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CHINESE THOUGHT AN

EXPOSITION OF THE MAIN CHARACTERISTIC FEATURES OF THE CHINESE

WORLD-CONCEPTION

DR.

PAUL CARUS

BEING A CONTINUATION OF THE AUTHOR "CHINESE philosophy"

S

ESSAY

ILLUSTRATEP

CHICAGO THE OPEN COURT PUBLISHING COMPANY LONDON AGENTS KBGAN PAUL, TRENCH, TRUBNER A 1907

CO., LTD.

Copyright by

The Open Court Publishing 1907.

Co.

——

TABLE OF CONTENTS. FAGK

Chinese Script

i

The Communication Thoughts,

of Thought,

2.

— Stock

Phrases and Staple

12.

Chinese Occultism.

25

—

—

The Yih System, 25. The Tablet of Destinj-, 33. Divination, 34. Urim and Thummim, 36. P'an-Ku, 40. The Five Elements, 41. Systems of Enumeration, 50. Feng-Shui, 55. Lo-Pan, 58. The Mariner's Compass a Chinese Invention, 64. The Personification of Stars, 66.

—

— Prehistoric

—

—

— —

—

Connections, 81.

Zodiacs of Different Nations

84

— Independent Parallels, — — Astrology and Kepler, 88-90. — Spread of the Babylonian Calendar, —Greek and Roman Calendars, —The Common Origin of All Zodiacs, — Sagittarius and Asur, 96-97. — Sagittarius, Scorpio and Mithras, 97-98. Ahura and Asur, 99-100. — Constellations Older Than the Twelve Mansions, 100-103. — Changes Names and Pictorial Representa103-107. — Christ, the Scarab of God, —The Chinese Zodiac, —The Twelve Mansions in China, 110-112.—The Twelve Primitive Interrelation of Mankind, 84. 84-86. Prehistoric Connections, 86-88.

90.

91.

94.

in

tions,

107.

108.

Double Hours, 111-112.

A

Throneless King AND His Empire. Confucius, 113.

—

113

.

Filial Piety, 122.

The Chinese Problem

136

—Rev. R. Morrison's Views, —China's National Novel,

Chinese Characteristics, 136. Glimpses of Chinese History, Social

Conditions,

164.

149.

—The Three Recognised Religions, —Western Insolence, —The Tai

Christian Missions, 169.

175.

140. 154.

166.

Ping

Rebellion, 178.—The Yellow Peril, 183.

Conclusion

187

CHINESE THOUGHT.

2

Herodotus informs us that King Darius when fighting the Scythians gave his orders to the lonians in the form of a leathern

thong with sixty knots in

in

it,

which they should expect

employed the

sians

thereby indicating the his return.

We

number of days

thus see that the Per-

same mnemo-technic means

that have been dis-

we

covered in several South Sea islands as well as in America, and

may

assume that the ancient Chinese knotted cords (chieh sheng)

also

were

in principle the same.

Knotted cords were replaced by notched bamboo

may

incised characters

in olden times

sticks,

and the

have been as primitive as are

mnemotechnic communications of the American Indians, such as prayer-sticks and such other pictorial writings as are

*

*

The

invention of writing in the proper sense of the

credited to Ts'ang

Hieh (^Sg),

also called Shih

the "Record Sovereign" because he saint of history in the

extant.

still

*

is

and archival documents.

twenty-eighth century B.

word

is

'Huang (^ ^),

the protector and patron

He

is

said to

have lived

C, and having ascended a mountain

overlooking the river Loh, he saw a divine tortoise rising from the water.

It

exhibited on

its

back mysterious tracings of

letters

which

"lay bare the permutations of nature to devise a system of written records,""

—a

report which imputes that he

saw the characters of

the five elements on the tortoise's back. It is

not impossible that Chinese writing has been introduced

from ancient Mesopotamia, a theory vigorously advocated by M. Terrien de Lacouperie, rejected by many, but, after probable to deserve serious consideration, for

many Chinese symbols

all,

sufficiently

we cannot deny

that

exhibit a remarkable similarity to the ideo-

grams of both ancient Babylonia and ancient Egypt, and remembering the fact that Chinese bottles have been discovered in Egyptian

tombs and also

in

Asia minor,

prehistoric days there

we cannot

must have been more

and a greater exchange of thought than

and

sufficiently difFerent to

II, p. 1780,

is

be easily deciphered.

help granting that in trade,

and more

The Standard

contains an illustration of the string alphabet.

•Mayers's Chinese Reader's Manual,

p. 228, I,

travel,

generally assumed.

No.

756.

Dictionary,

CHINESE

We

SCRIPT.

here reproduce from Garrick Mallery's work on Picture

Writing of the American Indians,^ a table of symbols which shows the cuneiform signs in three forms

;

pictorial, hieratic,

and

cursive,

the Chinese and the Eg}'ptian in parallel columns.

FictoridL HieraiiJC

Citrj^tve.,

Chinese, Egyptian

O

Siazc

HuncL.

=1 4

<

!!< Corpse:.

^

-I

Wboct.

Cave^

,

illlB

K

T7cux.

W*

Bound-

ary

God

1-

Ear: IVater.

n

l?

1^)

Horn,.

III

+

^

T3~

MALLERY

A

Hair.

+

S

JDoor orGcctet

TABLE.

Comparison of the Cuneiform, Chinese, and Eg>'ptian Systems of Writing.

The words omitted

in the

Chinese column of Mr. Mallery's

''Ann. Rep. of the B. of Ethn., 1888-9, P- 675. from which it is taken. It may be

state the source

cawen, or M. T. Lacouperie.

Mr. Mallery does not from W. St. Chad, Bos-

CHINESE THOUGHT.

4

home) are not

table (God, ear,

less

remarkable instances than the

others.

to

The word "God"

is

judge merely from

its

well as in Egyptian

it

more

similar than

a

star,

appears

if

we were

In cuneiform writing as

external shape.

is

it

and the Chinese word shih

(^)

shows a horizontal dash and underneath three perpendicular wave This seems very different from the Babylonian and Egyptian

lines.

conceptions, but the Chinese character

from the sky" or

is

explained to

"celestial manifestation," the

mean

"light

dash on top meaning

"the heavens," and the three vertical lines depict the emanations in the form of rays.

The

character for "ear," in

its

present form Jp C^h), might

very well have originated from the Babylonian.

The same

is

true of

the Chinese character that denotes "field," or "farm land," which

may

very well be used in the sense of "homestead."

t'ien (

g

)

is in

principle the

same

The

character

as the pictorial Babylonian

and

the hieroglyphic Egyptian.

Further,

"corpse"

is

we have

to

explained as

Egyptian word for

add that the Chinese word meaning "body lying" and thus resembles the

"mummy" which

sented either as a standing or a lying

We

have to correct a mistake

"half" in Chinese

is

in

in different senses is repre-

mummy. Mr. Mallery's

table

;

the

word

not a cross, but either half a tree or the ideo-

gram "cow" combined with

the character "division."

means "completion" and the complete number of our

A

cross

fingers, viz.

ten.

Whether or not the theory of Lacouperie be is

tenable,

one thing

sure, that all three systems of writing, the Babylonian, the

tian,

and the Chinese, have begun with

Egyp-

pictorial representations of

the objects which, according to circumstances, were conventionalised in different ways.

The

writing material always influences the character of a script.

Thus, after the invention of brush and paper, the method of writing

down from

top to bottom

was

naturally retained, but the script

acquired that peculiar picturesque character of brush dashes which it still

possesses.

CHINESE SCRIPT.

The

hair brush

and tradition

states that General

writing with a brush,

tortoioc,

—a

^

kwei,

chi,

tsz',

Meng

T'ien

statement which

child,

chsriot,

(bamboo

called mao-pi, or simply pi

is

deer,

eleptutnt,

uang.

was

the inventor of

not impossible but

is

vase,

eye

hJU,

bo,

Inb,

pencil),*

shao,

muh.

PICTORIAL WRITING CONVENTION ALISED.t strange, for he

was the most

ordered

all

who on

the ancient books burned.

emperor who ruled from 259

until

Shih

is

the same

who

Hwang was

useless,

the laborers.

When

to

have committed

We

and General the

Emperor

Meng

rj

here reproduce a

Boundary (p)

revolve

* The character "brush" or "stylus."

t

time

Meng

and

at the

command T'ien

is

of

said

list

of ornamental Chinese characters rightly,

assumed to repre-

most ancient fonns of Chinese writing with a brush.

\QJ To

'

T'ien was in

died. General

first

suicide.*

which are commonly, and without doubt sent the

a warlike

under one scepter.

erected the great wall, so expensive

same time so

Ti,

punishment

capital

210 B. C, and for the

(in 222 B. C.) united the entire Chinese empire

He

Hwang

faithful servant of Shih

the great hater of ancient literature,

^

( 11] )

^J

To wrap

|]

Mountain

pi consists of the

J

radical

Reproduced from Williams's Middle Kingdom. See Mayers,

loc. cit.,

Nos. 597 and 497.

(-Q,)

(ilj)

"bamboo"' and the word

CHINESE THOUGHT.

\V,

J

Water (tK)

Grass

Grass River OH

)

Boy, Child (^^) iiii

Rain

m Rain

vi^

Constellation

S

Star

(later^

character)

Earth

(g)

(±)

A Elephant, Idea

Thread

(^) Thread

2>

(g)

Bird (.^)

9

/

^

(another fo'^m)

Wheat (^) Island 0>H)

^^

Tree

Wings

(

(;fc

Wood

(;^)

Forest

(^)

Wheel, Carriage ($)

rn

Field

)

^)

(ffl)

A L)

Boundary (3E)

h

One-half (half a tree)

(^)

CHINESE

f

Fruit

SCRIPT.

C

(^)

Q

Sun(0)

(:jf|)

Infant, Feeble

Weak

Moon (^ )

eh

Muscle

(infant

muscle) (^)

Male (muscle working Bright (Sun

in field)

and Moon) Bright (Moon shining in

""j" Complete, ten

window)

?

(^)

Evening (^)

Ci)

Many (^)

7

Middle

(cjj)

Above

(J^)

Below

(

I

Ear (5)

T)

I

Heart

(ȣ>)

Gate(n) Flesh

{^) Between (^)

Mouth (a)

Teeth

Teeth (later

form)

> ( /

\

^

Divide,

(A)

Eight

To

cut (-9.)

(^)

(-f-)

-

CHINESE THOUGHT.

Crooked (gg)

O—

^^n^^^^^css

Hatred (Crookedness

((((

W

Compare

r\ \^

Compare

W

Invert,

of heart) (3S)

:^ a»

-[-

Cow

it

Half (Cow divided) G^.)

•y^

Horns*

¥ ¥: S

(4.)

l\\^

¥

Sheep (^)

Justice

^|^(|

^she%) (^,

t?^

is

L ) '

change

Conversion

(

t.)

(>f|j)

Looking backward,

To

flee

before

enemy (North)

(;|b)

MuUitudef*)

Man(x)

Most of the symbols of the ary"

I

Manyf

(my sheep) (^)

^^^"'^

r\

(-f:;!)

list

a simple line of enclosure.

explain themselves.

"'Revolve"

is

a curve.

A

"bound-

The mean-

ing of the signs "to wrap," "mountain," "water," "river," "rain," "horns,"

"grass,"

"child,"

"constellation"

"wheat," "tree," "fruit," "sun," "moon,"

is

or

"star,"

"thread,"

symbols "elephant," "bird," "heart" require more imagination * This character does not exist in

t

Not used

in

modern Chinese.

The

obvious enough.

modern Chinese,

;

but

CHINESE SCRIPT. the original picture is

meant as a

slice

9 The word

recognisable in them.

is still

"flesh"

"Mouth," "teeth," "eye," are also

of meat.

The word "muscle"

tended to depict the objects.

in-

represents the

upper arm, and in connection with the word "weak" which originally

means

also "infant,"

acter consisting of

two

A

denotes "lack of strength."

it

representing two pieces cut

lines,

char-

means

off,

Later the character "knife," as the instrument by

"to divide."

which the division

to be

is

made, was added.

Crooked roads mean

"crooked" or "evil," and in combination with the word "heart"

have the word "hatred."

most prominent

we

In the symbol "cow" the horns form the

part, the

body being reduced

mere

to a

cross.

The

symbol "cow" combined with the symbol "division" means "half."

The

picture of a sheep

the rest

is

shows the symbol "horns" on the top while

scarcely recognisable.

The symbol "sheep"

combi-

in

nation with the symbol "mine" represents the character "justice,"

because the ancient Chinese were shepherds, and their main quarrels

were disputes about the ownership of sheep;

in courts of justice

and

their idea of beauty

The symbol "middle"

was expressed by "a sheep"

is

"below" and "above."

The

that

character "gate"

a picture of a

is

double doorway, and the character "between" shows a the

two posts of the

picture of a

the

window

The

gate.

"window" means it

world.

"bright," for

viz.,

The ideogram "moon,"

"evening," and

if

"moon"

The

or simply "many."

is

if

if

is

it

is

it

denotes "one-half," later on cel,"

and

The limiting

in the

is

is

read

represented by a horizontal line

If the tree it

in their

means "many evenings,"

is

of the earth

soil

the place on which to take a stand.

"wood," three trees "forest."

moon"

written in a special way,

on which a cross stands, implying that the stable;

the

the best light there

repeated

earth

mark between

"moon" and a moon shines into

character "sun" or

denotes "brightness," and "sun and

combination mean the same,

"great."

is

understood and so are the symbols

easily

Two

cut in two,

trees it

is

mean

originally

acquired the meaning "part or par-

finally "piece."

outline

two

map

fields

of a

mean

If the character

field

means

"field" or

"farm," and lines

"frontier" or "boundary."

"man," of which only the legs are

left,

has the

CHINESE THOUGHT.

lO

symbol "two" attached to

means the

it

it,

between two or several people,

relation

which obtains

"humanity," "humaneness," or

viz.,

One man or two men turned the other way means "to man upside down means "to invert," "to change." One man in his normal position, and the other upside down acquires the sense of "transformation" or "conversion." One man in a normal position and another man looking the other way means "kindness."

A

compare."

"north," for the Chinese determine directions by looking south; hence, to look backward three

character "eye," and thereby unit,"

i.

A

e.,

The symbol

means "north."

men means "many." To

symbol

this

is

consisting of

frequently attached the

acquires the meaning

it

"many

as a

"a multitude."

pretty instance of Chinese

word formation

is

the

word shu

(^), which means "book" or "treatise," and is composed of the characters "brush" and "speak," the idea being that it is a thing in

which "the brush speaks."

There are several

styles of

p.

Kingdom

here

(Vol.

II,

594) a table which shows at a glance their similarities and dif-

ferences. or, after

The most old-fashioned the name of the inventor,

official style,

style is called "the seal script,"

Chiien Shu.

The second

monly considered the most elegant form of writing.

most

is

the

or Lieh Shu, used for engrossing documents and com-

called the pattern or

is

we

Chinese script (shu), and

reproduce from Professor Williams's Middle

normal

style {Kiai

Shu)

;

because

clearly the essential' character of Chinese writing.

