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+The Project Gutenberg EBook of Myths and Legends of China, by E. T. C. Werner
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Myths and Legends of China
+
+Author: E. T. C. Werner
+
+Release Date: March 4, 2005 [EBook #15250]
+Last Updated: January 7, 2017
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK MYTHS AND LEGENDS OF CHINA ***
+
+
+
+
+Produced by Juliet Sutherland, Jeroen Hellingman and the PG Online
+Distributed Proofreading Team.
+
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+
+
+                        Myths & Legends of China
+
+                                   By
+
+                             E.T.C. Werner
+
+  H.B.M. Consul Foochow (Retired) Barrister-at-law Middle Temple Late
+    Member of The Chinese Government Historiographical Bureau Peking
+ Author of "Descriptive Sociology: Chinese" "China of the Chinese" Etc.
+
+
+                      George G. Harrap & Co. Ltd.
+                          London Bombay Sydney
+
+
+
+
+In Memoriam
+
+_Gladys Nina Chalmers Werner_
+
+
+
+Preface
+
+The chief literary sources of Chinese myths are the _Li tai shên hsien
+t'ung chien_, in thirty-two volumes, the _Shên hsien lieh chuan_,
+in eight volumes, the _Fêng shên yen i_, in eight volumes, and the
+_Sou shên chi_, in ten volumes. In writing the following pages I
+have translated or paraphrased largely from these works. I have also
+consulted and at times quoted from the excellent volumes on Chinese
+Superstitions by Père Henri Doré, comprised in the valuable series
+_Variétés Sinologiques_, published by the Catholic Mission Press
+at Shanghai. The native works contained in the Ssu K'u Ch'üan Shu,
+one of the few public libraries in Peking, have proved useful for
+purposes of reference. My heartiest thanks are due to my good friend
+Mr Mu Hsüeh-hsün, a scholar of wide learning and generous disposition,
+for having kindly allowed me to use his very large and useful library
+of Chinese books. The late Dr G.E. Morrison also, until he sold it
+to a Japanese baron, was good enough to let me consult his extensive
+collection of foreign works relating to China whenever I wished, but
+owing to the fact that so very little work has been done in Chinese
+mythology by Western writers I found it better in dealing with this
+subject to go direct to the original Chinese texts. I am indebted to
+Professor H.A. Giles, and to his publishers, Messrs Kelly and Walsh,
+Shanghai, for permission to reprint from _Strange Stories from a
+Chinese Studio_ the fox legends given in Chapter XV.
+
+This is, so far as I know, the only monograph on Chinese mythology
+in any non-Chinese language. Nor do the native works include any
+scientific analysis or philosophical treatment of their myths.
+
+My aim, after summarizing the sociology of the Chinese as a
+prerequisite to the understanding of their ideas and sentiments,
+and dealing as fully as possible, consistently with limitations of
+space (limitations which have necessitated the presentation of a
+very large and intricate topic in a highly compressed form), with
+the philosophy of the subject, has been to set forth in English dress
+those myths which may be regarded as the accredited representatives
+of Chinese mythology--those which live in the minds of the people and
+are referred to most frequently in their literature, not those which
+are merely diverting without being typical or instructive--in short,
+a true, not a distorted image.
+
+_Edward Theodore Chalmers Werner_
+
+_Peking_
+_February_ 1922
+
+
+
+Contents
+
+
+
+Chapter
+
+I.      The Sociology of the Chinese
+II.     On Chinese Mythology
+III.    Cosmogony--P'an Ku and the Creation Myth
+IV.     The Gods of China
+V.      Myths of the Stars
+VI.     Myths of Thunder, Lightning, Wind, and Rain
+VII.    Myths of the Waters
+VIII.   Myths of Fire
+IX.     Myths of Epidemics, Medicine, Exorcism, Etc.
+X.      The Goddess of Mercy
+XI.     The Eight Immortals
+XII.    The Guardian of the Gate of Heaven
+XIII.   A Battle of the Gods
+XIV.    How the Monkey Became a God
+XV.     Fox Legends
+XVI.    Miscellaneous Legends
+        The Pronunciation of Chinese Words
+
+
+
+
+
+_Mais cet Orient, cette Asie, quelles en sont, enfin, les frontières
+réelles?... Ces frontières sont d'une netteté qui ne permet aucune
+erreur. L'Asie est là où cesse la vulgarité, où naît la dignité,
+et où commence l'élégance intellectuelle. Et l'Orient est là où sont
+les sources débordantes de poésie._
+
+_Mardrus_,
+_La Reine de Saba_
+
+
+
+
+
+CHAPTER I
+
+The Sociology of the Chinese
+
+
+Racial Origin
+
+In spite of much research and conjecture, the origin of the Chinese
+people remains undetermined. We do not know who they were nor whence
+they came. Such evidence as there is points to their immigration
+from elsewhere; the Chinese themselves have a tradition of a Western
+origin. The first picture we have of their actual history shows us, not
+a people behaving as if long settled in a land which was their home and
+that of their forefathers, but an alien race fighting with wild beasts,
+clearing dense forests, and driving back the aboriginal inhabitants.
+
+Setting aside several theories (including the one that the Chinese
+are autochthonous and their civilization indigenous) now regarded
+by the best authorities as untenable, the researches of sinologists
+seem to indicate an origin (1) in early Akkadia; or (2) in Khotan,
+the Tarim valley (generally what is now known as Eastern Turkestan),
+or the K'un-lun Mountains (concerning which more presently). The
+second hypothesis may relate only to a sojourn of longer or shorter
+duration on the way from Akkadia to the ultimate settlement in China,
+especially since the Khotan civilization has been shown to have
+been imported from the Punjab in the third century B.C. The fact
+that serious mistakes have been made regarding the identifications
+of early Chinese rulers with Babylonian kings, and of the Chinese
+_po-hsing_ (Cantonese _bak-sing_) 'people' with the Bak Sing or Bak
+tribes, does not exclude the possibility of an Akkadian origin. But
+in either case the immigration into China was probably gradual, and
+may have taken the route from Western or Central Asia direct to the
+banks of the Yellow River, or may possibly have followed that to the
+south-east through Burma and then to the north-east through what is
+now China--the settlement of the latter country having thus spread
+from south-west to north-east, or in a north-easterly direction along
+the Yangtzu River, and so north, instead of, as is generally supposed,
+from north to south.
+
+
+Southern Origin Improbable
+
+But this latter route would present many difficulties; it would seem
+to have been put forward merely as ancillary to the theory that the
+Chinese originated in the Indo-Chinese peninsula. This theory is
+based upon the assumptions that the ancient Chinese ideograms include
+representations of tropical animals and plants; that the oldest and
+purest forms of the language are found in the south; and that the
+Chinese and the Indo-Chinese groups of languages are both tonal. But
+all of these facts or alleged facts are as easily or better accounted
+for by the supposition that the Chinese arrived from the north
+or north-west in successive waves of migration, the later arrivals
+pushing the earlier farther and farther toward the south, so that the
+oldest and purest forms of Chinese would be found just where they are,
+the tonal languages of the Indo-Chinese peninsula being in that case
+regarded as the languages of the vanguard of the migration. Also, the
+ideograms referred to represent animals and plants of the temperate
+zone rather than of the tropics, but even if it could be shown, which
+it cannot, that these animals and plants now belong exclusively to the
+tropics, that would be no proof of the tropical origin of the Chinese,
+for in the earliest times the climate of North China was much milder
+than it is now, and animals such as tigers and elephants existed in the
+dense jungles which are later found only in more southern latitudes.
+
+
+Expansion of Races from North to South
+
+The theory of a southern origin (to which a further serious objection
+will be stated presently) implies a gradual infiltration of Chinese
+immigrants through South or Mid-China (as above indicated) toward
+the north, but there is little doubt that the movement of the races
+has been from north to south and not _vice versa_. In what are now
+the provinces of Western Kansu and Ssuch'uan there lived a people
+related to the Chinese (as proved by the study of Indo-Chinese
+comparative philology) who moved into the present territory of Tibet
+and are known as Tibetans; in what is now the province of Yünnan were
+the Shan or Ai-lao (modern Laos), who, forced by Mongol invasions,
+emigrated to the peninsula in the south and became the Siamese; and in
+Indo-China, not related to the Chinese, were the Annamese, Khmer, Mon,
+Khasi, Colarains (whose remnants are dispersed over the hill tracts
+of Central India), and other tribes, extending in prehistoric times
+into Southern China, but subsequently driven back by the expansion
+of the Chinese in that direction.
+
+
+Arrival of the Chinese in China
+
+Taking into consideration all the existing evidence, the objections to
+all other theories of the origin of the Chinese seem to be greater
+than any yet raised to the theory that immigrants from the Tarim
+valley or beyond (_i.e._ from Elam or Akkadia, either direct or _via_
+Eastern Turkestan) struck the banks of the Yellow River in their
+eastward journey and followed its course until they reached the
+localities where we first find them settled, namely, in the region
+covered by parts of the three modern provinces of Shansi, Shensi,
+and Honan where their frontiers join. They were then (about 2500 or
+3000 B.C.) in a relatively advanced state of civilization. The country
+east and south of this district was inhabited by aboriginal tribes,
+with whom the Chinese fought, as they did with the wild animals and the
+dense vegetation, but with whom they also commingled and intermarried,
+and among whom they planted colonies as centres from which to spread
+their civilization.
+
+
+The K'un-lun Mountains
+
+With reference to the K'un-lun Mountains, designated in Chinese
+mythology as the abode of the gods--the ancestors of the Chinese
+race--it should be noted that these are identified not with the range
+dividing Tibet from Chinese Turkestan, but with the Hindu Kush. That
+brings us somewhat nearer to Babylon, and the apparent convergence
+of the two theories, the Central Asian and the Western Asian, would
+seem to point to a possible solution of the problem. Nü Kua, one of
+the alleged creators of human beings, and Nü and Kua, the first two
+human beings (according to a variation of the legend), are placed
+in the K'un-lun Mountains. That looks hopeful. Unfortunately, the
+K'un-lun legend is proved to be of Taoist origin. K'un-lun is the
+central mountain of the world, and 3000 miles in height. There is
+the fountain of immortality, and thence flow the four great rivers
+of the world. In other words, it is the Sumêru of Hindu mythology
+transplanted into Chinese legend, and for our present purpose without
+historical value.
+
+It would take up too much space to go into details of this interesting
+problem of the origin of the Chinese and their civilization, the
+cultural connexions or similarities of China and Western Asia in
+pre-Babylonian times, the origin of the two distinct culture-areas
+so marked throughout the greater part of Chinese history, etc., and
+it will be sufficient for our present purpose to state the conclusion
+to which the evidence points.
+
+
+Provisional Conclusion
+
+Pending the discovery of decisive evidence, the following provisional
+conclusion has much to recommend it--namely, that the ancestors
+of the Chinese people came from the west, from Akkadia or Elam,
+or from Khotan, or (more probably) from Akkadia or Elam _via_
+Khotan, as one nomad or pastoral tribe or group of nomad or pastoral
+tribes, or as successive waves of immigrants, reached what is now
+China Proper at its north-west corner, settled round the elbow of
+the Yellow River, spread north-eastward, eastward, and southward,
+conquering, absorbing, or pushing before them the aborigines into
+what is now South and South-west China. These aboriginal races, who
+represent a wave or waves of neolithic immigrants from Western Asia
+earlier than the relatively high-headed immigrants into North China
+(who arrived about the twenty-fifth or twenty-fourth century B.C.),
+and who have left so deep an impress on the Japanese, mixed and
+intermarried with the Chinese in the south, eventually producing the
+pronounced differences, in physical, mental, and emotional traits,
+in sentiments, ideas, languages, processes, and products, from the
+Northern Chinese which are so conspicuous at the present day.
