Motse said: With the passing of the sage-kings of the Three Dynasties, the world lost its righteousness and the feudal lords took might as right. The superior and the subordinates are no longer gracious and loyal; father and son, elder and younger brother are no longer affectionate and filial, brotherly and respectful, virtuous and kind. The rulers do not attend diligently to government and the artisans do not attend earnestly to their work. The people practise immorality and wickedness and become rebellious. Thieves and bandits with weapons, poison, water, and fire hold up innocent travellers on the highways and the bypaths, robbing them of their carts and horses, coats and fur coats, to enrich themselves. All these start therewith (with the passing of the sage-kings). And so the world falls into chaos.

Now what is the reason for this confusion? It is all because of the doubt of the existence of the spirits [angels], and the ignorance of their being able to reward virtue and punish vice. If all the people in the world believed that the spirits are able to reward virtue and punish vice, how could the world be in chaos? Those who deny the existence of spirits proclaim: "Of course there are no spirits." And from morning till evening they teach this doctrine to the people of the empire. They bewilder the people, causing them all to doubt the existence of spirits. In this way the empire becomes disorderly. Therefore Motse said: If the rulers and the gentlemen of the world really desire to procure benefits for the empire and remove its calamities they must understand whether spirits exist or not.

Since we must understand whether spirits exist or not, how can we find out? Motse said: The way to find out whether anything exists or not is to depend on the testimony of the ears and eyes of the multitude. If some have heard it or some have seen it then we have to say it exists. If no one has heard it and no one has seen it then we have to say it does not exist. So, then, why not go to some village or some district and inquire? If from antiquity to the present, and since the beginning of man, there are men who have seen the bodies of spirits and heard their voice, how can we say that they do not exist? If none have heard them and none have seen them, then how can we say they do? But those who deny the existence of the spirits say: "Many in the world have heard and seen something of spirits. (Since they vary in their testimony,) who are to be accepted as really having heard and seen them?" Motse said: "As we are to rely on what many have jointly seen and what many have jointly heard, the case of Tu Po is (to be accepted)." King Hsuan of Chou (827-783 B.C.) put his minister Tu Po to death though he was innocent. Tu Po remarked: "The king puts me to death while I am innocent. If man loses his

consciousness after his death, then all is over. If I shall still retain my consciousness after death I shall let the king know of this within three years.” In three years, King Hsüan assembled the feudal lords at P’u Tien. There were several hundred carts. Attendants numbered by the thousand and the multitude covered the fields. At noon Tu Po in red garments and headgear appeared [by GOD’s leave] riding in a plain chariot drawn by a white horse, holding a red bow and carrying red arrows. He pursued King Hsüan and shot him on his chariot. The arrow pierced his heart and broke his back. He fell and died prostrate. At the time all the people of Chou who were there saw it and those far away heard of it, and it was recorded in the Spring and Autumn of Chou. Rulers instructed their ministers with it and fathers warned their sons with it, saying: “Be careful, be respectful. All who kill the innocent are speedily and severely visited by misfortune and punished by the ghosts and spirits [angels] like this.” Judging from what is recorded here, how can we doubt that ghosts and spirits exist?

Not only does the record in this book prove it to be so. Formerly, Lord Mu of Ch’in (about 640 b.c.) was once in the temple at noon. A spirit [angel] entered and alighted. He had the face of a man but the body of a bird. His attire was plain and dark. His appearance was dignified. Seeing him Lord Mu became afraid and was rushing away. The spirit said: “Do not be afraid. GOD cherishes your intelligent virtue, authorizing me to prolong your age by nineteen years, and ordaining your state to be prosperous and your descendants to be many and not to lose Ch’in.” Lord Mu saluted him repeatedly and [greeted him], saying: “May I ask the name of my [visitor]?” He answered: “I am Kou Mang [an angel].” If we are to accept what Lord Mu of Ch’in had seen personally as reliable, then how can we doubt that spirits and ghosts exist?

Not only does the record in this book prove it to be so. Formerly Lord Chien of Yen (about 500 b.c.) put his Minister Chuang Tse Yi to death while he was innocent. Chuang Tse Yi remarked: “The lord puts me to death though I am innocent. If man loses his consciousness after death then all is done. If I shall still retain my consciousness after death, I shall let the Lord know of this within three years.” In a year, Yen was going to repair to Tsu. Such ceremonies were the occasions of large assemblages of men and women. At noon Lord Chien was riding on the road to Tsu. Chuang Tse Yi carried a red staff and struck and prostrated him. At the time all the people of Yen who were there saw it and all those who were far away heard of it. And it was recorded in the Spring and Autumn of Yen. The feudal lords circulated the news around, and remarked: “So speedy and severe are the misfortunes and punishment from the spirits and ghosts upon him that kills the innocent.” Judging from the record in this book, how can we doubt that spirits and ghosts exist?