The it

third

is

preserves

The

fourth

a shorthand and demotic style called cursive script or Hing^'^ Shu,

much used in practical life. read, as many lines are run

It is

ness of the original character. script or

Tsao Shu.

It is

the most difficult for foreigners to

together, thus obliterating the distinct-

The

fifth style is called

the grass

almost an approach to the easy hand of

Under its name may be translated "fancy style." Sung dynasty a new style was adopted which is practically the same as the normal style, only showing more regularity, and it is

the Japanese, and the

"Hing means means "element."

"to walk," "to run";

and as a noun the same character

CHINESE SCRIPT.

II

Sung

Fancy

Cursive

Normal

Official

Seal

style

style

style

style

style

style

Writing

i^-^

^^

has

5?

m

styles,

-3?

^

VIZ.,

seal.

^ H

-^

1^

B

EJ

^i E7

M

VIZ.,

official.

VIZ.,

normal.

R

VIZ.,

2^^

If

13

5t "S5

NZ7

running or cursive.

El

R

!/'t

n

BJ

J^ f^ SIX DIFFERENT STYLES OF CHINESE WRITING. (Reproduced from Williams's Middle Kingdom.)

VIZ.,

grass or

fancy

VIZ.,

Sung.

CHINESE THOUGHT.

12

commonly

called

Sung Shu which has become

modem

the pattern of

Chinese print.

The

writing of Chinese requires eight different kinds of dashes,

and the word yung (^), "eternal," contains

become the

significant character accordingly has

which Chinese scholars %

^

Horizontal

Perpen-

•^

_J.

Hook Dash

the lines is

its

mark

lower end a dot

sweep

downward

in the

line is called

SCRIPT.

comma

a fat upward

is

is

A

line. is

added dash

Further there

by joining to

to the perpendicular is

a short horizontal

upward a

called a sweep,

Among

called dot.

horizontal and a perpendicular.

a hook, which latter

ing line

Curve

Spike

dicular

like

we have a

^

'

Sweep

THE ELEMENTS OF CHINESE little

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The

word with

typical

start their calligraphic lessons.

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CHINESE OCCULTISM. SO as to speak of the "fir-rat" year, the

55

"bamboo-ox"

year, the

"torch-tiger" year, etc.

FENG-SHUI* Chinese occultism has been reduced to a system in an occuh science (or better, pseudo-science) called fetig-shui which, literally translated,

means "wind and water," and the two words combined

denote atmospheric influence, or climate.

means a study of conditions, average Chinese

The

and private

of graves, tem-

Belief in the efficiency of feng-shui

very strong, and consequently

in public

site

and the

edifices so as to insure the auspicious in-

fluence of their surroundings. is

a science feng-shui

spiritual as well as physical,

very anxious to locate the

is

and private

ples, public

As

scholars play an important part

its

life.

science of feng-shui

fantastical, but its advocates claim

is

the authority of the ancient Yih King, which in chapter XIII,

i

to

12, reads as follows:

"By looking up looking

down

to

in

order to contemplate the heavenly bodies, and by

examine into the natural influences of the earth,

man may

acquire a knowledge of the cause of darkness and light."

Feng-shui

is

also called

and

ti-lif

translated by "geomancy."

Li,

k'an-yii.i

Ti-li

may

or "rational principle," means a system of the dominant

which govern nature.

fers to the sky in

which

all

and

be

maxims

Ti means "the earth" and so the two together

signify "the divining art as to

translated literally,

fitly

frequently translated by "reason"

terrestrial

means "canopy yii

conditions."

K'an-yii,

chariot," but k'an (canopy) re-

(chariot) refers to the earth as the vehicle

The term "canopy

living beings are carried.

then means the art which

chariot"

occupied with the conditions of man's

is

habitation.

The

professional diviners

who

sien-sheng,% "the elder born," which translated by "professor."

They

practise feng-shui is

a

title

are called

of respect and has been

are called either feng-shui sien-

sheng, "professors of divination," or

ti-li

sien-sheng, "geomancers,"

or k'an-yii sien-sheng, "masters of the canopied chariot."

*]a7K

t^^

tmm

§5fc4

CHINESE THOUGHT,

56

The two

application of the feng-shui

different professors

may

easily

is

naturally very loose, and

come

to opposite results accord-

ing to their individual interpretation of the correct balance of the

mixture of the elements and the several

may

be discovered in special

spiritual

influences that

Diviners use for their geo-

localities.

mantic investigations a peculiar instrument with a mariner's compass in the center the purpose of which De Groot explains as follows: "The

compass

chief use of the geomantic

is

to find the line in which,

according to the almanac, a grave ought to be made, or a house or temple Indeed, in this most useful of

built.

all

books

which two points of the compass the lucky point

is

absolutely inauspicious.

ponement of many answering to but

it

all

every year decided between year

lies,

and which

This circumstance not only entails a post-

burials, seeing

it

is

not always possible to find a grave,

the geomantic requirements, in the lucky line of the year;

regularly compels the owners of houses and temples to postpone re-

pairs or the rebuilding of the their properties are situate

reason alone are allowed to see

it is

line for that

whole

is

same

until a year in

fall to

streets simultaneously

which the

Many

declared to be lucky.

ruin for years, and

it

is

line

wherein

buildings for this

no rare thing to

demolished and rebuilt in years auspicious

which they were placed."

to the direction in

Considering the sacrifices which are expected of a good son in the selection

of the

graves,

we

ship

very heavy.

is

Chinese,

we

waste to which

Ts'ui

and the general equipment of the parental

While we must admire the

it

leads.

men who

Yuen

It is refreshing,

piety of the

however, to observe that

not without exceptions and

is

we

find that there

raise their voices in protest.

of the second century, a mandarin of high position,

died at Loh-Yang, the imperial metropolis.

tomary

filial

regret to see the uselessness of their devotion and the

the general rule are sensible

site

can easily understand that the burden of ancestral wor-

ritual, his

According to the cus-

son should have transported his remains to his

place of birth for burial in the family cemetery, but Ts'ui these instructions with his son Shih, which (loc. cit., pp.

" In

837-8)

we

quote from

Yuen left De Groot

:

his voluminous

'Disposal of the Dead."

work The Religious System of China, Vol. Part 3. "The Grave," p. 974.

Ill,

Bk.

i.

:

CHINESE OCCULTISM.

"Human they

and

live,

57

beings borrow from heaven and earth the breath upon which at the

end of their

terrestrial career they restitute the etherial

parts of that breath to heaven, giving their bones back to earth

what part of the earth can be unsuitable for concealing must not take me back to

my

presents, neither offerings of

The Chinese

place of birth, nor

;

consequently,

their skeletons

may you

?

You

accept any funeral

mutton or pork."

De Groot

authority from which Professor

quotes,

adds:" "Respectfully receiving these his last orders, Shih kept the corpse in

Loh-Yang and there buried

The satirical

spirit of Ts'ui

poem which

is

it."

Yuen

has not died out, as

is

attested

out the inconsistency of those mantics or soothsayers all

to

by a

current to-day, and which humorously points

who know

the conditions of the four quarters and promise their patrons

show them (for a due consideration) a spot

so auspicious for

a grave that the spirit of their ancestor will bestow

upon members

of the family the dignity of kings.

why have

not buried their

Chinese

is

own

If that

parents there?

were

true,

The poem

in

they

the original

as follows

ti li

hsien sheng

kwan shuo huang

chih nan chih pei chih hsi tung

shan chung je yu wang hou ti he pu hsin lai tsang nai weng.i*

This translation imitates the original as closely as possible

in

metre and meaning: Trash these mantics manifest. Point out south, north, east and west;

Know

graves royalty bestowing

Yet their own " Books of the Later

"In

Han

sires there

not

Dynasty, Chap. 82

the early Chinese form, the final

rest.

line 15.

words of the

first, second, and fourth lines were all pronounced as if ending in ong. Consequently, although the individual words have changed their form, the series is considered as containing one rhyme and, according to Chinese rules of rhyming, is still so

used in verse.

CHINESE THOUGHT.

58

LO-PAN. Collectors of curios

ment

may have

seen in Chinese stores the instru-

called lo-pan* (net-tablet), or lo-kingf (net-standard), or pan-

shih% (disk-norm). This

is

the geomancer's compass which incorpo-

w

-^ ^~

'"' \

'

LO-PAN OR NET TABLET. [The original

in the possession of Prof. Friedrich Hirth.]

is

rates the sum-total of feng-shui.

the instrument at

my

life

or more

and

tried to impress

wisdom

in the

request, a

The Chinese salesman who showed

man who must have

lived half his

United States, expressed great respect for

me

with the fact that

it

it

contained the deepest

of the ages.

The

lo-pan

is

a disk of lacquered wood, mostly of yellow color,

MM

t

tm^

CHINESE OCCULTISM. carrying in

its

59

Some

center under glass, a small mariner's compass.

of the characters written in the surrounding circles are red, and

some are

The

Different copies differ in details, but

black.

same

tically the

their general

in

all

are prac-

and most characteristic

features.

concentric circles of the net tablet are called ts'eng*

e.,

i.

"tiers," "stories," or "strata."

The

mariner's compass in the center represents

The

great origin."

circle contains the eight

first

t'ai

chih,f "tlie

trigrams in the

arrangement of Fuh-Hi, which denote the eight directions of the

compass and the virtues and properties attributed to them.

The second

circle contains the

The

makes

five

it

ten.

row represents twenty-four

third

in

being omitted as

Accordingly the sum of each two opposite

belongs in the center. figures always

numerals from one to nine

magic square, the

the arrangement of the

celestial

constellations,

each expressed in two characters, so that three names are registered in

each octant.

The

fourth circle represents in occult terms twenty-four di-

visions of the compass.

Southeast, southwest, northeast, and north-

west are written in their alternately

kwa names,

while the rest are designated

by the ten stems and twelve branches

;

two of the stems

are omitted, however, because referring to the element earth, they

are supposed to belong in the center.

numerals from one to a to m, and the four

ten, the

If

we

write the ten stems as

twelve branches in

kwa names

in

Roman

capitals

italic letters

A

to D,

the following arrangement, beginning in the southeast

4h'BiykSlCmgaiobDcid2e. cient for

it is

we have

A

This arrangement

/ 3 ^ is

an-

quoted as an established part of the divining method

by Sze-Ma Ch'ien Records, which

The

:

from

is

in

the

twenty-fifth

chapter of his Historical

devoted to the art of divination.

fifth circle is

divided into seventy-two parts each contain-

ing two characters of the sexagenary cycle, written one above the other,

and arranged in groups of

we again

five

divided by blank spaces.

If

express the ten stems in figures and the twelve branches

CHINESE THOUGHT.

6o in italics, the

scheme (starting with the

first

branch a standing

in

the north) reads as follows:

13

5 7 9

a a a a a 7 9

13

2 4 6 8 10

3 5 7 9 1

4 6 8 10 2

5 7 9

13

6 8 10 2 4

b b b b b

c c c c c

d d d d d

e e e e e

f f f f f

//

13

9

8 10 2 4 6

5

ggggg

h h h h

i i

5 7

i i

/

In the sixth row each octant

having

five

compartments

is

in the

divided into three sections, each

3

7

3

7

4

8

4

a

a

a

b Q b

Q b

4

8

3

Q

7

0^ 0^ 4

The

8

third

4

8

d

d

3

7

Q

Q

4

8

kO

k

b Q

3

7

3

7

e

0^0

e

h

Q

Q

8

0^0 4

0^ 0^0

0*0^0

Accordingly they are ar-

cycle.

following order, the blanks being expressed by zeros:

a

dO dO

\tn

second and fourth of which appear

in the

two characters of the sexagenary ranged

13579 24 6 8 10 // // m ni m m

10 2 4 6 8

i

4

8 Q

h

Q

Q

h

Q

3

7

3

7

0^0

c

c

c

4

8

4

8

0/0 fO

8

3

7

3

7

h

0/0

i

z

2

8

4

8

3

7

3

7

4

0/0

/

0/0

/

mO nt

and fourth stems refer

to fire

/"O /"O

mQm Q

and the seventh and eighth

to metal.

The seventh row which

in

devoted to the eight stars of the Dipper,

is

Chinese folklore

is

regarded with

much awe, because

this

most conspicuous constellation revolves around the polar star and seems to resemble the hand of a watch on the great

We

of the universe. its

luminous

a telescope.

from one is

must remember

satellite

If

we

:

that the seventh star

is

double,

being visible even without the assistance of

represent the

to eight, their

as follows

celestial dial

names of the

eight stars by

numbers

arrangement beginning with the southwest

185744623 578 3266475832. i

Beyond the seventh

circle

we have

i

a double line which divides

the seven inner rows from the nine outer ones. the eighth circle,

is

The

first

of these,

divided into twelve sections each having three

characters, the central ones written in red being the sun

and moon

CHINESE OCCULTISM.

6i

Beginning

together with the five elements twice repeated.

south with the character sun, and turning toward the read as follows: sun, moon, water, metal,

wood,

fire,

The

in the

left,

they

wood, earth, earth,

fire,

metal, water.

ninth row, consisting of twelve sections, represents the

twelve branches in regular succession, beginning in the north with the

and turning toward the

first

They

right.

coincide in position

with the twelve branches as they appear in the fourth row.

The

row

tenth

a repetition of the

is

with the exception

fifth,

that here the characters are distributed evenly over the

The

eleventh row consists of numerals only.

whole

The

circle.

circle is di-

vided into twelve sections, each being subdivided into five compart-

ments which contain the following scheme repeated twelve times: 3 7

!

I I

I

The

5

I

7 3 |. row is inscribed with the names of the

1

!

twelfth

sub-divisions

of the four seasons, beginning with early spring above the unalloyed

ym and

turning toward the right.

AUTUMN.

SPRING.

^ W ^ Rain

JL

^

^

Beginning of Spring. Water.

_IL

-^

fei

M" Limit

&L Resurrection of hibemat- E3

mg

nsects.

7J Vernal Equinox.

m ^ Pure

^ 1^

Beginning of Autumn.

^i- WTiite

^'J^

"li;^

P

Descent of Hoar Frost.

Rains over the Grain.

WINTER.

Summer.

of

Grain

filling

Grain

in Ear.

^ ^ Summer ^h M I y^ ^

L

Eqi lumox.

Cold

Brightness.

^ Beginning ^

^

Dew.

^ ^ Autumnal M Dew.

SUMMER. If.

of Heat.

a

little.

Solstice.

Slight Heat.

Great Heat.

^ Snow. yh 9 y^ ^ Heavy Snow. ^ ^ Winter ^ y^ ^ If.

Beginning of Winter.

Little

Solstice.

>J^

Little Cold.

Severe Cold.

CHINESE THOUGHT.

62

The The

row

thirteenth

which are

divided into seventy-two equal parts,

is

left blank.

fifteenth

row

divided into three hundred and sixty equal

is

blanks representing the degrees of a circle which method of division the Chinese as well as

we

of the Occident have inherited from the

Babylonians.

The

row contains

sixteenth

the

names of

the twenty-eight con-

stellations together

with the number of degrees whirh each covers.