+
+
+
+Inorganic Environment
+
+At the beginning of their known history the country occupied by the
+Chinese was the comparatively small region above mentioned. It was
+then a tract of an irregular oblong shape, lying between latitude 34°
+and 40° N. and longitude 107° and 114° E. This territory round the
+elbow of the Yellow River had an area of about 50,000 square miles,
+and was gradually extended to the sea-coast on the north-east as far as
+longitude 119°, when its area was about doubled. It had a population of
+perhaps a million, increasing with the expansion to two millions. This
+may be called infant China. Its period (the Feudal Period) was in
+the two thousand years between the twenty-fourth and third centuries
+B.C. During the first centuries of the Monarchical Period, which lasted
+from 221 B.C. to A.D. 1912, it had expanded to the south to such an
+extent that it included all of the Eighteen Provinces constituting
+what is known as China Proper of modern times, with the exception of
+a portion of the west of Kansu and the greater portions of Ssuch'uan
+and Yünnan. At the time of the Manchu conquest at the beginning of the
+seventeenth century A.D. it embraced all the territory lying between
+latitude 18° and 40° N. and longitude 98° and 122° E. (the Eighteen
+Provinces or China Proper), with the addition of the vast outlying
+territories of Manchuria, Mongolia, Ili, Koko-nor, Tibet, and Corea,
+with suzerainty over Burma and Annam--an area of more than 5,000,000
+square miles, including the 2,000,000 square miles covered by the
+Eighteen Provinces. Generally, this territory is mountainous in the
+west, sloping gradually down toward the sea on the east. It contains
+three chief ranges of mountains and large alluvial plains in the north,
+east, and south. Three great and about thirty large rivers intersect
+the country, their numerous tributaries reaching every part of it.
+
+As regards geological features, the great alluvial plains rest upon
+granite, new red sandstone, or limestone. In the north is found the
+peculiar loess formation, having its origin probably in the accumulated
+dust of ages blown from the Mongolian plateau. The passage from north
+to south is generally from the older to the newer rocks; from east to
+west a similar series is found, with some volcanic features in the
+west and south. Coal and iron are the chief minerals, gold, silver,
+copper, lead, tin, jade, etc., being also mined.
+
+The climate of this vast area is not uniform. In the north the winter
+is long and rigorous, the summer hot and dry, with a short rainy season
+in July and August; in the south the summer is long, hot, and moist,
+the winter short. The mean temperature is 50.3° F. and 70° F. in the
+north and south respectively. Generally, the thermometer is low for
+the latitude, though perhaps it is more correct to say that the Gulf
+Stream raises the temperature of the west coast of Europe above the
+average. The mean rainfall in the north is 16, in the south 70 inches,
+with variations in other parts. Typhoons blow in the south between
+July and October.
+
+
+Organic Environment
+
+The vegetal productions are abundant and most varied. The rice-zone
+(significant in relation to the cultural distinctions above noted)
+embraces the southern half of the country. Tea, first cultivated
+for its infusion in A.D. 350, is grown in the southern and central
+provinces between the twenty-third and thirty-fifth degrees of
+latitude, though it is also found as far north as Shantung, the chief
+'tea district,' however, being the large area south of the Yangtzu
+River, east of the Tungting Lake and great Siang River, and north of
+the Kuangtung Province. The other chief vegetal products are wheat,
+barley, maize, millet, the bean, yam, sweet and common potato, tomato,
+eggplant, ginseng, cabbage, bamboo, indigo, pepper, tobacco, camphor,
+tallow, ground-nut, poppy, water-melon, sugar, cotton, hemp, and
+silk. Among the fruits grown are the date, mulberry, orange, lemon,
+pumelo, persimmon, lichi, pomegranate, pineapple, fig, coconut, mango,
+and banana, besides the usual kinds common in Western countries.
+
+The wild animals include the tiger, panther, leopard, bear, sable,
+otter, monkey, wolf, fox, twenty-seven or more species of ruminants,
+and numerous species of rodents. The rhinoceros, elephant, and tapir
+still exist in Yünnan. The domestic animals include the camel and the
+water-buffalo. There are about 700 species of birds, and innumerable
+species of fishes and insects.
+
+
+Sociological Environment
+
+On their arrival in what is now known as China the Chinese, as already
+noted, fought with the aboriginal tribes. The latter were exterminated,
+absorbed, or driven south with the spread of Chinese rule. The Chinese
+"picked out the eyes of the land," and consequently the non-Chinese
+tribes now live in the unhealthy forests or marshes of the south,
+or in mountain regions difficult of access, some even in trees (a
+voluntary, not compulsory promotion), though several, such as the Dog
+Jung in Fukien, retain settlements like islands among the ruling race.
+
+In the third century B.C. began the hostile relations of the Chinese
+with the northern nomads, which continued throughout the greater
+part of their history. During the first six centuries A.D. there was
+intercourse with Rome, Parthia, Turkey, Mesopotamia, Ceylon, India,
+and Indo-China, and in the seventh century with the Arabs. Europe
+was brought within the sociological environment by Christian
+travellers. From the tenth to the thirteenth century the north
+was occupied by Kitans and Nüchêns, and the whole Empire was under
+Mongol sway for eighty-eight years in the thirteenth and fourteenth
+centuries. Relations of a commercial and religious nature were held
+with neighbours during the following four hundred years. Regular
+diplomatic intercourse with Western nations was established as a result
+of a series of wars in the eighteenth and nineteenth centuries. Until
+recently the nation held aloof from alliances and was generally averse
+to foreign intercourse. From 1537 onward, as a sequel of war or treaty,
+concessions, settlements, etc., were obtained by foreign Powers. China
+has now lost some of her border countries and large adjacent islands,
+the military and commercial pressure of Western nations and Japan
+having taken the place of the military pressure of the Tartars already
+referred to. The great problem for her, an agricultural nation, is
+how to find means and the military spirit to maintain her integrity,
+the further violation of which could not but be regarded by the student
+of sociological history as a great tragedy and a world-wide calamity.
+
+
+Physical, Emotional, and Intellectual Characters
+
+The physical characters of the Chinese are too well known to need
+detailed recital. The original immigrants into North China all
+belonged to blond races, but the modern Chinese have little left of
+the immigrant stock. The oblique, almond-shaped eyes, with black iris
+and the orbits far apart, have a vertical fold of skin over the inner
+canthus, concealing a part of the iris, a peculiarity distinguishing
+the eastern races of Asia from all other families of man. The stature
+and weight of brain are generally below the average. The hair is black,
+coarse, and cylindrical; the beard scanty or absent. The colour of
+the skin is darker in the south than in the north.
+
+Emotionally the Chinese are sober, industrious, of remarkable
+endurance, grateful, courteous, and ceremonious, with a high sense
+of mercantile honour, but timorous, cruel, unsympathetic, mendacious,
+and libidinous.
+
+Intellectually they were until recently, and to a large extent
+still are, non-progressive, in bondage to uniformity and mechanism
+in culture, imitative, unimaginative, torpid, indirect, suspicious,
+and superstitious.
+
+The character is being modified by intercourse with other peoples
+of the earth and by the strong force of physical, intellectual,
+and moral education.
+
+
+Marriage in Early Times
+
+Certain parts of the marriage ceremonial of China as now existing
+indicate that the original form of marriage was by capture--of which,
+indeed, there is evidence in the classical _Book of Odes_. But a
+regular form of marriage (in reality a contract of sale) is shown
+to have existed in the earliest historical times. The form was not
+monogamous, though it seems soon to have assumed that of a qualified
+monogamy consisting of one wife and one or more concubines, the
+number of the latter being as a rule limited only by the means of the
+husband. The higher the rank the larger was the number of concubines
+and handmaids in addition to the wife proper, the palaces of the
+kings and princes containing several hundreds of them. This form it
+has retained to the present day, though associations now exist for
+the abolition of concubinage. In early times, as well as throughout
+the whole of Chinese history, concubinage was in fact universal,
+and there is some evidence also of polyandry (which, however, cannot
+have prevailed to any great extent). The age for marriage was twenty
+for the man and fifteen for the girl, celibacy after thirty and twenty
+respectively being officially discouraged. In the province of Shantung
+it was usual for the wives to be older than their husbands. The
+parents' consent to the betrothal was sought through the intervention
+of a matchmaker, the proposal originating with the parents, and
+the wishes of the future bride and bridegroom not being taken into
+consideration. The conclusion of the marriage was the progress of the
+bride from the house of her parents to that of the bridegroom, where
+after various ceremonies she and he worshipped his ancestors together,
+the worship amounting to little more than an announcement of the union
+to the ancestral spirits. After a short sojourn with her husband the
+bride revisited her parents, and the marriage was not considered as
+finally consummated until after this visit had taken place.
+
+The status of women was low, and the power of the husband great--so
+great that he could kill his wife with impunity. Divorce was common,
+and all in favour of the husband, who, while he could not be
+divorced by her, could put his wife away for disobedience or even
+for loquaciousness. A widower remarried immediately, but refusal
+to remarry by a widow was esteemed an act of chastity. She often
+mutilated herself or even committed suicide to prevent remarriage,
+and was posthumously honoured for doing so. Being her husband's as
+much in the Otherworld as in this, remarriage would partake of the
+character of unchastity and insubordination; the argument, of course,
+not applying to the case of the husband, who by remarriage simply
+adds another member to his clan without infringing on anyone's rights.
+
+
+Marriage in Monarchical and Republican Periods
+
+The marital system of the early classical times, of which the above
+were the essentials, changed but little during the long period of
+monarchical rule lasting from 221 B.C. to A.D. 1912. The principal
+object, as before, was to secure an heir to sacrifice to the spirits of
+deceased progenitors. Marriage was not compulsory, but old bachelors
+and old maids were very scarce. The concubines were subject to the
+wife, who was considered to be the mother of their children as well
+as her own. Her status, however, was not greatly superior. Implicit
+obedience was exacted from her. She could not possess property, but
+could not be hired out for prostitution. The latter vice was common,
+in spite of the early age at which marriage took place and in spite
+of the system of concubinage--which is after all but a legalized
+transfer of prostitutional cohabitation to the domestic circle.
+
+Since the establishment of the Republic in 1912 the 'landslide' in the
+direction of Western progress has had its effect also on the domestic
+institutions. But while the essentials of the marriage contract remain
+practically the same as before, the most conspicuous changes have been
+in the accompanying ceremonial--now sometimes quite foreign, but in a
+very large, perhaps the greatest, number of cases that odious thing,
+half foreign, half Chinese; as, for instance, when the procession,
+otherwise native, includes foreign glass-panelled carriages, or the
+bridegroom wears a 'bowler' or top-hat with his Chinese dress--and
+in the greater freedom allowed to women, who are seen out of doors
+much more than formerly, sit at table with their husbands, attend
+public functions and dinners, dress largely in foreign fashion,
+and play tennis and other games, instead of being prisoners of the
+'inner apartment' and household drudges little better than slaves.
+
+One unexpected result of this increased freedom is certainly
+remarkable, and is one not likely to have been predicted by the most
+far-sighted sociologist. Many of the 'progressive' Chinese, now that
+it is the fashion for Chinese wives to be seen in public with their
+husbands, finding the uneducated, _gauche_, small-footed household
+drudge unable to compete with the smarter foreign-educated wives
+of their neighbours, have actually repudiated them and taken unto
+themselves spouses whom they can exhibit in public without 'loss
+of face'! It is, however, only fair to add that the total number
+of these cases, though by no means inconsiderable, appears to be
+proportionately small.
