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Religion of Science Library No. 30
Price, 25 Cents (is. 6d.).
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Bimonthly.
Yearly, $1.50
:
by
r
DR.
PAUL CARUS
CH1CA.GO
LONDON AGENTS
KEGAN PAUL, TRENCH, TRUBNER &
1902
CO., Ltd.
CHINESE PHILOSOPHY
EXPOSITION OF THE MAIN CHARACTERISTIC
FEATURES OF CHINESE THOUGHT
DR.
PAUL CARUS
SECOND EDITION
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
LONDON
:
Kegan Paul, Trench, Trubner & Co.
IQ02
c
PREFATORY NOTE TO THE SECOND EDITION.
THIS essay,
tion of the
an exhaustive
which appeared
first in
The Monist, Vol,
main characteristic features
treatise,
and
still less
VI., No.
of Chinese thought
2, is
it is
:
an exposi-
a sketch, not
a history of Chinese philosophy. It purports to
serve as an introduction to the intricacies of typically Chinese notions, explaining
symbols and revealing their mysteries
their
brevity
is
intentional, for the essay
is
in terse
meant
and
intelligible language.
to give a bird's-eye
The
view of the Chi-
nese world-conception.
While appreciating the remarkable genius exhibited by the founders
Chinese
them
civilisation, the
to their source.
criticism, the essay
of the
author points out the foibles of the Chinese and traces
It
noteworthy that in spite of
is
its
candid and unreserved
was well received by the Chinese authorities and was granted
recommended by
the rare honor of being
the Tsungli
Yamen
of Peking, the
Im-
perial Foreign Office.
In reply to a copy of this article forwarded through the American representative to
H. M. the Emperor of China, the Tsungli Yamen, returned the following
informal communication
:
THE TSUNGLI YAMEN TO THE HON. MR. DENBY.
Pekin,
Informal.
Your Excellency
May 6th,
1896.
:
We
have had the honor to receive Your Excellency's note, wherein you state
Yamen a copy of The Monist an American
Magazine. Your Excellency further states that it contains an article on " Chinese
Philosophy " and the author asks that it be delivered to H. M. the Emperor.
—
that by particular request you send the
In reply we beg to state, that the article in question has been translated into
Chinese by order of the Yamen and has been duly perused by the members thereof.
The article shows that the writer is a scholar well versed in Chinese literature,
and has brought together matters which indicate that he fully understood the subject
he has treated.
The book
will be placed
on
file in
the archives of the
Yamen.
COPYRIGHTED BY THE OPEN COURT PUBLISHING COMPANY,
IB
CHINESE PHILOSOPHY.
INTRODUCTORY.^
CHINESE philosophy
is
its
JoufcA. \)
as peculiar as the Chinese language
Chinese customs, and
derstand
it is
difficult for
nature or to appreciate
its
Western people
of
deep thought and vain speculations,
grand
It
start
and
to un-
paramount influence upon
the national character of the Celestial Empire.
subtleties.
1
a rare mixture
It is
of valuable ideas
and useless
shows us a noble beginning and a lame progress
and a dreary stagnation
The heroes
poor harvest.
a promising seed-time
;
thought who laid
of
its
;
a
and a
foundations,
were so much admired that none dared to excel them, and thus before the grandeur of the original genius
which looms up
historic age, the philosophy of all later generations
is
in the pre-
dwarfed into
timid insignificance.
The Chinese
language
is
rigid
words extremely
are naturally conservative because their written
and
inflexible,
difficult.
rendering the task of forming
And
the people
forming new words are also hampered
ideas and the discovery of
drawback
its
of the
new
extraordinary advantages.
may have been
truths.
Chinese script
in
is
who
in their
But
let
us
are
new
hampered
conception of
remember
in
new
that this
only an incidental consequence of
Consider that whatever changes there
Chinese speech,
i.
e., in
oral language, the Chi-
nese scholars of to-day can read without great difficulty the books
that
were written two and one-half millenniums ago. Moreover,
ideographic script
2
The Chinese
is
more impressive and
direct than our phonetic
characters that appear in this article were
Clarke of the Stationers' Engraving Company, Chicago,
5462
their
111.
made by Mr. H. H.
CHINESE PHILOSOPHY.
2
method
which the
of writing in
must be translated
letters
before they can be understood by the reader.
in the introductory
"As
quicker,
sight
more
is
and
The
is
Dr. Morrison says
(p.
u)
:
which reach the mind by the slower
vivid, than those
character forms a picture which really
flash
;
is,
The Chinese
considered, beautiful and impressive.
upon the mind with a vivid
guage
sound
quicker than hearing, so ideas reaching the mind by the eye are
is
striking,
progress of sound.
sociations
remarks to his dictionary
into
by early
or,
as-
fine writing darts
a force and a beauty, of which alphabetic lan-
incapable."
But
it is
not the rigidity of their language alone that
basis of the Chinese conservatism,
is
it
at the
is
also the simplicity of the
fundamental ideas of their world-view and the striking symbolism
which they are expressed and which makes
it
nese to think in any other modes of thought than their own.
inviolable
power
of their tradition
is
in
impossible for the Chi-
The
further strengthened by an im-
perturbable patience and unbounded reverence for the sages of yore.
The former renders
on the part
the people submissive to
many unheard-of abuses
of the authorities, while the latter
keeps them
in faithful
adhesion to established conditions.
From time immemorial the highest ideal of Chinese thinkers
bow in modesty and submission to the insuperable gran-
has been to
deur
of
of their ancient traditions.
thought
is
strangled ere
Criticism
gress beyond the old masters appears to
if
a Christian
would dare
to
is
very meek, originality
can develop, and any attempted pro-
it
them
as insanity.
It is
be better or wiser than Christ.
word, the whole Chinese civilisation
is
saturated with the belief in
the divinity, the perfection, and the unqualified excellence of
principles, doctrines,
and
as
In a
its
institutions.
In the following pages
we
shall attempt to delineate in large
outlines the philosophy that underlies the Chinese civilisation, and
we hope
that
it
the Chinese are
will not only enable the reader to
hampered by
their
mode
comprehend how
of notation in
both their
thought-symbols and their language, but that he will also learn to
appreciate the causes which produce Chinese conservatism.
indeed, there
is in
the Chinese world-conception so
much
For,
that ap-
peals to us as self-evident and on a priori consideration as a matter
CHINESE PHILOSOPHY.
we can understand how
of course, that
to free
difficult it is for the
Chinese
themselves from the rigid forms of their traditions and adapt
themselves to the more plastic modes of Western thought.
THE YANG \WI AND THE YIN
The ancient Chinese were
of mind.
distinguished by a mathematical turn
For, while the literature of
religious
I
hymns and mythological
other nations begins with
all
lore of
some
kind, the oldest docu-
ments of the Chinese exhibit arithmetical devices, two among which
are
known
map
as the V^l
Ifml
H° T*u and
Y
the uyZ.
.
a
-pEJ-
Loh
Ho, or [yellow] River" and "the writing
2
of the
shu,
"the
of the (river)
Loh."
All Chinese scholars
Ho
who have attempted to reconstruct the
of the Loh agree in adopting a_dual-_
map
of the
istic
system, which conceives the world as the product of
YANG
and the writing
Ijc^r
Yang means "bright," and Yin "dark."
heaven,
Yin is the principle of earth. Yang
Yang is the principle of
Yang is, as we should say, positive; Yin
is the sun, Yin is the moon.
Yang is, as the Chinese say, masculine and active
is negative.
Yin is feminine and passive. The former is motion, the latter is
and P4> YIN. 3
Yang
rest.
strong, rigid, lordlike; Yin
is
Yang was
sive, wifelike.
circle (o),
Yin by a small, dark circle
were replaced by
tions these symbols
and "
—
is
(•),
full
of
Yang and Yin
spiritits
2 J7o,
They
however,
is
French and German
T
of the
4
two J
are as follows
"
.
I
or "ele-
in
twos are
5
:
must be pronounced with a cerThu," which tran-
sinologists spell "
Hoang Ho,
the yellow river.
w
shows the symbols "place" and "spreading"; Y~rx
side of a hill."
5
"
misleading in English.
the River, stands for
'jJ^V
lines,
are called the two
asper in T'u indicates that the
tain vigor or emphasis.
scription,
but in their combina-
and broken
mentary forms," and the four combinations
called the four Figures or Siang. 4
The
by a small, bright
."
The symbols
1
mild, pliable, submis-
originally represented
See Mayer's Chinese Reader's Manual, pp. 293 and 309.
Yih King, App. V., Chap. VII.
is
"the shady
CHINESE PHILOSOPHY.
the great
Groups
Yang
the small Yin
of three or
the small
Yang
the great Yin
more elementary forms
are called
Kwa
1
-jpL
The eight possible trigrams, or permutations of three I, possess
their own names and meanings, which (according to Legge) are as
follows
:
REPRE-
STANDING FOR
Heaven
ch'ien.
collected in
Pleasure
a basin).
or
satisfac-
Goat.
tion.
Fire (the sun or light-
li.
Horse.
Strength.
or sky.
Lake (water
SENTED EY
THE
Brightness.
Pheasant.
Thunder.
Energy or mobility.
Dragon.
Wind.
Penetration.
Bird.
Sinking down, danger.
Pig-
ning).
chan.
!
Moon, streams
kan.
of water
in motion, clouds, rain.
kan.
Mountain.
Arrest, standstill.
Dog.
kw'un.
Earth.
Compliance or docility.
Ox.
man
All the things in the world,
compounds
of
included, are thought to be
Yang and Yin elements.
In this
way
the Chinese
philosophy has become a theory of permutation, and the origin of
all
things
is
traced to a change in the combinations of
FUH-HI
1H-HI
As
state at
to the
map
\/\
|A
of the
Ho
form and significance.
and the writing
Only this
of the
Loh, we must
known concerning their original
much is safe to say, that tradition
is
unanimously connects the former with
\~K
3§EF Fuh-hi, the
emperor of China and the legendary founder ofAhe Chinese
2
The
divine."
character
3^P
Yin.
AND YU
t£dL
2pt
once that nothing definite
Yang and
first
civilisa-
shows on the left-hand side "batton," on the right "to
CHINESE PHILOSOPHY.
tion (about 3322 B.
B.
C), and the
C, according
with .*F
latter
to
another calculation about 2800
Great (about 2200 B. C),
Yfi the
the founder of the second Chinese dynasty.
We
are told of a great deluge that devastated the country un-
der the virtuous Yao, the
last
and that Kwen, the Minister
Kwen was
waters.
of
emperor but one
of the first dynasty;
Works, labored
in vain to control the
banished for
life
while his duties were intrusted to his son,
C, succeeded
years, in 2278 B.
Mount
to
Yii in
who
Yii,
C,
2286 B.
at last, after nine
Emperor
in draining the floods.
Shun, the son-in-law and successor of Emperor Yao, in disregard
his
own
sons, raised Yii to the position of joint regent in 2224 B.
and bequeathed
to
When
him the empire.
Shun,
died, Yii observed a three years' period of mourning,
assumed the government,
Much may
the Chinese, but there
in
omy
2205 B. C.
is
no doubt that Yao, Shun, and
They represent an epoch
more than one
respect, has never
Yii are his-
of civilisation which,
been reached again by
Public works, such as regulating the course of great
the Chinese.
rivers,
2208 B.
whereupon he
be legendary in the records of the ancient history of
torical personages.
probably
in
in
of
C,
C,
were undertaken, and the sciences of mathematics and astronEclipses of the sun and
flourished.
we know
that the brothers
planetary revolutions
l
;
Hi and
Ho
moon were
and we possess
Shu King documents
in the
that give evidence of manliness
and moral stamina.
by
Kan
in
Yii's
There
is,
for
worthy son and successor,
2197 B.C., which reminds us of Frederick the Great's
famous address
wonder
;
observed and calculated the
instance, the speech 2 delivered
Ch'i, at
calculated
to his generals before the battle of
that these days of pristine glory are
proverbial expression, "the heaven of
still
Leuthen.
remembered
Yao and
No
in the
the sun of Shun,"
which denotes the highest prosperity imaginable.
If
the
Map
of
Ho fcX
[jgt and the Writing of
are not to be attributed to the
we can
Emperors Fu-Hi and
Loh
\[$£
|6
Yii personally,
safely trust the old tradition, at least so far as to say, that
1
Mayer's Chinese Reader's Manual, Part
2
Sacred Books of the East,
III., pp.
I,,
76-78.
No. 900.
CHINESE PHILOSOPHY.
these two documents (whatever their nature
by Fu-Hi and
to the ages represented
THE YIH
The
may have
%
AND THE KWA
f?7)
ancient kwa-philosophy, as
prehending things as permutations
been) belong
Yii.
we may
of the
"JJ*
call
the system of com-
two principles Yang and
Yin, plays an important role in the thoughts of the Chinese people
and forms even to-day the basis
and
their scientific notions,
origin of the world
its
its
help the
down and
made.
is
meaning
to the original
positive evidence of
With
their superstitions.
explained, rules of conduct are laid
is
a forecast of the future
As
of their highest religious conceptions,
we have
of the kwa-philosophy,
mathematical character, not only
in various
suggestions of Chinese traditions, but also and mainly in the nature
of the
kwa themselves.
times of war and
rupted.
It
to
is
be regretted, however, that
was
disorder the historical connexion
civil
Says Chu Hi
in his introduction to Cheu-tsz'
's
in
inter-
T'ai Kih
T'u: 1
C]
"After the Cheu (dynasty) [which ruled 1122-255 B.
Kho
died, the tradition of this doctrine
"
When
perished and
Meng-
was not continued.
further the T'sin were succeeded by the Han, passing the T'sin, Sin,
and T'ang, so as
to arrive at our
Sung
[the dynasty under
which Chu Hi
lived]
and
the five planets met in the K'wei (constellation) so as to usher in an age of science
and erudition, the sage [Cheu-tsz
The
oldest
work
of
e.,
]
came."
Chinese literature which embodies the phi-
losophy of Yang and Yin
i.
1
is
the Yih King (or simply the
the book of permutations.
In the Yih King
into groups of
we
find the eight trigrammatic
hexagrammatic kwa, resulting
significance.
1
See Gabelentz's
^n?
To
its
times eight
peculiar
the sixty-four permutations of the
German
Yih),
kwa combined
in eight
or sixty-four permutations, every one of which has
and
/^j
2
edition of the T'ai
Kih
name
kwa hexa-
T'u, p. 14.
Mi
and ^v (yih)
means " permutation "; the character shows the sun above the moon, the latter in
its archaic form.
The translation " change, "which is commonly adopted by sinologists, does not always convey the right idea.
2
3Joi (king) signifies a classical book of canonical authority;
CHINESE PHILOSOPHY.
grams an explanatory
whole, and the remaining
to the six
the
added consisting
six,
of seven lines. 1
The
hexagram
as a
applies to the
written by
and the topmost as the
first
2
Cheu Kung, 3 have reference
sundry lines of the hexagram, counting the lowest
Yang, are called j\i kiu
called -J-*
The most
;
The
sixth.
full lines,
chiefly used for the
is
line as
representing
the broken lines, representing Yin, are
There can be no doubt about
luh.*-
form the Yih King
pended
is
Wen Wang,
written by
line,
first
text
it
that in
its
present
purpose of divination.
ancient commentaries of the Yih King have been ap-
book
to the
in the
shape of three double and four simple ad-
Ten Wings. The first addition of two sections,
commonly ascribed to Wen Wang, the second called
son, Cheu Kung, while the rest belong to later periods,
ditions called the
T'wan
called
Siang, to his
is
containing expositions ascribed to Confucius.
The Yih King
mystery of whicji
tion
and yet
;
minds
it
is
many beyond
earth, the
hope
all
of solu-
who
in Christian countries.
undisputed and every good Chinese
contains the
Chinese scholar
in science or
most enigmatic books on
exercises even to-day a greater influence over the
authority
dent that
of the
considered by
is
Chinese than does the Bible
of the
Its divine
it
one
is
sum
of all earthly
cherishes the least doubt that there
philosophy that could not be found
in,
confi-
is
There
wisdom.
is
is
no
any truth
and rationally
developed from, the Yih King.
The
official
records of the
nasty in
We
oldest mention of the
1 1
read
J
The
Permutations
is
Cheu dynasty, which succeeded
There three versions
of the
made
in the
the Yin dy-
Yih are mentioned.
and second kwa are exceptions.
They
possess an additional eighth
refers to all the six I together.
Wen means
2
of
:
first
which
line,
22 B.C.
Book
"scholar," or "scholarly, "
i.
" he
e.,
who pursues
the arts of
Wang means "king." Wen Wang received the posthumous title Si Peh,
peace."
" Chief of the West." His proper name is Ch'ang; but as it is not respectful
i. e.,
to use the proper name, he is commonly called " Wen Wang."
3
Kung means "duke." Cheu Kung (i.
Wen Wang his proper name is Tan.
son of
4
The
e.,
the
Duke
of
Cheu) was the fourth
;
original
meaning
of
/Li
kiu
is
"nine," of
S\
'"^ "six,"
CHINESE PHILOSOPHY.
8
"The Grand
Diviner had charge of the rules for the three Yih (systems of
permutation), called the Lien-shan, the
them the primary
to sixty-four."
figures
Kwei
ts'ang
and the Yih
were eight which were multiplied
Sacred Books of the East, XVI,
in
Cheu
of
each
till
;
in
each of
they amounted
p. 3.
The third mentioned version of the Yih is ascribed to Wen
Wang, 1231-1135 B. C), and his son Cheu Kung (1169-1116). 1
Wen Wang, a man of unusual piety and stern justice, was the
most powerful vassal
^V|
Cheu
--Vr
Sin,
"the dissolute tyrant."
excited the wrath of
house
of the last ruler of the
Cheu Sin and
of Yin, 2 called
When Wen Wang had
of his equally brutal consort,
Ta-Ki, by expressing disapproval of some of their atrocities, he was
imprisoned, but after three years released through the intercession of
Wu Wang.
