Myths of the Stars
Astrological Superstitions
According to Chinese ideas, the sun, moon, and planets influence
sublunary events, especially the life and death of human beings, and
changes in their colour menace approaching calamities. Alterations
in the appearance of the sun announce misfortunes to the State or its
head, as revolts, famines, or the death of the emperor; when the moon
waxes red, or turns pale, men should be in awe of the unlucky times
thus fore-omened.
The sun is symbolized by the figure of a raven in a circle, and
the moon by a hare on its hind-legs pounding rice in a mortar, or
by a three-legged toad. The last refers to the legend of Ch'ang Ô,
detailed later. The moon is a special object of worship in autumn,
and moon-cakes dedicated to it are sold at this season. All the
stars are ranged into constellations, and an emperor is installed
over them, who resides at the North Pole; five monarchs also live
in the five stars in Leo, where is a palace called Wu Ti Tso, or
'Throne of the Five Emperors.' In this celestial government there are
also an heir-apparent, empresses, sons and daughters, and tribunals,
and the constellations receive the names of men, animals, and other
terrestrial objects. The Great Bear, or Dipper, is worshipped as the
residence of the Fates, where the duration of life and other events
relating to mankind are measured and meted out. Fears are excited by
unusual phenomena among the heavenly bodies.
Both the sun and the moon are worshipped by the Government in
appropriate temples on the east and west sides of Peking.
Various Star-gods
Some of the star-gods, such as the God of Literature, the Goddess of
the North Star, the Gods of Happiness, Longevity, etc., are noticed
in other parts of this work. The cycle-gods are also star-gods. There
are sixty years in a cycle, and over each of these presides a special
star-deity. The one worshipped is the one which gave light on the
birthday of the worshipper, and therefore the latter burns candles
before that particular image on each succeeding anniversary. These
cycle-gods are represented by most grotesque images: "white, black,
yellow, and red; ferocious gods with vindictive eyeballs popping out,
and gentle faces as expressive as a lump of putty; some looking like
men and some like women." In one temple one of the sixty was in the
form of a hog, and another in that of a goose. "Here is an image
with arms protruding out of his eye-sockets, and eyes in the palms
of his hands, looking downward to see the secret things within the
earth. See that rabbit, Minerva-like, jumping from the divine head;
again a mud-rat emerges from his occipital hiding-place, and lo! a
snake comes coiling from the brain of another god--so the long line
serves as models for an artist who desires to study the fantastic."
Shooting the Heavenly Dog
In the family sleeping-apartments in Chinese houses hang pictures
of Chang Hsien, a white-faced, long-bearded man with a little boy by
his side, and in his hand a bow and arrow, with which he is shooting
the Heavenly Dog. The dog is the Dog-star, and if the 'fate' of the
family is under this star there will be no son, or the child will be
short-lived. Chang Hsien is the patron of child-bearing women, and was
worshipped under the Sung dynasty by women desirous of offspring. The
introduction of this name into the Chinese pantheon is due to an
incident in the history of Hua-jui Fu-jên, a name given to Lady Fei,
concubine of Mêng Ch'ang, the last ruler of the Later Shu State,
A.D. 935-964. When she was brought from Shu to grace the harem of
the founder of the Sung dynasty, in A.D. 960, she is said to have
preserved secretly the portrait of her former lord, the Prince of Shu,
whose memory she passionately cherished. Jealously questioned by her
new consort respecting her devotion to this picture, she declared it
to be the representation of Chang Hsien, the divine being worshipped
by women desirous of offspring. Opinions differ as to the origin
of the worship. One account says that the Emperor Jên Tsung, of the
Sung dynasty, saw in a dream a beautiful young man with white skin
and black hair, carrying a bow in his hand. He said to the Emperor:
"The star T'ien Kou, Heavenly Dog, in the heavens is hiding the
sun and moon, and on earth devouring small children. It is only my
presence which keeps him at bay."
On waking, the Emperor at once ordered the young man's portrait to
be painted and exhibited, and from that time childless families would
write the name Chang Hsien on tablets and worship them.
