W ason B128 M68 1g97a_| "HEE DOCTRINE xan. ASIA _ OF THE Amon—. PHILOSOPHER FROM THE ORIGINAL By Rev. Ey FABER, Dr. Titeoi. FROM THE GERMAN * By Rev. C. F. KUPFER, Ph.D. a sh } 3 ee oa Ve Say Sh SOR Stes Y; Nid eh : 5 Pe cE Hokey SISO eae ae ae aa sea a ea cht ah aak a a Waar 129 Mor [57 7a Cornell abel Library B 128.M68 1897: ‘iii Vy THE PRINCIPAL THOUGHTS OF THE Ancient Chinese Socialism, OR THE DOCTRINE OF THE PHILOSOPHER MICIUS. — 9000. —— From the Original BY Rev Ernst Faber, Dr. Theol., Missionary of the General Ev. Prot. Miss. S. — 10900 Translated from the German BY Rev. C. F. hupter, Pb. D., Missionary of the Methodist Episcopal Church. 1897. ~<~ == > Shanghai : AMERICAN PRESBYTERIAN MISSION PRESS. 1897. & W343 CONTENTS. Preface . Fostering of the mane. : Persona): Culture . What Colors i Meditation of the Law The Seven Misfortunes . Giving up Extravagances... . Three-fold Criticism . Preference of the Excellent DOONAN wwe 11. NT radieatien of Equality 14. Communistic Love... & we 15. ss a (Contioued)... 16. a (Concluded)... 17. Gutideniaiie Offeusive War 18 = Pe », (Continued) .. 19. me i », (Coneluded)... 20. Judicious Appropriation 21. (Coutnued), . 22, 23 ‘nel 24 missing iu the original, 25. Judicious Burial 26. The Will of Heaven os waa QE, dx, et Gn 5% (Continued)... 28. ,, Sot a 8 (Concluded) 29 and 30 missing in the original. 31. Clearness Concerning Demons 382. Condemnation of Musie 33 and 34 missing in the original. 35. Condemnation of Destiny... 36. - a ca (Continued)... 37. im ne aa (Concluded)... 38. Condemnation of the Orthodox ” " 7 (Continued)... 10. af (Concluded)... ” " 39 (Continued)... 13. ” 4 a (Concluded)... Page’ 10 11 13 16 23 23 25 26 28 30 31 34 35 37 42 44 45 48 49 51 55 57 59 60 64 66 68 68 70 PREFACE. IM ICIUS, or Mth Tsi, with the pre-nomen Teh, was of the NM state of Sung, in which the successors of the ancient Yen dynasty ruled. Many ancient customs were retained in this place. (Anal. ITI. 9). Micius,as it appears, was a youthful contemporary of Confucius. While Confucius, as one belong- ing to the state of Lu, where the successors of the illustrious Duke Ch‘ao ruled, sought to revive the fading glory of the ruling house, Micius saw in his time only corruption and destruction and aimed to overcome the evil in a very different way. Although Micius also reverted to the ancient writings, in particular were the Documents and Odes often quoted, yet the text in some instances is very different from the present Confucian editions. Also the lessons which Micius gathered from the ancient writings differ essentially from those of Confucius. Of the life of Micius little is known. In the works of Licius he is mentioned a few times. Certain it is that he was a noble, self-sacrificing character, who not only advocated universal love, but practised it in a truly self-denying manner. It appears that he was also a skilled mechanic and an able defender of cities. Almost one-third of the work which bears his name treats of building fortifications and gives the most specific directions for defence. After his demise, which evidently occurred some time before Mencius’ appearance, his disciples divided themselves into three schools, who were at animosity with each other. Nothing particular, however, 4 PREFACE, is known about these schools. The doctrine of Kao, with whom Mencius often disputed, differed widely from the sayings of Micius. It is somewhat surprising that the doctrine of Micius has for centuries, so to speak, vanished in China. Mencius being promoted to the standard classics and every- where committed to memory, his pernicious criticism naturally so worked upon the masses of the Chinese that no one cares to look at such an arch-heretic who—according to Mencius—does not recognize a father. For this reason the works of Micias are very scarce. I sought for more than ten years in all China without finding a copy. Dr. Legge accidently found a copy once with a peddler, which I had copied. This is the edition by Peh Yun. There is a Japanese edition in 6 vols., but without any explanation. In a large Taoist collection there are two editions of Micius with commentary, but they have never come under my observation. ‘This collection is also very scarce. A complete copy was to be had some years ago in North-China for 200 Taels. Micius has never been translated into a foreign language, except the three paragraphs on “ Universal Love,” by ‘Dr. Legge, in his prolegomenon to Mencius. I considered a trans- lation of all his writings undesirable. He has many superfluous repetitions, The work would have become too voluminous and wearisome to the reader. Thus we deemed it best to cull the principal thoughts in their order and retain the form of Micius as much as possible. This has been done in the present work. Hence it is not called a translation, but is a presentation of ‘The Principal Thoughts of the Doctrine of the Philosopher Micius.’ It contains the whole substance of his doctrine, with the exception of the most secondary. No essential thought has been omitted. The division into paragraphs was either done by Micius himself, or by his disciples who first published his works. A few paragraphs are long since lost. The original, though published by his disciples, dates to the 4th PREFACE. 5 or at least to the 3rd century before Christ. It is already mentioned in the Han catalogue.* The references to Mencius in the remarks refer to my recently published work: Hine Staatslehre auf ethischer Grundlage oder Lehrbegriff des Philosophen Mencius, translat- ed into English ; The Mind of Mencius or Political Economy founded upon Moral Philosophy, translated from the German by the Rev. Arthur B. Hutchinson. (2nd edition. Kelly and Walsh, Shanghai, 1897).. August, 1897. E. Faser. = I may mention here that in recent years several new editions of the works of Micius have been Dee aes The best appears to be that in the 22 philosophers with commentary, tf = + & XJ, 16 vols., tripartite pages, small type. E, F. THE DOCTRINE OF THE PHILOSOPHER MICIUS. 1, Fostering of the Educated. ‘“ STATE in which the educated are not maintained will perish. If there is no zeal for the superior, the ruler will be forsaken. Thesuperior man will burden him- self to alleviate the people, while he himself is not dishearten- ed. Through achieving what is difficult, he obtains that which he desires ; but unheard of is it that he should achieve what he desires, while avoiding that which he abhors. The officials must not, for consideration of their position in rank, cease from speaking. If those standing near (the ruler) are quiescent, then those at a distance will groan. If there is disinclination to unite with the heart of the people, and flattery is at the ruler’s side, and good advice is prevented, then the state is in danger. Did not Kieh and Ch‘eu slay their own person and lose their kingdom, because they had not the educated on their side? Therefore it is said: The bringing home of treasurers of the state is not as good as the installment of the excellent and the furtherance of the educated. The officials should not be excessive, for the over-full is difficult to contain. A superior ruler does not love an un- deserving official. He who is not sufficient for his position, is not the man for the place, even though he accepts the situation. He who is not equal to the honor and accepts the revenues, is not master of these revenues. 8 THE DOCTRINE OF Capable talents are naturally difficult to lead, as a strong bow is difficult to bend, a good horse difficult to ride, but the ruler thereby comes to honor. Rivers do not despise to be filled by small rivulets, for through them they are made great. The sage declines no service, rejects no cause, and therefore can become the instrument for the whole kingdom. The waters of rivers and creeks have not only the water of one spring, a fur 1,000 pieces of gold in value contains not only the fur of one ermine. Since they (rulers and educated) have a common interest, will the ruler not attract them to him? If the benefits of the king do not issue from the palace, they cannot flow through the state.” . * Two points are here emphasized. That the ruler alone cannot accomplish enough, but requires organs of communication through which he can reach the masses in the widest sphere. For this the educated alone are suitable. Every state requires a head or centre ; but the periphery must be held in unbroken connection with many radiations, as head and mem- bers work upon each other through the nerves. The educated are the essential constituents by which the soundness of the state is conditioned. This is not to be lost sight of, notwithstanding the importance of the working class. The handcraftsmen can never be the prescribing factor in state life, but they must remain an object of care. They represent the bones, sinews and muscles of the organism. 2. Personal Culture.t “To the superior man bravery is the essential for battle, even though he arranges the order of the battle himself; for mourning sorrow is the essential, even though he keeps the * The receding paragraphs are remarks of Dr. Faber. + Compare Mencius § 205 ff, THE PHILOSOPHER MICIUS. 9 rules of propriety. For the educated, though he has learning, conduct is the essential. (Mencius § 106). The superior man proves that which is nearest, and the nearest is culture. He allows not flattering words to enter his ears, nor exciting voices to proceed from his mouth ; he har- bors no murderous or injurious thoughts in his heart. Al- though there are malignant people, he does not concern him- self about them. The work of the superior is therefore more straining every day ; for he daily desires to make progress and complete something. This is the way of the excellent. In poverty he looks upon economy, in affluence upon righteous- ness, in life upon love, in death upon sorrow. These four principles of action must not become hypocritical, a considera- tion of their own personality being necessary. Where the will (determination) is not strong, there the insight (knowledge) is not penetrating. Where words are not credited, conduct is unfruitful. Where ability cannot dis- tinguish men, friends are not satisfied. Where the right way is not honestly observed, all things are not carefully judged (criticised). Where there is no sense of right aud wrong, there it is not safe to cherish intercourse. Where suppositions are established, it will be felt in the end. Fame and praise must not be hypocritical, but must have bearing upon the personality. Good, which has not the control of the heart, re- mains not; conduct, not personally proved, stands not the test.” Here it is demanded that word and conduct should har- monize and both be the expression of personality. It is greatly to the honor of Micius that he takes hold of the social problem at this principal point. It is characteristic of modern socialism to sadly neglect the moral question, aud its leaders are indeed far from ethical patterns, nor do they even desire to be re- garded as such. What advantage is.there in talk- ing about removing distress, if personal distress con- tinues and is even increased ? 10 THE DOCTRINE OF 3 What Colors.* “Micius was watching silk dyers and said sighing: Dyed in blue—is blue, dyed in yellow—is yellow ; as the addi- tion changes, the color changes according to the fine colors. Hence it is necessary to be careful with the coloring. But not only silk is colored, the state also has coloring. The coloring of the old Kings Shun, Yu, T‘ang and Wu, through their ministers, was, as it should be, therefore they obtained royal possession of the kingdom and became emperors. Their meritorious name covers heaven and earth. All human and righteous men in the world will praise these four kings. But Kieh, Ch‘eu, Yiu and Lei were so impertinently colored by their ministers that the state was crushed, their bodies slain, and they were scoffed by the whole kingdom. The unrighteous, ignominious of the world, will praise these four kings. There are now five ministers mentioned who are colored good and six who are colored bad ; those five brought their ruler to honor and their state to affluence, these six ruined the state and brought themselves to destruction. Even these are praised. by those of their own confederacy. Good rulers (and ministers) exert themselves to make the people sociable, and are orderly in the management of their house (palace.) They who cannot govern, injure their own body, consume the spirit, grieve the mind, worry the thoughts, and yet the danger for the state and the disgrace for the person continually increases. Not that they did not regard the im- portance of their state, and did not love their lives (person) ; the reason is, they did not recognize the essential, they were colored as they should not have been. So it is too with the educated who are colored by their friends. * Compare Mencius § 9. THE PHILOSOPHER MICIUS. Il The ode says: The corresponding is to be chosen, the corresponding must be regarded.” Much could be said upon this subject, especially at the present day where party coloring is a general disease. Many engaged in government affairs, amid their coloring, forget the real object of their pursuit, and work unintentionally at the ruin of the state and their own destruction. Not party name, but correct moral judgment, must be the measuring unit, for abiding success ean only rest upon eternal principles of right. Appealing to human authority is doubtful, for there are those of the opposite standpoints. They who are able to judge for themselves should form their unpre- judiced decisiun upon the good and the true All have moments in their lives when their miads are sufficiently quiet and the moral sense is sufficiently strong to perceive that which is right. 4, Meditation of the Law.* ‘He who does something in this world should not do it without considering the law, because affairs without it can never be completed. Even the highest minister of the state has laws for his guidance, and the humblest laborer has laws ta govern him in the execution of his duties. The workman makes the parallelogram according to the square, the spherical according to the cirele, the straight according to the line, the correct according to the mould. The skilled does it exact, the awkward is at least guided by these laws and exceeds himself. Thus all workers are guided in their occupation by some law; if that is not the case with those whe govern the nation then they are not equal in sagacity to the artisans. Wherein, now, is the law of government? One should learn that from their parents. But there are many parents * Compare Mencius, § 61. 12 THE DOCTRINE OF under heaven and the humane parents are few; imitate them in general and inhumanity is realized, which must not be made a law. And so it is, if one would take his teachers or the rulers as models, because the most of them are inhuman. Conse- quently these three are not fit to govern according to law. What then? Nothing is better than to take heaven for the model. The reality of heaven is universal, without being selfish, Its communications are rich without limitations, its light durable without waning. Hence the sages have taken heaven for their pattern (law). If heaven is law, then man in his exertions to work must think of heaven, must do what heaven desires and leave undone what heaven does not desire. What does heaven desire and what does it hate? It desires that men should love each other and be useful to each other, and does not desire that they should hate and rob each other. But how do men know this? They know this, because it loves them without exception and does them good. This is known, because, without exception, it possesses all and nourishes all. Thus under heaven there could be no small or great states, but all be the common possession of heaven, and men could not have the small, great, genteel and simple, but all would be Officials (servants) of heaven, and all would bring sacrificial animals, wine and grain to honor heaven. He who thus will love men and be useful to them, him will heaven bless ; he who hates men and injures them, upon him will heaven send mis-~ _ fortune; he who slays the innocent, obtains adversity. From this we know that heaven’s desire is that men should love each other, be helpful to each other, and does not desire that they should hate and injure each other. The holy Kings Yi, T‘ang, W4n and Wu loved the races of the kingdom without exception, directed them to honor hea- ven and serve the demons (the dead); they helped men greatly, and thus heaven blessed them.. The tyrannical kings hated the races of the kingdom without exception, directed them to curse THE PHILOSOPHER MICIUS. 