By Johannes Henricus Scholten
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Ex. xxxii. 4, 19.  Levit. xviii. 21; xx. 2; Deut. xii. 31.  Gen. xxiv, xxviii.  Gen. xiv. 18-20; xx. 3, 4.  Gen. xxxi. 19, 30, et seq; xxxv. 2-4; Joshua, xxiv. 2, 14.  Judges, xviii. 14, et seq; 1 Sam. xix. 13; 2 Kings, xviii. 4; Ezek. xx. 7.  Ex. iii. 13, et seq; vi. 2.  Ex. xx. 2, 3.  Ex. viii. 10; xv. 11; xviii. 11; xx. 3.  Deut vi. 4; iv. 28, 35; xxxii. 39; Isaiah, xliv. 6, 8; xlv. 5, 6.  Amos, vii. 14.  Isa. i. 11-18; Jer. vii. 21-23. —Tr. —Tr.  Jer.
We have here nature-worship in its beginnings. In this stage, even less than in fetichism, is there a definite idea of God, much less a conception of him as personal and spiritual lord. The Chinese, from the practical, empirical point of view peculiar to him, recognizes the spiritual only in man and chiefly in the state. His religion, therefore, is confined exclusively to the faithful keeping of the laws of the state (the Celestial Kingdom), in which he sees the reflection of heaven, to the recognition of the Emperor as the son and representative of heaven, and to the worship of the forefathers, especially of the great men and departed emperors, to whose memory the Chinese temples, or pagodas, are dedicated.
12] 1 Chron. viii. 33; ix. 39.  1 Chron. viii. 34; ix. 40.  2 Sam. xi. 21.  2 Sam. ii. 8, and elsewhere.  2 Sam. iv. 4, and elsewhere.  Judges, viii. 33; ix. 4. Comp. with ix. 46.  1 Chron. xiv. 7.  1 Chron. iii. 8; 2 Sam. v. 16.  Gen. xxii.  Gen. xvii. 23-27.  Ex. iv. 24-26.  Ex. xiii. 2, 12-16; xxii. 28, 29; xxx. 11-16; xxxiv. 19, 20.  Gen. xv. 17; Ex. iii. 2; xix. 16-18; xxiv. 17; xl. 38; Levit. x. 2; Numb. xvi. 35; Deut. iv. 15, 24; v. 24, 25.