+
+
+Parents and Children
+
+As was the power of the husband over the wife, so was that of the
+father over his children. Infanticide (due chiefly to poverty,
+and varying with it) was frequent, especially in the case of female
+children, who were but slightly esteemed; the practice prevailing
+extensively in three or four provinces, less extensively in others,
+and being practically absent in a large number. Beyond the fact that
+some penalties were enacted against it by the Emperor Ch'ien Lung
+(A.D. 1736-96), and that by statute it was a capital offence to murder
+children in order to use parts of their bodies for medicine, it was
+not legally prohibited. When the abuse became too scandalous in any
+district proclamations condemning it would be issued by the local
+officials. A man might, by purchase and contract, adopt a person
+as son, daughter, or grandchild, such person acquiring thereby all
+the rights of a son or daughter. Descent, both of real and personal
+property, was to all the sons of wives and concubines as joint heirs,
+irrespective of seniority. Bastards received half shares. Estates were
+not divisible by the children during the lifetime of their parents
+or grandparents.
+
+The head of the family being but the life-renter of the family
+property, bound by fixed rules, wills were superfluous, and were used
+only where the customary respect for the parents gave them a voice
+in arranging the details of the succession. For this purpose verbal
+or written instructions were commonly given.
+
+In the absence of the father, the male relatives of the same surname
+assumed the guardianship of the young. The guardian exercised full
+authority and enjoyed the surplus revenues of his ward's estate,
+but might not alienate the property.
+
+There are many instances in Chinese history of extreme devotion of
+children to parents taking the form of self-wounding and even of
+suicide in the hope of curing parents' illnesses or saving their lives.
+
+
+Political History
+
+The country inhabited by the Chinese on their arrival from the West
+was, as we saw, the district where the modern provinces of Shansi,
+Shensi, and Honan join. This they extended in an easterly direction
+to the shores of the Gulf of Chihli--a stretch of territory about 600
+miles long by 300 broad. The population, as already stated, was between
+one and two millions. During the first two thousand years of their
+known history the boundaries of this region were not greatly enlarged,
+but beyond the more or less undefined borderland to the south were
+_chou_ or colonies, nuclei of Chinese population, which continually
+increased in size through conquest of the neighbouring territory. In
+221 B.C. all the feudal states into which this territory had been
+parcelled out, and which fought with one another, were subjugated
+and absorbed by the state of Ch'in, which in that year instituted the
+monarchical form of government--the form which obtained in China for
+the next twenty-one centuries.
+
+Though the origin of the name 'China' has not yet been finally decided,
+the best authorities regard it as derived from the name of this feudal
+state of Ch'in.
+
+Under this short-lived dynasty of Ch'in and the famous Han dynasty
+(221 B.C. to A.D. 221) which followed it, the Empire expanded until
+it embraced almost all the territory now known as China Proper
+(the Eighteen Provinces of Manchu times). To these were added
+in order between 194 B.C. and A.D. 1414: Corea, Sinkiang (the
+New Territory or Eastern Turkestan), Manchuria, Formosa, Tibet,
+and Mongolia--Formosa and Corea being annexed by Japan in 1895 and
+1910 respectively. Numerous other extra-China countries and islands,
+acquired and lost during the long course of Chinese history (at one
+time, from 73 to 48 B.C., "all Asia from Japan to the Caspian Sea was
+tributary to the Middle Kingdom," _i.e._ China), it is not necessary
+to mention here. During the Southern Sung dynasty (1127-1280) the
+Tartars owned the northern half of China, as far down as the Yangtzu
+River, and in the Yüan dynasty (1280-1368) they conquered the whole
+country. During the period 1644-1912 it was in the possession of
+the Manchus. At present the five chief component peoples of China are
+represented in the striped national flag (from the top downward) by red
+(Manchus), yellow (Chinese), blue (Mongolians), white (Mohammedans),
+and black (Tibetans). This flag was adopted on the establishment of the
+Republic in 1912, and supplanted the triangular Dragon flag previously
+in use. By this time the population--which had varied considerably at
+different periods owing to war, famine, and pestilence--had increased
+to about 400,000,000.
+
+
+General Government
+
+The general division of the nation was into the King and the People,
+The former was regarded as appointed by the will of Heaven and
+as the parent of the latter. Besides being king, he was also
+law-giver, commander-in-chief of the armies, high priest, and
+master of ceremonies. The people were divided into four classes: (1)
+_Shih_, Officers (later Scholars), consisting of _Ch'ên_, Officials
+(a few of whom were ennobled), and _Shên Shih_, Gentry; (2) _Nung_,
+Agriculturists; (3) _Kung_, Artisans; and (4) _Shang_, Merchants.
+
+For administrative purposes there were at the seat of central
+government (which, first at P'ing-yang--in modern Shansi--was
+moved eleven times during the Feudal Period, and was finally
+at Yin) ministers, or ministers and a hierarchy of officials,
+the country being divided into provinces, varying in number from
+nine in the earliest times to thirty-six under the First Emperor,
+221 B.C., and finally twenty-two at the present day. At first these
+provinces contained states, which were models of the central state,
+the ruler's 'Middle Kingdom.' The provincial administration was
+in the hands of twelve Pastors or Lord-Lieutenants. They were the
+chiefs of all the nobles in a province. Civil and military offices
+were not differentiated. The feudal lords or princes of states often
+resided at the king's court, officers of that court being also sent
+forth as princes of states. The king was the source of legislation
+and administered justice. The princes in their several states had
+the power of rewards and punishments. Revenue was derived from a
+tithe on the land, from the income of artisans, merchants, fishermen,
+foresters, and from the tribute brought by savage tribes.
+
+The general structure and principles of this system of administration
+remained the same, with few variations, down to the end of the
+Monarchical Period in 1912. At the end of that period we find the
+emperor still considered as of divine descent, still the head of
+the civil, legislative, military, ecclesiastical, and ceremonial
+administration, with the nation still divided into the same four
+classes. The chief ministries at the capital, Peking, could in most
+cases trace their descent from their prototypes of feudal times, and
+the principal provincial administrative officials--the Governor-General
+or Viceroy, governor, provincial treasurer, judge, etc.--had similarly
+a pedigree running back to offices then existing--a continuous duration
+of adherence to type which is probably unique.
+
+Appointment to office was at first by selection, followed by an
+examination to test proficiency; later was introduced the system of
+public competitive literary examinations for office, fully organized
+in the seventeenth century, and abolished in 1903, when official
+positions were thrown open to the graduates of colleges established
+on a modern basis.
+
+In 1912, on the overthrow of the Manchu monarchy, China became a
+republic, with an elected President, and a Parliament consisting
+of a Senate and House of Representatives. The various government
+departments were reorganized on Western lines, and a large number
+of new offices instituted. Up to the present year the Law of the
+Constitution, owing to political dissension between the North and
+the South, has not been put into force.
+
+
+Laws
+
+Chinese law, like primitive law generally, was not instituted
+in order to ensure justice between man and man; its object was
+to enforce subordination of the ruled to the ruler. The laws were
+punitive and vindictive rather than reformatory or remedial, criminal
+rather than civil. Punishments were cruel: branding, cutting off the
+nose, the legs at the knees, castration, and death, the latter not
+necessarily, or indeed ordinarily, for taking life. They included in
+some cases punishment of the family, the clan, and the neighbours of
+the offender. The _lex talionis_ was in full force.
+
+Nevertheless, in spite of the harsh nature of the punishments, possibly
+adapted, more or less, to a harsh state of society, though the "proper
+end of punishments"--to "make an end of punishing"--was missed, the
+Chinese evolved a series of excellent legal codes. This series began
+with the revision of King Mu's _Punishments_ in 950 B.C., the first
+regular code being issued in 650 B.C., and ended with the well-known
+_Ta Ch'ing lü li_ (_Laws and Statutes of the Great Ch'ing Dynasty_),
+issued in A.D. 1647. Of these codes the great exemplar was the _Law
+Classic_ drawn up by Li K'uei (_Li K'uei fa ching_), a statesman
+in the service of the first ruler of the Wei State, in the fourth
+century B.C. The _Ta Ch'ing lü li_ has been highly praised by competent
+judges. Originally it sanctioned only two kinds of punishment, death
+and flogging, but others were in use, and the barbarous _ling ch'ih_,
+'lingering death' or 'slicing to pieces,' invented about A.D. 1000
+and abolished in 1905, was inflicted for high treason, parricide,
+on women who killed their husbands, and murderers of three persons
+of one family. In fact, until some first-hand knowledge of Western
+systems and procedure was obtained, the vindictive as opposed to the
+reformatory idea of punishments continued to obtain in China down to
+quite recent years, and has not yet entirely disappeared. Though the
+crueller forms of punishment had been legally abolished, they continued
+to be used in many parts. Having been joint judge at Chinese trials
+at which, in spite of my protests, prisoners were hung up by their
+thumbs and made to kneel on chains in order to extort confession
+(without which no accused person could be punished), I can testify
+that the true meaning of the "proper end of punishments" had no more
+entered into the Chinese mind at the close of the monarchical _régime_
+than it had 4000 years before.
+
+As a result of the reform movement into which China was forced as
+an alternative to foreign domination toward the end of the Manchu
+Period, but chiefly owing to the bait held out by Western Powers,
+that extraterritoriality would be abolished when China had reformed
+her judicial system, a new Provisional Criminal Code was published. It
+substituted death by hanging or strangulation for decapitation, and
+imprisonment for various lengths of time for bambooing. It was adopted
+in large measure by the Republican _régime_, and is the chief legal
+instrument in use at the present time. But close examination reveals
+the fact that it is almost an exact copy of the Japanese penal code,
+which in turn was modelled upon that of Germany. It is, in fact, a
+Western code imitated, and as it stands is quite out of harmony with
+present conditions in China. It will have to be modified and recast
+to be a suitable, just, and practicable national legal instrument
+for the Chinese people. Moreover, it is frequently overridden in a
+high-handed manner by the police, who often keep a person acquitted
+by the Courts of Justice in custody until they have 'squeezed' him
+of all they can hope to get out of him. And it is noteworthy that,
+though provision was made in the Draft Code for trial by jury, this
+provision never went into effect; and the slavish imitation of alien
+methods is shown by the curiously inconsistent reason given--that "the
+fact that jury trials have been abolished in Japan is indicative of the
+inadvisability of transplanting this Western institution into China!"
+
+
+Local Government
+
+The central administration being a far-flung network of officialdom,
+there was hardly any room for local government apart from it. We
+find it only in the village elder and those associated with him, who
+took up what government was necessary where the jurisdiction of the
+unit of the central administration--the district magistracy--ceased,
+or at least did not concern itself in meddling much.
+
+
+Military System
+
+The peace-loving agricultural settlers in early China had at first
+no army. When occasion arose, all the farmers exchanged their
+ploughshares for swords and bows and arrows, and went forth to
+fight. In the intervals between the harvests, when the fields were
+clear, they held manoeuvres and practised the arts of warfare. The
+king, who had his Six Armies, under the Six High Nobles, forming
+the royal military force, led the troops in person, accompanied by
+the spirit-tablets of his ancestors and of the gods of the land and
+grain. Chariots, drawn by four horses and containing soldiers armed
+with spears and javelins and archers, were much in use. A thousand
+chariots was the regular force. Warriors wore buskins on their legs,
+and were sometimes gagged in order to prevent the alarm being given to
+the enemy. In action the chariots occupied the centre, the bowmen the
+left, the spearmen the right flank. Elephants were sometimes used in
+attack. Spy-kites, signal-flags, hook-ladders, horns, cymbals, drums,
+and beacon-fires were in use. The ears of the vanquished were taken
+to the king, quarter being rarely if ever given.