13 heaven and mock the dead; they injured their people in various ways, and thus heaven brought them into misfortune. Hence there are such who love men and are helpful to them and thus obtain fortune, and there are also such who hate men and injure them and thus obtain misfortune.” There are not only laws in nature’s mechanical order, but also laws in the moral social life. Generally speaking the law here established is correct. He who only loves himself and seeks his own interest, will inflict the greatest injury upon himself; for in society none can continue to make all things conserve to their own aggrandizement and remain unpunished. Men will soon notice their selfish intentious and mistrust them. The recompense of heaven and the affiliation of all men with heaven is also to be noticed. Of the reward Micius speaks frequently. That all men stand in direct personal relation to heaven is, of course, not sufficiently elucidated, and consequently the thought could not penetrate deeply in China. It is only the relation of nature that Micius has in mind; and yet it is almost personal as the thoughts on reward indicate. However, the standpoint of the Old Testa- ment is not reached. The New Testament perception of the relation of God’s grace and love to His creatures is the highest expression of this thought. Would that it were more realized in social life ! 5. The Seven Misfortunes. 1, “That walls, ramparts and moats are not durable, and palaces and houses must be cared for (Mencius § 484). 2. That state boundaries in their circumference offer no salvation from the four neighbors. 8. That the strength of the people has been put to a use- less purpose, remuneration given to unqualified men, so that 14 THE DOCTRINE OF the strength of the people is wasted and the treasuries emptied for strangers, 4. That the appointees wait upon the income, the travelers return with sadness. That the ruler enacts laws to bridle ministers and out of fear dares not enforce them. 5. That the roler thinks himself holy and wise, and is un- concerned about business, thinking himself in peace and safety, and is not on his guard to obviate what his four neighbors plan against him. 6. That that which is spoken is not honest, what is honest is not credible, 7. That the killed cattle, grain and pulse are not sufficient for nourishment, great ministers insufficient for the state, re- munerations do not satisfy and punishments do not frighten. , | Where these seven misfortunes are present, the state will perish. The people are dependent upon the five kinds of grain, from these the ruler has his support. In bounteous harvest of the five kinds of grain the five tastes may be indulged in by the Master, but not when there is failure in the harvest. If one kind of grain is not harvested, it is said: inadequate; if two kinds, it is said: drought; if three: scarcity; if four : famine; if five: starvation. During inadequate years the officials, from the highest down, give one-fifth of their income; in dry seasons, two-fifths ; in times of scarcity, three-fifths ; in famine, four-fifths; in time of starvation they give all, and they have no income, but only receive their food from the store house, and every other ex- penditure ceases. Tf the times are good, the people are humane, if the times are bad, the people are vulgar and vicious. (Compare Mencius § 344-345). If the products are not sufficient, reflect upon the times ; if nourishment is insufficient, reflect upon the con- sumption. The people must first grow products, then use them judiciously, and they will suffice. The holy kings in ancient 5 THE PHILOSOPHER MICIUS, 15 times, could they so manage that the five kinds of grain were regilarly harvested and neither drought nor floods came? And yet there was no freezing or hungering people,—why ? They exerted themselves at all times, and their own expenditures were economical. When there is uo grain for nourishment in store, then hunger cannot be prevented ; when there are no soldiers prepar- ed for the chariots of war, then the right cannot be enforced, even though the right is on your side; are city walls and ramparts not in readiness, you cannot defend yourself ; if one is not prepared with careful deliberation in the heart, he cannot meet emergencies, Preparation is thérefore the most important for the state ; nourishments are the treasures of the state, weapons are the claws of the state, and city walls serve for defense, These three are the instruments of state. Hence it is said: through extravagant remuneration, with which the uumeritorious have been presented, the treasury has been emptied. Through preparation of chariots, horses, clothes, furs and curiosities, the attendants become exasperated. Through ar- ranging of palaces and apartments, through visiting theatrical performances, through making grand coffins and sarcophagi for the dead, through supplying the same with many clothes and furs, through erecting of belvederes for the living, through ornamentation of the graves for the dead, through these the people will become imbittered and the treasury emptied. The higher are not satisfied with their amusements, the lower repress not their animosity. If then the state is besieg- ed by the enemy, it will suffer loss ; if famine comes upon the people, they will perish, All this is the fault of insufficient preparation.” : Some important points are here indicated. These seven misfortunes are even to-day dangerous evils in some modern states. And especially does China at this 16 THE DOCTRINE OF present suffer seriously under these seven evils. That the state must be prepared, especially from a military point of view, is now generally acknow- ledged, while the social side also draws attention. What Micius is specially concerned about (compare Mencius § 344) is, that provision is made to obviate famine. ‘This, of course, can be more effectually accomplished through modern means of transport. State magazines are very primitive, and afford but limited relief. Strange, that although so easily un- derstood, the root of social evil is the same to-day as it always was. Sumptuous living of the wealthy on the one side, and starvation of the poor on the other, that has been and is the social mischief. And has not the exasperation of the working class drawn its nourishment from this cause? Extravagant expendi- tures and bitter poverty cannot exist harmoniously side by side. Laws and compulsion cannot help; but Christian love can. 6. Giving up Extravagances. “The ancients did not understand the building of houses ; they sought high places and lived in caves. As dampness injured the people, the holy kings built dwelling houses. The law for the dwelling houses was: Elevation is sufficient to keep out dampness, side walls are sufficient to keep out wind and cold, cover above is sufficient to meet the snow, frost (hail), rain and dew. The height of the inner wall is sufficient if men aud women can stand. If that is considered, then it is enough. To waste material and exert the strength without gaining advantage, should not be done. If the city walls and ramparts are improved, the people are exerted without being injured. If the taxes are correctly gathered according to the average THE PHILOSOPHER MICIUS. 7 amount, the people will give the same without displaying any ill-temper. It is not this that exasperates people; the exaspera- tion is caused by extravagant works from which society derives no benefit. For this reason the holy kings built the dwelling houses for the practical use of the living, not for the luxury of the eye; they made clothes and shoes for the comfort of the body, not for the indulgence of peculiarity ; therefore every- thing was becoming to the body and educating to the people. Hence the people of the whole kingdom were easily governed, the needs were all supplied. In this the present rulers, in re- gard to building dwelling houses, are different. It is thought necessary to levy heavy taxes upon society; the necessary means for clothing and nourishment are tyrannically wrested from the people to build palaces, apartments, watch-towers aud theatres, to show colored, carved, engraved embellishments. Building palaces and apartments of such description they are taken as models by their surroundings. Thus the supplies are not sufficient to prevent famine, and orphans and widows ‘are brought into debt. The state is impoverished, and the people difficult to govern. A ruler who really desires the welfare of the government and hates disorder, should not build palaces and apartments otherwise than moderate. The ancients kuew no elothing. Later they had onter garments of fur and dry grass as girdles, in winter scarcely warm and in summer scarcely cool. The holy kings did not consider this commensurate with human feelings, and they gave the women instruction in cultivating silk and hemp to weave of them goods to make clothing for the people. This. was the law for clothing: in winter, soft silk, light and warm ; in summer, linen, light and cool, When this was accomplished it was enough, The holy kings thus made clothes to cover the members of the body and to temper the nerves and skin; this was sufficient ; they made no parade for the ear and eye for silly people to gaze upon. 18 “THE DOCTRINE OF At that time they did not know the value of firm chario‘s. and good horses, nor the joy of carving, engraving and gaudy figures. How could instruction be given to such? . 2 + «+ For this reason the people had enough, were economical and easy to govern; its rulers used the supplies temporately and were easily satisfied; the granaries remained full and the armories were not needed, the noble and the people fatigued not, and the power of the government was sufficient to lawfully sue the obstinate. In contrast to this stands the present luxury ; women’s work produces gaudy ornaments ; men carve and engrave to make clothes for the body ; all this does not conserve to increase the feeling of comfortableness; it wastes the material and exhausts the powers, for it all belongs to the unessential. Considered from this standpoint the clothes are not made for the members of the body, but for good appearance. And thus the people are licentious and difficult to govern, the rulers extravagant and difficult to advise. An extravagant ruler, governing a people given to licentiousness, who wishes to have no disturbance, cannot obtain the object of his desire. A ruler, who really desires the welfare of his kingdom and hates confusion, should not be otherwise than moderate in his attire. The ancients did not understand the preparation of eatables and drinks. They ate the raw and lived separated. The sages therefore gave the men instruction to plow, harvest and plant trees, to secure nourishment for the people. Thus the provisions were sufficient to increase the animation, to fill the empty, to strengthen the members, to satisfy the stomach, and nothing more. Therefore they used the provisions mo- derately, were saving with their own nourishment, the people were rich and the state well governed. Now it is not so. Heavy duties are laid upon the people to gain for themselves fatted pigs, stewed and roasted fish and turtle. A large state arranges one hundred vessels, a small state ten vessels; its viands occupy a square rod. The rulers eat and drink in such THE PHILOSOPHER MICIUS. 19 a way that the surroundings take example, and the rich are extravagant, while orphans and widows must freeze and suffer hunger. A ruler, who really desires the good government of his kingdom and despises eonfusion of the same, should not be otherwise than moderate in eating and drinking, The ancients did not know how to make ships and wagons. They could not transport heavy loads and overcome great distances. The holy kings therefore had ships and wagons made for the conveyance of the trade of the people. They made the ships and wagons throughout strong, light and usefal, so that they could load heavily and convey easily, They used little material and had great utility. Therefore the people rejoiced and made use of them. Hnactments of law needed no acceleration, and yet passed. The people did not exhaust themselves, and yet rose ; they had sufficient for their need, and gathered themselves together (to the holy kings). The present rulers make ships and wagons for luxury, etc. All that moves between heaven and earth is contained between the four seas ; none are void of heaven-given emotions and harmony of the dual powers. Even the most holy cannot alter anything therein. How is it known that thus it is? The holy give an explanation of heaven and earth, namely: above and below, the four seasons, the dual powers and emotions of men, man, wife, birds, quadrupeds, steer, cow, male and female. The attributes which heaven has given could not even be changed by one of those ancient kings. Even the holiest of ancient times had to use their private enjoyments, so that they did not injure their ways. Therefore the people fostered no ill-will. The palace had no Harem- wives, and so the state had no single men. Because within there were no Harem-women and without no single men, the kingdom became so richly populated. The present rulers do not tame their lust, so that a great state has 1,000 Harem- 20 THE DOCTRINE OF wives and a small state 100. Consequently many of the men of the state remain single without wives, and many of the. girls go to the Harem and are left, without husbands. Does the ruler really desire a populous state and hate single life, then the indulgence of his private enjoyments should not be otherwise than moderate. In all these five points holy men are temperate, while common men are licentious. Temperance bringing florifica- tion, licentiousness, destruction.” Strange that these five points, even to-day, form the basis of social evil, only in a changed form. The question of dwellings is a serious one. There stand many large palatial homes, and hard by are poor people who have scarcely a dry spot to house themselves, and must live in close compartments. And then the per- nicious influence of common inns and hotels, where the rooms are overfilled and stagnant with tobacco smoke. To many of these the working men go from their factories and close homes for recreation. It would be greatly to the interest of the state if the government would take cognizance of this. The mode of dress has doubtless degenerated in modern times since fashion sways its tyrannical rule. But the social question also comes in play, seeing the great difference in dress in society. While some vain persons sweep the streets with their trails, greatly to the annoyance of those who must follow, or walk near by, there are many who have scarcely enough rags to wear to cover themselves, to say nothing of comfort. Excessive eating and drinking is also increasing alarming- ly. Just think of the contrast of a table-d’hdte ina hotel of first rank and the dinner of a poor working man with his family. In the one case a great number of digestion destroying rich viands, in the THE PHILOSOPHER MICIUS. 