Facts on file encyclopedia of world volume VII documents and index

ENCYCLOPEDIA OF
WORLD HISTORY
Primary Documents
Master Index

VOLUME VII


ENCYCLOPEDIA OF
WORLD HISTORY
Volume I
The Ancient World
Prehistoric Eras to 600 c.e.
Volume II
The Expanding World
600 c.e. to 1450
Volume III
The First Global Age
1450 to 1750
Volume IV
Age of Revolution and Empire
1750 to 1900
Volume V
Crisis and Achievement
1900 to 1950
Volume VI
The Contemporary World
1950 to the Present
Volume VII
Primary Documents

Master Index


ENCYCLOPEDIA OF
WORLD HISTORY
Primary Documents
Master Index

VOLUME VII
edited by
Marsha E. Ackermann
Michael J. Schroeder
Janice J. Terry
Jiu-Hwa Lo Upshur
Mark F. Whitters


Encyclopedia of World History
Copyright © 2008 by Marsha E. Ackermann, Michael J. Schroeder, Janice J. Terry, Jiu-Hwa Lo
Upshur, and Mark F. Whitters.
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Encyclopedia of world history / edited by Marsha E. Ackermann . . . [et al.].

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ENCYCLOPEDIA OF
WORLD HISTORY
Volume VII
CONTENTS
Primary Documents
Master Index

1
239

PRIMARY DOCUMENTS
Volume 1 Period: 8000 B.C.E. to 600 C.E.
Document
Code of Hammurabi
Book of the Dead
Daodejing
Constitution of Ancient Japan

Hebrew Bible, Old Testament
Sunzi: Art of War
Plato’s Republic
Mencius (Mengzi)
Selections from the Writings of Han Fei
Cicero: On the Republic
Aeneid of Virgil
Acts
Bhagavad Gita
Tacitus: The Histories
Edict of Milan
Confessions of St. Augustine

Year
18th century b.c.e.
1567–1085 b.c.e.
eighth–third century b.c.e.
604 b.c.e.
c. 571–562 b.c.e.
c. 400 b.c.e.
c. 360 b.c.e.
c. 300 b.c.e.
c. 230 b.c.e.
54–51 b.c.e.
c. 29–19 b.c.e.
c. 60–90 c.e.
c. 100 c.e.
106–107 c.e.
313 c.e.
397–400 c.e.

Page
1
4
6
8
9
10
12
13
15
16
19
21
23
25
26
27

Year
Unknown
c. 610–632
614
817
c. 1000

Page
29
30
32

33
35

Volume 2 Period: 600 C.E. to 1450
Document
Yoruba Creation Myth
The Qur’an (Koran)
Antiochus Strategos: Account of the Sack of Jerusalem
Ordinance of Louis the Pious
Genji Monogatari, or The Tale of Genji


vi

Contents
Al Biruni’s Chronology
Concordat of Worms
The Great Fair at Thessalonica
Averroës on Free Will and Predestination
Magna Carta
Saint Thomas Aquinas: Summa theologica
The Travels of Marco Polo
Boccaccio Describing the Black Death

c. 1030
1122
c. 1150
c. 1190
1215
1265–1274

c. 1271–1298
1348

37
39
40
41
44
50
53
55

Volume 3 Period: 1450 to 1750
Document
Excerpts from the Journal of Christopher Columbus
The Praise of Folly (Desiderius Erasmus)
The Prince (Niccoló Machiavelli)
Martin Luther: The Ninety-five Theses
Aztec Account of Cortés
Second Letter of Cortés to Charles V
Pedro de Cieza de León: Chronicles of the Incas
New Laws of the Indies
Copernicus: De revolutionibus orbium coelestium
Nahuatl History
St. Francis Xavier: Letter from Japan to the Society of Jesus at Goa
Sidi Ali Reis: Mirat ul Memalik
Will Adams on Japan
Mayflower Compact
René Descartes: Discourse on Method
British Bill of Rights

Act to Settle the Trade to Africa
Treaty of Utrecht

Year
1492
1511
1513
1517
1519
1520
1540
1542
1543
c. 1550
1551
1557
1611
1620
1637
1689
1698
1713

Page
59
60
61
65
69
70

75
76
78
81
82
85
89
91
93
95
96
97

Year
1762
1763
1776
1776
1776
1778
1789
1790
1791
1792
1799
1807
1819
1842
1842
1844

1848
1848
1850

Page
101
103
105
108
108
110
113
114
118
119
121
121
123
124
127
129
131
133
137

Volume 4 Period: 1750 to 1900
Document
Jean-Jacques Rousseau: The Social Contract
Proclamation of 1763
Declaration of Independence

Joseph Priestley: Discovery of Oxygen
Adam Smith: The Wealth of Nations
Voltaire on John Locke
Declaration of the Rights of Man and of the Citizen
Edmund Burke: Reflections on the Revolution in France
U.S. Bill of Rights
Mary Wollstonecraft: A Vindication on the Rights of Woman
Sir William Eton: A Survey of the Turkish Empire
Johann Gottlieb Fichte: Addresses to the German Nation
Simón Bolívar: Message to the Congress of Angostura
Treaty of Nanking (Nanjing)
Women Miners in the English Coal Pits
Friederich Engels: Industrial Manchester
The Communist Manifesto
Percy B. St. John: Eyewitness to the French Revolution in 1848
Frederick Douglass’s Speech on American Slavery




Contents
Giuseppe Mazzini: On Nationality
The Gettysburg Address
One Day under the Paris Commune
Charles Darwin: The Descent of Man
Kingdom of Choson (Korea)Treaty
Andrew Carnegie: “The Gospel of Wealth”
Pope Leo XIII’s Rerum Novarum (Of New Things)
Theodor Herzl: On the Jewish State
John Hay: Circular Letter

1852
1863
1871
1871
1882
1889
1891
1896
1899

140
142
142
146
148
148
150
151
152

Year
1902
1903
1905
1905
1907
1910
1917
1918

1919
1922
1925
1938
1940
1940
1941
1946
1946
1947
1948
1949
1949

Page
155
156
160
162
164
165
171
172
174
180
183
184
186
187
188

193
194
196
198
201
203

Year
1955
1956
1957
1961
1962
1963
1964
1965
1966

Page
205
207
209
211
213
214
221
222
224

1967

1968
1987
1990
2000

225
227
228
231
233

Volume 5 Period: 1900 to 1950
Document
Lenin: “What Is to Be Done?”
The Souls of Black Folk
Niagara Movement Declaration of Principles
Treaty of Portsmouth
Address to the Indian National Congress
Theodore Roosevelt: “New Nationalism” Speech
Balfour Declaration
Woodrow Wilson: “Fourteen Points” Address
Covenant of the League of Nations
Mohandas K. Gandhi: Freedom’s Battle
Adolf Hitler: Mein Kampf
Munich Pact
Winston Churchill: “Blood, Toil, Tears and Sweat”
Axis Pact
Franklin Roosevelt: “Four Freedoms” Speech
Winston Churchill: “Iron Curtain” Speech
Rudolf Hoess, Commandant of Auschwitz: Testimony at Nuremburg

Truman on Truman Doctrine
The UN Universal Declaration of Human Rights
Mao Zedong: The Chinese People Have Stood Up
Simone de Beauvoir: The Second Sex

Volume 6 Period: 1950 to Present
Document
The Freedom Charter
Let Flowers of Many Kinds Blossom
TASS on Eisenhower Doctrine
John F. Kennedy: Inaugural Address
Secretary-General U Thant: The Congo Problem
Dr. Martin Luther King, Jr.: “Letter from Birmingham Jail”
Sayyid Qutb: Milestones (Ma’alim fi al-Tariq)
U.S. State Department on Vietnam
Black Panther Party Platform and Program
President Nasser: Statement to Members of the Egyptian
National Assembly
Leonid Brezhnev, Soviet Communist Party Secretary, on Prague Spring
Ronald Reagan: “Tear Down This Wall” Speech
Nelson Mandela: Speech on Release from Prison
United Nations Millennium Declaration

vii



Primary Documents: the ancient world—Prehistoric Eras to 600 c.e.

