University of Virginia Library

CHAPTER XX.

On the Sun (Shuo-jih).

The Literati say that the sun, when he becomes visible in
the morning, comes forth from darkness, and that, when he disappears
in the evening, he re-enters darkness. The Yin fluid of
darkness is obscure, they say, therefore the sun disappears in it,
and becomes invisible.

In reality the sun neither leaves nor re-enters darkness, but
how can we prove that?

Night is darkness; its fluid is also obscure.[1] But if a fire is
made during the night, its light is not extinguished by the night.
The darkness of night is the darkness of the north. The setting
sun, which rises in the morning, is the kindled fire. The light of
a fire, kindled at night-time, is not extinguished, that shows that,
when the sun sets in the evening, a fluid[2] cannot be the cause of
his disappearance.

Observing the sun-rise and the sun-set in winter, we remark
that, in the morning, he rises in the south-east, and, in the evening,
he sets in the south-west. The south-east and the south-west are
not the region of the Yin or darkness.[3] How then can it be said
that the sun proceeds from and reverts to darkness? Furthermore,
the stars notwithstanding their smallness remain visible, and the
sun is extinguished in spite of his greatness? The reasoning of
the scholars of to-day is thoughtless and shallow.

They again say that the shortness of the days in winter, and
their length in summer are also brought about by the Yin and the
Yang. In summer, the Yang fluid abounds, and the Yin fluid falls
short. The Yang fluid shines with the same splendour as the sun.
Consequently, when the sun comes forth, there is nothing to obscure
him. In winter, the Yin fluid is dusky, and overshadows

the sun-light. Therefore, although the sun rises, he remains dark
and invisible. Thus in winter the days are short. The Yin is
paramount, and the Yang is scarce, just the reverse of what takes
place in summer.

However, if we consider the question seriously, we will find
that the Yin and the Yang are not responsible for the length or
the shortness of the days. This is made evident by the northern
stars. The Yin of the north is the Yin of the sun. The Yin of
the north does not overshadow the sparkling of the stars, why
then should the Yin in winter obfuscate the brightness of the sun?
Hence those who speak about the Yin and the Yang miss the truth.

As a matter of fact, in summer the sun stands in Gemini, in
winter in Aquila.[4] Aquila is far from the pole, therefore the curve
described by the sun is short. Gemini being near the pole, the
solar curve is long then. In summer the sun proceeds northwards
as far as Gemini, in winter southwards as far as Aquila. Therefore
the extreme solar points in winter and summer are called
"winter" and "summer limit."[5] Because in spring and autumn
those extremes are not reached, one speaks of "vernal" and
"autumnal division."[6]

Some people hold that in summer, when the Yang fluid
abounds, it is in the south, and that in consequence heaven rises
and becomes high. In winter the Yang fluid decays, and heaven
sinks down, and becomes depressed. When heaven is high, the
course of the sun increases in length, and the days are lengthened;
when heaven is low, the solar curve decreases, and the days are
short.

Now, if owing to the exuberance of the solar Yang fluid,
heaven rises in the south, and the course of the sun is lengthened,
the same increase ought to take place in regard to the moon. In
summer, when the days are long, the sun rises in the north-east,
but the moon in the south-east. In winter, when the days are
short, the sun rises in the south-east, whereas the moon rises in
the north-east. If in summer heaven were raised in the south,
sun and moon ought equally to rise in the north-east, and, if in
winter heaven were lowered, sun and moon should both rise in
the south-east. It results from this, that in summer heaven does

not rise in the south, and that in winter it is not depressed. On
the contrary, in summer, when the days are long, the stars from
which the sun rises are in the north, and in winter, when the
days are short, these stars are in the south.

The following question may be raised. In summer, in the
fifth moon, when the days are long, the sun stands in Gemini,
which are near the pole, therefore the course of the sun is long.
Now, we see that in the fifth moon the sun rises in the sign Yin[7]
and sets in Hsü.[8] The solar curve being so long and far from
men, how is it that we see the sun rise in Yin and set in Hsü?
When the sun stands in Gemini, he is very near to men. Gemini
are near the pole, hence, when the pole turns round, they ought
to remain always visible.[9] Provided that Gemini are by the side
of the pole, ought we not to have no night, but continuous day?[10]

Some scholars assert that sun and moon have nine different
courses, therefore, they say, the sun in his course is near or far,
and day and night are long or short.—However, in the fifth month
day-time makes up 11/16 and night-time 5/16′, and in the sixth month
the day is 10/16 and the night 6/16. From the sixth month to the
eleventh month every month the day decreases by 1/16. That means
that to the course of the sun every month 1/16 is added. In the
lapse of a year the sun takes 16 different courses on heaven and
not 9 only.

