| Chinese Text Project |
《 | English translation: W. P. Mei [?] | Library Resources |
《 | English translation: W. P. Mei [?] | Library Resources |
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矣3。 | |
| Economy of Expenditures I:...: |
When a sage rules a state the benefits of the state will be increased twice. When he governs the empire, those of the empire will be doubled. This increase is not by appropriating land from without. But by cutting out the useless expenditures it is accomplished. In issuing an order, taking up an enterprise, or employing the people and expending wealth, the sage never does anything without some useful purpose. Therefore wealth is not wasted and people's resources are not exhausted, and many are the blessings procured. In making clothing, what is the purpose? It is to keep out the cold in winter and heat in summer. The good of clothing is measured in terms of the amount of warmth it adds in winter and coolness in summer: what is merely decorative and does not contribute to these is to be let alone. In building palaces and houses, what is the purpose? It is to keep out the wind and the cold in winter and heat and rain in summer, and to fortify against thieves. What is merely decorative and contributes nothing to these should be let alone. In forging armour and shields and the five weapons, what is the purpose? It is to prepare against invasion and revolts, bandits and thieves. When these happen, with armor, shields, and the five weapons one will succeed, without them one cannot succeed. Therefore the sages forged armour, shields, and the five weapons. And their good is measured in terms of lightness, sharpness and unbreakability: what is merely decorative and contributes nothing to these should be let alone. In building boats and vehicles, what is the purpose? A vehicle is to go on land and a boat is to sail rivers and valleys in order to transport the wealth in the four quarters. The good of boats and vehicles is measured in terms of the amount of facility and convenience they afford: what is merely decorative and contributes nothing to these should be let alone. Now, in making all these things none is done without its use in view. Therefore wealth is not wasted and people's resources are not exhausted, and many are the blessings procured. 1. | |
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| Economy of Expenditures I:...: |
Besides, (the sages) again gave up all such hobbies as collecting pearls and jade, and pet birds, and animals such as dogs and horses, in order to replenish clothing, houses, armour, shields, and the five weapons, and boats and vehicles. And these were multiplied several times. But to increase these is not difficult. What, then, is difficult to increase? To increase the population is difficult. In ancient times, the sage-kings said: "No man of twenty should dare to be without a family; no girl of fifteen should dare to be without a master." Such were the laws of the sage-kings. Now that the sage-kings have passed away, the people have become loose. Those who like to have a family early sometimes marry at twenty. Those who like to have a family late sometimes marry at forty. When the late marriages are made up by the early ones, (the average) is still later than the legal requirements of the sage-kings by ten years. Supposing births are given to children on an average of one in three years, then two or three children should have been born (by the time men now marry). This is not just to urge men to establish families early in order to increase the population. But also... 1. | |
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| Economy of Expenditures I:...: |
Those who govern the empire to-day diminish the people in more ways than one: Employing the people they exhaust them, levying taxes they make them heavy. People fall into poverty and innumerable persons die of hunger and cold. Moreover the rulers make war and attack some neighbouring states. It may last a whole year, or, at the shortest, several months. Thus man and woman cannot see each other for a long time. Is not this a way to diminish the people? Living in danger, eating and drinking irregularly many become sick and die. Hiding in ambush, setting fire, besieging a city, and battling in the open fields, innumerable men die. Are not ways of diminishing the people getting numerous with the government of the rulers of to-day? They did not exist when the sage-kings administered the government. (In the government by the sagacious), many ways of increasing the population will arise. Therefore Mozi said: To cut out expenditures is the way of the sage-kings and a great blessing to the world. 1. |
《 | English translation: W. P. Mei [?] | Library Resources |
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| Economy of Expenditures II:...: |
Mozi said: The ancient illustrious kings and sages ruled over the empire and headed the feudal lords because they loved the people loyally and blessed them with many benefits. Loyalty calls out confidence. And, when blessing is shown in addition, the people were not wearied during their whole life and did not feel tired until their death. That the ancient illustrious kings and sages could rule over the empire and head the feudal lords is just because of this. 1. | |
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| Economy of Expenditures II:...: |
And the ancient sage-kings authorized the code of laws of economy, saying: "All you artisans and workers, carpenters and tanners, potters and smiths, do what you can do. Stop when the needs of the people are satisfied." What causes extra expense but adds no benefit to the people the sage-kings would not undertake. 1. ， | |
