generosity."

Master Mozi said, "You never know."

Soon thereafter, Geng Zhuzi sent him two hundred ounces of silver with the message, "Your unworthy pupil has here two hundred ounces of silver, of which he desires that the master may make use of it."

Master Mozi said, "In fact, you never know."

46-6

Wu Mazi made reproach to master Mozi because of his ways of pursuing righteousness: "He is helping the people of whom he sees nothing and donates abundantly to the spirits of which he has no awareness. This way of acting is madness."

Master Mozi replied: "Suppose that you have two servants. One only works when he sees you, and if he doesn't see you, he doesn't do anything. The other, however, works both when he sees you, and when he does not see you. Which of these two would you prefer?"

Wu Mazi replied: "I would prefer the one who works both when he sees me as well as if he does not see me."

"In that case," said master Mozi, "you also give the madman the preference."

46-7

A pupil of the Zi Xia asked master Mozi whether nobles could possibly quarrel. Master Mozi replied: "Nobles have no quarrels."

The pupil of the Zi Xia replied, "But dogs and pigs fight with each other, how is it that scholars have no quarrels?"

"It is sad," said master Mozi. "With words you praise Tang and Wen, and in deeds you take dogs and pigs as the pattern. It is sad!"

46-8

Wu Mazi spoke to master Mozi: "When one ignores today's people and only praises the former kings, one praises old dried-up bones. It is as if a carpenter only knows dry wood, but not living."

Master Mozi retorted: "What makes the world live is the teachings and precepts of the former kings. If you extol the former kings, you extol the world's source of life. Not extolling the commendable is not virtuous."

46-9

Master Mozi said: "The Jade Stone of He, the Pearl of the Count of Sui, the three Jujuben and the Six Rarities are considered the treasures of the feudal princes. Do they have the power to make the state rich, to multiply the number of inhabitants, to organize justice and administration or to give peace to the country? No. True gems are appreciated because they bring great benefits. The Jade Stone of He, the Pearl of the Earl of Sui, the three Jujuben and the Six Rarities are not in a position to benefit people, so they are not gems for the empire. If justice is applied in order to govern the state and the families, the number of citizens will increase, justice and administration will be well-ordered, and the country will enjoy safe peace. As the so-called precious gems are said to benefit the people, righteousness benefits mankind, so I say that justice is the most precious gem of the realm."

46-10

The Duke of She, Zi Gao, asked Zhongni about good government by saying: "How must someone do to lead a good government?"

Zhongni said: "If someone leads a good government, the distant will come close to him, and old friends renew their friendship."

When master Mozi learned about this, he said: "The Duke Zi Gao of She did not receive a correct answer to his question and Zhongni did not know how to reciprocate him in the right way. How could Zi Gao, Duke of She, not know for himself that old friends and people from afar renew their friendship with one who has a good government? He wanted to know how the person concerned should act. Zhongni did not tell him what he did not know, but only what he already knew. Thus, Zi Gao did not receive an answer to his question, and Zhongni did not know how to respond correctly."

46-11

Master Mozi spoke to the Prince Wen of Lu-Yang: "The wars of aggression of the great states against the little ones are like boys pretending to be horses. When the boys play horses, they run their own tired legs. If a large state today overtakes a small one with war, the peasants are the ones attacked. They can't order their fields, and their wives can't weave, because defense is a higher priority. The attackers are other peasants, who also can't plow and whose wives can't weave, because they are too busy with the attack. Therefore, the wars of aggression of the great states against the little ones are like the horse games of boys."

46-12

Master Mozi said, "Words which can be put into action may be reiterated, but if they cannot be executed, they should not always be repeated, for if one speaks again and again of what cannot be done, that is vain chatter."

46-13

Master Mozi caused Guan Qin to send Gao Shizi to Wei. The Prince of Wei paid him a high salary and appointed him minister. Gao Shizi developed his entire set of proposals over a course of three audiences, but since his advice was not followed, he took his leave and went to Qi. There he saw master Mozi and said to him: "The Prince of Wei paid me a high salary for the master's sake and made me a minister. In three audiences I made all my suggestions, but since they were not executed, I took my leave. Probably the Prince of Wei will hold me to be crazy."

Master Mozi replied: "If the farewell was done right, then what does it hurt to be considered crazy? In antiquity, Tan, Duke of Zhou, condemned the Guan of the three dukes and lived in the east in Shang Yan. People all called him crazy. Later, however, he was praised for his virtue, and his name is extolled to this day. Also, I have heard that it is a great glory if one, undeterred by censure, does the right thing. So what harm will it do if the action is well founded?"

Gao Shizi replied: "How would I have dared to say goodbye without a valid reason? In the past, the master once made the statement, 'If there are no good principles in the realm, then righteous scholars will not be in it.' Now the Prince of Wei is without principles. If I had sought his money and his honors, I would have been judged frivolous as a leader of the people."

Master Mozi was very pleased. He summoned the master Qinzi, and said, "Listen. I have often heard that someone turns from justice and turns to material advantages, but that someone can give up a great income and turn to justice...of that we have an example in Gao Shizi."

46-14

Master Mozi said: "If in ordinary life you call a scholar who is poor, rich, he becomes angry. If he does not have justice and he is called righteous, he rejoices in it. Isn't that absurd?"

46-15

Kung Mengzi said: "The existences of people in the past are only three."

Master Mozi replied: "Who are the people in the past, that you assert that their existences are only three? You do not know whether the people have already existed in the past and that in the later-born, this existence returns." Kung Mengzi replied, "If the master Mozi is born again, I am not to blame because I came only after his return."

46-16

Master Mozi said: "This is like if, after three armies have been beaten, someone who deserted later returns and asks to be rewarded for it."

46-17

Kung-said: "The noble does not create anything new, but only imitates."

Master Mozi replied: "It is not like that. The very ignoble among the people do not imitate the good of the old times, and they don't do the good of the current times either. The less ignoble do not follow the good of antiquity, but they carry out the good that they themselves have, and wish that the good should come from them themselves. Now, if you imitate, but do not create yourself, it is not much different than if you don't like to follow, but act on your own initiative. I think that if you imitate the good old ways and also bring the good of our time to execution, you are multiplying the good as wished."

46-18

Wu Mazi said to master Mozi: "I am different from you; I can't love everyone uniformly. I love the inhabitants of Zou more than those of Chu, the people of Lu more than those of Zou and the people of my home town more than the people of Lu. The members of my family I love more than my local comrades, my parents more than the other family members and my own person more than my parents. I mean, I'm closest to myself; if someone beats me, I feel the pain, and when another one is beaten, it doesn't hurt me. Why should I not fend off pain that I feel myself, but only pain that I do not feel? Therefore, if I stay alive, I would rather kill the other, because if I am not killed, it is my advantage."

Master Mozi asked, "Will you keep this view secret, or are you mindful of telling it to others?"

"Why," retorted Wu Mazi, "should I keep my view secret? Of course I will share it with others."

"Then," said the master Mozi, "let's assume that some person likes you. But this person will bear no qualms about killing you if it brings their advantage. Ten people may tolerate you, but even these ten will be willing to kill you if it is useful. The whole realm may love you, but the kingdom will gladly kill you without any qualms for its own sake. Further, if any individual really does not like you, he will wish to kill you just because of the ominous words you have spoken. If ten people are averse to you, then these ten will not procrastinate to kill you because of your unfortunate utterance. The whole realm is against you and will kill you easily because of the bad words you used. Those who are well disposed are ready to kill you and the ill disposed are the same. This corresponds to the expression: 'What goes through the mouth can lead to your death.'" Master Mozi continued, "What benefits do your words have? If something does no benefit in any way, and you say it, it is vain chatter."

46-19

Master Mozi spoke to Prince Wen of Lu Yang: "Imagine a man who has fattened mutton and oxen. His cook works hard to dissect them and prepare them. There is so much meat that it cannot be eaten. He then sees a man who bakes cakes and steals the cakes from him, saying, 'Give me that to eat.' I do not know, does the man not have enough to sustain his well-being over a period of days and months, or is he a kleptomaniac?"

The Prince Wen of Lu Yang replied: "He suffers from kleptomania."

"Now much barren land lies within the borders in Chu," master Mozi continued, "More land than can be cultivated. Even if you summoned many thousands of active workers, that would not be enough. But Chu laid eyes on a city between Song and Zheng and had to steal it. Would Chu's act be different from that of the kleptomaniac?"

"No," said Prince Wen, "That is also true, it really is kleptomania."

46-20

Master Mozi said: "Jisun Zhao together with Meng Bo Chang led the government in the state of Lu. As they mistrusted each other, they prayed in the Grove of the Land Gods and said, 'Please make us agree.' This is just as if they had closed their eyes and prayed in the Grove of the Land Gods and said, 'Please make us both see.' Isn't that absurd?"

46-21

Master Mozi said to Lou Hua Li, "I hear that you appreciate courage very much?"

"Yes," answered Lou Hua Li, "If I hear that a very brave man is in a place, I have to tangle with him and kill him."

Master Mozi retorted: "The world always loves to promote what it likes, and to remove what it hates. Now you hear of a brave man in a place and want to kill him. That is not cherishing courage, but hating it."

Chapter 47

The Value of Justice

47-1

Master Mozi said: "Of all things that exist, nothing is more precious than justice. If you said to someone, 'I'm going to give you a hat and shoes, but chop off your hand and a foot, will you agree to it?' then anyone would certainly reject that, but why? It is because hats and shoes do not have the value of hands and feet. If you entreat him further, saying: 'I will give you the whole world, if I may kill your body, do you agree?' then he would still not agree to it, but why? It is because the whole world is not as valuable to him as his own body. But people often kill themselves in a dispute over a single word because they value justice higher than their bodies. Therefore, I say that of all things that exist, nothing is more precious than justice."

47-2

When master Mozi came from Lu to Qi, he passed by a friend, who said to him, "In the world today there is nothing of justice, so why do you tire yourself trying to exercise it? It would be better if you let it go."

Master Mozi replied: "Imagine a man who has ten sons. One of them tends to the fields, while the nine others remain inactive. Therefore, the active one has to exert himself ever the more, but why? Because there are many eaters and workers are so very few. Similarly, the world today is lacking in justice, so you should encourage me in my activities. Why do you want to stop me?"

47-3

Master Mozi traveled to Chu in the south and applied to King Hui, who apologized for his age and instructed Minister Mu Ho to receive master Mozi. This one took pleasure in Mu Ho, and Mu Ho was exceptionally pleased and said to master Mozi: "Your words are truly excellent, but our prince is a great ruler in the realm and he will perhaps say that it is impossible to execute a commoner's proposals."

Master Mozi replied: "With feasibility it is like taking medicine. The son of Heaven also eats the root of a plant to relieve suffering. How would he say that it is only the root of a plant and therefore refuse to take it? The peasants bring their dues to the great lords, who they make wine, ciders and bowls of rice and sacrifice them to God, spirits and ghosts. The latter do not say it is from ordinary people and they could not enjoy it. If I am therefore only small, can I be equal to the farmer or at least the drug, or am I not even worth as much as the root of a plant? The prince has also heard what is said of Tang? Once Tang wanted to visit Yi Yin and ordered a son from the house of Peng to drive him. On the way, he asked the prince where he wanted to go, and Tang replied that he wanted to visit Yi Yin. The son of the house Peng narrowly retorted: 'Yin is only a small man in the kingdom. If the prince wishes to see him, he may let him come and ask him, and he will regard it as a special favor.' Tang said: 'You don't understand. If there were a medicine here whose enjoyment would give a finer hearing and a keener eye, I would be very happy but you would not let me take it. Yi Yin is comparable in my realm to an excellent physician and an exquisite medicine. Since you do not want me to go to Yin, you do not want what is good for me.' Then he threatened to get Peng out of the car and not let him drive any further, so he was forced to give his consent and the visit took place."

