ریم
BL
1810
.L51
HDDEX
Glez

:
MINIMUMU
ARTES
Que es
C
LIBRARY
You Made
1817
VERITAS
PL
TUEBOR
UNIVERSITY OF MICHIGAN |
CIRCUMSPICE
"LEDOTUBATU
KUNUNU-JIT
SCIENTIA
SI-QUÆRIS-PENINSULAM-AMŒNAM
MINHENTINA
OF THE
ZO
KAKAA
NEPEKTORA
¦
!
PREFACE.
IN submitting the following pages to the public, the author
has nothing to add to what he has stated in the Introduction
regarding their leading object. If he could have kept the
controversial element out of his attempt to exhibit the Reli-
gion of China, he would gladly have done so, conscious how
liable the mind is, in the heat of discussion, to present certain
aspects of the truth in less or more than their fair proportions.
The other branch of his object-the consideration of the terms
to be used in the Chinese Scriptures for God and spirit-
could not be handled but in a controversial manner. He has
endeavoured to treat it without bitterness.
The view which he has given of the opinions of the Chi-
nese concerning God, will probably appear more than suffi-
ciently favourable, even to some who agree with him on the
questions about the translation of the Hebrew and Greek
terms. He can only hope that he has presented no conclu-
sions beyond what the evidence adduced will support. It is
to his own mind a most encouraging circumstance, that there
is a broad standing-ground in their own literature, upon which
the Christian missionary can take his position in communicat-
ing the truths of Revelation to the Chinese.
In the ac-
knowledgments of many of the wisest among themselves, a
preparation is made for the unfolding of all that Scripture
teaches concerning God and man. Of most of the passages
which have been cited the mass of the people are perhaps as
ignorant as they are of the Bible, yet they will the more
readily admit the latter, when the former can be appealed to,
and the author believes, that the more it is sought for, the
more will missionaries find among the Chinese that conscious-
"We
iv
ness of God, of which Tertullian speaks (Note, p. 116), even
in the "simple, rude, and uncultivated."
There are very few passages of Chinese writers referred to,
of which the originals have not been given. In translating
many of these, great advantage was derived, as in former
publications, from the versions of passages in the Chinese
classics, upon the subjects discussed, given by Dr. Medhurst,
in his "Theology of the Chinese," but in every case an inde-
pendent version was made in the first place, and his renderings
were only adopted, when they appeared peculiarly appropriate.
The versions were for the most part submitted to a Chinese pos-
sessing a competent knowledge of English, so that it is hoped
no material error will be detected in them. No doubt it would
have been possible to give many sentences in as good English
and more literally at the same time, and this would have been
done, if the work had not been prepared amid the
pressure of
many other engagements. In some instances the version
may have been affected by the general conclusion arrived at.
A friend has objected, on this ground, to the word "material"
in 1. 16, p. 19, and to "creation" in 1. 28, p. 52, and the
reader is requested to draw his pen through the former, and
to substitute the word "system," in place of the latter.
The help and counsel of friends have been freely enjoyed.
The author must specially mention his obligations to T. F.
Wade, Esq., Assistant Chinese Secretary to Her Majesty's
Superintendent of Trade, from whom he received the loan
of many valuable works, and among them, "The Collected
Statutes of the Ming Dynasty," of which so much use has
been made in the first chapter.
May God be pleased to regard with favour this attempt
to illustrate the knowledge of Himself possessed by a large
portion of His human family, and the terms by which His
servants may best express His own name, and the scoma third
person in His triune nature, in translating His revealed word!
Victoria, Hongkong,
8th March, 1852.
CONTENTS.
INTRODUCTION,
The object of the Treatise, p. 1,-Propositions maintained by Bishop
Boone, and counter-propositions held by the Author, p. 2,-There
is a Chinese term, answering to Elohim and Theos, p. 3,-The views
taken by different parties of the word God, pp. 4-6.
CHAPTER I.
THAT THE CHINESE KNOW THE TRUE GOD, AND THAT THEIR RELIGION IS PROPERLY
MONOTHEISTIC,
..
On ascertaining the meaning of shin and Shang-Te by a process of in-
duction, pp. 7-9,-Requirements of Dr. Boone, before he will admit
that Shang-Te is the true God, p. 9,-Statements of Visdelou to
show that Shang-Te cannot be the true God, p. 11,-Replies to
them, pp. 12-15,-The evidence of Choo He, and other Sung philo
sophers, upon the question, pp. 16-22,-The State Religion of China
-Importance of the appeal to it, pp. 22,23,-A prayer to Shang-Te,
p. 24,-To all the shin, as mediators, p. 26,-Prayers to Shang-Te,
pp. 28-31,-On the self-existence of Shang-Te, p. 32,-The distinc-
tion between Shang-Te and the shin-Prayers to the spirit of the
Sun, to the T'een-shin, and the Te-k'e, pp. 33-36,-The Chinese do
not worship the material heavens, pp. 36-38,-They do not raise the
imperial ancestors to an equality with Shang-Te, pp. 38-42,-The
five inferior Shang-Tes, pp. 43-50,-The Chinese serve Shang-Te in
both the solstitial sacrifices, pp. 50-53,-The worship of spirits, pp.
53,54,-Of ancestors and the departed great, pp. 54,55,-When reli-
gion was first corrupted in China, pp. 55-57,-Analogy between the
Religion of China and Popery, pp. 57,58,-Connection between the
monotheism and long subsistence of China, p. 59,-Knowledge of
God among the people generally, pp. 60,61,-The Taouist Shang-
Tes, pp. 61-63,-If we do not use Shang-Te for God, we cut our-
selves off from sympathy with the pcoplc, pp. 63,64.
Pages
1-6
7-64
11
APPENDIX.-Note I. THE OPINIONS OF VISDELOU, PREMARE, AND REGIS, ....
TRANSLATION OF A CHINESE COMPOSITION ON THE UNITY AND SU-
PREMACY OF SHANG-TE,...
Note II.
CHAPTER II.
THAT ELOHIM AND GOD ARE RELATIVE TERMS. FURTHER PROOF THAT THE
SHANG-TE PAR EXCELLENCE OF THE CHINESE IS THE TRUE GOD,
The importance of determining whether God be a relative term, p. 74,-
It is not a generic term p. 75,-It is not an absolute, but a relative
term, pp. 76,77,-Its relativeness proved by the analogy of language,
and reply to objections of Bishop Boone, pp. 78-82,-That God is a
relative term, confirmed by the opinions of the Jews, of Bishop
Horsley, of Charnock, of Matthew Henry, of Calvin, of Knapp, of
Sir Isaac Newton, pp. 83-88,-Examination of special objections to
the view that God is a relative term, pp. 88-92,-The name God
cannot be vindicated to Jehovah on the supposition that it is a ge-
neric-absolute term, p. 93,-What is meant by God in the absolute,
pp. 93-96,--The sources of our idea of God, and the same the sources
to the Chinese of their idea of Shang-Te, pp. 96-109,-The agree-
ment in primary signification of the Hebrew, Teutonic, and Chinese
names of the Supreme Being, pp. 109-111,-The general application
of the word God to other beings besides the true God, pp. 111,112,
-The origin of Polytheism, pp. 112,113.
...
CHAPTER III.
OF THE GREEK TERM, THEOS. THE TERM USED FOR GOD IN TRANSLATIONS OF
THE SCRIPTURES IN THE NORTH OF INDIA. THE TERMS USED FOR GOD IN
CHINA BY ROMAN CATHOLICS, MOHAMMEDANS, AND JEWS,...
The point that Theos is a relative term is not affected by the question
whether the Greeks were monotheists first or polytheists, pp. 114,
115,-Professor Stuart of Andover on the meaning of Theos, p. 116,
The terms used for God and spirit by the missionaries in the
North of India, pp. 118-120,-Agreement between Ishwara and
Shang-Te, Debta and Shin, pp. 120-123,-The objection to Shang-
Te on the ground of its being a compound term, pp. 123,124,-The
agreement between Elohim and Te in their application to kings,
pp. 125,126,-Points of agreement between Shang-Te and the Ro-
man Catholic term Teen-choo, pp. 129,130,-Reasons for preferring
Shang-Te to T'een-choo, pp. 130-132,-The term used by Moham-
medans, p. 132,-The practice of the Jews in China, pp. 132-134.
APPENDIX.-Note I. EXAMPLES OF THE USE OF TERMS BY THE ROMANISTS
IN CHINA,.
Note II. ON THE NAME JEHOVAH. IS IT BETTER TO TRANSLATE IT, OR
TRANSFER IT?…..
CHAPTER IV.
ON THE DIFFERENT CHINESE TERMS USED BY PROTESTANT MISSIONARIES FOR THE
WORD SPIRIT-NAMELY, SHIN. LING AND FUNG,
The different terms used for spirit, p. 140,--Plea for shin on the ground.
of all admitting that it means spirit, pp. 140,141,-Examination of
the reasoning on which it is contended that shin may be translated.
··
- M
••
Pages
64-70
71-73
74-113
.114-134
134-138
.138-139
.140-162
111
a god, pp. 142-144,-Special instances in which it is contended that
shin should be translated a god or gods, pp. 144-152,--Shin never
means a god, but only spirit, and cannot be made to mean GOD, pp.
152,153,-The plea for ling that it is a synonym of shin, pp. 154,155,
-The difference between ling and shin. As applied to the human
mind, shin denotes its nature, and ling its intelligence, p. 156,-As
applied to spirits, ling only denotes their efficaciousness, pp. 156-159,
-Ling cannot be used to denote the Holy Spirit. It denies His
personality, p. 160,-Report on the Chinese version adopted by the
American Bible Society, p. 161,-The plea for fung. It denotes
wind, and custom, but cannot be employed in the sense of a consci-
ous spiritual agent, pp. 161,162,-The first step towards avoiding
antagonistic versions of the Chinese Scriptures must be the common
adoption of shin to render ruach and pneuma, p. 162.
APPENDIX.-Note I. ON THE PROPOSAL TO USE THE COMBINATION T'EEN-
SHIN FOR GOD,.
Note II. ON SOME STATEMENTS IN THE REPORT ON THE CHINESE VERSION
OF THE SCRIPTURES, PRESENTED TO, AND ADOPTED BY, THE DIRECTORs of
THE AMERICAN BIBLE SOCIETY IN DECEMBER, 1850,
……….
Pages
....163-164
………….....164-166
THE
NOTIONS OF THE CHINESE
1
GOD AND SPIRITS, &c.
CONCERNING
神
​comers.
In the Defense of his Essay advocating the rendering of the words Elohim
and Theos by the Chinese term Shin,¹ Dr. Boone takes the field against all
Dr. Medhurst, Sir George Staunton, Dr. Bowring, Mr. Doty,
and myself, are all met, and, as he hopes, not only foiled, but overthrown.
One cannot but admire the boldness of his attacks, the ingenuity of his
dispositions, and the earnestness which animates his whole treatise, and
well befits the importance of the subjects contested. Notwithstanding these
merits, however, the repeated study of his reasonings has only confirmed
me in the opinion that the attempt to use Shin for God proceeds from false
principles, and is attended with the most pernicious effects, and I venture
therefore to reargue with him the theses-that the Shang-Te³ par excellence
of the Chinese is the true God, that Elohim, Theos, and God are relative
terms, and that Shin means Spirit, and, in the translation of the Scriptures,
can only be employed to render ruach and pneuma. I am the less un-
willing to enter again upon the discussion, because it seems to me that
the notions of the Chinese concerning God and Spirits can be put in a
clearer light than has yet been thrown upon them. If the success of my
endeavours shall not be thought equal to my own hopes and wishes, let
the desirableness of the objects sought to be accomplished justify me from
the charge of unnecessarily obtruding my views upon the public. To set
forth with distinctness the opinions entertained by so large a portion of the
2 上帝
​INTRODUCTION.
A
[2]
human race on the important subjects just mentioned, is a matter worth
attempting, and when a Missionary believes that the word of God is in
danger of being circulated among the Heathen in a version deplorably
erroneous, it is his duty to do what he can to avert so great an evil.
l
Dr, Boone's conclusion that Shin must be used to render Elohim and
Theos rests on the following propositions :
"1st. The Chinese do not know any being who may truly and properly be called
God; they have therefore no name for such a being, no word in their language answer-
ing to our word God.
"2d. That, this being the state of things, we must seek the general name of their
gods, and content ourselves with the use of the word in Chinese that answers to our
words a god, gods, as the best that can be done under the circumstances.
"3d. That shin is the general or generic name of the Chinese gods; and therefore it
follows, That this word should be used to render Elohim and Theos into Chinese."
The position which he thus takes up is certainly a bold one. He admits
himself that it is open to attack from five different quarters, and enumerates
so many counter propositions, the establishing of any one of which would
invalidate his argument. My plan, however, does not require me to enter
into a separate detail of all of these, and I shall content myself with an
explicit statement of the grounds on which I, for myself, repudiate his con-
clusion, and the maintenance of which will constitute the subject-matter of
the subjoined chapters.
!
Against his first proposition-I maintain that the Chinese do know the
true God, and have a word in their language answering to our word God,
to the Hebrew Elohim, and to the Greek Theos.
>>
Against his second proposition-I maintain that no "general or generic
name can be used to render Elohim, Theos, or God, because these are all
relative terms. Though I should fail, therefore, in establishing, beyond
the possibility of contradiction, the former thesis, it will still be necessary
to seek for a relative term in Chinese, to render Elohim and Theos. We
cannot use for that purpose the generic Shin, and it may be that the name
or title of the highest being known by the Chinese will answer sufficiently
well.
Against Dr. Boone's third proposition—I maintain that Shin does not
answer even to our words a god, gods, but is the generic name in Chinese
corresponding to our word spirit, to the Hebrew ruach, and to the Greek
pneuma, and that it ought therefore to be employed to render those terms,
and those alone.
Thus, Dr. Boone and myself are opposed to each other on every head.
I shall endeavour dispassionately to exhibit the reasons which compel me
to dissent from him, and adopt the conclusions which I have just stated
remembering always that to establish truth is a much nobler accomplish-
ment than to confute error. I would rather perform the part of a didacti-
cian than of a controversialist.
[ 3 ]
There are two preliminary points on which Dr. Boone lays much stress, and
his remarks on which require some criticism. He maintains that all his op-
ponents have erred fatally in the view which they have taken of the word God,
and that thus the very spring of their reasonings is vitiated. Going astray at
the first step, the more they write, and the longer they dispute, the farther will
they be at last from the goal which they wished to reach. And moreover, he
says that all parties admit that there is no word in Chinese answering to
Elohim and Theos. No matter, therefore, how they weary themselves to
determine the meaning of those terms, their toil will prove "Love's labour
lost." Supposing they should be successful, they have to express the result
of their investigations in a language which has no characters adequate to
the purpose. Their case is as hard as that of the Israelites, whom Pharaoh
required to make bricks, without giving them straw to make them with.
Now, as to the second of these points-Dr. Boone ought not to have
expressed it so unqualifiedly as he has done. By what he has written,
he has done me, for one party, some injustice. The case is this ;—In
English, we use God properly and improperly, as it is said: we apply it,
that is, to Jehovah, the only true God, and we apply it away from Him, to
all false gods. Dr. Boone accordingly distinguishes between God, with a
capital G, and god with a small g-though the Hebrew knows nothing of
such a graphical discrimination. The Chinese have a word, he says, which
has the meaning of god with the small g, but not the meaning of it with
the large G. They have a word which means a god, but not God, and he
proposes to take that word and make a god God. In my opinion, the
Chinese have a term which means God, the true God, and they have also f
applied it away from him, only not so extensively as Elohim and Theos.
were applied away from him. Its meaning is the same as that of God,
whether written with a large g or a small one. It has been used in the two
ways in which God has been used, only, while the Chinese have given it
the same kind of improper signification, they have not done so to the same
degree. Entertaining this opinion, I can by no means admit that there is no
term in Chinese answering to Elohim and Theos.
As to the first point-the charge brought by Dr. Boone that his op-
ponents have all taken a wrong view of the word God-it is stated dis-
tinctly enough, in the following paragraph :-
"Of the word God, the several parties writing on this question, take widely different
views in many respects; but it seems to me there is one error which has chiefly mis-
led Dr. Medhurst, Sir George Staunton, Dr. Bowring, and Dr. Legge, and which we
must be careful not to fall into, if we would keep the real point of search clearly before
The error, to which I allude, is that of regarding the word God as the "symbol
of an idea," to use Sir George Staunton's expression, instead of regarding it, as it really
is, as the name of a bonâ fide Being, of whom, after we have exhausted all the ideas of
which we are capable, we can form but very inadequate conceptions."
us.
[4]
Passages are quoted from Dr. Medhurst, Sir George Staunton, and Dr.
Bowring, to show how they have laboured under the alleged error, and
though no proof is adduced of it, as affecting me, I am content to bear the
burden of Dr. Boone's censure along with them. What is their error?
That they regard the word God as the representative, sign, or symbol,
of an idea. I had thought that the notion that words are anything
more than the signs of ideas was exploded. It would be a waste of time
and space to cite authorities in support of the mode of speech which Dr.
Boone so summarily condemns. Most strangely, he imagines that his op-
ponents, when they speak of the word God as representing an idea, are
regarding it as an abstract term; but there is not one of them who does
not hold that the idea suggested, or called up in the mind, by it, is that of
a Being, possessing various attributes, and sustaining various relations. I
have always contended that God is a relative term-that it belongs to the
same class of words as Father, Emperor, Bishop. I confess I am as-
tonished that Dr. Boone, knowing this, should bring the charge related
above against me. No wonder that our final conclusions should be wide
as the poles asunder. When one child says to another, Father is
calling you," does he suggest to him nothing but "an abstract idea,” a
mere mental conception? Does he set him upon answering some vague
notion of paternity in his own mind? Surely not-but he gives him to
understand that the "bond fide Being," who is their Father, is calling him.
So when I say to a man, Fear God, and honour the King," I do not mock
him with abstractions, but I remind him of two important duties-that he
stand in awe of the "bond fide Being," whom we call God, and that he give
honour to the "bona fide Being," whom we call King.
-
<<
"C
So much for the accusation, that all the parties, who have written on
the subject in hand against Dr. Boone's views, have stumbled in limine,
and missed the true meaning of the word God. It may be that I, as one
of them, have not got the true idea of the term ;-that is a point to be
considered by and by. But certainly, the specific error charged home so
boldly by him—that I hold God to be an abstract term, like virtue, heavi-
ness, or magnitude-has no existence but in the mistiness of his own mind.
He says-
"If we desire to ascertain whether the Chinese know GOD, we should not inquire,
what the leading or principal idea conveyed by the word God is, that we may see if
the Chinese have any word that conveys this principal idea; but rather ask, do they
know any Being, who, from what they predicate of him, can be known to be the same
Being we Christians call God; then the next question is, by what name do they call
this Being, and if we can find, in answer to this query, the absolute term, which in
the Chinese language designates this being, we shall have found the word in Chinese,
that answers to our much sought word God, when it is used propriè. The first point,
however, is to decide, Is the being the same? it will be time enough, after this point
is settled, to inquire for the name. If the being be not the same, no matter what the
[5]
principal idea suggested to us by his name may be, this name will be the name of a
false god, and nothing more."
Let us try the doctrine of this passage by one or two illustrations.
We shall suppose a company of worshippers, during one of the periods,
when the Israelites lapsed into idolatry, gathered round an altar on a high
place. They tell us that they are going to offer a sacrifice to their Elohim,
and they point to a graven image—an image of Baal. Here there are two
names-the name Elohim, and the name Baal, the name God, and the
proper name of their God. We could safely say, "Baal we know not.
He is not God.” But we should not discard the word Elohim, because the
Being," who was their God, was not the "Being," who is the true God.
Again, here is the Mahommedan Theologian, Hussain Vaez. We ask
him the famous question once put to Mahommed-" Who is the God,
whom you worship and teach?" He answers first, in the words of his
master-"My God is one God; the eternal God; he begetteth not, neither
is he begotten; and there is not any like unto him;" and he paraphrases
this declaration, as follows:-"The God whom I adore and who ought to
be adored by all, is one only God, simple in His essence, and separated
from all other beings by the attributes which belong only to Him. He is
of Himself, and has need of nothing whereby to subsist, while all things.
subsist by Him. He begetteth not (and this the prophet spoke against
the Jews who say that Ezra was the son of God); neither is He begotten
(and this he spoke against the Christians, who believe that Jesus Christ,
the son of the Virgin Mary, was begotten of God); and there is not any
like unto Him."¹ Here Mahommed and his follower lay down attributes
belonging only to their God, and distinguishing Him from the God of the
Jews, and the God of the Christians, as well as from the gods of idolaters.
It follows that the Being" of the Mahommedan Allah must, according
to Dr. Boone, be different from the "Being" of the Christian God. In
many of their attributes they resemble each other closely, but he tells us-
'the resemblance is not of the slightest importance; on the contrary being
only resemblance and not sameness, it proves Him to be another being."
There results the conclusion that we shall do wrong, when we address
Mahommedans concerning God, to write or speak of Allah, and that
Christian authors and teachers have gone "fatally" astray for a thousand
years, in their use of this term. Are Dr. Boone and his friends prepared
to accept this conclusion? If they are not, they may be assured that they
are altogether in error, when they say that in deciding by what term we
shall render the word God, we must first ascertain whether, in its common
acceptation, it denotes the same Being whom we wish it to denote. A man
may be calling another his Father, who is not really such. When we
S
61
¹ D'Herbelot's Bibliotheque orientale art. Allah.
C4
"C
[6]
make known to him his error, we do not discard the word Father. We
<<
only tell him that he has been honouring a Being,” as his father, who is
not such, and we disclose to him another "Being," who is such. The
Being" may vary, but the "name" remains unchanged.
•
Here Dr. Boone may say that I am assuming my thesis as proved-that
God is a relative term. Let the reader therefore attach, in the meantime,
as little weight as he can to this illustration by means of the word Father.
The previous examples, however, of Baal Elohim, and the Mahommedan
Allah, can hardly fail, I think, to satisfy his mind, that Dr. Boone is labour-
ing under some confusion of ideas, whatever it be, in laying it down, as
the first point to be decided, that we are to determine whether the Being
indicated to the Chinese, by the term which we wish to employ for Elohim,
be the same with the Being indicated to us by our word God. The full
exposure of his error must be reserved to a subsequent part of the discussion.
I grant to Him, however, that it can only be proved that the Chinese know
the true God, by showing that they predicate of the highest Being whom
they worship what can be predicated only of Jehovah. Accordingly this
I proceed to do in the following chapter.
by
<<
[ 7 ]
CHAPTER I.
THAT THE CHINESE KNOW THE TRUE GOD, AND THAT THEIR
RELIGION IS PROPERLY MONOTHEISTIC.
Do the Chinese know the true God? Among all the Beings whom they
worship, does one stand forth, so pre-eminent in his attributes, so disting-
uished from all the others, that we cannot but recognize in him the high
and lofty One, who doeth according to His will in the armies of heaven and
among the inhabitants of the earth, the blessed and only Potentate, of
whom and through whom and to whom are all things? These questions
I answer unhesitatingly in the affirmative. The evidence supplied by
Chinese literature and history appears to me so strong, that I find it diffi-
cult to conceive how any one, who has studied it, can come to the opposite
conclusion.
Dr. Boone, in 1848, when he wrote his Essay on the rendering of Elohim
and Theos, supposed that it was admitted, by all the Protestant Missionaries
at least, that the Chinese did not know the true God, nor any Being, who
might truly and properly be called God. On this supposition his argument
for the use of Shin was founded, and it was involved in every step of his
reasoning. The "Defense" of his Essay, however, contains all the proof
which he could collect to substantiate the assertion that China is indeed a
country without God, and it will be necessary that I subject to a careful
examination the grounds on which he makes his negation, while I en-
deavour to adduce the positive evidence that the Chinese know Him who is
the Creator, the Preserver, and the Governor of the Universe.
When affirming formerly that the Shang-Te' of the Chinese is "God
over all, blessed for ever," I said that the proof of the affirmation was to
be sought by making the largest possible collection of examples in which
the expression was used, and trying whether God would be an appropriate,
or rather the appropriate, rendering of it in every case. But Dr. Boone
objects that in proposing such a proof I was contenting myself with a mere
"petitio principii." The mode of expression which I employed was sug-
gested by the recollection of the following passage in one of Stewart's
Philosophical Essays:
"The meaning of many words of which it is impossible to exhibit any sensible
prototypes, is gradually collected by a species of induction, which is more or less
successfully conducted by different individuals, according to the degree of their atten-
tion and judgment. The connection in which an unknown term stands, in relation to
the other words combined with it in the same sentence, often affords a key for its ex-
planation in that particular instance, and in proportion as such instances are multiplied
in the writings, and conversation of men well acquainted with propriety of speech, the
means are afforded of a progressive approximation towards its precise import. A
C
[ 8 ]
familiar illustration of this process presents itself in the expedient which a reader
naturally employs for decyphering the meaning of an unknown word in a foreign
language, when he happens not to have a dictionary at hand. The first sentence
where the word occurs affords, it is probable, some foundation for a vague conjecture
concerning the notion annexed to it by the author, some idea or other being necessa-
rily substituted in its place, in order to make the passage at all intelligible. The
next sentence where it is involved renders this conjecture a little more definite; a
third sentence contracts the field of doubt within still narrower limits, till, at length,
a more extensive induction fixes completely the signification we are in quest of.”1
In the process thus exhibited by the learned Professor, I do not see that
there is any petitio principii involved, nor is there any in the application of
it, which I sought to make. I had before me two terms by which it was
proposed to render God in Chinese-Shin and Shang-Te. I adduced a
number of examples from Chinese writers, containing the term Shin, and
showed that to make it stand for God in them turned them into sheer
nonsense. Dr. Boone and his friends are fond of quoting the words of
Horace ;-
"Si volet usus,
"Quem penes arbitrium est, et jus, et norma loquendi.”
But he quotes them incorrectly, and to serve a purpose altogether dif-
ferent from the intention of their author. Many words" says Horace,
CC
'which have fallen into disuse, will be revived, and many which are now
in honour will fall into desuetude, if use will have it so." Now the use or
usage of the Chinese language will not have the term Shin to mean God. It
cries out against such a signification of it, in ten thousand examples, in
books and on the lips of the people. Dr. Boone may try to force it to have
such a meaning, but he would more easily with his single strength stem
the overwhelming rush of mighty waters. On the other hand, a number
of examples, containing the expression Shang-Te, being adduced, and the
other parts translated correctly, it was found that by substituting God for
Shang-Te the whole conveyed a good and natural sense. From such an
induction I concluded that Shang-Te meant God, and might be used,
wherever we had to translate Elohim and Theos. The induction might be
incomplete. I begged Dr. Boone to tell us if it was so. The field of Chi-
nese literature was before him. Would he go through the length and
breadth of it, and pick up a few examples, that would place Shang-Te in the
same predicament as Shin-examples in which the rendering of Shang-Te
66
1 Philosophical Essays, by Professor Dugald Stewart. The Essay "On the ten-
dency of some late Philological speculations."
2 Dr. Boone gives us-
"Si volet usus,
Quem penes arbitrium, et jus et norma loquendi,"
—an unscannable line. He quotes the passage to show that "words are the mere
creatures of usage," and that, no matter what meaning a word has in use, we may give
it another!
((
[ 9 ]
by God would make nonsense? He may say, indeed, that he was not
to be dictated to, as to the manner in which he should conduct either his
attack or defense. Still, I think he might have acceded to my request.
Had he produced one example, where Shang-Te cannot be rendered God,
it would have had more weight with me than all the reasonings against its
use within the 168 pages of his book. But not a single such expression
is forthcoming. His sole reply to my proposal is-Dr. Legge con-
tents himself with a petitio principii. At this part of his defense, how-
ever, he has one remarkable sentence, to which I wish to call particular
attention. "If Dr. Legge," he says, p. 18, will prove to us that the
Being called Shang-Te, in any one of the quotations he gives us, is truly
and properly God, we will admit that the Shang-Te mentioned in all the
other passages is God too, as we have no doubt that they all refer to the
same Being." It is admitted that one undoubted instance where Shang-Te
stands for God-the true, the only God-would to Dr. Boone decide this
part of the controversy between him and myself. I hope to produce in the
sequel many instances, in which it is impossible that any but the true God
can be the subject. In the meantime, I only observe, that if Dr. Boone
were Dr. Morrison, whose authority in favour of his views is so earnestly
pleaded, then our strife would be ended. The latter, in a passage which has
been already quoted in this controversy, in his Dictionary, under the character
Yuen,¹ says-" Keang Yuen, a female, famous in ancient story, and whose
name is mentioned in the She-king, in connection with Te and Shang-Te,
as expressive of the MOST HIGH GOD."
Before he will admit that Shang-Te is truly and properly God, Dr. Boone
insists that one of two things be clearly shown-namely, that passages be
adduced predicating self-existence of him, or at least the creation by him,
out of pre-existing matter, of the heavens and the earth, and all things
that now exist. On the latter point I am prepared most fully to meet his
requisition. Nothing can be more positive and direct than the ascription of
creation to Shang-Te. At the same time, I must be permitted to enter a
protest against his demands, as unjust, if it were to be argued from
our not being able to meet them, that Shang-Te cannot be God, and
that the expression ought not to be used to render Elohim and Theos.
The Apostle says that "God left not himself without witness, in that
He did good, and gave us rain from heaven and fruitful seasons, filling
our hearts with food and gladness." The course of Providence is therefore
sufficient to raise the minds of men to the knowledge of God, and Dr.
Boone knows well that the Chinese ascribe to Shang-Te their fruitful
seasons, and recognize him as the Lord and Governor of heaven and earth.
1
"C
嫄
​B
[ 10 ]
Creation and self-existence are—the one an act and the other an attribute, to
the knowledge of which we attain, certainly, by the lessons of Revelation,
possibly and probably, by the exercise of our reason. But they do not give
us either the idea of God, or the name God. The sources of the idea and
the origin of the name will be discussed in the succeeding chapter. My
object in the present is, meeting Dr. Boone on his own grounds, to show
that Shang-Te is the true God, and to supply an accurate view of the
Religion of China.
Dr. Boone denies himself that either self-existence or creative acts are
ascribed to Shang-Te, and he gives without hesitation the grounds of his
denial. Two courses are before me-either to disregard these, and submit
at once the positive proof that Shang-Te is the Creator, or to proceed by an
examination of Dr. Boone's objections to a gradual exhibition of the truth.
The former method would be the briefer, but the latter, though there is a
danger of its being tedious to a general reader, will be more satisfactory to
those who are really interested to become acquainted with the opinions of
the Chinese.
To support his view of the question, Dr. Boone appeals for evidence to
the representations of Visdelou, Bishop of Claudiopolis, who sent to Eu-
rope, in 1728, a notice of the classical work, the Yih-king; he brings for-
ward certain readings of his own, in the writings of the philosopher Choo
He, commonly called Choo-foo-tsze; and he gives two accounts of "the
state religion of China," one by Visdelou, and one by Dr. Morrison,
appending to them various remarks and comments. I shall take up these
evidences in the order in which they are mentioned. In the examination
of them it will appear who Shang-Te is, and of what sort is the so-called
State Religion.
"
I. To prove that Shang-Te is not to be regarded as the true God, there
is advanced the authority of M. Visdelou, who, Dr. Boone bids me observe,
distinctly says that Confucius never in the Yih-king, nor in any other book,
affirms that Shang-Te ever generated the heavens and the earth." In a note
appended to this chapter, I have offered some remarks on the weight which
is to be attached to Visdelou's representations of the opinions of the
Chinese. The reader will also find there the translation of a paper by
Premare on the Chinese accounts of the origin of the Universe, and some
extracts from the work of Regis on the Yih-king. No one would think of
putting either Premare or Regis below Visdelou in the ranks of Chinese
scholarship, and their names may fairly be set against his. Authorities, how-
ever, will not turn the scale with disputants either one way or the other. Let
us. see for ourselves how Visdelou banishes Shang-Te out of the Yih-king.
There are three texts, his glosses on which are cited by Dr. Boone. The
first is the famous one about the T'ae-keih. In the appendix to the Yih-
}
[ 11 ]
king, commonly attributed to Confucius, occurs the passsage, which Visde-
lou translates as follows-"Tae-keih generated the two figures, these
two figures generated the four forms, and these four forms generated the
eight diagrams."l He then comments
(8
This statement is very enigmatical, and therefore it is necessary to explain it.
T'ai-kih signifies the great summit (grand comble), a metaphorical expression derived
from the roof of a house, of which the transverse part, which is at the top, is called
kih, because it is the highest part of the roof. Now, as all the rafters are supported
on the top of the roof, so also are all things supported on this first principle. We
must here carefully observed that this first principle is said to generate (engendrèr),
and not to make (faire).”
፡፡
'But the philosophers explain this axiom more clearly. The followiug is the ac-
count of what they, without any allegory say, viz.-The great summit, (T'ai-kih)
generated the five elements, and the five elements generated all things. This axiom
is the abyss, into which those philosophers, called the Atheo-political, have plunged
themselves; for they pretend that this great summit is the primitive Reason (i. e. Táu),
which, although without understanding or will, is absolutely the first principle of all
things. They consider that this Reason, although destitute of understanding and will,
nevertheless governs all things, and that the more infallibly, because it acts necessari-
ly. Finally, they pretend that all things emanate from it, as the term generate
(engendrer) seems to indicate. These philosophers also do not hesitate to give to
this reason the title of the ruling power; and as Confucius in the canonical book of
changes [the Yih King] has, more than once, made mention of Shangtí, that is to
say, the supreme emperor, and of Ti, that is, the emperor, and yet we do not see in
any part of this book, nor in any other, that Shángti generated the matter, that is
Heaven and earth, the philosophers conclude from this, that the title Shangtí is not
applicable to the primitive Reason, except when it acts merely in the government of
the world. Hence it is that many among them acknowledge besides the primitive
Reason, a celestial Genius that belongs to heaven; at least the Interpreters of the
emperor K'áng-hi, when explaining the diagram of the dispersion, where mention is
made of sacrificing to Shangtí, searching into the cause why, after the troubles of the
empire were appeased, they sacrificed to Shángtí, render the following reason, viz. that
during the times of the dispersion, when the sacrifices to Shángti were often neglected,
the spirits of Shángtí had been scattered, and it was necessary therefore to recollect
them by sacrifices."
On the above representation of Chinese doctrine, Dr. Boone observes-
"If M. Visdelou here gives us a correct account of what is said in the most ancient
of the Confucian classics of the 'first cause,' how hopeless is the attempt to make out
Dr. Legge's point, that the Shangtí of the classics is 'God over all, blessed for ever.'
So far from regarding him, as a necessary, self-existent, independent being, the learned
men of K'ánghí's reign fancied, from what they read of him in the Yih King that the
spirits of Shangtí had been dispersed because of their neglect to offer sacrifices to him
during the troubles of the empire, and that they must be recollected by sacrifices!!!"
The three points of exclamation are not misplaced. "If M. Visdelou
gives us a correct account "-and so, Dr. Boone's amusement and admiration
rest altogether on a peradventure. It is a pity he did not study the classic
for himself. The reader will have observed that Visdelou passes very
shortly from the consideration of his text to detail the opinions of the Atheo-
'易​有​太極​,是​生​兩儀​,兩儀​生​四象​,四象​生​八卦
​[ 12 ]
political philosophers about it. Their speculations will come under our
notice when we discuss Dr. Boone's readings in Choo He, and particularly
what they say about the Tae-keih, concerning which I merely observe,
here, that, in the Yih-king, that expression indicates the condition or
period, before heaven and earth were separated, when the original matter
was formless and one!" When the Bishop of Claudiopolis says—“ The
philosophers conclude that the title Shang-Te is not applicable to the pri-
mitive reason, except when it acts in the government of the world," I am
not prepared to grant the assertion. In a collection of explanations of the
Yih-king taken from the philosophers, and first published in the reign of
K'ang-he, we read-" When Heaven produces and completes the myriads
of things, and rules and governs them, the title given to that Being is Te."
Here the title of Te is given to Heaven, as acting first in the production of
all things, and thereafter in their government.
Again, Visdelou says that "many of the philosophers acknowledge, be-
sides the primitive reason, a celestial genius that belongs to Heaven;"-and
this genius is Shang-Te. Now this is not the case. Towards the conclu-
sion of his notice of the Yih-king, he tells us himself that “the Atheo-poli-
tical philosophers recognize no Shang-Te but the primitive reason." The
truth is that those scholars, while they try to explain away the declarations
about Shang-Te in the classics, by substituting for the personal Being a
principle of order or primitive reason, often forget themselves, or find the
text too simple and express to be played with by their sophist art. Of this
nature is the passage to which he refers in the diagram of dispersion.
After a careful study, moreover, of K'ang-he's interpreters and many others,
I have been unable to find anything about the dissipation and re-collection
of the spirits of Shang-Te. The expression, even if it did occur, would be
innocent enough, but as Dr. Boone finds an occasion for triumph in it, it
may be worth while to examine the original at length.
The diagram of Dispersion is so called, because it is composed of the two
of the eight Kwa, which represent wind and water, the one placed over the
other. Wind moving over water is a symbol of dispersion, and the diagram
has respect to the empire, when its parts are ruffled and dissipated, like
water acted on by wind, and tells how such a state is to be remedied. The
first sentence says, "The King must repair to the ancestral temple,”³ and
further on, that step is recommended by the example of the former Kings,
<<
¹ See on the passage the edition of the 13 King, first published under the T'ang
dynasty, about A.D. 670. The original is quoted below.
2天​之​生成​萬物​而​主宰​之​者​謂​之​帝
​王​假​有​廟
​[ 13 ]
FORM
who sacrificed to Te, and raised ancestral temples." K'ang-he's inter-
preters, to illustrate this, quote from the Record of Ching, one of the first
and greatest masters of the Sung school, to the following effect—“ The
former Kings looking at this diagram, in order to save the empire in
its state of dispersion, proceeded to sacrifice to Te, and erect their an-
cestral temples. To collect and unite the hearts of men, nothing is so
effectual as the grateful returns rendered with the heart in the services of
the ancestral temple and in sacrifices. Thus it is that sacrifices to Te and
the erection of ancestral temples are things in which the hearts of men find
their objects of rest. There is no greater way than this to bind the hearts
of men, and to remedy a state of dispersion.'
››2
The lesson is indeed important, that nothing is so powerful as the services
of religion to allay the tumults of anarchy and compose unsettled minds.
To the explanation of the Record, the interpreters subjoin an annotation
from the same philosopher or his brother-" The philosopher Ching says,
In the diagrams of Union and Dispersion, we find sacrificing to Te, and the
erection of ancestral temples, because the collection of their³ spirits was
manifested in this. Because of their being dispersed, they, therefore, ap-
This must be the passage
pointed these things in order to collect them.”4
on which Visdelou's remarks are grounded. To understand it, we should
bear in mind that the disorganization of the empire was occasioned by the
people ceasing to fear the Supreme Ruler and to reverence their ancestors.
In consequence, they separated between themselves and Heaven, and the
spirits of the former heroic monarchs, which were in heaven. How should
they get the Ruler, and those spirits to dwell with them again upon the
earth? They must solemnly compose their minds, collect their spirits, and
go and worship in the ancestral temples; so would they move the spirits
of the departed, who would meet with them, and be with them again to
protect them. In a similar manner, with reverent minds and collected
spirits, they must worship the Supreme Ruler, and He would hear them,
and again regard and bless them. It is nowhere said that His spirits had
..
'先王​享​帝​立廟
​·先王​觀​是​象​,救​天下​之​渙散​,至於​享​帝​廟​也​,收
​合​人心​,无​如​宗廟​祭​之​報​出於​其​心​,故​享​帝​立
​廟​人心​之​所​歸​也​,繫​人心​合​離散​之​道​,无​大​於此
​* To whom does the "their" refer? Most certainly to the people, for the erection
of temples could only manifest what was in them.
廟​,因其​精神​之​聚​而​形
​此
​之
​‘程​子曰​,萃​渙​皆​享​帝
​此​,為其​渙散​,故
​[ 14 ]
;
been dissipated. The diagram of Union does not speak at all of sacrificing
to Shang-Te, but only of repairing to the ancestral temples. Even if it
were said that by such acts the spirits of Shang-Te were collected, the
expression would only be tantamount, in Chinese phrase, to such Scriptural
sayings as-" If I regard iniquity in my heart, the Lord will not hear me,"
'Because ye have forsaken the Lord, he hath also forsaken you," "Return
unto me, and I will return unto you, saith the Lord of Hosts.”¹
This examination of the passage in the diagram of Dispersion may
dispose Dr. Boone not to trust blindly in the future to the Bishop of Clau-
diopolis, in his accounts of Chinese texts. And yet there are times when he
keeps back a portion of the remarks of his authority, modifying, in a most.
important manner, the sentiment of those of them which he does quote.
This will be seen in the case of the third text of the Yih-king, to which
Dr. Boone hardly thinks it necessary to do more than advert.
He says, Defense, pp. 40, 41,—
"The uniform doctrine of the Yih-king is that heaven and earth generated all
things. I say uniform doctrine, for in the sentence quoted from the 5th chapter of
the 4th section of the Book of Diagrams, 'The Ti [Supreme] Ruler [causes things
to] issue forth under the Chin diagram (See Dr. Medhurst's 'Theology of the Chinese,'
p. 234), the words 'Supreme' and 'causes things to' are added by the translator.
The text should be translated, 'The Ruler issues forth under the Chin diagram, which
answers to the commencement of spring. Some interpreters understand the word Ti
of Shangti; but the ancient interpreters, M. Visdelou tell us, understood by it the
Emperor Fuh-hi.”
CC
Here Dr. Boone has himself discovered that Visdelou does not give a
correct account of the most ancient of the Confucian classics."
We
found that writer telling us a little ago that the T'ae-keih generated
the two figures, "which properly signify heaven and earth." (Def. p. 21)
But if heaven and earth be themselves generated, how can they be the pro-
ducers of all things? As to the translating actively,
As to the translating actively, "Te causes things to
issue forth," it is what the best Chinese interpreters do. And even accord-
ing to Visdelou, the Ruler is a Supreme Ruler. Dr. Boone, quoting from
him, confines himself to one-half the sentence in his original. Visdelou
says, "By the term Te, the interpreters understand Shang-Te, and the
ancient interpreters the Emperor Fuh-he, who, as we have already said,
has been elevated to the dignity of a Shang-Te of the second order." So
then, when the Te of the text is said to be referred to Fuh-he, it is to him
in his elevated character, as a Shang-Te of the second order, un coadjuteur
du grand Shang-Te." If the assistants and ministers of Shang-Te can do the
works that are described in the passage in question, who must He be?
"The great Shang-Te" can be none other than the great God.
CC
1 On neither of the Diagrams does the T'ang Commentary say a word about collect-
ing the spirits either of the worshippers, or of the worshipped dead. Is not the style
of speech altogether an excresence of the Sung philosophy?
[ 15 ]
:
But the text deserves some farther illustration, and I give it entire, in
Dr. Medhurst's translation-
1
"The (Supreme) Ruler (causes things to) issue forth under the Chin diagram (re-
presenting thunder, and corresponding to the commencement of spring;) he equally
adjusts them under the Seuen diagram (representing wind, and corresponding to mid-
spring;) he (causes them to be) mutually exhibited under the Lê diagram (represent-
ing fire, and corresponding to the beginning of summer;) he renders them serviceable
(to mankind) under the Kwan diagram (representing earth, and corresponding to mid-
summer;) he (makes them to draw forth) pleasing words under the T'huy diagram,
representing sea, and corresponding to the beginning of autumn;) he (makes them to)
contend under the Keen diagram (representing heaven, and corresponding to mid-
autumn;) he renders them soothing and gratifying under the K'han diagram (repre-
senting water, and corresponding to the commencement of winter ;) while he makes
them complete the account under the Kăn diagram (representing hills, and correspond-
ing to mid-winter.")
Premare says,
The greater part of interpreters agree that the creation
of all things is here spoken of." He gives the commentaries of Choo He,
whose authority Dr. Boone acknowledges in other places-"Te signifies
here the Lord and Sovereign master of heaven.” "All things obey the
Lord, and come forth when He calls them." This language is certainly
akin to that of Scripture concerning Him, who calleth the things that are
not, as though they were," "who spake and it was done, who commanded,
and all things stood fast." Premare quotes also the comment of Hoo
P'ing-wan, Here the order in which all things have been produced and
perfected is spoken of. But who has produced them? Who has perfected
them? There must certainly have been a Master, a Sovereign Worker,
who is Te, the Lord."
If absolute creation be not spoken of in the passage, we surely have
nothing less in it than the upholding of all things-the maintenance of
creation from year to year, and season to season. Dr. Boone may have his
neuter translation, and we read, Te goes forth in the spring," with a
description of all the phenomena of the year as caused by Him, bringing
to our recollection the words of Thomson in his celebrated Hymn—
CC
46
Co
<<
<<
"The rolling year
Is full of Thee. Forth in the pleasing spring
Thy beauty walks, Thy tenderness and love."
Who is the Sovereign worker?" There is but One.
There is but One. It was with re-
ference to His upholding all things uninterruptedly from the beginning of
time, that Jesus said of God, "My Father worketh hitherto."
I wish Dr. Boone had taken the trouble to find out "the ancient" in-
terpretation. It is a mere figment, and will develop itself in another place.
Here is an interpretation older than the birth of our Saviour-the interpre-
tation of K'ung Gan-kwo,¹ a descendant of Confucius in the eighth genera-
1 Gan-kwo is refered to as a great scholar, in the Kang-keen E-che, under the reign
of the Emperor Woo, which closed A. C. 81.
[ 16 ]
tion-"Te is the Lord, who produces things, the author of prosperity and
increase."¹ There is but one being to whom it belongs to produce things,
and "promotion cometh neither from the east, nor from the west, nor
from the south. But God is the judge; he putteth down one, and setteth
up another." In spite of Visdelou's ancient interpreters, and Dr. Boone's
summary disposal of it, this text of Confucius supplies irrefragable proof
that the Shang-Te of the Chinese is the true God. I proceed to consider
the second ground of objection taken to that opinion. The reader must
decide whether the first ground-the authority of the Bishop of Claudio-
polis-has not been proved unsafe and untenable.
II. Against the affirmation that Shang-Te is the true God, Dr. Boone
brings forward certain readings of his own, in the writings principally of
Choo He. I was not expecting him to adopt such a line of defense, for, in
his Essay, he had disclaimed the authority of that philosopher, and all the
other materializing writers of the same sect. At the 18th page of that
work, we read-
"What then is the object definitely designated by the word Teen, Heaven, the
highest of the objects worshiped in the national rites (of China)?
"To this question two different answers may be given, according as regard is had
to one or the other of two opinions held, by Chinese of different sects, on this point.
During the Sung dynasty, (about A. D. 1100,) there sprung up a sect of Philosophers
to whom the Romanish Missionaries have given the name of Atheo-politique, and to
whose views great prominence has been given in all the editions of the classical works
published during the present dynasty. This sect would answer the question, what is
meant by t'ien,2 as follows: t'ien is Shángtí, the Ruler on high; and Shángtí is lí,³ the
rule of order, destiny, fate.
"There is another class, however, who we conceive represent the polytheists of China,
and the old views of the state religion, as presented in the Chau Li (Ritual of the
Chau dynasty: B. C. 1100,) who answer as follows:-The t'ien, worshiped at the winter
solstice is, t'ien chí shin, the god of Heaven, and this t'ien chí shin, god of Heaven,
is Shángtí, the Ruler on high."
4
After Dr. Boone had thus declared his belief that the Sung school did not
represent the old views of the state religion, there is great inconsistency in
his leaning on its authority to make out his point that Shang-Te is not God.
It is well, however, that he has done so. An opportunity is so afforded to
show with what impropriety those writers are appealed to by him. I hope
to be able to make this apparent by the following observations :--
1. I agree with Dr. Boone that Choo He, and many other writers of the
Sung and subsequent dynasties appear to be endeavouring to explain the
creation and government of the universe without the intervention of a per-
1
帝​者​,生物​之​主​興​益​之​宗
​‘天​之​神
​'*
『 理
​Religion is very questionable.
This account of the State
[ 17 ]
sonal, independent, spiritual Being, the Creator and Governor-in other
words, without the intervention of God.
2
2. Those writers, in explaining that creation and government by means
of Tae-keih, the great extremity, Le, the principle of order, Taou,¹ the
supreme Reason, and K'e, the primordial substance or vapour, are guilty of
the same kind of atheism into which many speculators in Europe have
fallen and still fall. It is not in China alone that God has been explained
At
away as only another name for reason, or fate, or the order of nature.
the present day we have too many writers and thinkers, such as the author
of the Vestiges of Creation, in England, and M. Auguste Comte, in France,
who would exclude God from His universe, much in the same way that the
atheo-political school in China attempted to exclude Him from it, seven
centuries ago.
3. The card-like shuffling with the names -" the principle of order," "the
great extremity," "the supreme reason,
the supreme reason," and the leaving one of them in
the place of Te or Shang-Te, as that name stands in the classics, is merely
a piece of verbal jugglery, or logical legerdemain, which the mind instantly
rejects. For instance, when it is said, "Shang-Te conferred their moral
nature upon men," or, Heaven, having created the lower people, raises up
for them princes and teachers, to act as agents of Shang-Te," these sophists
tell us, that the meaning only is, that according to the principle of order-
the eternal fitness of things-destiny-fate-it is thus. (Def. p. 34.)
Could anything be more inane and ridiculous than such an explanation?
The good sense of Choo He himself often gets the better of his philo-
sophy, and in many passages he speaks like a true Theist.
4. The expression Tae-keih, which is made to be synonymous with the
principle of order, reason, and Shang-Te, is only found once in the classical
books. The solitary passage where it occurs, is that text in Confucius'
appendix to the Yih-king, which has been already quoted. It is never used
in
any of the Four Books, never in the She-king, the Shoo-king, the Le-ke,
the Chun-tsew. We have no evidence that the name obtained at all in
China till the time of Confucius, about 500 years before Christ, and, accord-
ing to the chronology given by Dr. Morrison, more than 2,500 years after
Fuh-he, the author of the diagrams. Moreover, the sentence of Confucius
simply says—“The Yih has the T'ae-keih, which produced the two figures,
which two figures produced the four forms, which four forms produced the
eight diagrams." The verb "produced" is not to be taken actively, but
only as indicating priority in the order of development. At the head of all
the physical changes which have resulted in the Universe as at present
constituted, stood the T'ae-keih, or the great extremity; out of it came
1
道
​Co
C
32 29
氣
​[ 18 ]
the two figures, or the different kinds of matter, from which heaven and
earth were formed; out of the two figures were developed the four forms,
and from the four forms the eight diagrams.
1
>>1
According to this exposition, the T'ae-keih would indicate the condition
or time preceding the first creating acts;—and this was the sense given to it
till the time of the Sung philosophers of the 12th century. In the work
of the T'ang dynasty, already mentioned in a note, it is said, under the text in
question-"Existence must begin from non-existence, therefore the Tae-
keih produced the two figures. T'ae-keih is the designation of what cannot
be designated. It is impossible to give any name to it. We consider the fact
that all existences have a terminus, and call this the grand terminus.'
This explanation is by a writer of one of the Tsin dynasties (A. D. 260—416).
The T'ang editor subjoins the account quoted at p. 12-" T'ae-keih signifies
the condition or period before heaven and earth were divided, when the
original vapoury matter was formless and one.”² It was not till the 12th
century that any other meaning was put upon the term, and the founder of
the materializing school, Chow Leen-ke, prefixed to the T'ae-keih an Woo-
keih.³ Before "the grand limit," that is, he placed "the illimitable,” in
which phrase, as may be seen in Premare's Dissertation, Wang Shin-tsze, of
the following, or Yuen, dynasty, recognized an efficacious or inexhaustible
Reason, which no image can represent, which no name can designate,
which is infinite in all respects, and to which nothing can be added."
66
5. While the Sung philosophers confound Shang-Te with "the great
terminus," 'the principle of order" and "reason," they make out what
I translate spirit and Dr. Boone god, to be nothing but the action of the
yin and yang-the "active-passive primordial substance"-in harmony
with that reason, and subordinate to it. If Shang-Te be nothing more
than another name for reason, the shin are yet the servants of that reason,
under it, inferior to it. If Shang-Te be a mere passionless inactive prin-
ciple of order, the shin are only the yin and the yang in motion. Dr.
Boone lies buried, and not his opponents, beneath the ruin of every thing
divine, in which he exults. We sit above them, and have for God a presid-
ing reason; he is in the heart of them, and has for god expanding and
contracting matter.
For the proof of this assertion, I shall not go farther than the digest of
comments upon
"The Invariable Mean," contained in the Pun-e Hwae-
2夫​有​必​始於​無故​太極​生​兩儀​也​太極​者​無
​之​稱​不​可得而​名​取​有​之​所​極​况​之​太極​者​也
​2
太極​謂​天地​未​分​之前​元氣​混​而​為​一
​*○此​所謂​無極​而​太極​也
​[ 19 ]
;
all things without exception."
One of the Chings tells us-
One of the Chings tells us
tsan, a book, I apprehend, in the possession of most foreign students of
Chinese. The sixteenth chapter of the classic is divided into three parts.
The first, as rendered by Dr. Medhurst, runs-"Confucius said, How widely
extended are the actings out of the kwei-shin.¹ In endeavouring to observe
them, we cannot see them; in attempting to listen, we cannot hear them
and yet they enter into
Who are the kwei-
shin here spoken of?
"The kwei-shin are
the energetic operations of heaven and earth, and the traces of production
and transformation.”2 Another scholar of note, Chang Tsze-how, says-
“The kwei-shin are the easily acting powers of the two breaths of nature,”
that is, the Yin, and the Yang.³ Finally, Choo He, the coryphæus of the
Sung family, pronounces-"I would say, if we speak of the two breaths
(or vapoury matters), that kwei is the efficaciousness of the Yin, and shin
is the efficaciousness of the Yang, But if we speak only of one breath,
then when it advances and expands, it is shin, when it recedes and reverts,
it is kwei. In fact they constitute but one material thing.""
But it may be said, the subject in this passage is the physical changes.
and transformations continually taking place in nature. We advance, there-
fore, to the other parts of the chapter. 'While causing each man in the
empire to be properly adjusted, and purified (within), and arranged in suit-
able apparel (without), in order to offer the accustomed sacrifices, they are
expandingly spread abroad, as if over the heads, and as if on each side of
the worshippers." Here the kwei-shin that are sacrificed to are the sub-
jects of discourse-all the spirits which the Chinese worship, or, as Dr.
Boone will have it, all the gods of China. The next part consists of a
quotation from the She-king, concerning our being overlooked by the shin,
even in our closets and private dwellings-"The approaches of the shin
cannot be ascertained; how then can we tolerate negligence?" Thus, in
CC
1
子曰​鬼神​之​為​德​其​盛​矣​乎​視​之​而弗​見​聽​之
​而弗​聞​體​物​而​不可​遺
​2 程​子曰​,鬼神​天地​之​功用​而​造化​之​迹​也
​2張​子​日​,鬼神​者​二​氣​之​能​也
​愚​謂​以​二​氣​言​則​鬼​者​陰​之​靈​也​神​者​陽​之​靈
​也​以​一氣​言​則​至​而​伸​者​為​神​反而​歸​者​為​鬼
​其實​一​物​而已
​5
使​天下​之​人​齊明盛​服​以​承​祭​洋洋​乎​如​在
​其​上​如​在​其​左右
​『詩​日​神​之​格思​不可​度​思​矧​可​斁​思
​u preface
[ 20 ]
·
the course of the chapter, Confucius speaks of the kwei-shin as present in
the ever-changing phenomena of nature, as sacrificed to, and as "millions of
spiritual beings," which "walk the earth," and observe the conduct of
men. He concludes with the exclamations, "How great is the manifesta-
tion of their abstruseness! Whilst displaying their sincerity, they are not
to be concealed." 1
Now, it has been seen, how the spiritual agency,