Code of Hammurabi

Date: 18th century b.c.e.
The situations described in the Code of Hammurabi offer the modern-day reader a glimpse into the workings of
a Mesopotamian society of nearly 3,800 years ago. Hammurabi I ruled Babylon from 1792 to 1750 b.c.e., in the
period of the First Dynasty (c. 1900–1595 b.c.e.). He was a contemporary of Rim-Sin I (1822–1763 b.c.e.), king
of Larsa, and Zimri-Lim (1776–1761 b.c.e.), ruler of Mari, both of whom he defeated in battle late in his reign,
incorporating their cities into his empire. His law code, which was part of an even earlier tradition, was a means
of imposing order over the territories he conquered, much as the gods Anu (An) and Enlil oversaw the organization of heaven and earth. The codification of responses to certain—and probably recurring— problems would
also have served the purpose of simplifying and standardizing the administration of justice in his empire.
While his laws existed in various copies, the version that is now in the Louvre was inscribed in Akkadian
cuneiform on a stela, or stone slab, and set up—according to the inscription itself— in “E-Sagil” (also spelled Saggil and Esagila), the temple of Marduk at Babylon. A few hundred years after the First Dynasty of Babylon fell,
the Elamite king Shutruk-Nahhunte (ruled c. 1185–1155 b.c.e.) carted off the stela to Susa, his capital in southwestern Iran, where the French archaeologist Jacques de Morgan found it about 3,000 years later, in 1901.
The inscription can be divided into three parts: an introduction, the code, and an epilogue. In the first
section, Hammurabi justifies his position as ruler of Babylon by describing it as a consequence of the divine
ordering of the world and boasts of his achievements as a conqueror and restorer of temples. This section
lists the names of known cities such as Nippur and Sippara (Sippar) but also cities such as Dur-ilu, which are
unidentifiable today. Also mentioned are the Akkadian names of gods (thus Sin rather than Nanna; Shamash
rather than Utu; Nebo rather than Nabu) and their temples. Enlil’s main temple at Nippur was E-kur (“mountain house”); E-babbar (“white temple”) was the temple of the sun god Shamash at Larsa; E-anna (“sky
house”) that of the sky god Anu. As with the place-names, some of the gods and temples mentioned are of
uncertain identity.
The second section is the code itself. It consists of 282 statements pronouncing judgment on various problems that might occur in a complex society. The judgments treat a wide range of matters, from stolen property
to inheritance rights to hired labor. The situations described are very specific, with each occurrence phrased in a
conditional “if” clause, followed by the appropriate response to that occurrence. To modern readers of the code,
one of its most striking features is the harshness of many of the penalties. Death was prescribed for offenses
ranging from murder (number 153) to harboring a runaway slave (number 16) to robbery (number 22). It is
often pointed out that the code, most notably in the laws dealing with personal injury (numbers 194 to 214),
calls for the lex talionis, or law of reciprocal punishment—the familiar “eye for an eye” (number 196). Yet not
all of the prescribed punishments are overly severe, as evidenced by those concerning farmers (numbers 42–56)
and merchants (numbers 100–107). And, while the laws illustrate the highly patriarchal organization of Babylonian society, women are accorded a certain amount of rights, as shown by numbers 137 and 179.
The third section, the epilogue, can itself be broken into two parts. In the first half, Hammurabi reasserts his
authority as ruler, stating that he set up these laws to protect the people of Akkad and Sumer. In the second half,

he prays that the gods make life very unpleasant for any future rulers who dare to corrupt or destroy his words.
Original spellings have been retained in this document. The following is an excerpt.
CODE OF LAWS
1. If any one ensnare another, putting a ban upon him, but he can not prove it, then he that ensnared him
shall be put to death.
2. If any one bring an accusation against a man, and the accused go to the river and leap into the river,
if he sink in the river his accuser shall take possession of his house. But if the river prove that the accused is
not guilty, and he escape unhurt, then he who had brought the accusation shall be put to death, while he who
leaped into the river shall take possession of the house that had belonged to his accuser.
3. If any one bring an accusation of any crime before the elders, and does not prove what he has charged,
he shall, if it be a capital offense charged, be put to death.
4. If he satisfy the elders to impose a fine of grain or money, he shall receive the fine that the action produces.
5. If a judge try a case, reach a decision, and present his judgment in writing; if later error shall appear in
his decision, and it be through his own fault, then he shall pay twelve times the fine set by him in the case, and
he shall be publicly removed from the judge’s bench, and never again shall he sit there to render judgement.






Code of Hammurabi
6. If any one steal the property of a temple or of the court, he shall be put to death, and also the one who
receives the stolen thing from him shall be put to death.
7. If any one buy from the son or the slave of another man, without witnesses or a contract, silver or gold,
a male or female slave, an ox or a sheep, an ass or anything, or if he take it in charge, he is considered a thief
and shall be put to death.
8. If any one steal cattle or sheep, or an ass, or a pig or a goat, if it belong to a god or to the court, the
thief shall pay thirtyfold therefor; if they belonged to a freed man of the king he shall pay tenfold; if the thief
has nothing with which to pay he shall be put to death.

9. If any one lose an article, and find it in the possession of another: if the person in whose possession the
thing is found say “A merchant sold it to me, I paid for it before witnesses,” and if the owner of the thing say,
“I will bring witnesses who know my property,” then shall the purchaser bring the merchant who sold it to
him, and the witnesses before whom he bought it, and the owner shall bring witnesses who can identify his
property. The judge shall examine their testimony—both of the witnesses before whom the price was paid,
and of the witnesses who identify the lost article on oath. The merchant is then proved to be a thief and shall
be put to death. The owner of the lost article receives his property, and he who bought it receives the money
he paid from the estate of the merchant.
10. If the purchaser does not bring the merchant and the witnesses before whom he bought the article, but
its owner bring witnesses who identify it, then the buyer is the thief and shall be put to death, and the owner
receives the lost article.
11. If the owner do not bring witnesses to identify the lost article, he is an evil-doer, he has traduced, and
shall be put to death.
12. If the witnesses be not at hand, then shall the judge set a limit, at the expiration of six months. If his witnesses have not appeared within the six months, he is an evil-doer, and shall bear the fine of the pending case.
14. If any one steal the minor son of another, he shall be put to death.
15. If any one take a male or female slave of the court, or a male or female slave of a freed man, outside
the city gates, he shall be put to death.
16. If any one receive into his house a runaway male or female slave of the court, or of a freedman, and does
not bring it out at the public proclamation of the major domus, the master of the house shall be put to death.
17. If any one find runaway male or female slaves in the open country and bring them to their masters,
the master of the slaves shall pay him two shekels of silver.
18. If the slave will not give the name of the master, the finder shall bring him to the palace; a further
investigation must follow, and the slave shall be returned to his master.
19. If he hold the slaves in his house, and they are caught there, he shall be put to death.
20. If the slave that he caught run away from him, then shall he swear to the owners of the slave, and he
is free of all blame.
21. If any one break a hole into a house (break in to steal), he shall be put to death before that hole and
be buried.
22. If any one is committing a robbery and is caught, then he shall be put to death.
23. If the robber is not caught, then shall he who was robbed claim under oath the amount of his loss;

then shall the community, and . . . on whose ground and territory and in whose domain it was compensate
him for the goods stolen.
24. If persons are stolen, then shall the community and . . . pay one mina of silver to their relatives.
25. If fire break out in a house, and some one who comes to put it out cast his eye upon the property of
the owner of the house, and take the property of the master of the house, he shall be thrown into that selfsame fire.
26. If a chieftain or a man (common soldier), who has been ordered to go upon the king’s highway for war
does not go, but hires a mercenary, if he withholds the compensation, then shall this officer or man be put to
death, and he who represented him shall take possession of his house.
27. If a chieftain or man be caught in the misfortune of the king (captured in battle), and if his fields and
garden be given to another and he take possession, if he return and reaches his place, his field and garden shall
be returned to him, he shall take it over again.
28. If a chieftain or a man be caught in the misfortune of a king, if his son is able to enter into possession,
then the field and garden shall be given to him, he shall take over the fee of his father.
29. If his son is still young, and can not take possession, a third of the field and garden shall be given to
his mother, and she shall bring him up.
30. If a chieftain or a man leave his house, garden, and field and hires it out, and some one else takes
possession of his house, garden, and field and uses it for three years: if the first owner return and claims his
house, garden, and field, it shall not be given to him, but he who has taken possession of it and used it shall
continue to use it.
31. If he hire it out for one year and then return, the house, garden, and field shall be given back to him,
and he shall take it over again.




Code of Hammurabi
32. If a chieftain or a man is captured on the “Way of the King” (in war), and a merchant buy him free,
and bring him back to his place; if he have the means in his house to buy his freedom, he shall buy himself
free: if he have nothing in his house with which to buy himself free, he shall be bought free by the temple of
his community; if there be nothing in the temple with which to buy him free, the court shall buy his freedom.