Another idea is that heaven is high in the south and depressed
in the north. When the sun rises into the higher region, he becomes
visible, and when he sets into the lower one, he disappears.
Heaven is believed to be like a reclining umbrella, which is shown
by the fact that the pole, as seen from us, is in the north. The
pole is the centre of the world. Since it is north from us, heaven
must evidently resemble a reclining umbrella.

If to illustrate the shining of the sun the analogy of a reclining
umbrella be used, heaven must really have the shape of an umbrella.
The polar star in the north of the upper part would correspond
to the top of the umbrella, the south in the lower part
would be like the stick of the umbrella, but where would that
be? An umbrella reclining on the earth cannot turn round, but
raise it straight, and it rotates. Now, provided that heaven revolves,

its northern edge cannot touch the earth, for how could it revolve,
if it knocked against the earth? We see from this that heaven
cannot be shaped like a reclining umbrella, and that the sun rising
or setting does not follow the elevation, and the depression of
heaven.

Some people maintain that the northern edge of heaven sinks
down into the earth, and that the sun following heaven enters
into the earth. The earth being massive, obscures him, so that
men cannot see him. But heaven and earth are husband and wife.
They unite in one body, heaven is in earth, and earth joined to
heaven. Their fluids mix and produce things. The north is Yin.
When both are coupled, and their fluids mingle, it is in the north
therefore,[11] but does heaven revolve in the earth? If not, the earth
in the north would be depressed,[12] and not even.

Let us suppose that heaven really is revolving in the earth.
On digging up the earth ten feet deep we find springs. Does then
heaven revolving in the earth plunge into the water, and then
come out again? If the north were depressed and not level, the
Nine Streams[13] ought to flow north without ever filling it up. In
reality heaven does not revolve in the earth, nor does the sun
become obscured, because he follows heaven. Heaven is quite as
level as earth, and the sun rises, and sets, being turned round
along with heaven.

Heaven appears to us in the shape of a bowl turned upside
down. Therefore the sun rising and setting looks like coming from
and entering into the earth. When the sun rises, he is near, when
he sets, he is far, and becomes invisible, hence the term setting or
entering. When in his rotation the sun appears in the east, he is
near, hence we say that he is rising or coming out. But what
proof have we? If you attach a moonlight pearl to the bow over
a cart, and turn the cart round, the pearl will also turn.

To men heaven and earth seem to unite at a distance of no
more than ten Li. That is the effect of the distance, for they do
not come together in fact. When we behold the sun setting, he
does not set either, it is also the distance. At the time, when the
sun sets in the west, the people living there will perhaps say that
he is culminating, and looking from the point, where the sun is
setting, eastward to our world, heaven and earth may appear to

the beholder joined together. Our world is in the south,[14] therefore
the sun rises in the east, and disappears in the northern regions.[15]
If the sun rose in the north, he would set in the south,[16] for everywhere,
what is near seems to rise, and what is far, to set. In reality
there is no setting, but it is the distance.

If standing on the shore of a big lake, you look out to its
limits in the four directions, they are blended with heaven. As a
matter of fact, they are not blended, but the distance gives this
impression. Through distance the sun seems setting, and through
distance the lake seems to be blended with heaven. It is the same
in both cases. The lake is bordered by land, but we do not see
it, for to the observer it looks, as if it were blended[17] with heaven.
The sun also looks like setting. All this is brought about by distance.

The height of Mount T`ai equals that of heaven, and is lost
in the clouds, yet from a distance of one hundred Li the mountain
does not appear as big as a clod of earth. At a distance of one
hundred Li Mount T`ai disappears, how much more the sun, whose
distance from us is counted by ten thousands of Li! The example
of the T`ai-shan gives an explanation.

Let a man take a big torch, and walk at night on a level
road, where there are no gaps. He will not have walked to a
distance of one Li from us, before the light of the fire is gone out.[18]
It does not go out, it is the distance. In the same manner the sun
revolving westward and disappearing does not set.[19]

The following question may be asked:—Heaven is level as
much as the earth. Now, looking up to heaven and regarding the
movements of the sun and the moon, it seems as though heaven
were high in the south and low in the north.[20] How is that to
be explained?

The answer is this:—Our actual world[21] is lying in the southeast.
Seen from below, heaven looks, as if it were elevated, and
the courses of the sun and the moon are south of us. Now, our
world lies beneath the courses of the sun and the moon, therefore
it seems to us, as if in their motions they rose in the south, and
descended in the north. How shall we account for that?