+
+After the establishment of absolute monarchical government standing
+armies became the rule. Military science was taught, and soldiers
+sometimes trained for seven years. Chariots with upper storeys or
+spy-towers were used for fighting in narrow defiles, and hollow squares
+were formed of mixed chariots, infantry, and dragoons. The weakness of
+disunion of forces was well understood. In the sixth century A.D. the
+massed troops numbered about a million and a quarter. In A.D. 627
+there was an efficient standing army of 900,000 men, the term of
+service being from the ages of twenty to sixty. During the Mongol
+dynasty (1280-1368) there was a navy of 5000 ships manned by 70,000
+trained fighters. The Mongols completely revolutionized tactics and
+improved on all the military knowledge of the time. In 1614 the Manchu
+'Eight Banners,' composed of Manchus, Mongolians, and Chinese, were
+instituted. The provincial forces, designated the Army of the Green
+Standard, were divided into land forces and marine forces, superseded
+on active service by 'braves' (_yung_), or irregulars, enlisted and
+discharged according to circumstances. After the war with Japan in
+1894 reforms were seriously undertaken, with the result that the army
+has now been modernized in dress, weapons, tactics, etc., and is by
+no means a negligible quantity in the world's fighting forces. A
+modern navy is also being acquired by building and purchase. For
+many centuries the soldier, being, like the priest, unproductive,
+was regarded with disdain, and now that his indispensableness for
+defensive purposes is recognized he has to fight not only any actual
+enemy who may attack him, but those far subtler forces from over the
+sea which seem likely to obtain supremacy in his military councils,
+if not actual control of his whole military system. It is, in my view,
+the duty of Western nations to take steps before it is too late to
+avert this great disaster.
+
+
+Ecclesiastical Institutions
+
+The dancing and chanting exorcists called _wu_ were the first Chinese
+priests, with temples containing gods worshipped and sacrificed
+to, but there was no special sacerdotal class. Worship of Heaven
+could only be performed by the king or emperor. Ecclesiastical and
+political functions were not completely separated. The king was
+_pontifex maximus_, the nobles, statesmen, and civil and military
+officers acted as priests, the ranks being similar to those of the
+political hierarchy. Worship took place in the 'Hall of Light,'
+which was also a palace and audience and council chamber. Sacrifices
+were offered to Heaven, the hills and rivers, ancestors, and all the
+spirits. Dancing held a conspicuous place in worship. Idols are spoken
+of in the earliest times.
+
+Of course, each religion, as it formed itself out of the original
+ancestor-worship, had its own sacred places, functionaries,
+observances, ceremonial. Thus, at the State worship of Heaven, Nature,
+etc., there were the 'Great,' 'Medium,' and 'Inferior' sacrifices,
+consisting of animals, silk, grain, jade, etc. Panegyrics were sung,
+and robes of appropriate colour worn. In spring, summer, autumn,
+and winter there were the seasonal sacrifices at the appropriate
+altars. Taoism and Buddhism had their temples, monasteries, priests,
+sacrifices, and ritual; and there were village and wayside temples
+and shrines to ancestors, the gods of thunder, rain, wind, grain,
+agriculture, and many others. Now encouraged, now tolerated, now
+persecuted, the ecclesiastical _personnel_ and structure of Taoism and
+Buddhism survived into modern times, when we find complete schemes
+of ecclesiastical gradations of rank and authority grafted upon
+these two priestly hierarchies, and their temples, priests, etc.,
+fulfilling generally, with worship of ancestors, State or official
+(Confucianism) and private or unofficial, and the observance of various
+annual festivals, such as 'All Souls' Day' for wandering and hungry
+ghosts, the spiritual needs of the people as the 'Three Religions'
+(_San Chiao_). The emperor, as high priest, took the responsibility
+for calamities, etc., making confession to Heaven and praying that
+as a punishment the evil be diverted from the people to his own
+person. Statesmen, nobles, and officials discharged, as already noted,
+priestly functions in connexion with the State religion in addition
+to their ordinary duties. As a rule, priests proper, frowned upon as
+non-producers, were recruited from the lower classes, were celibate,
+unintellectual, idle, and immoral. There was nothing, even in the
+elaborate ceremonies on special occasions in the Buddhist temples,
+which could be likened to what is known as 'public worship' and
+'common prayer' in the West. Worship had for its sole object either
+the attainment of some good or the prevention of some evil.
+
+Generally this represents the state of things under the Republican
+_régime_; the chief differences being greater neglect of ecclesiastical
+matters and the conversion of a large number of temples into schools.
+
+
+Professional Institutions
+
+We read of physicians, blind musicians, poets, teachers, prayer-makers,
+architects, scribes, painters, diviners, ceremonialists, orators,
+and others during the Feudal Period, These professions were of
+ecclesiastical origin, not yet completely differentiated from the
+'Church,' and both in earlier and later times not always or often
+differentiated from each other. Thus the historiographers combined the
+duties of statesmen, scholars, authors, and generals. The professions
+of authors and teachers, musicians and poets, were united in one
+person. And so it continued to the present day. Priests discharge
+medical functions, poets still sing their verses. But experienced
+medical specialists, though few, are to be found, as well as women
+doctors; there are veterinary surgeons, musicians (chiefly belonging
+to the poorest classes and often blind), actors, teachers, attorneys,
+diviners, artists, letter-writers, and many others, men of letters
+being perhaps the most prominent and most esteemed.
+
+
+
+Accessory Institutions
+
+A system of schools, academies, colleges, and universities obtained in
+villages, districts, departments, and principalities. The instruction
+was divided into 'Primary Learning' and 'Great Learning.' There were
+special schools of dancing and music. Libraries and almshouses for
+old men are mentioned. Associations of scholars for literary purposes
+seem to have been numerous.
+
+Whatever form and direction education might have taken, it became
+stereotyped at an early age by the road to office being made to
+lead through a knowledge of the classical writings of the ancient
+sages. It became not only 'the thing' to be well versed in the sayings
+of Confucius, Mencius; etc., and to be able to compose good essays on
+them containing not a single wrongly written character, but useless
+for aspirants to office--who constituted practically the whole of the
+literary class--to acquire any other knowledge. So obsessed was the
+national mind by this literary mania that even infants' spines were
+made to bend so as to produce when adult the 'scholarly stoop.' And
+from the fact that besides the scholar class the rest of the community
+consisted of agriculturists, artisans, and merchants, whose knowledge
+was that of their fathers and grandfathers, inculcated in the sons
+and grandsons as it had been in them, showing them how to carry on
+in the same groove the calling to which Fate had assigned them, a
+departure from which would have been considered 'unfilial'--unless,
+of course (as it very rarely did), it went the length of attaining
+through study of the classics a place in the official class, and thus
+shedding eternal lustre on the family--it will readily be seen that
+there was nothing to cause education to be concerned with any but one
+or two of the subjects which are included by Western peoples under
+that designation. It became at an early age, and remained for many
+centuries, a rote-learning of the elementary text-books, followed by
+a similar acquisition by heart of the texts of the works of Confucius
+and other classical writers. And so it remained until the abolition, in
+1905, of the old competitive examination system, and the substitution
+of all that is included in the term 'modern education' at schools,
+colleges, and universities all over the country, in which there is
+rapidly growing up a force that is regenerating the Chinese people,
+and will make itself felt throughout the whole world.
+
+It is this keen and shrewd appreciation of the learned, and this lust
+for knowledge, which, barring the tragedy of foreign domination, will
+make China, in the truest and best sense of the word, a great nation,
+where, as in the United States of America, the rigid class status and
+undervaluation, if not disdaining, of knowledge which are proving so
+disastrous in England and other European countries will be avoided,
+and the aristocracy of learning established in its place.
+
+Besides educational institutions, we find institutions for poor relief,
+hospitals, foundling hospitals, orphan asylums, banking, insurance,
+and loan associations, travellers' clubs, mercantile corporations,
+anti-opium societies, co-operative burial societies, as well as many
+others, some imitated from Western models.
+
+
+Bodily Mutilations
+
+Compared with the practices found to exist among most primitive races,
+the mutilations the Chinese were in the habit of inflicting were but
+few. They flattened the skulls of their babies by means of stones, so
+as to cause them to taper at the top, and we have already seen what
+they did to their spines; also the mutilations in warfare, and the
+punishments inflicted both within and without the law; and how filial
+children and loyal wives mutilated themselves for the sake of their
+parents and to prevent remarriage. Eunuchs, of course, existed in great
+numbers. People bit, cut, or marked their arms to pledge oaths. But
+the practices which are more peculiarly associated with the Chinese
+are the compressing of women's feet and the wearing of the queue,
+misnamed 'pigtail.' The former is known to have been in force about
+A.D. 934, though it may have been introduced as early as 583. It did
+not, however, become firmly established for more than a century. This
+'extremely painful mutilation,' begun in infancy, illustrates the
+tyranny of fashion, for it is supposed to have arisen in the imitation
+by the women generally of the small feet of an imperial concubine
+admired by one of the emperors from ten to fifteen centuries ago
+(the books differ as to his identity). The second was a badge of
+servitude inflicted by the Manchus on the Chinese when they conquered
+China at the beginning of the seventeenth century. Discountenanced by
+governmental edicts, both of these practices are now tending toward
+extinction, though, of course, compressed feet and 'pigtails' are
+still to be seen in every town and village. Legally, the queue was
+abolished when the Chinese rid themselves of the Manchu yoke in 1912.
+
+
+Funeral Rites
+
+Not understanding the real nature of death, the Chinese believed
+it was merely a state of suspended animation, in which the soul
+had failed to return to the body, though it might yet do so,
+even after long intervals. Consequently they delayed burial, and
+fed the corpse, and went on to the house-tops and called aloud
+to the spirit to return. When at length they were convinced that
+the absent spirit could not be induced to re-enter the body, they
+placed the latter in a coffin and buried it--providing it, however,
+with all that it had found necessary in this life (food, clothing,
+wives, servants, etc.), which it would require also in the next (in
+their view rather a continuation of the present existence than the
+beginning of another)--and, having inducted or persuaded the spirit
+to enter the 'soul-tablet' which accompanied the funeral procession
+(which took place the moment the tablet was 'dotted,' _i.e._ when
+the character _wang_, 'prince,' was changed into _chu_, 'lord'),
+carried it back home again, set it up in a shrine in the main hall,
+and fell down and worshipped it. Thus was the spirit propitiated,
+and as long as occasional offerings were not overlooked the power
+for evil possessed by it would not be exerted against the surviving
+inmates of the house, whom it had so thoughtlessly deserted.
+
+The latter mourned by screaming, wailing, stamping their feet,
+and beating their breasts, renouncing (in the earliest times) even
+their clothes, dwelling, and belongings to the dead, removing to
+mourning-sheds of clay, fasting, or eating only rice gruel, sleeping
+on straw with a clod for a pillow, and speaking only on subjects of
+death and burial. Office and public duties were resigned, and marriage,
+music, and separation from the clan prohibited.
+
+During the lapse of the long ages of monarchical rule funeral rites
+became more elaborate and magnificent, but, though less rigid and
+ceremonious since the institution of the Republic, they have retained
+their essential character down to the present day.
+
+Funeral ceremonial was more exacting than that connected with most
+other observances, including those of marriage. Invitations or
+notifications were sent to friends, and after receipt of these _fu_,
+on the various days appointed therein, the guest was obliged to send
+presents, such as money, paper horses, slaves, etc., and go and join
+in the lamentations of the hired mourners and attend at the prayers
+recited by the priests. Funeral etiquette could not be _pu'd, i.e._
+made good, if overlooked or neglected at the right time, as it could
+in the case of the marriage ceremonial.
+
+Instead of symmetrical public graveyards, as in the West, the
+Chinese cemeteries belong to the family or clan of the deceased,
+and are generally beautiful and peaceful places planted with trees
+and surrounded by artistic walls enclosing the grave-mounds and
+monumental tablets. The cemeteries themselves are the metonyms of the
+villages, and the graves of the houses. In the north especially the
+grave is very often surmounted by a huge marble tortoise bearing the
+inscribed tablet, or what we call the gravestone, on its back. The
+tombs of the last two lines of emperors, the Ming and the Manchu,
+are magnificent structures, spread over enormous areas, and always
+artistically situated on hillsides facing natural or artificial lakes
+or seas. Contrary to the practice in Egypt, with the two exceptions
+above mentioned the conquering dynasties have always destroyed the
+tombs of their predecessors. But for this savage vandalism, China
+would probably possess the most magnificent assembly of imperial
+tombs in the world's records.
