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《墨家 - Mohism》 | Related resources |
《墨子 - Mozi》 | [Spring and Autumn - Warring States] 490 BC-221 BC English translation: W. P. Mei [?] | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷一 - Book 1》 | Library Resources |
《所染 - On Dyeing》 | English translation: W. P. Mei [?] | Books referencing 《所染》 Library Resources |
| 5 | 所染: | 范吉射染於長柳朔、王胜，中行寅染於籍秦、高彊，吳夫差染於王孫雒、太宰嚭，知伯搖染於智國、張武，中山尚染於魏義、偃長，宋康染於唐鞅、佃1不禮。此六君者所染不當，故國家殘亡，身為刑戮，宗廟破滅，絕無後類，君臣離散，民人流亡。舉天下之貪暴苛擾者，必稱此六君也。 |
| On Dyeing: |
Fan Ji She came under the influence of Zhang Liu Shuo and Wang Sheng; Zhang Xing Yin, under that of Ji Qin and Gao Jiang; Fu Chai, under that of Wang Sun Luo and Minister Pi; Zhi Bo Yao, under that of Zhi Guo and Zhang Wu; Shang of Zhongshan, under that of Wei Yi and Yan Chang; and Lord Kang of Song, under that of Tang Yang and Tian Bu Li. Now, these six princes had been under bad influences. Therefore their states were ruined and they were executed, their ancestral temples were destroyed and descendants annihilated. The rulers and the subjects were dispersed and the people were left homeless. The whole world points to these six princes as the most greedy and disturbing people. 1. 佃 : Originally read: "伷". Corrected by 孫詒讓《墨子閒詁》 |
《卷二 - Book 2》 | Library Resources |
《尚賢中 - Exaltation of the Virtuous II》 | English translation: W. P. Mei [?] | Library Resources |
| 7 | 尚賢中: | 故古聖王以審以尚賢使能為政，而取法於天。雖天亦不辯貧富、貴賤、遠邇、親疏、賢者舉而尚之，不肖者抑而廢之。然則富貴為賢，以得其賞者誰也？曰若昔者三代聖王堯、舜、禹、湯、文、武者是也。所以得其賞何也？曰其為政乎天下也，兼而愛之，從而利之，又率天下之萬民以尚尊天、事鬼、愛利萬民，是故天鬼賞之，立為天子，以為民父母，萬民從而譽之曰『聖王』，至今不已。則此富貴為賢，以得其賞者也。然則富貴為暴，以得其罰者誰也？曰若昔者三代暴王桀、紂、幽、厲者是也。何以知其然也？曰其為政乎天下也，兼而憎之，從而賊之，又率天下之民以詬天侮鬼，賊傲萬民，是故天鬼罰之，使身死而為刑戮，子孫離散，室家喪滅，絕無後嗣，萬民從而非之曰「暴王」，至今不已。則此富貴為暴，而以得其罰者也。然則親而不善，以得其罰者誰也？曰若昔者伯鯀，帝之元子，廢帝之德庸，既乃刑之于羽之郊，乃熱照無有及也，帝亦不愛。則此親而不善以得其罰者也。然則天之所使能者誰也？曰若昔者禹、稷、皋陶是也。何以知其然也？先王之書呂刑道之曰：『皇帝清問下民，有辭有苗。曰群后之肆在下，明明不常，鰥寡不蓋，德威維威，德明維明。乃名三后，恤功於民，伯夷降典，哲民維刑。禹平水土，主名山川。稷隆播種，農殖嘉穀。三后成功，維假於民。』則此言三聖人者，謹其言，慎其行，精其思慮，索天下之隱事遺利，以上事天，則天鄉其德，下施之萬民，萬民被其利，終身無已。故先王之言曰：『此道也，大用之天下則不窕，小用之則不困，脩用之則萬民被其利，終身無已。』周頌道之曰：『聖人之德，若天之高，若地之普，其有昭於天下也。若地之固，若山之承，不坼不崩。若日之光，若月之明，與天地同常。』則此言聖人之德，章明博大，埴固，以脩久也。故聖人之德蓋總乎天地者也。 |
| Exaltation of the Virtuous...: | And, the ancient sage-kings in exalting the virtuous and employing the capable in government were following the ways of Heaven. Even Heaven does not discriminate among the poor and the rich, the honourable and the humble, the distant and the near, and the related and the unrelated (to those in power). The virtuous were promoted and exalted; the vicious were kept back and banished. Now, who were those that, possessing wealth and position, still strove after virtues and were rewarded ? They were the sage-kings of the Three Dynasties, namely, Yao, Shun, Yu, Tang, Wen and Wu (12). How were they rewarded? When they governed the empire, they loved all the people universally and benefited them, and led them in doing honour to Heaven and service to the spirits. As they loved and benefited the people, Heaven and the spirits rewarded them, appointing them to be Sons of Heaven, and parents of the people. And, thereupon people praised them, calling them sage-kings even unto this day. These then were those that, possessing wealth and position, still strove after virtues and were rewarded. Now, who were those that, possessing wealth and position, yet practiced evil and were punished? They were the wicked kings of the Three Dynasties, namely, Jie, Zhou, You, and Li. How do we know they were those ? When they governed the empire they disliked all the people inclusively and oppressed them and led them to curse Heaven and the spirits. Oppressing and destroying the