'巧 : 
 
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 U a.p;- ' 
 
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 A N E S S A Y 
 
 ON THE 
 
 1 三 KOPEK RENDERINGS 
 
 0? THE WORDS 
 
 E L 0 H I M AND T 丑 E 0 8 
 
 INTO THE 
 
 P H I N E s E Language. 
 
 I; Y INQUIRER. 
 
 MDCCCLXXVII, 
 
THE MEANING OF THE WORD "SHIN." 
 
 I 
 
 JT must be evident to all who have carefully read the discussion, in re- 
 gard to tlio proper words by wliicli to translate Elolum and Tlieos， and 
 Ittiach and Pneuma into Chinese, tliat there is a great difference of opinion 
 in reference to tlie raeaning of the word Sh;7i 巧申 , whic】i is proposed by 
 some as tlie proper word by which to translate Elohhn and TJieos. It 
 must be equally evident to all, that before there is any* agreement in 
 regard to tins question, there must be a harmony of views as to the 
 meaning of this word. The difference of opinion that exists may be 
 expressed thus. Tliose who contend that Shin 和有 is the proper word to 
 bo nsccl in translating lUohh 化 and Theos, are of the opinion, that while 
 Shin 神 has several different meanings, yet it is the word whicli is used 
 to designate the false gods wliich are wor 沈 ipped by the Chinese ; and 
 that when it is so used, it should be translated into English by "go 过 " 
 or ‘‘gods .’， While some of those who advocate the use of Shang-ti 上 帝 
 as the proper term to be used, contend that Shin 巧 中 means << spirit, 
 spiritual, ’’ 友 c. and that it can never bo translated by "god" or "gods’， into 
 English. This opinion was most decidedly expressed eighteen years 
 ago ; and it has been dogmatically stated in the most recently published 
 disc 甘 ssion on that side of the question. If that opinion is well founded, 
 then of course it is most preposterous to propose to use Shin 巧申 as the 
 translation of Elohim- and Theos' It is therefore incumbent upon so mo 
 of those who contend that Shin n is the proper translation of Elohim 
 and Theos, to show by fair and clear argumentation, that Shin 巧 审 
 has such a meaning and use. It has often been a wonder to the writer, 
 that no one who has written on the Shin side of the discussion has 
 done this. My object in this paper is to endeavor to show, that Shin 神 
 has a tvelLestabli-^hed and authorized use in the Chinese language, in the 
 sense of ‘‘god’’ and ‘‘gods.’’ That there may be no diversion of mind, it is 
 readily admitted that Shin 巧申 also means " soul, spirit, animal spirits, 
 intelligence," &c. 友 c. but that in addition, it is used to clistinctiTely 
 designate a class of spiritual beings which are the false goth of this 
 heathen people ; and that hence it is in the Chinese language the generic 
 word for " 谷 oil,，’ in the polytheistic sense. 
 
 In order to establish this proposition, it is necessary first to show 
 what are called the false gods of heathen nations. To make this matter 
 clear, I will quote from dictionaries and other recognized authorities, 
 what are the objects or beings that are regarded as the false gods of 
 
2 THE MEAXIXG Ot’ TIIK AVORD "SHIX." 
 
 the heathen, and what is 比 e meaning of god and gods in the polytheistic 
 use of the words. Webster, i 打比 e edition of 1869, says, in defining "go 过，， 
 tlius : An object of worship ； a being' conceived of as possessing* diyme 
 power, and to be propitiated by sacrifice, worship, 友 c .; 江 diTinit)-; a 
 deity . In Chambers* JUtymological En^liah Dictionary ^ the definition is 
 thus given : ‘‘An object of worship, an idol.’’ In an English dictionary 
 by Rev. James Barclay, it is said: ‘‘The object of adoration and worship; 
 any object or thing which is too much the object of a person’s thoughts 
 and labour." In the English Imperial Dictionary^ by John Ogilvie, LL.D. 
 the de 扫 nition is given : Any person or thing exalted too much in esti- 
 mation, or deified and honoured as the chief good .，， 
 
 The learned Calmet gives the following classification of the false 
 gods of the heathen rations: 1. ‘‘The principal of the ancient gods, who 阻 
 the Romans called dii majorum gentium, Cicero celestial gods, Varro select 
 gods, Ovid nohiles deos, and others coiiscnies deos, were Jupiter, Juno, 
 Vesta, Minerva, Ceres, Diana, Venus, ilars, Mercury, Neptune, Vulcan, 
 and Apollo. Jupiter is considered as the god of heaven ； Neptune, as god 
 of the sea; Mars, as the god of war ； Apollo, of eloquence, poetry, and 
 physic ; Mercury, of thieves ; Bacchus, of wine ; Cupid, of love, <fec. A 
 second sort of gods, called demigods, semi-clil, dii vimorn yn genthcn, , 
 indigetes, or gods adopted, were men canonized and deified. As the 
 greater gods had possession of heaven hy their own right, these secondary 
 deities had it by merit and donation, being translated into heaven be- 
 cause they had lived as gods on earth.’’ 
 
 2. ** The heathen gods may be all reduced to the following classes : 
 (1) Created spirits, angels or demons, whence good, and evil gods ; genii, 
 lares, lem 甘 res, typliones, gaarcliaii gods, infernal gods, &c. (2) Hearenly 
 bodies; aa the sun, moon, and other, planets ; also the fixed stars, con- 
 stellations, 皮 c. (3) Elements ; as air, earth, ocean, ops Vesta, the rivers, 
 fountains, &c. (4) Meteors ; thus the Persians adored the wind ; thunder 
 
 and lightning were honored under the name of Geryon ; and several 
 nations of India and America hare made themselves gods of the same. 
 Castor, Pollux, Helena, and Iris, h 江 ve also been preferred from meteors 
 to be gods ; and the like has been practised in regard to comets ; witness 
 that which appeared at the death of Caesar. (5) They erected minerals 
 or fossils into deities. Such was the Baetylus. The Finlanders adored 
 stones ; the Scythians, iron ; and many nations, silver and gold. (6) 
 Plants have been made gods. Thus leeks and onions were deities in 
 Egypt ; the Sclaves, Lithuanians, Celt®, Vandals, and Peruvians, adored 
 trees and forests ; the ancient Gauls, Britons, and Druids, paid 江 
 particular devotion to the oak; and it was no other than wheat, con], 
 seed, &c. that the ancients adored, under the names of Ceres and 
 Proserpina. (7) They took themselves gods from among the waters. 
 The Syrians and Egyptians adored fishes ; and what were the Tritons, 
 the Nereids, Syrens, &c. but fishes ? Several nations have adored ser- 
 pents ； particularly, the Egyptians, Prussians, Lithuanians, Sa 阳 o 邑 itans, 
 
THE MEANING OF THE WORD " SHO." 3 
 
 皮 c. (8) Insects, as flies and ants, had their priests and votaries. (9) 
 Among birds, the stork, raven, sparrowhawk, ibis, eagle, grisson, and 
 lapwing, have had divine honors ; the last in Mexico, the rest in Egypt 
 and Thebes. (10) Four-footed beasts have had their altars ; as 也 e 
 bull-dog, cat, wolf, baboon, lion, and crocidile, in Egypt and elsewhere ; 
 the hog in the island of Crete; rats and mice in the Troas and at 
 Tenedos ; weasels at Thebes ; and the porcupine throughout all Zoroaster’s 
 school, (11). Nothing was more common than to place men among the 
 number of deities ; and from Belus or Baal, to the Roman emperors 
 before Constantine, the instances of this kind are innumerable ; frequent- 
 ly „tliey did not wait so long as their deaths for the apo 址 eosis. 
 Nebuchadnezzar procured his statue to be worshipped while living ; and 
 Virgil shows that Aug 订 stus had altars and sacrifices offered to him ; as 
 we learn from other hands that he had priests, called Augustales and 
 temples at Lyons, Narbona, and several other places ; and lie must be 
 allowed to be the first of the Romans in whose behalf idolatry was 
 carried to such a pitch. Tlie Ethiopians deemed all their kings gods ; 
 the Velleda of the Germans, the Ian 甘 s of the Hungarians, and the Thaut, 
 Woden, and Assa, of the nortliern nations, were indisputably men. 
 (12) Not me 凸 only, but everything that relates to man, has also been 
 deified ； as labor, rest, sleep, youth, age, death, virtues, vices, occasion, 
 time, place ， numbers, among the Pythagoreans ; the generative power 
 under the name of Priapus. Infancy alone liad a cloud of deities ; as 
 Vegetanus ， Levana, Rumina, Edufa, Potina, Cuba, Cumina, Carna, 
 Ossalago, Statu! inas, Fabulinus, &c. &c. They also adored the gods 
 Health, Fever, Love, Pain, Indignation Shame, Impudence, Opinion, 
 Renown, Prudence, Science ， Art, Fidelity, Felicity, Calumny, Liberty, 
 Money, War, Peace, Victory, Triumph, &c. Lastly, Nature, the universe 
 or to Pan was reputed a great God.，’ 
 
 From this exhaustive classi 丘 cation of the lieatlien gods， it appears 
 that there were gods celestial, and gods terrestrial, the greater gods and 
 secondary gods ; there were those who were regarded gods by nature and 
 by descent, and those, who tliougli not such originally, were constituted 
 gods by some recognized authority among men, as the Roman senate. 
 Though, some, in tlieir specific classes were called demons, lares, or the 
 Bouls of deceased ancestors, penates, lemures, or ghosts, guardians of 
 boundaries, or of the fruits of the earth, &c. 友 c. yet they are all called 
 gods. The objects of nature, as lieaven, the earth, the sun, moo 丘 and 
 stars, tlie spirits who presided over the winds, rain, clouds, tempests, 
 thunder and lightning, rivers, streams, oceans, hills, plains and moun- 
 tains, all are styled gods. 
 
 A very recent dictionary of religious knowledge by Abbott and 
 Conant, who are eminent scholars, says : " 人 fourth form of idolatry was 
 the worship of deceased ancestors ; this was the basis of a large part of 
 the religion of ancient Greece and Rome .，， 
 
 These objects of worsliip, or gods, all had their several names and 
 
4 
 
 THE IWEAXIXO OF THE WORD " SHIX." 
 
 titles. They had each tlieir respective places, or things or beings over 
 whicli they exercised rule. , They had temples in wliicli they were wor- 
 shipped, altars on -vvliich offerings and sacrifices were offered, and images 
 before whicli worship and prayers were reudered. The rituals of tliese 
 services were nearly the same in all lands. As Smithes Tithh Dictionary 
 expresses it, ‘‘ Besides tliese accessoricy, there were the ordinary rites of 
 worship which idolatrous systems liad in common with the religion of 
 tlie Hebrews ; offering burnt sacrifices to the idol go【ls， burning incense 
 in tlieir honor, and bowing down in worship before tlieir images were 
 the chief part of their ritual.，’ 
 
 Temples for the worship of tlieir gods were erected in tlieir cities, 
 or in groves. Some were of great splendor, 孔] id tliey M ere consecrated 
 after their erection with special services. The images of tlieir gods were 
 made of every variety of material, lives Cych!pa:dU( says : ‘‘ An idol is a 
 statue of some false god to whom divine honors are paid, altars and 
 temples erected, and sacrifices offered. The idol or image of 、、’ liatever 
 material it consists, is by certain cerenicmies called consecration, con- 
 verted into a god. While under the artiticer^s liands it is a mere sfatue. 
 Three things were, among the ancients, necessary to cliange the image 
 into a god ; proper ornaments, consecration and ovation. Tlie consecration 
 and ovation were performed by the Romans with great solemnity/* 
 
 Those objects of worship among heathen nations, winch in all Eiiglisli 
 writings relating to them ai'c called gods, are the dii of tlie Romaiis, and 
 the O^OL of the Greeks. It is said tliat the Greeks had ihirhj tlumsitud 
 of .tliem. Calmct says, " Elohiin, the Hebrew iiauie of God, like the 
 English. ‘Lord’ is used in various applications. The true God is rften 
 called Elohim ； as are the angels, judges an 过 princes ; and sutnctiiHCs idols 
 and false gods. The Israelites had so great an aversion and contempt 
 for strange gods, that they would not name them ； bat substituted some 
 term of contempt ; so, instead of Elohim they called tliem i. <j. 
 
 ‘'nothings, varieties, gods of no value.，’ Instead of saying MejjhibMil and 
 Meribaal and Jeruhaal ， they said Mephi-l)osheth, and Meri-bosheth and 
 Jem-bosheth. While Baal signifies "master,，， hosheth is shame'' Smith 
 in his Bible Dictionary says, that in the Hebrew Scriptui’es there 江 re some 
 twenty-one different words used to designate these idols .and images of 
 false gods. 
 
 It will therefore be accepted that "the beings, 、、’ he 比 cr real or 
 imaginary which have been adopted among men as objects of worship in 
 preference to the thrice 扫 oly Jehovah,’， were designated Elohim sometimes 
 by 比 e 旦 ebrews, 0eot by theGrecks, dii by theRomans and ‘(gods，， in English. 
 
 I pass on to the co 凸 sideration of the idolatry which is found in 
 China. It is within 祀 e observation of every resident in this country, 
 比 at there is a class of beings to whom temples are erected, altars arc 
 built, images arc made ; and to whom religious worship eonsistm 呂 of 
 sacrifices, offerings and prayers are offered. The worship of tliese beings 
 is racognized and 江 u 比 orized by the government. Laws have beeu enacted 
 
TIIK : MEAXIXG 01 ‘、 TUE WORD " SlirX .，， 
 
 5 
 
 in regard tliereto. Officers arc appointed to arrange in regard to the 
 services. When tlie temples are newly erected, tkey are dedicated with, 
 idolatrous worsliip. When 沈 u image for one of the beings Las been made, 
 it is a mere image until after a certain service lias been gone tJirougli ; 
 after wliicli it is said to be occupied by the being for 、Ylioin it was made> 
 and it lias become sa?red. In the eyes of this people it is a pvoper and 
 antliorized object of worsliip. Tins ceremony is designated IcaL Icwtvvj 
 閱光 • It consists of prayers, cliantings, &c. and touching it he eye of 
 the image with a pencil that lias been dipped either in blood or in a red 
 ink made of cinmabar. All this is done witli the greatest solemnity. 
 