47-4

Master Mozi said: "All the words and deeds that benefit Heaven and the spirits and the people, you must bring to execution, and all the words and deeds that harm Heaven and spirits and the people you must refrain from. The holy kings, Yao, Shun, Yu, Tang, Wen, and Wu accomplished all the words and deeds which were profitable to the three dynasties, and the criminal kings Jie, Zhou, You, and Li, refrained from all the words and deeds which were profitable to the three dynasties."

47-5

Master Mozi said: "Words that can lead to actions may always be expressed, but if they cannot be followed up by action then one must never speak them. If you treat them as if they could lead to deeds and always talk about them, that's useless chatter."

47-6

Master Mozi said: "You have to eliminate the six mistakes. In silence you should think, when you speak you should teach, and when you are active, you should bring something about. If you do these three things alternately, you will become a sage. One must eliminate merriment and anger, gusto and grief, infatuation and acrimony and practice only benevolence and justice. Hands, feet, mouth, nose, ears and eyes must be placed in the service of righteousness; then you will surely become a sage."

47-7

Master Mozi spoke to some gentlemen, "If someone wants to practice justice and is not able to do so, he certainly did not apply the right method, like a carpenter who wants to carve wood, but is not capable of it because he does not make the right use of his tools."

47-8

Master Mozi said: "If you want to use a noble of our time as a pig butcher and he does not understand this business, he refuses. But if he is given a post of state minister, he will take it over, even if he is not up to it. Isn't that absurd?"

47-9

Master Mozi said: "A blind man these days can call steel white and dark hair black, and sighted people do not differ from him in this respect. But if you put white and black together and ask a blind man to choose between the two colors, he cannot tell them apart. Therefore I say that the fact that a blind man cannot tell white from black is not based on knowledge of the words, but upon a lack of discernment. The nobles of our time speak well of benevolence, even Yu or Tang could not do it better, but if you have those who are benevolent and not benevolent mixed together, and expect these nobles to distinguish between them, they cannot discern these qualities. Therefore I say that the statement that the nobles of the kingdom do not know what benevolence is doesn't refer to understanding of the word, but to lack of discernment."

47-10

Master Mozi said: "The scholars of our time use themselves with much less care than a merchant uses bales of merchandise. If a merchant has such a bale, he does not dare to tie it up untidily before he sells it, and he always takes care to purchase the best ones. Today's scholar does not do so with his body. He gives himself to all the desires that come to his mind. As a result, he incurs penalties in the worst case, or at least disgrace and shame. So the scholars treat their own persons with less consideration than a merchant has for a bale commodity."

47-11

Master Mozi said: "The nobles of our time wish to practice justice, in their own way, but if someone tries to help them in their self cultivation, they become offended. It is just as if one wants to complete a wall and becomes annoyed when someone helps him build it. Isn't that wrong?"

47-12

Master Mozi said: "The holy kings of antiquity wanted to pass on their teachings to posterity, so they wrote them on bamboo and silk and carved them in metal and stone to leave them to the sons and grandchildren of later generations. The sons and grandchildren of the following generations should take these as models. If we now hear of this legacy of the former kings and do not follow it, so we insult this tradition."

47-13

When master Mozi travelled to the south and went to Wei as a messenger, he took many books with him in his car. Xian Dangzi looked at them and wondered very much. "The master," he said, "has stated in his teaching to Gong Shang Guo that it is sufficient to investigate right and wrong. How is it now that the master carries so many books?"

Master Mozi replied: "In ancient times, Dan, Duke of Zhou, read hundreds of chapters every morning and every evening interviewed seventy scholars. Thus he was able to stand by the son of Heaven as minister and his work is noticeable to this day. I don't have to serve a prince above, or to endure the toils of agriculture, so why should I neglect these? I have heard that all things go to the same goal, but there are many errors. But the people do not weigh what they hear about it, so there are so many books. If you let them go through your mind and immerse yourself in them more often, then you come to know that the most important of those things you do not need the books to teach. So why are you wondering?"

47-14

Master Mozi spoke to Gong Liang Huanzi: "Wei is a small state located between Qi and Jin, like the home of a poor family between the houses of the rich. A poor family, imitating the luxury of rich houses in clothing and food, is sure to die down soon. The family of Baron Tchien owns several hundred beautifully decorated carriages, several hundred horses fed on beans and millet, and several hundred women, all dressed in embroidered silk robes. I would take the money for the support of the floats and horses and the stuff for the embroidered silk dresses, and would think at least a thousand soldiers could be hired. In the case of distress, I would situate a hundred men in front, and I would make several hundred the rear guard. Wouldn't that be safer than if several hundred women are used in the front and rear? It seems to me that keeping soldiers is more secure."

47-15

Master Mozi had referred a man to a position in Wei. He went there, but quickly returned. Master Mozi asked him about the reason for his return. He replied, "He has not kept his word with me. I was promised an income of a thousand measures, but was given only five hundred, therefore I gave up the post."

Master Mozi asked, "Would you have left if you had been given another thousand measures?"

"Not then," he replied.

"So," said Master Mo, "You resigned not because word was not kept, but because you were paid too little."

47-16

Master Mozi said: "The way nobles are living, they have less respect for a righteous man than for someone carrying a sack of rice on his back. If a man with a sack of rice on his back rests on the edge of the road and cannot get up, a noble who sees it will help him regardless of his age or rank, why? They do so because it's right. Now a righteous man has taken up the teachings of the former kings to inform others of them, but they take no notice of him, or they approach him only to reproach or judge him. Thus, in ordinary life, the nobles have less respect for a righteous man than for one who carries a sack of rice on his back."

47-17

Master Mozi said: "By merchandising their goods at markets in all the four heavenly directions, merchants double and quintuple their profits, and, in spite of the difficulties at gates and bridges, and the dangers which robbers threaten them with, they pursue their trade. Today's scholars sit around talking about justice. Since they do not have to fear the difficulties of gates and bridges and robbers, the multiplication of their profits cannot be estimated. But if they don't actually practice it, they show less prudence in the perception of their own interests than the merchants."

47-18

Master Mozi travelled north to Qi and met a fortune teller, who said to him, "God killed the black dragon in the north today. Your color is dark, so you can't go north." Master Mozi did not listen to it, travelled further north to the Ze River, but did not continue his journey and went back. The soothsayer said to him, "I told you that you could not travel to the north."

Master Mozi replied: "Many people of the south are not supposed to travel north and those in the north can't go south, because their color is partly dark, partly light. How come they all don't care? God also kills the green dragon in the east on Tuesdays, on Wednesdays the red dragon is in the south, on Thursdays the white dragon is in the west, on Fridays the black dragon is in the north and on Saturdays and Sundays the yellow dragon is in the center. Going by your words, all traffic in the realm would be stopped. Everyone would have to retreat to themselves, and the realm would be desolate. Your words cannot be obeyed."

47-19

Master Mozi said: "My words can be applied. If you spurn my words without thinking first, it is like harvesting grain but not keeping any of it. Those who use their words to attack mine are like people throwing eggs at a stone. You can use up all the eggs in the world, but the stone remains and cannot be shattered."

Chapter 48

Kung Meng

48-1

Kung Mengzi spoke to master Mozi: "The noble man shows deference and waits patiently. When asked, he replies, and if he is not asked, he is silent. He is like a bell: when it is struck, it sounds, and if it is not struck, it does not sound."

Master Mozi replied: "There are three things to consider in this question; you only know one side and do not know what you are actually saying. When a great person inflicts great injustice on the state or the family, and someone appears who reproaches him, he is called irreverent. If, on the other hand, he raises ideas by means of the great man's entourage, it is called giving advice. That is why the noble in such a case is uncertain. If the great one is leading the government in such a way that the state will get into trouble just as surely as a machine is set in motion by shock, then a noble must at all costs remonstrate against it. That is only a blessing to the superior. In this case, he makes his voice sound even without any special stimulation. If the great man admits to himself some unjust, extraordinary company, this can easily lead to warlike entanglement, despite all his dexterity, and consequently he may want to take over some innocent state with war. If the prince is offered such an opportunity, he seizes it, hoping to safely acquire new land for colonization and to levy new taxes on goods and materials. But such an expedition brings only dishonor. The attacked get no benefit, but the attackers also have no advantage: for both sides, it is not a benefit. In such a case, the noble lets himself be heard without any special suggestion. But you say the noble shows deference and waits patiently. Only when he is asked will he speak, otherwise he's in silence, like a bell which only sounds when struck and, if not prompted, does not sound. But just now you've spoken without being inspired by anyone. Is it your opinion that one can let one's voice be heard without cause, or do you explain this as non-noble behavior on your part?"

48-2

Gong Mengzi spoke to master Mozi: "How could people not recognize the truly good? It is like a gem, which, because it remains calm, where it is, only has the greater esteem; or it is like a beautiful woman, who also does not go out yet whom men compete to possess. If she walked around and praised herself, no one would have any desire for her. Now you go around to the people everywhere and talk to them. Why are you taking the trouble?"

Master Mozi replied: "Today's world is corrupt. Beautiful women, of course, will be sought by many, and even if they hold back, they will find numerous admirers. But those who aspire to the good are few. If you don't talk to people about it, they don't know anything about it. Let us assume that there are two men, both models of virtue. One serves the people as a prophet, while the other remains at home. Which one of them is the most noble?"

Gong Mengzi replied: "The one who serves as a prophet to the people is the most exquisite."

"If justice and benevolence are well distributed," said master Mozi, "the quality of the enlightenment of the people is the greater. So why shouldn't I talk to people?"

48-3

Gong Mengzi, with an official cap on his head, a symbolic tablet in his hands and wearing the gown of a scholar paid his respects to master Mozi and said, "Does the noble first put on the appropriate costume before he engages in business, or does he act first and only then think of his costume?"

Master Mozi replied, "It is not the costume that leads to action."

"How do you know it's like that?" retorted Gong Mengzi.

Master Mozi said: "Formerly the Duke Huan of Qi wore a high hat and wide belt, had a bronze sword and a wooden shield. Attired thusly he ruled his kingdom, and it was well ordered. The Duke Wen of Qin wore a skirt of coarse cloth and a buckskin fur, and he wore his sword stuck behind his belt. Thusly he ruled his country, and it was well managed. The King Zhuang of Chu had an elegant beret with a silk chin strap, a red suit with a wide coat. Thusly he reigned in his kingdom, and the government was good. The King Gou Jian of Yue cut off his hair and tattooed his body. Like that he ruled, and his state was well ordered. The costumes of these four rulers were different, but their way of acting was the same. Therefore, I know that action does not depend on the costume."

Gong said: "Fine, but I have heard it said that it is unlucky, if you have a good project, to leave it overnight. May I put the tablet away, change clothes, and return to the master again?"

Master Mozi replied: "I beg to continue the visit immediately. If you bother to put away the tablet and change clothes, in fact, the action would be made dependent on the costume."

