148 
mark upon it. Such being the case, it ought , to ^ mpossiUe 
for us to discover any abstract conceptions of a deity during 
that period, or, at all events, any which connect a Supernatural 
Being with the principles of religious morali y. ^ 
in Shoo-king, the second of the Chinese sacred « 
Confucius remodelled out of older documents ^ slon J s “ ad 
no less than thirty-eight times to some great Power 
palled Shana-te which means August or Sovereign • 
Moreover, as there depicted, this Shang-te has heaven y c les 
underneath him, who are presments of beaver. “ d a he 
the sea; and the people are enjoined to w ^ 
Sovereign Lord of Heaven. In opposition to this statement n 
S SXt tk. modern Chin.,. r.g.rd <h. »-£<« » * "*»« 
for the mere material heaven, which they worship as a ^md ot 
animated deity. That fact, however, furnishes no just a Bp. m fr 
as to the correct interpretation of what ta ^ S ^ ^ 
edition of the ancient Shocking, and still iess as to what its 
original principles consisted in. Indeed, the language of that 
work leaves it almost impossible for us to regard , Steffi as 
mere “anima mundi,” ever giving the processes of ‘nature, and 
ilo ith.r sacrifices were f Srted t 
“.S’pSS, i high measure of “ d £ 
less principle. And it is quite as much at vauance with ^ 
John Lubbock’s theory, which makes the belief in a Suprem 
Personal Deity impossible before an age of Woktiy. 
12 Nor is this the only testimony as to the contents ot ttm 
Shoo-king, and the doctrine of Confucius ; for Bdkmy, m his. 
History of all Religions, % quotes one part of the . S * 00 '"^ 
which there is the following significant description o 
Independent Almighty, a Being who knows all things ; the secrets of the 
heart not hidden from Him. 
In which few words, you will observe are comprehended the 
perfections of the one Supreme Deity. To the same effe P 
Confucius : — .« • „ . 
Heaven has not two suns ; earth has not two kings ; a am y a 
* Hardwick’s Christ and other Masters , Part Ill^V. 39^ 
t Idem, pp. 37 — 39. 