His field, garden, and house shall not be given for the purchase of his freedom.
33. If a . . . or a . . . enter himself as withdrawn from the “Way of the King,” and send a mercenary as
substitute, but withdraw him, then the . . . or . . . shall be put to death.
34. If a . . . or a . . . harm the property of a captain, injure the captain, or take away from the captain a
gift presented to him by the king, then the . . . or . . . shall be put to death.
35. If any one buy the cattle or sheep which the king has given to chieftains from him, he loses his
money.
36. The field, garden, and house of a chieftain, of a man, or of one subject to quit-rent, can not be sold.
37. If any one buy the field, garden, and house of a chieftain, man, or one subject to quit-rent, his contract
tablet of sale shall be broken (declared invalid) and he loses his money. The field, garden, and house return
to their owners.
38. A chieftain, man, or one subject to quit-rent can not assign his tenure of field, house, and garden to
his wife or daughter, nor can he assign it for a debt.
39. He may, however, assign a field, garden, or house which he has bought, and holds as property, to his
wife or daughter or give it for debt.
40. He may sell field, garden, and house to a merchant (royal agents) or to any other public official, the
buyer holding field, house, and garden for its usufruct.
41. If any one fence in the field, garden, and house of a chieftain, man, or one subject to quit-rent, furnishing the palings therefor; if the chieftain, man, or one subject to quit-rent return to field, garden, and house, the
palings which were given to him become his property.
42. If any one take over a field to till it, and obtain no harvest therefrom, it must be proved that he did no
work on the field, and he must deliver grain, just as his neighbor raised, to the owner of the field.
43. If he do not till the field, but let it lie fallow, he shall give grain like his neighbor’s to the owner of the
field, and the field which he let lie fallow he must plow and sow and return to its owner.
44. If any one take over a waste-lying field to make it arable, but is lazy, and does not make it arable, he
shall plow the fallow field in the fourth year, harrow it and till it, and give it back to its owner, and for each
ten gan (a measure of area) ten gur of grain shall be paid.
45. If a man rent his field for tillage for a fixed rental, and receive the rent of his field, but bad weather
come and destroy the harvest, the injury falls upon the tiller of the soil.
46. If he do not receive a fixed rental for his field, but lets it on half or third shares of the harvest, the grain
on the field shall be divided proportionately between the tiller and the owner.

47. If the tiller, because he did not succeed in the first year, has had the soil tilled by others, the owner may
raise no objection; the field has been cultivated and he receives the harvest according to agreement.
48. If any one owe a debt for a loan, and a storm prostrates the grain, or the harvest fail, or the grain does
not grow for lack of water; in that year he need not give his creditor any grain, he washes his debt-tablet in
water and pays no rent for this year.
49. If any one take money from a merchant, and give the merchant a field tillable for corn or sesame and
order him to plant corn or sesame in the field, and to harvest the crop; if the cultivator plant corn or sesame
in the field, at the harvest the corn or sesame that is in the field shall belong to the owner of the field and he
shall pay corn as rent, for the money he received from the merchant, and the livelihood of the cultivator shall
he give to the merchant.
50. If he give a cultivated corn-field or a cultivated sesame-field, the corn or sesame in the field shall
belong to the owner of the field, and he shall return the money to the merchant as rent.
51. If he have no money to repay, then he shall pay in corn or sesame in place of the money as rent for
what he received from the merchant, according to the royal tariff.
52. If the cultivator do not plant corn or sesame in the field, the debtor’s contract is not weakened.
53. If any one be too lazy to keep his dam in proper condition, and does not so keep it; if then the dam
break and all the fields be flooded, then shall he in whose dam the break occurred be sold for money, and the
money shall replace the corn which he has caused to be ruined.
54. If he be not able to replace the corn, then he and his possessions shall be divided among the farmers
whose corn he has flooded.
55. If any one open his ditches to water his crop, but is careless, and the water flood the field of his neighbor, then he shall pay his neighbor corn for his loss.
56. If a man let in the water, and the water overflow the plantation of his neighbor, he shall pay ten gur
of corn for every ten gan of land.
57. If a shepherd, without the permission of the owner of the field, and without the knowledge of the
owner of the sheep, lets the sheep into a field to graze, then the owner of the field shall harvest his crop, and






Book of the Dead
the shepherd, who had pastured his flock there without permission of the owner of the field, shall pay to the
owner twenty gur of corn for every ten gan.
58. If after the flocks have left the pasture and been shut up in the common fold at the city gate, any shepherd let them into a field and they graze there, this shepherd shall take possession of the field which he has
allowed to be grazed on, and at the harvest he must pay sixty gur of corn for every ten gan.
59. If any man, without the knowledge of the owner of a garden, fell a tree in a garden he shall pay half
a mina in money.
60. If any one give over a field to a gardener, for him to plant it as a garden, if he work at it, and care for it
for four years, in the fifth year the owner and the gardener shall divide it, the owner taking his part in charge.
61. If the gardener has not completed the planting of the field, leaving one part unused, this shall be
assigned to him as his.
62. If he do not plant the field that was given over to him as a garden, if it be arable land (for corn or
sesame) the gardener shall pay the owner the produce of the field for the years that he let it lie fallow, according to the product of neighboring fields, put the field in arable condition and return it to its owner.
63. If he transform waste land into arable fields and return it to its owner, the latter shall pay him for one
year ten gur for ten gan.
64. If any one hand over his garden to a gardener to work, the gardener shall pay to its owner two-thirds
of the produce of the garden, for so long as he has it in possession, and the other third shall he keep.
65. If the gardener do not work in the garden and the product fall off, the gardener shall pay in proportion to other neighboring gardens.
[Here a portion of the text is missing, apparently comprising thirty-four paragraphs.]
Citation Information:
Text Citation: “Code of Hammurabi.” Facts On File, Inc. Ancient and Medieval History Online. www.
fofweb.com.
Primary Source Citation: Hammurabi I. Code of Hammurabi. Translated by L. W. King. Courtesy of the
Yale Avalon Project.

Book of the Dead

Also known as: pert em hru (excerpts)
Date: 1567–1085 b.c.e.

Known by the Egyptians as pert em hru, “coming forth by day,” the Book of the Dead is the general title now
given to the collection of Egyptian funerary texts from the New Kingdom (1567–1085 b.c.e.). The ancient
Egyptians placed these spells, hymns, and incantations (which were illustrated with vignettes) in tombs for the
deceased to recite and thereby successfully achieve a new existence in the afterlife. Written on papyri in hieratic
script, they developed from the Pyramid Texts of the Old Kingdom (2698–2181 b.c.e.) and the Coffin Texts of
the Middle Kingdom (1991–1786 b.c.e.). While these earlier texts were used respectively by royalty and the elite,
the spells in the Book of the Dead were available to anyone who could afford them. The incantations, drawn
from particular chapters, could be varied according to an individual’s taste and financial means.
The first two selections, “A Hymn to the Setting Sun” and an excerpt from “A Hymn and Litany to
Osiris,” are from the papyrus of Ani. Ani, a scribe, was the person for whom this particular collection of
hymns and prayers was assembled, probably during the 18th Dynasty (1567–1320 b.c.e.). This papyrus is
currently in the British Museum. The third selection is a different version of “A Hymn to the Setting Sun”
from a 19th Dynasty papyrus now located in Dublin. The final selection is from the papyrus of Nu, an example of the “Chapter of Coming Forth by Day.”
In the first and third selections, the two hymns to the setting Sun, the texts refer to the journey of the sun
god Re (Ra) from his birth each morning in the arms of the sky goddess Nut to his death in her arms each
evening. The repetition of this journey symbolized the rebirth of the dead soul. The first hymn, from chapter
15 of the Ani papyrus, can more accurately be described as a hymn to both the rising and the setting sun, as is
stated in the hymn’s first lines. Ani is also named in these lines. The second hymn, from the Dublin papyrus,
may not have been purchased by anyone. The space in the last line where the owner’s name would appear
(here marked with ellipses) was left blank. This papyrus includes a more elaborate description of the underworld than does the hymn in the Ani papyrus.
The second selection, also from chapter 15 of the Ani papyrus, is a hymn and an excerpt from the litany
to Osiris. Osiris, god of the underworld, was violently murdered by his brother, Seth, and then reborn with
the help of his wife, Isis. The litany includes a series in which the deceased addresses Osiris by a variety of
titles and functions, along with the repetition of a prayer for safe passage through the underworld. Repetition
is also a feature of the fourth selection here, an example from one of the many chapters of “Coming Forth by