spoken of in the first part, is explained away by the Sung philosophers as
being nothing more than the expanding and contracting of the "primordial
substance." That they do not scruple to deal in the same way with the
other parts, will appear from the following extract from the Sze-shoo Tung,
The Perspicuous Explanation of the Four Books.' It starts with the
word "sincerity" in the conclusion of the chapter.
Sincerity is the hinge of the entire book of the Chung-yung, and we
find it for the first time in this chapter. The scholars of the Han dynasty
were all ignorant of its meaning. Le Pang-chih of the Sung dynasty first
explained it as meaning 'freedom from all deception.' Seu Chung-keu
explained it by 'ceaselessness.' Afterwards, the philosopher Ching said
that it meant no falsehood.' Choo He added that it meant truth and
reality'—and thus the meaning of the word was exhausted. In the six
king, this word 'sincerity' first occurs in the Shoo-king in the book of Shang,
but it is there only said, The kwei-shin enjoy the sincerity of men? The
Chung-yung, however, speaks of the sincerity of the kwei-shin;—the mean-
ing of which is recondite. The kwei-shin are the producing and trans-
forming active-passive primordial substance; sincerity is the principle of or-
der, according to which the active-passive primordial substance produces and
transforms. Let there really be this principle of order, then there is this
primordial substance-of nature very recondite, but action very manifest.
The kwei-shin have neither form nor sound-how is it that they enter into
every thing under heaven? how is it that they cause each man in the em-
pire to be properly adjusted, &c.? Plainly it is, because the impossibility
of this one thing-perfect sincerity—to be concealed is so great.
The beginning and ending of all things is invariably caused by the union
and dispersion of the active and passive primordial matter, which union and
dispersion again are certainly from the principle of order, true and sincere,
without falsehood. After ages did not understand this principle, but took
the idea of the kwei-shin from the Buddhists and Taouists, and so proceeded
to the practice of superstitious sacrifices in order to solicit happiness. To
such monstrous, strange, and unclassical practices could they come!"
:
CC
""
C
2
'夫​微​之​顯​誠​之​不可​揜​如此​夫
​*四​書​通​一​誠​者​中庸​一​書​之​樞紐​而​首​於此​章
​K
[ 21 ]
ܐ
This long quotation is important in several respects. It developes the
notion of "sincerity," as synonymous with the more frequently mentioned
“ principle of order." The term, however, occurs in the six classics, only in
a simple, natural sense the sincerity of men ;" but the writer will have it,
that, in the Chung-yung,Confucius employs it with a "recondite signification.”
And yet there it lay, unapprehended, through the Han and a dozen other dy-
nasties, extending over a period of about sixteen centuries from Confucius, till
-
the men of Sung rose up. And not only so. We learn also from the passage,
that, till those men disturbed it, the common notion of spirits was the same
as that of the Buddhists and Taouists—the same, namely, as our own, that
spirits are a class of beings, immaterial, active, and powerful. The writer
pronounces the notion monstrous and false, but the monstrosity and false-
hood all belong to his own idea-that they are only the expanding and
contracting of an active passive primordial substance, or vapoury matter.
I do not say that the philosophers are always consistent in carrying out this
notion of the kwei-shin and the shin. They are no more consistent than
they are in their attempts to explain away the personality of the one
Sovereign Spirit, Shang-Te. But surely it is wonderful how Dr. Boone and
others can rest complacently in the atheism of the school concerning Him,
and yet say nothing of its insane lucubrations concerning the shin. If we
are to look to it at all, for help in our search for the Chinese name corres-
ponding to God, who would not rather adopt the terms meaning Supreme
Ruler, though it says they only indicate “the great terminus,” ' reason,”
"the principle of order," than the term meaning spirit, which it contends
<c
見​之​漢儒​皆不​識 ​字​宋​李邦 ​始​謂​不欺​之
​謂​誠​徐仲​車​謂​不息​之​謂​誠​至​程子​則無​妄
​之​謂​誠​朱子​又​加以​眞​實​二字​誠​之​說​盡​矣​六
​經​言​誠​自​商​書​始​書​但​言​鬼神​享​人​之​誠​而​中
​庸​直言​鬼神​之​誠​其 ​微​鬼神​者​造化​陰陽
​之​氣​誠​者​所以​為​造化​陰陽​之​理​也​實​有​是​理
​則​實​有​是​氣​其​體​甚微​其​用​甚​顯​夫​鬼神​無形
​無聲​於​天下之物​如之何​其​體​之​於​天下​之​人​,
如之何​其​使​之​顯然​一​至誠​之​不可​揜​如此​也​,
凡​物​之 ​始​莫非​陰陽​合​散​之​所​為​而​陰陽​合
​鬼
​散​莫非​真實​無​妄​之​理​後世​此​理​不明​有
​神​於​佛老​而​競​為​淫
​以​邀​福​者​,一​何​怪誕​不
​經​至此​哉
​[ 22 ]
•
..
only indicates the union and dispersion, the out-going and in-coming of a
couple of vapours? Is this to be our God?
6. The speculations of the atheo-political philosophers have never affect-
ed either the established religion of China, or its popular belief. By their
own admission, their doctrines were innovations on the prevalent modes
of thinking, and, since Choo He published his voluminous works, though
some learned men may have speculated in their studies over his mystifica-
tions both concerning Shang-Te and the shin, in the cabinet and among the
people at large, the former has continued to be “ bond fide" God, and the
latter have continued to be bond fide" spirits. The proof of this has to be
adduced in the exhibition of the Religion of China, against the representa-
tions of it quoted by Dr. Boone from Visdelou and Dr. Morrison. In
leaving the Sung philosophy, I may venture, after the above remarks upon
it, to repeat, that the appeal made to it by Dr. Boone was ill-judged. If it
make against those who wish to use Shang-Te for God, much more does it
make against himself who wishes to use shin.
III. Against the affirmation that Shang-Te is truly and properly God,
Dr. Boone pleads two descriptions of the State Religion of China, one by
M. Visdelou and one by Dr. Morrison, enlarging upon them with various
remarks and comments of his own.
CC
"From their account," he says, "no one can make out that the Chinese are wor-
shipers of the true God; nor, we should think, after reading it, could resist the im-
pression, that his imperial Majesty and those who join with him in this worship, are
wholly ignorant of the being we Christians call God."
And certainly, if their accounts be true, I and others must yield this
portion of our ground. But they are as incorrect as they well could be.
My own obligations to them, however, are not small. Necessitated, in con-
sequence of them, to examine the religion of China at the proper sources, I
found an amount of evidence, which I had not anticipated, and which
affords me a delightful assurance that this most numerous people are not
without the knowledge of God.
This department of our subject is, I think, the most important. Dr. Boone
is of the same opinion. He reserves to the last, the two descriptions which
he had at hand, and clinches with them his previous conclusions.
advice which he introduces from Visdelou is, indeed, most excellent-
The
"The Chinese are certainly in advance of other nations in the care and accuracy
with which they have written their histories. Besides what we call history in general,
they write also particular historical accounts of all things, amongst which religion
holds the chief place.
"Each dynasty possesses a history of its religion. Thus it will not be difficult,
instead of vainly disputing about their canonical books and about detached portions
of passages, to gather from history, a decided opinion concerning the religion of each
dynasty, and finally to decide if the religion of the Chinese be the religion of the true
God."
L
[ 23 ]
•
,
The advice, every one must acknowledge, is good, and if evidence is to
govern the strife that divides missionaries, the following this counsel must
decide it one way or the other. Let me preface what results I have found
in trying to do so, with two remarks:-
Las
First, The reader will bear in mind, that the question is not exactly what
Visdelou is made by Dr. Boone to say, to determine namely whether the
religion of the Chinese be the religion of the true God.¹ That I do not
maintain. My thesis is-that the Chinese possess a knowledge of the true
God, and that the highest Being whom they worship is indeed the same
whom we worship. But they not only worship Him; they worship a mul-
titude of beings besides, and with their knowledge of God have associated
a mass of superstitions and follies. How would Dr. Boone answer the
question, Is the religion of the Roman Catholics the religion of the true
God? He would probably say—It is so, only exceedingly corrupted. The
same is my reply to a similar question concerning the religion of the Chi-
nese. I am not vindicating it, but I am satisfied that in it there is the
knowledge and worship of the true God.
Second, It may seem an endless work to set forth the religion of China, I
as described in the histories of its several dynasties, in number more than
twenty, and extending over more than 4000 years. The enquiry, however,
need not be so laborious, for any one dynasty will serve as the representa-
tive in most respects of all the others.
"Let it not be imagined," says Visdelou, in the paragraph immediately succeeding
that just quoted, "that the present religion of the Chinese is different from the ancient,
for though there have been innovations from time to time, in respect to place, time,
and form, yet the principal things are practised according to the ancient rites. Now-
a-days, as at other times, they sacrifice to heaven, to the earth, to rivers, to ancestors,
&c. Now-a-days, the ancient ceremonies are still in use, excepting a small number,
which have been changed from no other motive, but that they have been deemed not
agreeable to antiquity, only opinions in regard to this are different." He adds, "It
is necessary to except, as we have already said, the sacrifices to the five Shang-Tes,
which have been suppressed by the Ming dynasty, and by the present called the Tsing,
which follows step by step the other, to which it succeeded."
Our way being thus cleared, I shall present, from "The Collected Statutes
of the Ming dynasty," a variety of prayers and hymns, with explanatory
notices, which will convey a correct idea of what the religion of China is,
and especially of the Being who is the highest object of worship in it. In
the sequel, I will consider, among other points, the change which the Ming
is said to have made in the worship of previous dynasties.
1 Visdelou's text is, "
de decider enfin si la religion des Chinois est la reli-
gion des adorateurs du vrai Dieu." By an unfortunate fatality which follows him in
making quotations, Dr. Boone overlooks the "des adorateurs.'
des adorateurs." The omission does
not do much harm here. In other places, it is more to be regretted.
2大​明​會​典
​·
[ 24 ]
!
1
The public services of religion in China are principally sacrifices. No
idea of propitiation appears to be connected with them. They are offerings
simply of duty and gratitude, accompanied with supplications and thanks.
givings. In the different dynasties, the sacrifices have always been divided
into three classes-great, middle, and small. During the early period of
the Ming dynasty, under the first class, were comprehended the Border
sacrifice, the sacrifices to the Imperial Ancestors, those to the spirits pre-
siding over the land and grain, and that to the inventor of husbandry.
This last was subsequently reduced to the second rank, which contained,
besides, the sacrifices to the spirits of the hills and rivers, to the distinguished
monarchs of former dynasties, to Confucius, and to the standard, and, from
the time of Kea-tsing, the sacrifices to the spirits of the sun and moon, to the
spirits of heaven and the spirits of the earth. All sacrifices to other spirits
were of the third or lowest rank. The first of the great services, in the
Ming and every other dynasty, is always the Border sacrifice or sacrifices.
I speak of it as either singular or plural. For the most part, it may be
considered as embracing the sacrifices at the two solstices-that in winter,
addressed more particularly to the presiding Power, as ruling in heaven, and
that in summer, to the same Power as causing the earth to bring forth and
bud. Some times, however, the Border sacrifices have been multiplied to
four, and even six; at other times they have been collected into one. It
will not be denied that when they are divided into two or more, the greatest
is that at the winter solstice, offered to Shang-Te, on a round altar, in the
southern suburb of the Capital City. We have only to attend to the prayers
and praises offered on that occasion to know what the Chinese think of
this Being.
<<
The following was the form of prayer, with which the approach of the
spirit of Shang-Te to the sacrifice was greeted, until the 17th year of
Kea-tsing, when a change was made, to which I will shortly call attention:
'To Thee, O mysteriously-working Maker, I look up in thought. How
imperial is the expansive arch, (where Thou dwellest.) Now is the time
when the masculine energies of nature begin to be displayed, and with the
great ceremonies I reverently honour Thee. Thy servant, I am but a reed
or willow; my heart is but as that of an ant; yet have I received Thy
favouring decree, appointing me to the government of the empire. I deeply
cherish a sense of my ignorance and blindness, and am afraid lest I prove
unworthy of Thy great favours. Therefore will I observe all the rules and
statutes, striving, insignificant as I am, to discharge my loyal duty. Far
distant here, I look up to Thy heavenly palace. Come in Thy precious.
chariot to the altar. Thy servant, I bow my head to the earth, reverently
expecting Thine abundant grace. All my officers are here arranged along
with me, joyfully worshipping before Thee. All the spirits accompany
!
[ 25 ]
Thee as guards, (filling the air) from the East to the West. Thy servant,
I prostrate myself to meet Thee, and reverently look up for thy coming, O
Te. Oh that Thou wouldest vouchsafe to accept our offerings, and regard
us, while thus we worship Thee, whose goodness is inexhaustible!"
In this prayer, we find the Emperor of China-in his own opinion and
that of the many millions subject to him, the greatest of men-prostrate in
the dust before Shang-Te, acknowledging that from Him he holds as a
solemn trust the vast government which he wields, and that He is His ser-
vant, though consciously unworthy of His favours. Substitute for Shang-
Te the name God, and all that is predicated of Him on the one hand is true,
and all that the Emperor says of himself on the other is highly praiseworthy.
There is a special point, however, in the prayer, to which I wish to call
attention—the distinction made between Shang-Te, and all the shin, or, as
I translate the word, spirits. They are His guards or attendants. Just
as Jehovah came from Paran with holy myriads, (Deut XXXIII. 2)—as He
revealed Himself on Sinai among thousands of angels, (Ps. LXVIII. 17)
-so do the Chinese believe that when Shang-Te descends to receive
their worship offered by the Emperor, He comes attended by ten
thousands of spirits. He is not one of them, though He is
spirit."
This special point is very evident in a remarkable paper, which I proceed
to submit. In the seventeenth year of his reign, the emperor Kea-tsing in-
troduced a change in the style of address employed to Shang-Te. He had
been addressed in former reigns with the adjunct of Haou T'een-Haou
T'een Shang-Te, "Shang-Te, dwelling in the bright heavens;" Kea-tsing
altered Haou T'een into Hwang Teen-Hwang T'een Shang-Te, "Shang-Te
dwelling in the sovereign heavens." The change of style could hardly be
called an innovation. The first description which we have of worship in
China-that by Shun-mentions Shang-Te without any adjunct. Subse-
quently, in the classics, we find Hwang Shang-Te, Hwang Teen, Haou Teen
Shang-Te, and other varieties. The form which Kea-tsing adopted has
been adhered to by the present Tartar dynasty. On occasion of making
the alteration, the ceremonies of a regular solstitial sacrifice were performed,
1
1
"(
a
仰​惟
​於​皇​昊​穹​時​當​肇​陽​兮​大禮​欽​崇
​臣​惟​蒲柳​兮​螻​蟻​之​衷​伏​承​命​兮​職​統​羣​工​、
深懷​愚昧​兮​恐​員​洪德 ​彝​典 ​勉​竭​微​忠​,
遙​瞻​天​關​寶​輦​臨​壇​臣​當​稽首​兮​恩隆
​百辟​陪​列​兮​,舞​拜​於​前​萬​神​翌​兮​而​西​以東
​臣​俯伏​敬​瞻​帝御​願​垂​鑒​兮​拜​德​曷​窮
​Ꭰ
Daera
[ 26 ]
and hymns of prayer and praise were sung, in which devotion rose to a very
high elevation-as the reader will immediately be able to perceive. Six
days before that celebration, the Emperor, with many officers, attended the
reading of the paper to which I have referred, at the round altar. It was
as follows:-
"A. B., the inheriting Emperor of the Great Illustrious dynasty, has
seriously prepared a paper to give information to
The spirit of the Sun (lit. the great light);
The spirit of the Moon (lit. the nightly light),
The spirits of the five planets, the constellations of the zodiac, and of
all the stars in all the heaven;
The spirits of the clouds, the rain, wind, and thunder;
The spirits which have duties assigned them throughout the whole heavens;
The spirits of the five hills—the mountains;
The spirits of the five hills-the guardians;
The spirits of the five hills, Ke-yun, Tseang-shing, Shin-lee, T'een-show,
Shun-tih;
The spirits of the four seas;
The spirits of the four great rivers;
The intelligences, which have duties assigned to them upon the earth;
All the celestial spirits under heaven;
All the terrestrial spirits under heaven;
The spirit presiding over the present year;
The spirit ruling the tenth month, and the spirits over every day;
And the spirit in charge of the ground about the border-altar :-
On the first day of the coming month, We shall reverently lead our officers
and people to honour the great name of Shang-Te, dwelling in the sove-
reign heavens, looking up to that nine-storied lofty azure vault. Before-
hand, we inform you, all ye celestial and all ye terrestrial spirits, and will
trouble you, on our behalf, to exert your spiritual influences, and display
your vigorous efficacy, communicating our poor desire to Shang-Te, and
praying Him mercifully to grant us His acceptance and regard, and to be
pleased with the title which we shall reverently present.
For this purpose we have made this paper for your information. All ye
spirits should be well aware of it. Ye are seriously informed."
1
2 大​明​嗣​天子​御​名​謹​文​移​告​于​大​明​之​神​夜​明
​之​神​五星​列​宿​周天​星辰​之​神​雲雨​風雷​之​神
​周天​列​職​之​神五​五​山​之​神五​鎭​五​山​之​神​,
基​運​翔​聖神​烈​天壽​純​德​五​山​之​神​四海​之​神
​四瀆​之​神​際​地​列​職​祇​靈​天下​諸神​天下​諸​祇
​A
1
÷
[ 27 ]
1
2
It will be observed, how, in the preceding paper, the Emperor speaks to
the shin, just as he does to his subjects. In all his addresses to Shang-Te,
he speaks of himself as shin,¹ "servant or subject," but he addresses the
shin with the authoritative Chin, corresponding to our English WE. He
is indeed their lord; only to Shang-Te does he acknowledge inferiority
and subjection. But the document ought to put the question concerning
the distinction between Shang-Te and the shin at rest. We see from it
that the Emperor worships one God, and many other spiritual beings, who
are under Him and inferior to Him. Language could not be more positive
and precise. Shang-Te.stands out before the worshipper single and alone.
A certain change is to be made in the ordinary style of addressing Him.
Wherewith shall the Emperor come before Him with the alteration? He
prepares for his approach, by calling in the mediation of the shin-not of
one nor of a few, but of all the spirits of heaven, and all the spirits of the
earth. Shall we be told in the face of this that Shang-Te is merely one
of the shin? As broad a line of demarcation is drawn between Him and
shin and men, as the scriptures draw between God and other beings, pro-
nouncing Him a spirit and yet exalting Him high over all-whether spirits
or men.
Mar
The songs employed in the service to which the foregoing notification
was introductory will now be given. They partake much of the character
of psalms, being now of praise and now of prayer. I have thought it well
to introduce the whole, with the occasion on which each was sung.
The reader will remember, I hope, that to receive a fair impression of the
Chinese worship, he must not compare it with the simple forms of Protest-
antism. He must rather carry his mind back to the temple of Solomon,
with its altars of incense and burnt-offering, and its table of shewbread.
Let him think also of the dances which sometimes entered into the Jewish
worship, the singers and players on instruments, the various kinds of
offerings, and the first fruits of the harvest which were presented to the
Lord.
戊​戍​太歲​之​神​十月​神​將​直​日​功曹​之​神​郊​壇
​司​土​之​神​日​朕​祇​於​來​月​朔​旦​躬​率​臣民​上​尊
​皇天​上帝​泰​號​仰高​九重​預告​於​諸神​衆​祇
​煩​為​朕​運​爾​神化​昭爾​靈​顯​通联​微​衷​於​上帝
​祈​賜​允​鑒​之​慈​享​朕​欽​薦​之​號​為此​文告​神​宜
​悉知​謹​告
​臣
​2
•
朕
​3
百​神​之​主
​[ 28 ]
... detail solid
Song 1st-To greet the approach of the Spirit of Shang-Te.
Of old in the beginning, there was the great chaos, without form and
dark. The five elements had not begun to revolve, nor the sun and the
moon to shine. In the midst thereof there existed neither form nor sound.
Thou, O spiritual Sovereign, camest forth in Thy presidency, and first didst
divide the grosser parts from the purer. Thou madest heaven; Thou madest
earth; Thou madest man. All things with their re-producing power, got
their being.1
2. On presenting the notice (recording the change of the title).
O Te, when Thou hadst separated the Yin and the Yang (i. e. the heavens
and the earth), Thy creating work proceeded. Thou didst produce, O Spirit,
the sun and the moon and the five planets, and pure and beautiful was their
light. The vault of heaven was spread out like a curtain, and the square
earth supported all on it, and all things were happy. I, Thy servant, ven-
ture reverently to thank Thee, and, while I worship, present the notice to
Thee, O Te, calling Thee Sovereign."
3. On presenting gems and silks.
Thou hast vouchsafed, O Te, to hear us, for Thou regardest us as a Father.
I, Thy child, dull and unenlightened, am unable to show forth my dutiful
feelings. Ithank Thee, that Thou hast accepted the intimation. Honour-
able is Thy great name. With reverence we spread out these gems and
silks, and, as swallows rejoicing in the spring, praise Thine abundant love.3
4. On presenting the vessels with offerings of food.
The great feast has been set forth, and the sound of our joy is like thun-
der. The Sovereign Spirit vouchsafes to enjoy our offering, and my heart
feels within me like a particle of dust. The meat has been boiled in the
large caldrons, and the fragrant provisions have been prepared. Enjoy
the offering, O Te, then shall all the people have happiness. I, Thy servant,
receiving Thy favours, am blessed indeed.¹
1
2 於​昔​洪荒​之初​兮​混​蒙​五行​未​運
​其中​挺立​有無​容​聲​神​皇
​立​天​立地​人羣​物​生生
​兩​曜​未​明​,
御​兮​始 ​清
​帝​闢​陰陽​兮​造化​張​神​生​七​政​兮​精華​光​圓​覆
​方​載​兮​兆​物​康​臣​敢​報​兮​拜​薦​帝​日​皇
​帝​垂聽​兮​義​若​親子​職​庸
​鑒​泰​號​式​尊敬​陳​玉帛​燕賀洪​仁
​‘大​筵​弘​開​,懽​聲​如雷​皇​神賜​享​臣​衷​涓埃​大​鼎
​無​由​申​册​表​荷
​[ 29 ]
1
¡
5. On first offering wine.
The great and lofty One vouchsafes His favour and regard; all unworthy
are we to receive it. I, His simple servant, while I worship, hold this
precious cup, and praise Him, whose years have no end.1
6. On offering thanks.
When Te, the Lord, had so decreed, He called into existence heaven,
earth, and man. Between (heaven and earth) He separately disposed men
and things, all overspread by the heavens. I, His unworthy servant, beg
His (favouring) decree, to enlighten me His minister-so may I for ever
appear before Him in the empyrean.2
7. At the second offering of wine.
All the numerous tribes of animated beings are indebted to Thy favour
for their beginning. Men and things are all emparadised in Thy love, O Te.
All living things are indebted to Thy goodness, but who knows from whom
his blessings come to him. It is thou alone, O Lord, who art the true
parent of all things.³
8. At the last offering of wine.
The precious feast is wide displayed; the gemmeous benches are arranged;
the pearly wine is presented;-with music and dances. The spirit of har-
mony is collected; men and creatures are happy. The breast of His
servant is troubled, that he is unable to express his obligations."
9. At the removal of the offerings.
The service of song is completed, but our poor sincerity cannot be ex-
pressed. Thy sovereign goodness is infinite. As a potter, hast Thou made all
living things. Great and small are sheltered (by Thy love). As engraven
on the heart of Thy poor servant, is the sense of Thy goodness, so that my
炮​烹​肴​饈​馨​裁​帝​兮​兆民​之​福臣​感恩​兮​何
​如​幸​哉
​1
大​高​隆恩​鑒​微​情​何以​承​臣愚​端​拜​棒​瑤​能​堅
​壽​無極​幷
​帝皇​命​肇​三才​中分​民​物​兮​天​徧​該​小
​臣​請命​用光​帝​陪​庶​配​於​皇​穹​哉
​3
羣生​總​總​,悉​蒙​始​恩​人物​盡​囿於​帝​仁​羣
​生​荷德​兮​誰​識​所​從來​於​惟​皇​兮​億​兆​物​之​祖
​眞
​寶​宴​弘​玉​几​憑
​臣​衷​蹇​蹇​報​無能
​液​陞​樂舞​協​氣​凝​民​物
​.
[ 30 ]
feeling cannot be fully displayed. With great kindness Thou dost bear
with us, and, notwithstanding our demerits, dost grant us life and pros-
perity.¹
10. To escort the Spirit of Shang-Te.
With reverent ceremonies the record has been presented, and Thou, O
Sovereign Spirit, has deigned to accept our service. The dances have all
been performed, and nine times the music has resounded. Grant, O Te,
Thy great blessing to increase the happiness of my house. The instruments
of metal and precious stones have given out their melody. The jewelled
girdles of the officers have emitted their tinklings. Spirits and men rejoice
together, praising Te, the Lord. While we celebrate His great name, what
limit can there be, or what measure? For ever He setteth fast the high
heavens, and establisheth the solid earth. His government is everlasting.
His unworthy servant, I bow my head, I lay it in the dust, bathed in his
grace and glory.
2
1
2太​奏​既成​微​誠
​檬​刻​小臣​之​感​衷​罔​罄​愚​情​實​弘​涵​而​容
​皇​德​無​京​陶​此​羣生​巨細
​甲​&生成
​2
禮​詆​册
​皇​神​垂​享​萬​舞​舉​兮​,九成​已​行
​* As a potter hast Thou made all living things." This seems to be a favourite
mode with the Chinese of speaking about God. In the chapter of Choo He's works,
from which Dr. Boone makes so many quotations, and midway between two of the
longest of them, there occurs a passage, which unfortunately he overlooked. It is said,
可​幾​問​大鈞​播​物​還是​一​去​便​休​也​還有​去​而復
​來​之​理​。日​一​去​便​休​耳​豈有​散​而復​來​之​氣
​"K'o-ke
asked, When the great Framer sowed (the seeds of) things, did He go out once and
then cease? or did He go and come repeatedly? I answer, He went out once, and
then ceased. How should there have been an exhaustion of energy, and then a re-
collection of it?" Turning to K'ang-he's Dictionary, under the word Keun, which I
have rendered Framer, we are referred to a passage in the Record of Kea-e, a states-
man under the Emperor Wăn (A. C. 174–151), with the explanation that by Ta-
keun or great Framer is meant Heaven. Kea-e's record is found in the 27th volume
of the Historians. The passage in it which suggested K'o-ke's question is
⇓⇓⇓⇓ "The great Framer sowed the seeds of things, atoms
scattered abroad without limit." There is subjoined to it a comment of Gan Sze-koo,
one of the early writers of the T'ang dynasty-"Potters call their revolving instru-
ment a Keun, The meaning is that the Creator made man as a potter makes an
earthen vessel." Such language can hardly fail to suggest to the mind many passages
of Scripture, such as that in Isaiah, "O Lord, Thou art our Father; we are the clay
and Thou our potter; and we are all the work of Thy hand." There is also the ac-
count of the creation of man, how "The Lord God formed him (yitzer, finxit) of the
dust of the ground."
1
胄
​+
I
1
[ 31 ]
+
11. At the burning of the offerings.
We have worshipped and written the Great Name on this gem-like sheet.
Now we display it before Te, aud place it in the fire. These valuable of-
ferings of silks and fine meats we burn also, with these sincere prayers, that
All the
they may ascend in volumes of flames up to the distant azure.
ends of the earth look up to Him. All human beings, all things on the
earth, rejoice together in the Great Name.¹
So far," says Dr. Boone, "from proving Shang-Te to be God, (proprie),
he cannot, judging from all that is predicated of him, (as far as I am in-
formed), be shown to be even a Demiurge. And to this assertion, I beg to
call Dr. Legge's attention particularly." I venture to say that Dr. Boone
will not repeat such an assertion. We see how a little investigation has
sufficed to show its baselessness. By seeking knowledge at its proper
sources, every other objection to the use of Shang-Te for God may be re-
moved.
Let the descriptions which are contained in these sacred songs be consi-
dered without prejudice, and I am not apprehensive as to the answer, which
will be returned to the question, "Who is He, whom the Chinese thus wor-
ship?" We read in Jeremiah, The gods that have not made the heavens
and the earth shall perish from the earth, and from under those heavens ;"
but Shang-Te cannot be among them. He made the heavens and the earth
and man.
He is the true parent of all things. His love is over all His works.
He is the great and lofty One, whose dominion is everlasting. His years
are without end. His goodness is infinite. Spirits and men are alike
under His government. They rejoice in Him, and praise His great name,
though they cannot reach to its comprehension, for it is inexhaustible, un-
measurable. This is what China holds, and, in her highest exercises of
devotion, declares concerning Shang-Te. I am confident the Christian world
will agree with me in saying, “This God is our God."
l
•
Are there any predicates of Shang-Te inconsistent with what is here said
of Him? Let those who have said that myself and others are encouraging
idolatry, in proclaiming this, "the Sovereign Ruler and Maker," to be God,
帝賜​洪​庥​兮​大​我​家​慶​金鳴玉​振聲​鏜​鏜​羣
​僚​環佩​兮​響 ​神​人​交​賀​兮​贊​帝皇​寶​稱​泰
​號​曷​有​窮​量​高​厚​宰​御​久​常​微臣​頓
​首​叩首​兮​攸​沐​恩​光
​2瑤​簡​拜​書​兮​泰​號​成​奉​揚​帝​前​兮​資​離​明​珍​幣
​嘉​看​兮​與​誠​均​登​巨​炤​達​清​九​垓​四​表
​兮​莫不 ​瞠​庶​類​品​彚​兮​悉​慶​洪​名
​[ 32 ]
1
produce them. "He is but a Chinese Jupiter," they tell us. It is the
one cry which it seems hardly possible to silence. I go with them to the
Capitoline hill of Rome, and there is the image of Jupiter, sitting in a curule
chair, with thunderbolts in one hand, and a sceptre in the other. Have
ever the Chinese, during the four thousand years over which their history
extends, fashioned an image of Shang-Te? They have not. I read with
my opponents, in Greek and Latin books, of the birth and reign and wars
and lusts and death of Jupiter. Will they produce, out of the tens of thou-
sands of Chinese books, that invite their search, one sentence affirming any-
thing similar of Shang-Te? They have not yet done so. They cannot, I
am not afraid to say, do so.
But it has not been shown that the Chinese declare Shang-Te to be self-
existent. This may still be urged as a bar to the conclusion, that He is the
true God. Be it that a proposition in so many words to that effect has not
yet been produced, yet I contend that the natural conclusion from the
passages which I have brought forward, is that Shang-Te is self-existent.
He existed before the heavens and the earth and men. He created these.
He rules over them. His years have no end. Dr. Boone tells us that the
Chinese hold" eternally existing principles," which are le and k'e, a prin-
ciple of order and primordial matter. But we have seen that the substitu-
tion of this le in the room of Shang-Te is nothing but a poor mystification
of the Sung scholars. It it a vagary of the philosophy falsely so called of
China-a vagary, which her religion, as well as the common sense of the
people, disowns. They know nothing of the unwishing, unplanning, no-
thing-doing le; they acknowledge the decreeing, creating, and governing
Shang-Te. Do the atheists give Dr. Boone a self-existing principle of order?
The Emperor and people give me the self-existing God.
(C
It is written, Exodus vi. 2, 3, And God spake unto Moses, and said
unto him, I am Jehovah; and I appeared unto Abraham, unto Isaac, and
unto Jacob, by the name of God Almighty, but by my name Jehovah was I
not known to them." I take the declaration, as it stands, with implicit
faith. To Abraham, Isaac, and Jacob, God was not known by the name
Jehovah-the self-existent Being. Yet they knew the true God. Who
will affirm that they did not know his self-existence? That great truth,
however, had not come before their minds distinctly, and with an apprehen-
sion of it, separate from all other truths about God, and being the basis of
them. They had not consciously named Him in accordance with it. Just
so it is with the Chinese. It is evident they know the true God. One of
the hymns which I have given might be supposed to be composed from the
first chapter of Genesis. But, so far as I know, they have not distinctly
apprehended His self-existence. Their notions of Shang-Te presuppose it.
They lie, as it were, in their minds, wrapped round about with it. As the
¡
[ 33 ]
day-spring visits them from on high, it will reveal it—nothing new, but
something unperceived. It is the happiness of missionaries to be the in-
struments of quickening them to the recognition of it, and to testify-each
one-to them, as Moses was commissioned to do to the children of Israel,
“I Aм-Shang-Te, the self-existent-hath sent me unto you."
<
I asked that if there be any passages, which speak of Shang-Te in a manner
inconsistent with those which have been given, they may be produced. I
would further ask, that, if there be any passages in which the things as-
cribed to Shang-Te are attributed to any other being or beings, they also
may be produced. It is readily granted that passages may be quoted con-
cerning Jupiter, containing expressions as elevated as any we find in Chi-
nese books concerning Shang-Te, and little lower than the highest Scriptural
descriptions of God. The same
The same is true of many passages concerning their
deities, that may be produced from the literature of the Hindoos. But the
Chinese stand out distinctly from all other heathen nations in these two
points-that their representations of Shang-Te are consistent throughout,
and that they never raise any other being to an approximation to Him. He
is always the same-the Creator and Sovereign Ruler, holy and just and
good. And no other is ever made "equal or second" to Him. He has
no rival. If the Chinese do not often rise to the same poetical devotion as
the Greeks or the Hindoos, it is because to do so is foreign to their practical,
unenthusiastic nature. But they do not degrade the Deity. They never
make Him out to be like themselves. They have no sects-pitting one
universal Lord" as Vishnu, against another universal Lord as Sheva.
Their Religion is now what it was four thousand years ago—I do not say
a pure monotheism, but certainly a monotheism, and the God whom they
worship, we learn from His attributes, is the same whom we adore, as He
has been pleased in much larger measure to reveal Himself to us.
The point on which I have insisted p. 27,-that Shang-Te is conceived of
by the Chinese as distinct both from spirits and men (these being equally His
servants), is of prime importance towards our understanding their religious
notions, and bringing to an issue the controversy about the rendering of
Elohim and Theos. Let me recur in further illustration of it to the 10th
of the psalms or hymns which have been quoted. In that, Shang-Te is
addressed as the "Sovereign Spirit," yet it is subsequently said, "spirits
and men rejoice together, praising Thee." The language might be employ-
ed by any Christian in worshipping God; so far from confounding Shang-
Te with the shin, it distinguishes Him as separate and distinct from them.
In fact, the Chinese speak continually of the shin as a class of beings.
subject to Shang-Te, and doing His service, with much precision. The
passage has become trite-"Under Shang-Te there are the various spirits,
who all receive the orders of Heaven to examine the hearts of men, just as
E
"
[ 34 ]
under the Emperor there are all the various officers, who receive the orders
of the Sovereign to rule the bodies of men." The same thing is recognized
in the prayers found in the ritual services of all the dynasties. The follow
ing address to the spirit of the Sun occurs both in the collected statutes of
the Ming dynasty and of the present:-
1
"A. B., the inheriting Emperor, seriously makes a notification to the
spirit of the Sun. Thou, O spirit, art the chief of all the masculine essences;
thou art the head of the various shin. Thy light shines down (on this lower
world), and nothing within the four ends of heaven is hid from it. From
ancient days thy meritorious services have been continued to the present;
the whole earth looks up and depends on thee. Now, it is the second month
of spring; in accordance with the ancient statutes, with gems, silk and
animals, I respectfully offer a sacrifice to thee, O spirit, and, bowing, desire
thee to regard and accept it, and to give happiness to all the people. Mayest
thou enjoy this."1
The spirit of the Sun, it will be remembered, was the first of those, which
Kea-tsing instructed to mediate for him with Shang-Te. He occupies in-
deed the first place among them, and is their "head." Is it possible to
mark more definitely the distinction between Shang-Te and the various shin,
which the Chinese worship. He is indeed a shin-the sovereign, the in-
finite; but no more is He confounded by the Chinese with other shin than
God is confounded by us with other spirits. This topic, I think, can hardly
require additional illustration. Some prayers, however, to the T'een-shin
or spirits of Heaven, and their associates the Te-k'e, or spirits of Earth,
present themselves which are admirably adapted for the purpose. And as
it has been suggested lately, moreover, that the phrase T'een-shin may be
used for God, those prayers will show its proper application. They are
taken from the 51st volume of the Ming statutes. The first is to the
T'een-shin.
“A. B., the inheriting Emperor, offers a sacrifice to
The spirit of the Cloud-master ;
The spirit of the Rain-master;
The spirit of the Baron of the winds;
And the spirit of the Thunder-master : 2-it is your office, O spirits, to
2嗣​天子​御​名​謹​昭告​于​大​明​之​神​惟​神​陽​精​之
​宗​列​神​之​首​神光​下​照​四​極​無遺​功​垂​今昔​率
​土​仰賴​當​仲春​式​古典​以​玉帛​牲​醴​之​儀
​恭​于​神​伏惟​鑒​歆​錫福黎​庶​尙​享
​³ Let the Chinese phraseology here be remarked—“the shin of the Cloud-master,
Thunder-master, &c." The Cloud-master, Rain-master, Wind-baron, and Thunder-
[ 35 ]
superintend the clouds and the rain, and to raise and send abroad the winds
and the thunder, as ministers assisting Shang-Te. All the people enjoy the
advantages of your services. Now the toils of husbandry are reported to
be completed, and with animals, wine, fruits, and coarse silks, I have pre-
pared this grateful sacrifice. Regard it, O spirits. May you enjoy this."¹
The second is to the Te-k'e.
"A. B., the inheriting Emperor, offers a sacrifiee to
The spirits of the five mountains;
The spirits of the five guardian-hills ;
The spirit of the hill, Ke-yun ;
The spirit of the hill, Tseang-shing;
The spirit of the hill, Shin-lëë;
The spirit of the hill, T'een-show;
The spirit of the hill, Shun-tih ;
The spirits of the four seas;
The spirits of the four great rivers;
And the spirits of the Imperial domain, and of all the hills and rivers
under heaven :-
7
It is yours, O spirits, with your heaven-conferred powers, and nurturing
influences, each to preside as guardian over one district, as ministers assisting
the great Creator, and thus the people enjoy your meritorious services.
Now since the business of the husbandman is completed, with animals,
silk, and wine, I have prepared this grateful sacrifice. Be pleased with it,
O spirits. May you enjoy this.'
12
master, are the beings worshipped. But if shin be rendered "god," we are sent away
from them to other four beings-the gods of the cloud-master and his associates. Shin
here can only be spirit;—in these prayers, these acts of worship, it can have no other
signification. Surely if it ever mean "god, gods," it should do so here. But it does
not.
2嗣​天子​御​名​致祭​于​雲​師​之​神​雨​師​之​神​風​伯
​之​神​雷​師​之​神​惟​神​職​司​雲雨​興​布​風雷​贊​輔
​上帝​功​施生民​今​農​事​告成​以​牲​醴​庶​品​菲​帛
​之​儀​用​修​報​惟​神​鑒​之​尙​享
​2
嗣​天子​御​名​致祭​于​五嶽​之​神五​鎭​之​神​基​運
​山​之​神​翔​聖山​之​神​神​烈​山​之​神​天​壽山​之​神
​純​德​山​之​神​四海​之​神​四瀆​之​神​京畿​天下​山
​川​之​神​惟​神​鍾靈毓​秀​主​鎭​一方​參贊​大化​功
​* Morrison says, "The natural talent conferred hy Heaven is called Chung-ling.”
I have translated accordingly, and not ad literam, to show how the idea of the de-
pendence of the shin runs through the language.
}
[36]
Le
The third of these prayers is again to the T'een-shin.
“On this fortunate day, at this good time, the sacrifice has been set
forth in accordance with the statutes. O ye spirits of the bright clouds,
and the sweet rain, of the wind and the thunder, how vigorous are your
efficacious powers, and all people alive are benefited by your services. Ye
are ministers assisting Him who is the original Creator, dispensing the love
of Him who dwells above the azure vault. Now, I present a grateful
sacrifice. Regard these poor offerings (lit. water plants.")¹
Such are the T'een-shin-spirits that are objects of worship by the Em-
peror. It is vain to think of using the phrase for God. The beings denoted
by it are only the servants of Shang-Te. He is "the Creator,” “the
Source" of all being.
A considerable amount of evidence on which it is contended that Shang-
Te is the true God is now before the reader. Leaving the ancient classics,
and the discussion of individual sentences, we have witnessed what is the
actual worship of the Chinese. We have made the appeal to the historical
statutes of the empire. The result, it seems to me, is such as ought to
make us thankful that God has not left himself without witness, varied
and convincing, among this vast portion of His human family. The evi-
dence will be more fully developed by the discussion of several minor
grounds of objection, which are taken to the conclusion that has been
established. Even if very plausible reasons for questioning it could be
advanced-if modes of expression were to be found in Chinese writings,
which should seem not to be easily reconcileable with the descriptions of
Shang-Te, given above—there would be little in that to stumble our faith
in the use of the term. It is out of the question to require in a heathen
literature the consistency of the Bible, and how often has Infidelity striven
to fix on different Scriptural representations of the Deity the charge of in-
compatibility! But there is very little need to fence an apology for the
Chinese religion in this way. It will be seen that we have not to go be-
yond its own expounders, to find satisfactory answers to the various ob-
jections which foreigners have advanced against admitting Shang-Te to be
the true God.
First, Dr. Boone says-"The Supreme Ruler worshipped is " the expan-
sive heavens. Shang-Te is evidently merely the expansive heavens,'
<
於​民​今​農​事​成​帛​醴​齊​之​儀​用​修​報
​祭神​其哉​尙享
​吉日​良辰​典​式​陳景雲​甘雨​風雷​之​神​赫赫
​其​靈​功​著​生民​參贊​元​化​宣布​蒼​仁爱​兹​報
​鑒​兹​藻​蘋
​1
[ 37 ]
worshipped under the title of Supreme Ruler." (Def. p. 41.) This ob-
jection is stated more at large by Dr. Williams in his Middle Kingdom,
Vol. 11. p. 233—“There are three grades of sacrifice-The objects to which
the great sacrifices are offered are only four; viz. tien, the heavens or sky
called the Imperial concave expanse; ti, the earth, likewise dignified with
the appellation Imperial; tai-miau or the great temple of ancestors, in
which the tablets of deceased monarchs are placed; and lastly the shie-tsih,
or gods of the land and grain, the special patrons of each dynasty. These
four objects are placed on, an equality by the present monarchs, which is
strong presumptive proof that by tien is now meant the material heavens.”
It is not easy to write seriously in dealing with such an account of the
great sacrifices of China. The third object worshipped, Dr. Williams tells
us, is
the great temple of ancestors." Does he mean in earnest to say
that it is to the temple-the structure of wood and stone and bricks and
gilt and tiles-that the Chinese offer sacrifice? And this object, it seems,
is put by them on an equality with the other objects—with heaven for
instance, supposing that it is really the "Imperial concave expanse,
which they adore. A very strange estimate, indeed, and which one would
hardly think even the Chinese could make. The Imperial temple of
ancestors may be a very fine structure-a structure surpassing the crystal
palace and Aladdin's-but to suppose it equal to the overhanging heavens,
the glorious firmament, with its greater and lesser lights, and all the host
of stars, is a sad perversion of taste; and the Chinese are not guilty of it.
They do not sacrifice to the temple, but to the spirits of their ancestors, to
whom the temple is built. And the inference is fair, that when they speak
'the material
in a similar way of sacrificing to heaven, they do not mean
heavens," but the great Being, whose throne, according to the Bible, is in
the heavens.
>>
<<
But we are not left to inference in the matter. Yang Fuh, a writer of
the Sung dynasty, says,—" Heaven and Te indicate one Being. The stars
and constellations are not Heaven. Heaven must by no means be sought
for in what is visible. In what does he who seeks for Heaven in material
appearances, differ from a person who knows that a man has a body, colour,
and form, but does not recognize the honourable sovereign mind ?¹
Recently, a manuscript work against Christianity was sent in to Dr. Hob-
son, in Canton, with a challenge to him and his Chinese assistants to reply
to it. It is the production of several individuals, and in one place, animad-
1
天帝​一​也​星象​非​天天
​不可以​像​求​也​以​象
​求​天​是​何異​於​知人​之​有​形色​貌​象​而​不知​有
​心​君​之​尊​也
​*
[ 38 ]
37 ptsdal in Bathga
verting on a Christian Tract, they observe-"You say, 'The high azure
heaven has no ruling governing power.' When we say, 'Thank Heaven,'
you require that we should write plainly the surname and name of the Being,
or that we say Shang-Te, and then you will understand us.
But these are
the views of a stupid man. No man who has read books would write thus.
To explain summarily the word Heaven—it is used just as we speak of the
Emperor, calling him His Sacred Highness, and not daring directly to speak
out his name.
"1
The above explanation is strikingly accordant with that approved by
K'ang-he, and the scholars of his court-" At the border sacrifices, the
sacrifice is assuredly not addressed to the material and sensible heaven,
which our eyes see, but to the Master of heaven, earth, and all things; only
out of reverence and respect, and in consideration of His sublimity, we
sometimes do not dare to call Him by His true name, and then we call Him,
Supreme Heaven,' 'Beneficent Heaven,' 'Illimitable Heaven,' just as in
speaking of the Emperor, to avoid saying Emperor, we sometimes use the
expressions, under the steps,' 'the supreme court,' &c. However these
denominations of honour may differ, they only designate one and the
same object.”2
C
Finally, in refutation of the charge that by Shang-Te is only intended the
material heavens, I refer to the prayers and hymns of Kea-tsing. There,
Shang-Te is the Sovereign Spirit, the great and lofty One, the maker of heaven
and earth. The Chinese no more mean the material heavens when they
speak of Heaven protecting, ruling, and punishing, than we do, when we
use the term in the same way, It is a mode of speech which has the sanc-
tion of the Bible-which the blessed Saviour Himself did not disdain to
employ.
Ge
Second, Dr. Boone grounds an objection to the true Deity of Shang-Te,
on the following account by Dr. Medhurst of the worship of the present
dynasty :-
"At the great sacrifice by the rulers of the present dynasty, at the period of the
winter solstice, an altar is elevated at the southern side of the Capital, of a round form,
three stories high, the top of which, or the principal place of honour, is intended for
the shrine of Shángti or Tí; having the shrines of the Imperial Ancestors arranged on
the right and left hand; while those of the attendant shin, such as the spirits presid
1
又說​蒼蒼​之​天 ​無​主宰​之​權​謝天​者必​要寫
​明​何​姓​何​名​上帝​方​得知​此乃​愚人​之​見​非
​讀書​人為​也​夫​天​之一​字​總而言之​如今​之​稱
​聖​上​不敢​直呼​其​名​矣
​* See the Appendix to Remusat's translation of the Chung-yung, where the original
Manchou of this passage is given.
[ 39 ]
į
ing over the sun, moon and stars, clouds, wind, and rain, are placed on the second
story, and are honoured with medium sacrifices. When the sacrifice is to take place,
the shrine of Shángtí is escorted to the high altar; and while the fumes of incense are
ascending, the emperor greets the approach of the shin or spirit of Ti; after which he
ascends the steps, and in the presence of Shángti and of the imperial ancestors, offers
incense with three kneelings and nine prostrations: this done, he goes towards the
shrine of the imperial ancestors, arranged on each side of the high altar, and offers in-
cense with three kneelings and nine prostrations. The same ceremonies are gone
through with regard to the offerings, which are first presented before the shrine of
Shangtí, and then before those dedicated to the Imperial Ancestors. When the ser
vice is completed, the spirit of Ti is escorted on its departure by music, and the shrine
conducted to the temple, where it is deposited as before."
<
"It will be observed." Dr. Boone subjoins to this statement, "that the respect shown
to the imperial ancestors is as great as that shown to Shangtí, nothing but precedence
being given to him. They are elevated to the same height, and they, as well as
Shángtí, have incense offered to them, and are saluted with three kneelings and nine
prostrations.' If the emperor had any, even the slightest knowledge of the self-exis
tent Being who is 'God over all, could he thus elevate his deceased ancestors, the mere-
creatures of this Being, to equal rank and honours with Him?"
Against the conclusion, which is thus drawn from the ceremonies at the
winter solstice, I observe that the service is all to Shang-Te. Three days
before the sacrifice, the Emperor repairs to the ancestral temple, and begs
his ancestors "to meet Te, and entertain His spirit." The imperial ances-
tors are present, therefore, only as His assessors, and in that capacity take
precedence of all the shin, showing how inferior is the place they occupy.
1
As to the "s three kneelings and nine prostrations "--they are what the
living Emperor receives. Could the spirits of the dead have fewer? True,
Shang-Te receives no more, for the act is the most profound expression of
homage, which the Chinese know. I do not defend the performing of it
to any human being when alive, or to his spirit when dead;-but that a
man bows before another man as he bows before God, will not prove that
be confounds God with man-will not prove that he thinks God to be no
greater than man. I have seen an assembly of Malays crawling about on
their hands and knees before their Rajah, between whom and Allah not-
withstanding they made a very considerable distinction. The ceremony
1
'配​帝​有神​. 侑
​Morrison explains the character "To assist; to accom-
pany; to do the honours of the table."
"To attend upon guests who are
honoured." He explains, "A fellow; an equal; to pair; to cause to accompany.”
配​享 ​an equal enjoyment of sacrificial rites with Heaven, Earth, and Shang-Te,
the Supreme God; the Emperors of China are thus deified after death." Dr. Morrison
does not scruple here to call Shang-Te the Supreme God, though in his account of
the state religion, quoted by Dr. Boone, he is not willing to allow Him to be more
than a “thing,” but his explanation of the characters
is inaccurate. The
deification he refers to, is the imperial appointment that the spirit of the deceased
monarch, shall be invited to be present "to do the honours" at the great sacrifice to
Shang-Te-being of course greatly honoured in so doing.
[ 40 ]
I take a d
1
shows its performer to be destitute of that free and erect spirit which true
religion imparts, but it cannot be pushed to prove that he may not have
theoretically very proper notions of the Supreme Being.
Further, The real sacrifices to the Imperial ancestors are shown in many
ways to be inferior to the great sacrifice to Shang-Te. In the matter of
offerings, no gems are presented to them. In the ancestral temple, music
is played seven times; at the border sacrifice, nine times. The prayers to
ancestors are written with common black ink; the prayers to Shang-Te with
vermillion. These prayers with the incense and offerings of silk are kept
for the border sacrifice, in the hall of Great Harmony;" for the ancestral
temple, they are kept with a multitude of the same things for other sacrifices
in the hall of "Middle Harmony." Other distinctions of a similar kind
may be seen in the chapter on Sacrifices in general," in the collected
statutes of the present dynasty. They may seem to be small matters;-
but that such things are not small in a religion of ritual services may be
understood from what is said in Exodus, xxx. 22-38, of the anointing oil
and the pure frankincense. Both these compositions were holy to the Lord,
and whosoever made any like to the one or the other, was to be cut off
from his people.
66
<<
But lastly, as we have listened to the prayers addressed to Shang-Te, and
learned from them what the Chinese think of Him, let us in the same way
hear the language employed in the ancestral temple. We shall thus know
of a certainty, whether the Emperor puts his ancestors on an equality with
Shang-Te or not. The following specimens of it are taken from the 52d
and 54th volumes of the Ming statutes.
1. I think of you, my Sovereign ancestors, whose glorious souls are in
heaven. As from an overflowing fountain run the happy streams, such is
the connection between you and your distant descendants. I-a distant
descendant having received the decree (of Heaven), look back to you, and
offer this bright sacrifice to you, the honoured ones from age, for hundreds Ag
of thousands and myriads of years.'
1
2. Now brightly manifested, now mysteriously hid, the movements of
the spirits are without trace; in their Imperial chariots, they wander about,
tranquil wherever they go. Their souls are in heaven, their tablets are
in the apartment. Their sons and grandsons remember them with filial
thoughts untiring."
1
2思​皇​先祖​耀​靈​于​天​源​衍慶​流​繇​高​逮​孫
​受命​追​遠​其​先​明​禋​世​崇​億萬斯年
​2 顯​兮兮​神​運​無​跡​鸞​馭​安​其所​適​其​靈
​在​天​其​主​在​室​子​子孫​孫孝思​無
​[ 41 ]
3. How Imperial are ye, my ancestors, who ascend and descend in
heaven! Truly elegant is the temple; very respectful have been the sacri-
fices. May your intelligent spirits continue to abide, then will the shrines
be profoundly tranquil, and great happiness and prosperity will be given to
your descendants uninterruptedly, to bless my family and country for ten
thousands of years.¹
4. To the Founder of the Ming dynasty.
When the middle land was full of distress, and the flock of the people
was troubled, Imperial Heaven was displeased with the confusion, and gra-
ciously sought for a great prince. He then sent down and conferred His
great decree, and caused to be born a man of sage and spiritual endowments.
Then, O high ancestor, Thou appearedst above all other men. Thou
'於​皇​我​祖​陟降​在​天​清廟​翼翼​禋​祀​首​處​明​神
​旣​留​寢 ​靜​淵​介​福​綏​緑​錫​胤​綿綿​以​惠​我​家
​那​於​萬斯 ​年
​*
"Who ascend and descend in heaven." This language is taken from the Book of
Odes. The original passage is remarkable. Chow-kung, a son of the king Wăn,
and the author of the ritual of Chow, and of the greater portion of the Yih-
king, is setting forth to the emperor Shing the example of his grandfather. He
"Behold the king Wăn in the realms above, how brightly does he shine in
heaven!-The king Wăn is ascending and descending in the presence of Te." Such
were the notions concerning the dead, eleven centuries before our era; it is interest-
ing to find them reproduced from dynasty to dynasty in the prayers used in the an-
says,
4
cestral temple. Commentators say upon the words of the She-king,
I
沒​其​神​在​上 ​"When king Wan was dead, his spirit was on high," and again,
以​文王​之​神​在​天一​升​一​降​在​上帝​之​左右​是以
​其​子孫​蒙​其​福澤​而​君​有​天下 ​“The spirit of the king Wan
being in heaven, and ascending and descending in the presence of Shang-Te, therefore,
his descendants enjoyed the advantages of his happiness, and ruled over the empire."
It is the word so plainly used here for spirit that Dr. Boone will insist on rendering "a
god, gods," and contends must be employed by all missionaries for God! We have
some singular remarks on the language of the duke of Chow in Choo He.
"It is said,
King Wan is ascending and descending in the presence of Te.' If now we say that
king Wăn is truly in the presence of Shang-Te, and that there truly is Shang-Te,
like the images that are to be met with in the world, we shall certainly be wrong.
But since the sage speaks in this way, there is this principle." (Chapter on the Kwei-
shin.) What "principle?" Could the philosopher see no intermediate course between
believing in an earthen material God, and resorting to an abstract principle? As it
was king Wǎn's spirit which was in heaven, could he not rest in the simple belief that
Shang-Te was a spirit? Had he done so, he would have saved himself and others the
weariness of how much writing and reading about the grand terminus, and the prin-
ciple of order-chapters equal to any in the world, for darkening counsel by words
without knowledge.
F
[ 42 ]
donnedst once thine armour, and gottest possession of all within the four
seas, becoming the true ruler and king.¹
5. To the same.
Our Imperial ancestor having received the decree (of Heaven), he opened
the empire as out of chaos. Driving away all noxious things, he restored the
Middle land. Displaying to the country the constant virtues, he assisted
the people. Thus was he able to stand in the presence of Heaven, his merits
being so high and honourable. Respectfully has the record been presented.
May he regard me, his great grandson."
The above addresses have not been anxiously selected to serve a purpose.
They are a fair specimen of the worship offered in the ancestral temple.
They may be deemed very foolish, and I have no defense to make for them,
but they prove the point for which I have adduced them-that in the
worship offered to the Imperial ancestors, they are not put on an equality
with Shang-Te. On the contrary, it is declared that it was by His favour
that they were called to the position of imperial authority. They were
raised up by Him in His providence, and having served Him well in their day
and generation, their souls are now with Him in heaven. Their spirits move
about-ascend and descend-in His presence, and thence they can come to
attend the filial services established for them by their descendants. They
are even supposed to exercise a guardian care over those descendants, and
to be able to bless the empire which they founded or ruled. Notwithstanding,
the continuation of the imperial government in their line depends not on
them, but on the will of Shang-Te, which again will have respect to the
conduct of the rulers on the throne. If that be in righteousness, the throne
will be established; if they turn to evil, He will take the kingdom from
2繄​中​夏​之​艱​兮​汙​羶​羣​皇天​厭​亂​兮​眷​求​大
​君​降​錫​元​命​,挺​生​聖神​,惟​我​太祖​兮​首​出​人
​倫​一​戎衣​奄​四海​兮​為​帝王​眞
​·皇祖​受命​闢​乾坤​驅逐​異物​復​中原​陳​常
​時​夏佑​元​元​克​配 ​天​兮​功​高​業​尊​寅​薦​册
​寶​兮​鑒​我​會​孫
​The Chinese classics and other works abound with assertions of this principle, but
I have not seen it declared more plainly than in the "Family Sayings” of Confucius.
In the chapter on "Holding the reins," i. e. of government, the sage is represented as
saying of good rulers—“Their laws being perfect, and their virtue great, the people,
when they think of their virtue, praise their persons, and morning and evening bless
them. Those blessings ascend and are heard in heaven. Shang-Te is pleased, per-
petuates their family, and grants them years of abundance." An opposite picture is
drawn of bad rulers-" Their laws are not obeyed, their virtue is not great, the people
hate their cruel tyranny, and continually sigh and groan. Morning and evening they

[ 43 ]
them, and give it to men of another family. Then the shrine of the founder
will pass into the crowd of those belonging to the sovereigns of former
dynasties, and his worship will descend to the third or lowest class. His
spirit will be invoked along with those of Fuh-he, Shin-nung, Yaou, Shun,
and all the worthies, who, in different ages, I have received the illustrious
decree of Heaven, to follow one another as sovereigns, and, on behalf of
Heaven, to administer the government, to protect and nourish the people.¹
"C
Dr. Boone's assertion that the emperor elevates his deceased ancestors to
equal rank and honours with Shang-Te, is like many others hazarded
concerning Chinese matters, a too hasty conclusion, and the objection
raised upon it against the conclusion that Shang-Te is the true God, falls
consequently to the ground.
"C
3
A Third objection to that conclusion may be taken from the statement of
Visdelou given on p. 23, that prior to the Ming dynasty, there were five
other Shang-Tes to whom sacrifice was religiously offered, and which prac-
tice, he says in another place, was discontinued "only by the advice of the
atheo-political philosophers." The statement is, indeed, qualified by him
in such a manner that I might dispose of it in very brief space. The five
Shang-Tes were only "assistants " of the Shang-Te. 'They presided se-
parately over the five regions of the heavens, the five seasons of the year, and
the five elements, sharing thus the burden of the sovereign Shang-Te.' In
these five deities therefore, we have only ministers of Shang-Te. Like all
the other shin or spirits which the Chinese worship, they are subject to and
employed by Him. The only difference between them and the others is that
they were really deified. The great name of God was given to them. Just
as Elohim was employed away from Him who alone is Elohim, here we
have Shang-Te employed away from Him who alone is Shang-Te. Grant-
ing the truth of Visdelou's representation, it does not really affect the evi-
dence which has been adduced to prove that Shang-Te is the true God, but
rather confirms it, and it shows further, how the name Shang-Te may be
employed generally to denote others besides the one Being to whom it pro-
perly belongs.
The subject of the five Shang-Tes, however, deserves a careful handling.
The history of the State Religion" cannot be understood without it, and,
<<
curse them. Those curses ascend and are heard in heaven. Shang-Te does not spare
them. He sends down on them calamities and punishments. Afflictions and ruin
come on them, and exterminate their families.”
1
奉天​明​命​相繼​為君​代​天理​物​撫育​黎​點
​2 Coadjuteurs.
3 Outre le souverain Shang-Te, qui préside à tout le Ciel, il y a encore cinq autres
Shang-Te qui président séparément aux cinq Régions du Ciel, aux cinq Saisons de
l'armée, & aux cinq Elémens, partageant ainsi le fardeau du souverain Shang-Te.

