beloved disciples in the _mêlée_, resolved to make peace between
them. He assembled all three in a tent in Chiang Tzu-ya's camp, made
them kneel before him, then reproached T'ung-t'ien Chiao-chu at length
for having taken the part of the tyrant Chou, and recommended them
in future to live in harmony. After finishing his speech, he produced
three pills, and ordered each of the genii to swallow one. When they
had done so, Hung-chün Lao-tsu said to them: "I have given you these
pills to ensure an inviolable truce among you. Know that the first
who entertains a thought of discord in his heart will find that the
pill will explode in his stomach and cause his instant death."
Hung-chün Lao-tsu then took T'ung-t'ien Chiao-chu away with him on
his cloud to Heaven.
Immortals, Heroes, Saints
An Immortal, according to Taoist lore, is a solitary man of the
mountains. He appears to die, but does not. After 'death' his body
retains all the qualities of the living. The body or corpse is for
him only a means of transition, a phase of metamorphosis--a cocoon
or chrysalis, the temporary abode of the butterfly.
To reach this state a hygienic regimen both of the body and mind must
be observed. All luxury, greed, and ambition must be avoided. But
negation is not enough. In the system of nourishment all the elements
which strengthen the essence of the constituent _yin_ and _yang_
principles must be found by means of medicine, chemistry, gymnastic
exercises, etc. When the maximum vital force has been acquired the
means of preserving it and keeping it from the attacks of death
and disease must be discovered; in a word, he must spiritualize
himself--render himself completely independent of matter. All
the experiments have for their object the storing in the pills of
immortality the elements necessary for the development of the vital
force and for the constitution of a new spiritual and super-humanized
being. In this ascending perfection there are several grades:
(1) The Immortal (_Hsien_). The first stage consists in bringing
about the birth of the superhuman in the ascetic's person, which
reaching perfection leaves the earthly body, like the grasshopper
its sheath. This first stage attained, the Immortal travels at will
throughout the universe, enjoys all the advantages of perfect health
without dreading disease or death, eats and drinks copiously--nothing
is wanting to complete his happiness.
(2) The Perfect Man, or Hero (_Chên-jên_). The second stage is a higher
one. The whole body is spiritualized. It has become so subtile, so
spiritual, that it can fly in the air. Borne on the wings of the wind,
seated on the clouds of Heaven, it travels from one world to another
and fixes its habitation in the stars. It is freed from all laws of
matter, but is, however, not completely changed into pure spirit.
(3) The Saint (_Shêng-jên_). The third stage is that of the superhuman
beings or saints. They are those who have attained to extraordinary
intelligence and virtue.
The God of the Immortals
Mu Kung or Tung Wang Kung, the God of the Immortals, was also called
I Chün Ming and Yü Huang Chün, the Prince Yü Huang.
The primitive vapour congealed, remained inactive for a time, and
then produced living beings, beginning with the formation of Mu Kung,
the purest substance of the Eastern Air, and sovereign of the active
male principle _yang_ and of all the countries of the East. His
palace is in the misty heavens, violet clouds form its dome, blue
clouds its walls. Hsien T'ung, 'the Immortal Youth,' and Yü Nü,
'the Jade Maiden,' are his servants. He keeps the register of all
the Immortals, male and female.
Hsi Wang Mu
Hsi Wang Mu was formed of the pure quintessence of the Western Air,
in the legendary continent of Shên Chou. She is often called the
Golden Mother of the Tortoise.
Her family name is variously given as Hou, Yang, and Ho. Her own name
was Hui, and first name Wan-chin. She had nine sons and twenty-four
daughters.
As Mu Kung, formed of the Eastern Air, is the active principle of
the male air and sovereign of the Eastern Air, so Hsi Wang Mu, born
of the Western Air, is the passive or female principle (_yin_) and
sovereign of the Western Air. These two principles, co-operating,
engender Heaven and earth and all the beings of the universe, and
thus become the two principles of life and of the subsistence of all
that exists. She is the head of the troop of genii dwelling on the
K'un-lun Mountains (the Taoist equivalent of the Buddhist Sumêru), and
from time to time holds intercourse with favoured imperial votaries.
The Feast of Peaches
Hsi Wang Mu's palace is situated in the high mountains of the snowy
K'un-lun. It is 1000 _li_ (about 333 miles) in circuit; a rampart of
massive gold surrounds its battlements of precious stones. Its right
wing rises on the edge of the Kingfishers' River. It is the usual
abode of the Immortals, who are divided into seven special categories
according to the colour of their garments--red, blue, black, violet,
yellow, green, and 'nature-colour.' There is a marvellous fountain
built of precious stones, where the periodical banquet of the
Immortals is held. This feast is called P'an-t'ao Hui, 'the Feast of
Peaches.' It takes place on the borders of the Yao Ch'ih, Lake of Gems,
and is attended by both male and female Immortals. Besides several
superfine meats, they are served with bears' paws, monkeys' lips,
dragons' liver, phoenix marrow, and peaches gathered in the orchard,
endowed with the mystic virtue of conferring longevity on all who
have the good luck to taste them. It was by these peaches that the
date of the banquet was fixed. The tree put forth leaves once every
three thousand years, and it required three thousand years after that
for the fruit to ripen. These were Hsi Wang Mu's birthdays, when all
the Immortals assembled for the great feast, "the occasion being more
festive than solemn, for there was music on invisible instruments,
and songs not from mortal tongues."
The First Taoist Pope
Chang Tao-ling, the first Taoist pope, was born in A.D. 35, in the
reign of the Emperor Kuang Wu Ti of the Han dynasty. His birthplace
is variously given as the T'ien-mu Shan, 'Eye of Heaven Mountain,'
in Lin-an Hsien, in Chekiang, and Fêng-yang Fu, in Anhui. He devoted
himself wholly to study and meditation, declining all offers to enter
the service of the State. He preferred to take up his abode in the
mountains of Western China, where he persevered in the study of alchemy
and in cultivating the virtues of purity and mental abstraction. From
the hands of Lao Tzu he received supernaturally a mystic treatise,
by following the instructions in which he was successful in his search
for the elixir of life.
One day when he was engaged in experimenting with the 'Dragon-tiger
elixir' a spiritual being appeared to him and said: "On Po-sung
Mountain is a stone house in which are concealed the writings of the
Three Emperors of antiquity and a canonical work. By obtaining these
you may ascend to Heaven, if you undergo the course of discipline
they prescribe."
Chang Tao-ling found these works, and by means of them obtained
the power of flying, of hearing distant sounds, and of leaving
his body. After going through a thousand days of discipline, and
receiving instruction from a goddess, who taught him to walk about
among the stars, he proceeded to fight with the king of the demons,
to divide mountains and seas, and to command the wind and thunder. All
the demons fled before him. On account of the prodigious slaughter of
demons by this hero the wind and thunder were reduced to subjection,
and various divinities came with eager haste to acknowledge their
faults. In nine years he gained the power to ascend to Heaven.
The Founder of Modern Taoism
Chang Tao-ling may rightly be considered as the true founder of modern
Taoism. The recipes for the pills of immortality contained in the
mysterious books, and the invention of talismans for the cure of all
sorts of maladies, not only exalted him to the high position he has
since occupied in the minds of his numerous disciples, but enabled
them in turn to exploit successfully this new source of power and
wealth. From that time the Taoist sect began to specialize in the art
of healing. Protecting or curing talismans bearing the Master's seal
were purchased for enormous sums. It is thus seen that he was after
all a deceiver of the people, and unbelievers or rival partisans of
other sects have dubbed him a 'rice-thief'--which perhaps he was.