 Besides the ceremonies connected witli the Avorsliip of heaven 
 and eavtli by tlie emperor, the laws of Cliiiia prescribe 巧 gulations 
 for tlie worship of these various objects. The Cliinese t 巧五 t reads : 
 
 !凡 社殿山 叫風雲 雷雨等 神及聖 帝明王 忠臣烈 i 載在 祀典應 
 
 合敎祭 神祇， which may be translated thus : ‘‘JUI the skin of the land 
 and of the grain, of the kills, tlie rivers, the winds, tlic clouds, tlie liglit- 
 : uings and rains, together with the holy emperors, enlightened kings, 
 faithful ministers and illustrious sages, wliicli are recovtlq^l iu the sacri- 
 licial records, shall be sacrificed to, together with the .chin hi -"' 不當奉 
 祀之 神而致 祭者杖 八千， "Whoever sacrifices to the sJim .who ac- 
 cording to the ritual ouglit not to be sacrificed to, sliall be })imislied 
 
 with ciglity blows." 凡私 家吿天 巧斗， 焚燒夜 雷然點 天燈尤 
 鑑 憂漬神 明聚杖 八千， "All pa’iyate families, wliicli adore Heaven 
 and worship the north star, burning incense daring the iiiglit, ligliting 
 tlie lamp to heaven and tlie seven lamps [to the north star], are profaners 
 of tlie shln-Y" ;n'j and sliall be punished witli eighty blows.’’ 凡盜大 
 祀天 神地廠 御 用祭器 帷帳 等物 皆斬， '' Whoever shall steal 
 the great sacrifice to tlie tS(m-shin aud ti-Jcij or uny of the sacred utensils, 
 clothes, 灰 c. sliall be belieadecl." 
 
 these extracts from the statutes of the empire of China， it is 
 clear that the worship of tlie slim is recognized by the laws. There is a 
 ritual prescribing how and by wliom tlie worsliip may be performed, and 
 prescribing punisliment for any departure from the prescribed form ； and 
 for any sacriligious con 过 net towards the images, the temples, the altars 
 or any of the ute 凸 sils or clothing connected tlierewitli. These beings, 
 whose worsliip is thus autliorized and arranged for, are of various ranks, 
 as celestial and terrestrial, more or less honorable and powerful, h 汪、 ’iu 谷 a 
 wider or more contracted clomiuioii, as being originally divine, or con- 
 stituted divine, for meritorious service, by some recognized antliority. In 
 this class of beings there are found those wlio are distinctively stA*led ti 帝 ， or 
 另 九 1. 化 神 ， oi’ Icwai 兔 , * or hwai-slun 鬼神 ， * or tl-hi 地祇 , 饥 ‘ jin-hwai 八鬼 , * 
 
 * The 说 rutno 凸 use of hwai as applied to evil spirits causes us to feel 江 repug 曰 auce to 
 any so-called being included among the shin. 五 ufc in this conuectiou, hwai has 
 丑 ot a bad meaning. When used alone, it means nearly the same ns the trood demon 
 among the Greeks. In the phrase lavai-shin it has some cou 口 t'e-tion of the duality 
 which is found iu their philosophy ； and in the exiJi’ussicm it would appear 
 
 to have a meaning connecting it witli man, as shin aud ki are connected with 
 heaveu and earth i 丘 the expression t’le 凡 -aht 化 , and ti-ki. 
 
6 
 
 THE MKANIXG OF THE WORD " Sill 义 
 
 and the shin of hills and streams 山川 之神， and deceased 江 ncestors, 
 
 tsu 始祖 . 
 
 There are a great many spiritual beings who are not, by law, re- 
 cognized as belonging to this class of -worshipped beings ; as, the sie 
 
 邪和 化 e kwei 惡强 , the tau 妖 ， the L-we; ； 怪 ， and the tsing 
 精 . What shall we translate shin 神 ， the name by wliicli this whole class of 
 worshipped beings is designated by the Cliinese ? With all due respect 
 to the distinguished scholars wlio have said that shin "can only be 
 translated in the abstract 江打过 in the concrete “spirit" and ‘‘spirits ,，， 王 con- 
 ten 过 that in accordance with all the principles of language, it can only 
 properly be translated ‘‘God’’ and "gods.’’ 
 
 But let us examine farther. Some of this class of beings were ori- 
 ginally men and women. After death they have become included among 
 the number of tlie shin 巧中 . How did tliey become so included? There are 
 two recognized authorities by which mortals may be constituted as 
 "belon 呂 ing to 比 e sAm 神 . One of tliera is Ynli-liwang Shcmg-U 玉皇 上帝； 
 the other is the emperor of China. It is a little obscure as to how the 
 emperor above makes known his will, or sends the letters- patent conferring 
 this honor ; and as it is not particularly important to the object in hand, 
 I will not dwell upon that point It is better known how it is done by 
 the emperor ； when the claim of any deceased person to be recognized 
 as a shin is brought before the emperor, he refers it to the Board of 
 Ceremonies to report upon the matter. If the board reports fayorably, 
 the statement of the meritorious services of the said individual, the reasons 
 
 why it is proper to confer this dignity upon him, and the proper titles for 
 him in the new position, are incorporated in a suitable memorial to the em- 
 peror ； wlien lie issues liis mandate ‘‘Thus let it be,’’ and the edict goes forth. 
 
 This transaction by which a deceased mortal is constituted one of the 
 class called shm, is expressed in Chinese by fimg shin 勤 神 . This 
 expression ought to help us to arrive at the meaning of shin 神 .* As the 
 souls of all deceased mortals are disembodied spirits, it does not need any 
 imperial edict to justify styling them spirits. In the dictionaries by 
 Morrison, Medhnrst, Williams, Lobscheid, Maclay and Baldwin, Doolittle, 
 Stent and the Chinese author Kwong Ki-chiu, this expression has been 
 translated in English, "to deify" or ‘‘to make a god.，’ 乂 n 过 i 丘 the very 
 nature of things, and of the usages and doctrines of polytheism, this is the 
 only translation that can be properly made of it. Fimg 封 means ‘‘ to grant 
 
 a domain to one; to invest a noble with rule over a domain ； to appoint 
 to office; to give a patent of nobility." Fung Icwoh 封國 is "to confer 
 a right to rule over a state.’’ Fung shin 封 神 is to confer a right to rule 
 and receive honor and worship as a shin." The person upon whom this 
 is conferred being already a spirit, what else can shin be translated but 
 "god." As an example of such deification I may refer to one who lias a 
 temple at the recently opened port of 日 ai'kau in the island of Hainan 
 海 巧 海口. The title of the shin in 也 at temple is Kiang Tu-ki tsiaufj-kewi 
 化 ，曠廊 將軍 . His name while living was Kiaug Ke-lung 泣起龍 of 
 Kiang-naii 江 南 . 打 e was a military officer at the Hainan camp, and was 
 
THE MEANING OV THE WORD "SUIN." 7 
 
 lost at sea when in pursuit of pirates. It was reported, that after his 
 death he protected vessels that were in danger from storms, and Kang-H 
 康 熙 过 eiScd him as a water god with the above title, with a temple at 
 Hait-kau, that he may protect the vessels passing over that sea. Is it not 
 the whole impression, that lie was made a god, in the lieatlien sense and 
 not a spirit ? and so all the others that liave been deified, as Kwan-ti 
 關帝， 弁画 抑 觀音， Tien-hau and 及 -ling 醫襄 
 
 Again we will be assisted in determining how shin ought to 
 be translated, by considering what qualities have been attributed to 
 this class of beings. Knowledge is attributed to the shin as in 
 these sayings : 人未 知神先 知 ， ‘(What men do not know, the gods 
 already know.’’ 目請得 八不目 箭得神 "Men may be deceived, but the 
 gods cannot be deceived.’’ 動 神 知 ‘‘If the heart moves, the gods know 
 it." Such knowledge implies the ability to search the heart. This is an 
 attribute of God : — "I Jehovah search, the heart/* 
 
 Power is attributed to the shin. Power and control over the elements 
 of nature, as of the rain, liglitning, the winds, and tempests. Power and 
 control over the calamaties that come upon mankind, as of war, pestilence 
 and famine. The rewarding of the righteous and punishing of the wicked 
 are ascribed to the shin. These are all perrogatives of God. 不 信 巧电 
 明， 但看 雷靈 ， 。 If you do not believe there are gods, behold the light- 
 ning." 慮神福 善禍淫 . " The gods make happy the good and punish 
 the depraved.’’ 用兵 如神 . 。狂 e commands the soldiers like a god.’’ 
 I£ any one does not admit that it is regarded as belonging to the gods to 
 guide and control in battle, let him look into Homer’s Iliad. 
 
 The shin are supposed to hear and answer prayer. This implies 
 divine attributes ; and it is that which Jehovah especially claims as be- 
 longing to himself. 
 
 The shm love the good and hate the wicked.; they desire the good of 
 men and their happiness ; they heal the sick, they rescue those who are 
 in danger ； they confer blessing ; and thus indeed the exercise of every 
 function almost 也 at belongs to Jehovah are ascribed to the shin, except 
 the creating of all tilings out of nothing. Is not this class of beings 
 then properly styled gods ? and thus must not the word sMn* by which 
 they are called in Chinese be translated gods ? 
 
 # To many persons it appears impossible that shin can have such different applications, 
 as in one connection to mean ‘‘spirit, soul," &c. and in another connection and sense 
 to mean " God" and "gods." But does not our own language and religion afford a 
 striking instance of the same word being used in widely different senses ? The 
 word ghost means commonly "the soul of a deceased person appearing ； an 
 apparition, a shadowy appearance." A great many sentences could easily be 
 collected from English authors, in which it occurs in the sense of "an appirition, a 
 spectre." It has also a well-established use as designating the third person of the 
 Triune God — the Holy Ghost. How futile it would be for any one who does not 
 believe in the doctrine of the Tx'luitj, to collect a multitude of sentences in which 
 the word fjhost is used in the former senses, and then say, it having this meaning, 
 it can never mean the third person in the Trinity. One example of its use mean- 
 i 凸 g "the Holy Ghost" from any recognized creed of a Trinitarian church, would set 
 aside any array of sentences in which the other meaning occurred, and be accepted 
 by all as proof that the word had such an accepted and established meaning, 
 referring to the third person of tlie Trinity, and an object of worship. 
 
8 TTIK MEAXIN—G OF TID; WOUl) " SHiy/' 
 
 There is still anotber line of tliouglit. The Bible reveals to racii, that 
 Jeliovah is the self-cxisteiifc God ; aiul that he fills immensity witli his 
 presence ; that he made all things out of nothing, guides all affairs ])y his 
 wisdom, and rules and controls' all things bj his power. It, is in him that 
 【Sve live, and move and have our being’," and not a sparrow falls to the 
 ground without his notice. Men arc required to acknowledge him in all 
 their ivay.'t, and to set the Lord always before them. 
 
 This conception of one God ‘（who is ereiywhcrc in power, and 
 nowhere in appearance/* is hai cl to be retained in the annuls of men; and 
 hence men, in their Tain imaginations, have conceived a raultitndc of 
 beings to whom they hare ascribed many of the attributes of God, and 
 distributed among tliem the goveriiraent and works which belong to him; 
 aiad as a consequence of this, men have given to iliese beings tlic worship 
 aiul service wliicli belong to Jehovah only. As one lias expressed it : — 
 "From the accounts given iis by the best writers of antiquity, it seems 
 that the polytheists believed that heaver, earth and licll 、、- ere filled with 
 diyinities.’’ . 
 
 In the very nature of things, the beings to which have been given 
 by men the attributes and worship wliich of : right belong to the true 
 God, are false gods ; they only exist in the imaginations of men. When 
 we inquire Avhat are the false gods of the Chinese, we 扫 nd that it is true 
 of them, as of other heathen people, that t]iey ha^e filled Iicaven and 
 earth with their imag'inaiy divinities. These objects of their worship 
 meet om, eves wherever wo turn them. The temples anti altars to them 
 are found in every Ktrcet and alley of their towns and cities. The ohjVcts 
 wliick first meet our eyes when we eixtei* tlieir houses, or ships or boats, 
 arc the slirifios of fheir false gods. The worship of these beings is 
 connected Avitli every event, and every day of tlieir life. They pray to 
 them for every temporal mercy ami blessing wliich the hearts of men 
 desire. They pray to them for life, health, TiayjpiTiGss, wealth, honor, long 
 life, children, prosperity, protection from fire and calami t}- and distress, 
 for restoration of health in case of sickness, 在 c. &g. & 户 . They burn 
 incense before them morning juul night. They have special worship 
 before tlicra on the 1st fmd loth, the 2ii(I and IGtli of every month, on 
 new-year's day, o】i all the feast days during the year, at Tnavring'cs, and 
 in connection with births and deaths. What do the Chinese call these 
 false gods which they so frequently and ko .assiduously worship ? The 
 name wliicli they give to this -vvliolc class of worshipped beings is sh.n 
 神 . The expression to designate this worship is pfd sJun 巧神 . This 
 sentence is vvonderfullj like tlie Latin ‘‘colene deos.’’ The shrine is tho 
 shin、 s seat 神位 or the shin's loft 神 樓： the temple is the shins want 
 神廟； the altar is the shin s tan 神婿 ； grace is shin , ，辦 化神 恩； a 
 heart deyoted to worship is s/u.". ■ 、 •,." ， 神 必； tho idol whicli is worshipped 
 is shin 神傑； an iilol’s hirtli-clay is .s7,m 扣 ?? ，神 誕； the divining 
 
 slips are shin f 八 ’en 神鑛 ，友 c. 么 c. Beside the shin that are specifically 
 called the household shhi, they have in common life, the furnace shin 
 灶神 ，化 c wealth shin 财神， the door - 々 7tm P 弓巧 中， the 、vell 井神 , 
 
THK MEANING OF XKB WORD "SHIN，" 9 
 
 the fire shin 化神， the earth 訊 in 王 神 ， tlie place shin 地考 马巧， 
 the 估 under s//.m 营神 ，札 e 1 拙 s/" •' 化 止神 , 位 e dragon sA 如龍 神 , 
 tire wir 过 shin 風神 ，处 e : airth s7ii • 化 喜神 ， tlie opening- 也 e-way shm 
 關 路神， 位 e revealing-dream s7tm 報夢神 ，比 e field s7!m 稷神， 
 the grain 施 . 化 穀神 ， tLe sou 化 -sea shin 南海神 ，比 e city- defence shin 
 城瞳神 ， &c. &c. Tliis list miglit be indefinitely enlarged, but tLis 
 will su 位 ce. 
 