[ 44 ]
as I have made so much use of the statutes of the Ming dynasty, it con-
cerns me to free the sovereigns of it from the charge of innovating on the
established forms of worship, by the advice of the atheo-political philosophers.
66
Now, the Ming family did make alterations in the religious services
transmitted from several preceding dynasties. Its historians are not loath to
avow and defend the fact. They shall tell us for themselves what worship
they abolished, and what reasons they had for doing so. Two committees, as
we should say, were appointed, at the commencement of the dynasty (A. D.
1366), to investigate all subjects pertaining to rites and music, and by their
advice, "all sacrifices to the heavenly sovereign T'ae-yih, the six heavens,
and five Tes, were entirely abolished."¹ These sacrifices, they maintained,
had been foisted in upon the old ritual of the three dynasties, Hea, Shang,
and Chow, which knew only two great border sacrifices-those namely to
heaven and earth. It was the family of Tsin," they say, which erected
four altars to offer sacrifices to the White, Green, Yellow, and Red Tes.
The founder of the Han dynasty adopted the practice, and even added the
northern altar for the worship of the Black Te, and at length, in the time of
the emperor Woo, there were the five altars in Yung, the sacrifices to the five
Tes in Wei-yang, and to T'ae-yih at Kan-tsuen, and the sacrifice to Shang-
Te dwelling in the expansive heavens was altogether neglected. In the
dynasties of Wei and Tsin and subsequently, they sometimes followed the
authority of Ch'ing Heuen, holding that Heaven has six names, and that
there are nine annual sacrifices, and sometimes that of Wang Suh, holding
that there is but one Heaven, and that it is ridiculous to say there are six,
and but two annual sacrifices instead of nine. Thus they now agreed with
one another, and now they differed, but generally speaking, they often mixed
together the sayings of the two schools.” According to this account, the
worship of the five Tes originated with the house of Tsin, whose fortunes
culminated in Che-hwang-te, the burner of the ancient classics and records,
and the doating slave of Taouist superstitions, while support was subse-
quently given to it by the philosopher Ch'ing Heuen, on the ground that
there are six heavens," and that the great spirit dwelling in each is to be
g
Co
'凡​所謂​天皇​太乙​六天​五帝​之​類​一切​革除
​2 自​秦​立​四時​以​白​青黃​赤​四​帝​漢​高祖​因之
​增​北​時​以​禮​黑​帝​至​武帝​有​雍​五​時​及​渭陽​五
​帝​甘泉​太乙​之​洞​而​昊天​上帝​之​祭​則​未嘗​奉
​行​魏晋​以後​宗​鄭​者​以為​天​有​六名​歲​凡​九
​祭​宗​王肅​者​以為​天體​惟一​安​得​有​六​一​歲​二
​安​得​有​九​雖​因 ​不同​大抵​多​參​二​家​之​說
​
[ 45 ]
:
¿
(C
reverenced as the ruler (Te), and even as the supreme ruler (Shang-Te)."
The question arises-" Were they the atheo-political philosophers, who de-
vised this account of the worship in question to the Ming rulers, and so
procured the discontinuance of it?" So we might infer from Visdelou's ac-
count, but nothing could be farther from the truth. I turn to the histo-
rians of the T'ang dynasty, anterior to the atheists of Sung full four cen-
turies. Their description of the corruption of the ancient religion of China
is more emphatic than that which has been quoted.
'When the Chow dynasty was in its decline, Rites and Music became
corrupted amid the contending states, (A. C. 300-240), and perished at
last under Tsin. When the Han dynasty arose (A. C. 200), the portions
of the six King that remained were all full of errors and confusion; scattered
about and perishing, false passages were introduced, and all the scholars
united to amend and digest them. They explained the sentences with their
own ideas, without being able to ascertain the true meaning, and then ap-
peared the books of divination, to increase the confusion. The disciples of
Ch'ing Heuen gave him the title of great scholar, and all followed the say-
ings of their master. In consequence, students were utterly deceived and
lost, and the princes that arose, unable to determine the various disputes,
allowed what they found established to remain unaltered. From this
time the discussions about the border sacrifice on the round altar, and the
hall of Intelligence became a chaos, and no one knew where to stop (in his
rash assertions). In the Ritual (of Chow), it is said, 'They employed a
pure sacrifice to sacrifice to the Shang-Te of the glorious heavens '—that
is, to Heaven, but Heuen understood that it was the heavenly sovereign, the
great ruler, Yaou-pih-paou, dwelling in the north pole star. The Ritual
also says, 'They sacrificed to the five Tes in the four borders'—that is, to the
spirits of the essential breath of the five elements, but Heuen made them to
be the Green Te, Ling-wei-gang; the Red Te, Tseih-p'eaou-noo; the Yellow
Te, Shay-kew-new; the White Te, Pih-chaou-kew; the Black Te, Heih-
kwang-ke;-five heavens. From this originated the saying that there were
six heavens, which after ages were not able to put away.'
Co
1
'自​周​衰​禮樂​壞​于​戰國​而​廢​絶​于​秦漢興​六​經
​在​者皆​錯亂​散​雜​而​諸儒​方​共​補​緝​以​意
​解​詁​未得​其​眞​而​讖​緯​之​書​出​以​亂​經​矣​自​鄭
​立​之​徒​號稱​大儒​皆​主​其​說​學者​由此 ​惑​沒
​溺​而​時​君​不能​斷​决​以為​有​其​舉​之​莫​可​廢​也
​由​是​郊​丘明堂​之​論​至於​紛​然而​莫知​所​止​禮
​日 ​禋​祀​昊天​上帝​此​天​也 ​以為​天皇​大
​
[ 46 ]
B: A
They had not been able, indeed, "to put the saying away," up to the time
of the T'ang dynasty, nor did they effect it for five centuries after. Against
repeated protests, the corruption continued to prevail, now more now less
modified, till at length the family of Ming swept it away, overpast the dark
ages of Chinese history, and restored the simplicity and truth of ancient
times.
-
""
In the Examination of antiquity," published in the 4th year of Yung-
ching (A. D. 1726), the different steps by which the worship of the five
Tes advanced, till it look its place among the greatest religious services of
the empire, are carefully abridged from the historians of Han. The White,
the Green, the Yellow, and the Red, were established one after another by
successive dukes of the state Tsin. The Black was added by the founder
of the Han dynasty, as the historians of Ming relate above. But the sa-
crifices to these Tes were not great imperial services, till the time of the
emperor Wăn. This is distinctly affirmed in the
This is distinctly affirmed in the "General Mirror of His-
tory,” which has been translated by De Mailla, and is known as the His-
toire de la Chine." It was in the fifteenth year of his reign (A. C. 166),
that Wăn first offered the border sacrifice to these deities. Immediately
after the record of the fact, the history subjoins-" Heaven is only one.
To say that there are five Tes, is contrary to antiquity. From this time, the
border sacrifices on the five altars cannot be enumerated.' A little farther
on, we find—“The emperor Wăn was a modest and respectful sovereign,
who sank into no vicious courses during the former part of his reign, and
yet he was the first to offer sacrifice to the five Tes. Now there is but one
Te; how can there be five? Moreover, the sacrifices so confusedly offered
in future times, were in fact consequent on this act of his."
>>3
>>4
These criticisms, it may be alleged, are of modern date, subsequent to the
changes introduced by the Ming dynasty. If there were nothing to refer to
CC
1
帝​者​北辰​耀​魄​寶​也​又​日​兆​五帝​于​四郊​此​五
​行​精​氣​之​神​也​以為​青​帝​靈​威​仰​赤帝​赤​熛
​怒​黃帝​含​樞紐​白帝​白​招​拒​黑​帝​汁​光​者​五
​天​也​由​是​有​六天​之​說​後世​莫能​廢​焉
​2省​軒​考古​類​編
​2
△ 夏​四月​帝​如​雍​始​郊​見​五帝​漢​典​至此​天子​方
​親​郊
​天一​而已​而​日​有​五帝​焉​非​古​也​自是​郊​五
​時​不可​勝​書​矣
​‘文帝​謙恭​之​君​初​無所​溺​而​乃​始​為​五帝​之
​L
.

[ 47 ]
but the quotation given from the historians of T'ang, it alone would show
the vanity of such an allegation. It is satisfactory, however, to know that
the emperor Wăn, in paying to these Tes the honours due only to Shang-Te,
was fully warned of the error of his course. It was at the instigation of
Sin Hwan-p'ing, a famous Taouist, that he took the steps he did. Pro-
voked by the insolence of that individual, Wang, the chief of the Censors, ac-
cused him of treason, in a memorial, from which Regis extracts the follow-
ing passage—“ I venture to say that nothing is more foolish than this new
figment of the spirits Shang-Te, of which he says that there are five. It is
indeed certain, that from the most ancient times, all who have been wise,
and deemed masters of the nation, on account of their reputation for dis-
tinguished wisdom, have known but one Shang-Te, eminent over all, on
whom all things depend, from whom is to be sought whatever is for
the advantage of the empire, and to whom it is the duty and custom
of the emperors to sacrifice, &c., &c.”¹ Not long after the presentation
of this memorial, Sin Hwan-p'ing was put to death, but the vicious practice,
to which he had obtained the imperial sanction, continued. The emperor
Woo, separated from Wăn only by one intervening reign, added to it other
idolatrous innovations, and more than twelve centuries elapsed, before the
pestilent corruption was entirely removed from the ceremonies of religion.
Thus, by documents of History, it has been shown, that the worship of the
five Tes as Shang-Tes was an innovation dating from the emperor Wăn (A.C.
166), and that a reasonable ground for their elevation was first pretended
to be given by Ch'ing Heuen, a scholar of the later Han dynasty, who
flourished under the Emperor Hwan (A. D. 152-173). To him is due
the discovery of "six heavens," each one requiring a presiding Te. But
the subject is susceptible of further elucidation. There is evidence to make
it exceedingly probable, that prior to the dynasty of Han, neither the religion
nor the classical literature of China knew anything at all of five Tes. As
objects of worship, we saw them coming from a Taouist source; from that
also they sprang as objects of speculation.
The reader will have observed, that the historians of T'ang introduce a
quotation from the Ritual of Chow, to the effect-"They sacrificed to the
five Tes at the four borders." This passage, and one or two others in the
same work, are the only references of appeal to show that the three dynasties,
Hea, Shang, and Chow (A. C. 2142-243), recognized any such beings.
The following considerations will suffice, I think, to prove that they are
夫​帝​一​而已​安​得​有​五​,况​異​時​紛紛​實​昉
​于此
​¹ Regis' Yih-king, vol. 11., p. 411.
1504

[ 48 ]
unsatisfactory, and may be otherwise of use to individuals pursuing the
study of Chinese opinions.
1. The ritual of Chow does not rank with the acknowledged classics.
The Yih-king, the She-king, and the Shoo-king, are all silent about the
five Tes. So also are the "Four Books "-the record of the opinions of
Confucius and Mencius. No doubt the Ritual of Chow is a very old pro-
duction, and was digested in its present form under the emperors of Han.
Still, it is in some parts inconsistent with the real classics, and wherever it
differs from them, or is not supported by them, we cannot attach much
authority to its statements.¹
2. The authority of Confucius is sometimes advanced, to prove that, in
his time, the five Tes were well-known among the Chinese, but the passage
cited in evidence puts in the clearest light the truth-that these beings
were nothing but a Taouist invention. It is in the chapter of the " Family
Sayings," headed "The five Tes." A disciple Ke K'ang-tsze asked Confucius
about them, saying, "I have long heard their names, but do not know who
they really are. Confucius replied, "Formerly, I heard about them from
Laou-tan."2
"
}
Here is the acknowledgment of Confucius, that his knowledge
of the five Tes was not from the ancient classics of China, but from the
founder of the Taou sect.
3. In the Chow-le itself, the five Tes are sufficiently distinguished from
Shang-Te. Who they are, it does not say, but they are evidently quite
inferior to Him. "The Examination of antiquity," referred to on page 46,
gives a decision concerning them in the following terms-"As to the five
Tes mentioned in the Ritual of Chow as being sacrificed to, they are the
beings called Te, who preside over the five cardinal points, in accordance
with what the Yih-king says, 'Te causes things to issue forth under the
Chin diagram.' The emperor is called Sovereign. The princes of the
various states are also called Sovereigns. But though the names are thus
the same, the realities (denoted by those names) are different. (Those Tes)
are not He who is called "Shang-Te of the glorious heavens."
4. In the third chapter of the Le-ke called the Yue-ling, which professes
to record the acts of the emperor during the twelve months of the year,
¹ See the prolegomena of Regis and others to their translation of the Yih-king.
*季​康​子​問​於​孔子​曰​舊聞​五帝​之​名​而不​知其
​實​請問​何謂​五帝​孔子​曰​昔​丘​也​聞 ​老
​g
3
若​周禮​五帝​之​此​主​五方​而​稱帝​猶​易​云​帝
​出乎​震天​子​稱​君​諸侯​亦稱​君​名​雖​從​同​而​實
​異​非 ​昊天​上帝​之​謂​也
​
[ 49 ]
mention is made of five Tes who were sacrificed to, namely T'ae-haou Te,
}
in the first month of spring, Yen Te, in the first month of summer, and
Hwang Te, in the last, Shaou-haou Te, in the first month of autumn, and
Chuen-heuh Te, in the first month of winter. These Tes have five shins
associated with them, namely Kow-mang, Chuh-yung, How-toe, Juh-show,
and Heuen-ming. Who were these Tes? Are they the same with those
that came in the time of the Han dynasty to occupy so important a place in
the religious services of the empire ?
This question must be answered in the negative. Their names are dif-
ferent. Here we have T'ae-haou, Yen, Hwang, &c.; there we have Ling-
wei-gang, Tseih-peaou-noo, &c. A most mystical refinement has been de-
vised to get rid of this discrepancy. There are five T'een-Tes, or Heavenly
Rulers, with their associate shins, and five Jin-Tes, or Human Rulers, with
their human associate shins. According to the decision of the interpreters
of the present dynasty, the heavenly rulers are T'ae-haou, Yen, Hwang,
Shaou-haou, and Chuen-heuh; the corresponding human rulers are Fuh-
he, Shin-nung, Heen-heuen, Kin-t'een, and Kaou-yang. They say that
when the passage in the Yih-king, "The ruler causes things to issue forth
under the Chin diagram," was explained of T'ae-haou, the reference was to
the heavenly ruler so called, and not to the human ruler Fuh-he, but that,
after Ch'ing Heuen brought in Ling-wei-gang and the other four as the
heavenly rulers, then the five Tes of the Yue-ling were necessarily degraded
to the status of human rulers, and identified with Fuh-he and other emperors.'
1
¹ The human rulers are of course Tes; their associate shins ()
(神​)
subjects.
are only
2
2 Here at length, "by slow degrees but sure," we have got to the bottom of Visde-
lou's assertion that the ancient interpreters made the Te spoken of in the appendix to
the Yih-king to be the emperor Fuh-he, one of the human adjutant Shang-Tes. No
ancient interpreter did so. The view was consequent on Ch'ing Heuen's invention
of five new heavenly Tes, towards the end of the second century of our era. The ab-
surdity of it has been exposed by many Chinese writers. Hung Ying-tă, of the T'ang
dynasty, asks how any human ruler could do the things which the text ascribes to Te,
and another scholar asks, if the five Tes be the five ancient sovereigns, then who
managed the seasons before they had any existence?
As to the comment that the Te of the Yih-king is one of the five Heavenly Tes, it
likewise is a dictum without foundation. The classics tell us as little of five T'een-
Tes, as of five Jin-Tes, and moreover Te, in the text in question, is not the manager of
one season only, but of all the seasons. He is not one of five, but one and undivided,
working all and in all. We must hold, with the most ancient and the greatest modern
commentators, that He is "the Lord, the Producer, the Governor of heaven and earth."
Three of the Tes, viz., T'ae-haou Fuh-he, Yen-te Shin-nung, and Hwang-te Heen-
heuen, are sacrificed to, as the Fathers of the healing art, both in the spring and winter.
The service is conducted by an officer appointed for the purpose. A long prayer for
the occasion is given in the 57th volume of the Ming statutes. Their healing art, it
is said, is the way by which these spirits "aid the life-giving virtue of Te
G

[ 50 ]
It is not necessary to pursue at greater length the inquiry about the five
Tes. The reader will perhaps be able, from what has been said, to judge of
the probability of the view which I hold, that they were unknown to the
ancient literature of China, and an invention of the Taou sect. Visdelou's
statements concerning them have been proved quite incorrect. So far from
their being worsipped religiously as Shang-Tes, by all the dynasties previous
to the Ming, they were not worshipped as such at all, before the dynasty of
Han. So far from its being reserved for the atheo-political philosophers to
protest against them, the historians of T'ang (and I might quote those of
other dynasties also) had emphatically condemned the corruption of the
ancient worship by the reverence done to them. The review which I have
taken makes it still more evident, if possible, than it was before, that Shang-
Te stands forth in the religion of China, without equal or second," the
only independent ruler, whether in heaven or earth.
There remains a Fourth and last objection to this view of Him. It is
urged by Dr. Boone, in the following manner :-
"Of the ancient sacrifice called Kiáu, it may be asked, Was it so set apart to the
worship of "the expansive heavens," "the Supreme Ruler," that no other being or thing
was ever permitted to share it with him? The answer is, that the expansive heavens,
the Supreme Ruler, has never enjoyed among the Chinese from the earliest times, of
which their histories inform us, any such preeminent distinction. Following out the
view presented in the Yih King of Earth's participating with Heaven in generating
all things, so that they together became "the Father and Mother of all things," this
highest sacrifice was always offered to Earth as well to Heaven, the only distinction
between them being that this sacrifice was offered to earth, at the summer solstice,
and at the Northern border of the country, whereas it was offered to Heaven at the
winter solstice, and at the Southern border of the country. Some greater deference to
Heaven is no doubt designed in these slight distinguishing circumstances, but not
greater than the Chinese would accord to the father over the mother."
rr
In more brief terms, the objection may be stated thus. By sacrificing at
the summer solstice to the earth, do not the Chinese raise it-whether we
consider it as a symbol or a dwelling-place-to an equal rank with heaven,
and do they not lead us away, from one great personal superintending Intel-
ligence, to conceive of two powers, or, at least, of a dual power, to which
belongs the government of the universe ?
Now, the one decisive answer to this objection is, that Shang-Te is the
Being contemplated in the one sacrifice as much as in the other. For this we
have, among other authorities, the express testimony of Confucius. There
is his famous saying in the Chung-yung-" The ceremonies of the celes-
4)." The emperor "expects" that they will exert their mysterious
influences and spirit-services, and keep, says he "OUR" person in health. They are
required by him also to keep the people from sickness, and lead them in "the land of
love and longevity,”—“ in order to perpetuate the grace of Shang-Te (WRE
帝​之​恩​)”

[ 51 ]
tial and terrestrial sacrifices are those by which men serve Shang-Te.'
This is the translation given by Dr. Medhurst, in harmony with the views
of nearly every Chinese commentator. But if any one choose to insist, that
by shay we are to understand the sacrifice to the spirits presiding over the
lands, I will not enter into any controversy on the subject. In such a case,
Keaou will represent all the greatest religious services performed by the
emperor, and the conclusion will remain, that Shang-Te is the one Being,
served by him as the representative of his people, at the summer solstice
as well as at the winter.
The ma-
In "The Four Books with Commentary and Exposition," we have the
following expansion of the passage just quoted-"There are the cere-
monies of the Keaou and Shay. At the winter solstice, the emperor sacri-
fices to heaven, on the round mound; at the summer solstice he sacrifices
to the earth on the square pool. Thus service is performed to Shang-Te,
and the emperor takes the sincerity and reverence, wherewith he pays honour
to heaven, and respect to the earth, to acknowledge His goodness, in engen-
dering and maturing (the productions of nature)." We are thus led, I
conceive, to attach the following meaning to the two ceremonies.
terial heaven and earth are the great works of God. They speak to man
with different voices, and utter concordant yet various testimony, concerning
their Maker. When we consider the heavens, we are filled with awe: we
When
are moved to reverence and honour Him, whose throne they are.
we consider the earth, we are penetrated with a sense of His kindness.
Softer feelings enter into the soul, and we are disposed to love Him, who
crowneth the year with His goodness. The heavens are to us the repre-
sentative of the divine majesty; the earth is the representative of the divine
care. The former teaches us of God's more than paternal authority; the
latter of His more than maternal love. By means of the one and the other, we
rise up to Him, as maintaining a sovereign rule, and an ever watchful care
-as the Being into our service of whom should enter the elements of fear
and love, reverence and gratitude. To such a worship the strong instinc-
tive principles of our nature have impelled the Chinese, and they have sought
to attain to it, through the sacrifices at the summer and winter solstices.
How far they have at any time been successful, the Searcher of hearts alone
knows, but I cannot turn from contemplating their endeavour, without being
2郊社​之​禮​所以​事​上帝​也
​2 冬至​祭天​於​圜丘​夏至​祭​地方​澤​所以
​上
​帝​而​將​其​崇天禮​地​之​誠敬​以​答​其​生成​之​德
​t
Man's
AL
* ABS
[ 52 ]
impressed with the sense of that craving and weakness of our nature, which,
seeking to go to God, is yet unable directly to draw near to Him, and is
ever searching for media of approach. Very poor are all the media of na-
ture. The Chinese have certainly selected the best of them. But may
they soon be displaced by Him, who is the way, as well as the truth and
the life, Immanuel, the God-man, the only Mediator!
The text of Confucius ought to be final in the question before us. Do
the Chinese worship two Beings or only one, in the two great religious
services of their empire? The greatest of their sages tells us that they
worship only one. The definition which we frequently receive of Shang-
Te is also to the same effect-" Shang-Te is the Lord and Governor of
heaven and earth." He is the Lord not of heaven only, but also of the
earth, in whom therefore, as we saw in the prayers of Kea-tsing, spirits
above and men below rejoice, praising His great name. I may observe here,
that it is a moot point with Chinese scholars, whether there ought to be a
sacrifice at the summer solstice at all. The argument against it rests on
the earliest account of religious worship which we have in the Shoo-king,
when it is said of Shun (A. C. 2230), “He sacrificed to Shang-Te;" the
argument for two sacrifices rests chiefly on passages in the ritual of Chow,
later in date and of inferior authority. Prior to Kea-tsing, the emperors of
the Ming dynasty united the sacrifices. By him they were separated, on an
appeal to the opinions of the two Chings and Choo He. This is the only
influence of the atheo-political school on the religion of that dynasty, which
I have been able to trace. Some Sung philosophers, however, had earnest-
ly contended for one sacrifice. Oo Woo-fung objected to the two, because
it looked like making "two masters in one family." Wei Chong-keu, a
writer of the Ming dynasty, argued that heaven and earth were one materiał
System ereation, just as the various bones make up the one body of a man; Shang-
suput:
Te was the Lord and Governor of heaven just as the soul is the Lord and
Governor of the body, and it was not possible that there should be two
Lords and Governors. It is interesting, surely, to find the truth concern-
ing one only God thus expressed, from the pens of Chinese writers, and
leading them to signify dissatisfaction with portions of their own worship,
which, not denying it, yet make it obscure to minds not caring to investi-
gate their real significance.
SPO
It has been shown that the separate sacrifices at the summer and winter
solstices neither deny the unity nor the supremacy of Shang-Te, and I
pass from the subject with a brief account of the two temples where they
1
1
2天地​一氣​如​人​百骸​一體​上帝​乃​天​之​主宰​人
​心​亦​身​之​主宰​主宰​豈容​有​二
​•

[ 53 ]
i
are celebrated by the present dynasty, taken from Grosier's "Description
de la Chine.""Pekin contains at the present day two principal temples-
those of heaven and earth-the one and the other situated in the Chinese
city. It is in the construction of these edifices that the Chinese have
employed all the elegance and all the pomp of their architecture. Etiquette
requires that the emperors shall not employ, for any of their palaces, an
order of architecture so rich and so magnificent. This law extends to every
article of decoration or use-to the vases, the utensils, and even the instru-
ments of music. The flutes, the drums, the kin and the shih, which are
employed in the music of the sacrifices, are not only finished more exqui-
sitely, and of more precious materials, than those of the palace, but they
are constructed also of larger dimensions, so that it may be said with truth,
that it is only in the temple of heaven that one can hear the grand Chinese
music. The two temples are equally dedicated to Shang-Te, but under dif-
ferent titles. In the one it is-The eternal Spirit, whom they adore; in
the other-The Spirit, the Creator and Preserver of the world."
In the above disquisition, I have set before the reader several points of
the evidence, on which I hold that the Shang-Te of the Chinese-the Being
of whom their classical works speak, and whom as a nation they have
worshipped for 4000 years-is the true God, and have endeavoured to meet
the various objections which have been advanced against such a conclusion.
According to the views which have been exhibited, the religion of China
cannot be called a polytheism, strictly speaking. It acknowledges one
perfect Being, who is above all, the maker and ruler of the universe. It
does not confound Him with other beings. It does not give His glory-
His great name to another, nor His praise to graven images. The author
of the first article in the Memoires concernant les Chinois," describes it
as Une Deisme avec quelques superstitions," which certainly is not far
from the truth, though the language is softer than I should employ myself.
Of those superstitions with which the deism of China is associated, the
principal are the worship of many shin, and the worship of ancestors.
error.
CC
In regard to the former of these-let us observe the blending of truth and
The Chinese recognize the existence of spiritual beings, besides
men and God; they recognize them as the agents of God, ministers of
His, that do His pleasure." So far they are right, but their belief runs into
a multitude of foolish fancies. Undirected by Revelation, they people every
spot with its spiritual guardians; they assign to the sun and to the moon
and to every star, to all the elements, to every hill and mountain, to
every stream and river, their tutelary denizens. And to all this crowd of
spirits they offer worship and sacrifice. Now, it is remarkable how the
Bible, asserting the existence of spiritual beings, and that they are the
ministering servants of Jehovah, yet affords no nourishment to a prurient
CC
<<
བ

[ 54 ]
curiosity about them, and never allows them to come between men and God.
There are in it a very few narratives of a peculiar kind, which to a Chinese will
appear most natural. Such is the vision of Micaiah, related 2 Chronicles
XVIII. 18-22, where there comes out a spirit, and stands before the Lord,
who is sitting upon His throne, with all the host of heaven standing on His
right hand and on His left. Such also is the vision, in the 6th chapter of
Zechariah, of "the four spirits of the heavens, which go forth from standing
before the Lord of the whole earth." But the scriptures bind us up to their
own disclosures, and forbid us to add to what they have told us concerning
those beings, older and mightier than ourselves. And they never allow our
relation to the omnipotent, omniscient, and omnipresent God, to be obscu-
red by the intervening agency of angels. In the very last chapter of the
Apocalypse, one of these refuses to receive the worship of John, tells him
that he is only a fellow-servant with himself, and directs him to worship
God. In the Bible, angels are the servants of God, executing the special
commissions intrusted to them. They are not beings exercising a general
function, as mediators between God and men. This they are with the
Chinese, and hence they are prayed to, and otherwise worshipped;-and
though the worship given to them avows their subordination to God, it is a
folly, an error, and a sin.
<<
The second principal superstition of the Chinese is their worship of their
ancestors, and the spirits of the departed great. In the former of these as-
pects, it is represented in the classics as a branch of the great duty of filial
piety. The service,” said Confucius, "which a dutiful son renders to his
1
parents is comprised in the following points:-In his ordinary intercourse
with them, he must manifest the utmost respect; in nourishing them, he
must exhibit the utmost pleasure; when they are sick, he must show the
greatest sorrow; in mourning for their death, he must omit no expression
of grief; in sacrificing to them, he must display the utmost solemnity.
When these five points are all observed, a son fulfills his duty to his
parents. But the worship, as actually existing, is more than the mani-
festation of filial duty and affection. The departed are supposed to be able
to help the living. They are prayed and sacrificed to as spiritual powers,
from whom protection and favours may be obtained. We saw this in the
prayers quoted from the services of the ancestral temple of the Ming
dynasty. The worship of ancestors thus becomes a snare and a stumbling-
block, bringing them, notwithstanding they are not called Gods, to occupy
1
Metad
1
2 子曰​孝子​之​事​親​也​居​则​致​其​敬​養​則​致​其​樂
​病​則​致​其​憂​則​致​其​哀​則​致​其​嚴​五​者​備
​然後​能事​親
​!
1
[ 55 ]
a place in the minds of the Chinese, which ought to be occupied by God
alone.
The worship of the departed great is to be condemned on the same
grounds. The memory of the just is blessed. Every nation ought to keep
its benefactors and ornaments in remembrance, and men everywhere ought
to honour the names of all of every nation, who have helped the advance
of humanity, and ministered by their example and instructions to the ame-
lioration of our race. But to build temples to the dead-to present offer-
ings to them-to invoke and expect their assistance-are acts founded on
no reason, contrary to the lessons of God's word, and full of injurious con-
sequences to those who fall into them.
ļ
At what time the religion of the ancient Chinese first admitted these su-
perstitious elements, I am unable to say. It has been asserted by some of
the Roman Catholic writers, that the worship of the shin commenced in the
reign of Hwang-te, placed by Morrison more than 2600 years before Christ ;
but I have not been able as yet to get any light upon the subject from na-
tive sources. Adopting the five King, as historical authorities, we find the
On
religion corrupted in the time of Shun, whose reign began A. C. 2230.
ascending the throne, "he offered the corresponding sacrifice to Shang-Te,
presented a pure offering to the six honoured objects, looked towards and
worshipped the hills and rivers, while he universally included the host of
shins." If we may believe the commentators, those six honoured objects
were "the four seasons, heat and cold, the sun, moon, and stars, with the
spirit that presided over droughts and inundations. The hills and rivers
mean the famous hills and great rivers of the country. The host of shins
refer to (the genii of) mounds and banks, with (the manes of) the ancient
sages, &c." The passage presents us with a religious worship at that early
period, essentially the same as that which now prevails. "I do not think,”
says Dr. Boone,
tradition could have done much for Shun." We may
regret, indeed, that it did not do more for him, but in his blending the
worship of other beings with that of the supreme God, we only discover the
proof that the portion of the Noachic family which migrated to China, was
prone to error, like the other portions that remained nearer to their original
CC
seats.
It is a commonly received opinion that, before the deluge, idolatry pre-
vailed among "the children of men," the descendants of Cain, and was de-
veloped first and chiefly in the form of zabianism, or the worship of the
heavenly host. After the deluge, how soon did men fall away from the
pure theology which must have been taught them by Noah! Hales says,
Nimrod, that arch-rebel, first subverted the patriarchal government, in-
See Hales' Analysis of Chronology, vol. iv., p. 3.
*C
*
WANNA
WR
[56]
TWIERA.
troduced also the zabian idolatry, and after his death was deified by his
subjects." Now, according to the common chronology, Nimrod was con-
temporary with Shun. The beginning of the Assyrian monarchy by him is
assigned to A. C. 2229. We know also, from the testimony of Scripture that
the fathers of Abraham served other gods, and his grandfather Nahor, born
A. C. 2151, was only about eighty years later than the Chinese emperor.
The individuals who first entered into the north-east of China must have
separated at a very early period after the deluge from the rest of the
Noachic family;-why should we be stumbled at finding religion corrupted
among them, separated from their brethren, contemporaneously with a simi-
lar degeneracy, obtaining among the mass, who continued in the vicinity
of the land of Shinar, among whom in all probability, Noah and Shem went
out and in? Dr. Boone's wonder at the little which tradition did for Shun
might be directed with more reason to those patriarchs.¹
There is another consideration which may be set against the early cor-
ruption of religion among the Chinese. How soon did the same elements
1 One cannot help here being troubled with a most perplexing subject-the credi-
bility of Chinese chronology. The commencement of Shun's reign is placed by De.
Mailla, A. C. 2255, and by Dr. Morrison, A. C. 2230. Now, according to the received
chronology, the dispersion from Babel took place, A. C. 2230. In the same year,
therefore, in which "the earth was divided," we find Shun succeeding in China to the
throne of Yaou, who had reigned 100 years-to a kingdom, ruled by an emperor,
having under him twelve governors of districts, a host of nobles, ministers of astrono-
my, music, and public instruction, &c. It is evident that the fathers of the Chinese
nation must have separated from the other descendants of Noah long before the time
of Peleg. But from the deluge to the dispersion there elapsed only 113 years. There
came out from the ark Noah, his wife, his sons and his sons' wives, only eight persons
in all. If one son and his wife turned their faces immediately towards the East, it is
not easy to conceive of their finding their way from Armenia across the intervening
distance of desert to the territory of Shen-se, and there growing within little more than
a single century, into a numerous people, with an established government, and some
scientific culture. It is impossible I think for such a thing to have occurred. Shall
we discredit the records of the early Chinese history? They will not be discredited.
One might as well deny the existence of the different geological strata and periods.
They must be looked in the face. It will not serve the cause of Revelation to neglect
them, or to deal with them as if they were only fable.
Dr. Russell, late Bishop of Edinburgh, says in his "Connexion of Sacred and Profane
History"-"We are told by Pezron, that the Jesuit missionaries to China were actually
obliged to return to Rome to ask leave to use the Septuagint calculation, in order to
satisfy the scruples of the better-informed in that country." It is well known that
the chronology of the world from the creation up to the birth of Abraham differs very
much in the present scriptures, and in the Septuagint version-so much so, that from
the creation to the birth of Christ, there were, according to the Hebrew text, 4004 years,
but, according to the Septuagint, 5507 years. Supposing that the chronology of the
Septuagint may be sustained on other grounds, the reign of Shun will commence A. M.
3277, or 1015 years after the deluge, and he will have been contemporary with Terah,
the father of Abraham. The existence of an ordered kingdom at that period in China
is not more wonderful than the existence of the same in Egypt. According to the
1
[57]
of superstition, which disfigure it, enter into the Christian Church! The
announcement in the New Testament is very express, that there is but one
mediator between God and men; the warning is precisely given to beware
of the worshipping of angels. And yet four centuries had not elapsed before
martyr and saint-worship began extensively to prevail, and Ambrose of
Milan proclaims that we ought to pray to our guardian angels, which is soon
succeeded by the general worship of the heavenly spiritual host. With this
fact before us-the worship of other beings besides God insinuating itself
into the Christian Church, within less than three centuries after the apostles,
in despite of the tradition of their doctrines, in despite of the more sure
written word-however we may deplore the fact, we cannot be surprised at
the modified spirit and hero-worship among the ancient Chinese. I lay great
stress myself upon the qualifying term modified." The Chinese have not
given the name of God to the spirits of the sun and moon and other heaven-
ly bodies, and of the various parts of nature, nor (excepting in a few ques-
tionable instances) to the departed heroes and sages whom they reverence.
They have not confounded them with Him who alone is God. They are
idolaters as the Roman Catholics are idolaters, but we may not call them
polytheists any more than we should apply that name to those others.
Indeed, the analogy between the religion of China and that of the Papal
Church is very striking, and we can account for it only by the fact that
the great outline of the worship of heathen Rome was adopted by the
so-called Christian Church. In his scheme of the Pagan, Papal, and Chris-
tian Churches, under the division of the objects of worship, De. Laune says
concerning the second-" Besides the Supreme God, Jehovah, the Governor
of heaven and earth, whom they pretend to worship, they have divers in-
ferior deities, gods and goddesses, whom they divinely worship; Diva or
Sancta Maria, the Queen of heaven and mother of God; with Divus Petrus,
St. Paul, St. John, St. Thomas, St. Stephen, St. Andrew, &c.; to whom
they, as their numens, or intercessors, build temples, erect altars, and dedi-
cate feasts; paying also so much reverence to the pagan gods as to keep up
their names in the days of the week, Sunday, Monday, Tuesday, Wednes-
CC
same system, from the deluge to Peleg are 531 years. A large colony might then
have started from Babel, and travelled to the north-eastern part of China, and there
is nothing improbable in its reaching the adjusted state, in which we find it in the
time of Shun, during the intermediate four centuries and a half.
It is a question deserving consideration, which chronology to give in the Chinese
version of the Bible. One, who has written well on ancient chronology, says "Let a
man carefully study the history of Egypt, Assyria, or China, or even of astronomy,
and he is instantly confronted with facts, bearing the impress of sterling historic
truth, which directly contradict the abbreviated Hebrew chronology. Does not his
mind naturally deduce the conclusion, that revelation can be sustained only by the
abandonment of legitimate research? that revealed truth can only stand by the renun-
ciation of historic truth?"-(Smith's Sacred Annals, p. 99.)
H
[ 58 ]
day, Thursday, Friday, and Saturday; they have also tutelar and ethereal
gods and goddesses to be applied to by several vocations, cities, families,
orders, sick persons, as Divus or St. Nicholas, for the mariner; St. Windo-
line, for the shepherd; St. John Baptist, for the husbandman; St. Mary
Magdalen, for the courtezan; St. Hubert, for the huntsman; St. Crispin,
for the shoemaker, &c. The city, country, family, and physic gods are
innumerable; St. George, for England; St. Dennis, for France; St. Mark,
for Venice, &c.; gods almost for every disease; besides the god-making
power, that is in the Pope and cardinals, to canonize what deceased
worthies they please, and to appoint them temples, altars, orders, and
festivals."
Nearly every point in this description is applicable to the religion of
China. The supreme God is the same-" The Governor of heaven and
earth;" it acknowledges a Queen of heaven, without adding to that title,
however, that she is the mother of God. There are multitudes of saints
and worthies, to whom temples are built, altars erected, and feasts dedicated.
There are also tutelar or ethereal spirits, applied to by several vocations,
cities, families, orders, and sick persons, and with the Emperor rests the
power of adding to the number of these, and appointing them temples,
altars, and festivals, as he pleases. All these saints or worthies, and spirits,
we may, if we please, call the gods or inferior deities of China. But the
Chinese themselves have not done so. They call things by their proper
They have never debased their name for God as Elohim was de-
based. It is strange to deny, because they have not done so, that they have
no such name;—as if there could not be monotheism without polytheism.
It appears to me equally strange to seek in the fact of their worshipping
many other beings, whose subordinate position their words of worship
continually set forth, a proof that the One Supreme Being whom they adore
cannot be truly and properly God.
names.
But the positive proof that Shang-Te, being the Creator, must be God-
God proprie-has been largely given. No doubt rests on my own mind as
to the fact, and in the assurance, I breathe more freely, while contemplating
the moral condition of the Chinese empire. The people is the most nume-
rous of peoples. Though we concede the highest estimate of the popula-
tion-three hundred and sixty millions-so vast is the territory, that it will
not be so densely inhabited as Belgium or England. And then there is its
antiquity. From the accession of Shun to that of the present emperor are
4080 years. How very large the proportion of the human race which has
lived and died in this empire! The mind recoils shuddering from the
thought, that generation after generation has descended to the grave, without
one individual ever having had the thought of GoD in his mind, or the name
GOD on his lips. It is not possible that the nation should have subsisted
[ 59 ]
so long, without the knowledge of God. It is at the present day essential-
ly the same in its religious notions, maxims of morality, and principles of
government, as it was three thousand years ago. Subject to a Tartar tribe
for the last two hundred years, it has yet subjected its governors by its
moral and intellectual force. The example of Græcia capta, which captured
its fierce conqueror, is more than realized in this extreme east. Moreover,
in receiving Buddhism from India, China has admitted none of its indecen-
cies. Let its moral state be compared with that of the Roman empire.
Its temples are not places of abominable lust. Its people crowd to no such
shows and games as those of the gladiators. I do not wish to eulogize
Chinese virtue, or to exhibit the nation as a model to others. But it occu-
pies a place all its own among the other heathen kingdoms of the globe.
The extent of its duration, the numerousness of its inhabitants, its regard
to decency, the superiority of its people in strength of character to the other
natives of the East-all these are facts, which I cannot reconcile with the
assumption that it has been all along, and continues to be, without any
knowledge of God. When I recollect how Sodom and Gomorrah were
blotted from the face of the earth, because there were not ten righteous in
them-how Israel and Judah were scattered from the land of covenant, be-
cause they departed from God, and made them molten images, and wor-
shipped the host of heaven, and served Baal-how the Egyptian and Assy-
rian and Persian and Grecian and Roman monarchies rose, and became
vile, and then were smitten and perished-when I recollect these things, and
am told to believe in the phenomenon of the Chinese empire, rising, in-
creasing, and still existing, with no word in its language denoting GoD, I
must confess that I am unwilling to admit the phenomenon, and rejoice,
when I find on inquiry that it does not have an actual existence, but that,
on the contrary, the Chinese know much of God, and have not given His
glory to any other. That their religion is monotheistic, is a circumstance
which has much to do with their long social subsistence. My own belief
is, that it has more to do with it than all the other causes which learned and
thinking men have assigned. The peculiarity of its geographical position.
has contributed to preserve China from powerful neighbours. Its principle
of filial piety, and its educational system calling out the best men to fill
governmental offices, have done much to preserve its form of government,
and repress anarchical movements; but that which has been as salt pre-
serving its parts from corruption and crumbling away, has been its ancient
and modern holding to the doctrine of one only God.
The preceding pages have been occupied chiefly with a development of
the state religion of China, and its observances, especially as these are prac-
tised by the Emperor. But the views which have been set forth concerning
Shang-Te and the shin, and their mutual relations, are those which obtain
[ 60 ]
among the people generally.
This, however, is a matter much controverted
among missionaries. It is said by some that Shang-Te is merely regarded
as one of the shin-that, in calling on their hearers to worship Shang-Te,
they are merely understood as speaking of one of the many beings whom
they already venerate. Of course the people venerate Shang-Te, but it has
been shown that a sufficient distinction is made in their own books between
Him and other beings. We may appeal to these in confirmation of much
that we teach them concerning Him out of our Scriptures. But I can state
it, as the result of my own experience in conversing and reasoning with the
Chinese, that they do not confound Shang-Te with the shin. I might fill
twenty pages with accounts of conversations with individuals of different
grades upon the subject. They have always to me recognized the shin, as a
class different from Shang-Te, and under Him. As often as I have put the
question, "Which is greater, Shang-Te or the shin ?" the reply has been
Shang-Te is the greater," and often with the addition, "How can they be
compared? The shin are the servants of Shang-Te." This is the belief of
all classes from the emperor downwards, and, where it diverges to error, can
only be rectified by teaching them right views of the government of God—
that His power "spreads undivided and operates unspent"-that He worketh
all and in all—and that, however He may employ the ministry of shin, that
is, of spirits, He does so unknown to us, and that we are not to bow down
to them, nor serve them in any way.
To support what I have just stated as the result of my own experience,
I will only refer to two testimonies of others. The first is found in the
report, published by the Bishop of Victoria, of the interview which he had,
in December, 1850, with the Governor of Fuh-keen province. Of the eight
positions, clearly and unequivocally maintained by His Excellency," the
first was
Shang-Te conveys to the Chinese mind the idea not of an idol,
or one of their Shin-ming, but of one universal Ruler of the world; the
same being as Teen-choo, the God of Western nations." The second testi-
mony is in a letter which I received from an American missionary, in Ja-
nuary of the present year. He says "I was visited to-day by a Chinaman,
who has resided fifteen years in America, and is just returned. He has been
in various parts of America during that time, made four voyages to Liver-
pool, and acquired considerable English. He seems to be a man of good
sense and judgment. The letters which he brings from America speak
highly of him as to integrity. He frequently attended church, but as he
had not good opportunities for a thorough literary education, was not able
to understand all that was said. During our conversation I asked him-
Did you learn about God in America ?
Oh yes; they pray to God, and when I go to church, I pray in my heart
too.
Y-
Curvep
•
C
<a
Wedd
•

[61]
}
Do you know who God is?
He is up in heaven, and made all things.
He
I
I took up a copy of Mark's Gospel, and asked him to tell me what
Chinese word meant the same as he learnt God to mean in America.
pointed to Shang-Te, saying with much emphasis, "that means God."
then told him that some 60 or 70 good men from England and America
had come to China, and learned the Chinese language and letters, but they
were not agreed what Chinese characters or term meant God, or was
the nearest to mean it. Some said Shang-Te, some said shin. He replied,
"Shang-Te means God; he made the sky, ground, and all things. Shin
all a same good man die, go up to heaven. Shin no mean God. Shang-
Te no father, no mother, live long long time." The remarks of this man
confirmed me in the opinion that the Chinese have used Shang-Te as the
American Indians used “Good Spirit," to express their notion of the
Creator gathered from his material works, without the aid of a written
revelation."
It is said further, that Shang-Te is not worshipped by any of the people
of China, but only by the Emperor, and consequently to preach Shang-
Te, and call on the Chinese to serve Him, is contrary to the laws of the
kingdom. But a distinction must be made between sacrificing to Shang-Te,
and otherwise serving Him. All the people ought to serve Him-obeying
Him, venerating Him, praying to Him. The Emperor alone may perform
the great solstitial sacrifices. The patriarchal origin of the religion of
China here plainly shows itself. Just as Abraham was the Chief of his
3
family and its high priest, so the Emperor of China both rules his people,
and sacrifices, for them and for himself, at the great altars. It appears in
Mencius, that the ugliest person, if he fast and bathe, may offer sacrifice,"
that is, I suppose, in an ordinary way, "to Shang-Te," and the commentators
say that it was the design of the sage to encourage wicked persons to repent
of their wickedness, and seek to do well, for, if they did so, Shang-Te would
accept them, There is nothing therefore, in the Emperor's acting as the
high priest of his people, to prevent our preaching to them by means of
the name Shang-Te, all the truth about the kingdom of God. We have not
to exhort them to go and offer sacrifice. When the Emperor himself receives
the gospel, he will cease from his peculiar services. Monarch and subjects
will unite in acknowledging the one sacrifice, by which Christ hath perfected
for ever them that are sanctified.
"
But it is said, once more, that though the state religion of China only
acknowledges one Shang-Te, the Taouist sect has given the name to several
of the beings which they worship, and our preaching is sure to be mis-
understood. Dr. Boone mentions instances, in which missionaries, after
preaching Shang-Te, were astonished to find that their hearers had under-
Balkenste
[ 62 ]
TORS
We an-
stood them of Yuh-hwang, a chief Taouist deity. Such was very likely
to be the case. The missionaries had only to say, "Yuh-hwang is not
Shang-Te. You call him so, but he has no right to the name.
nounce to you the true Shang-Te, Jehovah." The Jewish prophets had to
claim the name Elohim in this way from Baal, and Chemosh, and other false
gods, to whom it was given.
The authority of some Roman Catholic priests and converts has likewise
been adduced lately, to show the danger of the name Shang-Te being mis-
1
1 Some very erroneous notions are prevalent about the deities of the Taou sect, and
not only erroneous, but contradictory. For instance, in the "Anglo-Chinese Calender
for 1851," under the account of the principal Chinese festivals, it is said-" February
9th.-1st moon, 9th day, Yuh-hwang Shang-ti's birth-day; this deity is the highest of
the Taou sect." Lower down on the same page, we find-" March 17th.-2d moon,
15th day, Lau-kiun born. + * The principal deities of the Tau sect are-San-tsing, three
pure ones, Shang-ti, a supreme ruler subordinate to those three, and an infinity of
inferior gods, and deified men." In these notices, from a noted Chinese scholar, we
expect to find correctness. On the contrary, however, we find, first, contradiction. In
the one case, the writer tells us that Yuh-hwang Shang-ti is the highest deity of the
Taouists, and immediately after, that their principal deities are the "three pure ones,"
while Shang-Te-the same Yuh-hwang Shang-Te, I apprehend-is only subordinate
to them. We find, secondly, grave error. Yuh-hwang is indeed subordinate to the
San-tsing, but Shang-Te is not, for the chief of the pure ones is himself a Shang-Te.
His complete title is given in the Sow-shin Ke, one of the commonest works, among
the people of this part of China,妙​無​上帝​自然​元始​天尊
​that is, “The infinitely mysterious Shang-Te, the self-existing source and beginning, the
Honoured one of heaven." Shang-Te cannot be subordinate to Shang-Te. In the large
temples of the Taou sect, the images of the three pure ones-this infinitely mysterious
Shang-Te in the centre-are found in the principal hall, while Yuh-hwang occupies a
small shrine behind them. The work referred to above, appends to the account of
Yuh-hwang's birth, succession to his father's throne, resignation of it, subsequent
sublimation, and apotheosis, two remarkable sentences, the last of which is-
帝​臨​玉​闕​統​神​人​悉​在​鈞​陶 ​“ Te dwells in the gemmeous palace;
all shin and men are made by him, as by a potter." How the truth everywhere beams
out! Shin and men are not related as maker and creatures. But both the shin and
men, are all of them related to Te, as creatures to their Former. That the Te here is
Yuh-hwang, need not be wondered at, for Taouism recognizes the principle of avatars
or incarnations of the Supreme Deities, and such incarnations both the Heuen-teen
and Yuh-hwang Shang-Tes are held to have been.
Dr. Boone says, "The Chinese have not anywhere in the classical books, that we are
aware of, given any account of the origin of the Shin or of Sháng-tí; and, on the con-
trary, there are no passages which affirm the self-existence or eternity of either Sháng-
tí, or any other of the beings, who are included in the class called Shin."-(Essay, p. 41.)
In the words just quoted, we have an account given of the origin of the shin. They
are creatures like men, made by Te. It may be said that the Sow-shin Ke is not a
classical book, but it details popular notions. That the shin as a class are created
beings, is the belief of the Chinese, which all who have mingled freely with them-
Jews, Mohammedans, and Roman Catholics-readily acknowledge. It is a preposterous
undertaking for a few Protestant missionaries to set themselves against such a persua
sion, and determine to make a class of creatures into the one Creator.