He is generally represented as clothed in richly decorated garments,
brandishing with his right hand his magic sword, holding in his
left a cup containing the draught of immortality, and riding a tiger
which in one paw grasps his magic seal and with the others tramples
down the five venomous creatures: lizard, snake, spider, toad,
and centipede. Pictures of him with these accessories are pasted
up in houses on the fifth day of the fifth moon to forfend calamity
and sickness.
The Peach-gathering
It is related of him that, not wishing to ascend to Heaven too soon,
he partook of only half of the pill of immortality, dividing the
other half among several of his admirers, and that he had at least two
selves or personalities, one of which used to disport itself in a boat
on a small lake in front of his house. The other self would receive
his visitors, entertaining them with food and drink and instructive
conversation. On one occasion this self said to them: "You are unable
to quit the world altogether as I can, but by imitating my example in
the matter of family relations you could procure a medicine which would
prolong your lives by several centuries. I have given the crucible
in which Huang Ti prepared the draught of immortality to my disciple
Wang Ch'ang. Later on, a man will come from the East, who also will
make use of it. He will arrive on the seventh day of the first moon."
Exactly on that day there arrived from the East a man named Chao
Shêng, who was the person indicated by Chang Tao-ling. He was
recognized by a manifestation of himself he had caused to appear
in advance of his coming. Chang then led all his disciples, to the
number of three hundred, to the highest peak of the Yün-t'ai. Below
them they saw a peach-tree growing near a pointed rock, stretching
out its branches like arms above a fathomless abyss. It was a large
tree, covered with ripe fruit. Chang said to his disciples: "I will
communicate a spiritual formula to the one among you who will dare
to gather the fruit of that tree." They all leaned over to look,
but each declared the feat to be impossible. Chao Shêng alone had
the courage to rush out to the point of the rock and up the tree
stretching out into space. With firm foot he stood and gathered the
peaches, placing them in the folds of his cloak, as many as it would
hold, but when he wished to climb back up the precipitous slope,
his hands slipped on the smooth rock, and all his attempts were in
vain. Accordingly, he threw the peaches, three hundred and two in all,
one by one up to Chang Tao-ling, who distributed them. Each disciple
ate one, as also did Chang, who reserved the remaining one for Chao
Shêng, whom he helped to climb up again. To do this Chang extended
his arm to a length of thirty feet, all present marvelling at the
miracle. After Chao had eaten his peach Chang stood on the edge of
the precipice, and said with a laugh: "Chao Shêng was brave enough
to climb out to that tree and his foot never tripped. I too will make
the attempt. If I succeed I will have a big peach as a reward." Having
spoken thus, he leapt into space, and alighted in the branches of the
peach-tree. Wang Ch'ang and Chao Shêng also jumped into the tree and
stood one on each side of him. There Chang communicated to them the
mysterious formula. Three days later they returned to their homes;
then, having made final arrangements, they repaired once more to the
mountain peak, whence, in the presence of the other disciples, who
followed them with their eyes until they had completely disappeared
from view, all three ascended to Heaven in broad daylight.
Chang Tao-ling's Great Power
The name of Chang Tao-ling, the Heavenly Teacher, is a household
word in China. He is on earth the Vicegerent of the Pearly Emperor
in Heaven, and the Commander-in-Chief of the hosts of Taoism. He, the
chief of the wizards, the 'true [_i.e._ ideal] man,' as he is called,
wields an immense spiritual power throughout the land. The present
pope boasts of an unbroken line for three-score generations. His
family obtained possession of the Dragon-tiger Mountain in Kiangsi
about A.D. 1000. "This personage," says a pre-Republican writer,
"assumes a state which mimics the imperial. He confers buttons like
an emperor. Priests come to him from various cities and temples to
receive promotion, whom he invests with titles and presents with
seals of office."
Kings of Heaven
The Four Kings of Heaven, Ssu Ta T'ien-wang, reside on Mount Sumêru
(Hsü-mi Shan), the centre of the universe. It is 3,360,000 _li_--that
is, about a million miles--high. [19] Its eastern slope is of gold, its
western of silver, its south-eastern of crystal, and its north-eastern
of agate. The Four Kings appear to be the Taoist reflection of the
four _Chin-kang_ of Buddhism already noticed. Their names are Li,
Ma, Chao, and Wên. They are represented as holding a pagoda, sword,
two swords, and spiked club respectively. Their worship appears to
be due to their auspicious appearance and aid on various critical
occasions in the dynastic history of the T'ang and Sung Periods.
T'ai I
Temples are found in various parts dedicated to T'ai I, the Great
One, or Great Unity. When Emperor Wu Ti (140-86 B.C.) of the Han
dynasty was in search of the secret of immortality, and various
suggestions had proved unsatisfactory, a Taoist priest, Miao Chi,
told the Emperor that his want of success was due to his omission to
sacrifice to T'ai I, the first of the celestial spirits, quoting the
classical precedent of antiquity found in the _Book of History_. The
Emperor, believing his word, ordered the Grand Master of Sacrifices to
re-establish this worship at the capital. He followed carefully the
prescriptions of Miao Chi. This enraged the _literati_, who resolved
to ruin him. One day, when the Emperor was about to drink one of
his potions, one of the chief courtiers seized the cup and drank the
contents himself. The Emperor was about to have him slain, when he
said: "Your Majesty's order is unnecessary; if the potion confers
immortality, I cannot be killed; if, on the other hand, it does not,
your Majesty should recompense me for disproving the pretensions of
the Taoist priest." The Emperor, however, was not convinced.
One account represents T'ai I as having lived in the time of
Shên Nung, the Divine Husbandman, who visited him to consult with
him on the subjects of diseases and fortune. He was Hsien Yüan's
medical preceptor. His medical knowledge was handed down to future
generations. He was one of those who, with the Immortals, was invited
to the great Peach Assembly of the Western Royal Mother.
As the spirit of the star T'ai I he resides in the Eastern Palace,
listening for the cries of sufferers in order to save them. For this
purpose he assumes numberless forms in various regions. With a boat
of lotus-flowers of nine colours he ferries men over to the shore of
salvation. Holding in his hand a willow-branch, he scatters from it
the dew of the doctrine.
T'ai I is variously represented as the Ruler of the Five Celestial
Sovereigns, Cosmic Matter before it congealed into concrete shapes, the
Triune Spirit of Heaven, earth, and T'ai I as three separate entities,
an unknown Spirit, the Spirit of the Pole Star, etc., but practically
the Taoists confine their T'ai I to T'ai-i Chên-jên, in which Perfect
Man they personify the abstract philosophical notions. [20]
Goddess of the North Star
Tou Mu, the Bushel Mother, or Goddess of the North Star, worshipped
by both Buddhists and Taoists, is the Indian Maritchi, and was made a
stellar divinity by the Taoists. She is said to have been the mother
of the nine Jên Huang or Human Sovereigns of fabulous antiquity,
who succeeded the lines of Celestial and Terrestrial Sovereigns. She
occupies in the Taoist religion the same relative position as Kuan
Yin, who may be said to be the heart of Buddhism. Having attained to
a profound knowledge of celestial mysteries, she shone with heavenly
light, could cross the seas, and pass from the sun to the moon. She
also had a kind heart for the sufferings of humanity. The King of Chou
Yü, in the north, married her on hearing of her many virtues. They
had nine sons. Yüan-shih T'ien-tsun came to earth to invite her, her
husband, and nine sons to enjoy the delights of Heaven. He placed
her in the palace Tou Shu, the Pivot of the Pole, because all the
other stars revolve round it, and gave her the title of Queen of the
Doctrine of Primitive Heaven. Her nine sons have their palaces in
the neighbouring stars.
Tou Mu wears the Buddhist crown, is seated on a lotus throne, has
three eyes, eighteen arms, and holds various precious objects in her
numerous hands, such as a bow, spear, sword, flag, dragon's head,
pagoda, five chariots, sun's disk, moon's disk, etc. She has control
of the books of life and death, and all who wish to prolong their
days worship at her shrine. Her devotees abstain from animal food on
the third and twenty-seventh day of every month.