48-4

Gong Mengzi said, "In any case, a noble man must imitate traditional language and traditional costume before he can be called virtuous."

Master Mozi retorted: "In ancient times, under the reign of the Shang King Zhou, the Minister Fei Zhong was the greatest villain and Barons Ji and Wei were the greatest saints of the realm. They spoke the same language, but the one was virtuous, the other not. Duke Dan of Zhou was a saint, while Guan was a villain in the realm. Their costume was the same, but the one was righteous, the other was not. So clearly it doesn't come down to the old costume or the old language. You also cite the Zhou and not Xia. Your antiquity is not the real antiquity."

48-5

Gong Mengzi spoke to master Mozi: "Among the holy kings of antiquity, the greatest saints were raised up as sons of Heaven, those who came next, were made ministers and great dignitaries. Now, Confucius was extraordinarily versed in literature and history, knew rites and music and possessed great experience in a thousand things. If Confucius was considered such a sage, then why didn't he become the son of Heaven?"

Master Mozi replied: "Whoever possesses knowledge will adore Heaven, serve the spirits, love the people and practice moderation. From all this there comes knowledge. Now you say that Confucius was very versed in literature and history, acquainted with rites and music and was very experienced in thousand things. Therefore, you think that he had a right to be dignified as the son of Heaven. That's like if you wanted to determine wealth according to the number of notches on a tally of acquaintances."

Gong Mengzi said, "Poverty and wealth, short life and long, all are distributed differently and depend on Heaven. Nothing can be taken away from them and nothing will be added." Next he said, "The noble must become learned."

Master Mozi retorted, "To tell a man that he must learn and at the same time cling to fatalism is like asking him to cover his head, but to take off his cap."

48-6

Gong Mengzi spoke to master Mozi: "There is justice and injustice, but no good and bad luck."

"In ancient times," replied master Mozi. "The holy kings held all the spirits and ghosts to be higher beings, able to bring blessings and misfortune, and believed in good and bad luck. They ruled accordingly, and the kingdom rejoiced in peace. From Jie and Zhou on, they have not attributed to ghosts and spirits any supernatural powers that would be able to bring good and bad luck, and also no longer believed in blessings and curses. This has shattered their government and put the empire in jeopardy. Therefore, you also find in the books of the former kings the indication that mischief leads to mischief, that is, that the punishment of evil and the reward of good have to be expected."

48-7

Master Mozi spoke to Gong Mengzi: "After the funeral ceremony the sovereign, the father and mother, the wife and the son must all be mourned for three years, for the elder and younger brother of the father, his own elder and younger brother it is one year, for distant relatives in the man's family tree, five months, for aunts, sisters, cousins and uncles on female side just a few months. Those between mourning periods can still recite the three hundred Odes, or play them on the zither, or sing, or perform mime. If that is your view, then on what days should the nobles be responsible for the government business, and when should the ordinary people go about their jobs?"

48-8

Gong said: "If a state is in confusion, one puts it in order, but if it is already well arranged, then one turns to the rites and the music. If the state is in an orderly state, then it is functioning well, and once the state has become rich, one can focus on rites and music."

Master Mozi retorted: "If a state is in confusion, one seeks to arrange it, and thus order comes. However, if the measures are bad, the order will also collapse. The wealth of a state is the result of work. If this is not good, the wealth will be lost. Therefore, there is a need for an incessant drive to succeed, even if orderly conditions prevail. Now you say that if order reigns, you should dedicate yourself to rites and music, but if the state is in turmoil you work to create order. That's like starting to dig a well when one is thirsty, or only asking for a doctor when death is at the door. The corrupt kings of the three ancient dynasties of Jie, Zhou, You, and Li reveled in the sounds of music and did not care about their people. They depopulated their countries, and for punishment they were executed shamefully themselves, all as a result of such principles."

48-9

Gong Mengzi said that there were no spirits and ghosts, and further that the noble must learn to conduct sacrifices. "You think that there are no ghosts, but that one must learn to sacrifice," returned Master Mozi. "This is as if you were studying the rules of hospitality, even if there are no guests, or like producing fish nets, even if there are no fish."

48-10

Gong Mengzi spoke to master Mozi: "If you think the three year mourning duration is wrong, then your three months is also wrong."

Master Mozi replied, "If you want to refute the three month mourning period with three years of grief, it is as if a naked person calls short skirts unreasonable."

48-11

Gong Mengzi said to master Mozi, "Can one whose knowledge exceeds that of another be considered knowledgeable?"

Master Mozi gave the answer, "How can a door post, even if it is more wise than others, but nevertheless a door post, be considered wise?

48-12

Gong Mengzi said, "Through the three-year period of mourning, I learn how much I adhere to my parents."

"The only thing that little girls and boys know," replied master Mozi, "Is the love of father and mother. If they cannot bring father and mother, they will shout without a stop. This is the height of simplicity. But is the knowledge of the Confucians much greater than that of the girls and boys?"

48-13

Master Mozi asked a Confucian why he was playing music and he answered, "I play music to make music."

Master Mozi replied: "What you say is not an answer to my question. Now, if I asked you why you were building a house and you replied to me, 'In order to be protected from cold in the winter and heat in the summer, and that the house is intended to separate the sexes,' then you would have given me information about the purpose of the house. Now I'm asking you why you're making music and you're saying to make music. That's like you're answering my question, about what reason you have for building a house, by saying you're building to build the house."

48-14

Master Mozi spoke to Chengzi: "In the teachings of the Confucians there are four principles which can destroy the empire. The Confucians think Heaven is not endowed with reason, and that spirits are not divine. So Heaven and the spirits are not tended to. That is enough to destroy the empire. Furthermore, the Confucians have sumptuous funerals and long mourning, using several inner and outer coffins, numerous robes and blankets. They escort the dead, like when they weep and whine for three years, able to rise only with support and lean on a bar. Their ears don't hear anything, their eyes don't see anything. This is enough to give the realm its downfall. Similarly, they play the zither, sing, beat timpani and bells, dance and practice the music. That's enough to plunge the empire into ruin. Above all, they believe that destinies of poverty and wealth, short and long life, order and turmoil, peace and war are precisely determined, so that nothing can be removed or added. If those above are so directed, they no longer care about the government business, and if those below act accordingly, they neglect their work. This is enough to bring the empire into decay."

Chengzi said, "The teacher slanders the Confucians too much."

"If the Confucians," replied master Mozi, "Did not really have these four principles, and I claimed it, in that case it would be slander. However, the Confucians in fact do have these four principles, so if I say so, I do not slander them. I only share what I've heard." Chengzi knew nothing to reciprocate with and departed.

Master Mozi said, "He goes astray."

But he came back and sat in the background. He resigned and said, "Your earlier speeches could be heard. In your speeches, you neither praise Yu nor do you blame Jie and Zhou."

"That's not the case," returned master Mozi. "If you want to see and criticize preconceived opinions, it requires a lot of attention. If you attack violently, you will find fierce resistance, but if the attacks are only lukewarm, so also the resistance is low. If you strongly criticize preconceived opinions, it's like trying to kill ants with a wagon pole."

48-15

In a discussion with Chengzi, Master Mozi honored Confucius by citing him. Chengzi said: "You condemn the Confucians, so why do you honor Confucius?"

Master Mozi replied: "This too is as it is and cannot be changed. When the birds hear of the misery of a drought, they fly high in the air, and when the fish learn about it, they go into the depths. Even if you had Yu and Tang to advise you, you wouldn't be able to do it any other way. Birds and fish are considered foolish, but Yu and Tang may yet call upon them. Have I not done similarly in citing Confucius?"

48-16

A man came to the school of master Mozi. He was strong and well-built and possessed good mental faculties, so the master wanted to persuade him to join him as a disciple. "If you study with me for a time, I'm going to get you an official position," he said to him, and he spoke to him with kind words, so that he could win him as a disciple. After one year the unemployed man complained about a job to master Mozi and he replied: "Did you hear this story from Lu? There lived five brothers, whose father died. The eldest son was a drinker who did not care about the funeral. Then his four brothers said to him, 'Help us bury our father and we will buy you wine for it,' and they were persuasive, and so he buried their father. After the burial, he demanded the wine from his four brothers. But they said: 'We will not give you wine. You buried your father, and we buried our father. Is he just our father? Had you not buried him, you would have become a mockery of the people, so we exhorted you to bury him. Now you have done what is right, and we have done what is right. Was it our duty alone?' If you hadn't studied, the world would have laughed at you, so I exhorted you to study."

48-17

Someone came to the door of master Mozi. Master Mozi said to him, "Why don't you study?"

The visitor replied, "My family members have never studied."

Master Mozi said: "This is wrong. Does one who loves beauty say, 'My relatives have not loved it, therefore I do not love it,' or does one who aspires to wealth and honor say 'My relatives had no such desire, so I do not ask for it'? Anyone who loves beauty or aspires to wealth and honor does not see as others do, but remains under all circumstances focused on his goal. Justice is the most important tool on Earth, so why not strive to enforce it and let other's opinions take care of themselves?"

48-18

Someone came to the door of master Mozi and said this: "The teacher holds the spirits and ghosts to be gifted with reason and able to bring happiness and misfortune to people. The good ones make you rich, the tainted plunge you into misery. Now I have served the teacher for a long time, but happiness does not come. I think that either the teacher's words have nothing to say, or that the spirits and ghosts are unwitting, because why do I not get lucky?"

Master Mozi replied, "Even if you have not attained blessedness, you cannot summarize my words without further explanation, or attribute to the spirits and ghosts a lack of knowledge. Have you heard that whoever hides a criminal from punishment is self-punishing?"

He said that he had not heard it.

48-19

Master Mozi continued: "Suppose there is a man who is worth ten times as much as you. Can you praise him ten times and yourself only once?" The answer was negative. "Or," said the master, "Suppose there's someone who's a hundred times as good as you. Can you praise his goodness all your life without even thinking of yourself?" Again a negating reply came. Then master Mozi said: "Even those who conceal a single criminal are punished. But your concealments are so numerous that you may well deserve a severe punishment. How can you expect to be lucky?"

48-20

Master Mozi fell ill. Die Bi joined him and asked him: "You believe that spirits and ghosts possess reason and can grant happiness and misfortune by rewarding the good and punishing those who are not good. Now you are a saint, so why do you have this disease? It seems to me that either your utterances are not correct, or that the spirits and ghosts are mindless."

Master Mozi replied: "Why should they be without any knowing, even though I have this disease? The events, which make people get sick, are very many; you get sick through cold and heat, through exertion and distress. If you lock only one of a hundred doors, how should thieves not be able to penetrate?"

48-21

Some students shared with master Mozi that they would like to learn archery. Master Mozi gave this answer: "This cannot be done. A sage estimates how far his power reaches and only then does he act. A soldier is not in a position to both fight and also assist anyone. You are not soldiers, so how could you complete your studies and at the same time master archery?"

48-22

Some disciples reported to master Mozi that Gaozi had called his words righteous, but had called his deeds very bad, so that he should be expelled. Master Mozi replied: "It is not a question of praising my words to slander my deeds. That is more than oblivion. If someone explained that I was very wicked because I worship Heaven, serve the spirits and love the people, but lack virtue, that would be more than oblivion. Gaozi is very eloquent in disputing, he talks about benevolence and justice, but does not slander me; if Kaozi slanders me, then it's more than oblivion."