If heaven were elevated in the south, the southern stars should
be elevated likewise. However, we see them going down. Is then
heaven again depressed in the south? The celestial bodies which
are near appear high, those which are distant, low. To people
north of the pole it seems high, and the south they regard as
low. The same holds good for the regions east and west of the
pole. All regard as high, what is near, and as low, what is far
from them.

He who from beneath the Northern Passes[22] looks up, sees the
polar constellation above him. The north of the Hsiung-nu is the
border-land of the earth. Seen in the north, heaven still appears
high in the north and low in the south, and sun and moon in
their courses ascend heaven there also. For a man standing on
Mount T`ai it is high, whereas ten Li from its foot it appears low.
The height of heaven is like that of Mount T`ai as seen by men.

The four quarters and the centre, which are level, are of the
same height, if, therefore, heaven seems to be depressed at the four
cardinal points, this must be an illusion caused by the distance.
Heaven does not only seem depressed there, but joined to the earth.

Some savants hold that at sunrise and sunset, in the morning
and in the evening, the sun is near, and that while in the zenith
he is far away. Conversely, others maintain that the sun in the
zenith is near, whereas at sunrise and sunset he is a long way
off. Those who believe that the sun is near, when he rises or sets,
and far off, when he culminates, have remarked the large size of
the sun rising or setting, and his smallness at noon. We find that
things are large, when they are near us, and small, when seen from
a distance. Therefore the rising and setting sun is considered to
be near, and the sun in the zenith to be far distant. Those who
believe that at sunrise and sunset the sun is far off, and at noon
near us, have on the other hand made the observation that at noon
the sun is warm, and that he is cool, while rising or setting. When
a fire comes near us, we feel hot, whereas, when it is at a distance,

we feel cold. Hence the idea that the sun at noon is near, while
he is at a distance, when he is rising or setting.[23]

Both views are well-founded, and it has not yet been ascertained,
which is right, and which is wrong. If we consider the
question seriously, we arrive at the conclusion that the sun in the
zenith is near, and at sunrise and sunset far off, as the following
experiment will show. Place a pole upright in a room. The room
is 30 feet high. The pole placed vertically under the roof-beam
knocks against the latter above, and reaches to the bottom below.
The beam then is 30 feet distant from the bottom. When the pole
is inclined a little sidewards, its top diverges sidewards, and cannot
touch the beam anymore, because the distance from the bottom is
more than 30 feet.

When the sun is culminating, he just reaches the highest
point on heaven, exactly like the pole standing upright so, that
the distance from the bottom measures 30 feet. The sun rising or
setting is deflected to our right or left like the pole inclining to
one side, whereby the distance from the bottom exceeds 30 feet.
We learn from this that the sun in the zenith is near, and the
rising or setting sun more distant.

Let again a man be seated in the central hall of a house,
and another walk on its roof. When he has reached the centre
of the house, he is just above the man seated, and the distance
from the man on the roof to the man sitting in the house, is
30 feet. When he is at the eastern or the western corner of the
roof, his distance from the man in the house is greater than 30 feet.

The sun in the zenith is like the man standing in the middle
of the roof, when the sun is just rising or setting, he resembles
the man at the eastern or western corner. The sun in the zenith
is near us, therefore warm, at the time of his rising or setting, he
is far, and consequently cool. However, when the sun stands in
the zenith, he is small, whereas at sunrise and sunset he is large.
That is because, when the sun is culminating, the brightness of
daylight[24] makes him appear small, and when the sun is rising or
setting, daylight is fading, and he looks larger in consequence. In
the same manner a fire looks small at day-time, but big at night.
What is shown by fire, can be proved by the stars also. The stars

are not visible during the day, because the brightness of the day
eclipses them. At night there is no light, and the stars become
visible. Now the sun and the moon are stars. When the sun approaches
the horizon, and is about to set, his light fades, and he
appears bigger.

The scholars argue that in the morning the sun rises from
Fu Sang,[25] and in the evening sets in Hsi Liu.[26] Fu Sang is the
eastern region, Hsi Liu the western desert, both are the confines
of heaven and earth, and the places where the sun and the moon
use to rise and set.

I beg to put the following question:—Every year in the second
and the eighth months the sun rises exactly in the east, and
sets exactly in the west.[27] We might say then that the sun rises
in Fu Sang, and sets in Hsi Liu. But in summer, when the days
are long, the sun rises in the north-east, and sets in the northwest.[28]
In winter, when the days are short, the sun rises in the
south-east and sets in the south-west. In winter and summer rising
and setting take place in four different corners. In which place
exactly are Fu Sang and Hsi Liu situated then? The above statement,
therefore, is true for spring and autumn, but not for winter
and summer. Yet, after all, the sun does not rise in Fu Sang nor
set in Hsi Liu for the reason that he revolves with heaven and is
visible, when near, and invisible, when far off. While he is in
Fu Sang or Hsi Liu, the people there, from their standpoint, will
say that the sun is in the zenith. At other times it may appear
from Fu Sang and Hsi Liu, as though the sun were rising or setting.
When he is above people's heads, they call it noon, when
he is on one side, they call it morning or evening. How can the
sun under these circumstances rise in Fu Sang, and set in Hsi Liu?

