(S[atmU Ittiucraitjj ffitbratg 
 
 CHARLES WILLIAM WASON 
 
 COLLECTION 
 
 CHINA AND THE CHINESE 
 
 THE GIFT OF 
 
 CHARLES WILLtAM WASON 
 
 CLASS OF 1676 
 
 i9ie 
 
Cornell University Library 
 B 128.C55M12 
 
 Confucian cosmoaony a translal on o' ,S 
 
 ''"'"T''l927''™"''l57'765 
 
H\ 
 
 Cornell University 
 Library 
 
 The original of tiiis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924023157765 
 
•i«7.('-'fss°~^ii 
 
 CONFUCIAN COSMOGONY. 
 
 A TKANSLATION 
 
 SECTION FOETY-NINE OF THE "COMPLETE WOEKS" 
 
 j^HILOSOPHER ChOO-FoO-TzE, 
 
 E2n»Ij-A.3Sr.A.TOE."5r ^NTOTES. 
 
 Kev. THOS. M'CLATCHIE, M.A., 
 
 CANON OF ST. JOHN S CATHEDRAI,, HONGKONG; AND MtSSIONAEY FROM THE 0. M.S. TO CHStA. 
 
 SHANGHAI: 
 
 AMERICAN PRESBYTERIAN MISSION PRESS. 
 
 LONDON: TKUBNEE AND Co., 60 PATERNOSTER BOW. 
 
 MDCCCLXXIV. 
 
 CfflitiMc: 
 

 \fj5lO^ 
 
 PBntTID AT THB PBESBTTEKUN JUfSION PRESS AND TIPE FOmiSIiT. 
 
 ligiBBaHiiMiHHM 
 
LIFE OF CHO0-FOO-TSZE. 
 
 The vreitiDgs of Choo-taze come next to the Glassies in the opinion 
 of the Chinese. ' As regards the learning of Confocius, Choc alone," say 
 the Chinese historians, " fully comprehended its trae import ; and has trans^ 
 mitted it to future genevstions so perfect and immaculate, that were Con- 
 fucius himself, or any of the ancient Sages to come back to. li£e, they would 
 not alter what he has written."^ " In discussing the meaning of J^ j|^ 
 Kwei Shin," says Dr. Medhurst, we shall be greatly aided by the analy- 
 zadon of a treatise on the subject by "^ y^ -f" Choo-foortsze, the 
 learned commentator on the Four Books, and the elucidator of the five 
 Classics, who, by fixing the sense of the standard writings of the Chinese, 
 has ereatedj as it were the mind of China, and established a system from 
 which all sabseqment writers have borrowed^ and according to which all 
 modern essayists must be, conformed, or they cannot succeed at the literary 
 examinations, through which alone' distinction and power can be attained. 
 The opinions of Choo-foo-tsze, therefore, constitute the orthodoxy of China, 
 and all who difier from hiou are considered heterodox, insomuch that some 
 modern, writeis, who have dared to dissent from his views, have not only 
 failed in obtaming oSiee, but have also been prevented, through fear of 
 persecation, from publishing their lucubrations."^ 
 
 This philosopher flourished, during the Sung Dynasty. He was bom 
 A. D. 1130j in the reign- cf Kaou-tsuDg at Hwuy-chow, in the province of 
 Ngan-hway ; and died a. d. 1201 at the age of 71. His father was a 
 Member of the Board of OJSce. It is related that when Choo-tsze was only 
 iow years of ag^ his father, pointing to the sky, pronounced the word 
 " Heaven," whereupon tiie child, to the father's astonishment, asked the 
 question, ''What is there above it?" At eight years of age he mastered 
 
 1. Ghiii. Bep. Vol. xviii, p. 204. 2. Theol. of the Chinese, p. 162. 
 
IV LIFE OF CHOO-FOO-TSZE. 
 
 the Hiiaou King which treats of filial duties, and wrote upon the cover of 
 the volume, " If I cannot conform to these lessons, I shall never be a man." 
 His favourite occupations, when other children were at play, were, it is 
 said, either drawing diagrams or sitting in silent contemplation. When 
 ten years old, having read the statement of Mencius, that ' Sages are of 
 the same race with me," he rejoiced that it was easy to become a sage. 
 At the age of fourteen his father died, leaving him to the guardianship of 
 Lew Meen-che, whose daughter he afterwards married. 
 
 When Choo-tsze was eighteen years of age, he took the first literary 
 degree of Sew-tsae, and in the following year he took the degree of Keu- 
 jin. Shortly afterwards he visited his native village in Woo-yuen, and 
 sacrificed at the tombs of his ancestors. When twenty-two he received his 
 first official appointment as Assistant Magistrate at Tnng-an near Amoy j' 
 and it was at this time that he devoted himself to the study of Philosophy. 
 He studied the Classics diligently, and also the systems of the Buddhists 
 and Taouists ; but on the expostulation of his master, who advised him 
 to confine himself exclusively to the works of the ancient sages, he gave 
 up the two latter branches of study and applied himself to the Classics 
 alone and to searching after true principles. He diligently performed his 
 official duties, superintended the schools in his district, repaired those 
 school houses and colleges which had fallen into decay, and built a library 
 for the benefit of the students. He also revised the rules which related to 
 the sacrifices offered to Confucius. When he retired from the magistracy, 
 the scholars and other inhabitants of the district of Tung-an, subscribed 
 together and erected a sacrificial court for him in the public college. In 
 the year 1164 Choo-tsze was summoned to court by the Emperor, who 
 granted him an audience in the Shwny-kung palace. On this occasion 
 he presented three memorials ; the first inculcated the diligent study of the 
 Classics, and denounced the systems of the Buddhists and Taouists ; the 
 second censured the prime minister for making peace with the Mongolians • 
 and the third objected to the interference of the eunuchs Tsang and Limg 
 in state affairs. The Emperor, it is said, was so displeased with the second 
 and third memorials that he refused to continue the audience. 
 
 In the year 1179 Choo-tsze was appointed Governor of Nan-kang in 
 
LIFE OF CHOO-FOO-TSZE. 
 
 the province of Keang-se, where he built a sacriiicial court in honour of 
 the philosopher Ling-ke, and rebuilt the college in the valley of the White 
 Deer. He also purchased lands for the support of the scholars ; established 
 a code of collegiate rules ; and frequently visited the college for the pur- 
 pose of instructing the students, in consequence of which many of them 
 rose to eminence. In 1181, he petitioned the Emperor with regard to 
 certain corrupt practices amongst high officials, and His Majesty on read- 
 ing the memorial, which was drawn up in obedience to the Imperial com- 
 mand is said to have become greatly incensed, and to have exclaimed, 
 " So he regards me as lost 1 " In 1182 he was appointed Superintendant 
 of the revenue derived from the taxation of tea and salt, in the eastern 
 part of Che-keang, and shortly afterwards he was sent to take charge of 
 the government of the department of Shaou-hing in the same province. 
 During the following year he made a tour of the entire district under his 
 jurisdiction, and travelled over dreary mountains and through sequestered 
 valleys, carrying his luggage himself, and visiting all the subordinates under 
 his charge without previous notice. Those whom he found unfaithful he 
 reported to the Emperor with a view to their dismissal. His Majesty was 
 so much pleased that he is reported to have observed to his Prime Minister, 
 that " the government of Choo is truly worthy of admiration." A sacrificial 
 court which had been erected to tlie honour of an infamous Minister, in 
 Yung-kea, was demolished by his orders. During one of his tours of in- 
 spection, he received complaints against a magistrate who was related to 
 the Prime Minister, and he memorialized the Emperor so strongly that 
 the offender was deprived of his office as Commissioner of Justice, and 
 that appointment was offered to Choo-tsze, who decidedly declined it, 
 declaring that to accept it would be like ' carrying off as booty the ox 
 which bad chanced to tread upon one's field." Shortly after this, Choo- 
 tsze, being attacked and maligned by a Censor whom the Prime Minister 
 had recommended to office, resolved to retire from public life : and an order 
 having, in the mean time, been sent to him from Court, to return home 
 and repair his ancestral temples, he went into retirement and closed his 
 doors against all intruders. 
 
 In the year 1191, the Emperor Kwang-tsung appointed Choo-tsze 
 
VI LIFE OP CHOO-FOO-TSZE. 
 
 prefect of Chang-chow. The manners and customs of the people rmdet 
 his juriaiJiction there, were much deteriorated. Soma Degleeted- toweea 
 mourning on the death of their parents. The women ftequented Buddhist 
 monasteries to perform religions rites ; and some left their homes m order 
 to become nuns. Choo-tsze strictly prohibited all these practices. He a,lfeo 
 printed copies of the Kve Classics and the Four Book% and circulated 
 them amongst the people. Addressing one of his pupils on a certain oc- 
 casion, he remarked, " When I commenced the study of philosophy^ there 
 were many principles which I never expected to master ; but now I find 
 that every doubt regarding them has gone." So great was the progress 
 which Choo-tsze had made in the study of the writings of Confucius. 
 On receiving the appointment of Imperial Essayist and Reader to the 
 Emperor Ning-tsung, one of his disciples remarked that His Msgesty 
 administered the government with a pure heart, and asked his Master what 
 he considered as requiring chief attention ? Choo-tsze replied, " Such is 
 the state of affairs at present, that nothing short of a great and thorough 
 reform will suffi^'e to move the Mind of Heaven, or to rgoice the hearts of 
 men. As to myself, I know it to he my duty to act with the utmost degree 
 of sincerity and assiduity. For any thing further than this, it is not ray 
 province to be concerned." 
 
 "Under ordinary circumstances, Choo was accustomed," as his 
 biographer states, ' to rise before day, dress in plain clothes, a broad caj^ 
 and square-toed shoes, and then to worship at the domestic shrine, and at 
 that of the ancient sages ; then, to repair to his study, where his chahsj 
 tables &e. must all be in order and his books and writing utensife in their 
 proper places. At his meals; he ordered that tJie table furnitni^, and the 
 dishes of soup and rice should all be an^anged' in a certain orderj and 
 that his chopsticks and spoons should have their fixed plaeesi When 
 fatigued by study he would rest himself, closing his eyes and sitting erect ; 
 and when refreshed, be would rise and with measured steps walk about fbr 
 relaxation. At midnight be would retire, and if he ehanced to awake in 
 the night, he would wrap himself up in a quilt and sit in bed, sometimes 
 until daylight. Els countenance was grave and manly ; his speech loud 
 and distinct , his gait easy and dignified ; he sat straight and erect ; and 
 
LIFE OF CHOO-FOO-TSZE. VU 
 
 his whole manner and bearing were impressive. From youth to age, in 
 smnmer and in winter, and in all the vicissitudes of time and place, he 
 never for a moment departed from this manner of life'" In the third 
 month of the year 1201 Choo-tsze fell sick ; and on the day on which 
 he died, having ordered his attendants to place his bed in the central hall, 
 he rose about noon and sat erect ; and ihen, adjusting his hat and dress 
 he quietly lay down and died. 
 
 A list of the idiiloBq)hei's wcffks is given h^ his biogra^r Kaou-yu ; 
 see CSkineee S^osUon/, voL zviii, p. 206, from which &e above sketch of 
 Ihb ii& is abtidged. 
 
INTEODUCTION. 
 
 The reasonings of the Pagan Philosophers throughout Heathendom, 
 invariably led to the adoption of two eternals, viz., God and Matter. 
 Hence it is that in all Heathen systems, the Primordial Matter is regarded 
 as a second God ; because, being considered eternal, it cannot but be 
 esteemed Divine ; for, eternity is an attribute of Divinity. These systems 
 thus invariably leading to the adoption of two eternal Beings, the diflBculty 
 has always been how they were to be disposed of. A very ancient, and 
 probably the oldest theory on the subject, was that which united the two 
 together in one whole, making this union as intimate as that of the Mind 
 and body in Man. However this theory may have been slightly modified 
 by different sects of philosophers, one thing is certain, namely, that as 
 Matter was regarded as eternal and animated, no personal God wholly 
 distinct and separate from Matter, can be found in Pagan writings. 
 
 The Chinese philosophers are no exception to this rule ; for, they 
 hold the eternity of the Primordial Matter, which, in common with Anax- 
 imenes, they consider to be Air (^), and a God (fleoc — JJj^). And as 
 the arumating Principle of the whole Universe is stated in the Tih King, 
 the most ancient Confucian Classic, to be inherent in this Air, it is plain 
 that there is no such thing as a personal God wholly separate from Matter, 
 to be found in the Confucian Classics ; and any attempt therefore to find 
 in them such a Being as the Jehovah of the Scriptures, can only end in 
 disappointment. The Shang-te (JQ *f^) of the Confacian Classics, who, 
 like the daw in the fable, is decked out by his worsb'ppers in certain at- 
 tributes which belong solely to the true God, is merely, (like his counter- 
 part Jupiter) the animated subtile ether endowed with " Intellect and Sen- 
 sation." This "Great Monad" (^ — ) who, as Confucius himself tells 
 us " dhMes in order to form Heaven and Earth, and gyrates in order to 
 
INTRODUCTION. ix 
 
 produce Light and Darkness," is merely the Monad of Pythagoras, and no 
 amount of attributes, however high-sounding, can ever exalt so material 
 a thing into the throne of the true God. 
 
 In consequence of this union of God and Matter, all Pagan Philo- 
 sophers regard the Kosmos or Universe, made from this source, as ani- 
 mated. The Heaven, the Earth, the Sea, Sun, Moon, Stars, Mountains, 
 Trees, &o., are all animated by the one soul vphich pervades the entire 
 world ; so that, this Kosmos, is " One and yet all things, all things and 
 yet one." As one animated whole it is called " Heaven " in all systems, 
 and is declared to be the highest Numen and a Great Man, while Man is 
 said to be a Mjcrocosm. Man therefore is the Key, not merely to the 
 system of Confucius, but also to all other Pagan systems throughout 
 Heathendom. 
 
 According to the Greeks and Romans, for instance, Man was regarded 
 as a compound of mind and matter ; matter being the body, and Mind 
 being the Soul, the Euler of the Body; secondly, the Body was regarded 
 as twofold, viz., the head or superior portion, and the feet including the 
 lower part, the inferior portion ; thirdly, the Mind or Soul was also two- 
 fold, partly rational and partly irrational or Sentient, the former ruling 
 chiefly in the head, but nevertheless pervading the whole body. Lastly, 
 there was another principle in Man, according to these philosophers, which 
 was superior to, and totally distinct although never separate from Mind, viz. 
 Reason. Without this, Mind would cease to be Mind, and without Mind, 
 which was always regarded as a portion of pure ether, Reason would be 
 but an abstract idea, and would have no vehicle through which to act, 
 This Reason was regarded as the first God (Geof or Deus Kar' e^oxny), 
 and Mind, in which it was inherent, was called fleof or deus in conse- 
 quence of this inherent Divine Reason or God. This, these philosophers 
 transferred to the animated Kosmos or Heaven." Of this Being, Heaven 
 was the head, Earth and Hades the feet, the Sun and Moon the eyes, 
 the subtile fiery ether the Mind or Rational Soul, the grosser Air the Ir- 
 rational portion of the soul ; and the Hegemonikon or Ruling place of the 
 Divine Reason which pervaded the whole, was Mind or the subtile ether 
 which was regarded as the second Beo^ or Deus, the Demiurgic Ruler and 
 
INTRODUCTION. 
 
 framer of tbe Eosmoa Thi» Mind' OJ second God is he whom " the goDei^ 
 atioM of mem take for the Ffestj they looking np no Mgher than to the 
 immediate architect of the world." This idea of an animated Eosnaos is 
 0(m/%s8ec% liakeo. from Man. Flotmns, for iostance, thi3s states the' opinion 
 of the ancient philiosopfaeis on this point : ' It is absnrd to afSrm that 
 Heaven (or the World) is inanimate or devoid of life and soat, when we 
 om'selves, who have but a part of the mundane body in vm are endued with 
 soul. ¥oi, how could a part have life and soul in it, tbe whole being- 
 dead and inanimate?" 
 
 ^he Confucian system as' givea in the text of the Cbssiicsi is precise- 
 ly similar to this'. In the Yih King; the great authority on Cosmogony, 
 and the oldest Chinese book in existence, the Eosmos or ' Heaven "* h 
 declared to be a Great Man, and its eight portions are stated tO' conre^ondl 
 to eight parts of the human body ; e. ^r; K/teen (Heaven) is the Head ; 
 Ehw&n (Earth) is the bowels (and womb)'; CMng is the ffeet 5 Seuen is the 
 thighs ; Kan is the ears ; Xe is tbe eyes ; K&n is' the hands ; and Tuy is the 
 mouth." 
 
 Man, aeeoiding to the Confucianists, is a compound of Mind and 
 Body, Mind being the Ruler 5 secondly, the body they regard as twofold, 
 the head being the superior portion, and the feet and lower part the in- 
 ferior portion ; thirdly, the Mind or Soul is also twofold, partly Rational 
 (^|[) and- partly Irrational or Sentient (^^), the former ruling chiefly in 
 the head and upper portion of the body, yet pervading the- whole being. 
 Lastly, inherent in this Mind is the Divine Reason,, which "makes Mind 
 to be Mind." Mind is pure ether, while the sentient portion' ©f this souUft 
 grosser Air; and the Divine Reason is designated the Fitst God(^)|||p)f the 
 God who adorns all things " of the Yih King) and unites' with thoi Rational 
 Soul, the subtile Ether, which is therefore styted God (j)}^) ; and this lat- 
 ter, in the Kosmoa, iS the second God or " Mind " or Shang-te " the Supreme 
 Emperor ;" the Demiurgic Ruler and framer of all things. All this is 
 transferred from Man to the Eosmos which is designated '' Heaven," and 
 is declared to be a " Great M:an," while Man is regarded as " a little Hea- 
 
 I. Cud. i, 484. 2. Ibid, ii, 176. 
 3. Bk. iv., ch. vs.. 
 
mTEODUCTION. XI 
 
 Ten " or Microcosm. This parallel is exact, and the animated ether or 
 Shang-te is precisely the same in every respect as the animated ether or 
 Jupiter. Both these Gods are the Light^ the firstborn from chaos ; both 
 are designated Mind," and both are the Bational soul of the Kosmos ; 
 Shang-te being " the jji^ of Heaven," and Jupiter being the Oeo? (or 
 dens) of Heaven ; the three terms J^, Biog, and deus, being thns alike 
 applied to the soul of the Kosmos. 
 
 The Greeks designated their First God {Qeoq) Fate, Beaeon, Nature 
 <Sic., and regarded Him as an Indivisible Unity; and the Confueianista 
 designate their First God (Jji^) Fate, Bcason, Nature, sStc., and regard 
 Him as an Indivisible Unity. Flato designates this God ' the 
 Adomer," and the Yih King designates Him " He who adorns if^) 
 the myriad of things." Mind or the second God, the Greeks designated 
 Demon-god {^alr]uv-dto^), and this same Mind the Confuciarusts also 
 designate Demon-god (^ ^jql) Amongst the Greeks and Bomans the 
 Bational soul was derived from this ethereal Mind and was therefore de- 
 signated 0£oe, deus, or God : and in the Confucian Classios the Bational 
 soul is said to be derived from the same ethereal Mind, and is therefore de- 
 signated Jp^ or God. In a word, every part of the Kosmos and every 
 thing which the Greeks and Bomans respectively designated ' Demon," 
 that the Confucianists also designate " Demon;" and every thing which 
 the former designated ^gof or Deus, that the latter designate Jji^. Any 
 argument therefore, supposed to prove that thd term "0^ means "spirit " 
 and not " God," must also be admitted to prove that the terms 6eoc and 
 Dens mean " Spirit " and not " God." These three terms must necessari- 
 ly bear precisely the same meaning for the reasons stated. The fact that 
 the Chinese term f^, (like Beoq or Deus) is the designation of that which 
 pervades and animates the to wav must be regarded as proof that this term 
 means "God" in the sense of that term as used by all pagan philosophers, 
 and not pure *' Spirit," of which latter, in fact, they hmo nothing whatever. 
 
 Plate I will assist the student to understand what has been stated as 
 to the ftninated Kosmos. 
 
 1. Bk. iv, oh. vi. 
 
Xll 
 
 INTRODUCTION. 
 
 PLATE I. 
 
 Fig. 1. 
 
 God. 
 
 God. 
 
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 03 
 
 Fig. 3. 
 
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 Body. J 
 
 W 
 
 Fig. 6. 
 
INTKODUCTION. XUl 
 
 EXPLANATION OP PLATE J. 
 
 Figs. 1, 2, and 3, placed one over the other {i. e. 3 over 2, and both 
 over l) so as to form one globe, give the Greek Kosmos or Man complete ; 
 and Figs. 4, 5, and 6, placed in the same way give the Confucian Kosmos 
 or Man complete. 
 
 Fig. 3, placed over fig. 2, gives the Mind (fig. 2), and Body (fig. 3), 
 of the Kosmos or Man according to the Greeks (and Eomans by substitu- 
 ting Deus for deog) ; and fig. 6 placed over fig. 5, gives the Mind and 
 Body of the Kosmos or Man according to the Confucianists. 
 
 In both systems Mind (figs. 2, and 5), is twofold, partly Eational and 
 partly sentient 
 
 Figs. 3. and 6, represent the visible world which is all Heaven " 
 in both systems. The Earth is represented by' a mountain, because the 
 highest mountain, the abode of the Gods, is, in both systems, supposed to 
 be the first land which appears as each chaotic deluge subsides. 
 
 In both cases the animated Kosmos (fig. 2 inherent in fig, 3, and fig. 
 5 inherent in fig. 6) is merely the First Man in his Mundane or deified 
 character. He is deified by making his soul the Deity Himself, or the 
 Divine Eeason (figs. 1 and 4 inherent in figs. 2 and 5 respectively) ; the 
 HegemonikoD being the Eational portion of the soul. 
 
 " In endeavouring to define the terms employed by Chinese authors, 
 we must also bear in mind their theory that ^ 'jil /<!'* ^ ^ man is 
 a microcosm, or heaven and earth in miniature."* 
 
 Theol of Chinese, p. 2. 
 
XIV 
 
 INTRODUCTION. 
 
 PLATE II. 
 
 Fig. 1 represents the whole infinite mass of Primordial Air when in 
 Chaos. This is the Great Monad (^ — ■) or Shang-te before he divides 
 into two Airs, a Male and a Female, to generate the World. He ig also 
 called the Great Beginning (;jt ^^ 5 and "• ^''^ the Foetus of Man, 
 and the Oeum, MunM. lalierent ia this "Mind" ig the Divine Beason. 
 See Plate I., Fig.- 4. 
 
 Fig. 2 represents this mass of Primordial Air divided into Subtile 
 and Gross ; or Light and Darkness. 
 
INTRODUCTION. 
 
 XV 
 
 rig.i. 
 
 PLATE III. 
 
 Light 
 Sheen 
 or 
 Second God 
 
 Darkiv.'ss. 
 Khwan. 
 
 or. 
 Demon. (5^) 
 
 Fig. 3. 
 
 Primordial Air (^ or "Heaven." 
 
XVI INTRODUCTION. 
 
 EXPLANATION OF PLATE lir. 
 The Complete Shang-te, (_t ^)- 
 
 Fig. 1 represents the First God who is styled Fate, Incorporeal Eea- 
 son, The Infinite, The Good, The (Incorporeal) Great Extreme, Nature 
 the Adorner, &c. He is the Great Vacum, an Immoveable Mover, In- 
 comprehensible, Omnipresent, an Indivisible Unity, &c. 
 
 Figs. 2 and 3 represent the whole mass of the Primordial Air, 
 the subtile and the gross in the arranged Kosmos, in which the first 
 God is inherent, the light being His Hegemonikon. These two circles 
 form the animated Kosmos. Fig 2 is the Mind or twofold soul, partly 
 Kalional, and partly sentient (Light and Darkness), the Great Demon- 
 god Shanff-te, who is said to be "material" compared with fig. 1, but 
 " Spiritual " compared with fig. 3, which is the grosser Air or visible 
 world, the Body of fig. 2. Shang-te or the animated Kosmos therefore is 
 composed of figs. 2 and 3, united in one as Body, and Soul, and this com- 
 plete Being or Numen is called " Heaven." " The Great Monad," " The 
 (corporeal) Great Extreme," and (the corporeal portion of) " Nature." 
 
 Fig. 4. represents these three circles or globes placed one within the 
 other in order to complete the Being Shang-te or the animated Kosmos. 
 The entire description of this Great Numen is as follows : " His bodily form 
 is designated Heaven (fig. 3.), the Euling power is designated *^ (fig. 2), 
 the Adorning Yung is designated God (fj fig. l), the essence is designated 
 Kheen (Hard)." *' Divided and treated of, then, his Wily form is desig- 
 nated Heaven, the Euling power is designated "^j the Eung Tung is 
 designated Demon-god (fig. 2), the Adorning Tung is designated God 
 iWvX and the essence is designated Kheen. Kheen (Kational soul fig. 2), 
 is the Beginning of the Myriad of things, and hence he is called Heaven, 
 and Light, and Father, and Prince." Tih Xing, Bk. iii, ch. xi, e<m. 
 (Kang-he). " Kheen-khwan (Fig. 2) is the .*^ {Shang-te) who governs 
 the Myriad of things and pervades the midst of the Six Children " (three 
 sons, and three daughters, — their three wives ; Tih King Bk: iv, ch^ji 
 text). Ibid. Bk. iv, ch. vi, can. 
 
INTEODtfCTION. 
 
 XVU 
 
 The Chinese arrangement of the diagrams is as follows : — 
 
 ^ 
 ■M 
 
 This Circle is ^ @ or 
 " The Infinite " {aneipov) ; 
 the "First God." 
 
 This second circle is "^ 
 ^ The Great Extreme or 
 the whole mass of Primordial 
 Air ^^. The small circle in 
 the centre represents the first 
 circle which is inherent in 
 tlus one and is the ^p ^ of 
 Confucius. 
 
 The Five Elements gene- 
 rated from the preceding. 
 
 A male and a female 
 generated from second circle ; 
 and contained in the one circle 
 of the Kosmos, which is there- 
 fore a great Hermaphrodite. 
 
 The Myriad of things 
 generated from second circle. 
 
 it^ 
 
XVIU INTRODirCTION. 
 
 All th«aa ocmstitute but one ckde oe Eosmoa^ whidi » " One yet 
 All Things." 
 
CHINESE TEXT. 
 
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THE COMPLETE WORKS OF CHOO-TSZE. 
 
 IMPERIAL EDITION. 
 
 SEOTionsr x:iLiix:. 
 
 PART I. 
 
 FATE AND AIE. — ^THE GENERAL TREATISE. 
 
 Paragraph, 1. In the whole Universe there is no such 
 thing as Air without Fate, or Fate without Air, 
 
 2. This Fate existing, then this Air is generated. This 
 follows from (the statement in the Yih King that), " The 
 alternating Yin and Yang is Keason." * This Nature 
 (that is Fate inherent in Air), is spontaneously Benevo- 
 lent and Upright. 
 
 3. This Heavenly Fate first existing, then most certain- 
 ly the Air exists. The Air when accumulated forms 
 Substance, and Nature is then complete. 
 
 4. Being asked whether Fate or Air is prior in point 
 of time, he replied, Fate is never separate from the Air, 
 but Fate is Incorporeal, while the Air is Corporeal. In 
 this respect, therefore, is there not priority and posteriori- 
 ty 1 Fate is Incorporeal, while the Air is coarse and has 
 dregs. 
 
 * Choo-tsze's commentary on this passage is : " The revolving Yin and 
 Tcmg is the Air ; the inherent Pate is that which is designated Eeason." 
 The Yin and Yang are merely the two divisions of the Prhnordial Air. 
 The Air establishes the inherent Eeason by actmg as a Beceptaole for it ; 
 and thfl inherent Keason (or Fate or Nature), gives name to the whole 
 compoimd. Hence the Primordial Air is merely the ethereal vehicle of 
 the inherent Fate or Eeason— the MeUor Natura. 
 
CHINESE TEXT. 
 
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FATE AND AIB, 
 
 5. Strictly speaking, we cannot predicate priority or 
 posteriority, as regards time, of Fate or the Air. Yet, if 
 we treat concerning origin, then we must say that Fate 
 has the priority. Nevertheless Fate is not a separate 
 thing, it is preserved in the midst of the Air ; if the Air 
 did not exist, then this Fate would not have any thing to 
 rest upon. The Air is Metal, Wood, Water, and Fire ; 
 Fate is Benevolence, Rectitude, Propriety and Wisdom. 
 
 6. Being asked about Fate and the Air conjointly, he 
 said : E-chuen expresses the matter well when he says, 
 that Fate is Unity but its parts are diverse. Heaven, 
 Earth, and the myriad of things collectively are just one 
 whole Fate. With regard to Man, each has his own Fate 
 within him. 
 
 7. Fate existing, then the Air exists, yet Fate is the 
 Root. Now, speaking from Fate as a commencement, 
 as for instance when it is said " The Great Extreme 
 moved and generated the Light ; having moved to the 
 utmost it rested, and resting, generated the Darkness ;" 
 then, previous to Motion was there no rest ? Ching-tsze 
 says, Motion and Rest have no commencement ; this also 
 is speaking from the place of Motion as a commencement. 
 If it be said that before Motion there was Rest, and 
 before that Rest there was Motion, as for instance when 
 it is said (in the Yih King that) " The alternating Light 
 and Darkness is Reason ; their pivot of Motion ({, e. 
 Reason) is Goodness ;" this term " pivot " refers to the 
 commencement of Motion. If there was only one shutting 
 and opening (of the universe), and no " pivot " of per- 
 petual revolutions, then the universe v/hen shut up would 
 perish. Being asked whether this "pivot" is in the 
 centre between Motion and Rest, he replied, that it is tiie 
 termination of Rest, and the commencement of Motion. 
 
FATE AND AIR. 
 
 Take for instance the Four Seasons, In the Winter the 
 m3T:iad of things return to their resting place, and if 
 there was no further generation, then the following year 
 could not exist. But, because Ching again generates 
 Ftte/i, there is no termination to the present state of things. 
 
 8. Being asked in reference to the statement, " Fate 
 existing then the Air exists," where this Fate was before 
 Man appeared? He replied, that it was even then in 
 existence, resembling the whole body of water in a sea, 
 from which if we take up a ladle fuU, or two buckets 
 fuU, or a bowl full, still it is all the same sea water. 
 However, this Fate is Host while I am but his guest, he, 
 compared with me is eternal, while I obtain him and am 
 mortal. 
 
 9. Being asked how this Fate manifests his presence in 
 the midst of the Air, he replied, that it is just this Fate 
 which prevents the Light and the Darkness, and the five 
 Elements from becoming so tangled together as to lose 
 their distinctness (in chaos). If the Air did not accumu- 
 late together, then Fate would not have anything to 
 rest upon. 
 
 10. Being asked with regard to Fate existing first and 
 the Air existing afterwards, he replied that it is not ne- 
 cessary to state the matter thus. To understand now 
 whether in the One Whole (ro irav) Fate exists first and 
 Air afterwards, or the Air first and Fate afterwards, is 
 what we cannot search out. However if I may offer a 
 conjecture, I suppose that the Air depends upon Fate for 
 action and that wherever the Air accumulates. Fate is 
 also there. Now, the Air has the power of condensiag 
 and forming things ; but Fate neither devises nor plans, 
 nor makes any thing : only, wherever the Air condenses 
 and accumulates, Fate is in the midst of it. And, since 
 
FATE AND ATE. 
 
 Men and things, Grass, Trees, Birds and Beasts, in the 
 midst of Heaven and Earth, are all generated from seed, 
 and there is not any one thing without seed, then, when 
 a single thing is produced apparently without seed, this 
 is wholly owing to the Air. With regard to Fate, this is 
 a pure, empty, wide world, without Corporeal traces, it 
 cannot make any thing. The Air possesses the power of 
 fermenting, condensing, and generating things. 
 
 11. Being asked whether Fate and Air are so obtained 
 (in the formation of things) that priority and posteriority 
 cannot be predicated of them ? He replied, in reality 
 Fate is prior ; yet we cannot assert that Fate exists to- 
 day, and Air to-morrow ; and yet there must certainly be 
 priority and posteriority. 
 