48-23

Several disciples reported to Master Mozi that Gaozi was outstanding through his virtue. Master Mozi remarked: "This is not true. Gaozi exerts virtue as someone stands on tiptoe to be tall, or leans on something to appear wide. It doesn't last long."

48-24

Gaozi spoke to Master Mozi: "I am able to manage and govern the state."

Master Mozi replied: "Good government depends on the body executing what the mouth has spoken. But your mouth says some things that your body does not perform. So your body is in poor condition. If you can't govern your own body, how do you expect to lead the government of the state? First, remove the flaws that are imprisoned in your own body."

Chapter 49

Lu's Questions

49-1

The prince of Lu spoke to master Mozi: "I fear that Qi is attacking me. Is there anything I can do?" Master Mozi replied: "Yes. The holy kings of the three ancient dynasties, Yu, Tang, Wen, and Wu, originally ruled counties only 50 kilometers wide, but by their sincerity in speech and their justice in action they gained the empire. The criminal kings of the three ancient Dynasties, Jie, Zhou, You, and Li, were spiteful and ill-willed and did evil, therefore they lost the empire. I would like the prince to worship Heaven above and serve the spirits and to love and nurture the people on Earth. If, by sending precious furs and silk, humble words and friendly letters seeking the favor of the hostile states of the four neighboring princes, and in this way Qi proves to be amenable, the mischief can be averted and what you fear will not come about."

49-2

Qi was preparing to attack Lu, on which master Mozi spoke to [minister] Xiangzi Niu [of Qi]: "The Lu attack is a great injustice by Qi. The king of Wu once attacked Yue in the East and collected his troops in Guiji; in the west he struck Chu and held King Zhao in Sui; in the north he destroyed Qi and dragged the crown prince to Wu. The other princes of the realm took revenge, so his people became weary of the hardships and became useless. Thus the country was sentenced to desolation and the king himself was executed. The count of Qi struck the lords of Fan and Zhongxing and united the territory of the three Jin states, but the other princes of the realm retaliated, so his people became exhausted and no longer resilient, his state became depopulated, and its ruler died a violent death. So, if a large state attacks a small one, it is a rape, and the guilt falls back to that state."

49-3

Master Mozi visited the king of Qi and said to him: "Imagine a sword. If you try it on the head of a man, it separates it from the body with one blow. Can you call it sharp?" The king answered, "It is sharp." Master Mozi continued, "If you now try the same sword on many people and quickly cut off their heads, can it be considered sharp?" The king affirmed it. "The sword, then," said master Mozi, "is sharp, but who will take the curse for the deed?" The king replied, "The sword has the sharpness, and whoever needs it has the curse."

"Now," said master Mozi, "If lands are conquered, armies shattered, and nations slaughtered, who will take the curse?" The king looked up and down, thought, and then said, "I will take the curse upon me."

49-4

Prince Wen of Lu Yang was preparing to attack Zheng. When master Mozi heard of it, he wanted to prevent it and said to the prince, "Supposing within the borders of Lu Yang, the big towns attacked the little ones and the powerful families assailed the weak ones, killing their people and taking their oxen, horses, dogs, pigs, silk fabrics and other stuff--rice, millet and goods all taken away; what would happen?"

Prince Wen Lu Yang replied, "Within the borders of Lu Yang, all are my subjects. If the big cities attacked the little ones and the big families robbed the small and deprived them of their own, I would punish them severely."

Master Mozi said: "Heaven has the whole world under its care just as the prince has his whole territory. Will not its punishment meet the prince when he now collects troops to sieze Zheng?"

Prince Wen of Lu Yang said, "Why does the master want to prevent me from attacking Zheng? I only follow the will of Heaven. For three generations, the people of Zheng have assassinated their princes, and Heaven wants to chastise them. If it is not done in three years, I will participate in the discipline of Heaven."

Master Mozi replied: "The people of Zheng have killed their princes for three generations, and Heaven wants to punish them. If it is not done in three years, the discipline of Heaven may be sufficient. Now you also offer an army to attack Zheng, and declare that you would do it to fulfill the will of Heaven. This is like a man who has a recalcitrant and shirking son and the father chastises him. Would it not be quite wrong if the father of the neighboring house lifted his cane and also struck the young one, claiming that he had acted in his own father's way with his flogging?"

49-5

Master Mozi spoke to Prince Wen of Lu Yang: "When a neighboring state is overtaken with war, its inhabitants killed, and their cattle, horses, rice, millet and goods are stolen, it is written on bamboo and silk, engraved into metal and stone and carved into bells and shells for the remembrance of sons and grandchildren of later generations, and it is said that no one else has done so much. Now, is it possible that when a common man breaks into the neighboring house, murders its occupants and takes away dogs, pigs, cereals, clothes and furs, this also can be recorded on bamboo and silk, and be engraved into the grinding stones to convey to the descendants of later generations the announcement of what no one else has accomplished?"

The prince replied: "Yes, but according to your doctrine is not what the whole world approves supposed to be considered right?"

49-6

Master Mozi said to Prince Wen of Lu Yang: "The nobles in ordinary life all understand small things but not on big. If anyone steals a dog or a fattening pig, they speak of lack of virtue, but if one steals a kingdom, or a city, they consider this to be just. This is just like seeing something white and calling it white, but if you see it in larger quantities, describing it as black. It is in this sense, that I mean that the nobles in life only understand small things, but not great."

49-7

Prince Wen of Lu-Yang spoke to master Mozi: "South of Chu there is a land of cannibals. They seize the older sons of the land as soon as they are born and eat them, and they call that justice for the younger brothers. They boast of it and also gift their princes some of the flesh, and this is enjoyed and the father rewarded. Isn't that a terrible custom?"

"Even the Chinese customs are similar," replied master Mozi. "If you assassinate the father and reward the son for it, is that much different than if you reward the father when being fed his son? How can you condemn the barbarians because they eat their sons, when you do not make use of benevolence and justice?"

49-8

A favorite of the Prince of Lu, had died, and he had a eulogy held for her. The people of Lu found this eulogy so beautiful that they made further use of it. When master Mozi heard this, he said: "A eulogy has the purpose of portraying the character of the deceased. If you make use of it now, because you find it beautiful, it is as if you wanted to accompany the mourning with a popular song."

49-9

The Prince Wen of Lu-Yang spoke to master Mozi: "There is a saying that says, 'I have loyal subjects. When I tell them to look up, they look up, when I command them to look down, they look down.

If I post them somewhere, they calmly stay; I call and they answer.' Can such people be regarded as loyal subjects?"

Master Mozi replied: "Whoever looks up when commanded to look up, and looks down when commanded to look down is like a shadow, and if he rests quietly in place, wherever he is put and responds to every acclamation, he is like an echo. What can the prince do with shadows and echoes? A loyal subordinate searches for your sense; if the superior does wrong, he makes you eliminate it using ideas, and if he himself has something good to propose, he asks his superior and does not dare to communicate it to outsiders. He improves evils and carries out good measures, holds up the idea of unity and does not interfere along with the lower layers, grants the superior glory and honor, while the subordinate receives blame and is reproached. He seeks the well-being and happiness of the superior, while the underlings take on any distress and grief. That's what I understand to be a loyal subordinate."

49-10

The prince of Lu spoke to master Mozi: "I have two sons, one who loves to study, the other to distribute his riches among the people. Which should I make the heir to my throne?" Master Mozi replied: "You cannot know yet. They may only be acting for the sake of reward and glory. Anglers don't feed the fish to do them good, and one doesn't use cheese to lure mice out of love for them. I want the ruler to compare the views of the princes and the successes of their activities."

49-11

A man from Lu let his son be educated by master Mozi. This son fell in battle, and the father blamed master Mozi. He answered him, "You wished me to teach your son. His education is now completed, and he has fallen in battle. You are like someone who wants to sell rice and is enraged that it is not kept after it has been sold. Isn't that absurd?"

49-12

Among the inhabitants of the southernmost part of Lu was a man who thought very much of himself. He was a potter in the winter, a farmer in the summer, and he thought himself on a par with Shun. Master Mozi heard of him and paid him a visit. The conceited man said to him, "Do right; just do right! Why talk about it?"

Master Mozi replied, "Is what you call right, also working for others and distributing products to people?" The conceited man affirmed it. "I have considered the matter," said master Mozi further, "I thought of tilling fields and feeding the people of the world. In the best case, I could do the work of one man, and when I divided all my grain among the people of the world, each individual would not even get a liter of rice, but even supposing that everyone received a liter of rice, I would not be able to satiate the hungry of the whole world. That's clear. So instead I thought of weaving to clothe the people of the world. In a favorable case, I would be able to achieve as much as one master weaver, and if I share my fabric with the world, each individual will not even get a foot cloth, but even if everyone got their foot cloth, I would obviously not be able to warm the freezing of the whole world. So I wanted to don armor, take a sword and help the princes in their distress. At the most I could fight as one man, but a single warrior can't fend off a big army, that's clear. So it seems to me that it is best to study the teachings of the ancient kings and to explore their words. When one knows the words of the saints and is familiar with their sayings, the kings, princes and great lords rejoice, and in the second place also the ordinary people and simple scholars. When kings, princes and lords make use of my words, the state is well governed, and if the ordinary people and the simple scholars do it, their change is refined. Therefore, I believe that even though I do not order the field and feed the starving, and do not weave and dress the freezing, my merits are greater than those who plow and harvest, or weave and clothe, and I am of the opinion that I achieve more than farmers and weavers, although I do not plow and weave."

The conceited man said to master Mozi: "Do right, just do right! Why talk about it?"

Master Mozi retorted: "Let us assume that the world were unaware of agriculture. Whose merit would be greater, the one who instructs mankind in agriculture, or the one who does not, and only tills the fields alone?"

The conceited man replied, "The merit of teaching the people in agriculture is greater."

Master Mozi continued, "Let us also assume that a state is being unjustly warred upon. Whose merit will be greater, the one who inspires the masses to the attack, or the one who does not inspire the crowd and attacks only alone?"

The conceited man replied: "The latter, the one who inspired the masses to attack."

"Since currently the ordinary people and the simple scholars in the realm know little of justice, the merit of those who teach the world in it is that much greater," said master Mozi. "Why shouldn't you talk about it? And the people can be inspired to press for justice, why should my righteousness not also promote this progress?"

49-13

Master Mozi sent Gong Shang Guo to Yue. He spoke to the king of Yue, who was very enthusiastic and said to Gong Shang Guo: "If you can induce master Mozi to come to Yue and instruct me, I would like to make Master Mo the lord over an area 300 kilometers wide, the old area of Wu. Gong Shang Guo promised to convey the message. Fifty wagons were equipped for him, with which he drove up to master Mozi in Lu. There he said to him: "By communicating the teachings of the master, I have won the king of Yue. He was delighted and told me that if I succeeded in moving master Mozi to come to Yue and become his teacher, he would be willing to separate from the old area of Wu an area three hundred kilomters wide in order make you lord over it.

Master Mozi addressed to Gong Shang Guo this question: "What do you think of the intentions of the king of Yue? Do you mean that the king of Yüe would listen to my words and accept my teachings? Then I would go to him. I can only enjoy as much as my stomach grasps, and need only as much clothing as is required for the size of my body. I am equal to all the other officials in this, and I have nothing to do with a special investiture. However, if the king of Yue did not listen to my words and did not obey my teachings, and I still went, I would be selling my principles like rice. If I wanted to prostitute them out, I could do it in central China and I wouldn't need to go to Yue."