These degrees are

specifically

marked

the fourteenth circle in

in

The

which the odd numbers only are expressed. the southeast and turning toward the right, 1.

The

horn, ii°

2.

The

neck, ii°; in Virgo.

3.

4.

The bottom, 18° The room, 5° in

Danger, 20°

The

house, 16°

14.

The

wall, 13°

15.

Astride, 11°; in

Andromeda and

16.

The hump,

in Aries.

17.

The stomach,

18. 19.

20.

;

;

;

;

;

The The The

22. 23. 24.

The The The

;

13°

end, 15° bill

in Pegasus.

;

in

;

12°

in

;

or beak,

Pegasus and Andromeda.

in

;

Musca

Pisces.

Borealis.

(In Chinese tnao.y

Hyades and Taurus. 1°

;

in Orion.

or mixture, 11°; in Orion.

well or pond, 31°; in Gemini. ghost, 5°

Chinese term

;

in Cancer.

willow, 17°

mao

of this constellation.

eit., p.

;

in

Hydra.

does not possess any other significance except This character is unfortunately misprinted in

Mayers, Chinese Reader's Manual. Groot, he.

Aquarius and Pegasus.

in

;

Pleiades, 9°.

21. Crossing,

De

Scorpio.

13.

10.

fessor

in Libra.

;

;

12.

9.

"The

in Virgo.

;

11.

7.

8.

name

as follows:

The heart, 8° in Scorpio. The tail, 15° in Scorpio. The sieve, 9° in Sagittarius. The measure, ^4° in Sagittarius. The ox, 8° in Aries and Sagittarius. The damsel, 11°; in Aquarius. The void, 10°; in Aquarius and Equuleus.

5.

6.

the

is

series starting in

972.

It is

correct in the enumeration of Pro-

CHINESE OCCULTISM. 25. 26. 27.

28.

63

The star, 8° in Hydra. The drawn bow, 18° in Hydra. The wing, 17° in Crater and Hydra. The back of a carriage seat, 13° in Corvus. ;

;

;

;

EUROPEAN COMPASS. (Presumably

The two the

plates are hinged together

Italian.)

and fold upon one another

same way as the European compasses shown

pages.

in

in the following

CHINESE THOUGHT.

64

THE MARINER'S COMPASS A CHINESE INVENTION. The

lo-pan or net tablet unquestionably serves superstitious pur-

poses, but

we must bear in mind that much genuine science is inmany of its details, and the latter no doubt has given

corporated in

countenance to the former.

This again

is

law of the evolution of mankind and finds

We

of European civilisation. occultists of the

must bear

according to the general parallel in the history

its

mind

in

that the great

Middle Ages, Paracelsus. Albertus Magnus, and

CHINESE POCKET COMPASS.

men

like

powerful

them down

to

Agrippa of Nettesheim, were the most

intellects of their

tangled in mysticism,

much

day; and though they were deeply enof their

life's

work was devoted

to the

furtherance of genuine scientific enquiry.

In the Chinese Middle Ages the leading thinkers were of the

same stamp, and so and the

it

is

natural that

much

of genuine astronomy

results of accurate observation of the stars are incorporated

in the lo-pan.

The most obvious

part of

it

which must have ap-

CHINESE OCCULTISM.

EUROPEAN COMPASS. (Presumably Nuremberg.)

65

CHINESE THOUGHT.

66

peared extremely mystifying in former centuries was, as the Chinese call

it,

the south-pointing needle

—the mariner's compass—

situ-

ated in the center of the lo-pan.

The for

south-pointing needle

some time seems

an ancient Chinese invention which

is

have been forgotten.

to.

Professor Friedrich

me

Hirth of Columbia University has privately communicated to facts

which prove that

was employed

it

in ancient times

through the desert, that the invention was

We

discovered.

known

in

lost

by

travelers

and had to be

re-

would add, too, that the Chinese invention became

Europe

Marco Polo where

after the time of

used as a mariner's compass.

The

incident

is

well

it

was soon

known and

can easily be established on the testimony of literary sources, but while sauntering through the National

Museum

writer discovered a palpable evidence in the hibited,

at

Washington, the

show

cases there ex-

which displayed the Chinese pocket instruments containing

south-pointing needles presumably a few centuries old, side by side

with European compasses. consist of

two

tablets

They

hinged

are of the

in the

same oblong shape and

same manner.

The European

instruments have sun-dials in addition and are decidedly more serviceable for practical use but

we can

not doubt that for the original

idea our ancestors are indebted to our

Mongol fellow-men.*

THE PERSONIFICATION OF To the

STARS.

Chinese (as also in some respects to the Babylonians) the

stars are actual presences

who sway

the destinies of mankind, and

we

reproduce here a series of illustrations from a Buddhist picture-book printed in Japan.

derived from

They

are based upon ancient traditions ultimately

Sumer and Accad, but we have

at present

no means to

determine the question of their history, especially as to their fate in China.

One

thing, however,

their traditional

may

be regarded as certain,

viz.,

forms are prior to the calendar reform of the

Hence we must assume

that they have been imported

that

Jesuits.

by the way on

wish to express here our indebtedness to the National Museum and and especially to Prof. Otis T. Mason and Mr. George C. Maynard. for the reproduction of characteristic specimens of this interesting collection. *

We

its officers,

CHINESE OCCULTISM.

67

land either by the Buddhists from India, or through some earlier civilising influences later

perhaps from ancient Babylon, or

times from Greece by

way

of Bactria and Tibet.

may be

An

in

historical

connection of some kind or other with Western astronomy which also derives

its

origin

from ancient Babylon, can scarcely be doubted

for the general similarities are too pronounced,

;

and the more par-

CHINESE THOUGHT.

68

ticular ones serve as obvious evidences

which cannot be

rejected,

while the differences afford suggestions in regard to their develop-

ment and

fate.

tiW^l^l

m^'B't

M^A^^

B

J

Jl-^

Mx^:^

According to the Chinese and Japanese custom, the gins in the right upper corners and the order proceeds

and

to the

The

series be-

downwards

left.

first

figure represents the sun

;

the second, the

moon.

In

CHINESE OCCULTISM. the next

row we

69

see the polar star seated (like

Buddha) on a

and holding in his hands a wheel to indicate that he the heavens.

As Buddha

.T^lRt

is

lotus

the hub of

in the spiritual world, so the polar star

^ ^mM^

^\m±,'^ n

If^fh^-^ tj^lJHt^

Bmmt

5j

among

the constellations

is

alone at rest while

universe whirl round in unceasing rotation. the star of twilight-brightness, which evening: star.

may

all

other things in the

In the same column

is

be either the morning or

CHINESE THOUGHT.

70

The

third

row of the same page begins the

constitute

Ursa Major, popularly

known

China as "the bushel."

in

series of stars that

called "the dipper" in

America and

#^^ *

^tH^^ 11

q 1

mM

mm^

(^ FT

J\

J*'

m "^mA H IftAi' f

w*-tl ^

The

satellite

as a smaller

of the seventh star in Ursa Major

companion

bigger brother.

in the right

hand comer

is

pictured

in the field of his

Since he stands at the very point of the constella-

.

CHINESE OCCULTISM. tion, his significance is in inverse

way

as

Tom Thumb

71

proportion to his

always takes the

initiative

size, in

in all

a similar

deeds and

proves to be the saviour of his seven brothers.

^#4-r^^ m$:'^k ^^ ^

m

+

^{'

nine personalities which correspond to the seven planets

Rahu and Ketu

plus

^Im-H

^

Chandra, the

haspati, Jupiter

;

are in

Hindu mythology

called:

Surya, the

moon Mangala, Mars Buddha, Mercury ;

Sukra, Venus

;

;

Sani, Saturn

;

while Ketu and

;

Vri-

Rahu

CHINESE OCCULTISM. are identified with stars in the Dragon. less

and Ketu as a trunkless head.

notion

found

is

in

A

75

Rahu

is

representation of this

It

shows Sur^a the sun

horses, with

Aruna

in the colored original is in gold, while

Aruna

Chandra

Hindu

Colonel Stuart's zodiac picture reproduced in

Moor's Hindu Pantheon, Plate XLVIII. in the center

represented head-

drawn by seven

rides an antelope.

as charioteer. Sur>a is

painted deep red.

Mangala a ram, Buddha

is

seated on a

A HINDU ZODIAC. carpet

;

Rahu and Ketu

here interrupt the regular order, the former

being represented as riding on an owl, while the is

placed on a divan.

that

may have been Next

in

\>ihaspati like

Buddha

is

latter,

a mere head,

seated on an animal

intended for a cat, while Sani rides on a raven.

order on our tables beginning with the second column

76

CHINESE THOUGHT.

n

CHINESE OCCULTISM.

of their fourth page, are the twenty-eight constellations mentioned

above which play an important part in Chinese occultism. proximate outline of the constellation the picture, and is

we

add here

why

see, for instance,

to

and Keng Niu, the

Nu

Chih

(star

It

the fifteenth constellation

ega and Aquila on either side of the

briefly thus:

is

Vega

weaving and her

ap-

our illustrations of stars a picture of Chih Nil stars ^

Milky Way, of which Chinese folklore tales of China.

The

indicated in each case above

and the twenty-sixth, a "drawn bow."

called "astride,"

We

is

=a

in

Lyre)

industrial habits.

tells

one of the prettiest

The sun-god had

fair\'-

a daughter

who excelled by her skill in To recompense her he had her

THE SPINNING DAMSEL AND COWHERD.

A

Chinese fairy

tale of the star

Vega.

A

native illustration

from

Williams's Middle Kingdom.

married to

herded his

As soon

Keng Niu cattle

on the

the

herdsman

silver

who Way).

(constellation Aquila),

stream of heaven (the Milky

as married, Chih Nii changed her habits for the worse:

she forsook her loom and gave herself up to merr\'-making and idleness.

Thereupon her father decided

to separate the lovers

by the

stream and placed them each on one side of the Milky the husband to meet his wife over a bridge of pies only once a year,

which

is

Way, allowing many thousand mag-

on the seventh day of the seventh month,

a holy day in China even now.

We

know

that the Chinese

government has kept an impe-

CHINESE OCCULTISM. rial

astronomer since prehistoric times, for the

in the eadiest

a

documents.

79 office is

mentioned

The famous emperor Kang Hi

new observatory which was

built

erected

according to the instructions

of the Jesuit fathers whose learning at that time

was highly

re-

8o

CHINESE THOUGHT.

CHINESE OCCULTISM.

The instruments remained

spected in China.

Boxer of

riots

8l

when

they were removed to

at

Peking

until the

at the

command

Germany

Emperor William.

Our

illustrations will enable the reader to

form a

clear con-

ception of the instruments as well as the style in which they have

been put up.

They stand on

surrounded by battlements general view

a high platform overlooking the city,

the style of an old

in

a reproduction of an old cut at the time of the

is

The

erection of the observatory under the Jesuit fathers.

one

is

One

fortress.

a photograph

made

modern times and showing the

in

other

instru-

mentSvtn situ before their removal to Potsdam.

The gem

of the collection

is

decidedly the spherical astrolabe

which has been made after the instructions of

Ko Chow

King,

astronomer royal of emperor Tai Tsu, of the Yiian dynasty, the founder of Peking. the general view

two

light

It is said to

we

columns

be a marvel of Chinese

In

notice a quadrant on the left-hand side between

in

French

style.

It is

a present of

XIV sent to the emperor Kang Hi in the Among the instruments preserved in the shed of great artistic and historical value. it

art.

King Louis

seventeenth century. there are

some curios

The whole observatory

as

stood has always been regarded as one of the most noteworthy

treasures of the Tartar capital of the Celestial Empire.

PREHISTORIC CONNECTIONS. The

evidences that indicate a Western origin of Chinese

and

sation are very strong,

must have come

it

seems that the

in prehistoric times

first

Chinese

from a country that was

connected with the founders of Babylonian culture.

civili-

settlers

closely

There

is

an

unmistakable resemblance between cuneiform writing and Chinese script, so as to

make

it

from a common source.

quite probable that they have been derived

We

have, further, the sexagenary cycle

corresponding to the use of the number sixty in Babylonia, and

many

similarities in astronomical

names and

notions.

the Chinese divide the circle into three hundred

Moreover,

and sixty degrees

as did the Babylonians, a system which has been adhered to in the

West down

to

modern

times.

82

CHINESE THOUGHT.

CHINESE OCCULTISM.

The Prometheus legend seems

to

83

come from

the

same source

(presumably Akkad) as the story of the Chinese "Fire Man," Sui-

The Babylonian

Jen.

world

is

story of

Tiamat as to the formation of the

repeated in the legend of P'an-Ku, the personification of

the ancient abyss. Finally the yih system of the

yang and the yin

paralleled

is

one Semitic tribe by the similar divining method of the

in at least

Urim and Thummim.

Though

in the latter case the loss of details

prevents us from having any evidence of a historical connection, the similarity of the purpose, as well as the duality of the elements

of the oracle cannot be denied.

none of these indications

If

we can

rately,

is

not disregard them

Further bearing

in

mind

when considered

conclusive

when

all

that there

is

sepa-

are taken together.

an ancient tradition

China of a settlement having been made by a

tribe

in

coming from the

Far West, we may very well assume the ancestors of the Chinese to be a detachment of the founders of the Babylonian civilisation, either

Sumerians or Akkadians, and that they

left

home

their

in

prehistoric times presumably even before the first Semitic invasion

or soon afterwards.

who would

exile to absorption

Our

They were perhaps

not submit to the

new

that portion of the people

condition of things and prefer'-ed

by a victorious enemy.

proposition that even in prehistoric times a connection

must have existed between

all civilised

nations of the East and of

the ^^'est, will be further borne out by the additional evidence fur-

nished by a comparative study of the several calendar systems, as

based upon the sun's course through the zodiac, and able that

subject

is

it

includes even the ^layas of Central America.

is

remark-

Since the

interesting but rather complicated, requiring considerable

space and the reproduction of it

it

in a special chapter.

many

illustrations,

we

shall discuss

ZODIACS OF DIFFERENT NATIONS. WITH REFERENCE TO CHINA.

TTOW ^^

close

must have been the

interrelation of primitive

man-

how keen their observation of nature, and considering limitations when compared with modern methods, how pro-

kind,

their

found after

all,

their physics, their

steamers, postal

philosophy, their science, their astronomy,

their

mechanics

service

!

In spite of the absence of railroads,

and telegraph, there must have been a

communication of thought which

is

as yet

little

appreciated.

Ideas,

the interpretation of nature, and the conception of things divine as well as secular,

must have traveled from place

to place.

Their

march must have been extremely slow, but they must have gone

They had

out and spread from nation to nation.

They had to be translated

deserts.

traveled in spite of

all

obstacles.

new

into

This

is

to cross seas

and

tongues, but they

certain because

we

find

among the most remote nations of the earth kindred notions the similarity of I will

which can scarcely be explained as a mere parallelism.

say here that

I

arrived at the theory of an interconnection

of primitive mankind not because

I

sought

it,

but because

I tried

to collect unequivocal instances to the contrary, and so I naturally

deem

it

a well-assured conclusion.