Another account describes Chang Hsien as the spirit of the star
Chang. In the popular representations Chang Hsien is seen in the
form of a distinguished personage drawing a bow. The spirit of the
star Chang is supposed to preside over the kitchen of Heaven and to
arrange the banquets given by the gods.
The Sun-king
The worship of the sun is part of the State religion, and the officials
make their offerings to the sun-tablet. The moon also is worshipped. At
the harvest moon, the full moon of the eighth month, the Chinese
bow before the heavenly luminary, and each family burns incense as
an offering. Thus "100,000 classes all receive the blessings of the
icy-wheel in the Milky Way along the heavenly street, a mirror always
bright." In Chinese illustrations we see the moon-palace of Ch'ang O,
who stole the pill of immortality and flew to the moon, the fragrant
tree which one of the genii tried to cut down, and a hare pestling
medicine in a mortar. This refers to the following legend.
The sun and the moon are both included by the Chinese among the
stars, the spirit of the former being called T'ai-yang Ti-chün,
'the Sun-king,' or Jih-kung Ch'ih-chiang, 'Ch'ih-chiang of the Solar
Palace,' that of the latter T'ai-yin Huang-chün, 'the Moon-queen,'
or Yüeh-fu Ch'ang O, 'Ch'ang O of the Lunar Palace.'
Ch'ih-chiang Tzu-yü lived in the reign of Hsien-yüan Huang-ti, who
appointed him Director of Construction and Furnishing.
When Hsien-yüan went on his visit to Ô-mei Shan, a mountain in
Ssuch'uan, Ch'ih-chiang Tzu-yü obtained permission to accompany
him. Their object was to be initiated into the doctrine of immortality.
The Emperor was instructed in the secrets of the doctrine by T'ai-i
Huang-jên, the spirit of this famous mountain, who, when he was about
to take his departure, begged him to allow Ch'ih-chiang Tzu-yü to
remain with him. The new hermit went out every day to gather the
flowering plants which formed the only food of his master, T'ai-i
Huang-jên, and he also took to eating these flowers, so that his body
gradually became spiritualized.
The Steep Summit
One day T'ai-i Huang-jên sent him to cut some bamboos on the summit of
Ô-mei Shan, distant more than three hundred _li_ from the place where
they lived. When he reached the base of the summit, all of a sudden
three giddy peaks confronted him, so dangerous that even the monkeys
and other animals dared not attempt to scale them. But he took his
courage in his hands, climbed the steep slope, and by sheer energy
reached the summit. Having cut the bamboos, he tried to descend, but
the rocks rose like a wall in sharp points all round him, and he could
not find a foothold anywhere. Then, though laden with the bamboos, he
threw himself into the air, and was borne on the wings of the wind. He
came to earth safe and sound at the foot of the mountain, and ran with
the bamboos to his master. On account of this feat he was considered
advanced enough to be admitted to instruction in the doctrine.
The Divine Archer
The Emperor Yao, in the twelfth year of his reign (2346 B.C.), one day,
while walking in the streets of Huai-yang, met a man carrying a bow
and arrows, the bow being bound round with a piece of red stuff. This
was Ch'ih-chiang Tzu-yü. He told the Emperor he was a skilful archer
and could fly in the air on the wings of the wind. Yao, to test his
skill, ordered him to shoot one of his arrows at a pine-tree on the
top of a neighbouring mountain. Ch'ih shot an arrow which transfixed
the tree, and then jumped on to a current of air to go and fetch
the arrow back. Because of this the Emperor named him Shên I, 'the
Divine Archer,' attached him to his suite, and appointed him Chief
Mechanician of all Works in Wood. He continued to live only on flowers.