people, they were punished by Heaven and the spirits; their corpses were mangled and lacerated, their children and grandchildren were scattered and dispersed, their family hearths were extinguished and descendants exterminated. And, thereupon the people railed at them, calling them wicked kings even unto this day. These, then, are those that, possessing wealth and position, yet practised evil and were punished. Now, who were those that were related (to the ruler) but not virtuous and were visited by punishment? Count Gun was of direct royal descent but had degenerated in the royal virtues. So he was banished to the wilderness of Yu Yu where (in the prison) light could not reach him, neither did the emperor show any favour. Such was he who was related but not virtuous and was visited by punishment. Now, who were those that were employed by Heaven because of their capability? Yu, Ji, and Gao Tao were they. How do we know that? It is found in the " Penal Code of Lu," a book of an early king, thus: "The Emperor (Yao) inquired among his subjects, and complaints were made against the Miaos (barbarians)." Again, "As the feudal lords have been appointed without insight, even the widows and the widowers are not protected. Dignity is revered only when it is accompanied with magnanimity; enlightenment is respected only when it is accompanied with magnanimity. Thereupon three chiefs were commissioned to care for and consolate the people: (1) Bo Yi delivered the laws and statutes and taught therewith the people; (2) Yu reduced the Flood and recovered the land, and gave names to hills and rivers; (3) Ji descended (from his rank) and sowed seeds to encourage good farming. The benefits of the achievements of these three chiefs all fell upon the people." This is to say that the three sages were careful in speech, vigilant in conduct, penetrating in thought, studying and planning for every detail and benefit of the world--with this to do service to Heaven on high, Heaven will bless their virtue; to bestow it to the people below, the people will be visited by its benefits lasting beyond their lifetime. Thus said the ancient kings: "Now, this way, when followed broadly to govern the world, will not be found to be too slender; when followed narrowly, will not be too unwieldly; when followed with discretion, will benefit the people beyond their lifetime." Referring to it, the "Eulogy of Zhou" sings: "The virtue of the sage shining upon the world is lofty as Heaven, wide as earth, high as the mountain, unbreakable and infallible; luminating as the sun, brilliant as the moon, eternal with heaven and earth." This is to describe how enlightening and all-embracing, deep-rooted and, therefore, permanent is the virtue of the sage. Therefore the virtue of the sage is really inclusive of heaven and earth. |
《卷五 - Book 5》 | English translation: W. P. Mei [?] | Library Resources |
《非攻中 - Condemnation of Offensive War II》 | English translation: W. P. Mei [?] | Library Resources |
| 2 | 非攻中: | 今師徒唯毋興起，冬行恐寒，夏行恐暑，此不可以冬夏為者也。春則廢民耕稼樹藝，秋則廢民穫斂。今唯毋廢一時，則百姓飢寒凍餒而死者，不可勝數。今嘗計軍上，竹箭羽旄幄幕，甲盾撥劫，往而靡壞腑爛不反者，不可勝數；又與矛戟戈劍乘車，其往則1碎折靡壞而不反者，不可勝數；與其牛馬肥而往，瘠而反，往死亡而不反者，不可勝數；與其涂道之脩遠，糧食輟絕而不繼，百姓死者，不可勝數也；與其居處之不安，食飲之不時，飢飽之不節，百姓之道疾病而死者，不可勝數；喪師多不可勝數，喪師盡不可勝計，則是鬼神之喪其主後，亦不可勝數。 |
| Condemnation of Offensive War...: |