[ 63 ]
+
names of devils.. The
understood in this way by the Chinese. I can well conceive how the former,
having lost the term for their own use, should be glad to bring Protestants
to the necessity of adopting that, which has no validity, but what it derives
from a Papal constitution. What their converts are quoted as saying, in
reality, only proves the appropriateness of the term. One of them writes-
Heuen Teen Shang-Te, and Yuh-hwang Shang-Te are
two characters Shang-Te, among the literary sect are regarded as honour-
able, but it has happened that the devil has stolen them. The assertion
is correct, that the two deities whom mentions are only devils-i-e—
daimones. But we have seen that with the literary sect, and in the state
religion, the two characters Shang-Te are not only honourable, but the
name of the true God. Be it that the devils have stolen them, it is ours
to reclaim them, and attribute them only to Him, whose they are.
I would say in fine, that if we abandon the use of Shang-Te for God, we cut
ourselves off from all sympathy with the Chinese people. If we speak to them
of shin, that term has necessarily connected with it the idea of inferiority.
C
*
*
I am surprised that Dr. Boone should have overlooked a sentence in Visdelou, where
he has quoted a passage speaking both of the Shang-Tes and the kwei.shin as formed.
Near the close of his "Notice of the Yih-king," Visdelou says-" Tchu-ven-kong (Choo
He) said, according to the witness of his disciple, the famous philosopher Tchang-
van-hien, (Sing-li-ta-tsuen L. 54.)—' When it is said that T'ae-keih, that is, the primi-
tive reason, or first principle of all things, produced heaven and earth, and formed the
kwei-shin and Shang-Te or the Shang-Tes, this tells us nothing else but what is comprised
in this axiom of Tcheou-chun-y-Tae-keih by its movement and repose produced per-
fect and imperfect matter.'" On reading this, I eagerly turned to the 54th book of
the work referred to, and looked it carefully through, but found no such words in it of
Choo He, or of Tchang-van-hien. I was fortunate enough to light on his original, how-
ever, in the 1st book of the Pandects, at the 74th page. The witnesser, is not Tchang-
van-hien, who gives his testimony on another subject in the 73d page, but Too San-
yang. The passage is as follows, -又​日​生​天生​地​成​鬼​成帝​即
​"He (i. e. Choo He) also said, The expressions,
"The producing of heaven, the producing of earth, the completing the kwei, the com-
pleting the te,' mean the same as this—‘The T'ae-keih moving and resting produced
the yin and the yang.'" Visdelou, it will be seen, is very free in his rendering.
The text speaks of the kwei, and not of the kwei-shin, of the te, and not of the Shang-
Tes, much less of Shang-Te, and of the completing the kwei and the te, whatever that
be, and not of the forming them. Shang-Te cannot be intended by Te, because, on
Choo He's principles, Tae-keih and Shang-Te are the same. Perhaps the five Tes are
indicated, but two Chinese teachers, to whom I showed the passage, say that it ought
to be read
the completing the kwei, the completing the shin.”
It would, if so read, be in harmony with Choo He's doctrine of the relation between
the T'ae-keih, the yin and yang, and the kwei-shin. As it stands, it is without parallel
or analogy.
CC
1 Letter on the Chinese version of the IIoly Scriptures, to the British and Foreign
Bible Society, by the Bishop of Victoria. Supplementary Note. See Note 11, in the
Appendix to this Chapter.
S
[64]
!
If we speak to them of Teen-choo, distinguishing that name from Shang-Te,
we are the setters forth of a strange god-a being, of whom their fathers
have known nothing, and who has, known nothing and cared nothing for
them. The same evil consequence will arise from the transference of either
of the original terms, Eloah and Theos. We must have a name which will
not make void and of none effect, the law of God written in their own
hearts-a name that shall witness for Jehovah, in harmony with the witness
of their own spirits. Such a name we have in Shang-Te, and I believe in
no other term. It has been used by them from time immemorial to denote
God, as the Maker, Ruler, and Governor of the universe: it is now our pri-
vilege and duty still further to unfold to them His character, and especially
to make known to them how He was in Christ, reconciling the world unto
Himself, not imputing Anto men their trespasses.
u/
APPENDIX.-Note I.
VISDELOU.
PREMARE.
REGIS.
VISDELOU was in the habit of writing extravagantly about the Chinese, and cari-
caturing their sentiments. Another Romish Missionary-Father Bouvet-accused
him of flattering the son of the Emperor K'ang-he, by saying that the fundamental
principles of the Christian religion were the same as those of the Yih-king. His reply
was, that he said so, not of religion, but of morals. In none of his writings to which I
have had access, does there appear a disposition to judge too favourably of Chinese
notions, but the reverse. In his observations appended to D'Herbelot's Notices of
China in the Bibliotheque Orientale, we find various instances of this, of which the two
following may serve as examples.
(4
The Chinese," he says, "have no other name to express the name of God but
Heaven-a sure mark that they do not know him." Now the Chinese, it has been
shown, use indifferently the words Heaven and Shang-Te, just as we do Heaven and
God. They repudiate, as strongly as we could do, the imputation that by Heaven they
mean anything else but God who is in heaven.
Visdelou adds, "The Chinese give to their Emperor the title of T'een-tsze, which
signifies the Son of Heaven. They give him Heaven for his father, the Earth for his
mother, the Sun for his elder brother, and the Moon for his elder sister." With this
representation, I place, side by side, a sentence from Dr. Williams' Middle Kingdom-
"The Emperor has been called by many ridiculous titles by foreign writers, as Brother
of the Sun and Moon, Grandson of the Stars, King of Kings, &c., but no such epithets
are known among the Chinese." If Dr. Williams' statement be correct, as I believe it
is, it takes away much from the weight of Visdelou's authority on Chinese matters.
No Roman Catholic Missionary has left a greater monument of his knowledge of the
Chinese language than the PERE DE PREMARE. His Notitia Linguæ Sinicæ," is an
invaluable work, of which it would hardly be possible to speak in too high terms. A
friend in Shanghae, has kindly favoured me with the following translation of the first
chapter of his preliminary discourse to Gaubil's translation of the Shoo-king. It is
entitled "De la Naissance de L'Univers."
(C
P
“ Lo-peih羅​必 ​(1) states that he has learned from the Yih-king 易經​(2)in
the article Ta-chuen✩ + that "the Heavens and the Earth have a beginning,
1. Lo-pl. This writer lived under the Song dynasty. I shall frequently quote from him. The Song dynasty began in the
year 954, and concluded in the year 1279, J. C.
2. The Y-king, is the narne of the most ancient, the most obscure, and the most valuable of all the monuments which
China has preserved to us. That which they call the Ta-tchouen is a treatise divided into two parts, to be found at the end
of the Y-king, and which is commonly ascribed to Confucius.
[65]
3
it be said of Man.' The chapter Su-kwa
and he adds, that 'if this be said of Earth and Heaven, with much greater reason may
(1) speaks very clearly of the origin
of the world: After there was a Heaven and an Earth,' says the text, 'all material
things were formed; afterwards male and female, then husband and wife, &c.' This
cosmogony is not very different from that of Moses, who says, that God first created
the Heaven and the Earth, then all kinds of creatures, and lastly the first man and
woman.
兩儀​;
(2) are found these words: the Y possesses the great
extreme; this has produced the couple I, from this couple are
derived the four images, and from them, the eight symbols. These
eight symbols, four images, and this couple, lead the mind to the small lines (3) of
Y Y-king is composed, but since these lines are themselves so many
enigmas, we must endeavour to discover their meaning.
which the 易經
​Lo-pi, explaining this passage of the Hi-tse
"In the Hi-tse
says that ‘the
great extreme 太極
​<
is the great unity, and the great Y, that the Y has neither
substance nor form, and that all which has substance and form has been made by
that which has neither form nor substance.' Tradition relates that the great
extreme or the great unity comprehends three; that one is three, and that three
are one.' Hoai-nan-tse
(4) says also that, 'the being which has neither
form nor sound, is the source whence have sprung all material beings, and all sensible
sounds; that light is his son, and water his grandson.' To return to Lo-pi, he ex-
presses the character I (5) by Pi, a couple, and adds that they do not say
eull, two, but leang, because eull
would express before and after,
while leang
simply expresses mutual conjunction.' The compilers of chronicles
have put this passage from the Hi-tse at the head of their compilations, because they
believe that the origin of the world is there spoken of, that the great extreme was
only matter before any separation, as Kong-gan-koue, (6) with several
others, says expressly; that the couple I designated matter as distinguished
into pure and impure, subtile and gross, celestial and terrestrial: that, these afterwards
uniting, there sprang from them four images, or four principal kinds,
whence came in the same way eight species of different beings, who, uniting in pairs,
produced sixty-four, which represent in general all the beings of which the universe is
composed. Without stopping to examine into the truth or justice of this explanation,
I inquire whence comes the great Extreme, which is thus restricted to express matter
in chaos, and I find, that reason has proved to the most skilful Chinese philosophers,
that this matter is not self-produced. The famous Tcheou-lien-ki
周​濂溪 ​(ⅰ)
<<
1. Su-koua is another small treatise found in the same book, and of which they also make Confucius the author.
2. Hi-tse is Lo-pi's name for the aforesaid Ta-tehouen.
3. These lines are broken or entire; these are what are called Yn and Yang.
4. He is also called Hoai-nan-vang, because he was king of Hoai-nan. His palace was an Academy of Savants, with whom
he searched into the most remote antiquity; hence his works are very curious, and his style is very good,
5. This word must not be confounded with Y or Ye, which signifies unity; the character is different.
6. Kong-gan-koue is one of the most celebrated Interpreters, who lived in the Han dynasty. He was a descendant of Con-
fucius in the eighth generation. He found the Chou-king in the hole of a wall, commented upon it, and wrote a learned
preface. The Han dynasty lasted from 209 B. C. to 190 J. C.
7. Tcheou-lien-ki lived under the Song dynasty. He was the master of the two Tchiu-tse, and the majority of the Literati
of this dynasty, who were very numerous, professed to follow his doctrine.
I
[66]
commences his plan of the great Extreme with these important words; There was a
being without limit, and afterwards there was the great extreme which is Tai-ki.'
Vang-chin-tse
(1) affirm's with justice that the idea of Tcheou-lien-ki is
the same as that of Confucius, in the words just quoted, 'Y or unity, has given existence
(2) to the great extreme.' 'The character Y,' says Vang-chin, 'does not here mean
a book named Y, but we must know that at the beginning, while as yet there was no
great Extreme, even then there existed an efficacious and inexhaustible reason (or cause),
which no image could represent, whieh no name could designate, which was infinite
in all respects, and to which nothing could be added.' Tcheou-tse, above
this great Extreme, has placed a being without limit and without boundary, and he
inserts, between the two, the particle eull, which expresses posteriority of exist-
ence, to show that the great Extreme was not from the first, but only existed after-
wards, for without this, he would never have placed this particle between the illimit-
able being and the being with limits. So also says Vang-chin-tse. Lou-siang-chan
(3) also says, that Tcheou-lien-ki understands by Vou-ki E, the
illimitable being, the same thing as Coufucius means by Y, in the passage cited
above. Lie-tse
(4) distinguishes what he calls Tai-y, from Tai-
tsou, and Tai-chi-When these was only Tai-y, the great unity,
there was not as yet any matter. Tai-tsou is the first instant and the great beginning
of the existence of matter; Tai-chi is a second instant, and the first moment when
matter assumed form.' Substance and matter have a beginniug, it is only the great
Unity which has none.
C
“In the chapter Choue-koua (5) we read these words 'The Ti or the
說​卦
​帝
​·
Lord began to go out by the east.' The text makes use of the word Tching,
which is one of the eight radical symbols of the Y-king, and which designates east
and west. It afterwards goes through the seven others, and finishes with Ken R,
which denotes a mountain. The majority of interpreters agree that the subject here
discussed, is the creation of the world, and many in Europe have thought that the
universe was created in the spring.
Haud alios, primâ nascentis origine mundi,
Illuxisse dies, alium-ve habuisse tenorem
Crediderim; ver illud erat, ver magnus agebat.
Orbis, &c.
"The character, Ti,' says Tchu-he, (6) 'signifies in this place, the Lord
and Sovereign Master of Heaven;' and upon what the text says before, the Lord
comes forth, and afterwards come all things, the same author says, that 'all things
obey the Lord, and come when he calls them.' 'We speak here' says Hon-ping-ven
(7), ‘of the order, with which all things have been produced and perfected. But
1. Vang-chin-tse lived under the Yuen dynasty between 1279 and 1333. Amongst other works, he has written a very fine
commentary on the Y-king.
2. The word yeou is commonly taken for the auxiliary verb to have, but it properly signifies being, and in an active sense,
implies to give being.
3. Lou-siang-cban lived under the Song dynasty; he had several disputes with Tchu-hi
4. Lie-tse is a very ancient philosopher, a disciple of Kouan-yun-tse; he lived 40 years unknown in a desert.
5. Choue-koua is the name of a short treatise at the end of the Y-king.
6. Tchu-hi is the famous Tchu-ven-kong the greatest of the Chinese atheists, if we may believe some learned men; I will
just remark in passing, that what I have seen of this philosopher, is not more atheistical than Socrates or Plato; and he has
passed for an atheist without any proof.
7. Hou-ping-ven lived under the Yuen dynasty; he commented upon the Y-king.
[67]
<
who has produced them? Who has given them perfection? It necessarily follows
that there has been a master and a sovereign workman;' this is why the text calls
him Ti, the Lord.' The Y-king says, in a similar way, that 'heaven has created'
(Tien-tsao) and in another place, that 'the Ta-gin, or the great one has created' (Ta-
gin-tsao); upon which Tsien-ki-sin (1) says without hesitation, that the great one
has created the heaven, the earth, men, and all things.' There is then a Heaven which
creates, and a heaven which has been created, and since the Great one has created
heaven and all things, it follows that the Great one must be the Heaven which has not
been created, but which is 'the source and cause of all being:' as says the Li-ki
(2) ´the material and visible heaven is the symbol of the invisible heaven,'
just as the material Tai-ki is a rude image of the spiritual Tai-ki, which is the same
as Tai-y or unity.
禮記
​“Hiu-chin
(3) explaining the character Y, speaks thus, "In the beginning,
reason subsisted in unity; it created and divided heaven and earth, formed and per-
fected all things." This is clear and precise; and since it is Reason which has created
heaven and earth, and since it is also true that Heaven has created all things, it ne-
cessarily follows that the character Tien has two meanings, and that it denotes
sometimes the work, and more frequently the artificer. It is the great Unity that the
Choue-ven calls Tao. It is to this Spirit that the ancient Emperors of-
診
​fered sacrifices, which were only due to God the Lord. The Tao-te-kingK
(4) says also, that 'Reason (Tao) produced one; that one produced two, that two pro-
duced three, and that three produced all things.' (5)
寅
​There is an ancient tradition which relates that 'Heaven was opened at the hour
Tse, that Earth appeared at the hour Tcheou, and that Man was born at the
hour Yn
These three letters, in relation to a day, comprise the time which
passes between 11 o'clock at night and 5 o'clock in the morning; and in relation to a
year, Tsebegins in December, at the winter solstice, and answers to Capricorn;
answers to January and Aquarius; Ynar
answers to February and Pis-
The Chinese year has begun at different periods, with one of these three signs;
and it is these they call San-tching, that is to say, the three Tching. The
Chinese apply the characters, Tse, Tcheou, Yn, &c., not only to hours, but to days and
If we take the three Chinese hours, which make six of ours, for the six days
of creation, each day God would continue his work from where he had left off the pre-
Tcheou
ces.
years.
1. Tsien-ki-sin lived under the Ming dynasty, between 1333 and 1628. He has written two excellent works, one entitled
Siang-siang, and the other Siang-tchao.
2. Li-ki is the name of a collection of ceremonies, made by the literati of the Han dynasty; though not regarded by the
learned as a King or Canonical, it contains many excellent things.
3. Hiu-chin lived under the Han dynasty; he wrote a dictionary entitled Choue-ven, in which he gives the analysis and
proper meaning of each character. He has preserved to us a great number of traditions.
4. The Tao-te-king is a very ancient and profound book. It was composed by Lao-tse contemporary of Confucius; he was
called the ancient Lao, because he had, they said, remained 81 years in his mother's womb. This work contains 81 short
chapters.
5. To understand these words, we must take Tao for this sovereign reason, abstracting it from the three which it encloses.
The word Seng which is four times repeated, signifies to produce, so as to accommodate this generic term to every particular
species of production; when they say tao-seng-y that is, reason produces one, it must be admitted that reason existed before
there were 1, 2, and 3, for it is not 1, 2, and 3, but contains them in its essence. But as 3 come from 2, and 2 from 1, 1 or
The words
the first has no other origin than the essence of the supreme reason, it is sufficient to say Tao has produced one.
following, one has produced two, are easy to be understood; two in this place not signifying two, but the second. The phrase
which follows, two produced three, does not mean that the secoud alone produced the third, but means here, the first and
second; this all interpreters remark. Tchouang-tse says still better that 'one and the word produced the third;' and the
last words, three have produced all things, do not mean that the third alone produced all; but the character San denotes the
three who have conjointly created all things.
[68]
ceding day; for by Tien-kai
(the heaven was opened) we may understand
light and the firmament; by Ti-pit (the earth appeared) the earth emerging
from the bosom of the waters, and being enlightened by the sun and stars; by Gin-seng
(man was born) all which has life, as well as man. I have read in a Chinese
author, that ‘at the beginning, when all things were made, they had Tse for
their source and origin. Tse is the principle whence all things sprang.'
“The ancient King (1) do not reason upon the natural philosophy of the world;
it is a study too uncertain. The Chinese only began to construct systems of the uni-
verse under the family of Song We ought not to wonder that they were mis-
led; our ancient philosophers were but little more skilful than they, witness the Theo-
gony of Hesiod, the worlds of Democritus, and the principles of Lucretius. It is for-
tunate for the Chinese, that the same authors who occupy themselves in philosophizing
about the machinery of the universe, have almost all commented upon the King,
all profess to follows the great doctrine which the ancient monuments have preserved,
and that they recognize, like these King, a Sovereign Lord of all things, to whom
they give all the attributes that we ascribe to the true God. I shall not stop to ex-
plain the period of Tchao-kang-tsie (2) which comprehends a great
year, which he calls Yuen, and which is composed of twelve parts, as of so many
months, which he names Hoei, of 19800 years each;' which makes 129,600 years
for the entire Yuen When it has been wished to prove, by the exposé of this
system, that all the Chinese literati are atheists, it appears to me that it should be
demonstrated, that, this system granted, there is no longer a Divinity in the world;
and further, that all modern literati are prepossessed with the same hypothesis;—and
this has never been done.
邵康​節
​“I have read with pleasure in Lo-pi, speaking of Tchao-kang-tsié, 'that his hypo-
thesis will sooner or later be refuted.' Ting-nan-houT (3) says more,
namely, that this period brings along with it many doubts;' and on this account,
he highly praises Fang-kouen-chan, (4) who, after asking how they
make it necessary to have ten thousand years to form the heaven, &c.,' says without
hesitation, that all that is absolutely false.'
'Ho-tang (5) maintains also that the calculations of Tchao-kang-tsié 'have no
foundation, that the author pretends to have taken them from the Celestial Chart of
but that there is nothing less to be depended upon.' In fact it is a
mere assumption, that the calculator determines the number of 129,600 years, above.
Fuh-he 伏羲
​CC
1. They give the title of King par excellence, to the best and most ancient Chinese books: to speak of a King, is to speak of
a work that contains only what is true, good, and great; to say that a doctrine is false or hurtful, is to say that it is not King
(pou-king). The most ancient, and according to the Chinese, the source of all the others is the I-king, the second the Chi-
king, the Odes, the third is the Chou-king, the government of the ancient kings. There are still two others, the Li-ki, the
rites, and the Fo-king, the music. They say they were lost during the time of the civil war.
2. Tchao-kang-tsie lived under the Song dynasty; he is famous for numbers. His periods were published by his son, and
are to be found in the collection called Sing-li-ta-tsuen.
3. Ting-nan-bou lived under the Ming dynasty; he wrote history.
4. Fang-kouen-chau, is Fang-fong. He was called Kouen-chan from the name of his country. He was prime minister
under the Ming dynasty.
5. Ho-tang a doctor, under the Ming dynasty.
!
་
[ 69 ]
every other, for the duration of the entire period; it is a mere assumption that he fixes
it the middle of the reign of Yao.
堯
​"In short, it is incredible, as says Ting-nan-hou, that it should have required 10,800
years to form heaven, &c. If we find some Chinese Literati who vaunt Tchao-kang-
tsié, we ought to make use of the reasoning and testimony of other Chinese authors to
refute him."
REGIS is known as one of the interpreters of the Yih-king. His work was edited at
Stuttgardt, in 1834, by Julius Mohl. One part of the first volume is occupied with pro-
legomena, which contain the most valuable introduction to the Chinese higher classics
that has yet been published. On the famous text in the Appendix to the Yih-king,
"Te causes things to issue forth in spring," Regis has the following annotation :-
«‹Te,' says the Comment, 'is the Lord and Governor of Heaven, ‡
天​之​主宰
​Wang-fuh says, 'Te is the Lord of all things, that are produced.' On this passage,
Doctor Chow exclaims, Who produced these things? who perfected them? Certainly
there exists one Lord and Governor, who is here called Te, the Supreme Ruler.' Chang-
ko-lao, having set forth and recounted everything which the text has here, thus con-
cludes all these things are from the supreme ruler, Shang-Te.' But it would be end-
less to cite here all the interpreters of all ages, and of great name, in whom is found
the meaning of the terms Te and Shang-Te, and at the same time to collect all the texts
of the authentic and ancient books about Shang-Te, who knows all things, even the
most secret, who is omnipotent, perfectly just, who punishes the bad and rewards the
good, who is the cause and author of all things, and alone understands their nature,
&c. I may say in brief-concerning the proper, obvious, and literal sense of the terms
Shang-Te, there is no difference among the Chinese. By these words the interpreters
understand the Lord and Governor of the world, and the common people do the same,
whether they be idolaters, worshippers of the idol Yuh-hwang Shang-Te, or whether
they be Jews, Christians, or Mohammedans, in all of which cases they do not hesitate to
apply the name to the true God (as is certain from the books of their religions, and
monuments), calling Him the Supreme Lord of all things, than whom no one is
greater, no one more excellent, who is without compeer, without equal. The imme-
diate and proper sense of the terms, therefore, is admitted by all sects and every family; it
is only the dogmatical which is matter of controversy. From which it is plain that the
name Shang-Te, which always signifies the supreme Ruler, is badly employed by mauy
sects-it may be to denote the greatest idol of the peculiar sect, it may be to denote
whatever various philosophers hold as the chief and first principle of things, or even,
if some will have it so (let us not dispute about the opinion of the writers of the Sung
dynasty), to the notions of Le reason, and of Tae-keih and Woo-keih, the terminus, and
what has no terminus. As therefore, from the consent of all sects, about the term
Deus, the holy apostles and the first Christians concluded that the Being whom they
preached, was to be called Deus, why (if there is no other obstacle) should not our
Christians call Him Shang-Te, by which name all other Chinese understand a Being
of the highest excellence, according to their various schools and systems of religion.
<
“Of the name Shang-Te, the expressions, Lord and Governor of Heaven,' ĦŻ
主宰​, Lord of all things' 萬物​之​主​, and ‘Lord of Heaven,’天主​,
which the Christians use, are only synonyms. If the word Shang-Te is now so im-
proper, because of the abuse (as some in Europe have said) of the materializing philo-
sophers of the Sung dynasty, the expressions 'Lord and Governor,' 'Lord of heaven,”
are no better. The same objection 'lies against Shin-ling, and any other
words, used by all Christians to express spirit and soul in Chinese. The reason is
evident. The same writers in the same books have abused and utterly vitiated the
DOR,
MA
[ 70 ]
terms alike—Chang-ti (Shang-Te) Tchou-tsai, Tien-tchou, Chin-ling (to use their for-
mula). Nor if the Latin names be transferred, Deus, spiritus, anima, will the case be
bettered. For necessity always requires that these Latin terms (barbarous to the Chi-
nese) be explained, and by what other terms can this be done but those just mentioned,
unapt and improper as they are? There remains, therefore, only one thing to be said,
than which nothing can be more absurd-that a Chinese exposition ef Christian doctrine
is impossible. But the man who arrives at such a conclusion acknowledges that he has
erred in his principles, for when we lay our principles badly, all our subsequent reason-
ings follow from them."1
Note II.-For the following paper, I am indebted to the kindness of Dr. Hobson,
Canton. He was favoured with the perusal of a manuscript volume of documents com-
piled by a Roman Catholic gentleman, living about a day's journey from Canton. I
purposely refrain from giving the name of the village or town, where he resides. His
family have been Romanists for four generations. The documents are some of them
memorials to the Emperors in favour of Christianity, and some of them essays by lite-
rary men, unfolding Chinese doctrines in harmony with Roman Catholicism. A few
pieces of poetry are interspersed. The paper given below purports to be written by
Choo Tsung-yuen, a native of the district of, Kin, in Chě-keang
province, who attained the high rank of
會​元
​or chief of the third literary de-
gree. When some are advancing the authority of Popish priests against the use of
Shang-Te for God, it is satisfactory to find that Chinese Roman Catholics, of position
and character, treasure up such writings as this, as confirmatory of the truths which
they have been taught.
2 "The ceremonies of the celestial and terrestrial sacrifices are those by which men
serve Shang-Te.
1 "Ti, Imperator (ait glossa) est Coeli dominus et gubernator, Tien-tchi-tchou-tsai. Quid significat Ti (ait Ouang-fou), Ti
imperator nempe rerum omnium productarum dominus. Hunc ipsum in locum ita exclamat Doctor Tcheou, quaerens
quisnam has res produxit? quis eas perfecit? Certe existit unus dominus et gubernator, qui hic dicitur Ti, imperator su-
premus.' Postquam quae habet hic textus exposuit recensuitque singula Tchang-ko-lao, ita concludit: haec omnia sunt a
Supremo Imperatore Chang-ti. Sed actum agam infinitusque sim si omnes cos interpretes omnium aetatum magnique
nominis, apud quos legitur Ti et Chang-ti significatio, appellare velim, simulque hic colligere omnes textus librorum authen-
ticorum veterumque de Supremo imperatore Chang-ti, omnia vel intima sciente, omnipotente, summe justo, puniente malos,
remunerante bonos, causa et auctore rerum omnium, soloque earum naturam intelligeate etc. Paucis dixero de sensu proprio
obvio litteralique sensu Chang-ti nullam esse Sinarum inter se dissensionem, cum et interpretes per has voces intelligant
mundi dominum et gubernatorera, et plebei, si idololatrae sunt, colentes idolum Yo-houang-chang-ti, aut si Christiani,
Judaei, Muhamedani, Deum verum hoc nomine (uti legi in earum religionum libris et monumentis apud Sinas constat) ap-
pellantes Supremum rerum omnium Dominum, quo nullus major, nullus praestantior, sine pari, sine acquali, significare
non dubitent. Sensus itaque immediatus propriusque ab omnibus sectis totaque gente admittitur, dogmaticus in contro-
versia est. Unde liquet nomen Chang-ti significare etiam nunc supremum Imperatorem, sed male adhiberi a multis sectis,
puta ad maximum propriae sectae idolum; puta ad quod praecipuum habent varii Philosophi primumque rerum principium,
aut etiam, si ita placet (ne disputemus de opinione scriptorum sub Song-tchao), de Li, ratione de Tai-ki, Teou-ki termino sine
termino commentum. Ut ergo ex omnium sectarum consensu in vocem Deus tanquam propriam Sancti Apostoli ipsique primi
Christiani conclusere latine Deum quem praedicabant, esse appellandum: quidni eum (si nihil aliud obstat) appellare potue-
runt Christiani nostri Chang-ti, quo nomine a caeteris omnibus Sinis Ens summe excellens, juxta propriam unicuique reli-
gionern scholamque, intelligitur. Nominis quidem Chang-ti voces velut synonymae sunt Tien-tchi-tchou-tsai, Ouan-ou-tchi-
chou, Tien-tchou, coeli Dominus rectorque, omnium rerum dominus, coeli dominus, quibus vulgo fideles utuntur. Verum si
vox Chang-ti ab abusu (ut dixere nonnulli in Europa) philosophantium sub Song-tchao omniaque materialia facientium jam
inidonea est, consequens est non meliores esse voces Tchou-tsai, Tien-chou, nec quascunque alias Chin-ling et ad sinice appel-
landum spiritum, animam et Y ab omnibus Christianis tritas. Ratio evidens est; nam iidem qui proferuntur scriptores et
in iisdem omnino libris non solum voce Chang-ti sed et vocibus Tchou-tsai, Tien-tchou, Chin-ling (ut utar illorum formula)
abusi sunt, omninoque depravarunt. Nec si illi ad nomina latina Deus, spiritus, anima etc. evadent, quidquam efficient.
Urget enim semper necessitas haec latina (apud Sinas barbara) sinice explicandi, per quas enimvero voces sensu proprio
clariores magisque usitatas, quam Tchou-tsai, Tchou, Chin-ling? at ineptae sunt et illicitae. Superest itaque unum dicen-
dum, quo nihil absurdius: Sinicam doctrinae Christianae expositionem esse impossibilem; eo autem devenire, nihil aliud
profecto est quam fateri se in principiis errare, nam ut male posuimus initia, sic caetera sequuntur." •
✔
• An attentive reader will perceive that this annotation has not beeen edited with perfect correctness, but I have thought
it best to print it exactly as it stands in Mohl's work.
2
*郊社​之​禮​所以​事​上帝​也
​
[71]
"There are not two Tes. When the text speaks simply of Te, in connection with
both the celestial and terrestrial sacrifices, there is no elliptical mode of expression.
Now, Shang-Te is the Lord of heaven. Being the Lord of heaven, He is also the Lord
of earth. Therefore, although the celestial and terrestrial sacrifices are different cerc-
monies, it is said equally of them both, that by them men serve Shang-Te. Of all the
ceremonies practised in the empire, there are none more important than sacrifices.
None, however, have been more perverted and confused by after ages, and of all sacri-
fices this has happened to none more than to those to heaven and earth. Heaven and
earth have been separated, and considered as two. Heaven again has been divided,
and considered as five. From this there have arisen many strange, nonsensical and
unclassical practices. It has been thought, that so many different beings had the
power of causing happiness and misery, and they have been sacrificed to with precious
stones (the kwei and peih), and with animal victims. But he? ven and earth are only
two material bodies, and not intelligent beings, which could enjoy the sacrifices of
men. They have a Producer; they have a Director. That which has form and is ma-
terial may be divided into two, but Lordship and Governing cannot be divided into two.
“The ancients knew that it was Shang-Te, who made all things in the beginning;
that it is Shang-Te, who daily sustains all nurturing influences; that it is Shang-Te,
who descends to men in majesty; that it is Shang-Te, who visits with calamities and
with blessings. Whom should we serve then ? We should serve Shang-Te, and Him
alone. How should we serve Shang-Te? We should serve Him with the celestial and
terrestrial sacrifices, and with those alone.
"Confucius proceeds from discoursing of the universally acknowledged filial piety
(of Woo and Chow-kung) to speak of Shang-Te, indicating that men's service of Te, is
like the service which a son renders to his father. As to the celestial sacrifice, men
know that in it Shang-Ts is served, but how does it appear that He is served also in
帝​不​有​二​則​郊社​之​專​言​帝​者​非​省文​也​夫​上
​帝​者​天​之​主​也​為​天​之​主​則​亦為​地​之​主​故​郊
​社​雖​異​禮​而​統​之​日​事​上帝​云​爾​今​夫​國家​之
​禮​莫​重​於​祭​而​後世​之​悖​禮​則​莫​亂​於​祭​尤莫
​亂​於​天地​之​祭天​與​地​而​二​之​又​復​分​天​而
​五​之​於是​舉​一切​怪誕​不​經​之​屬​咸​以為​禍福
​之​柄​而​圭​璧​牲​之​祭​殊不知​天地​特​兩大​形
​體​耳​固​靈​非​覺​之​體​而​能人​也​有生​之​者
​有​制​之​者​形​氣​可​區​為​兩​主宰​不可​區​為​兩
​古人​知​始​造​萬物​者​唯​上帝​日​起​化育​者​惟​上
​帝​臨​下​有​赫​者​惟​上帝​降​降​者​惟​上帝​吾
​何​所​事事​上帝​已​爾​吾​何以​事​上帝​哉​以​郊
​社​之​禮​事​之​已​爾
​夫​論​達​孝​而​及​上帝​蓋​謂​人之事​帝​猶​子​之​事
​親​也​然​郊​之​禮​夫人​而知​為​事​上帝​也​社​之​禮
​
[72]
the terrestrial sacrifice! Shung-T'e is present everywhere, and there is nothing over
which He does not rule. Speak of heaven, He is the Lord of heaven. Speak of earth,
He is the Lord of earth. Speak of the persons of men, He is the Lord of the persons
of men. Speak of all things, He is the Lord of all things. Although the revolutions
of the sun and moon, causing heat and cold, and the admixture of earth and water,
causing the abundant growth of all the kinds of grain, are occasioned by the moving
power and guardianship of spirits, yet these all act as they receive the commands of
Shang-Te, and for their movements are dependent on His power. Men ought not to
give thanks to the spirits; they ought to give thanks to Shang-Te.
lo
Te is a perfect One. If there be one Te contemplated in the celestial sacrifice, and
another contemplated in the terrestrial, this makes two Tes. I would ask, are there
two Tes, equal in knowledge, strength and ability, without any difference? or, A re
they unequal, the one great and the other small? In all the changes and transforma-
tions taking place of the Yin and Yang, must they first consult between themselves?
or, Does each of them issue his own orders? Heaven and earth are the workmanship
of one Te, and therefore every forth-putting of His power, and every consequent pro-
duction, happen in perfect obedience to His energy. If there were two Tes, it would
be like two sovereigns occupying a divided territory. Their government, instructions,
and orders, being different, how could there be the seasons of the year, and the regular
production of all things ?
Moreover, Te is supremely honourable. But only One can be supremely honour-
able. A second is honourable only in a secondary degree. How can there be this com-
parison of degrees, which would take away from the honour? The difference between
Shang-Te and the various spirits, is more than a thousand, yea than ten thousand
times the difference between a Sovereign and his great ministers.
66
而​亦為​事​上帝​何​上帝​者​無所不在​亦無​所​不
​主​在​天​則為​天​之​主​在​地​則為​地​之​主​在​人身
​則為​人身​之​主​在​萬物​則為​萬物​之​主​日月
​運行​而​一一​暑​水土​交​成​百​穀​蕃​各有​鬼
​神​為​運動​護​守​然​皆​受​上帝​之​命​而​行者​也​亦
​倚​上帝​之​能​而​動​者​也​則​不必​當​為​鬼神​報​而
​應當​為​上帝​報​也
​至​一​之​為​帝​使​郊​有​一​帝​而​社​又​復​有​一​帝​是
​二​之​也​試問​此​二​帝​者​其​智勇​才能​均​敵​而無
​差​乎​抑或​大小​不齊​乎​其間​凡​為​陰陽​變化​之
​事​必​相
​度​而後​行​乎​各​出​其​號​合乎​夫​天
​地​為​屬​一​帝
​若​各自​為​帝​則​如雨​君​分​域​而​處​其​政教​號​合
​亦不​相​屬​何以​歲​序​功成​百物​哉
​化​夫
​是​無​之​天​應​令
​故​一​施一生​莫​不順​氣​而​應
​次​尊​可以
​且​至尊​之​為​帝​一​為​至尊​二
​序​進而​較​猶​為​失​尊​夫​上帝​之​懸乎​百​神​其​視
​大臣​相去​人主​尙​不啻​千萬​也
​
[ 73 ]
1
"The things used at the two sacrifices are different; the places where they are per-
formed are also different; but the service is not different. How is it then that the
service is performed on the two occasions? The ceremonies are regulated by the
different services rendered by the two objects, and thanks given accordingly. The
high and bright heaven covers us above; we receive its light and shelter;-this is the
manifestation of what Shang-Te does for us, given by the heavens. The deep and
broad earth supports all on it; we enjoy the beautiful advantages which it yields ;—this
is the manifestation of what Shang-Te does for us, given by the earth. Thus, in the
celestial sacrifice, thanks are given to Shang-Te for His creation of heaven, and in the
terrestrial sacrifice, thanks are given for the creation of the earth.
Grain is the production of the earth. Now, the former kings prayed for grain at
the celestial sacrifice, and not from the Empress earth, which makes it clear that in
the celestial and terrestrial sacrifices the service is equally to Shang-Te. Therefore all
living men ought to serve Shang-Te, and the Emperor on their behalf serves Him by
these two sacrifices. No one below the highest can serve T'e with these ceremonies,
but every man can serve Him with his body and his heart, as he sacrifices to his
parents. If it be doubted, that because the celestial and terrestrial sacrifices are differ-
ent, there are different beings served by them, then, because the seasonal sacrifices of
the ancestral temple are different, it may be doubted whether there are not different
sets of parents.”
(
則​郊社​之​禮​所​用​之​物​異​所​行​之​地​異​而​所以
​事​之​則不​異​也​然​郊​事​之​而又​於​社​事​之​何
​也​蓋​各​就​其​功用​昭明​之​處​而​加​禮​以​報​焉​高
​明​上​覆​我​得以​蒙​其​光​帡​者​上帝​功用​之​著​於
​天​者​也​沉厚​下載​我​得以​享​其​美​利​者​上帝​功
​用​之 ​於​地​者​也​則​郊​以 ​生​天​之​德​而​社​以
​苍生​地​之​德​也
​今​夫​穀​者​地產​也​而​先王​祈​穀​於​郊​不​新​於
​后土​則​郊社​之​統​為​事​上帝​也​明​是故​生人
​皆​當事​帝​而​天子​則以​郊社​之​禮​代​人事​帝​太
​上​而降​不得​用​享​之​禮​事​帝​而​各​得以​其​身
​心事​帝​猶​親​也​若因​郊社​不同​而​疑​所​事​有
​異​亦可​因​禴 ​蒸​嘗​其​禮​不同​而​疑​所​事​有​二
​親​哉
​J.
!
t

[74]
CHAPTER II.
THAT ELOHIM AND GOD ARE RELATIVE TERMS.
FURTHER PROOF THAT THE
SHANG-TE PAR EXCELLENCE OF THE CHINESE IS THE TRUE GOD.
In the preceding chapter, I have endeavoured to show that the question,
"Do the Chinese know the true God?" should be answered in the affirma-
tive. If it shall be thought that I have made good my point, most people
will be inclined to say, that in speaking to the Chinese of God, and in trans-
lating the Scriptures into their language, we ought to use that term for the
Divine name, by which they themselves speak and write of Him. There
are some, however, who object to such a conclusion, and among them Dr.
Boone. He requires that the name God be rendered by "an absolute
"an absolute generic appellative "-term, and though I may have proved to
his satisfaction, that the Being whom the Chinese designate by the name
Shang-Te is to be regarded as truly and properly God, he will still object
to the use of it to translate Elohim and Theos.
">
On the other hand, if the evidence that has been adduced shall make a
much slighter impression upon him and others than it does upon myself,
and they continue to deny that Shang-Te is the true God, I will still main-
tain that the phrase is the best which the Chinese language affords, whereby
to render Elohim and Theos, and that, for the very reason advanced against it
-because, namely, it is a relative, and not an "absolute generic appella-
tive” term, and it denotes a relation the very same that is denoted by the
Hebrew Elohim, and by our word God.
Dr. Boone allows, that if my view of the original terms be correct, then
his conclusion in favour of rendering them by shin is invalidated. I allow,
that if his view of them be correct, then my conclusion in favour of render-
ing them by Shang-Te is invalidated. The discussion, therefore, to which
I now proceed is of peculiar importance. No knowledge of Chinese is re-
quired to pronounce upon its merits. It is granted on the one side, that
shin is an abs lute generic term. It is granted on the other, that the name
Shang-Te is retive. In order to give judgment against the one term or
the other, it is only necessary to decide concerning Elohim and Theos, or
our English word, God. Are they absolute generic terms? Then, though
it may not be right to render them by shin, it must be wrong to do so by
Shang-Te. Are they relative terms? Then, though there may be a better
expression for them in Chinese than Shang-Te, it must be wrong to employ
shin.
Dr. Boone holds that God (for I need not encumber the style by always
enumerating Elohim and Theos) is a "generic absolute appellative" term.
(Def. p. 66.) I hold that it is a relative term;-and hereupon issue is joined.
1

[75]
statement.
It will simplify the question to omit the word appellative from Dr. Boone's
A relative may be called appellative as much as a generic term.
We are agreed on this point. An appellative term is only another name for
a common term. Whately says-"When any one object is considered as
to its nature and character only, as being of such a description as might
equally apply to other single objects, the inadequate or incomplete view
thus taken of an individual is expressed by a common term; as 'tree,' ' city,'
minister-of-state.'
›››1
Of the examples here given, it will not be denied
that "tree" is a generic term, and "minister-of-state a relative; but they
are both adduced as instances of common or appellative terms.
**
Throwing away, then, the word appellative, there remains the description
of the term in dispute as being "generic absolute," opposed to the assertion
that it is "relative." I shall take, first, the former element in Dr. Boone's
account of it, and state why I deny that God is a generic term.
By generic terms are understood the names of genera or classes. They
comprise many individuals-it may be, many different species-under them.
The common name may be given to every individual. No one has more or
less a right to it than every other. There is the word "dog." There are
hundreds of thousands of the animal commonly known by that name, and
in Natural History, it includes also the Wolf, the Jackal, the Fox, &c.
Every individual of all the different kinds of dogs, and of all the animals
contained in those various tribes, may be designated, with the same truth
and propriety, by the generic term. There is again the word “Tree."
To what an immense variety of species, and to what an incalculable num-
ber of individuals, may it be applied! It is impossible to single out any
one-let it be the noblest oak of England, or the oldest cedar of Lebanon-
and say that to it alone the name tree belongs. The word, being generic,
necessarily implies the existence of many individuals, equally contemplated
by the mind as partaking of the nature or attributes which it indicates or
connotes. I ask, is the name God such a generic term? Is there a multi-
tude of beings participating the same nature and attributes, to all of whom
it equally belongs? Reason and religion, with concurrent voice, reply in
the negative—“There is but one only, the living and true God."
But, since this is the case, how is it that we speak of gods as a class—
that we have the gods of Greece, the gods of Rome, &c.? Dr. Boone, in
order to clear this up, dwells on the distinction of the word as used proper-
ly and improperly. "There is in nature," he observes, "but one God, and
the plurality exists only in the imagination of polytheists; the word God,
when employed in a proper sense, designates Jehovah alone, and the genus
is an improper one, whose existence is entirely owing to the false views of
1 Elements of Logic, Book II., chap. v., § I.
•
[76]
-****
1
I
polytheists." (Def. p. 45.) I will not stop to offer any objection to this
representation, but in the sentence which follows it, there is an assumption
which I must regard as greatly misleading, and I beg to call attention to
it, because an issue upon it will go far to determine the issue on the whole
subject in hand. Dr. Boone says—“Whether the beings designated be real or
imaginary, cannot, I conceive, alter the character of the word, which is the
common name of the class." Now, the case is by no means what it is here
assumed to be. If all the beings were real, or all imaginary, I grant that
the difference of existence and non-existence would not affect the character
of the common name. But the fact is that one God is real, and all the
others are imaginary. If they were all real, the name God would be
like the generic term tree," belonging with the same propriety to every
individual in the genus.
If they were all imaginary, the word would be
like the generic term "fairy," belonging with the same propriety to every
individual in that class of fancy's creation. But as the case actually is, the
term is not generic. Properly belonging only to one Being, how can the
applying it to others alter its real character, its essential nature? How
can we with a generic term—a "generic absolute" term-deny the exist-
ence of the genus which it denotes? As well, and as truly, it appears to
me, we might say that six and five are nine.
How, then, do I account myself for the fact of the general application of
the word? This question will require that I state, in the first place, the
ground on which I maintain that it is a relative term, and not an absolute.
Now, on the question whether God be absolute or relative, Dr. Boone
quotes against me the account of such terms given by Archbishop Whately,
and by that account I am willing to abide. Whately says-" When any
object is considered as a part of a whole, viewed in reference to the whole,
or to another part, of a more complex object of thought, the name express-
ing this view is called Relative: and to Relative-term is opposed Absolute;
as denoting an object considered as a whole, and without reference to any-
thing of which it is a part, or to any other part distinguished from it. Thus
'Father,' and 'Son,' 'Rider,' 'Commander,' &c., are Relatives; being re-
garded, each as a part of the complex object, Father-and-Son, &c.;
the same object designated absolutely, would be termed a Man, Living-
Being, &c.'
To illustrate further the distinction thus laid down-When
I speak of "
a tree," I have in my mind the idea of an object independent-a
being existing by itself as a whole, without reference to any other being.
On the contrary, the word "Father" calls up the idea of an object related—
being connected with other beings, and receiving the particular designation
in consequence of that connection. Let the word into which we are in-
1
1 Elements of Logic, Book II., chap. v., § I.
<<
marang galaktamatta, jo
[ 77 ]
1
quiring be subjected to the test of this definition. I question my own
consciousness about it. It tells me that when I think of the Supreme Being
as JEHOVAH, then He is present to my mind as absolute, as He is in Himself,
considered as a whole, without reference to anything of which He is a part,
but when I think of Him as GOD, then He is before my mind, as related to
all other beings-the one Being in whom they live and move and have their
being-with whom they (myself among them) have to do. Such to me is
the result of the appeal to consciousness, and I shall only show further that
my judgment is supported by the analogy of language in general, and by
the concurrence of very high authorities. Its truth will thus be guaranteed
by the tacit—yet certain-witness of all men, and by the explicit witness
of many of the first of men.
I. I maintain that the view of God as a relative term is supported by the
analogy of language. The usage of God is according to the usage of rela-
tive terms; it is opposed to the usage of absolute and generic terms.
,"1
<<
Whately observes-" When any object is considered according to its actual
existence, as numerically one, the name denoting it is called singular; as, 'this
tree,' 'the city of London, &c.' The expressions, "this tree," and "the
city of London," are singular terms; they denote objects, numerically one.
But tree" and "city
city" are themselves generic nouns. To make them de-
note individuals- to single out one tree, and one city from their respective
classes-there are required-in the one case, the demonstrative pronoun,
this," and in the other, the definitive description, "of London." No ge-
neric term, without being circumscribed in this way, can be used as a singular
term-to denote, that is, one being. A relative term need not be limited
by any such contrivance. It may stand absolutely, or in apposition with
another noun, as the representative of a single individual.
We may say
Queen
" (C
for instance, "Father is calling you," Master orders you to come," "
Victoria is beloved," King John signed the Great Charter," General
Washington obliged Lord Cornwallis to surrender at York-town." Absolute
generic terms cannot be employed in the same manner. Language will not
admit of such expressions as, "Tree waves its branches," River rolls
its waters to the sea, Man John was base," "Horse Bucephalus was
subdued by Alexander." It is not difficult to account for this difference of
construction. It springs from the essentially different nature of the two
classes of words. A generic noun belongs to many. It cannot be given to
one without the help of a restrictive term or phrase. But a relative term
may have in itself a definitive restrictive force. There can be but one father
in a family, one master in a household, one sovereign in a nation. The re-
lation which those terms denote, sufficiently limits them of itself.
One son
1 Elements of Logic, Book 11., chap. v., § 1.
Co
<<
<<
CC
""
l
1
[ 78 ]
does not need to point out his father to another by means of "my," or "our,'
or "this," or "that," or "the." The name alone designates the one indi-
vidual. Now Elohim, and God, agree with this usage of relative terms. We
open our English and Hebrew Bibles, and the first verse declares to us,
Elohim-God-made the heavens and the earth." The word reclaims
against being classed among generic terms, and demands that we regard it
as relative.
Nothing could be plainer to my own mind than this point of grammar,
and nothing more conclusive than the application of it to the question, which
so painfully divides missionaries on the translation of the Scriptures into
Chinese. It is necessary, however, to dwell upon it at length, for Dr.
Boone has endeavoured to contest both the facts and their bearing on the
controversy between us, with an earnestness which shows how truly he
avows that it is incompatible with his own opposite opinion.
CC
First, He fails to see clearly the facts-the actual usage-on the ground
of which I contend for the relative classification of the term. Quoting from
some writer on Grammar, he says-" Proper nouns designate beings in a
definite manner, so that there is no need of any sign to point out the parti-
cular individuals to which they are applied. Appellative nouns" (relative or
absolute) on the contrary, being common to all the individuals of the same
species, when we wish to apply them to a single individual, or a certain num-
ber of individuals of this species, or lastly, to the whole species, it is of use to
employ particular signs to indicate these various applications." (Def. p. 54.)
The words "relative or absolute" in this last sentence are Dr. Boone's own,
introduced by him to mark the applicability of the quotation to the subject
in hand. His authority says that appellative nouns when applied to a single
individual must have a particular sign attached to them. Now this is true
-necessarily true-in the case of generic nouns. But it is not necessarily
true in the case of relative nouns. The Grammarian probably had only ge-
neric nouns, properly so called, in view. Dr. Boone would make him be
writing of relatives as well. Thus he misses the special point in debate, and
overlooks the fact, that obliges us, I contend, to seek for a relative term by
which to render the word God.
>>
The same thing is very evident in his treatment of the peculiarity in the
use of the word man. It is the grammatical rule, that "The definite article
is used before a noun when it stands for a whole species made up of distinct
individuals, as, The lion is the strongest of all animals."
The only excep-
tion to this rule is in the usage of the word man, which may be employed
in a general sense without the article before it, as, "Man is born to trouble.”
It thus admits the same variety of use, as to grammatical form, that a rela-
1 Allen and Cornwell's Grammar, p. 135.
2.
[79]
tive noun admits-that is, it may stand, as the subject of a proposition, both
in the singular and the plural, without the article, and also with either of
the articles, the definite or the indefinite. Dr. Boone is surprised that this
should not cause me the slightest distrust of the value of my test." I
said-" It does not belong to our subject to explain how man if it be rightly
called a generic term, differs from other similar terms in this grammatical
use."
On this Dr. Boone observes-" With all deference to Dr. L., this is
the very thing the subject did require him to explain, if he wished his readers
to have any confidence in his proposed test, to ascertain whether a noun be
appellative relative, or appellative absolute, i. e. generic." (Def. p. 53.)
Now, what is my proposed test? It is this-that a generic term cannot be
made singular-cannot be applied, that is, to an object numerically one-
without an article, or some other restrictive word or phrase. Here is man,
used without any such word, in the singular, as the subject of a proposition
"man is mortal.' If man, in this sentence, denoted an object numeri-
cally one-if it were a singular term-then I should be bound to explain
the phenomenon, and if I could not do so, the value of my test would be
destroyed. But as the case is, the peculiar usage of man does not clash at
all with the test. If Dr. Boone will produce a single example in which a
generic term, without definitive word or phrase, stands as a singular term,
then he will have met my argument, and overthrown it. Until he does
this, I must hold the fact of the grammatical usage of Elohim and God as
singular terms to be demonstrative of their relative nature.
>>1
The same absence of discrimination is displayed by Dr. Boone, where he
attempts to set aside the inference which I drew from an analysis and enu-
meration of all the cases in which Elohim is used in the Old Testament.
By such a process it was found that the word is used altogether 2,555 times.
<<
1 My saying in regard to man—“if it be rightly called a generic term," seems so
outrageous to Dr. Boone, that he indicates his astonishment by three points of admira-
tion. I was certainly wrong in allowing the peculiarity of its grammatical use to
raise a question in my mind of its being a proper generic term. But what is the solu-
tion of that peculiarity? There must be a solution of it. It is no solution to say—
"use wills it so." Why does use so will? The phenomena of language have their causes
as truly as the phenomena of light.
There is the class of what Nordheimer calls material nouns- "The names of existences
taken in their most extended sense, without respect to the form or organization, which
confers individuality, as corn, gold, water." These are used as the subject of a propo-
sition, without the article-" gold is heavy." When we say "man is mortal," we are
thinking of the race in its most extended sense, and have no reference to the attributes
which confer individuality on its component members. There is an analogous use of
some names of the vegetable kingdom. We speak for instance of grasses, and yet
may say—“ grass clothes the valleys,” having in the mind the general idea of herbage.
It appears to me that the usage of man, in the extended sense, without the article, is
connected with an intuitive apprehension of the unity of the race-a conviction of the
truth that God hath made of one blood all nations of men.

