universe; e. gr., heaven and earth are but one Yin-yany thing, originally generated by the Yin-yang Khe* (Demon-shin). The complete Yang then, is Shin with it's body heaven, and the complete Yin is the demon with it's body earth; hence we are told that "the soul of the Yang (heaven) is Shin, and the soul of the Yin (earth) is demon." Thus heaven and earth are the first Demon-shin complete, body and soul, and are so called from their Khe or twofold soul; e. gr. "Heaven belongs to the Yang and is Shin; earth belongs to the Yin, and is demon." Further we are told that it is in consequence of being thus animated by a double soul, that heaven and earth can generate the myriad of things; e. gr. "That which fills up the midst of heaven and earth, so that these can make and transmute, is the twofold Khe, Yin and Yang, which cause termination and commencement, increase and decline,"il &c. III. The Khe is the (Corporeal) Great Extreme. "The Great Extreme is just one Kie which divided obliquely and became two Khe; the part which has motion is the Yang (Shin or Light), and that which has rest (ris inertice) is the Yin "(demon or darkness). It also divided and became five Khe (the five elements); scattered and became all thing."§ The Khe or Demon-shin, then, is the Great Extreme which generates all things by division of his own substance, so that all things are parts or portions of himself. This power however, must be carefully distinguished from the First SHIN, for it is only "Because of it's one SHIN it is designated the Great Extreme." The First SHIN or the divine reason, unites with the Shin of Demon-shin and makes it to be a rational soul or mind. IV. The Khe is Heaven. "Heaven is accumulated Khe; the Sun, Moon, and Stars are lights in the midst of this accumulated Khe."** This "Heaven" being composed of body and soul, is of course governed by it's soul e. gr. "Heaven regards the Khe (Demon-shin) as Lord, and bodily form as second in rank."++ But this Khe or animated Heaven which generates all things, does so by the powers conferred upon it by the SHIN KAT εξοχήν, e. gr. "Le (SHIN) existing, then the Khe exists, flows forth and pervades, generates and nourishes,”‡‡ &c. This animated "Heaven" is the Shang-te of the Confucian Classics; e. gr. "When Heaven produces and completes the myriad of things, and rules and governs them, the title given to that being is * Choo-tsze Sec. 49, Pt. iii, par. 11. +Chung Yung Ch. xvi, p. 11. (Hankow Ed). Choo-tsze, Sec. 49. Pt. iv, par. 25. Sing-le &c. Sec. xxviii, 4. Ib. Pt. ii, par. 3. Yih King, Vol. ii, Imp. Ed. ** Choo-teze Sec. 49, Pt. iii, par. 39. ++ Sing-le, &c. Sec. xi, p. 36. Choo-tsze, Sec. 49, Pt. i, par. 12. Te,"* (i. e. Shang-te). This Te or Shang-te is the Khe or Demon-shin the soul of Heaven; the visible Heaven being his body; e. gr. "The substance or body is called heaven, and the Lord and governor thereof is called Te." Hence Shang-te being a soul, governs the world, his body, just as man's body is governed by the inherent soul or mind; e. gr. “Shang-te is the Lord and Governor of Heaven, as the human Mind is the Lord and Governor of the body."t "Heaven and Earth are one Khe, just as the various bones of a man constitute one body. Shang-te is the Ruler of Heaven (i. e. his body, the world), just as the Soul is the Ruler of the body. How can there be two (Rulers) ? " V. The Khe is the Supreme Monad. "The Supreme Monad (→) is the original Khe of Chaos, before the separation of Heaven and Earth. Before dividing, it is designated one" (Monad). "The Great Extreme is the one chaotic Khe before Heaven and Earth divided. This is the Great Beginning' and the Supreme Monad.'" (-). "At the commencement of the Tsze Hwuy chaos still exists, and is called (in the classics) the Great Beginning,' that is to say the beginning of a Yun. The appellation 'The Supreme Monad (-)' means the subtile and coarse Khe when chaotic and blended together as one, before its division." Again we have, on the authority of Confucius, the formation of the world from this Shang-te or the Khe by the division of his substance; e. gr. "Thus it is that ceremonies date their origin from the Supreme One (i. e. Monad ~); he dividing constituted Heaven and Earth; revolving "1** &c. he produced Light and Darkness (Yin and Yang),' "The Great Monad () is the Great Extreme; when he is undivided he is called the Great Monad; because he is the extreme point (of creation) hence he is called the Great Extreme." "The