Of her sons, two are the Northern and Southern Bushels; the latter,
dressed in red, rules birth; the former, in white, rules death. "A
young Esau once found them on the South Mountain, under a tree,
playing chess, and by an offer of venison his lease of life was
extended from nineteen to ninety-nine years."
Snorter and Blower
At the time of the overthrow of the Shang and establishment of the Chou
dynasty in 1122 B.C. there lived two marshals, Chêng Lung and Ch'ên
Ch'i. These were Hêng and Ha, the Snorter and Blower respectively.
The former was the chief superintendent of supplies for the armies of
the tyrant emperor Chou, the Nero of China. The latter was in charge
of the victualling department of the same army.
From his master, Tu O, the celebrated Taoist magician of the K'un-lun
Mountains, Hêng acquired a marvellous power. When he snorted, his
nostrils, with a sound like that of a bell, emitted two white columns
of light, which destroyed his enemies, body and soul. Thus through him
the Chou gained numerous victories. But one day he was captured, bound,
and taken to the general of Chou. His life was spared, and he was
made general superintendent of army stores as well as generalissimo
of five army corps. Later on he found himself face to face with the
Blower. The latter had learnt from the magician how to store in his
chest a supply of yellow gas which, when he blew it out, annihilated
anyone whom it struck. By this means he caused large gaps to be made
in the ranks of the enemy.
Being opposed to each other, the one snorting out great streaks of
white light, the other blowing streams of yellow gas, the combat
continued until the Blower was wounded in the shoulder by No-cha,
of the army of Chou, and pierced in the stomach with a spear by Huang
Fei-hu, Yellow Flying Tiger.
The Snorter in turn was slain in this fight by Marshal Chin Ta-shêng,
'Golden Big Pint,' who was an ox-spirit and endowed with the mysterious
power of producing in his entrails the celebrated _niu huang_,
ox-yellow, or bezoar. Facing the Snorter, he spat in his face, with
a noise like thunder, a piece of bezoar as large as a rice-bowl. It
struck him on the nose and split his nostrils. He fell to the earth,
and was immediately cut in two by a blow from his victor's sword.
After the Chou dynasty had been definitely established Chiang Tzu-ya
canonized the two marshals Hêng and Ha, and conferred on them the
offices of guardians of the Buddhist temple gates, where their gigantic
images may be seen.
Blue Dragon and White Tiger
The functions discharged by Hêng and Ha at the gates of Buddhist
temples are in Taoist temples discharged by Blue Dragon and White
Tiger.
The former, the Spirit of the Blue Dragon Star, was Têng Chiu-kung,
one of the chief generals of the last emperor of the Yin dynasty. He
had a son named Têng Hsiu, and a daughter named Ch'an-yü.
The army of Têng Chiu-kung was camped at San-shan Kuan, when he
received orders to proceed to the battle then taking place at Hsi
Ch'i. There, in standing up to No-cha and Huang Fei-hu, he had his
left arm broken by the former's magic bracelet, but, fortunately for
him, his subordinate, T'u Hsing-sun, a renowned magician, gave him
a remedy which quickly healed the fracture.
His daughter then came on the scene to avenge her father. She had a
magic weapon, the Five-fire Stone, which she hurled full in the face
of Yang Chien. But the Immortal was not wounded; on the other hand,
his celestial dog jumped at Ch'an-yü and bit her neck, so that she
was obliged to flee. T'u Hsing-sun, however, healed the wound.
After a banquet, Têng Chiu-kung promised his daughter in marriage to
T'u Hsing-sun if he would gain him the victory at Hsi Ch'i. Chiang
Tzu-ya then persuaded T'u's magic master, Chü Liu-sun, to call his
disciple over to his camp, where he asked him why he was fighting
against the new dynasty. "Because," he replied, "Chiu-kung has promised
me his daughter in marriage as a reward of success." Chiang Tzu-ya
thereupon promised to obtain the bride, and sent a force to seize
her. As a result of the fighting that ensued, Chiu-kung was beaten,
and retreated in confusion, leaving Ch'an-yü in the hands of the
victors. During the next few days the marriage was celebrated with
great ceremony in the victor's camp. According to custom, the bride
returned for some days to her father's house, and while there she
earnestly exhorted Chiu-kung to submit. Following her advice, he went
over to Chiang Tzu-ya's party.
In the ensuing battles he fought valiantly on the side of his former
enemy, and killed many famous warriors, but he was eventually attacked
by the Blower, from whose mouth a column of yellow gas struck him,
throwing him from his steed. He was made prisoner, and executed by
order of General Ch'iu Yin. Chiang Tzu-ya conferred on him the kingdom
of the Blue Dragon Star.
The Spirit of the White Tiger Star is Yin Ch'êng-hsiu. His father,
Yin P'o-pai, a high courtier of the tyrant Chou Wang, was sent to
negotiate peace with Chiang Tzu-ya, but was seized and put to death by
Marquis Chiang Wên-huan. His son, attempting to avenge his father's
murder, was pierced by a spear, and his head was cut off and carried
in triumph to Chiang Tzu-ya.
As compensation he was, though somewhat tardily, canonized as the
Spirit of the White Tiger Star.
Apotheosized Philosophers
The philosophers Lieh Tzu, Huai-nan Tzu, Chuang Tzu, Mo Tzu, etc.,
have also been apotheosized. Nothing very remarkable is related
of them. Most of them had several reincarnations and possessed
supernatural powers. The second, who was a king, when taken by
the Eight Immortals to the genii's Heaven forgot now and then to
address them as superiors, and but for their intercession with
Yü Ti, the Pearly Emperor, would have been reincarnated. In order
to humiliate himself, he thereafter called himself Huai-nan Tzu,
'the Sage of the South of the Huai.' The third, Chuang Tzu, Chuang
Shêng, or Chuang Chou, was a disciple of Lao Tzu. Chuang Tzu was in
the habit of sleeping during the day, and at night would transform
himself into a butterfly, which fluttered gaily over the flowers in
the garden. On waking, he would still feel the sensation of flying in
his shoulders. On asking Lao Tzu the reason for this, he was told:
"Formerly you were a white butterfly which, having partaken of the
quintessence of flowers and of the _yin_ and the _yang_, should have
been immortalized; but one day you stole some peaches and flowers in
Wang Mu Niang-niang's garden. The guardian of the garden slew you,
and that is how you came to be reincarnated." At this time he was
fifty years of age.
Fanning the Grave
One of the tales associated with him describes how he saw a young
woman in mourning vigorously fanning a newly made grave. On his asking
her the reason of this strange conduct, she replied: "I am doing this
because my husband begged me to wait until the earth on his tomb was
dry before I remarried!" Chuang Tzu offered to help her, and as soon
as he waved the fan once the earth was dry. The young widow thanked
him and departed.
On his return home, Chuang Shêng related this incident to his
wife. She expressed astonishment at such conduct on the part of a
wife. "There's nothing to be surprised at," rejoined the husband;
"that's how things go in this world." Seeing that he was poking fun
at her, she protested angrily. Some little time after this Chuang
Shêng died. His wife, much grieved, buried him.
Husband and Wife
A few days later a young man named Ch'u Wang-sun arrived with the
intention, as he said, of placing himself under the instruction of
Chuang Shêng. When he heard that he was dead he went and performed
prostrations before his tomb, and afterward took up his abode in an
empty room, saying that he wished to study. After half a month had
elapsed, the widow asked an old servant who had accompanied Wang-sun
if the young man was married. On his replying in the negative, she
requested the old servant to propose a match between them. Wang-sun
made some objections, saying that people would criticize their
conduct. "Since my husband is dead, what can they say?" replied
the widow. She then put off her mourning-garments and prepared for
the wedding.
