Directory_and_Chronicle_1850 — Page 527

1850.

Animadversions upon Philo.

439

affirm that Fung was an "intelligent" agent; but an active agent it

certainly is, and is so regarded by "every intelligent Chinese."

CASE THIRD. When the Great Mass breathes forth its BREATH or

SPIRIT it is called Fung.

風為名其氣噫塊大

This sentence, taken in connection with the two preceeding cases, forins a very hard subject for the Animadverter to dispose of, and he could not dismiss it without two separate notes. He translates it thus, "When the great frame of nature breathes forth its breath it is called wind;" and, on the same page, (64) adds.

"With reference to this passage; Philo saya, at the close of what he calls his philological diversions, that the breath of the Great Unity, is the spirit that gives life to all beings; it is a divine and all-pervading influence. The Chinese author, however, gives no sanction to this fancy, which is to be ascribed to Philo's own imagination." On a subsequent page, 66, in a second note, he says: “We merely refer to Philo here to notice an expres- sion employed by him: his words are, “ Wind-or as the Chinese will have it, the spirit of the Gods-renovates and gives life to all beings." This is very unfair; all that stands for "the gods,” in our passage quoted, by him, is tá-kwái, the great frame of nature; and all that can, even in his own estuna- tion, be construed as "renovating and giving life," is lung, to excite, to agitate. To extract such an idea as he has, therefrom, is most unwarrantable. The Chinese will not have it. But Philo will have it, whether the Chinese will have it or not."

"

This is positive enough. Philo, however, begs to say that he has no will or wish in this matter, except to represent the case as it is "in the estimation of the Chinese." The Reader will please keep in mind that the “tung, to excite, to agitate," is the same that was rendered in the first case, by Dr. Medhurst, "motion," or to be put in motion as all things are by the wind. Also the reader will please remember the statement, from the Theology of the Chinese, that "

the expand. ing spirit of Heaven" and the k'i," which is sent down" to influence or lead out all things," are, or were, as there represented, one and the same. and the identical k'i which we have in this third case before us. Accordingly, by a very plain and simple rule, as k'í was translated spirit in the one case it must be translated spirit in the other, unles good reason can be shown for a different rendering.

"

When Philo, remarked, that the Chinese believe Heaven and earth to be their chief divinities; that these two divinities are designated by the phrase tá kwái; and that k'i is correctly translated " breath or "spirit;" he stated only what are well known facts-facts which can be sustained by evidence.

With regard to k'i, he is perfectly willing to leave it on the evidence already adduced and referred to; and the Animadverter may accept or

VOL. XIX. NO. IX.

62