49-14

Master Mozi sent Wei Yue travelling. Wei Yue asked him, "When I meet the nobles in all parts of the kingdom, of what should I speak to them first?"

Master Mozi said: "Every time you come into a kingdom, choose what's most important, and carry it out. If there is disorder in the country, speak of favoring the worthy and of assertion of uniformity; if the land is impoverished, emphasize moderation in consumption and moderation in funerals. If the state revels in sounds and feasts, talk about the condemnation of music and the condemnation of fatalism, and if corruption and immorality reign, speak of the veneration of heaven and service to spirits. If the state is inclined to robbery and assault, talk of the unifying love and condemnation of the war of aggression. So when you speak, choose what is most needed and carry it out."

49-15

The master sent out Cao Gongzi. He stayed in Sung for three years, then returned and visited master Mozi, to whom he said: "When I first entered your school, I wore a short skirt of coarse material and lived on vegetable soup. If I had it in the morning, I had to skip it in the evening. I sacrificed to the spirits and ghosts and held myself to the precepts of the master. First my family became more wealthy, and when they were doing well, I sacrificed to the spirits and ghosts with special care. But many of my people died, the animals did not thrive, and I myself was afflicted by diseases. I don't know; is the master's teaching really practical?"

Master Mozi replied: "It is not like that. What the spirits and ghosts especially expect from the people is that those who hold high positions and obtain great income should give to those who are most noble, and that whoever possesses great riches distributes them among the poor. The spirits and ghosts are anxious for more than taking the millet and eating the lung meat. Now you were in high position and had great income, but you did not have nobility. This is the first cause of misfortune. You do not distribute much of your great wealth as assistance. That was the second reason for your tragedy. You serve the spirits and ghosts, merely by sacrificing to them, and then you wonder where the disease comes from. It's like if someone with a hundred doors only closes one and then asks how the thieves get in. You cannot earn the favor of the miraculous spirits in this way."

49-16

A worshipper in Lu sacrificed a piglet to the spirits and ghosts, and prayed for a hundred blessings. When master Mozi heard about it, he said: "This is not possible. If you give meagerly to your fellow human beings, but you expect rich gifts in return, then everyone will be afraid of your gifts. Now if the spirits and ghosts are sacrificed to with only a piglet and a hundred blessings are begged of them, they must be seriously concerned that they might be offered an ox or a sheep. In ancient times, the holy kings served the spirits and ghosts and sacrificed to them, and that was all. Now, when only a piglet is sacrificed to you and you are expected to provide a hundred blessings, wealth is not as good as poverty."

49-17

Peng Qing Shengzi said: "The past is known, the future is not."

Master Mozi replied: "Let's assume you were over fifty kilometers from here and got into trouble there. If you could travel that distance in one day, you would save your life, but otherwise you would die. Now there is a strong chariot with good horses or else a clumsy wagon with decrepit nags. What kind of team would you go to if you had the choice?"

The answer was, "I drive the good horses and the strong chariot, because they bring me faster to the goal."

"But how does this square with the assertion that the future is unknown to us?" replied master Mozi.

49-18

Meng Shan praised Prince Ze Lu by saying: "When Duke Bo usurped Chu, he captured the Prince Ze Lu, held him with an axe to his throat, aimed a spear at his heart, and said to him: 'If you accept the kingship, I will let you live, if you do not, you must die.' The Prince Ze Lu replied, 'Why do you treat me in such a shameful way? You want to kill my father and reward me with the throne of Chu. For the whole world I would do nothing so unjust, much less for just the kingdom of Chu,' and he did not accede to the demands."

"The Prince Ze Lu did not act nobly," Master Mozi replied, "The prince was in great danger, but he did not act nobly. If the king had been doing wrong, why did the prince not take over the government and implement reforms? And if he found the rebellion of Duke Bo unjust, why did he not take the throne, execute Duke Bo, and then gave it back to the king? Therefore I say: the prince was in great danger, but he did not act nobly."

49-19

Master Mozi allowed Sheng Zhuo to enter the service of Xiang Zi Niu. Three times the latter made incursions into the territory of Lu, and Sheng Zhuo followed him every time. When master Mozi learned about it, he sent Gao Sunzi to solicit the return of Sheng Zhuo, and said, "I have dispatched Sheng Zhuo so that he would resist arrogance and mitigate harms. Now the lord has seduced him with his high income. The lord has made three incursions into Lu, and every time Sheng Zhuo has followed him. That's like whipping a horse that is hobbled. I have heard tell that if someone talks about justice, but does not act on it, that is a violation against the better truth. Sheng Zhuo knows this very well, but the demon of greed has defeated the righteousness of him."

49-20

Once when the people of Chu delivered a battle against those of Yue on the Yangtze, the people of Chu went with the current in attacking and against the current in retreating. They saw advantage when they attacked, but when they were at a disadvantage backing up was difficult. The people of Yue attacked against the current and retreated with the current. When they had the advantage, they attacked, and when they saw themselves at a disadvantage, the retreat could be accomplished quickly. They made use of this circumstance, and so they beat the people of Chu several times. Gong Shuzi travelled south to Chu and invented weapons for the battle of the ships, namely the manufacture of grappling hooks and rams. One entered into retreating, and in the attack the ramming was used. They calculated the length of the grapple hooks and rams and then made these weapons. The soldiers of Chu were well ordered, those of Yue were not. Therefore the former took advantage of this circumstance and beat the people of Yue several times. Gong Shuzi was proud of his skill and therefore spoke to master Mozi: "I use grappling hooks and ramming in ship battles. I don't know whether you have anything like this in the righteousness that you teach."

Master Mozi replied: "The grappling hooks and rams in my doctrine of justice are better than yours for ship battles. As for my grappling hooks and ramming, I approach the people with love and step towards them with politeness. If you do not attract them with love, they are not familiar with you, and if you do not meet them with courtesy, they will soon be rude. Rudeness and lack of confidence quickly leads to estrangement. Thus reciprocal love and mutual politeness becomes mutual promotion. If you hold on to others with your hooks, they will also keep you and stick to you, and if you repel them with your ramming, then they shall ram you back. Thus, the reciprocal boarding and the reciprocal ramming becomes a mutual injury. Therefore, the grappling hooks and ramming in my doctrine of justice are better than yours related to battleships."

49-21

Gong Shuzi carved a magpie of bamboo and wood. When it was finished, he let it fly, and only after three days did it come down again. Gong Shuzi considered himself to be extraordinarily adept. Master Mozi spoke to him, saying, "The magpie which you have made cannot be compared to my plug for a cart hub. Just now I have cut a three inch long piece of wood, which resists a load of fifty hundredweights. What is skillful is useful to man, hence the name. What you do not use can only be described as clumsy."

Gong Shuzi spoke to master Mozi: "Before I met you, I coveted possession of Sung, but since I have come to know you, I would not do anything wrong, even if you gave me Sung."

Master Mozi retorted: "Before I met you, you coveted to take Sung as a possession, but since I have come to know you, you wouldn't do anything that's not right, even if I gave you Sung. I will give you Sung. Endeavor to act right, then I'll give you the whole world."

Chapter 50

Gong Shu

50-1

Gong Shu Ban had built cloud ladders for Chu and, and when these machines were finished, he wanted to attack Song. When master Mozi heard of it, he made his journey from Qi and came to Ying in ten days and ten nights. There he sought out Gong Shu Ban. The latter asked, "What does the master command to be done?"

Master Mozi replied, "In the north is a violent official who I would like to have killed through you."

Gong Shu Ban did not agree, and master Mozi said that he would offer him a thousand ounces of silver for it. Gong Shu Ban replied, "I'm just, so I can't kill a man."

Master Mozi stood up, bowed twice and said: "I beg to be allowed to speak. In the north I heard that you were conducting a test for an attack on Song. What wrong did Song do? The kingdom of Jing has abundance of land, but not enough population. To kill the ones you don't have enough of, and to argue over what one possesses in abundance cannot be described as clever. Song is without guilt, attacking it cannot be considered benevolent. Whoever knows this and does not oppose it cannot be called faithful, and whoever achieves nothing with such contrariness cannot be called powerful, and whoever for the sake of righteousness could not kill a few people, but kills large quantities; has no sense of analogy." Gong Shu Ban agreed. Master Mozi asked, "It is right, so can you not fulfill my wish?"

Gong Shu Ban replied: "It is impossible, for I have already given my word to the king."

Master Mozi said, "Why don't you introduce me to the king?" Gong Shu Ban promised it.

50-2

Master Mozi saw the king and said to him: "There was a man who left his elegant carriage to steal the wretched vehicle of his neighbor, and who left his brocades and silk fabrics behind and took away the neighbor's short skirt of coarse material. He ignored his rice and meat, and appropriated the neighbor's bran and yeast. What kind of man would that be?"

The king replied, "At any rate he suffered from kleptomania."

Master Mozi continued: "The territory of Chu is two thousand kilometers across, while Sung measures only two hundred. This is a similar relationship to that between an elegant chariot and a wretched cart. Chu owns the Yun Meng, which is filled with rhinoceroses and deer, and in the Yangtse and Han are more fish, turtles and crocodiles than in any other part of the realm. Song, however, does not even have pheasants, hares and foxes, the same ratio as that between rice and meat, versus bran and yeast. Chu has high fir, catalpas, cedar and camphor trees, Song has no tall trees, and a similar ratio pertains regarding silk fabrics versus coarse skirts. If the king attacks Song for these three reasons, I believe that the analogies cited pertain. It seems to me that the king will violate what is right and not reach his goal."

The king replied, "Well. However, Gong Shu Ban has built cloud ladders for me, with which I'm sure to conquer Song."

50-3

And he turned to Gong Shu Ban. Master Mozi removed his belt and used it as a city wall, and he took his robe of sacrifice and produced war machines from it. Nine times, Gong Shu Ban made attacks against the city until his machines failed, and nine times master Mozi rejected the attack until the siege machines of Gong Shu Ban were consumed. Master Mozi led the defense of the city to a happy ending, and Gong Shu Ban was defeated. But he said, "I know what I can do to beat you back, but I'm not saying it."

Master Mozi also said, "I know what you must do to defeat me, but I'm not saying it." The king of Chu asked for the reason, and master Mozi said: "Gong Shu Ban's plan is only to assassinate me, so that after my murder Song no longer has a defender and he can attack it. My students alone, Qin Hua Li and others, three hundred in all, have my defensive instruments already in hand on the city wall of Song and expect the robbers from Chu, so even if I am murdered, he will not achieve his goal."

The king of Chu said, "Well. I don't want to do an attack against Song anymore."

50-4

When master Mozi returned and came through Song, he sought strong protection against the rain in a village gate, but the village guards did not want to let him in, so he said: "If you work miracles, the masses know nothing of your achievements; On the other hand, if you fight in front of their eyes, everyone knows."

Chapter 52

Precautions for the City Walls and Gates

52-1

Qin Guli asked master Mozi: "According to the words of the saint, the phoenix does not come forth. Feudal princes protest against the thriving kingdom of the Chou, armies are summoned, in the empire the big ones attack the little ones, and the strong ones rape those who are weak. I want to defend a small realm. How is that to be done?"

Master Mozi asked: "What kind of attack should the defense be directed to?"