21 other scarcely enough of potatoes, The necessary change of diet is very seldom possible for the poor. Children are often stunted and disease developed for lack of nourishing food. ‘True, the licentiousness of the father is often to be blamed, for the social pro- blem cannot be separated from the moral and religious root. Where it is done the evils are made worse in some other direction. In regard to transportation machines we cannot complain, having railroads and steamships. Only one con- sideration ; carriages need horses, and for every horse several persons can be kept. It is believed by some that one horse requires as much as sixteen men. In regard to beautifying Micios goes too far in his criticism. The taste for the beautiful may and should receive culture and satisfaction. But per- fected beauty is comparatively plain. Pomp and all decoration indicate bad taste, and is a prodigality which might have been used where it could serve some good purpose. The last point mentioned is the most important. We huve no Harems, for which we may thank God and Christianity. Think of the distress that has befallen Turkey, and China no less, because of these, With us this evil has assumed a different shape. Are there not many unmarried men and women among us aside from those who are providentially led to be thus? Men, chiefly in the educated circle, declare they can- not support a wife in accordance with their rank. Especially in foreign colonies many take this position to excuse their concubinage. This condition of affairs points to an evil which cannot but greatly demoralize society. Healthy social virtues can only there be developed where family virtues are prosperous. To 22 THE DOCTRINE OF overcome this evil would not be so difficult. . Educate the women for simplicity, diligence and domestic life. The mind need not thereby be neglected, and the disposition especially not. It might be possible, too, that marriage, in its sanitary relation, could be brought under the guidance of the state. Truly heart-rending evil maladies are increasing alarmingly. The lunatic asylums are everywhere full, imbecility is increas- ing continually, weakly and sickly are astoundingly many. Some are a burden to the state, the greater part are a burden to themselves. Would it not bea benefit to society in general if all such were pre- vented from entering matrimonial life, who could not be expected to generate healthy children? Able physicians would soon prepare trustworthy statistics, but, of course, with the majority the true condition would be difficult to prove. All vices, as drunken- ness and hereditary diseases, should be regarded as sufficient reason to prohibit nuptial relation. Is it humane if children have life-long horrible diseases, because their drunken, syphilitic father transmitted such or other incurable diseases upon them? Closely examine the many patients, and the last cause of their sickness is not difficult to find. These are important points to be considered for the social welfare of society. And all who have the welfare of society at heart should assist in their immediate surroundings to overcome these prevalent evils. One of the above mentioned evils, which to this present is very prevalent in Oriental states, we are, to some extent, delivered from, namely, arbitrary taxing and using public fands at the option of the state ; yet the private powers of officials still absorb too much. THE PHILOSOPHER MICIUS. 23 7. Three-fold Criticism. “Some one asked Micius: Is it true that the holy kings ‘made no music? (for thus Micius had declared.) The rulers revived themselves, after fatigue in government affairs, with music of bells and drums; the chief and under-officials, with music of pipes and harps; the country people, after their rural work, with music of earthen instruments. Micius answered : Yao and Shun had straw huts, but they established customs and music; T‘ang, after he had put Kieh into the great water and established himself as king, when the work was completed, the merit affirmed and no great evil followed, also made music according to the manner of the kings that preceded. So did King Wa and his successor King Ch‘eng. Yet none of the later kings reached the former in the government (that is, the chief ruler of the earlier period), Music has become succes- sively grander, state government poorer and more inferior, so that through music the kingdom cannot be governed. That Micius said the holy kings had no music, is, as their command, to feed many and few. The wise understand that this is only meant for times of famine. The holy kings had but little music, and that is, as none.” According to the connection here music is the thing for times of peace and social harmony, not for times of disorder. The three-fold criticism refers to the three mentioned periods in Chinese history. Music is treated more fully in paragraph 32. 8. Preference of the Excellent. “The rulers and the great of ancient times all wished to see the state and their families rich, the people numerous and the administration well ordered, yet the opposite was now 24 ‘Ls PHE DOCTRINE OF obtained. Why? One cannot guide the affairs by not preferring the excellent. If the state has many excellent and honorably educated the government is prosperous, but without ‘these weak. Therefore let the aim of the great be to gain many excellent. The means to attract them is the same as that to gain g good archers and chariot drivers; enrich them, honor them, respect them, praise thetn. Thus also must be done with the excellent, the honorably educated, who are rich in virtnous conduct, deliberate in words and conversation and well versed in the doctrines. They are indeed the pearls of state economy and assistants of the tutelary genit. But according to the precept of the ancient kings it is affirmed, that he who is not honest is also not rich, not honored, not trusted, not brought into confidence. When the rich and respected hear this, they will withdraw and consider ! That upon which we once relied was riches and respect, now the righteous are promoted and the poor and lowly are not despised, we therefore must not do otherwise than deal justly. Then, too, the relatives who rely upon their relationship and those living near. Those living far are encouraged and exert themselves, since by the means of righteousness they too can rise. And so the officials at the most distant borders of the kingdom and all classes within the kingdom are zealous in the exercise of righteousness. Why this? If that for which the upper use the lower is only an affair, ‘then that through which the lower serve the upper is only a manner, Thus the ancient holy kings who noted virtues and pre- ferred the excellent, promoted even farmers and artisans who possessed ability. Yet, rank, income and authority must correspond. If the .rank is not high, the people have no respect ; if the income is not commensurate, the people have no confidence; if the ‘mandates are not binding, the people have no fear. If these THE PHILOSOPHER MICIUS, 25- three things are conceded to the excellent it is no recompense for them, but the desire to bring the affair to pass. Preferring the excellent is the basis of the principles of government,” 9. Preference of the Excellent. (Continued.) “How can we know that the preference of the excellent. is the basis of the principles of government? It is known in this, that when the selected and wise govern, fools and lowly allow themselves to be governed, but if fools and lowly govern, the selected and wise rebel. The holy kings therefore did not prefer father or brother ; they were not inclined to the selected and rich, they were not captivated by beautiful faces, but they exalted the excellent and gave them the highest seat, enriched them and honored them as administrators of the offices. The incapable they put away and made them as poor lowly servants. Therefore the people yielded, and holy men hearkened and obeyed them. He who can govern the State, should thus be utilized; he who can administer the offices, should be so employed; and he who can govern a district, should be engaged for that.. The excellent govern the state by coming early to the hall of jndg- ment and leaving late, hear criminal ‘cases and administer — justice. The excellent, who are in charge of offices, sleep at night and rise early in the morning, receive the taxes at the border passes, markets, forests and plains, to fill the office magazines. The surplusage is not wasted. The excellent, who govern districts, go out early and return inthe dark. They cultivated land. Ifthere is plenty of pulse and grain, then the people have sufficient nourishment. If the state eco- nomy is well ordered, the punishments are just, the office magazines filled, and the people are all rich ; the upper have 26 THE DOCTRINE OF wine and grain to sacrifice to heaven and the spirits. They also have enough to send presents to the rulers of the four neigh- bors, and enough for themselves to nourish the people and retain the excellent in the kingdom. Are the excellent thus distin- guished, as described above, then they will exert their power to take upon themselves the business of the ruler without becoming weary, and if they have that which is beantiful and good, they will ascribe it to those who are above. Thus the beautiful and the good is above, the unlovable and despised below ; rest and pleasure with the ruler, tribulation and grief with the minister. The present rulers also desire the excellent. They confer honors, but give no income; therefore the excellent do not come and the unworthy retain the positions, Hence remunera- tion and punishments are not justly administered. And so filial piety and precedence of brothers and elders ceases ; withe in there is no economy, without no limit, men and women have no separation, etc. By the appointment of relatives and favorites to positions which are too difficult, and of which they have no knowledge, nine-tenths will remain undone, however they may exert them- selves. The people earnestly desire for life and shun death; what they desire they do not, however, obtain, and what they * shun, often happens. Thus no one has ever been able, as em- peror, to control kingdom and rulers.” 10. Preference of the Excellent. (Concluded). “What then is the way to become excellent? Answer: Let him who hag strength be zealous to assist others; he who has possession be busy to give to others; he who hai experi- ence ready to teach others .... THE PHILOSOPHER MICIUS. 27 All educated desire to be rich and respected, but at present none can attain this, except the relatives of rulers, the great and favorites,” The following in this paragraph is repetition from para- graphs eight and nine :— The instructions given in these three paragraphs are more statesmanlike than socialistic, and yet they contain an important meaning for social life. The state can only then prosper, if the superior men of the state work for its welfare. It is important for the state that its offices are only entrusted to those who can distinguish themselves by their superior accomplish- ments. Higher offices demand higher capacity for work, and should never be awarded for service done elsewhere, or to favorites. Highest exertion is only then animated when the highest goal isin view. In the ninth paragraph the efficaciousness of the officials is characterized. Not the office, as such, controls the people, but the person who fills the office. None allow themselves willingly to be governed by iuca- pable rulers. When there is rebellion it is usually found that the leaders in the rebellion are superior to the officers or rulers. Paragraph 10 brings before us the truth that he who would rule, must become servant of all. To do this practice is necessary. ‘This service shall be done with the gifts which each possess. The possessions shall not be used selfishly, but for the common good of all. This is a leading thought which finds expression in various modulations by the leaders of socialism ; but where is the socialist who has ever given his posses- sions for the good of the working class and the poor! Lassalle, the socialist, lived as luxurious with his possessions as other capitalists. Micius was a noble 28 THE DOCTRINE OF example of what he taught. Christ and His true followers have always lived self-sacrificing in a purely social manner. It is therefore very important for the welfare of the state that there should be many officials who will seek not for themselves, but are ready with their whole heart to serve others within the sphere of their jurisdiction. The further perfection of all the departments of service would then naturally follow. 11. Vindication of Equality. “Tn the beginning of the people of ancient times, when there was no administration of justice, every man spoke differently about justice; two men two kinds, ten men ten kinds. As the people increased there was also an increase in what they called justice. So every one looked upon his idea of right as lawful and upon that of others as unlawful. In their dealings they discredited each other. Father and.son, elder and younger brothers, become hostile to each other and separated; they could not harmonize with each other. The 100 tribes of the kingdom injured each other as water and fire, or as poison, so that with surplus strength they did not help each other; surplus provisions were allowed to rot and not divided among the needy ; they kept secret well tested methods, and did not instruct each other. The confusion in the kingdom was as it is with birds and quadrupeds. The cause for this confusion in the kingdom arose from the lack of administrators. Therefore the most excellent in the kingdom was chosen and crowned emperor. His power, however, being insufficient, others were chosen, who also were excellent, and proclaimed as the three dukes. But as the ‘kingdom was far too great, embracing the people of distant states and lands, who could not distinguish between truth and falsehood, advantage and injury, nor could they clearly com- THE PHILOSOPHER MICIUS. 29 prehend one and two, therefore these states were circumscribed and rulers set over them. When this was done their power was yet insufficient, and others were chosen, who were also excellent, and appointed as directors. When these directors were all prepared, then the government of the emperor ex- tended itself to the tribes of the kingdom, The announce- ment was as follows: If ye hear of good or not good, report it to the above. What was affirmed above, all had to affirm; what was denied above, all had to deny. If those above had faults, they (the officials) had to make representation according to the direction. If these below had that which was good, they had to recommend it. If any among the lower were equal to the upper,—these were recompensed by the upper and praised by the lower. Take for granted, good and evil was heard and not re- ported above ; what was affirmed above, could not be affirmed, what was denied above, could not be denied. This was punish. ed above and the 100 tribes criticised. So the above rewarded and punished. Then it is further asserted that a district only needed to learn what its director said and did. ‘The director should be a humane man, doing justice to all in the district. And then the ruler of the state. He gave equal right (righteous- ness) to the whole state, through which the state was well governed. Were the 100 tribes displeased with the govern- ment of the ruler of the state, appeal was made to the emperor for decision ;all had to regard the emperor. Only the emperor could equalize the right of the whole kingdom; through this the kingdom was governed. The 100 tribes of the kingdom were above equal with heaven. And when that was not fully realized, the yearly culture of the ground was not wholly lost. At present there are whirlwinds and rain spouts as punishment of heaven, because the tribes of men do not harmonize with heaven above.” 