+
+
+
+Laws of Intercourse
+
+Throughout the whole course of their existence as a social aggregate
+the Chinese have pushed ceremonial observances to an extreme
+limit. "Ceremonies," says the _Li chi_, the great classic of ceremonial
+usages, "are the greatest of all things by which men live." Ranks were
+distinguished by different headdresses, garments, badges, weapons,
+writing-tablets, number of attendants, carriages, horses, height of
+walls, etc. Daily as well as official life was regulated by minute
+observances. There were written codes embracing almost every attitude
+and act of inferiors toward superiors, of superiors toward inferiors,
+and of equals toward equals. Visits, forms of address, and giving
+of presents had each their set of formulae, known and observed by
+every one as strictly and regularly as each child in China learned by
+heart and repeated aloud the three-word sentences of the elementary
+_Trimetrical Classic_. But while the school text-book was extremely
+simple, ceremonial observances were extremely elaborate. A Chinese
+was in this respect as much a slave to the living as in his funeral
+rites he was a slave to the dead. Only now, in the rush of 'modern
+progress,' is the doffing of the hat taking the place of the 'kowtow'
+(_k'o-t'ou_).
+
+It is in this matter of ceremonial observances that the East
+and the West have misunderstood each other perhaps more than in
+all others. Where rules of etiquette are not only different,
+but are diametrically opposed, there is every opportunity for
+misunderstanding, if not estrangement. The points at issue in
+such questions as 'kowtowing' to the emperor and the worshipping
+of ancestors are generally known, but the Westerner, as a rule, is
+ignorant of the fact that if he wishes to conform to Chinese etiquette
+when in China (instead of to those Western customs which are in many
+cases unfortunately taking their place) he should not, for instance,
+take off his hat when entering a house or a temple, should not shake
+hands with his host, nor, if he wishes to express approval, should he
+clap his hands. Clapping of hands in China (_i.e._ non-Europeanized
+China) is used to drive away the _sha ch'i_, or deathly influence of
+evil spirits, and to clap the hands at the close of the remarks of a
+Chinese host (as I have seen prominent, well-meaning, but ill-guided
+men of the West do) is equivalent to disapproval, if not insult. Had
+our diplomatists been sociologists instead of only commercial agents,
+more than one war might have been avoided.
+
+
+Habits and Customs
+
+At intervals during the year the Chinese make holiday. Their public
+festivals begin with the celebration of the advent of the new
+year. They let off innumerable firecrackers, and make much merriment
+in their homes, drinking and feasting, and visiting their friends
+for several days. Accounts are squared, houses cleaned, fresh paper
+'door-gods' pasted on the front doors, strips of red paper with
+characters implying happiness, wealth, good fortune, longevity, etc.,
+stuck on the doorposts or the lintel, tables, etc., covered with red
+cloth, and flowers and decorations displayed everywhere. Business
+is suspended, and the merriment, dressing in new clothes, feasting,
+visiting, offerings to gods and ancestors, and idling continue pretty
+consistently during the first half of the first moon, the vacation
+ending with the Feast of Lanterns, which occupies the last three
+days. It originated in the Han dynasty 2000 years ago. Innumerable
+lanterns of all sizes, shapes, colours (except wholly white, or rather
+undyed material, the colour of mourning), and designs are lit in front
+of public and private buildings, but the use of these was an addition
+about 800 years later, _i.e._ about 1200 years ago. Paper dragons,
+hundreds of yards long, are moved along the streets at a slow pace,
+supported on the heads of men whose legs only are visible, giving
+the impression of huge serpents winding through the thoroughfares.
+
+Of the other chief festivals, about eight in number (not counting the
+festivals of the four seasons with their equinoxes and solstices), four
+are specially concerned with the propitiation of the spirits--namely,
+the Earlier Spirit Festival (fifteenth day of second moon), the
+Festival of the Tombs (about the third day of the third moon), when
+graves are put in order and special offerings made to the dead, the
+Middle Spirit Festival (fifteenth day of seventh moon), and the Later
+Spirit Festival (fifteenth day of tenth moon). The Dragon-boat Festival
+(fifth day of fifth moon) is said to have originated as a commemoration
+of the death of the poet Ch'ü Yüan, who drowned himself in disgust
+at the official intrigue and corruption of which he was the victim,
+but the object is the procuring of sufficient rain to ensure a good
+harvest. It is celebrated by racing with long narrow boats shaped to
+represent dragons and propelled by scores of rowers, pasting of charms
+on the doors of dwellings, and eating a special kind of rice-cake,
+with a liquor as a beverage.
+
+The fifteenth day of the eighth moon is the Mid-autumn Festival, known
+by foreigners as All Souls' Day. On this occasion the women worship the
+moon, offering cakes, fruit, etc. The gates of Purgatory are opened,
+and the hungry ghosts troop forth to enjoy themselves for a month on
+the good things provided for them by the pious. The ninth day of the
+ninth moon is the Chung Yang Festival, when every one who possibly
+can ascends to a high place--a hill or temple-tower. This inaugurates
+the kite-flying season, and is supposed to promote longevity. During
+that season, which lasts several months, the Chinese people the sky
+with dragons, centipedes, frogs, butterflies, and hundreds of other
+cleverly devised creatures, which, by means of simple mechanisms worked
+by the wind, roll their eyes, make appropriate sounds, and move their
+paws, wings, tails, etc., in a most realistic manner. The festival
+originated in a warning received by a scholar named Huan Ching from
+his master Fei Ch'ang-fang, a native of Ju-nan in Honan, who lived
+during the Han dynasty, that a terrible calamity was about to happen,
+and enjoining him to escape with his family to a high place. On his
+return he found all his domestic animals dead, and was told that
+they had died instead of himself and his relatives. On New Year's Eve
+(_Tuan Nien_ or _Chu Hsi_) the Kitchen-god ascends to Heaven to make
+his annual report, the wise feasting him with honey and other sticky
+food before his departure, so that his lips may be sealed and he be
+unable to 'let on' too much to the powers that be in the regions above!
+
+
+Sports and Games
+
+The first sports of the Chinese were festival gatherings for purposes
+of archery, to which succeeded exercises partaking of a military
+character. Hunting was a favourite amusement. They played games of
+calculation, chess (or the 'game of war'), shuttlecock with the feet,
+pitch-pot (throwing arrows from a distance into a narrow-necked jar),
+and 'horn-goring' (fighting on the shoulders of others with horned
+masks on their heads). Stilts, football, dice-throwing, boat-racing,
+dog-racing, cock-fighting, kite-flying, as well as singing and dancing
+marionettes, afforded recreation and amusement.
+
+Many of these games became obsolete in course of time, and new ones
+were invented. At the end of the Monarchical Period, during the Manchu
+dynasty, we find those most in use to be foot-shuttlecock, lifting of
+beams headed with heavy stones--dumb-bells four feet long and weighing
+thirty or forty pounds--kite-flying, quail-fighting, cricket-fighting,
+sending birds after seeds thrown into the air, sauntering through
+fields, playing chess or 'morra,' or gambling with cards, dice, or
+over the cricket- and quail-fights or seed-catching birds. There were
+numerous and varied children's games tending to develop strength,
+skill, quickness of action, parental instinct, accuracy, and
+sagacity. Theatricals were performed by strolling troupes on stages
+erected opposite temples, though permanent theatres also existed,
+female parts until recently being taken by male actors. Peep-shows,
+conjurers, ventriloquists, acrobats, fortune-tellers, and story-tellers
+kept crowds amused or interested. Generally, 'young China' of the
+present day, identified with the party of progress, seems to have
+adopted most of the outdoor but very few of the indoor games of
+Western nations.
+
+
+Domestic Life
+
+In domestic or private life, observances at birth, betrothal, and
+marriage were elaborate, and retained superstitious elements. Early
+rising was general. Shaving of the head and beard, as well as cleaning
+of the ears and massage, was done by barbers. There were public
+baths in all cities and towns. Shops were closed at nightfall, and,
+the streets being until recent times ill-lit or unlit, passengers or
+their attendants carried lanterns. Most houses, except the poorest,
+had private watchmen. Generally two meals a day were taken. Dinners to
+friends were served at inns or restaurants, accompanied or followed
+by musical or theatrical performances. The place of honour is stated
+in Western books on China to be on the left, but the fact is that the
+place of honour is the one which shows the utmost solicitude for the
+safety of the guest. It is therefore not necessarily one fixed place,
+but would usually be the one facing the door, so that the guest might
+be in a position to see an enemy enter, and take measures accordingly.
+
+Lap-dogs and cage-birds were kept as pets; 'wonks,' the _huang kou_,
+or 'yellow dog,' were guards of houses and street scavengers. Aquaria
+with goldfish were often to be seen in the houses of the upper and
+middle classes, the gardens and courtyards of which usually contained
+rockeries and artistic shrubs and flowers.
+
+Whiskers were never worn, and moustaches and beards only after forty,
+before which age the hair grew, if at all, very scantily. Full,
+thick beards, as in the West, were practically never seen, even on
+the aged. Snuff-bottles, tobacco-pipes, and fans were carried by both
+sexes. Nails were worn long by members of the literary and leisured
+classes. Non-Manchu women and girls had cramped feet, and both Manchu
+and Chinese women used cosmetics freely.
+
+
+Industrial Institutions
+
+While the men attended to farm-work, women took care of the
+mulberry-orchards and silkworms, and did spinning, weaving, and
+embroidery. This, the primitive division of labour, held throughout,
+though added to on both sides, so that eventually the men did most
+of the agriculture, arts, production, distribution, fighting, etc.,
+and the women, besides the duties above named and some field-labour,
+mended old clothes, drilled and sharpened needles, pasted tin-foil,
+made shoes, and gathered and sorted the leaves of the tea-plant. In
+course of time trades became highly specialized--their number being
+legion--and localized, bankers, for instance, congregating in Shansi,
+carpenters in Chi Chou, and porcelain-manufacturers in Jao Chou,
+in Kiangsi.
+
+As to land, it became at an early age the property of the sovereign,
+who farmed it out to his relatives or favourites. It was arranged on
+the _ching_, or 'well' system--eight private squares round a ninth
+public square cultivated by the eight farmer families in common for the
+benefit of the State. From the beginning to the end of the Monarchical
+Period tenure continued to be of the Crown, land being unallodial, and
+mostly held in clans or families, and not entailed, the conditions
+of tenure being payment of an annual tax, a fee for alienation,
+and money compensation for personal services to the Government,
+generally incorporated into the direct tax as scutage. Slavery,
+unknown in the earliest times, existed as a recognized institution
+during the whole of the Monarchical Period.
+
+Production was chiefly confined to human and animal labour, machinery
+being only now in use on a large scale. Internal distribution
+was carried on from numerous centres and at fairs, shops, markets,
+etc. With few exceptions, the great trade-routes by land and sea have
+remained the same during the last two thousand years. Foreign trade was
+with Western Asia, Greece, Rome, Carthage, Arabia, etc., and from the
+seventeenth century A.D. more generally with European countries. The
+usual primitive means of conveyance, such as human beings, animals,
+carts, boats, etc., were partly displaced by steam-vessels from
+1861 onward.