Qin Guli replied, "The usual attacks are nowadays:

1. That approach the city wall

2. Hook.

3. Storm car to attack against the city wall.

4. Conductors

5. Earth wall for climbing the wall.

6. Water.

7. Digging mines under the city wall.

8. Attack

9. The undercutting of the city wall

10. "Ants attack" by the soldiers at the city wall climbing up like ants.

11. Attack car with protective roof.

12. War chariot with ladders or towers.

I would like to ask how one can take advantage of the twelve types of attacks."

Master Mozi said, "If the city wall and moat are in good condition, the defensive weapons ready, enough grain stored up, the superiors and subordinates are at peace, and the princes of the neighboring countries bring help, then you have a decent chance. But if the defending personnel are proficient, yet the prince does not make use of them, then it is as if he were unable to defend himself. If, on the other hand, the prince makes use of them, the defending personnel must also understand defensive techniques. If they do not have that, and if the prince wants to use them, it is as if there were no defenses. If the defenders are efficient, and the prince knows how to appreciate and use them, then the defense is assured."

52-2

In any defense of a city that is surrounded, it is particularly important to have a thick and high wall and a deep and wide moat. You repair the towers, repair the defenses and supply yourelves with firewood and food for at least three months. Officers are chosen from the populace. These are in accordance with the preferences of the people. The high officials do their best to serve the ruler and in turn the prince trusts them and treats them justly. If the people are enthusiastic about them they will be tireless.

If this (good fortification) is not the case, then graveyards, mountains, forests, meadows and abundantly yielding lowlands, all are the natural conditions which make an attack difficult and the defense easy. Also useful are: a profound hatred of the enemies, a desire to show off to superiors, and finally, consistent public rewards and punishments that are daunting...

52-3

In the defense of the wall, trapdoors with machinery above are of particular importance. They are 20 feet long and each wing is 8 feet wide; the two wings must be 3 inches above each other and covered with a layer of soil up to 2 inches...The moat is 15 feet deep in the middle and as wide as the two wings. The length of the ditch depends on the size of the village...If the enemies attack the city gates, two holes are drilled in each gate, but hidden from the outside, by which one makes attacks on the enemy...

[To ward off the fire and smoke evacuated by the siege engines and the fire arrows fired at the gates, huts are built above the gates, as well covered with soil in which moist hemp and grass are kept for extinguishing fire. In the corner pillars of the gates, there are holes with vessels full of water to extinguish fire at the gates.

They contain over 150 liters of water.

The goalposts, the doorway and the lock are covered with iron.

The torch measures 2 feet and has a key.

The goalkeepers must see how the gate is closed and sealed, and how far the bolt engages.

They must not have hatchets, chisels, saws or hammers.

On the city wall is every two steps a ditch and in the ditch a station is built, Which 13

feet long, has a 10 foot long cap and 6 foot long back wall.

Every 2 steps lies an iron thistle, 9 feet wide and 12 feet long, and a mallet, a long hatchet, a long hammer and 20 lances, set up in circles.

Every 2 steps is a wooden catapult, Mu-nu, which flies arrows at 50 paces, especially against storm carts and assault storms.

Every 2 steps are stacked stones that weigh over 300 quintals, 500 pieces, at least not less than 100.

This will repel the iron thistles and repair pieces of the wall.

Every 2 steps are torches, a span in circumference and 10 feet long, 20 pieces piled up.

Every five paces there is an earthen vessel of water, and there are many gourds, the largest of which are five liters.

Every 5 steps there are 500 human traps, each 3 feet long, hidden under the grass.

"Every twenty-five paces is a hearth with an iron kettle, which holds over fifty liters, in which hot water is made.

Also you have there a supply of sand, not less than 1000 talents.

Every 30 paces is a watchtower 4 feet above the parapet of the wall, 3 down 4 feet wide.

Every 50 steps is a tower wagon with iron axes.

In the same distance are wells surrounded by an 8-foot-high wall, and supplies of firewood, not less than 300 talents, which also, so as not to catch fire, are earth covered.

At 100 paces distance there is a wooden tower, 9 feet wide at the front and 7 feet high, 12 feet above the parapet.

Every 100 steps is a well with 10 water pots and 100 wooden water jars that hold 20-30 liters.

Moving wooden towers, 4 feet wide and 8 feet high, stand at the same intervals, every 200 steps a tall tower.

Every 7 feet is a ditch, 15 feet long and 3 feet deep.

Every fifty paces is an abortion from which a sewer leads down.

Who uses it, must not carry anything. "

Every 30 steps is a tower car, of which the soldiers in line and member but make no use.

There must not be a house on the city wall, even if there is any other point that could serve as cover, it must be removed.

Below the wall, in her area, every 100 paces of firewood has been piled up, not less than 3000 talents, and covered with earth.

On the wall, 10 men always make a tithing with a corporal Shi-chang.

They report to a commissar officer and a station commander.

Every 100 steps is a station with a 14 foot high and 4 foot thick wall and a small door with two wings, each of which closes on its own.

The commander appointed is the most worthy and reliable.

All ash, chaff, cereal husks, horse manure are carefully stored for use on the city wall.]

...At the four corners of the city wall rise high, tower-like buildings. A man of respected family living nearby watches the enemy from there, reporting how they behave, whether they advance and how they move to the right or left. If he neglects the lookout, he will be executed.

52-4

If the enemies create mines and approach, we immediately let the commanders of the mine corps select teams and create counter-mines.

Bring the crossbows to meet the enemies.

Wood, bricks and stones, which can be used to fortify the city wall, are made from private houses nearby.

Anyone who opposes will be executed. "

During construction there is a hoe every 7 feet.

The handle of the long hatch measures 8 feet.

Every 10 steps is a long sickle, whose handle is 8 feet long and a long hammer whose grip is 6 feet and whose head is 1 foot long.

...

52-6

The city wall, which is 35 feet high, has 15-foot-high side gates, whose wings are 4 feet wide, and exterior gates.

The latter are closed by two crosspieces...

52-7

...The mural battlements are loopholes for the crossbows.

The catapults are placed there.

They are 6 feet long, 1 foot deep buried and equipped with wheels.

Every 20 steps is a skilled shooter with an assistant who cannot leave the city wall.

52-8

Every 100 steps is a tower whose four corner pillars rest on a stone base.

The lower part is 10 feet high, the upper 9 feet high.

Width and length are 16 feet each...

52-10

...In bowls and pumpkins the dry rice is kept for the soldiers.

Each receives 2 bushels, which he has to protect from rain and moisture and must be stored in a dry place...

52-11

Sand, gravel and iron are stored in burnt clay vessels.

The potter must make thin vessels which hold 1 to 2 bushels...

52-14

...Firewood from firewood is always handled by three nimble guys.

Every 10 steps a man stands with a crossbow by the firewood...

52-20

The people outside the city must also keep watch in all directions, like those on the wall...

When the enemy approaches, the old people and the weak flee from the country to the capital and other walled cities.

From the fortress glacis, Ch'eng-t'schang, to a distance of 100 paces from the ditch, all walls must be cleared away and all larger and smaller trees must be cut down

and removed, both private and public property, wherever the enemy could use them.

52-22

The city is defended in such a way that below the wall every 50 steps stand 40 men, namely 10 married men, 20 young men and women and 10 old men

and children. The towers on the city wall are manned so that there is always a man at 1 foot. Similarly, it is done in larger and smaller fortresses.

This number of defenders is enough to fend off the besiegers.

52-23

If they make a front attack, and the commander knows it before, he has the advantage.

The enemies always attack in columns, even if it is 100,000, they can use only 4 columns.

In a main attack they attack on a front of 500 paces, in a medium attack on 300 paces and in a small on 50 paces.

Each time the attack front is less than 500 paces, the commander has the advantage.

For a 500-step front, 400 defenders are enough.

400 defenders suffice.

If no important action is underway, old people and children have to keep watch on the city wall.

52-29

5 steps from the city gates, the moat has its greatest depth, 30 feet.

From the gate, a drawbridge Fa-liang, can be established by mechanical device.

In the ditch, it is laterally covered by walls that cannot be skipped by the enemy, and covered with brushwood and earth, so that it looks like a road.

If the enemies dare, the bridge will be raised and the enemies captured."

Chapter 53

Defense Against the Ramp Attack

53-1

Qinzi bowed again and again and said, "I would like to ask when the enemies raise earth to get to our city wall, and add wood and earth to make an embankment, advance their defenses, and reach the wall when weapons and crossbows are then brought out; what to do then."

Master Mozi said, "You are asking about defense against the ramp attack. Its use is awkward, because it takes a lot of effort, but does not much damage. The defended city is a fortress from which one encounters the ramp attack with 20-foot-long rams, which are thrust left and right. You ride 30 feet on the wall with the strong crossbow machines and use the wonderful device. That's how the ramp attack is cut off and put to shame."

53-2

The crossbow wagons have two axles and four wheels in the wagon body. At this right and left is a crossbow with gut string. It has the same length as the car body...This is 8 feet high, the axis of the crossbows is 3 1/2 feet above the ground Box. The tendons are stretched with a winch. On the left and right of the car also rams with hooks are attached. These rams are at the rear end 14 inches, otherwise 7 inches thick and 6 feet long. Foldable ladders for ascending and descending hang on the car. The bows of the crossbows are 10 feet long and are provided with ropes like the bird arrows for the bird hunt, where they can be pulled back with the help of a winch...

Chapter 56

Defense Against Ladders

56-1

Qinzi served master Mozi for three years. His hands and feet were covered with calluses, his face was blackened, his body was worn down. He executed the instructions of his master, but did not dare to ask what was on his mind. Master Mozi was concerned for him, so he procured wine and dried meat, had it set down on Mount Tai, and took his own place in a grassy clearing to feast with Qinzi. Qinzi bowed twice and sighed. Master Mozi asked him what he wanted. Qinzi bowed again and again and said, "I want to ask about the best principles of defense."

Master Mozi replied, "In ancient times there were such methods, but they are lost now. At home there is no affection to the people and on the outside there is lawlessness and dishonor. The few oppress the many, and in return the weak treat the strong with disdain. Such ways lead to personal death and one's domain falls to the mockery of the whole empire. So be on your guard so you do not fall."

Qinzi bowed again, made kowtow, and asked to be allowed to ask the principles of defense, saying, "I beg you. The strangers in droves are making a brave attack and are seeking to cross our moat. The soldiers of the army penetrate closely and put the cloud ladders on. Everything is ready for the attack, and many are the warriors who seek to climb our city wall by force. What should we do?"

56-2

Master Mozi replied: "You are asking about the use of cloud ladders? They are heavy equipment that is difficult to move. When the enemies attack, countless towers come into action, enclosing the enemies all over the attack front. The wall is 35 feet high. The battlements are 6 feet high and 10 feet wide. To the left and right of this, 20-foot-long rams protrude outward. From them archers try to shoot the enemies from the sides and to damage their machines by arrow shots. They are also showered with arrows from the wall. Stones, sand and ashes, are thrown down on them, with burning wood and hot water. This thwarts the cloud ladder attack."

56-3

...At the parapet you fight using blades. You retreat when attacked with the rams, and iron caltrops like big thistles are thrown down then pulled back up...