The human mind evolution and

man

will naturally pass

will necessarily,

and

through certain phases of

in different places in perfect

independence develop certain definite ideas of ghosts, of gods, of devils,

Devil,

of sacrifice, of prayer, of the contrast between

God and

of one omnipotent God, of a God-father, of a God-man, of

a Saviour, of an Avatar, of a Buddha, of a Messiah, of a Christ,

ZODIACS OF DIFFERENT NATIONS. of salvation, of immortality,

It

etc.

85

would be desirable

some information on the development and history of the beings on other planets, and

it

is

will

prove the same.

I

part of the parallelism between

independent origin, for

development

in

it

is

am

still

have

rational

probable that in spite of

differences all the essential features of their spiritual

growth

to

many

and religious

convinced that the greater

Buddhism and

certain that at

Christianity

is

of

any rate the church

both religions took place without any historical

THE ZODIAC ON THE MITHRAIC MONUMENT AT HEDDERNHEIM.

-^"

connection except in Tibet where the Nestorian faith had for a

And yet we have a Christian Doketism and a Buddhist Doketism we have Christian reformers who believe in the paramount efficacy of faith, and Buddhist preachers who protime taken deep root.

;

claim the doctrine almost in the same words as Luther, I believe that

and

etc.

the decimal system of numbers originated natur-

may

very easily have

developed simultaneously in perfect independence.

If the rational

ally

necessarily,

and

it

is

obvious that

it

CHINESE THOUGHT.

86

beings of some other planet have eight fingers, instead of ten, they will

with the same inevitable necessity develop an octonary system

which possesses many advantages over the decimal.

had twelve

Some

fingers, they

would count

in

features are universal, others depend

ditions, while all of

them are subject

Again,

if

they

dozens and dozens of dozens.

upon

definite con-

to local modifications in un-

MAYAN CALENDAR. Zejevary Manuscript.

Having gone

essential details.

in quest of

unequivocal evidences

of the independent development of the universal, I found myself

everywhere

am

baffled

by a possible

historical connection,

and now

forced to concede that an interconnection of prehistoric

kind in

its

I

man-

remotest corners can no longer be doubted.

Mr. Richard

II.

Geoghegan has published

in

The Monist (Oc-

87

ZODIACS OF DIFFERENT NATIONS. tober 1906) an interesting article

"On

the Ideograms of the Chinese

and Central American Calendars," in which he traces several most remarkable similarities between the Chinese and the Mayan calendars.

The

results of

Mr. Geoghegan's investigations suggest that

in

a prehistoric age there must have been an interconnection between

^^

death)

^tD?

MAYAN ASSIGNMENT OF ANIMALS the primitive civilisation of

be gainsaid

if

body

in

America and Asia, and

we but compare

mediaeval European

TO PARTS OF THE BODY.

the

interpretation

it

^"3

can scarcely

Mayan, the Chinese, and the of the

several

terms of the calendar or the zodiac, and

organs of the

we must

grant

that here are similarities of such a peculiarly intricate character

88

CHINESE THOUGHT.

that they can not be explained as intrinsic in it

human

nature, nor

is

likely that the parallelism is accidental.

There can be no doubt that the

entire

Western

civilisation

may

common source. The Egyptians, the Greeks, and Romans have inherited their mathematics, the division of the

be traced to one the

loannem Keppterum I

6

c8.

vm.

WALLENSTEIN

S

*'""

HOROSCOPE.

Credibly ascribed to Kepler.

day into twice twelve hours, and their calendars from ancient BabyIonia, the influence of

times,

which has been preserved down to modern

and can most palpably be recognised

Astrology

is

in astrology.

unquestionably of Babylonian origin.

It rests

on

— ZODIACS OF DIFFERENT NATIONS. the theory that the universe universal laws, is

is

89

a well-ordained whole governed by

and so the ancient sages assumed that

foreshadowed by the events

life

in the celestial regions

on earth

and these

;

notions adhered to the further development of astronomy with a persistence that

Even

is

truly surprising.

as late as the fourteenth century astronomers were

MEXICAN CALENDAR WHEEL.

still

4504

obliged to eke out a scant living with the help of astrolog}% and

Kepler himself had to increase his means of subsistence by casting

But he was great enough

horoscopes. ously,

a

and

foolish

in

one of his

little

letters

daughter,

but

we

to take the situation

read: "This astrology

lieber

—where

Gott!

mother, the highly rational astronomy, be,

if

is

humorindeed

would

her

she did not have this

CHINESE THOUGHT.

90 foolish offspring-?

People are even more foolish, so foolish in

that this sensible old

mother must for her own

benefit cajole

fact,

and

deceive them through her daughter's foolish, idle talk."*

Europe has inherited

its

calendar with

and superstitions from ancient Babylon.

many

incidental notions

But back of the

inter-

connection in historic ages there must have been a very intimate

exchange of thought between the incipient

civilisations of primitive

The American

China, of Babylon, and also of the American Maya.

Maya must have brought many

ideas along with

CHINESE ASSIGNMENT OF ANIMALS 4224

EUROPEAN CONCEPTION OF " SIGNS OF THE ZODIAC

^Q PARTS OF THE BODY.

new home which

settled in their

them when they

testifies to

the hoariness of their

culture.

At

the time of the discovery of

America they were

far behind

the Spaniards in the art of warfare, but they were their superiors in

a proper calculation of the calendar.

into eighteen epochs of

but they

knew

They divided

twenty days each with

their year

five intercalary days,

was only approximate and

also that this calculation

had the difference adjusted before Pope Gregory's reform of the Julian calendar. But the point

we wish

to

make here

is

not concerned

with the sundry accomplishments of the Maya, but the remarkable *

See

Cams

Sterne's article "Copernicus,

Open Court, XIV,

405.

Tycho Brahe, and Kepler," The

ZODIACS OF DIFFERENT NATIONS. similarities of detail

91

between their symbolism and that of mediaeval

Europe as well as China. In our researches

we have never

entered deeply into compara-

tive astronomy, but judging from suggestions of scholars

who have

X Vtl

•

X

V\ll •

>C

V(lil •

XX"

XX

•

X.XH

• •

XXIM

•

I

xxim. XX V • XXVI» XX>^H« XXvdit XX vniu

XXX ROMAN CALENDAR STONE From

IN

•

THE MUSEUM AT WURZBURG.

Weltall und Menschheit, Vol. Ill,

p.

19.

over the seven days of the week are picSaturn for Saturday with sickle in hand Mithra the sun-god, for Sunday; Diana, the moon-goddess, for Monday; Mars, (the Teutonic Tin) for Tuesday; Mercury (the Teutonic Wodan) for Wednesday; Jupiter (the Teutonic Thor) for Thursday; Venus (Teutonic Frigga or Freya) for Friday. The circle represents the crude picture of the zodiac beginning at the top with Aries, and running around to the left, each sign being accompanied by the initial of its name.]

[The

deities presiding

tured on the top

made

:

;

a specialty of this interesting branch of

human

lore,

we can

say positively that the Babylonian origin of the division and names of the zodiac has been firmly established. lected all pertinent material of

Prof. Franz Boll has col-

Greek texts and also

illustrations of

several ancient representations of the starr>' heavens in his book.

CHINESE THOUGHT.

92

Sphaera, neue griechische Texte und Untersuchungen

der Sternbildcr (Leipsic, Teubner, 1903).

method prevalent

2038

in

He

Eastern Asia, of counting

zxir

Gcschichte

also refers to the hoiirs,

months, and

KUDURRU OF NAZI MARADAH, KING OF BABYLON, SON OF KURIGALZAR

[Most of the emblems are the same as tion except that the goddess Gula

is

^"39

II.

in the

preceding illustra-

here represented in

full figure in

a typical attitude with both hands raised.]

years by the duodenary system of animals and points out larities to the

Babylonian system (pp. 326

flF.).

Our own

its

simi-

investi-

ZODIACS OF DIFFERENT NATIONS.

STAR EMBLEMS REPRESENTING BABYLONIAN DEITIES. CAP OF A KUDURRU.

[We see on the top sun, moon, and planet Venus, representing the Babylonian trinity of Shamash, Sin, and Istar. These three symbols are surrounded to the right of the moon by the lamp of the god Nusku, a goose-like bird, the scorpion, a double-headed symbol of unknown significance, a loop-like emblem and a stake bearing a tablet. The

outer margin shows on the top the emblem of the ancient god Ea, a goat ending in a fish, a throne and a ram-headed mace; then turning to the right, we have the emblem of Marduk, a lance on a throne and the dragon Tiamat; further down an eagle (or a falcon) perched on a forked pole, a dog (or lion), two thrones with tiaras resting on them, and another throne, beside it lying an unknown scaled monster. The forked tree is the sjTnbol of the goddess Nidaba, a form of Istar as the harvest goddess. The same deity is sometimes represented by an ear of wheat, in Hebrew shibboleth (from shabal, "to go forth, to sprout, to grow") and judging from the pictures on the monuments, worshipers carried ears of wheat in their hands on the festival of the goddess. It is the same word which was used by Jephtha of Gilead to recognise the members of the tribe of Ephrai'm who pronounced it sibboleth, because they were unaccustomed to the sibilant sh (Judges xii. 6). From shibboleth the Latin word Sybilla, the name of the prophetess, the author of the Sybilline oracles, is derived. Nidaba's star is Spica (i- e., "ear of wheat,") the brightest star in the constellation Virgo, i. e., the virgin goddess Istar.] ;

93

2031

CHINESE THOUGHT.

94

gations corroborate Professor Boll's theory, and

number

We

we owe

to

him

a

of the illustrations here reproduced.

complete the circle of evidences as to early prehistoric con-

nections, by furnishing additional instances of pictures of the zodiac

among other nations, that have been isolated for thousands of years. The names of our own zodiac are commemorated in a couplet of

two Latin hexameters

as follows:

"Sunt Aries Taurus Gemini Cancer Leo Virgo Libraque Scorpius^ Arcitenus' Caper^ Amphora* Pisces,

Ram,

or in English: (i) the

(2) the Bull, (3) the Twins, (4) the

Crab, (5) the Lion, (6) the Virgin, (7) the Balance, (8) the Scor-

Vase or Water-man,

pion, (9) the Archer, (10) the Goat, (11) the

and (12) the Fishes. All the zodiacs, together with their divisions into constellations,

must have one common origin which can only have been the

home

of ancient astronomy.

We

possess

among

inscriptions of the first or second century B. C.

in

Babylon,

the cuneiform

some astronomical

tablets which contain an enumeration of the Babylonian zodiac

abbreviations.

They read

1.

]^

2.

'!iptians, and was en-

dowed with the scarab in

The

special sanctity for the deep religious significance of

Eg)pt

well

is

known.

scarab (ateuchus sacer)

is

an Egyptian bug which belongs

to the

same family as our June bug, the cockchafer, and the tumble-

bug.

In habits

it

most

is

shape of a

The

ball.

for like her the female

like the latter,

lump of mud which she reduces

scarab deposits her eggs in a

to the

ancient Eg}'ptians did not distinguish between

and the female scarab, and had not watched how they

the male

deposited and laid their eggs, so

it

nessed the mysterious bug rolling a

happened that when they wit-

mud

ball

along the road, they

were under the impression that the scarab renewed his existence by

some mysterious means, and possessed the divine power of rection in

from the dust of the

earth.

resur-

Accordingly the scarab became

Eg\ptian mythology the s>-mbol of creation and immortality.

The

sacredness of the sym.bol was for a long time preserved in the Christian

ancient

churches,

for

Christ

is

repeatedly

called

"the

Scarab."

The passages on

the subject have been collected

by Mr. Isaac

Myer, who says:* "After the Christian era the influence of the cult of the scarab

was

still felt.

St.

Ambrose, Archbishop of Milan,

good Scarabaeus, who

mud

of our bodies.'^"

of Christ: 'He likely that

is

rolled St.

calls,

Epiphanius has been quoted as sa>;ing

the Scarabaeus of God,' and indeed

what may be

Jesus, 'The

up before him the hitherto unshapen

called Christian

it

appears

forms of the scarab, yet

exist.

One

has been described as representing the crucifixion of

Jesus.

It is

white and the engraving

Many

two palm branches.

is

green, and on the back are

others have been found apparently en-

graved with the Latin cross."^^

While the Babylonian, or rather Akkadian, origin of the Chi'

Scarabs.

^*

Works,

London

:

D. Nutt.

Vol. I, c~>l. 1528, No. 113. Egyptian Mythology and Egyptian Christianity. By Samuel Sharpe, London, 1863, p. 3. "/4n Essay on Scarabs, by W. J. Loftie, B.A., F.S.A., pp. 58, 59. Paris, 1686.

CHINESE THOUGHT.

io8

nese zodiac must be regarded as an established that

it

possesses

some

peculiarities of

The Chinese begin

t ^1*1? J

fact,

we can

the enumeration of their zodiac with a

t\

mt^A 15

tiWra

not deny

own.

its

t\

^\^

IE

tm$'^

i±

IS

CHINESE ZODIAC. constellation called

"Twin Women," which corresponds

whence they count

in

(4)

Man

and

to our Virgo,

an inverse order, (2) the Lion, (3) the Crab,

Woman

(answering to our Gemini), (5) the Bull,

ZODIACS OF DIFFERENT NATIONS. (6) the

109

Ram,

(7) the Fishes, (8) the Dolphin (Capricorn), (9) the Vase (Aquarius), (10) the Bow (Sagittarius), (11) the Scorpion,

and (12) the Balance.

ft^^^^^iv.

+

tm^^t^ ti-^m^ m t

t^¥T^M

s'?'^!t^/t^

m

TS

t^fim^ ^

CHINESE ZODIAC. It is

noteworthy that the Chinese and Hindu zodiacs agree in man and woman, while in all Western

representing Gemini as a

:

no

CHINESE THOUGHT.

almanacs they are represented as brothers which to their identification with Castor

The

1.

and Pollux.

1^

called in

M

China as follows

4.

7.

BaF

IE.

5. 8.

Hjs;.

These names

7C

11-

6.

in a literal translation

mean:

I.

Descending misfortune,

7.

Longevity

2.

Large beam,

8.

Great

3.

Kernel sunk,

9.

Split

4.

Quail's head,

10.

5.

Quail's

fire,

6.

Quail's

tail,

THE TWELVE BRANCHES AND TWELVE ANIMALS REPRESENTING THE Tiasty]

the principle of puritj] shall

and he

birthstories of the sage are of later origin

They were invented because

influence.

come

shall be a throneless king."

and

the followers

of Confucius did not want to see their founder outdone in honors,

and so they vied with Buddhist traditions

in

claiming a supernatural

origin for their great sage as well.

Nothing

known

is

of the childhood of Confucius except that

he was distinguished by a serious disposition and showed

games an extreme fondness At to

the age of nineteen he married,

him he

called

him

and when a son was born

which means "carp."