The Literati again assert that heaven is revolving from right
to left,[29] and that the sun and the moon in their courses are not
attached to heaven, but have each their own movement. It might
be objected that, in case the sun and the moon had their proper
movements, and were not attached to heaven, the sun would proceed
one degree, and the moon thirteen. After their rise, both ought
to go on and turn from west to east, how is it that nevertheless

they commence to turn westward? They are attached to heaven,
and follow its movements during the four seasons. Their movement
may be compared to that of ants crawling on a rolling mill-stone.
The movements of the sun and the moon are slow, whereas heaven
moves very fast. Heaven carries the sun and the moon along with
it, therefore they really move eastward,[30] but are turned westward.

Perhaps the following question might be raised:—The sun,
the moon, and heaven have their movement each, but the number
of degrees which they traverse is not the same. To what can their
velocity be compared, if referred to the things of this world?

I would reply that heaven makes one circumvolution every
day. The sun moves on one degree equal to 2,000 Li, of which
he makes 1,000 during the day-time and 1,000 during the night.
The unicorn[31] also runs 1,000 Li during the day, therefore the
speed of the sun is very much like the pace of the unicorn.

The moon moves on 13 degrees. 10 degrees being equal to
20,000 Li, and 3 degrees to 6,000, the distance made by the moon
in one day and one night is 26,000 Li, which is like the flight of
a wild duck.

Since heaven turns round 365 degrees, the multiplication gives
730,000 Li. This movement is very fast, and there is nothing like
it. It can be compared to the rotation of a potter's wheel or the
speed of an arrow, shot from a cross-bow.

But although the rotation of heaven be so very fast, it appears
to us slow, because heaven is so high, and far away, for
distant objects in motion look motionless, and things shifting their
place, stationary, as the following observation will show. If any
body is on board a ship, sailing with the wind, in a river or on
sea, her speed is fast, while she is near the shore, and slow, while
she is far off. The ship's real speed remains the same, its quickness
or slowness merely depending on the distance from which she
is seen.

When we look up to heaven, its movement does not appear
as quick as that of the unicorn. With the sun over it the unicorn
hastens on, but when darkness falls, the sun is in front, why?

Because the unicorn is near, whereas the sun is far. Distance
conveys the impression of slowness, and proximity that of speed:
If a journy extends over 60,000 Li, it is difficult to form an adequate
idea of the real movement.

The Literati assert that the sun moves one degree, and heaven
365 during one day and one night, that heaven turns to the left,
and the sun and the moon to the right, and that they meet heaven.

The following question may be asked:—The movements of
the sun and the moon depend on heaven, they move, attached to
heaven, not straight on. How shall we describe it? The Yiking
says:—"The sun, the moon, and the stars rely on heaven. Fruits,
grasses, and trees rely on earth."[32] Relying means that they are
attached. The movement attached to heaven is like that of men
walking round on the earth. The simile is like that of the ants
crawling on the rolling mill-stone.

There is the question:—How do we know that the sun does
not detach himself from heaven, nor move straight on independently?
If the sun could do so, he ought to turn eastward of himself, and
not share heaven's movement to the west. The movement of the
moon is the same as that of the sun, both being attached to heaven.
This is proved by a comparison with the clouds.

The clouds are not attached to heaven, they always remain
in their place. Provided the sun and the moon were not attached
to heaven, we would expect them to keep their places likewise.
From this it is evident that the sun's movement is connected with
that of heaven.

Another question arises:—The sun is fire. On earth fire does
not move, why then does the sun move on heaven?

The fluid attached to heaven has motion, that attached to
the earth has not. If fire be attached to the earth, the earth does
not move, consequently the fire does not move either.

Some one might object, how could water move, if the fluid
attached to earth had no motion. The reply is that the water

flows eastward into the ocean, because the north-western region is
high, and the south-eastern low. It is the nature of water to seek
the low places, whereas fire will rise. If the earth were not high
in the west, the water would not run eastward either.

We will have to meet another objection as to how men, being
attached to the earth, can move, if the fluid attached to the earth
is motionless.

Human actions and desires all have an aim. Since purpose
is at the root of human nature, man works and strives.