30 THE DOCTRINE OF 12. Vindication of Equality. (Continued.) “Since equality is so important with heaven, the holy kings of ancient times were clear about the wish of heaven and the demons (spirits) and asserted nothing that these disliked. In so doing they exalted the good of the kingdom and re-, moved the evil. Therefore they led the people of the kingdom to fast and wash themselves, and consecrate wine and food for sacrifices to heaven and to the spirits. In their service of the spirits they ventured not to bring wine and food not perfectly clean, the animals for sacrifice not well fatted, pre- cious stone and silk without full weight, at spring and autumn sacrifices they ventured not to miss the right time, in dealing with criminal cases they ventured not to be otherwise than forcible, in dividing goods not otherwise than impartial, at home they ventured not to be inactive. Thus were the ad- ministrators. At present these are arbitrarily engaged by the rulers; the people know that they are not employed with the object to govern them well. Therefore they withdraw from them, and no one lays stress upon agreement with those above. Hence the kingdom has no common justice. Reward and praise are insufficient to stimulate to good deeds, punishment and criticism are insufficient to check deeds of violence. And the result is, that, what is criticised by those above, is eulogized by those below, what is rewarded above is condemned below. There arises a condition of affairs as it was at the time when there were no administrators, The holy kings of ancient times had such sympathy with the people that they rewarded the good before it was fully known in the neighborhood; and so it was with the punish- ment of the evil. Hence all the people in the kingdom stood THE PHILOSOPHER MICIUS. 31 in awe, were quiet and attentive, ventured not to be petulant and violent. The early kings were no gods, but they managed to use the eyes and ears of others to increase their own sight and hearing ; they used the lips and words of others to give importance to their own words and speech, the heart of others to stimulate their own meditation, the hands and feet of others to assist their own work. Because these various auxiliaries were so numerous, affairs were speedily accom- plished. Since the rulers of state quickly reported to the emperor the good and the evil of which they heard, the excellent were rewarded and the violent punished; no innocent was executed, no transgressor escaped. This is the result of the ‘ vindication of equality.’” 13. Vindication of Equality. (Ooncluded). “It is the work of the intelligent to devise how the state, the family and the 100 tribes can be well governed and to know how confusion can be avoided. This is accomplished when the upper find the emotions of the lower, that is, when they have arrived at a clear knowledge of that which the people acknowledge as good, or is to be rejected. Then the good can be rewarded and the violent punished and the state will be well governed. But how are the emotions of the people found (calculated)? Through the enforcement of equality of one law. With the various ideas of right, many minds, many kinds, it comes to contest in general and to quarrel in particular. Therefore the choice of the officials (here repeated 11 to 12) of the three dukes as assistants to the emperor and the separation of the kingdom into states for which rulers were chosen. These received dignitaries as assistants. Then there were also village directors and family rulers chosen. They 82 THE DOCTRINE OF were chosen for no other purpose than to assist the government and aid the rulers to obtain a clear knowledge. At present there are rulers who cannot govern their subjects ; there are subjects who cannot serve their superior; this is brought about because the upper and the lower despise each other. Why? Because righteousness (idea of right) is not equalized. Through this parties arise. The above consider one for good and reward him; before the 100 tribes he is criticised, and vice versa. Reward and punishment will then not suffice. How is this to be avoided? Micius said: Why not let the rulers of families make the public announcement for their familiesP He that sees any one who loves the family and profits the same, let him make it known; he who sees any one who hates the family and injures the same, let him also make it known. If it is seen that love and profit are made known to the family, the family will be loved and profited. The upper will take cognizance and reward the same, the multitude will hear and praise it. And so with the punishment of those who hate and work injury. Thus the families are governed from above through the enforcement of equality of one law. But since there are a large number of families in the kingdom, and according to the above rule only the family of the ruler of families will be governed, but not the others, thus the same form is repeated with the ruler of state and with the ruler of the kingdom, or emperor. Yet the ministers of state are ‘chosen from the heads of the state. There, just ones out of their families ; here, just ones out of their states. Those who profit the state are rewarded by the rulers of state, those who profit the kingdom are rewarded by the emperor, Then, too, the emperor concentrates his righteousness and brings it into harmony with heaven. Thus all the states of the kingdom are governed as one family, and all the subjects of the kingdom are led as one citizen. An old proverb says : .On eye sees not as well as two eyes, one ear hears not as THE PHILOSOPHER MICIUS, 33 well as two ears, one hand grasps not as well as two hands. The holy kings did not go themselves, and yet they saw and heard 1,000 miles.” Here we find brought forward the most essential political elements. Co-regency of the people, correct valuation of the intuitive knowledge of the right of the people, and at the same time the eternal laws of heaven which the emperor represents. We have here already an educated representation of the people. This has always been so in China, although in different form. The government seldom accomplishes anything against the will of the municipal authority which is in the hands of the people or their represent- atives. But the government is also responsible for more here than it is from a European standpoint. If the principle of harmony is carried out then there is at least a staunch unity of state. The idea touches the Roman hierarchy ; only the emperor is not yet acknow- ledged infallible, but has to submit to remonstrances, The danger is that the spy-system soon degenerates into the greatest tyranny, so that eventually no one ven- tures to express an opinion which might not be accept- able to those above. Such a machine will work well as long as there are good, able administrators, but will clog as soon as the ethical qualification is wanting. Moreover, it is a question whether an idea of right which eventually is gained by forcing the minority can give a wholesome development to national life. The op- posite-can be maintained. The stagnation would soon be worse than it is at present in China. True, the government must remain in touch with the people’s idea of right and thus establish a common right, The state-laws will then be an expression of the come mon will, but these state-laws can never be regarded 34 THE DOCTRINE OF as unconditional, unchangeable laws of nature. And then, too, observe the philosophy in regard to the origin of the state in paragraph 1]. 14, Communistic Love. “The holy men, whose business it is to govern well the kingdom, must know what originates disorder; then they will be able to establish order. As for instance, a physician must first know the origin of a disease before he can begin to treat it. So should the holy search for the cause of rebellion, which is caused from a lack of mutual love. That ministers and sons are not subject to rulers and fathers, is called rebellion. The son loves himself, loves not the father; he injures the father and profits himself. Thus isthe younger brother to the elder, the minister to the ruler. ‘This is called disorder. Even if the father is not kind to the son, the elder brother not kind to the younger, the ruler not to the minister,* this is also called disorder by the kingdom. The father loves himself, even so the elder brother and the ruler, all for the want of mutual love, So it is with the thieves and robbers of the kingdom. The thief loves his house and not the strangers, whose house he will rob to profit his own. The robber loves his person, not that of another ; he robs others to profit his own person. Whence this? It is all caused through the lack of mutual love. Even the governors destroy each other’s houses, and the mutual assault of the rulers upon the states has the same cause, Hvery governor loves his home, loves not the strangers; he -confuses the others to profit his own house. Thus do the rulers with the states. All confusion in the kingdom finds its cause here, If the cause is searched out, it is seen that it is all due to a lack of mutual love. * Also vice versa. The one is duty and can be forced, Father and ruler have no authority above them. : THE PHILOSOPHER MICIUS. 35 If mutual love, without distinction, such as men have for their own person, was brought about in the kingdom, and a hatred to all insubordination prevailed, would there be any without sympathy? Were children, younger brothers and ministers regarded as our own person, and sympathy not denied, all insubordination would cease. Were the houses of others regarded as our own, who would steal? Were other persons regarded as our own person, who would rob? Were other families regarded as our own, who would confuse? Were other states regarded as our own, who would assault? Thus the kingdom would be well governed. How then can the holy, whose business it is to govern the kingdom, do other- wise than suppress hatred and animate love? Therefore the kingdom is well governed when mutual love without distinc- tion reigns; but it is in confusion through mutual hatred. ” 15. Communistic Love. (Continued). “It is the business of the humane man to promote the interest of the kingdom and to obviate all that is injurious. Now what is the advantage of the kingdom and what its detri- ment? The above described struggles of the states, the families and the individuals against each other, is the injury caused through a lack of mutual love. If there is no mutual love in the kingdom, the strong will seize the weak, the rich will despise the poor, the respectable will treat haughtily the humble, the sagacious will defraud the simple-minded. All misery, presumption, anger, impatience in the kingdom arise from a lack of mutual love. Hence the humane must condemn this. But how is it to be altered? Through the law of communistic mutual love and through the exchange of mutual profit it will be altered. 36 THE DOCTRINE OF The law is already described by: Love that of others as your own. Yes, say some, if we had communism, it would be well, but the difficulty of the kingdom lies in the existing circumstances. Against this Micius said: The educated and noble do not know the profit of sifting the circumstances. Storm cities, or give battle, deliver life for fame, all falls heavy upon the tribes in the kingdom; does, however, the ruler find pleasure therein, the officers and people can nevertheless accomplish it. How much more communistic mutual love and exchange in mutual profit, which are very different (that is, which do not bring danger)? For he who loves others, will be loved, he who profits others, will be profited. And vice versa with him who hates and injures others. What difficulty would enforce- ment have? Only this, that those above would not make it a principle of government, and educated would not carry it out in practice. Examples in ancient history, when palace officials wore scanty clothes or laced themselves tightly only to require one meal; others for a ruler, went into a ship, which he had set on fire and were burnt. And yet it is said: Communism is good, but a thing that cannot be carried out. It is as one taking a high mountain and bounding with it across a river. Against this Micius says: The illustration is not well taken, since no one has ever been able to do this. But very different it is with communistic mutual love and the exchange in mutual profit, this the holy kings have accomplished. There was Yi, who led the water away, etc. This (special illustration) I now carry out in general. _ So was the government of king Wan in the West consti- tuted. He suffered no insult or force, so that every man had his competency, This I now carry into effect in general. King Wu preferred humane people to his own relatives, the fault of all regions he sought by himself the one man. This I now carry out in general. THE PHILOSOPHER MICIUS. 37 Do the noble of the kingdom truly and honestly desire the welfare of the kingdom and hate its poverty, do they desire good government and hate confusion, then they should exercise communistic mutual love and exchange mutual profit. This is the law of the holy kings. The way to good govern- ment should not. remain untried.” 16. Communistic Love. (Concluded). “The great injuries of the kingdom are again enumerated. An opposition ; the individuals deal contrary to their duty as rulers, fathers, etc. To this come the robbers. All this is done not in love and for profit, but in hatred and for injury to each other. Do such originate from communism or from making distinction? It must be said from distinction. So do all the injuries caused through distinction in transactions, hence making distinction is objectionable. He who condemns others, must have something to im- prove them, otherwise it is like saving water from water. Such propositions cannot be accepted. To change the distinc- tion in the communism of Micias, how can it be done? To treat other states, capital city and family as their own, that would be the profit of the kingdom. To condemn distinction and maintain communism, unites like a square. The keen ears and clear eyes would see and hear for each other, strong hands and feet would move for each other and make provision, those who have experience would teach each other; the aged women and the childless would find nourish- ment to fill their years ; the tender and orphans would have a refuge where they could be brought up. It is therefore inconceivable that the educated of the kingdom should reject the doctrine of communism and yet not 38 THE DOCTRINE OF remain consistent, since they call it good, but unserviceable. But how can some things be good and unserviceable? For example, an educated adheres to making distinction and says: How can I be for the person of my friend as I am for my own person? How can I be for his relatives as I am for my own? He sees his friend hungry, and gives him not to eat, cold and clothes him not, sick and cares not for him, dead and buries him not. But the communistic educated says : I have heard that prominent educated in the kingdom are the same for the per- son of their friend as they are for their own, fur his relatives the same as for their own; then they may be prominently educated. If they sce their friend hungry they will give him to eat, etc. The words of the communistic educated are thus, and his actions are also thus. The doctrines of the two mutually condemn each other, their actions are opposite. Take for granted, both are true, word and act in strictest harmony, to which would an officer, who risks his life in battle or in a dangerous commission, commit his wives and children? Certainly to the communist ; the most foolish man, the most foolish woman, even if they reject communism in words will accept the same in deeds. (Compare Mencius §373). Now it is said: Communism is good in choosing under- officials, but not suitable for the choice of a raler. Again there are illustrations given that a ruler, who makes distinc- tion, says: How can every one of the myriads of the people be to me what my own person is? That would be extreme senti- mentality in the world! Man does not live long upon earth but as a span of horses running through a valley! He sees his myriads of people hungry and feeds them not, cold, etc. The communist just the opposite (the educated see above.) Which one would the people choose in time of a pestilence, when many are cold and hungry and have to die from ex- THE PHILOSOPHER MICIUS. 