 After this extended exaiai 凸 ation of the objects of Cliinese wor- 
 ship, I think 比 at all who read 也 is article will readily admit, that they 
 are of the same general character as the false gods which were wor- 
 shipped by the heathen in tlie land of Canaan, and by tlic Greeks, and 
 by the Romans, and wliich tlie Hebrews designated sometimes eloliim, 
 the Greeks $sot, the Romans dii, and which in English 巧 — e name ((gods.，’ 
 The Chinese call 也 ese objects and imaginary beings shin 巧申 ； * and the 
 conclusion I have arrived at is as follows, yiz. that sh in 神 is tlie name 
 of that class of beings whose worsliip fs recognized and authorized by 
 the laws of Cliina ; and since tliere is the same custom in use in China as 
 prevailed in Greece and Rome, by wliich deceased mortals are promoted 
 to the dignity of gods, — wliicli promotion was called dpotlieosis in Greek, 
 and deificare in Latin, and is styled funj shin iii Chinese ; and since these 
 shin 雨戶 hare the same attributes, worts and offices given to tLem in 
 China as were given to the false gods in Canaan, and in Greece and 
 Rome ; and 1 江 stl 之 '， since the shin 神 are universally worshipped by the 
 Chinese in temples and in their houses, by the biirui 丘 g of incense, the 
 offering of prayers and gifts ; therefore ， beyond all douM, the shin 
 奇中 are the gods of the Chinese people ; and therefore shin 神， when 
 referring to this class of beings, and when used in this sense, should be 
 translated "god” or "gods." It follows^ as a natural sequence to this, tliat 
 as the shin of China are tlie same class of beings as those which are 
 called eljhim and 0£o« in tire Sacred Scriptures, when these words refer 
 to false gods, then elohim and Qsot ， wlieu used in this sense, can only be 
 properly translated into Chinese by the word shin 巧中 . 
 
 Having in the foregoing arrived at the conclusion, that shin 神 is— 
 the only word by wliicli eluhim and can be translated into Chinese, 
 when they refer to false gcds, I now propose to inquire if shhi 神 can 
 properly be used to translate Elohira and Bsor in the Sacred Scriptures, 
 ■whan they refer to Jeliovah the true God. Befoi e, liowerer, proceeding to 
 discuss this point directly, I wish to answer some objections tliat Lave 
 been urged against shin 神 being used in that way. It has been stated 
 that shin used in connection 'witli any personal pronoun in the possessive 
 
 * The Cliinese language has long been used in. Japan. Nearly all the books in Japan 
 have hitherto been printed with Chinese and Japanese interlined. As the two 
 nations have so much, in eoininon, in their idolatry, philosophy and literature, it 
 may be reasonably supposed, that the Japanese have an accurate k 已 owledge of 
 the Chinese language. It is stated by missionaries now resident in Japan, who 
 were formerly missionaries in China, and hence conversant both with Chinese 
 and Japanese, that shin 神 ， in the sense referred to in this paper, has been 
 translated into Japanese by kami. This word kami is used by all the missionaries 
 in Japan afl the tor 虹 for " God." 
 
10 TH15 MEANING OP THE WORD " 別1巧," 
 
 c&se can only mean ‘‘my soul, your soul, his soul.’’ This objection is con- 
 sidered so valid, that it has been urged as entirely precluding tho uso 
 of Shin for ‘‘ God.’’ I might say in reply, that the statement is not correct — 
 and that if in a connection in wliich. shin was spoken of as a being I ought 
 to worship, the expression ngo chi shin 我之神 would be understood by 
 every reader as meaning 【‘iny God,，’ and not ‘-'ray soul" —— and thus answer 
 one assertion by another. 
 
 In answer to the statement that there cannot be found one example 
 of such use of Shin, 1 might ask, is there any example of the correspond- 
 ing expression with Shdng-ti 上 帝 ， as "my Shdng-H I might argue that 
 the relation of tlie lieatlien to their gods, is not sucli as to lead them to 
 甘 se that form of speech in regard to them. It is only when God becomes 
 the reconciled God and Father of his people through Jesus Christ, that 
 such expressions are found as "my Lord and my God," ‘‘my Redeemer," 
 and "my Saviour/' In confirmation of this idea, that the heatlien do 
 not so speak in reference to their gods, let any one examine Homer’s 
 Iliad. Thongli Jupiter and Juno and Pallas were the special protectors 
 of some o£ tlie actors in the scenes there referred to, these people never 
 say, my Jupiter, or my Pallas, but father Jove, guardian of cities Pallas, 
 在 c. 皮 c. While I consider tliat tlie above remarks are a sufficient answer 
 to this objection, even if the statement made by the opponents was true, 
 that ((the authority of native usage is entirely wanting for * my Shin ' 
 in the sense of *my God;’ ’’ yet I am able to furnish the most reliable example 
 of native usage of wo chi shin 吾 之 巧中 ， when it can mean nothing else 
 but gods^ In the Shang Inn 上 論 , book iii, chap. 12, we read, 
 ‘(He sacrificed [to ancestors] as if they were present." ‘‘He sacriSced to 
 the gods [s 充如 ] as if the gods were present.，’ ‘‘The master said, ‘ My not 
 being present at the sacrifice, is the same as if I did not sacrifice,’ ’’ When 
 Confucius was an officer in the Loo country ( 魯 國 ）, besides sacriScing to 
 his ancestors, it was bis official duty to sacrifice to the gods. The com- 
 mentary says, ‘‘the gods were outside gods." The office he held made it 
 his duty to sacrifice to the gods of the Mils and the streams. In the 
 edition of the ‘‘ Four Books’’ called Wei & 巧化 Zz 认味 根錄 ， the commentary 
 
 reads thus ： 丰 胃看音 ，字 ，先是 吾之先 ，神是 吾之神 ，則祭 必晋之 
 與, 而後 氣類可 拭 相威 , which may be tranlated 比 us : 。 It is necessary 
 to consider the character 化 ‘o, ancestors, is my ancestors, the gods, are my 
 gods. When sacrificing it is necessary that I be present, and then the 
 feelings will be mutually influenced." This one example of Chinese usage 
 shows beyond all controversy, that when the subject and connection of 
 the sentence indicate that shin 神 refers to the gods, the objects of 
 worship, the expression "my shin" means the gods I ought to worship ; 
 and it is to be presumed that it will no more be said "that 知 must be 
 understood to mean *mj soul.，，’ And if, with the reception of tlie Gospel, 
 any one reconciled to God through the grace which is in Jesus Christ, 
 should say with Thomas, ** My Lord and my God,，’ using wo chi Chil, wo chi 
 風 "n 吾之主 ，吾 之神， there will be no danger of his being misunderstood. 
 
 It has also been objected to the use of shin 巧 ae the translation of 
 
THE MK 入 N 巧 G OF THE WORD 11 
 
 Elohim and 0cof when they refer to the true God, 比 at it cannot be used 
 in connection with a person's name in the possessive case, 泣 s Abraham's 
 祝 m;— for it is said, "wlien shin is connected with the name of a living 
 person, it means his spirit; and when shin is used with reference to a 
 dead person, it must mean the manes of tliat person." I can only say 
 that my study of the Chinese language and customs does not confirm 
 this assertion. As to the usage of the language, the same remark applies 
 to speaking of gods, whether in the general, oi’ of a 丑 individual god, in 
 regimen with a person’s name in the possessive case, as was made above in 
 regard to using a personal pronoun. They have not that kind of 
 relation to their gods ; b 甘 t according to the usage of tlie Chinese, the 
 expression Abraham's Shin cannot be understood to mean Abraham* s 
 manes. A father’s deified * soul is called ilie liouseliold shin of the son. 
 
 • I have applied this expression "deified" to the soul of 江 deceased ancestor for a suf- 
 ficient reason. AH missionaries in China know that the worship of ancestors is one of 
 the great obstacles to the reception of the Gospel. But che deification of deceased 
 persons is so foreign to all our ideas, that we from Christian la 凸 (la are slow to 
 accept it as a truth, that such is 比 e fact in China ； and hence we arc much less 
 awake to the enormity of the sin of ancestral worship than we should be. In the 
 setting up of an ancestral tablet, a very similar ceremony is gone through, to that 
 which is performed where an image is consecerated as a 丘 object of worship, and 
 regarded as sacred. This consecration of the tablet occurs generally on the 
 third seve 已比 day, or the twenty-first day after dea 比 . A teiwporary paper tablet 
 was made when the corpse was coffined ； but it is styled ling pai 牌 ， and it 
 is discarded after the co 凸 secration of the permanent one which is made of wood. 
 The ceremonies consist of prayer, entreating the soul to come to the place of rest ; 
 and the most special importance is attached to the making of the dot at the head 
 of the character chu 主 on the tablet, which is henceforward styled shin cAu 
 j )。； 神主 脾 - This dot is made with vermilion. After all the services arc finished, 
 the tablet is regarded as the seat of the soul, and it is lield sacred 凸 3 a 
 consecrated image of a god. It is placed among the other tablets in the place 
 which is fitted up in every house for the household gods, and called the shin lou 
 神樓 In this house shrine, there are the names and titles of five or seven, or 
 eleven outside gods. Different families select different ones out of the class of 
 god 3. Those more frequently selected are Peh-ti (commonly called SJiang-ti )、 
 Kivan-tiy Kivan-yin, Tien-hau, Hwa-lcwang^Tsai-skhi^ Kin-hvja, Yrien-fan, and Hung- 
 
 Wi' ，， g. 化 帝 俗亦稱 上帝關 帝 ，觀音 ，天后 ，華光 ，財神 ，金 
 
 花， 玄擅及 洪聖. These are commonly spoken of in English as Northern 
 emperor, God of war, Goddess of mercy, Queen of heaven, God of fire, God of 
 riches, 左 c. The t 江 bleta are placed on the right side of the gods, or the less 
 honorable place. The common parlance calls these gods the Vai-shin 大神 or 
 "great gods/* and the tablets are styled- Icea-skin 家神 ， **the gods of the house- 
 hold.** Both classes are worshipped together, and with the same ceremonies morning 
 and evening, o 凸 the 1st and 2 凸 d, 15tli and 16th, of oach month, at marriages, births, 
 Ac. 皮 c. 乂 careful inquiry shows how much resemblance there is in these gods to 
 those of the Roman lares and penates, and shows that the Chinese do regard their 
 ancestors as gods ； for in Adams* Eotnan Antiquities^ at page 3 it is said : -- " Nearly 
 allied to the genii were the lares and penates ； the household gods who presided over 
 families. The lares of the Romans appear to have been the raanes of their ancestors. 
 Small waxen images of them, clothed with the skin of a dog, were placed around the 
 hearth in tho hall ； and sacri 色 ces were offered to them. The penates were those 
 selected from among the great gods as Jupiter, Juno, Minerva, V esta, Mars, &c. and 
 were worshipped in the i 丘凸 ermosfc part of the house " It cannot but strike every 
 one, that two of the great gods thus enumerated among the penates are tho same, 
 viz. the God of war au 过 the God of fire; so also that the same designatio 已 is applied 
 to the penates in both languages, — magni dii in Lathi and tai-shin 大神 in 
 Chinese. These atateme 凸 ts, i 凸 my judgement, warrant me in speakin 呂 of the souls 
 of deceftsed anc 州 tors as deified ： Jtor according to the opinions and usngea of man- 
 
12 
 
 THE MEANING OF THE WORD "SHIN’. 
 
 To the general reader this example of tlie 甘 se of shin in combination with 
 注 possessive pronoun 阻 ay not appear of much importance ; but those who 
 know with what diligence sucli disti 凸 guished scholars as Drs. Medhurst, 
 Legge, Boone, Bridgman, Williams and the Rev. Mr. Chalmers sought 
 for such a sentence will fully understand its value . The meeting with ifc 
 by a Chinese teacher was quite providential. He had been requested to 
 search for one of that kind, and it can never be understood in any such 
 connection, to be the manes of the deceased person. For the manes of 
 those deceased are, bv their own families, styled chi tsu 始祖 ， or 左 ea s/u ■化 
 家神， and by others than the family, they are styled kwai 鬼 . Daring 
 considerable experience in Cliina, I have never known any Chinese to 
 misunderstand the frequent recurrence of this form of expression, as it 
 is found in the version of the Sacred Scriptures in whicli shin is so fre- 
 quently used in the sense of “God." I have seen the Chinese Christians 
 just as mucli comforted and strengthened when Jehovah has been spoken 
 of to them as the Shin of Abraham, Isaac and Jacob, and llie Shin of 
 Elijali, as western Christians are by the same blessed truth. The soul 
 of a deceased person is often called sJiiu iu tlie sense of "spirit,，， for the first 
 few days after deatli, and especially in the prayers whicli are addressed 
 to it, calling upon it to come and occupy the tablet that has been provided 
 for it. This expression occurs especially at the prayer offered at the 
 grave when burying the body ; — that as the body is deposited in the 
 grave, may the spirit shin 神 rest in the tablet. But it is not so used 
 after the time when the tablet is formally consecrated.* 
 
 So far as tlie idiom of the Chinese language is concerned, there are 
 any number of examples of Chinese usage on other subjects of a similar 
 grammatical construction as Abraham’s Shin, 亞 伯巧罕 之神； but it 
 is very difficult to find a sentence in native books meaning the god of 
 such a person ; because their religion and their ideas of the gods do not 
 lead them to speak of them in that way. Tet I have met with one ex- 
 ample precisely like that of Abraham’s Shin, in the Chinese Thesaurus 
 Fei u •贫化 yun fa 佩文 韻肺， amon 呂 the collection of examples given Tinder 
 神 . Xear the end of them, there is found the following sentence : 若從 
 
 kind in all ages, spiritual beings that have become the recognized objects of regu- 
 lar and constant -worship, are spoke 凸 of as gods. This transformation finds 
 expression in Greek, Latin, French, and all modern langnages; 狂凸 d it is de 丘口 ed 
 by Webster under the Greek form of the word Apotheosis — " The aot of elevat- 
 ing a mortal to the rank, and placing hi 瓜 among the number, of the gods." It 
 is also a farther remarkable concurrence of views, that the Homan poets repre- 
 S 3 iite(l men as having a threefold soul, which after death resolved itself into the 
 niancSj the aniyna or and the umbra. Thus the Chinese speak of the 
 
 three … 二 
 
 * Consecratio 凸 was the word the Romans used to signify the deification of a mortal. 
 Ad 汪 ms ， Roma 化 Antiquities, p. 430, saya ; “The Romans worshipped their founder 
 及 omulus as a god under the name of Qairinua. Hence, afterwards, the solemn 
 consecration (apotheosis) of the emperors by a decree of the senate conferring 
 on them the title Divus ； who were said thus to be ranked in the number of the 
 gods i 化 deorum nii 打 icruw." The following pertinent sentence has been met 
 
 %vi 比 in connection with 比 is subject of deification, 一靈 娃封神 窒韦了 • 
 "A spirit has gone to the terrace where spirits are made gods." According to 
 this, it went a spirit to the place, and departed a god. 
 