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| Economy of Expenditures II:...: | The ancient sage-kings authorized the code of laws regarding food and drink, saying: "Stop when hunger is satiated, breathing becomes strong, limbs are strengthened and ears and eyes become sharp. There is no need of combining the five tastes extremely well or harmonizing the different sweet odours. And efforts should not be made to procure rare delicacies from far countries." How do we know such were the laws? In ancient times, when Yao was governing the empire he consolidated Jiaoze on the south, reached Youdu on the north, expanded from where the sun rises to where the sun sets on the east and west, and none was unsubmissive or disrespectful. Yet, even when he was served with what he much liked, he did not take a double cereal or both soup and meat. He ate out of an earthen liu and drank out of an earthen xing, and took wine out of a spoon. With the ceremonies of bowing and stretching and courtesies and decorum the sage-king had nothing to do. | |
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| Economy of Expenditures II:...: | The ancient sage-kings authorized the code of laws regarding clothing, saying: "Be satisfied with clothes of blue or grey silk in winter which are light and warm, and with clothes of flax-linen in summer which are light and cool." What causes extra expenditure but does not add benefits to the people the sage-kings would not allow. Because the ferocious and cunning animals were destroying men and injuring the people, the ancient sage-kings taught the people the use of weapons, saying: "Carry a two-edged sword which penetrates when it pierces and severs when it cuts. When struck with the flat side it does not break, this is the utility of a sword. To be light and strong and afford convenience of action, such is the utility of armour. A vehicle is used to carry weight and to travel great distances. It should be safe to ride and easy to pull; safe to ride so as not to hurt the rider, easy to pull so as to reach the destination speedily. This is the utility of the vehicle. Because the wide rivers and broad valleys were once not crossable the sage-kings ordered boats and oars to be made. And these were made just so that they could cross the riveri. Even when the High Duke or a feudal lord arrived, the boat and the oars were not changed and the ferryman put on no decorations. Such is the utility of the boat. | |
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| Economy of Expenditures II:...: | The ancient sage-kings authorized the code of laws limiting funeral expenditure, saying: "Of shrouds. there shall be three pieces in order to be enough to hold the rotting flesh. The coffin shall be three inches thick, to be sufficient to hold the rotting bones. The pit shall be dug not deep enough to reach water, but just so deep that the gases will not escape. When the dead is buried the living shall not mourn too long." | |
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| Economy of Expenditures II:...: | In those ancient days, at the beginning of the race, when there were no palaces or houses, people lived in caves dug at the side of hills and mounds. The sage-kings felt quite concerned, thinking that the caves might keep off the wind and cold in winter, but that in summer it would be wet below and steaming above which might hurt the health of the people. So palaces and houses were built and found useful. Now, what is the standard in building palaces and houses? Mozi said: Just so that on the side it can keep off the wind and the cold, on top it can keep off the snow, frost, rain, and dew, within it is clean enough for sacrificial purposes, and that the partition in the palace is high enough to separate the men from the women. What causes extra expenditure but does not add any benefit to the people, the sage-kings will not undertake. |
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| Book 6: | Economy of Expenditures III | |
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| Book 6: | Simplicity in Funerals I | |
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| Book 6: | Simplicity in Funerals II |
《 | English translation: W. P. Mei [?] | Library Resources |
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| Simplicity in Funerals III:...: |
Mozi said: The magnanimous ruler takes care of the empire, in the same way as a filial son takes care of his parents. But how does the filial son take care of his parents? If the parents are poor he would enrich them; if the parents have few people (descendants) he would increase them; if the members (of the family) are in confusion he would put them in order. Of course, in doing this he might find his energy insufficient, his means limited, or his knowledge inadequate. But he dare not allow any energy, learning, or means unused to serve his parents. Such are the three interests of the filial son in taking care of his parents. 1. | |
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雖仁 也2， | |
| Simplicity in Funerals III:...: |
And the same is true of the magnanimous ruler in taking care of the empire: if the empire is poor he would enrich it; if the people are few he would increase them; if the multitude are in confusion he would put them in order. Of course in doing these he might find his energy insufficient, means limited, or knowledge inadequate, but he dare not allow any energy, learning, or means unused to serve the world. And such are the three interests of the magnanimous ruler in taking care of the empire. 1. | |
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也1， | |
| Simplicity in Funerals III:...: |