Wang-sun took her to the grave of her husband, and said to her:
"The gentleman has returned to life!" She looked at Wang-sun and
recognized the features of her husband. She was so overwhelmed with
shame that she hanged herself. Chuang Shêng buried her in an empty
tomb, and then began to sing.
He burnt his house, went away to P'u-shui, in Hupei, and occupied
himself in fishing. From there he went on to Chung-t'iao Shan, where
he met Fêng Hou and her teacher Hsüan Nü, the Mother of Heaven. In
their company he visited the palaces of the stars. One day, when he
was attending a banquet at the palace of Wang-mu, Shang Ti gave him as
his kingdom the planet Jupiter, and assigned to him as his palace the
ancient abode of Mao Mêng, the stellar god reincarnated during the Chou
dynasty. He had not yet returned, and had left his palace empty. Shang
Ti had cautioned him never to absent himself without his permission.
Canonized Generalissimos
A large number of military men also have been canonized as celestial
generalissimos. A few will serve as examples of the rest.
The Three Musical Brothers
There were three brothers: T'ien Yüan-shuai, the eldest; T'ien Hung-i,
the second; and T'ien Chih-piao, the youngest. They were all musicians
of unsurpassed talent.
In the K'ai-yüan Period (A.D. 713-42) the Emperor Hsüan Tsung, of
the T'ang dynasty, appointed them his music masters. At the sound of
their wonderful flute the clouds in the sky stopped in their courses;
the harmony of their songs caused the odoriferous _la mei_ flower to
open in winter. They excelled also in songs and dances.
The Emperor fell sick. He saw in a dream the three brothers
accompanying their singing on a mandolin and violin. The harmony of
their songs charmed his ear, and on waking he found himself well
again. Out of gratitude for this benefit he conferred on each the
title of marquis.
The Grand Master of the Taoists was trying to stay the ravages
of a pestilence, but he could not conquer the devils which caused
it. Under these circumstances he appealed to the three brothers and
asked their advice as to what course to adopt. T'ien Yüan-shuai had a
large boat built, called 'Spirit-boat.' He assembled in it a million
spirits, and ordered them to beat drums. On hearing this tumult all
the demons of the town came out to listen. T'ien Yüan-shuai, seizing
the opportunity, captured them all and, with the help of the Grand
Master, expelled them from the town.
Besides the canonization of the three T'ien brothers, all the members
of their families received posthumous titles.
The Dragon-boat Festival
This is said to be the origin of the dragon-boats which are to be
seen on all the waterways of China on the fifth day of the fifth
moon. [21] The Festival of the Dragon-boats, held on that day, was
instituted in memory of the statesman-poet Ch'ü Yüan (332-296 B.C.),
who drowned himself in the Mi-lo River, an affluent of the Tung-t'ing
Lake, after having been falsely accused by one of the petty princes
of the State. The people, out of pity for the unfortunate courtier,
sent out these boats in search of his body.
Chiang Tzu-ya
In the wars which resulted in the overthrow of the tyrant Chou Wang
and his dynasty and the establishment of the great Chou dynasty,
the most influential generalissimo was Chiang Tzu-ya. His family name
was Chiang, and his own name Shang, but owing to his descent from one
of the ministers of the ancient King Yao, whose heirs owned the fief
of Lü, the family came to be called by that name, and he himself was
known as Lü Shang. His honorific title was T'ai Kung Wang, 'Hope of
T'ai Kung,' given him by Wên Wang, who recognized in the person of
Chiang Tzu-ya the wise minister whom his father T'ai Kung had caused
him to expect before his death.
The Battle of Mu Yeh
Chiang Tzu-ya was originally in the service of the tyrant Chou Wang,
but transferred his services to the Chou cause, and by his wonderful
skill enabled that house finally to gain the victory. The decisive
battle took place at Mu Yeh, situated to the south of Wei-hui Fu,
in 1122 B.C. The soldiers of Yin, 700,000 in number, were defeated,
and Chou, the tyrant, shut himself up in his magnificent palace, set
it alight, and was burned alive with all his possessions. For this
achievement Chiang Tzu-ya was granted by Wu Wang the title of Father
and Counsellor, and was appointed Prince of Ch'i, with perpetual
succession to his descendants.
A Legend of Chiang Tzu-ya
The _Feng shên yen i_ contains many chapters describing in detail the
various battles which resulted in the overthrow of the last tyrant
of the Shang dynasty and the establishment of the illustrious Chou
dynasty on the throne of China. This legend and the following one
are epitomized from that work.
No-cha defeats Chang Kuei-fang
The redoubtable No-cha having, by means of his Heaven-and-earth
Bracelet, vanquished Fêng Lin, a star-god and subordinate officer of
Chang Kuei-fang, in spite of the black smoke-clouds which he blew
out of his nostrils, the defeated warrior fled and sought the aid
of his chief, who fought No-cha in some thirty to forty encounters
without succeeding in dislodging him from his Wind-fire Wheel,
which enabled him to move about rapidly and to perform prodigious
feats, such as causing hosts of silver flying dragons like clouds of
snow to descend upon his enemy. During one of these fights No-cha
heard his name called three times, but paid no heed. Finally, with
his Heaven-and-earth Bracelet he broke Chang Kuei-fang's left arm,
following this up by shooting out some dazzling rays of light which
knocked him off his horse.
When he returned to the city to report his victory to Tzu-ya,
the latter asked him if during the battle Kuei-fang had called
his name. "Yes," replied No-cha, "he called, but I took no heed
of him." "When Kuei-fang calls," said Tzu-ya, "the _hun_ and the
_p'o_ [_anima_ and _umbra_] become separated, and so the body
falls apart." "But," replied No-cha, "I had changed myself into a
lotus-flower, which has neither _hun_ nor _p'o_, so he could not
succeed in getting me off my magic wheel."
Tzu-ya goes to K'un-lun
Tzu-ya, however, still uncertain in mind about the finality of No-cha's
victories, went to consult Wu Wang (whose death had not yet taken
place at this time). After the interview Tzu-ya informed Wu Wang of
his wish to visit K'un-lun Mountain. Wu Wang warned him of the danger
of leaving the kingdom with the enemy so near the capital; but Tzu-ya
obtained his consent by saying he would be absent only three days
at most. So he gave instructions regarding the defence to No-cha,
and went off in his spirit chariot to K'un-lun. On his arrival at the
Unicorn Precipice he was much enraptured with the beautiful scenery,
the colours, flowers, trees, bridges, birds, deer, apes, blue lions,
white elephants, etc., all of which seemed to make earth surpass
Heaven in loveliness.