THE OF THE WORD " SHIX." 13 
 
 巫峽過 ，應 見楚 王神. The phrase Tsu tvang shin 楚王神 过 oes not 
 mean the king of Tsii’s spirit, nor manes either, but one of the class of 
 shin 神. The translation would read, ‘‘If you pass the gorge of the 
 Wu hill, you will see the king of Tsu’s god’’’ From tlie legend it ap: 
 pears that the divinity that presided over, or had its resi 过 ence' i 凸 that 
 gorge, had visited the king of Tsu; and lie 凸 ce 。 it was called the god of 
 the king of Tsu," or which visited the king of Tsu, This grammatical 
 construction has the sanction of Dr. Medhurst ; but lie translates shin by 
 fairy 一 ‘‘The fairy who visited the king of Tsoo."* Since the grammati- 
 cal construction can be thus rendered, when the relation is so slight as 
 that indicated in this instance, how much more will tlie translation be 
 clear when the sentence relates to Jehovah and his covenant people, — 
 in the frequent passages of the Old Testament where Abraham’s sJi .n， 
 Isaac’s shin, &c. occur? I think in view of these examples all candid 
 men will admit, that, in accordance with Chinese usage, shin can he used 
 in connection with a personal name, or a pronoun in the possessive case 
 in the sense of "god;，’ and, when the meaning of the sentence and tlie 
 subject requires it, it will readily be understood not to mean tlie person’s 
 own spirit, but tlie object of his worship — his god. 
 
 Again it is very strongly objected against the use of Shin, 进 3 refer- 
 ring to the true God, for the translation of Elohim and Geof, that it can- 
 not be spared from use in the sense of ‘‘spirit，， and "soul.，， This objection 
 appears to me entirely unfounded ; for whether it is used by the body of 
 missionanes i 辽 referring to the true God or not, it will continue to be 
 used by this people to designate their false gods, Nothing can hinder 
 them from continuing so to use it ; and so, I suppose, they will continue 
 to use shm 神 in the sense of ‘‘ spirit, soul,’’ 皮 c. as they have done for these 
 thirty-five hundred years. This long-continued use of the same word, in 
 two widely different and distinct senses, viz. to mean, "spirit, soul," &c. and 
 to designate their ‘(gods" has not produced any confusion in the minds of the 
 
 * Whether shin in this sentence is translated (‘go 过 ，， or "fairy" does not affect the 
 grammatical construction. Either translation establishes beyond all doubt, 
 that shim followi 凸 g a person’s 凸江 me or title, may, according to the sense of the 
 context or subject, mean, not his ‘‘ soul" or "manes," bat something outside of the 
 person. The Rev. Dr. Legge, in discussing this subject, and when contending 
 that shin means "spirit" and only "spirit" says, ‘‘Why not make the appeal to what 
 、 must be regarded as crucial examples ? If shin were to be foa 凸 d associated with 
 possessive pronouns, where we could render the combination ‘‘my god," "your 
 god," &c. we should not he able to dispute its meaniiKj ； equally decisive would be 
 cases where it was in regimen with other 凸 ouria， and could be translated ‘gods of 
 tho nations/ ‘gods of Japan/ &c. But there are 已 o cases of such a usage. With 
 possessive pronouns, shin means indubitably spirit — as * my spirit， and the same 
 in regimen (the spirit of king Wan/ the 'spirits of the hills and rivers.'" With 
 these crucial examples before him, Dr. Legge will of course no more dispute the 
 meaning of shin ； but will say ivo chi shin is my gods," and Tsoo icavg shin is "god 
 of Tsoo wang." But further, the Chinese preacher who wrote the first prixe tract 
 at Canton in 1875 says, "I 凸 Canaan, the people regarded tlie burning of their 
 children in sacrifice to shin as good." The false god to which children were of- 
 fered in sacrifice in G 江凸 aa 凸 was Molech. He was numbered among the elohim^ 
 I Kings xi. 33. He also calls the gods -wlxicli were worshippe 过 i 凸 Egypt shin. 
 They were also called elohim^ Jer. xliii. 13 ； and from the letter published below 
 it appears, that the people of Japan style their gods shin with one consent. 
 What further proof can be wanted ? 
 
14 THE MEANING OF THE WORD " S 瓦 !>，•" 
 
 Chinese. They never have any difficulty so far as I have seen, in dis. 
 tingaishing whether the word is used in tlie sense of "spirit," 在 c. or as 
 referring to one or more of their ‘‘gods.’’ So that I see no insuperable 
 objection to its being used in this twofold application in Christian litera- 
 ture, as it has been so long used in their native literature. There is only 
 this one great danger that I see, viz. in the use of shin in speaking of and 
 referring to tlie Holy Spirit;. As the Holy Spirit is with. Christians 
 equally with the Father and the Son, the object of worship ； and as the 
 usage of this people is to regard this word when referring to the objects 
 of worship, as meaning one of the class of gods, there is in my mind 
 great danger that they will understaTid shin 雨中 when thus referring to 
 the third person of the Trinity as meaning Holy God. So in the defini- 
 tion of God as given in tlie Gospel by St. John, in chap. iv. 24, " God is 
 a spirit — if this is expressed in Chinese Shang-ti nai Shin 上帝乃 雨巧 , 
 there is great danger, that from association of ideas with the usage of 
 shin in such connection for God, it will be understood as saying that 
 Shang-ti is Si god ; wliicli is of course true, but it is not the idea there. 
 
 But if the meaning of this objection is, that there is no other Chinese 
 •word that can be used for "spirit," then the objection is — in my judgment —— 
 also unfounded. It has been said that the word ling 靈 一 which some in 
 China use for spirit — is only an adjective, and that it is never used as a 
 noun. It is readily admitted that ling 靈 is used as an adjective, and 
 means "spiritual, efficacious, intelligent, ，， &c. but it is also used as a noun. 
 In this sense there are examples of its being used as referring to the spirit 
 of a man, with the personal pronoun in the possessive case ; and there are 
 also examples as referring to a spirit which is the object of worship. I 
 have scores of sente 凸 ces i 打 which ling 靈 is used in the sense of "spirit," 
 but will only present a few nott\ as follows : An officer who had bee 凸 
 dismissed bv his king, expresses liis grief in poetry ； one stanza reads 
 thus: 愁嘆 苦神， 靈 遙思矿 By reason of the measure of the stanza, 
 tlie personal pronoun is not expressed. ‘‘ Mournfully I sigh, with a dis- 
 tressed mind, while my spirit wanders in thouglit far away/* This is Dr. 
 Medhurst’s translation. Tsai Yung of the Han dynasty 漢 朝蔡基 writes 
 thus: 鍊余怎 胥 浸太衞 髓！ i 濁脅 存正靈 or in English, ** As to 
 purification of my heart, it is immersed in the greatest purity ; having 
 wasted away the polluted and the impure, I have retained my right spirit .，， 
 
 In the valuable collection of sentences, which, has been made by the 
 Rev. J. Chalmers, A.M. I find this sentence at Xo. 364 ： Liang Wu-ti in 
 sacrificing to Heaven, says 恭禍 明祀， 昭事上 靈 ， "Reverently wi 比 
 awe and ceremonially clear, I sacrifice and manifest that I serve the 
 spirit on high." I ask all who are considering this subject if this ex- 
 ample of the use of ling does not warrant sucli a use as has bee 凸 made of 
 it by those wlio use Z /? 巧 for " spirit," in calling the Holy Spirit the 聖 靈 
 Shing Ling t 
 
 Will it not awaken the most serious consideration of those who 
 have hi 比 erto considered 比 at 靈 ling could not be used in 比 e sense 
 of "spirit.," when they know the fact in regard to views of the whole 
 
THE MEANING OF THB WORD "SHIN." 15 
 
 body of missionaries in Japan.* For not only do they use SAi •化神 for 
 ‘‘God,，， but 祀 ey use ling 鐵 for ‘‘spirit.’’ 
 
 Haring thus referred to the objections to the use of 祝 神 to render 
 Elohivi and 0eof in the translatio 丘 of the Sacred Scriptures, I come to 
 consider the subject directly. In dealing with this, it will be important 
 to have a clear and de 丘 nite idea of what is wanted in such a translation. 
 Forming my opinion from what I see written， some persons have a different 
 idea of what is needed in the translation of these two words from what I 
 ha ve. It is stated that we must have a word which means God fear’ f 《oy 如 . 
 But let 119 soe if that is what is now wanted ? We want to teach the 
 Chinese that there is only one God. We 江 s missionaries wish to displace 
 this whole crowd of false gods, which they have hitherto worsliipped, and 
 make known to them that there is one everywhere present, and almighty 
 God, who should receive the prayers and worship of all men. This 
 God is revealed to men in His Holy Word. In that Word, God has 
 revealed himself by His peculiar name Jehovah, and His disiinctive work, 
 the c 及 EATION of the heavens and the earth and all things out of nothing. 
 The name Jehovah, the Euer-existervt One, is peculiar to the true God, and 
 it is reserved to himself exclusively, and carinot be given to another. The 
 work of creating all things out of nothing has never been ascribed to any 
 false god, in any system of cosmogony received among heathen nations. 
 
 • On this point I give the statement of one of the older missionaries in Japan ； 
 and one who is regarded as an authority on the language. He writes as follows : 
 "In reply to your queries about the words used i 凸 tbis country for 'god* 
 and * spirit/ I would say : for <god' the Japanese have a native word liami ； -which 
 is the generic name for those divine beings which they worship. Besides this term, 
 they have names for their divinities. Now for kami, the only Chinese character 
 they ever use is shin 巧中 . The characters Shang-ti 上 帝 aro not k 凸 own to 
 them except as a title or epithet for the niiJcado or emperor of Japan. There 
 is 凸 o division of sentiment that I know of, on the use of the word for * God* among 
 
 Protestant missionaries. We all use Kami and write Shin 神. The fact that 
 * * * * # # used Shin in China for * God,， had nothing to do whatever with the 
 
 use of this word here. The Japanese have a word for * spirit,* which is tamashi ； 
 for this word they use ling 靈 as the equivalent. Besides this they use sin 
 ， W 7 V & 神 and tsing shin 稳神. For ' 百 oly Spirit • the Protestant missionaries 
 in Japan use Shing Ling 聖 靈 . "We have had no contention or di 挂 erence of 
 opinion upon any of these terms." I think the testimony of the Japanese 口 sage of 
 the character shin is exceedingly strong evidence in favor of tliis word. I do not 
 
 see how the missionaries who use Shung-fi 上帝 can put it aside. My own 
 mind is clear on the subject, I might say of the writer of this letter, that when 
 ho was in China he always used Shang-ti ， though he was not wedded to it. When 
 we consider that the Japanese, for centuries have used the Chinese classics in 
 their schools, and studied the Chinese language as much nearly as their own, — and 
 that they use kami for skin and tamashi for liny 、 we may well say, how can 
 this testimony be put aside ? The fact that the Japanese use shin also in the 
 sense of "son!" and "animal spirits" shows that they are fully aware of the other 
 senses in which the word is used by the Chinese. Bishop Smith says that the 
 Chinese language was introduced into Japan in the third century of the Christian 
 era, and that "the text books in their schools, their models of literary style, the 
 very language itself of native authors, and the whole system of their published 
 ethics, are borrowed from the Confucian sages and literati of China." The nation 
 which has thus adopted the Chinese language use skin in the sense of "god" and 
 "gods." The chief deity of their pantheon (who is the Sun goddess) is styled 
 Tai shin. As they have not received the chief deity of the Chinese pantheon, the 
 mine of Shang^ti is not used to designate a 凸 y of tiieir gods. 
 