[ 80 ]
More than one-half these times it has a relative signification, apparent and
undeniable. It is used 357 times with the definite article, and 722 times it
occurs simply, as the subject or object of a proposition, without definitive of
any sort. Dr. Boone observes :-
"Before Dr. Legge expects us to lay any stress upon these numbers, he should have
shown that the absolute name of a Being, or the absolute appellative name of a class
of beings, can not be used with relative force apparent,' as the word Elohim is in the
O. T.
; or else his numbers all go for nothing. In some languages, the phrases 'my
man' and 'my woman' are used to designate the relationship of husband and wife (or,
as it is commonly said in English, man and wife), and yet no one would question the
fact that the word man in these languages was an absolute appellative noun.
"Take another instance: Suppose a lady called her husband, or her son, 'my Charles;'
and that upon reading a memoir of her, we should find that the phrase, 'my Charles,'
occurred 1,476 times, whereas the word Charles stood absolutely only 722 times: what
would be thought of the inference that this word 'Charles' was a mere relative term,
which signified husband or son, the reader being left in doubt which was the definite
relation indicated, as Dr. L. is with respect to the relation designated by the word God.
Those who consider the word God as an absolute appellative noun, find no difficulty
at all in accounting for the use of the word God in these 1,476 cases, where Dr. L. says
it is used with relative force apparent;' for the Being whose absolute name it is, stands
in many relationships to us, several of which relationships (it is worthy of remark) and
not one only, this word is used to designate." (Def. pp. 159, 160.)
"C
Let me beg the reader to mark carefully the manner in which Dr. Boone
here deals with the argument before him. We are inquiring into the gram-
matical class of a noun. Out of 2,555 instances of its occurrence 1,476
are produced, where it cannot have any other but a relative signification.
May we infer from these instances that it is a relative term? He says-
"No;
it must first be shown that a generic term cannot be so used," and
to show that a generic term is susceptible of such a usage, he adduces from
"some languages "—he does not say what—a solitary example, “my man,”
and my woman,” used for husband and wife. Those phrases in English
are slang. What are the languages where they are anything else? But
Dr. Boone adduces a different instance to set aside the inference. He
travels into the region of proper names, and says, “A lady may call her son
or her husband my Charles. Is Charles therefore a relative noun ?" No;
because my Charles" is an elliptical expression, the relative word son or
husband, as the case may be, being understood, and moreover the history of a
lady which contained 1,476 appellations, whether of her son or husband, as
"my Charles," would be a very tiresome book. Dr. Boone does not believe
himself that "my Charles" and "my God" are grammatically analogous
expressions ;—why then distract the attention by the comparison of them?
And why does he say nothing of the other cases. There are 722 instances
in which Elohim is used absolutely as in the first verse of Genests. Could
he not find any example of a generic noun so used? When he can do so,
let it be produced. Even his man and " woman have the restrictive
"my" before them, to make them singular terms.
There remain 357
CC
!
CC
>>
>>
[ 81 ]
cases in which Elohim is used with the definite article, and conveys the
same meaning as when it stands simply alone. In this usage likewise, there
is an accordance with the analogy of acknowledged relative nouns, while
neither generic words nor proper names can be so employed. Dr. Boone,
indeed, takes no notice of them. They are there, however, in the Bible.
He says that "those who consider the word God as an absolute appellative
noun find no difficulty at all in accounting for the 1,476 cases," where it
is used with relative force apparent. I am not surprised at his finding the
solution of them so easy, when he is satisfied with such analogies as "my
man,” “my woman," "my Charles." It would have been gratifying had
he illustrated the other 1,079 cases, even by examples of a similar nature.
After all that he has said, and all that he has not said, I must profess my
deepened conviction, that the grammatical usage of Elohim and God proves
them to be relative nouns.
But Secondly, Dr. Boone endeavours to disprove the bearing of the facts
concerning the usage of Elohim and God on the controversy in hand. He
observes :-
"If Dr. L. replies, 'Some relative terms are similarly construed,' i. e. either with or
without the article; that is the reason why we must have a relative appellative: our
answer is, In Chinese there is no article; in this respect there is no difference between
Shángti and Shin; and in English, his favourite phrase and the word God, tried by
this test, can not be reconciled: he can not with 'grammatical propriety' say, 'Supreme
Ruler made the world.'"-(Def. p. 165.)
In this passage, the objection to my demand for a relative term to trans-
late Elohim and Theos is rested on two grounds. It is said first, that in
Chinese there is no article, from which circumstance Dr. Boone infers that
a generic term will do as well to render them as a relative. The argument
thrown into a syllogistic form is this-Generic terms require an article or
some other definitive word in order that they may designate one individual,
or become singular terms. But the Chinese language has no article.
Therefore in the Chinese language there is no difference between a generic
term and a relative. The fact, however, is, that between these two classes
of nouns there is the same difference in Chinese that there is in every other
language. The value of Dr. Boone's assertion may be tested in another
way. The Latin language is in the same predicament as the Chinese with
regard to articles.
Can a generic name in Latin be used absolutely as a
singular term? Can it be employed to deny the genus which it denotes?
It cannot, but a relative noun in Latin may stand just as in Hebrew or
English, without any restrictive particle or description, as a singular term,
denoting one individual.
The other ground on which Dr. Boone objects to my demand is, that in
English, my favourite phrase and the word God, tried by the test which I
propose, cannot be reconciled.
"Shang-Te," when rendered into English, is
K
[ 82 ]
the Supreme Ruler" and not " Supreme Ruler." My reply to this is that
Shang-Te is a singular term. If I translate it ad sensum, I render it God,
and when I translate it ad literam, I render it "The Supreme Ruler." The
idea is the same, in which ever way the phrase is translated, just as Elohim
and Ha-Elohim convey the same idea, and our English translators, in ren-
dering them, almost always neglected to mark the article in the second form.
I submit that neither of Dr. Boone's objections are of avail to disprove the
bearing of the facts concerning the usage of Elohim and God on the ques-
tion before us. Those facts show that they are relative terms, and when
Dr. Boone and others by means of the generic shin would teach the Chinese
that there is only one God, they labour as men, "beating the air." They
might as well preach to them that there is only one man, or that a part is
greater than the whole-yea, that a part implies the non-existence of the
whole to which it belongs.
C
II. In my judgment that God is a relative term, I am supported by very
high authorities. This circumstance cannot of course, settle the point that
it is really such a term, but it is of importance to exhibit it, and the more
so because Dr. Boone has represented the view which I hold as contrary to
orthodox doctrine. The fact is, that Athanasius, Calvin, and a thousand
others, pillars of the truth, are much more with me than with him.
A considerable portion of his Defense is occupied with quotations from
Creeds and Confessions to the effect that there is "one certain nature, and
Divine power, which we call God"—with all of which I cordially agree.
I stated, in the Introduction, that a relative word implies the existence of a
being sustaining the relation which it denotes. Relative nouns are con-
crete no less than generic nouns. Whately says,
"When the notion de-
rived from the view taken of any object is expressed with a reference to, or
as in conjunction with, the object that furnished the notion, it is expressed
by a concrete term." All Dr. Boone's citations, therefore, to show that
orthodox men hold that there is a Divine essence are nothing to the purpose,
and when he speaks again and again of a mere relative term," he has re-
course to a ruse de guerre, of the same kind as the assumption that he has
all orthodoxy on his side. "A mere relative term " would be-I know not
what; a house without a foundation, a tree without a root, a stream with-
out a fountain, a child without a parent. If I were to speak of a mere
generic term," I might do so with reason, for the notion expressed by it is
only a very inadequate notion of every individual comprehended in the class.
Moreover, there is no essence corresponding to a generic term. It was the
foolish fancy of the Realists to hold that universals are realities. Only in-
dividual terms have really existing things corresponding to them.
individuals as there are in a class, so many essences are there, so that if
God be a generic term, then every being so called really exists, and Jehovah
CC
:
ܩܘܕܢ
ܕܗܘܢ
10
•
[83]
is merely one of many, whereas He has said, "I am God alone, and besides
Me, there is none else." I have said, indeed, that " God does not indicate
the essence, nor express anything about the being of Jehovah," and I ad-
here to the assertion. Of what nature the Being GoD is; what are the
peculiarities of His essence; what is the mode of His being; qualis est in se;
—if we would learn these things, we shall in vain interrogate the trigram
itself. Our search must be among the treasures of knowledge concerning
GOD, that are deposited in His word and works. To use the language of
the late Dr. Chalmers—“ By a fundamental law of the human understand-
ing, we believe in a substratum for the Deity, a substratum for man, a subs-
tratum for the universe, but we cannot for our lives imagine, what more we
know of them than that they barely exist, nor how it is that these three
bare entities can be turned like geometrical definitions into the germs of
reasoning.'
C
Among the authorities who support the view that God is a relative term,
a chief place is due to the Jews, who, with unanimous voice, I may venture
to say, testify that Elohim is spoken of God as a Judge and powerful Ruler.
They tell us of their own accord," says Calvin, "that the other names of
God are nothing more than epithets, and that Jehovah alone is a name of
substance, to express His essence. Dr. Boone, however, may say that
the Jews are prevented by their view of Elohim from coming over to the
orthodox Christian faith. I shall therefore put forward on my behalf a few
theologians of note.
1
Bishop HORSLEY did good service to the cause of truth, during the latter
part of the last century, by his various critical labours, and especially by
his controversy with the Socinian, Dr. Priestley. He says "In general, it
is very obvious that the word Elohim is expressive of relation. Another,
but only one other of the divine names, namely, El, occasionally expresses
relation. But it is only occasionally and rarely that El is so used.
Whereas Elohim, as a name of the true God, is so constantly used as a term
of relation, that it is reasonable to think the idea is involved in the very
meaning of the word. It is not, however, expressive of a relation between
equals; nor is it an appellation for both parties in common, in the relation
it denotes. It is the name of the superior party. The superiority is evi-
dently the most absolute; the dependence on the side of the other party the
most complete and entire." Having unfolded his own view-that the rela-
tion denoted by Elohim is "that in which the donation of life and well-
being is implied, and the perpetuity of that donation," he subjoins—“ It
should seem that Abarbanel, however absurd his etymology of the word
may
1 Article on Morell's History of Philosophy, in the North British Review.
2 Institut. Lib. I., cap. XIII., § IX.
***
[ 84 ]
be, has given the true sense of the word, when he says that as the word
· Jehovah' is to be expounded of the Divine essence in itself, Elohim on the
other hand is to be understood in relation to external things; that it is a
name of God with respect to effection, production, creation, and influence
upon all things in the universe, which receive from God their being, are
maintained by Him in a state of well-being, and in the vigour of their re-
spective natures.'
››1
CC
<<
No English author has written better, theologically, upon the Attributes
of God, than Dr. CHARNOCK. The original editors of his elaborate work
upon the subject, say that it contains no one material thing in which he
may justly be called heterodox," and that he sets himself industriously
against some errors, especially the Socinian, and cuts the very sinews of
them." His first discourse is "Upon the existence of God," from the text,
Psalms xiv. 1, The fool hath said in his heart, There is no God,' &c."
On this expression of the fool, he gives the Chaldee version, non potestas
Domini," adding-" "Tis not Jehovah, which name signifies the essence of
God, as the Prime and Supreme Being, but Eloahia, which name signifies
the Providence of God, God as a Rector and Judge.”
Dr. Boone quotes MATTHEW HENRY against me, but on this verse of the
14th Psalm, that happy commentator observes-" There is no God; he is an
atheist. There is no Elohim, no Judge or Governor of the world, no Pro-
vidence presiding over the affairs of men. They cannot doubt of the being
of God, but will question his dominion."
I quoted CALVIN as agreeing with me about the character of the word,
but Dr. Boone says that I am mistaken in attributing such a view to the
great Reformer. I have in consequence examined several of Calvin's writings
with care, and must reiterate the statement, that his view of the term Elohim
is entirely ac-cording with that which I advocate. No language can be more
explicit than the following observations upon the description of God, in Ex-
odus xxxiv. 6, "The Lord, the Lord God, merciful and gracious, &c.:"-
C
66
-
1 ¹ Biblical Criticism, vol. I., pp. 24, 26. The passage by which Bishop Horsley is
led to conclude that the exact relation denoted by Elohim implies the gift and
perpetuating of life and well-being, is that where our Saviour reasons with the
Sadducees to prove the continued existence and future resurrection of Abraham, Isaac,
and Jacob. He said, "As touching the resurrection of the dead, have ye not read
that which was spoken unto you by God, saying, 'I am the God of Abraham, and the
God of Isaac, and the God of Jacob? God is not the God of the dead, but of the
living." I am not concerned with Bishop Horsley's interpretation of the relation, but
the argument of our Saviour is built on the relative nature of the name God. There
are two parties in a relation. Wherever it actually exists, the existence of the two par-
ties is implied. The Sadducees allowed the existence of God: how then could they
deny the continued existence of the patriarchs? I speak it with reverence, but it seems
to me, that in the argument of Christ, there is the highest possible confirmation of the
view that Elohim, Theos, and God are relative terms.
[ 85 ]
,,1
"Let us observe that His eternity and self-existence are predicated, in that
magnificent name twice repeated (Jehovah, the LORD), and thereafter there
are enumerated His virtues, by which He is described to us, not as He is in
Himself, but as He is towards us, so that our knowing of Him may be with
a lively sense rather than with an empty and dazzling speculation. We
hear, however, the same virtues enumerated here, which we have observed
to shine forth in heaven and earth; clemency, goodness, compassion, justice,
judgment, and truth. For virtue and power are contained in the title Elo-
him.' Dr. Boone quotes two passages from Calvin to support his assertion,
one from his commentary on John I. 1, to the effect that since the Word is
called God, we have no right to question his divine essence, but I see noth-
ing in that inconsistent with his view of Elohim as expressed above. The
other passage is from the 13th chapter of the 1st book of the Institutes,
where Calvin says that, the word was always God, and afterwards the
maker of the world." His argument is that the word always was partaker
of the nature of Jehovah, and if Dr. Boone had only read on, half a page
farther, to the middle of the next paragraph, he would have found the
words which I have quoted on the 83d page, about the distinction which
the Jews themselves make between Jehovah and the other names applied to
the Supreme Being. On the expression, that which may be known of
God," in the first chapter of the Romans, Calvin says, "They are mad,
who desire to know what God is," and proceeds to show that it is only a rela-
tive knowledge which we can have of Him, by means of His works. If
Dr. Boone had been careful to collate different portions of the Reformer's
writings, he would not have charged me with mistaking his views on the
question in dispute between us.
The same precaution would have prevented him from appealing in con-
firmation of his own sentiments to the more modern Theologian, KNAPP.
That writer says, "The best definition of God-the one, in which all the
others are comprehended is the following, God is the most perfect being,
and is the cause of all other beings." Now, this is a definition of the
Supreme Being intended to comprehend the results of all inquiries con-
CC
"C
1 Instit. Lib. I., cap. x., § I. In the Hebrew, the text runs, Yehova, Yehova El, not
Elohim. Calvin, no doubt, regarded El and Elohim as synonymous. I beg the indul-
gence of the reader for quoting the two following sentences from a sermon, written on
the above text, as a College exercise, in 1837 or 1838. "By the name Jehovah, we are
led to think of the Divine Being as the self-existent One, of whom and through whom
and to whom are all things-as He who is, and who was, and who is to come-eternal,
having no beginning, everlasting, having no end. By the name God, we are led to
think of the Divine Being, as a ruler and governor, sustaining the creatures which
He has made, and dealing with them according to rule and law." It was impossible,
that holding this view of El and Elohim, I should long abide by the first lessons
which I received in Chinese, that their proper representative in that language was
the term shin.
[86]
cerning His nature and attributes, but the explanations subjoined to it
show clearly that our first knowledge of God is relative, and the ac-
count subsequently given by him of Elohim, shows that he regarded
that term as relative. "The first clause of this definition," we read,
"is comprehensive of all the particular attributes by which God is dis-
tinguished from other beings, such as eternity, necessity, independence,
freedom and perfection of will, &c. The second clause of the definition is
added, because the contemplation of all other beings, the aggregate of which
is the world, facilitates the knowledge of the most perfect being, by render-
ing it obvious that no other beings possess all the perfections, which are
united in him. In this view, God is regarded not only as he is in himself,
but also in relation to other existing things.-The first clause of the defini-
tion, however intelligible it may be to the learned, who are accustomed to
abstract ideas, is too transcendental and metaphysical for uneducated people.
And as the principal part of our knowledge of God is derived from the con-
templation of the natural world, and the conclusions to which we arrive
from this contemplation, the second clause of this definition will be far
more generally intelligible than the first. In popular instruction, we should
therefore define God to be the creator, preserver, and governor of all things;
for we always conceive of God principally in relation to ourselves, and the world
around us, and without the contemplation of the world, we should never have
come to the knowledge of God, as the most perfect being; so that the first part
of the definition is a consequence of the last." When Knapp comes to treat
of the Scriptural names of God, the most perfect being, he gives first Eloah
as signifying "Augustus, the one to be revered." From the etymology on
which he founds that signification, I am compelled to dissent, but certainly
the being revered implies reverers, and Eloah and Elohim would denote the
Supreme Being in that relation to his creatures which demands their
worship. Eloah and Elohim by their intrinsic meaning call up the Being
of God in connection with the world, and not absolutely. This was Knapp's
belief, and it is mine, but it is not Dr. Boone's, and why he should adduce
such a writer to support his side of the question, I feel quite at a loss to
understand.
I had endeavoured to fortify my own opinion as to the relative nature of the
term God by the authority of SIR ISAAC NEWTON. He has stated expressly
that "God is a relative term," and that " the word God everywhere means
Lord." He has stated too, that by the word God he understood also a
Being, Infinite, Almighty, Eternal, and the Creator. But what inconsist-
ency is there between the two averments? Dr. Boone says that, "Newton
does not say that this Infinite, Eternal, Being without this relation (of
mastership) would not be God" (Def. p. 150) ;—it did not lie in Newton's
way to say so in express terms, but Dr. Boone allows that it is "a just
[ 87 ]
consequence" of the view that God is a relative term, and it is chargeable
on Newton, therefore, as truly as on myself.¹
That Dr. Boone should adopt the following passage, in treating of the
opinions of Newton, I confess occasions me some astonishment. He says:-
"In answer to the simple authority on which he relies-that of Sir Isaac Newton-
I will take the liberty to quote a paragraph or two from a very clever and excellent re-
view of the Doctor's "Argument," which was published in the China Mail of the 23d
May, 1850. The Reviewer says, "The third fortification is 'the great authority of
Newton.' The quotation from the Scholium of the Principia is in point, and seems to
agree with the Doctor's view, but can not corroborate it. Newton, beyond the limits
Does not the Doctor feel this
of abstract and natural science, becomes as another man.
in reading his conjectures respecting prophecy, and his tracts on 'those two noted corrup-
tions of Scripture? If he adhere to Newton in all these things, from the convictions
of reason, will he not bring the great author to the same test here, according to the
maxim quoted by himself, non enim tam auctoritatis in disputando, quam rationis
momenta quærenda sunt?
“But is it not this philosopher's sole object to refute the doctrines of the Epicureans,
who believed in the existence of inactive deities, and the Stoics and others who held to
anima mundi? Newton is maintaining, we apprehend, a question of facts, and not of
the application of words. He does not wish to prove that the term God is equivalent
to the term Lord, but that God is the Lord, the universal Ruler over a dominion dis-
tinct from himself, which the ancient philosophers denied.
"Again; in the Scholium on his profound contemplations on the works of God, Sir
Isaac naturally views the Infinite One as the God of nature, and not as the self-existent,
prior to all secondary beings. A plurality of objects is necessary to constitute relation,
but when God dwelt alone, He sustained no relations, and the term applied to Him in
that state is not a relative. Newton says, 'a being without dominion however perfect,
is not the Lord God;' but God he surely was without a creature and without a subject.
If Newton had been writing a book of synonyms, he would not have defined the word
God merely by Lord, and made the term relative because another title of the same be-
ing necessarily implies relation.”
As to all that is advanced in the above remarks about Newton's refuting
the doctrines of the Epicureans, and what he would have done, if he had
been writing a book of synonyms, I have nothing to say. What Newton
has done is what we have to do with. But surely it was unworthy of Bishop
Boone to refer to his "conjectures respecting prophecy, and his tracts on
these two noted corruptions of scripture." If either he or the original
writer had looked into Newton's works, they would have found no tracts
about "two noted corruptions," but a letter to a Friend, giving "an Histo-
rical Account of two notable corruptions of scripture." Let me inform Dr.
Boone, that Newton's "observations on the Prophecies of Holy Writ" are
1 There is an able account of Newton's views, and a carrying them out to their con-
sequences, in Chambers' Universal Dictionary, article GoD. The writer remarks well,
that "
a distinction ought to be made between the name God, and the name of God.
The name or word God in the Hebrew is Eloah, or in the plural Elohim. The name
of God is Jehovah, but it is not this name that answers to the Greek Theos, Latin
Deus, English God, &c. In reality, none of these languages have any proper name of
God, as Jehovah is in the Hebrew."
:
[ S8 ]
less entitled to be called "conjectures" than nine-tenths of those which have
been written on the same subject, and that the two notable corruptions of
Scripture are I. John v. and part of the 7th and 8th verses, and the word
God in I. Tim. III. 16. He knows very well that subsequent inquiries
have confirmed Newton's judgment on the former passage, so that it is
now rejected as spurious from the best critical editions of the New Testa-
ment, and that authorities are about equally balanced as to the second
passage.
I may be doing him an injustice, but I cannot help thinking that the para-
graph found a place in the Defense, because it might be inferred from it
that the cloven foot of heterodoxy was somehow hid under the notion that
God was a relative term. He does me, however, the justice to admit-and
really I feel grateful for the happiness which he expresses at the knowledge.
-that I stand out from all who have maintained that view, in making
the unity of the Godhead to consist in oneness of substance. (Def. p. 152.)
His acquaintance with theological writers where they had touched on the
point was too limited. Calvin, Charnock, Horsley, all were sound in the
faith—as sound as Dr. Boone could desire. It would be a very easy matter
to make a large volume filled with authorities as to the relative nature of the
word God-the authorities of individuals whose theological name is without
reproach. Of all whom Dr. Boone has quoted as on his side, the only par-
It
ties I am prepared to concede to him are Tertullian and Waterland.
does not appear from anything they say, that he has a better right to any
of the others than to Henry, Calvin, and Knapp-not even to him whom
he calls the noble defender of the orthodox faith," Athanasius. But I
leave this portion of the subject. Names good and great enough have been.
adduced to show at least, that we may safely maintain that God is a relative
term, without exposing ourselves to the charge either of heresy or weakness.
It is not on names, however, that I rest my case. The grounds for the con-
clusion have been distinctly stated, and it now only remains for me, before
advancing another step in the general discussion, to collect together various
special objections, which Dr. Boone has urged against its adoption.
"C
First, He observes :--
"Dr. Legge tells us very correctly, from Rees' Cyclopædia, that relative words 'in-
clude a kind of opposition between them; yet so as that one cannot be without the other.'
-Will Dr. Legge tell us then, what that is without which Jehovah could not be God?
He answers on p. 5, its correlative is 'creatures.' 'As soon as the first man was called
into existence, Jehovah stood to him in the relation of God.' Is the eternity of God
one of the articles of Dr. Legge's creed? If so, to be consistent with the view above
expressed, he must maintain the eternity of the creation also. On p. 11, Dr. Legge
quotes the principle of the Grecian philosophers, 'ex nihilo nihilo fit.' However true
this doctrine may be when applied to every 'material cause,' does Dr. Legge regard
it as true when applied to the efficient cause-to God? Does he deny a creation from
nothing (ex ouk onton), so that there never was a time when God existed alone, before
He had created anything?"
[ 89 ]
Now, the eternity of God is an article in my creed, and I am conscious
of no necessity laid on me, by my view of the grammatical character of the
name, to believe that matter was eternal also. The absolute name of God
is Jehovah. He always was. He determined to create. He did create.
He was then Creator and He was Elohim or God. Jehovah and Elohim
denote the same Being, the one name leading our thoughts to Him, as He
is in Himself, the other leading our thoughts to Him, as He is in relation
to the universe, which He has made. By the one term and the other, you
may predicate of Him eternity, omnipotence, and all His other attributes.
Second, Dr. Boone observes:
"Dr. Legge confounds the name with the being. The Being we call God sustains
numerous relations to us and to other beings, and when we wish to refer to these rela-
tions, we call him Creator, Ruler, Father, &c.; but these relations are not implied in
the name God, as he was God before these relations had any existence. And from
this fact, that God sustains to us not one, but many relations, we derive an additional
argument against the use of any relative term to render this word. Relative terms can
strictly and properly be used to designate only a single relationship. Dr. Whately
defines them as follows: When any object is considered as a part of a whole, viewed
in reference to the whole or to another part, of a more complex object of thought, the
noun expressing this view is called relative; and to relative noun is opposed absolute,
as denoting an object considered as a whole: Thus 'father' and 'son' are relatives,
being regarded each as a part of the complex object father-and-son; the same object
designated absolutely would be termed a man, &c.'
(
CC
This complex object of thought is changed in every new relation, so that if we have
occasion to speak of several relations sustained by the same object, we must designate
the subject of which we would predicate these relations, by its absolute name, the
name by which we call 'an object when considered as a whole,' and not by the name
of any of these relations. For instance, we may say, This man is my father, her
husband, his uncle, &c., &c. ; he is a lawyer, merchant, European, Englishman, &c., &c. ;
but we could not predicate all these several relationships of this same subject, if we
designated him by the name of any one of these relations. We could not say, This
father is a husband, uncle, lawyer, Englishman, &c. So here, I contend, we can not,
as the rendering of the word God, use the name of any one of the relations he sustains
to us (ɛ. g, Supreme Ruler), because no relative term can be used to express all the
various relations that God sustains to us and to his other creatures, as I have illustrated
in the case of the word man. If Dr. L. should, therefore, succeed in proving to our
satisfaction that the Being, whom the Chinese designate by the term Shangtí, is to
be regarded as truly and properly God, I would still object, as I said above, to the use of
this phrase to render Elohim and Theos, on the ground that Shangtí is a relative term,
and not the absolute name of this Being." (Def. pp. 67, 68.)
The argument here is, that by means of an absolute term many relations
may be predicated of an individual, which cannot be done strictly and pro-
perly by means of a relative term. The reply to it is, that the assumption is
quite wrong.
Of course, only one relation is in any term, so to speak;-that
is, analyzing it etymologically, it will be found to express but one idea;
but it may be adopted as the basis of all other predicates concerning the
individual denoted by it, and that in many cases with much more propriety
than his absolute name. I do not see why we should not say-"This father
L
[ 90 ]
1
-
is a lawyer and an Englishman, and that father is a colonel and an Ame-
rican," as properly as-"This man is a lawyer, and that man is a Chinese."
Any hardness in the former expressions arises from the nature of the sen-
tences. It is not likely that two men could come before us as Fathers, to
be distinguished by such predicates. Change the relative term; say
"convict" instead of "father," and the expressions, This convict was
a house breaker; that convict was a lawyer and a forger," will not sound
unnatural to the ear. Or change the restrictive word that makes the sin-
gular term, and instead of "This Father," say "My father," and may not
a son say with the strictest propriety, "My father is an Englishman-my
father is his uncle-my father was a merchant?" Not only are such ex-
pressions strictly proper, but it would be improper to employ in them the
absolute term instead of the relative. What son would think of prefacing
an account of his father with the statement, "The human being, who is my
father?" Or let us suppose the case of two Frenchmen, discoursing of the
glories of Buonaparte. They would not indicate him by his absolute name.
They might make "Napoleon" the basis of their discourse, but with as much
propriety, and I think more naturally, they would talk of "The Emperor."
The error which Dr. Boone charges on me, is the one rather into which, it
appears to me, he falls himself. I confound, he says, the name with
the being." The reader must determine whether I do so. The name Elohim
or God is, I have said, etymologically significant of one idea. It denotes
the supreme ruler. Of Him Creation testifies, and the Scriptures utter
their oracles. We are taught in this way, both what He is in Himself, and
all the relations which He sustains to us, and the term, by the necessary
association of ideas, becomes the representative of all this acquired know-
ledge. What the absolute name denotes, is in reality a very small matter.
Dr. Boone imposes upon himself in this point by the loose manner in which
he has been accustomed to refer to the opinions of other people. In the
above paragraph, he speaks of the absolute name as that by which we call
"an object considered as a whole,"-quoting from Whately, and italicizing
the three last words to show the importance which he attaches to them.
He holds evidently, that the absolute name expresses the Supreme Being,
in the totality of his attributes,
"
Full-orbed, with all his round of rays complete."
What is this but to confound the being with the name. He barely gives
one-half of Whately's account of absolute terms. The whole is quoted on
p. 76, above.
"An object considered as a whole," is with the writer on
Logic an object considered by itself, without a single relation, or reference
to anything else. The words "as a whole" are not indicative of its com-
prehensiveness, but of its limitedness. They do not enlarge our view of the
object, but they confine it.
T
1
[ 91 ]
!
Thirdly, Dr. Boone adduces against my view of Elohim some passages of
Scripture, which he holds to be irreconcileable with it. He observes :—
"The Psalmist says, 'O LORD, before the mountains were brought forth, or ever
thou hadst formed the earth and the world; even from everlasting to everlasting, thou
art God.' Ps. xc. 2.-'I said, O my God, take me not away in the midst of my days :
thy years are throughout all generations; of old thou hast laid the foundation of the
earth' &c., &c. Ps. cII. 24. 'In the beginning was the Word, and the Word was with
God, and the Word was God.' When the Evangelist tells us here that the Word 'was
God,' does Dr, Legge understand him to say that the Word merely sustains a relation-
ship to God the Father or to men?" (Def. p. 47.)
I cannot conceive for what purpose Dr. Boone capitalizes the words with
which he makes the second verse of the 90th Psalm commence. The
words do not form a part of the verse in the Bible. They belong to the first
verse, which, rendered as literally as I can do it, is, “O Lord, a dwelling-
place art Thou to us in generation and generation," i. e. for ever and ever.
The second verse is—" Before the mountains were brought forth, and Thou
hadst formed the earth and the land, and from everlasting to everlasting,
Thou God (El)." By connecting the two verses into one, Dr. Boone pro-
bably intended to indicate that the Psalmist was carrying on from the first
to the second the same conception which was expressed in the commencing
word, O Lord, and in writing that in capitals, he supposed it was Yehova,
which is for the most part so rendered in our Bible. He falls into the same
error of quotation, which I have had occasion already so frequently to point
out. The Hebrew word is not Yehova; it is Adon, a confessedly relative term,
meaning Lord or Master. By Dr. Boone's own showing and selection of
the example, we have the case of a relative name, adopted as a basis, on
which to raise the highest predicates of the Supreme Being. With regard
to the last words of the second verse, "Thou God," it is to be observed
that the original word is El, meaning, confessedly, "the powerful," and as
applied to God, a designation of Him, not as to His essence.
We may
translate the Hebrew-"Thou art God," or "Thou art, O God." This
last is the rendering of Hengstenberg, whom I am sure Dr. Boone loves, as
I hope I do, for the noble stand he has made against the heterodox and
rationalists of the continent. He says, “If we take El as the predicate,
the whole train of thought is destroyed."¹
The verse quoted from the 102d Psalm, has nothing, which I can see,
to do with the subject in hand. Why might not Eloah stand in such a
case as well as Adon in the 90th Psalm? But here again, we have in the
Hebrew not Eloah or Elohim, but El.
The first verse of the Gospel of John is one to which Dr. Boone makes
repeated appeal, and which he considers to be demonstrative of the incor-
rectness of the view that God is a relative term.
"In the beginning," says
¹ Hengstenberg on the Psalms, vol. III. p. 124.
[92]
was the Word; and the Word was with God; and the
the Evangelist,
Word was God." Now, I agree with Dr. Boone that this passage furnishes
irrefragable proof of the Divinity of the Saviour;-and the clearness and
force with which that all-important truth is evidenced by it, is not lessen-
ed by the relative signification which belongs to the term Theos or God.
The Word was in the beginning;"-respect is evidently had in the phra-
seology to the first verse of Genesis. When the world began, then the
Word was.
And the Word was with God;"-in a union the most intimate
and complete, in-so-much that He was God"-no other being, but God
himself, even He of whom it is said in the first verse of Genesis, "In the
beginning, God created the heavens and the earth." The second verse of
the Gospel tells us that "all things were created by Him "-i. e. the Word,
making it still more plain that the Evangelist, under the inspiration of the
Holy Ghost, had in his mind the account in Genesis, and that it was his
design to teach, that the Word of whose incarnation and discourses and
death upon earth he was about to write, was the same Being, with the ac-
count of whose creation of the heavens and the earth the Old Testament
Scriptures commenced. He does not say, The word was possessed of the
Divine nature." He says with majesty and sublimity equal to that which
Longinus saw in the narrative of Moses-"The word was God." Being
God, what nature could he have but that of God?
In connection with this text, Dr. Boone quotes a long array of names to
prove that it predicates a Divine nature as belonging to the Word, and among
them Calvin and Henry, whose view of Elohim has been presented above on
the 84th and 85th pages. If it were worth while, it could be shown that
others of his authorities held a similar opinion concerning its relative cha-
racter. Between their doing so, and yet speaking dogmatically in the way
they do, there is no contradiction, but an entire compatibility.
I have thus considered the three passages of Scripture, which Dr.
Boone has adduced as subversive of my view of the term in dispute, and
trust that it has been made to appear that instead of subverting it, they
confirm it rather. Of the scriptural usage of Elohim and Theos I have said
so much already in this chapter, that I will not detain the reader much
longer on this part of our subject. In the few additional remarks which I
have to make, I shall take for my ground-work, the following sentence;
"I wish," says Dr. Boone, "Dr. L. had mentioned the difficulties which he
saw in the way of vindicating the name God to Jehovah, on the supposition
that it is an absolute term, i. e. a word, indicating the essence, the being of
Jehovah, (to use his own words,) for my mind cannot conceive any."
Now, I have given my reasons why I consider Jehovah as the absolute
name of the Supreme Being, rather than Elohim or God. I cannot enter-
tain, therefore, the supposition which Dr. Boone proposes.
CC
CC
<<
CC
"C
}
[93]
L
Moreover, he contends that God is an absolute generic term. The term
by which he renders it in Chinese-shin-is so. It belongs to God, and it
belongs to every spiritual being in the universe. I have shown how it can
never convey a singular declaration of God as numerically one, in any of
the thousand cases where God (proprie) stands as the subject or object in a
sentence. And when Jehovah says-" I am God alone," and God in such a
case is rendered by a generic absolute term, the proposition is untrue. He
is a spirit, but He is not the only spirit. Dr. Boone and some of his friends
have reclaimed against a charge advanced by some missionaries, that their
rendering of Elohim and Theos by shin would make their version of the word
of God "contemptible." I do not use that term, but I must ask them to
bear with me, when I tell them my solemn conviction, that their rendering
will make the word of God a book of untruth. Do not let us talk or write
about versions being "contemptible" as to style, or otherwise. The Bible
ought to be well translated, but God may bless a version that has no pre-
tensions to elegance of style or force of expression, provided that it convey
the truth, just as He has often chosen "base things of the world, and things
which are despised, to bring to nought things that are." But if a version
be against the truth-if it put words into Jehovah's lips, which are not ac-
cording to fact—what shall we say? It is in this point above all others that
I feel straitened and distressed by the difference of opinion that separates
me from Dr. Boone and others. This constitutes a great gulf" between
us. I dare not ask a Chinese to read a version of the scriptures where an
absolute generic term is used for God. I could not listen to the teaching
of missionaries, who were telling the heathen, as the words of Jehovah, what
every intelligent man among them would instantly and rightly reject as
false, unless he sat still in bewildered astonishment at the ignorance of the
foreigners.
"6
Lastly, I cannot conceive why Dr. Boone should be so
as the representative of our word God, an absolute term.
"Dr. Boone believes that the idea of a Divine nature lies in the word God. Now
the nature of God is spiritual; 'God is a Spirit,' was the account given by God himself
manifest in the flesh. The peculiarity by which God, as he is revealed to us in the
Scriptures, is distinguished from all other spiritual Beings as to nature, is, that in his
infinite and incomprehensible spiritual essence there exists a Trinity of Hypostases,
or, as we term them in English, Persons. This is the only divine nature. And the
idea does not lie in the word God."
anxious to have,
I had said :-
Dr. Boone represents this as "a very peculiar notion of what is meant
by the divine nature," and says, I might have mentioned Self-existence,
Omnipotence, Omniscience, &c., as all entering into the constitution of it.
He did not bear in mind that I was speaking of God in the absolute-of God,
that is, according to Whately's account, to which Dr. Boone makes his
appeal, considered in Himself, as a whole, independent of all other beings,-
K
[94]
packenden yar
24
ܘܐ
ܠܗܘܢ
shoes of the ear deine"
of God, prior to Creation, or by a mental effort, considered in abstraction
from it. As such, prolonged reflection satisfies me that my account was
correct. A similar idea is much more fully developed in an American
work published in 1849, which I did not have the pleasure of perusing till
the present year.
The view which the writer gives of " God in the abso-
lute," is so distinct and powerful, that I am happy to transfer it to my pages.
Let us endeavour," says he, "to form the distinctest notion possible
of God, as existing in Himself, and unrevealed. Then we shall understand
the better what is necessary to reveal Him. Of course we mean, when we
speak of God as unrevealed, to speak of Him anterior to His act of creation ;
for the worlds created are all outgoings from Himself, and in that view,
revealments of Him. God unrevealed is God simply existing, as spirit, in
Himself.
""
Who, now, is God thus existing in Himself? Has He any external form,
by which He may be figured or conceived? No. Is He a point without
space-is He space without limit? Neither. Is His activity connected
with any sort of motion? Certainly not; motion belongs to a finite
creature ranging in the infinite. Is there any color, sound, sign, measure,
by which He may be known? No. He dwells in eternal silence, without
parts, above time. If, then, we can apprehend Him by nothing outward,
let us consider, as we may without irreverence, things of a more interior
quality in His being. Does He, then, act under the law of action and re-
action, as we do? Never. This, in fact, is the very notion of absolute
being and power, that it acts without reaction, requiring no supports, living
between no contrasts or antagonisms. He simply is, which contains every-
thing. Does He, then, reason? No; for to reason in the active sense, as
deducing one thing from another, implies a want of knowledge. Does He,
then, deliberate? No; for He sees all conclusions without deliberation,
intuitively. Does He inquire? No; for He knows all things already.
Does He remember? Never; for to remember is to call up what was out
of mind, and nothing is out of mind. Does He believe? No; the virtue
that He exercises is a virtue without faith, and radically distinct, in that
view, from anything called virtue in us. Where, then, is God? by what
searching shall we find Him out? by what sign is He to be known or con-
ceived? Does He think? No, never, in any human sense of the term;
for thought, with us, is only a finite activity under the law of succession
and time; and besides this, we have no other conception of it. Has He
new emotions rising up, which, if we could see them rise, would show us
that He is? No; emotion, according to our human sense, is a mere jet of
feeling-one feeling moving out just now into the foreground before others;
and this can be true only of a finite nature. God, in such a sense, certain-
ly has no emotions.
"
1
[95]
;
•
>
"What, then, shall we say; what conception form of God as simply
existing in Himself, and as yet unrevealed? Only that He is the Absolute
Being the Infinite-the I Am that I am, giving no sign that He is, other
than that He is.
'A very unsatisfactory, unpleasant, unsignificant, and practically untrue
representation of God,' you will say. Exactly so! that is the point I wish
to be discovered."
P
"
Exactly so"-and it is a word having this signification, or rather thus
wanting signification, which Dr. Boone would be glad to introduce into the
Chinese scriptures in the room of Elohim and Theos. If his wishes could
be realized, his version of the Bible would be a phenomenon so wonderful,
that the language of Grattan, extravagant and licentious in its original
application, would barely be sufficient to characterize it--" an experiment,
to set heaven and earth adrift from one another, and make God Almighty a
tolerated alien in his own Creation," yea, in his own Word.
CC
Of God in the absolute we know nothing, but that He exists. He is,
according to the view of Dr. Chalmers, that substratum for the Deity of Re-
velation and Creation, in which we believe by a fundamental law of our consti-
tution. And Revelation assumes the acknowledgement of the existence of
God by its readers. It does so, even where it is teaching its highest lessons
concerning His nature, as in the declaration, God is a spirit." Thus it
does not profess to give to men the idea of God, but to give fuller informa-
tion concerning that idea, to correct the many perversions of it, into which
men are prone to fall, to assert its grandeur and practical importance, and
to make known especially "the glory of God in the face of Jesus Christ."
Reference is make in many places to the manner in which the idea of God
is produced in the human mind, always implying that our knowledge of
Him is relative, gained, that is, by the contemplation of His works, and
reflection on the phenomena of nature and providence. One passage of this
nature was quoted on p. 9,—a part of the address of Paul to the people of
Lycaonia, to the effect that God left not Himself without witness, in
that He did good, and gave us rain from heaven, and fruitful seasons, filling
Co
1 The writer of this passage is Dr. Horace Bushnell. It will be found in his work
entitled "God in Christ," which led, I have been informed, to his being tried or
examined by his ministerial peers, on a charge of heresy or something approaching to
it. He was acquitted. His book must be very distasteful to all who would brand, or
put to the sword, every one who cannot get round the h in pronouncing shibboleth.
It is nevertheless a truly interesting work, though some of the writer's conclusions
appear to me unsatisfactory. His mind seems to have more subtilty than strength,
and his habits of thinking to be speculative rather than logical. With his view of
God in the absolute, unrevealed, as given above, I entirely agree. But does not Re-
velation teach us the Trinity of Hypostases, as in Jehovah, independent of all relation
to His creatures? This Dr. Bushnell would deny.
[ 96 ]
Mounisèrie
CC
our hearts with food and gladness." But a more remarkable passage is that
in the first chapter of the epistle to the Romans, where the apostle argues
the guilt of the ungodliness and unrighteousness of men, because that
which may be known of God is manifest in them; for God hath showed it
to them." How has God shown it to them? By a revelation of Himself
in the absolute? No-but the invisible things of Him, from the creation
of the world, are clearly seen, being understood by the things that are made,
even His eternal power and God-head." The knowledge of Him is gained
relatively. Men's cognizance of Him is not direct and independent: it is
by means of "the things that are made." Dr. Boone differs from me as to
the interpretation of the 21st verse of this chapter-" When they knew
God, they glorified Him not as God." But it cannot be explained so as to
be inconsistent with the general argument of the apostle, which it would
be, if after the reasoning which has been pointed out, he were to go on to
speak of God in the absolute.
Believing now that it has been shown that our knowledge of God is
relative, and, in harmony with that fact, that the name itself is a relative
term, I proceed to set forth further proof that the Shang-Te of the Chinese is
the true God. There are the sources of our idea of God. I propose to
С،
show that the same sources have led the Chinese to the idea and acknow-
ledgment of Shang-Te. And to avoid unnecessary disputes, instead of pre-
senting these in the first place in my own language, and according to my
own conception of them, I shall avail myself of the account of them given
in a recent work, The Method of the Divine Government, by the Rev.
James M'Cosh," which has been acknowledged by the most competent
jndges to be distinguished for originality and soundness of thought.”
"C
Though God," says this author, "is invisible to the bodily eye-though
he is, as it were, behind a veil—yet the idea of his existence is pressed on the
mind from a variety of quarters. Were it not so, the apprehension of, and
belief in, a supernatural power or being would not be so universally enter-
tained. The mind which refuses the light that comes from one region, is
obliged to receive the light that comes from another quarter of the heaven
and earth. It may be interesting to trace to its sources the most important
conception, which the human mind can form.
FIRST, THERE IS THE DESIGN EXHIBITED IN THE SEPARATE WORKS
OF GOD.
(C
<<
C
(6
"SECONDLY, THERE ARE THE RELATIONS WHICH THE PHYSICAL WORLD
BEARS TO MAN, WHICH WE CALL THE PROVIDENTIAL ARRANGEMENTS OF THE
DIVINE GOVERNMENT.
"THIRDLY, THERE IS THE HUMAN SOUL, WITH ITS CONSCIOUSNESS, ITS
INTELLIGENCE, AND ITS BENIGN FEELINGS.
FOURTHLY, THERE ARE THE MORAL QUALITIES OF MAN.
[97]
Such seem to be the four natural sources from which the human mind
derives its ideas of the Divine Being. Viewed separately, the arguments
drawn from these sources are not all conclusive, or equally conclusive; one
may be considered, perhaps, merely as suggestive, and another as confirma-
tory; one as a proof of the existence of God, and another as an illustration
of the existence of certain attributes.
Co
'Each class of objects furnishes its quota of evidence. The physical
works of God give indications of power and skill. The providence of God
exhibits a governing and controlling energy. Our spiritual natures lift us
to the conception of a living, a personal, and spiritual God."
The preceding arrangement of the sources of our idea of God cannot fail
to approve itself to the reader, as exceedingly beautiful and complete. I
shall now take the different parts in detail, and exhibit how akin to the
reasonings of the writer have been the mental exercises of Chinese thinkers,
and of the people in general.
The first source of our idea of God is the evidence of design in His
separate material works. "An acquaintance," the author writes, "with
the depths or minutiæ of science is not needful to enable mankind to appre-
ciate this argument. Every person who has observed the springing of the
grass and grain, and the budding of flowers, or who has taken but a
passing survey of his own bodily frame, or of the motion of the heavenly
bodies, has had the idea impressed upon his mind of reigning order and
wisdom. There is nothing abstruse, complicated, or mysterious in the
chain of reasoning, which leads us to believe in a supernatural intelligence,
or rather in the single link which connects the works of God, and the
worker. It is represented by Dr. Thomas Reid, as containing in its logical
form two propositions--the major, that design may be traced from its effects;
and the minor, that there are appearances of design in the universe."¹
Now, in the preceding chapter, many instances were adduced, in which
the phenomena of nature are viewed by the Chinese in their connection
with Shang-Te as their Cause. All existing things are regarded as His
workmanship; all the series of causes and effects which nature continually
exhibits are considered to be from Him, and under His control. There is
the text from the Appendix to the Yih-king, about the goings forth of Te,
which has been so often referred to, and is given at length on p. 15. The
very lowest view that can be taken of it, is that it speaks of the upholding
of all things, and in the following exposition of it by a writer who adopts
that view, we have a fine example of the "rising from nature up to nature's
God." Heaven," says he, "in producing and perfecting all things, and
ruling and governing them, is called Te. All His movements—whether
1 The Method of the Divine Government. Introduction, chap. 1.
C
CC
M
[ 98 ]
V
}
miss si
热
​by
T
active or more silent-find a place in the arrangement of the diagrams.
The first of these is the Chin, which embraces the goings forth of Te, when
the energies of nature bud forth and are moved. To the Chin succeeds the
Seuen, which embraces the adjustments of Te, when the energies of nature
are equally diffused. The next diagram is the Le, where we see the mani-
festations of Te, when the energies of nature are active and vigorous. The
next is the Kwan, where Te makes all things serviceable, and the energies
of nature are employed in the growth and nurture of all productions.
From Kwan we come to T'uy, in which Te has complacency and delight,
and the energies of nature have a joyous harmony. Next is the Keen,
embracing the strivings of Te, when the energies of nature seem to be con-
tending together. Next is the K'an, when Te withdraws his power, and
the energies of nature rest from their labours. Finally, there is the Kan,
when there is no voice of Te, and yet He is very influential for the good
(of men). At this point, the energies of nature have completed their pro-
ductions, and they are re-collected to commence their work afresh. Thus
from Chin to Kan, all the phenomena of the round year are embraced within
the diagram arrangement.1
All the phenomena of the year are indeed embraced in the arrangement,
but they are exhibited in their connection with Him, of whom and through
whom are all things. In the Te-choo edition of the Yih-king," upon the
same text, there are some expressions, more striking, perhaps, than any of
the above : " The spirit of Te, pervades all things, without being limited
by space, and the transformation and production of things proceed accord-
ing to a regular order, so that, by their issuings and revertings, we may
N
2天​之​生成​萬物​而​主宰​者​謂​之​帝​其​出​其​入​,
無不​寓於​卦​位​間​, 起​於​震​其​帝​之​出氣
​機​于此​萌動​乎​繼​以​異​也​其​帝​之​齊​氣​機​于
​此​均​布​乎​次​巽​而​離​乃​帝​之​相見​于​斯​氣​機​之
​所​宣​著​也​次​離​而​坤​乃​帝​之​致​役​于​斯​氣​機​之
​所長​養​也​坤​之後​而​兌​是​帝​所​悅​之​方​氣​機​之
​交​暢​在
​兌​之後​為​乾​是​帝​所​戰​之​處​氣​機
​[ 氣​于​之​之​之​機​于​不
​之​搏擊​在​以至
​內​氣​機​于是​慰勞​休息​焉​次于​坎斯​帝​之​不
​于​乾​斯​帝​之​歸​藏​于
​言​所​利​氣​機​于是​生​克​嗣​續​焉​則​起​震​迄​良​而
​一​歲​之​周​不​循環​于​卦​之中​乎
​『易經​體​註
​[99]
illustrate the issuings forth and revertings of Te. When we see things
completing their termination, we know that it is Te who has managed that
termination. When we see them effecting their commencement, we know
that it is Te who has brought that commencement to pass.
We saw that the Chinese believe in the agency of spiritual beings
in the different departments of nature, but we saw also how those beings
are recognized as the servants of Shang-Te. The powers that be” are
all ordained by Him. Another thing is deserving of remark-that, while
recognizing the agency of inferior beings, in cases of importance and emer-
gency, the Chinese rise away from them up to the Supreme Ruler Himself.
There are spirits which preside over the grain, but the Emperor, every spring,
at the great round altar, offers sacrifice to Shang-Te, as the great Maker,”
and prays that He will give happiness to the multitudinous people, by
causing the five kinds of grain to grow, and conferring that which is
the staff of all lands." There are again spirits who preside over the
bright clouds, and the sweet rain," but in a time of drought, Emperor and
people, feeling that vain is their help, raise their cry to heaven-to "Te, who
alone can grant prosperity, sending the rain and the clouds, to cause the
various grains to grow."³
But the argument from design is sometimes put very plainly and express-
ly. Dr. Medhurst has pointed out the following passage in the "General
Mirror of Spirits and Genii: -"The great Shun, observing the equable
adjustment of the sun, moon, and planets, knew that there must be a Hea-
venly decree. Accordingly, having undertaken to perform the duties of the
Emperor, and to take charge of all affairs, he sacrificed to heaven and earth
at the round hillock, and announced the circumstances in which he had
61
1
2帝​之​神​運​無​方​物​之​化成​有序​故​以​物​之​出入
​明帝​之​出入​物​之​成​終​而知​帝​之​宰​其​終​師
​物​之​成​始​而知​帝​之​肇​其​始​矣
​<<
嗣​天子​臣​御​名​祇​奏​于​皇天​上帝​日​候​維​啟​蟄
​農​事​將​舉 ​辰​敬​祈​洪​造​謹​率​臣僚​以​玉
​帛​犧​齊​粢​盛​庶​品​備​斯明​潔​恭​礼​上帝​圜丘​仰
​希​垂​鑒​錫​福​烝​民​俾​五穀​以​皆​登普​萬方​之​咸
​賴
​"When clouds distil in fruitful showers,
"The Author is divine."
維​帝​降​康​雨​施​雲​行​登​我​黍​徐
​These characters may recall to the memory of some those lines in Watts' version
of the 65th Psalm-
********
[ 100 ]
1
undertaken the government. On that occasion, he looked above, and re-
flected-'In this azure expanse of heaven, where the great ether is so
bright and vast, how is it possible that there should be no Lord and
Ruler, who presides over all decrees.' He therefore thought of an
exalted designation for this Being, and called Him Shang-Te, dwelling in
the bright heavens,' and 'The great Te, the Lord of heaven '-designa-
tions corresponding to that of 'The Supreme Heaven!'" The same logical
exercise of thought appears in the many passages where Shang-Te is called
The Former or Framer of all things," and where it is said that "He made
man as a potter makes an earthen vessel." (See p. 30.) Sometimes we
find the converse of such statements, and the necessity of design and ability
in works of man is argued from the design and skill apparent in the works
of nature. Yuen-mei, a writer of the present dynasty, says-" The making
of poems is like the making of history. Three things are necessary to it-
ability, learning, and discrimination, but of the three ability is the chief.
The Creator without ability could not have made all things.'
S
"2
Thus much on the first source of our idea of God. The everchanging
appearances of nature, we perceive, have led the Chinese to seek for the cause
of them in a Being of power and wisdom, out of nature, and beyond it, its
Author and Upholder. The equable adjustment of the heavenly bodies has
led them to conceive of a Supreme Ruler, whose workmanship they are,
and by whose decree they are sustained. All other beings are made by
Him, and serve Him. Throughout the universe, there is not a living
thing, and no single event, whose beginning and ending are not to be re-
ferred to His will.
<<
The second source of our idea of God is the relations which the physi-
cal world bears to man, which we call the providential arrangements of the
Divine government.' In observing these," says Mr. McCosh, "the mind
rises beyond mere isolated material objects and laws, and even beyond the
relations between them, to contemplate the grand results in the dealings of
God towards his creatures. It is to this latter class of facts that the majo-
rity of mankind look rather than to the other. An extended observation of
2
""
<
Co
1
大舜​見​七​政​齊​平​知​天命​攸​在​遂 ​行​天子​之
​事​整理​庶務​祭​天地​於​圜丘​類​告​攝政​之​由​因
​仰​思​蒼蒼​者​天​元氣​昊​然​廣大​豈​無​主宰​司命
​擬​上​尊號​日​昊天​上帝​又​日​天主​大帝​適​符​上
​天​之​號
​作詩​如
​造化​無​才​不能​造​萬物
​史​也​才​學識​三者​宜​兼​而​才​為​尤​先
​[ 101 ]
the nice adjustments in material objects requires a kind of microscopic eye
and a habit of fixed attention, such as are not possessed by the great body
of mankind, who look not so much to these as to prominent events cog-
nizable by the senses, without any minute inspection, and which indeed
force themselves upon the attention; the providential care of God, and
the restraints of his government, being not so much isolated adaptations, as
the grand results in their bearings upon mankind, to which these adapta-