Book of the Dead

Day.” The first lines include the name of the deceased, Nu, and give his occupation as “chancellor-in-chief.”
The focus in this text on Nu’s “mastery” over various parts of his body would probably refer to how his ka,
or the “double” of his human body, would exist after death.
A HYMN TO THE SETTING SUN
A hymn of praise to Re when he riseth upon the horizon, and when he setteth in the land of life. Osiris, the
scribe Ani, saith:
“Homage to thee, O Re, when thou risest as Tem-Heru-khuti (Tem-Harmakhis). Thou art adored by me
when thy beauties are before mine eyes, and when thy radiance falleth upon my body. Thou goest forth to thy
setting in the Sektet boat with the fair winds, and they heart is glad; the heart of the Matet boat rejoiceth. Thou
stridest over the heavens in peace, and all thy foes are cast down; the never-resting stars sing hymns of praise unto
thee, and the stars which rest, and the stars which never fail, glorify thee as thou sinkest to rest in the horizon of
Manu, O Thou who art beautiful at morn and at eve, O thou lord who livest and art established, O my lord!
“Homage to thee, O thou who art Re when thou risest, and Tem when thou settest in beauty. Thou risest
and shinest on the back of my mother Nut, O thou who art crowned king of the gods! Nut doeth homage unto
thee, and everlasting and never-changing order embraceth thee at morn and at eve. Thou stridest over the heaven, being glad of heart, and the Lakes of Testes is content thereat. The Sebau Fiend hath fallen to the ground; his
arms and his hands have been hacked off, and the knife hath severed the joints of his body. Re hath a fair wind;
the Sektet boat goeth forth and, sailing along, it cometh into port. The gods of the south and of the north, of the
west and of the east, praise thee, O thou divine substance, from whom all forms of life come into being. Thou
sendest forth the word, and the earth is flooded with silence, O thou only One, who didst dwell in heaven before
ever the earth and the mountains came into existence. O Runner, O Lord, O only One, thou maker of things
which are, thou hast fashioned the tongue of the company of the gods, thou hast produced whatsoever cometh
forth from the waters, and thou springest up from them over the flooded land of the Lake of Horus. Let me snuff
the air which cometh forth from thy nostrils, and the north wind which cometh forth from my mother Nut. Oh,
make thou to be glorious my shining form, O Osiris, make thou to be divine my soul! Thou art worshipped in
peace (or in setting), O Lord of the gods, t’with thy rays of light upon my body day by day, upon me, Osiris the
scribe, the teller of the divine offerings of all the gods, the overseer of the granary of the lords of Abtu (Abydos),
the royal scribe in truth who loveth thee; Ani, victorious in peace.”
HYMN AND LITANY TO OSIRIS
“Praise be unto thee, O Osiris, lord of eternity, Unnefer, Heru-khuti (Harmakhis), whose forms are manifold,
and whose attributes are majestic, Ptah-Seker-Tem in Annu (Heliopolis), the lord of the hidden place, and

the creator of Het-ka-Ptah (Memphis) and of the gods therein, the guide of the underworld, whom the gods
glorify when thou settest in Nut. Isis embraced thee in peace, and she driveth away the fiends from the mouth
of thy paths. Thou turnest thy face upon Amentet, and thou makest the earth to shine as with refined copper.
Those who have lain down (i.e., the dead) rise up to see thee, they breathe the air and they look upon thy face
when the Disk riseth on its horizon; their hearts are at peace inasmuch as they behold thee, O thou who art
Eternity and Everlastingness!”
LITANY
“Homage to thee, O Lord of starry deities in Annu, and of heavenly beings in Kher-aba; thou god Unti, who
art more glorious than the gods who are hidden in Annu; oh, grant thou unto me a path whereon I may pass
in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit.
“Homage to thee, O An in Antes, Heru-khuti (Harmakhis), with long strides thou stridest over heaven,
O Heru-khuti. Oh, grant thou unto me a path whereon I may pass in peace, for I am just and true; I have not
spoken lies wittingly, nor have I done aught with deceit.
“Homage to thee, O Soul of everlastingness, thou Soul who dwellest in Tattu, Unnefer, son of Nut; thou
art lord of Akert. Oh, grant thou unto me a path wherein I may pass in peace, for I am just and true; I have
not spoken lies wittingly, nor have I done aught with deceit.
“Homage to thee in thy dominion over Tattu; the Ureret crown is established upon thy head; thou art the
One who maketh the strength which protecteth himself, and thou dwellest in peace in Tattu. Oh, grant thou
unto me a path whereon I may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have
I done aught with deceit.
“Homage to thee, O Lord of the Acacia tree, the Seker boat is set upon its sledge; thou turnest back the Fiend,
the worker of evil, and thou causest the Utchat to rest upon its seat. Oh, grant thou unto me a path whereon I may
pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit.”
A HYMN TO THE SETTING SUN
A hymn of praise to Re-Heru-Khuti (Re-Harmakhis) when he setteth in the western part of heaven. He (i.e.,
the deceased) saith:





Daodejing
“Homage to thee, O Re who in thy sitting art Tem-Heru-khuti (Tem-Harmakhis), thou divine god, thou selfcreated being, thou primeval matter from which all things were made. When thou appearest in the bows of thy
bark men shout for joy at thee, O maker of the gods! Thou didst stretch out the heavens wherein thy two eyes
might travel, thou didst make the earth to be a vast chamber for thy Khus, so that every man might know his fellow. The Sektet boat is glad, and the Matet boat rejoiceth; and they greet thee with exaltation as thou journeyest
along. The god Nu is content, and thy mariners are satisfied; the uraeus-goddess hath overthrown thine enemies,
and thou hast carried off the legs of Apep. Thou art beautiful, O Re, each day, and thy mother Nut embraceth
thee; thou settest in beauty, and thy heart is glad in the horizon of Manu, and the holy beings therein rejoice.
Thou shinest there with thy beams, O thou great god, Osiris, the everlasting Prince. The lords of the zones of the
Tuat in their caverns stretch out their hands in adoration before thy Ka (double), and they cry out to thee, and
they all come forth in the train of thy form shining brilliantly. The hearts of the lords of the Tuat (underworld)
are glad when thou sendest forth thy glorious light in Amentet; their two eyes are directed toward thee, and they
press forward to see thee, and their hearts rejoice when they do see thee. Thou harkenest unto the acclamations
of those that are in the funeral chest, thou doest away with their helplessness and drivest away the evils which
are about them. Thou givest breath to their nostrils and they take hold of the bows of thy bark in the horizon of
Manu. Thou art beautiful each day, O Re, and may thy mother Nut embrace Osiris . . . , victorious.”
COMING FORTH BY DAY
The chapter of coming forth by day. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:
“The doors of heaven are opened for me, the doors, of earth are opened for me, the bars and bolts of Seb
are opened for me, and the first temple hath been unfastened for me by the god Petra. Behold, I was guarded and
watched, but now I am released; behold, his hand had tied cords round me and his had darted upon me in the
earth. Re-hent hath been opened for me and Re-hent hath been unfastened before me, Re-hent hath been given
unto me, and I shall come forth by day into whatsoever place I please. I have gained the mastery over my heart; I
have gained the mastery over my breast; I have gained the mastery over my two hands; I have gained the mastery
over my two feet; I have gained the mastery over my mouth; I have gained the mastery over sepulchral offerings;
I have gained the mastery over the waters; I have gained the mastery over air; I have gained the mastery over the
canal; I have gained the mastery over the river and over the land; I have gained the mastery over the furrows; I
have gained the mastery over the male workers for me; I have gained the mastery over the female workers for
me; I have gained the mastery over all the things which were ordered to be done for me upon the earth, according to the entreaty which ye spake for me, saying, ‘Behold, let him live upon the bread of Seb.’ That which is an

abomination unto me, I shall not eat; nay, I shall live upon cakes made of white grain, and my ale shall be made
of the red grain of Hapi (i.e., the Nile). In a clean place shall I sit on the ground beneath the foliage of the datepalm of the goddess Hathor, who dwelleth in the spacious Disk as it advanceth to Annu (Heliopolis), having
the books of the divine words of the writings of the god Thoth. I have gained the mastery over my heart; I have
gained the mastery over my heart’s place (or breast); I have gained the mastery over my mouth; I have gained
the mastery over my two hands; I have gained the mastery over the waters; I have gained the mastery over the
canal; I have gained the mastery over the rivers; I have gained the mastery over the furrows; I have gained the
mastery over the men who work for me; I have gained the mastery over the women who work for me in the
underworld; I have gained the mastery over all things which were ordered to be done for me upon earth and in
the underworld. I shall lift myself up on my left side, and I shall place myself on my right side; I shall lift myself
up on my right side, and I shall place myself on my left side. I shall sit down, I shall stand up, and I shall place
myself in the path of the wind like a guide who is well prepared.”
If this composition be known by the deceased he shall come forth by day, and he shall be in a position to
journey about over the earth among the living, and he shall never suffer diminution, never, never.
Citation Information:
Text Citation: “Book of the Dead (excerpts).” Facts On File, Inc. Ancient and Medieval History Online.
www.fofweb.com.
Primary Source Citation: Anonymous. “Book of the Dead (excerpts).” In The Sacred Books and Early
Literature of the East. Vol. 2. Edited by Charles F. Horne. New York: Parke, Austin, and Lipscomb, Inc.,
1917.