 12. Being asked whether Fate positively existed before 
 Heaven and Earth ? He replied, that before the existence 
 of Heaven and Earth there most certainly was just this 
 Fate. Fate existing, then Heaven and Earth existed. If 
 Fate had no existence, then also there could not be any 
 Heaven, or Earth, or Man, or Things; none of these 
 would have any containing receptacle. Fate existing, then 
 the Air exists, flows forth, pervades, generates, and 
 nourishes the myriad of things. Being asked whether it 
 is Fate which produces and nourishes (all things) he 
 replied, that when Fate exists, then the Air exists, flows 
 forth, and pervades, produces, and nourishes ; Fate has 
 no bodily form. Being asked whether the word *' bodily" 
 is not too strong an expresion to use here, he replied in the 
 affirmative. Another person enquiring whether Fate is 
 Infinite and the Air finite ? He replied, with regard to 
 limits, what limit can be assigned to eith^ of them ? 
 
 13. Some one asking whether Fate exists first in time 
 and the Air afterwards, he replied, that we cannot really 
 
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FATE AND AIE. 11 
 
 predicate priority or posteriority, as to time, of Fate and 
 the Air ; yet if we push the matter up to the highest 
 point of time, then Fate is, as it were, first, and the Air 
 is, as it were, posterior to it. 
 
 14. Ko-ke asked whether when the Great Framer has 
 arranged all things, and any thing once departs (out of 
 existence), does it altogether cease to be, or does it mere- 
 ly depart and return again? He replied, once gone it 
 ceases to exist ; for, how could Air once scattered, again 
 collect together ? 
 
 15. Being asked as to the expanding and contracting 
 of the Air, he replied ; suppose we take water and boil it 
 in a caldron ; then when this water has evaporated, in 
 order that water should return as before, you would 
 not take the already evaporated water to refill the 
 caldron ? 
 
 16. Being asked about the following statements in the 
 Classics : " Shang-te sends down the virtuous Nature 
 upon the people ;^' " Heaven bestows high ofELcial posi- 
 tions upon the deserving ;" " Heaven protects the people 
 and appoints princes ;" " Heaven generates things, and 
 increases their powers according to their capacity ; upon 
 the good it sends down innumerable felicities, and on the 
 evil innumerable calamities ;" "When Heaven is about to 
 send down some extraordinary calamity upon the world it 
 first sends forth an extraordinary Man to conjecture it ;" 
 whether, in aU such statements as these, it is meant that 
 there is really a ruling power in the azure Heaven above, 
 who acts thus ; or, that Heaven being without Mind, it is 
 just owing to Fate that matters are so ? He replied that 
 
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FATE AND AIR. 13 
 
 such statements have but one interpretation ; it is merely 
 that Fate is so. The revolving Air, from the beginning, 
 has experienced fulness after decline and decline after 
 ftdness, ever thus revolving in a circle. There has never 
 been decline without fulness following it. 
 
 17. When a man breathes forth, his stomach is dis- 
 tended, and when he draws in his breath it is contracted. 
 With regard to expiration and contraction of the stomach, 
 inspiration and distention of the stomach, the rule is so. 
 Now, since this is the case, then, on expiration, although 
 that portion of breath goes forth, yet, a succeeding portion 
 is again generated, and therefore the stomach is distended. 
 On inspiration, this portion of breath which has been 
 generated is expelled from within, and therefore the sto- 
 mach contracts. Laou-tsze says, that the midst of Heaven 
 and Earth resembles a Ftih-y5 ; when in motion, there 
 is no deficiency (of Air); and when empty, more is ex- 
 pelled. The FOh-yS is the modam bellows. 
 
 18. Fate unites with the Air, and pervades. 
 
 19. Spring, Summer, Autumn and Winter are the Air; 
 Yv^n, H&ng, Le, and Ching constitute the virtus of the 
 Air. In Man this is Benevolence, Kectitude, Propriety 
 and Wisdom. Fate has these four parts Yuen, Hdng, Le, 
 and Ching; and the Air has four parts. Fate is just in 
 the midst of the Air, and these two can never be separat- 
 ed from each other. 
 
 20. Being asked as to the relation ^between Fate and 
 Number, he replied, that this Fate existing, then the Aji 
 exists; and when the Air exists then Number exists; 
 for, enumeration is the assigning of limits. 
 
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FATE AND AIR. 15 
 
 21. My body is just a shell ; within and without there 
 is nothiag but the Light and Dark Air of Heaven and 
 Earth. This resembles a fish in the water ; the water 
 outside is the same as that inside its stomach ; and the 
 water inside a whale is the same as the water inside 
 a carp. 
 
 22. Accumulated Air produces form ; Fate unites with 
 it, and then it possesses the powers of Understanding 
 and Sensation, just as when oil is poured upon fire then 
 there is much flam& That which causes Sensation to 
 exist is the Fate iaherent in Mind, and that which pos- 
 sesses the power of Sensation is the spiritual part of the 
 Air(i.e. "Mind.") 
 
 23. That which makes Man to be Man, is, that his 
 Fate is the Fate inherent in Heaven and Earth, and his 
 Air is the Air of Heaven and Earth. Fate has no traces, 
 and is invisible ; and therefore we must look at the Air 
 in order to discern its presence. 
 
 24. In the midst of Heaven and Earth, there is no- 
 thing but Fate and the Air. Fate is Incorporeal Eeason, 
 the Origin of Life ; the Air is the Corporeal Vessel, the 
 Eeceptacle of Life. Hence both Man and Things, at 
 their generation, must receive this Fate and then they 
 have Nature ; they must receive this Air, and then they 
 have Form. 
 
 25. With regard to Fate and the Air, these are cer- 
 tainly two different things ; yet in looking at any thing, 
 the two are blended together, and cannot be so separated 
 as to occupy different places ; nevertheless this does not 
 prevent their being totally distinct things. With regard 
 to Fate, then although the Fate of a thing exists before 
 the thing itself has any existence, yet, it is merely the 
 Fate (*". e. the idea) which exists and nothing more, the 
 
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FATE AND AIR. 17 
 
 thing itself having as yet no real existence. Every one 
 who considers the matter must clearly discriminate be- 
 tween the two, and must also distinguish between the be- 
 ginning and the end, and then there can be no mistake. 
 
 26. When this Fate is obtained, then this Air is after- 
 wards obtained ; and when this Air is obtained, then this 
 Fate has something to rest upon. The generation of 
 great things such as Heaven and Earth, and of small 
 things such, as Ants is the same in this respect ; for, why 
 should not Heaven and Earth, at their generation have 
 these conferred upon them ? AlS to Fate, we need not 
 discuss its existence or non-existence for it was in exis- 
 tence before Heaven and Earth, 
 
 27. Being asked as follows : In the midst of Heaven 
 and Earth there is nothing but Fate and Air. Fate never 
 changes, but the Air is ever changing. The Chung Yung 
 says that "Great merit must obtain reputation, distin- 
 guished rank, and long life." Fate certainly ought to be 
 so. Yet, Confucius had no distinguished rank ; Yen-tsze 
 died young; and some poor scholars up to the time of their 
 death obtain no renown. Is it not the Air which causes 
 all this ? Hence the Model Man discourses about the un- 
 cbangeable and not about the changeable. Yet, I sup- 
 pose Fate is prior and the Air posterior to it. At the 
 present time, since Fate cannot conquer the Air, aU the 
 statements concerning the happiness of the good and the 
 misery of the wicked are, for the most part unfulfilled. 
 How can this be the constant law of Heaven and Earth 1 
 I suppose that although the Air is changeable, yet it 
 changes with the age. In the times of Yaou, Shun and 
 Yu, because Sages were Emperors, the Empire was peace- 
 ably governed, and peace induced peace. Then the Air 
 was perfectly pure and followed after Fate. But, as in 
 
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FATE AND AIE. 19 
 
 the times of Confucius and Mencius there were executions 
 and oppressions, then the Air followed the times and 
 changed so that Fate could not subdue it. Do all these 
 things refer to human aflfairs? He replied, that he has 
 already treated of this in a previous section on Nature. 
 Although what is received is not the same (in all), 
 yet the Original Air was vitiated in the cases instanced. 
 
 28. Fate existing then the Air exists. The Air is al- 
 ways of two sorts, and hence the Yih King states that 
 "The great Extreme generated the two E." Laou-tsze 
 also says that Eeason first generated the Monad, and 
 afterwards the Monad generated Two; thus his investiga- 
 tion of Fate is not minute. 
 
 29. With regard to the One Origin of aU things, then 
 Fate is uniform, but the Air varies. With regard to the 
 varied bodies of the mjviad. of things, there is a degree 
 of similarity in the Air (of which they are formed), but 
 their Fate is very diverse. The distinction in the Air is 
 that of pure and mixed ; and the probable distinction in 
 Fate is partial or complete reception. We have, happily, 
 further investigated this point; we should not remain in 
 doubt about it. 
 
 30. Wherever the Air accumulates, Fate is also there 
 inherent in it ; but Fate is undoubtedly Lord. This is 
 what is meant by his " adorning the One Whole " i. e. 
 
 the TO vav. 
 
 31. With regard to any surmise as to the diversity 
 in Fate and the Air; if we speak of the Original, 
 Fountain of being, then, Fate existing the Air existed, 
 and therefore we cannot predicate completeness or incom- 
 pleteness of Fate with reference to it {i e. the Fountain). 
 But if we treat of the bestowing of this (Fate and Air) 
 upon all things (with a view to their existence), then, 
 
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FATE AND AIE, 21 
 
 having obtained the Air, Fate follows afterwards and is 
 inherent in it. Hence the Air being obtained, then Fate 
 is obtained ; where the Air does not exist, there, Fate 
 does not exist; when the Air abounds, then Fate abounds; 
 when the Air is deficient, then Fate is deficient. Can we 
 not thus predicate completeness and incompleteness of 
 them? 
 
 32. Intrinsically we cannot predicate perfection or im- 
 perfection, freedom or obstruction, of Fate. But, since 
 the Air bestowed on things is diverse, then the Air when 
 imperfect obtains Fate imperfectly ; and when the Air is 
 obstructed, then separation from Fate takes places. This 
 Fate when inherent ia Man, cannot be free from incom- 
 pleteness and obstruction. Hwang-kTieu says, that, in the 
 reception of light there is the distinction of much or little, 
 dullness or brilHancy, and yet we do not receive two lights. 
 This illustration is perfect. 
 
 33. With regard to what has been said as to the diver-; 
 sity of the Air received, and the sameness of the entire 
 body of Fate the case is so. Ming-taou also says, that 
 which cannot be muddied is not water ; this is just the 
 same idea. 
 
 34. Fate is perfectly pure and superlatively good ; but 
 the Air is mixed and variable. Within is the Model 
 Man, without, the Mean Man. AU who keep down the 
 Darkness and bear up the Light, are obedient to Fate, 
 and complete, support, and make up the deficiencies in 
 the Air. What blemish can exist in such a case ? 
 
 35. Nature is just this Fate, and we cannot predicate 
 accumulation or dispersion of it. In speaking of the 
 Subtile and the Divine (that is to say) the Anima and the 
 national Soul having the power of Understanding and 
 Sensation, these are the attributes of the Air ; hence when 
 
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FATE AND AIE. 23 
 
 it accumulates these powers exist, when it scatters (at 
 death), then they no longer exist. With regard to Fate 
 we cannot speak of its originally accumulating or dis- 
 persing, existing or non-existing ; only, this Fate exist- 
 ing, then the Air exists ; and when the Air accumulates 
 any where, there Fate is also received. 
 
 36. Fate possesses Motion and Eest, and therefore the 
 Air possesses Motion and Eest. H Fate had not Motion 
 and Eest, then how could the Air have Motion and Eest ? 
 To illustrate this by what is apparent, then Benevolence 
 is Motion, and Eectitude is Eest ; what has the Air to do 
 with these ? 
 
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PART II. 
 
 THE GREAT BXTEEME. 
 
 1. The Great Extreme is just the same as Fate. 
 
 2. Being asked whether the Great Extreme is the 
 general name for the Fate inherent ui Heaven, Earth, 
 and the myriad of things, and not of the chaotic mass 
 before Heaven and Earth existed ; he replied, it is just 
 the Fate inherent in Heaven, Earth, and aU things. With 
 regard to its being in Heaven and Earth, then the Great 
 Extreme is in the centre of Heaven and Earth ; and with 
 regard to its being in the myriad of things, then the 
 Great Extreme is in the centie of each. Before Heaven 
 and Earth there must first have existed this Fate. That 
 which moved and generated the Light is just this Fate ; 
 and that which rested and generated the Darkness is 
 also just this Fate. 
 
 3. The myriad of things, the Four Seasons, and the 
 Five Elements just come from the centre of the Great 
 Extreme. The Great Extreme is just one Air which 
 divided obliquely and became two Airs ; the part which 
 has motion is the Light, and that which has rest {vis in- 
 erticB), is the Darkness. It also divided and became five 
 Airs; scattered, and became aU things. 
 
 4. Being asked : Li your explanation of the Great Ex- 
 treme, why do you say that first there was motion and 
 afterwards Eest ; fitrst activity and then inertia ; first the 
 exertion of influence, and then the cessation of influence? 
 He replied, with regard to the Light and the Darkness, 
 then activity pertains to the Light, and inertia to the 
 Darkness: but. Motion and Eest have no beginning, the 
 
26 
 
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THE GEE AT EXTREME. 27 
 
 Light and the Darkness have no commencement ; we 
 cannot predicate priority or posteriority of them. Now, 
 if we just speak of the place of commencement, then cer- 
 tainly before Motion there is Eest; before activity there 
 is inertia, before influence there is non-influence ; before 
 Light there is Darkness. Also, before non-influence 
 there is influence ; before Eest there is Motion ; which 
 then shall we consider prior to the other? We cannot say 
 to-day that Motion is first, and omit aU mention of yes- 
 terday's Best. For example, in speaking correctly of 
 breathing, wb must say " expiration and inspiration," not 
 "inspiration and expiration," yet assuredly, before ex- 
 piration there must be inspiration, and before inspiration 
 there must be expiration. 
 
 5. The G-reat Extreme is not a separate thing; it is 
 just the Light and Darkness, and it is in the Light and 
 Darkness ; it is the Five Elements, and it is in the Five 
 Elements; it is the myriad of things, and it is in the my- 
 riad of things. It is Fate and nothing else: and because 
 it is the extreme point, therefore, it is designated the 
 Great Extreme. 
 
 6. If the Great Extreme did not exist, then would not 
 Heaven and Earth turn upside down ? 
 
 7. The Great Extreme is Fate ; that which has Motion 
 and Eest is the Air. When the Air pervades, then Fate 
 also pervades. These two mutually depend upon each 
 other, and cannot be separated from each other. In the 
 beginning, before a single thing existed, there was merely 
 this Fate. When this Fate existed then it moved and 
 generated the Light, rested and generated the Darisness ; 
 having rested to the utmost limit, it again moved ; and 
 having moved to the utmost limit, it again rested, revolv- 
 ing thus in a perpetual circle. This Fate being really 
 
28 
 
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THE GREAT EXTREME. 29 
 
 eternal, the Air is also eternally united with it. From 
 the time that Heaven and Earth existed, there was then 
 this thing here revolving. A day has its own revolu- 
 tion ; a month has its own revolution ; and a year has 
 its own revolution ; this is just this thing revolving. 
 
 8. Before the Great Extreme moved, there was just 
 Darkness; and in the midst of Darkness and Eest, 
 spontaneously exists the root of the Light ; in the midst 
 of Light and Motion there is also the root of the Dark- 
 ness. The reason why Eest necessarily foUows Motion, is, 
 because its root is in the Darkness ; and the reason why 
 Motion must succeed Eest, is, that its root is in the Light. 
 
 9. That the Great Extreme should have Motion and 
 Eest, is the flowing forth of the heavenly decree (Fate), 
 Some one doubting as to how Eest could be said to flow 
 forth ; he replied, that alteriiate Motion and Eest is what 
 is meant by flowing forth. For example, can we not say 
 that Autumn and Winter flow forth ? If not, how could 
 it be said that the Great Extreme "Eested and generated 
 the Darkness ?" This term "generated" proves the point. 
 
 10. From the Great Extreme to the transmutation and 
 production of the myriad of things, but one form includes 
 the whole. It is not that this is prior, and that posterior ; 
 but, that they altogether constitute one Great Eoot, from 
 inertia passing on to activity, from minuteness passing 
 on to distinctness. 
 
 11. Being asked with regard to the substantiality of 
 the one Fate, and its being divided amongst the myriad 
 of things to pervade them, and hence each of the myriad 
 of things having a Great Extreme within it : according 
 to this, can the Great Extreme be divided into portions ? 
 He replied, as to Eoot, there is but one Great Extreme, 
 and each of the myriad of things has received it, each 
 
30 
 
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THE GREAT EXTEEME. 31 
 
 having within it an entire and complete Great Extreme : 
 as, for example, the Moon in Heaven is but one, and 
 when it is scattered amongst the rivers and canals, then 
 it is seen in each ; yet, we cannot say that the Moon is 
 divided. 
 
 12. The Great Extreme opened out is just the two 
 things Light and Darkness which enfold every thing in 
 the Universe. 
 
 13. The Original Extreme derivies its name from the 
 idea of the highest pivot. The sages called it the Great 
 Extreme, and thus pointed it out as the Root of Heaven, 
 Earth, and aU things. Hence Chow-tsze also designated 
 it " The Infinite," and thus expressed its adorning im- 
 materiality. (Lit. without sound or scent). 
 
 14. The Great Extreme is not confined to place, has 
 no bodily form, and no single place can contain it (i e. it 
 is Omnipresent, Incorporeal, and Infinite). K we speak 
 of it before it was manifested forth, then, before manifes- 
 tation was just its Eest. Motion and Eest, Darkness and 
 Light, are all material things ; but Motion, is the Motion 
 of the Great Extreme, and Rest, is the Rest of the Great 
 Extreme ; yet. Motion and Rest are not the Great Extreme ; 
 and therefore, Chow-tsze designated it "The Infinite." 
 Before manifestation it could not be called the Great 
 Extreme, and yet, within it were Pleasure, Anger, Grief, 
 and Joy ; Pleasure and Joy pertain to the Light, Anger 
 and Grief to the Darkness ; and before these four were 
 manifested forth, their Fate (i. e. ideas) already existed 
 there. If we speak of these when manifested forth, then, 
 I suppose, we may caU them the Great Extreme ; but, 
 this is a difficult point to treat of; it is merely an attempt 
 to illustrate the matter. You should investigate the sub- 
 ject minutely. 
 
32 
 
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THE GREAT EXTREME. 33 
 
 15. Motion is not the Great Extreme, but that which 
 has Motion is the active portion of the Great Extreme. 
 Rest is not the Great Extreme, but that which has Eest 
 is the inert portion of the Great Extreme. 
 
 16. One inquiring about the Great Extreme, he replied, 
 the Great Extreme is just the best, and truly excellent. 
 Principle. Each person and thing has a Great Extreme. 
 "What Chow-tsze means by the Great Extreme is the su- 
 perlatively good, and most truly excellent manifested 
 virtus of Heaven, Earth, Man, and all things. 
 
 17. When we speak of the "Great Extreme" we con- 
 nect with it the Light and the Darkness ; and when we 
 speak of "Nature" we connect with it the Air. If these 
 severally were not so connected with the Light and Dark- 
 ness, and with the Air, then how could the Great Extreme 
 and Nature be supported ? Yet, when we wish to distin- 
 guish them clearly, we cannot but treat of them separately. 
 
 18. Being asked: You Sir, in speaking of the Great 
 Extreme, said, that having Nature, then we have the 
 Light and Darkness, and the Five Elements; what is this 
 Natixre ? He replied, I suppose I said so on a former oc- 
 occasion, but now I do not think so. The designation 
 " Nature " refers to our receiving this from Heaven ; with 
 regard to the Great Extreme, we ought to call it "Fate ;" 
 assuredly we must not change this designation. The Yih 
 King states that " The alternating Light and Darkness 
 is Eeason. In causing these to revolve, it {i. e. Eeason) is 
 called The Good ; and that which they complete, is called 
 Nature." This is that which Heaven confers upon Men and 
 things, and which Men and things receive from Heaven. 
 
 1 9. I have already said that the GreatExtreme is one who 
 hides his head : during motion it belongs to the Light, and 
 when there is no motion, it belongs to the Darkness. 
 
34 
 
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THE GEEAT EXTREME. 35 
 
 20. The Great Extreme is in reality the Fate which 
 contains Motion and Rest. We cannot take the Motion 
 and Rest of the Great Extreme, and separate them from 
 the active and inert portions of the Great Extreme ; for 
 Eest is the inactivity of the Great Extreme, and Motion 
 is the activity of the Great Extreme. For example, a fan 
 is but one fan ; to fan oneself is the fan's activity, to lay 
 it down is the fan's inactivity; but, when it is laid down, 
 and when it is used ia fanning, it is still the same fan. , 
 
 21. Leang W3.n-stih said ; the Great Extreme is con- 
 nected with Motion and Eest. He replied : it is not con- 
 nected with Motion and Rest. The Great Extreme has 
 Motion and Rest. Before Pleasure, Anger, Grief, and Joy 
 were manifested, the Great Extreme existed ; and when 
 these were manifested the Great Extreme was stUl in ex- 
 istence ; this is but the one Great Extreme flowing 
 forth to manifestation, and being hidden before mani- 
 festation. 
 
 22. One asking about the Great Extreme, he replied : 
 Before it was manifested forth it was Fate ; when mani- 
 fested forth it is natural disposition; for example, "Moved 
 and generated the Light," this statement shows natural 
 disposition. 
 
 23. The Great Extreme resembles the highest summit 
 of a house, and the highest point of Heaven ; arrived at 
 this point, there is no place beyond ; it is the very ex- 
 treme place of Fate. The Light moves and the Dark- 
 ness rests, but the Great Extreme does not move or rest ; 
 it is merely that this Fate has Motion and Rest. Fate is 
 invisible ; its existence is known by the existence of the 
 Light and the Darkness. Fate rests upon the Light anji 
 Darkness, as a man rides upon a horse. When the Five 
 Elements are generated, then, it becoines inherent in their 
 
36 
 
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THE GREAT EXTEEME. 37 
 
 Aerial substance. Eacli Element is a separate thing, and 
 each, possesses a Nature inherent in it, and thus the Great 
 Extreme is Omnipresent, 
 
 24. Being asked whether that -which Lew-tsze calls the 
 Centre of Heaven and Earth, is that which Chow-tsze 
 designates the Great Extreme ; he replied, yes ; it is 
 merely that the designations are different. " Chung " 
 means the exact Centre. The phrase in the Shoo King, 
 " Imperial Shang-te sends down the virtuous nature upon 
 the people, " just means this exact Centre. The extremity 
 of a thing is not the Centre, but the extreme point of 
 things is in the Centre. For instance, in this candlestick, 
 the Centre, where the spike is, is just the extreme pcwnt ; 
 from this point to the outer rim, on all sides, the distance 
 is the same without addition or diminution. 
 
 25. The Great Extreme is a great thing ; its four quar- 
 ters, Zenith and Nadir are called Yu ; and duration from 
 ancient to modern times is called Tsow. Nothing is so 
 great as Yu ; so great is it that the four quarters go tato 
 infinity ; Zenith and Nadir also go into infinity. Nothing 
 is so eternal as Tsow; from the .most ancient times to 
 the present, the coming and going of ages has been un- 
 ceasing. Every one should be acquainted with this. 
 Being asked who asserts this, he replied, the ancients 
 state it ; Seang-shan frequently does so, and what he 
 states is just what I have said. He does not treat at any 
 length about the inside, he only maintains its enormous 
 cavity. You should diUgently read Hwang-ken's Se 
 Ming. At the first glance this book seems to contain 
 numerous ideas on the subject, but the meaning is not 
 very definite. If he had exerted his whole talent upon 
 it, how valuable the book would have been ! 
 
 26. Speaking with regard to Eate, we must not call 
 
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THE GREAT EXTREME. 39 
 
 (the Great Extreme) Ens ; while, speaking with regard to 
 Matter, we must not say that it is non-Ens* 
 
 27. Some one asked about the statements made by 
 Kang-tseS, that "Eeason is the Great Extreme," and 
 "Mind is the Great Extreme ;" whether " Eeason" here 
 refers to the spontaneously existing Fate inherent in 
 Heaven, Earth and aU things: " Mind," to Man, obtainitig 
 this Fate to act as the Lord of the whole body? He replied, 
 it is just so : but the Great Extreme is just One {i.e. unity) 
 and without compare. 
 
 28. The Great Extreme is the Fate which exists in the 
 Five Elements, ia the Light and in the Darkness, It is 
 not a mere abstraction : for, if it were, it would then re- 
 semble what the Buddhists call Nature. 
 
 29. The Extreme means the very extreme Principle, 
 The Fate inherent ia Heaven, Earth and all things, as 
 one whole, is just the Great Extreme. 
 
 30. The Great Extreme is just the very extreme point 
 beyond which we cannot go ; most High, most Beauti- 
 ful, most Subtile, most Divine ; surpassing every thing. 
 Leen-khe, lest any one should imagine that the Great 
 Extreme has bodily form, designates it " Infinite and 
 Great Extreme ;" that is, this extreme Fate is in the midst 
 of non-Ens {i. e. Matter). 
 
 31. Being asked : The Great Extreme is Fate, how 
 can Fate move and rest ? That which has bodUy form has 
 Motion and Eest ; but the Great Extreme is Incorporeal, 
 and hence cannot, I suppose, be said to move and rest ? 
 He replied : Fate has (the power of) Motion and Eest, and 
 therefore the Air has Motion and Eest ; if Fate had not 
 (the power of) Motion and Eest, then, how could the Air 
 spontaneously haye Motion and Eest ? 
 
 'I' That is, it holds a middle place in the Eosmos. 
 
40 
 
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THE GREAT EXTREME. 41 
 
 32. With regard to its manifestation in each matter 
 and thing, then, the Light and Darkness enfold the Great 
 Extreme ; but, with regard to their origin, the Great Ex- 
 treme generated the Light and Darkness. 
 
 33. Being asked with regard to the Great Extreme 
 being the extreme Fate of Man's Mind, he replied : Every 
 circimistance and every thing has an extreme ; that is, 
 the extreme point from which thej'' spring. Some one 
 observed, " Just as, for example, the Empetor's Benevo- 
 lence, and the Minister's Eespect, are extremes ? " He re- 
 plied, these are the extremes of each circumstance and 
 thing ; but, the Fate iaherent in Heaven, Earth, and all 
 things, as one whole, is the Great Extreme. The Great 
 Extreme does not originally bear this designation ; it is 
 merely the manifested virtus which is so called, 
 
 34. The Great Extreme resembles a root which sprouts 
 upwards, and divides into branches, and which also 
 divides and produces blossoms and leaves, generating 
 imceasingly. When the fruit is formed, then, it contains 
 inside, the seed of endless generation, which generates, 
 and springs forth. This is the Infinite Great Extreme, 
 which never ceases altogether, but only when the fruit is 
 perfected it ceases to generate for a whUe.* It is not that 
 having generated to a certain point, then the One Whole 
 (i. e. the Kosmos) must come to an end altogether. With 
 regard to what is said respecting the beginning and end- 
 ing of the myriad of things, viz., that they are perfected 
 in the KUn Diagram ; this KUn is cessation ; that is, 
 the cessation of generation. 
 
 35. It is solely owing to this (Great Extreme) that the 
 myriad of things in Autumn and Winter are collected 
 together and stored up, and that no sooner does Spring 
 
 * That is, when all things are about to return to chaos. 
 
42 
 
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THE GREAT EXTREME. 43 
 
 return than each comes forth and expands. This is just 
 the one Air alternately ceasing and again springing forth. 
 This resembles a' Man ; when he is silent, then he is at 
 Rest, and when he speaks, that is Motion. The Blue, 
 Yellow, White, and Green colours which cover the hills 
 are all owing to this Great Extreme. 
 
 36. That which is designated the Great Extreme, can 
 neither be separated from, nor confounded with the Light 
 and Darkness. 
 
 37. Being asked whether the statement that each thing 
 has a Great Extreme inherent in it refers to Fate or to 
 the Air ; he replied, it refers to Fate. 
 
 38. The phrase " Infinite and Great Extreme," just 
 means that Fate existed before bodily form. Chow-tsze, 
 lest any one should seek a second Great Extreme beyond 
 the true one, added the term " Infinite." Since he desig- 
 nates it " The Infinite," then we need not trouble our- 
 selves to inquire whether it has form or not. Being asked 
 whether the beginning of the Great Extreme is in the Light 
 moving ; he replied, the resting of the Darkness is the root 
 of the Great Extreme, but the Eest of the Darkness is 
 generated from the Motion of the. Light. Alternate Mo- 
 tion and Eest is just alternate opening and shutting ; and 
 from the Great Opening and Shutting (of the Universe) 
 upwards, is still more without limit or extreme. We can- 
 not predicate commencement of the root. 
 
 39. Being asked with regard to the statement of Nan- 
 heen, that the inertia of the Great Extreme is extreme 
 Rest, he replied ; it is not so. Being further asked whether 
 what is designated extreme Rest includes both manifes- 
 tation and non-manifestation, he replied; if it did, then 
 we should make an irregular or crooked Great Extreme, 
 {i.e. not a perfect Circle). 
 
44 
 
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 THE GRE1A.T EXTREME. 45 
 
 40. In the midst of Heaven and Eartli are solely the 
 two principlea Motion and Regfr revolving in a perpetual 
 cirele ; there is nothing else besides these. This is desig- 
 nated " Change." This Motion and Eest must hav© a 
 Fate wMeh causes them, and this Fate is what is megjat 
 by the Great Extreme. 
 
 41. That which is deai^ated the Great Extreme is in 
 the Light and Darkness, and that which is designated 
 Light and Darkness is in the Great Extreme. What 
 some persons now assert about there being outside the 
 Light and Dajkneas another formless and shadowless 
 thing in which ia the Great Extreme, is incorrect, 
 
 42. Nature resembles the Great Extreme, and Mind 
 resembles the Light and Darkness. Tlie Great Extreme 
 ia just in the midst of the Light and Darkness and can- 
 not be separated from them ; yet, to speak accurately of 
 the Great Extreme, then, tibe Great Extreme is the Great 
 Extreme, and the Light and Darkness are the Light and 
 Darkness. Nature and Mind are also thus. This is what is 
 meant by being " One, and yet Two ; Two and yet One." 
 
 43. Reason is the Great Extreme of the Yih King. 
 One, is the Light, the odd number ; Two, is the Darkness, 
 the even number ; Three, is the odd and even numbers 
 added together. When it is said that Two generated 
 Three, this means tibat Two and One make Three. If 
 we just consider Monad to be the Great Extreme, then 
 we need not reiterate the statement that Reason gene- 
 rated Monad. 
 
 44. Motion and Rest have no beginning, the Light 
 and Darkness have no commencement. As to orgin, we 
 cannot predicate priority or posteriority of them ; but if 
 we divide them asunder in the middle, then we can do 
 so without detriment. With regard to the statement of 
 
46 
 
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THE GREAT EXTREME. 47 
 
 Chow-tsze that the Great Extreme moved and generated 
 the Light ; then, before it moved it certainly was at rest. 
 Also, when he says that it rested to the utmost limit, 
 and again moved, then, after it had rested, it certainly 
 had motion. For example. Spring, Summer Autumn and 
 Winter ; Yuen, Hang, Le, and Ching ; these cannot but 
 have priority and posteriority; for, if there was no Winter 
 how could there be any Spring ; and if there was no 
 Ching, how could there be any Yuen ? K we regard the 
 matter thus, assuredly there is priority and posteriority. 
 
 45. What the former letter states about the great 
 Extreme not being outside the Light and Darkness, is 
 the same as what the present communication says, viz., 
 that independently of the Light and Darkness, it generat- 
 ed the Light and Darkness. I however consider that the 
 terms "Corporeal" and "Incorporeal" mean that these 
 must never be confounded together. Hence I said that 
 the Great Extreme is in the centre of the Light and 
 Darkness. You Sir, also consider that the terms "Cor- 
 poreal" and "Incorporeal" mean that they must not be 
 confounded together, and hence you say that the great 
 Extreme is not outside the Light and Darkness. Although 
 our modes of expression are different, yet there is no 
 difference whatever as to meaning. 
 