When the sage-kings of the Three Dynasties had passed away, and the world had become ignorant of their principles, some of the gentlemen in later generations regarded elaborate funeral and extended mourning as magnanimous, and righteous, and the duty of a filial son; while others held them to be not magnanimous, not righteous, and not the duty of the filial son. These two groups condemn each other in words and contradict each other in deed, and yet both claim to be followers of the way of Yao, Shun, Yu, Tang, Wen, and Wu. But since they are disagreed in word and opposed in deed, people doubt the assertions of both. Now that the assertions of both are doubted, it will be well to turn to the government of the country and the people and see how elaborate funeral and extended mourning affect the three interests. In my opinion, if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning could enrich the poor, increase the few, remove danger, and regulate disorder, it would be magnanimous, righteous, and the duty of a filial son. Those who are to give counsel could not but encourage it. And the magnanimous (ruler) would seek to have it flourish in the empire and establish it so as to have the people praise it and never disregard it in their whole life. (On the other hand,) if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning really cannot enrich the poor, increase the few, remove danger, and regulate disorder, it will not be magnanimous, righteous, and the duty of the filial son. Those who are to give counsel cannot but discourage it. And the magnanimous will seek to have it abolished in the empire and abandon it so as to have the people condemn it, never to practise it in their whole life. 1. 也 : Inserted. | |
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且故 | |
| Simplicity in Funerals III:...: | It has never happened, from ancient times to the present day, that benefits are procured, calamities averted for the world, and disorder among the people of the country is regulated by elaborate funerals and extended mourning. How do we know? For even at the present the gentlemen of the world are still doubtful whether elaborate funeral and extended mourning are right and beneficial. Mozi said: I have examined the sayings of those who uphold elaborate funeral and extended mourning. If they should be taken seriously in the country, it would mean: when a lord dies, there would be several inner and outer coffins. He would be buried deep. There would be many shrouds. Embroidery would be elaborate. The grave mound would be massive. So, then, the death of a common man would exhaust the wealth of a family. And the death of a feudal lord would empty the state treasury before his body would be surrounded with gold, jade, and pearls, and the grave filled with carts and horses and bundles of silk. Further, there should be plenty of canopies and hangings, dings, drums, tables, pots, and ice receptacles, spears, swords, feather banners, and hides all to be carried along and buried. Not till then are the requirements considered fulfilled. And, regarding those who were to die to accompany their lord, for the emperor or a feudal lord there should be from several hundred to several tens, and for a minister or secretary there should be from several tens to several. What are the rules to be observed by the mourner? He must weep without restraint and sound as if he is choking. Sackcloth is worn on the breast and hat of flax on the head. His tears and snivel are not to be wiped away. The mourner is to live in a mourning hut, sleep on a coarse mat of straw, and lay his head on a lump of earth. Then, he would be obliged to abstain from food in order to look hungry, and to wear little in order to look cold. The face and eyes are to look sunken and as if in fear, and the complexion is to appear dark. Ears and eyes are to become dull, and hands and feet to become weak and unusable. And, also, if the mourner is a high official, he has to be supported to rise, and lean on a cane to walk. And all this is to last three years. Adopting such a doctrine and practising such a principle rulers cannot come to court early (and retire late); the officials cannot attend to the five offices and six posts and encourage farming and forestry and fill the granaries; the farmers cannot start out early and come in late to cultivate the land and plant trees; the artisans cannot build boats and vehicles and make vessels and utensils; and the women cannot rise early and retire late to weave and spin. So, then, in elaborate funerals much wealth is buried, and in extended mourning abstention from work is prolonged. Wealth already produced is carried away into the grave. Child-bearing is postponed. To seek wealth in this way is like seeking a harvest by prohibiting farming. The way to wealth then is not here found. | |
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| Simplicity in Funerals III:...: | Now that the practice of elaborate funerals and extended mourning has failed to enrich the country perhaps it can yet increase the population? Again it is powerless. For if elaborate funeral and extended mourning are adopted as the rule, then upon the death of the emperor there will be three years' mourning, upon the death of a parent there will be three years' mourning, upon the death of the wife or the eldest son there will be three years' mourning. There will be three years' mourning for all five (relations). Besides, there will be one year for uncles, brothers, and the other sons; and five months for the near relatives, and also several months for aunts, sisters, nephews, and uncles on the mother's side. Further, there are set rules to emaciate one's health: the face and eyes are to look sunken and as if in fear, and the complexion is to appear dark. Ears and eyes are to become dull, and hands and feet are to become weak and unusable. And, also, if the mourner is a high official, he has to be supported to rise and lean on a cane to walk. And this is to last three years if such a doctrine is adopted and such a principle is practised. Being so hungry and weak, the people cannot stand the cold in winter and the heat in summer. And countless numbers will become sick and die. Sexual relations between husband and wife are prevented. To seek to increase the population by this way is like seeking longevity by thrusting one's self upon a sword. The way to dense population is not here found. | |
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| Simplicity in Funerals III:...: |