Daodejing

Also known as: Tao-te Ching; Daode Jing; Tao Te Ching
Date: eighth. century–third century b.c.e.
Daoism (or Taoism), one of the three major religions of China (Confucianism and Buddhism being the other
two), was founded during a turbulent time in China’s history. Though hard to define in English, Daoism

Daodejing
stresses the Way, or the Path, a sort of energy that flows through the world, and the concept of wuwei, or
“action through inaction.” The Daodejing; (or Tao-te Ching; translated as The Way and Its Power) is one of
the central texts in Daoism. Originally attributed to Laozi, the traditional founder of Daoism, the text is now
thought to have been written anywhere between the eighth and the third century b.c.e.
The following is an excerpt from the first section. Original spellings have been retained in this document.
Tao-te Ching, Attributed to Laozi, Translated by: James Legge
PART I.
Ch. 1
1. The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is
not the enduring and unchanging name.
2. (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a
name, it is the Mother of all things.
3. Always without desire we must be found, If its deep mystery we would sound; But if desire always
within us be, Its outer fringe is all that we shall see.
4. Under these two aspects, it is really the same; but as development takes place, it receives the different
names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle
and wonderful.
Ch. 2
1. All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness
is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is.
2. So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and
ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the
other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and
behind give the idea of one following another.
3. Therefore the sage manages affairs without doing anything, and conveys his instructions without the
use of speech.
4. All things spring up, and there is not one which declines to show itself; they grow, and there is no claim
made for their ownership; they go through their processes, and there is no expectation (of a reward for the
results). The work is accomplished, and there is no resting in it (as an achievement). The work is done, but

how no one can see; ‘Tis this that makes the power not cease to be.
Ch. 3
1. Not to value and employ men of superior ability is the way to keep the people from rivalry among
themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves;
not to show them what is likely to excite their desires is the way to keep their minds from disorder.
2. Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens
their wills, and strengthens their bones.
3. He constantly (tries to) keep them without knowledge and without desire, and where there are those
who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action,
good order is universal.
Ch. 4
1. The Tao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against
all fullness. How deep and unfathomable it is, as if it were the Honoured Ancestor of all things!
2. We should blunt our sharp points, and unravel the complications of things; we should attemper our
brightness, and bring ourselves into agreement with the obscurity of others. How pure and still the Tao is, as
if it would ever so continue!
3. I do not know whose son it is. It might appear to have been before God.
Ch. 5
1. Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things
as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the
people as the dogs of grass are dealt with.
2. May not the space between heaven and earth be compared to a bellows? ‘Tis emptied, yet it loses not
its power; ‘Tis moved again, and sends forth air the more. Much speech to swift exhaustion lead we see; Your
inner being guard, and keep it free.






Constitution of Ancient Japan
Ch. 6
1. The valley spirit dies not, aye the same; The female mystery thus do we name. Its gate, from which at
first they issued forth, Is called the root from which grew heaven and earth. Long and unbroken does its power
remain, Used gently, and without the touch of pain.
Ch. 7
1. Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure
and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue
and endure.
2. Therefore the sage puts his own person last, and yet it is found in the foremost place; he treats his
person as if it were foreign to him, and yet that person is preserved. Is it not because he has no personal and
private ends, that therefore such ends are realised?
Citation Information:
Text Citation: “Tao-te Ching.” Facts On File, Inc. Ancient and Medieval History Online. www.fofweb.com.
Primary Source Citation: “Tao-te Ching.” In The Tao Teh King, or the Tao and its Characteristics, by
Lao-Tse. Translated by James, Legge, 1883.

Constitution of Ancient Japan
Date: 604 b.c.e.

The Seventeen Article Constitution (in Japanese, Kenpo Jushichijo) was an early piece of Japanese writing and represented the basis of Japanese government through much of Japanese history. The constitution
reflects Confucian principles (together with a number of Buddhist elements).The Constitution emphasized
the Confucian values of harmony, regularity, and the importance of the moral development of government
officials.
The Seventeen Article Constitution of Prince Shotoku
1. Harmony is to be valued, and an avoidance of wanton opposition to be honored. All men are influenced by class-feelings, and there are few who are intelligent. Hence there are some who disobey their lords
and fathers, or who maintain feuds with the neighboring villages. But when those above are harmonious and
those below are friendly, and there is concord in the discussion of business, right views of things spontaneously gain acceptance. Then what is there which cannot be accomplished!
2. Sincerely reverence the three treasures. The three treasures: the Buddha, the Law, and the Priesthood,
[The Buddha, the Law of Dharma, and the Sangha, or order of male and female monks, are the three treasures, or key elements, of Buddhism] are the final refuge . . . and are the supreme objects of faith in all countries. What man in what age can fail to reverence this law? Few men are utterly bad. They may be taught to

follow it. But if they do not go to the three treasures, how shall their crookedness be made straight?
3. When you receive the Imperial commands, fail not scrupulously to obey them. The lord is Heaven, the
vassal is Earth. Heaven overspreads, and Earth upbears. When this is so, the four seasons follow their due
course, and the powers of Nature obtain their efficacy. If the Earth attempted to overspread, Heaven would
simply fall in ruin. Therefore is it that when the lord speaks, the vassal listens; when the superior acts, the
inferior yields compliance. Consequently when you receive the Imperial commands, fail not to carry them out
scrupulously. Let there be a want of care in this matter, and ruin is the natural consequence.
4. The Ministers and functionaries should make decorous behavior their leading principle, for the
leading principle of the government of the people consists in decorous behavior. If the superiors do not
behave with decorum, the inferiors are disorderly: if inferiors are wanting in proper behavior, there must
necessarily be offenses. Therefore it is that when lord and vassal behave with propriety, the distinctions
of rank are not confused: when the people behave with propriety, the Government of the Commonwealth
proceeds of itself . . . 
6. Chastise that which is evil and encourage that which is good. This was the excellent i rule of antiquity.
Conceal not, therefore, the good qualities of others, and fail not to correct that which is wrong when you see
it. Flatterers and deceivers are a sharp weapon for the overthrow of the State, and a pointed sword for the
destruction of the people. Sycophants are also fond, when they meet, of speaking at length to their superiors
on the errors of their inferiors; to their inferiors, they censure the faults of their superiors. Men of this kind
are all wanting in fidelity to their lord, and in benevolence toward the people. From such an origin great civil
disturbances arise.




Hebrew Bible, Old Testament
7. Let every man have his own charge, and let not the spheres of duty be confused. When wise men are
entrusted with office, the sound of praise arises. If unprincipled men hold office, disasters and tumults are
multiplied. In this world, few are born with knowledge: wisdom is the product of earnest meditation. In all
things, whether great or small, find the right man, and they will surely be well managed: on all occasions,
be they urgent or the reverse, meet but with a wise man, and they will of themselves be amenable. In this way

will the State be lasting and the Temples of the Earth and of Grain will be free from danger. Therefore did the
wise sovereigns of antiquity seek the man to fill the office, and not the office for the sake of the man. . . .
10. Let us cease from wrath, and refrain from angry looks. Nor let us be resentful when others differ from
us. For all men have hearts, and each heart has its own leanings. Their right is our wrong, and our right is their
wrong. We are not unquestionably sages, nor are they unquestionably fools. Both of us are simply ordinary
men. How can any one lay down a rule by which to distinguish right from wrong? For we are all, one with
another, wise and foolish, like a ring which has no end. Therefore, although others give way to anger, let us
on the contrary dread our own faults, and though we alone may be in the right, let us follow the multitude
and act like men . . .
11. Give clear appreciation to merit and demerit, and deal out to each its sure reward or punishment. In
these days, reward does not attend upon merit, nor punishment upon crime. You high functionaries who have
charge of public affairs, let it be your task to make clear rewards and punishments. . . .
15. To turn away from that which is private, and to set our faces toward chat which is public—this is the
path of a Minister. Now if a man is influenced by private motives, he will assuredly feel resentments, and if
he is influenced by resentful feelings, he will assuredly fail to act harmoniously with others. If he fails to act
harmoniously with others, he will assuredly sacrifice the public interests to his private feelings. When resentment arises, it interferes with order, and is subversive of law. . . .
16. Let the people be employed [in forced labor] at seasonable times. This is an ancient and excellent rule.
Let them be employed, therefore, in the winter months, when they are at leisure. But from Spring to Autumn,
when they are engaged in agriculture or with the mulberry trees, the people should not be so employed. For
if they do not attend to agriculture, what will they have to eat? If they do not attend the mulberry trees, what
will they do for clothing?
17. Decisions on important matters should not be made by one person alone. may miscarry, that one
should arrange They should be discussed with many. But small matters are of less consequence. It is unnecessary to consult a number of people. It is only in the case of the discussion of weighty affairs, when there is a
suspicion that they may miscarry, that one should arrange matters in concert with others, so as to arrive at
the right conclusion.
Citation Information:
Primary Source Citation: Aston, W. G. trans. Nihongi: Chronicles of Japan from the Earliest Times to
a.d. 697. Vol. 2. London: Keagan and Co., 1896, pp. 128–133.

Hebrew Bible, Old Testament

Date: c. 571–562 b.c.e.