3
a beautiful
girl, for
gladly acceded to the requests of Fa. 4
While
his son Fa, afterward called
to
in
Cheu Sin and with them
1
143 B.
C, Wen Wang
The
latter sent rich presents
whose sake the tyrant
in prison at
Yew
Li,
studied the hexagrams of Fuh-Hi, and
comforted himself with the propitious prophecies which he believed
he discovered
in their
mysterious
When Wen Wang
Meanwhile the tyranny
died,
neck.
inherited his father's kingdom.
of his suzerain,
own
erable that even the tyrant's
to his court
lines.
Fa
Cheu Sin became
brother
so intol-
prince of Wei, fled
K'i, the
and appeared before him with an iron chain round
After this event no choice
was
left
Wu
his
He had
Wang.
either to betray the confidence of K'i or to resist the unrighteous
tyranny of Cheu Sin.
In the spring of the year
a solemn sacrifice to
Shang
against his suzerain.
He
J
The
Ti, the
1
Lord on High, 5 and marched
crossed the
Hoang-Ho
ancient rulers of China are called emperors or Ti
dynasty Hia preferred the more modest
2
The Yin dynasty
3
Fa,
surnamed
is
also
title
121 B.C. he offered
of
;
at
the ford of
but the rulers of the
King or IVang.
named Shang.
Wu Wang
(i.
e
the
war
king),
was the
oldest son of
Wen
Wang.
4 Cheu
His proper name is
Sin (the dissolute tyrant) is a posthumous title.
"Show." The word " Cheu" in the name Cheu Sin is not the same word as the
name of the principality of "Cheu," after which the Cheu dynasty is called.
±
(shang) "above," "high in heaven," or "supreme,"
The etymology of " ti" is doubtful.
peror, sovereign.
1
1 1
ti)
Lord em-
CHINESE PHILOSOPHY.
Meng-tsin and gained a decisive victory
Sin shut himself up in his palace, at
to set
on
it
fire
the Yin dynasty
Wu
and died
9
Muh.
in the plain of
Luh Tai,
ordered his servants
in its flames in the year 1122 B. C.
Thus
Cheu Kung,
was superseded by the Cheu dynasty.
Wang's younger but more famous
Cheu
brother, contributed
much
toward the consolidation of the Cheu dynasty as chief counsellor,
first
of
Wu Wang
imperial
and then
of
nephew and successor
Ch'ung,
to
i,
e.,
"the Perfecter,"
the throne after
his
Wu Wang's
death. 1
There seems
to be
no question that the founders of the Cheu
dynasty revised and rearranged the traditional
the Yih of Cheu,
is
Kwa
systems; and
according to undisputed tradition, the
Permutations which
is
Book
of
extant to-day.
Tradition preserves two schemes of the eight trigrams in the
shape of a mariner's compass-card,
most.
The
Wen Wang.
#
III
4,>
older
scheme
is
in
which south
always top-
ascribed to Fuh-Hi, and the later one to
Their arrangements are as follows
#
is
CHINESE PHILOSOPHY.
IO
it
would not move, but remain
have come
at rest.
to the conclusion that
Thus he
change which
is
naturally might
the condition of
the actual universe can only be due to a displacement of the regu-
arranged order which would represent the elements of exis-
larly
tence in a state of equilibrium.
One
in all
arrangements of the hexagrams that are met with
of the
the larger editions of the Yih King, consists, as can be seen in
the appended diagram, of a square surrounded by a circle.
/mhm>
=
#V
============
================
==
till
Ullll
wWft
==5===!
======
=== = =
==
lUIiiUHlIliil
=======
Mil
llllil
«ffl
ip
!'"!'
= = = = == = = =
'.lllll
WW
$
111111
BHBBSSSS
Fig.
3.
The Kwa of Fuh-Hi Arranged
in
jji
Square and Circle.
In the square the sixty-four permutations of the hexagrams are
arranged in the order of what
that
is
to say,
on substituting
lines the figure " 1,"
.
bers from o to
in the left
63,.,
may be
for
we can read
called their natural succession
broken lines zero
(o),
and
;
for full
the hexagrams as a series of
num-
The topmost
figure
written in the binary system.
corner represents zero,
i.
e.
000000; and reading from
CHINESE PHILOSOPHY.
the left to the right,
00001 1
tem,
4,
;
i.
e.
we have
000100
etc.
;
,
i,
e.
i.
until
I I
oooooi;
1 1 1 1 1 1,
2,
i.
e.
000010;
3,
i.
e.
which, in the decimal sys-
is 63.
The
circle contains the
same symbols so arranged
that those
which diametrically face one another yield always the sum
Thus heaven,
former
i.
e.
=§
or 63,
and
at the top, the latter at the
earth,
bottom
i.
e.
==
or zero, are, the
of the circle.
with zero at the bottom, the numbers ascend from
which they reach,
in the
of 63.
1
Beginning
to 32, after
topmost place, opposite the zero, the num-
thence they descend to the right in backward order from 62
ber 63
;
to 31,
which
is
the neighbor of zero.
Chinese authors inform us that the square represents the earth,
while the circle that surrounds the square symbolises heaven.
There
64
is
another arrangement of the hexagrams, as follows
:
CHINESE PHILOSOPHY.
12
Beginning from the right on the bottom
kwa 1
Cheu
are arranged in the order of the
line,
the sixty-four
version, ascribed to
King Wen.
The design exhibits in the even columns the inverse
kwa of the odd columns, with this exception, that
whenever an inversion would show the same figure, all the Yang
arrangement
of the
by Yin
lines are replaced
and
lines,
vice versa.
Thus the hexagram No. 44, called " Kan" == is the inverted
hexagram No. 43, called "Kwai"§§§, while "K ien,"s=in No. 1,
f
is
changed into " Kw'an " 1 1
The names and
in
No.
2.
hexagrams depend upon the comThus, No. 1 is " sky " upon
"sky," viz., the active principle doubled, which means great and successful display
No. 2 is "earth" upon " earth "; the receptive principle doubled, which
of energy.
means, great receptivity, fertility, stability. No. 3 is " rain " above "thunder,"
means fulness, boding prosperity to those who are constant, but threatening impending danger to those who venture to move, etc. No. 49 is " water " above fire,
which means contrasts that confront one another to boil to transform (implying
that fire changes the nature of water).
The names of the hexagrams, according to a Japanese authority (in the Taka-shima-ekidan), interpreted in the sense given by Western sinologists, mainly
by Harlez (in his Yih King), are as follows 1. K'ien, sky, success 2. kw'un, earth,
stability; 3. chun, fulness; 4. meng, infancy, growth; 5. hsii, expectancy, danger;
8. p'i, friendship
6. song, litigation, lawsuit
7. sze, an army or a commander
n. T'di
10. //, to march
9. hsido chuh, being clouds but no rain, little progress
penetration, no obstruction; 12. p'ei, obstruction, to be besieged; 13. thong zhin
union, fellowship
15. k'ien, condescension; 16. yil, satis14. taiyn, great, power
z
significance of the several
bination of the two trigrams of which each one consists.
'
'
;
;
:
;
;
;
;
;
;
;
faction, grandeur, majesty
agitation
21. ski kdh, slander,
sion, deprivation
;
obedience
17. sui, faithfulness,
;*
19. lin, dignity,
;
authority
censure
;
22. pi,
;
;
25. ivil
k'an,
difficulties; 30.
fun,
to retreat, to live in obscurity; 34. ta chuang,
sition,
;
36.
ming
to sustain, to feed
brilliancy; 31. hien,
descent, eclipse, stars
i,
;
;
oppres-
28. ta
26. tai
kwo, rising of the great
harmony;
32. hang,
;
29.
endurance;
33.
great strength
to
35. ts'in,
;
37. kid zhin, family; 38. k'wei,
oppo-
contrariety; 39. kien, difficulty; 40. kieh, escape, deliverance; 41. sun, to
gain; 43. kudi, dispersion, distribution;
0,2.. yih, aggrandizement,
abate, to lessen
44.
//,
i,
23. poh,
wang, openness, sincerity;
accumulation
27.
18. ku, care, business,
embellishment, flash of light;
24. ffih, reaction, return
;
;
kwen, manifestation, show, appearance
20.
ch'uh,
advance
;
k'cii,
to
48. (sing,
;
meet
a well
;
;
45. tsui, to
over wood, caldron;
choate, to
51. chan,
move apace
stranger, a traveller
to flow over, to
the middle
;
;
;
;
ascend
46. slicing, to
fire,
to renew,
to
;
47. k'wan, distress;
transform
;
50. ting,
thunder, terror; 52. kan, firmness; 53.
marriage
meekness
law, moderation
54. kuei, to give in
57. sun,
squander
62. hsido
assemble;
water over
49. koh,
pliability,
60. chieh,
kw6, excess in small things
;
;
55.
;
fang, wealth
;
61.
tsi,
;
56.
lit,
a
hwdn,
cluing, the right way, in
consummation 64. wei
58. tui, rejoicing
63. ki
fire
c/iien, to in-
;
59.
;
non-consummation.
[The translation of the names of the sixty-four kwa, as given here, only approximately agrees with the system elsewhere employed in this article.]
tsi,
CHINESE PHILOSOPHY.
If
decimal numbers as follows
The
42
12
51
50
19
54
27
13
44
52
11
9
36
29
46
26
22
24
6
31
62
35
49
20
10
53
43
40
5
60
15
28
14
45
18
30
33
57
39
32
1
41
37
3
48
25
38
4
8
61
47
7
56
55
59
2
16
13
58
17
34
o
63
purpose
practice of divination
Shu King, where
2
The
Yii
and the
1
divining stalks
for the
:
21
THE MILFOIL -Q AND THE
SPIRIT TORTOISE
of divination
is
mentioned
recommends
documents
;
further,
little
oblong blocks
method
six
if
is
by the Book
shima Ekidan (Keigyosha, Tokio, 1895),
all,
(like toy
an incision after
Yang
lines
is
of
Eki
as follows
in the
Fifty sticks
room, and then you
make a complete
may
set,
if
The
uppermost.
Taka-
:
wash your hands and mouth, clean your body, and
fectly aright in a quiet
on
stalks, a little
blocks represent Yang lines
the incision,
of divination as prescribed
"First of
wooden
of fifty
The
the smooth side, and Yin lines
of the
the divining
stalks of j^s
the pattern of the broken line of Yin and smooth like
thicker than knitting-needles.
use in
" the trial by divination."
construction-blocks) being, on two sides, divided by
the two remaining sides
in
from time immemorial, for the
in the oldest
~Wi by the
outfit for divining
have been
tortoise-shell
plant (Ptarmica Sibirica) consists of six
erently.
3
regarded as binary numbers, the order of King Wen's square
reads in
China
I
sit
per-
take hold of the 'sticks' very rev-
and
it
must be remembered that they
are the holy implements which reveal the will of the Almighty through their math-
Take out any
ematical changes.
single stick
and
let
it
stand in the stickholder,
l
Shi tsao Ay\ —-J-~ the "divining plant" is a species of shi f=f "milfoil," or
" yarrow," the same plant which is cultivated at the tomb of Confucius. The sym"
bol " milfoil " is composed of the three characters " plant " on the top, " old man
in the middle,
2
Part
II.,
and
'
Book
'
mouth "or " to speak
II.,
§ 2
;
" at
the bottom.
Sacred Books of the East,
III., p. 50.
CHINESE PHILOSOPHY.
14
which
be placed on the centre of the table.
to
is
Hold the lower ends
the 'Great Origin.'
Apply your right-hand
hand, and slightly dovetail the upper ends.
middle of the
fingers to
sticks, the
thumb being
be applied from outside.
This particular one
is
referred to
of the remaining forty-nine in your left
fingers to the
nearest to you or from inside, and the other
whole thing above your forehead.
Lift the
Now
turn your sole attention to the affair to be divined, close your eyes, suspend your
breath,
make
yourself solemn and pure, be sure that you are in interview with the
Almighty to receive his order, and further, do not diversify your thoughts
At the moment when your purity of heart
thing else.
sticks into
is at its
The
any two groups with your right-hand thumb.
to any-
apex, divide the
division
must not be
voluntary.
"It must be observed here that the
apex
at its
is,
The
mighty.
feeling at the
moment
the purity of one's heart
communication
of the
when
being like that which one feels
moment when
moment when one communicates with
in other words, the
impossible to describe,
is
electric currents flow
through his limbs.
absolutely necessary that one shall divide his sticks at the very instant
This point of communication
the feeling specified.
tion, the
only
way
is
the Al-
every
baffles
It is
when he feels
trial of
descrip-
of acquiring the exact idea being through a continued practice
and consequent dexterity of the student.
"Now,
the set of the sticks
and Earth,'
or 'Positive
hand group on the
table,
and
little
hand
finger of the left
;
right
hand
:
to
is
it
be counted
been finished, there
one on the
remain a number of sticks
will
in cycles,
When
four times two by two, or eight sticks per cycle.
'Heaven
is to
be held
the figures being that
'Three Figures,' namely, 'Heaven, Earth, and Mankind.'
hand group with your
to the
Place the right-
This one
and take out one from the group.
between the ring finger and the
of the
two groups, which correspond
is in
Negative,' in the terms of the 'Eki.'
Count the
left-
each cycle being
any number of cycles has
less
than eight, including the
This remainder gives a complement of the destined dia-
little finger.
gram.
" If one remains you have
'
'
"
two remain you have
If
three remain you have
Da
'
" If four remain you have
Ken
'
If
'
'
Shin
" If five remain you have 'Son
'
'
If six
'
If
'
remain you have
'
Kan
seven remain you have
'
==
"
Ri
'
(==).
'
(==).
'
'
'
(
)
(HZ).
'
(=r=).
(==).
Gon
'
(==).
" If eight or naught remains you have
"These
are the eight
emblems
'
Kon
'
l
1
is
fE).
1
of 'Heaven,' 'Pond,'' 'Eire,' 'Thunder,' 'Wind,'
Water,' Mountain,' and 'Earth' in their order.
the present remainder
(=
The
Here the Japanese pronunciation
trigram corresponding to
and
is
of the Chinese terms
is
called the 'Inner Complement,'
to
be placed
preserved.
at the
CHINESE PHILOSOPHY.
The
bottom of the diagram.
above-stated process
trigram corresponding to the second remainder
and
is
plete
to
be placed
diagram of
"
The
change
Now
diagram.
at the top of the
destined diagram
1
is
now
before you
The method
fore, except the
mode
that three times
two by two are
first,
you are
to
be repeated, and the
'
Outer Complement,'
a com-
in possession of
to
first
be counted per
element of the diagram
is
;
numbered from below,
You have now
the only thing left
;
Here each cycle
of counting them.
and the top one the
"
now
called the
of dealing out the sticks
tained expresses the element to be chosen.
obtained the
is
six elements.
in the 'elements.'
of the elements
is
15
if
cycle.
same
the
The remainder
is
one,
two, the second element, etc.
that
is
to say, the
as be-
consists of six sticks, so
your remainder
If
observe the
is to
is
thus ob-
you have
The order
bottom element
is
thus obtained an element of a diagram."
Having thus obtained
a definite element in a definite
hexagram,
the diviner turns to the book and reads the sentence belonging to
This sentence
question,
to
is
him the oracle
and must be interpreted
in the light of the expositions
The two most important
hexagrams are the second and the
fifth lines,
because
they constitute the centre of the two trigrams of which the whole
The
composed.
fifth stroke,
or heavenly power,
it
is
it.
that he receives in reply to his
given concerning the whole hexagram.
lines in the
the
sixth.
is
representing the efficacy of the upper
always favorable, and wherever
obtained,
it is
bodes to the divining person luck and unfailing success.
Divination by the tortoise-shell
empty
the
shell of the sacred tortoise,
is
same.
in principle the
Shan Kwei, which
11
is
In
a small
species of Emys, three coins are shaken and thrown out in a dicelike
of
manner.
According to their showing heads or
one of the sixty-four hexagrams
is
tails,
an element
determined, and from a con-
templation of the sentence attached to the element of the hexagram,
as applied to the given situation, the
is
outcome
of the
proposed action
anticipated.
The Chinese conception
and the tortoise shell
King
as follows
is
of the spirituality of the divining stalks
expressed in the third Appendix of the Yih
:
^iz., "of the particular
line in the
to represent the general
W^ kwei,
and "to extend"; while
appearance of a tortoise" (Williams).
skan, consists of "divine"
tended
hexagram."
is
CHINESE PHILOSOPHY.
l6
"Therefore heaven produced the
tage of them.
(The operations
spirit-like things,
1
and the sages took advan-
heaven and earth are marked by
of)
(so
many)
changes and transformations; and the sages imitated them (by the means of the
Heaven hangs
Yi).
bad, and the sages
Divination
We
out
its (brilliant)
made
their
figures
from which are seen good fortune and
emblematic interpretations accordingly."
practised officially in China by imperial diviners.
is
read in the counsels of Yii that
Shun submitted
succession to divination, and abided by
same way
among
as
its
decision in
somewhat the
the Israelites problems of grave importance
were settled by consulting the oracle of Urim and
The seventh
the question of
Thummim.
division of the Great Plan gives the following in-
struction to rulers concerning the practice of divination
:
"Officers having been chosen and appointed for divining by the tortoise-shell
and the
stalks of the milfoil are to
be charged
They
to execute their duties.
will
predict rain, clearing up, cloudiness, want of connexion, and disturbances, through
the inner and outer diagrams.