Now that it has failed to increase the population, perhaps it can yet regulate jurisdiction? Again it is powerless. For, adopting elaborate funerals and extended mourning as a principle in government, the state will become poor, the people few, and the jurisdiction disorderly. Adopting such a doctrine and practising such a principle superiors cannot give attention to administration and subordinates cannot attend to their work. When the superiors are unable to give their attention to administration there will be disorder. When the subordinates are unable to attend to their work, the supply of food and clothing will be insufficient. When there is insufficiency, the undutiful younger brother will ask his older brother for help, and when he does not receive it he will hate the elder brother. The unfilial son will turn to his father for help and when he does not receive it he will spurn his father. And the disloyal minister will turn for help to his lord and when he does not receive it he will mock his lord. And vicious and immoral people will commit evil and immorality beyond control when they are without clothing abroad and without food at home. So, bandits and thieves will be numerous but law-abiding people few. Now, to seek order by multiplying the bandits and thieves and diminishing the law-abiding people is like demanding of a person not to present his back to you after making him turn around three times. The way to order is not here found. 1. | |
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| Simplicity in Funerals III:...: | Now that it has failed to regulate jurisdiction and government, perhaps it can yet prevent the large states from attacking the small states? Again it is powerless. For since the ancient sage-kings have passed away and the world has become ignorant of their principles, the feudal lords resort to attack by force. On the south there are the kings of Chu and Yue, and on the north there are the lords of Qi and Jin. All of these show favours and encouragement to their warriors and soldiers, making it their business in the world to attack and absorb (others). Some small states, however, they do not attack, and this because these small states are well stored with supplies, their inner and outer city walls are in repair, and in them the superior and the subordinates are harmonious. Therefore the large states would not want to attack them. Those which are not well stored with supplies, whose inner and outer city walls are not in repair, and in which the superior and the subordinates are not harmonious, the large states would want to attack. Adopting elaborate funerals and extended mourning in government, the state will become poor, the people few, and jurisdiction disorderly. Since the state is poor, no surplus goods can be stored. Since its numbers are few, there will be few workmen to keep the city walls and moats in repair. Since it is disorderly, a state will not be victorious in attack or strong in defence. | |
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此求 | |
| Simplicity in Funerals III:...: | Now that it has failed in preventing the large states from attacking the small states, perhaps it can yet procure blessing from God and the spirits. Again it is powerless. For, adopting elaborate funeral and extended mourning as a principle in government, the state will become poor, the people few, and the jurisdiction disorderly. When the state is poor the cakes and wine will be unclean. When the people are few the worshippers of God and the spirits will be reduced in number. And when jurisdiction is in disorder the sacrifice will not be made according to season. Moreover, the worship of God and the spirits is now even prohibited. When the government is run like this, God and the spirits would deliberate from on high, saying: "Which is better, to have these people exist or not to have them exist? It really makes no difference whether they exist or not." Therefore God and spirits will send judgement upon them and visit them with calamities and punish and desert them. Is not this quite in place? | |
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| Simplicity in Funerals III:...: | Therefore the ancient sage-kings authorized the code of laws regarding the burial of the dead thus: The coffin shall be three inches thick, sufficient to hold the body. As to shrouds there shall be three pieces adequate to cover the corpse. It shall not be buried so deep as to reach water and neither so shallow as to allow the odour to ascend. Three feet in size shall be big enough for the mound. There shall be no extended mourning after burial, but speedy return to work and pursuit in what one can do to procure mutual benefit. Such are the laws of the sage-kings. | |
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| Simplicity in Funerals III:...: |
Those who uphold elaborate funerals and extended mourning say: "Although elaborate funerals and extended mourning cannot enrich the poor, increase the few, remove danger and regulate disorder, yet they were a principle of the sage-kings." Mozi replied: Not at all. Anciently, Yao went north to instruct the eight tribes of Di. He died on the way and was buried in the shade of Mt. Qiong. Of shrouds there were three pieces. The coffin was of soft wood, and sealed with flax linen. Weeping started only after burial. There was no mound, only the pit was filled up. After burial, oxen and horses plodded over it. Shun went west to instruct the seven tribes of Rong. He died on the way and was buried in the market place of Nanji. Of shrouds there were three pieces. The coffin was of soft wood and sealed with flax linen. After burial the people in the market place walked over it. Yu went east to instruct the nine tribes of Yi. He died on the way and was buried at Mt. Guiji. Of clothing there were three pieces. The coffin was of tong wood and sealed with flax linen. It did not crush when bound, and it did not sink in when pressed. The pit was not deep enough to strike water and not so shallow as to allow the odour to ascend. When the coffin had been buried, the remaining earth was gathered on it, and the mound was three feet high and no more. So, to judge according to these three sage-kings, elaborate funerals and extended mourning were really not the way of the sage-kings. These three sage-kings held the rank of Sons of Heaven and possessed the whole empire, yet they authorized their burial in this way; was it because of any fear of lack of means? 1. | |