Great Monad (-) means the mixed origional Khe, when chaotic and one, not being yet divided into the light and clear, and heavy and gross (Khe),"†† &c. Hence we have in the Confucian origin of all things, the First One or Unity (SHIN) and the second one or Monad (Khe) of the western philosophers. (See First Part). VI. The Khe is mind. "If there were no Khe, then Le (SHIN) would not have any thing Legge's "Notions," &c. p. 12. + Med.'s "Inquiry," &c. p. 28. Legge's "Notions," &c. The last sentence is incorrectly translated; it should be "How can these Rulers be different;" i. e. Shang-te and the Mind in Man are one and the same. See below. Le Ke, vol. xviii. § Chow Yih Lew, vol. iv, 7, 39. Sing-le, &c. Sec. viii, p. 13. ** Med.'s "Theol. of Chin." p. 82. ✦✦ Sing-le, &c. Sec. 70, p. 21. to rest upon." "If there were no Mind, then Le (SHIN) would not have any thing to rest upon "* Here the "Khe" of the first sentence is evidently the "Mind" of the second. The formation of Mind is as follows; "Accumulated Khe produces form; Le (SHIN) unites with it, and then it possesses the powers of Understanding and Sensation, just as when oil is poured upon fire, then there is much flame. That which causes Sensation to exist is the Le (SHIN) inherent in Mind, and that which possesses the power of Sensation is the spiritual portion of the Khe." (i. e. the Yang-Khe or Mind). "Intellect, Sensation, and rotary Motion belong to the Yang, bodily form to the Yin.† Hence this Intellectual Khe or fiery Ether is styled "Mind" by the Confucianists as it was styled Novę or Mens in the west; and this theos was Jupiter, as this Shin is Shang-te; e. gr. L. The Shin (rational Soul, or Yang Khe) of Heaven is Shang-te." "Mind is the brilliant portion of the Khe."+ "Heat or fire is the power to which the life and the existence of the world must be referred. This power must be further conceived as being the soul of the world, as being the highest reason, as being a kind, beneficent, and philanthropic being; in short, as being God himself.”|| "Zenoni et reliquis fere Stoicis æther videtur summus Deus, mente præditus, qua omnia regantur."§ To Zeno and almost all the rest of the Stoics, the Ether seemed to be the highest God, endued with Mind, by which all things are governed. "According to the stoics God is Novç residing in the world as it's soul," &c. This "Mind" is Jupiter; "Zeus is also spoken of as being the soul of the world by Cornutus.” “Quid est Deus? Mens universi." What is God. The Mind of the world. The power of Motion also which this soul of the world possesses is conferred upon it by the First SHIN; e. gr. If Le (SHIN) had not Motion and Rest, then how could the Khe (Mind) have Motion or Rest ?"** Hence the Shin Shang-te is the Theos Jupiter, and the term “Shin" means "God." VII. The Khe is Khëen-Khu ăn. "Khëen is the Yang, Khwan is the Yin; this is the Khe of Heaven and Earth which fills up the midst of both.”†† This is the designation of the twofold Khe or the Demon-shin in the Yih King, and hence it is but another appellation for the Confucian Shang-te or the twofold soul of the world; e. gr. "Khëen-khwăn is the Te (Shang-te) who governs the myriad of things,"‡‡ &c. "Heaven Choo-tsze, Sec. 49, Pt. i, par. and 5. Sec. 44, p. 2. Ibid, Sec. 49, par. 22, and Sec. 51. p. 19. She King; and Choo-tsze, Sec. 44, p. 2. § Ib. p. 140 note. Ib. p. 143 note; and p. 150 note. ** Choo-tsze, Sec. 49, par. 36. tt Sing-le, &c. Sec. iv, p. 2. and Earth are corporeal, Khëen-khwan are incorporeal; Heaven and Earth are the body of Kheen-khwan, and Khëen-khwan are the nature and passions (i. e. rational and sentient soul) of Heaven and Earth.” "When they assume form, Khëen (shin) becomes Heaven, and Khwăn (Demon) becomes Earth."* Hence Confucius designates Heaven and Earth from this twofold soul; e. gr. "Kheen is Heaven, and hence he is called Father; Khwan is Earth and hence she is called mother."+"Khëen-khwan are a Great Father and Mother." "The Kuei-shin are commonly found in juxta-position in the Chinese Classies, and must be understood as referring to the theory of a dual system of the universe, entertained by the Chinese, in the same way ag Heaven and Earth, Yin Yang, the male and female principle of nature." Yang, "the male principle of nature;" Yin, the female principle of nature." "Heaven and Earth are my father and mother, and my Father and Mother are Heaven and Earth (Shang-te). Heaven is father, and father is Heaven; Earth is Mother, and Mother is Earth. Man ought to serve Heaven and Earth as they serve their father and Mother; and children ought to serve their father and mother as they serve Heaven and Earth." "O vast and resplendent Heaven (Shangte) who art called Father and Mother!"