+
+Exchange was effected by barter, cowries of different values being the
+prototype of coins, which were cast in greater or less quantity under
+each reign. But until within recent years there was only one coin,
+the copper cash, in use, bullion and paper notes being the other
+media of exchange. Silver Mexican dollars and subsidiary coins came
+into use with the advent of foreign commerce. Weights and measures
+(which generally decreased from north to south), officially arranged
+partly on the decimal system, were discarded by the people in ordinary
+commercial transactions for the more convenient duodecimal subdivision.
+
+
+Arts
+
+Hunting, fishing, cooking, weaving, dyeing, carpentry, metallurgy,
+glass-, brick-, and paper-making, printing, and book-binding were
+in a more or less primitive stage, the mechanical arts showing much
+servile imitation and simplicity in design; but pottery, carving,
+and lacquer-work were in an exceptionally high state of development,
+the articles produced being surpassed in quality and beauty by no
+others in the world.
+
+
+Agriculture and Rearing of Livestock
+
+From the earliest times the greater portion of the available land was
+under cultivation. Except when the country has been devastated by war,
+the Chinese have devoted close attention to the cultivation of the
+soil continuously for forty centuries. Even the hills are terraced for
+extra growing-room. But poverty and governmental inaction caused much
+to lie idle. There were two annual crops in the north, and five in two
+years in the south. Perhaps two-thirds of the population cultivated the
+soil. The methods, however, remained primitive; but the great fertility
+of the soil and the great industry of the farmer, with generous but
+careful use of fertilizers, enabled the vast territory to support an
+enormous population. Rice, wheat, barley, buckwheat, maize, kaoliang,
+several millets, and oats were the chief grains cultivated. Beans,
+peas, oil-bearing seeds (sesame, rape, etc.), fibre-plants (hemp,
+ramie, jute, cotton, etc.), starch-roots (taros, yams, sweet potatoes,
+etc.), tobacco, indigo, tea, sugar, fruits, were among the more
+important crops produced. Fruit-growing, however, lacked scientific
+method. The rotation of crops was not a usual practice, but grafting,
+pruning, dwarfing, enlarging, selecting, and varying species were well
+understood. Vegetable-culture had reached a high state of perfection,
+the smallest patches of land being made to bring forth abundantly. This
+is the more creditable inasmuch as most small farmers could not afford
+to purchase expensive foreign machinery, which, in many cases, would
+be too large or complicated for their purposes.
+
+The principal animals, birds, etc., reared were the pig, ass, horse,
+mule, cow, sheep, goat, buffalo, yak, fowl, duck, goose, pigeon,
+silkworm, and bee.
+
+The Ministry of Agriculture and Commerce, the successor to the Board
+of Agriculture, Manufactures, and Commerce, instituted during recent
+years, is now adapting Western methods to the cultivation of the
+fertile soil of China, and even greater results than in the past may
+be expected in the future.
+
+
+Sentiments and Moral Ideas
+
+The Chinese have always shown a keen delight in the beautiful--in
+flowers, music, poetry, literature, embroidery, paintings,
+porcelain. They cultivated ornamental plants, almost every house,
+as we saw, having its garden, large or small, and tables were often
+decorated with flowers in vases or ornamental wire baskets or fruits or
+sweetmeats. Confucius made music an instrument of government. Paper
+bearing the written character was so respected that it might not
+be thrown on the ground or trodden on. Delight was always shown in
+beautiful scenery or tales of the marvellous. Commanding or agreeable
+situations were chosen for temples. But until within the last few
+years streets and houses were generally unclean, and decency in public
+frequently absent.
+
+Morality was favoured by public opinion, but in spite of early
+marriages and concubinage there was much laxity. Cruelty both
+to human beings and animals has always been a marked trait in
+the Chinese character. Savagery in warfare, cannibalism, luxury,
+drunkenness, and corruption prevailed in the earliest times. The
+attitude toward women was despotic. But moral principles pervaded the
+classical writings, and formed the basis of law. In spite of these,
+the inferior sentiment of revenge was, as we have seen, approved and
+preached as a sacred duty. As a result of the universal _yin-yang_
+dualistic doctrines, immorality was leniently regarded. In modern
+times, at least, mercantile honour was high, "a merchant's word
+is as good as his bond" being truer in China than in many other
+countries. Intemperance was rare. Opium-smoking was much indulged in
+until the use of the drug was forcibly suppressed (1906-16). Even now
+much is smuggled into the country, or its growth overlooked by bribed
+officials. Clan quarrels and fights were common, vendettas sometimes
+continuing for generations. Suicide under depressing circumstances
+was approved and honoured; it was frequently resorted to under the
+sting of great injustice. There was a deep reverence for parents
+and superiors. Disregard of the truth, when useful, was universal,
+and unattended by a sense of shame, even on detection. Thieving was
+common. The illegal exactions of rulers were burdensome. In times
+of prosperity pride and satisfaction in material matters was not
+concealed, and was often short-sighted. Politeness was practically
+universal, though said to be often superficial; but gratitude was a
+marked characteristic, and was heartfelt. Mutual conjugal affection
+was strong. The love of gambling was universal.
+
+But little has occurred in recent years to modify the above
+characters. Nevertheless the inferior traits are certainly being
+changed by education and by the formation of societies whose members
+bind themselves against immorality, concubinage, gambling, drinking,
+smoking, etc.
+
+
+Religious Ideas
+
+Chinese religion is inherently an attitude toward the spirits or gods
+with the object of obtaining a benefit or averting a calamity. We
+shall deal with it more fully in another chapter. Suffice it to say
+here that it originated in ancestor-worship, and that the greater
+part of it remains ancestor-worship to the present day. The State
+religion, which was Confucianism, was ancestor-worship. Taoism,
+originally a philosophy, became a worship of spirits--of the souls of
+dead men supposed to have taken up their abode in animals, reptiles,
+insects, trees, stones, etc.--borrowed the cloak of religion from
+Buddhism, which eventually outshone it, and degenerated into a system
+of exorcism and magic. Buddhism, a religion originating in India, in
+which Buddha, once a man, is worshipped, in which no beings are known
+with greater power than can be attained to by man, and according to
+which at death the soul migrates into anything from a deified human
+being to an elephant, a bird, a plant, a wall, a broom, or any piece
+of inorganic matter, was imported ready made into China and took the
+side of popular superstition and Taoism against the orthodox belief,
+finding that its power lay in the influence on the popular mind of its
+doctrine respecting a future state, in contrast to the indifference
+of Confucianism. Its pleading for compassion and preservation of life
+met a crying need, and but for it the state of things in this respect
+would be worse than it is.
+
+Religion, apart from ancestor-worship, does not enter largely
+into Chinese life. There is none of the real 'love of God' found,
+for example, in the fervent as distinguished from the conventional
+Christian. And as ancestor-worship gradually loses its hold and dies
+out agnosticism will take its place.
+
+
+Superstitions
+
+An almost infinite variety of superstitious practices, due to the
+belief in the good or evil influences of departed spirits, exists in
+all parts of China. Days are lucky or unlucky. Eclipses are due to a
+dragon trying to eat the sun or the moon. The rainbow is supposed to be
+the result of a meeting between the impure vapours of the sun and the
+earth. Amulets are worn, and charms hung up, sprigs of artemisia or
+of peach-blossom are placed near beds and over lintels respectively,
+children and adults are 'locked to life' by means of locks on chains
+or cords worn round the neck, old brass mirrors are supposed to cure
+insanity, figures of gourds, tigers' claws, or the unicorn are worn
+to ensure good fortune or ward off sickness, fire, etc., spells of
+many kinds, composed mostly of the written characters for happiness
+and longevity, are worn, or written on paper, cloth, leaves, etc.,
+and burned, the ashes being made into a decoction and drunk by the
+young or sick.
+
+Divination by means of the divining stalks (the divining plant,
+milfoil or yarrow) and the tortoiseshell has been carried on from
+time immemorial, but was not originally practised with the object of
+ascertaining future events, but in order to decide doubts, much as
+lots are drawn or a coin tossed in the West. _Fêng-shui_, "the art of
+adapting the residence of the living and the dead so as to co-operate
+and harmonize with the local currents of the cosmic breath" (the _yin_
+and the _yang_: see Chapter III), a doctrine which had its root in
+ancestor-worship, has exercised an enormous influence on Chinese
+thought and life from the earliest times, and especially from those
+of Chu Hsi and other philosophers of the Sung dynasty.
+
+
+Knowledge
+
+Having noted that Chinese education was mainly literary, and why it
+was so, it is easy to see that there would be little or no demand
+for the kind of knowledge classified in the West under the head of
+science. In so far as any demand existed, it did so, at any rate at
+first, only because it subserved vital needs. Thus, astronomy, or more
+properly astrology, was studied in order that the calendar might be
+regulated, and so the routine of agriculture correctly followed, for
+on that depended the people's daily rice, or rather, in the beginning,
+the various fruits and kinds of flesh which constituted their means of
+sustentation before their now universal food was known. In philosophy
+they have had two periods of great activity, the first beginning with
+Lao Tzu and Confucius in the sixth century B.C. and ending with the
+Burning of the Books by the First Emperor, Shih Huang Ti, in 213 B.C.;
+the second beginning with Chou Tzu (A.D. 1017-73) and ending with Chu
+Hsi (1130-1200). The department of philosophy in the imperial library
+contained in 190 B.C. 2705 volumes by 137 authors. There can be no
+doubt that this zeal for the orthodox learning, combined with the
+literary test for office, was the reason why scientific knowledge was
+prevented from developing; so much so, that after four thousand or more
+years of national life we find, during the Manchu Period, which ended
+the monarchical _régime_, few of the educated class, giants though they
+were in knowledge of all departments of their literature and history
+(the continuity of their traditions laid down in their twenty-four
+Dynastic Annals has been described as one of the great wonders of the
+world), with even the elementary scientific learning of a schoolboy
+in the West. 'Crude,' 'primitive,' 'mediocre,' 'vague,' 'inaccurate,'
+'want of analysis and generalization,' are terms we find applied to
+their knowledge of such leading sciences as geography, mathematics,
+chemistry, botany, and geology. Their medicine was much hampered
+by superstition, and perhaps more so by such beliefs as that the
+seat of the intellect is in the stomach, that thoughts proceed from
+the heart, that the pit of the stomach is the seat of the breath,
+that the soul resides in the liver, etc.--the result partly of the
+idea that dissection of the body would maim it permanently during
+its existence in the Otherworld. What progress was made was due to
+European instruction; and this again is the _causa causans_ of the
+great wave of progress in scientific and philosophical knowledge
+which is rolling over the whole country and will have marked effects
+on the history of the world during the coming century.
+
+
+Language
+
+Originally polysyllabic, the Chinese language later assumed a
+monosyllabic, isolating, uninflected form, grammatical relations
+being indicated by position. From the earliest forms of speech several
+subordinate vernacular languages arose in various districts, and from
+these sprang local dialects, etc. Tone-distinctions arose--_i.e._
+the same words pronounced with a different intonation came to
+mean different things. Development of these distinctions led to
+carelessness of articulation, and multiplication of what would be
+homonyms but for these tones. It is incorrect to assume that the tones
+were invented to distinguish similar sounds. So that, at the present
+day, anyone who says _ma_ will mean either an exclamation, hemp,
+horse, or curse according to the quality he gives to the sound. The
+language remains in a primitive state, without inflexion, declension,
+or distinction of parts of speech. The order in a sentence is: subject,
+verb, complement direct, complement indirect. Gender is formed by
+distinctive particles; number by prefixing numerals, etc.; cases
+by position or appropriate prepositions. Adjectives precede nouns;
+position determines comparison; and absence of punctuation causes
+ambiguity. The latter is now introduced into most newly published
+works. The new education is bringing with it innumerable words and
+phrases not found in the old literature or dictionaries. Japanese
+idioms which are now being imported into the language are making it
+less pure.