"In
all
two by the
"The
men
there are seven (examinations of doubt)
stalks
;
officers
and through them
all
:
five given
by the
shell,
and
errors can be discovered.
having been appointed, when the divination
is
inaugurated, three
are to interpret the indications, and the consensus of two of them
is to
be
fol-
lowed.
"When
you have doubts about any great matter, consult with your own mind
consult with your high ministers and officers
;
common
consult with the
people
;
;
consult with the tortoise-shell and divining stalks.
"If you, the
ple, all
shell, the stalks, the ministers
agree about a course,
it is
and
officers,
called a great concord,
and the common peo-
and the
result will
be the
welfare of your person and good fortune to your descendants.
"If you, the
the
common
"
the
If the
common
"If the
shell,
and the
stalks agree, while the ministers
and
officers
and
people oppose, the result will be fortunate.
ministers and officers, with the shell and stalks, agree, while you and
people oppose, the result will be fortunate.
common
people, the shell,
and the
stalks agree, while you, with the
ministers and officers, oppose, the result will be fortunate.
" If
and the
you and the
common
shell agree, while the stalks, with the ministers
people, oppose, internal operations will be fortunate,
and
officers
and external
undertakings unlucky.
"When
the shell and stalks are both opposed to the views of men, there will
be good fortune
J
The
in
being
still,
and active operations
will
divining stalks and the divine tortoise-shell
be unlucky."
CHINESE PHILOSOPHY.
IJ
we
In justice to the original Chinese conception of divination
must
state that
was not intended
it
to discover future events,
but to
ascertain whether or not certain plans contemplated for execution
The
would be propitious.
tortoise-shell
and the stalks are called
because they were supposed to be animated by
spiritual, not
spirits,
but because, like books and pens, they can be employed for the
tion and clarification of thought.
the time of Ts'in (fifteenth century),
Ming dynasty
What
'
'
to
have said
intelligence
is
The
Why
than things.
:
They
?
divining stalks are so
They
a withered bone.
is
fixa-
skilful diviner in
reported in the Lin Chi of the
is
Shao P'ing
possessed by things spiritual
by their connexion with men.
tortoise-shell
to
Ma, the most
Sz'
are intelligent (only)
much withered
are but things, and
man
is
grass
more
the
;
intelligent
not listen to yourself instead of seeking (to learn) from things
Spiritual accordingly does not
sense of being animated
it
;
mean
means
?
possessing spirit in the
that which
significant or
is
is
possessed of meaning.
THE MAP OF HO ^W I^F AND THE WRITING OF LOH
The
and uyCr
authentic passages in which
first
3&
the writing of
"The Ho gave
In the
Lun
Confucius said
"
The
1
again
i
I
The
bird
am
forth the map, and
in
the legends of the
1
map
theLo
Yih King, Appendix
the writing."
an hour of dejection
of
S.
III.,
B. E., XVI.,
7,
This means
map
in other
73
that
:
river
no
map comes up
of
Ho
to
have given a
and the writing
definite
of
Loh
shape
is
creature whose appearance
bird
is
Feng
(Fig. 6, p. 18)
is
like the
said to announce great events.
to
K'ung
He
words that divine revelation by a direct supernatural
The
:
p. 374.
we read
a descendant of Confucius (second century, B.C.).
terference has ceased.
Ho
my expectations."
who appears
author
the
are mentioned, date as far back as
in the
Feng does not longer reappear, from the
first
ifltT
Confucian Dialogues), V.,
Yii (the
disappointed in
Ngan-Kwoh,
Loh
We read
the age of Confucius.
Vptl
^f
y-ff
in-
Phoenix a mythical
Feng, the Chinese
Phoenix, and lung, the dragon, are favorite subjects of Chinese artists. The female
of the Phoenix is called Hwang, hence the generic term Feng-Hwang, which is the
emblem
of conjugal happiness.
power
hence
;
it is
Lung, the dragon
the imperial coat-of arms.
(Fig.
5, p.
18), is
the
emblem
of
CHINESE PHILOSOPHY.
i8
speaks of the dragon-horse that emerged from the waters of the
Yellow River and presented on
whence the divine
K'ung Ngan-Kwoh adds
its
back a
scroll of writing
is
5.
Lung, the Dragon.
It
who
schoolmen
of
to a reconstruction of the
it appears in
" the chief of
(As
The lung
the imperial standard.)
scaly beings."
of divi-
to nine."
but one celebrated Chinese scholar, Ow-yang Sin,
Sung dynasty devoted themselves
Fig.
Yu was
and a system
ventured to express disbelief in the legend while the
the
Concern-
that while
both respects exhibiting the numbers up
There
of symbols,
draining the flood a spirit tortoise appeared to him
in
which "carried on
sions, in
back an arrangement
Fuh-Hi, derived his philosophy.
ruler
ing the writing of Loh,
engaged
its
is
symbolises the watery principle
Cosmogonists mention four
read of the yellow dragon
(the same that emerged from the river Loh) and
(After a
Fig. 6. The Bird Feng.
Chinese drawing. Reproduced from the
the azure dragon.
Chinese Repository.)
of the atmosphere.
In addition
kinds.
we
map of Ho and
the writing of Loh.
The schemes
that have gradually
been accepted are the two diagrams reproduced on
from a Chi-
p. 19
They were elaborated by Ts'ai YuenHwei Tsung dynasty (1101-1125 A. D.).
nese edition of the Yih King.
Ting who
lived under the
The Ho T
r
u,
or
map
shows the odd numbers
bols,
(See Fig.
fucian
commentary
"The number
to heaven, 5
five.
tions),
;
1
7.)
and 9
2, 4, 6, 8,
This
of the
is
Yuen-Ting,
to Ts'ai
white dots or Yang sym-
in
and 10
in
dark dots or Yin
based upon the theory
of the
Yih King, which reads as follows
Con-
:
belongs to heaven; to earth, 2; to heaven, 3; to earth, 4;
to earth, 6
;
to heaven, 7; to earth, 8
The numbers belonging
The numbers
Ho, according
1, 3, 5, 7,
and the even numbers
symbols.
"
of the
to
heaven are
five,
;
to heaven, 9
;
to earth, 10.
and those belonging
to earth are
of these two series correspond to each other (in their fixed posi-
and each one has another
that
may be
considered
its
mate.
The heavenly
CHINESE PHILOSOPHY.
numbers amount
together
amount
effected,
and the
to 25,
to 55.
and the earthly
It is
to 30.
fr
/
</
The numbers
of
heaven and earth
by these that the changes and transformations are
spirit-like agencies kept in
m
19
movement.
H
#
3
+
o
<>
Fig.
The Writing
8.
(According
to Ts'ai
of Loh.
Yuang-ting
The arrangement
—
,
the
Map
of the
Fig.
7.
The Map of the Ho.
reproduced from a Chinese edition of the Yih King.)
of the twenty-five positive or
negative or Yin elements,
each group of dots.
;
is
such as to make
When we substitute
Ho appears as follows
for
:
Yang and
thirty
five the difference in
Yang
-f-,
and
for
Yin
CHINESE PHILOSOPHY.
20
Although these two arithmetical devices
of the
map
of
Ho
and
Loh according to Ts'ai Yuen-Ting are spoken of as
commonly accepted, we find another and almost more popular
scheme of unknown origin and perhaps of greater antiquity, accordthe writing of
ing to which the
map
to exhibit the eight
(see Fig. 9),
of
Ho
on the back
of the river-horse
kwa, as represented.in the adjoining
and the writing
Loh on
of
is
said
illustration
the back of the tortoise
is
identified with the five elements (see Fig. 10).
The
the left
Fig.
9.
inscription above the dragon horse reads from the right to
"Lung ma
fu t'u,"
five
elements
-ft
water, wood,
1
is
dragon horse carrying map.
The Dragon Horse Carrying the Map.
The
The
e.
i.
Drawn
after the
Fig. 10.
The Tortoise with the Writing. 1
2
^i~T according to Chinese notions, are
fire,
metal, and earth. 3
photograph of a specimen
in the possession of Dr.
H. Riedel
writing of the five elements which might be similarly traced in various ways,
unduly emphasised, for the purpose of showing
it
at a glance.
2
J hing= "element" exhibits two characters, "a step with the left foot,'
J
and "a step with the right foot," which combined denote "motion." The elements,
accordingly, are "the moving ones," or "the active agents."
/^
^|> muh,
hwo, \\f. kin, and _ _^ T'u. S/iui^" water"
form the picture of three ripples muh— "wood," the picture of
" earth"
T'u
a tree with its roots fac= "fire" represents an ascending flame
denotes the place on which to stand and kin=. " metal or gold " is said to contain
the character T'u
"earth," because the metals come from the ground.
s
is
/j\
s/iui,
in its original
;
;
;
;
=
=
CHINESE PHILOSOPHY.
They were,
21
Chinese characters, 1 written as follows
in old
:
l>KA^J-_
We need little imagination to trace these characters on the
of a tortoise,
The
five
such as sketched
in the
elements play a very important part
the Chinese.
in the
10).
thoughts of
In their symbolical significance they represent the
properties or actions that appear to be inherent in them.
conception
shell
drawing on page 20 (Fig.
of considerable antiquity, for
is
it
is
mentioned
Their
in
the
Great Plan of the Shu King.
Tseu Yen, a philosopher who
Christ,
is
Other sages who wrote on the same
influences of the five elements.
Hiang
subject are Liu
Ku
lived in the fourth century before
reported to have composed treatises on cosmogony and the
of the
first
century before Christ, and Pan
of the first century after Christ.
When an
Such
stays.
idea has once gained a foothold in the Chinese mind,
it
the case with the notion of the five elements, which
is
forms an ineradicable part of the Chinese world-view, so that even
most independent thinker
Cheu-tsz', the
bodied
it
of later generations,
em-
in his philosophy.
THE GREAT PLAN
The Count
of Chi, the
the time of the tyrant
3^
|/>
Cheu
IN
NINE DIVISIONS /(i rpf
grand master
at the court of
Sin, said once that
if
Shang,
in
ruin overtook the
house of Shang, he would never be the servant of another dynasty.
Having displeased Cheu
former died
Wang,
in the
released
faithful to his
Sin,
he was put into prison, and when the
flames of his burning palace, his conqueror,
the grand master from prison,
vow, refused
to
legitimate sovereign of China.
dent
spirit
of the
acknowledge
Wu Wang,
Wu
latter,
his liberator as the
honoring the indepen-
Count, allowed him to leave the country for
Corea, and invested him with that territory.
felt
but the
Hereupon the Count
when consulted by
constrained to appear at the court of Cheu,
1
In the so-called seal characters, the forms of shui and
and are rounded
at the corners.
muh appear
less
angular
CHINESE PHILOSOPHY.
22
Wu Wang
on the principles
m
him the \jy
lator,
government, and communicated to
j
nine divisions.
its
Its trans-
Professor Legge, says
"The
the
of
Great Plan, 1 with
Great Plan means the great model for the government of the nation,
method by which
may be rendered happy and
the people
tranquil, in
harmony
with their condition, through the perfect character of the king, and his perfect administration of government."
The Great Plan
but
is
generally supposed to
it is
" That the larger portion of
The
improbable.
use of the
among the documents of Cheu,
be of much older date. Says Legge
preserved
it
;
had come down from the times of Hsia
number nine and other numbers, and
harmony with
the various divisions of the Plan, are in
We
his Counsels.
the Plan with
Its
is
interesting as a
tions for the
moral conduct
Great Plan are as follows
The
of water
is to
and
some very
;
it
practical injunc-
divisions 2 of the
— They are characterised as follows
soak and descend
yield harvests.
becomes sour
The nine
of rulers.
;
of
to yield
fire,
:
and ascend
to blaze
and change; of the
that which yields
bitter
;
that
which
is
;
of
earth, to
That which soaks and descends becomes
which blazes and ascends becomes
straight
;
:
five elements.
The nature
appreciated
fully
notions of physics, mixed with
wood, to be crooked or straight; of metal,
that
sample of Chinese philos-
which can no longer be
many confused
contains a great
receive seeds
God gave
metaphysical basis consists in a mystical play with num-
divination and astrology, and in addition
"
in
or
divisions to Yii."
its
bers, the reasons of
i.
of
and practice
Heaven
are told in the introductory sentences that
The Great Plan
ophy.
Yii's style
not
is
naming
the
salty
;
now crooked and now
and changes becomes acrid
;
and from seed-
sowing and harvesting comes sweetness."
2.
Reverent attention to the
five points of conduct.
—
It
pre-
scribes (i) for deportment, a reverent attitude, (2) for speech, pro-
\/' hung, literally "vast, immense," but in connexion with Pf\^j /<z«=plan,
word is commonly translated "great." The character consists of "water,'
which is the same radical as in the names Ho and Loh, and of "all," its original sig1
the
nificance being
Language,
"inundation."
See Williams, Syllabic Dictionary of the Chinese
p. 236.
If (ch'eu
= division) consists of
'
'
field "
and
'
'
long
life.
CHINESE PHILOSOPHY.
23
priety, (3) for seeing, clearness of vision, (4) for hearing, distinction, (5) for thinking,
acumen.
By
the observation of these five
points of conduct will be insured (1) gravity, (2) decorum, (3)
cumspection,
3.
(4)
cir-
discernment, (5) wisdom.
Earnest devotion to the eight objects oi^cq^gfnrneirt:
— They
are (1) the provision of food for the people, (2) the acquisition of
wealth, (3) the performance of sacrifices, (4) the regulation of labor,
(5) the organisation of instruction, (6) the
suppression of crime, (7)
the entertainment of guests, and (8) the maintenance of the army.
4.
moon,
The
five arrangers, of time.
— They are
(1) the year, (2) the
(3) the sun, (4) the planets and the zodiacal divisions, and
(5) calendar calculations.
5.
The
ideal of royal perfection.
following lines
—
It
characterised in the
is
:
"Without
deflection, without halting,
Pursue the royal righteousness.
Without
selfish preference,
Pursue the royal way.
Without
selfish prejudice,
Pursue the royal path.
Avoid
deflection, avoid partiality;
Broad and long
Avoid
is
the royal way.
partiality, avoid deflection
Level and easy
is
;
the royal way.
Avoid perversity, avoid one-sidedness
Correct and straight
is
:
the royal way.
(Ever) seek for this perfect excellence,
(Ever) turn to this perfect excellence.
"This
itis
a
ideal of royal perfection
command
of the
is
unalterable and implies a
command;
—
yea,,
Lord on High.
"All the multitudes of the people, instructed in this ideal of perfect excellence,
will,
by carrying
will say:
it
into practice, partake of the glory of the
'The Son
of
nations under the sky.'
6.
The
clemency.
Heaven
is
Son of Heaven.
They
the father of the people, and the sovereign of
all
"
three virtues of a ruler are righteousness, severity, and
The
first
must be practised
in
times of tranquillity, the
second serves to put down disorder, and the third applies to high-
minded persons.
CHINESE PHILOSOPHY.
24
The examination
7.
of
doubts prescribes the directions
(See
nation' as explained above.
The
8.
eight
ways
duces
16.)
of verification are astrological rules for the
Rain, sunshine, heat, cold, and wind
prevention of misfortunes.
must be seasonable,
p.
Gravity in deportment pro-
lest evil originate.
rain, propriety sunshine,
and wisdom wind, each
prudence heat, circumspection cold,
peace and prosperity.
If
The king should examine
in season.
months, the
year, the ministers the
of divi-
officers the days, in
the seasonableness
is
the
order to insure
interrupted, there will
If great men are kept in obThe chapter concludes: "The stars
should be observed by the people at large.
Some stars love wind,
and others love rain the courses of the sun and moon determine
winter and summer.
The way in which the moon follows the stars
be failure of crops and misgovernment.
scurity, there will
be unrest.
;
produces wind and rain."
9.
The
five sources of
happiness are
(1) long life, (2) riches,
(3) health and equanimity, (4) virtue, and (5) obedience to the will
of
heaven
and the
;
six sources of
misery are (1) shortness of
(2) sickness, (3) anxiety, (4) poverty, (5) wickedness,
and
life,
(6) lack
of character. 1
In spite of
its
lack of system and
its
diverse aberrations from
the straight path of sound logic, the Great Plan has exercised, on
moral ingredients, a beneficial influence upon the de-
account of
its
velopment
of China.
Yet even here there
is
a drawback, in so far
as the basis of Chinese ethics consists merely in reverence for the
past, for parents,
and
for authority in
any form
;
it
essential elements that give character to conduct,
pendence
lacks the most
which are inde-
of thought, the courage of individual responsibility,
and
bold progressiveness.
THE
..*
/y\
T'AI KIH,
The
insufficiency of the dualism
contrast of the
J
It is
sources.
JgB THE ULTIMATE GROUND OF EXISTENCE.
hard
to
Yang and Yin
understand
why
which
principles,
in
finds expression in this
must have made
one case there are
five,
and
in
itself felt
an other
six
CHINESE PHILOSOPHY.
very early, for the Chinese philosophy, as
sics,
from the T'ai Kih, which
source of existence
The word
"great
symbol
Its
" or
"large
";
it
Legge and
das Urprinzip,
it,
O-
~TC "great" or "grand,"
T'ai,
The Yang and
"the grand terminus," or "the grand
a circle, thus
is
in all the clas-
"the grand origin," der Urgrund, the
is
other English sinologists,
extreme."
appears
in a process of differentiation
Gabelentz translates
;
it
monism.
exhibits a decided tendency towards
Yin are thought to have originated
25
is
implies that the greatness
akin to Ta,
not of
is
~~T\~
size,
but
of dignity.
Gabelentz defines the word
" Kih originally signified, as
or
'
wood
is
fify
Kih 1 as follows
indicated by
its
the building, the term
used of
is
all
radical (which
Because
the ridge-pole in the gable of a house.