Li,

in his

and ceremonies.

for rituals

He

entered public

service as a controller of public graneries, while his virtuous deport-

ment, his admiration of the ancient sages, and his inclination to moralise, attracted general attention so as to surround

number it

of admirers

known

who

looked up to him as their master.

disciples that his principles

to his

to posterity

work on

ised himself as "a transmitter, not

owe

his doctrines,

Con-

and he character-

an originator,"* but his faithful

compiled a book of reminiscences which they published

under the

title

Lun

Yii,

"Conversations and Sayings," which

the English-speaking world *

We

and moral maxims became

and were cherished by the Chinese nation.

fucius himself never wrote a

disciples

him with a

Analects, VII,

I.

is

best

known

in

as Confucian Analects.

CHINESE THOUGHT.

ii6 It

has become one of the most important canonical books of China

and

is

regarded as a reliable authority for rules of conduct.

In 527

Cheng

Tsai, the

mother of Confucius,

died,

and he had

both his parents buried together in Fang, his father's former home,

under one tumulus.

The Confucian Analects

are not a systematic treatise on ethics,

but have the appearance of mere anecdotes, being sayings of the master, mostly introduced by the simple words

"The Master

said,"

and sometimes mentioning the occasion on which certain sayings

CONFUCIUS TEMPLE AT SHANGHAI. of his had been uttered.

man and

Confucius was an extremely conservative

his ideal lay in the past.

The

great patterns of conduct

were the sages of yore, and he selected from them as models of conduct the most famous

rulers,

such as Yao, Shun, the Duke of

Chou, and King Wan. Confucius

may

ligion, if

it

ations of

life.

is fully

is

frequently represented as a rationalist

be called

But

this is

so, consisted

whose

re-

purely of practical consider-

not quite true, for his belief in mysticism

demonstrated by his reverence for the Yih King, the canonical

A THRONELESS KING AND HIS EMPIRE. book of mystic

which he said

advanced age: "If some years could be added to

his

give I

lore of China, with reference to

of

fifty

them

II7

my

would

life, I

Book of Changes,

to the study of the

in

for then

would have avoided great errors." Confucius

to the

is

credibly believed to be the author of an appendix

Yih King, the Book of Changes, called *'The Ten Wings,"

which proves that as

it

remained to

this ancient all

document was

to

him as enigmatical

succeeding generations.

In order to study the archives of antiquity, Confucius went to the capital of the empire, the city of Lo, where the most famous

Lao Tan,

thinker of the age, (i.

e.,

The

archives.

a

better

known under

the

story has

was not

interview

it

two great representatives of

that these

opposed conception of

radically

met personally, but

life

Lao Tze

satisfactory to either.

plicity of the heart

insisted

and expected that manners and

genuine virtue and especially to

would

mankind

to

piety by punctilious observ-

filial

The

ance of the rules of propriety.

their

on sim-

rituals

adjust themselves, while Confucius proposed to train

Ma

Lao Tze

title

"the old philosopher") held the position of keeper of the

interview

is

recorded by Ssu

Hsien, and has been retold with literary embellishments by the

great Taoist litterateur

Chuang Tze.

Confucius taught the Golden Rule in these words: / so

"What ye

will not

pu

yii,

mo

shi yii jen.

have done to you, do ye not unto others."

The fame of Confucius had gradually spread throughout country',

and the sovereign of

made him

his native state,

chief magistrate of a

principles of government.

town

in

Duke Ting

the

of Lu,

which he was to try

his

Confucianists claim that he worked a

marv^elous reformation in the manners of the people, and so his

sovereign raised him to a higher position, entrusting him

with

first

the ministry- of works, and then with the ministry of justice.

In his fifty-seventh year Confucius

show The Confucianist

in order to

w ithdrew from

public office

his disapproval of the conduct of his sovereign.

report states that a neighboring prince, the

Duke

CHINESE THOUGHT.

Il8 of Ch'i, envied the in

of

Duke Ting because

of his famous minister, and

order to alienate his affections from the sage, he sent to the court

Lu

a present of eighty beautiful maidens and thirty spans of

and

horses, thereby reclaiming Ting's preference for sport

The

frivolities.

resignation of the sage did not, however, have the desired

The Duke appointed another

effect.

number

the great

from

minister of justice from

now

of office seekers, while the sage

hope of finding another dignified em-

in the

state to state

among

traveled

ployment as adviser to a ruler who would venture to introduce the principles of his system of morality,

and restore the

ideal of China's

glorious past in his government.

The time

of his travels

He was

to Confucius.

was a long

series of disappointments

received sometimes with honors and some-

times with indifference, but there was no prince give him the desired employment. utilised

in

writings stitute

willing to

leisure

was

well

Confucius collected a number of

which he deemed worthy of preservation.

now

They con-

the second portion of the canonical scriptures of China,

and have as such the books."

for

labors,

literary

who was

His enforced

The only

his native state

title

original

beginning

King,

i.

"canon," or "authoritative

e.,

work he ever composed in the

year 722 B.

"Spring and Autumn," being a poetical

title

is

a history of

C, which

is

called

to indicate the suc-

cession of the seasons and the events belonging thereto.

He was

not

a historian, however, for he simply chronicled successive happenings without pointing out their historical connection.

The

older Confucius

his life should

grew the more disappointed was he

have been spent

in vain.

We

that

Lun

Yii

make me

his

are told in the

that he said:

"Xo master.

wise ruler rises; no one in the empire will

My

time has come to die."

Saddened by the

fact that his

moral views were rejected by the

princes of the nation, he predicted the

and

civil

coming of turbulent times

wars, events which had indeed become unavoidable through

the degeneration of

many

welfare of the people.

petty courts and their disregard for the

!

A THRONELESS KING AND HIS EMPIRE.

Once

it

Kung Yang

happened (so

declared

Duke Ai

inspect the body and give

of Lu, and the

is

deemed a

In his despair Confucius

rare occurrence.

looked upon the death of this royal beast as a bad

exclaimed:

"My

teaching

is

omen and he

finished indeed."*

pathetic to observe the sage's despair at the end of his

It is

career; but such

is

the fate of reformers and this saying of Con-

much

fucius sounds ver\is

Confucius

his opinion.

to be that supernatural animal called Lin, the appearance

it

of which

"It

IQ

informs us)^ that a strange

creature had been killed on a hunt of the

sage was called to

I

like a literal version of Christ's last

word,

finished!"

Two

vears later Confucius

he walked

in front of his

^Jr in

^Hc

^^

j^ ^

A^

TTV

LlI

fi:

Jt

S

felt

house he muttered

These Confucius.

He

beams decay.

strongest

And

the sage like grass

.\Ias

Alas!"

fade.

[The original is quoted from Li Ki, "The Book of Ritual. ']

"y

lines of

this verse:

''^"^

_^

_^ "4

WTiile

'"Huge mountains wear away. Alas!

"

Must "5^

the approach of his end.

complaint are the Eli Eli, lama sabachthani of forsaken and fears that his work has been

feels

in vain.

Confucius died in 478 built a

tomb over

in retirement,

his remains,

and

his faithful followers

mourning on the spot

His most devoted admirer, Tze Kung,

built a hut

for three years.

and

lived there

for three years longer.

The fame

of Confucius did not spread beyond a limited circle

of disciples until a new* period of prosperity began to China, which took place in the rise of the the

first

Han

visited the sage's

memor\'.

Han

dynasty.

emperor, was an admirer of the Confucian

He had

tomb his

in

dawn on Kao Tsou, ideal.

He

195 and offered there sacrifices to his

books re-edited and ordered them to be care-

fully preserved. " Kung Yang is one of the three commentators of Kung Tse's historical book Spring and Autumn, the others being Tso Chi and Ku Liang. * This is a verbatim translation of the four words wu too ch'iung i.

!

CHINESE THOUGHT.

I20

Further honors were heaped upon Confucius when the emperor P'ing Ti had a temple erected to his dignity of a duke, conferring on the Perfect

and

memory and

him the

official

This occurred

Illustrious."

raised

him

to the

name, "Duke Ni,

in the

year one of the

Christian era.

In 739 the Emperor Hsiian T'sung canonised him under the title

"Prince of Illustrious Learning" and made him the object of

veneration in the

Twice a year a fucius,

and

it

ceremonies of the government.

official

special

day

is set

aside for the worship of Con-

an established custom that

is

at the imperial college

the emperor himself attends the festival in state.

invokes the

six times to the ground, he

spirit

Bowing

his

head

of the sage in a

kneeling position with these words (quoted in Legge's translation) "Great art thou,

Thy

O

:

perfect sage

thy doctrine complete. mortal men there has not been thine equal. All kings honor thee. Thy statutes and laws have come gloriously down. Reverently have the sacrificial vessels been set out. virtue

is full

;

Among

Full of awe,

we sound our drums and

bells."

In addition to the books which Confucius had compiled there are two

more writings on

Both breathe the

canonical authority.

and are written

his system of ethics, spirit

in a simple direct style of

the principles of

filial

metaphysical motives.

which have acquired of the great master

pure ethics founded upon

piety,

without any reference to religious or

They

are the "Great Learning"

(Ta Hsiao)

and "Middle Doctrine" (Chung Yu7ig). Children are taught from a tender age to reverence Confucius,

and every school

in

China possesses his picture before which teachers

and scholars pay homage to the sage.

Whatever opinion we may have of Confucius, one thing stands out clearly, indicated by the great significance he holds in the history of China, in Chinese literature, and in Chinese thought: that he has been

national character

and ;

still

is

viz.,

the greatest exponent of the Chinese

for his ideals as well as his attitude

toward

life

are typically Chinese.

Confucius was a throneless king indeed, and his empire

is

the

A THRONELESS KING AND HIS EMPIRE.

121

realm of moral aspirations wherever Chinese civilisation has taken root.

The emperor,

government

is

as well as the entire machiner\- of the Chinese

but the organ of the Chinese

spirit,

—the

executor

T

A CHILD WORSHIPING THE SAGE of ideas which determine the character of the nation, and this

spirit,

the genius of the Chinese nation,

is

social

is

Confucius.

His domain

order of the empire, the administration from the throne

the

down

CHINESE THOUGHT.

122 to

its

lowliest subject,

and especially the schools.

Confucius

is

wor-

shiped as the incarnation of morality.

FILIAL PIETY. Several years ago while sauntering through the Pan-American

Exposition at Buffalo, little

New

Chinese store where,

York,

among

my

eye was attracted by a

other Oriental curios, were dis-

played wall pendants, ornamental mottoes designed to be hung up as decorations in the sitting-rooms of the Celestials. ested in the subject of things Chinese

Archaic. 5081

and I

I

Being

inter-

secured copies of them,

Common HSIAO. CHARACTER THE

Script. BOM

since they are characteristic of the spirit of Chinese moralisni,

take pleasure in reproducing them here, for, indeed, our descrip-

tion of Chinese thought

to Chinese ethics in

would not be complete without a reference

which the

ideal of hsiao,

i.

e., filial

piety, plays

so prominent a part.

The paper and

art

work of

these pendants are crude

to allow the assumption that the prints

and designed for the common

must be very cheap

in

people and not for the rich.

enough China,

Prob-

A THRONELESS KING AND HIS EMPIRE. ably they cost not

more than one or two

Hong Kong, and

evidently serve the

12'

cents apiece in Peking or

two purposes of

instruction

and ornament.

The Chinese are

;

not filial

for while tire

we

much more

are

of a moralising people than

dislike abstract moralising, they delight in

of impressing

upon

it

we

and do

their children the praiseworthiness of

devotion.

The

character hsiao consists of

child supporting

two symbols representing a

an old man, which means that children should

honor and care for parents posed to be the basis of

and

in their old age,

all virtue.

The moral

filial

piety

is

sup-

relations are regarded

Ornamental.

Seal Style.

THE CHARACTER HSIAO.

as mere varieties of hsiao; and the original significance of the word,

which means

chiefly the devotional attitude of a child

toward

his

parents, includes such relations as the obedience of the subject to his ruler, of the wife to her husband, of the

elder brother, especially

and of any one's

younger brother to

his

relations to his superiors, including

man's relation to Heaven or the Lord on High, to God.

The Chinese ornament

their rooms, not as

of beaut>% but with moral sayings

;

we do

with pictures

and the two here reproduced

:

CHINESE THOUGHT.

124

The former

are typical of the national character of the Chinese.

two pendants,

of the

"When I

father

literally translated, reads:

and son

|

|

combine

j

their efforts

mountains

|

|

are changed

into gems."

The in

saying, however,

harmony with

The second pendant

reads

St

"When

elder brother

are harmonious

^ m^ ± #_^

and younger brother (or

|

in their hearts

|

not an admonition to parents to keep

is

their sons but to sons to be obedient to their parents.

|

the earth

|

briefly,

will be

when brothers)

changed

[

into

|

an Eldo-

rado."^ It will

be noticed that the letters are pictures containing figures

and Chinese characters

and we have here the Chinese

;

peculiarity

of utilising their script for illustrations which represent scenes from

well-known Chinese

stories of

from a famous book These

devotion

all

;

of

them being taken

called Tzventy-four Stories of Filial Devotion,

known

stories are

filial

to every

Chinaman, for they form the most

important text-book of their moral education.

The

first

who

Ngai,

character

{fii,

during the

lived

Wang

meaning "father") represents

Wei

dynasty (220-364 A. D.).

His

mother was much afraid of lightning and so during thunderstorms

The

stood greatly in need of her son's comfort.

Wang

after her death

visiting her tomb,

The

picture

tecting

it

story tells us that

show

to

his

devotion by

whenever a thunder-cap appeared on the horizon.

shows him bringing

oflferings to

against the fury of the thunder-god,

above him

The

Ngai continued

in the air.

(No. 805a,

her grave and pro-

who

is

seen hovering

p. 242.^)

inscription of the second character

{t::e,

meaning "son")

reads in one place "Tai Son's aged mother," and in another Ilsiang's daughter

The child

third

weeping over a sweet melon."

character

(hsicJi,

meaning "combine")

standing before an old gentleman.

'

Literally, gold.

*

The numbers and pages

Manual.

"Tan

in

The

pictures a

inscription

reads:

parentheses refer to Mayers, Chinese Reader's

A THRONELESS KING AND HIS EMPIRE.

125

hsiung

[When]

fu [When]

elder

brothers

father

[and] younger

brothers

t'ung [are]

harmoni-

ous

hsin

»i(\

[in their] hearts

t'u

the earth

fien is

changed

chin into an Eldorado (gold).

CHINESE THOUGHT.

126

"Keeping

in his

parent."

It

bag a crab apple he showed

Luh Sii. When a boy of six who gave him crab apples to eat but noticed

refers to the story of

years he visited

Yen

Yii

that the child kept one in his

The story of

his devotion to his

fourth character

Hwang Hiang

bag

(li,

father's

his pillow, in winter he kept

his mother's

In

comfijrt.

warm.

it

p. 140.)

illustrates the

who, as a boy of seven, after

death devoted himself unweariedly to his

summer he fanned

(No. 443,

for his mother.

meaning "strength")

(No. 217,

pp. 69-70.)

The

character

fifth

meaning "mountain") represents

(shan,

Kiang Keh, a Chinese Anchises of about 490 A. D.