+
+The written language, too well known to need detailed description, a
+thing of beauty and a joy for ever to those able to appreciate it, said
+to have taken originally the form of knotted cords and then of notches
+on wood (though this was more probably the origin of numeration than of
+writing proper), took later that of rude outlines of natural objects,
+and then went on to the phonetic system, under which each character is
+composed of two parts, the radical, indicating the meaning, and the
+phonetic, indicating the sound. They were symbols, non-agglutinative
+and non-inflexional, and were written in vertical columns, probably
+from having in early times been painted or cut on strips of bark.
+
+
+Achievements of the Chinese
+
+As the result of all this fitful fever during so many centuries,
+we find that the Chinese, after having lived in nests "in order to
+avoid the animals," and then in caves, have built themselves houses
+and palaces which are still made after the pattern of their prototype,
+with a flat wall behind, the openings in front, the walls put in after
+the pillars and roof-tree have been fixed, and out-buildings added on
+as side extensions. The _k'ang_, or 'stove-bed' (now a platform made
+of bricks), found all over the northern provinces, was a place scooped
+out of the side of the cave, with an opening underneath in which (as
+now) a fire was lit in winter. Windows and shutters opened upward,
+being a survival of the mat or shade hung in front of the apertures
+in the walls of the primitive cave-dwelling. Four of these buildings
+facing each other round a square made the courtyard, and one or more
+courtyards made the compound. They have fed themselves on almost
+everything edible to be found on, under, or above land or water,
+except milk, but live chiefly on rice, chicken, fish, vegetables,
+including garlic, and tea, though at one time they ate flesh and
+drank wine, sometimes to excess, before tea was cultivated. They
+have clothed themselves in skins and feathers, and then in silks
+and satins, but mostly in cotton, and hardly ever in wool. Under
+the Manchu _régime_ the type of dress adopted was that of this
+horse-riding race, showing the chief characteristics of that noble
+animal, the broad sleeves representing the hoofs, the queue the mane,
+etc. This queue was formed of the hair growing from the back part
+of the scalp, the front of which was shaved. Unlike the Egyptians,
+they did not wear wigs. They have nearly always had the decency to
+wear their coats long, and have despised the Westerner for wearing
+his too short. They are now paradoxical enough to make the mistake
+of adopting the Westerner's costume.
+
+They have made to themselves great canals, bridges, aqueducts, and
+the longest wall there has ever been on the face of the earth (which
+could not be seen from the moon, as some sinologists have erroneously
+supposed, any more than a hair, however long, could be seen at a
+distance of a hundred yards). They have made long and wide roads, but
+failed to keep them in repair during the last few centuries, though
+much zeal, possibly due to commerce on oil- or electricity-driven
+wheels, is now being shown in this direction. They have built honorary
+portals to chaste widows, pagodas, and arched bridges of great beauty,
+not forgetting to surround each city with a high and substantial wall
+to keep out unfriendly people. They have made innumerable implements
+and weapons, from pens and fans and chopsticks to ploughs and carts
+and ships; from fiery darts, 'flame elephants,' bows and spears,
+spiked chariots, battering-rams, and hurling-engines to mangonels,
+trebuchets, matchlocks of wrought iron and plain bore with long
+barrels resting on a stock, and gingals fourteen feet long resting on
+a tripod, cuirasses of quilted cotton cloth covered with brass knobs,
+and helmets of iron or polished steel, sometimes inlaid, with neck-
+and ear-lappets. And they have been content not to improve upon these
+to any appreciable extent; but have lately shown a tendency to make
+the later patterns imported from the West in their own factories.
+
+They have produced one of the greatest and most remarkable
+accumulations of literature the world has ever seen, and the finest
+porcelain; some music, not very fine; and some magnificent painting,
+though hardly any sculpture, and little architecture that will live.
+
+
+
+CHAPTER II
+
+On Chinese Mythology
+
+
+Mythology and Intellectual Progress
+
+The Manichæst, _yin-yang_ (dualist), idea of existence, to which
+further reference will be made in the next chapter, finds its
+illustration in the dual life, real and imaginary, of all the
+peoples of the earth. They have both real histories and mythological
+histories. In the preceding chapter I have dealt briefly with the
+first--the life of reality--in China from the earliest times to the
+present day; the succeeding chapters are concerned with the second--the
+life of imagination. A survey of the first was necessary for a complete
+understanding of the second. The two react upon each other, affecting
+the national character and through it the history of the world.
+
+Mythology is the science of the unscientific man's explanation
+of what we call the Otherworld--itself and its denizens, their
+mysterious habits and surprising actions both there and here, usually
+including the creation of this world also. By the Otherworld he does
+not necessarily mean anything distant or even invisible, though the
+things he explains would mostly be included by us under those terms. In
+some countries myths are abundant, in others scarce. Why should this
+be? Why should some peoples tell many and marvellous tales about their
+gods and others say little about them, though they may say a great deal
+to them? We recall the 'great' myths of Greece and Scandinavia. Other
+races are 'poor' in myths. The difference is to be explained by the
+mental characters of the peoples as moulded by their surroundings and
+hereditary tendencies. The problem is of course a psychological one,
+for it is, as already noted, in imagination that myths have their
+root. Now imagination grows with each stage of intellectual progress,
+for intellectual progress implies increasing representativeness of
+thought. In the lower stages of human development imagination is feeble
+and unproductive; in the highest stages it is strong and constructive.
+
+
+The Chinese Intellect
+
+The Chinese are not unimaginative, but their minds did not go on to the
+construction of any myths which should be world-great and immortal;
+and one reason why they did not construct such myths was that their
+intellectual progress was arrested at a comparatively early stage. It
+was arrested because there was not that contact and competition
+with other peoples which demands brain-work of an active kind as the
+alternative of subjugation, inferiority, or extinction, and because,
+as we have already seen, the knowledge required of them was mainly
+the parrot-like repetition of the old instead of the thinking-out of
+the new [1]--a state of things rendered possible by the isolation
+just referred to. Confucius discountenanced discussion about the
+supernatural, and just as it is probable that the exhortations of Wên
+Wang, the virtual founder of the Chou dynasty (1121-255 B.C.), against
+drunkenness, in a time before tea was known to them, helped to make
+the Chinese the sober people that they are, so it is probable--more
+than probable--that this attitude of Confucius may have nipped in
+the bud much that might have developed a vigorous mythology, though
+for a reason to be stated later it may be doubted if he thereby
+deprived the world of any beautiful and marvellous results of the
+highest flights of poetical creativeness. There are times, such as
+those of any great political upheaval, when human nature will assert
+itself and break through its shackles in spite of all artificial
+or conventional restraints. Considering the enormous influence of
+Confucianism throughout the latter half of Chinese history--_i.e._
+the last two thousand years--it is surprising that the Chinese dared
+to think about supernatural matters at all, except in the matter of
+propitiating their dead ancestors. That they did so is evidence not
+only of human nature's inherent tendency to tell stories, but also
+of the irrepressible strength of feeling which breaks all laws and
+commandments under great stimulus. On the opposing unæsthetic side
+this may be compared to the feeling which prompts the unpremeditated
+assassination of a man who is guilty of great injustice, even though
+it be certain that in due course he would have met his deserts at
+the hands of the public executioner.
+
+
+The Influence of Religion
+
+Apart from this, the influence of Confucianism would have been even
+greater than it was, but for the imperial partiality periodically
+shown for rival doctrines, such as Buddhism and Taoism, which threw
+their weight on the side of the supernatural, and which at times
+were exalted to such great heights as to be officially recognized as
+State religions. These, Buddhism especially, appealed to the popular
+imagination and love of the marvellous. Buddhism spoke of the future
+state and the nature of the gods in no uncertain tones. It showed
+men how to reach the one and attain to the other. Its founder was
+virtuous; his commandments pure and life-sustaining. It supplied in
+great part what Confucianism lacked. And, as in the fifth and sixth
+centuries A.D., when Buddhism and Taoism joined forces and a working
+union existed between them, they practically excluded for the time
+all the "chilly growth of Confucian classicism."
+
+Other opponents of myth, including a critical philosopher of great
+ability, we shall have occasion to notice presently.
+
+
+History and Myth
+
+The sobriety and accuracy of Chinese historians is proverbial. I
+have dilated upon this in another work, and need add here only what
+I inadvertently omitted there--a point hitherto unnoticed or at least
+unremarked--that the very word for history in Chinese (_shih_) means
+impartiality or an impartial annalist. It has been said that where
+there is much myth there is little history, and _vice versa_, and
+though this may not be universally true, undoubtedly the persistently
+truthful recording of facts, events, and sayings, even at the risk
+of loss, yea, and actual loss of life of the historian as the result
+of his refusal to make false entries in his chronicle at the bidding
+of the emperor (as in the case of the historiographers of Ch'i in
+547 B.C.), indicates a type of mind which would require some very
+strong stimulus to cause it to soar very far into the hazy realms of
+fanciful imagination.
+
+
+Chinese Rigidity
+
+A further cause, already hinted at above, for the arrest of
+intellectual progress is to be found in the growth of the nation
+in size during many centuries of isolation from the main stream
+of world-civilization, without that increase in heterogeneity
+which comes from the moulding by forces external to itself. "As
+iron sharpeneth iron, so a man sharpeneth the countenance of his
+friend." Consequently we find China what is known to sociology as an
+'aggregate of the first order,' which during its evolution has parted
+with its internal life-heat without absorbing enough from external
+sources to enable it to retain the plastic condition necessary to
+further, or at least rapid, development. It is in a state of rigidity,
+a state recognized and understood by the sociologist in his study of
+the evolution of nations.
+
+
+The Prerequisites to Myth
+
+But the mere increase of constructive imagination is not sufficient
+to produce myth. If it were, it would be reasonable to argue that
+as intellectual progress goes on myths become more numerous, and the
+greater the progress the greater the number of myths. This we do not
+find. In fact, if constructive imagination went on increasing without
+the intervention of any further factor, there need not necessarily be
+any myth at all. We might almost say that the reverse is the case. We
+connect myth with primitive folk, not with the greatest philosophers
+or the most advanced nations--not, that is, with the most advanced
+stages of national progress wherein constructive imagination makes
+the nation great and strong. In these stages the philosopher studies
+or criticizes myth, he does not make it.
+
+In order that there may be myth, three further conditions must be
+fulfilled. There must, as we have seen, be constructive imagination,
+but, nevertheless, there must not be too much of it. As stated above,
+mythology, or rather myth, is the _unscientific_ man's explanation. If
+the constructive imagination is so great that it becomes self-critical,
+if the story-teller doubts his own story, if, in short, his mind is
+scientific enough to see that his explanation is no explanation at all,
+then there can be no myth properly so called. As in religion, unless
+the myth-maker believes in his myth with all his heart and soul and
+strength, and each new disciple, as it is cared for and grows under
+his hands during the course of years, holds that he must put his shoes
+from off his feet because the place whereon he treads is holy ground,
+the faith will not be propagated, for it will lack the vital spark
+which alone can make it a living thing.
+
+
+Stimulus Necessary
+
+The next condition is that there must be a stimulus. It is not ideas,
+but feelings, which govern the world, and in the history of mythology
+where feeling is absent we find either weak imitation or repetition
+of the myths of other peoples (though this must not be confused
+with certain elements which seem to be common to the myths of all
+races), or concoction, contamination, or "genealogical tree-making,"
+or myths originated by "leisurely, peaceful tradition" and lacking
+the essential qualities which appeal to the human soul and make their
+possessors very careful to preserve them among their most loved and
+valued treasures. But, on the other hand, where feeling is stirred,
+where the requisite stimulus exists, where the people are in great
+danger, or allured by the prize of some breathless adventure, the
+contact produces the spark of divine poetry, the myths are full of
+artistic, philosophic, and religious suggestiveness, and have abiding
+significance and charm. They are the children, the poetic fruit, of
+great labour and serious struggles, revealing the most fundamental
+forces, hopes, and cravings of the human soul. Nations highly strung,
+undergoing strenuous emotion, intensely energized by constant conflict
+with other nations, have their imagination stimulated to exceptional
+poetic creativeness. The background of the Danaïds is Egyptian,
+not Greek, but it was the danger in which the Greeks were placed in
+their wars with the sons of the land of the Pharaohs that stimulated
+the Greek imagination to the creation of that great myth.