39 posure? No one, not even the foolish men and women who otherwise condemn communism, would not follow the com- munistic ruler. With words communism is condemned, in choice it is accepted ; word and action are in opposition. In- conceivable is it that they who hear of communism practiced in the kingdom, also condemn it. The possibility of carrying into effect is once more proven through the example of Wang, Yii and Tang, also from the book of Odes. Yet the condem- nation of communism ceases not. They say: It is not sub- mission to the advantage of relatives, and is injurious to child- like piety. Micius replies: Let us endeavour to go to the foundation. An obedient son will be considerate with the relations ; will he desire that others may love them and do them good, or that they hate and injure them? Certainly the former. Then he must precede with good example. The people will reward it with love and profit. But if one hates the relatives of others, then, will they in turn hate one’s own relatives. If this is not taken as proof then let it be established from the book of Odes :— No word without contradiction, No virtue without remuneration, He throws to me peaches, I reward him with plums (see Odes ITI 3, IT 8), The difficulties are pleaded. But other things have been accomplished which also are difficult. There was king Ling (539-528 B. C.) who insisted upon small waists. Not a generation is past, and the people admit the charge, that is, they seek to follow their superior. And so king Kao-tsin of Yueh (473 3B.C., destroyed the state of Wu), who wanted brave people. For him more than 100 men burnt themselves. — Duke Wan of Tsin (634-627 B.C.), who loved coarse clothes, his people followed suit. 40 THE DOCTRINE OF Seinty food, burning ship, coarse clothes, this is what is must difficult to accomplish in the world, and yet it was done. Communistic mutual love has profit, and is easily accomplished beyond all calculation. Only the favor of the upper is lacking, if it were present, remuneration and praise would incite to action, punishment and criticism would cause fear, I mean, men would come to com- munistic mutual love and into exchange of mutual profit just as fire rises upward and water flows downward ; there would be no restraint in the kingdom. Communisim is, therefore, the way of the holy kings (compare Mencius §362, etc.), through which kings, dukes and the great obtained peace, all the people obtained clothes and provision sufficiently. Therefore all the noble should investi- gate communism and should exert themselves to carry it into effect. The rulers would become kind, the court officials submissive, the fathers sympathetic, the sons filial, the elder brothers friendly, the younger brotherly. He who wishes this should convert the people to communism and not allow the same untried. This is the way of the holy kings, and it is of great profit to all people.” The thought which “communism” here expresses is : Common enjoyment of all that is good. That is also the chief thought which is impressed in the Gospel. In the beginning of the paragraph it appeared as though this should be accomplished through mutual love, but in the end through pressure of state power. Herein lies the difference of the evangelical precept. We may, and should advocate the truly communistic ideas ; for in the mind of Christ only that is love service, which is spontaneously of free-will. The state cannot make this the basis of government, since self-love is stronger than the mutual. The state can only set limits, but cannot give the productive power through THE PHILOSOPHER MICIUS. 41 pressure of law. This must come through instruc- tien, not separated from the government, but under its guidance. The chief thought of this paragraph is already given in the paragraph on “ equality,” and then Micius somewhat contradicts himself here with his idea of popular sovereignty. Besides communistic doctrine is only possible with a comparatively small part of the people. It is not easy to exercise love among avaricious people. There are too many who really think: What is yours is mine, but what is mine is not yours. Ever willing to receive deeds of kindness, but very seldom prepared to reciprocate them. Many noble-minded have begun with love to man and have ended with hatred. Others in despair have laid hands upon themselves. Men wust first be made susceptible for unselfish love. This can only be accomplished through divine love. If this moves the human heart, it can give proof of the noble love of which Christ has given an example. But it must be remembered that for His most un- selfish love and sacrifice of Himself for the good of men, He was nailed to the cross. Such is the lot to be expected if indeed we wish to carry into effect this doctrine. True, however, that only through this self-denying love can the world receive help. The more unselfish people there are in a community the better it is with that community. All deeds of love by the state should find full recognition and encourage- ment, especially, since through this the disposition to charity is cultivated, which is always a bond of union between the opposing elements among men. Self-interest, kept within legitimate bounds, is important for the life of the state. Work, as far as it aims at gain, receives through this selfish aim fresh impulse. 42 THE DOCTRINE OF For love there is no law. But there is for self- interest in its various phases. Right prescribes it, sets bounds. But where the elements of love do not moderate and substitute the stern right, the most correct way leads to destruction. Uncharitableness is the basis of evils in our time,—true, not solely, for immorality often goes hand in hand with it. Socialism and communism are quite right in presenting the ideal. Stern possession and control of capital are evils. But the proposed means for improvement are generally greater evils. So much we can learn from Micins that this is not gained by causing exaspera- tion, but by mutuallove, Here communists should give a good example, be charitable among them- selves and to those of different opinion, also to employers and the government, and their success would eventually be apparent. At present, however, hatred is proclaimed, and thus hatred is generated on the other side. This is the opposite of communism and justified socialism. And then it must be mentioned yet that love without distinction, is in its broadest sense, impossible. Love always has degrees, and these must be maintained. It is un- natural to love everybody as the nearest relatives. In some cases they can be treated as such, but not generally, and false communism will not only not unite society, but will lead all into a general ferment. 17, Condemning Offensive War. “Ts there a man who goes into the orchard of another and takes peaches and plums, and the multitude hear of it, they condemn it; if he comes into the hands of the officers, they punish him, Why this? Because he injured others to profit THE PHILOSOPHER MICIUS. 43 himself. The theft of dogs, sows, chickens and fatted pigs, is a greater injustice than taking fruit. Why this? Because the injury to others is greater, the uncharitableness deeper, and the fault more potent. Does he break into the stables and take away horses and cattle, the inhumanity and injustice is again greater than the theft of dogs, etc. Why this? The injury to others is greater, the inhumanity deeper, the fault more potent. Does he murder the innocent and rob their clothes and weapons, the injustice is again greater than when he enters the stables and takes away horses and cattle. Why this? Because the injury to others is greater, etc. All the noble under heaven acknowledge this, condemn it and call it unrighteousness. But the greatest, the assault upon a state, they do not condemn, but praise it and call it right- eousness. How is this? Is this a knowledge of the difference in righteousness and unrighteousness? To kill one person is called injustice, and is followed with capital punishment. Proceed in this manner and kill ten people, and it is ten-fold injustice, and should be followed with ten-fold punishment. Kill 100 people, even so one hundred-fold. This is acknowledged by all the noble in the kingdom and condemned as unright- eousness. But the greatest injustice, the offensive war upon a state, they do not condemn, rather reward it, call it justice. The sense of feeling does not comprehend the injustice of this. Hence these actions are narrated in books to be delivered to posterity. If the injustice of this were recognized would books be written and transmitted to posterity ? If there were a person who saw a little black, call it black, saw much black, call it white, that person would not know black from white. Were he to taste a little bitter, call it bitter, and by tasting much bitter, call it sweet, he would not know the difference between sweet and bitter. If now there is in- justice in small affairs, and it is acknowledged and condemned, and this is done in a great affair, as offensive war upon a state, 44, THE DOCTRINE OF and it is not acknowledged and condemned, but praised and called righteousness; how is the distinction between right- eousness and unrighteousness to be made? Herein it is seen that the noble in the kingdom are confused in regard to the distinction between righteousness and unrighteousness.” 18. Condemning Offensive War. (Continued. ) “Tn the government of the states and families the rulers and great of ancient times heartily desired to be prudent in high commendations, just in remuneration and punishment, and that justice and administration should not degenerate. The ancients had a proverb: ‘ Are plans not successful, know how to return with that which remains, so as to have a reserve with the visible.’ At present the leaders fear the cold in winter and the heat in summer, and hence they do not begin in these seasons, In spring they take the people from plowing, sowing and planting; in autumn from harvesting. Not only one season is taken from the people; so that the hungry and frozen are innumerable. Only try to calculate the bamboo arrows, feathered flags, camps, helms, shields and missiles of an army which go out and are broken, used and do not return—they are innumerable. And then the halberds, spears, swords and war chariots. which go out useful are broken, used up, and will not return— these are innumerable. Then the cattle and horses which go out fat and return lean—these are innumerable. Then, since the ways to be marched are great distances, provision exhausts, and they that die of the people—are innumerable. Then, those who have no peaceful dwelling, their meals not in time, hunger and satisfaction irregular, the people that lay sick upon the highways and die—are innumerable. And so the mass of THE PHILOSOPHER MICIUS. 45 troops that fall—is innumerable. These injuries are inflicted upon the people to bear the name of a conqueror. What is gained thereby is useless ; what is obtained is not as much as what is lost. By the assault upon cities, etc., many soldiers and inhabitants are killed; land is left desolate and people are scarce. A few cities, of course, have increased through war; for that reason, however, the method is not commendable. Just as a medicine which, out of 10,000 only profits four or five persons, is not regarded as a practicable medicine, a filial son would not give it to his parents, a true minister not to his ruler. (According to a remark in paragraph 19 there were 10,000 states in the time of Yi. To the time of Tang these were decreased to 3,000. In the time of Micius they were reduced to four large states—Ts‘i, Tsin, Ts‘u, Yueh. Besides these were several other states, which, however, had no political import- ance, ‘Ts‘in, which afterward absorbed them all, became great by annexation of non-Chinese territory—Chinese Russia.) These are examples cited from Chinese history, how little states, through war, were absorbed by the large neighboring states. The aggressive says: He cannot organize his troops, Ican. Hence an offensive war is begun in the kingdom, and who would venture not to submit! Further examples show that their own distinction is usually brought about. An old -proverb says: ‘If the lips are gone the teeth grow cold.’ The Ode says: ‘The fish which do not come near the land, how are they to be caught.’ From these examples is seen what the old proverb says: ‘The noble reflects himself not in the water, but in men.’ He who reflects himself in men sees fortune and misery.” 19. Condemning Offensive War. (Concluded.) “What now is called good in the kingdom, is: To suit, above the advantage of heaven, in the middle that of the dead 46 THE DOCTRINE OF (demons), and below that of men, If the right sense of praise is lost, this three-fold advantage is not found. The present rulers are like the blind who possess the denomination of black and white without being able to distinguish these things. The humane men of ancient times pursued a peaceful policy; they served with the product of the field the highest god, the hills, streams and spirits ; they profited the people much, and their merit was great. But now innocent states are assaulted with war, their boundaries are crossed, grain cut off, trees hewn down, cities desolated, pools and sewers closed up, the fatted cattle killed, ancestral temples destroyed with fire, myriads of inhabitants slain with the sword, the aged and the weak are oppressed, the valuable vessels carried away. Among the soldiers who are heroes in battle it.is said: ‘ To sacrifice life is the highest, to slay many is the next, and to receive wounds upon the body is the last.’ How much worse is flight and disorder! That is punishment by death without dying to frighten the multitude. Several thousand higher and under-officials and several hundreds of thousands of soldiers are necessary for a sufficient operation. A long campaign lasts several years, a short one several months. Those above have no time for state govern- ment, the officers no time for their homes, the}farmer none for planting and harvesting, the women no time for spinning and weaving. Kings, dukes and the great finding pleasure therein (war); this pleasure destroys in a cruel manner the myriads of inhabitants of the kingdom; is that not deplorable ? The three ancient Emperors—Yii, T‘ang and. Wu—are now defended; they waged war to restore nature’s order. That some states enlarged themselves in those times through war, is no proof for the usefulness of the same, since 10,000 small states were destroyed thereby. (See paragraph 18), THE PHILOSOPHER MICIUS. 