Vanquishes the Wind-spirit
At this time terrible calamities began to lay waste the land. Ten
suns appeared in the sky, the heat of which burnt up all the crops;
dreadful storms uprooted trees and overturned houses; floods overspread
the country. Near the Tung-t'ing Lake a serpent, a thousand feet long,
devoured human beings, and wild boars of enormous size did great
damage in the eastern part of the kingdom. Yao ordered Shên I to go
and slay the devils and monsters who were causing all this mischief,
placing three hundred men at his service for that purpose.
Shên I took up his post on Mount Ch'ing Ch'iu to study the cause of the
devastating storms, and found that these tempests were released by Fei
Lien, the Spirit of the Wind, who blew them out of a sack. As we shall
see when considering the thunder myths, the ensuing conflict ended
in Fei Lien suing for mercy and swearing friendship to his victor,
whereupon the storms ceased.
Dispels the Nine False Suns
After this first victory Shên I led his troops to the banks of the
Hsi Ho, West River, at Lin Shan. Here he discovered that on three
neighbouring peaks nine extraordinary birds were blowing out fire and
thus forming nine new suns in the sky. Shên I shot nine arrows in
succession, pierced the birds, and immediately the nine false suns
resolved themselves into red clouds and melted away. Shên I and his
soldiers found the nine arrows stuck in nine red stones at the top
of the mountain.
Marries the Sister of the Water-spirit
Shên I then led his soldiers to Kao-liang, where the river had risen
and formed an immense torrent. He shot an arrow into the water,
which thereupon withdrew to its source. In the flood he saw a man
clothed in white, riding a white horse and accompanied by a dozen
attendants. He quickly discharged an arrow, striking him in the left
eye, and the horseman at once took to flight. He was accompanied
by a young woman named Hêng O [22], the younger sister of Ho Po,
the Spirit of the Waters. Shên I shot an arrow into her hair. She
turned and thanked him for sparing her life, adding: "I will agree
to be your wife." After these events had been duly reported to the
Emperor Yao, the wedding took place.
Slays Various Dangerous Creatures
Three months later Yao ordered Shên I to go and kill the great
Tung-t'ing serpent. An arrow in the left eye laid him out stark and
dead. The wild boars also were all caught in traps and slain. As a
reward for these achievements Yao canonized Shên I with the title of
Marquis Pacifier of the Country.
Builds a Palace for Chin Mu
About this time T'ai-wu Fu-jên, the third daughter of Hsi Wang Mu,
had entered a nunnery on Nan-min Shan, to the north of Lo-fou Shan,
where her mother's palace was situated. She mounted a dragon to
visit her mother, and all along the course left a streak of light in
her wake. One day the Emperor Yao, from the top of Ch'ing-yün Shan,
saw this track of light, and asked Shên I the cause of this unusual
phenomenon. The latter mounted the current of luminous air, and
letting it carry him whither it listed, found himself on Lo-fou Shan,
in front of the door of the mountain, which was guarded by a great
spiritual monster. On seeing Shên I this creature called together
a large number of phoenixes and other birds of gigantic size and
set them at Shên I. One arrow, however, settled the matter. They
all fled, the door opened, and a lady followed by ten attendants
presented herself. She was no other than Chin Mu herself. Shên I,
having saluted her and explained the object of his visit, was admitted
to the goddess's palace, and royally entertained.
"I have heard," said Shên I to her, "that you possess the pills of
immortality; I beg you to give me one or two." "You are a well-known
architect," replied Chin Mu; "please build me a palace near this
mountain." Together they went to inspect a celebrated site known as
Pai-yü-kuei Shan, 'White Jade-tortoise Mountain,' and fixed upon it
as the location of the new abode of the goddess. Shên I had all the
spirits of the mountain to work for him. The walls were built of jade,
sweet-smelling woods were used for the framework and wainscoting,
the roof was of glass, the steps of agate. In a fortnight's time
sixteen palace buildings stretched magnificently along the side of
the mountain. Chin Mu gave to the architect a wonderful pill which
would bestow upon him immortality as well as the faculty of being
able at will to fly through the air. "But," she said, "it must not
be eaten now: you must first go through a twelve months' preparatory
course of exercise and diet, without which the pill will not have all
the desired results." Shên I thanked the goddess, took leave of her,
and, returning to the Emperor, related to him all that had happened.