'),
:
is
No.
75,
'
tree,'
the topmost part of
it is
topmost and extreme points.
Since
we cannot
go beyond the top of the gable, but only cross over to descend on the other side of
the roof,
Kih means
This
'goal,' or 'turning-point.'
idea of neutrality, which
is
latter
meaning implies the
As
neither on this nor on that side.
Chinese words possess the functions of various parts of speech.
verb,
means
The
T'ai Kih
~TC
;jjj5j
Yih King, but
is
is
commonly believed
early as the time of Confucius,
"Therefore
in the
elementary forms
eight trigrams.
Legge
Yih
[viz.,
The
their determination
is
who
is
reported to have said
Yang and
Yin],
was produced the great world."
and broken
we grant
evil,
and from
Yih King, App.
III.,
§§ 70-71.
lines,
its
appropriate symbol.
is
Wang
S.
D. of the Ch.
Nevertheless,
Wang
we can
Pi, 2 a cele-
L., p. 393.
Pi died at the early age of twenty-four years, his authority in
the mystic lore of the Yih King
modern school
a
to the
understand that the idea necessarily originated.
*See also Williams,
is
Yang and
gap here. The
monism of the
representing
that there
Yang-and-Yin dualism
T'ai Kih did not find
the
and
author of this paragraph, because there
of deriving the full
transition from the
:
The two elementary forms produced
eight trigrams served to determine good
criticises the
Although
to be implied in its
have been established as
to
contained the great origin, which produced the two
Yin, from the circle, and
the
as ad-
not mentioned in the body of the
This opinion appears
secret teaching.
2
well known, the
Thus Kih,
'very, highly, extremely'; as a verb, 'to reach the goal, to exhaust.'"
text of the
no way
is
was so great
of divination.
that he
is
looked upon as the founder of
— Mayer's Chinese Reader's Manual,
I.
/.,
No. 812.
CHINESE PHILOSOPHY.
26
brated scholar of the
Legge,
id.)
Wei dynasty
(born 225 A.
(as quoted
DO,
by
says:
"Existence must begin in non-existence, and therefore the Grand Terminus
Thai
produced the two elementary forms.
is
A'i [viz. T'ai Kih, the
As
the denomination of what has no denomination.
grand terminus]
cannot be named, the text
it
takes the extreme point of anything that exists as an analogous term for the Thai
Professor Legge adds
:
"Expanding Wang's comment, Khung Ying-ta says
means the original subtle matter,
earth were divided
;
'
that
its
being immaterial,
now
defined course of things,
We
calling
Sung
to that of
'
[viz. T'ai
the principle of order in nature,
it li,
Heaven,' of which they express so
Thai A'i
now
Supreme Power or God, now shan,
Ti, the
Tao-Teh-
to give to
all
many
these
from the Great Extreme, which,
in
so far as
the
tao,
the spirit-
names are
to
different concepts."
here reproduce a diagram of the evolution of the
reproduced
Kih]
school, however, insist on
According to A7/ang-tsze [Confucius],
ual working of God.
be referred
This would seem
later philosophers of the
now
Thai A'i
refers to certain passages in Lao-tsze's
and then he
The
'
:
formed the one chaotic mass before heaven and
King, and identifies the Thai A'i with his Tao.
a material meaning.
KV
Kwa
we know, has never been
any Western translation of the Yih King.
jf^k^l w||+^c
11
11
Dmi II
11
II II
l
n
I
k
Jl
O
Fig. 11.
The Design of Kwa-Evolution from the Great Extreme.
(From a Chinese edition
The
*
eight characters of the
of the
title in
Yih King.)
Fig.
1 1
read from the right
to the left
|A Fub
Si
for in their
Hi
'
s
^N six
development)
-
I
7'
/J
ty-K—l four
represented.
3t
Kwa 'J\
serially
CHINESE PHILOSOPHY.
27
The marginal notes from below upward read "the
treme," "the
two/"
great ex-
"the four Siang or
(or primordial forms),
"the eight kwa," "the sixteen kwa," "the thirty-two
figures,"
kwa," "the sixty-four kwa."
The
and white rectangles
"
left " yin
inscriptions in the two large black
immediately above the
and "yang, "
in the
read from the right to the
circle
second
line
from below consisting of two black
and two white rectangles, "the great yin," "the small yang," "the
small yin," "the great yang," in the third line "ch'ien,
and kw'un," which are the names
siuen, k'an, kan,
Kwa,
The
as quoted above.
names
of the sixty-four
thirty-two
Kwa
hexagrams are written
tui,
li,
have no names.
in the
The
Chinese original
They
over the small sixty-four rectangles at the top.
chan,
of the eight
are here omit-
ted because they would have appeared blurred in the present reproduction, which
If
yang
we
considerably reduced.
is
fold the
diagram
in the
middle we find that the yin and
one another and the
differentiations of the great origin cancel
whole world sinks back into nought.
of the zero,
which
will illustrate
This symbolises the omneity
what Chinese thinkers mean when
they speak with reverence of the great nothing, of emptiness, of
non-action, of non-existence, and of Nirvana.
the omnipresence of the Deity in the All.
unchanged
in all changes,
To them
It is
that
it
represents
which remains
the law in apparent irregularity and
chaos, the eternal in the transient, the absolute in the relative, the
universal in the particular, and rest in motion.
We
are not accustomed to negative terms in just this sense,
but they are not entirely absent in Western literature.
Thus Goethe
says:
'
'
Unci alles Drdngen, alles Ringen
1st eiv'ge RuJi
[Yet
all
1
in Gott
the strife and
In God, the Lord,
's
dem Herm."
all
resistance
eternal rest.]
THE MO NISM O F CHINESE PHILOSOPHY, OR CHEU-TSZ" 'S
PHILOSOPHY.
The monism implied
the T'ai Kih
in
M*
the unitary and ultimate principle of
was worked out by Cheu Tun-i, commonly called Cheu-
CHINESE PHILOSOPHY.
28
EXPLANATIONS:
Cheu-tsz' says in the T'ai kih t'u
:
=
" Having no cause (A'l'k
principle, origin, limit], therefore
§
i.
the grand (original; cause."
[This statement may be compared to Spinoza's theory of the
uncaused causa sui.]
vin
yang
|
moves
§ 2. "The grand cause moves, thus
producing Yang. Having reached
the limit, however, it rests. Resting
Having rested to
it produces Yin.
the limit again, it moves. Once
moving, once resting; one state
being conditioned by the other. In
separation
it is
(here) Yin, in sepa-
Thus the
it is (there) Yang.
two fundamental forms (viz.
ration
and
——
^^
)
are fixed."
" Yang changes, Yin is added.
§ 3.
Thus are produced water, fire, wood,
fire
metal, and earth. The five kinds
of weather are distributed. The
four seasons come forth."
earth
[Fire and wood belong to the
Yang, water and metal to the Yin
while earth, standing in the centre,
;
is
metal
wood
neutral.]
"The five elements if united
Yin and Vans
arj d Yang.
united are the grand cause [Kih).
The grand cause is without cause,
The five elements receive at their
origin, each one its own nature."
§ 4.
Kw'un's are Yin
K'ien's
if
^{j
norm
normjgl
[The
1S
_
fe-
-k u male
male
circle indicates that the five
when combined, can be
regarded as magnitudes of plus and
minus which in their sum equal the
elements,
zero of the T'ai kih.]
" The truth of that which has
§ 5.
no cause, the efficacy of the Two
and — — and
(viz. the two forms
^—
of things
through J\t
change
rO
originate
/Al
)
of the Five (viz. the five elements)
in a wonderful way, now combine
and now separate. The K'ien's
(=)norm ismale.the Kw'un's .5 =]
Wm
norm is female. Both aspirations
quicken one another, and through
transformations they produce all
things. All things are produced in
a
process of
production.
Thus
-change and transformation are
IThe
" myriads of things
'
is
a
common
phrase in Chi-
finite."
nese, denoting the Universe.
Fig. 12.
Cheu-tsz'
's
Diagram of the Great Origin.
[After
Von Gabelentzl
in-
CHINESE PHILOSOPHY.
tsz',
to
i.
Cheu
e.
the Sage,
say that Cheu-tsz'
who
the
is
Empire
may be
of
first
but none of them
and clear
who,
in
is
more
do not hesitate
systematic thinker of China
title,
influential,
after death.
Mencius more
more methodical, none
them
of
is
equal
Lao-tsz'
precise
only one
is
Chu
his great disciple,
:
in
versatile,
more
comprehension than Cheu-tsz', and there
in this particular line, is his
he
;
Tao-Kwoh-Kung, "Prince
Reason," conferred upon him
deeper, Confucius
We
lived 1017-1073.
certainly deserves the honorary
the
29
Hi.
Cheu-tsz' and his school have systematised and completed the
philosophical world-conception of the Chinese.
cient traditions
may have
been, they are
Whatever
now understood
the an-
China
in
as interpreted by Cheu-tsz' and Chu-Hi.
Thomas Taylor Meadows
Chinese and Their
"It
is
in
says of Cheu-tsz' in his book, The
Rebellio?is, p. 358.
the spirit of coalescence, and with a full personal faith in a virtual
identity of the teachings of the Sacred Books, that all Cheu-tsz'
commentaries were conceived.
for his
countrymen,
in adopting his views, to discard
long so highly esteemed
;
's
annotations and
This circumstance, which rendered
it
unnecessary
any part of what they had
together with the fact that his style combined, in a won-
derful degree, simplicity with completeness
and
lucidity with eloquence, procured
unmistakable supremacy for his writings soon after his death
;
and constituted him
the definitive fashioner of the Chinese mind."
Cheu-tsz' has written a great
have come down to our times
Kih
T'u, or the
\m
3eI
number
of works, but only
they are the ~rC
Jk<l
two
friti T'ai
diagram of the Great Origin, and the T'ung Shu
or "general treatise,"
Hi (1130-1200 A.
German
;
D.).
which found an expositor
in
Both books are excellently translated
the former by Gabelentz, 2 the latter in part by
W.
1
Chuinto
Grube.
Cheu-tsz' condenses the contents of his treatise on the Grand
Extreme in a diagram which
1
XHl
here reproduced. (See Fig.
T'ung, general, universal, abstract,
The T'ung
When
is
S/iu is the second chapter of the
at the request of
fr=f
Sing
Shu, writing,
li
12, p. 28.)
treatise,
book
ta tseuen.
Emperor Kanghi an abridged
edition of the philosoph-
encyclopaedia was published in 1717, both treatises of Cheu-tsz' were again embodied in the collection in their complete form together with Chu-Hi's annotations.
ical
This proves the high esteem in which these two thinkers are held in China, and,
indeed, their opinions are recognised as the standard of Chinese orthodoxy.
2
T'ai
Kih T'u
des Tscheu Tsi, Tafel des Urprincipes init
Tschu-HV s Commen-
CHINESE PHILOSOPHY.
30
The
sentence of the T'ung S/iu reads
first
m % m a
"Truthfulness 1
What
deep and
a
these simple words
Western
ing to a
[is]
*
£
man's
root."
and true idea
after all clear
And
!
the holy 2
yet Cheu-tsz'
's
is
expressed
in
treatise will be disappoint-
reader, for in the progress of his exposition our
philosopher interprets virtue in terms of the Yang and Yin system.
He
says in
" Great
(It is)
§ 2
:
§£*
is
the Ch'ien's -$\j
§/* Ch'ien is
and stands
the
!
first
combination of three Yang elements, (=),
Kw'un
in contrast to jjfl
three Yin elements
;
All things thence derive their beginning
origin.
"
Truth's source indeed
(= =), the pure
combination
of
the former symbolises "heaven, virile strength,
manhood, creative power"; the
This
hood, productiveness."
is
merable others that can be found
latter,
one striking instance,
in
womanamong innu-
"earth, stability,
Chinese
literature, of
how deeply
even the most powerful minds, with the sole exception of Lao-tsz',
Yang and Yin philosophy
are entangled in the
mythical beginning of Chinese civilisation and
of the Celestial
CHU
HI'S
Empire
that looms
still
up
at the
rules the thought
to-day!
DOCTRINE OF
>jE
LI
AND
K'l
5FL THE IMMATERIAL
PRINCIPLE AND PRIMARY MATTER.
Fu
The mantle of
who lived
Tsz',
Dresden, 1876.
tare.
(literally,
'
'
Cheu-tsz'
11
The
fell
upon Chu Hi,
30-1 200 A. D.
T'ai
nature principle in
Kih T'u
full
is
the
first
chapter of the Sing
completeness, "or, better,
paedia") published in 1415 by the third sovereign of the
9h|*
1
che,
t}/*Xi ch'i>ig
also called
Chu
In his exposition of the clas-
= " truth, "or "truthful, "consists of
meaning "thing," or "substance" changes
its
'
'
li
ta tsenen
philosophical encyclo-
Ming dynasty.
"word "and
-fr.
"perfect."
^zj
preceding word into a noun, just
as does the English word "one" in such clauses as "the true one," "this one," or
" that one." Accordingly the two words mean " the truth essence," the most appropriate translation of which seems to be " truthfulness."
SO
2
1
'
shing
= " holy
"
or " saint," shows the characters "ear" and "to in-
form," denoting (as Williams has
intuitively wise
and good,
.
.
'
it)
'
one who on hearing knows the whole case,
holy, sacred, perfect."
.
.
CHINESE PHILOSOPHY.
and
sics
of Cheu-tsz'
monism
of his philosophy.
quest of
Emperor Kanghi
leaves no doubt about the
His works were published
The Immaterial Principle
essays his treatise on
Matter
(A''/), 2
the
(/.
Williams
and no immaterial principle
;
"
.
Fume or vapor
spirit,
.
in
;
.
.
k'i as follows
steam
.
temper, feelings
for explaining
(li)
;
and Primary
/P L
(K'i),
;
ether
;
devoid of the
apart from primary matter."
in his Syllabic Dictionary of the Chinese
plains (on p. 348) "3nt
Shu
other
p. 373):
/.
" In the whole world there exists no primary matter
immaterial principle
(It")
among
sentence of which reads, according to Mr.
first
Meadows's translation
at the re-
in a collection called Cheu-tsz' Tseuen
the complete writings of Cheu-tsz'), containing
e.,
(i.
Chu Hi 1
works,
's
31
Language ex-
:
the aerial fluid
;
breath, air
vital force
;
a convenient and mobile term in Chinese philosophy
and denoting whatever
is
supposed
to
be the source or primary agent
producing or modifying motion."
Williams adds that
(reason)
form
its
spirit is
;
k'i is
more external than
(king).
It is
opposed
opposed
to the
body
more material than
li
and
is
sin
it
^\
to chi
(heart)
*W
(matter),
(order) and tao
conditioned by
3
"as
Zoor/
or
animates."
1
See Mayer's Chinese Reader's Manual, s. v., Chu Hi, No. 79, and Chow Tuni,
No. 73 Chinese Repository, Vol. XIII pp. 552 et seq. and 609 et seq.; also Williams, The Middle Kingdom, I., 683 et seq. Compare also Mr. Meadows's strictures
;
,
on Dr. Medhurst's translation,
/. /. pp. 372-374.
Mr. Meadows's voluminous book
Having served as an interpreter in H. M. Civil Service, he knows the people and describes the conditions with great impartiality.
However his criticism of other sinologists, even though correct, is too severe. He
forgets the difficulties under which they labored and underrates the power of both
religious and national prejudice.
When we remember how greatly the nearest
Western nations, such as the Germans and French, the English and Americans
misunderstand one another, we must confess that the misrepresentations of sinolo-
is
valuable in
many
respects.
gists are quite excusable.
The weakest part of Mr. Meadows's article on Chinese philosophy is what he is
pleased to call "the unfailing pass-key to the comprehension of all difficult passages
in
the Chinese sacred books, as understood by the Chinese themselves," which conthe proposition that the differences between T'ai kih (ultimate principle),
sists in
KH (ether),
Hen
Tao (Logos), Li (world-order), Sin
(heaven),
2
"K'i"
3
The
appear.
ming
/PL
it
(heart),
ss,
may be
Sing (nature),
teh (virtue),
Ch'ing (sincerity) " are purely of a nominal kind."
must not be confounded with "Kih"
character
Thus
(fate),
chih
y$i.
shows the radical " property
"
above which two
explained as "possessing the quality of weight."
taels
CHINESE PHILOSOPHY.
32
VS.
denned by the same authority (on
li is
The governing
"
on force
;
Job
reason
principle
which
that
;
directing principle
;
;
p.
"nature," signifies the subjective disposition
sing,
is
"heart" and "to bear,
of
:
principle of organisation."
never the objective phenomena of the universe.
composed
519) as
be right and does not depend
is felt to
to
of things,
The word
sing
is
grow," denoting that which
a manifestation of the inner character of existence.
j\\
"heart," means not only the physical heart, which
sin,
is
regarded as the lord of the body and one of the senses, but also the
core of things, as the wick of a candle, or the heart-wood of trees,
and the ultimate seat
Chu Hi
"
When
and source
of desire, the origin
of all activity.
(according to Dr. Medhurst's translation) continues
the primary matter
is
not collected and combined in form, there
is
:
no
lodging-place for the immaterial principle.
"The primary
matter relies on the immaterial principle
and wherever the primary matter
is
to
come
into action,
coagulated there the immaterial principle
is
present.