In this excerpt from the Hebrew Bible, or the Old Testament, the Jewish prophet Ezekiel describes the destruction of Egypt, as well as Ethiopia and Libya, by the Babylonian king Nabuchodonosor (Nebuchadnez­zar).
Written about 570–562 b.c.e. during the period of the Babylonian exile, the text refers to events that occurred
probably about 593–570 b.c.e. This chapter is part of a section (chapters 25–32) of prophecies against the
enemies of the kingdom of Judah. Egypt is cursed in chapters 29–32.
Ezekiel 30:1–26. Douay version, 1609–1610
The desolation of Egypt and her helpers: all her cities shall be wasted.
30:1. And the word of the Lord came to me, saying:
30:2. Son of man prophesy, and say: Thus saith the Lord God: Howl ye, Woe, woe to the day:
30:3. For the day is near, yea the day of the Lord is near: a cloudy day, it shall be the time of the
nations.
30:4. And the sword shall come upon Egypt: and there shall be dread in Ethiopia, when the wounded shall
fall in Egypt, and the multitude thereof shall be taken away, and the foundations thereof shall be destroyed.
30:5. Ethiopia, and Libya, and Lydia, and all the rest of the crowd, and Chub, and the children of the land
of the covenant, shall fall with them by the sword.




10

Sunzi (Sun Tzu): Art of War
30:6. Thus saith the Lord God: They also that uphold Egypt shall fall, and the pride of her empire
shall be brought down: from the tower of Syene shall they fall in it by the sword, saith the Lord the God
of hosts.
30:7. And they shall be desolate in the midst of the lands that are desolate, and the cities thereof shall be
in the midst of the cities that are wasted.
30:8. And they shall know that I am the Lord: when I shall have set a fire in Egypt, and all the helpers
thereof shall be destroyed.

30:9. In that day shall messengers go forth from my face in ships to destroy the confidence of Ethiopia,
and there shall be dread among them in the day of Egypt: because it shall certainly come.
30:10. Thus saith the Lord God: I will make the multitude of Egypt to cease by the hand of Nabuchodonosor the king of Babylon.
30:11. He and his people with him, the strongest of nations, shall be brought to destroy the land: and they
shall draw their swords upon Egypt: and shall fill the land with the slain.
30:12. And I will make the channels of the rivers dry, and will deliver the land into the hand of the wicked:
and will lay waste the land and all that is therein by the hands of strangers, I the Lord have spoken it.
30:13. Thus saith the Lord God: I will also destroy the idols, and I will make an end of the idols of Memphis: and there shall: be no more a prince of the land of Egypt and I will cause a terror in the land of Egypt.
30:14. And I will destroy the land of Phatures, and will make a fire in Taphnis, and will execute judgments in Alexandria. Alexandria . . . In the Hebrew, No: which was the ancient name of that city, which was
afterwards rebuilt by Alexander the Great, and from his name called Alexandria.
30:15. And I will pour out my indignation upon Pelusium the strength of Egypt, and will cut off the multitude of Alexandria.
30:16. And I will make a fire in Egypt: Pelusium shall be in pain like a woman in labour, and Alexandria
shall be laid waste, and in Memphis there shall be daily distresses.
30:17. The young men of Heliopolis, and of Bubastus shall fall by the sword, and they themselves shall
go into captivity.
30:18. And in Taphnis the day shall be darkened, when I shall break there the sceptres of Egypt, and the
pride of her power shall cease in her: a cloud shall cover her, and her daughters shall be led into captivity.
30:19. And I will execute judgments in Egypt: and they shall know that I am the Lord.
30:20. And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that
the word of the Lord came, me, saying:
30:21. Son of man, I have broken the arm of Pharao king of Egypt: and behold it is not bound up, to be
healed, to be tied up with clothes, and swathed with linen, that it might recover strength, and hold the sword.
30:22. Therefore, thus saith the Lord God: Behold, I come against Pharao king of Egypt, and I will break
into pieces his strong arm, which is already broken: and I will cause the sword to fall out of his hand:
30:23. And I will disperse Egypt among the nations, and scatter them through the countries.
30:24. And I will strengthen the arms of the king of Babylon, and will put my sword in his hand: and I
will break the arms of Pharao, and they shall groan bitterly being slain before his face.
30:25. And I will strengthen the arms of the king of Babylon, and the arms of Pharao shall fall: and they
shall know that I am the Lord, when I shall have given my sword into the hand of the king of Babylon, and
he shall have stretched it forth upon the land of Egypt.

30:26. And I will disperse Egypt among the nations, and will scatter them through the countries, and they
shall know that I am the Lord.
Citation Information:
Text Citation: “Hebrew Bible (Old Testament) (excerpt).” Facts On File, Inc. Ancient and Medieval History Online. www.fofweb.com.
Primary Source Citation: “Hebrew Bible (Old Testament) (excerpt).” The Holy Bible. Oxford: University
Press, 1911.

Sunzi (Sun Tzu): Art of War
Date: c.400 b.c.e.
Also known as: Sun Tzu, Sun-tzu

An English translation of the Chinese treatise, Sunzi Bingfa, on the subject of war and strategy was written about 400 b.c.e. by the Chinese general Sunzi (Sun-Tzu). The basic premise is that if a commander
knows his enemy as well as he knows his own troops, he can win any battle. It reveals a profound understanding of the practical and philosophical bases of war, emphasizing politics, tactics, and intelligence
(secret agents). “All warfare is based on deception,” said Sunzi, who instructed his followers: “Hold out




Sunzi (Sun Tzu): Art of War11
baits to entice the enemy. Feign disorder, and crush him.” Modern strategists have been clearly influenced
by his tactics concerning guerrilla warfare: “Know the enemy, know yourself . . . Know the ground, know
the weather; your victory will then be total.” Sunzi wrote that success comes from avoiding an enemy’s
strength and striking his weakness.
The following is an excerpt from the first section. Original spellings have been retained in this document.
I. LAYING PLANS
1. Sun Tzu said: The art of war is of vital importance to the State.
2. It is a matter of life and death, a road either to safety or to ruin. Hence it is a subject of inquiry which
can on no account be neglected.
3. The art of war, then, is governed by five constant factors, to be taken into account in one’s deliberations, when seeking to determine the conditions obtaining in the field.
4. These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The Commander; (5) Method and discipline.

5, 6. The MORAL LAW causes the people to be in complete accord with their ruler, so that they will follow him regardless of their lives, undismayed by any danger.
7. HEAVEN signifies night and day, cold and heat, times and seasons.
8. EARTH comprises distances, great and small; danger and security; open ground and narrow passes;
the chances of life and death.
9. The COMMANDER stands for the virtues of wisdom, sincerely, benevolence, courage and strictness.
10. By METHOD AND DISCIPLINE are to be understood the marshaling of the army in its proper subdivisions, the graduations of rank among the officers, the maintenance of roads by which supplies may reach
the army, and the control of military expenditure.
11. These five heads should be familiar to every general: he who knows them will be victorious; he who
knows them not will fail.
12. Therefore, in your deliberations, when seeking to determine the military conditions, let them be made
the basis of a comparison, in this wise:
13. (1) Which of the two sovereigns is imbued with the Moral law? (2) Which of the two generals has
most ability? (3) With whom lie the advantages derived from Heaven and Earth? (4) On which side is discipline most rigorously enforced? (5) Which army is stronger? (6) On which side are officers and men more
highly trained? (7) In which army is there the greater constancy both in reward and punishment?
14. By means of these seven considerations I can forecast victory or defeat.
15. The general that hearkens to my counsel and acts upon it, will conquer: let such a one be retained in command! The general that hearkens not to my counsel nor acts upon it, will suffer defeat: let such a one be dismissed!
16. While heading the profit of my counsel, avail yourself also of any helpful circumstances over and
beyond the ordinary rules.
17. According as circumstances are favorable, one should modify one’s plans.
18. All warfare is based on deception.
19. Hence, when able to attack, we must seem unable; when using our forces, we must seem inactive;
when we are near, we must make the enemy believe we are far away; when far away, we must make him
believe we are near.
20. Hold out baits to entice the enemy. Feign disorder, and crush him.
21. If he is secure at all points, be prepared for him. If he is in superior strength, evade him.
22. If your opponent is of choleric temper, seek to irritate him. Pretend to be weak, that he may grow
arrogant.
23. If he is taking his ease, give him no rest. If his forces are united, separate them.
24. Attack him where he is unprepared, appear where you are not expected.
25. These military devices, leading to victory, must not be divulged beforehand.

26. Now the general who wins a battle makes many calculations in his temple ere the battle is fought. The
general who loses a battle makes but few calculations beforehand. Thus do many calculations lead to victory,
and few calculations to defeat: how much more no calculation at all! It is by attention to this point that I can
foresee who is likely to win or lose.
CITATION INFORMATION:
Text Citation: Kohn, George Childs. “Art of War.” Dictionary of Historic Documents, Revised Edition. New York: Facts on File, Inc., 2003. Ancient and Medieval History Online. Facts On File, Inc. www.
fofweb.com.
Primary Source Citation: Sun-tzu. The Art of War. Translated from the Chinese by Giles, Lionel, M.A.
London: 1910.