Kills Chisel-tooth
On reaching home, the archer hid his precious pill under a rafter,
lest anyone should steal it, and then began the preparatory course
in immortality.
At this time there appeared in the south a strange man named Tso Ch'ih,
'Chisel-tooth.' He had round eyes and a long projecting tooth. He
was a well-known criminal. Yao ordered Shên I and his small band
of brave followers to deal with this new enemy. This extraordinary
man lived in a cave, and when Shên I and his men arrived he emerged
brandishing a padlock. Shên I broke his long tooth by shooting an
arrow at it, and Tso Ch'ih fled, but was struck in the back and laid
low by another arrow from Shên I. The victor took the broken tooth
with him as a trophy.
Hêng Ô flies to the Moon
Hêng Ô, during her husband's absence, saw a white light which seemed
to issue from a beam in the roof, while a most delicious odour filled
every room. By the aid of a ladder she reached up to the spot whence
the light came, found the pill of immortality, and ate it. She suddenly
felt that she was freed from the operation of the laws of gravity
and as if she had wings, and was just essaying her first flight when
Shên I returned. He went to look for his pill, and, not finding it,
asked Hêng Ô what had happened.
The young wife, seized with fear, opened the window and flew out. Shên
I took his bow and pursued her. The moon was full, the night clear,
and he saw his wife flying rapidly in front of him, only about the
size of a toad. Just when he was redoubling his pace to catch her up
a blast of wind struck him to the ground like a dead leaf.
Hêng Ô continued her flight until she reached a luminous sphere,
shining like glass, of enormous size, and very cold. The only
vegetation consisted of cinnamon-trees. No living being was to be
seen. All of a sudden she began to cough, and vomited the covering
of the pill of immortality, which was changed into a rabbit as white
as the purest jade. This was the ancestor of the spirituality of the
_yin_, or female, principle. Hêng Ô noticed a bitter taste in her
mouth, drank some dew, and, feeling hungry, ate some cinnamon. She
took up her abode in this sphere.
As to Shên I, he was carried by the hurricane up into a high
mountain. Finding himself before the door of a palace, he was invited
to enter, and found that it was the palace of Tung-hua Ti-chün,
otherwise Tung Wang Kung, the husband of Hsi Wang Mu.
The Sun-palace and the Bird of Dawn
The God of the Immortals said to Shên I: "You must not be annoyed
with Hêng Ô. Everybody's fate is settled beforehand. Your labours
are nearing an end, and you will become an Immortal. It was I who
let loose the whirlwind that brought you here. Hêng O, through having
borrowed the forces which by right belong to you, is now an Immortal
in the Palace of the Moon. As for you, you deserve much for having
so bravely fought the nine false suns. As a reward you shall have
the Palace of the Sun. Thus the _yin_ and the _yang_ will be united
in marriage." This said, Tung-hua Ti-chün ordered his servants to
bring a red Chinese sarsaparilla cake, with a lunar talisman.
"Eat this cake," he said; "it will protect you from the heat of the
solar hearth. And by wearing this talisman you will be able at will
to visit the lunar palace of Hêng O; but the converse does not hold
good, for your wife will not have access to the solar palace." This is
why the light of the moon has its birth in the sun, and decreases in
proportion to its distance from the sun, the moon being light or dark
according as the sun comes and goes. Shên I ate the sarsaparilla cake,
attached the talisman to his body, thanked the god, and prepared to
leave. Tung Wang Kung said to him: "The sun rises and sets at fixed
times; you do not yet know the laws of day and night; it is absolutely
necessary for you to take with you the bird with the golden plumage,
which will sing to advise you of the exact times of the rising,
culmination, and setting of the sun." "Where is this bird to be
found?" asked Shên I. "It is the one you hear calling _Ia! Ia!_
It is the ancestor of the spirituality of the _yang_, or male,
principle. Through having eaten the active principle of the sun,
it has assumed the form of a three-footed bird, which perches on the
_fu-sang_ tree [a tree said to grow at the place where the sun rises]
in the middle of the Eastern Sea. This tree is several thousands of
feet in height and of gigantic girth. The bird keeps near the source
of the dawn, and when it sees the sun taking his morning bath gives
vent to a cry that shakes the heavens and wakes up all humanity. That
is why I ordered Ling Chên-tzu to put it in a cage on T'ao-hua Shan,
Peach-blossom Hill; since then its cries have been less harsh. Go
and fetch it and take it to the Palace of the Sun. Then you will
understand all the laws of the daily movements." He then wrote a
charm which Shên I was to present to Ling Chên-tzu to make him open
the cage and hand the golden bird over to him.
