Directory_and_Chronicle_1850 — Page 401

1850.

Defense of an Essay &c.

363

(2); but properly they signify Heaven and Earth. The four forms denote the perfect matter, which is divided into solid and fluid, and the imperfect matter, which is also divided into solid and fluid. Thus by the help of this twofold distinction of perfect and imperfect (3), the two kinds of matter produce four. The eight diagrams of Fuh-hí denote everything in the universe; e. g the heavens, the earth, fire, water, mountains, thunder, and still two others, under which all the rest are comprehended."

“But the philosophers explain this axiom more clearly. The fol- lowing is the account of what they, without any allegory say, viz. The great summit, (Tái kih) generated the five elements, and the five elements generated all things. This axiom is the abyss, into which those philosophers, called the Atheo-political, have plunged themselves; for they pretend that this great summit is the primitive Reason (i. e. Tau), which, although without understanding or will, is absolutely the first principle of all things. They consider that this Reason, although destitute of understanding and will, nevertheless g werns all things, and that the mɔre infallibly, because it acts neces- sarily. Finally, they pretend that all things emanate from it as the term generate (engendrer) seems to indicate. These philosophers also do not hesitate to give to this reason the title of the ruling power; and as Confucius in the canonical book of changes [the Yih King] his, more than once, made mention of Shingti, that is to say, the su- prene emperor, and of Tɩ, that is, the emperor, and yet we do not see in any part of this book, nor in any other, that Shángti generated the matter, that is Heaven and earth, the philosophers conclade from this, that the title Shingtí is not applicable to the primitive Reason, except when it acts merely in the government of the world. Hence it is that many among the n acknowledge besides the primitive Rea- son, a celestial Genius (Genie-celcste—shin, no doubt) that belongs to hewen; at least the Interpreters of the emperor Kúng-hi, when ex- plaining the diagram of the dispersion, where mention is made of sac- rificing to Shangt, searching into the cause why, after the troubles of the empire were appeased, they sacrificed to Shingti, reuder the following reason, viz that during the times of the dispersion, when the sacrifices to Shángti were often neglected, the spirits of Shúngtí had been scattered, and it was necessary therefore to re-collect thein by sacrifices.

"(2.) The perfect yang and the imperfect yin, the subtle and the gross, the celestial and the ferrestrial, light and darkness, heat and cold, dryness and moisture, and all the other qualities of matter.”

3) Strength and weakness, or extension and contraction."