tions lead. The common mind, unaccustomed to dissection, can pursue the
scientific argument and the observation on which it proceeds, but a very
little way, but this other it can prosecute to a great length. Inquire into
the ground of the belief in the existence of God, entertained by the work-
ing man or man of business, and you will probably find it not an ingenious
inspection of his own frame, or of any material object, but an observation
of the care which God takes of him, and of the judgments with which from
time to time He visits the world. It is this more obvious observation, which
falls in more readily with his habitual train of thought and feeling, and
which comes home most powerfully to his heart and experience.”
I have marked one of the sentences in the above paragraph. with italics,
because it seems to me to contain an important truth, in connection with
the arguments of Natural Theology for the existence and attributes of God,
and a truth which is strongly attested by the literature of the Chinese.
The providential arrangements of the Divine government are one of its
principal themes. God appears in it as the Ruler and Governor much
more frequently than as the Artificer and wise Contriver. This is in inter-
esting harmony with the reasoning of the philosophical writer. Were I to
quote all the passages, asserting the rule of Shang-Te, which are to be
found in the Classics, I should have to transfer to my pages a considerable
portion both of the Shoo-king and the She-king. A very few examples will
suffice, especially as many quotations introduced in the preceding chapter,
directly assert a moral government of the world, administered by Him.
In the chapter of the Shoo-king, headed "Many Regions (To Fang),"
we read:-" Te sent down calamities on the Hea dynasty. The ruler of Hea
increased his luxury. He would not speak kindly to the people, and be-
came utterly dissolute, and lost to all intelligence. He was unable for a
single day to rouse himself to follow the path marked out by Te."¹ Illus-
trating this passage, a commentator, Wang Tseaou, says,—“ In the daily
business of life, and the most common actions, we feel as it were an influ-
ence exerted on the intelligence and emotions of our hearts. Even the most
1
惟​帝​降格​于​夏​有​夏​誕​逸​不​言​肯​感​于​民​乃
​大​淫​昏​不克​終日​勸​于​帝​之​迪
​ཙ.༣.)གས་ཧ
$7
[ 102 ]
味
​the day
stupid are not without their gleams of light. This is the leading of Te,
and there is no place, where it is not felt."¹ The text and the comment
set forth the wrath of God revealed from heaven against the unrighteous-
ness of men, and yet only then revealed, when His spirit has striven long to
lead them right.
In the section of the She-king, headed “ The first month (Ching Yue),”
we read :-"The people now feeling their jeopardy, look up to Heaven, as
if it were regardless of them. But when the time of its determinations has
arrived, no man will be able to overcome them. There is the Sovereign
Shang-Te! Does He hate any one?"" This question of the writer may
bring to our minds the one of Abraham, Shall not the Judge of all the
earth do right?" The commentator expounds the sentiment in the follow-
ing way:-"The people feeling their jeopardy, bitterly cry out and tell
their state to Heaven, and yet Heaven appears regardless, as if it would
make no distinction between the good and the evil. But this happens only
while the time of its determined action has not yet arrived. When that
has arrived, there will not be one whom Heaven will not overcome.
there any one whom Heaven hates that it should afflict him? Happiness
to the good, misery to the bad-are settled essential principles."3 Let the
reader observe the trust in the Divine government which this passage
displays. Iniquity abounds. The innocent are suffering. The bad are
exalted. Such are the phenomena that for a time disturb the mind. But
“ there is the Lord, Shang-Te!” In that assurance the mind may rest.
He will arise, and vindicate the just.
Is
<<
<<
In the section entitled Great Brightness (Tae Ming)," we read the fol-
lowing address to king Woo, on the eve of his engaging the forces that were
supporting the tyrannical rule of the last emperor of the Yin dynasty-
The multitudes of Yin are gathered like the leaves of a forest, as they are
spread out there in Mǒ-yay. But we are full of spirits. Shang-Te is
‘王氏​樵​日​夫​日用​之間​常​行​之​理​此​心​之​靈​若
​或​啟​之​雖​至​患​之​人​未嘗​無​一​念​之​明​是​帝​之
​迪​人​無​往​而不​在​也
​2 民​今​方​殆​視​天​夢夢​克​有​定​靡​人​弗​勝​有​皇
​上帝​伊​誰​云​憎
​夢​定​夫
​#民​今​方​危殆​疾​痛​號​訴​於​天​而​視​天​反​夢夢​然
​若​無意​於​分別​善惡​者​然​此​特​值​其​未定​之​時
​爾​及其​既定​則​未有​不​為​天​所​勝者​也​夫​天​豈
​有所​憎​而​禍​之​乎​福​善​祸​淫​自然之理​而已
​[ 103 ]
›››2
with you. Banish all doubt from your mind.' This address is thus ex-
panded in the commentary-" When king Woo was attacking Chow, the
forces of the latter were collected, numerous as the leaves of a forest, to with-
stand him, and pitched in Mo-yay. Though Woo's forces were all in high
spirits with their enterprise, they were yet afraid lest his mind should be in
anxiety on account of the comparative smallness of his army; therefore they
animated him, saying, Shang-Te is with you.
Banish all hesitation from
your mind.'
This passage has always called up to my thoughts the
words of the 20th Psalm-"Some trust in chariots, and some in horses,
but we will remember the name of the Lord our God." The prayer of
king Asa may also be compared with it-"LORD, it is nothing with thee
to help, whether with many, or with them that have no power; help us, O
LORD our God; for we rest on thee, and in thy name we go against this
multitude. O LORD, thou art our God; let not man prevail against thee.”
(2 Chron. XIV., 11.)
It is needless to quote additional passages. The declaration of the
Governor of Fuh-keen, quoted on the 60th page, is borne out by all the
literature, ancient and modern, of the empire-that "Shang-Te conveys to
the Chinese mind, the idea of one Universal Ruler of the world." What
could be more akin to western modes of thinking-what could be more
just-than the following reasoning as to His existence, quoted by Dr.
Medhurst from the Dictionary called Heae shing pin tsze tseen 23 Accord-
ing to the Shoo-king, Heaven is without any private partialities, but favours
the respectful; again, the decree of Heaven constituting any one Emperor
is hardly to be relied upon, because it is not invariably secured to one
family. Further, on those who do good, Heaven sends down a hundred
blessings, and on those who do evil, it sends down a hundred calamities.
Now, if in the midst of all, there was only this undistinguishing principle
of order, and breath of nature, revolving round and round; and if there
were no such thing as a perfectly spiritual and efficacious true Ruler, then
4
C
<<
1
殷商​之​旋​其​會​如​林​矢​於​牧野​維​予​侯​典​上帝
​臨​女​無​貳​爾​心
​2
此​章​言​武王伐紂​之​時​紂​衆​會​集​如​林​以​拒​武
​王​而​皆​陳​于​牧野​則​維​我​之​師​為​有​興起​之​勢
​3
8諧​聲​品​字​箋
​4
至​靈​之​眞​宰
​耳​然​衆​心​猶​恐​武王​以​衆寡​之​不敵​而​有所​疑
​也​故​勉​之​日​上帝​臨​女​無​貳​爾​心
​!
Lazar
LATA MAN
******
[ 104 ]
who is there to display these partialities and impartialities? And who is
there respecting whom it can be said that His decree is hardly to be relied
upon, and is not secured to any family, while he sends down blessings or
calamities upon people? Is it not He, whom we call the great and ma-
jestic Shang-Te ? But we people, living daily under the Divine inspection,
do not know how to cultivate our fear and caution, so as to dread the
Majesty of Heaven. Whilst we dare, with our little cunning and selfish
feelings, to contend against the Heaven of Te, are we not unreflecting in
the extreme ?"2
I know not in what more skilful manner a missionary could expose the
erroneousness of the principles of Choo He, and his followers, or how he
could better set aside the assumptions of "an undistinguishing principle of
order "—" the le that neither wishes nor plans," and of "an active-passive
primordial matter." What can we say of those assumptions but that they
are absurd, and will not avail to explain the acknowledged phenomena and
facts? This is what the Chinese writer says. No western theist ever rose
more firmly and directly to the recognition of God.
I have only to repeat here the two observations with which I concluded the
illustration of the first source of our idea of God—that, while the Chinese
acknowledge the agency of other spiritual beings in the moral government
of the world, they are careful to discriminate between their subordinate mi-
nistry, and the Sovereign rule of Shang-Te; and in cases of emergency, they
for the most part make their appeal direct to Heaven. I have before me
The Book of Actions and their Recompenses, "3 in the Imperial edition,
with a preface from the vermillion pencil of Shun-che, the first Tartar em-
peror. Though it is properly a work of the Taou sect, its general princi-
ples are recognized as in harmony with the classical doctrine. Passages
are adduced from the different king to illustrate them, and the reader is
taught to extract the essential truth from the peculiar dress in which it is
presented. The work says:-" Their recompenses follow good and evil, as
surely as the shadow attends the substance. Therefore in heaven and on
earth, there are spirits who are set over the faults of men, and who shorten
their lease of life, according to the lightness and gravity of those faults.
There are also the spirit-princes of the stars called the three T'ae, and of
the Bushel of the North (Ursa Major), which are over men's heads, and
record their crimes. There are also the three Body-spirits, which reside
within men's bodies, and, on every fifty-seventh day, go up to the palace
در
‘皇皇​之​上帝
​" Medhurst's Inquiry into the proper mode of rendering the word God, p. 28.
3
感應​篇
​[ 105 ]
of heaven, to report men's crimes and faults. On the last day of every
month, the spirit of the furnace does the same, In these sentences, the
subordination of those various shin is sufficiently declared. The classical
commentator, however, leads the mind, away from the spirits of heaven and
earth, directly to Shang-Te, quoting from the She-king-" Shang-Te is near
you, and daily surveys your conduct." In reference to the three Body-
spirits, he says :— "There is a saying of the Taou sect, Be on your guard
on the fifty-seventh day, and you will escape the three Body-spirits,' but I
think we ought in everything to do good. Then they will go up and report
our good-doing. Though we should not escape from them, they can do
us no harm. But if our conduct be bad, although we may escape from
them, how shall we evade the inspection of Heaven?"
3
The third source of our idea of God is the human soul, with its consci-
ousness, its intelligence, and its benign feelings. "A reference," says the
writer, "is made to these, not as the agents by which the process of proof
is conducted, but as the objects contemplated, and on which the proof rests.
It is never to be forgotten, that apart from a reflex contemplation of the
human soul, it is impossible to rise to the contemplation of a living and
intelligent God. It is in the human soul, small though it be when com-
pared with the object reflected, that we are to discover, most strikingly re-
presented, the image of a spiritual God. Without taking human conscious-
ness and feeling and intelligence into view, God would be conceived of as a
mere principle of mechanism or order in nature, as a power of fate or law
of development above nature (as with Schelling), rather than a real and
living agent. It is the possession of consciousness and intelligent purpose
by man, that suggests the idea of a personal God."
I have a profound conviction of the truth of these observations, and
nothing has interested me more, in investigating the notions of the Chinese
concerning God, than to find writers reasoning in the way they do, from the
2 善惡​之​報​,如影隨形​是以​天地​有司​過​之​神​依
​人​所犯​輕重​奪​人 ​又有​三台​北斗​神君​在
​人​頭上​錄​人​罪惡​奪​其​又有​三​尸​神​在​人
​身​中​每​到​庚申​日​輒​上​詣​天​曹​言​人​罪過​,月​晦
​之​日​竈神​亦然
​上帝​臨汝​日​鑒​在
​3
守​庚申​而​三​尸​語​出​道家​然​吾​以為​事事​行
​善​三​尸​亦必​以其​善​上奏​雖不​絶​何​害​若​所​行
​不善​雖​三​尸​豈能​逃​于​天​鑒​乎
​N
CA
[ 106 ]
Sve.
soul or mind of man to the intelligent personality of Shang-Te. In illustra-
tion of this, let me refer the reader to the words of Yang Fuh, quoted on
p. 37, and those of Wei Chwang-keu, quoted on p. 52. The former says
that "by Heaven and Te are indicated one Being-that Heaven must not
be sought for in what is visible—that he who seeks for Heaven in material
appearances, does not differ from a person who knows that a man has a
body, colour, and form, but does not recognize the honourable sovereign
mind." The latter says that Shang-Te is the Lord and Governor of
heaven just as the soul is the Lord and Governor of the body, and that it
is not possible that there should be two Lords and Governors." In the
Dictionary from which I quoted the admirable reasoning in p. 103, for the
personality of Shang-Te, we read,—“ Te is the Governor of heaven; the
Lord and Governor of heaven is called Te, as the lord and governor of the
body is called the mind.”
"'1
Co
Intimately connected with this part of the subject are the many passages
in which the mind, will, decrees, and spirit, of Shang-Te are spoken of. Such
expressions are evidently formed upon the conception of Him according to the
consciousness that we have of our own free, intelligent, personality. In the
section of the Shoo-king, called "The announcement of T'ang," that
monarch says to the people of all his states-" If you be good, I will not
dare to conceal it. If guilt rest on my own person, I will not dare to ex-
cuse myself. The inspection of those things rests with the mind of Shang-
Te." Several instances have already been given where the decree or decrees
of Shang-Te are mentioned. There is, indeed, hardly a phrase of more com-
mon occurrence in the Shoo-king. The expression-" spirit of Te or of
Shang-Te" is a very important one. His personality is involved in it, for
wherein lies our conviction of our identity, our continuous personality, but
in our spiritual self-consciousness? In this point, Chinese phraseology con-
cerning Shang-Te coincides remarkably with the language of Scripture
concerning God. Shang-Te is a spirit; God is a spirit. There is "the
spirit of Shang-Te," as there is "the spirit of God." "By His spirit
God hath garnished the heavens;" "by. His spirit Shang-Te beautifies all
things."
3
1
帝​者​天​之​宰​也​天​之​主宰​日​帝​身​之​主宰​日​心
​ด
爾​有​善​朕​弗敢​罪​當​朕躬​弗敢​自​惟​簡​在
​上帝​之​心
​3
神​也​者​妙​萬物​而​為​言者​也​. It is with these characters that
the paragraph of the Appendix to the Yih-king, following the account of the issuings
forth of Te, commences. In giving to the term
In giving to the term an active signification, I cannot
advance the support of many commentators. In harmony with most of them, Regis
[ 107 ]
The fourth and last source of our idea of God, as stated by McCosh, is-
the moral qualities of man. By these qualities he understands more par-
ticularly the conscience. "This conscience," he says "is in all men.
Man has not only powers of understanding, such as the memory, the imagin-
ation, and the judgment; not only feelings and emotions, such as love, hope,
fear; he has likewise a higher faculty or sense, which judges by its own
law of every other principle of the mind, and claims authority over it. Now,
the conscience is a ready and powerful means of suggesting the idea of
God to the mind. We believe that it is by it, rather than by any
careful observation of nature, material or spiritual, that mankind have their
thoughts directed to God. It is not so much by what he sees around him,
as by what he feels within, that man is led to believe in a ruler of the
world. A conscience speaking as one having authority, and in behalf of
God, is the monitor by which he is reminded most frequently and empha-
tically of his Governor and his Judge."
This source of our idea of God is intimately connected with what has
been given, under the second head, as the providential arrangements of the
Divine government. Among those the writer included the judgments with
which God from time to time visits the world, but what is such a judg-
ment, but a forth-putting of the power of God in harmony with a rule of
right, and in support of it? To recognize a providential judgment there
must be in the first place a judgment of conscience. Still I think with Mr.
McCosh, that "it is possible to build upon the very fact of the existence of
the conscience an independent argument in favour of the being of God,"
and what is more to the point in hand, the Chinese reason from the one to
the other, just as we do.
A striking instance of this was adduced on the 101st page, in the obser-
vations of Wang Tseaou, upon the punishment of the emperor Kēě, for his
irreclaimable dissoluteness. He speaks of an influence exerted upon our
translates-"That which in this universe of things is most wonderful and exceeding
apprehension, is spirit." But it is not spirit in general that is the subject of dis-
course. It is the spirit of Te, whose workings are illustrated. Leang Yin, one of the
earliest commentators under the Ming dynasty, says
之​體​神​者​帝​之​用​故​主宰​萬物​者​帝​也​所以​妙​萬
​物​者​帝​之​神​也
​**£,"Shin here refer to Te. Te is the body (the substans) of
the shin; the shin is the acting out of Te. Therefore He who rules and governs all
things is Te. That whereby he beautifies all things is His shin," i. e. His spirit.
Here the two characters Te and shin are brought together I would ask which of
them meets Dr. Boone's requisition of an absolute name. He will use shin for God:
but, according to the Chinese philosopher, Te is the body, substance or essence, of shin.
The mind may rest in Te as "a being" it cannot do so in shin, when thus in con-
junction with Te.
[ 108 ]
66
'the voice
minds, in regard to the nature of our daily conduct, which influence is
the leading of Te." The expression is altogether tantamount to the
description of conscience, which I think is not uncommon, as
of God" within us. Our moral nature is, indeed, ascribed in express
terms to Shang-Te, as His gift. We read in the Shoo-king, in "The
announcement of T'ang "-"The Sovereign Shang-Te conferred the prin-
ciples of rectitude on the lower people, by obeying which they will possess
an invariably virtuous nature.' Those principles of rectitude are bene-
volence, righteousness, propriety, knowledge, and faith, and they are ma-
nifested chiefly in regulating the five great relations of life-those, name-
ly, of parent and child, monarch and subject, husband and wife, elders
and youngers, and of friendship. The moral philosophy of the Chi-
nese, therefore, accords with that of those western writers, who have
questioned the propriety of regarding conscience as a distinct faculty,
but view it rather as a general principle of moral approbation or dis-
approbation applied to the conduct and affections. This, however, does
not affect the question of its supremacy in the soul, nor of the recognition
to which it leads of the supreme authority of its Author. Mencius declared
that "it was by the preservation and nourishment of the heart and nature
thus endowed that man served Heaven." On one occasion, he gave utter-
ance to the following noble sentiments-" The delight of the superior man
lies in three things, and to be ruler over the empire is not one of them. If
his parents be preserved in life, and his brothers give him no occasion for
sorrow-this is one element of his delight. If he can look up to Heaven
without shame, and look down upon other men, without being abashed-
this is the second element of his delight. If he can get the most talented
"1
"
2惟​皇​上帝​降​衷​于​下​民​若有​恒​性 ​In the Pe-che (備
​edition of the five king, there is so remarkable an exposition of this passage,
that it cannot fail to interest students of Chinese ideas- TE
夫人​所以​有​仁
​義​禮​智​信​之​性​者​從何​得​之​乃​惟​皇​上帝​化生​萬
​物​之初​本​其​太極​陰陽​之至​中​者​降​之​民​渾然​在
​中​不偏不倚​所謂​衷​也​, “Whence did man get his nature, endowed
with the principles of benevolence, righteousness, propriety, knowledge, and faith?
It was from the Sovereign Shang-Te, who, in the beginning, when He produced all
things, conferred upon man that which was most perfect of the T'ae-keih, and the yin
and yang, blended together in him, without deflection, without perverse inclination.
This is what is called the moral nature." What is meant here by the T'ae-keih, I will
not undertake to say, but the writer makes a very evident distinction between it and
Shang-Te. He is the author of all things, and specially of the moral nature of man.
The T'ae-keih, the yin and the yang, are instruments, or materiel rather, in His hand.
存​其​心​養​其​性​所以​事​天​也
​[109]
A
men in the empire under his influence, and teach them-this is the third
element of his delight." The second of these sources of delight appears
to be that in which Paul says he always exercised himself—“To have a
conscience void of offence towards God and towards men." The whole
three are summed up by Chang Nan-heen in the words—“ The de-
light of the superior man is to delight in his Heaven "-this last word
evidently denoting the Heaven-given and gifted nature.
I have thus gone over the different sources of our idea of God, and ex-
hibited how the same facts in nature and providence have led the Chinese
to the idea of Shang-Te. The notions of creation and self-existence cannot
enter into the origin of our idea of God; they constitute rather its comple-
tion. That the Chinese have ascended to the former at least, has been
shown abundantly in the preceding chapter, but if they had not done so, I
should still have contended on the ground of this other evidence, that Shang-
Te must be the true God. This is the only evidence which I could philo-
sophically seek for myself.
vernor.
It is a just remark also of the author from whom I have so largely quoted,
that the arguments drawn from the different sources of the idea of God which
he enumerates, are not all conclusive or equally conclusive. If only one of
them were found clearly developed among the Chinese, we should be able, I
conceive, by means of it to lead them on to all the rest.
But there is not one
that fails us. Shang-Te is the Designer and Producer, the Ruler and Go-
He is a spirit, a personal intelligence, and the Lord of the con-
science. Still, I readily admit that they are "The Providential arrange-
ments of the Divine Government," which have most affected the minds of
the Chinese, and are most closely connected with their idea of Shang-Te.
But in this they agree with the "majority of mankind," and in the embodi-
ment of this fact which we have in the NAME by which they designate the
Supreme Being, we have a strong corroboration of both of the theses which
I have thus far been arguing, and an interesting illustration, of the unity
of mind that lies under all the apparent diversity of human languages and
customs.
That Shang-Te means the Supreme Ruler is admitted on every hand.
The Jews on their part tell us that their name for the Supreme Being-
Elohim-means "the Governor or Judge." There is the name God, which,
slightly varied, runs through the languages of all the Teutonic races in
1
2 孟子​曰​君子​有​三​樂​而​王天下​不​與​存焉​父母
​俱​存​兄弟​無故​一​樂​也​仰​不愧​于​天​俯​不​怍​于
​人​二​樂​也​得​天下​英才​而​教育​之​三​樂​也
​“君子​之​樂樂​其​天​也
​[ 110 ]
Europe, and is found in Asia, the name of the Supreme Being among the
Persians. Its radical signification also is the same. This has already been
insisted on, both by Dr. Medhurst and myself, and I am happy to have met
with the following confirmation of it in Webster's "American Dictionary of
the English language." He says under the word:-" GOD. Sax. god;
G. gutt; D. god; Sw. and Dan. gud; Goth. goth or guth; Pers. goda or
choda; Hindoo, khoda, codam.¹ As this word and good are written exact-
ly alike in Saxon, it has been inferred that God was named from his good-
ness. But the corresponding words in most of the other languages are not
the same, and I believe no instance can be found of a name given to the
Supreme Being from the attribute of his goodness. It is probably an idea
too remote from the rude conceptions of men in early ages. Except the
word Jehovah, I have found the name of the Supreme Being to be usually
taken from his supremacy or power, and to be equivalent to lord or ruler,
from some root signifying to press or exert force. Now in the present
case, we have evidence that this is the sense of this word, for in Persic,
goda is rendered dominus, possessor, princeps, as is a derivative of the
same word. See Cast. Lex. 241.” Dr. Boone says that "Etymology is a
very uncertain guide to the character and meaning of words-that every
work on logic is full of warnings against our being misled by sophistries
derived from this source-that it is wholly conjectural, and there is no other
field perhaps in which learned men have so indulged their fancies." Now,
it may be very convenient to meet an argument founded on a particular
etymology by writing in this manner of etymology in general, but such a
course is not philosophical, nor the way to get at the truth. The increasing
importance which is attached to etymology as a branch of the science of
language, sufficiently refutes Dr. Boone's representation of its little value.
It is not wholly conjectural. Some men, indeed, have pursued the study of
it with an improper license of fancy, but there is no sounder canon of Gram-
mar than that laid down by MacCulloch—“The radical meaning of a word,
when discovered, always furnishes the key, which explains and reconciles
the remotest of its secondary significations."" Dr. Boone should have
shown that my derivation of Elohim was wrong. Had he proved the etymo-
logy which I assigned to it to be incorrect, he would have subverted the
argument raised upon it. But he contents himself with the rash and incor-
¹ I have ascertained from competent scholars that khoda or codam is not an indi-
genous Hindoo term, but is the Persian word adopted by Mohammedans in India, and
occasionally used by the Hindoos also. There is no such word in Sanscrit.
CC
There can be no question about the Persian word. The derivative to which Webster
refers is khodawan, given in Richardson's Dictionary as meaning a king, a prince,
a lord, a master." In the "Arabian Nights' entertainments," there is the "Story of
Codadad and his brothers,"-Codadad, given of God.
2 Manual of English Grammar, Philosophical and Practical, p. 123.
1
[ 111 ]
rect assertion that all etymology is conjectural. Will he set aside Webster's
account of the radical meaning of God in the same way? The first English.
Journalists have been forward to acknowledge the surpassing merits of his
Dictionary as the best of the English language, and a long list of names, of
the greatest weight in the United States, bears special testimony to its
superiority in the exhibition of etymologies. I beg my missionary brethren
not hastily to reject the evidence to which their attention is thus called regard-
ing the proper sense of our common appellation for the Supreme Being. It
has been seen how the same considerations which lead us to believe that there
is a God, have led the Chinese to believe that there is a SHANG-TE. We
now see that the radical meaning of the name Shang-Te is the same with
that of the name God. Here is the Semitic race-Hebrews, Arabians,
Chaldeans, and others. They call the Supreme Being ELOHIM-the Ruler,
the Judge. Here is the Teutonic race of Goths and Saxons, joining hands
with the Persian tribe, and calling the Supreme Being GoD-the Ruler,
the Lord. Here is the great Mongolian race-the many millioned fami-
ly of the Chinese-calling the Supreme Being TE and SHANG-TE-the
Ruler, the Judge. This cannot be of chance-such a unity amid such a
diversity. The sounds are various, but the thought is one. The Jew,
the Teuton, the Chinese, are evidently of one blood, one nature; different in
temperament, in complexion, in habits, they come together as members of
the same family into the presence of their common Parent. He has ap-
pointed them the bounds of their habitation far apart, but He is equally
near to them in their separate places. They recognize Him in the same
way, and they call Him, to His ear, and to the mental understanding of
one another, by the same name. Our inquiry has thus connected itself with
one of the most important questions in Natural and Theological Science-
the question of the unity of our race, and it sheds a light upon it, which
will be hailed, if I do not greatly err, by many minds. For my own part,
I must use Shang-Te, in speaking to the Chinese of God, because it is the
term which naturally connects them by the mysterious springs of their
mental constitution with Him. I must use it, because it is the term,
which, by the affinity of our mental constitution, connects them with myself
and with all other men.
It now only remains, in this chapter, to make a few observations on the
general application of the term, into the nature of which we have been in-
quiring. This point was adverted to briefly on the 75th page, but the full
consideration of it was deferred, till the evidence should be submitted that
Elohim and God were relative terms. This has been done, and assuming
that the point has been made good, the general application of the word God
is no more mysterious-no more difficult of explanation—than a similar
application of other relative terms, which ought to be restricted in their use.
Kysy
[ 112 ]
For instance, in a nation there can be by right but one President, Emperor,
or King, according to the nature of the government. In a time of confu-
sion, however, many individuals may try to raise themselves to the supreme
power; many chiefs may be saluted President, or Emperor, by their re-
spective followers. But the usurpation does not confer the right. In the
same way, there may be many claimants to the possession of the same pro-
perty, but when their different pretensions are decided on, it will be assign-
ed to him, whose it is, and he will be able to say, "I am owner alone, and
besides me there is no other." Just so it is with the name God. In truth
—in right, there is only one God, but there are who are called Gods,"
even many. Their followers salute them by a title to which they have no
elaim. They are usurpers—existing it may be really as spirits, or existing
as such only in the imaginations of their worshippers. The distinction of
God propriè, and god impropriè, on which Dr. Boone insists as so important,
only involves the subject with confusion. When he speaks of the word
having in the one case a proper sense," and in the other an improper, I find
it exceedingly difficult to follow his reasoning. I admit a proper and an im-
proper application of the name. The giving it with its proper sense to beings
not entitled to it-this is the improper application. The impropriety is of
the same kind as when a usurper is saluted emperor. That name does not
thereby get a new and improper meaning. The calling one by it who
ought not to be called by it, does not alter its true real signification. The
word emperor is still the same, but he who wishes to be denoted, or whom
others wish to denote, by it, is a false emperor.
<<
66
The account which I gave in a former publication of the origin of Poly-
theism was the following-" Men served the true God, before they wrongly
imagined any other. When they took His attributes and gave them to
other beings, real or fictitious, they called them by the name which belong-
ed to Him only." Dr. Boone says that this appears to him a correct ac-
count of what must have been the case with the first men, those who used
the primitive language, but that "the proposition, men served the true
God, before they conceived of false gods,' is an indefinite proposition, which
is not true, if taken universally." Its fallacy, he further says, will be at
once apparent, if I will make it universal-" All men served the true God,
before they wrongly imagined another," for that this would require all men
to have been monotheists, before they were polytheists, which is contrary to
what we all know to be the fact. (Def. p. 56.) Now. will Dr. Boone
point out to us a language, in which the word corresponding to our God, or
god, if he pleases, was the production of a generic idea? If I were to admit
that it is contrary to fact that the people of any nation were monotheists be-
fore they were polytheists, my faith in the Bible would be greatly shaken.
The Apostle in his Epistle to the Romans charges guilt home upon the gentile
[113]
world of all ages, because of their polytheism. God has never left them with
an excuse for it, and when we go back along the stream of history, we reach
a point of time, when the ancestors of every existing nation stood in con-
nection with the patriarchs, taught of God. Up to the building of the
tower of Babel, the whole earth was of one language and one speech.
Mankind used the word for God that Noah used. Perhaps polytheism had
begun to be developed among them, yet it followed after monotheism. When
their language was confounded, and they were scattered abroad over the
earth, when did the different companies have the idea of God obliterated
from their minds? Did they continue unable to communicate with one
another of a Power or Powers, dealing with them so wondrously, till they
had perverted the witnessing of nature and providence, and suddenly awoke
with a religious consciousness all polytheistic, and then began to talk of
this god and that god? This has not been the religious history of man-
kind. The records of men do not so clash with the conclusions to which
"The most ancient na-
we naturally proceed from the Oracles of God.
tions," says Johannes Von Müller, "though entirely uncultivated in other
things, had perfectly correct views and knowledge of God, of the world,
of immortality, and even of the motions of the stars, while the arts which
It is also true,
pertain to the conveniences of life are much younger.
says Dr. Hales, of the most ancient Heathen records that have survived
the wreck of time-the oldest subsisting fragments are usually the simplest
and best, and afford the most favourable specimens of primitive theology,
and exhibit a remarkable conformity with HOLY WRIT."
"1 CC
<<
But the great points-and by which chiefly missionaries must be guided
in their communication of the truth to the Chinese-are the nature and sig-
nification of the word God. Be it that monotheism preceded polytheism, or
let it be argued that polytheism in some cases preceded monotheism, how
shall I communicate the truth which is deposited in the Bible to the Chi-
nese? According to the conclusions which I have sought-and I hope
with success-to establish in this chapter, I must use for God a relative
term, and a term conveying the idea of rule. With an absolute generic
term, I shall be building up the system of error and sin against which the
Bible warns its readers. I shall be placing a stumbling block in the way
of the obedience of faith. I had better, a thousand times, never again write
a Chinese character or speak a Chinese word. But with a relative term-
with the term Shang-Te, or even the simple Te-I can teach the whole
truth of Revelation, and, through the gracious and merciful blessing of God,
both save myself and them that hear me.
CC
1 Quoted in Tholuck's "Nature and moral influence of Heathenism."
' Analysis of Chronology, vol. rv., p. 459.
ด
O
20
[ 114 ]
CHAPTER III.
ON THE GREEK TERM, THEOS.
THE TERM USED FOR GOD IN TRANSLATIONS
OF THE SCRIPTURES IN THE NORTH OF INDIA. THE TERMS USED FOR
GOD IN CHINA BY ROMAN CATHOLICS, MOHAMMEDANS, AND JEWS.
Very little reference has been made in the preceding pages to Theos, the
name in Greek corresponding to Elohim and God. Its etymology is in-
volved in greater mystery than that of either of those terms, and any
conclusion established from the ascertained facts concerning them, could
not be shaken by peculiar views which may be taken of it.
Dr. Boone argues to make it probable that the idea conveyed originally
by Theos was of a polytheistic nature. Homer, Hesiod, and the Greeks
of their age," he says, used Theos as the general name of their deities,
designating any one of them indifferently by this name, to be determined
by the context, or occasionally using it, when standing absolutely, to denote
Zeus, the highest Being known to them; then, when the philosophers
learned from foreign travel, or from their own reflections, that there was
an intelligent First Cause, a Being wholly different from Zeus, and one
who had not been spoken of before, the question must have arisen by what
name he should be called. Anaxagoras called his Disposing mind, the
cause of all things' Theos, and from this grew up the monadic theos of
the Greek philosophers." (Def. p. 104.) I differ, as much as can be,
from this account of the way in which Theos came to represent the idea
of God, but it is not necessary to go into the details of Grecian history
in order to set it aside. Unless Dr. Boone can show that it was an
absolute generic term- —a generic term for a class of beings considered in
themselves, as to their nature, without reference to any other beings-he
accomplishes nothing towards the support of his proposal to render Theos,
in translating the New Testament scriptures, by the Chinese shin. This
he has not done. This, if the reasonings submitted in the last chapter
be correct, he cannot do; and in reading the pages of his Defense, which
treat of Theos, nothing has surprised me more, than that the autho-
rities to which he appeals for confirmation of his views, should not have
convinced him that the word in every language answering to God or god
must be a relative term. For instance, having observed that "because
men fail to discover a FIRST CAUSE,' to which they ascribe spirituality,
free-will, intelligence, omnipotence, &c., we must not conclude that they
have had no thoughts on the subject of Deity," he quotes the following
passage from Morrell's work on "The speculative Philosophy of Europe in
the nineteenth century:
"
<<
[ 115 ]
More
"No one will affirm that the earlier ages of the world were destitute of any search-
ings after God. So far from that, everything in the mythological period was wond-
rously gilded with the divine. The only thing to be noticed is that men in those
ages conversed mainly with nature; that they formed their conceptions of the numina
divina with much reflection, and chiefly from nature; and that the argument from
this source resulted more frequently than not in polytheism. Can we say that the
process was illogical? I think not. Confine our view to nature only with its endless
variations, and what is there unnatural in admitting the whole hierarchy of Olympus?
Nay, history and present experience prove, that under such circumstances, the poly-
theistic hypothesis is by far the most acceptable to the human understanding. Even
on this ground, however, the chief share in the argument is derived from the mind or
the consciousness. The irresistible belief we have of causation is a primary law of our
consciousness, and the first attempt we make to hypostatize the cause of the universe
around us, is the transference of our own forms of intelligence, and our own personality,
into the conception of that vast architect, or hierarchy of architects, by whom the world
was constructed. The theistic argument then, in which the appeal to nature is the
prominent feature, ends at best in the idea of a Demiurgus.”
According to this representation, the primary notion of a god is the con-
ception of "
an architect." It is nearly allied to that, to which the mind
is led by the first of the sources of our idea of God, as given by McCosh—
the Design exhibited in the separate works of creation. By the contempla-
tion of the things that are made, the thoughts are raised to a maker of them.
Be it that only one architect is supposed, or that a hierarchy of architects
is believed in, the conception is relative, and the name is the verbal embodi-
ment of the conception.
So far, therefore, as the relative nature of the term Theos is concerned,
that point is not affected by the question as to the religion of those who first
used it, whether they were monotheists or polytheists. I believe they were
the former; Dr. Boone thinks it very likely they were the latter. On either
hypothesis, the word is relative, as Justin Martyr,' in the second century,
argued that it was, ranking it with "Father,
Father," "Lord," and Master,"
and contending that God in the absolute was not only above all names, but
above all existence. Ignorant as we are of its etymology, we cannot tell
what particular relation it primarily denoted the Being intended by it as
sustaining, but the following general view of its signification, from the
pen of one of the first Biblical scholars of the present century, Moses Stuart
of Andover, is well worth our study.
Reviewing Dr. Robinson's Lexicon of the New Testament, in the North
American Review, for April (1851), the learned writer observes, that in order
to communicate to the world the important truths with which they were
charged, it was necessary for the New Testament writers "either to employ
old words in a new sense, that is, one in a greater or less degree new, or
else to form new words." Of the latter expedient there are not many
examples, and they are mostly cases of composition, where the different
1 Hagenbach's History of Doctrines, vol. 1., p. 96.
....
CC
[ 116 ]
elements afford some clue to their meaning in combination, but the former
expedient is very often resorted to. Illustrating the use of it, Dr. Stuart
says:-
Let us begin with theos, God, the fountain of all true religion. What is theos in
a Greek classic? A deified man, half human and half superhuman, a compound of
power and pride, and cruelty and ambition and tyranny and lust, a being fraught
with all human passions, especially the baser or the more destructive ones; a being
local, limited in power, subject to the destinies, and destitute of holiness, justice, good-
ness and truth. If Plato and Socrates, and some few others, like Eschylus or Pindar,
attained to higher and somewhat more spiritual views, these had nothing or little to
do with the mass. 1 The gods of Homer's Iliad are those of the populace. And these,
with the exception of supremacy in Jupiter alone, have not one moral or physiolo-
gical quality of the God of the New Testament. They are neither omnipotent, om-
niscient, nor omnipresent; they are not endowed wtth proper creative power; they are
neither holy nor just, nor all-wise nor good. They are not even spiritual nor incorpo-
real, but are formed of a kind of sublimated or transcendental substance. When, there-
fore, a New Testament writer appeals to the God of the Christians, or introduces him
into any description or assertion, what idea could a heathen Greek affix in common
with him to the word theos? Not one thing is common to their minds, when this
word is first introduced and read, excepting that of Sovereignty or Supreme power.
In what way then was the Greek to understand an Apostle? In no way except by
explanation, or by what is said in the context and in other parts of Scripture. In
these two ways, all knowledge of the Apostles' meaning must be acquired. Rarely, if
ever, do they stop to define words; for they take it for granted, the reader will suffici-
ently understand them by a diligent perusal of the context. In the present case su-
premacy is the germ of the idea of theos, and this is common to both parties; but the
attributes and character of the Supreme Being are matters of inquiry, and of subse-
quent information to the Greek reader. Better was it to use this germ, as a basis for
development, than to coin a word entirely new. Definition immediate and formal, if it
could be made, would not avail so effectually as further reading and consideration of
the manner in which the Supreme is developed."
"C
¹ Granted that the populace—the mass-had the idea of their gods here set forth
by the writer, yet had they no other and higher idea connected with the word Theos,
used absolutely in the singular? I am better pleased in this matter to agree with the
early Fathers and writers of the Christian church, than with the American Professor.
Origen placed the idea of one God in the same class with the ideas common to the
consciousness of all mankind. (See Neander's Church History, vol. 11. p. 304.) Ter-
tullian makes his appeal, against the prevalent heathenism, to the testimony of souls,
not trained in the schools, but simple, rude and uncultivated. (Ibid.) "Marcion,"
says Neander, was the only one, who denied that any testimony concerning the God
of the Gospel was to be found in the works of creation, or in the common conscious-
ness of mankind. The more emphatically, therefore," (as against this heretic, let Dr.
Boone observe), "does Tertullian dwell on this testimony." Here are some of his ex-
pressions—“ The consciousness of God is the original dowry of the soul; the same and
differing in no respect, in Syria, and in Pontus; for the God of the Jews is the one
whom men's souls call their God." "In the deepest emotions of their minds, they never
direct their exclamations to their false gods, but employ the words :-By GOD! As
truly as God lives! God help me. Moreover they do not thereby have their view
directed to the Capitol, but to heaven." I have already referred to the same fact, which
Tertullian here remarks upon, as exemplified among the Chinese, turning away, under
excitement and deep emotion, from all the shin which they worship, directly to Shang-
Te, and making their appeal to Heaven. The subject is finely expanded by Lactan-
→
[ 117 ]
Co
66
Most of the Protestant Missionaries in China have profited, I apprehend,
more or less from the exegetical labours of Moses Stuart on various portions
of the New Testament. Some of them have been his pupils. We cannot
The
set a light value upon his judgment concerning the meaning of Theos.
beings, he tells us, which that term denoted to the first readers of the
"neither
inspired writings, differed in nature from the true God. They were
spiritual nor incorporeal." They agreed with Him only in the attribute of
Power or Supremacy. 'Not one thing," he says, was common to the
minds of the Apostles, and their readers, in connection with the word Theos,
but the notion of sovereignty or supreme power." If the case was so,
by what term shall we render theos in Chinese? By the term shin? Surely
we cannot. That denotes spirit in the abstract, or a spirit in the concrete,
and with the class of shin worshipped by the Chinese there is indissolubly
associated the idea of inferiority and subordination. Shall we then render
Theos by Shang-Te? If we do, our readers and hearers will certainly have
that one notion in common with us, which the Greeks had with the first
teachers of Christianity-the notion of supreme power. How many more
notions they will have in common, I have endeavoured to show in the first
chapter of this work.
The subject of the radical meaning of Theos will be found to introduce
itself again, in connection with the second topic to which I wish to call at-
""
tius, in the following passage:-" And yet allowance might be made for this impiety
of men (the worship of many gods), if their error proceeded altogether from ignorance
of the Divine name. But when we see the worshippers of the gods often confessing
and proclaiming the Supreme God, what pardon of their impiety can they expect, since
they do not acknowledge the worship of Him, of whom it is impossible that man should
be entirely ignorant? For when they swear, or wish, or give thanks, they do not name
Jupiter, nor many gods, but GOD. Thus the truth, by the force of nature, breaks forth
from their unwilling breasts. They do not indeed do the same in the midst of pros-
perity. Then chiefly God glides out of the memory of men, when, enjoying His be-
nefits, they ought to give honour to the Divine goodness. But if any heavy necessity
presses on them, then they remember God. If the terror of war hath raged, if pestil-
ence hath brooded over them, if long drought hath denied their nourishment to the
fruits of the earth, if a fierce tempest or storm of hail hath come upon them, they fly
to GoD, assistance is sought from GOD, GOD is intreated to come to their relief. If any
one be tossed by raging winds upon the sea, he calls on Him; if any one be tormented
by violence, he instantly implores Him; if any one be reduced to the necessity of beg-
gary, his appeal is to God alone, and it is by His divine and only influence that he
intreats men to have compassion upon him. Therefore they never remember GoD, but
when they are in misfortune. After the fear has left them, and the dangers have re-
ceded, then with alacrity they run to the temples of the gods, they pour out libations
to them, they sacrifice to them, they crown them." (Div. Inst. Lib. II. Cap. 1.) The
evidence is to my mind convincing, that the Greek Theos and Latin Deus had a much
higher meaning with the people of Europe in the time of the Apostles than Dr. Stuart
is willing to allow, but I have made these observations in a note, rather than in the
text, because this difference of opinion does not interfere with the application which I
make of his remarks, to the question in dispute between myself and Dr. Boone.
*****~*
སསཾཙཙ ནས་
DEC
[ 118 ]
1
tention in the present chapter-the practice of Biblical translators in the
North of India, in the use of a term or terms to render Elohim and Theos.
More than twelve months ago, my attention was struck by the following
passage and note in the memoirs of Dr. Carey :-
"I was pressing upon him (a Brahmin) the necessity of believing in Christ for sal-
vation, when he asked how it was that the worship of idols had been followed from the
beginning, and how it was that according to the Scripture itself, the worship of the
Debtas was professed throughout the whole world, except one small nation from the
beginning.
“Note.—Debtas-Idols or supposed powerful intelligences, inferior to God, and re-
presented by images. They seem to answer exactly to the Greek word Daimonion,
and the character of these supposed intelligences is well described, according to the
Hindoo notion, in Parkhurst's Greek Lexicon, under the above word. The Hindoos,
however, divide them into two kinds, viz., Debta or Soor, and Doytyo or Asoor, the
first signifying the good or benign, the last, the bad or malignant powers.”1
On reading the above sentences, it occurred to me that those debtas of
the Hindoos were probably the same as the shin of the Chinese, the Debtas
or Soors being the Shin, and the Doytyos or Asoors the Kwei. I wrote to a
friend in Calcutta, who was perfectly able to give me all necessary informa-
tion on the subject,—the Rev. Mr. Lacroix-asking what was the nature of
the debtas, and the meaning of the term, and what terms missionaries had
used in the translation of the Scriptures for the words God and Spirit. To
these inquiries. I received full and satisfactory replies from the party to
whom I addressed them. And not only did he answer them himself. In
order that they might be met as completely as possible, he submitted them
also to the Rev. Mr. Wenger of the Baptist Mission, who has taken, in the
department of Biblical translation, the place of the late Dr. Yates. The
observations of Mr. Wenger are so lucid as to the practice of translators in
India, and so pertinent to the controversy agitated in China, that I am happy
to give them at length.
He says:-
"1. Devata or debta is an abstract form derived from deva, and corresponds exactly,
both as to its form and its etymology, with the Latin deitas derived from deus, terms
which appear to have been, originally, identical with the Indian ones. Deva, in all
probability, ought to mean luminous or shining, for it is connected with the root diva,
from which we have divasa, day, and a very large number of other words-especially
in Sanscrit all implying luminousness. The term deva appears, in the first instance,
to have been applied to the sun, moon, stars, &c., regarded as beings of a superhuman
nature. It is not found in actual use, in any other sense, than that of god or lord.
In the latter sense it is applicable to a king, a husband, &c. When it means god, it is
descriptive of one or other of the inferior deities. Devata, the abstract, must ori-
ginally have meant Deity, but is now most commonly used in a concrete sense, much
in the same way as deva. I believe, however, that it may also denote the supposed
divine principle which enters an idol after consecration, and leaves it again when the
festival period is over. I am not aware that deva could be used in this latter sense, or
1 Memoir of Dr. Carey. Boston Edition, p. 212.
[ 119 ]
separated from a personal agent or a visible form. So far as I know, neither deva
(fem. devi) nor devata has ever been used by any biblical translator in this part of
India, for any other purpose than that of designating the false gods of idolaters.
"2. The term used for the true God in Biblical translations is Ishwara. This is not
applied, in ordinary parlance, to any of those false gods, whom the Hindus themselves
regard as decidedly inferior; and thereby it is distinguished from devata. Among
the Hindus, a large number confer the title Ishwara upon Shiva, and another large
number upon Vishnu, according as they give the preference to the one or the other of
these two; but should any other of the innumerable devatas be called Ishwara, it
would be an unusual thing, and call for something like an explanation. Ishwara
probably meant, at first, an owner, lord, or ruler. It always implies personality and
authority. In Sanscrit poetry it is often applied to kings; and the derivative aishwa
rjya (pron. oyshwurjo) means lordly grandeur. There is a compound of Ishwara;
viz. Parameshwara (he who is Ishwara preeminently). This term has been used by
Dr. Yates as an equivalent for Jehovah, excepting a few passages, in which it was
thought necessary or very desirable to retain Jehovah. But the Hindus employ this
term as a name of either Shiva or Vishnu. I am not aware that any serious incon-
venience of a practical nature-has arisen or is likely to arise, from this use of Ish-
wara and Parameshwara.
"3. Shiva and Vishnu are two gods of the great Hindu triad, and Brahmá (pro-
nounce this Bromhah) is the third, but I am not aware that he is particularly worship-
ped, or that any temples are erected to him.
"C
'There is another word, of the neuter Gender, closely resembling this last; viz.
Brahma (pronounce Bromho). I hardly think the object which it is intended to de-
signate, can be called a person, or said to be possessed of any personal authority. The
sense almost invariably attached to the word in actual usage, is best described by the
phrase the soul of the universe, the only object which possesses a real, permanent, and
living existence. All Hinduism is pervaded with the idea that what we call created
beings (whether material or immaterial) are so many parts, emanations, modifications
or disguises of this same Brahma. As water can be turned into ice, so can Brahma
into matter, &c. All life and especially all mind is a part of Brahma-whether modi-
fied or not, is not exactly agreed upon. No temples are erected to it; but the idea is
pretty general, and frequently expressed by the educated class, that whatever be the
visible object that is worshipped, no other object but Brahma can in reality receive
worship. In the sun and the moon, in a male or female idol, Brahma alone is wor-
shipped, whatever may be the intention of the worshipper. It is clear that Brahma is
essentially a heathenish and pantheistic idea, serving the Hindus as a cloak with which
to embellish their idolatry. The term Brahma therefore has been carefully kept out
of the Scripture, excepting in a very few passages (as in 1 Cor. VIII., 4,) where a remark-
able proverbial saying exactly to the point, warrants its use.
"4. The term for spirit is átmá, which I believe originally meant either breath, or
else the conscious principle, that which constitutes identity and personality. Unfor-
tunately, átmá is not a very convenient term, being by the Hindus understood to mean
the original form of Brahma, when regarded as a conscious being. But there is no
other term than can be used, in general. It implies comparative (if not absolute) im-
materiality, and consciousness, and the word enters largely into the composition of
terms descriptive of moral character. For Holy Spirit Dr. Carey used dharmátmá, a
term objected to by Dr. Yates, because the usage of the Bengali (and Sanscrit) lan-
guages leads the reader to regard it as an adjective, having the meaning piously or
religiously minded. The same objection applies to sadátmá, which means, or may
mean, well-minded. Paramútmá (the spirit by way of preeminence) is a standing
Hindu term for Brahma, and therefore unsuitable. Dr. Yates has selected pabitra
átmá, spelt as two words; and this I believe to be the best that can be chosen, as it
[ 120 ]
is quite literal, and at the same time intelligible. If it were spelt as one word, pa
bitrátmá, it might mean holy-minded.
5. Although I am not able to judge of the peculiarities of the Chinese language-
for a cursory glance at the classical works, as translated by Pauthier, is not a sufficient
qualification—yet I venture to offer two remarks which appear to me of some import-
ance, and applicable to all biblical translations :—
K
I. If possible, the term to be used for God should not be a compound term, for
reasons so obvious that they need not be mentioned. The phrase God of gods (which
we have rendered literally) is one illustration of the importance of this remark.
II. The term used for God should be one that implies at least the two ideas of
personality and authority combined. Any elevated and unusual, but readily intel-
ligible, term-say a poetical term-descriptive of a sovereign or a ruler, appears more
appropriate than a term which does not convey the idea of authority. Most heathen
gods, who are represented as persons, were originally kings or chieftains. The kings
of the Medes and Persians were regarded as incarnations of the Deity; hence the
decree passed for the ruin of Daniel, that during 30 days no other god save king
Darius should be worshipped. In that passage, by the way, a term descriptive of a
ruler, can be more easily handled than any other. The term Augustus points to the
same thing. And Jehovah, in the Mosaic ritual, required of his people oblations,
food (such as the shewbread), &c., precisely similar to those which in ancient times
kings required of their subjects.
These two considerations, viewed in the abstract, lead me to think that in Chinese
ti by itself would be suitable as a term for God, and say shang-ti for Jehovah or LORD.
It is not for me, however, to affirm that this theoretical conclusion is practically desir-
able. May the Lord, by His Spirit, give to His servants in China, that wisdom from
above, that shall lead them to a right decision, in a matter so closely connected with
the glory of His own name.
I was correct in saying above that Mr. Wenger's observations were per-
tinent to the controversy agitated in China. It will be observed-First,
that the term used in Biblical translations for the true God, in Bengal, is
Ishwara, which is not the general or generic name of the Hindoo deities,
or the beings worshipped by the Hindoo people, but a relative term, the
distinctive title of two of the principal deities, probably meaning, at first
lord, owner, or ruler, and implying personality and authority. There is
here no sanction for the use of shin in Chinese, but between Ishwara and
Shang-Te there is a close analogy. They are words of the same gramma-
tical class, and of the same primary meaning. Some missionaries in China
object to the use of Shang-Te, because some of their hearers understand by
the name one of the Taouist idols, Yuh-hwang or Heuen-Teen. But in
India it never seems to have occurred to any one as an objection to Ishwara,
that the Being intended to be denoted by it was likely to be confounded
with Vishnu or Sheva. If the Indian translators have done right in using
Ishwara for Elohim and Theos, we cannot be wrong in using Shang-Te in
China. And, on the other hand, if Dr. Boone have reason on his side in
pleading for shin, then in India they ought to use debta. Mr. Lacroix
writes that "all temples whatever in India are devoted to the worship of
debtas." It is the generic name for beings worshipped among the Hindoos.
By a relative term, Dr. Boone says, we cannot teach the doctrine of the
[ 121 J
Trinity, nor the Divinity of the Saviour. Let missionaries in India think of
this. Let the various Bible Societies do the same. Can it be, that during
more than fifty years, all the venerated and highly-gifted men who have
laboured in India, have been striving thus not for the truth, but against the
truth? Can it be that so many thousands of pounds have been spent in
circulating the Scriptures, in versions opposed to the most sacred mysteries
of our faith? No-the servants of the Gospel have not been walking in
I know that
such darkness; they have not fallen into such fatal courses.
the use of Ishwara in Bengal has satisfied some minds that a relative term
must also be used for God in Chinese. I would hope that it will modify
even Dr. Boone's opinion as to the dangers inseparable from the use of such
a term. One thing is plain-No Bible Society which has contributed of
its funds to circulate the translations of missionaries in the North of India,
can refuse with consistency its countenance and aid to the versions of those
in China who employ the term Shang-Te.
It appears, Secondly, that translators of the Scriptures in India, use the
term debta to designate the false gods of idolaters. They have one word
for God, and another word for a god. Their practice in this point agrees
with that of the late Dr. Gutzlaff and of Dr. Medhurst, when they made
their first version of the New Testament. All parties in China, however,
are now agreed as to the impropriety of the method. Certainly the diffi-
culty of carrying it out here is peculiarly great. Debta is not found in ac-
tual use in any other sense than that of god or lord, but shin is in actual
use for spirit. It does not occur, indeed, in any other sense.
To express
by means of it even the idea of a god would require a periphrasis. A
phrase like " The gods of the nations," must be rendered in some such
way as—“The spirits which the nations honoured as powerful guardians."
Thirdly, Mr. Wenger states that the Latin words deitas and deus appear
originally to have been identical with the Indian terms devata and deva, and
that deva ought in all probability to mean luminous or shining. The same
view has been taken by some eminent scholars of Germany-particularly
by Professor Lassen of Bonn.¹ I wrote to Mr. Lacroix, calling his atten-
1 Lassen says:-
:-"The general denomination of God most widely spread among the
Indo-Germanic nations sounds in Sanscrit deva, in Greek, theos, in Latin, deus, Lettic
diewas, in Irish dia. In the German languages, it has been limited to a special God,
who is called in old high German Zio, and in the Edda Ty'r, but which must be called
in the Gothic Tius; in the plural tivar denotes, in the Edda, gods and heroes.
"Deva is derived from the root div, to light, and retains even in the language of
the Vedas, as an adjective, the signification of shining. This proves that with the
Indo-Germanic nations, the conception of the Deity was derived from light, and that
the objects of their earliest divine reverence were the appearances and effects of light.”
(Extracted from a number of the Oriental Christian Spectator.)
The same view of the primary connection between Theos, Deus, and Deva is main-
tained in an eloquent and admirable article on Comparative Philology in the Edin-
P
[ 122 ]
tion to this point, and asking him why, if deva and deus exactly corresponded
