Directory_and_Chronicle_1850 — Page 475

1850.

Defense of an Essay, &c.

437

"There is another class, however, who we conceive, represent the poly- theists of China, and the old views of the state religion, as represented in the Chau Li (Ritual of the Chau dynasty, B. C. 1100), who answer as fol-

lows: The Tien worshiped at the winter solstice is Tien chi shin

Z 神 the God of heaven, and this Tien chi shinŹis Shangtt, the

ruler on high."

"It will be observed that according to both of the opinions above expressed the word Heaven is used metaphorically, and that, the title of Shángti the Ruler on high, is given by both parties; but the one party so explain their views as to lead to a mere lifeless principle li; what they say 'neither wills nor wishes, acts, nor does,' while the other party leads us to polytheism, and to regard the Tien chi chin, the Shin of heaven, and the li chi ki

the Ki (Shin, as he is also called) of the earth, as the two greatest gods in their pantheon."-Vol. XVII. page 34.

It will be observed that in the above view I omitted one of the meanings of T'ien given by Chú fútsz', viz., that which regards it as the material heavens. I did so, because “it was conceded on all hands," i. e. by all discussing the subject at the time my Essay was written, “that the material objects are not the objects of worship.” There are four or five views of this subject, which can all be sustained by competent Chinese authority. Ist. That of Dr. Morrison, that, in the Chinese state religion, the material universe as a whole, and in detail, is worshiped; and that subordinate thereto they have gods, celestial and terrestrial, and ghosts infernal.” See above, p. 38; which view, we saw. was also that of M. Visdelou. It can be clearly shown that this is the only sense the word will bear in many parts of the classics, where the production of all things is ascribed to heaven and earth; and that it is the material heavens many writers have in mind, when they speak of heaven as the object worshiped in the kiáu. Take, as a proof of this, the names expansive heaven," bright heaven." The explanation given of the phrases is material. Thus Ching-shí Ngoh's explanation of the words háu and sháng: "Because of the immensity of its substance (i. e. amount of prima- ry matter which it has), we call [the ruling power] Hâu Tien, Ex- pansive Heaven: because its ruling seat is on high, we call it (the power, above called Expansive Heaven) Shángti, i. e. the Ruler on high. See Essay, Vol. XVII. p. 45.

"

It is owing to this we suppose, that Dr. Medhurst, as great a stick- ler as he is for the doctrine that Tien is the Divinity, the Supreme Being in the estimation of the Chinese, yet says, “The idea they (the Chinese) had of God, was of an originating, overshadowing, protecting,