He receives the List of Immortals
From the Unicorn Precipice he went on to the Jade Palace of
Abstraction. Here he was presented to Yüan-shih. From him he received
the List of Promotions to Immortals, which Nan-chi Hsien-wêng,
'Ancient Immortal of the South Pole,' had brought, and was told to
go and erect a Fêng Shên T'ai (Spirits' Promotion Terrace) on which
to exhibit it. Yüan-shih also warned him that if anyone called him
while he was on the way he was to be most careful not to answer. On
reaching the Unicorn Precipice on his way back, he heard some one
call: "Chiang Tzu-ya!" This happened three times without his paying
any heed. Then the voice was heard to say: "Now that you are Prime
Minister, how devoid of feeling and forgetful of bygone benefits you
must be not to remember one who studied with you in the Jade Palace
of Abstraction!" Tzu-ya could not but turn his head and look. He
then saw that it was Shên Kung-pao. He said: "Brother, I did not know
it was you who were calling me, and I did not heed you as Shih-tsun
told me on no account to reply." Shên Kung-pao said: "What is that
you hold in your hand?" He told him it was the List of Promotions
to Immortals. Shên Kung-pao then tried to entice Tzu-ya from his
allegiance to Chou. Among Shên's tactics was that of convincing
Tzu-ya of the superiority of the magical arts at the disposal of
the supporters of Chou Wang. "You," he said, "can drain the sea,
change the hills, and suchlike things, but what are those compared
with my powers, who can take off my head, make it mount into space,
travel 10,000,000 _li_, and return to my neck just as complete as
before and able to speak? Burn your List of Promotions to Immortals
and come with me." Tzu-ya, thinking that a head which could travel
10,000,000 _li_ and be the same as before was exceedingly rare, said:
"Brother, you take your head off, and if in reality it can do as you
say, rise into space and return and be as before, I shall be willing to
burn the List of Promotions to Immortals and return with you to Chao
Ko." Shên Kung-pao said: "You will not go back on your word?" Tzu-ya
said: "When your elder brother has spoken his word is as unchangeable
as Mount T'ai, How can there be any going back on my word?"
The Soaring Head
Shên Kung-pao then doffed his Taoist cap, seized his sword, with his
left hand firmly grasped the blue thread binding his hair, and with
his right cut off his head. His body did not fall down. He then took
his head and threw it up into space. Tzu-ya gazed with upturned face
as it continued to rise, and was sorely puzzled. But the Ancient
Immortal of the South Pole had kept a watch on the proceedings. He
said: "Tzu-ya is a loyal and honest man; it looks as if he has been
deceived by this charlatan." He ordered White Crane Youth to assume
quickly the form of a crane and fetch Shên Kung-pao's head.
The Ancient Immortal saves the Situation
Tzu-ya was still gazing upward when he felt a slap on his back
and, turning round, saw that it was the Ancient Immortal of the
South Pole. Tzu-ya quickly asked: "My elder brother, why have you
returned?" Hsien-wêng said: "You are a fool. Shên Kung-pao is a
man of unholy practices. These few small tricks of his you take as
realities. But if the head does not return to the neck within an hour
and three-quarters the blood will coagulate and he will die. Shih-tsun
ordered you not to reply to anyone; why did you not hearken to
his words? From the Jade Palace of Abstraction I saw you speaking
together, and knew you had promised to burn the List of Promotions to
Immortals. So I ordered White Crane Youth to bring me the head. After
an hour and three-quarters Shên Kung-pao will be recompensed."
Tzu-ya said: "My elder brother, since you know all you can pardon
him. In the Taoist heart there is no place where mercy cannot be
exercised. Remember the many years during which he has faithfully
followed the Path."
Eventually the Ancient Immortal was persuaded, but in the meantime
Shên Kung-pao, finding that his head did not return, became very much
troubled in mind. In an hour and three-quarters the blood would stop
flowing and he would die. However, Tzu-ya having succeeded in his
intercession with the Ancient Immortal, the latter signed to White
Crane Youth, who was flying in space with the head in his beak, to
let it drop. He did so, but when it reached the neck it was facing
backward. Shên Kung-pao quickly put up his hand, took hold of an ear,
and turned his head the right way round. He was then able to open
his eyes, when he saw the Ancient Immortal of the South Pole. The
latter arraigned him in a loud voice saying: "You as-good-as-dead
charlatan, who by means of corrupt tricks try to deceive Tzu-ya and
make him burn the List of Immortals and help Chou Wang against Chou,
what do you mean by all this? You should be taken to the Jade Palace
of Abstraction to be punished!"
Shên Kung-pao, ashamed, could not reply; mounting his tiger, he made
off; but as he left he hurled back a threat that the Chou would yet
have their white bones piled mountains high at Hsi Ch'i. Subsequently
Tzu-ya, carefully preserving the precious List, after many adventures
succeeded in building the Fêng Shên T'ai, and posted the List up on
it. Having accomplished his mission, he returned in time to resist
the capture of Hsi Ch'i by Chang Kuei-fang, whose troops were defeated
with great slaughter.
Ch'iung Hsiao's Magic Scissors
In another of the many conflicts between the two rival states Lao Tzu
entered the battle, whereupon Ch'iung Hsiao, a goddess who fought for
the house of Shang (Chou), hurled into the air her gold scaly-dragon
scissors. As these slowly descended, opening and closing in a most
ominous manner, Lao Tzu waved the sleeve of his jacket and they fell
into the sea and became absolutely motionless. Many similar tricks
were used by the various contestants. The Gold Bushel of Chaotic
Origin succumbed to the Wind-fire Sphere, and so on. Ch'iung Hsiao
resumed the attack with some magic two-edged swords, but was killed
by a blow from White Crane Youth's Three-precious Jade Sceptre, hurled
at her by Lao Tzu's orders. Pi Hsiao, her sister, attempted to avenge
her death, but Yüan-shih, producing from his sleeve a magical box,
threw it into the air and caught Pi Hsiao in it. When it was opened
it was found that she had melted into blood and water.
Chiang Tzu-ya defeats Wên Chung
After this Lao Tzu rallied many of the skilful spirits to help Chiang
Tzu-ya in his battle with Wên Chung, providing them with the Ancient
Immortal of the South Pole's Sand-blaster and an earth-conquering light
which enabled them to travel a thousand _li_ in a day. From the hot
sand used the contest became known as the Red Sand Battle. Jan Têng,
on P'êng-lai Mountain, in consultation with Tzu-ya, also arranged
the plan of battle.
The Red Sand Battle
The fight began with a challenge from the Ancient Immortal of the
South Pole to Chang Shao. The latter, riding his deer, dashed into
the fray, and aimed a terrific blow with his sword at Hsien-wêng's
head, but White Crane Youth warded it off with his Three-precious Jade
Sceptre. Chang then produced a two-edged sword and renewed the attack,
but, being disarmed, dismounted from his deer and threw several
handfuls of hot sand at Hsien-wêng. The latter, however, easily
fanned them away with his Five-fire Seven-feathers Fan, rendering
them harmless. Chang then fetched a whole bushel of the hot sand and
scattered it over the enemy, but Hsien-wêng counteracted the menace
by merely waving his fan. White Crane Youth struck Chang Shao with
his jade sceptre, knocking him off his horse, and then dispatched
him with his two-edged sword.
After this battle Wu Wang was found to be already dead. Jan Têng
on learning this ordered Lei Chên-tzu to take the corpse to Mount
P'êng and wash it. He then dissolved a pill in water and poured the
solution into Wu Wang's mouth, whereupon he revived and was escorted
back to his palace.
Further Fighting
Preparations were then made for resuming the attack on Wên
Chung. While the latter was consulting with Ts'ai-yün Hsien-tzu and
Han Chih-hsien, he heard the sound of the Chou guns and the thunder of
their troops. Wên Chung, mounting his black unicorn, galloped like a
whiff of smoke to meet Tzu-ya, but was stopped by blows from two silver
hammers wielded by Huang T'ien-hua. Han Chih-hsien came to Wên's aid,
but was opposed by Pi Hsiang-yang. Ts'ai-yün Hsien-tzu dashed into
the fray, but No-cha stepped on to his Wind-fire Wheel and opposed
him. From all sides other Immortals joined in the terrific battle,
which was a turmoil of longbows and crossbows, iron armour and brass
mail, striking whips and falling hammers, weapons cleaving mail and
mail resisting weapons. In this fierce contest, while Tzu-ya was
fighting Wên Chung, Han Chih-hsien released a black wind from his
magic wind-bag, but he did not know that the Taoist Barge of Mercy
(which transports departed souls to the land of bliss), sent by
Kuan Yin, the Goddess of Mercy, had on board the Stop-wind Pearl,
by which the black storm was immediately quelled. Thereupon Tzu-ya
quickly seized his Vanquish-spirits Whip and struck Han Chih-hsien
in the middle of the skull, so that the brain-fluid gushed forth and
he died. No-cha then slew Ts'ai-yün Hsien-tzu with a spear-thrust.