47 But war-like rulers should not be loved. Not that I do not consider gold, precious stones, sons, daughters and fruitful land as sufficient; I desire to establish myself in the kingdom through the fame of righteousness seeking to gain the rulers with virtue. Then one can sit down and await the subjection of the kingdom. Were there a confidence-alliance the rulers of the kingdom would have the first benefit. The unrighteousness of a great state would generally be commiserated. Ifa great state would assault a small one, the small state would receive joint help. Its damaged forts would be repaired, provision supplied, also silks if necessary. The ralers of the small states would thus be rejoiced, and instead of military preparations they would give themselves to the inner supervision of the state and rejoice the multitude ; that would be to the advantage of the state.” Micius considers the right of state purely under the aspect of private right. War is thus assault upon the pos- session and person of another, not only injustice but violation, robbery, attended with murder. That this view is not compatible with the high praise attributed to suceessful warriors and heroism, is very evident. Then comes the consideration of the destruction, which is always connected with war. Agriculture especially suffers; then, too, commerce and trade, art and science, and the direct loss in men and material. And considering the destructive reaction of the victorious army, makes the immediate gain only apparent and temporary. Superiority should therefore not be praised except when through it nature’s order is re-established. That nothing is gained by exposing these evils Micius him- self saw; he therefore proposed a general conference of rulers. Such were often convened in China (see Micius § 350), but in the end have accomplished little 48 THE DOCTRINE OF as modern experiments of the kind have repeatedly proven. As long as selfish policy is pursued by the individual states, all such efforts must prove failures. Compare Mencius §§ 359 and explanation. 20. Judicious Appropriation. “ The holy who governs a state, may double the same, not by adding from without, but by expunging the defective. He issues orders to raise the trades, regulates the consumption of the people, that nothing is done which does not increase the employment. The goods of the people are not wasted, their qualifications not misused. He thus exalts the profit many-fold. Clothing serves to prevent the cold in winter and the heat in summer. What is not serviceable for this is rejected. The dwelling serves to protect in winter from wind and cold, in summer from heat and rain; if there are robbers solidity is essential, that the homes may not be broken into.. What is not serviceable for this is rejected. Weapons are useful to overcome sedition and- robbers, Where there are no weapons these cannot be overcome. These combine lightness for the advantages, use and substantial- ness. What is not serviceable for this is rejected. Ships and wagons. The latter drive upon firm ground; the former to ride upon streams and mountain lakes that the ad- vantage of the four quarters may be equalized. The lighter they are the better. What is not serviceable for this is rejected. The wise (ruler) gains profit many-fold and rejects what the great delight to have, as: accumulation of pearls, precious stones, birds, quadrupeds, dogs, horses. But to double the number of clothing, dwellings, weapons, ships and wagons is easy, difficult it is to double the number of people. Once the holy kings hada law. The man of 20 ven- ture not to have no family, the woman of 15 venture not to THE PHILOSOPHER MICIUS. 49 serve no man. After the death of the holy kings the people had their turn. He who early desired to establish a home did so in the 20th year, who wished to do so late, in his 40th year, so that the average was ten years later than the law of the holy kings. And yet the people could double themselves. Now those that rule have a variety of ways to reduce the number of people. They vex the people, the taxes are heavy, the possessions insufficient. Innumerable die of cold and hunger. The great are also wont to choose soldiers to wage war against the neighboring states for months or even years. Man and wife is separated for long time. In addition the sick- nesses by living in unrest and eating at irregular times, which destroy many. Those that fallin battle are without number. These are all ways to diminish the people. Even if there are not holy kings in the government, yet there are ways to increase the population. Therefore Micius says: Reject what is not serviceable.” 21. Judicious Appropriation. (Continued.) “The holy kings of ancient times enacted laws for judi- cious use, viz.: All kinds of industry in the kingdom, cartwrights, leather-workers, potters, wood-workers—let each follow the trade which he understands. When the people have what is necessary, restraint should be exercised, extravag- ance serves not for the good of the people and did not happen among the holy kings. The law for eating and drinking was: Enough to fill the empty, sustain the breath, strengthen the limbs, make eyes and ears sharp and clear ; that was sufficient. Mix not the five tastes (sweet, sour, bitter, salty, sharp), and the harmony of smells to the extreme bring not dainties and strange things 50 THE DOCTRINE OF from far countries, Simplicity, as with the Emperor Yao, in eating and in clothing. Weapons were first used to protect the people from wild birds and ravenous quadrupeds. Wagons were made to carry heavy loads and transport far. If you rode on them you were in peace, if you drew them you had profit without injury to man. The profit was in the rapidity. Ships were built to ride upon streams and seas. The law for judicious burial was: Three garments are suffi- cient until the flesh decays, the coffin three inches thick is suffi- cient until the bones molder into dust. The graves were just 80 deep that they did not touch water at the bottom and were not washed away at the top. That was sufficient, Wher the dead were buried the living mourned, not long, but with sadness.” [22 is missing in the original.] We must acknowledge that these ancient Chinese had a clear insight into the social relations. Economy is an important condition for the public welfare. This should be the aim with the great and the small. The state government must steadily keep its aim in view. To havea dense population, and if possible independence from foreigners, it is necessary that the means should be well considered. Frugality must be practiced. The plainer the high and the lowly live the better it is for the state. The other consideration is the health and strength of the people. For this more should be done at present to enable the poor to have more nutritious food. Another thought is sug- gested. It is important that the work within a state is not left entirely to the judgment of the laborers themselves. As it is now in China a large portion of the population engaged in work for idolatry and THE PHILOSOPHER MICIUS, 51 all kinds of superstition, and thus developed an industry for a useless consumption, all for the injury of the state. The object must always be kept in view, whether it benefits the individual or the whole. We consider thereby the spiritual and moral further- ance as important as the material. Another important condition of the state must be consider- ed, that luxury and poverty can not exist in extremes side by side. Means must be found to obviate these extremes. The upper and the lower classes must be influenced, not only by the aid of law, but more especially by moral power. Law exasperates, only love improves. [23 and 24 are missing in the original.) 25. Judicious Burial. “The huraane is thoughtful for the kingdom the same as the filial son is for the parents. Are the parents poor, through his exertions he will make them rich. Are the subjects few, he increases them through his exertions. Is the multitude in dis- order, he will govern them through his exertions. Though he may strive for this, yet his strength may be insufficient, the goods not plentiful, the insight not clear, then the matter rests; but he ceases not to exert his utmost. These three exertions the humane has as well as the filial. Now, since the holy kings of three dynasties have expired, the kingdom has lost the right. The noble of the following generations considered grand burials, long mourning, humane and just for the duty of the filial son; or they considered it inhumane and unjust and not the duty of the filial son. The words are contradictory, the behavior in opposition. Yet both contend that their ancestors transmitted to them the course of Yao, Shun, Yi, T’ang, Wang and Wu. 52 THE DOCTRINE OF How can grand burials and long mourning make the poor rich and the few many, check dangers and regulate disorder ? But herein is the humanity, justice and duty of the filial son. Now it is said, the coffins (inner and outer) must be heavy, the burial must be pompous, clothing of many kinds, ornaments magnificent, mount on the grave imposing. This done by common people, exhausts family and home. At the burial ofa tuler, wagon-loads of provision are emptied; gold, precious stones and pearls are put upon the body ; silks, wagons and horses are sunk in the grave, and many carpets, tripods, kettle- drums, chairs, vases, spears, curved knives, feathered flags, etc. are buried, as though they followed. With the emperor several hundred men, if many, are killed and buried (80-60) ; with generals several tens, if many, and several, if few. For mourning is this law: The mourning tones must not harmonize, coarse clothes be worn, allow tears to flow, live in pitched huts, sleep on rush-beds with earthen pillow, eat scanty, wear few clothes, let the countenance sink, the complexion darken, ears and eyes grow dull, limbs have no strength and be useless. Highly educated, it is further said, when mourning, require assistance to rise, a staff to walk. If this is done for three years all activity in daily vocation is impossible from the em- peror to the farmer and women. Burying so many supplies, and thus seeking riches, is like forbidding agriculture and demanding harvest. According to the above regulations the time for mourning would be: For ruler, father, mother, wife and heir, three years ; for cousin, uncle, brother, half-brother, one year; for distant male relative, five months; for female relatives, one month and a few days. ‘The relation of man and wife would thus be greatly disturbed and the increase of the people made impossible, Even so it would be with the government of state. Those above would find no time to prove trade ; were it done by those THE PHILOSOPHER MICIUS. 53 below, their business would be neglected. So justice and supervision would fall into disorder, material for clothes and food would be insufficient. If there is insufficiency the younger brother begs from the older, the son from the father, ete. ; if they get nothing, there is hatred and confusion, and wan- toness and bad behavior is originated among the people. The war-campaigns of great states against small ones have thus originated, because the people are accustomed to pompous burials and long mourning. For state and family are impo- verished, the population scarce, justice and supervision confused. If poverty prevails, there are no resources. Is the population scarce, there are few forts, suburbs and ramparts. If confusion prevails, men go to battle without gaining any victory, defend themselves without energy. Also the fortune from the service of God and the spirits suffers loss through the custom of pompous burials and long mourning. Because of poverty, grain and wine are not pure. Because of scarcity in population, those that serve God and the spirits are few. Because of confusion, sacrifices are not con- sidered in time. Even the service of God and the spirits is prohibited by government measures. Whether God and the spirits have such men, gives no concern. They bring fault and misfortune upon the same, punish and reject them, just the op- posite of what should be, The holy kings of ancient time had made the law for burial: The coffia being three inches is sufficient to allow the bones to molder. Three garments are sufficiently thick to cover the aversion. The grave be not in the water at the bot. tom, above be so that the odor cannot penetrate and the mount as an elevation thrown up with the plow. (Below it is said: sufficiently to mark the place). When the dead was buried, the living mourned not long but returned speedily to their business. Men worked what they could to give to each other mutual aid. That is the law of the holy kings. 54 THE DOCTRINE OF There are testimonies from ancient records that Yao, Shun, and especially Yui were buried in that way. The present prevailing opposite custom is only following’ habit, and is justifying bad habit. This is, as it is in other states, where the first born is eaten to nourish the other child- ren, where the grand-mother is rejected when the grand-father dies, or the flesh stripped off the corpse and the bones buried. To do this completes the perfect filial son. And yet in another state they are burnt. (These customs of the neighboring bar- barian states are also mentioned by Licius. Compare V. 9). Above, this is form of government; below, it is custom of the’ people, and is practiced unceasingly. Is that indeed the way of humanity and righteousness ? Against this Micius desires in his prescriptions, taken from: the ancient types, the profit of the living and the dead.” It is remarkable that Micius, with this view did not succeed in China. (Compare Mencius § 35 and 288-290). It is necessary to have knowledge of the condition after death, which alone the New Testament revelation can give. The Chinese think that’by sacrifice to the dead and mass for the souls an unceasing duty can be fulfilled. This is just the point which Micius leaves untouched, because he knew of nothing better. There= fore the human dispositions remained mightier than his intelligible profit—theory. The Confucianists stood upon the same standpoint here with Micius, and yet again in such direct contrast to each other. Micius would here practice economy, and yet he favors faithful service with rich and good sacrifices to the spirits. He does not specially mention that ancestors are included, but he does not exclude them either. But he clearly defines between body and spirit. The body is simply to be removed from sight, The Confucianists claim a connection between the THE PHILOSOPHER MICIUS. 55 ‘body and the soul even after death. It forms a con- necting link with the Christian doctrine: of the resur- rection. Only it must not be understood carnally. A new body will arise, fashioned after the celestial region and at the same time a perfect soul. But this is conditioned by the past life in the decaying body. (Compare Mencius § 35.) 