The charm worked, and Ling Chên-tzu opened the cage. The bird of
golden plumage had a sonorous voice and majestic bearing. "This
bird," he said, "lays eggs which hatch out nestlings with red combs,
who answer him every morning when he starts crowing. He is usually
called the cock of heaven, and the cocks down here which crow morning
and evening are descendants of the celestial cock."
Shên I visits the Moon
Shên I, riding on the celestial bird, traversed the air and reached
the disk of the sun just at mid-day. He found himself carried into
the centre of an immense horizon, as large as the earth, and did not
perceive the rotatory movement of the sun. He then enjoyed complete
happiness without care or trouble. The thought of the happy hours
passed with his wife Hêng O, however, came back to memory, and, borne
on a ray of sunlight, he flew to the moon. He saw the cinnamon-trees
and the frozen-looking horizon. Going to a secluded spot, he found
Hêng O there all alone. On seeing him she was about to run away,
but Shên I took her hand and reassured her. "I am now living in the
solar palace," he said; "do not let the past annoy you." Shên I cut
down some cinnamon-trees, used them for pillars, shaped some precious
stones, and so built a palace, which he named Kuang-han Kung, 'Palace
of Great Cold.' From that time forth, on the fifteenth day of every
moon, he went to visit her in her palace. That is the conjunction of
the _yang_ and _yin_, male and female principles, which causes the
great brilliancy of the moon at that epoch.
Shên I, on returning to his solar kingdom, built a wonderful palace,
which he called the Palace of the Lonely Park.
From that time the sun and moon each had their ruling sovereign. This
_régime_ dates from the forty-ninth year (2309 B.C.) of Yao's reign.
When the old Emperor was informed that Shên I and his wife had both
gone up to Heaven he was much grieved to lose the man who had rendered
him such valuable service, and bestowed upon him the posthumous title
of Tsung Pu, 'Governor of Countries.' In the representations of this
god and goddess the former is shown holding the sun, the latter the
moon. The Chinese add the sequel that Hêng O became changed into a
toad, whose outline is traceable on the moon's surface.
Star-worship
The star-deities are adored by parents on behalf of their children;
they control courtship and marriage, bring prosperity or adversity in
business, send pestilence and war, regulate rainfall and drought, and
command angels and demons; so every event in life is determined by the
'star-ruler' who at that time from the shining firmament manages the
destinies of men and nations. The worship is performed in the native
homes either by astrologers engaged for that purpose or by Taoist
priests. In times of sickness, ten paper star-gods are arranged,
five good on one side and five bad on the other; a feast is placed
before them, and it is supposed that when the bad have eaten enough
they will take their flight to the south-west; the propitiation of
the good star-gods is in the hope that they will expel the evil stars,
and happiness thus be obtained.
The practical effect of this worship is seen in the following
examples taken from the Chinese list of one hundred and twenty-nine
lucky and unlucky stars, which, with the sixty cycle-stars and the
twenty-eight constellations, besides a vast multitude of others, make
up the celestial galaxy worshipped by China's millions: the Orphan
Star enables a woman to become a man; the Star of Pleasure decides
on betrothals, binding the feet of those destined to be lovers with
silver cords; the Bonepiercing Star produces rheumatism; the Morning
Star, if not worshipped, kills the father or mother during the year;
the Balustrade Star promotes lawsuits; the Three-corpse Star controls
suicide, the Peach-blossom Star lunacy; and so on.