Not only does the record in this book prove it to be so. Anciently, in the reign of Lord Wen of Sung, whose name was Pao (610-589 b.c.), there was a master of ceremonies by the name of Kuan Ku. While he was working in the temple, a wizard carrying a cane appeared and said to Kuan Ku: “Kuan Ku, why don’t the jades and stones measure up to the standard, and why are the cakes and wine [lawful drink] unclean, and the victims imperfect and not fat, and the sacrifices not in season? Did you do this or did Pao do this?” Kuan Ku answered: “Pao is still small and in his swaddle-clothes. What does he have to do with this? It is all done by the official in charge, Kuan Ku.” Thereupon the wizard lifted his cane and struck him, prostrating him on the altar. At the time those people who were present all saw it and those far away heard of it. And it was recorded in the Spring and Autumn of Sung. The feudal lords circulated the news and remarked: “So speedy and severe is the punishment from spirits and ghosts to him who is not reverent in performing sacrifices [for GOD’s sake]!” Judging from the record of this book, how can we doubt that spirits and ghosts exist?

Not only does the record in this book prove it to be so. Formerly the Lord Chuang of Ch’i (794-731 b.c.) had two ministers, Wang Li Kuo and Chung Li Chiao, who were engaged in a lawsuit. For three years no judgment could be reached. The Lord of Ch’i thought of putting both of them to death, but was afraid to slay the innocent; he thought of acquitting both of them but was afraid to let loose the guilty. So he let them provide a lamb and take oath [by GOD] on the altar of Ch’i. The two men agreed to take the oath of blood. The throat of the lamb was cut and its blood sprinkled on the altar. The case of Wang Li Kuo was read all through. But before half of the case of Chung Li Chiao was read, the lamb arose and butted at him, broke his leg and prostrated him on the altar. At the time all the people of Ch’i who were present saw it, and those far away heard of it. It was recorded in the Spring and Autumn of Ch’i. The feudal lords circulated the news around and remarked: “So speedy and severe is the punishment from spirits and ghosts to him that takes an oath in insincerity!” Judging from the record in this book, how can we doubt that spirits and ghosts exist?

Therefore Motse said: One may not act disrespectfully even in woods, valleys, or solitary caves where there is no man. Spirits and ghosts [angels] are watching everywhere.

Those who deny the existence of spirits ask: “Are the senses of hearing and sight of the multitude sufficient to decide a doubt? How can people strive to be learned gentlemen while they continue to trust the senses of hearing and sight of the multitude?”

Motse said: If the senses of hearing and sight of the multitude are thought to be not trustworthy, we may ask if such men like the sage-kings of the Three Dynasties, Yao, Shun, Yü, T’ang, Wen, and Wu, are trustworthy? Of course, about this all people above the mediocre will say such men like the ancient sage-kings of the Three Dynasties, Yao, Shun, Yü, T’ang, Wen, and Wu, are trustworthy. If the ancient sage-kings of the Three Dynasties are trustworthy, we may review some of their deeds.

In ancient times, having captured Yin and punished Chow, King Wu let the feudal lords share in the worship (of the ancestors of Yin [honoured in memory]). Those more closely related were to partake in the temple sacrifices and those less closely related in the outdoor sacrifices. So then King Wu must have believed there were spirits and ghosts, therefore after capturing Yin and punishing Chow he let the feudal lords share in the worship. If there were no spirits and ghosts why did King Wu assign the duties of worship?

Not only does the deed of King Wu prove it to be so. When the ancient sage-kings distributed rewards it must be before their ancestors [honoured in memory]. When they meted out punishments it must be before the altar [of GOD]. Why are the rewards distributed before the ancestors? To submit their fairness. Why are punishments meted out before the altar? To submit their justice.

Not only does the record in that book prove it to be so. On the day when the ancient sage-kings of the Three Dynasties of Yü, Hsia, Shang, and Chou first established their empire and built their capitals, they invariably chose the central altar on which to build the ancestral temple. They would pick out the luxuriant and elegant among the trees to plant in the temple of agriculture. They would select the affectionate and filial, virtuous and kind among the elders of the country to be masters of ceremonies. They would pick out the victims among the six animals by their fatness, perfection, and the colour of their wool. The jades and stones were to be appropriate in material and satisfactory in measurement. And the cakes and wine were to be prepared with the most fragrant and yellow grain, and so the quality of cakes and wine would vary with the abundance of the year. This is to say, in the government of the ancient sage-kings, [the worship of GOD] had priority over the people. Before the offices and courts were completely established, the sacrificial vessels and sacrificial robes must have been all stored in the storehouse, the masters and attendants of ceremonies must have all been installed in court, and the victims must be kept apart from the original flock. Since the government of the ancient sage-kings was like this, the ancient sage-kings must have believed in the existence of spirits and ghosts.

