University of Virginia Library

CHAPTER XV

UNDEVELOPED WEALTH

a. The Secretary: The provinces of the interior, — with a great
population, where the water supply is not adjusted to fodder-growing
requirements, with climate warm and damp, — are not suited to
raising horses and cattre. When farming, people trudge wearily
behind the plough; and when walking, they carry their loads on their
backs or on poles. They wear out their strength and still obtain
little results. Thus the common people have suffered great hardships,
insufficiently provided even with clothing and food. Old men and
children have been forced to carry burdens and pull carts on the
highways, and even ministers and high officials often rode in ox-carts.[1]

b. But since His Majesty the Emperor Hsiao-wu[2] conquered
the Hundred Tribes of the South[3] and turned their lands into
orchards, drove away the Western and Northern Barbarians,[4]
and established national reservations, precious novelties and foreign
articles fill the Inner Palace,[5] and fleet-footed palfreys and chargers
pack the Outer Stables. Every common man can ride a fine mount,
and the people feast to satiety upon oranges and pumaloes. This
shows what affluence the profit derived from the frontier commandeering
has brought. To ask, as you do, what are the blessings
that we now enjoy, is to show complete lack of judgment.

c. The Literati: When Yü had settled water and land, and laid
out the Nine Provinces, every part of the Empire sent in as tribute

the produce of its soil[6] in quantities to fill up the palaces and
supply the demands of the Ruler of Men. The wealth of the mountains
and rivers, and the rich produce of ten thousand li of fertile land,
were ample enough to enrich the people, there being no necessity
to rely upon the lands of the Barbarian, and the products of distant
countries, to provide for all immediate expenditure.

d. We have heard that in the not very distant past before the
expeditions against the Barbarians of the North and South, labor
conscriptions and levies were few, and the people were rich and
satisfied. Well fed and warmly clad, they put away the new harvest
and subsisted on last year's storage; linens and silks were plentiful,
and horses and cattle were gathered in large herds. Farmers employed
horses for ploughing or packing, and everyone among the people
could ride in saddle or chariot. In fact they considered at the time
the advisability of restricting the use of horses to the fields.[7] But
later on, because of innumerable military expeditions, there was
such lack of battle-horses, that mares and cows were despatched to
the front. Colts and calves were now born on battle-fields,[8] while
the six domestic animals were not raised at home; the five cereals were
not cultivated on the countryside, and the people had not even
enough husks and chaff to go around. How could they feast upon
oranges and pumaloes? Following a great war, says the Chuan,
recovery is slow to come even after several generations.[9] In province
and demesne at the present time we often see clearly demarcated
but uncultivated fields; in city and burg are houses, but unoccupied.
Where is the fat of the land of frontier commanderies of which
you speak?

e. The Secretary: According to the ancient regulations, one hundred
paces of field formed a mou, which the people farmed in accordance with
the "well-tithe" system, one share in ten devoted to mutual support,[10]
following the principle that the "public interest comes first, private
interests second". Such was the fundamental duty of citizen and
subject. The late Emperor, taking pity upon the hardships and the
sufferings of the multitude and their insufficiency in food and
clothing, promulgated new regulations whereby two hundred and
forty paces of field constituted an acre, and the tax was levied at
the rate of one thirtieth.[11] But idle[12] subjects refusing to work
strenuously on their farms bring hunger and cold upon their own
heads by their obstinacy: they want to sow without having ploughed,
and to reap without having planted. Why lay the blame for this
on the salt and iron monopoly?

f. The Literati: The tithe collected for the public benefit consisted
only of the people's labor, and the Government shared with the
people in the good or bad crops. It would not get more when the
people had less, nor would it get less when the people had more.
Hence it is said that the tithe was the most proper and just measure
for the whole Empire. But now, though the farmers are taxed but
one thirtieth, the rate is based upon acreage. Thus in good years
when the grain lies about in abundance,[13] the actual exaction would
be [too] small, while in bad years with famine rampant, the full
stipulated amount would be demanded. Add to this the poll tax

and corvée duty, and the rate would become actually exactly one
half of a man's labor. The farmers are forced not only to yield
all of their produce, but are even often obliged to go into debt in
order to fulfill the required amount. Thus are the people overtaken
with hunger and cold, in spite of their strenuous farming and
intense labor. As the wall-builder is first careful to lay a broad
foundation before he begins to build to a height, so must the
shepherd of the people first stabilize the people's occupation before
demanding adequate returns. The Lun Yü says: If the people enjoy
plenty, with whom will the Prince share want?[14]

g. The Secretary: In olden days when the feudal lords were
struggling for power, and the Warring States came into existence
amidst unceasing strife, people were often prevented from working
in the fields, yet rendering the tithe did not interfere with their
work. But at present by virtue of Your Majesty's sacred powers,
there has been no mobilization of troops for a long time. Yet people
do not all go to work in the southern fields, and in spite of the
subdivision of land in proportion to the population, they still suffer
from deficiency. The grain stores are emptied for the relief of the
poor and needy more and more every day, idleness being thus increased
with more people looking to the government expecting support.
It is certainly a matter of exasperation for the Prince, for, while
he exerts himself in the service of the people, they still, ungrateful
and with no regard to a sense of duty, migrate and flee to distant
regions and evade their public duties. The contagion spreads from
one to the other; daily the acreage under cultivation decreases;
taxes are not paid; attempts are made to resist government agents!
Even if the Prince would like to enjoy plenty, with whom is he
going to share it?

h. The Literati: Frequent transplanting kills a tree; frequent
change of habitat weakens animal or reptile. Thus the horses of
Tai[15] long for the wind of the North, and the flying bird wings
its way to its old nest; they all pine for the place of their birth.