The Herdsman and the Weaver-girl
In the myths and legends which have clustered about the observations of
the stars by the Chinese there are subjects for pictorial illustration
without number. One of these stories is the fable of Aquila and Vega,
known in Chinese mythology as the Herdsman and the Weaver-girl. The
latter, the daughter of the Sun-god, was so constantly busied with her
loom that her father became worried at her close habits and thought
that by marrying her to a neighbour, who herded cattle on the banks
of the Silver Stream of Heaven (the Milky Way), she might awake to
a brighter manner of living.
No sooner did the maiden become wife than her habits and character
utterly changed for the worse. She became not only very merry and
lively, but quite forsook loom and needle, giving up her nights
and days to play and idleness; no silly lover could have been more
foolish than she. The Sun-king, in great wrath at all this, concluded
that the husband was the cause of it, and determined to separate the
couple. So he ordered him to remove to the other side of the river of
stars, and told him that hereafter they should meet only once a year,
on the seventh night of the seventh month. To make a bridge over the
flood of stars, the Sun-king called myriads of magpies, who thereupon
flew together, and, making a bridge, supported the poor lover on
their wings and backs as if on a roadway of solid land. So, bidding
his weeping wife farewell, the lover-husband sorrowfully crossed the
River of Heaven, and all the magpies instantly flew away. But the two
were separated, the one to lead his ox, the other to ply her shuttle
during the long hours of the day with diligent toil, and the Sun-king
again rejoiced in his daughter's industry.
At last the time for their reunion drew near, and only one fear
possessed the loving wife. What if it should rain? For the River
of Heaven is always full to the brim, and one extra drop causes a
flood which sweeps away even the bird-bridge. But not a drop fell;
all the heavens were clear. The magpies flew joyfully in myriads,
making a way for the tiny feet of the little lady. Trembling with joy,
and with heart fluttering more than the bridge of wings, she crossed
the River of Heaven and was in the arms of her husband. This she did
every year. The husband stayed on his side of the river, and the
wife came to him on the magpie bridge, save on the sad occasions
when it rained. So every year the people hope for clear weather,
and the happy festival is celebrated alike by old and young.
These two constellations are worshipped principally by women, that
they may gain cunning in the arts of needlework and making of fancy
flowers. Water-melons, fruits, vegetables, cakes, etc., are placed
with incense in the reception-room, and before these offerings are
performed the kneeling and the knocking of the head on the ground in
the usual way.
The Twenty-eight Constellations
Sacrifices were offered to these spirits by the Emperor on the marble
altar of the Temple of Heaven, and by the high officials throughout
the provinces. Of the twenty-eight the following are regarded as
propitious--namely, the Horned, Room, Tail, Sieve, Bushel, House,
Wall, Mound, Stomach, End, Bristling, Well, Drawn-bow, and Revolving
Constellations; the Neck, Bottom, Heart, Cow, Female, Empty, Danger,
Astride, Cock, Mixed, Demon, Willow, Star, Wing, are unpropitious.
The twenty-eight constellations seem to have become the abodes of gods
as a result of the defeat of a Taoist Patriarch T'ung-t'ien Chiao-chu,
who had espoused the cause of the tyrant Chou, when he and all his
followers were slaughtered by the heavenly hosts in the terrible
catastrophe known as the Battle of the Ten Thousand Immortals. Chiang
Tzu-ya as a reward conferred on them the appanage of the twenty-eight
constellations. The five planets, Venus, Jupiter, Mercury, Mars, and
Saturn, are also the abodes of stellar divinities, called the White,
Green, Black, Red, and Yellow Rulers respectively. Stars good and
bad are all likewise inhabited by gods or demons.
A Victim of Ta Chi
Concerning Tzu-wei Hsing, the constellation Tzu-wei (north circumpolar
stars), of which the stellar deity is Po I-k'ao, the following legend
is related in the _Fêng shên yen i_.