Thus the stern fight went on, until finally Tzu-ya, under cover
of night, attacked Wên Chung's troops simultaneously on all four
sides. The noise of slaughter filled the air. Generals and rank and
file, lanterns, torches, swords, spears, guns, and daggers were one
confused _mêlée_; Heaven could scarcely be distinguished from earth,
and corpses were piled mountains high.
Tzu-ya, having broken through seven lines of the enemy's ranks,
forced his way into Wên Chung's camp. The latter mounted his unicorn,
and brandishing his magic whip dashed to meet him. Tzu-ya drew
his sword and stopped his onrush, being aided by Lung Hsü-hu, who
repeatedly cast a rain of hot stones on to the troops. In the midst
of the fight Tzu-ya brought out his great magic whip, and in spite
of Wên Chung's efforts to avoid it succeeded in wounding him in the
left arm. The Chou troops were fighting like dragons lashing their
tails and pythons curling their bodies. To add to their disasters,
the Chou now saw flames rising behind the camp, and knew that their
provisions were being burned by Yang Chien.
The Chou armies, with gongs beating and drums rolling, advanced for a
final effort, the slaughter being so great that even the devils wept
and the spirits wailed. Wên Chung was eventually driven back seventy
_li_ to Ch'i Hill. His troops could do nothing but sigh and stumble
along. He made for Peach-blossom Range, but as he approached it he
saw a yellow banner hoisted, and under it was Kuang Ch'êng-tzu. Being
prevented from escaping in that direction he joined battle, but by
use of red-hot sand, his two-edged sword, and his Turn-heaven Seal
Kuang Ch'êng-tzu put him to flight. He then made off toward the
west, followed by Têng Chung. His design was to make for Swallow
Hill, which he reached after several days of weary marching. Here
he saw another yellow banner flying, and Ch'ih Ching-tzu informed
him that Jan Têng had forbidden him to stop at Swallow Hill or to
go through the Five Passes. This led to another pitched battle,
Wên Chung using his magic whip and Ch'ih his spiritual two-edged
sword. After several bouts Ch'ih brought out his _yin-yang_ mirror,
by use of which irresistible weapon Wên was driven to Yellow Flower
Hill and Blue Dragon Pass, and so on from battle to battle, until he
was drawn up to Heaven from the top of Dead-dragon Mountain.
Thousand-li Eye and Favourable-wind Ear
Ch'ien-li Yen, 'Thousand-_li_ Eye,' and Shun-fêng Êrh, 'Favourable-wind
Ear,' were two brothers named Kao Ming and Kao Chio. On account
of their martial bearing they found favour with the tyrant emperor
Chou Wang, who appointed them generals, and sent them to serve with
Generalissimo Yüan Hung (who was a monkey which had taken human form)
at Mêng-ching.
Kao Ming was very tall, with a blue face, flaming eyes, a large mouth,
and prominent teeth like those of a rhinoceros.
Kao Chio had a greenish face and skin, two horns on his head, a red
beard, and a large mouth with teeth shaped like swords.
One of their first encounters was with No-cha, who hurled at them his
mystic bracelet, which struck Kao Chio on the head, but did not leave
even a scratch. When, however, he seized his fire-globe the brothers
thought it wiser to retreat.
Finding no means of conquering them, Yang Chien, Chiang Tzu-ya, and
Li Ching took counsel together and decided to have recourse to Fu
Hsi's trigrams, and by smearing them with the blood of a fowl and a
dog to destroy their spiritual power.
But the two brothers were fully informed of what was
designed. Thousand-_li_ Eye had seen and Favourable-wind Ear had
heard everything, so that all their preparations proved unavailing.
Yang Chien then went to Chiang Tzu-ya and said to him: "These
two brothers are powerful devils; I must take more effectual
measures." "Where will you go for aid?" asked Chiang Tzu-ya. "I
cannot tell you, for they would hear," replied Yang. He then
left. Favourable-wind Ear heard this dialogue, and Thousand-_li_
Eye saw him leave. "He did not say where he was going," they said
to each other, "but we fear him not." Yang Chien went to Yü-ch'üan
Shan, where lived Yü-ting Chên-jên, 'Hero Jade-tripod.' He told him
about their two adversaries, and asked him how they were to conquer
them. "These two genii," replied the Chên-jên, "are from Ch'i-p'an
Shan, Chessboard Mountain. One is a spiritual peach-tree, the other
a spiritual pomegranate-tree. Their roots cover an area of thirty
square _li_ of ground. On that mountain there is a temple dedicated to
Huang-ti, in which are clay images of two devils called Ch'ien-li Yen
and Shun-fêng Êrh. The peach-tree and pomegranate-tree, having become
spiritual beings, have taken up their abode in these images. One has
eyes which can see objects distinctly at a distance of a thousand _li_,
the other ears that can hear sounds at a like distance. But beyond
that distance they can neither see nor hear. Return and tell Chiang
Tzu-ya to have the roots of those trees torn up and burned, and the
images destroyed; then the two genii will be easily vanquished. In
order that they may neither see nor hear you during your conversation
with Chiang Tzu-ya, wave flags about the camp and order the soldiers
to beat tom-toms and drums."
How the Brothers were Defeated
Yang Chien returned to Chiang Tzu-ya. "What have you been doing?" asked
the latter. Before replying Yang Chien went to the camp and ordered
soldiers to wave large red flags and a thousand others to beat the
tom-toms and drums. The air was so filled with the flags and the
noise that nothing else could be either seen or heard. Under cover of
this device Yang Chien then communicated to Chiang Tzu-ya the course
advised by the Chên-jên.
Accordingly Li Ching at the head of three thousand soldiers proceeded
to Ch'i-p'an Shan, pulled up and burned the roots of the two trees,
and broke the images to pieces. At the same time Lei Chên-tzu was
ordered to attack the two genii.
Thousand-_li_ Eye and Favourable-wind Ear could neither see nor hear:
the flags effectually screened the horizon and the infernal noise of
the drums and gongs deadened all other sound. They did not know how
to stop them.
The following night Yüan Hung decided to take the camp of Chiang
Tzu-ya by assault, and sent the brothers in advance. They were,
however, themselves surprised by Wu Wang's officers, who surrounded
them. Chiang Tzu-ya then threw into the air his 'devil-chaser' whip,
which fell on the two scouts and cleft their skulls in twain.
Celestial Ministries
The dualistic idea, already referred to, of the Otherworld being
a replica of this one is nowhere more clearly illustrated than in
the celestial Ministries or official Bureaux or Boards, with their
chiefs and staffs functioning over the spiritual hierarchies. The Nine
Ministries up aloft doubtless had their origin in imitation of the Six,
Eight, or Nine Ministries or Boards which at various periods of history
have formed the executive part of the official hierarchy in China. But
their names are different and their functions do not coincide.
Generally, the functions of the officers of the celestial Boards are
to protect mankind from the evils represented in the title of the
Board, as, for example, thunder, smallpox, fire, etc. In all cases
the duties seem to be remedial. As the God of War was, as we saw, the
god who protects people from the evils of war, so the vast hierarchy
of these various divinities is conceived as functioning for the good
of mankind. Being too numerous for inclusion here, an account of them
is given under various headings in some of the following chapters.