The ancients were plain and simple-minded. Though on the
frontier of a neighbouring country they heard the cocks crow and
the dogs bark, they never had any intercourse with that country.

Somebody will ask perhaps, why the stars do not move, if
the fluid attached to heaven is in motion. I reply that the stars
are fixed in heaven. Heaven moves, and since they are turned
round along with heaven, they move also.

An opponent might urge that human nature is based on purpose,
and therefore acts, but how could heaven move, since its
principle is absence of purpose?—Heaven's movement consists in
the spontaneous emission of fluid. The fluid being emitted, things
are produced of themselves, but the fluid is not emitted on purpose,
in order to produce things. Without movement the fluid cannot
be emitted, and unless the fluid be emitted, things cannot be
created. It is different from the movement of man. The movements
of the sun, the moon, and the five planets all consist in the
emission of fluid.

The Literati hold that there is a three-legged raven in the sun,
and a hare and a toad in the moon. However, the sun is the
heavenly fire which does not differ from the fire on earth. In the
fire on earth there are no living beings, how could there be a raven
in the heavenly fire? There are no living creatures in the fire,
when they enter it, they are burnt to death. How could a raven
remain unscathed?

The moon is water.[33] There are living beings in the water,
but not hares or toads. When a hare or a toad remain long in
the water, they inevitably die. The sun and the moon are attached
to heaven just as shells and oysters swim in the deep, evidently

because they belong to the same fluid. Are perhaps that what we
call a hare and a toad, shells or oysters?

And let us ask the Literati whether the raven, the hare, and
the toad are living or dead. If they be dead, and remain for a
long time in the sun and the moon, they must become charred,
decay and putrefy. If they be alive, where are they at the time
of a total eclipse of the sun or, when on the last day of a month
the moon totally disappears?

The raven, the hare, and the toad must be the fluid of the
sun and the moon, as the intestines of man, or the heart, and backbone
of animals are the fluid of these creatures. It is still possible
to examine the moon, but, when we look at the sun, our eyes are
dazzled, and we cannot make out what fluid really pervades the
sun, yet we should be able to distinguish an object in the sun,
and call it a raven? In fact, we cannot see the entire body of a
raven, and we should remark that it has three legs? This is certainly
not true.

Moreover, we hear the Literati speak of many animals, why
then is there only one raven in the sun, and one hare and a toad
in the moon?

The savants maintain that the eclipse of the sun is caused
by the moon. They have observed that the eclipses of the sun
always fall on the last and the first day of a month. At that
time the moon is united with the sun, therefore she must eclipse
him, they think. Many eclipses of the sun have occurred during
the "Spring and Autumn" period. The Classic records that on
the first day of such and such a moon the sun has been eclipsed,
but it does not follow that the moon has any thing to do with
these eclipses. If the chroniclers had known that the sun was
eclipsed by the moon, why have they been silent on this point,
and did not speak of the moon?

They say that, when an eclipse of the sun takes place, the
Yang is weak and the Yin strong. When a man possesses great
strength, he can subdue others in this world. Now, on the last
day of a month, the light of the moon is extinguished, and, on
the first day of the new moon, it is gone so to say, which is the
highest degree of weakness. How could it vanquish the sun, for
the eclipse of the sun is said to be caused by the moon? If, in
an eclipse of the sun, the moon is believed to eclipse it, where is
the moon? The eclipse is not caused by the moon, since the moon
herself is destroyed. If we regard the sun from the same point
of view as the moon, his light at an eclipse is destroyed of itself.

On an average, an eclipse of the sun occurs every 41 or 42
months, and an eclipse of the moon, every 180 days. These eclipses
have their fixed time, and these changes do not always take place.
When they happen, it is through the spontaneous action of the
fluid. The last and the first day of a month recur very often, but
does the moon cause an eclipse then? The sun being in his full,
the change is brought about by his shrinking together. Must we
suppose something that consumes (eclipses) the sun? What consumes
the mountains or the earth, when the mountains collapse
and the earth shakes?

Some say that, when the sun is eclipsed, the moon covers
him. The sun being above, the moon below, her shadow falls on
the sun's body. When the sun and the moon are united, but the
moon is above, and the sun below, the moon cannot cover the
sun, whereas, when the sun is above, and the moon underneath
him, she casts her shadow on him. The light of the moon then
covers the light of the sun, hence the expression:—eclipse.[34] The
shadow of the moon is like that of the clouds which cover the
sky in such a way that the sun and the moon are invisible.