Now, about a country going to war. If it is in winter it will be too cold ; if it is in summer it will be too hot. So it should be neither in winter nor in summer. If it is in spring it will take people away from sowing and planting; if it is in autumn it will take people away from reaping and harvesting. Should they be taken away in either of these seasons, innumerable people would die of hunger and cold, And, when the army sets out, the bamboo arrows, the feather flags, the house tents, the armour, the shields, the sword hilts -- innumerable quantities of these will break and rot and never come back. The spears, the lances, the swords, the poniards, the chariots, the carts -- innumerable quantities of these will break and rot and never come back. Then innumerable horses and oxen will start out fat and come back lean or will not return at all. And innumerable people will die because their food will be cut off and cannot be supplied on account of the great distances of the roads. And innumerable people will be sick and die of the constant danger and the irregularity of eating and drinking and the extremes of hunger and over-eating. Then, the army will be lost in large numbers or entirely; in either case the number will be innumerable. And this means the spirits will lose their worshippers, and the number of these will also be innumerable. 1. 往則 : Originally read: "列住". Corrected by 孫詒讓《墨子閒詁》 |
《非攻下 - Condemnation of Offensive War III》 | English translation: W. P. Mei [?] | Library Resources |
| 6 | 非攻下: | 則夫好攻伐之君又飾其說曰：「我非以金玉、子女、壤地為不足也，我欲以義名立於天下，以德求諸侯也。」子墨子曰：「今若有能以義名立於天下，以德求諸侯者，天下之服可立而待也。夫天下處攻伐久矣，譬若傅子之為馬然。今若有能信效先利天下諸侯者，大國之不義也，則同憂之；大國之攻小國也，則同救之；小國城郭之不全也，必使修之；布粟之絕，則委之；幣帛不足，則共之。以此效大國，則小國之君說，人勞我逸，則我甲兵強。寬以惠，緩易急，民必移。易攻伐以治我國，攻必倍。量我師舉之費，以爭諸侯之斃，則必可得而序利焉。督以正，義其名，必務寬吾眾，信吾師，以此授諸侯之師，則天下無敵矣。其為下不可勝數也。此天下之利，而王公大人不知而用，則此可謂不知利天下之巨務矣。」是故子墨子曰：「今且天下之王公大人士居子，中情將欲求興天下之利，除天下之害，當若繁為攻伐，此實天下之巨害也。今欲為仁義，求為上士，尚欲中聖王之道，下欲中國家百姓之利，故當若非攻之為說，而將不可不察者此也。」 |
| Condemnation of Offensive War...: | The warring lords would again gloss over (their conduct) with arguments, saying: "(I wage war) not because I am still discontented with my gold and jade, my children and my land. I want to have my name as a righteous ruler established in the world and draw the other feudal lords to me with my virtue." Mozi said: If there were some one who would establish his righteous name for justice in the world and draw the feudal lords to him with his virtue, the submission of the whole world to him could be awaited while standing. For the world has long been in turmoil and war, and it is weary like the boy at playing horse. If only there were some one who would first benefit the other feudal lords in mutual good faith! When some large state acts unrighteously, he would join in the sorrow; when some large state attacks some smaller one he would join in the rescue; when the outer and the inner walls of the city of the small state are in ruin he would demand their repair; when cloth and grains are exhausted he would supply them; when money and silk are insufficient he would share his own - to befriend the large state in this way, the large state will be pleased, to befriend the small state in this way, the small state will be pleased. With the others tired out and one's self at ease, one's armour and weapon would be stronger. When with kindness and mercy we help the people in their need, the people will be drawn over. When good government is substituted for aggressive war, the country will be benefited many fold. When the expense of the army is limited and the evils of the feudal lords removed, then we shall enjoy prosperity. Let the control (of the army) be judicious and the cause be righteous. Be lenient to the people and place confidence in the army - with this to meet the forces of the feudal lords, there can be no equal in the world. And the benefits to the world will be innumerable. This is what wiII benefit the world, yet the rulers do not understand making use of it: such may be said to be ignorance of the great thing in the world. Therefore Mozi said: Now if the rulers and the gentlemen of the world sincerely desire to procure benefits and avert calamities for the world - if they desire to do righteousness and be superior men, if they desire to strike the way of the sage-kings on the one hand and bless the people on the other - if so, the doctrine of Condemnation of Offensive War should not be left unheeded. |