"
No
priority or
subsequence can be predicated of the immaterial principle and
primary matter, and yet
if
you
insist
on carrying out the reasoning
to the question
you must say that the immaterial principle has the
of their origin, then
but the immaterial principle
is
not a separate and distinct thing
;
it is
priority;
just contained
within the primary matter, so that were there no primary matter, then this
would have no place
terial principle
"When
the primary matter
in
is
brought into being, then afterwards the imma-
has some place whereon to
terial principle
In regard to great things
rest.
heaven and earth, and with respect to small,
While dwelling on the
imma-
of attachment.
in ants
it is
truth that the immaterial principle
separable from primary matter,
Chu Hi
seen
and emmets."
is in-
yet recognises the higher
dignity and priority in importance of the former, but finding no
word
to express
anteriority,
(i.
"... And
If
you
insist
it
on
precedence or superiority
e.
appears
it,
there
"
is
a priority
to
be impossible
is
all,
is first,
called into existence
subsequence.
but you cannot say, to-day the
and to-morrow primary matter
;
still
and a subsequence.
Wherever the primary matter
but after
priority in rank) to
e.,
:
to distinguish the priority or
the immaterial principle
immaterial principle
(i.
priority in time), he says
is
collected, the immaterial principle is present
the latter must be considered as the chief
mysterious junction."
;
this is
what
is
called the
CHINESE PHILOSOPHY.
Meadows
Mr.
ity of the //
33
problem
translates a passage on the
KH as
over the
follows
of the prior-
:
" Being asked whether the immaterial principle or primary matter
he (Cheu-tsz') said
matter
matter
The immaterial
:
principle
but the immaterial principle
;
is
what
subsequent
is
Chu Hi
what
is
perceives that he
repetitions
which
is
is
previous to form, while primary
dealing with an abstraction of the
fill
omnipresent
and
and yet
Chu Hi
says
:
it is
"
grapples with the
it.
Wherever he turns he
The immaterial principle is
distinctness.
in all things,
planation of which
feel in the
mind without being able
in his
an adequate symbol to express
sees inseparableness
and we
;
how he
his treatise
problem, the solution of which he has
to find
existed
form."
to
highest kind, an abstraction of the universal
many
first
was never separated from primary
different
We
from matter,
in ex-
must not consider the mud-
diness of the stream to be the water."
The
li
or immaterial principle, resembles Kant's a priori ox the
purely formal, 1 the laws of which remain true not only of this actual
world of ours, but also of any possible world, and even
Chu Hi attempts
at all existed.
'
'
You cannot
to express his idea thus
distinguish in this matter between existence
before heaven and earth
came
The immaterial
non-existence, but
it
cannot manifest
"Wherever
just the
itself
no primary matter there
The immaterial
principle
is
is
is
found the immaterial principle
also no immaterial principle."
the natural order of the seasons,
on the one hand, the mentality
wisdom
of sentient
of the sage.
ligible.
J
It is
formal."
i.
e.,
Chu Hi
It
beings which makes
comprehension possible, and on the other hand, the rationality
the universe,
;
without the existence of
the principle of virtue in the moral man, the
is,
and non-existence
same."
:
the primary matter exists there
is
:
in this light, the last quotation will not ap-
pear contradictory to the following
and where there
was
it
nothing
principle remains true for both existence and
Seen
primary matter.
into being
if
of
the cosmic order which renders the world intel-
says
what we define
:
in the
Primer of Philosophy
(p.
79 et seq.) as " the rigidly
CHINESE PHILOSOPHY.
34
"That which
enables
perceives
the immaterial principle of the
is
to perceive is the intelligence of the
it
The immaterial
principle as
it
mind
;
and that which
primary matter."
Yang and Yin
affects the
is
sym-
bolised by a circle in which light and darkness are evenly divided.
Darkness contains the seed
and
of light,
light con-
tains the seed of darkness.
Chu Hi
Lao-tsz'
He
^g* Tao and with Cheu-tsz'
ILL
's
says
identifies the immaterial principle with
's
T'ai Kih.
:
_,
.
"The
great extreme
heaven, earth, and
all
,
......
,
things
speaking of
;
Speaking of
The
'
'
great extreme
is
not an independent separate existence
male and female principles of nature,
of things.
its
ing
.
.
Should any one
.
development
it is
then
it is
From
when
it
first
the time
because this was
great origin,
which
and
after
its
was nothing, but merely
there
when
the great extreme
;
this
came
?
I
found
in the
in the
myriad
should say, before
manifestation
it is
feel-
principle of nature,
this
immaterial principle.
into operation the
its
myriad things
one doctrine includes the whole
existence and then that, but altogether there
first in
which from the substance [abstract existence
use [to
is
the great extreme
moves and produces the male
were produced by transformation
to the
is
it is
feeling or passion.
"At the very
"
what
ask,
;
and
in the five elements,
the immaterial principle,
thus for instance,
;
heaven and
to exist within
with respect to the myriad of things, then amongst the myriad
each one possesses a great extreme.
1
of things
it
OF Existence.
with reference to
it
heaven and earth, then the great extreme may be said
earth.
Symbol of the
Source
merely the immaterial principle or
is
;
;
is
it is
not
only one
in-itself-ness] extends
manifestation in reality], and from the subtile reaches to that
manifest.
"Cheu-tsz' called
it
the extremeless or the illimitable, by which he meant the
great noiseless, scentless mystery."
By "noiseless" and "scentless"
which
that
is
is
meant the incorporeal,
not perceived by the senses, but can only be compre-
hended by the mind
—
as, for instance,
the truth of a mathematical
theorem cannot be apprehended by any one of the senses, but
matter of pure understanding.
'
'
i.e.,
The immaterial
Thus Chu Hi says
principle cannot be perceived [viz.
,
is
a
:
by the senses]
;
but,
from
the operations of the male and female principles of nature [viz. the purely formal
1
See footnote belonging
to Fig. 12
on
p. 29.
CHINESE PHILOSOPHY.
35
Yang and Yin permutations] we become acquainted with
science of
immaterial principle depends (for
its
display) on the
is
the great extreme
it
thus the
;
male and female principles of
nature.
"Should any one
treme
man
is
what
ask,
?
I
would
say, the great ex-
simply the principle of extreme goodness and extreme perfection.
has got a great extreme
;
every thing has got a great extreme
Cheu-tsz' called the great extreme
the exemplified virtue of everything that
is
extremely good and extremely perfect in heaven and earth,
We would say,
" it
"Vor jedem
Und vor
[An image
So long
We
of
is
Bild
steht ein
is
to
is
things."
it
soil,
nicht sein Friede voll."
ought to be lives in each creature's mind
it
unattained,
overcome
tional tradition.
das er werden
des,
ist, ist
peace
its
can scarcely appreciate the
Chu Hi had
men and
every one's ideal, " as Riickert expresses
er es nicht
what
as that
Every
that which
;
it
cannot
find.]
which Cheu-tsz' and
difficulties
in the dualistic terminology of their na-
The term
T'ai Kih (Great Extreme) dates back
to earlier days, but the monistic conception derived
from
its
appli-
cation
was new; and
which
their inventors, considering the circumstances of the situa-
tion,
had good reasons
"The
great extreme
is
it
was a triumph
to prize highly.
is
Chu Hi
says
:
the immaterial principle of the two powers, the four
forms, and the eight changes of nature
yet there
thought
of philosophical
;
we cannot
say that
no form or corporeity that can be ascribed
to
does not
it
From
it.
exist,
and
this point is
produced the one male and the one female principle of nature, which are called
the two powers
;
also the four
forms and the eight changes proceed from
according to a certain natural order, irrespective of
Until the time of
Shau Kangtsie, when
appeared very reasonable and pleasing.
ness,
strength in
But from the time of Confucius no one has been able
ment.
idea.
human
It
this doctrine
may
and should be more particularly inquired
world.
to get hold of this
what we would
call
that the
it
not therefore be treated with light-
into."
Chinese thought what Kant
They discovered
this, all
arrange-
was explained, and
In a word, the monistic school of Cheu-tsz' and
in the history of
its
is
Chu Hi
in the
are
Western
Yang and Yin manipulations
are
the most abstract algebra of thought or the sci-
ence of pure forms, embodying the universal and necessary laws cf
both the objective realm of existence and the subjective realm of
man's mentality.
CHINESE PHILOSOPHY.
36
fL-
'c
FILIAL PIETY
European and American
in
has less firm foundations
civilisation
us as compared with the deep root which the Chinese view of
has struck
life
Chinamen.
in the souls of
It
is
reflected in their
thought, 1 in institutions, in the habits of their daily
symbolism, in their language, and above
•y
\ri>*i/
yat
«
y
reflects their
views of the relation
of
Yang
life,
in their
in their ethics
all
which
to Yin, being in its noblest
conception the completest submission of a child to the wHiof his
which
w father, a virtue
As an instance
upon the
life
is
Hiao or Hsiao.'1
called in Chinese jf'g?
of the influence of the
Yang and Yin philosophy
have ever
of all nations that
the influence of the
felt
Chinese world-view, we state that the name of the greatest Japanese
monthly
"The
is
by "The Sun."
symbol
Great Yang"; which
The
flag of the
translated
and red
and Kw'un, "
colors,
= == ==
its
influence
it
appears on
p.
34)
surrounded by the trigrams Ch'ien, Kan, Li,
The most important
exercises
by the editors
Coreans shows the diagram of the
of the primordial source of existence (as
in blue
E=."
field in
the
is in
which the Yang and Yin philosophy
domain
lingers in Chinese thought finds
still
is
of ethics.
its
The dualism
that
expression in the Chinese
code of morals which always implies an external relation between
two, an authoritative master and an obedient servant, the duty of
the former being
sion.
One
wisdom
in
government, and of the
of the favorite treatises of
Chinese
entitled The Classic of Filial Piety* sets forth
1
The Yih with
cated Chinaman.
"The
latter
submis-
literature, the booklet
the idea that "filial
its Yang and Yin is part and parcel of the mind of every eduEven Lao-Tsz', the greatest adversary of Confucian scholar-
by the Yin and encompassed by
them harmonious." (Ch. 42.)
As a thoroughly reliable description of Chinese life we recommend Prof. Robert K. Douglas's works, Chinese Stories, W. Blackwood & Sons, Edinburgh, 1893,
and Society in China, A. D. Innes & Co., London, 1894.
ship, says:
ten thousand things are sustained
the Yang; and the K'i (the immaterial breath) renders
2
The
character Hiao,
-J—
,
filial
piety,
shows a child supporting an old man.
Sacred Books of the East, Vol. III., pp. 447-448. The book was written either
by Tsang-tsz', the disciple of Confucius, or by one of Tsang-tsz' 's school.
3
CHINESE PHILOSOPHY.
devotion
be "the
Filial devotion is said to
the root of virtue."
is
37
maxim of Heaven, the righteousness of Earth, and the duty of man"
The idea of filial piety is widened into devotion as it applies to
the five moral relations that obtain between man and man; viz.,
between
(i)
sovereign and subject, (2) parent and child, (3) elder
brother and younger, (4) husband and wife, (5) friend and friend. 1
When
asked by Tsang whether in the virtue of the sages there
was not something higher, Confucius replied
"
man
In
Of
all
(creatures with their different) natures produced by
Of
the noblest.
is
filial
piety there
the reverential
him the
:
is
all
The higher
man
is
to one's father there
is
Heaven and Earth
none greater than
nothing greater than the reverential
awe shown
correlate of
the actions of
there
awe
filial
piety.
of one's father.
In
nothing greater than the making
Heaven."
monistic ethics, which becomes possible only on
an advanced plane in the evolution of mankind, unites both the
governor and the governed
be his
own
by an internal
tion
in
one person and expects every one to
king, priest, and instructor, replacing the external rela-
This principle of a monistic ethics was
relation.
proclaimed in the history of European civilisation by the
first
formers of the sixteenth century,
who
claimed the liberty of conscience.
liance, the right of free inquiry
taught self-dependence and
Liberty of conscience,
and
re-
free
self-re-
thought abolish personal
authority, not for the sake of anarchy, but to replace
it
by the
su-
perpersonal authority of justice, right, and truth.
Filial devotion
"
when
when
When
constraint
remains submission, as we read in Chapter XI
put upon a ruler, that
is
the authority of the- sages
filial
piety
These (three
is
is
put aside, that
things) pave the
way
to
is
the disowning of his superiority;
disallowed, that
is
:
is
the disowning of
(all)
law
the disowning of the principle of affection.
anarchy."
Rebels are punished with brutal severity, yet there are frequent
revolutions in China
;
and the Shu King goes so
tion them, provided they be successful.
We
even as
far
read
to sanc-
:
J
The fivefold relationship which constitutes the substance of Chinese ethics is
Iji)*
supplemented by K'ung Ki's principle that good is the middle way between two ex- lW* ^L^
tremes a doctrine, which by Western critics has been censured as " the ethics of
—
mediocrity." -K'ung Ki was a grandson of Confucius.
CHINESE PHILOSOPHY.
38
*
'
'
Heaven
establishes sovereigns merely for the sake of the people
people desire for sovereign, him will Heaven protect
sovereign,
him
"[The
"
Heaven
will
he
;
whom
;
the
the people dislike as
reject.
way
Sovereign's] real
When
whom
fails to love the
of serving
Heaven
Heaven
people
is
to love the people.
will, for
the sake of the people, cast
him out."
Thus
revolutions are regarded as ordeals in which success or
failure signify the decision of
How
heaven.
the spirit of devotion
by many instances
illustrated
Chinese habits, history, and
of
We
quote one
ular
book called The Twenty-four
which
tale,
Han
" In the days of the
one child three years old
;
is at
once typical and
little
Kii,
who was
his poverty that his
Koh
one.
terse,
stories.
from a pop-
•}
Filials
dynasty lived Koh
and such was
her portion of food with this
carried to the extreme, can be
is
very poor.
He had
mother usually divided
says to his wife,
'
We
are so poor that
our mother cannot be supported, for the child divides with her the portion of food
Why
that belongs to her.
not bury this child
the proposal
;
Another child may be born
?
His wife did not venture
but a mother once gone will never return.'
and Koh immediately dug a hole
to us
to object to
of about three cubits deep,
when
suddenly he lighted upon a pot of gold, and on the metal read the following inscription
may
'
:
Heaven bestows
not seize
The
it,
upon Koh
this treasure
nor shall the neighbors take
it
Fii,
the dutiful son
from him.'
;
the magistrate
"2
neglect of what Western nations would consider as the
highest duties
is
agreement with
frequently enjoined for the sake of parents; and in
this
code
concluded to yield to
only that the
all
of morals, the
the
demands
Empress dowager
be inconvenienced by a removal
While on
this
in
Chinese Emperor of late
of the victorious
Japanese
Pekin should not be obliged to
of the
Imperial Court.
important point our Western ideas of morality
we ought to consider that
extreme.
They can still learn
are different from those of the Chinese,
our American youths go to the other
from the Chinese, whose devotion
elevating and touching
;
to old parents is
and we have
to
sometimes truly
add that one
of the chief
obstacles, although not the only one, to the introduction of Christianity into
2
China are such words
of Christ's as these
Quoted from Williams's Middle Kingdom, Vol.
I.,
p.
539.
:
CHINESE PHILOSOPHY.
"If any
ciple."
'
— Luke,
to
me, and hate not his father, and mother, and wife, and
sisters, yea,
and
his
own
he cannot be
life also,
my
dis-
xiv, 26.
am come
I
'
man come
and brethren, and
children,
39
man
to set a
against her mother,
and the daughter
at variance against his father,
and the daughter-in-law against her mother-in-law."
— Matth.,
x, 35-
The dualism
of
Chinese ethics finds expression
of
Who
ceremonial forms.
man and was
How much stress is laid
we can gather from
tors as
upon
details in propriety,
the following injunction of courtesy toward visi-
quoted by Williams,
Middle Kingdom, Vol.
in his
from Chu Hi's "Juvenile Instructor" (Siao Hioli)
"Whoever
code
not struck by his extraordinary and almost painfully
demeanor?
polite
in a rigid
ever met an educated Chinese gentle-
enters with his guests, yields precedence to
I.,
p. 540,
:
them
at
every door;
when they reach
the innermost one, he begs leave to go in and arrange the seats,
and then returns
to receive the guests
bows
He
to
them and
enters.
He
;
and
after they
have repeatedly declined he
passes through the right door, they through the
left.
ascends the eastern, they the western steps.
"If a guest be of a lower grade, he must approach the steps of the host, while
the latter must repeatedly decline this attention
may
then the guest
;
return to the
western steps, he ascending, both host and guest must mutually yield precedence
then the host must ascend
must bring
right foot
and the guests follow.
first,
their feet together, gradually ascending
first,
— those
From
on the east moving the
those on the west the left."
Jg*
THE SIGNIFICANCE OF THE C?7j
We
ask now, what
YIH.
the original significance of the Yih King,
is
and, without attempting to decide the problem, present
tions
:
step to step they
some
solu-
which have been proposed by various scholars.
The
European interpretation
oldest
of the
Kwa comes from
On ex-
the pen of no less an authority than the great Leibnitz.
plaining, in the
Memoir es
de
V Academic Roy ale des
sciences (1703, III.,
p. 85), the nature and advantage of the binary or dyadic system of
numeration, which employs only the symbols o and
by
10, 3
by
reference to
4 by
by
101, 6
by
1
says
1
"Cova
1,
expressing 2
100, 5
10, 7 by 1 1 1, etc., he makes
the Kwa of the Yih King, which he calls "cova." 1 He
1 1,
" is
the
same as "coua," " v
"
being equal to " u."
CHINESE PHILOSOPHY.