Provided that both unite with their extremities, they must
eclipse one another, and if both, when they come together, are
joined like two pieces fitting one into the other, the sun must disappear
as a matter of course. That the sun and the moon meet
on the last and the first day of the month is a very common celestial
phenomenon, but it is wrong to say that at an eclipse the
moon covers the light of the sun for the following reason:—

In case that, when the sun and the moon unite, the moon
covers the light of the sun, the edges of the two luminaries must fall
together at the beginning of the eclipse, and they must change
their places, when the sun comes out again. Now, let us suppose
that the sun stands in the east, the moon in the west. The moon
moves quickly eastward, where she falls in with the sun. She
covers the edge of the sun, and after a short time she passes the
sun and proceeds eastward. The western edge of the sun has
been covered first, its light must then come back. The eastern
edge has not yet been overshadowed, it will be eclipsed next.

Thus we see that during an eclipse of the sun the light of the
western edge is extinguished, and that, when the sun comes back,
the light of the western edge returns. Then the moon goes on,
and covers the eastern edge, while the western edge returns. Can
we say then that the sun and the moon are joined together, and
that one covers and overshadows the other?[35]

The scholars assert that the shape of the sun and the moon
is quite round. When they look up to them, they appear shaped
like a peck, or a round basket. Their shape is a regular circle,
they are not like the fluid of a fire seen from afar, for a fluid is
not round.—In reality the sun and the moon are not round, they
only appear so through the distance, as will be seen from the
following:—The sun is the essence of fire, the moon the essence
of water. On earth fire and water are not round, why should
they be round in heaven alone? The sun and the moon in heaven
are like the Five Planets, and the Five Planets like the other stars.
The stars are not round, only their radiance appears round, because
they are so far from us. This will become evident from the
following fact:—During the "Spring and Autumn" period stars
fell down in the capital of Sung.[36] When people went near to
examine them, they found that they were stones, but not round.
Since the stars are not round, we know that the sun, the moon,
and the planets are not round either.

The scholars discoursing on the sun, and the mechanics hold
that there is only one sun, whereas in the "Tribute of Yü" and in
the Shan-hai-king it is stated that there are ten suns. Beyond the
ocean in the east there is the "Hot Water Abyss,"[37] over which
rises Fu-sang. The ten suns bathe in the water. There is a huge
tree. Nine suns remain in its lower branches, while one sun stays
on the upper branch.[38] Huai Nan Tse also writes in his book
about ten suns which were shining. During the time of Yao the
ten suns came out together, and scorched everything, whereupon

Yao shot at them.[39] Hence they never were seen together any
more on the same day.[40]

Commonly the "celestial stems"[41] are called suns. From the
first to the last stem there are ten suns. There are ten suns, as
there are five planets. Intelligent people and disputing scholars
are at a loss, how to find out the truth, and do not wish to
decide in favour of either opinion. Thus the two antagonistic
statements are transmitted without criticism, and neither of the
two opinions meets with general approval. Yet, if we examine
the question thoroughly, there are not ten suns.

The sun is like the moon. If there be ten suns, are there
twelve moons? There are five planets, but the five elements:[42] —
metal, wood, water, fire, and earth all burn with a different light.
Should there be ten suns, their fluids ought to be different. Now,
we do not discover any difference in the light of the sun, and we
find that his size is the same at different times. If there were
really different fluids, the light would certainly be different. If,
on the other hand, the fluid is identical, it must be united into
one sun, and there cannot be ten.

We see that with a sun-glass fire is drawn from heaven, the
sun being a big fire. Since on earth fire is one fluid, and the earth
has not ten fires, how can heaven possess ten suns? Perhaps the
so called ten suns are some other things, whose light and shape
resembles that of the sun. They are staying in the "Hot Water
Abyss," and always climb up Fu-sang. Yü and Yi[43] saw them,
and described them as ten suns.

Some people have measured the light of the sun, and calculated
his size. They found the diameter to be 1,000 Li long.
Provided that the rising sun is the sun on the Fu-sang tree, this
tree must overhang 10,000 Li to cover the sun, for the diameter
of one sun being 1,000 Li, ten suns will require 10,000 Li.

Heaven is more than 10,000 Li distant from us.

When we look up at the sun, his brilliancy is so dazzling,
and his glare so bright, that it becomes unbearable. If the rising

sun was the sun from the Fu-sang tree, Yü and Yi would not have
been able to recognise him as the sun. A look at one sun would
have sufficed to dazzle the eyes, how much more so, if there were
ten suns. When Yü and Yi saw the suns, they appeared to them
like pecks and round baskets, therefore they called them suns.
The fires looked like pecks and baskets, but an object seen at a
distance of 60,000 Li appears different from one looked at and
examined quite near. Consequently what Yü and Yi saw they took
for suns, but were not suns.