It is thus plain that the people evade their public duties not because
they seek profit; nor can it be said that they find especial
delight in migrating. Some time ago, when frequent military
expeditions brought about financial distress, constant levies[16] were
exacted and the burden fell again on the people's farms and homes.
These burdens being again increased, they would not go to work
in the southern fields. Most of the evasions, however, were committed
by the great families, whom the hesitating and pusillanimous officials
did not dare to press, and the responsibility was shifted to
the common people. The latter unable to bear their extortions, fled
or migrated to distant regions. The middle class families were then
forced to pay, and the stay-behinds were obliged to fulfill the
duties of the lucky fugitives. This is why the people, constantly
plundered by the wicked officials, follow one another's example,
and in great numbers flee from the places of the hardest pressure
to regions where the situation is slightly better.

i. The Chuan says: For a liberal administration the people are
ready to die; fathers leave sons, and sons fathers, under an oppressive
government.[17] This is the explanation for the daily decrease of the
acreage under cultivation, and for the cities becoming gradually
deserted. For the principle that a shepherd of the people should
follow lies in removing their ills, and leading them to contentment,
pacifying them without disturbing them, and employing them without
overburdening them. Then the people would diligently apply
themselves to their work, and gladly contribute their share of public
taxes. Under such conditions, the ruler would need no assistance
from the people, and the people would look for no doles from the
ruler; rulers and subjects would freely intercommune, and songs of
praise would rise. Thus [the Government] would be able to take
from the people without provoking their disgust, and enlist their
labor without their murmuring. In the poem of the "Spirit Tower,"[18]
it is shown how the people would address themselves to work without

ever being obliged to do so. In such a case, how would the Prince
suffer any deficiency?

j. The Secretary: In ancient times a lad fifteen years of age
entered the higher school, and had to take part in minor corvées;
at twenty he received his cap of maturity, and was liable to
military service; when he was over fifty, still in his prime and
sound in health, he would be called an ai chuang[19] . The Book of
Poetry says: Fang Shuh is of great age, but full of vigor were his
plans.[20] Therefore the army of Shang was as numerous as marsh-flowers
and that of Chou like crows. Now Your Majesty shows his
commiseration for the people by liberal regulations in the matter
of corvées. One becomes subject to taxation at the age of twenty-three;
at fifty-six one is exempted; the purpose is to aid the elders
and to give rest to the aged. Those in their prime are given the
chance to cultivate their lands and fields, and the aged to work
on their plots and gardens. If they economized their strength and
worked according to season, they would have no worry as to hunger
and cold. But they do not regulate their families and yet complain
against the magistrates. This is indeed absurd.

k. The Literati: Those under the age of nineteen should be
called shang;[21] they are not yet full grown men. They are capped
at the age of twenty, marry at thirty and become subject to military
service. After fifty, they should be called ai-chuang; they stay at
home, leaning on their canes, and they are not subject to corvées;
the purpose of these regulations should be to assist the needy and
give rest to the advanced in age. At the Village Feast the rule
is that the older folk have a separate meal—a special privilege
instituted to comfort old men from sixty to ninety years of age, and
to indicate clearly how elders should be treated. Thus the elders are
not supposed to be satisfied without meat, to be made warm without
silk,[22] or to walk without the support of canes. No such principle

of nourishing the elders is in force now when men from fifty to
sixty are still made to serve in the transportation service, together
with their sons and grandsons, and are equally subject to corvées
and labor conscriptions.

l. In ancient times, in the event of a major mourning, for a
period of three years, [the Prince's call] did not resound at one's
door. The idea was to facilitate the execution of the duties of filial
piety and leave one free to vent a sorrowing heart. Is not
mourning for a parent the unique occasion when a true gentleman
wishes to concentrate for the fullest self-expression? But now people
are obliged to leave their parents' corpses unattended and to forego
the mourning dress to join military service. This is not the proper
way of loving the people like children or conforming to their filial
and brotherly affections.[23] When the Duke of Chou held the baby
Ch'êng Wang in his arms in attendance on the affairs of the Empire,
his favors filled the Four Seas, and his bounties extended to the
Four Directions. How much the more should one who reigns in his
own right follow this example? All mankind cherished his benevolence
and virtue, and everyone was properly occupied. The Book of Poetry
says: Night and day he enlarged its foundations by his deep and
silent virtue.[24] Your Majesty is still youthful in age[25] and is forced
to rely upon Your chief subjects and great ministers in carrying
out Your administration. It is because of the fact that administration
and education are not well balanced, that the common people find
it necessary to criticize.

The Secretary remained silent, making no reply.