Deep was their own interest in the welfare of ghosts and spirits. Yet they were afraid their descendants might not understand it. Thus they recorded it on bamboos and silk to bequeath to them. Fearing that these might rot and disappear so that the descendants might not learn it, they engraved it on plates and cups and cut it in metals and stones. They feared also that the descendants might not be reverent and obtain blessing, and so among the books of the ancient kings and the records of sages testimonies to the existence of ghosts and spirits occur time and again even on a single foot of silk or a single sheet in the books. Why was this? Because the sage-kings were interested in it. Those who deny the existence of spirits are opposing the interest of the sage-kings, and such is not the way of the superior man.

Those who deny the existence of spirits might say: “Among the books of the ancient kings not a foot of silk or a sheet is found which testifies to the existence of ghosts and spirits once and again. Then where are these testimonies?”

Motse replied: They are found (for instance) in the Ta Ya of the books of Chou. “Ta Ya” tells: “The rule of King Wen over the people pleased Heaven [GOD]. Although Chou is an old country, it is newly commissioned by GOD. Chou does not appear showy. The commission from GOD does not appear to be seasonable. King Wen reached high and low, he was [honoured before] GOD. How active was King Wen! He dispensed his intelligent virtue without ceasing.” If ghosts and spirits do not exist, then how could King Wen be “[honoured before] GOD” since he was already dead? Here we have a testimony of ghosts in the book of Chou.

If there are testimonies only in the books of Chou and none in those of Shang still it could not be reliable. But we find among the books of Shang the following: “Oh! Anciently, before Hsia was visited by misfortune, of the various animals and insects and even birds none deviated from their proper course. As to those who have faces of men, who dare be divergent in heart? Even the hills and rivers ghosts and spirits [created powers] dared not be insurgent.” If one is respectful and sincere one could maintain harmony in the world and stability to the lower earth. Now it was to assist Yü that hills and rivers ghosts and spirits dared not be insurgent. Here we have a testimony of ghosts in the book of Shang.

If there are testimonies of ghosts only in the books of Shang and none in those of Hsia it is still not reliable. But we have “Speech at Kan” among the books of Hsia, running thus: “In the midst of the war at Kan the Emperor called the six associates to receive instructions in the headquarters. He said: ‘The Prince of Pin violated the five elements and disused the three calendars. GOD decreed to exterminate his life!’ And he continued: ‘At noon I shall grapple with the Prince of Hu for the fate of the day. But (mind you), you ministers and people, it is not because I covet their land and treasures. I am only carrying out the punishment in obedience to GOD. If you on the left do not do your part on the left you will be disobeying my orders; if you on the right do not do your part on the right you will be disobeying my orders; if you charioteers do not manage your horses according to orders you will be disobeying my orders. And rewards will be distributed before my ancestors and punishments will be meted out before the altar.’” Why were rewards distributed before the ancestors? To submit their fairness. Why were punishments meted out before the altar? To submit their justice. Because the ancient sage-kings must reward virtue and punish vice with ghosts and spirits, they distributed rewards before the ancestors and meted out punishments before the altar. And here we have a testimony of ghosts in the books of Hsia.

Now, first in the books of Hsia and next in the books of Shang and Chou, testimonies to the existence of ghosts and spirits occur again and again. What is the reason for this? Because the sage-kings were interested in it. Judging from the records of these books, how can we doubt that there are ghosts and spirits?

Anciently, on the propitious day of ting mao, Chou offered thanksgiving [to GOD for] Earth and the Four Quarters, and [remembered] their ancestors. They did this to prolong their age. If there were no ghosts and spirits, how could their age be prolonged?

Motse said: As to the fact that ghosts and spirits can reward virtue as well as punish vice [by GOD’s leave], if it could be proclaimed to the whole country and to all the people it would really be a source of orderliness in the country and blessing to the people. The corruption of the officials in their public charges and the immorality among men and women will all be seen by ghosts and spirits. The vice of those who, with weapons, poisons, and water and fire, waylay innocent travellers and rob them of their carts and horses, coats and fur coats to enrich themselves will be seen by ghosts and spirits. Thereupon the officials will not dare be corrupt in office, withholding reward when they find the virtuous or withholding punishment when they find the wicked. And those among the people who commit vice and cruelties and with weapons, poisons, and water and fire waylay the innocent travellers, robbing them of their carts and horses, coats and fur coats to enrich themselves—all these will be no more. And the world will have order. Really the intelligence of the ghosts and spirits cannot be combated. Even in solitary caves, big ponds, woods and valleys, the ghosts and spirits are watching. And the punishments from ghosts and spirits cannot be evaded. Even wealth and great numbers, daring and strength, strong armour and sharp weapons, the punishment of ghosts and spirits will frustrate.