16 
 
 THE MEANING OF THE WORD •" 
 
 Elollim and 0eo《* are words which are used in the Sacred Scriptures in 
 common, in speaking of the true God and of false gods. They only mean 
 God tli3 Sap re me, when they refer to Jehovah ; and when they refer to 
 tils false gods, they mean one or more of the imaginary beings which 
 are called gods. Hence it is evident that the meaning of these words, 
 whether they refer to one or more, — the true God or false gods 〜 depends up- 
 0 化 the connection iu which they stand, and the meaning of the sentence in 
 which they occur. The sense is not inherent in the words themselves, 
 but tlie meaning in each particulai' use of tliem, depends upon the connec- 
 tion in which they stand. It is not so with Jehovah. Jeliovali ahvays 
 means the one true God, and cannot be applied to any other beirg. When 
 all worship of false gods is abolished, and there is no more idolatry among 
 men, then, and not till then, will elohim and mean the one true 
 
 God and nothing else. The meaning wliicL. Ulohim, 目 and (‘God" 
 have in- our minds, as referring to the true God so exclusively, comes from 
 the prevailing sentiment in Christian lands, tliat there is only one God ; 
 and that these are the words comraonly used in referring to Him ; and not 
 to the inherent meaning of the words themselves. In regard to the use 
 of elohim, it is not so clear, whether originally it was only used ir_ re- 
 ference to Jehovah, and wlien false gods were set up was 比 en applied 
 to them also ; or wlietlier it was from the beginning of its nse, applied in 
 common to both the true and the false. An examination of the word 
 does not give any clear or satisfactory answer to this question. Its de- 
 rivation does not indicate anything essentially divine, — as see Gesenius. It 
 is derived from el^ which is cleBned "strong, mighty, a mighty one, liero^ 
 champ ion the miyli one, hero, among the nations, i. e. Nebuchadnez- 
 zar/' Strength is nothing divine until it is infinite streyigth. By use it 
 came to mean " Gc'd., the Mighty One but this may have passed through 
 the use of earthly heroes or mighty ones. The word elohim has no 
 more meaning of divine than the word from which it was derived. The 
 
 : first meaning is "a r/od, God.;’’ tlien, ‘: SiKG. 1. a god, i. e. any god 
 
 So in the proverbial phrase ‘(as to this one, his strength is his god, 
 
 spoken of 江 self-confident person who contemns God, ar.d trusts in the 
 strength of liis own hand and sword;，’ and again, ^who carries his god in 
 
 his hand." Then ‘‘2. more comm. God, the true God [that, is in the 
 
 Sacred Scriptures] Plu 区 . elohim. A) In a plural sense : 1. gods, 
 
 deities, in general, true or false the gods of the Egyptians strange or 
 
 foreign gods new gods. B) In the sense of the Sing, spoken of one 
 
 God 1. of any ]od, deity. Deut. 32 : 39 Uiere is no god. besides me 2. 
 
 of an idol-god, maJc 色义 ts 化 god, i. e. an idol Dagon our god [Dagon 
 
 was a 丘 sh-god] 3. the God of any o 凸 e, is the god whom one wor- 
 ships, liis domestic and tutelary god, Jon. 1: 6 they cried every one ' 
 
 unto his god So the G-od of Israel is Jehovah 6. With tie art. 
 
 狂 elohim, GOD, tea 了、 賊 •，， From all this it would appear, 化 at there 
 was nothing like divinity inherent in the word ; its uses indicate that its 
 application was very wide and general ; and if Elohim now to our mi 凸 d 
 
TIIK MEANIXG OF THE WORD "SHIN." 17 
 
 conveys the idea of ‘‘the one who concentrates in himself all perfections,’’ 
 ifc does so from use and association, 
 
 I 凸 regard to and deus, however, we know the history of their 
 use. Originally they did not refer distinctively to tlie one true God, but 
 to the multitude of false gods that had become the objects of worship in 
 the place of Jeliovali. In the contest of mouotlieisin with polytheism, 
 the word which, referred to these false gods was retained in use ; an 过 in 
 the progress of the monotheistic sentiment, 0eof and Dens have by use 
 become the synonym of the descriptive expression ‘‘the true God;，’ while 
 the individual names of the gods, as Jupiter, Minerva, &c. and the sub- 
 divisions of the several different kinds of gods, as demons, genii, lares, 
 penates, lemures, &c. have almost been forgotten. 
 
 In view of these facts it appears to me, that some persons liave ex- 
 pected to find in the language of this lieatlien people, a use of words in 
 relation to God, which can only be properly expected, when the "wor- 
 ship of Jehovah shall have taken the place of the worship now given to 
 their false gods. As they do not yet know Jehovah the i^rue God, how can 
 the language liare a word vrliich definitely refers to Him ? For however 
 high are the conceptions 'wliicli they have formed of the attributes per- 
 taining to their gods in general, or to any one of them in particular, yet 
 they do not know the one true God Jehovah. 
 
 It also appears to me, that 也 ere is an inadequate conception in the 
 minds of some, as to what is to be effected by the introduction o£ the 
 Bible among this people. God himself leaves ns in no doubt as to what 
 is his purpose in the matter. While the ideas of this people in relation to 
 the divine nature and being, as far as they are true will continue, all 
 the false gods, to whom they have wrongly ascribed these attributes， 
 and given this worsliip shall be utterly abolished ; and Jehovali will take 
 his proper place as the only Divine Being, and the only proper object of 
 religious worship. It may be proper for us as missionaries to consider 
 somewhat fully, wliat are the teachings of God’s Word on this all-impor- 
 tant subject. It is a sure and a safe guide in all things. God has express- 
 ly declared that it is by his name Jehovah that lie will be know 凸 among all 
 nations. "That me 打 may know that thou, wliose name alone is JE 旦 OV 乂 H, 
 art the most Ligh over all the earth. ，• Ps. Ixxxiii. 18. ‘‘O sin 呂 niito Jehovah 
 a new song : sing unto Jehovah, all the earth. Sing unto Jehovah, bless 
 his 凸 ame ; shew forth his salvation from day to day. Declare his glory among 
 the heathen, his wonders among all people. For Jehovali is great, and 
 greatly to be praised : he is to be feared above all gods (jdohim) . For all 
 the gods of the nations are idols (not images, but eliliiw , (‘vanities):，， 
 but Jehovah made the heavens.... Give unto Jehovali, O ye kindreds of 
 the people, give unto Jehovali glory and strength. ... Say among tte 
 heathen that Jetovah reigneth." Ps. 五 cvi. 1—5, 7, 10. ((I am Jehovah ; 
 
 that is my name : and my glory will I not give to anotlier, neither my 
 praise to graven images." Is. xlii, 8 .‘‘ Thou shalt also suck the milk of 
 the Gentiles, and shalt suck the breast of kings : and thou shalt know 
 
18 THE MltAMXG OF THE 、、- OKI) "SHIN./' 
 
 that I Jehorah am thy Saviour and thy Redeemer, Ike mighty One of 
 Jacob." Is. lx. 16. It is clear from these, and many other passages of 
 His Hoi V W ord, that the true God is to be made known among the heathen 
 by tte name Jehovah, And in addition to His will in this respect as expressed 
 in His Word, we also have example as well as precept for our guidance. 
 巧 "he 丑 Moses was sent on liis divine mission to Egypt, he approached 
 Pliaraoli the king of Egvpt, in the name of Jehovah, saying : " Thus 
 sai 也 Jehovali the God of Israel, Let my people go, that tliey may 
 hold a feast unto me in the wilderness. And Pharaoh said, Who is Jehovah 
 that I should obey his voice to let Israel go ? I know not Jehovah, neither 
 will I let Israel go." Ex. v. 1, 2. The message was giren i 凸 the name of 
 Jehovali, and refused in the name of Jehovah. The wonderful providence 
 of God has given us the evidence tliat tliis was the 7iame hj which the 
 true Grod 似 X5 known among the nations around Canaan. It stands thus 
 engraven on the Moabite stone so recently found, and which lias contribu- 
 ted in so many ways to the eTer-accumulating evidences of the truth of 
 revelation, ilesha, king of Moab says, "I took from it e. the temple] 
 the Tessels of Jehovah and offered them before Chemosh." The fact that 
 the true God was knovrn among 辽 11 people bj his ovm pec 口 liar name 
 Jehovali, appears further from the narrative of the return of the Jews 
 from their captivity in Babylon ; Thus saith Cyrus king of Persia, 
 Jetovah, the God of heaven liath given me all the kingdoms of the earth; 
 and he hath cliarged me to build him an house at Jerusalem, whijli is in 
 Judah. Who is there among you of all his people ? liis God be with him, 
 and let Mm go up to Jerusalem, which is in Judah, and build the Louse 
 
 of Jehovah, the God of Israel, (he is the God,) whicli is in Jerusalem 
 
 Also Cvrus the king brought forth the vessels of the house of Jehovah, 
 which Xebuchadnezzar had brought forth, out of Jerusalem, and had put 
 them in the house of Lis gods.’’ Ezra i. 2, 3, 7. 
 
 But God has declared His mind and purposes in language yet more 
 clear aiid specific. ‘‘Tlius saitli Jehovah tlie King of Israel, and his 
 redeemer Jehovah of liosts ； I am the Srst, and I am the last ; and 
 beside me there is no God ( 直 ! oh i 打 i) ... .Is there a God beside me ? yea, 
 there is no God ; I know not any." Is. : dir. 6, 8 .‘‘ But Jehovah is the true 
 God (lElohi"，）， he is the living God, and an everlasting king : at his 
 wrath the earth shall tremble, and the nations shall not be able to abide 
 his indignation. Thus shall ve say unto them, The gods (elohim) that 
 have not made the heavens and the earth, even they shall perish from the 
 earth, and from under these heavens. ** Jer • 王 . 10, 11. 
 
 Jehovah here sets forth His prerogatives. He is the true Elohiniy the 
 Creator of the heavens and the earth. He has given 丘 is people their 
 commission, and the verv words they are to anno 甘凸 C6 to the nations in 
 connection vrith His own claims, viz. ‘‘The elohim that have not made the 
 lieavens and tlie earth, even they shall perish from the earth and from 
 under these lieavens.** 
 
 Our duty as His appointed messengers is to carry out this commi 閒 io 打 , 
 
tu 丘 WEAXIXG 01、 TIIK WORD " SHI 义 " 19 
 
 江 nd to seek to make known Jehovah the true God to this people ; 江凸过 to 
 banish and drive away from them all their false gods. How can we 
 wage war against their false gods ? First, we are to set forth clearly the 
 one true God by His self-revealed name, and the name whicli He commands 
 shall be made known — His name Jehovah; and by His peculiar work — the 
 creation of the heavens and the earth. These will effectually distinguish 
 Him from all the false gods ; for there is no one however exalted, to be 
 compared to Him. To combat the worship of false gods, I see no other 
 way but to use the name whicli is applied to these false gods, and claim 
 for Jehovah as the one God, the worship and service which they have 
 hitherto rendered to these false gods ; and whicli service and worship to 
 be rendered according to ceremonies He Himself has revealed in His Word. 
 It is necessary to have a word in common for the true and the false, the 
 one and the many. The use of such a word will lead to such expres- 
 sions in this language as these : — Jehovah who made the heavens and the 
 earth is the only true Shin ； all these shin 神 that you have hitlierto 
 worshipped are dumb idols and vanities ; you must turn away from them 
 and worship and serve the Shin Jehovah, in whom "we live, and move 
 and have our being.’’ 
 
 We can use the word shin 神 in such a sentence in entire accord with 
 Chinese idiom ； because, first, shin includes all their gods ; and second, 
 we can use it so as to individualize and particularize any one shm. Sir 
 Thomas Wade, iu his Category of Heaven, S. 338, says : ‘‘Tlie word shen 
 in fact ia reiy comprehensive. Ifc includes every shen, Shang Ti and every 
 one somewhat less than Shang Ti ; but he is only one; the others, if reckoned 
 up one hj one, amount to thousands and tens of thousands and more." And 
 again '*It might be said of Shang Ti, or any particular sMn， that he did this 
 or willed that .，， And in S. 328, he says, ‘‘I should say,. ..the" expression 
 pai-shen might be used equally well in speaking of the worship of one 
 shen^ or of all the sMu.’’ 
 
 In thus combatting polytheism, we are under the necessity of using 
 shin for the word applied in common to the true and the false, because it 
 lias been shown that shin is the word which is used in the statutes of the 
 country to designate the objects of their worship ; and it is also applied 
 to their false gods in their every-day conversation ; so it must be used in 
 fluch a connection for the false gods ; and Jehovah in His con 过 escensio 丘 to 
 human weakness ami folly, classes Himself in the category of beings that 
 are worshipped ; so that the same word shin must be applied to Him to 
 show that He is the true Shin, The words in Is. xliv*: 6, " and beside me 
 there is no Go 过 ，，’ will lose all their point and thesis in the Chinese lan- 
 guage unless the ide 江 is ‘‘beside me, the true Shin， there is no Shin 神 . 
 Further, we arc shut up to the use of shi 化 in such forms of expression, 
 because there is no other word we can use in both applications. Shang-ti 
 cannot be used, because it does not include or refer to all the false gods 
 of the Chinese people. In the Category of Heaven, S. 332, it is said hy 
 one of the people, ‘【According to our Chinese view of right and wrong. 
 
20 
 
 THE MEAXIXG OK THE WORD "SHIN .，， 
 
 I am not worthy to worship Sliang Ti.，’ " 狂 ow so ?’’ it is asked. The reply is : 
 " It is written i 凸 our classics, ‘the son of heaven alone sacrifices to Shang 
 Ti,， and the emperor accordingly doe 弓 sacrifice to Sliacg Ti once a year, at 
 the Round 旦 ill m the Court sacred to 旦 eaven, outside the South Gate ; or if 
 any thing prevents his appearance in person, lie sends a prince of the blood 
 to perform the sacrifice in his stead. This excepted, there is no rite of wor- 
 ship performed to Shang Ti." 巧們 蓄上肴 一句, 惟天子 祀巧上 
 帝 ，故 此皇上 毎年一 次 ，到 正陽 門外， 天擅禪 頭圍丘 那巧親 
 拜上帝 若是有 事不能 親弗就 派親王 巧既除 此之外 ，總沒 
 
 有巧上 帝的禮 下 As the worship of Sh 访 nj-ti is not permitted, by 
 the laws of the empire, to tlie common people, Shang-ti cannot be used 
 to designate the objects of false worship among the people ; and therefore 
 neitlier can it in such sentences be used to designate the true object 
 which is here tlie correlative of the false. 
 