 46. The Great Extreme just means the Extreme Fate. 
 Fate existing then Matter exists; we cannot predicate 
 priority or posteriority, first or second, concerning them. 
 The Yih King says, " Change has the Great Extreme," 
 that is, the Great Extreme is in the centre of the Light 
 and Darkness, and is not outside them. Now to assert 
 that it is the Great Centre, or to speak of it before> 
 Kheen and Khwdn divided, and the Great Extension (*. e. 
 Number) commenced, I fear, is not correct. That which 
 
48 
 
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THE GREAT EXTREME. 49 
 
 is Incorporeal is Eeasou, and that which is Corporeal is 
 the Eeceptacle. Now, in speaking of the Great Extreme 
 to say that its Matter is designated God ; or, to, speak of 
 it before Heaven and Earth were divided, when the Ori- 
 ginal Air was chaotic and one, I also fear is not correct. 
 
 47. We may say that the Great Extreme enfolds Mo- 
 tion and Rest ; this refers to its original body. We may 
 also say that the €rreat Extreme has Motion and Rest ; 
 this refers to its flowing forth and pervading. If we say 
 that the Great Extreme is merely Motion and Rest, then 
 we do not discriminate between the Corporeal and the 
 Incorporeal, and the statement that "Change has the 
 Great Extreme" is verbose. 
 
 48. The Great Extreme is the Fate inherent in the 
 two E, the Four Simulacra, and the Eight Diagrams. 
 We cannot say that it has no existence, and yet, we 
 must not ascribe corporeal form to it. Therefore the 
 Light and Darkness which are generated from this, are 
 the Two E ; and the Four Simulacra and Eight Diagrams 
 which are generated from it, have their order spontane- 
 ously, and are not arranged by human power. But, from 
 the time of Confucius no one imderstood this until 
 Shaou Kang-tseS afterwards explained it. His treatise is 
 most connected and interesting ; it should be carefully 
 studied and not hastily run over. 
 
 49. Non-manifestation is the Rest of the Great Extreme ; 
 and manifestation is the Motion of the Great Extreme. 
 
 50. Shoo asked the meaning of the term " Extreme." 
 Is it the very utmost extreme, so that nothing can be 
 added to it, which is signified by this appellation of Fate? 
 That is to say, is it the appellation to which nothing in 
 the whole world can be added ? Is this the reason why 
 it is always in the centre of things, being their central 
 
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THE GREAT EXTREME. 51 
 
 point ; and that whatever has not got this, then, that 
 thing has nothing which can be regarded as the source 
 of the governing power, and cannot have any existence. 
 Therefore we can consider this to be in the centre of 
 things, yet, we must not say that the Extreme of a thing 
 is the centre. To illustrate this by what has form, then, 
 it resembles the topmost beam of a house, or the support- 
 ing pillar in a granary, which are always in the centre of 
 these buildings, the four sides and eight divisions looking 
 towards them when properly adjusted. Innumerable 
 branches spring from this Eoot. The people's Extreme 
 of the Le King, and the Extreme of the four quarters of 
 the She King, have precisely the same meaning ; is aU 
 this correct or not ? He replied, yes. 
 
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HEAVEN AND BAETH. 53 
 
 PART III. 
 
 HEAVEN AND EARTH. 
 
 1. In the beginning Heaven and Earth were just the 
 Light and Dark Air. This one Air revolved grinding 
 round and round. When it ground quickly much sedi- 
 ment was compressed, which having no means of exit, 
 coagulated 8nd formed the Earth in the centre. The 
 subtile portion of the Air then became Heaven, and the 
 Sun, Moon, and Stars, which unceasingly revolve on the 
 outside. The Earth is in the centre and is motionless, it 
 is not below the centre. 
 
 2. Heaven revolving without ceasing, Day and Night 
 also revolve, and hence the Earth is exactly in the centre. 
 If Heaven should stand stiU for one moment, then the 
 Earth must fall down ; but. Heaven revolves quickly and 
 hence much sediment is coagulated in the centre. The 
 Earth is the sediment of the Air ; and hence it is said 
 that the light and pure Air became Heaven, the heavy 
 and muddy Air became Earth. 
 
 3. Being asked whether Heaven has any bodily sub- 
 stance ; he replied : It is just a spiral wind, soft below 
 and hard above : the Taouists designate it " a hard wind." 
 It is frequently asserted that Heaven has nine separate 
 spheres, and designations are given to these as being nine 
 separate places. This is erroneous ; the spiral ascent* has 
 just nine (spheres). The lower portion of the Air is gross 
 and dark, while the highest part of the upper portion is 
 most pure and most bright. 
 
 4. At the beginning of Heaven and Earth, before chaos 
 was divided, I think there were only two things. Fire and 
 
 * Thus, ® ; not, #. See 5. ^ ^ H- 
 
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HEAVEN AI^D EARTH. 55 
 
 Water : and the sediment of the Water formed the Earth. 
 When we ascend a height and look down, the host of 
 hills resemble the waves of the sea in appearance ; the 
 Water just flowed like this : I know not at what period 
 it coagulated. At first it was very soft, but afterwards 
 it coagulated and became hard. One asked whether it 
 resembled sand thrown up by the tide 1 He replied, just 
 so : the coarsest sediment of the Water became the Earth, 
 and the most pure portion of the Fire became Wind, 
 Thunder, Lightning, Sun, and Stars. 
 
 5. Being asked : From the commencement of Heaven 
 and Earth to the present time is not 10,000 years; I 
 know not how it was before that time ? He replied. Be- 
 fore that there was another clear opening, {i.e. another 
 Heaven and Earth) like the present one. Being further 
 asked whether Heaven and Earth can perish altogether ; 
 he replied. They cannot : but, when mankind totally de- 
 generate, then the whole shall return to Chaos, and Men 
 and things shall aU cease to exist ; and then the world 
 shall begin again. Some one asked how the First Man 
 was generated ; aad he replied : By the transmutation of 
 the Air ; the subtUe portions of the Light and Darkness and 
 the Five Elements, united and produced his form. The 
 Buddhists call this transmuting and generating. At present 
 things are transmuted and generated in abundance like lice. 
 
 6. Before Chaos was divided the Light-Dark Air was 
 mixed up and dark, and when it divided, the centre 
 formed an enormous and most brilliant opening, and the 
 Two E were established. Shaou Kang-tseS considers 
 129,600 years to be a Yuen (Kalpa) ; then, before this 
 period of 129,600 years there was another opening and 
 spreading out of the world ; and before that again, there 
 v/as another like the present ; so that, Motion and Eest, 
 
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HEAVEN AND EARTH. 57 
 
 Light and Darkness, have no beginning. As little things 
 shadow forth great things, this may be illustrated by the 
 revolutions of Day and Night. What Woo-fung says 
 about the Great Cessation of the entire Air, the vast and 
 boundless agitation of all things, the whole expanse of 
 waters changing position, the mountains bursting asund- 
 er, the channels being obliterated. Men and things all 
 coming to an end, and the ancient vestages all destroy- 
 ed — all this refers to the utter destruction of the world 
 by Deluge We frequently see, on lofty mountains, the 
 shells of the sea-snail and pearl-oyster, as it were generat- 
 ed in the middle of stones ; these stones were (part of) 
 the soil of the former world. The sea-snail and pearl- 
 oyster belong to the water ; so that, that which was below, 
 changed and became high ; that which was soft, changed 
 and became hard. This is a deep subject, and should be 
 investigated. 
 
 7. Being asked whether the multitude of things existed 
 before Heaven and Earth divided ; he replied : There was 
 merely the idea of each thing. Heaven and Earth gene- 
 rate all things, and throughout aU time, ancient, and 
 modern, cannot be separated from all things. 
 
 8. The Earth has hollow places. Heaven completely 
 surrounds it on all sides, above and below, and has no 
 hollow place. Heaven presses in and fills up every place. 
 The four quarters of Earth decline downwards and rest 
 upon Heaven. Heaven embraces Earth, and his Air 
 penetrates every part, so that the whole is Heaven. The 
 Air: is scattered fprth from the interior of the Earth, and 
 thus is seen Earth's wide capacity. 
 
 9. Heaven embraces Earth, and his Air flows into 
 Earth ; hence Hwang-keu says. Earth cannot be compared 
 to Heaven. 
 
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HEAVEN AND EAETH. 59 
 
 10. Being asked about the height and depth of Heaven 
 and Earth ; he replied ; Heaven is merely Air ; not only 
 is it so high overhead as it now appears to men on 
 Earth, but we should be aware that the portion beneath 
 the Earth is also Heaven. He also said : because there 
 is nothing else in the world which can be considered so 
 large, therefore, the size of the Earth is exaggerated. The 
 Earth is just the sediment of the Air, and hence it is 
 dense and deep. 
 
 11. Heaven and Earth are but one Light-Dark thing, 
 originally generated by the Light-Dark Air. 
 
 12. Kang-tseS says, that Heaven rests upon form, 
 and Earth reclines upon Air. The reason why he fre- 
 quently repeats this, and does not deviate fron the idea, 
 is, lest people should seek some other place beyond 
 Heaven and Earth. There is nothing outside Heaven 
 and Earth, and hence their form has limits, while their 
 Air has no limit. Because the Air is extremely condensed, 
 therefore it can support the Earth ; if it were not so, the 
 Earth would fall down. Outside the Air there must also 
 be a most thick shell by which it is strengthened. With 
 regard to Earthquakes, only one place is agitated at a 
 time, and this does not extend to any great distance. 
 
 13. Ancient and modern Astronomers merely arranged 
 the limits of the decrease and fulness of the Light and 
 Darkness ; how could they, as Kang-tseS does, assert that 
 Heaven rests upon Earth, and Earth leans upon Heaven; 
 that Heaven and Earth mutually rest and lean upon each 
 other ; and that Heaven rests upon form, and Earth leans 
 upon Air ? 
 
 14. Being asked why it is s«t.id that Heaven rests upon 
 form, and Earth leans upon Air ; he replied, lest men 
 should assert that there was any thing beneath them. 
 
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HEAVEN AND EARTH. 61 
 
 Heaven revolves quickly, and Earth is placed in tlie 
 centre. 
 
 15. If Heaven were Bright, then the Sun and Moon 
 could not give any light ; but, Heaven is not bright, the 
 darkness of midnight is the real colour of Heaven. 
 
 16. Heaven is just a great thing; we should enlarge 
 our ideas in order to contemplate it intelligently. With 
 regard to Heaven's revolutions, he makes one revolution 
 each day ; but, he has besides, periods of Great Eevolu- 
 tions which cannot be determined with the same accuracy. 
 
 17'. Heaven's revolutions are not from East to "West, 
 nor horizontally like a millstone when grinding, but it 
 revolves obliquely. 
 
 18. Being asked: Kang-tse6 speaks of the outside of 
 the six points,* but I suppose there is no outside ? He 
 replied. Fate (^. e. the Vacuum) has no outside nor inside ; 
 but the form (^. e. the Air) of the six points must have 
 inside and outside. The Sun rises in the East and sets 
 in the "West, and to-morrow it wUl rise agaia in the East; 
 he travels as much space above as below; is not this 
 within the six points 1 Astronomers in calculating the 
 movements of the Air, only calculate the revolutions of 
 the Sim, Moon, and Stars ; their calculations cannot ex- 
 tend beyond these; how then should they know that 
 there is no inside or outside ? 
 
 19. Being asked whether the Mind of Heaven and 
 Earth is spiritual, or merely devoid of thought and pas- 
 sive ; he replied. We must not assert that the Mind of 
 Heaven and Earth is not spiritual ; but, it does not think 
 or concern itself about matters like Man. E-chuen says, 
 that Heaven and Earth without exerting Mind make and 
 transmute ; the Sage exerts Mind but is passive. 
 
 * North, South, East, West, Zenith and Nadir. 
 
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HEAVEN AND EARTH. 63 
 
 20. Being asked about the Mind of Heaven and Eartli, 
 and the Fate of Heaven and Earth ; whether Fate is the 
 Virtuous Nature, and Mind the Ruling Power? He replied, 
 Miad certainly is the Ruling Power, but that which 
 constitutes him the Ruling Power is Fate. Not that 
 apart from Mind their exists this Fate, or apart from Fate 
 there exists this Mind (^. e. the two are eternally united 
 together). Being further asked whether Mind and the 
 (Supreme) Emperor are the same, he replied, Man is the 
 same as Heaven, and Mind is the same as the (Supreme) 
 Emperor {i. e. ^hang-te). 
 
 21. Being asked with regard to Heaven and Earth not 
 exercising Mind ; and. Benevolence being the Mind of 
 Heaven and Earth. If they possess Mind, then they 
 
 ' must think and devise and plan ; yet, how can Heaven 
 and Earth thus plan and devise ? Moreover, that by 
 which the Four Seasons revolve and all things are gene- 
 rated, is that since these things ought to be so, therefore 
 they are so, and do not wait for devising and calculating : 
 is this the way of Heaven and Earth ? He replied, just 
 so ; then what the Yih King says as to the Full Diagram 
 manifesting forth the Mind of Heaven and Earth is 
 strictly correct, and the natural disposition of Heaven 
 and Earth can thus be seen. Moreover how, according to 
 what you have just said, can you only speak of their not 
 exercising Mind {i. e. at certain times they do exercise 
 Miad, and at certain periods they do not). If in reality 
 they never exercised Mind, then assuredly oxen would 
 produce horses, and peach trees would send forth plum 
 blossoms. But their course is spontaneously determined. 
 Chang-tsze says, "Because of the Ruling Power he {i e. 
 Heaven) is called the (Supreme) Emperor, because of 
 his nature he is called Kheen (hard)." These his appel- 
 
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HEAVEN AND EARTH. 65 
 
 lations mean "spontaneously determined." Mind is just 
 their Euling Power, and hence it is said that Heaven and 
 Earth exert their Mind in generating things. 
 
 22. Heaven and Earth have no other occupation than 
 merely to exercise Mind in generating things. The one 
 original Air revolves, flows forth, and pervades, without 
 the least cessation, merely generating the myriad of 
 things and nothing more. Being asked as to the state- 
 ment of Ching-tsze that "Heaven and Earth without 
 exerting Mind make and transmute, the Sage exerts Mind 
 but is passive," he replied : This refers to the period dur- 
 ing which Heaven and Earth do not exert Mind. For, 
 when the Four Seasons are revolving, and aU things are 
 generated, why should Heaven and Earth then exert 
 Mind ? With regard to the Sage, he merely obeys Fate, 
 and nothing more ; what further has he to do 1 Hence 
 Ming-taou says, that "the invariable rule of Heaven and 
 Earth is to exhaust their Mind by pervading all things 
 with it, and the Sage's invariable rule is to exhaust his 
 natural disposition by adapting it tp all circumstances." 
 This is an excellent statement. Being asked whether the 
 pervading aU things means thoroughly pervading aU 
 things by their Mind without partiality, he replied : 
 Heaven and Earth with this Mind pervade the Myriad 
 of things ; Man obtains it, and then it is the Mind of 
 Man ; Things obtain it, and then it is the Mind of 
 Things ; Grass, Trees, Birds, and Beasts obtain it, and 
 then it is the Mind of Grass, Trees, Birds and Beasts ; 
 this is just the one Mind of Heaven and Earth. You 
 should now understand what is meant by their exerting 
 Mind, and also perceive the meaning of their not exerting 
 Mind ; only we must not assert the one to the exclusion 
 of the other. , 
 
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HEAVEN AND EARTH. 67 
 
 23. When the myriad of things are generated and 
 flourishing, that is the period when Heaven and Earth 
 do not exert their Mind : but, when all things have 
 decayed away, and require to be again generated,, that is 
 the time when Heaven and Earth exert their Mind, 
 
 24. The circle of formation and transmutation, re- 
 sembles the top stone of a miU constantly turning round 
 without cessation ; and the generation of the myriad of 
 things resembles the grain scattered about from the centre 
 of the mill, which is both coarse and fine, and is not all 
 alike. He also said, the form of Heaven and Earth, is 
 as if one should take two bowls and fit them together 
 (one inverted over the other), storing up water in the 
 inside. While the hands are kept in constant motion, the 
 water remains within and does not escape ; but, if the 
 hands stop for a moment, then the water leaks out. 
 
 25. Heaven is on the four sides, while Earth is station- 
 ary in the midst. Wherever a foot of Earth is wanting, 
 there is a foot of Air to fill up the cavity; yet men 
 perceive it not. This is before their form is completed. 
 When Hieaven floats and ascends, and Earth sinks down, 
 then their form is completed. With regard to coagulat- 
 ing, and dregs, and residue ; these refer to the sediment 
 of the Air, and in fact these terms are all used for the 
 instruction of mankind. 
 
 26. Day and Night revolve without ceasing, and are 
 just the two Principles Light and Darkness. That which 
 is confusedly scattered forth on their four sides is just 
 the dispersed Air from which the myriad of diSering Men 
 and things are generated : they resemble a flour mill, the . 
 four sides continually, scattering forth layers. The Air 
 of Heaven and Earth revolves without ceasing, continu- 
 ally generating both Men and things in layers ; in their 
 
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HEAVEN AND EARTH. 69 
 
 midst is fine and coarse Air, as Men and things are 
 depraved and upright. 
 
 27. -The (Supreme) Empelror* is Fate acting aS Lord. 
 
 28. The Azure Sky is Heaven ; it is just this Which 
 revolves and flows forth without cessation. Now, to say 
 that Heaven has a person up there who judges good and 
 evil, we must not assert this. To say that there is nothing 
 whatever which rttles it, we also must not assert. People 
 should know this. 
 
 29. Being asked the meafiing of the word "Heaven" ili 
 the Classics^ he replied, people must observe and clearly 
 distinguish for themselves. In some places the AztCtg 
 Sky is meant, in others the Euling Power, and in others 
 Fate ia meant. 
 
 30. HeaVen by his Air rests upon Earth's forJn ; and 
 Earth by her form, leans upon Heaven's Air. Heaven 
 embraces Earth, and Earth i& but a thing in the midst of 
 Heaven, Heaven by his Aif revolves outside, and hende 
 Earth is, in fact, in his midst, steady and without motion^ 
 If Heaven should cease to revolve for one moment, then 
 Eaj-th must fall down. 
 
 31. Ke-tufig says, that all above the Earth is jiist 
 Heaven. 
 
 32. That "Heaven and Eaith wiU not forgive," means 
 that aU things are doomed to destructidfiv 
 
 33. Being asked whether Heaven has bodily substance^ 
 he replied, no ; it is merely Air which revolves compactly, 
 like a Whirlwind. At the top, the highest place, it 
 revolves still more compactly j if it revolved more sfowly^ 
 then Earth would fall down. 
 
 34. The Taouists say that at the highest point of 
 
 * JliS^f the Eaperor of ©ods and Men: the First Ancestor of the 
 human face.- 
 
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HEAVEN AND EAKTH. 71 
 
 Heaven, there is an infinite hard wind.* It is merely that 
 in that place the Air is pure and compressed. The lower 
 part of Heaven is just the dregs of the Air, and there it 
 revolves slowly and loosely. I suppose that if we could 
 ascend above the highest mountains w^ could not stand, 
 because the Air is so condensed there. The Le Saou 
 speaks of nine Heavens, and the Commentators incor- 
 rectly explarti this to mean that there are nine different 
 Heavens. I consider that Heaven has nine spheres. Heaven 
 revolving has several spheres ; the inside of each is soft 
 and becomes gradually hard towards the outside. I think 
 that at the ninth sphere there is a hard shell, as it were, 
 formed ; and at that place it revolves still more compactly, 
 
 35. At the beginning of the generation of things, the 
 subtile portion of the Light and Darkness spontaneously 
 coagulated and formed two (of each species) : this is the 
 Air transmuting and generating like lice. These two 
 spontaneously burst asunder, and when they existed as a 
 male and a female, then, generation afterwards took 
 place by degrees from this seed. This is form transmut- 
 ing ; the myriad of things are generated thus. 
 
 36. Heaven and Earth are corporeal, Kheen-khwdn 
 (Light and Darkness) are incorporeal : Heaven and Earth 
 are the body of Kheen-khwitn, and Kheen-JchwUn are the 
 nature of Heaven and Earth. 
 
 37. " Now Kheen's Rest is undivided attention ; his 
 Motion is straight forward ; and he is the Great Generator. 
 With regard to Earth, her Rest is closing together ; her 
 Motion is opening ; and she is the Capacious Generatrix." 
 The Pun-e says, Kkeen is Monad and is solid ; and hence, 
 speaking with regard to substance, he is called "Great." 
 Khwdn is Duality, and is hoUow ; and hence, speaking 
 
 * Lit: 10,000 U. 
 
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HEAVEN AND EARTH. 73 
 
 with, regard to her capability of containing, she is called 
 "Capacious." His pupils, not understanding, asked for 
 further explanation. He replied : The meaning of these 
 two statements is perfectly clear. Speaking with regard 
 to their form, then Heaven embraces Earth on the out- 
 side, and Earth is in the midst of Heaven ; hence it is 
 said that his substance is " Great." Speaking with regard 
 to Fate inherent in Air ({. e. Chaos), then Earth embraces 
 Heaven, and Heaven's Air is all in the midst of the 
 Earth. Earth receives his entire Air, and hence her capa- 
 bility of containing is designated "Capacious." "Great" 
 is just oneness ; he is Monad, and therefore solid ; from 
 the inside to the outside he is aU substantial, flowing 
 forth, and generating. He- is just one thing, and hence 
 it is said that KMen is Monad and substantial. Earth, 
 although she is firm, is yet hollow; and therefore Heaven's 
 Air flows forth into the midst of Earth, and issues forth 
 from the interior of the Earth ; hence it is said that 
 Khwdn is Puad and hollow. Yung-tsze said, the form 
 of the Earth resembles the lungs ; although the substance 
 is hard, yet the centre is hoUow, and hence the subtile 
 Air ascends and descends in her midst, and there is no 
 obstruction. Although metal and stones can pass through, 
 yet. Earth receives this Air, and generates and nourishes 
 the myriad of things ? He replied ; Just so ; in fact Hea- 
 ven's form- is like, a bellows ; Heaven is just the outear skin 
 case of the bellows ; in the centre it encloses much Air, 
 opening out (into the formed universe) and shutting up 
 (in Chaos), increasing and diminishing ; and hence it is 
 said that Kheen is Monad and solid. Earth, is but mat- 
 I ter ; her midst is full of this Air aficending and descend- 
 ing, coming and going. Because her centre is hollow, 
 therefore she can contain this ascending and deseending. 
 
74 
 
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HEAVEN AND EAETH. 75 
 
 coming and going Air. Because he embraces Eartli, 
 hence it is said that his substance is " Great ;" because 
 she contains Heaven's Air, hence it is said that her 
 " Capacity " is great. It is not because Earth's form is 
 complete that " Capaciousness" is predicated of her; but, 
 because Earth receives the entire of Heaven's Air,* there- 
 fore we speak of the vastness of her " Capacity." 
 
 38.' Some one asked, with reference to E-chuen's state- 
 ment that the governing Power is called the "Euler" 
 (Shang-te) ; what is the governing power ? He replied 
 there certainly is a governiag power. Heaven is a most 
 hard and Yang thing, spontaneously revolving without 
 ceasing. There must be a governing power, which causes 
 this Motion. People must inquire into this matter for 
 themselves; it cannot be fully decided by merely dis- 
 coursing about it. Then, pointing out Chang-tsze's 
 several statements as to what regulates and directs all 
 this, he said : He also understands this matter. 
 
 39. Lee-tsze says, Heaven is accumulated Air ; the 
 Sun, Moon, and Stars, are lights in the midst of this ac- 
 cumulated Air. This is correct. Some one asking whe- 
 ther Heaven and Earth are perishable or not? He replied. 
 Since they have body and Air (i. e. soul), how can they 
 avoid perishing ? But, after each destruction, there is a 
 fresh generation, - 
 
 40. Being asked about Kang-tsee's statement, that 
 "Hedven and Earth mutually lean upon each other;" 
 whether this statenient does not accord with Chow-tsze's 
 diagram of the Great Extrenie, with Chang-tsze's state- 
 ment that Motion and Eest have no beginning. Light and 
 Darkness have no commencement, and does not depend 
 upon the observations of Astronomers ?: He replied : That 
 
 * Cicero'Says, " Terra aemen ■spa/rgwn excipit." - 
 
76 
 
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HEAVEN AND EARTH, 7^ 
 
 is the substance of what Kang-tseS says ; but, the state- 
 ments of Astronomers should also be examined into, and 
 then you can understand the matter minutely. For ex- 
 ample, the Yue-rlin-soo of the Le Ke, with the T'eea- 
 wSn-che of the Tsin Dynasty ; you must not omit study- 
 ing these works. 
 
 41. Being asked: The designations "clear and muddy" 
 refer to the Air ; " Hard and Soft," beautiful and Ugly, 
 refer to the Air as substance ; I Suppose the " clear and 
 muddy" pertain to Heaven, the "Hard and Soft," beauti- 
 ful and ugly, pertain to Earth ? He replied ; Chin Leaou- 
 ung says. Heaven is Air ; Earth is substance. The 
 ancients assert this, 
 
 42. In the midst of Heaven and Earth, the various 
 classes of things have a mjrriad difiFerent forms ; and each 
 has its own sphere of action. But, Heaven is steadily 
 fixed above and Earth is hvunbly placed below, and they 
 do not perform a single act except generating things. 
 Hence the Yih King says, " The great virtus of Heaven 
 and Earth is called generatiiig ;" and Ching-tsze also 
 says, that the path of Heaven is merely to generate. This 
 refers to the Ftih Piagram which manifests the Mind of 
 Heaven and Earth : also, if referred to the commencement 
 of Motion, this doctrine is clear. But, when he uses the 
 phrase " Take generating to be Taou," he does not mean 
 to assert that living things are Taou (Reason). 
 
 43. Kang-tseS in his Dialogue between the Fisherman 
 and the Woodman states that Heaven and Earth mutually 
 lean upon each other, their form being finite, but their 
 Air infinite ; this statement is excellent. At that time, 
 I suppose, the matter was so stated, and hence E-chuen's 
 idea agrees with this. 
 
78 
 
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LIGHT AND DAEKNESS, ETC. 79 
 
 PART IV. 
 
 LIGHT AND DARKNESS. — THE FIVE ELEMENTS.— 
 
 THE SEASONS. 
 
 1. Heaven and Earth as one whole are a great Light 
 and Darkness ; each year has a year's Light and Dark- 
 ness ; each month has a month's Light and Darkness ; 
 each day and each hour are thus. 
 
 2. The doctrine of the Light and Darkness, and the 
 Five Elements, must always be made the subject of ocular 
 demonstration, and then it will be firmly remembered. 
 
 3. The Five Elements placed in opposition are Light 
 and Darkness, and each one is in itself both Light and 
 Darkness. 
 
 4. Man obtains the subtile portion of the Five elements. 
 The Five Elements are merely mentioned, and not Light 
 and Darkness, because in making Man, it is the Five 
 Elements which form him, but the Light and Darkness 
 are just in the midst of the Five Elements. Hence Chow- 
 tsze says, that the Five Elements are one Light and Dark- 
 ness. Casting away the Five Elements, then there is no 
 other place where the Light and Darkness are to be found. 
 For instance, Kea and Yih (two Astronomical characters) 
 belong to Wood ; Kea is Light and Yih is Darkness. 
 Ping and Ting belong to Fire; Ping is Light and Ting is 
 Darkness. We must not speak of the Light and Darkness 
 separately from the Five Elements, for the Light and 
 Darkness are in their midst. Some one observing that 
 to do so would be like speaking of the Four- Seasons with- 
 out mentioning Heat and Cold; he repHed, Just so. 
 
 5. The Light does not generate rapidly ; as, for in- 
 stance, in the first half of the month of the winter sols- 
 
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LIGHT AND DAKKNESS, ETC. 
 
 tice, the middle Air is "the little snow," and the light 
 has already generated one part ia thirty. A few days^ 
 before the solstice twenty-seven or twenty-eight parts are 
 already generated. On the day of the solstice then an 
 entire stroke (— •) is completed. It is not that yesterday 
 it had no existence whatever, and to-day it returns com- 
 plete in one morning. SpeakLag generally, when the 
 P6h Diagram is completed, then this (Monad) is generat- 
 ed. Chang-tsze says that " formation and transmutation 
 proceed imperceptibly ; who can perceive them ? " This 
 is well said. As Leg-tsze also, explaining their endless 
 revolutions, says, that " Heaven and Earth alter imper- 
 ceptibly ; who can perceive their changes ? " Every Air 
 (i. e. soul) does not enter rapidly, nor does every bodily 
 form fail suddenly, yet we can neither discern the forma- 
 tion nor the failing. Now the Light and Darkness 
 decrease gradually and increase gradually ; and Man's 
 body from childhood to old age is precisely similar in 
 this respect, 
 
 6. In the midst of Heaven and Earth there is only one 
 Light and Darkness, and hence Mr. Ching says that there 
 is only one influence and response. To exemplify what 
 I said as to the Light and Darkness being omnipresent, — 
 Before is Light, Behind is darkness; the Left side is 
 Light, the Right side is Darkness ; also, the upper portion 
 of any thing is Light, and the lower part is Darknesa 
 They asked the Teacher ; The Yih-shw6 (Commenta,ry by 
 Confucius) ^ys that Fuh-he composed the Yih King 
 with a view to the investigation of the decrease and in- 
 crease of the two I*rinciples Light and Darkness ; is this 
 statement complete ? He replied. Although the Light 
 and the Darkness are two designations, yet in reality 
 they are but one Air which diminishes and accumulates. 
 
82 
 
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LIGHT AND DAEKNESS, ETC. 83 
 
 enters and recedes, decreases and increases. Entering it 
 is Light, receding it is Darkness ; increasing it is Light, 
 and decreasiQg it is Darkness. It is this one Air decreas- 
 ing and increasiag, nnlimitedly making every thing in 
 the midst of Heaven and Earth, from ancient to modern 
 times. Hence we can say that the Light and the Dark- 
 ness are one (Air), and also that they are two (Airs). 
 
 7. Being frirther asked whether the Air producing and 
 scattering is Light, and when contracting together is 
 Darkness 1 He replied : That is also true ; as for in- 
 stance, the expiration and inspiration of the breath ; ex- 
 piration is Light, inspiration is Darkness. Inspiration 
 resembles a snail which has come out of its shell, 
 contracting into it again ; it contracts and enters the 
 inexhaustible foundation. If it merely came out without 
 again contracting, then it would die. Being asked with 
 regard to inspiration and expiration ; when breathed forth, 
 does the breath, in fact, gradually decrease until it is all 
 entirely breathed forth, and then death takes place ? He 
 replied ; It is just so : but that Air is being, constantly 
 generated (during life). 
 
 8. In the midst of Heaven and Earth the Light and 
 Darkness alternate like a circle without beginning, mu- 
 tually overcoming one another. The Yin Foo King says 
 that the path of Heaven and Earth is gradual, and hence 
 the Light and Darkness mutually overcome each other. 
 This expression " gradual " is excellent. In the midst of 
 Heaven and Earth there is no hurrying on, and thus the 
 Light and the Darkness mutually overcome each other. 
 
 9. Every sentence, in its two parts, is Light and Dark- 
 ness ; for example, in the sentence " Opening out things 
 and perfecting matters ;" "Opening out things" is Light, 
 and "perfecting matters" is Darkness. Also, in the sen- 
 
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LIGHT AND DARKNESS, ETC. 85 
 
 tence "Perfecting Knowledge and diligently practising 
 it ;" "Perfecting Knowledge" is Light, and. "diligently 
 practising it " is Darkness. Chow-tsze's book conveys 
 tkis idea in many passages, as may be seen on examination. 
 
 10. Hw3,ng-keu says, The abundant floating Air com- 
 presses and forms substance, generating the myriad dis- 
 tinctions in Men and things. It's two parts Light and 
 Darkness revolve without ceaang, establishing the great 
 goodness of Heaven and Earth.* There is a slight dis- 
 crepancy here ; he onght to have said, The Light and Dark- 
 ness, and the Five Elements, revolve in a circle, interinix- 
 ing, ascending and descending, going and coming ; and 
 thus, generating the myriad distinctions in Men and things, 
 and establishing the great goodness of Heaven and. Earth. 
 