《卷八 - Book 8》 | Library Resources |
《明鬼下 - On Ghosts III》 | English translation: W. P. Mei [?] | Library Resources |
| 5 | 明鬼下: |
非惟若書之說為然 也1，昔者鄭穆公，當晝日中處乎廟，有神入門而左，鳥身，素服三絕，面狀正方。鄭穆公見之，乃恐懼奔， 神曰：『無懼！2帝享女明德，使予錫女壽十年有九，使若國家蕃昌，子孫茂，毋失。鄭穆公再拜稽首曰：『敢問神 名3？』曰：『予為句芒。』若以鄭穆公之所身見為儀，則鬼神之有，豈可疑哉？ |
| On Ghosts III: |
Not only does the record in this book prove it to be so. Formerly, Lord Mu of Qin (about 640 B.C.) was once in the temple at noon. A spirit entered and alighted. He had the face of a man but the body of a bird. His attire was plain and dark. His appearance was dignified. Seeing him Lord Mu became afraid and was rushing away. The spirit said: "Do not be afraid. God cherishes your intelligent virtue, authorizing me to prolong your age by nineteen years, and ordaining your state to be prosperous and your descendants to be many and not to lose Qin." Lord Mu saluted him repeatedly and bowed, saying: "May I ask the name of my god?" He answered: "I am Gou Mang." If we are to accept what Lord Mu of Qin had seen personally as reliable, then how can we doubt that spirits and ghosts exist? 1. 也 : Inserted. | |
| 12 | 明鬼下: | 古者聖王必以鬼神為，其務鬼神厚矣，又恐後世子孫不能知也，故書之竹帛，傳遺後世子孫；咸恐其腐蠹絕滅，後世子孫不得而記，故琢之盤盂，鏤之金石，以重之；有恐後世子孫不能敬莙以取羊，故先王之書，聖人一尺之帛，一篇之書，語數鬼神之有也，重有重之。此其故何？則聖王務之。今執無鬼者曰：『鬼神者，固無有。』則此反聖王之務。反聖王之務，則非所以為君子之道也！」 |
| On Ghosts III: | Deep was their own interest in the welfare of ghosts and spirits. Yet they were afraid their descendants might not understand it. Thus they recorded it on bamboos and silk to bequeath to them. Fearing that these might rot and disappear so that the descendants might not learn it, they engraved it on plates and cups and cut it in metals and stones. They feared also that the descendants might not be reverent and obtain blessing, and so among the books of the ancient kings and the records of sages testimonies to the existence of ghosts and spirits occur time and again even on a single foot of silk or a single sheet in the books. Why was this? Because the sage-kings were interested in it. Those who deny the existence of spirits, saying "Ghosts and spirits just do not exist", are opposing the interest of the sage-kings. Opposing the interest of the sage-kings is not the way of the superior man. | |
| 15 | 明鬼下: |
且商書獨鬼，而夏書不鬼，則未足以為法也。然則姑嘗上觀乎夏書禹誓曰：『大戰于甘，王乃命左右六人，下聽誓于中軍，曰：「有扈氏威侮五行，怠棄三正，天用劋絕其命。」有曰：「日中。今予與有扈氏爭一日之命。且爾卿大夫庶人，予非爾田野葆士之欲也，予共行天之罰也。左不共于左，右不共于右，若不共命，御非爾馬之政，若不共命」』。是以賞于祖而僇于社。賞于祖者何也？言分命之均也。僇于社者何也？言聽獄之事也。故古聖王必以鬼神為賞賢而罰暴，是故賞必於祖而僇必於社。此吾所以知夏書之鬼也。故尚者夏書，其次商周之書，語數鬼神之有也，重有重之，此其故何也？則聖王務之。以若書之說觀之，則鬼神之有，豈可疑哉？於古曰：『吉日丁卯，周代祝社方，歲於社 者1考，以延年壽』。若無鬼神，彼豈有所延年壽哉！」 |
| On Ghosts III: |
If there are testimonies of ghosts only in the books of Shang and none in those of Xia it is still not reliable. But we have "Speech at Gan" among the books of Xia running thus: "In the midst of the war at Gan the Emperor called the six associates to receive instructions in the headquarters. He said: 'The Prince of Hu violated the five elements and disused the three calendars. Heaven decreed to exterminate his life!' And he continued : 'At noon I shall grapple with the Prince of Hu for the fate of the day. But (mind you), you ministers and people, it is not because I covet their lind and treasures. I am only carrying out the