Once he

res-

cued his mother during a disturbance of the peace by carrying her

many

Behind the fugitives

miles on his shoulders.

in

the center

of the character rages the spirit of rebellion and in the right-hand

corner

(No. 255,

seen a deserted house.

is

The

character

sixth

transforming") illustrates the story of self to the bites

The

p. 80.)

meaning "fashioning, shaping,

{ch'cng,

Wu

Meng who

exposes him-

of mosquitoes lest his mother be stung by them.

on a couch

picture of the hero of the story lying naked

not

is

very clear in the reproduction, but the comfort of his mother, re-

(No. 808,

clining in an easy chair finds a distinct expression.

The far as for

it

filial

last

character {yil) of the

first

It

other nourishment.

represents Ts'ui She

first

(No. 7910^

Wang

appetite for fresh fish in winter.

carp,

ice,

warming

it

with his

which he presented to

The next Emperor Yao pattern of

p.

who

p. 260.)

remarkable

in so

who was

character

{ti,

in the center

filial

her.

own

incapable of taking

(hsiung,

meaning

Siang, whose stepmother

He went own

out on

felt

the river, lay

an

down

body, and caught a couple of

(No. 816,

p.

241.)

"younger brother") shows the famous and before him

as well as royal virtues.

animals that helped him

nursed at her

238.)

character of the second pendant

"elder brother") relates to

on the

is

stands for the only instance of a woman's being praised devotion.

breast her toothless old mother-in-law

The

series

plow the fields,

his successor

The is

Shun, the

elephant, one of the

visible

above Shun on

A THRONELESS KING AND HIS EMPIRE. the

William Frederick Mayers

right-hand side.

Reader's Manual (Xo. 617, "Tradition

Chinese

his

in

189) says about him:

extremely discordant with reference to his origin

According to the Alain Records of the

and descent. his personal

is

p.

I27

name was Ch'ung Hwa, and he was

Chwan

a reputed descendant of the emperor designatipn Yii, which

is

Emperors,

five

the son of

Ku

(He had

Hii.

by some referred to a region

Sow,

also the

modern

in

Ho-nan, but by others to the territory of Yii Yao, in modern Chekiang, with one or the other of which

His

father,

Ku Sow

(lit.

it is

mother, took a second wife, by

whom

and preferring the offspring of

his second

he repeatedly sought to put the

sought to connect him.)

man') on the death of Shun's

'the blind old

he had a son named Siang;

union to his eldest son,

latter to death.

Shun, however,

while escaping this fate, in no wise lessened his dutiful conduct

toward

He

his father

and stepmother, or

occupied himself

ploughing

in

his fraternal regard for Siang.

Li Shan, where his

at

filial

was rewarded by beasts and birds who spontaneously came his

plough and to weed his

made and

He

fields.

fished in the

pottery on the banks of the Yellow River.

compass

his brother sought to

to

piety

drag

Lui Lake and parents

Still his

his death; but although they

endeavored to make him perish by setting

fire

and by

to his house

causing him to descend a deep well, he was always miraculously In his tw entieth year, he attracted by his

preserved.

notice of the wise

two daughters in order to

in marriage,

make Shun

and disinherited

his successor

year of his reign (B. C. 2287), in the

The Tsung

Yao

his son

Yao

associated his protege with latter

means "agree,"

of the third century A. D., WTiile he

him

succeeded on

was

began to put forth

whose mother loved

to eat

bam-

sorrowing because they do not sprout in

their sprouts,

(Xo. 499,

Meng

refers to

winter, the miracle happened that in spite of the frost the

mother's desire.

of Tan,

In the 71st

in B. C. 2258."

character t'ung, which

boo shoots.

piety the

Chu

upon the throne.

government of the empire, to which the

the death of

filial

and virtuous Yao, who bestowed upon him his

and so he was enabled

p. 155.)

which the dish of bamboo sprouts

is

The

picture

bamboos

to fulfil his

shows a

table

served, the face of his

on

mother

;

CHINESE THOUGHT.

128

hovering above

it.

the left-hand stroke

On is

the right hand a sprouting

Yen-Tze, the hero of the next "heart,"

Meng Tsung

bamboo

sits

sorrowing

stick.

story, depicted in the character

said to have ministered to his mother's preference for

is

the milk of the doe by disguising himself in a deer skin and mingling

with a herd of deer in the forest, where he succeeded in milking a

doe and side,

in spite of robbers, represented as attacking

he carried his mother's favorite food safely

home

him on

either

in a pail.

No.

(

916, p. 276.)

The

character

sacrifice of

"earth," depicts the touching story of the

t'u,

Yang Hiang, who saw

a tiger approaching his father

and threw himself between him and the In the reproduction

it

is difiicult

beast.

(No. 882,

p. 266.)

to recognise the crouching tiger,

which forms the stroke through the character.

The next to

Min Sun,

it

is

to the last character (pien,

him only

by his

father, the latter

Min Sun

entreated

became

filled

is

character (chin, meaning "gold") bears the inscription his

the rebellion of

Wang Meng

woods and brought

devotion to his mother."

filial

(25 A. D.) picked wild mulberries in

The

picture

was

shows a robber

In China even criminals have respect for the

devotion of children to their parents. piety the robber

It il-

the famine caused by

the black ones to his mother while he

with the unripe yelow ones.

watching the boy.

made him a

So

in recognition of his

filial

present of rice and meat.

here reproduce a series of illustrations representing the

twenty-four well-known stories of

we

'It

p. 156.)

last

Shun who during

We

him saying:

with affection toward him."

lustrates the story of Ts'ai

satisfied

was discovered

from cold than three children be

"With mulberries he shows

the

and

His magnanimous conduct so impressed the mind of

his stepmother that she

The

this

ill

became wroth and would have put away

better that one son should suffer

(No. 503,

When

in the leaves of plants.

the harsh stepmother, but

motherless!'

:

two children of her own, used him

clothed

refers

Mayers says "His stepmother,

a disciple of Confucius.

recorded, having

meaning "changes")

filial

devotion, which, however,

regret to say are not by a Chinese illustrator but by one of the

A THRONELESS KING AND HIS EMPIRE. most remarkable

artists of

129

Japan, Hokusai, the painter of the poor.

Crude woodcut reproductions of these pictures are known

all

over

the countr\- of the rising sun.

They represent (beginning always with the hand upper comer and proceeding downward)

:

picture in the right-

CHINESE THOUGHT.

I30 I.

Shun, the person mentioned above destined to become the

son-in-law and successor of

Emperor Yao,

assisted in his

plowing

by an elephant.

2.

Tseng Shen, a

a miraculous event.

disciple of Confucius.

When

The

picture illustrates

he was gathering fuel

in the

woods,

;

A THROXELESS KING AND HIS EMPIRE. his mother, in her anxiety to see him, bit her iinger

the

I3I

;

and such was

sympathy between the two that he was aware of

c'csire

Wen Ti,

3.

Kao Tsu, founder

natural son of

his mother's

(No. 739,

and at once appeared in her presence.

of the

p.

Han

223.)

dynasty,

Dow-

succeeded to the throne after the usurpation by the Empress

When

ager in 179 B. C.

mother

his

sick

fell

he never

left

her

apartment for three years and did not even take time to change his

He

apparel.

is

Min Sun,

4.

maltreated by his stepmother, has been mentioned

(Xo. 503,

above.

famous as a most humane monarch.

also

156.)

p.

Chung Yeo, another disciple martial accomplishments, who died a

of Confucius, famous for his

5.

hero's death in the suppression

He used to say: "In the days when I was poor I upon my back for the support of those who gave me

of a rebellion. carried rice birth

and now, for

:

them

recall 6.

Tung Yung was

neral rites with

woman who

all

I

would gladly do so again,

too poor to give his father a decent burial.

"When

propriety.

returning to his home, he met

oflFered herself as his wife,

together for a month,

when

was no other than the

star

Lord of Heaven, her

and saying 7.

this she

The

and who repaid the loan

9.

vanished from his sight."

story of Yen-Tze.

was

away

Luh

Sii

liberated

his mother.

(who

who

10.

'The

(No. 691,

filial

piety

p. 210.)

while dressed in a deer-skin,

(Xo. 916,

p.

(Xo. 255,

is

276.)

chief's permission to allow

him

p. 80.)

lived in the first century of the Christian era),

by his

jailer,

when imprisoned

conspiracy, on account of the devotion he

(No. 443,

pair lived happily

recompense an act of

father, to

Kiang Keh asking the robber

to carry

The

woman disclosed the fact that she Chih Xii,^ who had been sent down by the

here pictured as meeting a robber. 8.

cannot

for 10,000 pieces of cash to perform the fu-

he had incurred with 300 webs of cloth.

the

I

(Xo. 91. pp. 29-30.)

So he bonded himself a

that

all

to life!"

for complicity in a

showed toward

his mother.

p. 140.)

The star

story of Ts'ui She, nursing her husband's mother.

Vega, o

in Lyre.

connection with this star

is

The

fairy story

given on page

77.

which the Chinese

tell

in

CHINESE THOUGHT.

132 11.

Wii Meng (No. 868,

p.

260), exposing himself to mos-

quitoes. 12.

Wang

13.

The

Siang, thawing the ice to catch carp.

story of

Kwoh

K'ii,

who

"is said to

have Hved

in the

second century A. D., and to have had an aged mother to support,

A THRONELESS KING AND HIS EMPIRE.

own

besides his

for

sufficient

;

and

engaged

in

he proposed to his wife that they should bury

all,

this

Finding that he had not food

wife and children.

have the more for their mother's

their infant child in order to

wants

I33

devotedness was rewarded by his discovering, while

digging a

pit

for this purpose, a bar of solid gold

which placed him above the reach of poverty, and upon which were inscribed the words: 'A gift

deprive

him of

it!'

(No. 303,

"

14. 15.

Cho Show-ch'ang searched

Kwoh

offering himself to the tiger. fifty

none

K'ii; let

(No. 882,

p. 266.)

years for his mother

Having succeded

his father.

he served her the rest of her 16.

to

p. 95.)

Yang Hiang

had been divorced from

p.

from Heaven

in his

who

purpose

(No. 81, pp. 26-27.)

life.

(No. 950,

Yii K'ien-low, ministering unto his sick father.

286.) 17.

from

Lao Lai-Tze

plays like a child with his parents

who

suffer

senile childishness. 18.

The same

that he

was

visited

him when

story

troubles ensuing

is

Shun

told of Ts'ai

Tseng Shen,

as of

viz.,

from a distance by a sensation of pain which

recalled

mother

his

Wang

upon

her

bit

own

During the

finger.

Mang's usurpation, A.

D., 25,

when

a state of famine prevailed, he nourished his mother with wild berries, retaining only the unripe

ones for his

her death, while mourning beside her attendants

who exclaimed

to leave the spot,

and

his dwelling

mother had been greatly alarmed,

was heard, he made

in

cr>'

am

Our

!"

(No. 752,

a hunter in the

On

he was called away by

was on

fire

:

but he refused

remained unharmed.

As

his

her lifetime, whenever thunder

p. 226.)

out

:

19.

Huang Hiang,

20.

Kiang She

"Be not

afraid, mother,

illustration depicts

woods who gives him a

in

sustenance.

his duty, after death, to repair to her grave

it

during thunderstorms, and to here

coffin,

that the house

own

I

him meeting

piece of venison.

fanning his father's bed.

conjunction with his wife devoted himself to

waiting upon his aged mother, in order to gratify whose fancy he

went daily a long distance to draw drinking water from a river and to obtain fish for her table.

miracle.

A

This devotedness was rewarded by a

spring burst forth close by his dwelling, and a pair of

CHINESE THOUGHT.

134

carp were daily produced from

it

to supply his mother's wants.

(No.

256, p. 81.)

21.

Wang Ngai

comforting the

spirit

of his mother in a thunder-

storm. 22.

Ting Lan "flourished under the Han dynasty.

After his

A THRONELESS KING AND HIS EMPIRE.

I35

mother's death he preserved a wooden effigy representing her figure, to which he offered the

same forms of respect and duty as he had

One

observed toward his parent during Hfe. absent from home, his neighbor

household

article,

whether the

Hereupon

whereupon

on the features of

to his

and

facts thus

the State." 2;^.

24.

borrow some

to

by the divining-slips reply.

wooden

When

figure.

home he saw an expression

of displeasure

and on learning from

and beat the aggressor

stick

he was apprehended for

this

was

and received a negative

his mother's efiig}-,

what had passed, he took a

tears,

it,

the neighbor angrily struck the

Ting Lan returned

When

Chang Shuh came

his wife inquired

would lend

effig\-

day, while he

his wife

severely.

deed the figure was seen to shed

becoming known he received high honors from

(No. 670,

p.

204.)

-

Meng Sung reaping bamboo shoots for his mother Hwang T'ing-Kien (a celebrated poet of the Sung

performs menial services

in ministering to his parents.

in winter.

dynasty),

(No. 226,

P- 73-)

Some

of the stories seem

silly to

us

:

a pickax

better service in breaking the ice than the

with one's

own body and

would have done

method of thawing

it

up

catching cold; a mosquito-net would have

proved more useful than feeding the insects with the blood of a devoted child,

etc.

Moreover the

sacrifices of children is

stolidity of parents in accepting

with equanimity and as a matter of course

to our sense of propriety nothing short of criminal.

be wise for us whose habits of viz.,

life

suffer

Still, it will

from the opposite extreme,

irreverence for authority or tradition in any form, to recog-

nise that all of

them are pervaded with a noble

parents, which

though exaggerated

ought to command our admiration.

is

spirit

none the

less

of respect for

touching and

THE CHINESE PROBLEM. CHINESE CHARACTERISTICS.

T^HE -*-

Chinese are industrious, modest, easily

They

satisfied,

and meek.

are at a disadvantage in warfare and pohtics; but the

main struggle

for survival will be decided, not by

guns and

"®"

ISLAND IN THE YANGTZE RIVER. matic treaties, but by sociological conditions people will be drawn mercial interests, influence

felt,

we

and

;

and when the Chinese

into the great whirlpool of the world's shall discover that they will

the probability

is

diplo-

com-

soon make their

that their very virtues, their

PAGODA OF PEKING. Characteristic of China as exhibiting the state of decay into public buildings are suffered to fall.

which

CHINESE THOUGHT.

138

and tenacious

frugality

to the white

industrial habits will

man, who kindly

make them obnoxious

offers himself to bear the

burden of

governing the yellow race.

China its

and ores;

in coal

the prairies of Illinois, perhaps

curious; and nationality will be

it

is

more

landscapes are beautiful; its

so;

its

plains are as fertile as

national traditions are

probable that some time the currents of Chinese

and Western

civilisation

opened to Western

will slowly

The

an interesting country.

is

mountains are rich

will

civilisation,

China

be intermingled.

and perhaps the Chinese too

but steadily gain a foothold in the territories of the West.

m

.A.M.

fc.

t J7 mWc m^^^^

"'

'"

^^^mmmt.^

^J:-t--^v,^ jmmmmmamijm^mmm

IMPERIAL PALACE IN THE TIGER MOUNTAINS. It is difficult to

Western

Chinese will social

predict the result, but one thing

civilisation is

and

bound

to upset

is

sure, that while

and revolutionise China, the

in their turn affect the habits, opinions,

racial constitution of

action without reaction.