Protectors of the People
Besides the gods who hold definite official posts in these various
Ministries, there are a very large number who are also protecting
patrons of the people; and, though _ex officio_, in many cases quite
as popular and powerful, if not more so. Among the most important
are the following: Shê-chi, Gods of the Soil and Crops; Shên Nung,
God of Agriculture; Hou-t'u, Earth-mother; Ch'êng-huang, City-god;
T'u-ti, Local Gods; Tsao Chün, Kitchen-god; T'ien-hou and An-kung,
Goddess and God of Sailors; Ts'an Nü, Goddess of Silkworms; Pa-ch'a,
God of Grasshoppers; Fu Shên, Ts'ai Shên, and Shou Hsing, Gods of
Happiness, Wealth, and Longevity; Mên Shên, Door-gods; and Shê-mo Wang,
etc., the Gods of Serpents.
The Ch'êng-huang
Ch'êng-huang is the Celestial Mandarin or City-god. Every fortified
city or town in China is surrounded by a wall, _ch'êng_, composed
usually of two battlemented walls, the space between which is filled
with earth. This earth is dug from the ground outside, making a ditch,
or _huang_, running parallel with the _ch'êng_. The Ch'êng-huang
is the spiritual official of the city or town. All the numerous
Ch'êng-huang constitute a celestial Ministry of Justice, presided
over by a Ch'êng-huang-in-chief.
The origin of the worship of the Ch'êng-huang dates back to the time
of the great Emperor Yao (2357 B.C.), who instituted a sacrifice called
Pa Cha in honour of eight spirits, of whom the seventh, Shui Yung, had
the meaning of, or corresponded to, the dyke and rampart known later
as Ch'êng-huang. Since the Sung dynasty sacrifices have been offered
to the Ch'êng-huang all over the country, though now and then some
towns have adopted another or special god as their Ch'êng-huang, such
as Chou Hsin, adopted as the Ch'êng-huang of Hangchou, the capital of
Chekiang Province. Concerning Chou Hsin, who had a "face of ice and
iron," and was so much dreaded for his severity that old and young
fled at his approach, it is related that once when he was trying a
case a storm blew some leaves on to his table. In spite of diligent
search the tree to which this kind of leaf belonged could not be found
anywhere in the neighbourhood, but was eventually discovered in a
Buddhist temple a long way off. The judge declared that the priests
of this temple must be guilty of murder. By his order the tree was
felled, and in its trunk was found the body of a woman who had been
assassinated, and the priests were convicted of the murder.
The Kitchen-god
Tsao Chün is a Taoist invention, but is universally worshipped by
all families in China--about sixty millions of pictures of him are
regularly worshipped twice a month--at new and full moon. "His temple
is a little niche in the brick cooking-range; his palace is often
filled with smoke; and his Majesty sells for one farthing." He is also
called 'the God of the Stove.' The origin of his worship, according to
the legend, is that a Taoist priest, Li Shao-chün by name, of the Ch'i
State, obtained from the Kitchen-god the double favour of exemption
from growing old and of being able to live without eating. He then
went to the Emperor Hsiao Wu-ti (140-86 B.C.) of the Han dynasty, and
promised that credulous monarch that he should benefit by the powers
of the god provided that he would consent to patronize and encourage
his religion. It was by this means, he added, that the Emperor Huang
Ti obtained his knowledge of alchemy, which enabled him to make gold.
The Emperor asked the priest to bring him his divine patron, and one
night the image of Tsao Chün appeared to him.
Deceived by this trick, dazzled by the ingots of gold which he too
should obtain, and determined to risk everything for the pill of
immortality which was among the benefits promised, the Emperor made
a solemn sacrifice to the God of the Kitchen.
This was the first time that a sacrifice had been officially offered
to this new deity.
Li Shao-chün gradually lost the confidence of the Emperor and, at
his wits' end, conceived the plan of writing some phrases on a piece
of silk and then causing them to be swallowed by an ox. This done,
he announced that a wonderful script would be found in the animal's
stomach. The ox being killed, the script was found there as predicted,
but Li's unlucky star decreed that the Emperor should recognize
his handwriting, and he was forthwith put to death. Nevertheless,
the worship of the Kitchen-god continued and increased, and exists
in full vigour down to the present day.
This deity has power over the lives of the members of each family
under his supervision, distributes riches and poverty at will, and
makes an annual report to the Supreme Being on the conduct of the
family during the year, for which purpose he is usually absent for from
four to seven days. Some hold that he also makes these reports once or
twice or several times each month. Various ceremonies are performed on
seeing him off to Heaven and welcoming him back. One of the former,
as we saw, is to regale him with honey, so that only sweet words,
if any, may be spoken by him while up aloft!
Ts'an Nü
In the kingdom of Shu (modern Ssuch'uan), in the time of Kao Hsing
Ti, a band of robbers kidnapped the father of Ts'an Nü. A whole year
elapsed, and the father's horse still remained in the stable as he
had left it. The thought of not seeing her father again caused Ts'an
Nü such grief that she would take no nourishment. Her mother did
what she could to console her, and further promised her in marriage
to anyone who would bring back her father. But no one was found who
could do this. Hearing the offer, the horse stamped with impatience,
and struggled so much that at length he broke the halter by which
he was tied up. He then galloped away and disappeared. Several days
later, his owner returned riding the horse. From that time the horse
neighed incessantly, and refused all food. This caused the mother
to make known to her husband the promise she had made concerning her
daughter. "An oath made to men," he replied, "does not hold good for
a horse. Is a human being meant to live in marital relations with
a horse?" Nevertheless, however good and abundant food they offered
him, the horse would not eat. When he saw the young lady he plunged
and kicked furiously. Losing his temper, the father discharged an
arrow and killed him on the spot; then he skinned him and spread the
skin on the ground outside the house to dry. As the young lady was
passing the spot the skin suddenly moved, rose up, enveloped her,
and disappeared into space. Ten days later it was found at the foot
of a mulberry-tree; Ts'an Nü changed into a silkworm, was eating the
mulberry-leaves, and spinning for herself a silken garment.
The parents of course were in despair. But one day, while they were
overwhelmed with sad thoughts, they saw on a cloud Ts'an Nü riding
the horse and attended by several dozens of servants. She descended
toward her parents, and said to them: "The Supreme Being, as a reward
for my martyrdom in the cause of filial piety and my love of virtue,
has conferred on me the dignity of Concubine of the Nine Palaces. Be
reassured as to my fate, for in Heaven I shall live for ever." Having
said this she disappeared into space.
In the temples her image is to be seen covered with a horse's
skin. She is called Ma-t'ou Niang, 'the Lady with the Horse's
Head,' and is prayed to for the prosperity of mulberry-trees and
silkworms. The worship continues even in modern times. The goddess
is also represented as a stellar divinity, the star T'ien Ssu; as
the first man who reared silkworms, in this character bearing the
same name as the God of Agriculture, Pasture, and Fire; and as the
wife of the Emperor Huang Ti.
The God of Happiness
The God of Happiness, Fu Shên, owes his origin to the predilection
of the Emperor Wu Ti (A.D. 502-50) of the Liang dynasty for dwarfs as
servants and comedians in his palace. The number levied from the Tao
Chou district in Hunan became greater and greater, until it seriously
prejudiced the ties of family relations. When Yang Ch'êng, _alias_
Yang Hsi-chi, was Criminal Judge of Tao Chou he represented to the
Emperor that, according to law, the dwarfs were his subjects but not
his slaves. Being touched by this remark, the Emperor ordered the
levy to be stopped.
Overjoyed at their liberation from this hardship, the people
of that district set up images of Yang and offered sacrifices to
him. Everywhere he was venerated as the Spirit of Happiness. It was in
this simple way that there came into being a god whose portraits and
images abound everywhere throughout the country, and who is worshipped
almost as universally as the God of Riches himself.