 11. Being asked about the phrase " Unity, therefore 
 God ; " he replied : Hw^Sng-keu explains it excellently ; 
 his, work ought to be carefully read. But, what the Kin 
 ^e LiSh states, does not accord with the original. Be- 
 cause at that time Pih^kung would not write it out 
 completely, therefore no addition was afterwards made, 
 " Unity, therefore God," HwJtng-keu, himself thus ex- 
 plains : He (God) is in both places (the Light and the 
 Darkness), and is therefore Incomprehensible. It is just 
 this one thing (God), which pervades the midst of mat- 
 ters and things ; as for instance, the Contracting and the 
 expanding, the going and the coming, the ascending and 
 tiie descending, of the Light and Darkness already men- 
 tioned. It thus pervades the midst of the myriad of 
 things, so that nothing can be without this one tMfig. 
 Hence it is Said that He is in both places, and is there- 
 fore Incomprehensible. " Two, therefore He can trans- 
 mute ; " the Commentary explains that these emanate 
 
 * That is, every thing attaining its proper position, &C. 
 
86 
 
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LIGHT AND DARKNESS, ETC. 87 
 
 from Unity. No one thing in tlie world can transmute 
 of itself ; there must always be tivo for that purpose, and 
 then transmutation can take place. As for instance, when 
 one Light and one Darkness exist, then these (being Male 
 and Female) can generate the myriad of things. Although 
 these are two, yet, in fact, they emanate forth from this 
 Unity. These statements are most clear, and should be 
 minutely examiaed into. 
 
 12. These two words "God" and "Transmutation," 
 although Ching-tsze does not treat of them very clearly, 
 yet Hw3,ng-keu has explained them. That which pro- 
 ceeds gradually is Transmutation ; that which is united 
 in one and is Incomprehensible is God. He also says, 
 " Unity, therefore God ; Two, therefore He can trans- 
 mute," means that He is in both places ; sometimes in 
 the Darkness, and sometimes ia the Light. When in the 
 Darkness, His whole body is Darkness ; and when He is 
 in the Light, His whole body is Light. Transmutation 
 is each thing succeeding in order. Day follows day; 
 month follows month ; each festival follows in rotation 
 and completes each year ; this is Transmutation. Chih- 
 king says, that "Unity therefore God" resembles alternate 
 Motion and Eest, the central point of which is their 
 Root: "Two, therefore He can transmute," resembles 
 moving to the utmost and resting, resting to the utmost 
 and again moving. 
 
 13. HwSng-keu says ; The Darkness collects together, 
 and the Light scatters. Thus he understands the natural 
 disposition of the Light and the Darkness. 
 
 14. The Five Elements form one Light and Darkness ; 
 the Light and Darkness form one Great Extreme, and the 
 Eoot of the Great E xtreme is the Infinite. '''^ This must 
 
 * ^ not, and § limit; the "dne^v" of Western Philosophers. 
 
88 
 
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LIGHT AND DARKNESS, ETC. 89 
 
 be regarded as the period when there was no Light and 
 Darkness, and no Great Extreme. If we consider this 
 Infinite to be merely the Light and Darkness (we are in 
 error, for) these are assuredly corporeal ; and if we con- 
 sider it to be Fate, then the Great Extreme and the Light 
 and Darkness had not yet become separated (so that it is 
 different from either of these). You must diligently 
 reflect upon this ; take the diagrams, open them, and 
 minutely investigate them ; also place them together and 
 examine them. I explain these statements thus : it (the 
 Infinite) cannot be separated from the Light and Dark- 
 ness ; the Light and Darkness refer to its original body ; 
 and, we must not speak of it as being confounded with 
 the Light and Darkness. These statements have these 
 three meanings ; you must examine them thoroughly. 
 The Tung-shoo says : " That which when at Eest cannot 
 Move, and when in Motion cannot Best is Matter ; that 
 which Moves, yet moves not ; Eests, yet rests not, is God." 
 These statements should be compared. 
 
 15. Being asked as foUows ; "Moved and generated 
 the Light, Eested and generated the Darkness " is ex- 
 plained to mean that the Great Extreme is the original 
 self-existent Adorner; Motion and Eest are the spring 
 upon which He rides. The Great Extreme is just Fate. 
 We cannot predicate MotjoJi and Eest of Fate aloae ; but, 
 that which Moved and generated the Light, Eested and 
 generated, the Darkness, is Fate inherent in the Air, and 
 which therefore cannot but Move and Eest. " The spring 
 upon which He rides," that is, " rides " as in a chariot 
 His Motion and Eest are the result of his riding upon the 
 Air, while He is not Himself afiected by the peipetual 
 Motion and Eest. Is this so ? He replied, Just so. Being 
 also asked; Motion and Eest have no beginning, the 
 
90 
 
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LIGHT A2fD DARKNESS, ETC. 91 
 
 Light and Darkness have no commencement; each Motion 
 is generated from the previous Eest, and each Eest from 
 the previous Motion ; can we state the matter thus 1 He 
 replied ; yes. 
 
 16. The Great Extreme moved and generated the 
 Light ; does this mean that the Light moved first ? The 
 Commentators say that there must first be body, in order 
 that the active part may act through it ; how is this ? He 
 replied ; body {i. e. vis inertice) must certainly exist first. 
 The following sentence " Rested and generated the Dark- 
 ness" just implies that they mutually generate each other 
 without cessation. 
 
 17. Speaking generally, the Light and the Darkness 
 are just two Principles, and the Darkness divides into 
 Light and Darkness, as also the Light has Darkness as 
 well as Light. Kheen perfects the Male, KhwSn the 
 Female : although the Male belongs to the Light yet. we 
 cannot say that he is not Darkness, and although the 
 Female belongs to the Darkness, we cannot say that she 
 is not also Light. The Air of which Man's body is com- 
 posed belongs to the Light, and yet it has both Light 
 and Darkness ; his blood (anima) belongs to the Dark- 
 ness, and yet it has both Light and Darkness, 
 
 18. Being asked : When Light and Darkness, Motion, 
 and Rest are predicated of the whole body of the 
 Universe ; then, Spring and Summer are Motion and be- 
 long to the Light ; Autumn and Winter are Rest and 
 belong to the Darkness. With regard to a day, then the 
 day-time is Light and Motion, and the night is Darkness 
 and Rest. With regard to each hour and minute ; not a 
 single hour is without Motion and Rest or Light and 
 Darkness. Is this so ? He replied : There is no place 
 whatever without the Light and Darkness. In the 
 
92 
 
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LIGHT AST) DARKNESS, ETC. 93 
 
 horizontal and perpendicular they can both be seen. In 
 the horizontal the left is Light and the right is Darkness ; 
 in the perpendicular the upper part is Light and the lower 
 part Darkness. The palm of the hand is Light, the back 
 of the hand is Darkness. Opposite the light is Light, 
 and the opposite side to the bright one is Darkness. The 
 Ching Mung says that the Light and Dark Air revolve 
 in a circle coming alternately, collecting and scattering, 
 mutually agitating, ascending and descending, and mu- 
 tually seeking each other ; the male and female influences 
 mutually entwining, mutually joining, and mutually rul- 
 ing ; they cannot be separated from each other. That is 
 tibie explanation. 
 
 19. How-tsze asked: The Light changes, and the Dark- 
 ness unites with it ; what is this uniting 1 He replied : 
 The Light moves on and the Darkness follows it. 
 
 20. The Light and Darkness may be regarded as op- 
 posites ; as for instance, the East is Light and the West is 
 Darkness ; the South is Light, and the North is Darkness. 
 They also may be regarded as intermingled ; as for in- 
 stance, day and night, cold and heat, horizontal and per- 
 pendicular. E-chuen says that "yih" signifies "Change;" 
 this refers to the flowing forth and revolving Light and 
 Darkness as opposites, and not to the intermingling Light 
 and Darkness united in one. In speaking of Change we 
 should unite both these ideas. 
 
 21. The Light and Darkness are merely one Air. The 
 Dark Air flowing forth becomes Light, and the Light Air 
 coagulating becomes Darkness : it is not that these are 
 two mutually opposed things. This doctrine is very plain ; 
 Chow-tsze, in his diagram of the Great Extreme, explains it, 
 
 22. To say that the statement of the Yih King, that 
 "The revolving Darkness — Light is Reason," refers to the 
 
94 
 
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LIGHT AND DAKKNESS, ETC. 95 
 
 Corporeal Keceptacle ;* or that the Five Natures (Bene- 
 volence, Eectitude, Propriety, Wisdom and Trustworthi- 
 ness) are Corporeal, I fear is all incorrect. The Light and 
 Darkness are Coiporeal, but that which makes them to be 
 the alternating Light and Darkness is Fate which is In- 
 corporeal. The Five Matters are Corporeal, but the Nature 
 of these Five Constant Virtaes is Fate, which is Incorporeal. 
 
 23. One asked about the statement of Tsae-chang, that 
 Heaven's Root is the good man's disposition, and the 
 Moon's cavern is the mean man's disposition. The thirty- 
 six Palaces are merely the strokes of the Light and Dark- 
 ness of the Eight Diagrams. I suppose that we cannot 
 decidedly predicate Good and EvU of both Men and 
 things ? Moreover, he says that the thirty-six Palaces are 
 all Spring ; the Moon's cavity therefore must also be Spring? 
 {i. e. because the thirty-six include both the Light and 
 Darkness). He replied: the Light is Good, and the Darkness 
 is EvU ; both Sages and Worthies have frequently made 
 this statement. Now speaking strictly, of these two, 
 neither can be non-existent (in anything). Speaking of 
 them as opposites, then each is independent of the other. 
 What Kang-tseS states refers, I suppose, to the Origiii of 
 every living thing, so that the upright Air is Man, and 
 the depraved Air is things ; and this is the difference be- 
 tween the Light and the Darkness. What Ke-tung states 
 is an enlargement on the subject, but the meaning is 
 also correct. 
 
 24. One asked : Tsae-chang says, " Heaven's Eoot is 
 the natural disposition of the good man, and the Moon's 
 cavern is the natural disposition of the mean man." He 
 also says we can assert that both the lAght and Darkness 
 are Good, as well as that the Darkness is EvU and the 
 
 * That is, the twofold Air {^) in which Eeason is inherent. 
 
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LIGHT AND DARKNESS, ETC. 97 
 
 Light is Good. We have your instruction to the effect 
 that the Light is Good and the Darkness is Evil, and 
 that the Sages and Worthies frequently state this ; that, 
 speaking with reference to correct principles, neither of 
 these can be non-existent (in anything) ; and speaking of 
 them as opposites, then each is independent of the other. 
 T suppose that Kang-tse6's first statement about Heaven's 
 Eoot and the Moon's cavity refers to the depraved and 
 upright (Air) united together as one ; and that what he 
 afterwards says about both being Spring (i. e. Good) only 
 refers to the upright portion (of the twofold Air) ; is this 
 so ? He replied : Looking over the works handed down 
 to us, Good and Evil are both Heavenly Principles, and 
 we cannot assert that Evil is not also Nature (as well as 
 Good) ; just as we cannot say that the sedinient does not 
 partake of the nature of water. Also the Yih Chuen says 
 that " The Light alone cannot complete Fate ; " (i e. the 
 Light and Darkness both form the ethereal body of Fate) ; 
 we can understand the meaning from this statement. 
 Moreover, we can take existing things and examine this 
 matter ; as for instance, the Che-hewu* serpents, scorpi- 
 ons, weeds, and poisons ; — can we venture to affirm that 
 these are not generated by the Light-Dark Air of Heaven 
 and Earth ? 
 
 25. That which fills up the midst of Heaven and Earth, 
 so that these can make and transmute, is the twofold Air 
 Light and Darkness which cause termination and com- 
 mencement, increase and decline. The Light is generated 
 at the North, spreads out to the East, and fills up (the 
 semicircle) to the South. The Darkness commences at the 
 South, fills up (the circle) to the West, and terminates at 
 the North. Hence the Light always dwells upon the left 
 
 * A Tjird thUt is said to eat its parent. 
 
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LIGHT AOT) DARKNESS, ETC. 99 
 
 (the East), and to generate, nourish, cause to grow, and 
 to cherish, is its province. Its species are the hard, the 
 bright, the impartial and the upright, and the path of 
 every Model Man belongs to it. The Darkness always 
 dwells on the right (the West), and to hurt, wound, in- 
 jure, and destroy, is its occupation. Its species are the 
 soft, the dark, the selfish, and the covetouS;i and the path 
 of every mean man belongs to it. The Sage invented the 
 Diagrams of the Yih King in order to explain these, with 
 their entering and receding, decreasing and increasing ; 
 hence the instruction they afford is deep. 
 
 26. The Light and Dark Air mutually conquer and 
 neither of them can be regarded as non-existent. Kegard- 
 ing them as the simulacra ai Good and Evil, the case is 
 different. For, with regard to the Air, then. Motion and 
 Eest have no beginning, the Light and Darkness have no 
 commencement. As to origin they pair together, and 
 there i& no distinction of priority or posteriority, Good 
 or Evil, between them. If we speak in reference to the 
 simuletcra of Good and- Evil, theii Man's Nature is in- 
 trinsically Good, and has no Evil in it. When educated 
 he stiQ desires to cast away Evil and to complete Goodness, 
 and we cannot speak of him as not being exclusively the 
 one {i. e. Good to the exclusion of Evil). Now, if we 
 speak of the Light and Darkness as the simulacra of Good 
 and Evil and also say that neither of these can be non- 
 existent, then we must allow that white the mean man 
 does Evil daily, yet his Good heart is not, at times, un- 
 manifested, showing clestrly that the Darkness cannot exist 
 without the Light. But then, why can we not say, that 
 the Model Man is daUy Good, and yet his Evil heart, is 
 noti at 'times,, unmanifested, inf order to prove that the 
 Light cannot exist without the Darkne^ ? Thus we see 
 
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LIGHT AND DARKNESS, ETC. 101 
 
 (from the absurdity of the latter proposition) that there 
 is no such doctrine. Moreover, if we assert that by com- 
 pletely overcoming our own depravity, and becoming 
 thoroughly Good, we never separate from the upright 
 portion of the Light and Darkness, then. Good can exist 
 without EvQ, and what becomes of what has been 
 already said as to the one not existing without the other? 
 Speaking generally, the limits of the pure and minute 
 Goodness unite and scatter and miagle together; their 
 changes are endless, and they do not oppose each other. 
 Moreover, with regard to the Light and Darkness, Good 
 and EyU, the upright portion of the Light and Darkness 
 is wholly Good, and their noxious portion is wholly Evil. 
 With regard to the species of these simulacra, then the 
 Light is Good and the Darkness is Evil ; with regard to 
 Motion and Kest, then the Light is guest, and the Dark- 
 ness is host ; these species are numerous. AU this should 
 be carefully looked into, and not determined by a single 
 statement. 
 
 27. The Light and Darkness fill up the midst of 
 Heaven and Earth ; they decrease and increase, shut and 
 open, terminate and commence the myriad of things ; and 
 of every thing which strikes the eye, whether corporeal 
 or incorporeal, not a single thing is without them. Shoo- 
 she considers that their simulacra are substantial while 
 the Light and Darkness themselves are hidden ; that, . 
 every thing which is visible is material, and is not Light 
 and Darkness. This doctrine is incorrect. To understand 
 the root of the Light and the Darkness we must not point 
 to existing things and call them Light and Darkness; and 
 also, we must not seek these in some other place ^OM^sicfe 
 those things which are visible. 
 
 28. The alternating Light and Darkness, coming and 
 
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LIGHT AND DARKNESS, ETC. 103 
 
 going without cessation is the complete bodily substance 
 of Reason. Nothing can be plainer than this ; but, to 
 imagine that we can take the Light and Darkness and 
 institute a comparison between them and Reason, this is 
 to suppose Reason and the Light and Darkness to be each 
 separate from the other, and to take the one and add it 
 to the other. The commencement of the Light and Dark- 
 ness is nothing more than the spring of Motion and Rest ; 
 moving to the utmost and resting, resting to the utmost 
 and moving. Hence in the Darkness is Light, and in the 
 Light there is Darkness ; neither existing separately from 
 the other. It is in this way that the alternating Light 
 and Darkness are said to be Reason.* They say now, in 
 reference to the alternating Light and Darkn^s, that be- 
 fore this Light and Darkness had intercourse with each 
 other and things were generated, when not a single thit^ 
 existed, that then Reason cannot be said to have been 
 non-existent. But, according to this, what is Reason? 
 All this is ignorance of the way in which Reason comes 
 to be Reason, and resembles the mjrstical schooL It is 
 merely guessing ; and hence they speak thus. 
 
 29. With regard to the warm and genial Air ac- 
 cumulating at the south-east, and the harsh, coagulated 
 Air accumulating on the north-west ; these are the state- 
 ments of the Ritualists. That the Light is generated in 
 the Tsze {Hwuy) in the FHh Diagram ; the Darkness in 
 the Woo {Hwuy) in the Kow Diagram; are the state- 
 ments of the Astronomers. That the throne of the Seuen 
 Diagram is the south-east, and that the throne of Kh'een 
 is the north-west, are the statements of the Diviners. 
 These three schools each express themselves differently ; 
 
 * That is, the Light and Dark Air emanates from the Divine EeaBon, 
 and the latter ie iuh«rent in it ; these are distmci but not teparaie things. 
 
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LIGHT AND DARKNESS, ETC. 105 
 
 and tlie statements of the Kitualists and Astronomers may 
 possibly be reconciled. With, regard to the Diviners, the 
 position of the Diagrams depends upon their own state- 
 ments alone, and they differ from both the other schools. 
 In the present communication these three are treated as 
 one, and yet statements are made which are inconsistent 
 with such an idea, and which make it positively doubt- 
 ful. Now, to assert that at the south-east poiat a Dark- 
 ness is already generated, and that this point is the throne 
 of the Darkness and softness ; that, at the north-west a 
 Light is already generated, and that this point is the 
 throne of the Light and Darkness ; then, the accumulated 
 Light in Spring and Summer cannot be regarded as Light, 
 and the accumulated Darkness in Autumn and Winter, 
 cannot be regarded as Darkness. This is, on the contrary, 
 to regard what is only their miaute commencement, as 
 their full power. If we assert that a complete Darkness is 
 generated at the south-east and a complete Light at the 
 north-west ; then, the Darkness is not generated at the 
 exact south at the Woo throne, but erroneously goes to 
 the east ; and the Light is not generated at the exact 
 north, at Tsze, the throne of the FUh Diagram, but Hhgers 
 at the west. To say that the Seuen Diagram is genera- 
 ted by a Darkness, and has its throne upon the south- 
 east, then, is not this to consider that Kheen is generated 
 by a Light and that its throne is upon the north-west ? 
 Moreover, with regard to the original Diagrams, these 
 aUude only to their purity and completness in the Seuen, 
 and to their contending in the Kheen, and nothing more ; 
 and do not assert any thing about the commencement of 
 the generation of each Light and Darkness. AU this, 
 therefore, is irregular, and in fact, perfectly unintelHgibie. 
 It is not so clear or laconic as just to. consider the Light 
 
106 
 
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LIGHT AND DARKNESS, ETC. 107 
 
 and Hard to be Benevolence, and the Darkness and Soft 
 to be Eectitude ; for thus, to generate will be Benevolence, 
 and to destroy will be Eectitude ; and then the statements 
 of the three schools are all reconciled. Although destruc- 
 tion resembles the Hard, yet, in reality, the collected 
 and stored up Air of Heaven and Earth may, with 
 out objection, be considered Darkness and Soft. 
 
 30. With regard to the 12 Diagrams,* the Light com- 
 mences at Tsze and ends at Sze ; the Darkness commences 
 at Woo, and ends at Hae. With regard to the Air of 
 the four seasons, then the Light commences at Yin, and 
 ends at Wei ; the Darkness commences at Shin, and 
 ends at Chaou. Although these divisions (of the circle) 
 are slightly different, yet the difference only extends to 
 two thrones (one commencing at Tsze and the other at 
 Yin). In the Tsze throne, although one (part) Light is 
 generated and does not come forth from the (formed) 
 Earth, yet, arrived at the- Yin throne, the T'ae Diagram, 
 then, three Lights are generated and come forth above 
 the Earth, and the warm genial Air commences from 
 this point. At the Sze throne, the Kheen Diagram, 
 although the extreme hmit of six Lights, yet the warm, 
 genial Air has not ended ; and therefore, at the Woo 
 throne, although one Darkness is generated, and does not 
 injure the Light, yet, arrived at the Wei throne, the Tun 
 Diagram, the Air which succeeds the warm and genial 
 Air, begins to draw to a close. At the Woo throne the 
 Darkness is already generated, and the coagulated Air 
 commences at Shin. At the Hae throne, although the 
 extreme limit of six Darknesses, yet the coagulated Air 
 is exhausted at the Chaou throne, Eectitude also resem- 
 bles this. , Now the Air in the midst of the Earth is diffi- 
 
 * See Plate, Part III, par. 5 & 6. Notes. 
 
108 
 
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LIGHT AND DARKNESS, ETC, 109 
 
 cult to discern, but the Air above the Earth is easy to be 
 recognised. ; therefore the people of the Chow Dynasty 
 established Tsze to be the first throne. Although they 
 thus obtained the Complete Heaven* yet, according to 
 the instructions of Confucius concerning government, they 
 took the Hea Dynasty time to be the first throne (i.e. 
 Yin); thus making plain the commencement and termina- 
 tion of the Light and Darkness. On examining the 
 diagram this explanation will be clear. 
 
 31. The present communication considers the warm 
 and genial Air of the south-east to be Benevolence, and 
 the coagulated Air of the north-west to be Eectitude. 
 This is the statement of the S'eang-yin-ts'ew-e. But, if 
 we take this as our authority, although it distinguishes 
 Benevolence and Eectitude, yet it does not discriminate 
 between the Light and Darkness, the Soft and the Haisd. 
 But, afterwards, there is another statement to the effect 
 that the Light Air issues forth on the east ; thus taking 
 Benevolence to belong to the Light, and Eectitude to 
 belong to the Darkness, as may be deduced from this. 
 The present communication shows want of examination 
 into this, and considers Benevolence to be Soft, and Eec- 
 titude to be Hard ; this is a mistake. A further mistake 
 is that the Soft cannot belong to the Light, nor the Hard 
 to the Darkness ; and thus, the warm and genial Aii? is 
 forced to be Soft, and the coagulated to be Hard. More- 
 over it removes the northern Darkness to the south, 
 causing it to rule over the Softness of Benevolence ; and 
 removes the southern Light to the north, causing it to rule 
 over the Hardness of Eectitude. This is to reverse the 
 position of the thrones, and the origin of such statements 
 
 * Heaven emerges from Chaos in the ^p period, duriQg the twilight of 
 the world, when ^ portion of the Light ie generated. 
 
110 
 
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LIGHT A^D DARKNESS, ETC. Ill 
 
 is utter confusion and perverseness : they cannot be re- 
 conciled together. Moreover, to make the north-east the 
 Light, and the south-west the Darkness, is partly correct 
 and partly incorrect. I have already traced all these 
 errors on the diagram. Now, to explain." the matter ; the 
 Light rules over entering, and the Darkness over reced- 
 ing ; the Light rules over increase and the Darkness over 
 decrease. Entering and increasing, the Air is strong ; 
 receding and decreasing, the Air is weak : it is thus that 
 the Light and Darkness are Hard and Soft. The Light 
 is Hard, warm and genial, dwells at the south-east, and 
 rules over the Spring and Summer ; and to cause growth 
 is its province. The Darkness is Soft and congealed, 
 dwells on the north-west, rules over the Autumn and 
 Winter, and to gather in and store up is its province. 
 Growth is Life ; gathering in and storing up is Death ; 
 and it is thus that the Hard and the Soft are Benevolence 
 and Kectitude. Thus examining the matter, are not the 
 thrones of the Light and the Darkness, the Hard and the 
 Soft, Benevolence and Rectitude, apparent ? And, as to 
 the statement of Yang Tsze-yun, that Benevolence is also 
 Soft, and Eectitude also Hard, this refers to their activity 
 not flowing forth. Now, as to what has been said about 
 Darkness being in the Light, and Light in- the Darkness ; 
 his meaning does not differ from this : but we must not 
 confound this with the other statements in our explana- 
 tions. 
 
 32, Being asked ; You sir, formerly answered a letter 
 to the effect that the Light and Darkness, and the Five 
 Elements, constitute Nature ; that each is conferred by 
 the one Air (The Great Monad) and that Nature is Monad, 
 Has the term " Nature " the same meaning in these state- 
 ments? He replied; it has. He said moreover ; That 
 
112 
 
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LIGHT AND DARKNESS, ETC. 113 
 
 which is unchangeable is Fate, and that which is diverse 
 is the Air (Monad). He also remarked that it (the letter) 
 therefore states, with regard to the generation of the Five 
 Elements, that each has its own Nature. It is now further 
 inquired whether this does not mean, that Wood is 
 spontaneously "Wood, and Fire is spontaneously Fire, and 
 their (inherent) Fate is Unity."' The teacher replied, it is 
 just like the Light upon the cover of this inkstone, and 
 also upon the ink ; that Light is but one. 
 
 33. The pure and bright portion of the Air is God ; 
 Metal, Wood, Water, and Earth are not God ; but he 
 who makes them to be Metal, Wood, Water, Fire, and 
 Earth, is God. In Man this is Fate^ which causes him to 
 possess Benevolence, Kectitude, Propriety, Wisdom, and 
 Trustworthiness. 
 
 34. Although Metal, Wood, Water, Fire and Earth, 
 are called the Five Elements, each having its own Nature ; 
 yet, each has the Fate of the Five Elements {i.e. as one 
 Air) inherent in it. We should not be ignorant of this. 
 Kang-tse6 has already explained it minutely. 
 
 35. Heaven is Monad and spontaneously generated 
 Water ; the Earth is Duad, and spontaneously generated 
 Firel Generating Water merely means that when these 
 united together the whole mass was moist. Wood is 
 merely the generation of a Soft ; Metal, the generation of 
 a Hard. The explanation given of the Five Elements in 
 the Ching-mung is correct : it says, that Wood is the 
 subtile and clear portion of Earth ; and also, that Fire and 
 Water do not come out of Earth. These statements of 
 the Ching-mung are very correct, and not one word is 
 redundant. ^ 
 
 * That is, the indivisible one ; Monad is the divisible one. The number 
 "one" therefore, in Cosmogony, is Unity inherent in Monad. This was 
 also the "one" of Pythagoras. 
 
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LIGHT AND DARKNESS, ETC. 115 
 
 36. Being asked : Hwang She-ching says, the material 
 substance of Metal, Wood, Water, and Fire, belong to 
 Earth ; is this so ? He replied : The Ching-mung says 
 well, that only the material substance of Metal and Wood 
 belong to Earth ; Water and Fire do not belong to Earth. 
 Being asked : Fire depends upon Wood for generation, 
 does it not therefore belong to Earth ? He replied : Fire is 
 a thing in the inidst of the vast Vacuum. Being asked whe- 
 ther it is merely the hot Air which is Fire ? He replied ; yes. 
 
 37. Water and Fire are the subtile (Air); Metal and 
 Wood are the gross (Air); and Earth is still grosser (Air). 
 
 38. Discoursing about the Light and Darkness and the 
 Five Elements, he said that Kang-tsee's explanation is 
 profotmd ; Hwang-keu's is clear : Shaou Pih-wSn records 
 the explanation of E-chuen saying, " I formerly only saw 
 Chow Mow-shtih's explanation, but it does not equal the 
 precepts of my Master." Khin-foo considers that E-chuen 
 ought not to have expressed himself so, and supposes that 
 Pih-wSn charges him falsely. But I think that the 
 statement was really made. 
 
 39. The Light is the substans of the Darkness ; and 
 the Darkness is the substans of the Light. Water is 
 bright within and Dark without ; Fire is dark within and 
 bright without. Hwang-keu says, the subtile portions of 
 the Light and Darkness are concealed in their central 
 point ; the meaning is the same. 
 
 40., Subtile brightness has the shadow within; dull 
 brightness throws it without. Metal and Water have 
 subtile brightness ; Fire and the Sun have dull brightness. 
 
 41, The Light changes and the Darkness responds, at 
 first generating Water and Fire. This Water and Fire 
 are the Air, flowing forth and flashing brightly ; their 
 bodily substance is immaterial, and the forms which 
 
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LIGHT AND DA.EKNESS, ETC. 117 
 
 they should assume were undetermined. Secondly, they 
 generated Wood and Metal; and then their forms were de- 
 termined. Water and Fire were spontaneously generated at 
 first, Wood and Metal then commenced from Earth. The 
 five kinds of metals were successively produced froin Earth. 
 
 42. Speaking generally Heaven and Earth generated 
 things, their light and pure (Air) being first, and then 
 their heavy and gross. Heaven is Monad (Shang-te) and 
 generated Water, tibe Earth is Duad and generated Fire ; 
 and these two things are the most subtile and pure por- 
 tions of the Five Elements. Metal and Wood are heavier 
 than Water and Fire ; Earth is also heavier than Metal 
 or 'Wood. To illustrate this by the notes in music ; the 
 heavier and coarser notes are first. Kurig is the most 
 heavy and coarse note, Shang is next, Ke6 is next to tha*^ 
 then eomes ChHng, and Yu is last. 
 
 43. Dividing and treating of the Light and Darkness 
 considered as the Five ElefnentS, then Wood and Fire are 
 the Lights and Metal and Water are the Darkness. Speak- 
 ing of them unitedly {i. e. as one Air), then the Km of 
 Wood, the Ping of Fire, the Mow of Earth, the Kdng of 
 Metal, and the Jin of Water are all Light ; and Yih, 
 Ting, Sze, Sin, and Kwei, are all Darkness. Examining 
 into this, you can understand the doctrine of the strength 
 or yielding of the Five cdttstant (virtues). 
 
 44. Being asked : The first (Element) is called Wafret, 
 the second Fire, the third Wood, the fourth Metal, and 
 the fifth Earth. I suppose this arrangement means that 
 the Air at the beginning was warm, and being warm it 
 then ascended as hot vapour. This ascending vapour 
 then spread out (like a bud); spreading out it coagulated, 
 and when coagulated it had substantial form. Althou^ 
 these Five (elements) all existed at the same raoment, yet, 
 
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LIGHT AND DARKNESS, ETC. 119 
 
 examining into their order of priority and posteriority, 
 it is, I suppose, as has been stated ? He replied : I former- 
 ly saw a statement by Woo Tsow-nan, that the Five 
 senses,* and the General Eegulators.t ought all to be thus 
 arranged ; this statement is correct. 
 
 45. Being asked with regard to the two Airs and the 
 Five Elements, making and transmuting the myriad of 
 things. At the alternate shuttings and openings (of the 
 Universe), the myriad of changes are generated. That 
 which is called the Air of the Five Elements is the 
 revolving Thunder, "Wind, Water and Fire, and also 
 the mingling and scattering of the two Airs. Former 
 scholars say that these are inherent in each thing: but, the 
 Air which Man receives has deflections ; can it then be 
 said to pervade all things ? Some say that although all 
 things possess these {i.e. both the Good and Evil Air) yet, 
 in the midst of the Five Elements they are received in 
 difierent proportions. These statements are confused and 
 unintelligible ? He replied : The species of the Air of the 
 Five Elements, for exanple. Warm, Cool, Heat, Cold, 
 Dry, Moist, Hard, and Soft, all fill up the midst of 
 Heaven and Earth. Take any one thing, and it contains 
 these Five Elements ; but some things obtain them in a 
 greater, some in a lesser proportion. 
 
 46. Being asked : Speaking of the order of their genera- 
 tion with regard to their substance, then it is said of 
 Water, Fire, Wood, Metal, and Earth, that Water and 
 Wood are Light, and Fire and Metal are Darkness. Does 
 this refer to their order in the Diagram ? And then, how 
 can Water and Wood be designated Light, and Fire and 
 Metal Darkness ? He replied : Heaven is Monad (Shang- 
 te) and generated Water ; the Earth is Duad and gene- 
 
 * Shape, Speech, Sight, Hearing and Thinking, 
 •f- Bain, Fair weather, Heat, Cold and Wind. 
 