Among the things of heaven and earth many resemble one
another in substance, yet they are not the same in fact. Beyond
the ocean in the south-west there is a pearl-tree.[44] It has pearls,
but they are not fish-pearls.[45] The ten suns are like pearls of the
pearl-tree. The pearls of the pearl-tree look like pearls, but are
not real pearls. Thus the ten suns look like the sun, but are not
real suns. Huai Nan Tse having read the Shan-hai-king wrongly
asserted that for a Sage ten suns were lighted, and made the random
statement that at Yao's time ten suns rose together.

The sun is fire, the "Hot Water Abyss" water. Water and
fire annihilate one another. Therefore the ten suns bathing in the
"Hot Water Abyss" should have been extinguished and destroyed.
Fire burns trees, Fu-sang is a tree. When ten suns rested upon
it, it ought to be parched and scorched up. However, in spite
of the bath in T`ang-ku the light did not become extinguished, and
though the suns ascended Fu-sang, its boughs were not scorched
or parched. The ten suns are like the sun which rises to-day, yet
they cannot be tested by the five elements.[46] Hence we infer that
they were not real suns.

When Yü and Yi beheld ten suns, it cannot have been nighttime,
but must have been day. When one sun rose, the other nine
must have been left behind, how could they rise all ten together?[47]
It must have been like dawn before the sunrise.[48]

Furthermore, heaven turns and passes through a certain number
of degrees. If the various suns follow this movement, and turn

round with heaven, how could they remain in the branches of
Fu-sang or in the water of the "Hot Water Abyss?" In case they
stay back, they miss the movement, and differences in the movement
would bring disharmony. If, therefore, the rising sun be different
from the ten suns, they only resemble suns, but are not suns.

"During the `Spring and Autumn' period on the hsin mao
day, in the fourth month of summer, in the seventh year of Duke
Chuang at midnight the common stars were invisible, and stars fell
down like rain."[49]

Kung Yang in his commentary asks:—What does "like rain"
mean? It is not rain. Then, why use this expression? "The unrevised
Ch`un-ch`iu" says, "It rained stars, which previous to approaching
to within a foot of the earth departed again." The Sage
corrected this, and said, "The stars fell down like rain."[50]

"The unrevised Ch`un-ch`iu" refers to the time, when the Ch`unch`iu
was not yet revised. At that time the Chronicle of Lu had
the following entry:—"The stars fell down like rain. They came
near the earth at a distance of over a foot, and then departed
again." The Sage is Confucius. Confucius revised it, and said "The
stars fell like rain." His idea was that on the earth there are
mountains, hills, and high buildings, and he was afraid lest the
statement about the stars coming near the earth at a distance of
over a foot should not be true.[51] Therefore he made an alteration,
and said "like rain." Being like rain they came down from above
the earth. The stars also fall down from heaven and depart again.
On account of this similarity he says "like." Although there was
the notice that the stars came near the earth at a distance of over
a foot, he merely said "like rain." The expression "falling" which
he uses refers to those stars. Though he assigned them their places,
and fixed the text, he speaks of the falling stars in the same way
as the Chronicle does.

When from the plain we look up at Mount T`ai, and behold
a crane on its summit, it appears to us as big as a crow, and a
crow, like a sparrow. It is the height of Mount T`ai and its distance
which cause us to lose the true estimate of the size of things.

The distance of heaven from earth amounts to upwards of 60,000 Li,
which is not only the height and the distance of the summit of
Mount T`ai. The stars are fixed to heaven. When we examine
them, we do not obtain a correct idea of their nature, for the conditions,
under which we see them, are still more unfavourable than
those, under which we look at the crane or the crow. By calculations
we find that the size of the stars must be a hundred Li.
Their brilliancy is so strong, that they shed light. If, nevertheless,
they appear to us only as big as a phœnix egg, we have lost the
true estimate by distance.

Let us suppose that the falling stars are in fact stars falling
from heaven, then we would not be able to recognise them as stars,
when they approach the earth, because during their fall their size
is not the same as that which they have in heaven.[52] Now, as long
as we see the falling stars in heaven, they are stars, if they are
not, they are made up of air. We see ghosts having the semblance
of dead people. In reality it is but air condensed into those forms,
not real dead people. Thus the falling stars are in reality not
shaped like stars. Confucius correctly calls them falling, which means
that they are not stars, and rightly characterises them as being
like rain, i. e. they are not rain, both features being opposed to
the real nature of stars.