The

Western

culture.

and the

There

is

entire

never an

Chinese are not pugnacious, they

are not conquerors like the Saxons, but they possess qualities that in the struggle for existence are of greater importance

still,

viz.,

en-

durance, persistence, plodding patience, and industrious habits.

The Rev. R. Morrison was one

of the most prominent Christian

THE CHINESE PROBLEM.

139

missionaries and a close student of Chinese language, literature, history,

His opinion of the Chinese, as given

and customs.

conclusion of his book is

remarkable for

its

A

View

correctness and justice which

in the fact that the statement,

is

though made almost a

best evinced centur}-

THE PAVILION OF THE IMPERIAL PALACE AT PEKING (viz.. in

of

it

1817). might have been written yesterday and not a

would

lose its force.

in the

of China for Philological Purposes,

ago

^"

word

Since the works of Mr. Morrison have

presumably become inaccessible to most of our readers, we deem it

opportune to quote his views in

full.

;

CHINESE THOUGHT.

140

REV. "In China there

which to spirit is

learn.

A

is

R.

MORRISON'S VIEWS.

much

good

to blame,

writer^ has

very different from what

and perhaps something from remarked that the Christian

may

be called the heroic

spirit

THE PAGODA OF THE IMPERIAL PALACE AT PEKING.

it

is

of a

rci^ret

of

more tame,

how

little,

gentle,

and submissive

in this particular,

Europe, and how much we *Arch deacon Paley.

it

cast.

It is

matter of

has moulded the public feeling

yet overvalue a high, proud spirit,

THE CHINESE PROBLEM.

141

with a bold disregard of consequences, and prefer

meek, unaspiring, and humble

to a rational,

it

Nothing can be more un-

spirit.

christian than the stern resentment of insults cherished by Europeans.

"The Chinese

And

with them.

teach contempt of the rude, mstead of fighting

man who unreasonably insults him, whilst he who bears and

the

public opinion against aflFront,

"The Chinese adherence to reason

but

it,

They have no conception

side.

or shooting somebody

else,

and reasonableness of

his

"Even

the

words and

conduct

its

necessar}'.

To make

and prove the truth

actions.

make

the experience of

many

:

"Were

is

the

more

the religious

all

ages that

but granting them their

statement of facts, they never

fail

to prove that

wrong.

when an Eng-

lishman would knock him down, or an Italian stab him.

which

appear

nor are their reasons or premises such

;

Chinese would stand and reason with a man,

less to say

it

reasonable and benevolent on

is

those' whom they oppose are completely in the

"A

to prefer being shot,

the utmost pains to

Europeans would generally admit

own premises and

of that

out the argument, they are not nice about

a strict adherence to truth that

is at

They have found by

occasions.

man

rather than explain

Government

to the people, that

their

and who manifest a bold

right,'

such characters are at great pains to show

still

on their

is

They have

are fond of appealing to reason.

sullen notion of honor, that would lead a

it is

despises the

esteemed.

is

'men of a high-spirited sense of

that

another, has

rational

mode

It is

need-

of proceeding.

and moral writings of Europeans consid-

ered by a person living in China, as a faithful delineation of their character, if

how much would he be mistaken

he formed his opinion from the

daily papers, whilst he

be equally unfair.

by a part only= the Chinese teach,

follies

!

And on

the other hand,

and vices recorded

would form a quite opposite opinion,

We

it

in

the

would

should guard against judging of the whole

The European

student must not consider what

and what they do, as always the same.

Their moral maxims are as ineffectual in regulating their hearts and

conduct as the moral maxims of Christendom are with respect to

CHINESE THOUGHT.

142

Europeans,

knowing what

This,

is

right,

and doing what

can be accounted for only on the principle that depraved, or fallen from

"The

millions of China,

as children of the

blood

all

its

original purity

whom, on

and

human

is

wrong,

nature

is

rectitude.

we must recognise God hath made of one

principle,

same Almighty Father

(

for

nations of men), are rendered by the strong

arm

of power,

exerted by the magistrate, the parent, or guardian, more afraid of

Europeans.

telling truth than

They

are vastly prone to prevari-

THE PAILOO GATE AT AMOI.*

cate, to deceive, to

of true religion

;

lie.

Superstition and idolatry usurp the place

and, Chinese, like the rest of mankind, are in-

clined to be satisfied with external observances, instead of religious

and moral

"The

rectitude. affairs of

whatever to China not

;

Europe are of comparatively no importance

and on the other hand, the

much concern Europeans.

There

exists

affairs of

China do

mutual indifference.

* Pailoo gates are memorial structures built in honor of worthy widows or persons who have distinguished themselves by filial piety or other virtues. Pat means tablet, and loo, any building with an upper story.

THE CHINESE PROBLEM. *The Greeks and Romans were

The

143

the ancestors of Europeans.

scenes of their battles; the situation and antiquities of their

cities;

the birth-place of their poets,

orators, all possess

an acquired interest

historians, in the

minds of those whose But

education has led them to an early acquaintance with them.

would be

difficult for

and

legislators,

it

a Chinese of the best talents and education, to

acquire in the years of manhood, a similar interest.

3^

Jevef^e^.j'

•

4i"ilz, 36, 48, 59.

Geoghegan, Richard H., 86 f. Geomancer's compass, 58. Giles, Herbert A., 17 n., 163. God, shih, 4. Goldziher, 41 n.

38.

Decimal system of numbers, 85. De Groot. See Groot, F. J. de. Dendera, Egyptian zodiac of, 98,

Gordon, General, Great Plan, 46. Great Wall, The 99,

103.

Groot, F.

M.

J.

18.

153.

de, 19 n., 24 n., 25

Destiny, Tablet of, 33-34.

Disk-norm,

Grube, Wilhelm,

See Ursa Major.

Gutzlaff,

169,

154.

171.

58.

Divination, 34 ff.. Outfit for, 35. Diviners, Professional, 55.

Han

Doketism,

Heaven and

Hairdress of the Manchu,

85.

DuBose, Rev. Hampden C, Duodenary cycle, 50, 51.

Herodotus,

172.

earth. 2,

Hexagram, 36. Hindu zodiac,

Mystery

75.

Eight kwa, 20. Elamites, The, 100. Elements, Five, 15, 41 ff. dhists, 42; of Chinese

Hoary

Enmeduranki, Ephod, 2>7> 38, Epiphanius,

2)2)^

of the

Bud-

script, 12.

f.

155, 156.

2.

Huang 53,

Fa, 149.

Ti, the

"Yellow Emperor,"

149-

Ti.

See Huang Ti,

Ideals, Five eternal, 14 in the trigrams, 30,

31-

f.,

17.

Interconnection, 84. Interrelation of elements, 47.

Father of Confucius, K'ung Shu, Feng-Shui, 55 ff.

The

115.

Invention of brush and paper, "It is finished." 119.

four, 27.

Filial piety, 24;

hsiao, 122

Twenty-four, 124 Fishborn, Captain, 18.

ff.

ff.

160,

161.

Hwang

Filials,

149.

Hsiian T'sung, Emperor, 120. Hua T'o, the famous surgeon,

12.

63, 65, 66.

Examinations, Court of, 153. Exchange of thought in prehistoric

Family relations

53.

98.

Hsiian Teh,

"Eternal," typical word,

ten,

to Confucius, 120, 121,

Hommel,

Hsiao, Character, 122

107.

European compass,

Homage

The

129.

Hsia dynasty,

34.

39-

St.,

characters.

Hokusai,

of, 33-34.

45.

Hirth, Friedrich, 66.

;

153.

dynasty, 119, 152, 154.

Ea, Symbol of, 105.

Figures,

n.,

57-

Dipper, The.

days,

The number,

;

rulers, 149.

;

149.

loi n.

J.,

elements, 41 ff.

the, 98.

Cuniform writings,

Darius,

Five, 14

118.

Japan, 168. Jesuit fathers, 79, 81. Justice,

("my sheep"),

9.

4.

28,

INDEX.

Kan Ying Kang Hi.

P'ien,

Maspero,

72>-

Mayan

79, 81.

KaoTsou, the first Han emperor, Keng Niu, the herdsman, 77.

119.

5,

Ko Chow

King, astronomer royal, 81. Krause, Ernst (Carus Sterne), 90 n. a,

93

;

of Nazi ^la-

1

13

Kwa, 26; The K'wan,

115.

10, 127.

inventor of the brush,

T'ien,

151-

Mexican calendar wheel, 89. Middle Ages, Pseudo-sciences of

the,

35-

174.

;

Moor, Edward, 183.

Kvvei Ts'ang, 28.

117,

Missionary Problem,

Mithra, 22 slaying the bull, 97, 98. Mithraic monument, 85.

eight, 20, 28.

Kwan Yiin Ch'ang, 155, 156. Kwang Hsii. Present emperor,

i,

1

n.

Missions, 169.

flf.

46.

Lao Tze,

P., 45, 46, 62,

Milfoil plant, 35.

radah, 92.

K'ung Shu, father of Confucius, K'ung-tze,

W.

Mayers,

Meng

i, 2.

Kudurru, Cap of

100.

calendar, 86, 90.

Maynard, George C, 66

Kepler, 88; on astrolog>', 89.

Knotted cords,

193

168.

Lacouperie, Terrien de, Legge, 113 n., 120.

2,

3,

4.

75.

Morrison, Rev. R., 138 ff. Mother of Confucius, Cheng Tsai, 115. "6. Mothers, The ten, Mystic tablet, 48.

53.

Leibnitz, ^2.

Nao

son of Confucius, 115. Liang i, 25, 26.

National

Lien shan, 28. Li Ki, Book of Ritual,

Net-standard, 58. Nine, the number, 20

Li,

119.

the Great, 53.

Museum

Net-tablet, 58

Washington,

at

f.

Lin, mar^^elous animal, 115, 119

Notched bamboo

Liu An, 47. Liu Pang, 152. Loh, River, 2. Lo-king, 58.

Notes, Five,

Lo Kwan Chung,

Occultism, Chinese, 25 ff. Occultism, The truth of, 112.

Novel,

Lo-pan, 58 fF. Longevity, Star

15.

China's national,

Oceania,

symbol in 19; symbol, Orna-

of,

different styles,

mental use of, 21, Louis XIV, 81. Lu, The state, 113.

19;

22, 24; tablet, 18.

Liin Yu, ("Analects"), 115, 116, 118.

Magic Square,

sticks, 2.

Obedience, Three forms

the author of the ''Three Kingdoms," 162 ,163.

49.

Mallery, Garrick,

3.

"Man," The character, 9 f. Manchu, The, 153. Mandarin's banquet, 164; estate, Entrance to 165; household, 163. Polo, 66.

Marco

Mariner's Compass, 64. Mason, Otis T., 66 n.

66.

ff.

154 of,

ff.

13.

i.

Outfit for divination, 35.

Pagoda

at Peking, 137

;

of palace, 140.

Pailoo gate, 142.

P'an-Ku, 40

f.,

47, 48.

Pan-shih, 58. Paper, Invention of, 4. Paracelsus, 64. Parallelism, 84.

Pavilion at Peking, 139.

Peh Tao, 72. Peking observatory, 76-82;- Pagoda at,

137;

scene

in,

Pavilion 146;

cius at, 114;

Pendants, 122,

at,

139;

Street

Temple of Confu-

Tombs 125.

near, 143.

CHINESE THOUGHT.

194

Persian reverence of the elements,

45.

Shun

Shih, 153.

Philo, 39.

Si Peh, "Chief of the West," 149.

P'ing Ti, Emperor, 120.

Six,

Planets, Five, 15.

South-pointing needle,

M.

Plunket, E.

97

Population, poor,

165.

Ma Ma

Porcelain tower of Nanking, 180.

Sse

Powers, Three,

Hsien, Ssu Ssu Shiang, 27.

Prehistoric

14.

The Exchange

days.

thought in, 2. Primary forms. The two,

Prometheus,

of

T'sien.

66.

118.

Ma

See Ssu

Hsien.

59, ii3n., 117.

Stalks, 35.

Stars,

25.

Personification of, 66

ff.

Steinthal, H., 41 n.

41, 83.

Pseudo-sciences in the Middle Ages,

Sterne,

See Krause,

Carus, pseud.

Ernst.

35-

Pure ones. Three,

Street scene in Peking, 146.

13.

String alphabet,

Quippu,

Sun Chi en, 25.

Relations, Five Cardinal, 15. Reliable,

The Chinese

Religions of China, 166

are,

Roman, calendar tian zodiac,

ff.

;

of,

107.

;

-Egyp-

globe of

ecliptic,

stone,

loi

91

159.

22.

Sung dynasty, 154. Sze-Ma Ch'ien. See Ssu

The

seven, 20.

and Asur,

Sagittarius,

97;

96,

and

Scorpio, 105, 106.

Sapta Ratna,

20.

Saur, Julius,

18.

Ta

Hsiao, 120.

T'ai chih ("grand limit"), 33, 36, 59.

105, 106.

Scorpion-man and scorpion, 106. Script, Ancient forms of, 5-8; Elements of, 12; Styles of, lO-ii. four, 61.

Septuagint, 37. Seven, Enumerations of, 20.

Sexagenary Shantung,

cycle, 59, 60, 81.

113.

See Shih

Hwang Ti.

Shih (God), 4. Shih Hwang Ti, hater of

literature,

Huang

Ti.

5, 150 f. Shintoism, 168.

Shu King, 116.

46.

;

rebellion, 178

ff.

T'ang dynasty, 154. Taoism, 168. Tartar tunic, The, 153. Taurus and the crab, 98. 145-

Scorpio and Sagittarius,

The

Hsien.

Temple of Confucius, 114; of Heaven,

Scarab, symbol of resurrection, 107.

Seasons,

Ma

Tablet of destiny, 33-34Tablet, Mystic, 48.

T'ai Ping, 18, 171

102.

Shun,

Sunday,

175.

Resurrection, Scarab symbol

Sages,

n.

i

Sui-Jen, 41.

I.

Rationalism of Chinese occultism, Recensions of Yih King, 28.

Shi

of, 20.

Spinning damself, 7. Spring and Autumn,

98.

n.,

Enumerations

Ten, canonical books, 21

stems. The,

;

52, 59-

"Three," in kingdoms,

enumerations,

The Story

Throneless king, Ii3ff.

12-14;

of the, 154

ff-

120-121..

;

Tiamat, 40, 83. Tiao Ch'an, the slave girl, 161-162. Tien Teh, of the Tai Ping, 179. Tiger Mountains, Palace in the, 138. Ting, Duke of Lu, 117. Tombs near Peking. 143.

Transmitter, Confucius

a,

115.

Traveling cart, 148. Travels of Confucius, 118. Treasures, Four, 14. Trigrams, Arrangements of,

Family relations

31,

in the, 30, 31.

32;

INDEX. Ts'ang Hieh, inventor of writing, Ts'ao Ts'ao, 159.

2.