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LIGHT AND DARKNESS, ETC. 121 
 
 rated Fire ; Heaven, the Triad, generated Wood ; the 
 Earth, Tetrad, generated Metal. The Monad and Triad 
 are Light, the D^ad and Tetrad are Darkness. 
 
 47. Being asked : Speaking of the order of their mo- 
 tion, with regard to their Air ; then, they are Wood, Fire, 
 Earth, Metal, and Water ; and, Wood and Fire are Light, 
 Metal and Water are Darkness ; is not this speaking of 
 them with regard to their revolutions? Yet, how can Wood 
 and Fire be called Light, and Metal and Water Darkness ? 
 He replied : This refers to the Four Seasons ; the Spring 
 and Summer are Light, Autumn and Winter are Darkness. 
 
 48. He asked his pupils how the ancients arranged the 
 twelve hours ? They could not explain this. The teacher 
 said : The character Che is formed of Che and Sin, and 
 it means what the mind does [i. e. reflects). The ancient 
 character She, was formed from Che and Jih, and is what 
 days limit. For, when the day arrives at Woo, it is called 
 the Woo time ; and when it arrives at Wei, it is called 
 the Wei time ; all the twelve hours are to be explained thus. 
 The ancients explain the character Jih (Sun) as " solid," 
 and YvM (Moon) as "broken off;" the Moon at times 
 being deficient, but the Sun being always fuU. The case 
 is so. Thus Heaven's revolutions have also irregularity ; 
 the Moon and Stars also, are slow and cannot overtake it ; 
 but the Sun is, as it were, fixed like iron. He further 
 said ; Look at Ursa Major, and then you can perceive the 
 revolutions of Heaven, 
 
 49. Number is merely the calculation of the times and 
 seasons of the Air. Speaking generally this is merely 
 one Air ; the Light and Darkness scatter and become the 
 Five Elements, and each of these Five Elements has the 
 Light and Darkness inherent in it. Kea-yih is Wood, 
 Ping-ting is Fire : Spring belongs to Wood, and Summer 
 
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LIGHT AJSTD DARKNESS, ETC. 123 
 
 to Fire. As to Years, Months, Days and Hours, not one 
 of these is devoid of the Air of the Five Elements. K'ea- 
 yih and Ping-ting belong both to the Light and the 
 Darkness ; that is to the Air of the Two and the Five.''^ 
 Men at their birth obtain this Air, some the pm-e portion, 
 and some the coarse ; the honourable and the mean, the 
 old and the young, are aU thus. Hence irregularity and 
 diflference arise. 
 
 50. The Light changes and the Darkness pairs with it, 
 and they generate Water, Fire, "Wood, Metal and Earth. 
 The Light-Dark Air generates the substance of these Five 
 Elements. When Heaven and Earth generate things, 
 the Five Elements alone are first obtained. The Earth 
 is just earth, which enfolds every description of metal 
 and wood. In the midst of Heaven and Earth, what 
 single thing has not the Five Elements ? The Five 
 Elements, the Light and the Darkness, are seven things 
 revolving together, and are just the materials from which 
 things are generated. The Five Elements submissively 
 spread out, and the Four Seasons revolve. Metal, wood, 
 water and fire severally belong to Spring, Summer, 
 Autumn and Winter, and earth is inherent in and adorns 
 each of the Four Seasons. For example, Spring belongs 
 to wood, and twelve days after the feast of Tsing-ming 
 is the time when earth rests in, and adorns it. Each 
 Season has eighteen days thus rested in and adorned (by 
 earth) ; seventy-two days in all. Only, during the eigh- 
 teen days of the Summer Season, the earth Air is most 
 brilliant, and hence it can generate the Autumn metal. 
 
 * That is Heaven and Earth and the Five Elements. 
 
124 LIGHT AND DAKKNESS, ETC. 
 
 Take the diagram and examine this. Wood generates 
 fire, and metal generates water ; each .has a small stroke 
 which connects them together in their revolutions. Fire 
 generates earth, and earth generates metal, so that each 
 penetrates to the ulterior of earth. There arc other lines 
 which pass, along from the sides and show this.* 
 
 * See Plate III, Oliinese arrangement, for these small lines connecting 
 the Five Elements. 
 
NOTES. 
 
 PATE ANT) AIE. 
 
 (Paragraph, 1.) In this " General Treatise," Choo-tsze commences by stating the 
 theory of the Cou&uiauists as to the component parts of the Great Origin of all things. 
 These two parts are, an Immaterial Principle which he designates " Fate," and a 
 Material Principle, viz., " Air," the Infinite, Eternal, Primordial Matter, m which the 
 former is always inherent, and from, as well as by which every portion of the Kosmos 
 is formed. 
 
 The Confucianists agiee with aU otlier' pagan Philosophers in their fundamental 
 tenet that "ex nihilo nihil JiL," and they therefore hold, in common with the latter, 
 the eternity of Matter. As to what the Primordial Matter is, Western Philosophers dif- 
 fered amongst themselves ; some supposing it to bft Water, as Thales did ; some, Fire, 
 as Heraclitus and Zeno. The Confucianists, however, like the philosopher Anaximenes 
 and others, consider it to be an Infinite, Eternal Air. Heaven is made from this Air, 
 so is Earth, so are tiods and Demons, so is Man, and so also ai'C' Birds, Beasts, Rep- 
 tiles, Insects, Trees, Plants, Mountains, Kivers, &c. And, as each of these several 
 parts of the Universe, (wliich is one whole and yet all things), is made from Air, so also 
 each has got the Eternal "Fate" inherent in it; for, there is no snch thinj! in the 
 whole Universe as Air without Fate inherent in it, or as Fate existing by itself^ se- 
 parate fi'om the Primordial Air. The Great Origin of all things, therefore, is an 
 Eternal Fate inherent in an Infinite, Eternal mass of Air, or Primordial Matter. 
 
 What this "Fat©" is, Choo-tsze himself informs uS elsewhere, e. gr. "Fate" is 
 God {%^)i and is Incomprehensible." "Being asked whether the God (^If ) spoken of 
 is the Maker and Transmuter of Heaven and Earth, he (Choo-tsze) replied, God (^Ip) 
 isjust that Fate." "God (jpl^) is the Lord of Change (i. e. the ever-changing Pri- 
 mordial Air) and hence He is Omnipresent."' '^Separated fl-om Air there is no God 
 (jpl^) ; and separated from God (|lp) there is no Air.''^ " All things have visible 
 traces, but God (jplf ) who is in their midst is invisible. God (jjlf) is never separate 
 from Matter. Hence God (jjilf) is the Incomprehensible Bein* who is in the midst of 
 all things and adorns them."* 
 
 Hence we learn these fallowing particulars as to Confucian Cosmogony f):om Choo- 
 tsze ; Ist. The Great Origin of all things is God inherent in Matter ; 2nd. God, therefore,, 
 pervades every portion of the entire Universe ; 3rd. " Fate " is one of the names of God ; 
 and 4th. The Air which is the material oi-i^ of all things, is not the mere element so 
 called, but Air animated by a Divine Principle, which he designates jplf or God. As this 
 Gon or Fate is a perfect indivisible Unity,, (as we shaU see fiirtlier on) it is evident that 
 
 1. 'tt S ::^ ^ Sec. ii, pp. 23, 24 : xi, p. 24. 
 
 2. Works of the Two Chings, Vol. i, p. 62. 
 
 3. Yih King, Vol. liv, 17, 1&. Imp. Ed. 
 
126 NOTES. 
 
 the Confacianiste are Konotheists, while, at the same time, they are Pantheists, as 
 their cne God C$lf ) pervades the entire Universe and al] it's parts, and is the soul of each. 
 
 All the Pagan philosophers made God (Beog, Deus) inherent in Eternal Matter 
 the Great Origin of all things ; so that " God penetrates, pervades, and animates mat- 
 ter," and is "the Divine Reason^ inherent in the whole universe and all it's parts." 
 Seneca says, "You mention Nature,' Fate, Fortune; names of this kind are all 
 names of God (Dei) variously employing his power." "Tlie Air of Anaximenesis a 
 subtile ether animated with a, Divine principle, whence it becomes the origin of all 
 beings."' " 'When Anaximenes speaks of Air, as when Thales speaks of 'Water, we 
 must not understand these elements as they appear in this or that determined form on 
 Earth, but as Water and Air pregnant with vital energj', and capable of infinite trans- 
 mutations."* 
 
 In this " Fate " of Choo-tsze then, we have the God (9eof , Dens) Kar' e^0X')]V 
 of the Western philosophers, and the God Kar' e^OXTjV (3§ jpj) of the Yih King. 
 
 (2, 3.) As Choo-tsze here states that the eternal Primordial Matter was generat- 
 ed by Fate or God, so also in the West, Matter, although considered to be eternal, was 
 yet held by many to have been generated by the Deity, It is stated, for instance, in the 
 Thncens (Ch. ix.) that the Universe was generated by its " Creator and Father ;" and 
 Plato is supposed to have followed Hermes and the Egyptians in thus holdbg that "the 
 matter of all things emanated from the Deity or divine nature itself."" 
 
 The title ' ' Nature " here given to Fate or God, sometimes includes the Primordial 
 Air in which He is always inherent; "Nature is Fate;" "when we speak of 
 Nature, we include the Air." « Yet, Choo-tsze warns his disciples not to con- 
 found these two together, for this designation is only g'ven to the Primordial 
 
 Air in consequence of the Melior Natura, or God, who is inherent in it ; he says, 
 
 " Yet if we always consider the Air to be Nature, and Nature to be the Air, we do not 
 clearly understand the subject."' The "Nature" of the Confucianists therefore is 
 precisely the " Nature " of the Stoics ; and both schools designate the Divine Principle 
 "Reason." "The Stoics divide nature into two parts ; one, that which works; the 
 other, that which offers itself to be wrought upon. In the former is the power of act- 
 ing, in the latter is simple matter, nor is one able to do any thing without the otlier. 
 Thus under one term of nature, they comprehend two things very diverse, God and the 
 world, the artificer and the work,aud they say that one cannot do without the other, as 
 if nature were God mixed up with the world. For sometimes they so confound things, 
 that God becomes the very soul of the world, and the world the body of God."s " What 
 is nature, says Seneca, but God the Divine Reason inherent in the whole univei-se and 
 in all its parts ? Or, you may call him if you please, the Author of all things."' 
 
 (4. 5.) Choo-tsze having explained to his pupils that the Great Origin of al! things 
 is Fate or God (jiip) inherent in the Primordial Matter, or the Infinite, Eternal, mass 
 of Air from which all things are generated ; one of those present propounds a question 
 
 1. See par. 24. Also, Enf. Hist. Phllos. Vol. 1. p. 334. 
 
 2. See par. 2, 3, and 24. Also, Cud. Intell. Byst. Vol i. p. 349 note. 
 
 5. Knf. Vol. i. p. 168. 
 
 4. Lewes'a Hist. Fhiloa. Vol. 1. p. 9 note. 
 
 6. Oud. i. 670 note. Jowett's Plato. Vol. ii, pp. 623-4. 
 
 6. " Great Extreme," paragraph 17. Choo-tsze's works. See. xliii, p. 2. 
 
 7. Choo-tBze'B Works, oh. xlili, p. 10. 
 
 8. Cud. 1. W8, note. 
 
 9. Enf. i. 331. 
 
NOTES. 127 
 
 to the Philosopher, as to vhich of these the priority in point of time is to be assigned. 
 To this question tliere are two replies given by Cboo-tsze, viz : 1st. That although we 
 must not consider the one to be prior to the other in point of time, both being equally eternal, 
 yet Fate or God being Incorporeal has in this respect priority over the Matter in which 
 He is inherent, and which is a Corporeal and Material mass ; and 2iid. When we treat 
 of the origin of these two, Fate or God has the decided priority, being self-existent, 
 while the Primordial Matter is generated by or emanates from Him. " Fate generated 
 the Air."i 
 
 Hence whUe these two are eternally united together, and can never exist separ- 
 ately from each other, they are nevertheless totally distinct Principles; and thus, 
 although God is not superior to Matter in time, He most decidedly is so by nature. This 
 was precisely the doctrine held by Probus, Simplicius, and all the latter Platonists.^ 
 
 (6.) This Great Origin of all things, or God inherent in Matter, is expressed in 
 jjumbers, in the Yih King, by 1 or Monad. The inherent Fate or God is an Indivisible 
 Unity, and the Infinite Primordial Air in which this Principle is inherent, is the ma- 
 teiial portion of Unity, that is to say Monad y"^ ~') which divides into the several 
 parts of the Universe. Hence the arranged Kosmos regarded as one whole, is deagnat- 
 ed Fate or God, and God is inherent in all its parts, even down to the meanest insect 
 Hence also, Man's soul or Principle of life is Fate, or God JjS} Himself.' 
 
 In the Orphic verses " the whole -world is represented as one great animal, God 
 being the sou) thereof* 
 
 The Stoics used the designation "Fate" as one of the names of God Himself." 
 Also, according to these latter Philosophers, " Since the active principle of. nature is 
 compreheuded within the world, and vrith matter makes one whole, it necessarily follows 
 that God penetrates, pervades, and animates matter, and the things which are formed 
 from it ; or, in other words, that he is the soul of the Universe." They further held 
 that the soul of Man is a portion of the Divinity inherent in the Universe, which they 
 regarded as "one Great Whole."* 
 
 (7.) The eternity of Motion here propound- 
 ed is a well known tenet in Philosophy. Aristotle 
 held the Motion of the first sphere or Prbimm 
 Mobile, to be "without beginning, middle or 
 end."' 
 
 In order to understand the statements made 
 
 in this paragraph, we must refer to the first sen- -^ I |— ^ 
 
 tenoe in the Yih King to which Classic Choo- 
 
 tsre constantly refers as his authority for the 
 
 doeteines which he inculcates. The Universe 
 
 moves roand in a never ending circle, and the 
 
 YihKingS divides this '■'■ Kheen" or animated 
 
 Kosmos into four parts, thns : 
 
 1. 'ffi 311 :^ ^ Sec. KX, p. 10. 
 
 2. Oud. i, 302 note. 
 
 S. "Dominans ille In nobis DeuB." Cio. See bolow pp. 20, 26, 36, and "Gieat Extreme" 
 
 par. 11. _ 
 
 4. Cud. i. 607. 5. Ibid. p. 196. note. 6. Enf. i, 332, 334, 351. 7. Bnf, i. 280. 
 
 8. Kheen Diagram. 
 
128 NOTES. 
 
 This Circle represents Oie perpetual course in wliioli the Kosmos revolves. At 
 Yiien all things come forth, as for instance in the Spring season of the year ; and at 
 Odng they decay, as in Winter, only, however, to break forth into renewed life on 
 again reaching the point Yuen. Hence Choo-tsze holds that ' ' there is no termina- 
 tion to the present state of thuigs," the eternal Universe and all its parts perpetually 
 moving in an endless circle. From Yum to tlie termination of Sang at Le, is the 
 place of Motion in which things spring forth, grow, and floniish ; and from Le to the 
 termination of Chinff at Yuen, is the place of Kest or vis inerUce, in which things 
 decay and die. Hence all Motion is preceded by Rest and Rest is always followed by 
 Motion in a perpetual circle, so that Motion and Rest are both eternal. The " open- 
 ing and shutting " of the Kosmos refers to the Greater Revolutions of the Universe, 
 which are compared in the Yih King to the opening and shutting of a door. This 
 doctrine of the endless succession of similar worlds will come under notice in the divi- 
 sion of tliis chapter which treats of Heaven and Earth. The designation "Great 
 Estreme" is treated of in the third division, and the Light and Darkness into which 
 the Primordial Air divides, in the fourth and last division. 
 
 (8.) Man, as well as the otlier parts of the Kosmos, is formed from the Primordial 
 Air, and the inherent Fate or God (Sip) then becomes his soul as well as the soul or 
 animating Principle of every other portion of the One Great Whole. One of the Philo- 
 sopher's pupils now asks, where was this Fate or God before Man was generated as a 
 body in which He could exist and act ? Choo-tsze replies that this animating Principle 
 of the Univei-se existed before any portion of it was, as it were, decerpt in order to 
 form the soul in Man ; just as the sea exists before any- water is taken out of ii. As 
 each thing comes into existence, it receives a portion of this Divinity as its animating 
 Principle ; and ii is the same Principle which is inherent in each. Yet, adds Choo-tsze, 
 God (iji^) or the Divinity within me, is the Host while I am but his guest, being only 
 united with him for a time ; for. He is Eternal and Self-existent, while my body in 
 which He dwells is mortal, and therefore subject to decay. 
 
 (9.) Tlie Kosmos in which Fate or God is inherent, like the body ui Man, is sub- 
 ject to decay. It is alternately in a Chaotic, and in an arranged state. Choo-tsze is 
 now asked Jiow Fate or God (flp)) being invisible, manifests His presence in the- Pri- 
 mordial Air ; to which he replies, that the chief portions of the Universe are preserved 
 by Him from utter destruction -while in Chaos, so that in due time a new Kosmos springs 
 forth from the materials of the old' one. Hence the Phcenix is used to represent the 
 succession of worlds. That this tenet of an animated Universe is not confined to the 
 Philosophers in China, is plain from the common phrase TS 5C JfS J* "Living 
 Heaven and Earth," used every where throughout the Empure, and by all classes. 
 
 Zeno also held in common with all the Philosophers of antiquity that the Universe 
 is ovaia e^i/)l';^;of /cat aiaOrjTiKrj a sentient and anunated being.i "All the theo- 
 gonies make an eternal chaos the origin of all things. "=' This eternal Chaos is merely 
 a Man, aud thus every Pagan System commences from the First Man in his Mundane 
 or deified character, whose soul is the Deity Himself, "Anterior to all of them (Gods, 
 Goddesses and Demi-gods) the primordial matter or person, was chaos."' And Chinese 
 history states that: "It is also handed down from antiquity, that the first to appear 
 
 1. Enf. i, 835. 2. Ibid. p. 129. 
 
 3. Grotc'B Plato, Vol. i, p. 3. 
 
NOTES. 129 
 
 in the world was Pwan-koo who is also called Clmos."^ The Chaos therefore of the 
 Coiifucianists, or the Eternal Primordial Air, is merely the first Man, who is deified 
 by making the Deity Himself, (Fate or God jjl^), his soul. 
 
 (10.) The Eternal Primordial Air is the seed of the Universe, and being animated 
 by the inherent Fate or God (jplf)) possesses the power of generating every portion of 
 the iCosmos from its own substance.' If God (w) were not inherent in this Air, it 
 would tlien be merely inert matter, incapable of effecting any thing ; iihd if the Primol- 
 dial Air did not exist, then God could effect nothing, being in want of a medium through 
 which to act. This Primordial An: (or Pwan koo) is designated 3'C Heaven, in the 
 Chinese classics, and Jl ^ Shang-te, The (First or) Supreme Emperor; "Heaven 
 is the accumulated Air."' "When Heaven produces and completes the myriad of 
 things, and rules and governs them, the title given to that Being is Te."* t. e. Shang- 
 te. Shang-te, therefore is the arranged Primordial Air, that is to say, the kosmos or 
 second God who generates all things from and witlun himself, and who owes all his 
 powere as well as his existence to the First God, viz. Fate. Aristotle states that Auaxi- 
 menes also regarded his Primordial Air as God, that is to say, as Heaven or Jupiter. In 
 fact, the Primordial Matter was considered by all philosophera to be Infinite, Eternal, 
 and Divine ; the more ethereal portion of it being regarded as the Governor and Ruler of 
 the whole mass, and consequently of all things made from it.° 
 
 Fate or God (jp$) inherent m tlie Primordial Air is also the Infinite Vacuuin 
 which surrounds the formed Kosmos, and in which the latter revolves ; " a pure, empty 
 wide world," the only Incorporeal Principle in the Universe. This is the "Reason " 
 of the Yih King; "Reason is the Great Vacuum and is Incorporeal.' "This Principle 
 (Fate or God) is so great that it comprehends Heaven and Eai'th, and is the support of 
 generation and transmutation ; so minute, that it enters into every fibre and particle ; 
 there is no distance which it cannot traverse, and there is nothing so mean that it does 
 not reach it ; yet we most discern what it is which tlius pervades all things."' 
 
 In this we have a further proof that the Confucianist Fate or God ()plp) is the 
 0eOf KOt' e^O^'t]V of the West ; Philo held that " God is that space which surrounds 
 and encompasses the whole nature of things."^ Onatus the Pythagorean says, "It 
 seemeth to me that there is not only one God, but that there is one the greatest and 
 highest God that governeth the whole world That is that God who contains and compre- 
 hends the whole world."" According to the Stoics, the Infinite Vacuum which surrounds 
 the Kosmos is the only thiftg whioh is really Incorporeal.^" "If space be not made or 
 created, then it will be nothing else than the divine immensity or God Himself."'^ 
 Diogenes Laertius states that the Stoical doctrine on this point was, " that without the 
 world an immense vacuum is circiimfused whioh is incorporeal : and that that is incorporeal 
 which can be contained by bodies, but is not contained." Philo also held "that God is 
 that space, so to speak, in wMoh bodies exist and revolve, and which penetrates and per- 
 vades all things."" 
 
 Fate or the Incorporeal Reason, then, is the First God in the Confucian system and 
 
 1 SI m W ^ Vol. i. p. 2. 5. 2. Bee also par. 12. 
 
 3.' See below " Heaven and Earth" par. 39. 4. J.egges "Notions," ito. p. 12. 
 
 6. Cud. i, 161, 184, 186. See below, par. 22. 6. IS S io. Vol. xii, p. 1. 
 
 7. choo-tze's, Works, Ch. xli, 16 : xlvi, 12. .. 
 
 8 Oud, iii, 242. note. 9. Ibid, i, 874. 10. Enf. i, 332. 11. Cud, u, 6«6. note. 
 12.' Ibid, iii, 231 nole ; 242 note. 
 
 " ' '- • ■ ~ ' ■ '" ' ~- 
 
130 NOTES. 
 
 Shang-te or Heaven, the animated Primordial Air is the second God or the Demiurgu^ 
 who gi'owa up, as it were, from Chaos into the fully an-anged Kosmos. The Hermaic 
 books state that " The worldis a second God." " God is the father of the world, and the 
 world is the son of God." "This whole world is a great God and the image 
 of a greater."! 
 
 (11, 12, 13.) Fate or God is superior to the Infinite Primordial Air by nature, but 
 is not prior in time, both being equally eternal. But, the very existence of the whole 
 Kosmos and each part of it, entirely depends upon the inherent Fate or God (.iCf )• 
 The Primordial Air, which is Heaven or Shang-te, receives his animation and power 
 to act as the Demiurge, in generating, nourishing and perv.<iding all things, from the 
 supreme Fate or God (flip) who is his animating soul, and without whiiih he could have 
 no existence. Fate or God is the only " Incorporeal substance " in the Universe and 
 both He and the Primordial Air which he surrounds and also pervades, are equally 
 Infinite and Eternal. God (jflf) is Infinite as to space, and Heaven or Shang-te is In- 
 finite as to his parts or portions into which he divides. 
 
 (14, 15.) " llie Great Fr.imer " is a title of the Deminrgus Heaven or Shang-te, 
 from whose ethereal substance all things are made, and in which each is again absorbed 
 at death, as in the case of the Western Kronos or "devouring Jupiter." 
 
 (16, 17.) When Heaven or Shang-te breathes forth his Air, then all things exist 
 and flourish ; but when he draws in his breath they all die being deprived of their ani- 
 mating principle. This Shang-te, however, so frequently mentioned in tlie Classics, is 
 not a personal being dwelh'ng in the heavens, but is Heaven itself animated by an 
 inherent soul called Fate or God who is the real source of aU happiness and misery. 
 Shang-te or Heaven is merely the revolving Primordial Air, or the Kosmos, which is 
 sometimes aiTanged, and sometimes in a state of Chaos, when all things return to his 
 bosom. Chaos or " decline," and the arranged Kosmos or " fulness," follow each other 
 ad infinitum, 
 
 (18.) Fate or God CipiP) being eternally united with the Primordial Air or Shang- 
 te, acts through the latter, who is therefore merely the Demiurgio Framer and Euler 
 of the Kosmos, and could not exist with.out this soul which dwe-lswithin him. 
 
 (19.) The Seasons in this system are not mere states of the atmosphere, but are 
 animated beings, portions of the one Primordial Air or Shang-te, and hence they aro 
 sacrificed to. They are each animated by the one Fate or God (iff) which pervades 
 all things. Hence these Gods are precisely such as tlie Gods of Anaximenes wore, for, 
 "Anaximenes made infinite Air to be the first original and cause of all things ; and 
 yet was he not therefore silent concerning the gods, much less did he deny them ; 
 nevertheless he did not believe tlie air to have been made by the gods, but the gods to 
 have been all generated out of the air."^ These "Four Airs " or portions of Heaven 
 or Shang-te. Confucius thus describes: "The lofty sizure vault is Heaven (i. e, Shang- 
 te); the Spring is ^ 3\ ''-t "$) i the summer is ^ 7C (_t "iS?) ' the Autumn is 
 ^ 5t (-t "i^) 5 ^"^ *he Winter is _L 5C (-t *!&)• Hence Shang-te or Hea- 
 ven, like Jupiter or Heaven, is both the father and ruler of the Gods, as well as of Men. 
 (20.) In this paragi-aph Choo-tsze refers to the numbers of the Yih King.* The 
 Primordial Air which is Heaven or Shang-te, is "The Great Monad" {"jd^ ~~) or 
 1. cud. 1. 680. 2. Oud. i, 3l«. 
 
 3. W ^% Sec. 'f'- Oh. viii, p. 20. 4 Bk. III. Cll. ix. 
 
NOTES. 131 
 
 number 1, who, like Ma counterpart the Monad Jupiter, generates the world from liis 
 own substance, by Ms own gyrations; e. gr. "Hence Rites and Ceremonies derive 
 their origin from the Great Monad (i.e. Shang-te), who dividing became Heaven ai\d 
 Earth ; gyrating, became Light and Darkness ; transmuting, became the Four Seasons ; 
 and separating orderly became the Demon-gods (^ JSlp)>"^ i**!!. 
 
 The Confucian. Monad then, is the Primordial Air wMoh is animated by the inher- 
 ent Fate or God (|lp)> who, although He pervades all things is yet an Indivisible 
 Unity ;' and hence the numbers of the Yih King are animated Beings. Pythagoras 
 also hdd that "Numbers were Beings:" he beUeved that "numbers were tMngs in 
 reality, not merely in symbol:" and, Aristotle states that "the Pythagoreans did not 
 separate Numbers from Things. They held Number to be the Priuciple and Material 
 of tMngs, no less than their essence and power." "The primary Beiig according to 
 Anaximander is unquestionably a Unity. It is One yet AH. It comprises within itself 
 the multiplicity of elements from which all muudane tMngs are composed ; and these 
 elements only need to be separated from it to appear as separate phenomena of nature. 
 Creation is the decomposition of the Infinite. How does this decomposition originate ? 
 By the eternal motion wMch k the condition of the Infinite,'" &o. 
 
 As all the inferior Gods are parts of Shang-te or the Primordial Air, they are all 
 equally Shang-te; e. gr. ± ^ l|J 5C 4 IR 31^ i: S* W S J^ BUI 
 <S Ju W' "Shang-te is Heaven ; all the Gods of Heaven collectively are Shang- 
 te,"'^ That is. Heaven or SAonj-te is " one God yet all Gods," and like his counterpart 
 Heaven or Jujnter, might thus address the other deities : — 
 
 " Cffilicoloe, mca membra, Dei ; quoe nostra potestas 
 Offioiia divisa faoit."5 
 Hence Shang-te is a mere compound of creatures worshipped as a Creator. 
 
 (21.) Man, as well as the Kosmos or Shang-te, is made from the Primordial Air ; 
 and the Air within a Man, and wMch constitutes his twofold soul, is precisely the same 
 as that without Mm. Thus the Con&ciauists seem to have gone through the same 
 process of reasoning as the Philosopher Anaximenes, whose ideas are thus represented 
 by Lewes :^ " His life he believed to be Air. Was there not also without him no less than 
 witMn him, an ever-moving, ever-present, invisible Air ? The Air wMch was mthiu 
 him, and which he called Life, was it not a part of the Air which was without ? And 
 if so, was not this Air the Beginning of tMngs? He looked arround bun and thought 
 Ms conjecture was confirmed. The Air seeiued universal. The Earth was as a broad 
 leaf resting upon it. All tMngs were produced from it ; all things were resolved into 
 it. When he breathed, he drew in a part of the imiversal life. AH tMngs were 
 nourished by Air, as, he was nourished by it" Diogenes of Apollouia held that the Air 
 is "a soul, and therefore It is living and intelligent."' "Form is the habitation of 
 life, Air (^) is the Origin of Li£e."8 
 
 (22.) The Infinite Prunordial Air is an InteUigenl Being or Animal, which, in 
 virtue of it's union with the Eternal Fate or God (jplf )> is endowed with the powers of 
 understanding and sensation. These powers are conferred upon the spiritual portion 
 
 1. Le Ke, sec. iv. Iw ^" 2. See " Great Extreme," 11 and 37. 
 
 3. Lewes, 1, 16, 30, 31. 4. Le Ke, sec, v, ohapter zi. Com. 
 
 9. Cud, ii, 206, 6. Vol. i, p, 9. 
 
 7. Lewes, Vol. i, 10, 11, 8. Eang-ne. 
 
132 NOTES. 
 
 of the Air, that is to say, the most subtile Ether. Thus tlie Primordial Air, or Heaven, 
 or Shanff-te, is a compound Being or Animal ; the visible Heaven (including the Earth) 
 being his body (^) and the subtile Ether being his rational soul, which is made to be 
 a rational soul by the inherent Fate or Reason or God (Tpf) j and hence tliis soul is 
 called 5C '^^ St ""^ Q°^ (™ rational soul) of Heaven or Shang-te. All the Con- 
 fuoianist Gods, in fact, are souls. The usual designation of this subtUe Ether or 
 rational soul is "Mind," the NoDf or Mens of the Western philosophers. It is plain 
 then — 1. That Chaos consists of Mind inherent in'grosser Matter; and 2. That this 
 Mind or Demiurgus is only the second God. " If there were no Air, then Fate would 
 not have any thing to rest upon."^ This "Air," Choo-tsze also designates "Mind 
 (^L?) )' "If tilers were no Mind, then Fate would not have any thing to rest upon."' 
 This is the "Novj" aavruv fiaaiXevs; " Mind, the King of all things " of Plato ; 
 or his ' ' one archetypal Muid, the Demiurgus ;'' and this mind he held to be eternal yet 
 generated by the First God whom he calls r'ayaQov.^ "Mind," (i.e. Jupiter), 
 "says Macrobius was begotten from that God who is tnjy supreme."* Archytas in 
 his book of principles says that " There must be something better than Kind ; and this 
 thing better than Mind, is that which we (properly) call God."* 
 
 (23, 24.) Man and Shang-te or the Kosmos are precisely the same, both being made 
 from exactly the same Principles. Hence Heaven or Shang-te is merely " a Great 
 Man," and Man is " a little Heaven" or SAon^-ic, or Microcosm. Hence also the 
 soul in both is the same, viz., Incorporeal Reason or God (jji$)- And as in the World, 
 so also in Man, this First God unites with his "Mind " and makes it to be a rational 
 soul ; and hence the latter is, in the Classics styled God \Tpf)t or the Divinity within us. 
 
 "Man, according to the Stoics, is an image of the world; one whole composed of 
 body and Mind. The mind of man is a spark of that Divine fire, which is the soul of 
 the world. That Eternal Reason by which all natme is animated, and which by its 
 productive power, communicates essential qualities to every tiling tliat e^sts, impressed 
 the forms, qualities, and powers of man, upon certain portions of matter. The soul of 
 man being a portion of the Deity, is then of the same nature ; a subtile fiery substance, 
 endued with intelligence and reason ; but the energy of this principle is confined and 
 constrained in the hirth of man, by its union with grosser matter."* 
 
 (25.) The ' ' Fate " of each thing existing first, before the thing itself has any 
 substantial form, refers to what Choo-tsze states in par. 10, where he defines Fate or 
 God to be the Great Vacuum which surrounds the Kosmos. In this Fate or Vacuum 
 are contained all the ^ or Ideas (,@. 2e> ' ^"^ Kang-he) of things before they obtain 
 form by union with a portion of the Primordial Ajr. 
 