40
'
'
i
Ce
qu'il
y a de surprenant dans ce
calcul, c'est
que
cette arithmetique par o et
nomme
se trouve contenir le mystere des lignes d'un ancient roi et philosophe
Fohy, qu'on croit avoir vecu
gardent
comme
le
il
y a plus de quatre mille ans,
fondateur de leur empire et de leurs sciences.
figures lineaires qu'on lui attribue.
mais
il
suffit
de mettre
pour fondamentale,
ici
^_ _
ligne brisee
la figure de huit
__
les
II
Chinois re-
y a plusieurs
Elles reviennent toutes a cette arithmetique,
Cova comme on
l'appelle, qui
et d'y joindre l'explication, qui est manifeste,
marque premierement qu'une
ment qu'une
que
et
ligne entiere
mb
signifie le zero
ou
signifie l'unite
o.
passe
pourvu qu'on
ou
i,
et
re-
seconde-
CHINESE PHILOSOPHY.
41
CHINESE PHILOSOPHY.
42
tique fait juger qu'il pourrait s'y trouver quelque chose de considerable par rapport
aux nombres
et
aux
idees, si
Ton pouvait deterrer
d'autant plusqu'on croit a la
noise,
Le R.
l'etablissant.
Bouvet
P.
Cependant
un avantage rapprochant de
ture Chinoise
tique que je projette.
C'est
l'ecriture Chi-
pousser cette pointe, et tres capable
est fort porte a
d'y reussir en bien de manieres.
fondement de
le
Chine, qu'il a eu egard aux nombres en
ne sais
je
s'il
y a jamais eu dans
celui qui doit etre
l'ecri-
dans une caracteris-
que tout raisonnement qu'on peut
des notions,
tirer
pourrait etre tire de leurs caracteres par une maniere de calcul, qui serait une des
plus importans
moyens
d'aides de l'esprit
humain."
Prof. Moritz Cantor, 1 disposes of Leibnitz's interpretation of
the
Kwa
because "Mr. Duhalde had proved them to be projective
He
drawings of the knotted cords."
adds that they must, accord-
num-
ing to Bouvet, be regarded, on account of their names, not as
bers, but as physical symbols,
and explains Leibnitz's theory as
exclusively due to his philosophical interpretation of the binary sys-
tem, which was to him an evidence in favor of his conception of a
creation from nothing or zero with the sole assistance of
But Cantor seems
unit.
ancient
Yang and Yin philosophy of
we regard
Leibnitz's idea, whether
The
fact of
first
Kwa
still
Prof.
book
in
political
indefisig-.
^t Yih
is in
of
Latin.
some
It
was made
of his colleagues,
two volumes by Julius Mohl. 2
James Legge's
in its
more general and
same and cannot be doubted.
translation of the
by the Jesuit P. Regis with the assistance
and edited
as numbers, or as a
both their presence and their philosophical
nificance remains the
The
or the
the Chinese closely resembles
the
binary system of such symbols as are
nite.
One
to overlook that in this very respect the
translation
main parts and
testament of King
is
originally
Wen
based upon the idea that the
was intended
and the Duke
of
to
be a kind of
Cheu, enlarging on
moral and social questions, but enigmatically written after the manner and fashion of diviners.
en rapport with the
mind
He
therefore tries to bring his
of its authors
mind
and paraphrases the mean-
ing of the disconnected words and sentences in the sense that he
1
In his Mathematische Beitriige
2
Y
zum Kulturleben
King, Antiquitissimus Sinarum liber,
quem
aliorumque ex Soc. Jesu P. T., edidit Julius Mohl.
der Volker, Halle, 1863, p. 49.
ex latina interpretatione P. Regis
Stuttgartiae et Tubingse.
1834.
CHINESE PHILOSOPHY.
He
finds indicated in the text.
saying
encloses his additions in parentheses,
:
"I hope, however,
that
intelligible to readers.
hexagrams there
If,
have been able
all,
that,
Hi received
who
lays
nothing,'
of
make
the translation
said on the
is
not the translator
is
it
who
much
King has been propounded by
stress
Kwa
his first idea of the
on the tradition that Fuh-
by contemplating the starry
heavens and believes that he discovered
method
to
but his original."
peculiar conception of the Yih
P. L. F. Philastre,
way
in this
they shall conclude that in what
'much ado about
often
is
I
after
should be deemed accountable for
A
43
Kwa
in the
combinations a
symbolising the astronomical lore of the ancient Chinese.
His lucubration embodies translations
most important Chi-
of the
nese commentaries. 1
Canon McClatchie published
which he ventures
to
open
comparative mythology."
its
I
p. xvii)
"Such
"by
have not seen
Professor Legge has to say about
XVI,
it
it
in
applying the key of
and quote only what
{Sacred Books of the East, Vol.
:
a key was not necessary and the author by the application of
found sundry things
to
which
I
have occasionally referred
not pleasant to look at or dwell upon, and happily
minds
Yih King
a translation of the
mysteries
it
in
my
it,
They
notes.
has
are
has never entered into the
of Chinese scholars to conceive them."
A. Terrien de Lacouperie'2 believes that the Yih King
vocabulary containing those word-symbols which the
brought with them as a sacred inheritance
is
Bak
a
mere
families
of the
Elamo-Babylonian
in his
Cursus Literaturae
civilisation.
P.
Sinicae
Angelo Zottoli says
of the
Yih King
:
"A. Terrien de Lacouperie believes that the old Chinese civilisation
is
an
off-
shoot of the Elamo-Babylonian civilisation in the very stage of development that
had been reached a
that the
little
after the
hexagrams are the
middle of the third millennium B.
script
China, carried with them to the
which the Bak
new homes, and
C, and claims
tribes, the oldest civilisers of
the Yih
King
is
originally a diction-
ary of the ancient word-symbols with their lexicographical explanations, the mean-
1
2
Annales du Musee Guimet, Vols. VIII. and XXIII.
The Oldest Book of
Nutt, 270 Strand, 1892.
the Chinese, the Yt
King and
Its Authors.
London: D.
CHINESE PHILOSOPHY.
44
ing of which
was
later
on misunderstood without losing the awe that naturally was
attached to the book as embodying the wisdom of the sages of yore."
"
The book
consists of the figures of
Fuh
Hi, of the divinations of
symbols of the Duke of Cheu, and the commentaries
of the
the permutations
it
then,
is this
famous Yih King
?
From
composition of the hexagrams un-
in the
orYihKing, the Book of Permutations. What,
called Yih (the permutator),
dergo
is
which the two elements
King Wen,
of Confucius.
It is, briefly, this.
From
the continuous or bisected
quality of the lines, their position either at the bottom or in the middle or topmost,
mutual relation as being opposed and separated, or coming together, the body
their
or form of the trigrams themselves
further,
;
from the symbol or image of the
tri-
grams, from the quality or virtue of the trigrams, sometimes from the difference of
one hexagram as compared
idea
lots, in
Such
to another, a certain picture
deduced containing something
is
like
order to obtain some warning
is
fit
is
developed and a certain
an oracle that can be consulted by drawing
some doubt.
for guidance in life or to solve
the book according to the explanations of Confucius as
handed down
in the
Therefore, you must expect neither anything sublime or mysterious, nor
schools.
anything unseemly or
vile.
I
see in
rather a subtle play for eliciting moral and po-
it
and
instructions, such as can be found in the Chinese classics, obtrusive, plain,
litical
natural.
Since this book, as a reader of the original text will understand, has been
employed
for fortune telling, one expects to gain
by
it
the highest happiness of
life,
mysterious communication with spirits and occult knowledge of future events.
Therefore, the book appears as a magic revelation, as a perfect
spiritual
and conformable
Hence
man.
to the life of
light,
as throughout
the praises attributed to
by
it
Confucius, although quite exaggerated, will be seen specially added in the Appendix
of the book,
if it is
common
true at all as the
opinion goes, that he himself
the
is
author of the Appendix." 1
Ch. de Harlez, the originator of the idea that the nature of the
Yih King
is
lexicological, does not accept Lacouperie's theory of an
Elamo-Babylonian origin
to his
'
'
French translation
Notre systeme
.
.
.
nous
Yih King.
of the
of the
Yih
fait voir
He
says in the preface
2
:
dans
le
Yih un reccueil mi-lexicologique,
mi-philosophique de termes et de sentences, plein de raison et de sagesse."
There remains one more hypothesis on the nature
King which
given
is
of Brooklyn,
by Dr. Heinrich Riedel,
me much
assistance in
my own
—P.
n.
of the
Yih
He
has
N. Y.
Chinese studies and
I
am
in-
clined to believe that he has something to say on the subject that
1
Translated from the Latin.
the Yih King, p.
2
The
original
is
quoted by Legge
in his
xviii.
Published in 1889 by F. Hayer, Bruxelles, rue de Louvain, 108.
is
Preface to
CHINESE PHILOSOPHY.
worth hearing.
I
deem
45
Since his observations have never been published,
advisable, for the sake of sinology, to present
it
some chips
from his workshop.
Dr. Riedel regards the Yih as a calendar of the lunar year, being
what the
title of
" a universal
main
Cheu-tsz'
book on the Yih indicated,
's
T ung Shu means
l
of strokes in the
As
year.
"calendar," and 6
hexagrams)
to the
is
in the do-
and even sport that appeared
of science, religion, ethics,
terest.
T*ung Shu,
a
book," or " almanac," embodying everything
the
number
hexagrams, Dr. Riedel
order of the sixty-four hexagrams which
X
of
64
days of the intercalary
insists that
is
of in-
= 384 (the number
" the specific
carefully preserved
and
sacredly guarded by devices that remind us of the Massoretic pre-
cautions taken in regard to the
has yet received
little if
Hebrew
any attention,
texts of the Bible
is
and which
the soul and substance of
the Yih King," and trusts to be able to prove that the circular device of
hexagrams including the square represents "the problem
Here
squaring the circle."
are, in a
of
condensed form, some points
of his theory
There
is
in
Chinese authors a frequent substitution of symbols
by homonyms; as Gabelentz says:
"The
ancient authors either
through mistake or in emergency, or by sheer whim, used to replace
the character of a
word by another one which probably
had the same or a very similar sound."
must be expected
this
more
to
Now take
freely than in other books.
Yih King and replace
it
(Gr. Ch. Gr.
have taken place
in the
the
age
And
p. 100.)
Yih King rather
first
by homonyms as follows
in their
sentence of the
:
$MM
urn ft l £
Sz 7C
f
Both
lines read nearly alike
the former
means " K'ien,
:
" K'ien yuen hang
li
ching
origin (and) progress determined
;
"
but
by ad-
vantageousness, " while the latter means " See the circle's path rectified
of
by reason."
The aphorism belonging to the first (viz. the lowest) Kiu line
the first Kwa, which reads "Ts'ien lung wuh yung," Dr. Riedel
-
CHINESE PHILOSOPHY.
46
translates
meant
"A hidden dragon
:
to set forth the
Legge
is
is
through negation
is
which
action,"
mathematical and logical powers
of
is
naught (o).
unable to bring sense into a passage in which robbery
declared to teach ethics (Sacred Books of the East, III., p. 203,
The paragraph, however, becomes
§ 48).
Riedel's proposition to regard robbery as a
translate
it
when we adopt Dr.
clear
by "latrunculi" or robbery-game.
game
peasants or laborers, should be translated by "pawns."
allusions that occur in the passage, such as "false
in the
i.e.
Other
moves," "leaving
exposed," "attacking," " captured," remind us of our
we meet
and
like chess
Burden-bearers,
own
chess-
Yih passim with generals,
board terms.
In addition,
the
sages or advisers, horses, carriages, and elephants. 1
tsz',
e.,
i.
Legge
second
Kwa
thus
"(The second
and
great.
Luh
translates the aphorism of the second
(Its
line of the
:
[shows the attribute
line divided)
of]
being straight, square,
operation) without repeated efforts will be in every respect advan-
tageous."
Dr. Riedel proposes a
more
"Rectify, [or] square greatly
(viz.
literal translation
:
ever so much), not continuously employing
naught, no gain."
The Yang and Yin
by kiu f\, and luh JL
nine
and six. Dr. Riedel
two characters which ordinarily mean
lines are designated
*
•
claims with great plausibility, that they are employed to designate
Kiu means not only "nine," but
diameter and radius.
go to the end of; to go through;
homonym
join
_
;
\ 'r/i,
also
with
)/,
to connect."
its
2
inversion,
Further, luh
or, to
bring together."
which means "
or the radius
which
is
"
in
It is a
analogy with
into two,"
and then sextant, the sixth part
of a circle
equal to the chord of a sextant. This
again are identified with the full line of
means
/////
probable that kiu in the Yih King means diameter-line
radius line, which
;
makes
2
On
the chess of the Chinese see Williams's Middle Kingdom,
H+chui, mentioned by Williams
it
and luh
Yang and
the broken line of Yin.
1
"to
to take hold of; to
means "six," and
which means "two" and "to divide
"to divide into sixes
also
I., p.
827.
in his Syllabic Dictionai-y, p. 413.
CHINESE PHILOSOPHY.
A
passage quoted from K'ung
"The
Ngan
spirit tortoise carried a writing
In both respects
had
it
the digits
up
47
Tsz'
Quoh
reads
:
and methodically arranged
divisions.
to nine."
Book of Three Characters 1
which declares that the five elements "have their origin in numbers," Dr. Riedel deduces from observations made on the carapace
Comparing
with a passage in the
Chrysemys
of a half-grown
number
this
of inner
picta, 2
which on account
abnormal
of its
and outer plates a Chinaman would
class as a
shan
kwei, or spirit tortoise, the following writing of the nine digits as a
hypothetical reconstruction of the
Loh Shu
in its
substance
:
The sum of the Kiu lines is 16, of the Luh lines 29.
The plates on the back of the tortoise yield the same numbers
in the
same proportion.
There are sixteen large inner
plates, while
there are twenty-three small outer plates, and in addition
we have
three pairs of small ones that appear to be superimposed upon the
The symbols
three vertebral plates in the centre.
ments, as written on
p. 21, yield sixteen
of the five ele-
long and twenty-nine short
lines.
Now, by means
lines
of the
amongst the nine
"an anagram
same
digits, Dr.
number n
of the
distribution of
whole and broken
Riedel claims to have constructed
in
one hundred and twenty- three
decimal places, exhibiting the sixty-four Yih kwa
in their specific
The use
order, placed in rows of eight each, from below upwards."
of
an anagram for the purpose of laying down a
the time inaccessible,
tory of science
Roger Bacon,
The
1
Open
2
—
;
is
scientific truth at
by no means a device unheard
for in comparatively recent times
Galileo,
and Huygens have done the same
spiritual tortoise accordingly
is
a lusus naturae
Court, No. 412
An English translation of this booklet
The passage quoted above is characters
See Fig. 10 on p
20.
-»
"Tr*
?ltzc.
of in the his-
such
is
men
as
thing.
which ap-
published in The
199-204.
CHINESE PHILOSOPHY.
48
pealed to the mathematical mind of the Chinese and caused them to
see in
it
a spiritual being.
Dr. Riedel's theories concerning the digits on the spirit tortoise
and
his reconstruction of
and
tation
it
are as bold as they are ingenious
seem equally
belief
refu-
;
difficult.
Dr. Riedel, in further attempts' at proving the presence of the
number
Hi
tsz*
7t
iii,
1, §
circle is not
70) the sentence
of the
Yih King, quotes from
" The Yih contains the great
:
"Now as the great extreme which
extreme," and says,
by a
Kwa
in the order of the
(App.
mentioned
at all,
and as we have
proper only the mutations of Yang and Yin, the
primary forms (Liang
tain the
I), I
number by which
of the great extreme).
conclude that they,
Kwa
is
refractory
call
number
men
the symbol
i.
e.
,
"the mutations
Shwoh
in
acquainted with the future,"
which
is
"Accordingly," says Dr. Riedel,
or "compliant."
number
(are) a
can, in the
adduced passage, mean only what
an irrational number."
of yore
who composed
and thus gave
the heaven,
All
e.,
that has reference to the past, and
In the beginning of the
light
(i.
In addition to this argument, Dr. Riedel
(App. V. 2) by "making
consummated
Yih King
and Kiu, the two
number," "refractory number" being defined
the opposite to a
"a
we
symbolised
anything, must con-
to calculate the circle"
quotes the passage Yih Nih Shu Ye,
refractory
Luh
if
is
in the
made
life
same Appendix we read
circle,
"
The holy
the Yih, concealed their help in spiritual
to the milfoil stalks.
They
triangulated 1
twofold the earth, and relied upon calculation."
commentators and interpreters agree that
means the
:
and earth the square.
in this sentence
heaven
Dr. Riedel suggests that
"making twofold
method
the earth (viz., the square) indicates the primitive
"
of approximating n by circumscribed and inscribed squares.
The aphorism
"Novice, proceed.
of the fourth
We
Further details
:
The
do not seek the youthful and inexperienced.
youthful and inexperienced shall seek
pounded.
hexagram declares
(literally,
us.
In
its first
(elements) divination
is
the second and third) would be tedious.
pro-
Te-
dious rules are not propounded."
J
The ancient character for the verb " to
Compare the English word "trigonometry."
triangulate" contains three triangles.
CHINESE PHILOSOPHY.
As
meaning
to the original
49
of "divination " in the
minds
of the
Chinese, Dr. Riedel adduces from an English-Chinese dictionary the
explanatory character swan, which denotes "the Chinese abacus,"
"to cipher," "a calculation," which goes
damental meaning
"divination"
of
is
far to
prove that the fun-
closely connected with math-
ematical, arithmetical, and logical determination.
In addition to
the
name
Yih
is
is
of the
called,
translated
It
dynasty Cheu, fgj after which the present book of
means "periphery,
curve, enclosure."
by Williams, "to make a
cannot be
is
more nor
neither
The verb
cheu
circuit; to environ."
my purpose to enter further
His proposition
ments.
a strange coincidence that
all this it is, at least,
into Dr. Riedel's arguless
probable than any
one of the other theories of the Yih King that have been advanced.