If this is doubted, look at the story of the ancient King Chieh of Hsia. He was an emperor in honour and possessed the whole empire in wealth. He cursed GOD and blasphemed against the spirits above [angels] and destroyed the multitudes below. Thereupon GOD commissioned T’ang to carry out the judicious punishment. With nine chariots T’ang arranged the Bird Formation and the Wild Goose March. He climbed the Ta Tsan and scattered the forces of Hsia and entered its land. And he captured T’uei Yi Ta Hsi. Now, King Chieh of Hsia was an emperor in honour and possessed the whole empire in wealth. In his service was the man of great daring and strength, T’uei Yi Ta Hsi, who had torn apart a buffalo alive. He could kill a man at the move of a finger, and the number of those killed amounted to a million, and they were thrown into lakes and mountains. Yet, for all this, Chieh could not evade the punishment from ghosts and spirits. This is why I say even wealth and numbers, daring and strength, strong armour and sharp weapons cannot combat the punishment from ghosts and spirits.

Not only is this so. Anciently, King Chow of Yin was also an emperor in honour and possessed the whole empire in wealth. He cursed GOD and blasphemed against the spirits above and destroyed the multitudes below. He exposed the aged and murdered the children, tortured the innocent, and opened a pregnant woman. The common people and the widows and the widowers cried aloud, but were not heard. Thereupon GOD commissioned King Wu to carry out the judicious punishment. With a hundred selected chariots and four hundred warriors King Wu appointed his officials and reviewed his forces. He battled the armies of Yin in the Wilderness of Mu. He captured Fei Chung and E Lai, and the multitude deserted and ran away. King Wu rushed into the palace. He executed Chow and hung him on a red ring with his crimes published on a white flag, to punish him for the feudal lords in the empire. Now King Chow of Yin was an emperor in honour and possessed the whole empire in wealth. He had men of such daring and strength as Fei Chung, E Lai, and Duke Hu of Ch’ung, who could kill a man at the move of a finger; and the number of those killed amounted to a million, and they were thrown into the lakes and mountains. Yet with all these Chow could not evade the punishment from the ghosts and spirits. This is why I say even wealth and numbers, daring and strength, strong armour and sharp weapons cannot frustrate the punishment from ghosts and spirits.

Moreover, Chin Ai has said: “No virtue is too small; no extermination of a lineage is too big.” This is to say, in distribution of rewards by ghosts and spirits no man is too insignificant to be rewarded for his virtue. And in the meting out of punishments by ghosts and spirits no man is too great to be punished.

Those who deny the existence of spirits say, “If one does not work for the blessing of one’s parents but work for their destruction, would one still be a filial son?”

Motse explained: The ghosts and spirits of all times may be divided into spirits of Heaven [angels], spirits of hills and rivers [created powers], and ghosts of men after their death [souls awaiting resurrection]. It is true that there are sons who die before their fathers, and younger brothers before their elder brothers. But, as the saying in the world goes: “He who is born first dies first.” So then those who die first would be the mother if not the father, and the elder sister if not the elder brother.

At any rate, we should prepare clean cakes and wine [lawful drink] reverently to do sacrifice [for GOD’s sake]. If ghosts and spirits do exist, then it is to serve father and mother, elder sisters and elder brothers with food and drink [as charity in their memory]. Is not this a great blessing? If ghosts and spirits did not exist it would seem to be a waste of the material for the cakes and wine. But such use is not just to throw it into the ditch or gully. For the relatives from the clan and friends from the village and district can yet eat and drink them. So, even if there were really no ghosts and spirits, a sacrifice will yet gather together a party and the participants can enjoy themselves and befriend the neighbours. Those who hold there are no ghosts say: “Of course there are no ghosts and spirits and therefore I should not expend my wealth on the cakes and wine and victims. This is not because I am miserly about my wealth on the cakes and wine and victims. But (because I do not see) what I can accomplish with it.” This is opposed to the records of the sage-kings above and opposed to the practice among the filial sons among the people. Yet they claim to be superior men in the empire. This is no way to be superior men. But Motse said: For me to offer sacrifice is not to throw it into the ditch or the gully. It is to [please GOD] above and gather a party and enjoy ourselves and befriend the neighbours below. And if spirits exist, I would be serving my father and mother and brother with food [as charity in their memory]. Is this not a great blessing in the world?

Therefore Motse said: If the rulers and the gentlemen of the world really desire to procure benefits for the world and eliminate its calamities they must believe in and teach the existence of ghosts and spirits. This is the way of the sage-kings.