 (26.) Fate or God (jpip)) who is the "Incorporeal Reason" of the Tih King, must 
 have an ethereal vehicle to rest in. Abstract Reason can do nothing of itself, no more 
 than abstract Matter can. Join both together and Matter becomes animated and cap- 
 able of action, while the inherent Divine Reason makes it to be a rational animal. 
 Deprive Man's soul of this Divine Reason or God (jjlf) and it ceases to be an intelligeut 
 Mind ; separate the Divine Reason from the soul and the former has no medium through 
 which to act, for God can do nothing vnthout Matter. TWs eternity of Matter was, ia 
 
 1. See above, par. 5. 2. Works, eh. xliv, 2 ; " Heaven aud Earth," par. 29. 
 
 3. uud. ii, 69, 888. 4. Cud. ii, 103. Compare above par. 2. 
 
 6. Ibid, p 63. 6. Kuf. i, 342. See below, par. 27. 
 
NOTES. 133 
 
 fact, the dooti'ine of all fttitiquity. "All philosophers," says Gassendi, " agree in tie 
 pre-existence of the matter of which the universe is composed, because nothing can be 
 produced from nothing ; whereas however. Scripture truth declares that the universe 
 was created out of nothing and fi'om no material."^ The smallest insect, Choo-tsze 
 states, is made from the same primordial Air as Heaven or Shang-te and Man, and the 
 same inherent Prmciple (Fate or Reason or God) animates all. This is Pantheism and 
 Monotheism combbed. 
 
 (27.) The origin of evil Choo-tsze derives from the vitiation of the Primordial Air. 
 The inherent Principle or God animates every thing made from this Primordial Air, but 
 the latter becomes more and more deteriorated as it gets further from the Original 
 Fountain. Hence Choo-tsze states elsewhere that sheep and horses only differ from 
 men, in that the Air of which they are made is much grosser in them than it is in Man, 
 and therefore the Divine Beason which animates them cannot act perfectly tlirough this 
 imperfect medium.^ That is to say. Fate resembles pure water which may be muddied 
 although it still remains water.' 
 
 (28.) The " Great Extreme " of the Yih King is fully explained in the next divi- 
 sion of the chapter. The "Two E" generated by it are merely the division of the 
 Primordial Air into two kinds, in order to form the Kosmos and generate "the Myriad 
 of things." Laou-tsze evidently held that the union between the Divine Reason and 
 the Primordial Air (which is the Great Monad or Shang-te) is not absolutely necessary 
 to the existence of the former, whereas the Confiicianists hold, that this union is as 
 necessary and as intimate as that of the body and soul in Man. Although the Con- 
 fucianists hold that the Primordial Air is generated by God (jplp) or the Divine Reason,' 
 vet they deny that the latter has any priority in point of time over the former ; whereas 
 Laou-tsze does give a certain priority in point of time to the Divine Reason ; e. gr^ 
 "Reason is prior (^fc) to Shang-te"^ (i. k. The Great Monad). 
 
 (30.) The designation here given by Choo-tsze to Fate or God (jf^), is one which 
 Plato also gives to his Supreme 6eof, viz., "tlie Adorner." This title Choo-tsze takes 
 from the Yih King. 8 
 
 (31.) The compound " Fate inherent in Air " must be viewed under a twofold 
 aspect, 1° As the Great Fountain from which all things are made ; and 2° As to the 
 proportion (as it were) in which each is "received" by the various parts of creation. 
 In Man, for instance, this Fate is predominant, and hence he is the most intelligent of 
 all creatures ; while in brutes, and in the vegetable creation, the Air or material 
 principle predominates, and hence the action of the Incorporeal Principle which animates 
 them is obstructed. The material principle is also capable of being vitiated, and tliis 
 vitiation still further obstructs the free action of the superior principle, or " ITie Divinity 
 which stirs wthin ns." 
 
 (32, 33.) When the Light shines in through a window, it falls upon various objects 
 in the room. Falling upon dark objects it appears more dull than when it falls upon 
 white objects such as paper, &c., yet the Light is but one light. So also the Difine 
 Fate or Reason which is the soul of all things, when it animates a sheep, or a cow, or 
 an ant, appears comparatively dull ; whereas when it animates Man it shines forth in 
 
 1. Cud. Hi 144. 2. See below, p. 32. 3. See par. 33. 
 
 4. see above, par. 2, 4. 8. jlE f^ ^ <>^- i^' «• Bk. Iv. ^ ^I» oh. vi. 
 
134 NOTES. 
 
 full intelligence. Yet this Divine Principle, tiie sonl of each nJike, is oue and the same. 
 He resembles pure Light wliich may be dulled, and pore water whidi may be muddied. 
 
 {31.) Here we have another appellation, given in tlie Yih King to the Confucianist 
 Fate or God (jji^) and which proves Him to be the Qeog Kar' B§oxf]V of Plato and 
 other pliilosophers in the West, viz. "The Good " (jayaOov)-^ 
 
 (35.) The twofold soul in Man and in the rest of cisation, is Air ; the "Nature " 
 of each is the Divine Principle which pervades all alike. Hence when this Air,, which 
 is the soul, disperses at death, the being ceases to exist, the soul returning to the entire 
 mass of primordial Air (or ' ' Heaven ") from which it originally came. 
 
 (36.) The Eternal Fate or God (|lp) is the First Mover, and the Primordial Air, 
 or Great Monad, or Shcmg-te, depends upon Him for the power of Motion and also vis 
 inerUcB. In tliis we have further proof that this " Fate " of the Confucianists is the 
 " Fate " of tie Stoics ; that is to say, their Supreme God (jji^, 9e0f Deus). " The 
 essence of the First Mover is different from that of corporeal substances ; indivisible, 
 because unity is perfect ; immutable, because nothing can change itself, and eternal 
 because motion itself is eternal. This power is an inccFrporeal Intelligence, happy in 
 the contemplation of himself ; the first cause of all motion, and in fine, the Being of 
 beings, or God.'"' 
 
 1. Tih King, bt. Hi, oh. T. ( j^ ) 2. Enf. 1, 284. 
 
NOTE. 
 
 135 
 
 THE GREAT EXTREME. 
 
 The previous section treats of animated Chaos, or the Eternal, Infinite, PriniordlaJ 
 Matter or Air as one dark mass, in which the Eternal, Self-eyistent Fate or God is 
 inherent. In tius section the IMmordial Air is treated of as divided hito two Airs, in 
 order to the formation of the complete Kosmos. These two portions are respectively 
 designated ^ Yang or Light, the subtile Ether or Mind, the Linga ai the Hindoos ; 
 and |g Yin or Darkness, the grosser Air, and the Yam of the Hindoos. These are 
 the "Two E " of the Yih King, the former being designated ^ KhSen and the latter 
 jlp Khwiln, in that Classic. The animating soul, which in Chaos is designated Fate, 
 is now designated "The great Extreme." The following figures will assist the student 
 to obtain a clear idea of the statements made in this section : 
 
 Kg. 1. 
 
 Fig. 2. 
 
 Fig. 2. is the divided Air (^) or Corporeal Great Extreme, and must be sup- 
 posed to be placed over Fig. 1. in order to represent the twofold Air in which " Fate " 
 is inherent. See plate HI, fig. 4, also plate U. 
 
 (Paragraphs 1, 2, 3, 4.) In the first paragraph Choo-tsze tells us that Fate or 
 God is the Great Extreme, and in par. 3 that the Primordial Air is the Great Extreme; 
 this designation therefore liltc that of "Nature," includes both the Immaterial Principle 
 or God, and the Eternal Matter from which He makes the Universe. Hence as in the 
 case of " Nature " we are distinctly told that the designation " Great Extreme" is only 
 given to the Matter or Kosmos in consequence of the inherent Divine Principle or God ; 
 «. gr. "(iTie Great Extreme) is KMen and Khwan, (Fig. 2. above) united in one. 
 Because of it's one God (jjj^ Fig. 1.) it is called the Great Extreme ; because of its two 
 
136 
 
 NOTES. 
 
 transmutations (twofold Air) it is called the Two E."^ (Fig. 2.) There is but One God 
 (flp) in the whole Universe, of which latter He is the animating soul,; and lest He 
 should be confounded with Matter or the Kosraos, tlie Chinese Philosophers commonly 
 designate Him "The Infinite " (fig. 1.) and retain the designation "Great Extreme " 
 for'the Primordial Matter (fig. 2.), intimating the inseparable union between the two by 
 placing the conjunction " llll and, between them, thus, "The Infinite and The Grea't 
 Extreme,"^ which is a periphrasis for the animated KoOflO^, 
 
 In Chaos, Fate or God not only surrounds the entii-e mass of Primordial Air bnt is 
 inherent in it, and pervades it ; and in the fully completed Kosmos, made from this Air, 
 tliis Fate or God, now designated "The Great Extreme" is inherent in each of its 
 parts. He occupies the centre pivot on which the Kosmos revolves, and His influence 
 extends throughout the whole circle. He also occupies the centre of each portion 
 of the Universe. 
 
 When this inherent Fate or Great Extreme or God communicates the power of 
 Motion to the Primordial Air (par. 36, previous section), he acts chiefly upon the 
 Light or more subtile portion. The Darkness is the coarser portion and possesses the 
 vis inertia. And, as the Primordial Air is eternal, so the Light anil Darkness into 
 which it divides, as well as the Motion of the former and the Rest of the latter are all 
 equally eternal. 
 
 Circle 3 represents the whole body of Primordial Air ; i represents this laine 
 circle divided into two (a male and a female soul) in order to generate all things ; 5 
 represents it divided into the Four Seasons ; and 6 into the Five Elements. After this, 
 the same body of Air .scattering further becomes all things; so "The One" is also 
 " All Things." Fate or the Immaterial Great Extreme, viz., " The Infinite " or God 
 WT.)! '^ inherent in the Monad and in each of its divisions. And as the whole body 
 of Air is Shang-te, so are the two divisions S/iang-te^ the four divisions are Sliang-te 
 (see preceding sec. par, 19 and note), and the five divisions are Shang-te. In the 
 Classics the last are called "The Five Rulers" or Shang-tes and are sacrificed to 
 separately.* The soul of each division of the Air is the one Indivisible Fate or God 
 ( jiip) inherent in the Kosmos and ea,ch of its divisions or parts. 
 
 Plato held that the Kosmos "is one animated being, including witliin its limits 
 all am'mated natures ;" that ' ' fi:om perfect parts one perfect whole was produced, of a 
 spAmco/.;^re, as most beantifiil in itself," &o.: and, "that the soul (6eof) which 
 pervades this sphere is the cause of its revolution round its centre,"* &c. 
 
 1. Tib King, bk. ill, oh. xi, (Imp. Bd.). 
 3. Le Ke, bbc. iii. 
 
 2 See below par. 18, li. 
 
 4. Bnf. i, 237, 238. Jowett, 11, 686, 621-8. 
 
NOTE. 137 
 
 As the Primordial Air is generated by Fate or God (jp^) it follows that the 
 Kosmos (or Shnng-te) formed from that Air, is only the second God (f $) 5 so also 
 Cicero, speaking of the Universe, says, "ITius tliat eternal God, procreated this per- 
 fectly happy god (deuin), the world."' So also Plato.^ The Kosmos Jupiter or 
 Heaven, lilte the Kosmos Shang-te or Heaven, was Androgynous.^ And, as the Con- 
 fucianists hold that their one j|$ or First God is part of a spherical Universe ; so also 
 did the Stoics, concerning their one 6eof or Deus or First God.* 
 
 (5, 6, 7.) Tlie designation "_ Great Extreme " is given both to the Fate or God 
 inherent in the twofold Primordial Matter, and also to the Matter itself divided into 
 Light and Darkness. Hence in the Yih King, this inherent God (f $ ) is said to be 
 "Incomprehensible" because, as a perfect Unity he is in both the Light and the Dark- 
 ness, (including the entire series made from each), whole and entire, without division 
 of substanoe.5 This First God is also designated " Reason" (5&) and "Incorporeal 
 Reason " in the same Classic. 
 
 All things are generated by the animated Primordial Air or Heaven or Shang-te, 
 by his constant gyrations ; but he owes all Ms powers of Motion, &;. , as well as his 
 very existence to his inherent Soul, the Immaterial Great Extreme or Fate or First 
 God (.%ff)- In fact he would "turn upside down," but for the presence of this 
 preserving Power. 
 
 (8, 9.) Choo-tsze, in these paragraphs, explains the- Cpnfncianist idea as to the 
 eternity of Light and Darkness, Motion and Rest. The animated Heaven or material 
 Great Extreme or Shang-te, perpetually revolves producing the Light and the Dark- 
 ness, which are animated beings in virtue of the inherent Deity. 
 
 (10.) From Chaos, or God inherent in Matter, to the full arrangement of that 
 Matter into the complete Kosmos, this animated Universe is to be regarded as One 
 Whole Animal or Being, viz. ^ — or the Great Monad Shang-te, who, as a great 
 Hermaphrodite, generates all things from his own substance (Air), and within 
 himself. 
 
 (11.) In this paragraph we have another striking proof that the First God of the 
 Yih King is the same as the Firat God of the Western Philosophers. The Great Ex- 
 treme or Fate or God is a perfect indivisible Unity which pervades all things without 
 division of substance, just as the Moon is seen whole and entire in each river and canal 
 without being divided into several Moons." As the designation ' ' The Great Extreme " 
 includes both Fate or God, and the Matter or An: in which he is inherent, one of Choo- 
 tsze's disciples asks him, to which portion of the Great Origin of all things he refers 
 when he speaks of the Great Extreme being an indivisible Unity— to Fate (or God), or 
 to the Primordial Matter (or Air) ? To which the Philosopher replies that Ms statement 
 refers to Fate, or the Immaterial Principle, which, as we have seen, he hhuself calls 
 God (jp$)-^ This is the ^ jplj or First God of the Classics and the title given to him, 
 viz., "The Adorner of all things " is used by the Confucianists to distinguish Him from 
 the second god or Shang-te who is the twofold Air and is styled " Demon-god" (JT 
 ft). Hence Choo-tsze tells us whed treating of the First God, that, "This God ' ' 
 
 1 Cud 1 389 2. Cud. 1, S76. Jowett, ii, 528. 3. Cud. i, 806. 
 
 i. Enf. 1, 333. a. yib- King, bk. lii, oh. v. (last par.), 
 
 6. Bee also par. 27, 37. 7. See " Fate and Air," par. 1, note. 
 
138 NOTE. 
 
 is NOT the Demon-god (5& ot)> He is the God (jjilp) who adorns all things."' The 
 First God, Fate or Incorporeal Reason, is au Indivisible Unity ; the second god is the 
 Air or Shang-te, " The Great Monad, " who divides into the various portions of the 
 Universe ; the First God being the one animating Soul of the whole and of each part. 
 A plainer assertion nf Honotlieism and yet Pantheism, it would be difficult to find. 
 "Heaven (^Sha^g-le} divides and becomes Earth, Earth divides and beoomcs the 
 mjTiad of things, but Reason (God) cannot be divided. "'' "Body is divisible but God 
 (jpljl) cannot be divided."' " God (|^) is Unity ; he rides upon the Air {Shang-te or 
 Monad) and changes and transmutes iu"* 
 
 This First God of the Yih King, therefore, is the first hypostasis of Plato and 
 others, called by them to ev Unity and t' ayaOov Goodness itself (^ Yih King, 
 sec. iii, ch. v.).^ 
 
 Sq also Parmenides and Xenophanes " aSirmed that the one or unity was the first 
 principle of aU ; matter itself, as well as other things being derived Jnjm, it; they 
 meanuig by this one, that highest or Supreme God who is over all."' 
 
 "It is necessary," says Lowes, "to caution the reader against the supposition 
 that by the One God Xenophanes meant n Personal God distinct firom the universe. 
 He was a monotheist iu contradistinction to his political contemporaries ; but his 
 monotheism was pantheism. Indeed this point would never have been doubted, not- 
 withstanding the ambiguity of language, if moderns had steadily kept before their 
 minds the conceptions held by the Greeks of their Gods as personifications of tlie powers 
 of Nature. When Xenophanes argued against the Polytheism of Lis contemporaries^ 
 he argued against their personifying as distinct deities the various aspects of The One ; 
 he was wi-ath with then- degradation of the divine nature by assimilatbg it to human 
 nature, by raalcing these powers persons and independent existences — conceptions irre- 
 concile.ible with that of the unity of God. He was a mouotlieist therefore, but his 
 monotheism was pantheism ; he could not separate God from the world, which was 
 merely the manifestation of God. He could not conceive God as the One Existent, and 
 admit the existence of a world not God. There could be but One Existence with many 
 modes, that one was God."' 
 
 The illustration given by Choo-tsze to prove the periect Unity of God while pervad- 
 ing all things is remarkable. According to the doctrine of Emanation as held by 
 Western Philosophers, God ' ' is like a Sun pouring forth his rays, without losing any of 
 its substanpe."^ 
 
 (12.) The animated twofold Air, Heaven or Shang-te, when arranged out of Chaos, 
 occupies the outer circle of the Kosmos, and enfolds it, preserving the world in existence 
 by his constant gyrations.' 
 
 (IS— 18.) The Immaterial portion of th« Great Extreme, viz. Fate or God, is 
 designated " The Infinite," not only to express His Incorporeality, but also to prevent 
 the possibility of His being confounded with the Primordial Air or Shang-ie in which 
 He is inherent, both these being included under the one title "Tlie Great Extreme." 
 In this we have an additional proof that this First God of the Confucianists ( jj^)) is 
 
 1. Is S' *"■ «»»■ T, p. 81. 2. Ibid, see. II, p. 22. s. Ibia n 34 
 
 4. Ibid, sec. xi, p. 33. 6. Cud. 1, 484-6, 601. ' "' 
 
 6. Cud. il, 38. 7. Hist. PWl. i, 47. 
 
 8, Lewes, i, 398. 0. see below "Heaven and Earth," par. i, and note. 
 
NOTE. 
 
 139 
 
 the First God ofWestern PhiloBophei-s (Beo^; Deus); Meliesus, for instance, affirmed 
 that his " One Ens" was Incorporeal, and he designated Him "Infinite {aTreipov) to 
 agnify his eternity and incorruptability."^ 
 
 This First God or Incorporeal Great Extreme is ' ' Omnipresent, Incorporeal, and 
 Infinite." Motion and Rest are the properties of the Primordial Air or ishang'ie, the 
 Demiurge, and are produced by the power of the First God, but must not be confounded 
 with Him. In par. 15 these two parts of the Great Extreme are carefully distinguish- 
 ed. The Active portion of the Primordial Air or Shang-te, possesses the power of 
 motion, bestowed upon it by the First God, who makes that subtile Ether His He- 
 gemonikon ; while Shang-te^s inert or more material portion, his ethereal body in fact, 
 possesses Hie vis inertice. This moving and resting Shang-te or Air, however, must 
 not be mistaken for the First God or Immaterial portion of tlie Great Extreme who 
 confers these powers npou him. Shang-te is the Second God or animated Kosmos, 
 (body and soul) of the Western Philosophers— the "sou" of the First God because 
 generated by Him, 
 
 The 17th par. makes this distinction very clear. The designation " Great Ex- 
 treme " includes God (jp$) and the arranged Kosmos in which He is inherent ; the 
 title "Nature" includes God (jl^) and the Primordial Air from which the Kosmos is 
 formed ; but, in neither case must tlie Matter be confounded with the Melior Natura 
 inherent in it. 
 
 God 
 
 
 Air (^ 
 
 Chaos 
 
 and 
 « Nature " 
 
 and 
 " Heaven." 
 
 God 
 
 gt g. 
 
 is the 
 
 arranged Kosmos 
 
 and 
 
 " The Great Extreme ■ 
 
 and 
 
 "Heaven." 
 
 Darkness (^) Light (Ji) 
 
 or or 
 
 Khwan ICheen 
 
 From the completed being ' ' Heaven '' or the Kosmos, Man receives his " Virtuous 
 Nature," which is the Deity Himself (jpt) who is the " Incorporeal Reason" inherent 
 in the Mind of the Kosmos or Shang-te, and also in the Mind of Man the lesser Shang- 
 te or Microcosm ; "making Mind to be Mind."* The title ' ' The Good " (rayadov 
 ^ven in the Yih King) to the First God or the " Incorporeal Reason," has been already 
 mentioned as the designation of the first divine "Hypostasis " of Plato's theology. 
 
 (Ifft) The description given in this paragraph of "The Great Extreme " or God, 
 eorresponds to that ^ven of Him by the Egyptian Philosophers; e. gr. "Ammon in 
 his books calleth GoS most hidden {^dyKpV(f>ov), and Hermes plainly deolareth that 
 it is hard to conceive God, but impossible to express him."' " God ()plp) is not con- 
 fined tc place and is Omnipresent. He unites Himself to the Mind of Man, which thus 
 has its origiu in Unity. Reason and Unity are but forced names of God ()Pf ) > if we 
 
 1. Cud. ii, 46, 47. 
 
 2. " Heaven and Earth," par. 20 : and previouB Part, par. 22. 
 
 3. Cud. 1, 664. 
 
1 40 NOTE. 
 
 consider God (St) *° ''* ^"^ 'JPr) 'l"^' '^ the best appellation."' Hence Confiicius 
 says, " My Reason (jg) is the all perradiiig Unity."* Hence the Sage was Sliang-te 
 or Heaven in human form. 
 
 According to the old Egyptian theology, God is said to have hoth no name and 
 every Bame,"* 
 
 (20, 21, 22.) The Great Extreme, and Fate, are both designations of the Supreme 
 God, or the Incorporeal Vacuum which surrounds the Kosraos and thus "contains 
 Motion and Rest." The proper designation of this, however, is, as we have seen, "The 
 Infinite," while the animated Kosraos or Shanff-te is " The Great Extreme." This 
 latter Moves and Rests when ^vided into Light and Darkness ; the Light being the 
 part wiiich has Motion, and the Darkness the part which has vis inertia. ITie Light 
 or Ether is an Intellectual Mind or Soul ; made to be so by the inherent Divine Reason ; 
 and this Reason inherent in Mind is The Great Extreme of the formed Kosmos. Hence 
 God (ftp) as the soul of Chaos is called "Fate," while as the soul of the aiTanged 
 Kosmos He is called " Tlje Great Extreme," or more properly " The InBoite " or " Ex- 
 tremeless " \f^ ^)' " Leibnitz is of opinion that the Li (Fate) of the Chinese is the 
 Chaotic soul of the world, and that their Taikie (Great Extreme) is the soul of the 
 formed universe ; in fine the Deity of the Stoics."* The First God (^) of the Con- 
 fucianists then is identical with the First God (QsOf ; Dens) of the Stoics. 
 
 (23, 24.) Fate or The Infinite (Incorporeal Great Extreme), or Nature, or God 
 
 )) rides upon the Primordial Air or Heaven or Shcmg-te " as a man rides upon a 
 horse " and drives him at His will. This Fu-st God is inherent in all things, and is 
 the extreme point or " Centre " of each. Hence His Hegemonikon in the Kosmos or 
 Heaven or "Imperial iSAoM^-ie" is ui the Centre, or the "Mind" of the Kosmos." 
 So also Plato held that the soul or Mind of the Kosmos was situated "in the centre,'' 
 and was "stretched throughout its body in every direction — so as not only to reach the 
 droumferenoe, but also to enclose and wrap it round externally."" Plato also held, 
 as Chdo-tsze does, that "Fate" is superior to the Demiurgus,' (Jupiter or "Imperial 
 Shang-te.") 
 
 (25 and 30.) The material portion of The Great Extreme, that is to say, the 
 Primordial Air arranged into the complete Kosmos, is a Great Numen, and a' most 
 Divine Animal or Being. The fonnation of this Kosmos is as follows ; 1° ITiere is one 
 Self-existent God (^f ) ) 2° He generates the Eternal Primordial Au: (see previous sec. 
 par. 2), which He moulds from its Chaotic state into the arranged animated Kosmos. 
 This Kosmos therefore, animated by "Mind" is the second god or " Imperial iSAonj- 
 te" body and soul So also Timoeus Loorua "asserted one eternal and unmade God, 
 the maker of the whole world, and besides this another generated god, the world itself 
 animated., with its several parts."* " God willing to make the world the best that it 
 was capable of, made it a generated god, such as should never be destroyed by any 
 other cause but only fay that God himself who framed it, if he should ever will to 
 
 1. 'K 3^) &c. SCO. xii, p. 8. 
 
 2. Lnn Tu, bk. ii, sec. iv, (M C) oh. xv. S. Cud. ii, 259. 
 4. Bnf. il, 677. Also par. 9 .of previous Part. 
 
 6. Boo Legge'B Menclus p. 231, note. 6. Grote'a Plato, Vol. Ill, p. 264. Jowett, Ii, 628. 
 
 7. Grote, ill, p. 249, 8. Cud. ii, 66. 
 
NOTES. 141 
 
 destroy it.'" " he (the Supreme God) generated the world a blessed god 
 
 (0£Oe)-"^ Choo-tsze (in par. 30) calls this Kosmos "a most Divine (^ jjil^) thing," 
 in consequence of the inherent ^ j|^ • " The world," says Plinins Seoundus, " and 
 that which iy another name is called Heaven, by whose circumgyration all things are 
 -governed, ought to be believed a Numen, eternal, immense, such as never was made, 
 and shall never be destroyed."' This second God or the world, was called bj' Anaxi- 
 mander (as by Choo-tsze) "to ■Sslov, the divinest thing of all."^ As Choo-tsze 
 designates this animated Kosmos "Heaven," so does Plato, e. gr. "Let the Universe 
 then be called Heaven, or the world, or by any other name T/hioh it usually receives."'' 
 Hence Choo-tsze and the Western Pliilosophers, hold that there is one Eternal, .Self- 
 existent, Indivisible Unity or God, (jjil^, Qeog, or Deus), who is the Furst God, by 
 whom the second God, viz., "Heaven" {Shang-te, ZeVf, Jupiter) or the animated 
 Kosmos is generated ; and this latter is esteemed by them the highest Numen. Accord- 
 ing to Diogenes of ApoUonia "tlie Universe is a h'ving being, spontaneously ev9lving 
 itself, deriving its transformation from its own vitality."' According to Plato, a 
 Demiurgiis forms copies of Ideas or Forms out of chaos. " The Kosmos became 
 animated, rational — a God."' 
 
 (26.) In the formed Kosmos or Heaven, three distinct things are comprised in one 
 Whole, viz., 1 "Fate," or "Nature," — the First God; 2 Mind, or the most subtile 
 Ether; and 3, the remainder of the Primordial Au-, the ethereal body of "Mind." 
 The second of these is Shang-te or The Great Extreme of the formed world. Coinpared 
 with Fate or the First God, Shang-te or Mind is non-Ens or Matter ; while compared 
 with his more material aerial vehicle, the grosser Air, he cannot be said to he non-Ens, 
 for, he animates it, and is therefore spiritual compared with it. Hence Choo-tsze says 
 elsewhere, that "Mind compaied with Nature (i. e. Fate) is more material; compared 
 with the Air, he is certainly more spiritual. "^ This giosser portion of the Primordial 
 Matter is called non-Ens (^) in par. 80. Hence the First God, who is above Mind 
 or the Demiurgus, is the only real Ens in the Kosmos, and compared to Him the 
 Kosmos itself or animated Shang-te is non-Ens, and is always changing its form, 
 owing to the endless succession of worlds. Plato also, who made Fate superior to the 
 Demiurgus or Mind, distinguishes in his Timoeu.s between " 1 Ens or the Existent, the 
 eternal and unchangeable, the world of Ideas and Forms apprehended only by mental 
 conception or Reason, but the object of infallible cognition. 2 The Generated and 
 Perishable — the sensible, phenomenal, material world — which never really exists, but 
 is always appearing and disappearing." The animated Kosmos, according to Plato, 
 belwigs to the last.' 
 
 (27 — 30.) The Great Extreme is Fate or God inherent in tlie Primordial Air. 
 When it is said that "Reason is the Great Extreme " the self-existent Fate or God is 
 referred to ; while in the phrase " Mind is the Great Extreme " the subtile Priinordial 
 Air (or Shang-te) is referred to, which is made to be a "Mind " and is constituted the 
 Lord of the entire body by the inlierent Fate or Reason or God (Jif )) whose proper title 
 is "The Infinite" or Extremeless. 
 
 (31, 32.) The Primordial Air or Shang-te depends upon his inlierent Reason or 
 
 1. Cnd. II, 65. 2. TimcBUS, sec. 13. Jowett, ti,6S8. 3. (Jnd. i, 210. 
 
 4. Ibid, il, 48. 6. TimoeuB, 860. 1. Jowett, il, 524. 6. Lewes, i, 1011. 
 
 7. Grate's PJato, iii, 248. 8. Works, ch. xUv, p. 4. 
 9. Grote'8 Plato, iil, 247, 248, 249. .. ' . 
 
142 NOTES. 
 
 God (jjlljl) for the power of Motion and also of vis inertice which he possesses. In the 
 formed Kosmoa this Fate or First God is inherent in the divided Primordial Air which 
 is Mind or Shang-te; but, with regard to origin He generated that Air or Mind or 
 Shang-te. 
 
 (33.) By the "Great Extreme" in this paragraph is meant the self-existent Fate 
 or God ; although, properly, He does not receive that designation until the formation of 
 the Kosmos displays His power ; or, when the Matter in which He is inherent divides 
 into two kinds in order to generate the world. 
 
 (34.) The animated Kosmos is properly speaking "llie Great Extreme, which 
 grows up from Chaos, and forms one whole, just like a tree with its numberless branches. 
 When the end of each Kalpa anives, then generation ceases for a while, and all things 
 return to the bosom of Chaos or The Great Extreme, i. e.' Fate or God inherent in the 
 Primordial Air. 
 
 (35.) The revolutions of the Seasons, as well as the greater revolutions of the 
 Kosmos, are all brought about by the power of the inherent Unity or God (^)) who 
 adorns all nature by His presence.^ 
 
 (36—42.) The Light and Darkness are the twofold division of the Primordial Air 
 or "Mind," when the latter comes forth from Chaos to generate the world, his body. 
 The inherent selfcexistent Fate or God must not be confounded with this twofold animat- 
 ed Air. The latter is properly speaking "ITie Great Extreme" wliiJe the proper title 
 of the former is " The Infinite "; and the inseparability of the two is expressed by the 
 conjunction "and," thus, "Infinite and Great Eitrerae." These must never be 
 separated or confounded together. Before Chow-tsze adopted this phrase to describe 
 the Great Origin of aU things, there was danger, according to Choo-taie, of the In- 
 corporeal Fat« or God being confounded with the Prunordial Air in which He is 
 inherent, and which He animates by His presence, both being included uuder the one 
 title "Great Extreme," jnst as they are under the one title " Nature." L» par. 4S. 
 "The Great Extreme " refers lo Fate or God, who, as the Divine BeaSon, makes Mind 
 to be Mind, yet Reason and Muid must not be coufomided together. They are totally 
 distinct although not separate things. 
 
 (43.) In the Yih King the formation of the Kosmos is expressed in numbers. One 
 or "The Great Monad" which js Mind, or Shang-te^ or Heaven, is the Light er 
 Subtile Ether ; Two or Duah'ty is Darkness or the grosser Air or Matter (Earth) ; and 
 ithe union of these two, forms the Triad, which is the Kosmos and also The First Man. 
 These are the "Three Powers of Nature." The Monad consists of Unity inherent in 
 One ; the latter being generated by the former ; but it is unnecessary always to state 
 this, and hence The Great Monad is styled " The Great Extreme," although in 
 reality he receives this title merely in virtue of the inherent Unity, or Eeason, or Fate 
 or God (jj&p). 
 