12

Plato’s Republic

Plato’s Republic
Date: c. 385–370 b.c.e.
The Republic is a long dialogue in 10 books on the nature of justice. In this excerpt from Book 7, the main
speaker, the philosopher and teacher of Plato, Socrates, uses the parable of the cave to show how the philosopher, the true “lover of wisdom,” must escape from the bonds of the physical world and see the “real” world
of ideas. The other speaker is Socrates’ friend Glaucon. Plato’s philosophy is based on the idea that reality lies
not in what the eye can see but in “forms” or “ideas” of those things. Whoever apprehends these forms will
acquire wisdom. The parable of the cave, with its image of humans who are capable only of seeing shadows
of objects and not the objects themselves, is Plato’s method of illustrating this concept.
And now, I said, let me show in a figure how far our nature is enlightened or unenlightened—Behold!
human beings living in a underground den, which has a mouth open towards the light and reaching all along
the den; here they have been from their childhood, and have their legs and necks chained so that they cannot
move, and can only see before them, being prevented by the chains from turning round their heads. Above
and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way;
and you will see, if you look, a low wall built along the way, like the screen which marionette players have in
front of them, over which they show the puppets.

I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures
of animals made of wood and stone and various materials, which appear over the wall? Some of them are
talking, others silent. You have shown me a strange image, and they are strange prisoners. Like ourselves, I
replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the
opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their
heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what
was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure
to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are released and disabused of
their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck
round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will
be unable to see the realities of which in his former state he had seen the shadows; and then conceive some
one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to
being and his eye is turned towards more real existence, he has a clearer vision,—what will be his reply? And
you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name
them,—will he not be perplexed? Will he not fancy that the shadows which he formerly saw are truer than the
objects which are now shown to him?
Far truer.

Mencius13
And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him
turn away to take refuge in the objects of vision which he can see, and which he will conceive to be in reality
clearer than the things which are now being shown to him?
True, he said.
And suppose once more, that he is reluctantly dragged up a steep and rugged ascent, and held fast
until he is forced into the presence of the sun himself, is he not likely to be pained and irritated? When he
approaches the light his eyes will be dazzled, and he will not be able to see anything at all of what are now
called realities.
Not all in a moment, he said.
He will require to grow accustomed to the sight of the upper world. And first he will see the shadows
best, next the reflections of men and other objects in the water, and then the objects themselves; then he will
gaze upon the light of the moon and the stars and the spangled heaven; and he will see the sky and the stars
by night better than the sun or the light of the sun by day?
Certainly.
Last of all he will be able to see the sun, and not mere reflections of him in the water, but he will see him
in his own proper place, and not in another; and he will contemplate him as he is.
Certainly.
He will then proceed to argue that this is he who gives the season and the years, and is the guardian of
all that is in the visible world, and in a certain way the cause of all things which he and his fellows have been
accustomed to behold?
Clearly, he said, he would first see the sun and then reason about him.
And when he remembered his old habitation, and the wisdom of the den and his fellow-prisoners, do you
not suppose that he would felicitate himself on the change, and pity them?
Certainly, he would.
And if they were in the habit of conferring honours among themselves on those who were quickest to
observe the passing shadows and to remark which of them went before, and which followed after, and which
were together; and who were therefore best able to draw conclusions as to the future, do you think that he

would care for such honours and glories, or envy the possessors of them? Would he not say with Homer,
‘Better to be the poor servant of a poor master,’ and to endure anything, rather than think as they do and
live after their manner?
Yes, he said, I think that he would rather suffer anything than entertain these false notions and live in this
miserable manner.
Citation Information:
Text Citation: “The Republic (excerpt).” Facts On File, Inc. Ancient and Medieval History Online. www.
fofweb.com.
Primary Source Citation: Plato. “The Republic (excerpt).” In Plato’s Republic. Translated by Benjamin
Jowett. Oxford: Clarendon Press, 1894.

Mencius

Also known as: Mengzi.
Date c. 300 b.c.e.
The word Mengzi was “Latinized” in the West to Mencius. The Mencius is a collection of philosopher’s conversations elaborating on Confucian ideas, which are presented in no particular order.


14

Mencius
The Chinese philosopher Mengzi was schooled in Confucianism and developed many of its principles in
his own work, recorded by his disciples in The Sayings of Mencius, of which this is Book I. Mencius lived
during the Warring States Period (403–221 b.c.e.), when dynastic power had eroded and feudal states fought
against each other. Mencius traveled to many of the warring states, trying to persuade the feudal lords to
respect their vassals and live virtuously.
On Government
Mencius had an audience with King Hui of Liang. The king said, “Sir, you did not consider a thousand li too
far to come. You must have some ideas about how to benefit my state.” Mencius replied, “Why must Your
Majesty use the word ‘benefit?’ All I am concerned with are the benevolent and the right.

If Your Majesty says, ‘How can I benefit my state?’ your officials will say, ‘How can I benefit my family?’
and officers and common people will say, ‘How can I benefit myself?’ Once superiors and inferiors are competing for benefit, the state will be in danger. When the head of a state of ten thousand chariots is murdered,
the assassin is invariably a noble with a fief of a thousand chariots, When the head of a fief of a thousand
chariots is murdered, the assassin is invariably head of a subfief of a hundred chariots. Those with a thousand
out of ten thousand, or a hundred out of a thousand, had quite a bit. But when benefit is put before what is
right, they are not satisfied without snatching it all. By contrast there has never been a benevolent person who
neglected his parents or a righteous person who put his lord last. Your Majesty perhaps will now also say, ‘All
I am concerned with are the benevolent and the right. Why mention ‘benefit?’”
After seeing King Xiang of Liang, Mencius to someone, “When I saw him from a distance he did not look like
a ruler, and when I got closer, I saw nothing to command respect. But he asked ‘How can the realm be settled?’ I
answered, ‘It can be settled through unity.’ ‘Who can unify it?’ he asked. I answered, ‘Someone not fond of killing
people.’ ‘Who could give it to him?’ I answered ‘Everyone in the world will give it to him. Your Majesty knows
what rice plants are? If there is a drought in the seventh and eighth months, the plants wither, but if moisture
collects in the sky and forms clouds and rain falls in torrents, plants suddenly revive. This is the way it is; no one
can stop the process. In the world today there are no rulers disinclined toward killing. If there were a ruler who
did not like to kill people, everyone in the world would crane their necks to catch sight of him. This is really true.
The people would flow toward him the way water flows down. No one would be able to repress them.’”
King Xuan of Qi asked, “Is it true that King Wen’s park was seventy li square’,” Mencius answered,
“That is what the records say.” The King said, “Isn’t that large?” Mencius responded, ‘The people considered
it small.” “Why then do the people consider my park large when it is forty li square?” “In the forty square
li of King Wen’s park, people could collect firewood and catch birds and rabbits. Since he shared it with the
people, isn’t it fitting that they considered it small? When I arrived at the border, I asked about the main rules
of the state before daring to enter. I learned that there was a forty-li park within the outskirts of the capital
where killing a deer was punished like killing a person. Thus these forty li are a trap in the center of the state.
Isn’t it appropriate that the people consider it too large?”
After an incident between Zou and Lu, Duke Mu asked, “Thirty-three of my officials died but no common people died. I could punish them, but I could not punish them all. I could refrain from punishing them
but they did angrily watch their superiors die without saving them. What would be the best course for me
to follow?” Mencius answered, “When the harvest failed, even though your granaries were full, nearly a
thousand of your subjects were lost—the old and weak among them dying in the gutters, the able—bodied
scattering in all directions. Your officials never reported the situation, a case of superiors callously inflicting suffering on their subordinates. Zengzi said, ‘Watch out, watch out! What you do will be done to you.’