 As according to Sir Thomas Wade, we can say that " is a sheii ； 
 Shang Ti is a sM 化; Kioan-yin is a shSu ;，、 we can of course say that Jehoyah 
 is a Shin, the only true Shin； and we can give to Him, as the true Shin, all 
 the attributes, works, offices and worship that belong to Jehovah. And 
 thus alone can we teach them that T*ien, Shang-ti, Kivdn-ti Kivan-yin and 
 all the otter false gods, wliicli they have been worshipping in the place of 
 Jehovah, are to be forsaken, and Jehovah, alone is to be exalted among 
 them. In the use of such language there is no danger of being misunder- 
 stood in wliat we say, or as to wliat the Bible teaches. None of these 
 above-named, as i 凸 elude 过 among the skin, made the heavens and the 
 earth. ; and Jehovah, says, ‘‘they shall perish from the earth, and from 
 under these heavens.** 
 
 I£ Shin 神 is tlius used to translate EloJmn when it refers to God, 
 it has been said, that there would be no de 丘 niteness of statement, because 
 shin includes a multitude. But a just presentation of the case will sliow, 
 that with sucli a translation, there will not remain any uncertainty in the 
 reader’s mind. Jehovah, who knows the hold which polytheism lias on tlie 
 hearts of men, has wonderfully provided against any confounding of Him- 
 self with any other being. It is stated by those who have taken the pains 
 to ascertain tke fact, that ‘‘Jehovah occurs in the Old Testament over six 
 thousand eight hundred times," while elohim only occurs between two thou- 
 sayid and two thousand five hundred times." From this it appears that Jelio- 
 vali occurs nearly three times as often as Elohim. It is also stated that 
 Jehovah, ‘‘is used far more freg^zcently than all other names combined.’’* 
 While of elohim it is said that in some fourteen hundred and seventy-six 
 examples, it stands in some relatio 凸 or connection to show its meaning ； in 
 some three hundred and 扫 fty-seven places it lias the definite article pre- 
 fixed; and in only some seven hundred and twenty- two places does it 
 stand alone, as in the first verse of the 丘 rst chapter of Genesis. Let us 
 suppose some Chinese who has never heard of Jehovah the true God, 
 commences to read the Bible in Chinese. He reads the first verse, ‘‘I 凸 
 
 * See Ohiyiese Recorder for 1876, p. 870. 
 
THE MEAXIXQ OF THE WORD " SIIIX." 21 
 
 the beginning Shin 巧申 created the lieaven and tte earth.’’ If at first he 
 is at a loss to know what shin is referred to, or whether it refers to 
 one or many shin 巧軒, wliat then ? Is lie not in precisely the same situa- 
 tion with a polytheist who knew the Hebrew language ? When he 
 would read " Elohini created the Leaven and the earth," it would not give 
 him the idea of one true God, or of Jehovah ; for the meaning of Elohim to 
 him would be ‘‘ gods, deities in general.，’ So that to an uninstructed 
 Hebrew polytheist, Elohim is no more definite, than shin is to a Chinese 
 reader. But he reads on, and when he cornea to the fourth verse of the 
 second chapter, he reads in his own language, that it was the God Jeho- 
 vah who "made the earth and the heavens and henceforth there is no 
 doubt to either of them of what god it is stated, that He was the Creator. 
 This is a clear and logical deduction, and no mere surmise ; for it has 
 bee 凸 seen above, that the idea of divine power does not inhere in Elohim ; 
 and that the reason why —— when we read it in Hebrew, Greek or English, 
 that ‘‘God created the teayen and the earth，， —— we understand "God，， to 
 refer to Jehovah, is because of our e 过 acation in the belief that there is 
 only one God, and of the association of ideas in reference to him. When 
 polytheists read these two verses, they get their first lesson in the great 
 doctrine of monotheism^ that there is one Being, who made the heavens 
 and the earth, and that his distinctive name is Jehovah. The frequent 
 use of the name Jehovah will guide any polytheist through the whole of 
 the Old Testament without any confusion, whether he rea 过 it i 凸 Hebrew 
 with the use of Elohim, or in Chinese with the use of Shin. The very 
 frequent recurrence of the name Jehovali, precludes all possibility of mis- 
 take or confusion. 
 
 Further, when in the translation of the Old Testament into Chinese, 
 the word Shin is used to render Elohim^ it affords the greatest facility to 
 impress upon the mind of the Chinese reader, a realizing sense of the attri- 
 butes, work and offices of God, and tlie relation that J eliovali sustains to 
 men, of any word in the language. The reason of this is, that the shin 
 are all around them ia their temples and o 凸 their altars, in their houses, 
 and their shops, and all places of basi 凸 e3s ; they are the guardians of 
 their sleeping and of their waking hours ; they are the givers of all their 
 blessings, and tlie healers of all their sicknesses ; they are the objects to 
 which all their prayers and worship are offered. All these things help 
 them to understand what is the character of Jehovali when it is presented, —— 
 that He by His omnipotence, omnipresence, omniscience and all-pervading 
 rule and care, will be more to them than the ichole multitude of their slii 化； 
 and wliat is the extent of His demand when He claims all this worship to 
 Himself, as tlie one only true SJiin from whom cometh every good and 
 perfect gift. The previous conceptions that filled lieaven and earth, 
 land and sea, hills and streams, houses and shops, witli deities, help them 
 to get the idea of the ubiquity of the one true Shin Jehovah. And again, 
 the true conception of tlie one everywhere present Sh in, will help to drive 
 away all belief and co 凸色 dene© in those multitudes of irnagi 凸 ary beings in 
 
22 THE MEANING OF THE WORD SHIN." 
 
 which tliej have hitherto trusted. If, however, the name of cue of the 
 
 class of shhi is taken, and Elohim is translated by while it may 
 
 * I think that most persons, who read the letter which was published in the Recorder 
 for 1876, p. 294 sqq. from Amoy, signed "Enquirer," were astonished at a statement 
 which was made in it. The statement says, "When a Chinese audience is told 
 they must tvorship Shang-ti, they at once imagine that the preacher refers 
 
 to Yuh-hivang Shang-ti ( 玉 皇上 帝 ) Yuh-hwo/ny Shang-ti and r(ien ■天 
 
 are interchangeable terms in this region." I think that not only missionaries 
 who use will be aato 凸 ished at the statement ； but that many of those who 
 use Shang-ti will be equally astonished. It is a worse efc 江 tement of the danger 
 of using SJian 幻 -ti than any advocate of Shin has ever made. They have said and 
 supposed, that some of the audience so understood such an 江凸凸 ou 凸 cement. But 
 that the whole audience should understand a missionary of Christ to tell them to 
 worship Yufi‘hwan!/ Shany-tiy who is by all persons spoken of as a 化 idol^ to whom 
 temples are erected and worship and prayers are offered, is indeed most astound- 
 ing. Anti th 江 fc a missionary of Christ, should continue to so tell the people after 
 he knows that they so understand him, is even more astounding still. Of course ， 
 I know the missionary goes on to explain he does not mean what they understand 
 him to me 江 n, 江 nd to tell them whom he me 江 ns by Shang-ti; but the God of the 
 Bible declares He will be k 丘 own among the nations by His name Jehovah ； and 
 旦 o will not give 且 is glory to another, nor 且 is praise to graven images. We know 
 that every Chinese audience is constantly changi 凸 g. Bow many of the audience 
 who hear the preacher say "they must worship 忌 hung-ti，" and understand him 
 to mean the idol Yu/i-hwang 呂 hang-ti, will go out of the chapel before the 
 preacher reaches tlie explanation. Is the Chinese language so barren of re- 
 sources, that a missionary is shut up to use a form of expression in mak- 
 ing known the true God, from which the audience at once supposes he refers to 
 o 已 o of the most commonly-worshipped idols ? The comma 凸过 of Jehovah is, ‘‘Thua 
 shall ye say unto them, The gods that have not made the heavens and the earth, 
 even they shall perish from the earth, and from under these heavens." This 
 certainly implies that we should by no means use language which they will 
 understand as teaching them to worship any one of such goda. Notwithsta 凸 d- 
 ing the explanation which is given in the letter, of the means which are taken 
 to engraft on the name of this idol Yuh-hwang Shang-ti, the attributes and works 
 of Jehovah, without using the name Jehovah to make known the only true God — 
 the name by which tho Creator of the heavens and the earth has revealed 
 Himself — are to me unsatisfactory ; for it appears to me that such means must bo 
 with many persons in tbe audience futile. Our blessed Lord and Saviour — in 
 giving the reason why ho did not attempt to engraft his teachi 已 gs on the names 
 and ceremonies in use among the Pharisees— has given U3 the only safe rule to 
 be followed in preaching monotheism among this people ; and the great truth, 
 that we to their knowledge a God theij have not known, nor tlieir fathers : 
 
 "Neither do men pat new wine into old bottles : else the bottles break, ami 
 the wine runneth out, and the bottles periali : but they put new wine into ne*w 
 bottles, and both are preserved." Math. ix. 17. These words commend them- 
 selves to our observance, not only because they are the words of our Saviour, 
 but because they are the embodiment of the highest practical witidom. The 
 dan 呂 cr of being- misunderstood in tho use of old forms is strikingly prose 凸 ted in 
 an incident stated by the late Bishop Boone. When he still used Shang-tij ho 
 Bays: A man of some intelligence, and who read very well his wvn language, 
 applied to Rev. Mr. Syle for special instruction, and lie gave him a catechism in 
 which Shang-ti was used. He came to his study daily for some clays. He read 
 over tho books and heard all that was said about the attributes predicated of 
 Shang-ti which we are accustomed to predicate of Jehovali, and appeared to un- 
 derstand thoroughly what he read. Mr. Sylc inquired one morning whether ho 
 followed the advice he had given to him iu the commencement, to pray to Sha)ig- 
 ti every morning and evening ? The man replied with great simplicity, that ho 
 had daily visited his temple twice a day for this purpose. This answer led to 
 inquiry, and Mr. S. to his inexpressible grief, learned that the man had been un- 
 derstanding him for ten days as recommending the worship of this idol. If 江 
 man of some intelligence, and who could read well his owu language, could remain 
 under such a mistake when receiving persoi^al instruction for ten days, we may 
 well suppose that a great many m a general audience will remain under the mis- 
 take notwithshinding the explanations that aro made. 
 
THK WEAyi>^G 01' THE WOKI) "SHIN." 、 28 
 
 fit first have the advantage of giving the idea of power, as the highest of 
 their shin; yet he is the one with whom the people have never had anything 
 to do, and to whom they have never offered prayers, or rendered worship. 
 He has not bee 凸 in their thoughts. I 凸 using the name of one of their 
 false gods, there would be danger of continuing the name of one of those 
 concerning whom JehovaL. lias said, ‘‘they shall perish from the earth and 
 from under these heavens.，’ For as Shang-ti did not create the heavens and 
 the earth, he is included among those of whom Jehovah lias thus spoken. 
 
 Again there are some* who think， that because the number of the 
 beings that are included amongst the false gods of China, and are called 
 shiiiy are so many, and many of them of no dignity or eminence, the 
 word shut is not worthy to be used i 凸 tlie translation of Elohim and 
 0eof, M’hen referring to the true Grod. But has it not bee 凸 shown, that 
 the Greeks had thirty thousand Btot and that they were just tlie same 
 kind of imaginary beings as the shin of the Chinese. Yet because that 
 word was the common name that included all that multitude of divinities, 
 it was the one used to combat polytheism among the Greeks ; and now by 
 the prevalence of monotheism, 0eof has come to mean God Kar’ 巧 oxfyv . 
 
 Let those who have hitherto thought that it was an objection to 
 shin 神 ， that it was applied to sucli low objects, carefully consider the 
 three sentences, Nos. 361, 362 and 363, in the valuable collection 
 made by the Rev. John Chalmers. They are all from standard authors, 
 from which the authorized and established use of Chinese words is learned ： 
 
 升間 皇天上 帝款爲 1st 升閲 皇天上 神款焉 2nd 。 降 上神， 
 註 上 神天也 3rd & 降 上神， 进上神 天神化 又在上 精魂 之神 . 
 
 The 扫 rst of these sentences, in Mr. Chalmers' book is printed beside one 
 in which Shang-ti takes tlie place of Shang-shin ； all the other cliaracters 
 are the same — as here repi'i 凸 ted. The meaning of the two sentences is 
 the same, and hence Shang shin 上 神 ， is just as reverent a designation as 
 iSTia ， 巧 - 文 i • 上帝 . It is also the synonym of Hwang 化皇天 • 
 
 In the second example, Shang shin 上 面 中 ， is explained as the same as 
 
 化天； and in the third example, Slicing shin 上 神， is the ‘‘celestial 
 STim ，， 一 or "the God above with an etherial soul." By consent of all 
 Chinese scholars, Shang4i 也煎 ， and 化天 are 比 e most honorable 
 of the class of shin 神, and express "the highest conception of God 
 that Chinese have attained to.，， And here are these quotations from 
 Chinese standard ethical works, in which the 神 above’’ is a synonym 
 of " SJicmg- 化 上 帝，" and Heaven 天 ； *‘ or the celestial Shin 天神 •" 
 In all reason then, the divinity or godhead that is in the expression 
 Shan(j shin 上 神， i 凸 shin 神 ， for there is none in the wor 过 "above." 
 The adjunct "Shang 上, ’’ only indicates wliere this particular god is 
 located, and the rank which that location indicates, not the nature or 
 attributes of the Being ; and since "Sha 化 g shin 上 神 ，， thus expresses the 
 highest conception of Go 过 to which the Chinese have attained, why will 
 not "Jehovah 祝 m 耶 和華神 ’’ serve to express the highest conceptio 丘 of 
 
 * 6 所 Chinese Recorder' for 1876, p. 140. 
 
24 THE MEAXI^JG Of THE WORD "SHIN." 
 
 the Divine Being which the B 儿 le reveals ? I cannot but think, that this 
 is the conclusion to which every candid mind will be necessarily led. 
 
