A somewhat similar pseudo-science called vatthu-vijjâ is condemned in the Pali scriptures. E.g. Digha N. I. 21. Astrology also has been a great force in Chinese politics. See Bland and Backhouse, Ann. and Memoirs, passim. The favour shown at different times to Buddhist, Manichæan and Catholic priests was often due to their supposed knowledge of astrology.
[571] I may again remind the reader that I am not speaking of the Chinese Republic but of the Empire. The long history of its relations to Buddhism, Taoism and Confucianism, though it concerns the past, is of great interest.
[572] De Groot and Parker. For an elaboration of the first thesis see especially De Groot's Sectarianism and Religious Persecution in China.
[573] But it must be remembered that the Chinese canon is not entirely analogous to the collections of the scriptures current in India, Ceylon or Europe.
[574] The Emperor is the Lord of all spirits and has the right to sacrifice to all spirits, whereas others should sacrifice only to such spirits as concern them. For the Emperor's title "Lord of Spirits," see Shu Ching IV., VI. 2-3, and Shih Ching, III., II. 8, 3.
[575] The title is undoubtedly very ancient and means Son of Heaven or Son of God. See Hirth, Ancient History of China, pp. 95-96. But the precise force of Son is not clear. The Emperor was Viceregent of Heaven, high priest and responsible for natural phenomena, but he could not in historical times be regarded as sprung (like the Emperor of Japan) from a family of divine descent, because the dynasties, and with them the imperial family, were subject to frequent change.
[576] Similarly it is a popular tenet that if a man becomes a monk all his ancestors go to Heaven. See Paraphrase of sacred Edict, VII.
[577] Japanese Emperors did the same, e.g. Kwammū Tennō in 793.