This was the first chance the people had to pay them back. You should not resent them. If Your Highness
practices benevolent government, the common people will love their superiors and die for those in charge
of them.”
King Xuan of Qi asked, “Is it true that Tang banished Jie and King Wu took up arms against Zhou?”
Mencius replied, “That is what the records say.” “Then is it permissible for a subject to assassinate his lord?”
Mencius said, “Someone who does violence to the good we call a villain; someone who does violence to the
right we call a criminal. A person who is both a villain and a criminal we call a scoundrel I have heard that
the scoundrel Zhou was killed, but have not heard that a lord was killed
King Xuan of Qi asked about ministers Mencius said, “What sort of ministers does Your Majesty mean?’’
The king said ‘Are there different kinds of ministers?” “There are. There are noble ministers related to the
ruler and ministers of other surnames.” The king said, “I’d like to hear about noble ministers.” Mencius
replied, “When the ruler makes a major error, they point it out. If he does not listen to their repeated remonstrations, then they put someone else on the throne.” The king blanched. Mencius continued, “Your Majesty
should not be surprised at this. Since you asked me, I had to tell you truthfully.” After the king regained his
composure, he asked about unrelated ministers. Mencius said, “When the king makes an error, they point it
out. If he does not heed their repeated rernonstrations, they quit their posts.”
Bo Gui said, “I’d like a tax of one part in twenty. What do you think?” Mencius said, “Your way is that
of the northern tribes. Is one potter enough for a state with ten thousand households?” “No, there would




Selections from the Writings of Han Fei15
not be enough wares. The northern tribes do not grow all the five grains, only millet. They have no cities or
houses, no ritual sacrifices. They do not provide gifts or banquets for feudal lords, and do not have a full array
of officials. Therefore, for them, one part in twenty is enough But we live in the central states How could we
abolish social roles and do without gentlemen? If a state cannot do without potters, how much less can it do
without gentlemen Those who want to make government lighter than it was under Yao and Shun are to some
degree barbarians Those who wish to make government heavier than it was under Yao and Shun are to some
degree [tyrants like] Jie.”
On Human Nature

Mencius said, “Everyone has a heart that is sensitive to the sufferings of others. The great kings of the past had
this sort of sensitive heart and thus adopted compassionate policies. Bringing order to the realm is as easy as
moving an object in your palm when you have a sensitive heart and put into practice compassionate policies
Let me give an example of what I mean when I say everyone has a heart that is sensitive to the sufferings of
others. Anyone today who suddenly saw a baby about to fall into a well would feel alarmed and concerned.
It would not be because he wanted to improve his relations with the child’s parents, nor because he wanted a
good reputation among his friends and neighbors, nor because he disliked hearing the child cry. From this it
follows that anyone who lacks feelings of commiseration, shame, and courtesy or a sense of right and wrong
is not a human being. From the feeling of commiseration benevolence grows; from the feeling of shame righteousness grows; from the feeling of courtesy ritual grows; from a sense of right and wrong wisdom grows.
People have these four germs, just as they have four limbs. For someone with these four potentials to claim
incompetence is to cripple himself; to say his ruler is incapable of them is to cripple his ruler. Those who know
how to develop the four potentials within themselves will take off like a fire or burst forth like a spring. Those
who can fully develop them can protect the entire land while those unable to develop them cannot even take
care of their parents.”
Gaozi said, “Human nature is like whirling water. When an outlet is opened to the east, it flows east;
when an outlet is opened to the west, it flows west. Human nature is no more inclined to good or bad and
water is not inclined to east or west.” Mencius responded, “Water, it is true is not inclined to either east or
west, but does it have no preference for high or low? Goodness is to human nature like flowing downward to
water. There are no people who are not good and no water that does not flow down. Still water if splashed can
go higher than your head; if forced, it can be brought up a hill. This isn’t the nature of water; it is the specific
circumstances. Although people can be made to be bad, their natures are not changed.”
Citation Information:
Text Citation: “The Sayings of Mencius, Book I.” Ancient and Medieval History Online. Facts On File,
Inc. www.fofweb.com.
Primary Source Citation: Mencius. “The Sayings of Mencius, Book I.” Epiphanius, Wilson, ed. Chinese
Literature: Comprising The Analects of Confucius, The Shi-King, The Sayings of Mencius, The Sorrows of
Han, and The Travels of Fa-hien. Revised Edition. New York: The Colonial Press, 1900.

Selections from the Writings of Han Fei
Date: c. 230 b.c.e.

Legalism in China reached a kind of peak in the late third century b.c.e. in the writings of Han Feizi (Master
Han Fei) as well as in the policies of Emperor Qin Shi Huangdi. Before he committed suicide in 233 b.c.e.,
Han Fei wrote a number of essays on how to construct a stable and peaceful state. The selections below present the major principles of Han Fei’s political philosophy.
HAVING REGULATIONS
No country is permanently strong. Nor is any country permanently weak. If conformers to law are strong, the
country is strong; if conformers to law are weak, the country is weak. . . .
Any ruler able to expel private crookedness and uphold public law, finds the people safe and the state in
order; and any ruler able to expunge private action and act on public law, finds his army strong and his enemy
weak. So, find out men following the discipline of laws and regulations, and place them above the body of
officials. Then the sovereign cannot be deceived by anybody with fraud and falsehood. . . .
Therefore, the intelligent sovereign makes the law select men and makes no arbitrary promotion himself.
He makes the law measure merits and makes no arbitrary regulation himself. In consequence, able men cannot be obscured, bad characters cannot be disguised; falsely praised fellows cannot be advanced, wrongly
defamed people cannot be degraded.
To govern the state by law is to praise the right and blame the wrong.


16

Cicero: On the Republic
The law does not fawn on the noble. . . . Whatever the law applies to, the wise cannot reject nor can the
brave defy. Punishment for fault never skips ministers, reward for good never misses commoners. Therefore,
to correct the faults of the high, to rebuke the vices of the low, to suppress disorders, to decide against mistakes, to subdue the arrogant, to straighten the crooked, and to unify the folkways of the masses, nothing
could match the law. To warn the officials and overawe the people, to rebuke obscenity and danger, and to
forbid falsehood and deceit, nothing could match penalty. If penalty is severe, the noble cannot discriminate
against the humble. If law is definite, the superiors are esteemed and not violated. If the superiors are not
violated, the sovereign will become strong and able to maintain the proper course of government. Such was
the reason why the early kings esteemed Legalism and handed it down to posterity. Should the lord of men
discard law and practice selfishness, high and law would have no distinction.
THE TWO HANDLES

The means whereby the intelligent ruler controls his ministers are two handles only. The two handles are chastisement and commendation. What are meant by chastisement and commendation? To inflict death or torture upon
culprits, is called chastisement; to bestow encouragements or rewards on men of merit, is called commendation.
Ministers are afraid of censure and punishment but fond of encouragement and reward. Therefore, if the lord
of men uses the handles of chastisement and commendation, all ministers will dread his severity and turn to his
liberality. The villainous ministers of the age are different. To men they hate they would by securing the handle of
chastisement from the sovereign ascribe crimes; on men they love they would by securing the handle of commendation From the sovereign bestow rewards. Now supposing the lord of men placed the authority of punishment
and the profit of reward not in his hands but let the ministers administer the affairs of reward and punishment
instead, then everybody in the country would fear the ministers and slight the ruler, and turn to the ministers and
away from the ruler. This is the calamity of the ruler’s loss of the handles of chastisement and commendation.
Citation Information:
Primary Source Citation: W. L. Liano. trans. The Complete Works of Han Fei Tzu. London: Arthur Probs­
thain, 1939, pp. 40, 45–47. Reprinted in Alfred J. Andrea and James H. Overfield, The Human Record:
Sources of Global History, Vol. 1, 2d. ed., Boston: Houghton Mifflin, 1994, pp. 95–97.

Cicero: On the Republic
Date: 54–51 b.c.e.

Marcus Tullius Cicero was the eldest son of an equestrian, though not noble, family. He was born in 105 b.c.e.
and was beheaded by Antony’s soldiers in 43 b.c.e. The path for a “new man” [i.e., without a family who had
held a magistracy in Rome] to receive political honors was through the law, and at 26, after a thorough Greek
and Latin education, Cicero pleaded his first case. The next year he successfully defended Publius Sextus
Roscius against the favorite of Sulla, the dictator, and thought it best, during the rest of Sulla’s dictatorship,
to travel for his education and his health. At 32 he was elected quaestor to Sicily, and because of his integrity
while holding this magistracy, was soon afterwards chosen by the Sicilians to prosecute their former governor
Verres for extortion. Cicero was curule aedile in 69 b.c.e., and praetor urbanus in 66 b.c.e. In this year he
supported Pompey for the eastern command, and the two remained friends. Cicero was consul in 63 b.c.e.,
and put down the conspiracy of Catiline.
Cicero wrote a major work discussing the nature of politics, written in six books, between 54–51 b.c.e. The
original Latin name is De re publica or, alternatively, De republica and today is known to some as The Republic,
similar to the dialogue of Plato, the style of which Cicero copied. The work is also known as On the Republic

and On the Commonwealth. The series of books are a philosophical political dialogue written in the format of
a Socratic dialogue. Cicero’s characters were renowned Romans of a generation or two before him. The classical style of the books and the use of characters familiar to the Romans made Cicero’s work very popular in
its own time. The politics he wrote about, however, were the divisive politics and current affairs of his day. He
presented his opinions and those of his political allies, as well as those of his political adversaries. Cicero’s books
were considered politically controversial in Rome.
On the Republic
Book I.
35. Then Laelius said: But you have not told us, Scipio, which of these three forms of government you
yourself most approve.
Scipio: You are right to shape your question, which of the three I most approve, for there is not one
of them which I approve at all by itself, since, as I told you, I prefer that government which is mixed and
composed of all these forms, to any one of them taken separately. But if I must confine myself to one of the
particular forms simply and exclusively, I must confess I prefer the royal one, and praise that as the first and