 The Chinese in feeling after God, and having received by tradition 
 from their ancestors, some ideas connected witli Grod that were revealed 
 to the patriarchs, have had some imperfect conceptions of a creation ; not 
 the creation of all things out of nothing, but the transformation of preex- 
 isting matter. This imperfect conception of a creative power they have 
 expressed as exercised by a shin, as stated in the following sentence, 
 No, 367 in Mr. Chalmers’ collection : 天 巧至神 爲造化 之主 ， which 
 I translate thus : "There is a Supreme God in heaven, who is the Lord 
 of creation;" or, perhaps better, ‘【 who ia tlie cause of all transformations . * * 
 If skin ， when thus referring to the highest of the beings know 丘 to them, 
 could express the author, or Lord, of creation according to their concep- 
 tion of creation, yvhy cannot this same word, in connection vrith the 
 proper name of the Creator of all tilings, viz. ‘‘Jehovah ,， '耶和 華神， 
 be used to make known to this people the Lord of creation as He is 
 revealed in the word of God ? 
 
 Not only is the word shin thus adequate to be used in connection 
 ■with. Jeliovah, in making known the great author of creation ; but it is 
 the only effective word that can be used in combating polytheism, and in 
 destroying all their imaginary gods. It is the command of Jehovah that 
 forbids the worship of all false gods. And it is o£ the utmost moment to 
 truth, that His holy command be made known correctly, in all its length 
 and breadth to this people. This command reads in English ‘‘ Thou shalt 
 have no other gods (elohivi) before me .，， The word eloliim included in 
 its meaning all the false gods, of whatever rank or kind or nature, whicli 
 were known to the Jews. In the nature of things, eloliim m ust Lave 
 included all the false gods ， or the commandment would not have forbidden 
 their worship. So in translating it into Cliinese, the word by which elohhn 
 is rendered must he the word, which by all usage includes all the false 
 gods of this people. It has been shewn in another part of this article,* that 
 
 ♦ It may perhaps be objected, that shin does 凸 ofc include Fitk 佛 , and that therefore 
 this proposition ia not correct to the full extent of the statement. Fuh 佛， being 
 from another cou 凸 try, ifc is not of course included among the native shin ； but it 
 is still comprehended in the word shin 神. The statement as made by Sir 
 Thomas WWle i 凸 the Category of Heaveiiy S. 351 and 352, reads thus ： "Is 
 Buddha a sheriy or what is he ? " Ans. — " That is a question belonging to a separate 
 philosophy. Fo »s a sMn worshipped by foreign nations, but, a 化 ho 口 gh a sAen, 
 
 h© i 白 not included in the number of our (Chinese) ithen. Fo, the shen and tho 
 hsi’en [佛 神及 仙]， are each independent of the other ; Fo and the hsien are of 
 equal rank with the shin.** From this statement it appears that the objects of 
 worship in other countries and of other religions, are regarded as shiUj and that 
 therefore shin 神 will comprehend all the false 巧 ods of China, whether worshipped 
 by the Buddhists, the Tao 证 ists or the Confucianists ； and however they may bo 
 distinctively* named by each separate sect as, Fuh and Pu-sah 佛 及菩歷 
 by the Buddhists; Yuh-H and sien 玉帝 巧 tlll> by the Taouists ； or Ti, Shang- 
 ti or Tieii 爾 , 上 帝 > ^ 豕 by the Confucianists. This shows that it is 
 equally as comprehensive in its meaning as deus as given by Jerome : 一 "Jn- 
 scriptio autem arae ita erat^ IHis, Asiae et Europae et Africae^ Diis ignotis et 
 
THE : MEAXIXG OF THK WORD 。 SHIN.，> 25 
 
 shin 神， is the word which includes the whole multitude of false gods of 
 every class, of all different ranks, and natures. Hence in this command- 
 rnent, elohwi m 甘 st be translated by shin 神， and wlien it reads ‘‘Thou 
 shalfc have no other shin before me,，， it covers the whole ground ; it forbids 
 the worship of all the false gods which are known to tlie Chinese. 
 
 Having thus arrived at the conclusion, that skin is the proper word 
 to translate elohivi in the first commandment, it is right to inquire, 一 
 what light does this throw upon the proper word to represent JElohim in 
 the other clause of the sentence ； for it is Jehoyah Elohim who gives the 
 commandment. Elohim clearly refers there to the true " God,’’ the only- 
 proper object of worship. The commandment with its connection will 
 read, " I am Jehovah thy Elohim. Thou shalt have no other shin before 
 me." "Other，， is an objective pronoun, which shews a correlation between 
 the objects or beings referred to ; and that correlation can only be clearly 
 expressed, when the beings or objects in the different parts of the sentence 
 are referred to by the same word. This law of lang 订 age then requires, 
 that as elohim in the last clause of the sentence has been translated by 
 shin, referring to false " gods ;’， so Elohim should be translated by SMn in 
 the first clause of the sentence, where it refers to the true ‘‘Go 过; ，，十 and the 
 whole will read ‘‘ I am Jehovah tliy Shin. Thou shalt have no other $hm 
 before rae.’’ 
 
 There is no passage in the whole Word of God that it is more impor- 
 tant to translate correctly than this first commandment . In it Jeliovah. 
 most emthoritativehj forbids the worship of all other gods besides himself. 
 Having arrived at the conclusion, that by reason of the nature of the 
 command, and the structure of the sentence in its different clauses, 
 the Elohim in both clauses slioiild be translated by Shin， 1 feel assured that 
 in all other passages of the Old Testama 打 t, Elohim, when it refers to the 
 true ‘‘ God,，’ may also be translated by Shin ； and this leads to the conclu- 
 sio 打 一 which is the counterpart of that reached in the first part of this 
 article — that Shin 神 may Jje properly used to translate Elohim and Beog 
 in the Sacred Scriptures when they refer to tlie true ‘‘God ;，， and it follows 
 as a sequence, that as shin 神 is the only 义。 ord in the Cliinese language 
 which can be used to translate elohim and iu the Sacred Scriptures 
 when they refer to false ‘‘gods,’’ which can also be used to translate them 
 when they refer to the true " God，， Jeliovah, it is dear, beyond all doubt, 
 that shin 巧申 is the word which should he used to render elohim and 
 in the translation of the Sacred Scriptures into the Chinese language. 
 
 As the example of Moses, when delivering his message from God to 
 
 巧 eregHnis." It is also clear that shin thus includes all "gods," from the other fact, 
 that all Chinese writers who 凸 they write about the customs and manners of 
 foreign nations, use shin in speaking of their objects of worship. 
 
 十 The principle is so plain and so universally recognized, that the same word Bho 口 Id 
 be used to translate Elohim into all other languages, i 凸 both clauses of this com- 
 mandment, that all the versions into Chinese have adhered to it, so far as I know ; 
 except one editio 凸 of the mandarin version, which was printed at Peking, in which 
 a different word is 曰 sed to translate Elohim in the di 狂 ere 凸 t clauses. Of the trane. 
 latio 凸 8 into other la 凸 gaages, I k 凸 ow of no exception. 
 
26 THE MEAXIXG OF THE WORD " SHIX," 
 
 the king of Egypt, gave us an example of the terms which were used under 
 the Old Testament, so the narrative of the apostle Paul at Athens gives 
 us an example of the manner of preaching to a heathen people under the 
 New Testament. 
 
 Paul having arrived at Athens, and while waiting for liis com- 
 panions, was brought to Areopagus with the desire of the people to 
 hear some new thing from him. In the presence of the most caltirated 
 audience the world could furnish, and in the sight of the most elegant 
 temples, which were adorned with, all the finest images that Grecian art 
 could supply, lie preached unto them Jesus and the resurrection. But 
 by waj of introduction to this, he availed himself of the fact that they 
 were preeminently devoted to the worship of the Qeoi， so that they 
 had erected altars to any god tliat might be 甘 nknown to the 虹 . The 
 apostle takes advantage of this great devotion to the worship of the 
 6soiy and proceeds to make known one that was as yet unknown to 
 them. He takes the very word that was in common use to designate 
 右 heir false gods, to make known to the 阻 a new ； and to distinguisli 
 tiin clearly from all the Osoi which they knew, lie uses tlie characteris- 
 tic work of ^Jeliovah and says ： "The 0tOf that made the world and all 
 things therein, seeing tliat he is Lord of heaTen and earth, dwelleth 
 not in temples made with hands.，， He does not connect this new God, 
 that he makes kncnvn to them with, the name of any one of the false gods 
 which they worshipped, however great and high might be their concep- 
 tion of divinity as comiected with individual gods ; but he uses the name 
 common to all the objects of worship as a class, to tell them of the mie 
 Divine Being who made the heavens and the earth. It was not because 
 0eof had the meaning of God /car* 和 ， that it suited the apostle to 
 use it for this purpose. It was because it was the word by which they 
 designated their false gods collectivelj and also individually, that he used 
 it to make known to them the only true object of worship, the one Divine 
 Being " that made the world,，’ and in wliom "we live, and move, and have 
 our being." The attributes and works, which the apostle predicated of 
 this new 0£Of, made it impos-^ihle for them to confound him with, any 
 of their old Qeot ； and made it impossible for them to suppose it was one 
 of their former Qeot he called upon them to worship. The great and 
 aptness of the apostle in this sermon to the Athenians, turns on his ap- 
 propriating the word whicli was in common use to designate the objects of 
 false worship, to bring to their understanding some just conception of the 
 Divine Being now newly made known to them. The whole effect of the 
 address would have been hindered, if he had taken the name of 併 w of the 
 false gods and called the true God by that name. So 五 ow, it is fiiTvdamental 
 truth ， ever to be borne in mind, that the Divine Being whom we seek 
 to make known to these people, is as yet unknown to them, and in writing 
 or speaking of Him, we should give to Him His own particular name 
 Jehovah, and ascribe to Him His own specific work ; thus obviating 狂 11 
 possibUity of their misunderstanding our teachings. 
 
THE MEAXrNG OF THE WORD "SHIN .’， 27 
 
 From this discussion it is evident, that the word which is needed for 
 the translatio 凸 of elohim and 0€Of into Chinese, is not one that will 
 enable as to teach this people that the attributes, works and worship of 
 the Divine Being belo 丘 g to Chin- shin or Shang-ti or T’iev-chil; but one is 
 needed which will enable us to teach them, that there is only one Divine 
 Being, and that His name is Jehovah ， and that He it was who made the 
 heavens and the earth ； — and that all divine attributes, works and wor- 
 ship belong to Jehovah alone. Hitherto this discussion has been so con- 
 ducted, and missionaries have so nsed these various terms, that we have 
 appeared to ascribe the attributes, works and worship, which belong to 
 Jelvovah alone, to Chin-shin, or to Shang-ti, or to T 、 ‘ien-chil ; and thus we 
 have done dishonor to the name of Jehovah ； and we hare given that glory 
 to another which belongs to Jehovah exclusively ; and from the prominence 
 which has been given to these several terms, we have become known among 
 this people, some as the worshippers or advocates of Chin- shin ， and some 
 of Shang-ti, and some of T’ ien-chu ; but none are called by the name of 
 Jehovah. But the worshippers of the true God, as distinct from the 
 worshippers of false gods, have ever been characterized as those ‘‘tliat 
 were called by the name of Jehovah.，’ "O Jehovah ^ bear ; O Jehovah ， 
 forgive ; 0 Jehovah, hearken and do; defer not, for thine own sake, O 
 my God : for tliy city and tluj i)e(yple are called by thy name," was the 
 ciy of Daniel in Babylon, — Dan. ix. 19. Again — ‘【That they may pos- 
 sess the remnant of Edom, and of all the heathen, which are called by 
 my name, saith Jehomh that doeth this.’’ Amos ix. 12. Whether this 
 passage means, as Poole in his annotations suggests, that the clause 
 "which are called by my 丑 ame，， is connected with they in the first part of 
 the verse, referring to the chosen people ; or whether it refers to those who 
 are converted from among the heathen, and thus had the name of Jeho- 
 vah called upon them, as the Septua 呂 int translates it, and as it is quoted 
 in The Acts xy. 17* by the apostle James, in reference to the conrersion 
 of the Gentiles, is immaterial ; either interpretation makes it clear, that 
 the teaching of prophecy is that the peo 王 )le of God should be called by 
 the name of Jehovah. 
 
 * The passage in Acts reads as follows : — *‘ Simeon hath declared how God at the 色 rst 
 did visit the Gentiles, to take o 凸 t of them- a people for his name. And to this 
 agree the words of the prophets ； as it is written, After this I will return, and will 
 build again the tabernacle of David, which is fallen down ； and I will build again 
 the ruins thereof, and I will set it up : That the residue of men might seek after the 
 Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth 
 all these things." Acts xv. 14-17. Here the "Jehovah" of Amos is replaced by ‘‘the 
 Lord** in the last clause. If it is read "Jehovah," the passage is still more forcible. 
 " That the res due of men might seek after Jehovah, and all the Gentiles upon 
 whom my name is called, saith Jehovah, who doeth all these things." As all the 
 different translations of the Old Testament into Chinese a^ce in transferring the 
 proper name Jehovah, instead of following the English version, and substituting the 
 word " Lord," it might well be considered if it would not be better, in the New 
 Testameiit quotations from the Old Testament in 、加此 the name Jehovah i a 
 found, to reproduce the name in the New Testament instead of using the substitute 
 "the Lord;" and so also continue the Old Testament phraseology in saying "the 
 angel of Jehovah" instead of "the angel of the Lord" wherever such exprcBsions 
 occ 口 r in the New Testament. 
 
28 THE MEAXIXG OT THE WORD ‘‘ SH。." 
 
 This idea, that Jehovah is to be made known by His peculiar name, is 
 if possible, more clearly declared by the propliet Ezekiel. The chosen peo- 
 ple during their captivity, had profaned His holy name in some way, among 
 the lieathe 凸. Jeliorali declares : "Iwill sanctify my great name, which 
 was profaned among tlie heathen, ■which ye have profaned in the midst of 
 them ; and tlie heathen shall know tliat I am Jehovali, saith. Jehovah God, 
 
 when I shall be sanctified in you before their eyes Then the heathen 
 
 that are left round about you shall know that I Jehovah, build the ruin- 
 ed places, and plant that tliat was desolate: I Jehovah have spoken it, and 
 I will do it .and they shall know that I am Jehovah/* Ez. xxxvi. 23, 36, 38. 
 