Several of his observations appear to
a great probability that the ancient
to
seem
Nor have
forced.
correct.
to us a locked
is
door to which the key
TIEN
At
first
/\
was
a calendar.
sight there does not
r*
divine
seem
for a personal
*pcj*
universe and the sole
The
Yih King figures
Yet, though
the
none
to
some
of
them
to
God.
be
much room
IN A
is
God above all the mythological deities.
to which men look up as to their authority of
power
is
commonly designated with
e.,
Heaven, which may be translated by Godhood or
/\
Yang
the sole ruler oXihe.
T'ien, 1
1
x5^
^f^^J^
^s
in the
T'ien consists of
/\
" ;reat "
and
^>
o»>
Nevertheless, the Chinese
Lord on High, who
'
in kind.
conduct
i.
of
rest assured that its origi-
AND SHANG TI |. Tff THE BELIEF
PERSONAL GOD.
and Yin philosophy
believe in
of the
is lost.
we may
scheme similar
a
trans-
both simple and obvious, the text remains
is
the interpretations be correct,
nal significance
But Dr. Riedel's
-nr.
While the mathematical foundation
the hexagrams)
further
is
as yet been persuaded to adopt
I
main theory, that the Yih King
(viz.
There
Chinese mathematicians tried
square the circle and approximate
lations
his
me
the impersonal term -Js^
Deity.,
£^N ^
vr
x-J^
\
\
-.
^
^V*^
CHINESE PHILOSOPHY.
50
conceived as a personal being T'ien
If
High Sovereign,
N^
w
'
\S^
l/
<
fj^
Jp
after a severe
^^
Lord on High.
or the
The worship
called
is
Shang Ti must be very
of
Shang
Ti,
*"-*-*
.^M pwx^
i.
e.
the
we read that
the Shang dy-
old, for
drought Ching Tang, the founder of
nasty,
which began 1766 B. C, publicly paid religious worship
Shang
Ti, confessing his offences,
finished his confession
when
which were
the rain
that on this occasion the worship of
innovation, but as a
itself to
In
" is
The work
'
We
Shang Ti
is
scarcely
must add
not related as an
of deliverance that naturally suggested
the very oldest documents of the
used as
[i.
e.,
From Heaven
is
Shu King
the term
our deity, implying even the conception of
Thus we read
a personal being.
"
He had
six.
torrents.
a good ruler. 1
" Heaven
*
means
fell in
to
Counsels of Kao-Yao
in the
the bringing to an end]
is
Heaven's
;
but
men must act
for
it.
2
From Heaven
are the relationships with their several duties.
are the [social] distinctions with their several ceremonies.
" Heaven punishes the guilty.
Heaven hears and
'
'
and displays
ion
sees as our people hear
terrors as our people brightly
its
between the upper and lower (worlds)."
is
and
see.
Heaven
brightly approves
Such connex-
approve and overawe.
Sacred Books of the East,
III., pp.
55-56.
Quotations like these can be multiplied by the thousands.
Shu King
deity
is
is
in order to
prove that the idea of a supreme personal
not of modern date.
At present the worship
of
Shang Ti
regarded as so holy that the emperor, as the High Priest of the
nation,
is
alone permitted to perform the ceremony.
Peking, the capital of China consists of three cities
city to the North, the
Forbidden
parks lying within the Tartar
city,
mile containing the
Temple
of
and the Chinese
1
See Williams's The Middle Kingdom,
Or
3
We
:
"
Consummation
is
is
II., p.
it
city to the South.
154.
Heaven's, but
it must be an
was used by the ancient Greeks.
suggests the erroneous idea that
and
Altar 3 of Heaven,
men must work
retain this traditional translation "altar," although
churches or as
the Tartar
a park of about a square
Heaven and the
2
better
:
city with the imperial palaces
In the southern part of the Chinese city
it
We
to the most ancient documents in the
have purposely limited them
it is
altar such as
we
for it."
misleading since
see in Catholic
CHINESE PHILOSOPHY.
which are
Temple
grain ")
to the
The
Chinese the most sacred spots on earth.
Heaven
of
51
more
(or
correctly, " the Altar of praying for
a triple marble terrace, twenty-seven feet in height, sur-
is
rounded with marble balustrades and crowned with a temple which
rises to the
height of ninety-nine
its
;
The
three terraces and the
The symmetry of the proportions renders it
dome imitates in shape and color the vault of
temple are circular.
most beautiful
feet.
heaven, and as the round windows are shaded by blinds of blue
glass-rods strung together, the entering sun casts an azure light
upon the
in
rich carvings
and paintings
which the Temple
Heaven, which
cular wall
is
and
;
Heaven
of
The same park
in the inside.
contains the Altar of
stands,
enclosed by an outer square wall and an inner
cir-
here that the emperors of China at the time of
it is
our Christmas have been in the habit, from time immemorial, of wor-
r
shipping
yj-j
Shang
Ti,
Kanghi expressed himself
(a picture of
is
'
'
which forms the frontispiece
liams's Middle Kingdoni)
" It
:
the Lord on High, " or as the Emperor
" the true God." The Altar of Heaven
is
volume
and top go
A
balustrade.
feet in width,
curious symbolism of the
above the ground
is
about eighteen
— the inner
is
Wil-
1
:
210, mid-
each terrace encompassed by a richly carved
number
feet, is
and
three
The uppermost
noticed in the measurements of this pile.
concentric circles
of
described by Williams as follows
a beautiful triple circular terrace of white marble, whose base
dle stage 150,
this
to the first
its
multiples
terrace,
paved with marble
slabs,
may be
whose height
forming nine
of nine stones inclosing a central piece,
and around
each receding layer consisting of a successive multiple of nine until the square
of nine (a favorite
upon the
It is
peror kneels
number
single
of Chinese philosophy)
round stone
is
reached in the outermost row.
upper plateau that the
in the centre of the
when worshipping Heaven and
This round stone, we must remember,
T'ai Kih,
1
'
Four
0>
God.
On
tne ultimate ground of being.
flights of nine steps
where are placed
Em-
his ancestors at the winter solstice."
is
the symbol of the
Williams continues:
each lead from this elevation
tablets to the spirits of the sun, the
to the next
moon, the
stars,
lower stage,
and the Year
the ground at the end of the four stairways stand vessels of bronze in
which are placed the bundles of cloth and sundry animals constituting a part of the
sacrificial offerings.
1
But
of vastly greater importance than these in the matter of
See Williams's Middle Kingdom,
mon, by
Du
Bose,
New
I.,
76-77, and
York, 1887 (pp. 57-64).
The Dragon, Image, and De-
CHINESE PHILOSOPHY.
52
burnt-offering
is
the great furnace, nine feet high, faced with green porcelain, and
ascended on three of
some hundred
bullock
—entire
house of the
by porcelain
sides
its
staircases.
and without blemish
sacrificial
— at
In this receptacle, erected
consumed a burnt-offering
feet to the southeast of the altar, is
The
the yearly ceremony.
of a
slaughter-
bullock stands east of the North Altar, at the end of an elab-
orate winding passage, or cloister of seventy-two compartments, each ten feet in
length."
Such
is
is
the religious and popular conception of
than
is
But
the God-idea in the West.
Shang
which
Ti,
and perhaps more deeply
as deeply rooted in the Chinese mind,
just as
Western philoso-
phers translate the God-idea of religion into a philosophical principle, (I
mention Hegel's Absolute, Schopenhauer's Will, Fichte's
of Substance,
Moral World-Order, Spinoza's definition
the educated Chinese speak of Lao-tsz'
Cheu Tsz'
's
or World-Logos, of
T'ai Kill or the ultimate ground of existence, and of
Hi's Li or immaterial principle.
of the personality of
God
Chu Hi touches upon
He
Chu
the problem
on the immaterial prin-
in his expositions
and primary matter.
ciple
Tao
's
etc.,) so
says after quoting three passages from
the classics in which the terms
Shang Ti and T'ien
High and Heaven) imply the idea
of a personal
God
(the
Lord on
:
" All these and such like expressions, do they imply that above the azure sky
there
is
a Lord and Ruler
and men only carry out
who
acts thus, or
is it still
their reasonings in this style
true that heaven has no mind,
?
This seems to imply that his conception of the
sonality
'
'
;
but he adds
I reply,
these three things are but [expressions of] one idea
immaterial principle of [the cosmic] order
"The primary
matter, in
its
is
implies per-
;
it
that the
is
such.
evolutions hitherto, after one season of fulness has
experienced one of decay, and after a period of decline,
if
k'i
:
things were going on in a circle.
it
again flourishes
There never was a decay without a
;
just as
revival."
Chinese Repository, Vol. XIII., p. 555.
There
is
an extensive literature on the question
tian missionaries
have objected
God and God by Shang
for
to the translation of
proposing other words
some Chris-
Shang Ti by
in its place. 1
See The Chinese Repository, Vol. XVII., pp. 17-53, 57~8g ("Essay on the
for Deity," by William J. Boone, Bishop of the Protestant Episcopal Church);
pp. 105-133, 161-187, 209-242, 265-310, 321-354 ("Chinese Term for Deity,"
1
Term
ib.
Ti,
;
CHINESE PHILOSOPHY.
The controversy began with
The
53
Roman
the
Catholic missions.
who rendered the
that he commanded
Jesuit Ricci, an unusual missionary genius,
many valuable
Chinese government so
the Emperor's highest respect and
memory
such as honoring the
rites,
cestors, justifying these acts
ular significance.
approved
in
of
Confucius and of an-
by an explanation
Ricci at the
same time
word "God" with Shang
course, the
silently
which he permitted certain
for his Christian converts in
up rules
Chinese
services
unbounded confidence, had drawn
of their purely sec-
translated, as a matter of
Ti,
and his methods were
Rome.
Morales, a Spanish Dominican, however, jealous
of.
the great
success of his Jesuit brethren, denounced Ricci for pandering to
The propaganda condemned
idolatry.
Ricci's
and Pope Innocence confirmed the sentence
remonstrated and succeeded.
methods
The
in 1645.
Pope Alexander VI.
as sinful,
Jesuits
issued another
decree, in which, without directly revoking his predecessor's deci-
he sided with Ricci's policy, 1 in agreement with which,
sion,
drew up forty-two
the Jesuits
things rest here
;
articles.
The Dominicans
in 1665,
did not
let
Navarette, one of their order, renewed the old de-
nunciations, and Bishop Maigrot, an apostolic vicar living in China,
issued a
ing
and
rites
China
for
mandate
in
which he declared that "T'ien"
more than "the material heaven," and
were idolatrous.
The
Jesuits applied to the
an authentic explanation
for
God and
of the
Chinese
signified noth-
that the Chinese customs
rites,
Emperor
of the significance of the
of
words
whereupon Kanghi the Emperor
declared (in 1700) that T'ien meant the true God, and the ceremonies
of
China were
But the
political.
efforts of the Jesuits to influence the
Clement XI. confirmed the mandate
of
Pope
failed
Bishop Maigrot
;
Pope
in a bull
(published in 1703) in which the words T'ien and Shang Ti were
by Dr.
W. H.
Medhurst);
Missionary"); and
Reply
1
to
ib.
ib.
pp. 357-360
("A Few Plain Questions by
pp. 489 et seq., 545 et seq.,
and 601
et seq.
a Brother
("Dr. Medhurst's
Bishop Boone").
Ricci's
UIn strata,
"Divine
1667.
Law"
is
published in an unabridged form in Kircher's China
CHINESE PHILOSOPHY.
54
rejected as pagan, while the expression T'ien Chu,
Heaven, was approved
From
Lord
of
of.
these days the rapid decline of the
sions in China begins.
Rome, and Maigrot's
e.
i.
Ricci's doctrines
Roman
Catholic mis-
were not countenanced
followers were persecuted by
the.
in
Chinese gov-
ernment.
Among
Protestant missionaries the Rev. Dr.
who
those
= Spirit,
God^ by Shin
to translate
1
and takes the
Boone proposes
field
use the terms Shang Ti or T'ien; but he
against all
opposed by
is
the majority of his colleagues, Dr. Medhurst, Sir George Staunton,
Dr. Bowring, Mr. Dotty, and Professor Legge.
Prof.
James Legge has written a learned discussion on the sub-
adducing innumerable passages in corroboration of his views.
2
ject
;
Shu King he quotes Tai T'ung's
In his introduction to the
ary in defining the meaning of the word " Ti. "
" Ti
the honorable designation of lordship and rule, therefore
is
Shang Ti
called
Heaven
— that
is,
;
the Elementary
the Sovereign
—
Professor Legge adds
"
Here then
absolute
is
is
the
is
Powers are called the
" Ti
five
.
^
j,
T
v
^
''^
,^>
is
when they began
the
name
by any other word but
The
to
Shang Ti
;
Our word God
fits
Zeus of the Greeks.
God
than
— saying,
I
believe,
what our early
use the word God.
I
in
China
for this concept for fully
naturally into every passage where the
I
•
It
never became with the people a
can no more translate Ti or Shang Ti
/
can translate zan
by anything else but man.'
general belief that the Chinese are obstinately opposed to
opposed only
to the
is
contempt that
thought and tradition. In spite
The Chinese are
commonly shown to Chinese
a great error.
is
of all the
Chinese know of Christianity as
Western nations know
missionary efforts of Chrislittle as,
of Confucius, Lao-tsz',
or even less than,
and Buddha.
How
r
2
is
;
Christianity and Christian ethics
tians, the
Heaven
and the Son of
:
name which has been employed
like the
;
«
character occurs in the old Chinese Classics.
'.^proper
Ti
:
name Heaven, by which the idea of Supreme Power in the
and when the Chinese would speak of it by a per-
vaguely expressed
thousand years.
five
called Ti.
sonal name, they use the terms Ti and
fathers did,
diction-
Tai T'ung says
The ATotions of the Chinese Concerning God and
Spirits,
Hong Kong,
1852.
CHINESE PHILOSOPHY.
55
deeply the simple story of Jesus and his preachings of love and
charity can impress the Chinese mind,
if it
told in a truly Chinese
is
way, without identifying Christianity with beef-eating or the opium
trade, can be learned
from the
fact that the
Tai Ping revolution,
which shook the throne of the Celestial Empire, was conducted by
who could no longer stand the persecutions of the
Confucian authorities. Hung Sew Tseuen, a simple schoolmaster,
who in his youth had seen visions entrusting him with a religious
native Christians
mission, read the Gospel, and, being impressed with
moral truths,
its
baptised himself and began to preach Christ's ethics of good-will
toward
He was
all.
discharged and persecuted because he refused
pay the customary worship to Confucius but he continued to
preach until (a Chinese Oliver Cromwell) he saw himself at the head
to
;
of a powerful
army; and had the English not helped
to
overthrow
him, he might have founded a Christian dynasty. During this rebellion the English did not
So
little
even know that the rebels were Christians.
were they familiar with the
Hung Sew Tseuen
sionary Gleaner as
is
affairs of the interior of
China!
described in The Chinese and General Mis-
"of ordinary appearance, about
five feet four
or five inches high, well built, round faced, regular featured, rather
handsome, about middle age, and gentlemanly
Thomas Taylor Meadows, Chinese
in his
manners."
interpreter in
Service, has published a detailed account of the Tai
and Their
tion 1 in his book, The Chinese
He
says on page 193
"
My
many
me
I
body
of
or
(if
of the fruitless-
among
men who were
the Chinese, except here and
some
it
was once or twice ru-
setting Imperial armies at defiance
refused to give the rumor credence.
that the Chinese convert, through
fail to see,
admissions that
made
Consequently when
there perhaps an isolated individual.
'were Christians,'
1856.
that Christianity, as hardened into our sec-
tarian creeds, could not possibly find converts
that the large
London,
to the dejected
years' standing occasionally
ness of their labors, had convinced
mored
Civil
:
knowledge of the Chinese mind, joined
Protestant missionaries of
Rebellions,
H. M.
Ping revolu-
tracts of a
It
did not occur to
me
Chinese convert, might either
he saw them), might spontaneously eliminate the dogmas and con-
gealed forms of merely sectarian Christianity, and then by preaching simply the
great religious truth of
One God, and
'See The Open Court, Nos. 546,
the pure morality of Christ's
547,
and
.V.
Am.
Rev., Vol.
Sermon on the
LXXIX,
p. 158.
CHINESE PHILOSOPHY.
56
Mount, obtain numbers of followers among people disgusted with the idolatry and
and those around them were engulfed
the immorality that they
seen above, this was actually the case with
LAO-TSZ
'
AND CONFUCIUS J
"j
*A2
The Yang and Yin conception
cised a dominating influence
who
sole exception of Lao-tsz',
As we have
of the ancient
upon
all
(j
T
Chinese has exer-
Chinese thinkers 1 with the
,
lived at the
end of the sixth century
t&
jgj Tao-Teh-King ("the ClasTao, i. e.,
on Reason and Virtue," that wonderful booklet on
before Christ.
sic
in.
Hung Sew Tseuen."
Lao-tsz"s
J^|j*
\£
Word
the Path or Method, the
IS.
or Reason, the Logos, that
was
in the
2
beginning and on 4\S. Teh virtue, propounding an ethics that repudiates
closely resembling the injunctions of both
all self-assertion,
Buddha and
whole
Christ), stands alone in the
literature of China.
not less monistic than the doctrines of the T'ai Kih, but less
It is
rigid, less
a priori, less self-sufficient.
would have served the Chi-
It
nese better than the Confucian philosophy.
Williams defines
'A
proves
;
road, path, or
used
V£
way
.
;
.
tao,
.
as follows
:
a principle, a doctrine, that which the
in the classics in the sense of the right
either in ruling or observing rules
;
rectitude or right reason
500 A. D., the Buddhists called themselves tao-yan,
mind ap-
path in which one ought to go
i.
e.
