Forke's Mozi

By Robert South

The ancient Chinese book The Mozi was first translated into a western language by Alfred Forke in 1922 when he translated it into German. This is a translation of that translation into English.

• Language: English
• Publisher: Robert South
• Release date: Apr 8, 2018
• ISBN: 9781370750177

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Preface

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

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

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

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

12-1

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

12-8

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

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

9-6

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

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

15-1

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

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

27-8

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

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

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

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

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

http://ctext.org/

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

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

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

Das ist schlimmer als Tod.

That is worse than death.

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

That is more than oblivion.

Chapter 1

Attracting scholars

1-1

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

1-2

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

1-3

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

1-4

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

1-5

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

1-6

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

Chapter 2

Self Cultivation

2-1

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

2-2

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

2-3

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

2-4

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

Chapter 3

Dying

3-1

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

3-2

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

3-3

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

3-4

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

3-5

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

Chapter 4

Models

4-1

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

4-2

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

4-3

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

4-4

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

4-5

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

Chapter 5

The Seven