 There is not the least reference to the point, tliat lie should be known 
 to be the true EloJiivi, or tlie Lord of heaven, or tlie Highest Ruler, but 
 tliat the heathen should know lie was Jehovah. 
 
 Because of this controversy about terms, some degree of alienation 
 and want of confidence has existed among those who ought to be to 
 eacli other as "bretlireii beloved and wjbo ought to labor in harmonious 
 cooperation in the work of making known tlie glorious Gospel of the 
 blessed God. We can now all consider our previous mistakes. We can 
 all now hear tlie word, of Jehovah to liis people and repent of our errors. 
 We can all now agree to meet on this common ground^ and call our God by 
 His self- designated name ‘‘ Jehoyali,’’ and be all known henceforth as the 
 worshippers of Jeliovali, and of Jeliovali our Righteousness. <‘ In his 
 days Judali shall be saved, and Israel shall dwell safely : and this is his 
 name whereby he shall be called, JE 旦 OV 人百 OUR RIGHTEOUS；J^ESS.，’ 
 
 Jer. xxiii. 6. " In the name of our God vre will set up our banners : Some 
 
 trust in chariots, and some in horses : but we will remember the name of 
 Jehovah our God/' Ps. 五玄 . 5, 7. Let us all agree, that we will no more seek 
 distinctively to make known Chin-shin^ nor T'ieji-chu, nor Sfiamj-ti; but 
 everywhere and at all times, make known Jehovah, who is the God of 
 gods, the Lord of lords, the Supreme ruler among all nations. For ** Bles- 
 sed be Jehovah God, the God of Israel, who only doeth wondrous things. 
 And blessed be his glorious name for ever： and let the whole earth be 丘 lied 
 with liis glory ; Amen and Amen.，’ Ps. Ixxii : 18, 19. 
 
 For tlie greater glory of God Jehovah, and out of love to our gracious 
 Saviour, who has redeemed us witli his own precious blood, let ns bury 
 all our special preferences at the foot of the cross ; and with one lieart 
 and mind, let us combine our efforts in making known Jehovah to this 
 people, and His son Jesus Christ, the only name given among men 
 whereby they can be saved. If we can agree in this one thing , to use daily 
 and constantly the name Jehovah, as the name of the God whom we 
 worship and whom we preach, so that we will be called or styled the 
 worshippers of Jeliovali, it is comparatively of little importance which 
 word is used to translate Elohim. In my judgment Shin 巧申 is the best； 
 but Ti 帝 will do, because it is a common name. If we all nse co 打 staii 村 y 
 the name Jehovah, it will be comparatively a small evil, if some still use 
 S&m 神 and o 也 ers use IV 帝 . For whe 地 er our God Jehovah is for the 
 
THE MEAXIXG OF THE WORD (‘ 組巧.，， 29 
 
 time, and by reason of the existence of polytheism, classed as a shin 神 
 or a ti 帝, there will be no confnsio 打 of tho 订 glit; as he is truly both a 
 shin and a ti ; and lie will be known by his appropriate name Jehovali, 
 of which it is said, ‘‘Tliy name, O Jehovah, endureth for ever; and thy 
 memorial, 0 Jehovah, throughout all generations.，， Ps. cxxxv. 13. Then 
 will we see the speedy fill 扫 Iment of the assurance, "That all the people 
 of the earth may know that Jehovah is God, and that there is none else.’’ 
 1 Kings viii. 60; and again, ‘【Tliat me 凸 may know that thou, whose name 
 alone is JEHOVAH, art the most high over all the earth.’’ Ps. Ixxxiii. 
 18. May our God give liis servants ‘‘to see eye to eye’’ in this matter to 
 the glory of his grace. 
 
 Inquirer. 
 
 Some prefatory reynarl's, in explanation of the sentences tchicli 
 are illustrative of the tcord " 尽 神 . 
 
 These sentences are not intended to be examples of the various mean- 
 ings wliicli the word shin 巧中 has among the Cliinese ; but tliey are exam- 
 ples of one well-understood and authorized use of the word, wlieii applied 
 to the objects of worship among tliis heathen people. Those who read 
 them over will Snd, that these objects of idolatrous worsliip are most 
 strikingly the same as those which, were worshipped among the Greeks 
 and Romans, the Egyptians and the Ca 凸 aanites, and other ancient heathen 
 nations. Among these false gods, there are those ■vvliicli are called the 
 heavenly gods, the terrestrial gods, and the gods wliicli have the rule 
 over, and the care of mankind. There are the gods which are called the 
 god of the heavens, of the earth, of the sun, of the moon, and of the stars 
 or constellations. There are the gods of tlie rivers, of the hills, of the seas, 
 and the boundaries. There are the gods of health, of wealth, of longevity, 
 of happiness, 皮 c. So similar indeed are the false gods which are now 
 worshipped among tlie Chinese, to those which, were worshipped hj the 
 、 Greeks, Romans, and other ancient heathen nations, that they might 
 be all distributed among the twelve classes, as made by Calmet ; and which, 
 sub-division into classes is copied in the commencemeiit of this article. 
 
 1st. It will be see 凸 that while shin 神 has a plural — and while from 
 the fact that the Chinese have gods many, it very often is plural — yet it 
 has a singalar ; and it is used in the singular j 订 st as properly as any other 
 name that is used in both numbers. See the sentences which, are copied 
 from the votive tablets. As the offerings were made to some particular 
 idol, the word shin 巧中 is singular in every one of these sentences, and yet 
 this 甘 se does not require any limiting adjunct to show it. This practice 
 is further shown by its being used as referring to SJiang-ti and other gods 
 whicli have individual names. 
 
 2nd. One of these sentences explains the origin and force of the 
 duplicate form of expression shin-ming iplf 明 . The Rev. Dr. Medhurst i 丘 
 A Dissertation on the Theology of the Chinese, explains the division which 
 the Chinese make of their gods into three classes, growing out of their 
 
30 
 
 THE MEAXIXG OF THE WORD "SHIN." 
 
 division of nature into three powers, viz. heaven, earth and man ; as 
 《 ‘? .6 化 shin 天 神，。 地爾， and jin kwai 八造； while these have 
 distinct names in their respective classes, they are all alike called shin. By 
 the junction of the names of the 丘 rst and third classes, we have the very 
 common expression 觅 神 ； in which expression the kwai lias no 
 
 relation to the souls of the dead, but is the Jcwai of the jin-kwai meaning 
 the gods that care for men, as the 护 ie 化 -shin are the geds that rule over 
 the heavenly bodies. In like maimer, 也 e expression shin-ming jp^ ^ 
 is formed by conjoining tte names of the first and second classes of gods, 
 i. e. the celestial and terrestrial. See the sentence from the 玉 i! 皮 i 禮記 , 
 
 天 曰神地 H 明 . 
 
 3rd. The few last sentences afford the strongest testimony, that the 
 Chinese designate and regard their ancestors as gods. The Shi king 
 詩經左 I • 妨 禮記， 。化诗 iCea Zi 家題 ， are reliable testimony. In the 
 extract from the 五 i 左 (•， the conjoined words s/im- 觀 •，巧 神明 are applied 
 to deiSe 过 ancestors. These sentences substantiate the statement as made 
 in Abbott and Conanf s Dictionary of Religions Knowledge, that 【‘人 four 他 
 form of idolatry was the worship of deceased ancestors ; this was the basis 
 of a large part of the religion of ancient Greece and Rome, and it is the 
 foundation of tlie present religious rites in China .，， 
 
 4tli. These sentences show, that however the multitude of gods which 
 are worshipped hy the Chinese, may be designated in various writings, 
 and bj various sects, as t ， len-H, t 、 ie)ushin, tl-ki, jin-Jcivai, kwai-shin, sMn- 
 ming, fuh, shin-fah, sien, shin-siev, they are all comprehended in the 
 general name shin 巧中 . 
 
 When the learned Rev. Dr. Medlmrst, and his colleagues wrote out 
 their most matured ideas of the word which was wanted in Chinese, in 
 order to make known Jeliovali to ttis people as the only proper object of 
 religious worsliip, they expressed themselves tliiis ; i 丑 commending the 
 transferred Hebrew word Aloali for that purpose : — (( wherever Aloah is 
 used, it refers to the beings whom men sacr 带 ce to and worshijp. They do not 
 know, however, that the most honourable and without compare is only one 
 Jehovah, besides whom no other ouglit to be worshipped. Jehovah is 
 tlie proper name of Aloali." With a little modification of this sentence, 
 it may be applied to this collection of sentences as follows : — ‘【 Wherever 
 shin is used, it refers to the beings whom (the Chinese) men sacrifice to 
 and worship. They do not know, however, that the most honorable and 
 without compare is only one Jehovali, besides whom no other (shin) 
 ouglit to be worshipped. Jehovah is the proper 丑 arae of this 8hi 仇 •、， No 
 sentence can be composed that wo 甘 Id more properly define the use of shin 
 as used in translating elohim and gsof and in the various uses of such a 
 word in Christian literature in Chinese, when presenting Jehovah as the 
 only proper object — and the exclusive object — of religious worship. 
 
 Neither conld any form of words more strikingly set forth, the np- 
 propriateness and suitableness of shin as used in these sentences, for the 
 purpose desired hy those who composed this sentence. 
 
THE MEANING OF THE WORD "SHIN." 31 
 
 With these prefatory remarks, I commend these sentences to the care- 
 ful consideration of all st 甘 dents of the Chinese language. 
 
 Some prefatory 'remarks j in explanation of the sentences wMch 
 are illustrative of the xcord "Ling ，， 靈 . 
 
 These sentences are not intended to be examples of all the meanings 
 which, the word ling 靈 has among the Chinese ; but they are examples of 
 the 订 se of the word ling as a noun, referring to the intelligent spirit, 
 .which is a component part of men, and which, survives the death of the 
 body; and of the spirit which is, according to the ideas of the lieatlien, 
 the intelligent and efficient part of every object of worship, whether that 
 object is represented bj an image, or by some object in nature. 
 
 These sentences present twenty- four examples of ling 靈 used for 
 the spirit of living men ； there are fifty-nine examples of its use for the 
 spirits of deceased men ； and sixty examples of its use referring to the 
 spirit of one god, or of the spirits of many gods. 
 
 Isi;. There are examples of its use in the singular, and in the plural* 
 
 2nd. There are examples in which it is used interchangeably with shin 
 神 in the sense of spirit; and also of liw 沒化 魂 ， when referri 凸 g to tlie 
 ‘【soal of man.’’ 
 
 3rd. There are sentences presenting the use of ling-hicdn 靈 魂 for the 
 "soul of man,，， and showing conclusively that this reduplication of words, 
 is iwt of foreign origin, but that it is of native combination. There is also 
 such a callocation of 比 e words as hiv 茂化 -ling 苟 ^ 靈 ， and ling-hv: 食化 靈 魂； 
 showing that the expression is 丑 ot an adjective and noun conjoined, but 
 two nouns of the same meaning thus conjoined, according to a well- estab- 
 lished usa 呂 e of the Chinese language. 
 
 4th. There is the use of ling 靈 ， in connection with the personal 
 pronouns in the possesive case; as my ling and your ling. 
 
 5 化 . There are examples which speak of the ling of the deceased 
 entering Hades, or the place of departed spirits. Also an emperor who 
 lost his kingdom and killed himself, says ‘‘he was ashamed to see the 
 spirits of his deceased ancestors in heaven." Another emperor, before 
 executing one who had excited rebellion, says "that he makes it public in 
 the ancestral hall, thus to comfort the spirits of the deceased ancestors 
 in heaven." • 
 
 6 化 . There are twelve examples of ling used in speaking of the spirit 
 of some individual god ； and there are thirty-seven sentences in which 
 ling is used in speaking of the spirits of all the gods belonging to some 
 specified class ; as the t'ien-shin, or the ti-lci, &c. &c. 
 
 7th. There are examples in which, ling refers to the spirit of Shang-ti) 
 and the spirits of the gods of heaven. 
 
 These uses of ling by standard Chinese authors, establish the point, 
 that ling has a well-authorized use in the sense of ** spirit." I would fain hope 
 that these examples, showing that ling is used by the Chinese, in precisely 
 
32 THE MEANING OF THE WORD " SHIX .，， 
 
 the same way as we use ‘ 【 spirit:’’ when referring to the same subjects, may 
 lead many who have hitherto preferred to use shin in this sense, to here- 
 after use ling instead of shin. But if my hope is not realized in this 
 respect, I feel assured that these examples of the use of ling by the Cliinese 
 in this sense, are sufficient to satisfy all candid and unbiased minds, that 
 those who use ling to render ruacli and pneuma^ in translating the Chris- 
 tian Scriptures into Cliinese, are fully sustained in doing so by well-estab- 
 lished Chinese usage. 
 
 It is to the students of western languages an anomaly, that the words 
 shin and ling in this language should have one meaning of each, word so 
 much the same in tlie sense of spirit, and yet so many other meanings of 
 these words so widely different. But when this is the fact, why should 、ve 
 western scholars refuse to accept it as such ? wliy not accept the fact, 
 and conform our Christian phraseology thereto ? This fact explains why, 
 when the Chinese converts Lear shin and ling used by different persons in 
 tlie se 凸 se of spirit, they are not confused by this usage which appears so 
 strange to us. So also the fact, that shin has two well-established usages, 
 one in the sense of ‘‘spirit，，， and the other in the sense of "god" and 
 "gods," explains why the converts are not confused by the use of this word 
 in such different senses by different missionaries. They liare all their 
 life-time bee 凸 so accustomed to fix tie meaning to words by the context, 
 that the use of the same word, in different senses, does not confuse them 
 as it would us. Let us accept and recognize this fact in regar 过 to their 
 language, viz. that tlie same Word lias very different meanings — according 
 to the subject spoken of, and tlie context —— and conform to it. 
 
 If we all agree in the constant and uniform use of Jehovah in speak- 
 ing and writing of God, even tho 甘 gh some use Ti and some use Shin to 
 translate Elohim —— and though the same diversity continues in the use of 
 shin by some and of ling by others for spirit — the evils of such, diversity 
 will be comparatively few. These various uses are all in consonance with 
 Cliiuese usage of the words, 
 
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