Another person who attained to the dignity of God of Happiness (known
as Tsêng-fu Hsiang-kung, 'the Young Gentleman who Increases Happiness')
was Li Kuei-tsu, the minister of Emperor Wên Ti of the Wei dynasty,
the son of the famous Ts'ao Ts'ao, but in modern times the honour
seems to have passed to Kuo Tzu-i. He was the saviour of the T'ang
dynasty from the depredations of the Turfans in the reign of the
Emperor Hsüan Tsung. He lived A.D. 697-781, was a native of Hua Chou,
in Shensi, and one of the most illustrious of Chinese generals. He
is very often represented in pictures clothed in blue official robes,
leading his small son Kuo Ai to Court.
The God of Wealth
As with many other Chinese gods, the proto-being of the God of Wealth,
Ts'ai Shên, has been ascribed to several persons. The original and
best known until later times was Chao Kung-ming. The accounts of him
differ also, but the following is the most popular.
When Chiang Tzu-ya was fighting for Wu Wang of the Chou dynasty
against the last of the Shang emperors, Chao Kung-ming, then a
hermit on Mount Ô-mei, took the part of the latter. He performed
many wonderful feats. He could ride a black tiger and hurl pearls
which burst like bombshells. But he was eventually overcome by the
form of witchcraft known in Wales as _Ciurp Creadh_. Chiang Tzu-ya
made a straw image of him, wrote his name on it, burned incense and
worshipped before it for twenty days, and on the twenty-first shot
arrows made of peach-wood into its eyes and heart. At that same
moment Kung-ming, then in the enemy's camp, felt ill and fainted,
and uttering a cry gave up the ghost.
Later on Chiang Tzu-ya persuaded Yüan-shih T'ien-tsun to release from
the Otherworld the spirits of the heroes who had died in battle,
and when Chao Kung-ming was led into his presence he praised his
bravery, deplored the circumstances of his death, and canonized him
as President of the Ministry of Riches and Prosperity.
The God of Riches is universally worshipped in China; images and
portraits of him are to be seen everywhere. Talismans, trees of which
the branches are strings of cash, and the fruits ingots of gold,
to be obtained merely by shaking them down, a magic inexhaustible
casket full of gold and silver--these and other spiritual sources
of wealth are associated with this much-adored deity. He himself
is represented in the guise of a visitor accompanied by a crowd of
attendants laden with all the treasures that the hearts of men, women,
and children could desire.
The God of Longevity
The God of Longevity, Shou Hsing, was first a stellar deity, later on
represented in human form. It was a constellation formed of the two
star-groups Chio and K'ang, the first two on the list of twenty-eight
constellations. Hence, say the Chinese writers, because of this
precedence, it was called the Star of Longevity. When it appears the
nation enjoys peace, when it disappears there will be war. Ch'in Shih
Huang-ti, the First Emperor, was the first to offer sacrifices to this
star, the Old Man of the South Pole, at Shê Po, in 246 B.C. Since then
the worship has been continued pretty regularly until modern times.
But desire for something more concrete, or at least more personal,
than a star led to the god's being represented as an old man. Connected
with this is a long legend which turns on the point that after the
father of Chao Yen had been told by the celebrated physiognomist
Kuan Lo that his son would not live beyond the age of nineteen, the
transposition from _shih-chiu_, nineteen, to _chiu-shih_, ninety,
was made by one of two gamblers, who turned out to be the Spirit of
the North Pole, who fixes the time of decease, as the Spirit of the
South Pole does that of birth.
The deity is a domestic god, of happy mien, with a very high
forehead, usually spoken of as Shou Hsing Lao T'ou Tzu, 'Longevity
Star Old-pate,' and is represented as riding a stag, with a flying bat
above his head. He holds in his hand a large peach, and attached to his
long staff are a gourd and a scroll. The stag and the bat both indicate
_fu_, happiness. The peach, gourd, and scroll are symbols of longevity.
The Door-gods
An old legend relates that in the earliest times there grew on
Mount Tu Shuo, in the Eastern Sea, a peach-tree of fabulous size
whose branches covered an area of several thousand square _li_. The
lowest branches, which inclined toward the north-east, formed the
Door of the Devils (_kuei_), through which millions of them passed
in and out. Two spirits, named Shên Shu (or Shu Yü) and Yü Lü, had
been instructed to guard this passage. Those who had done wrong to
mankind were immediately bound by them and given over to be devoured
by tigers. When Huang Ti heard of this he had the portraits of the
two spirits painted on peach-wood tablets and hung above the doors to
keep off evil spirits. This led to the suspension of the small figures
or plaques on the doors of the people generally. Gradually they were
supplanted by paintings on paper pasted on the doors, showing the two
spirits armed with bows, arrows, spears, etc., Shên Shu on the left,
Yü Lü on the right.
In later times, however, these Door-gods were supplanted in popular
favour by two ministers of the Emperor T'ai Tsung of the T'ang dynasty,
by name Ch'in Shu-pao and Hu Ching-tê. T'ai Tsung had fallen sick, and
imagined that he heard demons rampaging in his bedroom. The ministers
of State, on inquiring as to the nature of the malady, were informed
by the physician that his Majesty's pulse was feverish, that he seemed
nervous and saw visions, and that his life was in danger.
The ministers were in great fear. The Empress summoned other physicians
to a consultation, and after the sick Emperor had informed them that,
though all was quiet during the daytime, he was sure he saw and heard
demons during the night, Ch'in Shu-pao and Hu Ching-tê stated that
they would sit up all night and watch outside his door.
Accordingly they posted themselves, fully armed, outside the palace
gate all night, and the Emperor slept in peace. Next day the Emperor
thanked them heartily, and from that time his sickness diminished. The
two ministers, however, continued their vigils until the Emperor
informed them that he would no longer impose upon their readiness
to sacrifice themselves. He ordered them to paint their portraits
in full martial array and paste these on the palace doors to see if
that would not have the same effect. For some nights all was peace;
then the same commotion was heard at the back gates of the palace. The
minister Wei Chêng offered to stand guard at the back gates in the
same way that his colleagues had done at the front gates. The result
was that in a few days the Emperor's health was entirely restored.
Thus it is that Wei Chêng is often associated with the other two
Door-gods, sometimes with them, sometimes in place of them. Pictures
of these _mên shên_, elaborately coloured, and renewed at the New Year,
are to be seen on almost every door in China.
Chinese Polytheism
That the names of the gods of China are legion will be readily
conceded when it is said that, besides those already described,
those still to be mentioned, and many others to whom space will not
permit us to refer, there are also gods, goddesses, patrons, etc.,
of wind, rain, snow, frost, rivers, tides, caves, trees, flowers,
theatres, horses, oxen, cows, sheep, goats, dogs, pigs, scorpions,
locusts, gold, tea, salt, compass, archery, bridges, lamps, gems,
wells, carpenters, masons, barbers, tailors, jugglers, nets, wine,
bean-curd, jade, paper-clothing, eye, ear, nose, tongue, teeth,
heart, liver, throat, hands, feet, skin, architecture, rain-clothes,
monkeys, lice, Punch and Judy, fire-crackers, cruelty, revenge, manure,
fornication, shadows, corners, gamblers, oculists, smallpox, liver
complaint, stomach-ache, measles, luck, womb, midwives, hasteners
of child-birth, brigands, butchers, furnishers, centipedes, frogs,
stones, beds, candle-merchants, fishermen, millers, wig-merchants,
incense-merchants, spectacle-makers, cobblers, harness-makers,
seedsmen, innkeepers, basket-makers, chemists, painters, perfumers,
jewellers, brush-makers, dyers, fortune-tellers, strolling singers,
brothels, varnishers, combs, etc., etc. There is a god of the light
of the eye as well as of the eye itself, of smallpox-marks as well as
of smallpox, of 'benign' measles as well as of measles. After reading
a full list of the gods of China, those who insist that the religion
of China was or is a monotheism may be disposed to revise their belief.