,
in early times,
;
men
up
to
(seeking for) reason
[enlightenment], or intelligent men, denoting thereby their aspiration after 'pu-ti
(Sanskrit bodhi), intelligence
Taoists]. 3
.
.
.
;
the Reason or Logos of the rationalists" [the so-called
[As a verb tao means] "
to lead, to direct, to
go
in a designated
path
;
to speak, to converse."
2
On
the literature of China, see Schott's "
Entwurf einer Beschreibung der
chinesischen Litteratur, gelesen in der Akademie der Wissenschaften," 1850, and
published in the Philosophisch-Historische Klasse in 1853, pp. 293-418.
2
3
|i\g> is
The
a combination of the three radicals "to go," " straight," and "heart."
Taoists
who
regard themselves as followers of Lao-tsz' have distorted
beyond recognition. The Tao religion is best characterised
Rewards and Punishments," translated in full only into French
by Stanislaus Julien under the title Le livre des recompenses et des peines. Paris,
See also Confucianism and Taoism, by Prof. Robert K. Douglas.
1835.
their master's doctrines
in
"The Book
of
CHINESE PHILOSOPHY.
The character $M* tao, is composed
denoting "marching ahead."
We
57
"to go" and "head,"
of
who, being by
are told that Confucius visited Lao-Tsz',
half a century his senior, must then have been about eighty years
While Confucius propounded the maxims
old.
of justice, the old
philosopher urged the principle of good-will toward every one, saying
•>
"
Recompense
injury with kindness."
Confucius, unable to fathom Lao-tsz'
"With what
's
meaning, replied
Recompense injury with
then will you recompense kindness?
and recompense kindness with kindness."
justice (punishment),
Lao-tsz' propounds the gist of his ethics in §49 of the Tao-
Teh-King, where he says
"The good
goodness
;
I
The
for thus I actualise goodness. 2
not-faithful
would
I
also
meet with
Lao-tsz' objected
Confucius expected to
priety;
:
would meet with goodness. The not-good
if
to
faith
;
faithful I
I
would also meet with
would meet with
faith.
The
for thus I actualize faith (throughout)."
the very basis
of
Confucian morality.
make people good by
teaching them pro-
they were but respectful to parents and superiors,
if
they
brought sacrifices to the shrines of their ancestors, and observed the
appropriate rules and ceremonies, mankind would become moral.
Lao-tsz' exhibited an undisguised contempt for externalities and
He demanded
ancestor-worship.
and a surrender
sire,
(Reason), which serves
Sz'
Ma
Ts'ien, 4
purity of heart, emptiness of de-
of all self-display, in imitation of the great
all
who
without seeking
its
own.
lived about 163-85 B.
Tao
3
C,
reports on the
authority of Chwang-tsz' (about 330 B. C.) that Confucius in his
interview with Lao-tsz', showed himself overawed by reverence for
the
wisdom
1
2
of the ancient traditions.
Lao-tsz' said
:
John Chalmer's The Speculations of the Old Philosopher, Lau-tsz',
We
prefer here the reading "teh, obtain," for the
p. xviii.
more common version
"teh, virtue."
3
See also Douglas's Coyifucianism
Ma
and Taoism,
pp. 176 et seq.
Lao Tze has been published by Gabelentz in his
Anfangsgriinde der chinesischen Grammatik, pp. 111 et seq., and has also been
incorporated in the author's edition of Lao Tze's Tao Teh King, Chinese-English.
4
Sz'
Ts'ien's record of
CHINESE PHILOSOPHY.
58
"Lord,
whom
of
his time, he rises
[which
is
;
you speak, the men and
Their words only are
gether rotted away.
their bones,
suppose, have alto-
I
Moreover,
extant.
still
he does not find his time, he wanders about
if
ures] deeply, as
if
by the wind].
I
" Give
up your proud
your exaggerated plans.
A
" Confucius
went
of the fishes
fly,
I
;
to you, sir
and he said
know
the flying, one
dragon
?
that
As
to heaven.
This
is all."
to his disciples
'
:
Of the birds
that they can swim, of the beasts
makes arrows.
wind and clouds up
;
:
For the running, one makes nooses
run.
1
yii.
are of no advantage to the sage's person.
all
Sz'-Ma-Ts'ien continues
can
[his treas-
sage of perfect virtue gives
your many wishes, your external appearance with
spirit,
These
have to communicate
I
P'ung plant
have heard, a wise merchant hides
house or safe] were empty.
[his
himself the appearance as though [he were] simple-minded Jpi
what
a sage find
described by the commentators to be a plant, growing on the sand and
easily carried about
is
if
like a
to the
;
To-day
I
saw
know
that they
that they can
swimming, one makes nets
for the
dragon,
I
know
I
I
;
for
do not know how he rides upon
Lao-tsz'.
Is
he perhaps
like the
'
Confucius was more congenial to his countrymen than Lao-tsz',
for
he was more typically Chinese.
unbroken chain
of
Although his
life
had been an
disappointments, Confucius succeeded after his
death in becoming the moral teacher of the Chinese people.
His
agnostic attitude in metaphysics and religion which neither affirms
nor denies the existence of a beyond, of God, or gods, and of ghosts,
but avoids investigating the matter, his unbounded reverence for
the past, his respect for scholarship and book-learning, his ethics of
traditionalism,
which implies an extreme conservatism, his exag-
geration of propriety, his ceremonialism, and above
all
his ideal of
submission to authority have more and more become national
of the
Chinese nation.
What
tue
;
it is
a pity that the
reverence run
deficient as
It
traits
was
China
is in
weakness
mad — a
of
China
virtue in which America
Chinaman
Gabelentz translates /§>
y by " dumm."
/\^\ yii
monkey " and "heart or mind."
ary of the Chinese Language, p. 1120.
1
an exaggerated
is
as
vir-
much
excess.
characteristic of a typical
bols denoting "
is
The
like
Confucius that
character contains the symSee Williams's Syllabic Diction-
CHINESE PHILOSOPHY.
59
he should have admired the Yih King solely on account
because
it
came down
to
him from
"Should a few more years be granted
to
me,
shall
I
have applied
ing the Yih and thereby could be free from erring greatly."
We
Liln
of its age,
He
the sages of yore.
Yti,
said
know much more about Confucius than about any
Chinese philosopher, emperor, or
but
saint,
it
study-
fifty to
VII., 16. 1
other
appears that he was
more of a moral teacher than a philosopher or mathematician, and
probable that the Yih King was to him a book with seven
it is
Having impressed upon the nation
lived on in the souls of his
countrymen
his personality, Confucius
;
and, following their masto
study the Yih King
problems.
Instead of avoiding
the Chinese continued
injunction,
ter's
without finding the solution of
its
grave mistakes, they committed the gravest one
traditional authority
seals,
which fascinated him.
the unintelligibility of
and ceased
:
they relied upon
to be self-dependent.
Instead of
deciphering the eternal revelation of truth that surrounds us in the
living
book
of nature
and
of our individual experiences, they
dered over the secret meanings of the holy Yih King
;
pon-
and even
to-
day there are many among them who believe that the Yih King contains all the
wisdom, physical, moral, and metaphysical, that can be
conceived by any of the sages of the world. 2
The mistake
for
it is
of the Chinese is natural
applied, reverence for the great sages
We,
their civilisation.
and
reject the
thought
spects
1
and perhaps excusable,
founded upon a profound, although misunderstood and mis-
;
we too
Such
errors
but not
is
all of
suffer
who
laid the cornerstone of
as outsiders, can easily appreciate the merits
of
the fundamental principles of
us are conscious of the fact that in
Chinese
many
re-
from an exaggerated reverence for traditionalism.
the translation according to Dr. Riedel, which, after a comparison
I find, so far as I can judge, as literal as possible. Professor Legge
"If some years were added to my life, I would give fifty to," etc.
with the original,
translates
2
:
The claim that the Yih contains all science should be interpreted in the same
we might declare that logic contains al] possible rules of thought, and the
sense as
multiplication-tabie
is
the essence of
all
possible numerical relations.
CHINESE PHILOSOPHY.
6o
CONCLUSION.
Whatever may be the
is
solution of the mystery of the Yih King,
do not understand
almost certain that the Chinese themselves
Thus in
it
it.
spite of the simplicity of their philosophy of permutations, as
we may briefly call the theory of constructing a world-conception
from Yang and Yin elements, all their thinking, planning, and yearnand the vain hope of divination fills
ing is dimmed by mysticism
;
minds with superstitious
their
beliefs
which makes them, on the one
hand, slavishly submissive to the various evils of
life,
and, on the
other hand, self-satisfied in the belief that their sages alone are in
All this renders the Chinese
possession of the philosophers' stone.
unfit to grasp the significance of reality,
;
their antiquated penal laws
and abandons them almost
own barbarous
hopelessly to the mercy of their
such as
and prison practices, extortionate taxa-
and the arbitrary government system,
tion,
institutions,
to
which they patiently
submit.
Patience
is
which
a virtue
much admired
is
in
China and highly
praised irTprose and verse, as the basis of self-control, domestic
-peace,
the
'
'
We
and good government.
"Ode
read in the famous Pih Jin Ko,
on Universal Patience": 1
This song of patience universal,
Of universal patience
sings.
summer
Can one be
patient,
Can one be
patient, winter is not cold.
Can one be
patient, poverty
Can one be
patient, long life
With impatience,
little evils
not hot
is
is
yet happy;
may
change
With impatience, a good nature
Kow
Tan
Tseen tasted
of
gall,
Yen, from want
yet be protracted.
to great
at length
becomes
and patiently waited
for revenge
of moderation, in the
Sze Tih, when spit upon in the face, patiently
Tih Chaou,
1
for
want
of patience,
See Chinese Repository, Vol. IX.,
together with an English translation.
wolfish.
end was
let
it
;
lost
and perished.
dry;
was a very dunce.
p. 48,
where the
original Chinese
is
published
CHINESE PHILOSOPHY.
The benevolent endure what
The
other
6l
men can hardly bear
wise submit to what others never would endure.
To repress anger and restrain the passions is the square of patience
To wear the petticoat, 1 and be humble, is the rule of patience.
Patience
is
the watchword for laying the foundation of perfection
Patience
is
the
watchword
for forming the root of virtue.
Patience
is
the
watchword
to
Patience
is
the
watchword
to rule the violent
Can one bear
Can one
toil
refrain
labor,
tattle,
one
one
Can one submit
to
to
have a superabundance
will
will
will avoid slander
abuse and
patient, all blessings
Once
patient, every
woe
is
come
in
company;
burnt to ashes."
at present in a pitiable plight
Colossus of brass on clay
Nevertheless, there
is
it
and, indeed, their empire
;
at the foundation of the
in
Chinese
may come
The conqueror
more powerful virtues
Rome and
often
civili-
to the front
war may be easy enough, but
pete with her children in the industrial persuits of peace
impossible.
is
character a nucleus of moral
worth and intellectual capabilities which
To conquer China
seem
the Chinese nation,
feet.
sation and of the Chinese national
again.
;
one shows his caliber
raillery,
The Chinese government, and with
be
:
be free from violent disease.
thorough study, one accumulates learning.
Once
like a
and obstinate.
forbear strife and contention, one dissipates hatred and resentment
Can one bend
to
;
succeed among barbarians and savages
from wild excess, one
Can one forbear
Can one
and
;
succumbs
of the conquered.
to
com-
may prove
to the less noisy but
Thus Greece overcame
the Saxons Anglicised the Normans.
When
the walls
break down which separate China from the rest of the world so as
to give the
Chinese a chance
very doubtful what
will be.
the result of a free
from us
all
they can,
it
is
competition with the Chinese
Their imperturbable patience, their endurance, their stead-
fast character,
1
of learning
their pious reverence,
This phrase means "to be submissive
their respect for learning,
to authority, as a wife
ought to be
her husband," being the reverse of a well-known expression in English slang.
to
CHINESE PHILOSOPHY.
62
should not be underrated.
If
these virtues are but turned in the
and tempered by that breadth
right direction
of
mind which
dispensable for progress, the Chinese will soon recover
is
more apt
to
;
is in-
and nothing
produce a national rebirth than hard times,
trials,
and humiliations.
China
offered in her recent misfortunes the chance of a spir-
is
itual rebirth.
Should she
avail herself of this opportunity,
she
would, with her four hundred millions of inhabitants and her untold
virgin resources, at once take a prominent rank
of the earth
;
and her
civilisation
influence and modify our own.
among
the nations
might become strong enough
to
INDEX.
Goethe, on
Altar of heaven, 50.
rest, 27.
Great plan (Hung-fan),
Binary system of Leibnitaand the
-""'''
in diagrams compared, \i>—
Harlez, Ch. de, 44.
Hexagrams, arranged
Calendar (t'ung shu), the yih supposed
(Cf. " t'ung shu.")
to be a, 45.
Cantor, Prof. Moritz, 42.
Cheu Dynasty, 7, 49.
10
diagram of the great extreme,
28.
in square
according to
;
and
Wen-Wang,
cir-
11
significance of, 12.
Hiao,
filial
Map
piety, 36.
of, 3, 5,
produced, 19
30;
his
cle,
Ho,
Cheu Sin, the dissolute tyrant, 8.
Cheu Tsz's philosophy, 27, 28, 29,
Chih, gross matter,
16, 21, 22, 24.
Kwa
17; original table re-
dragon-horse carrying
;
the, 20.
Hung-Sew-Tseuen, the originator of the
Tai-Ping rebellion,
55.
31.
Ch'ing, truthfulness, 30.
missionaries on the term
Christian
Shang-Ti, 52-54.
the Chinese not opposed
Christianity,
Ideal, of royal perfection, according to
the great plan, 23
ity,
to, 54,
Chu-Hi, 6; his philosophy, 30-35.
Confucius,
37,
56-58.
of their script,
K'i, vitality
2.
and primary substance, 30-
33-
Conservative, the Chinese, on account
Corea, the flag
of Chinese moral-
;
submission to traditions,
Kih, the extreme, 31
t'ai
;
kih (the great
extreme), 24-26, 29, 34, 41, 51.
Kwa, 4,6; evolution from great ex-
1.
of, 36.
treme, 26, 39-42.
Divination, 7;
by
stalks,
by the
13;
Lacouperie, A. Terrien de, 43.
spirit tortoise, 13-16.
Douglas, Prof. R. K.,
Lao-Tze, 56-57.
Legge, Prof. James,
36, 56.
26, 42, 46, 54.
Leibnitz, 39-42.
Elements, the
five,
20, 21, 22
;
Cheu Tsz's diagram, 28.
Extreme, Kwa, evolution from
appear
Li, the
immaterial principle, 30-34.
in
26
;
the great, 35.
great,
Map
of
Ho,
3,
produced, 19
5,
;
17
;
original table re-
dragon-horse carrying
the, 20.
Filial piety, 36, 37.
Filials, twenty-four, 38.
Fuh-Hi,
4, 26.
McClatchie, Canon, 43.
Meadows, Thomas Taylor, on the Tai-
Ping Revolution, 55-56.
CHINESE PHILOSOPHY.
64
Tao, Lao-Tze's, 34
Teh, 57.
Milfoil, 13.
Moral worth
of the Chinese, 61.
Morrison, Dr., on the beauty of Chinese
script,
Tortoise, 13, 15
illustration of, 20.
T'ung shu (general
2.
book, 29-30
Nirvana,
;
the, 56-57.
;
;
treatise) Cheu-tsz's
the yih as a t'ung shu,
(Cf. "Calendar.")
45.
Trigrams, tables of Fuh-Hi and
27.
Wang,
Patience, a Chinese ode on, 60.
Wen-
9.
Philastre, P. L. F., 43.
Tseu-Yen, on the
Regis, P., the Jesuit, 42.
Ultimate ground of existence (T'ai Kih,
Reverence of the Chinese for the great
five elements, 21.
great extreme), 24, 25, 26, 28, 29.
sages, 59.
Riedel, Dr. Heinrich, 44-49.
Wen-Wang,
Ruckert, 35.
Williams, 39.
Writing of the river Loh,
Shan kwei, the
spirit-tortoise,
3, 13,
original
table reproduced, 19.
15
;
49-55
;
13,
7.
illustration, 20.
Shang-Ti, the Lord on High,
8,
Yang and Yin,
Christian missionaries on, 52-54.
gram,
Shi, milfoil, 13.
Yih,
Shi tsao, divining stalks,
Shu-King, quotation from,
;
Since the
2, in
7,
43, 44.
17.
first
Zottoli, P. Angelo, 43.
(viz.,
The Monist, Vol.
publication of this article, which appeared in
many
words which remain unaltered
assistance of the uninitiated reader
Cheu
dia-
Zero, 27.
January, 1896, the author has in
scriptions of Chinese
spelled
on Cheu-Tsz's
of the T'ai Kih, 51.
Sz'-Ma-Ts'ien, 57-58.
VI., No.
;
Yii, 4-5.
50.
Siang, the four, 3 4.
Symbol, of the source of existence, dia-
gram, 34
6, 39, 42,
Yih-King,
13.
3
28, 36.
the dynasty and
(the extreme, or ultimate
we mention
Cheu
Tsze),
instances adopted other tran-
new
in this
edition.
For the
especially that the words here
K'i
(vitality or
breath of Life),
Ki
ground of existence), and Sze-Ma-Ts'ien have been tran-
scribed Cho, Ch'i, Chi, and Sze-Afa-Ch'ien in the author's Chinese-English edition
of Lao-Tze's
Cho-Tze
to
Tao- Teh- King.
Cheu-Tsze.
Wells Williams Fu -I and
Further, the author would
The words Fuh-Hi and Yih
I,
by Sir Thomas
now
prefer the spelling
are transcribed by
Wade Fu-Z and
Yi.
Samuel
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