in primary meaning, they miglt not in India take debta, and employ it as
theos and deus had been employed by the early Christians. At the same
time, I expressed my doubts of the proposed etymology, on the ground that
no adjective, expressing the quality of a being in itself, could become the
name of that being in relation to others, Sir Isaac Newton has observed
that we do not say "my eternal," "my infinite,' 'my perfect." In the
same way, the phrase "my luminous," or "my luminous one" would be
objectionable, and incapable of becoming the basis of the relative name of
God.
<<
در
Both my correspondents kindly replied to the inquiry, and the doubt.
which I had expressed concerning the proposed etymology of Deus and
Theos. Mr. Lacroix wrote: -“In regard to Deva, Deb, or Debta, pray,
keep in mind, that whatever its etymology may be, this term is never used
in India, except to distinguish a god among many-in other words, one of
the pantheon of 330 millions, of which the Hindus boast,-but NEVER to
signify the only true God in the sense of the Bible." Mr. Wenger expres-
ses himself to the same effect:- "The difference between Ishwara and
Deva, as used by the heathen, is not one of kind, but one of degree. The
same being—say the sun-may be called Ishwara or Deva. But Deva, in
the singular at least, has almost invariably a proper noun prefixed to it;
because the use of the word at once suggests the idea of a multitude, out
of which an individual is selected, which individual must be specified. In
other words, Deva is current in the sense of a god (among many), but not
in the sense of God, as contrasted with creatures; whilst Ishwara may have,
and often does have, the meaning God."
"We could not use Deva in Gen. I., 1. The sentence would be under-
stood to mean, a god created heaven and earth.”
The doubts about the etymology of Deva may be removed by the sup-
position that it may have meant Illuminator, viz. of the world. I do not
vouch for the correctness of Lassen's views."
K
These observations deserve the attention of the missionaries in China who
insist on using shin for God. It has been contended, that even if it were
granted to them that shin means a god, they could never rise from that to
the signification of God, and that the idea of a multitude is inseparably
burgh Review for the last quarter of 1851, and the writer would agree, I apprehend,
with Mr. Wenger, in the supposition that Deva meant "Illuminator." He denies
also the connection between the Teutonic God and the Persian Khoda, and elucidates
the Sclavonic word for God which is "Bog," identifying it with the Sanscrit Bhaga,
which signifies “the divider, distributor, or ruler." Touching in a note on our Chi-
nese differences, he expresses a hope that "the old word Shang-Te may be adopted by
Christians of whatever denomination in China.
""
[ 123 ]
connected with it, so that they cannot, while they use it, teach the Chinese
that there is but one God. These representations, however, do not appear
to have produced much effect. More regard may be paid to them when
they are thus enforced by the judgment of parties of competent ability and
experience, beyond the circle, and out of the heat of our peculiar controversy.
I said before, that if it were right in India to render Elohim by Ishwara, it
could not be wrong to render it in China by Shang-Te; I may say here, that
if debta would not suffice for God in India, neither will shin suffice for it
in China. If the first verse of Genesis translated with debta would only
mean -"a god created heaven and earth," the same verse translated with shin
can only mean- a spirit created heaven and earth.”
"C
use.
Mr. Wenger's suggestion, that the primary meaning of Deva may have
been "The enlightener," would remove the difficulty which the view of it
as an adjective, signifying "luminous," interposes in the way of its relative
But I shall be slow to acquiesce in the etymology. Much more ac-
cordant with the natural sources of our idea of God, as developed by Mc-
Cosh, is the old derivation of theos from theo or tithemi, pono, making the
first conception of the Deity to be taken from the arrangements of His
works.1
M
"C
The proposal of Mr. Wenger, made before he had perused any of the
publications on one side or the other of our controversy in China, that Te
without adjunct should be used for God, is not without interest. Dr. Boone
in more than one place takes a special objection to the use of Shang-Te, be-
cause it is a compound term, consisting of an adjective "Supreme," and a
noun Ruler," whereas he says, we want a simple, uncompounded word,
like God. (Def. p. 43.) Again he says, that with such a compound phrase
we cannot teach a strict and proper monotheism-"Does not the addition
of the adjective supreme imply the existence of inferior gods? The belief
in the existence of only one supreme God is not monotheism; but the belief
in the existence of one God is." (Def. p. 91.)
I purposely reserved for the present place these objections to the use of
Shang-Te, thinking that their appropriateness, if not their force, would be
illustrated by Mr. Wenger's remarks.
Now, it must have appeared even to a cursory reader of the preceding
pages, that Te and Shang-Te are used interchangeably, and the one nearly
as frequently as the other. If the advocates of shin were willing to use Te,
I should have no further controversy with them. Te cannot be used for
God, without admitting that by Heaven the Chinese do not intend the
material heavens, but the governing Spirit who is in heaven, for if Shang-
1 Carlyle says in his Introduction to "The Letters and Speeches of Oliver Cromwell
-To know God, Theos, the MAKER, must always be the highest glory for a man.'"
[124]
Te be sometimes explained as meaning Teen, T'een and Te are more fre-
quently interchanged. Between two versions of the old Testament, the
one of which rendered Elohim by Shang-Te, and the other rendered it by
Te, there would be no antagonism. There might be different opinions as
to the force, perspicuity, and elegance, attaching to the different renderings,
but the Chinese would learn the same truth from them both.
I do not see that we must necessarily have a simple uncompounded word
in Chinese for God. The nature of the language often requires us to use
two or more characters for one English word. Saviour, for instance, is ex-
pressed by Kew-choo, lawyer by sung-sze, and soul most commonly, among
missionaries, by ling-hwun. I am not aware that any great difficulties have
been found by translators in the use of Shang-Te.
The prefixing of Shang to Te has not the effect among the Chinese, which
Dr. Boone would attribute to it—of distinguishing merely the Supreme God
from inferior deities. As well might be reason that because Abraham lifted
up his hand to the most high God, therefore he believed in a multitude of
other gods. The effect of Shang is, I conceive, to give emphasis to the Te,
just as we think that we raise the meaning of our word, by writing the first
letter wlth a capital—God. and not god. Te indicates the general notion of
rule which the mind receives from the contemplation of nature and pro-
vidence. Shang-Te denotes the conclusion to which the mind comes, in
harmony with revealed truth, that there is one great Supreme Ruler-one
GOD. When a Chinese reasoner wishes to rise from the thought of many
spiritual beings, working and governing in the universe, he does so by
means of the term Shang-Te. Hence, though Shang-Te is sometimes called
T'een-che Shin i. e. the Spirit of or in heaven, the expression is explained
so as to prevent its being supposed that He is merely one of the Teen-shin,
or heavenly spirits. It is said" By Shang-Te and by Heaven the same
Being is intended. When we collect the shin of heaven and express the
idea of them in a word, we use the name Shang-Te." Let the reader refer
to the discussion in the first chapter about the five Tes, and he will be con-
vinced that Te and Shang-Te convey to the Chinese the idea of one Being,
and that as it is contrary to the doctrine of antiquity to say that there are
more Shang-Tes than one, it is equally contrary to it to say that there are
more Tes than one. The objection, therefore, to the use of the compound
term that it would suggest the idea of inferior gods has no validity. There
is no reason why on account of it we should deny ourselves the advantages
of definiteness and authority which attach to Shang-Te. Some missionaries
in India find it preferable to use for God the compound Parameshwara
'上帝​天​也​聚​天​之​神​而言​之​則​謂​之​上帝
​1
1
1
[ 125 ]
:
(which others have employed for Jehovah) instead of Ishwara. "It is the
word," writes Mr. Lacroix, "which I for one always use."
We ought also, I think, in this matter to have some respect to the use
of Te in the sense of emperor, and in application to the sovereigns of China.
Such an employment of the term is perhaps to be regretted, yet it shows
more clearly the analogy between Te and the Hebrew Elohim. Both the
names are applied away from the supreme Being to earthly monarchs, and
on exactly the same principles. At least, the explanation which is given by
critics of such a usage of the Hebrew words, is that which Chinese scholars
assign for the similar usage of Te. Hengstenberg says upon the first verse
of the 82d Psalm, "God standeth in the congregation of the mighty; he
judgeth among the gods ;"-" In the Law of Moses, all those whose office
it is to command, to judge, and to arbitrate, all those to whom in any re-
spect reverence and regard is due, are set apart as the representatives of
God upon earth. We are taught to recognize in governors a reflection of
the majesty of God. But it was in connection with the office of judge that
the stamp of divinity was most conspicuous." In accordance with these
principles, the name Elohim was given to governors, especially in their judi-
cial capacity. as the representatives of God upon earth. What now do the
Chinese say on the application of Te to emperors? In the Dictionary
Heae Shing we read :-" Te means the Lord and Governor of heaven; but
because emperors are appointed by Heaven to regulate matters, they are
also honoured as Tes." The subject is fully treated in the T'ang edition
of the Classics, in the discussion of the meaning of the first sentence of the
Shoo-king, where Yaou is spoken of as the Te Yaou." "Te," it is said,
'is one of the names of heaven, and the reason why it is named Te, is that
Te means to judge. Respect is thus had to the unlimited impartiality of
Heaven, not recognizing any distinction between self and others, but judging
and examining all things, with a justice and equity reaching to the utmost
distance. On this account Heaven is named Te. The five Tes-i. e. the
five ancient emperors-agreed with this in their principles, being also able
to exercise discerning judgment, on which account the name was applied to
them." A few columns farther on, we meet with the important words :-
<<
The meaning of T'een and Te is the same. A buman sovereign may be
called Te, but he cannot be called T'een, for the name Heaven is spoken
with reference to the body (i. e. nature or essence), and a human sovereign
cannot share the nature of Heaven.'
2
"
С،
1 See Medhurst's Inquiry on the proper mode of rendering the word God, p. 10.
2 帝​者​天​之​一名​所以​名​帝​帝​者
​也​言​天​蕩​然
​無心​忘​於​物​我​言​公平​通​遠​審
​故​謂​之​帝​也
​[126]
These passages make it clear that the name Te is given to emperors as
the representatives of Heaven, the vicegerents of God, while there is nothing
in the application to raise in them the thought that they are in nature more
五帝​道​同​於此​亦能​審​諦​故​取其​名​天​之​與​帝
​義​為​一​也​人主​可​得​稱帝​不可​得​稱​天​者​以​天
​隨​體​而立​名人​主​不可​同​天​之​體​也
​* "A human sovereign cannot share the nature of Heaven." I may not find a more
appropriate place than this to consider an objection urged by Dr. Boone against the
use of Te and Shang-Te, on the ground that Shang-Te is explained as not referring
to theor substance of the being so styled. He says:—
Take, for instance, the explanation of the words tien and ti given by
Ching-tsz' when commenting on the 18th Section of the Chau Li : T'ien yù tí yih yé ;
kí k'í chú
tien yen di tí, tī yen ii Chua 天​與​帝​一​也​天​言​其​體​帝​言​其
​È, Tien (Heaven) and Tí (Ruler) are the same; [the name] heaven refers to its (the
ruling power's) (t'í) substance; tí, the Ruler, refers to its ruling.
#
"If we are correct in using the word ti substance, to express that in which the
Father, Son, and Holy Ghost are one; when we say 'the three Persons are one Sháng-
tí,' how can the phrase Shangtí, which does not refer to the substance of the being in-
dicated, but only to his ruling, teach that the oneness of the three Persons consists in
their having only one ti substance, or their being con-substantial? Will the
豆
​words 'Three Persons and Supreme Ruler,' express the Athanasian view of the Trini-
ty?"-(Def. p. 91.)
It might here be replied, And what advantage is gained by using shin rather
than Te or Shang-Te? If Te be not used by the Chinese to denote the substance of
the Being so denominated, it is used to denote the substance of shin. Attention was
called to this point in the note on p. 107. Dr. Boone assuredly will be in a worse case
with shin as regards 'the Athanasian doctrine of the Trinity,' in his view of it, than
the Missionaries who use Shang-Te. Our substanceless Ruler is the substance of his
God. A preliminary difficulty, it is evident, has to be met by Dr. Boone, before he
can with propriety call upon others to explain "the remarkable fact" which he points
out in regard to the phrase Shang-Te.
But I do not wish to take shelter behind any difficulty that besets an opponent.
The difficulty which Dr. Boone urges against the use of Shang-Te, may be fairly re-
solved, I think, in the following way-if, indeed, it ought to be called a difficulty at
all. The words of the scholar Ching should be rendered, "Teen and Te are one
Being; speaking of His substance, we call Him T'een; speaking of His rule, we call
Him Te." Dr. Boone introduces the words "the name" before the second Teen, and
the words “the title" before the second Te. He also renders the character #
(k'e) by the neuter pronoun "its," and supplies the words "the ruling power's" to
explain it. Now, I ask Dr. Boone what is the antecedent to ? Is it Teen or Te
or Yih? If it be Teen, he ought to have translated "its," and supplied "heaven's." If
it be Te, he ought to have translated "his," and supplied "the ruler's." If it be yih,
he ought to have translated the first clause-" Teen and Te are the same Being or
the same thing," according as he considered the subject spoken of in the Ritual to be
(
•
1
·
•
1
[ 127 ]
:
į
1
than other men. In such a usage of the word there is nothing idolatrous.
There is nothing in it even to support a despotical throne. The ruler may
be an autocrat, a king. or the president of a republic. It is his "regulation
of matters"-his being invested with authority and ruling righteously-
which constitutes him a Te. The term, however, in this signification is
used extensively, and I would therefore argue, that in the translation of the
Scriptures, we should employ for Elohim and Theos, in their proper applica-
tion, the name Shang-Te. Not that there would be any danger, in the use
of the simple Te, of our seeming to forbid civil government, as Dr. Boone
fears. (Essay, p. 67.) We often find the term on the same page in its
two-fold application, only raised, when given to God, above the place which
it occupies as given to the emperor. No more should we be setting our-
selves against civil government, in writing and preaching that there is only
one Te, than the Apostle attacks the principles of social order, when he
declares that to us Christians there is only one Lord, Jesus Christ.¹
a person or thing; the translation of would then either be "his” or “its,” ac-
cording to the decision on that previous inquiry.
The view which I take of the passage is sufficiently indicated in the translation
which I have proposed. The import of the declaration, in the phraseology of the
last chapter, I conceive to be this "The Divinity considered in the absolute-as to
essence, in Himself-we call T'een or Heaven; considered relatively-as He is towards
other beings-we call Him The Ruler." Now as a translation of Elohim and Theos,
we do not want the name of Deity in the absolute. We want the name of Deity in
relation, and in the Chinese name we have a term expressing personality and authori-
ty, as precisely as any term could do. Be it that the Chinese greatly err in their con-
ception of Deity in the absolute, we can correct that error, and lead them to the right
notion of Him.
At the risk of being considered a defender of Chinese notions whether good or bad,
I will add that Teen, used to awaken the thought of God in the absolute, conveys in
many Chinese works important and correct ideas. That in such an application the
mind does not rest in the material heaven was proved, I consider, in the first chapter,
pp. 37, 38. Heaven used symbolically for Him who dwells and rules above it, calls up
the ideas of Unity, Brilliancy, and Purity. Behind the material screen there is one
Being, Glorious, Pure, and Infinite! Other ideas may also be associated with it, but
these are distinctly indicated.
1 In illustration of these remarks, I beg to quote the following passage from the 13th
volume of the collected statutes of the present dynasty, as published in the 39th year of
Keen-lung: 帝​授​神器​統一​寰​瀛​剪​滅​巨​寇乾坤​載​清
​·著​戎衣​若​雨​甘雨​大​告​武​成​作​神​人主​一​“ Te gave
thee the empire, to govern all within its circle. Thou cuttedst off and didst exter-
minate the great banditti, till the land became tranquil and pure. Thou donnedst
once thine armour, and it was as if it rained sweet rain. There was a great announce-
ment of the completion of thine enterprise, and thou becamest the lord of spirits and
men." In such language do the Tartar emperors celebrate the founder of their dynasty.
Let the reader mark it. 1st, Dr. Medhurst in more than one place has referred to the
[128 ]
Leaving these remarks on the objection to the use of Shang-Te, taken from
the fact of its being a compound term, I proceed to consider the characters
used for God by the Roman Catholics. More than one of the points to which
I have adverted will present themselves again in the exhibition of them.
It is well known that the name which they use for God is T'een-choo,
which means—“The Lord of heaven," and it is the more deserving of at-
tention at the present time, because some Protestant missionaries are also
employing it. The Bishop of Victoria writes "T'een-choo, (the Lord of
heaven,) the Roman Catholic term for God,' has doubtless many things to
recommend it as preferable-being stereotyped by nearly a century and a
half of usage in a religion, which numbers its tens of thousands in every
province of the empire, and whose religious nomenclature Protestant chris-
tians have adopted, on most other points. But better satisfied as I should
be, to see a compromise effected on that basis, I have but little hope at
present on any other term than T'een-shin. Glad should I be if the able
pen of Dr. Medhurst could induce the Protestant missionary body to accept
T'een-choo as the basis of compromise."
Since he penned these sentences, the Bishop of Victoria has abandoned
the hope of a compromise on the basis of the combination T'een-shin, or
Heavenly spirit. Nor do I think that there is any likelihood of so happy a
result being effected on the basis of the name T'een-choo. There is, indeed,
no comparison between the merits of these two terms. Were I reduced to
make an election between them, I should not hesitate a moment in deciding
<
phrase 神器​,
as a designation of the empire. Whatever be the precise import of the
characters, the thing denoted by them appears here as the gift of Te. 2d, The emperor
is often spoken of as “the lord of all the shin”–ÓŹÈ. Here we see that
shin”—百​神​之​主​.
he is so, by virtue of the gift of Te. He who subjects spirits and men to the emperor,
cannot be Himself put under him. This passage alone would prove that the Chinese
recognize three orders of intelligent beings, Te or God, shin or spirits, and men. 3d,
In rendering Theos by this word Te, we should no more be declaring war against the
emperor's title, than the emperor himself declares war against it. Dr. Boone says that
if we use Te for God, we must "forbid all Christians to call the emperor by this title,
or we must call a man 'August God,' than which it would be better for us to cut out
our tongues." (Essay, p. 57.) It has been shown in the text, that Te, as applied to
the emperor, does not indicate any participation in the Divine nature. I should have
thought that the words of Christ in John X., 35, would have made Dr. Boone pause,
before he wrote that we should cut out our tongues rather than make such an applica-
tion of a term. Wherein does he better himself by adopting shin for God? Let us
suppose that he is talking with a Roman Catholic Chinese, and asks him who taught
him to pray to the Virgin Mary. The Chinese will answer-" My shin-foo taught me
"Your shin-foo taught you so! Do you know what you are saying? Did God
the Father teach you to worship the Virgin Mary?" "God, the Father!
I mean my
spiritual father, my priest." 'Sir, I forbid you to call a man by this title. It would
be better for you to cut out your tongue." What, I again ask, does Dr. Boone gain,
by attempting to metamorphose the word spirit into God?
So."
(C
:
4
[ 129 ]
:
for the latter. All essential truth may be taught by means of it, whereas
error is inseparable from the use of T'een-shin, or any other generic term of
nature. When, however, we weigh the claims of T'een-choo against Shang-
Te, those of the latter appear to me greatly to preponderate.
The names agree in various important particulars. First, They are both
relative terms. Shang-Te denotes-The Supreme Ruler. Teen-choo de-
notes-The Lord of heaven. I claim the benefit of this agreement in the
controversy between Dr. Boone and myself. As I said with reference to
the use of Ishwara in India, “If it be right to use Ishwara for God in India,
it cannot be wrong to use Shang-Te for God in China," so now I say with
reference to Teen-choo, If the Roman Catholics have committed no serious
error in using Teen-choo for God, we cannot be committing any serious
error in the use of Shang-Te. Considering the grammatical character of
the two appellations-the identity, that is, of their grammatical character-
there is no antagonism between the Scriptures, as they may be given by the
Roman Catholics to the Chinese, and as they are given to them by the
Protestant missionaries, who use Shang-Te, so far as the use of terms for
Elohim and Theos is concerned. The scholarship of many of the Romish
missionaries has never been called in question. They came into China
nobly furnished with the science and learning of the West, and their pro-
ductions in Chinese show how they profited in the language and literature
of this land. Their employment of the term shin in the meaning of spirit,
and of T'een-choo, a relative name, to signify God, are facts not to be light-
ly valued in adjudicating upon the questions now agitated among the Pro-
testant missionaries.
Second, Shang-Te and T'een-choo are with the Chinese synonymous terms.
They are understood to denote the same Being. In the note translated from
Regis' version of the Yih-king on page 69, it will be seen how he observes
that "the expressions Lord and governor of heaven,' 'Lord of all things,'
and ‘Lord of heaven,' are only synonyms of Shang-Te." The most com-
mon Chinese definition of this name indeed is-" Shang-Te is the Lord and
Governor of heaven." In the soliloquy of the great Shun, given on page
100, one of the names which he gives to the Supreme Being is Teen-choo,
Shang-Te, "The Lord of heaven, Shang-Te." It was expressly stated by
the Governor of Fuh-keen province, in his communications with the Bishop
of Victoria, that Shang-Te conveys to the Chinese mind the idea of one
universal Ruler of the world; the same being as Teen-choo, the God of
Western nations." He defined Shang-Te to be Teen shang che choo, “The
Lord of heaven on high." Thus then, no objection can be advanced against
the use of Shang-Te, which does not lie as much against Teen-choo. The
composing the strife between the Dominicans on the one hand, and the
Jesuits on the other, by a Papal rescript, requiring that they should both
<<
[ 130 ]
use Teen-choo for God, was nothing but an ingenious device, unworthy,
I must pronounce it, both of those who counselled it, and those who accept-
ed it. Some Protestant missonaries who have been considered advocates
of shin would now agree to a compromise on the basis of T'een-choo.
Of what nature can their objections be to the use of Shang-Te? If valid
against it, they are equally valid against T'een-choo.
There is a third point in which Teen-choo and Shang-Te agree together.
They are both compound terms. The objection pressed by Dr. Boone against
Shang-Te on this ground lies equally against the rival term. It must suf-
fice, however, to have simply noticed this point of agreement. Enough
has been said on the difficulty arising from it already. In the first note
appended to this chapter, will be found some extracts from a Roman Catholic
work, illustrating the use of terms both for God and god. If all Protestant
missionaries, abandoning the use of a generic term, will unite to use a re-
lative name for God, the special objection pleaded against a compound term
will not be a matter of difficult adjustment. I have now, before passing
on from the consideration of T'een-choo, to state why I consider that its
claims to be used as the translation of Elohim and Theos are inferior to
those of Shang-Te.
First, The prefix T'een or Heaven is objectionable. It localizes the
Choo. God is indeed the Lord of heaven, but He is the Lord of the earth
also, and of every portion of the universe. His revealing His glory in
heaven has nothing to do with the relation which He sustains to us, as our
Ruler and Lord. Shang would not be so objectionable as a prefix, but
still Shang-Te would be to be preferred to Shang-Choo.
Secondly, The term Choo is required to render Lord in the translation of
the Scriptures. The words God and Lord often come together in the same
verse, and to use Choo in both cases must be awkward and unsatisfactory.
I find the exclamation of Thomas, when convinced that the risen Saviour
stood before him, rendered, "my true Lord, my heavenly Lord "an in-
adequate translation, surely, of the words, "my Lord, and my God!"
Thirdly, Though there is an intimate connection between the ideas of a
Ruler and a Lord, it has been shown that it is the former which corresponds
to the idea of God. It is of a more general signification, and all the truth
taught in the Scriptures concerning God, may be more easily and better
developed by the use of Te than by the use of Choo.
Fourthly, Shang-Te is the indigenous, vernacular, designation of God in
Chinese. Teen-choo is only a synonym of it. Shang-Te is in Chinese what
God is in English, what Elohim was in Hebrew, what Theos was in Greek.
To Shang-Te the Chinese mind quick responds. The Bible in Chinese
·多​默
​日​我​主​我​天主
​[ 131 }
without Shang-Te, would be like the Bible in English, without the word God.
For God we might insert various synonyms. We might say in this passage
'The Almighty," and in that-"The Lord of heaven;" but would such
a version be as "profitable for reproof, for correction, aud for instruction in
righteousness," as the present? Surely not. And the Missionary who will
exchange the name Shang-Te for the name Teen-choo, similarly abandons
the vantage ground, whence he might, with greatest prospect of success,
direct his enterprise to get possession of the hearts of the Chinese people, in
the name of the only living and true God.
Fifthly, Whose seal and superscription are upon the combination T'een-
choo? The seal and superscription of Pope Clement XI. His Constitution
is the only letter of commendation which the name has. I stand upon my
Protestant freedom, and decline to acknowledge it. Let it be a rule to those
who profess fealty and subjection to the See of Rome, but let not Protes-
tants seek to be entangled with such a yoke of bondage. I do not say—
Away with the term. It is a Popish invention-
Timeo Danaos et dona ferentes."
The term is a good term, to render the words "The Lord of heaven," wherever
they may occur. It is a good term to use in speaking of God, whenever we
may wish to describe Him, as the Lord of heaven, but it is no translation of
Elohim or Theos. The Bishop of Victoria did not write wisely, when he
penned the wish that Dr. Medhurst could induce all Protestant missionaries
to unite in using Teen-choo. Distant be the day, when the Bible Society,
which has been described in Papal Bulls as "strolling with effrontery
through the world," shall go to the Vatican, and, as if there were not “a
wise man, or a man able to judge,” among all the Protestant missionaries
in China, receive from thence the term which it is to sanction in the Scrip-
tures that it publishes for the millions of the Chinese. It has been said
to me, when urging this point in conversation-"Such remarks would suit
the platform of Exeter Hall better than the field of calm dispassionate argu-
ment." It is possible that they might be acceptable to some audiences in
Exeter Hall, but they would be so, I venture to believe, because of their
justice. The relations of Popery and Protestantism are not those in which
Protestant missionaries should needlessly recognize the authority and sub-
mit to the dictation of "Apostolical Constitutions" issuing from Rome.
Sixthly, We have been accustomed to think that it was a good thing for
Protestant missionaries to be able, by the use of a different name for God,
to discriminate their teaching of Christianity among the Chinese from that
of Popery. If the Roman Catholics had kept by the proper word for God,
it would be absurd in us to use an improper word, that we might avoid
being confounded with them. But as they have given up the natural word
of the language, and adopted a term which is only a synonym of that, it is
[132]
S
Both
:
to be accounted a happy circumstance, that without coming into collision
with Romanists in what they teach about God, Protestants may stand out,
distinct and apart from them, before the eyes of the Chinese people. The
T'een-choo Kaou is to the Chinese the name for Popery. What is there so
attractive to Protestants in Transubstantiation, Mariolatry, the Veneration
of the Cross, and all the other Anti-christian tenets of Rome, that we must
go out of our way to seek identification with them? Protestant principle,
and philosophical reason, alike point out the impropriety of changing the
name Shang-Te for Teen-choo.
1
Few words will be necessary upon the practice of the Mohammedans in
China, in the term which they use as the representative of Allah. The cha-
racter which they so employ is Choo, Lord. It is a relative term. They
scout the worship of the shin, declaring that they are created beings, and
they further say that the Being whom they intend by Choo, is the same as
the Shang-Te of the classics. Their testimony, therefore, is all in favour
of the two theses which I have maintained-that the Shang-Te of the Chi-
nese is the true God, and that the name God is a relative term. A mis-
sionary who uses Shang-Te for God will have to encounter the same diffi-
culties in presenting the truth to a Mohammedan Chinese, which have to
be encountered in other countries, in dealing with men of the same religion,
but a missionary who uses shin for God, will instantly be met by Moham-
medans with the charge that he is a setter forth of beings which have been
made, as entitled to be revered-that he worships and serves the creature
more than the Creator, who is blessed for ever. And this charge cannot
be refuted, but by the missionary's saying that he uses the word in a non-
natural sense, and understands it in a manner altogether different from his
hearers.
I come, last of all, to notice the practice of the Jews in China. All doubt
is now removed as to the existence of one Colony at least of the descendants
of Abraham in this country, and it can no longer be said that it was a Jesuit
invention, to represent them as using the terms Teen and Shang-Te for God.
The accounts of them first given to the world about a hundred and fifty
years ago by the Romish missionaries, have been corroborated by the fuller
information which has been gained concerning them during the past year.
The Jews do not worship the shin. They place, indeed, the worship of
shin along with that of idols. In the Tablet recording the rebuilding of
their temple, in 1488, it is said "From the beginning of the world, the
¹ I hoped to be able to give a quotation from a Mohammedan work in Chinese in
illustration of this statement-that the Choo or Allah of the Koran is the same as the
Shang-Te of the Chinese. Dr. Medhurst is in possession of such a work, where this
particular point is argued. Unfortunately he has been unable to lay his hand upon it
just when it is wanted, but he says-" Of the point there cannot be any doubt."
[ 133 ]
patriarchs have handed down the precept that we must not make images
and similitudes, and that we must not worship the shin and the kwei, for
images and similitudes cannot give protection, nor can the shin and the
kwei afford us aid.”¹ While the Jews have thus stood aloof from the shin,
they do not hesitate to speak of worshipping and serving T'een, using that
word, as they told the Romish missionaries, who visited them in the last
century, instead of Jehovah. That it is not the material heaven of which
they think, is plain from all their monuments, and in illustration of it I need
only give the following couplets, written on pillars in the principal hall of
their temple:-"When you look up and contemplate the all-creating Heaven,
do you dare to withhold your reverence and awe? When you look down
and worship the ever-living Lord, you ought to maintain purity of body and
mind.' Before the wide vault, we burn the fragrant incense without re-
ference to name or form. Tracing our religion up to the western world, we
resist our evil desires, and alone maintain truth and purity.'
"2
3
On other two pillars is an inscription beginning-" The decrees of Te
are clear and bright, "4 which words are taken from the Book of Odes, the
Te spoken of being Shang-Te. It is to be lamented that the present Jews
have lost all knowledge of the Hebrew language, so that we cannot learn
from them what Chinese word they consider equivalent to Elohim, and it
does not appear that Gozani, or any other of the Romish missionaries who
visited the temple so long back, put any specific question to them on this
point. Unless, therefore, there shall yet be discovered some version of the
Pentateuch made while they had Rabbis conversant with the language of
their fore-fathers among them, it is not likely we shall obtain the satisfac-
tion, which the knowledge of that particular matter would afford us. We
do know, however, that they now consider, and have always considered,
Shang-Te to be the true God. The inscription just referred to is a suffi-
cient proof of this, and I may mention that when two of these Jews, who
visited Shang-hae during the last year, were asked shortly after their arrival
by a gentleman, himself, I believe, preferring the term shin for God, whom
""
1
自​開闢​天地​祖師​相傳​不​于​形像​不​詔​于​神
​鬼​形像​無​佑​神鬼​無​濟
​w
仰​瞻​造化​天​敢​不起​恭​起敬​俯​拜​長生​主​自​宜
​潔​體​潔​心
​對​太空​爇​栴檀​都​忘​名​象​遡​西​土​而​抗​嗜欲
​獨守​清真
​帝​命日​明日​旦
​7.
[134]
they worshipped, they at once replied "Shang-Te." Indeed, using T'een,
the absolute name of the Deity in Chinese, for Jehovah, I think it impos-
sible that the Jews, if ever they translated the Pentateuch into this language,
could use any other term for Elohim than Te or Shang-Te.
The first of my theses, then, is supported by the authority of the Jews,
and their support of the second also may reasonably be inferred. I have
heard it said that their authority is not worth much, but I must dissent from
that opinion. If the Jews coming into China had adopted the notions of
the Chinese without discrimination, then indeed their value as witnesses on
either side of the question debated among missionaries would be very slight.
But they kept aloof from the idolatry which they found; they kept aloof
from the worship of the shin. They acted with reason and reflection in
the course which they adopted, and doing this, I cannot but hold their
views to be entitled to great weight in the matters which I have been
discussing.
I have now exhibited the various topics which I proposed to consider in
the present chapter. My principal object in it was to show that in render-
ing God in Chinese by a relative term, I was borne out by the practice of
missionaries in other most important fields of labour, and by the practice
of those natives and foreigners who, monotheists themselves, have, as a
matter of course, or by their acknowledged attainments, been thoroughly
acquainted with this most difficult language. I will not write as if I doubt-
ed whether I had successfully accomplished that object. I believe that I
have done so, and I now beg the missionary friends from whom I differ
so entirely in this controversy, to consider the various testimonia auctoritatis
submitted to them. Surely, the prince of American exegetes, the host of
Indian missionaries, Jesuits, Dominicans, and Franciscans-all the servants
of the Roman see, Mohammedans, and Jews, would not be found thus united
in one opinion, if that were not according to truth and reason.
APPENDIX.-Note I. EXAMPLES OF THE USE OF TERMS BY THE RO-
MANISTS IN CHINA.
The following passages are extracted from "The correct explanations of the Sacred
King"-a Roman Catholic work of great merit, first published in 1642:-
1. A description of God.
"Teen-choo in the original text of the West is Theos. He is the Lord of heaven,
earth, and all things, self-existent, perfectly spiritual without any form, without be-
ginning and without end, ever living, ever ruling. He is everywhere present. All
good and all happiness centre in Him. He is above all. Before heaven and earth,
He existed alone-this T'een-choo. By His almighty power, He made heaven, earth,
men, and all things, out of nothing, and over all His works He constantly presides, ruling
them, preserving them, leading them, so that everything obtains its proper place.
Moreover, He is perfectly righteous and just, so that the good and the bad of all time
have their reward and punishment from Him, without the slightest omission. He is
indeed the great source from whom we have our life, and the great Lord who governs
us. All people therefore in the world ought to acknowledge, obey, and reverently
* Agh the Eleph
[ 135 ]
honour Him. He is not one of the Teen-choos, of which the Buddhists assign one to
every heaven. Let the reader distinguish Him from these."1
2. The doctrine of the Trinity is called "The doctrine of T'een-choo, three persons
and one substance."2 From several pages of writing on this mysterious subject, I se-
lected the following paragraph :-
"It may be said, 'Since the Father begat the Son, the Father must have been before
the Son, and since the Father and the Son together send forth the Spirit, the Father
and the Son must have been before the Spirit. Since there are thus the conditions of
first and last, there must be the differences of having a beginning and not having a
beginning, and it is impossible that the three persons should all be without begin-
ning.' But to this reasoning it is replied-'We may consider the distinction of first and
last in two ways, either with reference to time or order. When we speak of a father and
his son, the father must have been many years before his son-this is the distinction
of first and last with reference to time. But when we speak of fire and warmth, as
soon as there is fire, it sends forth heat, only as the fire emits the heat and the heat
comes from the fire, we say that the one is before the other, with reference, that is, to
the order of nature. Now, it is somewhat in this way with the three persons of Teen-
choo. There being the Father, there was contemporaneously the Son. There being
the Father and the Son, there was contemporaneously the Spirit. The Father, from
the beginning before any beginning, begat the Son, so that the Son had no beginning.
The Father and the Son, from the beginning before any beginning, together sent forth
the Spirit, so that neither had the Spirit any beginning.' These remarks show that
there is no distinction of time, when we speak of first and last with reference to the
three persons. But the Father begat the Son, the Son was begotten of the Father,
the Father and the Son together send forth the Spirit-all this is spoken with regard
to order.
“ There is the Sun. It has a body, light, and heat. If we speak of time, the time
of these three is the same. There being the sun's body, contemporaneously there are
both light and heat. But since the light is produced from the body, and the heat
from the body and the light, they are to be viewed as first and last in order of nature.
Again, in our mental constitution there are the three faculties of perception, love,
and memory. There being the mental nature, these three faculties manifest them-
selves at the same time. They are not-this first and that last in time, but the three
faculties coming forth from the substance of our nature, may be viewed as first and
last with regard to their order.
2 天主​西​土​原文 ​斯乃​天地​萬物​之​主​是​自
​有​者​至​神​無形​無​始​無​終​常​活​常​王​無所不在
​萬​善​萬福​渾然​全​備​無​以​尙​之​未有​天地​之​先
​獨有​此​一天​主​以其​全能​從無​物​中​造成​天地
​人物​而​常​為之​宰制​保護​開​引​俾​萬​彚​咸​得其
​所​且又​至​義​至公​古今​善惡​悉​有​賞罰​毫不
​遺​是​誠​生​我​御​我​之​大​原​大​主​所以​宇内​兆民
​皆​當​認​從而​废​奉​之​非​釋氏​諸天​各​一天​主​之
​謂​也​觀者​辨​之
​2 天主​三位一體​之​理
​;
[ 136 ]
"These remarks may afford some relief from the doubts that were adduced on the
doctrine, which however cannot in reality be fully explained by man." 1
3. Dr. Boone thinks it impossible to convey to a Chinese mind the doctrine of the
two natures in the person of Christ, if we use a relative term for God. The Roman
Catholic writer experienced no difficulty in doing so, using the phrase T'een-chvo.
He says: -- “ Some one may say- Knowledge comes by sight, and faith by hearing.
How then did the Lord say to Thomas, Because thou hast seen me, thou hast believed?'
We may answer in the words of St. Gregory, Thomas both saw and believed, but he
did not believe what he saw. The Lord united in Himself the nature of us men, and
the nature of T'een-choo. Thomas saw the human nature of the Lord, and he believed
the Divine nature (the nature of Teen-choo).’
1992
4. The following citations are more important as showing in what terms the Roman
Catholic writers express themselves of idols and false gods:-
“God (Teen-choo) afflicts mankind in punishment of their sins, but men in their
blindness know not the cause of their afflictions. They neglect God (Choo), and do
not pray to Him, but wildly pray to evil spirits (seay-shin), which have nothing to do
with our sufferings, and cannot save us from them. Moreover, to seek deliverance from
them increases the holy anger of God (Teen.choo) against us, and increases conse-
quently the suffering.
6
1
生子​則
​或​日​聖
​先​子​後​聖父​聖​子​並發​聖
​神​則​父子​在先​聖神​在​後​有​先後​之​勢必​有​有
​始​無​始​之​別​則​三位​不能​俱​無​始​也​先後​有
​二等​時​之​先後​一​序​之​先後​一如​于​子​多
​年前​其​子​謂​之​時​之​先後​如火​于​熟​一​有​火​卽
​發熱​惟​因​火​發熱​而​熱​出于​火​謂​之​序​之​先後
​天主​三位 ​然​一​有​聖父 ​聖​子​一​有​聖
​聖​子​有​聖神​蓋​聖​自​于​無​始​之​始​生​聖​子
​聖​子​亦無​始​聖父​聖​子​于​無​始​之​始​並發​聖神
​聖神​亦無​始​可知​論​時​無​有​先後​但 ​授​生于
​子​子​受​生于 ​父子​並發​聖神​論​序​有​先後​之
​別​若​太陽​有​體​有光​有​熱​三者​論​時​同時​也
​有​日​體​一時​有光​一時​有​熱​惟​因​光​生于​體​熱
​生于​體​于​光​必有​先後​之​序​又​若​靈性​有​明​愛
​記​三​司​一​有​靈性​三​司​同時​自發​無​時​在先​在
​後​惟​因​三​司​發​于​體​必​謂​有​先後​之​序 ​解​上
​疑​其實​世上​無​得​解​其​全​也
​2
或​問​俗​喩​日​視​者​知​之​聞​者​信​之​今​主​謂​多​默
​日​以​見​我​信​我​何​也​聖​額​我​答曰​多​默​視​也
​兼​信​也​然​非​信​所​視​者​也​主​兼​吾人​及​天主​二
​性​多​默​視​主​之​人性​而​信​天主​之​性
​•
[ 137
“The Bible records of the wicked king Ahaziah, that, in a dangerous sickness, he
sent messengers to pray to the spirits of the land (t'oo-shin), when God (T'een-choo)
sent a holy prophet to meet them, saying, ‘Is there no true God (Choo) in the king-
dom? What mean ye by going to ask false spirits (wei-shin)? Your king shall not
recover of his sickness. God (Teen-choo) has determined his death.' The messen-
gers returned, and the king died, as they were told.
"The Bible also records, how God (T'een-choo) reproves the worshippers of evil spirits
(seay-shin), saying, 'I will now judge the sin of those who worship spirits that have
no power, and I will cut off their name from among men. Can those spirits save them?
I alone am the true God (Choo), and besides me there is no God (Choo). I alone
can destroy men, and in a little bring them to life again. I alone can inflict all kinds
of suffering upon men, and in a little change those inflictions into blessings. When
men break my laws, and are enduring my punishments, who can deliver them ?' "1
On the confession of Peter, which is rendered-" Thou art Christ, the Son of the
living God, ( T'een-choo), the Holy Father," it is said:"The word 'living' clearly
points out the distinction between true and false Gods (Teen-choo). The true God
is the living God (Choo), ever living, ever reigning, ever taking care for the affairs of
the world, ever observing the actions of men, to reward them and to punish them.
False gods (Choo) are dead gods (Choo). They seem to be gods (Choo), but are not.
In the Bible, God (T'een-choo) speaks to men saying, 'The spirits of the land are all
evil demons, or wooden images, or figures of mud. They have eyes, but they see not,
They have ears, but they hear not. They have noses, but they smell not. They have
feet, but they walk not. The true God (Choo) is only one. Iam He. If I wish to
wound a man, no spirit can heal him. If I wish to slay a man, no spirit can keep him
alive. I alone can heal and preserve alive. I alone hold in my hand the power of life
and death.'
"St. Austin says in explanation of Peter's words, They who reverence the false
spirits of the land, can easily see their gods (C'hoo), but their gods cannot see them,
for they are all blind and dead gods. The eyes of the true God (Choo) are seeing eyes:
1
天主​苦思​世人​用​罰​其罪​乃​世人​多
​自​置
​主​不​禱​禱​邪神​豈知​邪神​本​于​吾​苦​無涉​安
​能​我 ​哉​且​求之於​彼​愈​重​天主​聖​怒​而​苦難
​愈加​矣
​經​記​惡​王​阿 ​西亞​病危​命​使​禱​于​土​神​天主
​遺​先知​聖人​急​之​日​豈​國內​無​真主​乎​往​問
​偽​神​何​為​爾​王​病​必​不退​天主​已​判​其​死​使
​者​返​而​王​果​死
​又​經​載​天主​責​拜​邪神​者​云​彼​拜​無能​之​神​者
​(致​發​吾​怒​),今​將​嚴​判​其​非​其​名​於​人​之中​彼
​神​能​救​之​乎​蓋​眞​主​惟​我​我​外​豈​別​有​主​哉​惟
​我​能​滅世​人​未幾​而​復活​之​惟​我​能​降​百​苦​未
​幾​而​吉祥​之​人犯​吾​法​而​罹​吾​形​孰能​救​之​乎
​師​實乃​基利斯​督​生活​天主​聖​之​子
​R
[ 138 ]
they are living. The chief disciple knowing, how multitudes of men are bewildered
about the spirits of the land, when he would point out the true God (Choo), adds the
word living."1
I have rendered, in the above passages, the words T'een-choo, and Choo, by God, or
god, according to their application, this being the meaning which the writer wished
to be attached to them, though they properly signify “The Lord of heaven," and
“Lord.” The phrase僑​神​(wei-sein)——“ false spirits," appears to me inappropriate,
ence.
if "false" is to be understood as denying the existence of the spirits. A Chinese
graduate once said to me.
−“ Spirits. are spirits. They may be bad or good, true or
deceiving, but though you say that they are false, you cannot take away their exist-
When you say there is only one spirit, you talk nonsense, and when you say
that there are false spirits, you talk nonsense also, unless you mean false in the sense
of deceiving." The concluding passage from Augustin, however, is conclusive as
showing that the writer could in no way by means of shin bring out even the idea of
are interchanged, is worthy the atten-
tion of those who, instead of those terms, and on sounder principles of philology, pre-
fer to use
a god. The manner in which 天主​and 主
​上帝 ​and 帝
​-
Note II.——ON THE NAME JEHOVAH. Is IT BETTER TO TRANSLATE IT OR
TRANSFER IT?
From the observations of Mr. Wenger, given on p. 119, it appears that in versions
in the North of India, the name Jehovah has been for the most part translated. Elo.
him is rendered by Ishwara, and Yehova by Parameshwara, which means-Ishwara
par excellence. The propriety of such a course may be called in question. The two
Hebrew words convey very different ideas. They belong, indeed, to the same Being,
but Jehovah brings Him before the mind as He is in Himself, and Elohim as He is
related to His creatures. The one predicates of Him that He is the self-existent One;
the other that He is the Lord and Governor of the universe. It would seem desirable,
that if Jehovah be translated, a word or words should be employed for it, that will
awaken, as nearly as possible, its proper meaning, in the mind of a reader.
I do not know, however, that this has been attempted in any version of the Bible.
In the Septuagint, Yehova is generally rendered by Kurios, LORD, sometimes by Theos,
1
生活​二字​明​指​真偽​天主​之​殊​蓋​眞​主​活​主​也
​恒​活​恒​王恒​理​世事​恒​視​人​行​以​褒​賞​以​貶​罰​,
偽​主​死​主​也似​主​而非​主​也​經​內​天主​謂​人​曰​,
土​神​皆​或​邪魔​或​木偶​或​泥​臺​備​目​而不​視​備
​耳​而不​聆​備​鼻​而不​嗅​備足​而​不行​眞​主​惟一​,
我​是​也​我​傷人​無神​能​醫​欲殺​無神​能​活​獨
​我​能​醫​能​活​獨​我​握​生死​之​柄
​奥斯​定​聖人​解​日​敬​僑​土​神​易​見其​主​但​其​主
​不能​見彼​蓋​皆​盲​主​死​主​真主​之​目​明目​也​生
​活​也​宗徒​知人​多​迷​于​土​神​指​眞​主​加​生活​二
​字​者​故
​[139]
and occasionally by Despotes. The Vulgate, so far as I have examined it, uniformly
adheres to the rendering Dominus.
Dr. Morrison, in the version of the Old Testament, rendered Yehova by Shin-choo
(E), which is the name given by the Chinese to the Spirit-tablet, used in all
sacrifices, but by which doubtless he intended to represent the idea-Divine Lord. For
the combination Yehova-Elohim, he gives Shin-chay, Shin-choo₤),
"He who is spirit, the spiritual Lord." Dr. Marshman sometimes translates the word
by the same characters, Shin-choo, and sometimes he transfers the original by the
characters
(Yay-ho-hwa). In some cases, if not in all, he gives for the
combination Yehova-Elohim simply Shin-choo. Dr. Gutzlaff, rendering Elohim by
Shang-Te, for Yehova has given Hwang Shang-Te(), "The Sovereign
Shang-Te," and for the combination Yehova-Elohim, Shang-choo, Hwang Shang-Te
(L‡ªL†), “The Supreme Lord, the Sovereign Shang-Te.”
So far as precedent goes, it is in favour of translating the original term, and were it
to be given by Choo (E), or Shang-choo (LE), we should be able to plead the
example of the Septuagint, sanctioned by the consent of our Lord and the Apostles.
It has been agreed, however, by the missionaries at Shanghae-those translating Elo-
him by shin, as well as those translating it by Shang-Te-to transfer the word Yehova
from the Hebrew. There are many who will regret their decision. By whatever
characters the sound of the Hebrew word is represented--and there are already four
or five varieties in the field, as if not one but half a dozen apples of discord had been
thrown among Chinese missionaries-the Chinese can only understand that the
combination is a proper name. Jehovah is brought down to the level of false gods,
and only by means of explanations and commentaries can the evil be remedied.
Might we not translate the word according to its proper signification, and for Yehova
say T'sze-yew-chay (É), "The self-existent?" The combination Yehova-
Elohim would be represented by Tsze-yew-che-Shang-Te (ÉĦZL†).
The name would not then lie meaningless beneath the eye, nor fall meaningless upon
the ear, but would quicken the mind to the thought of God as the self-existent One,
the Being, who is, and who was, and who is to come.
}
[140]
CHAPTER IV.
ON THE DIFFERENT CHINESE TERMS USED BY PROTESTANT MISSONARIES FOR
THE WORD SPIRIT-NAMELY, SHIN, LING, AND FUNG.
:
2
3
There may be a few passages in the Scriptures, where ruach or pneuma
occurs in the original text, which are given in Chinese without the use of
any one of the three terms-shin,' ling, and fung. They must, however,
be of a peculiar nature. Three different editions of the whole or part of
the New Testament were published during the past year (1851), and I find
that, with the exception of such cases, the term used for spirit is in one shin,
in another ling, and in the third fung.
This diversity is exceedingly to be regretted. No one will contend that
a Chinese reader will receive the same, or nearly the same, idea from the
three characters. In two of the editions, moreover, the character shin,
which stands in the other for spirit, appears as the representative of God.
Thus there is not only diversity but antagonism. A house divided is in a
bad case, but a house divided against itself cannot stand. I shall endeavour
to set forth the claims which are made on behalf of each of the three diffe-
rent terms to be used as the translation of ruach, pneuma, or spirit, and to
discuss, so far as I know them, the obstacles which prevent all Protestant
missionaries from agreeing in some one of them.
I. The claims of the character shin are entitled to be first heard-and
that for this reason, that there is nobody who denies that it means spirit.
All foreigners who have ever had occasion to learn the Chinese language—
whatever may have been their different religions, or however they may have
differed in their views of the same religion-all have concurred in regarding
shin to be possessed of this signification. Of Pagans, we have Japanese,
Cochin-Chinese, and Manchows, bearing testimony to this statement. Of
Monotheists, we have Mohammedans, and Jews. Of Christians, we have
Nestorians, Romanists, and Protestants. Even those missionaries who use
the term to convey the sense of God allow that it means spirit. "The shin
of China," said Dr. Morrison, “denotes spirit or God."
denotes spirit or God." In 1848, Dr.
Boone stated that when used in the concrete, shin was to be translated a
god or gods, and that when used in an abstract sense, it means Divinity or
divine energy. (Essay on the rendering of the words Elohim and Theos,
pp. 9, 10.) In his Defense, however, he "readily admits" that there are
many cases in which to render shin by a god or gods would be "very
absurd (p. 126), and is content to try to make it appear that it is not
"an absurdity to fancy that Chinese writers may have used the word shin
>>
神
​2 EE
ZIA
3
#風
​[ 141 ]
1
In the sense of a god, or gods, and in that of spirit also." (Ibid.) Dr.
Boone himself, then, has no doubt that shin means spirit, while he believes
that it may also mean a god.
This being the case—there being but one mind as to the signification of
shin-why is it not adopted by all missionaries as the translation of ruach
and pneuma? We are here from different nations-from different sections
of the Christian Church-yet having one great object in view-to bring the
Chinese to the faith of the Gospel. Our differences, it must be admitted,
weaken our force. Were we "all one," this people would sooner be brought
to the acknowledgment of the truth. Why then do we multiply our dif-
ferences, and multiply them in such a manner as to compel the heathen to
take knowledge of them? We all agree that shin means spirit. It would
only seem natural that all should use it in that sense, in translating the
sacred Scriptures. No attempt has ever been made to show that a wrong
or a feeble sense was given to any one passage where ruach or pneuma was
rendered by this term. In several passages, Drs. Marshman and Morrison,
elsewhere avoiding it, and using it in another sense, were obliged to resort
to its employment. It might everywhere be employed, and no one would be
able to say, that the Bible was not in such case translated, as well, at least,
as it could be by using any other character for spirit.
In these circumstances, I do not think that it is too much to say that all
Protestant missionaries might unite in rendering ruach and pneuma by shin.
Some of them, indeed, think that other terms-ling or fung—may be used
instead of it, but this is not the opinion of others. There are many—a
majority, in fact—who believe that by no other character can they convey
to a Chinese reader the mind of the Spirit. Is it right, in the face of this
fact, to take shin, and attempt to render with it the words Elohim and
Theos? They who do so, grant that it means spirit. They will not refuse
to believe our assertion that we are pressed in conscience to use it, and it
alone, to express that word in Chinese. Let them use another term for
spirit, if they think they have another suitable. But they should not try
to use this term in the sense of God. Upon them the antagonism of dif-
ferent versions of the Scriptures in Chinese is chargeable. They cannot
retort the argument by which, writing as one of those who render spirit by
shin, I have sought to press them. They allow themselves that it never
means God-the true God-in any Chinese book. We deny that it ever
means a god. They can plead no concessions of ours in favour of their
application of the term. They say we use it rightly, and we ask, Why then
use it differently from us? We say they use it wrongly. They cannot,
therefore, say to us, Why not use it as we do?
I might now proceed to consider the claims which the character ling has
to be used as the translation of spirit, but as Dr. Boone has endeavoured,
Adve
-
[ 142 ]
at great length, to make good the position that the word shin may have the
sense of a god as well as of spirit, it is due perhaps to him and his friends
that I should point out wherein, it seems to me, lies the fallacy of his reason-
ing, and into what errors of translation he has, in some instances, fallen.
He endeavours to show, in the first place by argument, that shin may
sometimes be translated without absurdity a god, the god, gods, &c., and
then to prove by sundry quotations that the word is used, in some cases
at any rate, in the sense of god and not spirit." I shall in the same order,
examine first his reasoning, and next his quotations.
First, Dr. Boone says:-
LO
"The word God, whether used propriè or impropriè, is closely allied to the word
spirit; spirit may be called the genus; God, god, gods, the species. This we soon
perceive if we attempt to form a definition of the word God, when used propriè. No
matter what attributes of power, wisdom, &c., we may ascribe to a being, if this being
be material or corporeal, he is not God (propriè); to be God he must be a spirit pos-
sessed of certain characteristic attributes. Let us then look into the matter minutely,
and endeavor to ascertain, 1st, The characteristic difference between a being who is
truly and properly God, and a mere spirit; and 2dly, The characteristic difference
between a god, gods, as these words are used by polytheists, and mere spirits."
Now, I agree with Dr. Boone that spirit may be called the genus, and
God, god, gods, the species. I agree also that to make any being either
God or a god, it is not enough that he be regarded only as a spirit. The
characteristic-the differentia—which distinguishes God or gods from other
spirits must be ascertained, and that added to the genus will give the species.
The importance of this point will justify me in illustrating it fully from
Whately's Logic.
Whatever term," says that writer, can be affirmed of several things,
must express either their whole essence, which is called the species, or a part
of their essence (viz. either the material part, which is called the genus, or
the formal and distinguishing part, which is called Differentia, or, in com-
mon discourse, characteristic); or something joined to the essence, whether
necessarily (i. e. to the whole species, or, in other words, universally, to
every individual of it), which is called a Property; or contingently (i. e. to
"It is evi-
some individuals only of the species), which is an Accident.”
dent that the Genus and Difference make up the species. E. G. 'rational'
and 'animal' constitute
man.''''
Genus Characteristic.
<<
It may assist us in the application of those principles, to exhibit in a
tabular form the constitution of one or two species by the combination of
the genus and differentia. I shall take first the species just mentioned-
man.
S
Animal+Rationality a rational animal, an individual of the species man.
=
1 Elements of Logic, Book 11., chap. v., § 3.
[ 143 ]
I shall take again the species angel, of which, considered with reference to
the genus spirit, the characteristic will be-the being employed by God to
execute His will. Then,
Characteristic
Genus
Spirit+Being a minister of God a spirit-minister of God, an individual
of the species angel.
Now, as Dr. Boone and I agree that God and gods equally belong to
the genus spirit, we have only to add to the word spirit what distinguishes
God and gods from other spirits, and we shall have the species with its
appropriate name. Unhappily, we do not agree in what we consider to
be the characteristic of the species, but omitting any discussion of our dif-
ferences on this head, let me point out the anomalous conclusion at which
Dr. Boone finally arrives. His genus and his species have the same name.
The genus shin or spirit plus the characteristic of the species god remains
after all nothing but the genus spirit. "Rationality" being added to the
genus "animal,” there results the species "man." How is it, that adding
divinity" to "spirit," Dr. Boone cannot produce anything more than
"spirit?" Here is something so peculiar and unparalleled in language, that
we are justified a priore in inquiring-" How can this thing be?"
The characteristic of the species god is regarded by Dr. Boone to be-
"the being considered by men proper objects of worship." (Def. p. 108).
Now, the name of a species, it has been shown-Dr. Boone indeed maintains
it as distinctly as I do-contains the idea of the genus to which it belongs,
and its own characteristic as well. Shin is the genus. All admit that it
represents the idea of spirit. Does it imply also the idea of being a proper
object of worship likewise? By no means. Some shins are worshipped,
and some are not. Whether any particular shin be an object of worship, is
indicated by the predicates which are given about it. There are millions
of shins that never can be regarded as to be worshipped. Is it not plain
that shin just means spirit and nothing more?
But I have admitted, Dr. Boone will say, that some shins are worshipped,
and he will ask-" Are not those shins gods?" I might admit that they
are, and yet be as far as I am now from understanding how the term shin
can be employed to translate god-to say nothing of rendering God, as
applied to Jehovah, by it. Accepting Johnson's definition that any
person or thing deified or too much honoured" is a god, it may be said-
The sun is a god, Gold is a god, The belly is a god, The stars are gods."
But "sun," "gold," "belly,"
gold,” “belly," "star," cannot be substituted for the word
god. To propose such substitution would only expose a person to ridicule,
and that there is any more reason in the proposition to render god by
the Chinese character shin, I am obliged to profess myself unable to
discover.
"
2
[ 144 ]
•
If Dr. Boone will always associate his characteristic of the species god
with the generic word shin, his renderings of the sacred text will not be so
perplexing and erroneous as they now are. He constitutes the species in
the following way--
Genus
Characteristic
Spirit (or Shin)+Being worshipped a worshipped-spirit, an individual
of the species god.
Then let him add to shin in Chinese the characters which shall denote
"being worshipped," and a reader will be able to understand his meaning.
In the same way, let him add to shin the characteristic by which he distin-
guishes GoD from all other spirits, and we shall know, in the first verse of
Genesis for instance, that he does not intend to say that some one spirit, or