The Tso-chuan remarks on the above quoted passage of the
Ch`un-ch`iu, "On the hsin-mao day, in the fourth moon during the
night the common stars were not visible, because the night was
bright. The stars fell like rain i. e. together with rain." This remark
that the stars were invisible owing to the brightness of the
night tallies with a passage in the Yiking[53] to the effect that at
mid-day the Dipper[54] is visible. If during the day the Dipper is
visible, it must be dark, not bright, and if during the night the
stars were invisible, the night must have been bright and clear.
The facts were different, but the idea is the same, and it is consistent
with truth.

The Tso-chuan says "together with rain," which is tantamount
to "combined." On the hsin-mao day the night was bright, therefore
the stars were invisible, but this brightness shows that there
was no rain. The rain fluid is dark and obscure, how could there
be brightness than? There being brightness, rain is impossible,
how could the stars fall "together with rain?" Consequently the

expression "together with rain" is wrong. Moreover, if it be said
that the night was so bright, that the stars became invisible, how
could the stars falling together with rain be seen?

"On the wu-shên day of the first month in the 16th year of
Duke Hsi five stones fell down in Sung."[55] The Tso-chuan remarks
that they were stars. Since falling stones are called stars, those
stars are believed to have become stones by falling. The stars
falling in the hsin-mao night were stars, but in reality stones then.
If the stars falling in the hsin-mao night were like those stones,
the earth had high buildings, which must have been smashed.
Although Confucius omitted to mention that the stars came near the
earth as far as one foot, there certainly has been a certain distance
from the earth, and the historigrapher of Lu, who saw the event
with his own eyes, would not have said so at random.

According to the Tso-chuan the stars fell down together with
rain. As rain collects on the earth, the stones must have done so
likewise, but, since, when they touched the earth, they did not
demolish the buildings, it is evident that they were not stars.
Besides, on what does Tso Ch`iu Ming base his statement that the
stones were stars? When the stones came down, their fall was
very light, but why must they have fallen down from heaven?

During the Ch`in epoch three mountains disappeared. Partly
they were not dispersed, but collapsed, where they stood, which
must have caused a great noise. Perhaps at that time the mountain
of the I Ti went off its base, and came down in Sung. When the
people of Sung heard the stones fall, they called them stars, and
when Tso Ch`iu Ming had examined them, he also gave them this
name.

The substance of the stars is identical with that of the various
things and like that of the sun and the moon. The so-called Five
Planets are the light of the substance of the five elements. The
Five Planets and the other stars all have the same light, therefore
I am afraid that we miss the truth, if we regard the fixed
stars alone as stones. In reality the stars which fell during the
hsin-mao night were like rain, but they were not stars, just as the
ten suns in the "Hot Water Abyss" resembled the sun, but were
not real suns.

The Literati also maintain that the expression that rain comes
from heaven means that it positively falls down from heaven. However,

a discussion on this subject leads us to the conclusion that rain
comes from above the earth, but not down from heaven. Seeing
the rain gathering from above, we simply say that it comes down
from heaven. As a matter of fact, it comes from above the earth.
But how can we demonstrate that the rain comes from the earth,
and rises from the mountains? The Commentary to the Ch`un-ch`iu[56]
says, "It breaks through the stones one to two inches thick, and
gathers. That in one day's time it spreads over the whole Empire,
is only the case with the T`ai-shan."[57] —From the T`ai-shan it rains
over the whole Empire, from small mountains over one State, the
distance depends on the height. As regards the forthcoming of
the rain from the mountains, some hold that the clouds carry the
rain with them. When the clouds disperse, the water falls down,
and is called rain. Thus the clouds are rain, and rain, clouds.
When the water comes forth, it is transformed into clouds; they
condense, and become rain, and, when they are compressed still
more, coagulate into dew. When garments are moistened as with
rain, it is not the effect of the clouds, but of the rain which they
carry.

Some persons will refer to the Shuking which says, "When
the moon follows the stars, there is wind and rain,"[58] and to the
Shiking, where we read that "The moon approaches the Hyades,
which will bring heavy showers of rain."[59] They all believe that
according to these passages of the two Classics it is not heaven
which is causing the rain. How is that?

When the rain comes from the mountains, the moon passes
the stars, and approaches the Hyades. When she approaches the
Hyades, it must rain. As long as it does not rain, the moon does
not approach, and the mountains have no clouds. Heaven and
earth, above and below, act in spontaneous harmony. When the
moon approaches above, the mountains are heated below, and the
fluid unites. The fortuitous connexion between the various fluids
and bodies is due to spontaneity. Clouds and fog show that
there is rain. In summer it becomes dew, in winter frost. Warm
it is rain, cold, snow. Rain, dew, and frost all proceed from earth,
and do not descend from heaven.