26. The Will of Heaven. “The educated and noble in the land understand the small, but not the great. At home they can give advice; has one offended against the director of the family, there are neigh- boring families to adjust matters. Then, too, relatives, brothers and sisters pacify each other according to their experience. All say, it is indispensable to overcome one’s self and be careful. So it is also when a citizen of the state has offended against an administrator of the state. There are the neighboring states and relatives who earnestly admonish. How much more should this be done in the kingdom when there is no escape! Heaven desires righteousness ard hates unrighteousness. This is known therein when righteousness prevails in the kingdom, it flourishes, thrives and is in order ; when unrighteousness prevails, it decays, impoverishes and is in confusion. Further, it is righteousness of the government that the upper is not governed according to the lower, but the lower ac- cording to the upper. Therefore the common people have strength to carry forward their trade, but do not at pleasure meddle in the government affairs. So itis with the educated, whom the governor controls; he is again controlled by the three dukes and rulers, these by the emperor, and he by heaven. No one dares to interfere with the government arbitrarily. The educated and noble of the kingdom have clear and well-founded 56 THE DOCTRINE OF knowledge that heaven has control over the son of heaven (the emperor); the people do not clearly understand it. Therefore animals for sacrifice were purified, drink offering for God and the spirits filled, and luck was prayed from heaven, I have never heard that under heaven the emperor was peti- tioned for luck. The emperor is controlled by heaven. He is the foremost and richest in the kingdom, who corresponds to the thoughts of heaven, who must not be disobeyed. He who yields to the thought of heaven practices mutual love without distinction, exercises mutual social profit, will receive reward ; if contrary, punishment. This is seen with the four rulers— Yi, T‘ang, Wang and Wu. They served the above, honored and loved men below. They had luck, and are called holy kings until this day. The opposite are the four tyrants. How is it known that heaven loves all the tribes under heaven ? Herein, that he enlightens them without exception, and this is known therein that he possesses them without exception, which is known therein that he nourishes them without exception. And this is known in the sacrifices which the grain-eating people within the four seas bring to God and the spirits. If heaven does not love the 100 tribes under heaven it is because men kill each other, That heaven sends for this mis- fortune, is known therein that heaven loves the 100 tribes under heaven. To have regard for the thought of heaven, is just govern- ment ; to disregard the thought of heaven, is force-govern- ment. Just government shows itself therein, that a large state does not make war upon a small state, that large families do not oppress the small, that the strong do not unclothe the weak, that the clever do not defraud the simple. That is advantage for heaven, the spirits and men. Miciussaid: I possess the will of heaven as the wagoner does the circle, the carpenter the square ; that which fits is right, what does not fit is wrong. At present the educated and noble have a multitude of books, THE PHILOSOPHER MICIUS. 57 and are inexhaustible in words and speech, but have ‘deviated far from humanity and justice. How is that known? I take the plain laws under heaven and measure them thereby.” 27. The Will of Heaven. (Oontinued.) * Do the noble of the kingdom desire humanity and right- eousness, then they must not leave unsearched where justice comes from. It comes not from fools and lowly, but from noble and wise. (Compare Mencius §173). This is recognized that righteousness is good government. Has the kingdom right- eousness, then it is in order, otherwise in disorder. Fools and lowly do not attain to government position. But heaven alone is worthy and wise. So in reality righteousness proceeds from heaven. If the people say that the emperor ennobles the rulers, these the governors, that is well known, but not, that heaven is more worthy and wise than the sonof heaven. That follows, says Micius, that when the son of heaven is good, heaven can reward him; if the son of heaven is tyrannical, heaven can punish him. Has the son of heaven sickness or misfortune, he must fast, must wash himself, dedicate wine and grain for sacrifice to heaven and the demons; then heaven can take away the misfortune. Yet I have never learned that heaven begs luck from the son of heaven. From this I perceive that heaven is more righteous and noble than the son of heaven. Heaven does not desire that large states should make war upon small ones, but that men who have strength should aid each other; those who have experience instruct each other, who have possessions assist each other. He also desires that those above should actively take to the business of state, the strong ones below follow their trade ; thus the state will be ordered aud the products will be sufficient. Within there is provision 58 THE DOCTRINE OF for sacrifice, without there are precious stones and pearls for presents to the four neighboring states. The oppressions of rulers do not arise, armours are not made, Within there is no anxiety to care for the people. Ruler and state official, upper and lower, are kind and relenting, father and son sympathetic and childlike, ete. : If men do what heaven does not desire, heaven also does what men do not desire, and sends sickness and misfortune. The holy kings of the ancients sought the luck of the spirits and the profit of the kingdom, therefore heaven regulated the cold and heat in the four seasons and harmonized the dual powers. Rain and dew were seasonabie, the five grains ripened, the six kinds of domestic animals prospered, sick- ness, disease and hunger came not near them. Heaven loves all under heaven without exception, permits the ten thousand things to prosper for their profit, even the small- est begotten by heaven, the people receive it and profit there- by. How can it be said: No? Heaven is not recompensed, and it is not known that this is not humane and does not bring luck. The magnitude of the love of heaven towards the people is known therein, that he made the sun, moon and stars for light and guidance, that he arranged the four seasons for safe order, that weather, snow, frost, rain and dew be sent down to prosper the five grains, hemp and silk ; he permits the people to gain this and utilize it as material, etc. Heaven also avenges the innocent, rewards the good, punishes the evil. The object of heaven is, therefore, the standard for judg- ment of human circumstances, as the wagoner’s circle; what fits to it is called round, what does not fit is not called round. ‘So the square serves for the square. In accordance with the thought of heaven, justice and administration of kings, dukes and the great are to be meas sured, so too education, words and conversation of the people. If it is seen that their conduct is in accordance with the thought THE PHILOSOPHER MICIUS. 59 of heaven, it is called good, also the conversation and justice. To correspond with the thoughts and intentions of heaven, is the law of righteousness.” 28. The Will of Heaven. (Coneluded.) “When offence is committed, escape is possible from one family to another, from one state to another ; relatives warn each other and admonish to exercise prudence. But all people dwell under heaven, and he who offends against heaven, finds no place of refuge. At present the rulers exercising force, are far from right- eousness, in that they war against each other and destroy states, praising themselves in reports delivered to their successors, who again follow the same example from generation to generation. Does one steal peaches, plums, melons, ginger, etc., he is punished, and the multitude condemn him, because the thief harvests the fruit without personal exertions (see 17). What the rulers are doing through their wars is 1,000 and 10,000 times worse than to kill an innocent person or to trespass, but it is called righteousness. Therefore Micius makes the will of heaven the standard of judgment. The will of heaven is the criterion of righteousness.” We notice here that Micius holds the same relation of heaven to the world as Confucius. The recompense, however, is clearer defined here, and later it is further developed by the Taoists; this, as it appears, was done at the suggestion of the Buddhists. All government, from the lower to the upper, is strictly prohibited, of course, under the condition that the upper truly re- presents the will of heaven. This will is based upon righteousness and love ; it is proven through history. The heavenly law serves as criterion, which must be used under all circumstances, Compare with 4th paragraph. 60 THE DOCTRINE OF All human option is excluded. The emperor too must submit to the will of heaven. With the individual it all leads to profit, In regard to the object of ethical perfection of the individual and the culture of the state, Mencius stands on a higher plane than Micius. Although in the 2nd and 10th paragraphs reference is made to the ethical problem, and also the careful exercise of mutual love which, in the sense of Micius, requires unceasing activity, yet the ethical consideration is sadly neglected and the intellectual emphasized. The objective profit of the department easily changes into the subjective; profit only is thought of, not that of others, but the own profit. That is the danger of this standpoint, which Mencius clearly recognized. § 162, 342. Conformity to Christian doctrine is found in several of the above thoughts of Micius, viz., that the right even- tually has its origin in God; to this belongs the proof of the love of God, that even divine judgments are the issue of love. Unfortunately, here as with Confucius, heaven always stands for God, but the relation of God and the spirits to heaven is never defined. [Paragraphs 29 and.30 are missing. ] 31. Clearness concerning Demons, ( Concluded.) “Social evils, immorality and robbery, have their origin in the doubt of the existence of demons and spirits, who can reward the excellent and punish the malefactors. The differ- ence of the existence and non-existence of spirits and demons is to be made clear. This must be judged according to what the eyes and ears of the multitude have truly recognized. He who has not seen one, why does ho not go to some location or place and make inquiry ? From ancient times to the present, aud as long as men will be born, signs of demons and spirits were seen and their voices heard ; how then can it be said, there THE PHILOSOPHER MICIUS. 61 are none? If no one had seen or heard them, how could it be said, there are some? For example, a multitude of persons saw and heard Tu Peh, who was unjustly executed by the Emperor Suen (B.C. 827-782). He said: My ruler slays me innocently; have the dead no consciousness, then there is an end, have they consciousness, then I will let my ruler know before three years are past. After three years the king was huutiog in the park. Several hundred hunting chariots and several thousand people filled the open field. At the middle of the day Tu Peh appeared upon a plain wagon with white roses and red garment and cap. He held a red bow and a red arrow. He pursued the emperor, shot him upon his own wagon through the heart into the backbone, so that he fell upon his wagon and died. At that time all the attendants of the people of Ts‘ao saw it, all in the distance heard it, and it was written in the chronicles of I's‘ao. Rulers used it to instruct the officers of state, and fathers to warn their sons. Almost similar is the story of Duke Kien of Yen, who had the officer of state, Ts‘ang Tsi-i, executed. To the Duke Muh of Ts‘ing (B. C. 627-606) a spirit ap- peared by day in the ancestral hall. He entered by the door in the shape of a bird, in a bright three-fold garment. The duke was greatly frightened, The spirit said: Fear not! The Ruler (God) grants thee a daughter of pure virtue ; she shall be 19 years of age and give the state and family a beautiful lustre ; children and grand-children shall be born, and Ts‘ing shall not be lost. Duke Muh made a two-fold compliment, touched the earth with his head and said, he ventured to ask the name of the spirit, who replied: ‘I am Ku Mang.’ Other stories are related from Sung and Ts‘i. . The deniers of spirits claim that the eyes and ears of the multitude are not sufficient to remove the doubts. Then in fact nothing can be determined, then too, ‘nothing can be known of the holy kings of ancient times. Do ‘these stand firm as rules, then from their sacrifices te the 62 THE DOCTRINE OF spirits their faith in the existence of the same is proven, also that rewards and punishment originate with the ancestors and the genii. When in the first three dynasties a state was form ed or a capital city planned it was said: The right altar of the state must be chosen, In building an ancestral hall it was said: Choose fine wood to make seats for the ancestors. Dutiful fathers and elder brothers were chosen as priests ; good, fat domestic animals as offerings; precious stones for the trea- sury; of the five grains the finest for meat-offering. The holy kings of ancient times thus ruled the kingdom by first con- sidering the demons and spirits and then the people. For fear lest coming generations might not understand this, they had it written on bamboo and silk, carved into tubs and vases, engraved in metal and stone, and this they continued to repeat. He who denies the existence of spirits, stands in opposition to that which the holy kings obtained. Quotations are given from the book of Odes and the Documents concerning compensation which is supposed to be instigated by the spirits. Their judgment cannot be obviated by the richest, most re+ spected, mightiest and most powerful, heroic and military strength, strong armour and sharp weapons. There are celestial demons and demons of mountains and streams; there are also demons of the dead. At present the younger die before the older, as sons before the father, younger brother before the elder. Properly, they that are born first should die first. Through sacrifice these are supplied with food and drink. Is that not a great profit? Regard the spirit really lost, then the sacrifices are wastefulness. However, the relatives and village companions are together in gleeful associa- tion at the sacrificial banquet. Deny the existence of spirits and the various sacrifices will no longer be brought. Micius recommends them that the participation with the happiness of the demons above may be maintained, and the multitude below be united in joyful communion and the village companions in- THE PHILOSOPHER MICIUS. 63 timately associated. Would the kings, etc., in reality seek the rise of their kingdom and avoid its evils, then they must accept the existence of demons and spirits.” Thus the spirits are the bearers of the heavenly righteous- ness and represent the heavenly executive power. To doubt the existence of spirits is with Micius the same as to deny the divine retribution. As proof for the existence of spirits the corresponding testimony of the masses at all places and times con- cerning the apparition of spirits, serves conclusively ; also the sacrifices for the same on the part of the an- cient holy kings ; besides the consideration concerning the establishment of cities and the building of an- cestral halls and the selection of the best for sacrifices, Various written testimonies of the more ancient times bear upon this, None can withstand their revenge. The various kinds of spirits are nourished through the sacrifices, And also the respective village compa- nionships are united in intimate relationship through the sacrificial banquets. Thus the worship of spirits in which the religious element of Micius is con- centrated, is elevated to the social, political factor. It is worthy of remark that this is only done by the Chinese socialists, although the worship of spirits is to be rejected, and the ghost stories are justly ridi- culed by many Confucianists, yet herein Micius made a correct observation, viz., without a firm faith in the existence of a higher power, who exercises retribution, no social bond can be maintained. Unfortunately this is greatly overlooked in modern times, notwithstand- ing the teaching of history. Let no one confound the temporary or local degeneration of religion with religion itself. Concerning the Confucian worship of the spirits of that time compare Mencius § 56-60. 