Po I-k'ao was the eldest son of Wên Wang, and governed the kingdom
during the seven years that the old King Was detained as a prisoner of
the tyrant Chou. He did everything possible to procure his father's
release. Knowing the tastes of the cruel King, he sent him for his
harem ten of the prettiest women who could be found, accompanied by
seven chariots made of perfumed wood, and a white-faced monkey of
marvellous intelligence. Besides these he included in his presents
a magic carpet, on which it was necessary only to sit in order to
recover immediately from the effects of drunkenness.
Unfortunately for Po I-k'ao, Chou's favourite concubine, Ta
Chi, conceived a passion for him and had recourse to all sorts
of ruses to catch him in her net; but his conduct was throughout
irreproachable. Vexed by his indifference, she tried slander in order
to bring about his ruin. But her calumnies did not at first have
the result she expected. Chou, after inquiry, was convinced of the
innocence of Po. But an accident spoiled everything. In the middle
of an amusing _séance_ the monkey which had been given to the King
by Po perceived some sweets in the hand of Ta Chi, and, jumping on
to her body, snatched them from Her. The King and his concubine were
furious, Chou had the monkey killed forthwith, and Ta Chi accused Po
I-k'ao of having brought the animal into the palace with the object
of making an attempt on the lives of the King and herself. But the
Prince explained that the monkey, being only an animal, could not
grasp even the first idea of entering into a conspiracy.
Shortly after this Po committed an unpardonable fault which changed
the goodwill of the King into mortal enmity. He allowed himself to
go so far as to suggest to the King that he should break off his
relations with this infamous woman, the source of all the woes which
were desolating the kingdom, and when Ta Chi on this account grossly
insulted him he struck her with his lute.
For this offence Ta Chi caused him to be crucified in the palace. Large
nails were driven through his hands and feet, and his flesh was cut
off in pieces. Not content with ruining Po I-k'ao, this wretched
woman wished also to ruin Wen Wang. She therefore advised the King to
have the flesh of the murdered man made up into rissoles and sent as
a present to his father. If he refused to eat the flesh of his own
son he was to be accused of contempt for the King, and there would
thus be a pretext for having him executed. Wen Wang, being versed in
divination and the science of the _pa kua_, Eight Trigrams, knew that
these rissoles contained the flesh of his son, and to avoid the snare
spread for him he ate three of the rissoles in the presence of the
royal envoys. On their return the latter reported this to the King,
who found himself helpless on learning of Wen Wang's conduct.
Po I-k'ao was canonized by Chiang Tzu-ya, and appointed ruler of the
constellation Tzu-wei of the North Polar heavens.
Myths of Time
T'ai Sui is the celestial spirit who presides over the year. He
is the President of the Ministry of Time. This god is much to
be feared. Whoever offends against him is sure to be destroyed. He
strikes when least expected to. T'ai Sui is also the Ministry itself,
whose members, numbering a hundred and twenty, are set over time,
years, months, and days. The conception is held by some writers to
be of Chaldeo-Assyrian origin.
The god T'ai Sui is not mentioned in the T'ang and Sung rituals, but in
the Yüan dynasty (A.D. 1280-1368) sacrifices were offered to him in the
College of the Grand Historiographer whenever any work of importance
was about to be undertaken. Under this dynasty the sacrifices were
offered to T'ai Sui and to the ruling gods of the months and of the
days. But these sacrifices were not offered at regular times: it
was only at the beginning of the Ch'ing (Manchu) dynasty (1644-1912)
that it was decided to offer the sacrifices at fixed periods.