56-5

...When the enemies clear away the fire that has been thrown down upon them and make another attack, throw down fire again. This causes great difficulties for the enemies, and they withdraw. Then our troops come out of the mines left and right and destroy the remaining enemy. The officers listen, and at a drumming on the wall they move forward. At the second drumming they pull back. At midnight, when the city walls are drummed on all sides, the enemies get confused, and then you have an opportunity to beat them.

Chapter 58. Water Defense.

58-1

The city wall lies within the moat that surrounds it from the outside. This is 64 feet wide. In the interior of the city one seeks to gain water by drilling wells and sewerage.

58-2

If you see that there are at least 10 feet of water on the outside, you build 10 attack ships. Each is manned by 30 men, four of whom carry crossbows with strong bows. These ships are used as sheltered storm wagons, 20 of which form a squadron. You choose 30 experienced and strong soldiers for the crew. 20 of them have bows, swords and helmets, 10 are armed with spears. These soldiers are previously well fed in other houses. Their parents, wife and children are fed and serve as hostages. If there is a possibility to divert the water, then these attack ships with protective roof approach the outer dams and pierce them. From the city wall you can help them by shooting with arrows.

Chapter 61. Preparing for the Sally.

61-1

Every 100 steps is a sally gate. In each one there is a brick structure 4 feet in, as well as a pottery oven with channels and bellows. The gate can be locked with cartwheels tied together with wood and filled with earth. This happens when the enemies want to penetrate, whereby they are also blown with the bellows smoke from mugwort and firewood.

Chapter 62. Defense Against Mines.

62-1

Qinzi bowed again and again and said, "May I ask: The ancients, who understood the attack, dug and penetrated the earth, and set fire to it with a beam they destroyed the city wall. If the city wall was destroyed, maybe the people in it would become"...When observing the enemy, it is remarked that he performs an extraordinary activity, for example by building walls or heaping up earth, or by near-clouding the water in an extraordinary manner, then one knows that he is digging mines. Immediately, you also start excavating earth within the wall and moat to counteract it. One drills in the city wells, every five steps one, from the foot of the wall calculated 15 feet deep, until one finds in the earth 3 feet water. Then let a potter make a vessel that holds over 200 liters of water, spanning it firmly with a fresh skin and letting it down into the well. Then when a man with good hearing leans down and listens to the vessel, he can clearly hear in which area he is digging. You then start drilling in the city in that direction.

62-2

In the left and right side channels it is the same...The oven is equipped with 4 bellows...As soon as you come upon an enemy mine, they are immediately set in motion with wings and the smoke is blown into the enemy mine...People who know how to deal with bladder bellows must not leave the ovens...One tries to cut off and block the enemy mines and prevent the enemy from doing the same with their own mines...The mines are clad in planks.

62-6

In the fight against enemy mines one uses the spears, which are ready in the mines.

62-8

Also on the city wall 3 or 4 mines are created for mines with the usual hearing aid...When encountering an enemy mine, three strong men with a kind of well pump over 10 quintals of debris into it...

62-9

...The fountain consists of a hard shaft as a foot, which is cut with sharp hatchets, and a fountain pen...

62-12

..The Artemisia infected for smoking is raised and people lie down in the shed. Its opening is covered so that the smoke cannot escape upwards...

62-13

...The mines are created by 50 men, half of whom are women...The mines are equipped with wooden doors, and around the opening rises a 7-foot high stone wall with battlements.

[It does not lead up stairs or stone steps, but one climbs in and out with hanging ladders. The doors are kept under lock and key, only through their opening can you get into it. In the perimeter of each mine is a dog that strikes when a man comes in.]

62-15

You try to pierce the enemy mines with 4-foot hooks and rams and fight against the enemies with short lances, halberds, crossbows and arrows.

Chapter 63

Defense Against The Ant Attack

63-1

Qinzi bowed again and again and said: "I would like to ask: if the enemies overwhelm little resistance with strong power and so get to the city wall, then, after they have climbed up, they first cut flying stations. The ruined wall makes them a base of operations, digging holes for dwellings, and, as they rise inexorably at the front, they entertain from the back a lively shooting with arrows. What is there to do?" Master Mozi replied, "You are asking about defense against the ant attack. Those who do it act carelessly, for the defenders shoot from their moving towers, and deliver their machines to throw them back. They crowd them with a flood of projectiles, throw fire-blasts on them and rain on them with sand and stones. This nullifies the ant attack."

63-2

To ward off the invading enemies, one uses floating wooden devices, 2 inches thick, 3 feet from front to back, 5 feet at the side and 5 feet at the top. To lower them, a pulley is turned whose wheel is 1 foot 6 inches in diameter. Four men with 20-foot-long spears, which have a cutting edge at both ends, stand in the middle of the parapet, to which an iron chain is attached, which, where it wears the parapet, hangs horizontally. It is moved by the machinery. Four strong men lower the parapet and pull it up; they must not leave their post. Of such hovering breastworks there are a large number. Every 20 paces is one, and where an attack is taking place, every 6 paces.

Chapter 68. Opposition to Enemies by Sacrificial Action.

68-1

When the enemies approach from the east, they are met at the east altar. This is 8 feet high. The sanctuary of the temple is 8 feet deep. 8 men of 80 years lead the sacrifices made to the green flag, which is 8 feet long and of which 8 are present. 8 crossbows shoot 8 times. You put on green clothes and use the cock as a sacrificial animal. If the enemy comes from the south, the corresponding ceremonies are performed at the south altar. There is the number 7, the red color, and the victim is the dog. For the west, the number 9, the white color, and you sacrifice a sheep, for the north is 6, black, and you sacrificed a fattening pig. Religious acts also have sacrificial officials consisting of priest, sorcerer and augur.

68-2

The wizards also capture the winds from which one can foresee happiness and misfortune, victory and defeat. One distinguishes the winds of "the great general, "the small general", "the coming", "the going" and "the defeat." The result of the weather observations is communicated only to the commander, not the people, so as not to scare them. Anyone who frightens by unfavorable reports will be executed. In the defense of the city, people are related to their abilities, especially skilled craftsmen and laborers; butchers and cooks are employed in the kitchens. Each gate is guarded by 8 men, 2 men open the right wing, 2 men the left, and 4 men close the gate.

68-3

A guard of 100 armored people sits at the gate. An armored warrior stands on the wall at every step of the distance, followed by a halberdier and three helpers. Everyone fills in one step. Every 5 paces is a five-member set composed in the specified manner, one set of ten every 10 paces, one hundred every 100 paces with an officer every 100 paces. The 4 gates and the right and left corps each have their high commander, as well as the center, then come officers, civil servants and NCOs.

68-4

They not only guard the wall, but also the steps to it. Up to 15 kilometers distance, all wood, brushwood and live cattle are brought into the city. The meat of dogs, fattening pigs, piglets and chickens is eaten, and their bones are collected from which to make soups for the sick. In the evening, dogs and horses have to be tethered, so that they do not run around in alarm and in the quiet night the drumming signals can be clearly heard to ward off enemy attacks. Otherwise the people will be distracted by the noise of the animals and will no longer pay attention to the signals.

68-5

The leader and the astrologer inform the mountains and rivers and the gods of the country of the outbreak of hostilities. The duke goes with the same purpose in white costume to the ancestral temple and speaks, "My enemy is without principles, knows no justice, and brings ruin, and yet he is king." And he goes on to say, "I have a feeling that I might lose you gods of the land and the crops, and that my people may be despoiled. Therefore strengthen my dreams, and fill me with zeal, so that we may endure with united strength and with all our helpers right and left unto death."

Chapter 69

Flags and Pennants

69-1

Flags and pennants are used for signals. For wood you have a green flag, for fire a red, for firewood a yellow, for stones a white and for water a black one. A flag with mushrooms denotes food, such a warrior with a green flower, a tiger-flag strong warriors, a flag with two hares many soldiers, a flag with a boy 5-foot-tall youths, a flag with the end of a staircase girl. Crossbows are expressed by a dog flag, halberds by a flag with plumes, swords and shields by one with whole feathers, carriages by a dragon flag and riders by a bird flag. If there is no flag name in the books for what you ask for, name them after the objects. If a flag is hoisted on the city wall, then one arranges the desired item. The officials send the things and, as soon as they are available, then the flag is drafted.

69-3

All station commanders (captains) have flags. The flagsticks are 25 feet long, the fabric is 15 feet long and half as wide." If the enemies make a mass attack and have penetrated to the outside of the trench, the relevant department on the wall drums 3 whirls and hoists 1 pennant. As soon as they are in the middle of the water, all drums whirl around 4 whirls, and you hoist 2 pennants. When they arrive at the outer works (spitting), you drums 5 whirls and hoists 3 pennants. As soon as the headland is climbed, 6 whirls and 4 pennants follow. When the parapet has been reached, the drums beat 7 vertebrae, and five pennants are raised, and the main wall is reached, followed by eight vertebrae and six pennants, and if over Half of the great wall is conquered, the drums whirl without ceasing. At night the same signals are given in equal numbers by fire. If the enemies retreat, they will lower as many pennants as when advancing, but the drumming will fall away.

69-5

There are special drummer majors, who have to make sure that their drums come in at the right time when they listen for signals have answers, or stay calm if they are not allowed to strike. If they do it wrong, they will be executed.

69-6

In the city, all the streets and alleys have gates, each with two gatekeepers. Only those who can show certain brands, may pass. Whoever opposes is executed.

69-7

All officers, soldiers, men and women must wear different clothing and badges so that they can be easily recognized.

Chapter 70. Commands and Regulations.

70-2

...At gates and locked squares unauthorized persons may not drift around and are arrested. Those who do not comply with the orders will be executed in a shameful manner. Only when the enemies approach a city of 2 kilometers diameter, will they be drawn to the suburbs. If the city is smaller, you do not go to them.

70-3

It is a proper defense principle to take advantage of the time when the enemy is in an unfavorable position, or low in number. The defenders must inflict heavy losses on the enemy. Passing the time and hoping for help from others is wrong.

70-5

To defend the city wall you need a camp of no less than 300 men. Officers of the four goals on the four sides are selected officers who have distinguished themselves before in serious battles or sons of respected families whose fathers fell in battle. Each of them has 100 men under him.

They may defend not only their own but also other side gates.

70-6

In the city, each district is divided into 8 sections, each headed by an official with 4 assistants. These inspect all roads and the whole district. In addition, in each district, the old and young people, who are not needed for defense or accounting, form 4 divisions each with one supervisor. If more than 4 sub-officers of a department head have to keep watch, the commander must give them a pass. The commander appoints people to keep watch and check the IDs. If any one is wrong, or if the password is not correct, then any officer from the leader of a hundred can arrest those concerned and report to the commander. If they have to stop them and do not do so, or if they go through with the official's companions, they will all be executed. All punishments go up from the death penalty. Everyone is still bringing in their parents, women and children.

70-7

When men and women keep watch on the wall, out of 10 persons, 6 are armed with crossbows, 4 with other weapons. Women, old and young have a spear.

70-8

If suddenly alarm is sounded at the army center by a triple drumming, the streets on the city wall and in the streets and alleys of the town can no longer be walked around. Whoever does it will be executed. When women come marching with the main army, the men go on the left, the women have to go on the right. They are not allowed to march together. Everyone has to go to their sentries. He who does not comply with the command will be executed. The district commander and commander sleep at the county gate. If an official appears there to go to his department, the chief opens the gate and lets him in. They go together to the squares guarded by the elders, the deserted deserted streets and the places where evil crowds are.