64 THE DOCTRINE OF 32. Condemnation of Music. “Tt is the work of humanity to strive for the furtherance and welfare of the kingdom, to remove its evils and become a pattern for the kingdom. Do what is profitable to men, leave undone what is unprofitable. The humane will not do what is pleasing to his eyes, regaling to his ears, sweet to his palate, comfortable to his members, in a manner that the means for clothing and nourishment of the people are withheld and wast~ ed. Micius does not reject music, because the tone of the in- struments (bells, drums, harps, fifes, flutes) are not pleasant, the colors of embroidery and embellishment not beautiful, the taste of roasted flesh not sweet, tarrying upon high towers, grand villas and open hunting grounds not delightful. All this is acknowledged, yet above it is not found in harmony with the obligations of the holy kings, below not with the profit of the myriads of subjects. For this cause Micius rejects pleasures. Were the musical instruments, like wagons and ships, advan- tageous to the people, I would not venture to reject them. But instruments of music have three faults: By them the hungry will not be satisfied, the freezing not be clothed, nor the tor- mented receive rest. Where shali the means for the nourish- ment and clothing of the people be obtained ? At present war and robbery is the order of the times, and there is music and dancing. This confusion of the kingdom, how shall it be brought to order? Taxes are levied among the people to furnish music. The old and feeble are not desired as perform- ers, but the strong with clear sounding voices. Men are thereby taken from their field work and industries, the women from spinning and weaving. So the time which the people need for furnishing their food and clothing is wasted. When the noble hear music, they fail to give attention to the government, the people neglect to pursue their vocation. Animals have feathers THE PHILOSOPHER MICIUS. 65 and hair for garments, hoofs and claws for shoes, grass and water for eating and drinking; for that reason the male do not have to cultivate the land nor the female spin and weave, Clothing and nourishment are at hand. Different it is with men ; they are directed to their strength for living. (Licius VI, 14), Trades are divided in the kingdom. The emperor, the noble and officials, the farmers, the women, all have their part from early morning till late evening. Are they accustomed to hear music each neglects his part. For this reason Micius condemns music and says: Do the officials and nobles truly desire the welfare of the kingdom and the removal of its evils, then they must regard music as an object which must be suppressed and cease to exist.” The condemnation of music and also the following para- graphs are evidently teachings of the disciples of Micias, although his sentiment doubtless is therein expressed. The condemnation of music embraces all pleasure, bearing in mind, of course, that only allow- able pleasures are here under consideration. What would Micius say if he were to'come to our highly civilized countries and see the pleasure-seeking crowds, not only of the higher classes, but also the working classes ? Is it not true that the miseries and sufferings of the poor would soon be at an end if the means for clothing and food were not squandered in pleasure and plunder? True, there is much in pleasure that is beautiful, but the most beautiful would doubtless be the fresh and happy faces of the people. Even with music there is much misehief done. What advantage is it if the wife can poorly play beautiful salon music? Plain singing is always more preferable. Leave the classic music to skilled players, It is indeed time to consider the true value of music, not in gene- 66 THE DOCTRINE OF ral, but rather in particular in cases of families in ordinary circumstances. Measure off its value. It is an unproductive work, consumes without reproducing. Yet, however much truth the criticism contains, Micius goes too far. For recreation musi¢ certainly is good, but this ought to be and remain its object. It cannot satisfy the necessities of the body, nor the deep inner demands of the emotions and the life of the spirit. Compare Mencius §465-477. His observation upon this subject is nearer right than Micius. {Paragraphs 33 and 34 of this subject are missing. | 35. Condemnation of Destiny. “That poverty comes to the government instead of wealth, diminution of the population instead of increase, confusion in- stead of order, has its reason in the adherence to destiny among the people. It is said: Is one destined to become rich, he will be rich ; to become poor, he will be poor ; so it is with increase and diminution of the population, order and disorder, long and short life. Though one may strongly resist destiny, what is the use? He who firmly holds that there is a destiny is inhumane. Hence the matter must be clearly considered. The criticism of right and wrong, profit and loss, has three characteristics— origin, cause and use. In ancient times it was the work of holy kings to originate. The cause is found in the objective- ness of the ears and eyes of the 100 tribes, the use constituting justice and administration for public profit. At present the educated and noble naturally accept the thought that destiny is advantageous. Against this the improve- ments of the kingdom through T‘ang and Wu speak. In the constitution, justice and command of armies of the ancient holy kings, was this sentence in vogue: Fortane cannot be coaxed THE PHILOSOPHER MICIUS. 67 to come, misfortune be threatened to leave, veneration is of no gain, capriciousness (tyranny) of no damage? The sayings concerning destiny overthrow righteousness, and the overthrow of righteousness establishes destiny. Against this speak the acts of T’ang and king Wan, who exercised communistic love and in intercourse mutual benefit, honored heaven and served the spirits. These (the spirits) enriched them, the rulers subjected themselves, the 100 tribes became equal with them, the highly educated gathered around them and before one generation had passed they were chief lords and controlled the rulers. Remunerations and punishments were used by the holy kings as an incentive for superiority, therefore every rank, ruler, minister, sons, brothers, etc., exerted themselves to fulfill their duties. Those who hold fast to destiny say: Remunera- tions and punishment stand fixed according to destiny; hence those who are not superior are remunerated, and those who are not malicious are punished, and everywhere indifference to parents and brothers is the result. Confusion arises in the villages, boys and girls have intercourse without restriction ; administrators steal and are unjust; city officers rebel, do not exert themselves when the ruler is in difficulty, mind him not when destruction comes. Destiny is the teaching of tyrannical people. Instead of ardently attending to business in time of poverty and ruin it is said: ‘My fate is fixed, and that for poverty.’ The tyrannical kings who did not control their sensual extravagance, followed not their relatives, destroyed and lost their state and family, appealed to fate and did not understand to say: ‘Iam incapable, and do not well conduct the government.’ The educated and noble, who in reality desire the wealth and order of the kingdom and hate its poverty and confusion, must not permit this talk of fate, must not leave the same un- -condemned. For it is the great damage of the kingdom.” 68 THE DOCTRINE OF 36. Condemnation of Destiny. (Continued.) “He who delivers speeches according to style, cannot otherwise than first adhere to the law for criticising the same, otherwise it would be like establishing morning and evening on a turning wheel. For the three laws see paragraph 35. What the multitude hears and sees is called existing, what no one hears or sees is called non-existing, Now no one has heard or seen destiny. If it is said that the people are stupid and in- capable, then the sayings left to posterity by the rulers, must be examined. Then, too, no one has ever heard the voice of fate, nor seen its form. The ancient holy kings used admonitions and teachings, remuneration and punishment. The Documents also prove that T‘ang and Wu gave explanation against fate through the example of the tyrannical emperors. Destiny is discovered by bad kings. Do now the educated and noble of the kingdom desire to distinguish the true from the false, the profitable from the damaging ; this cannot be done otherwise than by ardently condemning destiny.” 37. Condemnation of Destiny. ( Concluded.) “ Peace and danger, order and disorder, are in the hands of those above executing government, not in destiny, but in power. Soit was with that which the ancient kings accomplish- ed—power. (Compare Licius, Book VI. 1). The brave people honored superiority and loved meritoriousness and instructions. At present the great must hold early court and retire late, giving untiring devotion to vindication and administration. Because they say, through vigorous work, order and peace is maintained, but not without ; therefore the municipal officers THE PHILOSOPHER MICIUS. 69 exert the power of their members and the knowledge gained by their meditation to administer the various posts. So it is everywhere: He who exerts himself, will become distinguish- ed; he who does not, inferior ; he who exerts himself, will be+ come glorious, rich, satisfied, warm; he who does not exert himself, the opposite. He who believes in the presence of destiny, will become slothful in his calling, From this all the mentioned evils arise. Those who now exercise humanity and righteousness should in the future thoroughly examine this and heartily condemn the belief in the existence of destiny.” We notice here that Micius decidedly rejects that inevit- able fate regarded as a necessity, through which the ethical freedom and accountability of man is made void. In this Mencius is with him. (Compare Mencius § 86-90). However, Confucianism gave the matter assistance through the questioning of the tortoise and the plant Ts‘i. Though especially it was the Taoists who accepted a fixed course of the world, which might have easily assumed the form of rank fatalism. In the teaching of Licius we will find proof for this. Strange that these same presentations are found among all people down to the present time. The contem- plation of the order of things is decidedly a deter- minate one, indeed might be said, fatalistic. As far as mechanical explanation is right, determinateness also has its truth and justification. Through this, however, the situation becomes critical, as it leads to think that all can be explained mechanically, and ethical freedom loses its foundation. True, man’s freedom is limited, and it would be within the pro- vince of science to determine these limitations. In doing so a purely historic inductive course could be pursued. Uncontradictory proof could be brought to 70 THE DOCTRINE OF what degree the spontaneous influence of man has set its stamp upon nature. This is the work of the his- tory of civilization, but it should be done in view of the problem before us. To the present day it is necessary to summon the moral powers to battle against a so-called destiny ; for this persoral destiny, to a great extent, rests upon an inner personal unfitness, The relation of men is the chief factor for the social weal and woe in life. Through: this every work is ethical in itself, although it must be judged according to its intent and influence. [Paragraph 38, Condemnation of the Orthodox, is missing. ] 39. Condemnation of the Orthodox. (Concluded.) “The time of mourning has already been considered in paragraphs 6 and 25. Micius finds a contradiction in that the time for mourning for the children of the wife is longer than for the children of one’s own parents. ‘he personal reception of a wife is done with as much ceremoniousness as a stern father is received. The wedding ceremony is conducted as if gifts for sacrifice were accepted ; how can that be called pietistic ? .For the firm adherence to destiny by all emergencies and the evil results see 35-37. The teaching of the orthodox lightly treats the people of the kingdom. Pompous customs produce licentiousness, long mourning and prétended sadness deceives the relatives. The orthodox say: The noble must incline to the utterances of ancient times, then itis humane, Against this it must be said that the ancient time was also once present time, so that the opposite of that which one desires is imitated. It is also as- serted that the noble walk ahead, but do not work. Against this stand the names of the ancient who made bows, helms, THE PHILOSOPHER MICtts. 71 wagons and ships. They also say: Does the noble gain the victory ; he does not pursue the fleeing, he shoots not upon the inclosed, but helps those upon their wagons who submit. Against this it must be said: Thus the tyrannical rebellious retain their lives. The humane only contend with principles, follow wisdom and that which is good, so that no battling takes place. It isalso said: ‘The noble islikea bell ; strike it, and it will give a sound, otherwise not. The humaneis ready to serve in the presence of the above and before elders. He finds it beau- tiful to strive for that which is good, misdemeanour he allows not to pass, but he who needs impulse, hiding his good, is selfish.” After this follows the judgment of Ngantsi upon Confucius and several characteristics from the life of Confucius, which do not interest us here. The following para- graphs contain no new socialistic thoughts. Rather peculiar is the canon on definition in paragraphs 40-43 and the detailed description of the military readiness in 49-71, This last paragraph may serve as a sample to show the position which the socialists assumed against the orthodox of that time. Those Confucians here present a very different phase than Meucius gives. (Compare Mencius § 173 and 875). Yet we can vindicate Micius of the reproach of exaggeration according to the utterances of another CVonfucianist, the philosopher Suen, concerning a tendency of the orthodox school, at the head of which Tsi T’s‘ang appeared, which was entirely consumed by ritualism. Then also Tsi Hia who closely agreed with the opinion of the one just mentioned. But Tsi Yen satisfied himself with the pure doctrine without allowing the same to become an impetus to his life. Mencius in his contro- versy against socialism had not only Micius against 72 THE DOCTRINE OF THE PHILOSOPHER MICIUS. him, but his disciples and followers, who also greatly deviated from the teachings of Micius as we have them here in this book. This is not to surprise us. Just think of the most modern experiences. For ex- ample, Hegel and his disciples. The ancient Chinese socialism, according to the above exposition, presents social life much more universal than it is done by modern socialists. His teaching made impression upon his contemporaries and found many followers. Jn what manner the chief opponent combatted and vanquished the same, the thoughtful reader will readily see in the teachings of Mencius, when duly compared. Ay whe SA he Sad whe Vie whe oh 9d hc pee he he She he She ate oh HHA EAA TONITE. 3@' | Co: - + : 34 2 t ae 2 P¥ SiC Nh TR al SRC SPE, ie we 3k ke Nb eo). TaN Tics 3k : wy mss ie Sh at he we ye wT She oN M see whe A? See SJ Ay ae “agioton Jaichichichichicichicnicnig { Hint