The Planet Jupiter
T'ai Sui corresponds to the planet Jupiter. He travels across the
sky, passing through the twelve sidereal mansions. He is a stellar
god. Therefore an altar is raised to him and sacrifices are offered
on it under the open sky. This practice dates from the beginning of
the Ming dynasty, when the Emperor T'ai Tsu ordered sacrifices to
this god to be made throughout the Empire. According to some authors,
he corresponds to the god of the twelve sidereal mansions. He is also
variously represented as the moon, which turns to the left in the sky,
and the sun, which turns to the right. The diviners gave to T'ai Sui
the title of Grand Marshal, following the example of the usurper Wang
Mang (A.D. 9-23) of the Western Han dynasty, who gave that title to
the year-star.
Legend of T'ai Sui
The following is the legend of T'ai Sui.
T'ai Sui was the son of the Emperor Chou, the last of the Yin
dynasty. His mother was Queen Chiang. When he was born he looked
like a lump of formless flesh. The infamous Ta Chi, the favourite
concubine of this wicked Emperor, at once informed him that a monster
had been born in the palace, and the over-credulous sovereign ordered
that it should immediately be cast outside the city. Shên Chên-jên,
who was passing, saw the small abandoned one, and said: "This is an
Immortal who has just been born." With his knife he cut open the caul
which enveloped it, and the child was exposed.
His protector carried him to the cave Shui Lien, where he led the
life of a hermit, and entrusted the infant to Ho Hsien-ku, who acted
as his nurse and brought him up.
The child's hermit-name was Yin Ting-nu, his ordinary name Yin
No-cha, but during his boyhood he was known as Yin Chiao, _i.e._
'Yin the Deserted of the Suburb,' When he had reached an age when he
was sufficiently intelligent, his nurse informed him that he was not
her son, but really the son of the Emperor Chou, who, deceived by the
calumnies of his favourite Ta Chi, had taken him for an evil monster
and had him cast out of the palace. His mother had been thrown down
from an upper storey and killed. Yin Chiao went to his rescuer and
begged him to allow him to avenge his mother's death. The Goddess
T'ien Fei, the Heavenly Concubine, picked out two magic weapons from
the armoury in the cave, a battle-axe and club, both of gold, and
gave them to Yin Chiao. When the Shang army was defeated at Mu Yeh,
Yin Chiao broke into a tower where Ta Chi was, seized her, and brought
her before the victor, King Wu, who gave him permission to split her
head open with his battle-axe. But Ta Chi was a spiritual hen-pheasant
(some say a spiritual vixen). She transformed herself into smoke and
disappeared. To reward Yin Chiao for his filial piety and bravery
in fighting the demons, Yü Ti canonized him with the title T'ai Sui
Marshal Yin.
According to another version of the legend, Yin Chiao fought on
the side of the Yin against Wu Wang, and after many adventures was
caught by Jan Têng between two mountains, which he pressed together,
leaving only Yin Chiao's head exposed above the summits. The general
Wu Chi promptly cut it off with a spade. Chiang Tz[u)]-ya subsequently
canonized Yin Chiao.
Worship of T'ai Sui
The worship of T'ai Sui seems to have first taken place in the reign
of Shên Tsung (A.D. 1068-86) of the Sung dynasty, and was continued
during the remainder of the Monarchical Period. The object of the
worship is to avert calamities, T'ai Sui being a dangerous spirit
who can do injury to palaces and cottages, to people in their houses
as well as to travellers on the roads. But he has this peculiarity,
that he injures persons and things not in the district in which he
himself is, but in those districts which adjoin it. Thus, if some
constructive work is undertaken in a region where T'ai Sui happens
to be, the inhabitants of the neighbouring districts take precautions
against his evil influence. This they generally do by hanging out the
appropriate talisman. In order to ascertain in what region T'ai Sui
is at any particular time, an elaborate diagram is consulted. This
consists of a representation of the twelve terrestrial branches
or stems, _ti chih_> and the ten celestial trunks, _t'ien kan,_
indicating the cardinal points and the intermediate points, north-east,
north-west, south-east, and south-west. The four cardinal points are
further verified with the aid of the Five Elements, the Five Colours,
and the Eight Trigrams. By using this device, it is possible to find
the geographical position of T'ai Sui during the current year, the
position of threatened districts, and the methods to be employed to
provide against danger.