many spirits together, made the heavens and the earth, but that the One
Spirit, who is "infinite, eternal, unchangeable, in His being, wisdom, power,
holiness, justice, goodness, and truth," did so. It is only in this way that
a generic term can be made to teach of any species comprehended in it, or
of any single individual.
Co
I need not dwell longer on Dr. Boone's attempts to show by reasoning
that shin may sometimes be translated a god, gods." The characteristic
by which he distinguishes gods from other spirits has always appeared to
me to put the effect in the place of the cause, but there is no necessity to
insist on that particular point, as shin indicates no characteristic of any kind,
but is simply the term for spirit. I proceed therefore, secondly, to examine
the quotations which he gives from Chinese authors to justify the sense,
which he puts upon it. They are only five or six. Their scantiness can-
not but be matter of surprise. Dr. Medhurst has translated all the pas-
sages adduced under the word shin in the Imperial Thesaurus, amounting
to nearly six hundred, and shown that there is not one of them in which we
do not obtain a good sense, rendering shin by spirit. Eighteen months ago,
I took fifty-two Chinese volumes, and put them into the hands of three
teachers, with instructions that they should write the characters shin and
ling, at the top of the page, above every column where they occurred.
When they brought me the volumes back, I copied out the different sen-
tences which were marked, carefully studying at the same time the meaning
of every one. They amounted altogether to more than sixteen hundred, of
which about fourteen hundred were cases of the occurrence of shin. The
result was an assurance to my own mind that it is not more certain that jin
means man, or that t'een means heaven, than it is that shin means spirit, and
spirit only. Against this large and constantly accumulating amount of
evidence, Dr. Boone advances the reasoning which we have examined, and
supports that reasoning by the adduction of half a dozen examples. Of
those, five are taken from the work on Geography, published, in 1848, by
[145]
the Lieutenant-governor of Fuh-keen province. "He is admitted," says
Dr. Boone, "to be a very accomplished writer," and the Editor of the
Chinese Repository says he is willing to rest the philological evidence of the
use of shin for god upon his single work. Let us then examine the various
passages to which appeal is made.
The first is the following passage, commencing a dissertation of a reli-
gious nature, appended to the account of Persia :-"In high antiquity, the
Persians and Indians all served the spirit of Fire (Ho-shin). In Judea and
west of it, all served the spirit of Heaven (Teen-shin). In serving the
spirit of Fire, they worshipped the rising sun, or kindled piles of faggots and
did reverence towards the flames. Without the transforming influence of
fire, people would not live; without the bright sun, the universe would be in
darkness. From these considerations arose anciently this practice among
the two nations, the idea being to requite the origin (of light and heat); it
was no worship of a bad spirit (seay-shin)." Now, the last words of this
1
1
按​上​古時​波斯​天竺​皆​事​火神​拂​霖 ​西​皆​事
​天神​事​火神​者​拜​旭日​或​燃​柴薪​向​之​禮拜​民
​非​火化​不​生​非​白日​則​宇宙​無​睹​故​兩​地​之​夷
​上古​即​有​此​俗​義​起​報​本​非​邪神​也
​1
seen.
Dr. Boone's version of this passage does not materially differ from that given above,
except in the rendering of shin by god. It is as follows:-" In the high antiquity, in
Persia and India, all served the god of Fire (Ho Shin). Those who served the god
of Fire worshiped the rising sun, or igniting faggots, they worshiped towards them.
For the people considered that if there was no fire wherewith to cook, they could not.
live; and that if there was no bright sun, then in the universe there could be nothing
Therefore the foreigners of these two countries, from a high antiquity, had this
custom. The idea arose from a desire to recompense the root (i. e. to acknowledge
their god, the sun, as a source of blessing): it was not a (sié shin) depraved god, i. e.
a being who afflicted them with curses, but a benignant being who sent them blessings."
Of a very different nature is a version given by the editor of the Chinese Repository,
in the number of that periodical for August, 1850. He renders :- :-"In ancient times,.
the Indians and Persians all served (ho-shin) the god of Fire; in Judea and west of it all:
served (tien shin) the God of Heaven. Those who served the god of Fire worshiped
the rising sun, with burning faggots turned towards it, and bowing down. The people
[believed] that without the influence of fire they would die, and that if there was no
sunlight, the whole world could not see; therefore the people of these two countries
from of old had this custom, considering that in so doing they requited their origin,.
and that this was not a (sie shin) false god."
The reader will take notice of the misapprehension of the author's meaning, display-
ed in the manner in which the second sentence is rendered. The Governor of Fuh-
keen was better informed as to Parsee practices than his translator would make him:
to be. It is the rendering of the last words, however, which is peculiarly deserving
of reprehension. The editor of the Chinese Repository published an English and
Chinese Vocabulary in 1844, where he gives seay (), as meaning. “depraved,”
and shin as meaning "spirit," "gods." Where has he learned that "depraved" and.
#u
T
[146]
passage prove that I am correct in rendering shin by spirit. The Chinese
divide the shin into two classes—shen-shin and go-shin, i. e., “good shin,
and evil shin," or ching-shin and seay-shin, i. e., "correct shin and depraved
shin." Is not this evidently our distinction-the Bible distinction-of
spirits into good and evil? Where is the exigency to depart here from the
meaning of the term, elsewhere established to be spirit?
Dr. Boone says:-"Now, the sun is the one being worshipped by the
Parsees. Do they regard this being as a mere spirit? Could this author
suppose that they regarded it as a mere spirit? Speaking of the ruin of
Ormuz, our author says-There is an old temple there, where the sun, the
god of Fire (Ho-shin), was honoured.”” Now, the question is not what the
Parsees regard the sun to be, nor what this author thinks about their views,
but it simply is, What has he said about them? The record is that "They
served the spirit of Fire." What he says about Ormuz is merely, that
there is there "An old temple of the Fire-spirit of the sun.
"1
Dr. Boone says again :-" Of the character of the Being worshipped by
the Jews, and Europeans, we can have no question; and I think there can
be no doubt that He who gave the law at Mount Sinai, and who is the
alone object of worship of the Jews, the Romanists, and of all Europeans,
was no mere spirit, and yet he calls him all through this section (the sequel
of the sentence given above) the shin of heaven." And elsewhere the
author calls this Being Shang-Te and T'een-Te. He never calls Him shin
alone. The combination "Teen-shin," by which He is called here, will
be found examined in an Appendix, in connection with the Bishop of
Victoria's proposal to use it for God. Evidently, the T'een is understood to
single out this spirit from other spirits, either as an individual shin, or as
one of the class-"Heavenly spirits." In other places the author speaks of
T'een-shin, in connection with Buddhism. Writing of Cambodia, he says-
A Buddhist priest from India got the kingdom, and taught the people to
serve T'een-shin, and every morning to chant the sacred books.”2 Again,
writing of the manners and customs of the Hindoos, he gives a vivid descrip-
tion of the scenes at some of their festivals. Men are hung up in the air,
he says, by hooks fixed in their backs, so that they look like flying birds,
while they scatter fruits, which are eagerly snatched at, and carried home
"false" are interchangeable terms? When we speak of a "false god," we deny the
existence of the "god," whereas the Chinese writer only indicates the character of the
shin. If we are to twist and alter the signification of words in this manner, there is
not only an end of controversy, but we expose our honesty also to suspicion.
2有​太陽​火神​古​殿
​-2
2 天竺​有​其​國​教​國​人事​天神​每​誦經​咒
​[147]
to the aged and the sick, "as gifts from T'een-shin." Such applications of
the phrase prove that the writer does not limit it so much as Dr. Boone
thinks that he does, and show the propriety of our adhering in the inter-
pretation of it to the acknowledged signification of its terms.
The second passage to which appeal is made in proof that shin may be
translated a god, is a note explaining who Jupiter was. The writer has been
narrating how Hannibal swore eternal enmity to the Romans before Jupiter,
and in a note says that Jupiter was "an ancestral spirit, whom every
nation of antiquity worshipped," adding—“ I do not know exactly of what
age he was a man.”2 No passage could establish more clearly the ad-
herence of the writer to the usual signification of the character shin. Dr.
Boone says that Jupiter is called in a note-"so-fung tsung-tsu chi-shin,"
"the god (shin) whom their ancestors worshipped." The whole note is
very brief. Dr. Boone omitting the last clause-"I do not know of what
age he was a man," and omitting also the four first characters, which contain
the nominative to the verb fung, produced a version opposed to one of the
first-learned laws of Chinese construction. Happily, however, he has cor--
rected it in part in a table of errata, and desires the passage to be read-
"the ancestral god (shin) whom they (each country) worshipped." But
what is meant by the ancestral god?" "An ancestral spirit," is the
spirit of an ancestor. To the mind of the Chinese author, Jupiter had been
a distinguished hero-the first founder of one or more of the kingdoms of
the West. As the Chinese worship the spirits of the founders of all their
various dynasties, so he understands that the people of the west worshipped
the spirit of Jupiter. An analogous, almost the identical phrase, indeed,
is found in the Yu-Luy, upon the 5th paragraph of the 11th chapter of
Mencius. It is said-" A younger brother is commonly to be respected
less (than an uncle), but when he is personating (a deceased parent or an-
cestor during sacrifice), then it is on him that the ancestral spirit (tsoo-
tsung shin-ling) depends, and he is to receive the marks of respect."3
Two other passages are appealed to, where the writer, Dr. Boone says,
"calls Jesus, when spoken of as an object of worship, by this name shin."
The first of these occurs in an account of Roman Catholic practices in
Manila. "The Padres," he says, "do not sacrifice to ancestors.
The
"1
1
得​果​者​歸​以​奉​家長​及​病​者​以為​天神​所​賜
​2 古時​各國​所​奉​祖宗​之​神​未​詳​何時​人
​有人​平日​知​弟​之​為​卑​而不​知其​為​尸​之​時​乃
​祖宗​神靈​之​所​依​不可​不敬​者
​‘巴​禮​者​不能​先祖​所​奉​之​神​,惟​氏​而已
​--
[ 148 ]
*
only spirit to which they sacrifice is Luh-she,"—probably the Logos. The
second passage occurs in a dissertation on Christianity. It is said “They
who follow the doctrines of Jesus, do not sacrifice to any other spirit, they
do not make offerings to their ancestors; they consider, Jesus to be the
Saviour of the world, and depend on him for (the salvation of) their bodies
and lives." I have read over the whole dissertation, and every other pass-
age in the Geography, where Christianity is spoken of, or the character shin
used, many times, and the idea which the writer, has of Christian worship
seems to me to be this-We worship, he thinks, God, whom he calls Shang-
Te, and T'een-Te, and we worship also Jesus, he existing now in heaven in
a spiritual state-as a shin. That Jesus and the Father are one, he does not
understand. He says that "the father of Jesus was called Joseph,'
››2 that
his mother "Mary became pregnant from a spirit," that "John the Bap-
tist knew that Jesus was a perfect man," which is the very designation
that he gives in the page before (Chap. vi., p. 37) to Moses. He defines
Christ to mean the same as the Chinese characters "shin-ling,"5 i. e., ac-
cording to Dr. Morrison, "spiritual, intellectual, not material." He says,
indeed, that "Jesus said that Heaven was his Father, and that he was the
only son of the Supreme Heaven, who had descended and been born to
save and help mankind," but he evidently understands these assertions to
be like Moses' "giving out that a T'een-shin descended on Mount Sinai,
and gave him ten commandments," making a pretence that they were
spirit-principles, to excite the respect and belief of men.
7 ("
Thus, the manner in which he found Jesus spoken of in the Scriptures and
Tracts published by many Protestant missionaries led the writer into error,
and prevented him from rising to the comprehension of Christ as being one
with the Father, not simply a spiritual being incarnate, but God manifest
in the flesh, and now not one of the shin-ling like Confucius, but the Lord
Pİ
奉​耶穌​之​教​者​不能​別​神​不​供​祖先​以​耶穌​為
​救世主​而​以​身​命​倚​之
​:2
耶穌​之​日​約​色​弗
​*馬利亞​感​神​而​孕
​約翰​知​耶穌​為​至人
​*基督​如​中國​之​云​神靈
​:6
謂​天​為​已​為​上天​之​獨​子​降生​以​拯​濟世​人
​.7
託​言​天神​降​於​西奈​山​垂​十誡
​『託​於​神道​以​起​人​之​崇信​耳
​[ 149 ]
of all. The opposing of the worship of Christ to that of ancestors might
alone suffice to show that shin is to be understood in the sense of spirit.
The Chinese sacrifice to the spirits of their ancestors, and Christians, this
author believes, sacrifice to the spirit of the " perfect man," Jesus.
Co
The last passages adduced from the Governor of Fuh-keen are two, in
which he speaks of the inhabitants of the west of Africa, "utterly stupid and
ignorant, approximating to birds and beasts.”¹ 'They sacrifice,” he says,
'to trees, birds, and beasts, as if they were spirits,"" and again—“ The
black natives of Guinea, a chaos of stupidity, worship birds and beasts as
if they were spirits."3 Where is the necessity to translate in these passages
shin by any other term than spirit ?
3
I have thus gone over all the instances adduced by Dr. Boone, from the
work which is affirmed to be decisive as to the philological use of the term
shin. Let the reader judge if they do not confirm the meaning which in
thousands of other instances we are obliged to put upon it-whether they do
not prove that the writer used shin just as we use spirit. The Editor of
the Chinese Repository, on whose rendering of the first passage I have
animadverted in a note, says—“ Shin is rightly translated gods in these ex-
tracts, or else the author did not know how to use his own language, or
else objects of worship are not properly called gods in English, as in Isa-
iah XLIV.
It is impertinent to our common sense and usages of speech as
Englishmen to tell us the latter; and if the Governor of Fuh-keen means
anything else than god or gods by the word shin in these places, he is alive
and his ideas can be ascertained.” Well-the ideas of the Governor of Fuh-
keen have been ascertained. About six months after the above sentences
appeared in the Repository, the Bishop of Victoria had the interview with
him, to which I have had occasion to refer several times. His Excellency
then stated "clearly and unequivocally" that "the primary and essential
idea conveyed by the term shin is something invisible and immaterial,"
(moo-hing); that "the Shang-Te of China and the T'een-choo of Christian
nations cannot be reckoned among the shin on the ground of being included
among worshipped objects, but may be called a shin as an invisible and in-
corporeal being;" that the general idea attached to a shin was that of
previous existence as a man, the contrary being obvious in the case of the
shin of fire and other elements, and the shin of hills, &c.;" that "
we could
not truly say there was only one shin; it was untrue, for there was a variety
of meanings of the term shin, and the Chinese could never understand it of
<<
2混沌​無知​近​禽獸
​2 有​爬​樹木​禽獸​為​神
​黑​番​混沌​拜​禽獸​為​神
​<<
[150]
one worshipped Being or God, for there were many shin that were not wor-
shipped."'¹
"
The Editor of the Repository, has probably, since the report of the inter-
view from which I have taken the above statements was published, fallen
back upon the alternative that "the author did not know how to use his own
language." And yet Dr. Boone pronounces him—and most justly—to be
a very accomplished writer." The duty of missionaries is not to teach the
Chinese how to speak and write their own language, but to learn from them
the meaning of their words and their manner of using them in combination,
that they may then speak and write to them of the things belonging to the
kingdom of God. If any will alter the signification of Chinese terms, they
will be "speaking in an unknown tongue, not unto men, but unto God,
for no man understandeth them." Rather than pursue such a course, it is
better to say with Paul-“I had rather speak five words with my under-
standing (so as to be understood), that by my voice I might teach others
also, than ten thousand words in an unknown tongue."
1 In a note (Def. p. 123) Dr. Boone says-" This author calls the Being worshipped
by Christians T'een 天​, Shang Teen 上天​, Shang-Te 上帝​, Teen-choo 天
​主​,
‡, T'een-shin, and shin." This enumeration is neither correct nor
complete. The instance—-and I believe the only instance-where
and LF
are used, is that in which he states that Jesus said that "Heaven was his father, and
that he was the only son of the Supreme Heaven." Shin is not used to designate God.
It is only applied to Christ in the cases discussed in the text.
text.
is a name,
the precise meaning of which in its application by the writer is a matter of dispute.
天主 ​is always used in connection with 教 ​(kaou), denoting Popery. 上帝
​is used, in speaking of David. It is said "He reverenced and feared Shang-Te."
It is used also, in speaking of Mohammed, who "preached that there was only one
true Lord, Shang-Te." I have not noticed any other instances of its use. T'een-Te
天帝 ​occurs at least once. It is said "The English kneel down and worship
T'een-Te, and the Saviour, but they will not k'ow-t'ow to a sovereign." Moses is said
to have taught to worship Shin-T'een, which name the author does not seem
to understand, for he changes it to T'een-shin. It was Dr. Morrison's favourite de-
signation for God, and is generally supposed to have been coined by him. The title
of the Bible, as published by him, was
ƒ‡ "the Sacred Book of Shin-
T'een." Inside, God was called, but somehow the Translator could not call the
Bible, the Sacred Book of Shin. I have met in the book of "Actions and their Re-
compenses" with one instance of the combination. A case of virtuous conduct is re-
lated, and it is added 赫赫​神​天​豈有​如是​之​人​而​合​其​饑
​9
, "How is it possible that the glorious
should allow such a man
as this to come to a condition of penury?" Shin-T'een is only a synonym of T'een or
Shang-Te.
[151]
There remains but one other passage to which Dr. Boone appeals in
proof of his assertion that shin may be translated a god. It is taken from
the "Easy Mirror of History," Chap. 22d, where the introduction of
Buddhism into China by the Emperor Ming is narrated. "The Emperor,"
it is said, "heard that in the west there was a shin named Fuh, and he
therefore sent messengers to India, who sought for his doctrines, obtained
his books, and brought them to China, along with priests." In connection
with this passage, Dr. Boone quotes another sentence-" In India there is
Buddha, a shin," and says that in the commentary on the Sacred Edict,
Buddha is repeatedly called shin Fuh."3
He adds "The word shin in
all these instances must be rendered god and not spirit." But there is no
"must be" in the case. We meet with such a passage as-"Heuen-
tih's heart and shin became composed," and we can say—“ Shin here must
be spirit, for to render it by god would make nonsense." Or we meet with
such a passage as-"The shin of this paragraph lies all in the last sen-
tence,” and we can say again—“ Shin here must be spirit. To render it by
god would make nonsense." Where is there a similar necessity, in the
passages cited by Dr. Boone, to translate shin by god? We obtain a
good sense in every one of them by rendering it "a spirit"—and it can
be shown moreover, that the writers were attaching to it that idea The
History goes on to say-" According to the general scope of the Buddhist
books, what is chiefly to be sought is a state of vacant nihility; they set a
value on compassion, and condemn all taking of life. They teach that
when man dies, the subtile spirit (tsing SHIN) is not extinguished, but is
again immediately invested with a bodily form, and that there is a recom-
pense for all the good and evil, which is done during life.
In consequence,
that which Buddhism most values is the sublimation of the subtile spirit,
in order to arrive at the state of Buddha.”6 Again, in the commentary on
the Sacred Edict, the Buddhist priests, only regarding and regulating their
(
mag
1
1
帝​聞​西域​有神​其​名曰​佛​因​遣使​之​天竺​求​其
​道​得其​書​及​沙門​以來
​天竺​國有​佛即​神​也
​2 神佛
​‘立德​心神​方​定
​*此​章​之​神​全​在下​句
​6
其​書​大抵​以​虛無​為​宗​貴​慈悲​不​殺​以為​人死
​精神​不滅​隨​復​受​形​生​時​所​行​善惡​皆有​報應
​故​所​貴​脩練​精神​以至​為​佛
​[ 152 ]
3
3
hearts,¹ in order to become Buddha, are compared with the Taouist doctors,
doing nothing but nourish their spirits (tsing-shin), in order to become
spirits and genii (shin seen). Thus, in the context, both in the History,
and the explanation of the Edict, the writers use the character shin, in its
usual acceptation of spirit. Why give it another sense in the particular
phrases in question?
Referring to the 40th volume of " The Historians," we find a fuller ac-
count of the introduction of Buddhism into China. It is related that the
Emperor Ming dreamt that he saw a man of gold, tall and large, with a
brightness about his head, and questioned his ministers about it. One of
them said, 'In the west there is a shin, named Fuh; his image is sixteen
cubits high, and of the colour of gold.' Upon this the Emperor sent mes-
sengers to India to ask for the doctrines and laws of Buddha, and from
that time arose the making of images in China.”* From this narrative it
would appear that the word shin was used with reference to the image
which the Emperor saw in his dream, a metonymical use of it, which need
not be deemed strange. The polytheist calls his image a god; the Ro-
man Catholic calls his a saint; the Chinese, according to the nature of his
religious system, calls his image a spirit.
All the examples quoted by Dr. Boone to show that shin may be trans-
lated a god or gods have now been discussed. Let it be remembered that
in 1848 he maintained that such was its proper rendering, while the in-
stances where it is used for spirit were only exceptional. Now the case is
reversed. It is admitted that the word does frequently mean spirit, and it
is only pleaded that it may sometimes denote a god. I have examined the
reasoning by which it is endeavoured to show a priori that the two-fold
signification may attach to the term, and am obliged to regard it as emi-
nently inconclusive. But the reasoning is not more inconclusive than the
instances of actual usage appealed to in confirmation of it are unsatisfactory.
There has not yet been brought forward a single sentence in which it can be
shown that shin ought to be translated a god or gods. Why not make the
appeal to what must be regarded as crucial examples? If shin were to be
found associated with possessive pronouns, where we could render the
Co
1
佛教​只​照管​着​一個​心
​2
道教​只是​留存​這​一點​神氣
​成佛​,做​神仙
​4
帝​夢見​金人​長大​頂​有​光明​以​問​羣臣​或​日​西
​方​有神​名​日​佛​其​形​長​丈​六尺​而​黃金​色​帝​於
​是​遣使​天竺​問​佛道​法​遂​於​中國​圖畫​形像​焉
​[ 153 ]
!
!
combination" my god," "your god," their gods, &c.," we should not
be able to dispute its meaning, and as decisive would be cases where it was
in regimen with other nouns, and could be translated—“ gods of the na-
tions," the gods of Japan, &c." But there are no cases of such a usage.
With possessive pronouns shin means indubitably spirit-"my spirit,"
"your spirit, &c..," and the same in regimen-" the spirit of king Wan,"
"the spirits of his parents," "the spirits of ancestors," "the spirits of the
hills and rivers."
<<
CC
And if shin never occurs in the sense of a god, how unreasonable is it to
insist on using it in the sense of God! This is to be accomplished by a
typographical device. The word god and God," writes the Editor of the
Chinese Repository, "differ in English as much as man and Man (i. e. Mr.
Man) do. The absence of a capital letter is a hindrance to the easy un-
derstanding of many words in Chinese, but Dr. Medhurst must know that
by leaving a blank space before the character shin when used for God, and
none when used for god, the phrases-" my God, my God," the God of
Abraham," the gods of the nations, &c.," will to an attentive reader of
the Bible be far more intelligible than he represents them as likely to be."
Now, what analogy is there between god and God and man and Mr. Man ?
Is God a meaningless proper name, simply serving to distinguish one being
from all the others of the same kind? Is the expression our God" of
the same nature as "our Mr. Smith?" If we distinguish the character
in the manner proposed, we shall certainly indicate that we intend some
special emphasis to be put upon it, but we shall change neither its gram-
matical nature, nor its proper meaning. The Chinese are accustomed
to leave a blank space in some instances before the character in question,
or rather to leave many blank spaces and write it in an elevated position
at the top of a column, and whenever they do so, they intend the spirit of
Shang-Te. Just as we write the SPIRIT of God," so do they denote the
SHIN of Shang-Te.
""
CC
CC
T
CC
I now return to the point from which I diverged to examine the grounds on
which it was argued that shin sometimes meant god. The opinion of many,
who are acknowledged to be good Chinese scholars, that it never does so,
commands my fullest conviction;-but all admit that it means spirit. Why
then, as I asked on page 141, may not all agree to use it as the representative
of ruach and pneuma? A majority of Protestant missionaries do so use it.
Other terms are proposed by some. If it be thought that they better ex-
press the sense of the Greek and Hebrew terms, let those who think so
employ them, but while they do so, they ought not to impose a new mean-
ing upon shin, and use it as the representative of Elohim and Theos, pro-
ducing a version antagonistic to that of those who use it in its undenied
and undeniable sense of spirit. The Apostle enjoins upon us that we "look.
[ 154 ]
not every man on his own things, but every man also on the things of
others." It is impossible that different parties of missionaries should pursue
their several courses, independent of and indifferent to one another. Seek-
ing one object, servants of one master, bound to love one another, they
cannot and they ought not to do so; and I would say—" If those who use
shin for God will not abandon the attempt to impose that meaning upon it,
then let those who use it in the sense of spirit, cease to do so, if they can
find another term in the language that will answer as a translation of ruach
and pneuma. They may continue to employ Shang-Te for God, but avoid-
ing the use of shin, their version of the Scriptures and their general teach-
ing will not come so directly into collision with those of their brethren."
I can say, for one, that I have anxiously sought for another term, which I
could use for spirit instead of shin. With what success will appear from
the succeeding pages.
II. I now come to consider the claims which may be made on behalf of
the term ling, as corresponding in Chinese to the Hebrew ruach, and the
Greek pneuma. The definitions given of shin and ling in the Imperial The-
saurus show that they are closely related in signification. Under shin it is
said—“ Shin means ling," and then there is quoted from the Appendix to
the Yih-king-“That which the yin and yang do not measure is called
shin." Under ling it is said-" Ling means shin, also good, magical, affec-
"13
tionate, felicitous.' The meaning of ling thus covers a larger space than
神靈​也
​『陰陽​不測​之​謂​神
​BBW These characters are rendered by Dr. Medhurst—
"The inscrutableness of the superior and inferior principles of nature is called shin,
mysterious." In the version which I have given above, I have followed Regis, whose
words are- -"Quod non cadit sub mensuram modumque principiorum yn, yang, di-
citur chin, spiritus." Chinese students will do well to consult the note which he has
upon the passage. "We may conclude,” he says, "that with the Chinese that is re-
garded, and called, spirit, which does not fall under measurement, which is devoid of
quantity, which is not matter-neither yin nor yang." According to this view of the
passage, we have in it a definition of spirit, and not an account of some quality in
the yin and yang, which is spiritual or mysterious. By Dr. Medhurst the character
之 ​is understood between 陽 ​and 不
​and 不​. With Regis 陰陽 ​are the subject of
1
the verb, and I am not sorry to give, in illustration of such a construction, a pass-
age, from among several which I have met with to the same effect, showing that the
knowledge of the shin as a class is limited. It is said of music-" Viewing it in a
rough manner, women and children can understand its wonderfulness, but viewing it
with reference to its subtile principles, spirits cannot fathom its causes," ZW
婦​皆能​知其​妙​精​之​則​鬼神​不測​其​故
​2靈​神​也​善​也​巫​也​寵​也​福​也
​[ 155 ]
that of shin. To a certain extent they explain one another, yet there are
applications of ling, in which shin could not be employed.
1
Now, it is agreed on all hands that shin means spirit, spiritual. Dr.
Morrison says "Every evanescent, invisible, inscrutable, spiritual, operat-
ing power or cause is called shin." It is in this signification that ling is
synonymous with it. The same writer gives a definition of shin in which
it is said—“That which is subtile and ling is called shin," where the ad-
junct "subtile" fixes the meaning of ling. This, then, is the case for ling.
It is used to define shin, and shin again is used to define it. May we not,
therefore, use the one as well as the other to translate ruach and pneuma ?
A large body of the Protestant missionaries are using ling for this purpose.
They are open to a charge of remarkable inconsistency in using at the same
time shin for God and god. Chinese Lexicons say that shin and ling have
the same meaning. Do Greek and Hebrew Lexicons say that Theos and
pneuma, Elohim and ruach, have the same meaning? On this point, how-
ever, I do not wish to dwell. My inquiry at present is as to the possibility
of using ling instead of shin for spirit.
The two words are synonymous, but there are few synonyms which may
be interchanged in all cases. Each particular term has its own shade of
meaning, to which attention must be paid by every one who is anxious to
write with correctness and perspicuity. The words "soul" and spirit"
are closely related in English, and in many places where we speak of "the
soul,” the sense would not be materially affected, if we were to say
"the
spirit" instead. Such a substitution, however, in many other cases, would
be exceedingly inappropriate, and might even lead to serious error. Before
ling can be employed as a substitute for shin in translating the Scriptures,
we must be well assured of the interchangeableness of the terms.
Now, let a foreign student ask any Chinese teacher whether shin and ling
convey precisely the same idea, and I am persuaded he will reply in the
negative. He will say that even where their meaning approaches most close-
ly, there is a diversity between them, so that in some instances shin must
be used, and in others ling. Such has been the result at least, when I have
questioned Chinese scholars on the point, and an induction of examples taken
from good writers, in which both the terms are used, has satisfied me of the
correctness of their opinion, as well as shown wherein the terms, expressing
one principal idea, do yet essentially differ. To a specimen of these exam-
ples I beg to call the attention of the reader.
精靈​日​神
​2
神​之​精明​者​日​靈
​CC
112
In Kang-he's Dictionary under ling, we have a quotation—“The subtile
intelligence of shin is called ling." Here ling appears as a quality of shin,
1
L
F
[ 156 ]
L
denoting its "subtile intelligence," and this is its most common significa-
tion, when it is used with reference to the mind of man. Dr. Morrison says
that shin-che-ling¹ denotes "the intelligence of spirit." We read in the
Yu-luy-"The mind is a thing the most capacious and the most intelligent,
spiritual, mysterious, unfathomable."" That ling in such sentences is to be
translated "intelligent," can hardly be disputed. In explanation of the com-
bination "capacious and intelligent," it is said, in the Soo-e-" The mind
(lit. within the square inch, i. e. the heart as the seat of the mind), being
capacious, may embrace everything; being intelligent, it may apprehend
everything."3
1
Now "spiritual" and "intelligent" are synonymous terms. The second
definition of spiritual given by Johnson is "mental; intellectual." They are
not, however, interchangeable, and there are many instances where we may
employ the one, in which it would destroy the meaning to substitute the
other. Just so it is with shin and ling, where they have reference to the
mind of man. The soul is spiritual, i. e., it is incorporeal, and being spiri-
tual, it has intelligence. To describe its nature we should require in Chi-
nese to use the character shin: to describe its quality, we should use ling.
It is shin: it HAS ling.ª
But we have many examples in Chinese, where ling and shin come to-
gether, the latter being in the concrete, and denoting "a spirit, or spiri-
tual being," and in these, while ling represents a quality of the being and
not the nature, the quality is not so much that of intelligence, as of
efficaciousness. Premare quotes a popular saying:-"A man who is old,
has no vigour; a spirit (shin) who is old, has no efficaciousness (ling).”
The common application of it is in the case of temples and idols in a state
of decay. From their ruinous condition it is inferred that the energies of
the animating spirits are as if they were old and fading. The antithesis
between the two members of the sentence determines the meaning of the
various terms. It is the quality of an old man to be feeble; it is the quality
of an old spirit to be devoid of ling, or efficaciousness.
神​之​靈
​‘心​之​為​物​至​虛​至​靈​神妙​不測
​*3
2 方寸​之​內​虛無​不​包​靈​無​不覺
​4 We read一心​本​是​神明​之​物​, “The mind naturally is a thing which
Is spiritual and intelligent," and again- "The mind is a
thing which HAS intelligence." Premare quotes the words
"Is not the mind of man spirit?
> 人​老​無能​神​老​無​靈
​•
[157]
On that part of the sixteenth chapter of the "Invariable Mean,” where
it is said that the kwei-shin cause every man in the empire to prepare him-
self properly in mind and body to offer sacrifice (see p. 19), the Paraphrast
observes that “it is their ling which does this"¹ and the critical remarks upon
the paraphrase call attention to the evidence of their ling or power, which is
presented in the assertion that “they cause.
1,2
93
On the 19th page, I have given a sentence of Choo He, where he says:
Kwei is the efficaciousness (ling) of the yin, and shin is the efficaciousness
of the yang." In his Theology of the Chinese (page 8), Dr. Medhurst trans-
lates the same passage—“ Kwei is the spiritual part of the female principle,
and shin the spiritual part of the male principle.' Probably he would now,
after the full discussion which he has given of the relation between the words
shin and ling, in his Essay on the "Proper mode of translating ruach and pneu-
ma,” rather render ling by "the spiritual energy" or "the efficaciousness,”
than by "the spiritual part." That it is rightly so rendered, is plain, I think,
from the application of the same phrases in the following attempt to explain
some mental phenomena on the principles of the Sung school:-"In the
mind there is the union of the animus and anima. The animus can know the
future. When there is anything which it does not know, by reflection and
study it attains to the knowledge of it--by the energy of the yang (yang-che-
ling). The anima can treasure up the past. When it has known anything,
it retains and remembers it-by the efficaciouness of the yin (yin-che-ling.
In the third chapter of the Shang Lun, mention is made of a great officer
of the principality of Loo presuming to offer a sacrifice to the spirit of the
mountain T'ae, which could, by right, only be sacrificed to by his prince.
Confucius reproved his conduct, saying that the spirit would not accept such
a sacrifice. It is said :-" Adapting himself to the dread of spirits (which
the officer had), he insisted on their intelligence and vivacity, to strike him
with awe."5
<<
74
2富​祭祀​時​,鬼神​之​靈​能使​天下​之​人​各​隨​其所
​當​祭​者​齊​明 ​肅​於​內​盛服​以​粛​於​外​以​奉承
​乎​祭礼
​DO
使​字​正見​他​靈​處
​3
鬼​者​陰​之​靈​也​神​者​陽​之​靈​也
​心​者​魂魄​之​合​魂​能知​來​有所​未知​則​思索​而
​知​之​陽​之​靈​也​魄​能​藏​往​其​已知​則​存​而​記​之
​陰​之​靈​也
​.5
就​其​畏​鬼神​之​念​即​以​鬼神​之​靈​爽​惕​之
​[158]
h
In the exposition of the first paragraph of the 9th chapter of the 7th sec-
tion of the Book of Odes, it is said,-"When mountains are high, their
spirits must be efficacious (ke shin peih ling)." There can be no doubt
as to the meaning of the terms in this passage, and ling appears most clear-
ly an attribute of the shin.
In the "Book of Actions and their Recompenses," it is said that "such
is the virtue of determined chastity, that heaven and earth agitate them-
selves in its behalf, and spirits for it put forth their energies (kwei-shin heaou
ling)."s
In the 22d chapter of the "History of the Three Kingdoms," an indivi-
dual has the hardihood to say to Tsaou Ts'aou, the hero of the work-" You
are like one of those spirits in the temples (shin), which, though they re-
ceive sacrifices, give no proof of their power (ling-yen).”³
In a poem in praise of the Emperor Keen-wăn of the Leang dynasty, it is
said "How great was Keen-wăn! Gloriously does he shine in heaven.
He was intelligent as a spirit (ling-ming jo shin), and pure as streams of
water."4
In the second volume of the Historians of the southern Tse dynasty, we
have the following hymn, sung at the conclusion of the sacrifice to the
Founder of husbandry, to escort his spirit (sung shin) :—“ Thy bird-up-
borne car is about to move, in the golden vehicle thou art soaring away.
Thine instructions mounted aloft, thy righteousness was clear as a mirror.
The music has had all its accompaniments; the ceremonies have been ob-
served. Thou first leddest out the pairs of ploughmen, and in person didst
travel over the green fields. Efficacious art thou and sage (Ling-che shing-
che). To thy soft favours is due the abundant year.'
15
In the statutes of the Ming dynasty, there is the following prayer to the
spirit of the Standard :—" I, the Emperor, have sent the appointed officer
A. B. to perform the sacrifice to the spirit of the Standard. It is by thine
1
2 其​旣​高​其​神​必​靈
​2節​烈​之​事​天地​為之​震動​鬼神​為之​效​靈
​"So dear to Heaven is saintly chastity,
That when a soul is found sincerely so,
A thousand liveried angels lacky her."
Comus.
3
汝​似​廟中​之​神​雖​受​祭祀​恨​無​靈驗
​‘皇​矣​簡​文​於​昭​于​天​靈​明​若​神​周​淡如​川
​【羽​變​從動​金​駕​時​遊​教​騰​義​鏡​樂
​丹​耦​躬​遵​緑​疇​靈​之​聖​之​歲​殷​澤​柔
​禮​脩​率先
​E
[ 159 ]
"1
efficaciousness, O spirit, (shin-che-ling) that the warlike energy (of my
troops) is sustained. Now, at the end of the year, there is presented to
thee, according to the rules, the appropriate sacrifice. The flesh and wine
are respectfully set forth. Regard them, O spirit, and enjoy the offering.'
Many additional examples could be given, showing the difference between
the terms shin and ling, but those adduced above are amply sufficient to enable
me to answer the question, whether ling can be adopted instead of shin as a
translation of ruach and preuma. I do not think that it can be. Dr. Mor-
rison says—“ Any invisible or spiritual cause that is efficacious is said to be
ling." The instances that have been quoted attest the truth of the state-
ment. The term ling denotes the efficacy of invisible or spiritual causes,
but not those causes themselves, and in fact, it is often used where the
causes cannot be called either spiritual or invisible. In the Lieutenant-
governor of Fuh-keen's Geography, we read of the grave of a holy man,”
in Java, which is "very ling." He says of English ships, that "their
sails are adjusted effectively and ingeniously" ling-keaou), and of their
gun-carriages that they are "very efficient and convenient (ling-peen).
Jewish ladies also, according to him, are beautiful, and of a nature fas-
cinating and intelligent (ling-hwuy).
3
Ling is, indeed, used in the concrete, just as we use the words “in-
telligence" and "power." Spiritual beings are called "intelligences."
Among other passages illustrating such a use of the word, we have, in
Johnson's Dictionary, the lines of Milton-
995
CC
CC
"How fully hast thou satisfied me, pure
Intelligence of heaven, angel!"
Co
The word "power" is also used in the same way, as when Paul writes to
the Ephesians-"We wrestle against principalities, against powers," or
when Satan addresses the fallen angel,—
關​捩​靈巧
​Thrones, dominations, princedoms, virtues, powers.”
But though "intelligence," the quality of a spiritual being, is sometimes
put by a figure of speech for that being itself, it would be found impossible
""
'皇帝​遣​具​官​某​致祭​于​旗​纛​之​神​維​神​之​靈​實
​壯​威武​適當​歲暮​禮​宜​時 ​敬​陳​牲​醴​神​其​鑒
​之​尙​享
​2 有​聖墓​極​靈
​3
2 其
​‘極其​靈便
​5
猶太​女人​姿​姣好​而​性​靈慧
​[ 160 ]
to substitute the word "intelligence" for "spirit" in any English book, and
as impossible is it to substitute ling for shin in the Chinese scriptures.
<<
The missionaries who use shin for God, have frequent occasion to speak
of "The Spirit of God," and The Holy Spirit." They will do so-most
of them-by means of the phrases "shin-che-ling" and "shing ling." But
both of these expressions have a definite meaning in Chinese. They denote
attributes. No matter what meaning we say attaches to shin, the ling of
shin is merely the intelligence or efficacy of shin. To speak of the Holy
Ghost-the third person in the Trinity-by either of the combinations just.
mentioned, is to deny the doctrine of the Trinity. Dr. Boone will pardon me
when I earnestly remonstrate with him on this point. I believe it was zeal
for what he considered the truth, which led him to press so strongly his
objection to a relative term for God. He believed no doubt—and perhaps
still believes-that with such a term there cannot be taught "the orthodox
doctrine” of the Athanasian creed. So deeply impressed as he is with the
importance of teaching that the unity of the Godhead is a unity of substance,
how is that he predicates the third person to be only a quality? A version of
the New Testament with ling for pneuma does certainly predicate this. I
know he does not mean to assert such an erroneous doctrine, but the proof
is before my readers that he really does do so. A Chinese reading the
printed word will no more be able to learn the personality of the Holy
Spirit from it, than an Englishman would be able to learn it, from an edition
of the Scriptures, in which "energy," "efficaciousness," "intelligence," or
some similar word expressing a spiritual quality, were to be substituted in
every case in the room of "spirit." Not only will he not learn the doc-
trine, but he will learn to deny it.
The consequence would just be the same, if the missionaries who use
Shang-Te for God were to employ ling and not shin for spirit. The ling of
Shang-Te would indicate the intelligence or the efficaciousness of Shang-Te,
but nothing more. To say that He is ling, as must be done in translating
John Iv., 24, would not of itself convey any information concerning His
It would affirm no more of Him, than the Governor of Fuh-keen
affirms concerning the grave of a saint in Java, and concerning the sails of
English vessels and their gun-carriages. Any higher meaning that might
be attached to it, would arise from the mind of the reader previously under-
standing that Shang-Te was a shin—a spirit.
nature.
From the preceding enquiry into the relation between shin and ling, I am
brought to the conclusion that the latter cannot be used in translating the
Scriptures as the representative of ruach and pneuma. In the Report of the
Committee of the American Bible Society on the Chinese version, adopted
in the end of 1850, and which recommends the use of shin for God, it is
said that, having made such recommendation, "they can do no otherwise
[ 161 ]
than recommend that Ling be employed to denote spirit." But such
counsel must have been given in ignorance of the ill effects likely to arise
from using ling in such a manner.
The Committee allow that shin does
not mean God, but they think it may be made to mean so. Surely they
are not prepared to sacrifice, to this attempt to alter the signification of a
term, the doctrine of the personality of the Holy Spirit-to reduce the second hind
person in the Trinity, the Revealer of the things of Christ, the Comforter,
the Sanctifier, to a mere influence or energy. I know they are not. They
would be shocked at the supposition of such a thing being charged against
them. I am bound to state, however, my most painful conviction that
such will be the effect of their recommendation to use ling for spirit. It
has not been formed rashly. If it could be shown that ling does express
the spiritual nature of the beings concerning which it is predicated, I should
unfeignedly rejoice. But satisfied from a very large induction of facts that
it does not do so, I cannot use it to render in Chinese ruach and pneuma.
And, indeed, when we once adopt the principle that we may use words in
a different sense from that which they properly have, it is impossible to set
a limit to the errors and confusion to which it must lead. One word cannot
be tampered with, without a hundred others being affected. As it has been
thought requisite to say that the word in Chinese meaning spirit shall
hereafter mean God, there has arisen the necessity to alter the signification
of the character ling from efficaciousness into spirit. And change will not
stop here. It will be necessary to depart from the proper acceptation of
many more terms, and the Bible in Chinese will become less and less in-
telligible to the Chinese people, and be to them a repository of error and
not of all-important saving truth.
III. The Committee of the American Bible Society say that, recommend-
ing the use of shin for God, they can do no otherwise than recommend that
ling be employed to denote spirit. Some, however, of the American mission-
aries in China are using a different term, and adhere to the character fung,
which was employed for the most part by Drs. Morrison and Marshman.
It is strange in the authors of the Report not to deem the claims of fung
worthy of any consideration. The authority of Dr. Morrison on behalf of
the use of shin for God is often appealed to, and yet the term which he
employed for spirit may be abandoned without a single remark. Fung
generally means wind. In the Dictionary of De Guignes, it is defined-"The
wind, the manners of kings, their examples and doctrine." Gonsalves says
it means—" Wind, custom." Callery's account of it is the same—“ Ventus,
mos, consuetudo." Dr. Morrison gives its various applications very fully.
The breath of nature," he says, "is called Fung. The wind; air in
motion; custom; usage; spirit; temper; feeling. To scatter or dispense, as
by the wind; to diffuse instruction, or affect by example. Haste; fleetness.
V
<<
[ 162 ]
The name of an office; of a place; of a bird; and of a plant. A surname.
The sexual appetence amongst cattle. Vulgarly used for insanity." From
these explanations of the meaning of the term, its inappropriateness as the
representative of ruach and pneuma at once becomes apparent. The only
party who has ever endeavoured to construct an argument, from instances
of its use, in favour of its being employed to denote an active conscious
agent was a writer in the Chinese Repository, in 1849, under the signature of
Philo, but it would be superfluous to go into an examination of the examples
which he adduces, and try to set aside his version of them. When the Chi-
nese would compare the material influence of wind with the inscrutable opera-
tion of spirit, they speak in the one case of fung, and in the other of shin.¹
Ruach and pneuma do sometimes mean wind, and where they do so, fung is
the proper rendering of them, but in other cases the employment of it pro-
duces a version as unintelligible to the Chinese, as the English Scriptures
would be to ourselves, if we were to read in them-"The wind of God is
upon me," "The love of the wind," "Hear what the wind saith unto the
churches," &c., &c. I do not wonder at the majority of missionaries who
employ shin for God, abandoning the use of fung for spirit, but when they
do so, they should not make the names of Morrison and Marshman a rally-
ing cry against other missionaries who use Shang-Te for God. They do
not themselves follow the example of those excellent men, where they think
they were wrong. If their authority may be disregarded as to the term to
be used for ruach and pneuma, why may it not also be disregarded as to the
term to be used for Elohim and Theos?
Shin, ling, and fung, the three terms proposed as the representative of
spirit in the Chinese Scriptures, have thus been examined. That the first
means spirit all admit, and it is much to be deplored that all do not unite
in employing it in that sense. It does not appear that either ling or fung
can be used instead of it, and thus, so long as one section of missionaries
will use it for Elohim and Theos, versions of the Scriptures directly opposed
to each other cannot be avoided. The first step towards harmony must be
taken upon this term. If it were unanimously adopted to render ruach and
pneuma, there would be hope of our agreeing in the term to be used for God,
or, if that were not attained to, we might agree to differ, and on that word
we could do so, without being in collision, or one party being able to charge
the other with teaching error.
‘孔子​之​天下​文明​則​風​動​神化​有​不知​其​所以
​然​者​矣
​[ 163 ]
APPENDIX.-Note I.-ON THE PROPOSAL TO USE THE COMBINATION
T'EEN-SHIN FOR GOD.
Missionaries are under great obligation to the Bishop of Victoria, for the manner in
which he obtained the opinions of the Lieutenant-governor of Fuh-keen, on the ideas
which are attached by the Chinese to the name Shang-Te and the term shin. The
writer of the preceding chapters felt greatly encouraged, on finding that the views
which he had been led to take both of Shang-Te and shin were entirely in accordance
with those of an individual, possessed of extensive information, and raised by position
and character far above the suspicion which is commonly attached to the communica-
tions of the Chinese with foreigners.
Most of the eight positions which His Excellency stated, have been adduced in the
course of the foregoing chapters. I now wish to offer a few remarks on the fifth, which
was to the following effect :-
<<
Although Shang-Te would be the most intelligible term to the Chinese, yet he
expressed the opinion that T'een-choo in the Chinese version of the Holy Scriptures
would be an equally good term to designate the one God. He voluntarily proposed,
however, 'shin-t'een' or 'T'EEN-SHIN,' (giving a decided preference to the latter) as the
term for God' in Chinese writings."-
-
The combination Teen-shin has not been received with favour by any section of the
Protestant missionaries, and there is not the slightest likelihood of all parties coalesc-
ing in the proposal to use it for God. But it is an interesting inquiry-How came
the Lieutenant-governor of Fuh-keen to suggest its use?
There are two facts concerning the phrase which are abundantly susceptible of proof.
First, It is a generic phrase, and denotes a class of spirits-namely, the heavenly.
Under the name there are included, in the State Ritual, only four spirits,-the Cloud,
Rain, and Thunder-masters, and the Baron of the winds. The phrase, however, has
often a much wider application, so that the Roman Catholic and many Protestant
missionaries employ it quite idiomatically, when they use it to denote "angel, angels."
This generic signification of the term is an insuperable objection to the use of it for
God. The Lieutenant-governor stated that we could not say in Chinese that there
was only one shin, for there were many shin, actual existing beings, existing as shin.
Now t'een-shin is only not so extensive a term as shin. There are many spirits of or
in heaven, and we could not say, speaking the truth, that there is only one Teen-
shin.
This is one fact, but there is a second, seemingly irreconcileable with it. The t'een-
shin are many, and yet there is only one t'een-shin. The phrase is used as a synonym
of Shang-Te. On what principle this is done, has been a matter of much dispute
among Chinese philosophers themselves. One view, not unreasonable, is this-that,
as the phrase "to serve Heaven," is not to be understood as intending the material
heaven, but Shang-Te, the Lord and Governor thereof, the term shin is added to
t'een, to indicate this. It is said—" The sacrifice at the round hillock to Shang-Te,
dwelling in the expansive heavens is an acknowledgement of our origin. This ack-
nowledgement shows that by the way of Heaven, we understand a Spiritual Being."
圜丘​以​昊天​上帝​者​報​本​也​報​本​所以​神​天​之
​It is said again—“The Teen-shin is the most honourable. One music only is
used (in sacrificing to Him), showing that only one spiritual being is contemplated,
.
天神​至尊​一​樂​而已​明​其​神​之​不二​. According to this
representation, 天 ​and 神 ​are to be taken as in apposition,
not qualifying:
the, but explaining This, I apprehend, would be the view of the au-
thor of the Geography, but it would be found very difficult to set it forth, to the mass
19"
[ 164 ]
e
of the people, so clearly as to prepare their minds to be instructed by the combination,
as to "one only, living and true, God."
The impression on my own mind is, that it is in the Ritual of Chow that we first
read of T'een-shin. Dr. Boone, in his Essay (p. 30), says, that in the Book of Rites we
read-"The T'een-shin are six, they are sacrificed to nine times a year," but having
searched for such a passage in vain, I conclude that he must have confounded a com-
ment with the text. Now, the Chow-le requires a great deal of critical handling, before
much authority can be attributed to its statements. A Taouist, idolatrous, element,
flowed into the religion of China during the Tsin dynasty, and appeared in the ancient
books when they were recovered and restored in the time of the Han. The Chow-le
is much infected with it, nor is the Le-ke free. There are many questions in Chinese
philosophy-and among others, this use of T''een-shin to indicate Shang-Te-which
will not be cleared of all confusion and uncertainty, until the principles of historical
criticism shall have been fully brought to bear upon the ancient King.
A
The proposal made by the Lieutenant-governor of Fuh-keen, was supposed to be
strengthened, not long after, by the discovery of a prayer to Teen-shin, purporting to be
the composition of the statesman, Ke-ying. A book written by an officer in Fuh-keen
province some twenty years ago, was palmed off on a Missionary in Fuh-chow as the
production of Ke-ying, and in one of the volumes was inserted the prayer in question.
There can be little doubt of its being a fabrication, though a Chinese has been met
with, who asserts that he saw it three years ago. (See the Bishop of Victoria's letter
on the Chinese version of the Scriptures.) I am afraid the chances of his good memory
and honesty will hardly be thought to outweigh the indications of forgery, which are
so conspicuous about the document. Even if it could be proved to be genuine, it
would only show the inadequacy of T'een-shin to represent the idea of God. My object
in referring to it is to do an act of reparatory justice to the missionaries of the Ameri-
can Board of Commissioners for Foreign Missions, who are at Fuh-chow.
In a letter written in May last year, to the Rev. Mr. Meller, of the British and
Foreign Bible Society, on the imposition which had been practised in passing the
work off as Ke-ying's, I wrote as if all the missionaries at Fuh-chow had been deceived,
and expressed my surprise at their not immediately discovering such a clumsy forgery.
The missionaries above mentioned have written to me that "the work had been pur-
chased by none of them, nor had any of their number ever spent even a moment's
time for the purpose of examining its merits." I am sorry my language was not more
guarded and specific. I think it was the impression at the time of all missionaries
out of Fuh-chow, that the document must have been seen and examined by all the
Brethren there. This was not the case, however, and as the missionaries of the Ame-
rican Board of Commissioners for Foreign Missions have asked me to give their state-
ment as extensive a circulation as the letter to Mr. Meller had, I hope it will receive
it, through being introduced here.
V
Note II.-ON SOME STATEMENTS IN THE REPORT ON THE CHINESE VER-
SION OF THE SCRIPTURES, PRESENTED TO AND ADOPTED BY THE DIRECTORS
OF THE AMERICAN BIBLE SOCIETY IN DECEMBER, 1850.
In this Report, the use of shin to denote God, and ling to denote spirit is advocated
and recommended. On the arguments employed with this view, it is not my intention
here to make any observations. They have been fully discussed in the various chapters
that have been submitted to the reader. There are two statements, however, designed
to awaken a prejudgment in favour of the decisions arrived at, which being highly
erroneous, and injurious to many missionaries in China, the writers themselves will, I
am sure, be glad to see corrected.
[165]
First, In the introduction to the Report, it is said-" Your Committee feel bound to
say, that those gentlemen, who, for some years past, have advocated the use of Shangti,
or some other term, in opposition to Shin, (for several have been proposed,) did them-
selves, during many years, employ this very word to express God, whether true or
false; whereas, the defenders of Shin have invariably maintained that this is the only
word in the language which can properly be employed, and have unwaveringly ad-
hered to this view ever since they were led to abandon the use of Shangti, which they
found, when they entered on their missionary labours, had already been substituted in
place of the early employed Shin."
Now, the Committee must have been strangely misinformed on the matter, about
which they say they "feel bound" to speak. "Those gentlemen," they say, "who ad-
vocate the use of Shang-Te, did themselves for many years employ shin for God." Be
it so. "C
Those gentlemen, who advocate the use of shin, did themselves for many years,
employ Shang-Te for God." I have before me a copy of the prayers read by Dr. Boone,
at the opening of his chapel in Shang-hae, in which Shang-Te is used for God, and
shin for spirit. I have also an edition of a Catechism published by him, in 1846 or
1847, in which the same terms are used throughout. But perhaps the Committee
mean to say, that those gentlemen who were using Shang-Te for God, did at the same
time use shin in the same sense. So, "the defenders of shin, who have unwaveringly
adhered to the view, that it is the only word which can properly be employed for God,
since they gave up the use of Shang-Te," still-at the present time-allow that shin
means spirit.
If the Committee do feel bound to speak of the past use of terms by the different
sections of missionaries, there is the same inconsistency to be charged, and in equal
measure, upon them both. If they will consider the present use of terms by them, they
will see that the defenders of Shang-Te for God and shin for spirit are more consis-
tent than the others.
Second, Towards the close of the Report, the Committee seek to dispose the minds
of their readers, in favour of their decision, by stating that a large majority of the mis-
sionaries are of their opinion. They say:-"In favour of the use of Shin in preference
to any term thus far advocated, your Committee would state, that a large majority of
the Protestant missionaries in China are of their opinion. By late accounts received
from that country, it seems that the proportion of missionaries at the various stations,
in favour of one or other of the proposed words, is as follows: For Shángti, nineteen;
for the transferred term, six; and for Shin, fifty-five. This, we think, indicates the
predominant feeling of those who, being on the spot, may be considered as best quali-
fied to form a correct judgment."
Now, I feel assured that the Committee, in giving these statements to the public,
believed that they were reporting the truth. Nor would I entertain for a moment the
idea that the accounts transmitted to them from China were willfully falsified. But
they must have been furnished by some zealous advocates for the use of shin, whose
thoughts, the offspring of their wishes, regarded more of their brethren as coinciding
in their opinion than was actually the case.
Six brethren did indeed, for a short time, propose to transfer the Hebrew term,
under the form of Aloho, but finding that such an expedient would only increase the
number of parties in the field, instead of diminishing them, they resumed the use of
Shang-Te. At the end of 1850, when the Report of the Committee on the Chinese
version was adopted by the American Bible Society, there were, so far as I can ascer-
tain, 84 men in China, whose names could be quoted on the one side or the other, in-
cluding the chaplains and teachers connected with the Bishop of Victoria, all then in
favour of shin, the Rev. Dr. Parker, and the Rev. Dr. Gutzlaff, in the service of the
United States Government and the British Government respectively, and two ordained
Chinese ministers, in connection with the London Missionary Society.
N
[ 166 ]
Of those 84 individuals, 47 were in favour of the term shin,
and 36 were in favour of the name Shang-Te.
One individual does not appear to have then declared himself on one side or the other,
nor do I even now know what his opinions are.
The above statement shows a majority in favour of the use of shin for God, but by
no means so large a majority as was reported to the American Bible Society.
Since 1850, various changes of opinion have taken place. Some missionaries have
died, and some have removed from various causes from the field. Individuals, who
were then using shin for God, are now using the Roman Catholic term, T'een-choo, and
some who employed ling for spirit have returned to the use of shin. Others again have
told me, that though they have not adopted either T'een-choo or Shang-Te, they do not
and cannot use shin for God, without some qualifying term.
There are now, I believe, who use shin for spirit, thirty-nine missionaries; who use
ling for spirit, twenty-eight missionaries; and who use fung for spirit from six to ten
missionaries.
There is thus a decided majority of missionaries, who are agreed upon the use of
Shang-Te for God, and shin for spirit.
I should not have thought of making these statements, but for the action of the
American Bible Society. The question of numbers should hardly come into a subject
of this kind. If it be entertained, great care should be taken to obtain correct lists,
and respect should be had to the varying value of the names. On both sides of this
controversy there are good names, and on both sides names which are of little worth,
as regards the qualification to give an opinion on the meaning of Chinese terms.
Mlakar
FINIS.
.
•

✔
UNIVERSITY OF MICHIGAN
3 9015 01466 0420

本
​