punishment in obedience to Heaven. If you on the left do not do your part on the left you will be disobeying my orders; if you on the right do not do your part on the right you will be disobeying my orders; if you charioteers do not manage your horses according to orders you will be disobeying my orders. And rewards will be distributed before my ancestors and punishments will be meted out before the altar.'" Why were rewards distributed before the ancestors? To submit their fairness. Why were punishments meted out before the altar? To submit their justice. Because the ancient sage-kings must reward virtue and punish vice with ghosts and spirits, they distributed rewards before the ancestors and meted out punishments before the altar. And here we have a testimony of ghosts in the books of Xia. Now, first in the books of Xia and next in the books of Shang and Zhou, testimonies to the existence of ghosts and spirits occur again and again. What is the reason for this? Because the sage-kings were interested in it. Judging from the records of these books, how can we doubt that there are ghosts and spirits? Anciently, on the propitious day of ding mao, Zhou offered thanksgiving to Earth and the Four Quarters, and their ancestors. They did this to prolong their age. If there were no ghosts and spirits, how could their age be prolonged? 1. 者 : Inserted. 孫詒讓《墨子閒詁》 |
《卷九 - Book 9》 | Library Resources |
《非命上 - Anti-Fatalism I》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 非命上: |
然而今天下之士君子，或以命為有。蓋嘗尚觀於先王之書，先王之書，所 以1出國家，布施百姓 者2，憲也。先王之憲，亦嘗有曰『福不可請，而禍不可諱，敬無益，暴無傷』者乎？所以聽獄制罪者，刑也。先王之刑亦嘗有曰『福不可請，禍不可諱，敬無益，暴無傷』者乎？所以整設師旅，進退師徒者，誓也。先王之誓亦嘗有曰：『福不可請，禍不可諱，敬無益，暴無傷』者乎？」是故子墨子言曰：「吾當未鹽數，天下之良書不可盡計數，大方論數，而五者是也。今雖毋求執有命者之言，不必得，不亦可錯乎？今用執有命者之言，是覆天下之義，覆天下之義者，是立命者也，百姓之誶也。說百姓之誶者，是滅天下之人也」。然則所為欲義在上者，何也？曰：「義人在上，天下必治，上帝山川鬼神，必有幹主，萬民被其大利。」何以知之？子墨子曰：「古者湯封於亳，絕長繼短，方地百里，與其百姓兼相愛，交相利，移則分。率其百姓，以上尊天事鬼，是以天鬼富之，諸侯與之，百姓親之，賢士歸之，未歿其世，而王天下，政諸侯。昔者文王封於岐周，「絕長繼短，方地百里，與其百姓兼相愛、交相利，則，是以近者安其政，遠者歸其德。聞文王者，皆起而趨之。罷不肖股肱不利者，處而願之曰：『柰何乎使文王之地及我，吾則吾利，豈不亦猶文王之民也哉。』是以天鬼富之，諸侯與之，百姓親之，賢士歸之，未歿其世，而王天下，政諸侯。鄉者言曰：義人在上，天下必治，上帝山川鬼神，必有幹主，萬民被其大利。吾用此知之。 |
| Anti-Fatalism I: |
But the gentlemen of the world still assume that there is fate. Now let us look at some of the writings of the early kings. The writings of the early kings that were issued to the whole country and distributed among the people were the laws. Did any of the laws of the early kings ever say: "Blessing cannot be invoked and disaster cannot be avoided; reverence will not do any good and cruelty will not do any harm"? The standards according to which lawsuits were tried and punishments were meted out were the codes of punishment. Did any of the codes of punishment of the early kings say: "Blessing cannot be invoked and disaster cannot be avoided; reverence will not do any good and cruelty will not do any harm"? The inspiration by which the armies were organized and the soldiers were commanded to advance or to retreat came from the declarations. Did any of the declarations of the early kings say: "Blessing cannot be invoked and disaster cannot be avoided; reverence will do no good and cruelty will do no harm"? Mozi said: I have not enumerated the good books of the empire completely. As they cannot be exhaustively enumerated, I limit myself to the most prominent ones, namely, the three above mentioned. And try as we may, we cannot find any belief in the doctrine of fatalism. Should it not then be abandoned? To adopt the fatalists' doctrine is to overthrow righteousness in the world. To overthrow righteousness in the world will establish fate, which is a temptation to the people. And to offer people temptation is to destroy