70-9

Conspiring with the enemy is punished by death by quartering. Even the chief, the elders and the chief of division are all executed when they cannot get hold of the culprit. If they arrest them, they will stay unpunished and will also receive 48 tael's gold rewards. The commander-in-chief sends reliable people to inspect the sentries, doing them five times on long nights, three times on short nights. The officers of the four fronts also undertake such inspections as the commander-in-chief has them carry out. Those who violate the order will be executed.

70-10

All stoves must have a firewall and the smoke towers 4 feet over the house. Nobody is allowed to cause fire by imprudence. Whoever does it will be executed. Anyone who deliberately sets fire to any purpose is torn to pieces by wagons. If his comrades do not arrest him, they will be executed too. If they seize him, they will remain impunity. Who saves in a conflagration, must make no great shouting. If someone leaves his sentry post to save them and stirs up trouble in the streets, he will be executed. The district chief, the elders, and the department official, who has the overseeing of an alley, have to bring help with fire. The department official sends a written message to the supreme person. This determines a reliable man who has to carry out the rescue work with his assistants. If the official omits the communication, he will be executed. Women who have forfeited the death penalty or are responsible for a fire do not escape arrest. If someone uses a fire to provoke uproar, the law will take their place.

70-11

For a beleaguered city, it is an important provision that at the sudden approach of enemies the officials and citizens are strictly forbidden any shouting. When three or two join together and watch the enemies by sitting there and crying or by gesturing and showing their hands, kicking, throwing down, knocking, damaging themselves or their clothes, arguing and violating orders as they follow the movements of the enemy in this way so they are executed. Their comrades, who do not arrest them, are also executed, and only if they arrest them, they remain impunity. When comrades climb over the wall and go over to the enemy, their comrades, who do not effect their arrest, are executed. If they go along with a leader of a Hundred, then the civil servant of the department is executed, they go with the latter; then the officer of the department is executed. Father, mother, wife and children and all with them in property community living are torn apart by chariots. If they notice the attack beforehand, they will stay unpunished. Those who occupy the streets must face the enemy. When they leave their posts, they are executed.

70-12

If, in a sudden fight, they throw the enemy back in the street, forcing him to climb down from the wall and not be able to get back up, two men from the victorious detachment receive a honorary vote. If the siege is broken to a distance of 1 Li, the city commander is awarded 30 Li Land and made him the count of the outworks. The Vice Commander and the District Magistrate receive the rank of Minister. The Assistant to the Magistrate and the officials who supported him are raised to be Grand Dignitaries. Of the civil servants, notables, and calculators who had earned the defense, ten and on the city wall all the officials who worked with the five municipal officials received the eighth order and the rank and honor of driving in the ducal carriage. Men who have participated in the defense receive 2 ranks, women a bonus of 5000 coins. Men, women, and old people are adolescents who were not directly involved in the defense receive 1000 coins. For 3 years they will be waived and they have no property tax to pay. In this way one hopes to cheer the people for a strong defense and to break through the siege.

70-17

At night you have a password; whoever loses it will be punished...When officials, soldiers or citizens conspire to assassinate their commander, or a sergeant, they are punished as well as outraged. If you arrest them or bring them in, you will receive 20 pounds of gold reward.

70-18

...Everyone on the town wall has to stand up for his neighbor right and left. For personal arrest and notification of a comrade of the same fives, who has committed a crime, he receives a reward from the official. If the man to be reported belongs to another quorum, the reward is doubled.

70-20

If someone wants to get rid of his brother for an offense, he can do so by giving rice, millet, gold, copper money, cloth or other items, even if he does not live in the same district...Messages can be made verbally by saying that every 10 steps a man stands. Anyone who holds back such a report, or does not even make it, will be punished...

70-22

...If fire erupts in any public building or private home, the neighbors have to share it and save it. If there is a fire somewhere and this continues to attack and any man burns, then a penalty occurs...

70-23

...If someone in the district has a command to deliver, then haste is put on it. Anyone who loses such an order or delays the placement will be embarrassed...

70-24

Whoever steals a machine or anything else of value for the defense, or who steals from his comrades, will be punished by his body if the object is valuable enough. Every official, soldier and citizen carries a plates with him, on which he himself is described with large characters...His department is different. He does his guard duty according to his affiliation to any department. Anyone who imposes an unauthorised somewhere is embarrassed.

70-25

When an official, a soldier or a citizen dies, one calls the relatives and buries him together with the responsible urban builder. It is not allowed to sit and wail. If someone is badly wounded, they will be sent home for treatment, because in his family he can be best cared for. He is also granted a doctor and medicine, and gives him 1 litre of wine and 2 pounds of meat daily. An official receives the order to visit the sick more often in his dwelling. As soon as he is cured, he will return to his post. It also happens that someone, in order to evade his obligations, simulates a wound by the enemy. Then the family is blamed.

70-26

...If a distinguished man of the city has been in combat and has fallen, his family complains about him. When the siege is lifted after his death, the commander writes a letter and expresses his condolences by an emissary. For the fallen, who has been distinguished by his bravery, honorary titles and bonuses are granted several times. If he stays alive, the hero is honored before all.

70-27

Make unhappy negotiations with the enemies, so all soldiers and officials on the wall have to stand up for their environment. If they want to deliver the city to the enemies, the parents, women, children and the soldiers living in no-man's land are also punished. If the environment knows about such a plan and does not arrest the guilty party and display it, they all suffer the same punishment. In places below the city wall, all family members have to stand up for each other. If they are able to arrest and report several guilty parties on the city wall, they will be entrusted with a city of 1000 families. If those arrested and reported do not belong to their surroundings and to another cooperative, they will be granted a town of 2,000 families.

70-28...

Who does not comply with a command, will be punishable, also who unauthorizedly withholds a command or loses an order is punished in his body. Anyone who downs his halberd to the city wall and who does not stay with the others on the ascent and descent is punished. Anyone who raises an indecent, wild cry will be punished. Whoever lets prisoners escape is punished in his body. He who praises the enemies and rebukes their own institutions will be punished. He who leaves his post to chatter with others is punished. Whoever hears the drums on the wall and later goes to his post as his co-operative will be punished...Anyone who gets in the army without being in possession of a passport will be punished severely...

70-29

Who, when the enemies are below, boast their great number when they are in confusion, speaks of their order and calls awesome attack awesome, suffers corporal punishment. It is not allowed to talk to the leader of the enemy, or to help the enemy send him a letter. One should not boast the foreign and withhold everything from the inland. One must not answer the enemy. Violation will be punished with a jail sentence. It is forbidden to take a letter shot with an arrow. If someone with a darts shoots a letter to the enemy, then the parents, the wife and the children of the malefactor, the head is separated from the trunk and planted on the city wall. Anyone who effects the capture and reporting of the culprit will receive a reward of 20 pounds of gold...

70-30

If a man is destined to defend the city wall, the officials and elders will ask him in advance if he is in conflict with anyone and try to resolve the dispute. If he has been changed, he is used as isolated as possible from others. If someone harms the city or the administration out of personal hatred, his parents, wife and children are held accountable. If he betrays the city to the enemies, the punishment extends to the 3 families...The members of the street and village leaders, the elders, the distinguished and the most outstanding fighter are held hostage, but treated honorably. They live together in a special, fortress-like building near the prefect's multi-storey building. When they are poor, they are fed at the expense of the government, receive wine and meat and are protected in their home.

70-37

The officer of the long-distance station is building a signaling station at a high, convenient location no further than 10 Li from the city, which is operated by 3...Approaching the enemies to the city, 5 signals are given, which can be observed from the watch fires on the city wall. During the day signals are given on the station, at night you only light fires. When approaching enemies, flag signals are given from the wall. When the enemies are in sight, one hoists 1 pennant, as soon as they enter the area one bids 2 pennants, if they are in the suburb, 3, if they are within the suburb, 4 pennants and on reaching the city wall 5 pennants. At night fire signals are given in equal numbers.

70-38

Up to 100 paces from the outer wall, all houses, walls and trees must be removed and all wells filled...Anything that could be used to attack the city must be cleared away...Wood that cannot be brought into the city must be burned so that it does not fall into the hands of the enemy.

70-39

The people in the city are to carry notebooks, in which they enter what they have taken away, possibly by quantity.

Who leads a dissolute life, insulted the chief, makes disturbing disturbing noise, who stops people on the street, abandons his business, always comes too late, forgets the right time and can not keep peace, suffers the arrow penalty in his ear. The arrow penalty applies to those who introduce musical instruments and chessboards in the army, who, without the permission of the authorities, unite others in the carriage, allowing oxen and horses in the army to roam free of their meals not at the right time, singing or wailing in the army. Anyone who arrests a guilty party must bring about his execution. When officials do not execute a guilty party, they suffer the same punishment, even if they let a criminal escape. If the commander leads the fight and his people do not properly execute the orders, they will be punished with death.

70-40

...When the guards from the high towers in the distance see carriages, horsemen and infantry approaching and notice something unusual in the city, they report it to the commander. He walks along the wall, visits the city gates, and tells the city officials about the incident so they can examine everything closely. The people below the towers are called by the guards and deliver the message to the commander...

70-41

...Below the city wall every 50 steps is an abortion, which is connected to another on the wall by a sewer. Prisoners who have been punished may be used to flush out these abortions.

Chapter 71

Various Defensive Measures

71-5

For the siege, the city's official buildings, private houses, flats and sanctuaries are being put in place and protected...From outside houses, rice, millet, live animals, fabrics and utensils, which can be of use to the city, are made into these and used in an emergency. If the owners make their property available to the city, they will receive a statement according to the market value.

71-7

...When you first see the enemies from the signal station, so you get a fire signal as soon as you penetrate into the area, when you shoot the outside works, together with drum vertebrae, when you are on the outer wall, besides whirling, and when you are at the city wall, fire signals along with drum roll whirling...

71-9

A full ration is 10 pounds... 2 meal times are taken daily. If someone is saved from death, he first receives 2 pounds of food daily, from 20. Days from daily pounds, from 30th days from daily pounds. After 90 days this regulation ceases.

71-10

In the vicinity of the enemies, the metal equipment, copper, iron and whatever else can be used for defense purposes will be collected and taken into the city in all localities.

71-11

All officials, from the "stall master" up, must put their father, mother, brothers, wife and children up as hostages before they take office. They live at the headquarters in a sheltered building.

Then, the officials can fill their defensive posts with more energy...Every major city has civil servants, except for the stable master builder...and 2 guarded counts belong.

71-12

...To make it impossible to wade through the ditch, 3 rows of pointed bamboo arrows are rammed at the edges and cut off 5 inches below the water level...

71-16

...When the enemies come, first slaughter the oxen, sheep, chickens, dogs, ducks and geese and collect their fur, their tendons, horns, fat, brains, feathers and skin the pigs...

71-17

...Anyone who does not have the military measure of 5 feet in the survey cannot become a soldier, but he can be employed assisting or otherwise by the authorities, throwing stones from the wall, sharpening arrows and etc...

71-19

Master Mozi said:

"There are five reasons for which a defense fails:

1) If the city is too large and there are too few people in it

2) if the city is too small and there are too many people in it

3) if a lot of people and too little food are available

4) if the markets from the city are too far away

5) if the supplies are piled up outside, and the wealthy live in the countryside.

In general, a city for 10000 families must measure 2 kilometers..."