 Pythagoras held that Monad "is the fountain of all number. The Dnad is imper- 
 fect and passive, and the cause of increase and division. The Triad, conposed of the 
 Jlonad and Dnad, partakes of the nature of both,"' &c, 
 
 (44). "The Great Extreme" in this pai'agraph is the Primordial Air or Great 
 Monad or S&ang-te, who by his gyrations generates Light and Darkness under the 
 
 1. Tlh King, bfe. Iv, oh. vi, (first par,). 2. Enf. I, 384. 
 
NOTES. 143 
 
 guidance of the inherent Unity or God (jflf)- In paragraph 45, the latter or " Incor- 
 poreal Great Extreme " is meant. 
 
 (46.) The meaning of the title ^ ^ is " The Classic of Change ;" that is to 
 say, the Yih King is the Classic which contains the history of the varions Changes 
 and Transmutations which take place during the formation of the various parts of the 
 Kosmos. As however Fate or Unity or the Fhrst God (jjlf) never changes, it is the 
 Primordial Air or The Great Monad or Shang-te, in which He is inherent, which under- 
 goes these various changes, and hence this Air is designated "change." The sentence 
 in the Yih King, therefore, to which Choo-tsze alludes, means that " change has the 
 Great Extreme, which generated the Two E," &c. That is to say, in the centre of The 
 Great Monad or the Primordial Air, wliich divides into the Two E, Light and Darkness, 
 is the First God (jp^)) who is inherent in it and who confers upon it the power to act 
 as the Demiurge in the generation of the Kosmos. The Two E or Kheen-khwan, as 
 this twofold Air is designated in the Yih King, form The Great Extieme, properly so 
 called, who generates the Kosmos from his own substance, Air, and who rules and 
 governs it when generated. " (The Great Extreme) is Kheen-khwan united in one 
 (Air). Because of his owe God (jjl^) he is called The Great Extreme." "Kheen- 
 kliwiln is The Ruler (Shang-te) who governs the Myriad of things, and pervades the 
 midst of the Six Children ; but God (jjl^) refers to Him who adorns the Myriad of 
 things."! 
 
 Choo-tsze and the other Confucianists, therefore, most distinctly insist that the one 
 Indivisible Unity or God (jpljl) is far above Shang-te or the animated Kosmos, upon 
 whom " He rides as a man rides upon a horse ;" and this animated Kosmos, like Plato's, 
 is only the second God, or the Demon-god body and soul. It is plain also that Mind, 
 or Light, or Shang-te, (like the elder Cupid or Light) is the first generated god, bom 
 from chaos. 
 
 (47_50.) God inherent in the Primordial Air, is the Great Origm of all things. 
 God (pp) is the Incorporeal Reason, and the Air is the corporeal Receptacle. When 
 the subtiJe Air or Mind is in chaos, that is His Rest or nou-manifestation ; and when 
 all things spring forth into being, that is His Motion or manifestion. The title " Great 
 Extreme" given to Mind or Shang-te corresponds exactly to the title "Tigillum" 
 given to Jupiter, which signifies "the centre beam of a house." 
 
144 NOTES. 
 
 HEAVEN AND EARTH. 
 
 This sectioti opena with the formation of the Kosmos from the Great Origin of all 
 things, viz., God Qilf ) inherent in the Primordial Air. This animated Primordial Air, 
 which is The Great Monad or Heaven or Shang-ie, now be^ns to revolve, the power 
 of Motion being bestowed upon him by the inherent First God (^If )' At first the entire 
 circle is dark, watery, and chaotic, but as the whole mass revolves, Light or the 
 ethereal Fire is set free, and ascends up to the highest and outermost circle of the 
 heavens, shining throngh the JAir and constituting the animated visible Heaven ; the 
 lower portion forming his ethereal vehicle. The sediment which floats about in tliis 
 muddy watery chaos, settles down, in consequence of Heaven's ' gyrations," and congeal- 
 ing, forms the Earth which remains immoveable in the centre, restmg as Anaximenes 
 held, "like a broad leaf" on the Air of Heaven. The Sun, Moon and Stars are made 
 from the Primordial Air and are therefore animated, like all the other parts of the 
 Kosmos, by the one God \0f ) inherent in it, and in all its parts ; who pervades all 
 things without division of substance. 
 
 (Par. 1-4.) The fii'St agreement with western Philosophy to be noticed here is, 
 that during the Chaotic period, the whole face of Natoi'e is enveloped in Darkness.^ 
 Such was the doctrine of the Egyptians, for instance, who are said to have deified the 
 »«MS oT-OBeus, which is blind, because they considered that "darkness was older than 
 light."'' This darkness is the Female Principle of the Confucianists, and is designated 
 Yin ; which is the Yoni of the Hindoos, and the Jtaio of the Greeks and Romans. 
 According to the Confucianist Cosmogony, therefore. Darkness or Night is the Mother 
 of the Gods. Tins was also the doctrine of Orpheus and others.' 
 
 The firstborn form Chaos and Night, is the Light, (see par. 6). This Light is a 
 pure ethereal Fire and is made to be an intellectual Miud, as we have seen, by the 
 inherent Divine Reason or God. "Intellect, Sensation and Motion belong to the' 
 Light ; bodily form to the Darkness. "■* Tliis Light, or ethereal Intellectual Fire, or 
 Mind, is situated at the highest and outermost circle of Heaven, " the highest part of 
 the upper portion" of which "is most pure and bright." (par. 8.) "Mind is the 
 brilliant portion of the Air."' That is to say, he is the highest of the nine spiral circles 
 of which the animated Heaven consists. Tliis animated Heaven by his gyrations 
 preserves the Earth in existence, and carries around with him Day and Nighl and the 
 Sun, Moon and Stars. This Light or Mind is designated KhSen in the Yih King; 
 "KhSeu is the commencement of all tilings, hence he is designated Heaven, and Light, 
 and Father, and Prince."* Lastly, this Mind or Heaven being now born from Chaos 
 consorts with Earth, his Mother, and these two generate all things; "/iT/jeen is 
 Heaven, and hence he is styled Father; Khwaa is Earth, and hence she is styled 
 Mother." "Heaven and Earth are the Father and Mother of all things." "Mar- 
 
 1 See plate li. fig. 1. 2. Oud, i, 399. 
 
 8. Ibid, 398. 4. Choo-tsze's Works, ch. li, p. 19. 
 
 5. Ibid, oh. xllv, p. 2. 6. Bli. i, ch. 1, Com. bk. Iv, (^ ^ Jlf) ch. xi. 
 
NOTE. 145 
 
 riage is the great principle of Heaven and Earth. If Heaven and Earth had not 
 conjugal intercourse with each other, the myriad of things could not exist. Marriage 
 is the beginning and end of mankind."! In every one of these particulars Mind or 
 Shanff-te is the identical Jupiter of the West : for. 1. Jupiter is the Light, the first born 
 from Darkness and Chaos; e. yr. "But the earth being then invisible by reason of 
 the darkness, a light breaking out through the ether illumined the whole creation ; this 
 light being said by him (Orpheus) to be that highest of all Beings (before mentioned) 
 which is called also counsel and life.'"* 2 Jupiter is an ethereal Fire, "'lid Stoics held 
 that the ether was signified by the name of Jove."' "Let Jupiter, therefore, be no 
 longer that fiery and ethereal substance, which the ancient Pagans, according to 
 Plutarch, supposed him to be," &c. 3 Jupiter was designated "Mind"; e. gr. "By 
 Zeus the Greelcs understood that Mind of the world which framed all things' in it, and 
 containeth the wliole world."* 4 Jupiter is the highest of Heaven's nine spheres ; 
 ' ' AU things," says Cicero, ' ' are connected together in nine spheres, of which one is the 
 celestial and outermost, which comprehends and encompasses all the rest, the Supreme 
 God himself confining and containing the others." ' ' But here " remarks Dr. Mosheun, 
 "Cicero's stanmus Deus is the last of those nine spheres of which the ancients supposed 
 Heaven to consist,"" 5 Heaven or Jupiter preseiTcs the world in being by his gyra. 
 tions ; hence he is thus invoked in a passage in Euripides, "Thee, the self-sprung, I 
 'nvoke, who enfoldest the whole nature of things, whirling in ethereal gyration, around 
 whom day and vaiiegated night, and the countless throng of stars perpetually dance."' 
 And, lastly ; Jupiter and his Mother Earth are the Great Father and Mother of all 
 things; " Earth first produced Heaven radiant with constellations ; that is, the fiery 
 and more subtile particles of matter flew off fiom the rest, and rose to loftier regions, 
 forming the heavens and the stars, &c. Then Earth consorting with her own offspring 
 Heaven, gave birth to several Deities, and last of all to Saturn, "' &c. 
 
 The Confucian chief god Shang-te, then, is Mind, or Light, an active, intelligent 
 Principle, inherent in Chaos, from which he forms his body the visible world, and rules 
 and governs it as the Mind does the body in Man. So also ; " Chaos which was also 
 called Night, was in the most ancient times worshipped as one of the superior divini- 
 ties." Besides the material Principle, "the Egytians admitted an active principle, 
 or intelligent power, eternally united with the chaotic mass, by whose energy the 
 elements were separated and bodies were formed, and who contuiually presides over the 
 universe, and is the efficient cause of all things."* 
 
 This Mind or Light or Shang-te is only the second hypostasis, being the Demiurge 
 or second god, who owes his existence and all his powers to the Eternal Fate or Incor- 
 poreal Reason, or First god ; so also the Egyptians, "acknowledge before the heaven 
 and in the heaven a living power, and place pure mind above the world as the Demiur- 
 gus and ai-chitect thereof."" This maker of the world "was not the supreme Being, 
 
 but far below the parent aiid founder of all things, "i" "Among the rulers," of the 
 
 world, "Jamblicus assigns the first place to the Demiurgic Mmd, which he tells us- fa 
 Ammon, Phtha, and Osiris."" With these gods therefore, Shang-te ranks. 
 
 1. Yih King, bk. ii, Diag. 64, t)t. iv, iWi ST) oil. x. 2. Cad. i 603 
 
 3. Ibid, p. 428, note. 4. Ibid, p. 424. 6. Ibid, n, 127, note. 
 
 6. Cud. 1, 631 note. 7. Ibid, p. 406. note. 8. Enf. i, 90. 
 
 9. Cud. i, 640. 10. Ibid, p. 698, note. 11. Ibid, p. 602, note. 
 
146 NOTES. 
 
 Tims although one God (j(i|) «ot' S^OXTfV, called Fate, Eaaron, Nature, &e., 
 who is in reality the Father of all things, is plainly acknowledged by the CoufucianiBts, 
 yet this First God is wholly neglected hy them ; and the second God, or Shang-te, 
 receives all the worship due in reality to the First ; no higher God being recognised in 
 the state religion than this Denu'urge, who is regarded as the Creator himself. In this 
 however the Confucianists are not singular ; e. gr. " The Father perfected all things, 
 that is the intelligible ideas (for these are those things which are complete and perfect) 
 and delivered them to the second God to rule over them. Wherefore, whatsoever is 
 produced by this God according to its own exemplar and the intelligible essence, most 
 needs owe its original also to the highest Father. 'NVHch second God the generations 
 of men commonly take for the first, they looking up no higher than to the immediate 
 architect of the world."' The First God, to whom Skang-te and all the other gods are 
 subject, is deeignated " Fate " by tbe Confucianists, and He was so designated by some 
 of the western philosophers also ; e. gr. some pagan philosophers " though^they verbally 
 acknowledged a deity yet supposed a certain fate superior to it, and not only to all 
 their other petty gods, but also to Jvpiler himself.'"^ And as Choo-tsze designates 
 iJiisFate "God" (S^) so do the Stcncs call Him "God" (9eof, Deus) ; "yon 
 mention Nature, Fate, Fortune, names of this kind are all names of God variously 
 employing bis power. "^ Choo-tsze "Being asked the diSerence between Heaven and 
 Providence, Nature and Fate ; and whether ' Heaven ' refers to spontaneous existence ; 
 'frovidence' to flowing forth and being conferred upon aU things; 'Nature' to the 
 entire body (i. e. God and Primordial Air together) which the myriad of things obtain in 
 order to exist ; and ' Fate' to each matter and thing having its own law ; yet, spoken 
 of unitedly, then Heaven, Fate, Providence, and Nature, all designate the same 
 (Being) ; is this correct ? He replied : Just so. Some persons, however, now assert that 
 the title 'Heaven' does not mean the azure sky ; yet, in my opinion, the azure sky 
 must not be omitted."* Thus in the complete Heaven or Kosmos we have three things 
 united to form one being or god, viz., 1. The viable Heaven (the liody) 2. the subtile 
 ether or Mind (the Rational Soul), and 3. Fate, the First God whose Hegemonikon is 
 "Mind." These three united form the complete God ''Heaven" or Shang-te, and 
 hence there is no such thing as a personal Gtoi, distiuct and separate from matter, to be 
 found In the Confucian Classics," Shang-te or Mind is tjie soul which it-raps the 
 woild round, or contains it, and who governs it as the soul governs the body in Alan. 
 Such is the doctrine of the Western Philosophers ; " As we are governed by a soul, so 
 also the world has a soul which contains it, and this soul is called Zevf or Jupiter. "< 
 
 (5, 6.) The following Circle used by the Chinese Philosophers to illustrate the 
 doctone of the endless succes^on of similar worlds, will assist the student to understand 
 that theory: 
 
 1. Cud. i, 484. 2. IWd, p. 7. 
 
 8. Ibid, p. 249 note. 4. Works, eh. xlll, p. 1. 
 
 i. See below par. 29. 6. Cnd. il, 291), note. 
 
NOTE. 
 
 147 
 
 Xsze 
 
 '>'>M. 
 
 Each complete revolution of this circle is called a Yuen or Kalpa, (5d) snd 
 consists of 129,600 years. Each subdivision is called a Hwuy ( g )j and is supposed 
 to consist of 10,800 years. In the first Hwny (Tsze) Heaven or Shang-te comes 
 forth, the door of the Ooian Mundi being opened, in -which he was preserved from the 
 preceding Deluge. In the second {Chami) his wife Earth comes out ; and in the third 
 (Kn) the First Man appears, who is their sou, or the union of both his parents 
 (Monad and Duad or Heaven and Earth) in human form. This Man comes forth 
 from the Oimm Mundi in Spring, and Confucius made this period the first month of the 
 year, in imitation of the Hea Dynasty.! This First Man is evideutly the Kosmos or 
 Shang-te in human form, while the Kosmos or Shang-te or Mind is merely this First 
 Man in his deified or Mundane character ; and hence we are distinctly told in the Con- 
 fucjan CJassios that ' 'Man is the Mind of Heaven and Earth."" 
 
 Tho Deluge which reduces all things to primitive Chaos, prevails during the last 
 oj 12th Hwny, yrhich is the ninth period from the appearauce of the First Man, as the 
 period of the Noetic Deluge was; and, on the return to the first Hwuy (2sse) the 
 Kosmos is again generated from Chaos as before. The Cycle of 60, formed by the 
 combination of the above circle with another of 10 divisions, is said to have been invent- 
 
 1. Lun Tu, bk. xv, ch. x. 
 
 2. Lo Ke, see. iv, (j^ jS,)) p. 56. 
 
 iMIi 
 
 iii im. i ii i j4;iijmm! i 
 
148 
 
 NOTE. 
 
 ed by "Naou(Noah?) the Great" after tlie Deluge.' The period of the destruction 
 of the Universe is represented under the P* Diagram of the Yih King, in which eaoli 
 round of Nature terminates, and all things come to an end in consequence of the 
 universal depravity of mankind.' The ' ' Mean Man " gains the ascendency in this 
 Didgi-ani, and tlie "Prince" or Model Man or Shang-te retires into quiescence. At 
 the following or Fiih Diagram however, this Prince, or Heaven, or Shang-te, the ' ' Mind 
 of Heaven and Earth," who is preserved in the Ovum Mundi from destraotion, by the 
 inherent Fate or First God (jpljl)> arouses himself from his "non-manifestation," as 
 Choo-tsze terms it, and precedes to generate a new body or Kosmos from the Primordial 
 Air, or Matter of the old world. 
 
 In the Yih King each "spreading out" of the world is attributed to KhSeu or 
 animated Heaven, and is compared to the opening of a door, through which all creation 
 issues forth ; and each return to Chaos or the Chum Mundi, or ' ' The Great Receptacle " 
 as it is called, is attributed to IChw^n or animated Eai'th, and is compared to the shut- 
 ting of a door, so that all things may be safely stored up until the period aiTives for 
 them to issue forth again after the Deluge has subsided; "Hence shutting the door 
 refers to IChwSn, and opening the door to Kh6eii. Each ghntting and opening is Change 
 (•'. e. u revolution of the world) ; and the everlasting succession (of these revolutions) 
 is pervading without obstruction."' These are called the "Great Revolutions," and 
 tliey are compared to a year ; e. gr. " A day has a day's revolution ; a month has a 
 month's revolution ; and a year has a year's revolution. Heaven and Earth's com- 
 mencements and terminations are tlie Great Revolutions." " Shaon Pih-wto says that 
 each complete Great Revolution resembles a year."* 
 
 "After an interval," says Seneca, "in which the deity (». e. Jnpiter, the Mind or 
 soul of Chaos) will be intent upon his own conceptions, the world will be entirely 
 renewed, every animal will be reproduced, and a race of men free from guilt, and liorn 
 under happier stars, will repeople the earth. Degeneracy and comiption will, however, 
 again creep into the world j for, it is only when the human race is young, that 
 innocence remains upon the earth. The grand course of things from the birth to the 
 destruction of the world, which according to the Stoics, is to be repeated with endless 
 succession, is accomplished within a certain period. Tliis period or fated round of 
 nature, is probably what the ancients meant by the Great Year."^ 
 
 " The Cosmogony of an anonymous Etrurian preserved by Suidaa limits the 
 
 duration of the universe to a period of 12,000 years, 600 of which passed in the 
 production of tlie visible world, before the formation of man. Another doctrine ascribed 
 to the Etrurians, which agrees with the tenets of the Stoics, is, the entire renovation of 
 nature after a long period or gnat year, when a similar succession of events would 
 again commence."' 
 
 Plato also held that " the world will remain for ever, but that by the action of its 
 animating principle, it accomplishes certain periods within which every thing returns to 
 its ancient place and state. This periodical revolution of nature is called the Platonic 
 or Great Year."' 
 
 1, Wi iffiC' Vol. i, p. 24. 
 
 2. Compare Genesis, ch. vi, 6. 
 
 4. 'tt S> Sio. sec viii, p. 13. 
 6. linf. i/lll. 
 
 3. Bk. HI, (Jl) oh. xl. 
 
 Jowett, Vol.iv, p.l98. 
 
 Enf. i, 841. 
 Ibid, p. 238. 
 
NOTIT. 149 
 
 Xeoophanes thought that the Earth " had at one time been covered with water, 
 in pioof of which he noticed the nnmerous shells found inland and on tnoontain tops, 
 together with the prints of Viurioiis fish which he had observed in the quarries of 
 Syracuse, in the island of Pares and elsewhere. From tliese facts he inferred that the 
 earth had once been covered with water, and even that it would again be so covered at 
 some future time to the destruction of animal and human life."^ Herodotus from tlia 
 same premises, draws a like inference with regard to lower Egypt.^ 
 
 With regard to the formation of the First Man, Plato held that he was made from 
 the foi»r Elements Fire, Air, Water and Earth.' 
 
 "It was, we know, the belief of nearly every nation, Uiat tlie Earth impregnated 
 by the power of the ether and the stars, brought forth from its womb in different places, 
 the progenitors of the human family. Hence Brutus commanded by the oracle to salute 
 his metlier, kissed the earth, an action of his that very few have rightly comprehended. 
 Similar was the notion of the Gauls, when they afiu-med that they were the descendants 
 of Dis, that is, the Earth. "^ 
 
 (7, 8, 9, 10.) Heaven and Earth having come forth from the Ovum Mundi, in 
 which they were preserved during the Deluge, now become the Great Father and 
 Mother of all things, and with these form one conjdete whole which is worshipped entire 
 and in all its parts and me:ubere, in detail, ia the state religion of China." Heaven or 
 Shang-te surrounds the Earth, ttnd Earth itself is made from his substance, so that the 
 whole Kosmos is styled " Heaven." Thus Sliang-te is the Heaven above the Earth, 
 and also the portion below the Earth, that is to say, Hades. He is, in a word, a 
 Great Monad and yet all things ; Earth, Sun, Moon, and Stars, Mountains, Rivers, 
 Trees, Plants, Birds, Beasts, Reptiles &c., being all made from his substance. Air ; and 
 all being his various parts and members. Hence all are worahipped equally with him- 
 self. "With regard to the whole (Heaven or Kosmos), then Earth is this one Heaven, 
 and the six children are aho this one Heaven," or Sliang-te.^ The family saved from 
 each Deluge, according to the Yih King, are Kheen, Mind or Shang-te or Heaven, 
 Khw^n or Earth, his wife, three sons and their three wives (and sisters). This family of 
 Eight aio the I>ii Majomm Gentium of the Pagan world.' 
 
 So also in tlie West, the animated Kosmos or Jupiter was called Heaven; e. gr, "The 
 world, and that which by another name is called Heaven (ooelum), by whose circumgy- 
 rations all things are governed, ought to be believed a Nnmen, eternal, immense, such 
 as never was made, and shall never be destroyed."^ "Let the universe then be called 
 Heaven, or by any other name which it usually receives,"' &c. Hence this Heaven or 
 Jupiter is called by Valerius Soranus " Deus unus at omnes," And Jupiter himself 
 addresses the other gods as "Coeliooloe, mea membra, Dei."'» &c. The portion below 
 the Earth, or Hades, was also Heaven or Jupiter ; and hence Orpheus calls "Jupiter 
 and Hades (personified, Pluto), one and the same God.''^^ Aristotle states that Anaxi- 
 menes also regarfed his Primordial Air as "God," that is to say, as Heaven or 
 Jupiter." 
 
 (11, 12.) The Primordial Air or Great Monad (^{j — ) generates the visible 
 
 1 Crete's Plato, i, 19. 2. Herodotus, ii, 12. (Kawlineon). 
 
 3 Grote's Plato, ill, 277. Jowett, lii, 175. 4. Cud. i, 402 note. 5. Chin. Rep. iii, .50. 
 6 Yih KlnB, bk. iii, ch.xl, Eaog-he. (Imp. Ed). 7. Ibid, bk. iv, oh. x. 
 
 s' Cnd i 21u 9- Timoeus, sec. 1. 10. Cud, il, 206, 227. 
 
 11.' Ibid. i. 222. 12. Ibid, i, 161, 186. 
 
150 NOTES. 
 
 world from his rnvn substance. The aibtile poMaoh or Ether is fais Mind, ahd the 
 grosser Air he foi-ms into the visible world as his body, Which he pervades and aniwdlteB, 
 as the Mind pervades and animates the body in Man. Obtside th^ whole bddy ef 
 Heaven or the Kosmos, is a, hard ethereal shell which preserves this divifte atiiinal froM 
 destniction : so that, even in its arranged state the Kosmos is regarded as an egg, !a 
 which every thing living is preserved, and which floats on the Ghwotte waters WiSk 
 its eight inhabitants while the Dehige pre\'«il8i 
 
 (16.) Heaven or Shang-te's natural colour is ii deep azure appivaching to Maok.l 
 Both Hindoos and Egyptians represent this Great Father "Heaven," fts being of I& 
 black or daric azure colour. The latter called this Deniiurgus Gneplt, and wot^ipped 
 him, personified, "in a statue of human form, and a blackish sky-.eoloured com})]exion 
 and thrustiag forth an egg out of his mout^ by which was meant the world."* 
 
 (19, 20, 21.) Mind, or the subtile ethet '{Sltcmg-te), is endowed with inteJJSgfeiMa 
 by Fate, and holds a middle place, as we have seen, between this Flirst God and tl* 
 gi'osser Primordial Air which he {Shang-te) pei-vades and animates, and from which h« 
 forms his bod^- Heaven and Earth or the visible woi'ld. Compared with th* First God 
 he is regarded as being "corporeal," while, in comparison with his body the World, he 
 is considered to be a "spiritual" substance. The distinction between this Miiid or the 
 second god, and Fate or the First God, is insisted upon most distinctly in par, 20i, Mind 
 or Shcmg-te, would cease to be a Mind, if Fate or the First God (the Ineoiipore«l 
 Reason) were not inheremt in it ; so that, these two, aJ'Bliough wMy different and 
 distinct as to nature, must never be regarded as separated 'from each other. Shcmg-te 
 or Mmd, the Intellectual Ethereal Fire, is the Bulerof all the lesser Gods, as well as 
 of the world his body ; and if Heaven or the Kosmos were uot animated by this ethereal 
 Mind, then, "Oxen would produce horses, and peach trees would send forth plum- 
 blossoms," there being no Ruler to generate the various parts of the universe according 
 to then: kind. In Chaos this Demiurgic Mind or Shang-te remains quiesoont and 
 passive, as it were engaged in meditatfon, until the period arrives for the arrangement 
 of a new Eosmos from the ruins of the old world 5 that is to say, from the Primordial 
 Matter in which Le is inherent, and of which he is the most subtile and ethereal portioni 
 This Mind is designated ' ' IQieen " in the Yih King because he is " Hard " ether, and 
 he is called "Shang-te " because Jie rules his body the world, just as tlie Mind rules the 
 body in Man. The complete Kosmos or Heaven, therefore, is merely u Man while 
 Man is a Microcosm. ^ " Heaven (Shang-te or the Kosmos) is a Mould— a Great 
 Man; Man is a little Heaven" (Microcosm). " Especially must this be done hy. us, 
 whose ancestor (Confticius) and Heaven (Shang-te or the Kosmos) are one."* "The 
 Sage is the Active Principle (^ ; i. e. Soul) of Heaven and Eftrtt."' "Man'siieftd 
 is round like Heaven, and his feet are sqnare like Earth."" According to -the Yfli 
 King Heaven or Shang-te or the Kosmos is but a Man. Plato also held tha* "'tthe 
 cranium (in Man) was made spherical in extotior form like the Kosmos," i. e. "Ilea" 
 ven " or Jupiter.' 
 
 (22, 23.) Tlie period during 'wb'oh Mind or Shanff^e is quiescent, is, when he is 
 shut up in the Ovum Mumli, to preserve him during the period of the Deluge. From 
 
 1. Ylh King, bi.. 1, p. 13. 2. Cud. 1, 698. 3. See also neXt-par. 
 
 4. own. Kep. xvill, 26*. 6. 'S S> &o. sec. xxxviii, p 17 
 
 8. Uhoo-tszefs -Works, oh. xlll, p. 31. 7. Crete's Plato, ill, 264. Jowe^t, li, SB8. 
 
NOTES. 151 
 
 this he comes foi-th to generate nil things. This Kfaeem or Mind is the second god and 
 pervades nil things^ being in &ct the rational sonl of the frorld. He is the Mind in 
 Mod, as well as the prhioi{de of life in the lower creatian. That which pervaded the 
 TO nav in the West was called Qeog or Deus, NoDf or Mens, and was the second god, 
 and tim same thing precisely, tiie Gonfucianists call the Jflp or God Skamg-te or 
 Miud ; tlie second God. Thus the soul of tlm Kosmos is called "Mind " both in tlie 
 Confuciifn and in the Western systems of Plailosophy ; in both also, he is the subtile ether 
 or the Light, endowed with reason by the First God, or the iBCorporeal Fate, to 
 wbich latter, in both, precisriy the same titles are given, and the same attributes 
 asci'ibed. The parallel, botii as to the Pint God aad also as to the second, is bejond 
 question. Of Ju{)iter, tlie rational soul of tihe Xosmos, Yirgil sajs : 
 " Mens agitat molem, et magno se corpora miacet. 
 lade hominum pecudumque genua, vitteque volantum, 
 Et quce marmoreo fert monstra sub osquore pontue. " 4c.l 
 Ansloflelield "tliat animals ha-ve souls derived from that most subtile ether or 
 soul wtuch pervades Heaven, the Ah-, and the Stars."" "Chrysippus asserted the 
 ether to be the principal god, and to pervade all things." "Souls are thus bound to 
 and connected with Cod as being parts of and deoerptions from himself."^ Plato lield 
 that flie soul in Man " fs derived by emanation from God ; but fhat this eniaoation was 
 notirameffiate, btit through theinlerventian of Ihesoul of the world, which was itself 
 debased by some material admixture," &c. (i. e. with the Anima ; the Khw&n of the 
 Yrli King).* "Man, according to the Stoics, is an image of the world; one whole 
 composed of body and Mind. Tlie Mind of Man is a spark of that Divine tire which is 
 tlie sonl of tlie wcn-ld."' Pythagoras, Empedo(3es, and the philosophers of the Italic 
 sdiool, hdd that "we men have not only a conjunction amongst OOTselves with one 
 auother, but also "mth ■ftie gods ahove us, and with hrute animals below us; because 
 there is but cue spirit, -n-hich, like a sonl, pervades the "whole world, and unites all the 
 parts thereof togethar."* Hence as Heaven, Earth and all things are Shang-te in 
 Cliina, 80 were they Jopiter in the West, This explains the statement of Mencins, 
 tlvst, * ' That whe(Feby man diflfors fi'om the lower animals is but small."' 
 
 Tins Mind or SJmng-te, the animated Air, is generated by the First God, who 
 iscnUed Fate, and "The Good" (see Part I, above, par. 2, 7). So also Jupiter. 
 Plato, for instance, held that this " Mind or Intellect " was generated by the first " Hy- 
 postasis," r'ayaQov,^ anidthis Mind henceforth usurps the place, titles, and attributes 
 of the First God, and is ■" generally by all men looked -upon as the first and highest 
 God.'" So it is in China; althougli the Gonfucianists distinctly acknowledge an 
 eternal, self-existent Unity or Divine Eeason higher than Mmd or Shanyte, who is but 
 the second god and the Deira'urgus, yet, all worship this second god, as being "flie 
 immediate architect of the world,'" amd virtually exclude the first God altogether. "> 
 
 f27 28.) Hence, while Choo-tsze holds that there must be a Euler in the Kosmos, 
 he denies, like all the rest of the pagan world, that this Euler is a personal bemg 
 separate from Matter. He is merely a Mind or soul who acts under a higher power, 
 Fate, who " rides upon him as a man rides upon a horse." 
 
 1 a-Tipid lib vi ver. HOA-ISi. 2. Cufl. ii, 240, note. 
 
 3":290,nor:[Mrnate. *. Enf.i,W H. Jbid, p. 342. 
 
 6 Oad li 2W '• Legge's Menjans, p. 201. 
 
 8 Cud! ii' 368. 9- IbiU, p. 385, note. 10. See below, par. 27. 
 
152 NOTES. 
 
 (29, 30, 31.) Thus, on the authority of the Confucian Classics, Heaven or the 
 Kosinos consists of three things united in one whole, viz, 1° The Kteriial P'ate or First 
 God (^ %^), 2° Mind or Shang-te, the Intellectual Ether, the second god, and the 
 Deiniurgus ; and 3° The, visible Heaven or Kosinos which is liis body. These are 
 never separated, bnt form one whole animated Kosmos, in the centre of which the 
 Earth is placed, which is upheld by the swift gyrations of this Heaven or Shang-te. 
 
 (35, 36.) The twofold division of the Primordial Air in generating each species is 
 into a Male and a Female. To generate Man it divides into an Animus and Amina 
 Mimdi, who are the Great Father and Mother of all things. Tlie Light, which is 
 "Father," and "Prince," and "Ruler," is the Masculine Principle, and the Darkness 
 which is styled "Mother," is the Female Principle. These each generate a body ; the 
 former generates Heaven and the latter Earth, and these two, body and soul, are the 
 Great Father and Mother when regarded as two, while, regarded as one they constitute 
 the Great Hermaphroditic deity Heaven or Shang-te, the Great Monad who generates 
 all things from and within himself and who is thus the Hermaphroditic "Heaven" or, 
 Jupiter of the 'Western philosophers. ■" When they assume form," says Choo-tsze,, 
 "■ Khien (the Light) becomes Heaven, and Khwan (the Darkness) becomes Earth. "* 
 He also said ' ' the expressions ' the generating of Heaven,' ' the generating of Earth ; ' 
 ' the completing the Demon (/rtwon),' 'the completing the Ruler (fiViSe/i),' means 
 the same as this, ' The Great Extreme (the Air) moving and resting generated the 
 Earth and the Heaven'" (Yin and Yang complete)." The statement of WooLin-chuen 
 has been already quoted, that "KhSen-khw&n is the Ruler yf^j i. e. Shang-te) who 
 governs the myriad of things, and pervades the midst of the six children." Shang-te 
 then, like Jupiter, is the twofold soul of the Kosmos, and the visible world is his body 
 which he governs as the Mind governs the body in Man. He is the " Virtuous Nature " 
 which Man receives from this auimated Heaven or Kosmos, at his birth. 
 