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| Simplicity in Funerals III:...: |
The way in which the present rulers are buried is quite different from this. There are the outer and the inner coffins, and then the three layers of hide and embroidered covers. When the stones and jade are all collected, there are yet to be completed the spears, swords, dings, pots and ice receptacles, and ten thousand of decorated reins and yokes, and the carriages, horses, and the chorus girls. Then, there must be built the tunnel to reach under the tomb which is as high as a hill. This interferes with people's work and wastes people's wealth to such a great extent. How indeed is this to be avoided? So Mozi said: I have already said that if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning really could enrich the poor, increase the few, remove danger and regulate disorder, they would be magnanimous, righteous, and the duty of the filial son. Those who give counsel could not but encourage them. (On the other hand,) if in adopting the doctrine and practising the principle, elaborate funeral and extended mourning really cannot enrich the poor, increase the few, remove danger and regulate disorder, they are not magnanimous, righteous, and the duty of the filial son. Those who are to give counsel cannot but discourage it. Now, (we have seen) that to seek to enrich a country thereby brings about poverty; to seek to increase the people thereby results in a decrease; and to seek to regulate government thereby begets disorder. To seek to prevent the large states from attacking the small ones by this way is impossible on the one hand, and, on the other, to seek to procure blessing from God and the spirits through it only brings calamity. When we look up and examine the ways of Yao, Shun, Yu, Tang, Wen, and Wu, we find it is diametrically opposed to (these). But when we look down and examine the regimes of Jie, Zhou, You, and Li, we find it agrees with these like two parts of a tally. So, judging from these, elaborate funeral and extended mourning are not the way of the sage-kings. 1. | |
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以1 | |
| Simplicity in Funerals III:...: |
Those who uphold elaborate funeral and extended mourning are saying: "If the elaborate funerals and extended mourning were not the way of the sage-kings, why then do the gentlemen of the Middle Kingdom practise them continually and follow them without discrimination?" Mozi said: This is because habit affords convenience and custom carries approval. Anciently, east of the state of Yue there was the tribe of Kaishu. Among them the first-born son was dismembered and devoured after birth and this was said to be propitious for his younger brothers. When the father died the mother was carried away and abandoned, and the reason was that one should not live with the wife of a ghost. By the officials this was regarded as a government regulation and by the people it was accepted as a commonplace. They practised it continually and followed it without discrimination. Was it then the good and the right way? No, this is really because habit affords convenience and custom carries approval. South of Chu there was a cannibal tribe. Upon the death of the parents the flesh was scraped off and thrown away, while the bones were buried. And by following this custom one became a filial son. West of the state of Qin there was the tribe of Yiqu. Upon their death the parents were burned on a bonfire and amidst the smoke, and this was said to be ascension to the golden clouds. In this way one became a filial son. The officials embodied it in the government regulations and the people regarded it as a commonplace. They practised it continually and followed it without discrimination. Is it then the good and the right way? No, this is really because habit affords convenience and custom carries approval. Now, the practice of these three tribes is too heartless and that of the gentlemen of the Middle Kingdom is too elaborate. This being too elaborate and that being too heartless, then there should be rules for funerals and burials. Even regarding clothing and food, which are the necessities of life, there are rules. How then can there be none regarding funerals and burials, which are the necessities of death? Outlining the rules for funerals and burials, Mozi said: The coffin shall be three inches thick, just sufficient to hold the rotting bones. Of shrouds there shall be three pieces just to be enough to hold the rotting flesh. The pit shall be dug not so deep as to strike water, and not so shallow as to allow the odour to ascend. The mound shall be just high enough to be identified (by the mourners). There may be weeping on the way to and from the burial. But upon returning they shall engage in earning the means of livelihood. Sacrifices shall not be neglected in order to express one's filial piety to parents. Thus the rules of Mozi neglect the necessities of neither the dead nor the living. 1. 以 : Inserted. | |
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| Simplicity in Funerals III:...: |
Hence, Mozi said: If the gentlemen of the world really want to practise righteousness and magnanimity, and to seek to be superior men, desiring to attain the way of the sage-kings on the one hand and to procure blessings for the people on the other, they cannot afford to neglect the principle of Simplicity in Funeral in government. 1. 請 : Originally read: " |
URN: ctp:mozi/book-6