Ts'eng, 59. Ts'in djniast}. 150.

Tsou-Yen,

116.

See also 50,

Wu

Wang.

149.

153 n.

Writing, Ancient forms of Chinese, the last Ming, 153.

Twenty-eight constellations, 62. Two-faced centaur on kudurru,

Two

Wan, King,

Wen Ch'ang, 16 n. Wen Wang, 32. 48, Williams, S. Wells,

45.

Tsung Ching,

195

5-8:

Invention

Six forms 104.

Wu

Wang,

of,

2; of Loh, 49;

of, 20.

149.

primar>' forms, 12.

Twelve animals, branches,

Table

50,

22, 49, 50, 51, 51,

no;

59,

no;

hours.

in; mansions, in Chino; The number,

of,

nese characters, 22.

Tze Kung, most devoted admirer of Confucius, 119.

Urim and Thummim, Ursa Major,

20, 60,

25,

70

36

fF.

flF.,

83.

Yahveh, 38. Yang and Yin, 12, 26 ff., 34, 37, 40. Yangtze River, Island in the, 136. Yao. Emperor, 116, 127, 130. Yellow peril, 181 ff. Yih, The, 25 ff., 34, 48. Yih King, Book of Changes, 26, 31, 32, 36, 37, 55, 116, n7. 149; Recensions of, 28.

Yin.

Ymir, Vega, The

See Yang. 40.

star, 77.

Zimmem, Waddell, 48

n.

Wallenstein's horoscope, 88.

Zodiac, 50

33 ;

n.

Names

of the, 95.

Zodiacs of different Nations, 84

ff.

on the experiments Plant Breeding Comments BURBANK & NILSSON. By

of

Hugo DeVries, Professor of Botany in the University of Amsterdam. 351. 114 Illustrations. Printed on fine enamel paper. Cloth, Pages, XIII (7s. 6d. net.) gilt top, $1.50 net; §1.70 postpaid.

+

Under the influence of the work of Nilsson, Burbank, and others, the principle of selection has, of late, changed its meaning in practice in the same sense in which it is changing its significance in science by the adoption of tlie theory of an origin of species by means of sudden mutations. The method of slow improvement of agricultural varieties by repeated selection is losing its reliability and is being supplanted by the discovery of the high practical value of the elementary species, which may be isolated by a single choice. The appreciation of this principle will, no doubt, soon change the whole aspect of agricultural plant breeding. the scientific and arbitrary combination of definite characters. It unit-characters; it is only the combination of such that are new. From this point of view the results of Burbank and others wholly agree with the theory of mutation, which is founded on the principle of the unit-characters.

Hybridization

does not produce

is

new

This far-reaching agreement between science and practice is to become a basis for the further development of practical breeding as well as of the doctrine of evolution. To give proof of this assertion is the main aim of these Essays.

The results of Nilsson have been published only in the Swedish language; those of Burbank have not been described by himself. Prof. DeVries's arguments for the theoryof mutation have been embodied in a German book, "Die Mutationstheorie" (2 vols. Leipsic, Vat & Co.), and in lectures given at the University of California in the summer of 1904, published under the title of "Species and Varieties; their Origin by Mutation." A short review of them will be found in the first chapter of these Essays. Some of them have been made use of in the delivering of lectures at the Universities of California and of Chicago during the summer of 1906 and of addresses before various audiences during my visit to the United States on that occasion. In one of them ( II. D.), the main contents have been incorporated of a paper read before the American Philosophical Society at their meeting in honor of the bicentennary of the birth of their founder, Benjamin Franklin, April, 1906.

THE OPEN COURT PUBLISHING

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Space and Geometry in the Light ot Physiological,

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Physical Inquiry.

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found researches have gained for him an authoritative and commanding position. "While in most works on the foundations of geometry one point of view only is emphasized be it that of logic, epistemology, psychology, history, or the formal technology of the science here light is shed upon the subject from all points of view combined, and the different sources from which the many divergent forms that the science of space has historically assumed, are thus shown forth with a distinctness and precision that in suggestiveness at least leave little to be desired. Any reader who possesses a slight knowledge of mathematics may derive from these essays a very adequate idea of the abstruse yet important researches of meta-

—

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Everyone famihar with the history of German Philosophy recognizes the importance of Fichte's position in its development. His idealism was the best exposition of the logical outcome of Kant's system in one of its principal aspects, while it was But the intrinsic value of Fichte's also the natural precurs r of Hegel's philosophy. writings have too often been overlooked. His lofty ethical tone, the keenness of his mental vision and the purity of his style render his works a stimulus and a source of satisfacOf all his many books, that best adapted to excite an tion to every intelligent reader. interest in his philosophic thought is the Vocation of Man, which contains many of his most fruitful ideas and is an excellent example of the spirit and method of his teaching.

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Paul Carus, the author of The Rise of Man, a new book along anthropological upholds the divinity of man from the standpoint of evolution. He discusses the anthropoid apes, the relics of primitive man, especially the Neanderthal man and the ape-man of DuBois, and concludes with a protest against Huxley, claiming that man has risen to a higher level not by cunning and ferocity, but on the contrary by virtue of his

lines,

nobler qualities.

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The Sermons

of

a Buddhist Abbot.

'

some Addresses on

Religious Subjects by the Rt. Rev. Soyen Shaku, Abbot of Engakuji and Translated by Daisetz Teitaro Suzuki. Kenchoji, Kamakura, Japan. Pp.218. Cloth. $1.00 net. (4s.6d.net.)

The Sermons of a Buddhist Abbot, which were delivered by the Rt. Rev. Soyen Shaku, during the author's visit to this country in 1905-1906, and have been collected and translated and edited by his interpreter and friend, Mr. Daisetz Teitaro Suzuki,

prove fascinating to those who are interested in the comparative study of religion as ^yell as in the development of Eastern Asia. Here we have a Buddhist Abbot holding a high position in one of the most orthodox sects of Japan, discoursing on problems of ethics and philosophy with an intelligence and grasp of the subject which would be rare even in a Christian prelate. will

The Praise

of Hypocrisy. An Essay in Casuistry. By G. T. Knight, D. D,, Professor of Christian Theology in Tufts College Divinity School. 1906. Pp. 86. 50c net. "The Praise of H\-pocrisy"

is an essay based on the public confessions of h\-pocrisy of religion have made in these days, and on the defenses they have put forth in support of the practice of deceit. Not that the sects now accuse each other of insincerity, nor that the scoffer vents his disgust for all religion, but that good men (as all must regard them) in high standing' as church members have accused them-

that

many champions

selves.

By exhibiting the implications and tendencies of the ethics thus professed and defended, and by sharp comment on the same, the author of this essay designs to arouse the conscience of the church, to sting it into activity in a region of life where its proper functions have ceased. This is not an attack on the church, nor even a mere criticism it is the language of righteous indignation hopefully summoning the church to be honest with itself, to be loval and faithful to its master. ;

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Essay on the Creative Imagination. By Prof. Th. Translated from the French by A. H. N. Baron, Fellow in Clark University. " 1906. Ribot.

Cloth, gilt top. net.

Pp. 357.

$1.75

(7s. 6d. net.)

Imagination is not the possession only of the inspired few, but is a function of the mind common to all men in some degree and mankind has displayed as much imagination in practical life as in its more emotional phases in mech;

—

anical, military, industrial, and commercial xnventions, in religious, and political institutions as well as in the sculpture,

painting, poetry and song. This is the central thought in the new book of Th. Ribot, the well-known psychologist, modestly entitled An Essay on the Creative Imagination. It is a classical exposition of a branch of psychology which has often been discussed, but perhaps never before in a

thoroughly scientific manner. Although the purely reproductive imagination has been studied with considerable enthusiasm from time to time, the creative or constructive variety has been generally neglected and is popularly supposed to be confined within the limits of esthetic creation.

Our

Cllildren*

Teachers.

Hints from Practical Experience for Parents and (4s. 6d. net.) Paul Carus. Pp. 207. $1.00 net. book Our Children, Paul Carus offers a unique contribution to peda-

By

In the little gogical literature. Without any theoretical pretensions it is a strong defense for the rights of the child, dealing with the responsibilities of parenthood, and with the first inculcation of fundamental ethics in the child mind and the true principles of correction and guidance. Each detail is forcefully illustrated by informal incidents from the author's experience with his own children, and his suggestions will prove of the greatest possible value to young mothers and kindergartners. Hints as to the first acquaintance with all branches of knowledge are touched upon mathematics, natural sciences, foreign languages, etc. and practical wisdom in regard to the treatment of money, hygiene, and similar problems.

—

Yin

—

Wen,

Cllill The Tract of the Quiet Way. With Extracts from Translated by Teitaro Suzuki and Dr. Paul the Chinese commentary. Carus. 1906. Pp. 48. 25c net.

This is a collection of moral injunctions which, among the Chinese is second perhaps only to the Kan-Ying P'ien in popularity, and yet so far as is known to the publishers this is the first translation that has been made into any Occidental language. It is now issued as a companion to the T'ai-Shang Kan-Ying P'ien, although it does not contain either a facsimile of the text or its verbatim translation. The original consists of the short tract itself which is here presented, of glosses added by commentators, which form a larger part of the book, and finally a number of stories similar to those appended to the Kan-Ying P'ien, which last, however, it has not seemed worth while to include in this version. The tran.slator's notes are of value in justifying certain readings and explaining allusions, and the book is provided with an indcx^ The frontispiece, an artistic outline drawing by Shen Chin-Ching, represents Wen Ch ang, one of the highest divinities of China, revealing himself to the author of the tract. The motive of the tract is that of practical morality. The maxuns give definite instructions in regard to details of man's relation to society, besides more general ,commands of universal ethical significance, such as "Live in concord," "Forgive malice, and "Do not assert with your mouth what your heart denies."

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Tai-Shang Kan-Ying P'iCn,

Treatise of the Exalted One on Response and Retribution. Translated from the Chinese by Teitaro Suzuki and Dr. Paul Carus. Containing Chinese Text, Verbatim Translation, Explanatory Notes and Moral Tales. Edited by Dr. Paul Carus. 16

plates.

Pp. 135.

The book

1906.

Boards, Toe net.

contains a critical and descriptive introduction, and the entire Chinese

and

distinct characters with the verbatim translation of each page arranged on the opposite page in corresponding vertical columns. This feature makes the book a valuable addition to the number of Chinese-English text-books already available. The text is a facsimile reproduction from a collection of Chinese texts made in Japan by Chinese scribes. After the Chinese text follows the English translation giving references to the corresponding characters in the Chinese original, as well as to the explanatory notes immediately following the English version. These are very full and explain the significance of allusions in the Treatise and compare different translations of disputed passages. This is the first translation into English directly from the Chinese original, though it was rendered into French by Stanislas Julien, and from his French edition into English by Douglas. A number of illustrative stories are appended in all the editions of the original, but the selection of these stories seems to vary in the different editions. They are very inferior in intrinsic value to the Treatise itself, and so are represented here only by extracts translated in part directly from the Chinese edition and in part through the French of Julien, but many are illustrated by reproductions of the Chinese pictures from the original edition. The frontispiece is a modern interpretation by Keichyu Yamada of Lao Tze, the great Oriental philosopher, 'The Exalted One" to whom the

text in large

authorship of this Treatise

is

ascribed.

Spinoza and Religion, a study of Spinoza's Metaphysics and of his particular utterances in regard

to religion, with a

view to determining

the significance of his thought for religion and incidentally his personal attitude toward it. By Elmer Ellsworth

Powell, A. M., Ph. D., Professor of

Philosophy in Miami University. 1906. Pp.

xi,

344.

$1.50 net.

(7s. 6d.)

Spinoza has been regarded for centuries most radical philosopher, yet he had a reverential attitude toward religion and prominent thinkers such as Goethe looked up to him as their teacher in both metaphysics and religion. Professor E. E. Powell, of Miami University, as the

has been great need to have Spinoza's philosophy and attitude toward religion set forth by a competent hand, and, acfeels that there

cordingh', he has undertaken the task with a real love of his subject, and has indeed ac-

complished

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Aristotle

on His Prede-

cessors*

Being the first book of his metaph3'sics. Translated from the text of Christ, with introduction and notes. By A. E. Taylor, M. A., Fellow of Merton College, Oxford; Frothingham Professor of Philosophy in McGill University, Montreal. Pp. 160. Cloth, 75c net. Paper, 35c postpaid. This book

_

.

,

.

.

Considenng the importance of the book, it to have been made smce the publication of

is

will

be welcome

to

all

teachers of philosophy, for it is a translation made by a competent hand of the most important essay on the history of Greek thought down to Aristotle, written by Aristotle himself. The original served this great master with his unprecedented encyclopedic knowledge as an introduction to his Metaphysics; but it is quite apart from the rest of that work, forming an independent essay in itself, and will remain forever the main source ofourinformation on the predecessors of Aristotle. strange that no translation of it appears

that by

The

Bekker

in 183 1.

present translation has been made from the latest and most critical Greek text available, the second edition of W. Christ, and pains have been taken not only to reproduce It in readable English, but also to indicate the exact wav in which the translator understands every word and clause of the Greek. He has further noted all the important divergencies between the readings of Christ's text and the editions of Zellar and Bonitz, the two chief modern German exponents of Aristotelianism. Not the least advantage of the present translation is the incorporation of the translator's own work and thought. He has done his best, within the limited space he has allowed himself for explanations, to provide the student with ample means of judging for himself in the light of the most recent researches in Greek philosophical literature, the value of Aristotle's account of previo us thought as a piece of historical criticism.

Zaratliuslitra, Pliilo, tlie Achaemenids A Treatise Upon the Antiquity and Influence of the

and

Israel.

Avesta. By Dr. Lawrence H. Mills, Professor of Zend Philology in the University of Oxford. 1906. Pp. 460. Cloth, gilt top. $4.00 net. Professor Lawrence H. Mills, the great Zendavesta scholar of Oxford, England, has

devoted his special attention to an investigation and comparison of the relations that obtain between our own religion, Christianity including its sources in the Old Testament scriptures and the Zendavesta, offering the results of his labors in a new book that is now being published by The Open Court Publishing Company, under the title, "Zarathushtra, Philo, the Achaemenids and Israel, a Treatise upon the Antiquity and Influence of the Avesta." need scarcely add that this subject is of vital importance in theology, for the influence of Persia on Israel and also on the foundation of the Christian faith has been paramount, and a proper knowledge of its significance is indispensable for a comprehension of the origin of our faith.

—

—

We

DaDel anO logical

lIlDle* Three Lectures on the Significance of AssyrioResearch for Religion, Embodying the most important Criticisms

and the Author's Replies. By Dr. Friedrich Delitzsch, Professor of Assyriology in the University of Berlin. Translated from the German. Pro1906. fusely illustrated. Pp. xv, 240. $1.00 net.

A new edition of "Babel and Bible," comprising the first, second and third lectures by Dr. Friedrich Delitzsch, complete with discussions and the author's replies, has been published by The Open Court Publishing Company, making a stately volume of 255 pages.

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The Story •'

By Paul Cams.

80

Boards, Jl.OO net.

Samson

of

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