¶ "Khëen is Heaven, is Spherical, is Prince, is Father," &c. "Khëen is the commencement of all things, hence he is designated Heaven and Light (Yang Khe), and Father, and Prince."** "Because of the immensity of his Khe he is designated 'Expansive Heaven;' because his throne is on high, he is designated 'Shang-te.'"++ As he is "Spherical," Earth is always included in the name "Heaven,” as being in his centre and thus constituting part of himself; e. gr. "The myriad of things are included in Heaven and Earth; and Heaven and Earth are included in Heaven."++ "Heaven and Earth are in reality but one thing; Earth is also Heaven." Jupiter or Heaven is both male and female, and so is Shang-te or Heaven. Hence the Epicurean sneer against Jupiter applies equally to Shang-te, and the latter as well as the former is "Anum fatidicam Pronaam." The old prophetic dame providence!" Hence also the Confucian Shang-te is a being composed of soul and body, like man; e. gr. "Confucius said......By sacrifices to Heaven and Earth, they (the ancient kings) served Shang-te."¶¶ But these sacrifices are not offered to Heaven and Earth as dead matter, * Choo-tsze, Sec. 49, Pt. iii, par. 36, Sec. 28, page 1. + Yih-king. Medhurst's "Theol. of the Chinese," pp. 2, 7, et passim. § Sing-le &c. iv, p. 21. **Yih King. Chung Yung; Pun-e-hwae-tseuen, Ch-i, 26. §§ Cud. i, 436, (see Cic. De. Nat. Deor. lib. i, ch. viii. Sing-le, &c. Sec. iv, p. 1. She king, Sec. v. p. 39. ++ Chow Le, Sec. xviii, p. 2. TT Chung Yung Sec. xix. but as living Beings animated by a Mind or twofold soul; hence Confucius explains himself as follows; "The sacrifices to Heaven and Earth are to show gratitude to the Demon-shin." i. e. Shang-te's soul Mind."* or "The Orphic theology," say Damascius, "calls the first principles hermaphroditic, or male and female together."+ From the above passages it will be clearly seen, that we have here in Confucianism, the triple life of the universe held by the Pythagoreans, Plato, and others (see First Part), viz. 1. Unity (SHIN); 2. Mind (Nove); and 3. Anima (yvxn). The first of these the western philosophers call Theos, and the Confucianists SHIN; the second is called by the former theos (Jupiter, and Novs), and by the latter Shin (Shang-te and Mind); and the third both regard as the inferior soul, and designate "Demon." Hence also, it is plain that Shang-te or Mind is merely the Demiurgic framer of the world, his body. "Mind compared with Nature (SHIN) is more material; compared with the Khe (i. e. the Yin Khe or ethereal body) he is more spiritual."‡ Choo-tsze in reply to a question concerning the Mind of Heaven and Earth, replied; “Mind certainly is the ruling power (Shang-te), but, that which constitutes him the ruling power is Le," (SHIN or the Divine Reason). The Yang Khe as we have seen is styled Khëen, Shin, and Shangte; the rational soul of Heaven or the World, which is not complete. without his body the azure sky or visible Heaven; hence Choo-tsze tells us (see Pandects) that the expressions "The producing of Heaven, the producing of Earth, the completing the Demon (anima), the completing the Te (Shin or Mind or Shang-te), means the same as this The Great Extreme (i. e. the Khe or Shang-te) moving and resting produced the Yin and Yang." Dr. Legge§ was quite puzzled when he met with this passage twenty-five years ago. He could not bear to think that the being whom he had already decided to regard as the Jehovah of the Bible could be "completed" by generating the visible Heaven as a body. In order, if possible, to escape the difficulty, Dr. Legge first denies that Te is Shang-te. He tells us that "Shang-te cannot be intended by Te, because, on Choo He's principles the Great Extreme and Shang-te are the same." But, this is the very reason why the Te or the Yang Khe is Shang-te; for, the Great Extreme, as we have seen above is "one Khe" which divides into the several portions of the universe, and is the same as or the Great Monad which Dr. Legge and every student of Chinese knows is Shang-te. Dr. Legge next tells us that * Le Ke Sec. ix, p. 9. Choo-tsze Sec. 44, p. 4. § See "Notions of the Chinese," &c. + Cud. Vol. i, p. 506. Ibid. Sec. 49, Pt. iii, par. 20. |