the people. Now, why is it that we desire righteousness to be with the superiors? Because when the righteous are in authority, the world will have order, God, hills and rivers, and the spirits will have their chief sacrificer, and the people will be visited by the great blessings therefrom. How do we know? Mozi said: In ancient times, Tang was given a fief at Bo. Taking allowance for the irregular boundary lines, his land amounted to about a hundred li square. He worked with the people for mutual love and reciprocal benefit, and shared with them what was in abundance. And he led his people to reverence Heaven and worship the spirits. Thereupon, Heaven and the spirits enriched him, the feudal lords befriended him, the people loved him, and the virtuous came to him. Within a single generation he ruled over the empire and headed the feudal lords. Again in ancient times, King Wen was assigned to the state of Qi Zhou. Making allowance for the irregular boundary lines, his land amounted to about a hundred li square. He worked with his people for mutual love and reciprocal benefit. So those near him enjoyed his government and those distant submitted themselves to his virtues. All who heard of King Wen rose up and rushed over to him. The stupid and insolent and those weak in limbs remained where they were and complained: "Why not let the land of King Wen extend to this place. Wouldn't I then also be a subject of King Wen?" Thereupon Heaven and the spirits enriched him, the feudal lords befriended him, the people loved him and the virtuous came to him. Within a single generation he ruled over the whole empire and headed the feudal lords. As we have said: When the righteous are in authority the world will have order, God, hills and rivers, and the spirits will have their chief sacrificer, and the people will be visited by the great benefits therefrom. And this is how we know it to be so. 1. 以 : Inserted. 孫詒讓《墨子閒詁》 |
《卷十 - Book 10》 | [Warring States (475 BC - 221 BC)] English translation: A.C. Graham [?] | Library Resources Related resources |
《經上 - Canon I》 | Library Resources Related resources |
| 89 | 經上: | 同異交得放有無。 |
| 經說上: |
同異交得：於福家良恕，有無也。比度，多少也。免軔還園，去就也。鳥折用桐，堅柔也。劍尤甲1，死生也。處室子 子2母，長少也。兩絕勝，白黑也。中央旁也。論、行 行行3、學、實，是非也。雞4宿，成未也。兄弟，俱適也。身處志往，存亡也。霍，為姓故也。賈宜，貴賤也。 | |
| Canon I: | Sameness and difference. In interplay, having and lacking become relative. | |
| Exposition of Canon I:...: |
In interplay the following become relative: In the case of a rich family, of native intelligence, 'having and lacking'. In the case of putting side by side and measuring, 'more and less'. In the case of a louse on a hare moving this way and that (?), 'departing and approaching'. In the case of retreating the better to attack, 'hard and soft'. In the case of a sword just striking, 'dead and alive'. In the case of son, son and mother within a family, 'elder and younger'. In the case of discourse, conduct, learning an object, 'being this or not being it (right or wrong)'. In the case of raising objections to a proposal or putting off acting on it, 'proved or not yet proved'. In the case of elder-brother and younger-brother, 'both being complements'. In the case of the body being here and the thoughts on something elsewhere, 'present or absent'. In the case of what 'Crane' constitutes, 'the surname or the thing as it is in itself'. In the case of a price being right, 'dear or cheap'. 1. 甲 : Originally read: "早". |
《經下 - Canon II》 | Library Resources Related resources |
| 130 | 經下: | 推之必往，說在廢材。 |
| 經說下: | 誰：𥩵石、壘石耳。夾𡨦者法也。方石去地尺，關石於其下，縣絲於其上，使適至方石。不下，柱也。膠絲去石，挈也；絲絕，引也。木變而名易，收也。 |
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