 (37 — 43.) The passage commented upon in the 37th paragi'aph will be found iu 
 the text of the Yih King.' This Great Father "Heaven" and his wife ''Earth" are 
 the two great Patrons of generation, and hence they are always worshipped at marria- 
 ges. " The first copy (of the marriage contract) we shall take and burn before Heaven 
 
 and Earth (The conti-act) being solemnly sworn to, they knelt in humble worship 
 
 before Heaven and Earth."* 
 
 •'Confucius says, KhSen and Khwan, (Heaven and Earth) are the door of 
 Change ((. e. of generation). Kh'den is the p^ !|^J male oi^gan of generation, and 
 Khwan is the |^ S^ female organ of generation.'" Thus Heaven or Shang-te ib 
 evidently the Priapus of the west, and tlie Baal-peor of Soriptiu'e whose worship was 
 ^' Aperirehymenem virginemn," 
 
 On this universal pagan docti'ine, Arnobius (lib. 3. adv. Gentes) thus comments : 
 " What say you, ye holy and unpolluted champions of religions ? Have the gods then 
 
 sexes, and do they carry about with them the impurities of genital members? O 
 
 pure, holy, spotless divinities ! " &c.' 
 
 1. Works, see. xxvlii, p. 1. 
 
 2. Choo-tBze ; (Pandects) ; bk 1, p. 74. (Legge's " Notions," &b). 
 
 3. Sec. Ill, oh.vi, (Jl)' Phallio worship. 4. I ^ 1^ &o. 
 
 6. Tlh King, book ill, oh, vl. ( P )• 6. Cud. vol. 1, p. 607 note. 
 
NOTES. 153 
 
 UGHT AND DAItlUIESS. — THE ITVB ELEMENTS. — THE SEASONS. 
 
 We now come to the particular consUeration of the twofold soul of Heaven or the 
 animated Kosinos, viz. Light and Darkness. The Light is a subtile, intellectual 
 Fire, or ethereal Mind, and is the rational portion of the soul ; and the Dark- 
 ness is the sentient or in-ational portion, or' the anima mundi. These two souls 
 are precisely the same in the Kosmos and in Man, and hence the former is styled a 
 Great Man, and the latter a microcosm, or "little Heaven" (^Shang-te). In the 
 Kosmos, the body in which these souls are inherent is the visible Heaven and Earth, 
 Heaven being the Head, Earth the Feet, the Sun and Moon the eyes &c., and this 
 whole animated Kosmos, body and soul (or '^ and ^) is the complete Heaven or 
 Shang-te of the Confucian Classics — the chief Demon-god of the material system 
 taught by the great Sage of China. 
 
 " Heaven belongs to the Light and is God ; Earth belongs to the Darkness and is 
 Demon."! 
 
 And these are so designated from their souls ; e. gr. "The soul of the Yang 
 (Heaven) is god ; and the soid of the Yin (Earth) is Demon."' Henoe also, Heaven 
 and Earth are designated Light (Yang) and Darkness (Jw) respectively. Heaven 
 being the complete Light, body and soul, and Earth being the complete Darkness, body 
 and soul. As "one" these are the great Hermaphroditic Heaven or Shang-te body and 
 sonl, and as " two " they are Husband and Wife, the Great Father and Mother of all 
 things. 
 
 (Par. 1-6, 9.) The Light and the Darkness are, in fact, two Genera, under one 
 or other of which every portion of the whole Universe is classed ; hence, Heaven belongs 
 to the Light, Earth to the Darkness ; Before belongs to the Light, Behind to the Dark- 
 ness ; the Left belongs to the Light, and hence it is the place of honour in China, while 
 the Eight belongs to the Darkness.' Eveiy Male also, whether of Man, or Beast, or 
 Bird, or Reptile, or Insect, belongs to the Light, and every Female to the Darkness. 
 Also, each thing which belongs to the Light, has also in it a certain proportion of the 
 Darkness, and vice versa. Hence, as the Light is Masculine and the Darkness 
 Feminine every male is also female, and every female is also male*. The Chinese 
 say that it is in consequence of this law that the human male can beget daughters, and 
 the female can give birth to sous. This theory of Light and Darkness also enters ex- 
 tensivelv into the social life of the Chinese ; e. gr. in receiving guests the Confucian 
 rnle, as laid down in the Seaou He6, is as follows ; "Whoever enters with his guests 
 yields precedence to them at every door ; when they reach the innermost one, he begs 
 leave to go in and an'ange the seats, and then returns to receive the guests ; and after 
 they have repeatedly declined, he bows to them and enters. He passes through the 
 right (». e. Darkness) door, they through the left (Light). He ascends the eastern 
 (Light), they the western (Darkness) steps. If a guest be of a lower grade, he must 
 
 1. 'IS ™&o. Sec. xiviii, p. 4. 2. Clioo-tsze's ■Works, oh. 11, p. 6. 
 
 3. Bee below, par, 18. 20. 4. Below, par, 17. Tih King, iii, iv, \P)- 
 
154 NOTES. 
 
 approach the steps of the host, while the latter must repeatedly decline the attention ; 
 then the guest may return to the western steps ; he ascending, both host and guest 
 must mutually yield precedence : then the host must ascend first and the guests foUow. 
 From step to step they must bring their feet togther, gradually ascending, — those on the 
 east (Light) moving the right (Darlcoess) foot first, those on the west (Darkness), the 
 left " (Light).^ Hence, also, when a man is d^-iug, his female relatives are sent out of 
 the room as they belong to the Darltness, whidi is death ; and his male relatives and 
 friends, who belong to the Light, which is life, are introduced in order to Iceep him 
 alive as long as possible. " Day and Night, that is to say Light and "Darkwest, Death 
 find Life, Demon andGod."* 
 
 (U, 12.) These paragi'aphs refer to the statement in the Yih King, " That wliioh 
 is Incomprehensible in the Light and the Darkness is God (jplf)-' God, who is 
 designated by the Gonfucianists Faie, Reason, &c., is inherent in the Eternal 
 Primordial Air, and with it forms one whole, as the body and soul in Man. This 
 Primordial Ail divides into two kmds, viz., Light and Darkness j and, as the Divine 
 Unity or God which is inherent in it pervades both divisions of this Air whole and 
 entu-e, and without division of substance, being a perfect Unity, He is declared to be 
 " Incomprehensible." TTie Primordial Air thus dividing into a Male and a Female, 
 generates all things. Thus the Great Origin of all things is " One yet Two, Two yet 
 One"; the "One" or Unity being "God," and the " Two" being Light and Darkness 
 or Ether and grosser Air, the Great Father and Mother of all things, and the Jupiter 
 and Juno of Western Philosophy. The Kosmos composed of these "Two" is tlie Great 
 Hermaphroditic Monad iS/ion^i-^e, (^ "—) whose animating Frinclple is the Divine 
 Unity, "The Infinite " or the aneipov of the Pagan World. 
 
 (13.) The Darkness or Female Principle, which ultimately becomes the Earth, 
 collects and stores up within her the Air or seed of the world which the Light or 
 Heaven scatters, and thus she generates all things." 
 
 (14, 15.) The Great Extreme is, properly speaking,' the twofold soul of Skang-te 
 or the animated Kosmos. But this double soul who is the acting Demiurgus, derives 
 all his powers from the Divine Reason," which is the real Great Extreme, inherent iu 
 this second Great Extreme, or Air, without which latter "He would not have any 
 thing to rest upon." Hence to avoid confusion, the designation " The Infiuite " is 
 given to the real Great Extreme,' and thus His complete distinctness from Shanff-te or 
 the second Great Extreme,^ the twofold Air in whom He is inherent, is maintained. 
 The Root of all things, and nil souls, is Grod ($lf ) or " The Infinite," and the Demiurge 
 on whom "He rides as a Man drives a chariot" is " The Great Extreme " or Shang' 
 te, the twofold soul or Mind of the visible world. The relation between these three, ag 
 has been already shown, is thus stated by Oioo-tsze ; ' 'Mind,' compared wiBi Nature 
 (fig. 4) is more material ; but compared with Hie Air,' he is certainly morff spiritual," 
 
 The real Great Extreme or " The Infinite, "° while He is the Aitthor of all motion 
 possessed by the second Great Extreme or Shm.g-te,'' is Jieverthelese Himself iQ3tDove> 
 able ; and in this we have another added to the many proofs that this Fiist God of the 
 
 1. " Middle Kingdom." yoL i, p. &sa 3. Tih King, bk. ill, eh. v. (_£)• Imp. Id. 
 
 3. Bk. ill, oh. V, \_I1)' 4. " Heaven aad ICartii," per, 87. 
 
 6. Plat-e 1. Fig. 6. 6. Plato, I. Fig. 4. 
 
 7. Ibid, Fig. 6. 8. Ibid, Fig. 6. 
 
NOTES. 155 
 
 ConfiiciaDists is the identical First God of Western Philosophers ; e. gr. the First God 
 (eeof) is designated by Aristotle "to npuTOV Kivovv dKivTjTOV, the first in- 
 moveable mover."* Hence in the CDnfacian jargon this God (jp^) " moves yet moves 
 not, reets yet rests not "; t. e. He confers these powers upon Shang-te or the animated 
 PriiDOrdial Air in whom He is inherent, while He Himself, as He occupies " the pivot" 
 or centre of motion, is not affected by either the Motion or the Rest. 
 
 (23.) Here again, the First god. Fate or Beason, is scnipulonsly distinguished 
 fiom the second god, viz., the Primordial Air, or Honad, or Shang-te, in whom He is 
 inherent ; Shang-te or the Air, is His Ethereal Eeccptacle, and He makes this Air to be 
 a Mind by His inherent presence. 
 
 (23, 24.) TLe Primordial Air is not only Light and Darkness, or the animated 
 Heaven and Earth, but these two Beings are styled astronomically, ^ ^ the Snn, 
 and J£ ^ the Moon. 
 
 (25.) In this paragraph Choo-tBze ^ves a full description of the divided Primordial 
 Air or two great Principles of all things. Light and Darkness, the double soul or 
 Amana-anima Ot the visible Heaven and Earth." The Circle or Universe composed of 
 these two, is thus represented by the Chinese, with the exception of the cardinal points 
 which are added for die sake of cisameas. 
 
 S. a. The Light is the Am'mus Mandi, or the 
 
 Rational soul of the world ; and the Dark- 
 ness is the Anima Muudi or the sentient and 
 Irrational soul of the world ; for " The soul 
 of the Yang (Heaven) is God (the Light), 
 and the soul of the Ym (Earth) is Demon 
 I v^, (the Darlsness). 
 
 b. This complete circle is the Demon- 
 god Shang-te; for, "The Darkness is 
 Demon, the Light is god (j^)-" "Demon 
 and god, are the Air."' 
 
 c. These are designated, the Light KhSen 
 and the Darkness Khwan, in the Yih King ; 
 and the body of this double soifl is the 
 
 viable world or Heaven and Earth.* These two sonls "fUlupthe midst of Heaven 
 and Earth" and animate them, so that these two Beings have the power "to make 
 and transmute," and thus become the Great Father and Mother of all things. The 
 animated Heaven or Shang-te, soul and body, is the first-bom fi'om the Chaotic egg, 
 like tie Love or Cujnd of western Cosmogony, and the animated Earth (Yin, Ybni, or 
 Juno) is his wife, and these two Beings, according to the Yih King, come out with 
 "the ax Children" three sons and their three wives, constituting a family of eight 
 deilaes (the Du Majorum Gentium of the west), from the Omm Mandi in which they 
 are preserved from a fearful Deluge whicli utterly destroys a previous world, in conse- 
 quence of the degeneracy of its inhabitants. Heaven and Earth are, in fact, the C<bIus 
 and Terra of western Cosmogony, and are the oldest of the gods ; "Heaven," says 
 
 i ^o-tke's work., eh. U, pp. &, 6. 4. " Heaven and Earth » par. 36. 
 
156 NOTES. 
 
 Choo-tsze, "belongs to the Light aud is God {j}if) j Earth belongs to tho Darkness and 
 is Demon {%,)• 
 
 d. This Light and Darloiess or the Demon-god Shang-te, the double soul of the 
 Kosmos, is the subtile or more ethereal portion of the Primordial Air, and, as we have 
 seen, is generated by the ]First God (]|lf ) who is designated in the Yih King "The 
 God who adorns all tlungs ;'' and Choo-tsze, as we have also seen, distinctly and care- 
 fally distinguishes this First God from the second god or Shang-te wlio is merely the 
 cMef Demon-god (^ jplf )• He states plainly that the Demon-god is "not the God 
 ■who adorns all things " and who is the ^ f if or First God of the Yih King. This 
 latter he designates "Fate," and makes Shang-te subject to Him. The Light or 
 Rational soul of the animated Kosmos is the Hegemonifcbn of the First God or Incor- 
 poreal Reason, and this latter makes that soul to be an Intellectnal Mind by dwelling 
 in it; "XAEen is the commencement of all things, and hence he is designated 
 'Heaven,' aud 'Father,' and 'Prince.'" And Choo-tsze says, "Intellect, Sensation, 
 and Motion belong to the Light ; bodily substance to the Darkness." There can be, 
 no doubt whatever, therefore, that tho Shang-te of the Confucian Classics is the iden- 
 tical Jupiter of the western Philosophers, viz., the subtile, fiery ether, endowed with 
 intellect by Fate or the First God, and which is situated at the outermost oii-ole of the 
 visible Heaven, "The honourable Sovereign Mind" which is invisible to human eyes ; 
 for, " Mind is the brilliant portion of the Air." In this Mind the Ffrst God dwells and 
 acts chiefly, for, "If there were no Mind, then Fate (God) would not have any thuig 
 to vest upon."* And this Mind is the second or Corporeal Great Extreme, the ethereal 
 body of the First God ; for, "Mind is the Great Extreme." This Mindiis also, as we 
 have seen, regarded as spiritual when compared with his body the visible Heaven and 
 Earth. The First God, as we have also seen, is the real "Great Extreme ;" but, lest 
 he should be confounded with Shang-te or Mind, He is styled "The Infinite ;" and to 
 indicate the inseparable connection between the two the phrase "Infinite and Great 
 Extreme" is used, which is equivalent to "Reason anrf'Mind." Reason without 
 Mind would have no means of acting, and Mind without Reason would cease to be Mind, 
 e. As Mind or Shimg-te pervades all things hence the twofold soul in Man is 
 called, the Rational portion god (jplp)) and the Sentient portion demon ( ^). 
 " Heaven and Eaith are one thing with my body ; that which is designated Demon- 
 god {Shang-te) is my own Air" (i.e. twofold soul).' "That which Heaven and Earth 
 possess iu common with Men is called Kwei-shin"^ (Demon-god or double. soul). 
 Hence the twofold soul in Man is Mind or the Demou-god Shang-te, who is also tlie 
 double animating Principle in Beasts, Birds, Reptiles, Trees, (hence Shang-te is the 
 Sap-god of the Hellenes; see Cox's Aryan Mythology, Vol. ii, p. 113, note), &c., &o., and 
 these souls are the gods of the Chinese Classics, iu which latter, therefore, no personal 
 God distinct from Matter can be found ; ' ' Because the souls of things are considered most 
 honourable (the Sages) distinctly designated them Demou-gods (^ ^), and estab- 
 h'shed them to be the patterns of the Mack haired people. Thus every one would fear 
 them, and the myriads of people would obey tliem."" It is on this ground, viz., that 
 Man and Shang-te, or the am'mated world body and soul are identically the same, that 
 
 1- IS 3 *6. Sec. ixvlli, 4. 2. Ohoo-tsze's Works, oh. xliv, 2 
 
 3. Ibid, oh. li, n. 4. Ibid, p. 5. 6. 
 
 Ibid, oh. li, n. i. Ibid, p. 5. 6. Lo Ke, aeo. vili, p. 40. 
 
NOTE. 157 
 
 the foruiev is exliorted to virtue ; e. gr. " Mau is one thing witli Heaven and Earth, 
 why then should he demean himself ?"i "Heaven, Earth, and the myriad of things, 
 are one substance with my body ; when my Mind is properly adjusted, the Mind of 
 Heaven and Earth is properly adjusted. "^ " The jf$ (fleof— Rational soul or Mind) 
 in Man, is the jplf of Heaven and Earth (Mmd or Shang-te) ; so that when Man 
 demeans liimself, he demeans Heaven and Eai-th. Can he then venture to do so f "' 
 Hence also the First God or the Divine Reason, is inherent in Man's Mind as well as 
 in the Mind of the Kosmos, and this is what Confucius means when he says, in the 
 passage already quoted, " My Reason (Tarn) is the all-pervading Unity." That Rea- 
 son or Fate or God is an Indivisible Unity we have already seen. Hence Mencius says 
 that the sage "preserves the traces of God" (fijl— the Divine Reason) in the Universe. 
 J^. It is plain from what has been stated that there are three Hypostases in the 
 animating and governing power of the Kosmos, according to the Confucian system, viz., 
 "Fate" or "Reason" or "The good" or "God," who is an Indivisible "Unity;" 2. "Mind" 
 or Rational soul ; and 3. " Sentient soul " or anima. Hence, in forming the Universe, 
 the Firet God uniting Himself with the subtile ether thus places Reason in that Rational 
 soul ; next He places that soul in body, viz., the visible Heaven and Earth, and thus 
 completes the animated Great Extreme or Kosmos, which Choo-tsze pronounces to be a 
 most Divine (^fe tPt) thing. Now, we have here clearly, the "three divine hypostases 
 of the Egj'ptians with the Pythagorio- or Platonic trinity of first, T^ "ev or T^ayaOdv, 
 unity and goodness itself; secondly, VOVg, mind ; and thirdly, ''/"'%'/ ('■ *■ anima) 
 soul."^ Further, Plato describes the formation of the Kosmos thus : " In pursuance of 
 tliis reasoning, placing intellect in soul, and soul in body, he {i. e. the First Geof) 
 constructed the nniverse." "He generated the universe ?. blessed god."" The 
 None or Mind of Plato was also a double soul ; " Must we not necessarily say that the 
 soul governing and residing in all things that move, governs also Heaven («. e. the 
 universe) ? Assuredly. One or more ? At least more than one; nor ought we to lay 
 down fewer than two, the one benefioont, the other working contrary things ?"' Hence 
 also, "Man, according to Plato bears the image of the whole world ; both the world 
 and Man being a compound of soul and matter, and the soul of both being partly 
 rational and partly irrational."' "From this we see the nature, as well as the origin 
 and birth of that soiil which governs and rules the whole universe. That mundane soul 
 consists of two parts &o. From this soul of the world were derived, according to Plato's 
 opiiuon, those souls by which our bodies are governed. What is said of it, therefore, 
 we are to suppose as said of these also. As the soul of the world consists of two parts, 
 one brute and irrational, the other rational and wise, so also onr minds."' "This 
 Ethiopian god (previously mentioned) is that twofold principle of good and evil, the 
 worship of which was so general among the nations of antiquity."' 
 
 " Zardnsht (Zoroaster) affirmed Light and Darkness, Yezdan (Oromasdes) and 
 Ahriman to be the two contrary principles, which were the origin of every thing subsist- 
 ing in the world ; the forms of nature being produced from the combination of these 
 principles." " Zoroaster, adopting the principle commonly held by the ancients that 
 1. works of ihe Two Chings, Vol. i, p. 62. 2. Chung Yung, Sec. i, p. 25, 
 
 • >M: fffl jfec Seo xii n 5 *• Cud. i, p. COl: also, pp, 484--5. 
 
 6; TiSaS; ch. k : xiii. Jowett, Vol. ii, 525. 6. Cud. i, 339 note. Jowett, Vol. iv, 407. 
 
 i. CadXij Sis i^ote. 8. Ibid, p. 335 note. 
 
 9. Ibid, ii, 166, note. 
 
158 NOTES. 
 
 &om nothing, nothing can be produced, conceivei] light, or those spiritual subetances 
 wUch partake of the active nature of fire, and darbiesB or the impenetrable, opaque, 
 and passive mass of matter, to be emanations from one Sternal source."' " This cUsg 
 (Zoroaster and the ancient Hngi) called the better principle Qod, and the worse 
 
 demon."" " almost all the oriental nations believe the all-pervading Light to be 
 
 God."' It is plain then, that what the Confucianists call "demon" and "jfif 
 viz., the Darkness and the Light, the other pagans call "demon " and " God" VQ^Ofi 
 Deus, &c). There can be no question therefore that the Chinese term Jfrf means 
 " God " and not ' ' Spirit " merely. The philosopher Ewae Nan-tsze and some otliers 
 amongst the Chinese designate both these principles God ($lp)) but the generoUty 
 (following the Yih King) designate the Light or Good principle alone god (^ )> and 
 the Darkness or Evil principle Demon (^)) so also amongst western philosophers, 
 " Some suppose that there are two gods, as it were of contrary arts, so that one is the 
 author of good, the other of evil things ; others call hira that Is the better a god, hut 
 ttie other a demon only."* 
 
 This twofold Mind or Shang-te is also Plutarch's "Ruler," or Jupiter ; "From 
 this (evil soul or demon), and that orderly and best substance (the Rational soul) 
 God made it prudent and regular, and imparting, as it were, intelligent form to sensi- 
 tive, regular to movmg, appohited it the Ruler of the universe."' And, the Con- 
 fucian Demon-god or twofold soul Shtmg-te is the Being to whom the most solemn 
 worship is offered by the Chinese Kmperors at the Altars of Heaven and Earth at 
 
 Peking; "Confucius said By sacrifices to Heaven and Earth, they (the ancient 
 
 Kings) served Shany-te."^ And the philosopher himself explains that by "Shang-te" 
 he does not mean merely an inanimate visible world, but the twofold soul of the 
 ammated world, viz. Light and Darkness or the Groat Demon-god who rules all 
 things ; he says, ' ' The sacrifices to Heaven and Earth are to show gratitude to tht 
 Demon-god (Shang-te)."' But, lEnd or Shang-te, as we have seen, is merely the 
 Demiurgic RiOer or second God, who owes his existence and all his powers to the First 
 God, viz, Fate or Reason. 
 
 It is obvious then that the reason why the Hind of Han is called Grod, (^), or 
 the Divinity within us, in the Chinese Classics, is, because it is a portion of the Divine 
 Ether or Light, which is the Rational soul of the Kosmos. Hence the exact parallel 
 between jjiljl , Geof, and Deus, is unquestionable. "Every ether (soul) in existence, ia 
 it not from Heaven ? Every body in existence, is it not firom Earth ? "8 And when 
 death takes place, " The body arid anima descend (to Earth), and the Intellect and 
 ether (Rational soul) ascend (to Heaven)."* So also in the West: "The mighty 
 Earth and the Ether of Jove, tlie father of gods and men, generate the human race. 
 What is produced from Earth, goes back again to Earth, and that which springs 
 from ethei-eal seed, returns to the celestial pole."'" "Earth is the Mother, she 
 produces the body, Ether adds the soul."^' "God (the ethereal fire, Jupiter) )s 
 the soul of the world'-"'* According to Zeno's doctrine, the Minds of Men are parts of 
 God."'' Cicero calls the Rational soul "God" in the following passage, "Vetet enim 
 
 ]. Enf. 1, 64. 2. Cud. i, 371 note. 3. Ibid. p. 476 note. 4. VAi. p. 364. note. 
 
 S. Cad. I, 3ii,5, note. 6. Chung Yung, boo. xix. 7. Le Ee, sen. ix. 
 
 8. 'K S &o Sec. xxvi, p. 6. 0, Le Ynn, 1. 20 10. Cud. 111. 279 note. 
 
 11. Ibid, p. 280 note. 12. Ibid, i, 211 note. 13. Ibid, li, p. 107 not*. 
 
NOTE. 159 
 
 doiuiiians iJle iii nobis Deus, injussu hino nos suo demigrare."! '< it is n common 
 
 practice wth the Stoics and PlatonistB to call men goda^ as supposing that the sovereign 
 portion of man, namely, the mind and rational soul, emanated from God himself and 
 is a part of Gc-d, and that if man bestows due care on this part, and abstracts it from 
 body, be then becomes wholly like unto God, nay altogether a god."^ " Wherefore in 
 order 'to be consistent, they ought also to have placed all souls among the gods, and to 
 have mutually paid divine honours to each another."' 
 
 As the Light or Mind or Shang-te is the firstborn God from Chaos ;* so also is the 
 Light or Mind or Jupiter of the west, according to Orpheus; "But the Earth being 
 then invisible by reason of the darkness, a light breaking out through the Kther 
 illumined the whole creation ; this light being said by him to be that highest of all 
 beings (before mentioned) which is called also counsel and life."= Hence also Shang-te is 
 the same as the Chaldoean Bel or Baal, the Mind of the Kosmos, from whom all other 
 Minds are derived, and who is also said to have formed Light and Darkness or Heaven 
 and Earth, by dividing himself in two.' Confucius says of ^ — or Shang-te, that 
 "he dividing, became Henven and Earth, and gyrating produced Light and Dark- 
 ness,"' &c. 
 
 Lastly, these two Principles are the Sun and Moon. Choo-tBe says, "The Sun 
 and Moon placed in opposition are God and Demon. "8 " The Light and Darkness 
 placed in opposition are Heaven and Earth, Sun and Moon.'" "The Light and Dark- 
 ness are synonymous with the Sun and Moon."9 Ching-tsze says, "The Light^Dark 
 Air b Eternal and disperses not, it is the Sun and Moon," He also says "Heaven 
 and Earth, Sun and Moon are the same."'" &c, " In ofiering the chief sacrifice, the 
 Great Recompense is made to Heaven (Shang-te), and the Sun rules as Lord. Ho 
 mates with the Moon." " Sun, Moon, coming forth from the East, my Father 
 and Mother, who unceasingly nourish me !"ii The Sun and Moon therefore are the 
 Great Father and Mother, or Heaven and his wife Earth, regarded astronmically ; 
 "By the seminal influence of the Sun and Moon the Stars were produced. "i' 
 
 So also, " The Persians added the worship of the Moon to that of the Sun, and 
 regarded the Moon as the Sun's wife." "As therefore the Sun was called the god 
 Mithras, so his inseparable companion the Moon, seems to have been called by them the 
 goddess Mithra."!' " The prostrations and adorations that are used both by the Greeks 
 and all Barbarians towards the rising and setting Sun and Moon (as well in their 
 prosperities as adversities) declare them to be unquestionably esteemed gods."'* Philo 
 says, " Wherofore some admiring with a kind of astonislunent the nature of both these 
 worlds (i. e. invisible ideas and visible bodies) have not only dciSed the whole of them, 
 but also the most eAcelleut parts in them, as the Sun, and the Moon, and the whole 
 Heaven, which they scruple not at all to call gods."'' Hammon the chief god of the 
 Egyptians, like Sliang-te, was also the Sun,^" as, in fact, was also the cliief god of 
 every Pagan system throughout the world. .lupiter, like Shang-te, was the great Nous 
 or Mens of Heaven or the Kosmos, and resided in the Sun ; and hence he was thus 
 
 1. Tnso. Disp. lib. i, cap. xxx ; Ixxlv. 2. Cud. i, 373 note. 3. Ibid, ii, 106 note. 
 
 4. " Heaven and Earth," par. 6. 6. Cnd, i, 603. 6. Ibid, p. 526, Enf . i, 54. 
 
 7. Le the. Sec. Iv, p. 60. 8. Chung yung sec. xv. 
 
 9. Yih King iii, ch. v. Imp. Ed. Com. vi. Jl- 10. 'K 3 &c. xxvii, 1. 
 
 IK Ddes of l''ei, sec. iii, Ode. iv. 12. Chin. Rep. iii, 65. 13. Cad, i, 473note. 
 
 14. Ibid, ii, 67. 15- IbW, pp. 236-6. 16. Ibid, i, 572. 
 
160 NOTES. 
 
 addressed in prayer, " Omnipotent Sun, the mind and spirit of tlie wliole world."' 
 "The jjil^ of Heaven (soul oi Shang-te) resides in the Sun, as the jp$ of a man resides 
 in his eye." Kang-he. 
 
 (27,) The Light and Darkness, that is to say the Demon-god Shang-te pervades 
 everything in the whole universe, being the principle of life m each. As the twofold soul 
 of each portion of tlie Kosmos he is invisible, and must not be confounded with grosser 
 matter, in which he is nevertheless inherent and cannot be separated from it. 
 
 (28.) The Divine Reason, or Fate, or First God, must not be confounded with 
 Shang-te or the Demon-god, that is to say the Light and Darkness, in which, however, 
 He is inherent, and vfhich therefore must not be considered to exist separately from 
 Him. 
 
 The latter sentences of this paragraph refer to the opinions of the Taouists, who 
 hold, like the Flatonists, that although God and Matter are eternally united together, 
 yet, this union is not absolutely necessary to the existence of the ibrnier. This the 
 Contucianists deny, and hold, in common with the Stoics, that this connection is aa 
 necessary to the existence of God, as the connection between body and soul is necessary 
 to the existence of Man. 
 
 (29, 30, 31.) A reference to part, HI. par. 6, 6. will make these paragraphs clear. 
 
 (33.) The Light or SJtang-te is God (jjilf) in vutue of the inherent Fate or 
 Reason, who is the First God. This Light or Shang-te is also the Virtuous Nature 
 which Man receives at birth ; made to be so, by the inherent Fate ; and he is the Great 
 NcAif or Mens who pervades every portion of his body the world.' 
 
 1. Ibid, il, p. 16i. 
 
 2. Oompare " Heaven and Earth " par, 20. 
 
NOTES. 161 
 
 To sum np : Choo-tsze and the Confacianists in common with the phUoeophers of 
 Greece and Kome, &c., hold the following tenets : 1.° That the Kosmos or Universe is 
 animated, and they designate it "Heaven." 2.° This Heaven is a Great Man, while 
 Man is a Microcosm, hoth being made from precisely the same materials, viz., God 
 inherent in Matter. 3.° The Kosmos is compounded of Body and Sonl (ov Mind), the 
 visible world being the body, of which Heaven is the head and Earth the feet ; and the 
 Sonl or Mind being also twofold, partly Kational and partly Sentient. 4.° The Mind in 
 Man is the Mind of the Kosmos, being the subtile, Intellectual ether, and being partly 
 Kational and partly Sentient. Man's head also corresponds to Heaven and his feet to 
 Earth, &c. 5.° Heaven is the First Man, and Man is Heaven ; or in other words, the 
 First Man or Great Ancestor, Sage, and Sovereign of the whole human race, has a 
 double character^ viz., Mundane or Divine, and Human. 6.° All Gods are souls, and 
 hence images are denounced ; while no personal God separate from Matter can be 
 fonnd in these systems. 7.° They are Monotheists yet Pantheists, the Divine Reason or 
 First God being a perfect Unity and pervading all things. 8.° The Demiur^"c Mind is 
 the secmd God, and is to be careMly distinguished from the First God. 9.° They hold 
 the doctrine " ex nihih niUl Jit," and consequently that Matter is eternal. 10.° All 
 give precisely the same titles, and ascribe the same attributes to the First Grod, who is 
 inherent in the eternal Matter ; and lastly, Choo-tsze derives his system from the Yih 
 King, the oldest Chinese Classic in castence. 
 
 FINIS 
 
E E E A T A 
 
 Fage 18, seventh column, for ^ read ^ 
 
 „ 32, fourth „ omit ||. 
 
 „ 84, KXth „ for ^ „ ^. 
 
 „ 87, note, „ dtfel^ov „ dneipov. 
 
 „ 102, last „ „ -g „ ia.