+
+This explains why so many of the greatest myths have their staging,
+not in the country itself whose treasured possessions they are, but
+where that country is 'playing the great game,' is carrying on wars
+decisive of far-reaching national events, which arouse to the greatest
+pitch of excitement the feelings both of the combatants and of those
+who are watching them from their homes. It is by such great events,
+not by the romance-writer in his peaceful study, that mythology, like
+literature, is "incisively determined." Imagination, we saw, goes
+_pari passu_ with intellectual progress, and intellectual progress,
+in early times, is furthered not so much by the mere contact as
+by the actual conflict of nations. And we see also that myths may,
+and very frequently do, have a character quite different from that
+of the nation to which they appertain, for environment plays a most
+important part both in their inception and subsequent growth--a truth
+too obvious to need detailed elaboration.
+
+
+Persistent Soul-expression
+
+A third condition is that the type of imagination must be persistent
+through fairly long periods of time, otherwise not only will there
+be an absence of sufficient feeling or momentum to cause the myths
+to be repeated and kept alive and transmitted to posterity, but the
+inducement to add to them and so enable them to mature and become
+complete and finished off and sufficiently attractive to appeal to
+the human mind in spite of the foreign character they often bear will
+be lacking. In other words, myths and legends grow. They resemble not
+so much the narrative of the story-teller or novelist as a gradually
+developing art like music, or a body of ideas like philosophy. They
+are human and natural, though they express the thought not of any one
+individual mind, but of the folk-soul, exemplifying in poetical form
+some great psychological or physiographical truth.
+
+
+The Character of Chinese Myth
+
+The nature of the case thus forbids us to expect to find the Chinese
+myths exhibiting the advanced state and brilliant heterogeneity of
+those which have become part of the world's permanent literature. We
+must expect them to be true to type and conditions, as we expect the
+other ideas of the Chinese to be, and looking for them in the light
+of this knowledge we shall find them just where we should expect to
+find them.
+
+The great sagas and eddas exalted among the world's literary
+masterpieces, and forming part of the very life of a large number of
+its inhabitants, are absent in China. "The Chinese people," says one
+well-known sinologist, "are not prone to mythological invention." "He
+who expects to find in Tibet," says another writer, "the poetical
+charm of Greek or Germanic mythology will be disappointed. There is
+a striking poverty of imagination in all the myths and legends. A
+great monotony pervades them all. Many of their stories, taken from
+the sacred texts, are quite puerile and insipid. It may be noted
+that the Chinese mythology labours under the same defect." And
+then there comes the crushing judgment of an over-zealous Christian
+missionary sinologist: "There is no hierarchy of gods brought in to
+rule and inhabit the world they made, no conclave on Mount Olympus,
+nor judgment of the mortal soul by Osiris, no transfer of human love
+and hate, passions and hopes, to the powers above; all here is ascribed
+to disembodied agencies or principles, and their works are represented
+as moving on in quiet order. There is no religion [!], no imagination;
+all is impassible, passionless, uninteresting.... It has not, as in
+Greece and Egypt, been explained in sublime poetry, shadowed forth in
+gorgeous ritual and magnificent festivals, represented in exquisite
+sculptures, nor preserved in faultless, imposing fanes and temples,
+filled with ideal creations." Besides being incorrect as to many
+of its alleged facts, this view would certainly be shown by further
+study to be greatly exaggerated.
+
+
+Periods Fertile in Myth
+
+What we should expect, then, to find from our philosophical study of
+the Chinese mind as affected by its surroundings would be barrenness of
+constructive imagination, except when birth was given to myth through
+the operation of some external agency. And this we do find. The period
+of the overthrow of the Yin dynasty and the establishment of the
+great house of Chou in 1122 B.C., or of the Wars of the Three States,
+for example, in the third century after Christ, a time of terrible
+anarchy, a medieval age of epic heroism, sung in a hundred forms of
+prose and verse, which has entered as motive into a dozen dramas,
+or the advent of Buddhism, which opened up a new world of thought and
+life to the simple, sober, peace-loving agricultural folk of China,
+were stimuli not by any means devoid of result. In China there are gods
+many and heroes many, and the very fact of the existence of so great
+a multitude of gods would logically imply a wealth of mythological
+lore inseparable from their apotheosis. You cannot--and the Chinese
+cannot--get behind reason. A man is not made a god without some
+cause being assigned for so important and far-reaching a step; and
+in matters of this sort the stated cause is apt to take the form of
+a narrative more or less marvellous or miraculous. These resulting
+myths may, of course, be born and grow at a later time than that
+in which the circumstances giving rise to them took place, but,
+if so, that merely proves the persistent power of the originating
+stimulus. That in China these narratives always or often reach the
+highest flights of constructive imagination is not maintained--the
+maintenance of that argument would indeed be contradictory; but even
+in those countries where the mythological garden has produced some of
+the finest flowers millions of seeds must have been sown which either
+did not spring up at all or at least failed to bring forth fruit. And
+in the realm of mythology it is not only those gods who sit in the
+highest seats--creators of the world or heads of great religions--who
+dominate mankind; the humbler, though often no less powerful gods
+or spirits--those even who run on all fours and live in holes in the
+ground, or buzz through the air and have their thrones in the shadow
+of a leaf--have often made a deeper impress on the minds and in the
+hearts of the people, and through that impress, for good or evil, have,
+in greater or less degree, modified the life of the visible universe.
+
+
+Sources of Chinese Myth
+
+"So, if we ask whence comes the heroic and the romantic, which supplies
+the story-teller's stock-in-trade, the answer is easy. The legends and
+history of early China furnish abundance of material for them. To the
+Chinese mind their ancient world was crowded with heroes, fairies, and
+devils, who played their part in the mixed-up drama, and left a name
+and fame both remarkable and piquant. Every one who is familiar with
+the ways and the language of the people knows that the country is full
+of common objects to which poetic names have been given, and with many
+of them there is associated a legend or a myth. A deep river's gorge is
+called 'the Blind Man's Pass,' because a peculiar bit of rock, looked
+at from a certain angle, assumes the outline of the human form, and
+there comes to be connected therewith a pleasing story which reaches
+its climax in the petrifaction of the hero. A mountain's crest shaped
+like a swooping eagle will from some one have received the name of
+'Eagle Mountain,' whilst by its side another shaped like a couchant
+lion will have a name to match. There is no lack of poetry among the
+people, and most striking objects claim a poetic name, and not a few
+of them are associated with curious legends. It is, however, to their
+national history that the story-teller goes for his most interesting
+subjects, and as the so-called history of China imperceptibly passes
+into the legendary period, and this again fades into the mythical,
+and as all this is assuredly believed by the masses of the people,
+it is obvious that in the national life of China there is no dearth
+of heroes whose deeds of prowess will command the rapt attention of
+the crowds who listen." [2]
+
+The soul in China is everywhere in evidence, and if myths have "first
+and foremost to do with the life of the soul" it would appear strange
+that the Chinese, having spiritualized everything from a stone to the
+sky, have not been creative of myth. Why they have not the foregoing
+considerations show us clearly enough. We must take them and their
+myths as we find them. Let us, then, note briefly the result of their
+mental workings as reacted on by their environment.
+
+
+Phases of Chinese Myth
+
+We cannot identify the earliest mythology of the Chinese with that of
+any primitive race. The myths, if any, of their place of origin may
+have faded and been forgotten in their slow migration eastward. We
+cannot say that when they came from the West (which they probably
+did) they brought their myths with them, for in spite of certain
+conjectural derivations from Babylon we do not find them possessed
+of any which we can identify as imported by them at that time. But
+research seems to have gone at least as far as this--namely, that
+while we cannot say that Chinese myth was derived from Indian myth,
+there is good reason to believe that Chinese and Indian myth had a
+common origin, which was of course outside of China.
+
+To set forth in detail the various phases through which Chinese myth
+has passed would involve a technical description foreign to the purpose
+of a popular work. It will sufficiently serve our present purpose to
+outline its most prominent features.
+
+In the earliest times there was an 'age of magic' followed by an
+'heroic age,' but myths were very rare before 800 B.C., and what is
+known as primitive mythology is said to have been invented or imitated
+from foreign sources after 820 B.C. In the eighth century B.C. myths
+of an astrological character began to attract attention. In the age
+of Lao Tzu (604 B.C.), the reputed founder of the Taoist religion,
+fresh legends appear, though Lao Tzu himself, absorbed in the abstract,
+records none. Neither did Confucius (551-479 B.C.) nor Mencius, who
+lived two hundred years later, add any legends to history. But in the
+Period of the Warring States (500-100 B.C.) fresh stimuli and great
+emotion prompted to mythological creation.
+
+
+Tso-ch'iu Ming and Lieh Tzu
+
+Tso-ch'iu Ming, commentator on Confucius's _Annals_, frequently
+introduced legend into his history. Lieh Tzu (fifth and fourth
+centuries B.C.), a metaphysician, is one of the earliest authors who
+deal in myths. He is the first to mention the story of Hsi Wang Mu, the
+Western Queen, and from his day onward the fabulists have vied with one
+another in fantastic descriptions of the wonders of her fairyland. He
+was the first to mention the islands of the immortals in the ocean,
+the kingdoms of the dwarfs and giants, the fruit of immortality, the
+repairing of the heavens by Nü Kua Shih with five-coloured stones,
+and the great tortoise which supports the universe.
+
+
+The T'ang and Sung Epochs
+
+Religious romance began at this time. The T'ang epoch (A.B. 618-907)
+was one of the resurrection of the arts of peace after a long period of
+dissension. A purer and more enduring form of intellect was gradually
+overcoming the grosser but less solid superstition. Nevertheless the
+intellectual movement which now manifested itself was not strong
+enough to prevail against the powers of mythological darkness. It
+was reserved for the scholars of the Sung Period (A.D. 960-1280)
+to carry through to victory a strong and sustained offensive against
+the spiritualistic obsessions which had weighed upon the Chinese mind
+more or less persistently from the Han Period (206 B.C.-A.D. 221)
+onward. The dogma of materialism was specially cultivated at this
+time. The struggle of sober reason against superstition or imaginative
+invention was largely a struggle of Confucianism against Taoism. Though
+many centuries had elapsed since the great Master walked the earth,
+the anti-myth movement of the T'ang and Sung Periods was in reality the
+long arm and heavy fist of Confucius emphasizing a truer rationalism
+than that of his opponents and denouncing the danger of leaving the
+firm earth to soar into the unknown hazy regions of fantasy. It was
+Sung scholarship that gave the death-blow to Chinese mythology.
+
+It is unnecessary to labour the point further, because after the Sung
+epoch we do not meet with any period of new mythological creation,
+and its absence can be ascribed to no other cause than its defeat at
+the hands of the Sung philosophers. After their time the tender plant
+was always in danger of being stunted or killed by the withering blast
+of philosophical criticism. Anything in the nature of myth ascribable
+to post-Sung times can at best be regarded only as a late blossom
+born when summer days are past.
+
+
+Myth and Doubt
+
+It will bear repetition to say that unless the myth-builder firmly
+believes in his myth, be he the layer of the foundation-stone or one
+of the raisers of the superstructure, he will hardly make it a living
+thing. Once he believes in reincarnation and the suspension of natural
+laws, the boundless vistas of space and the limitless æons of time are
+opened to him. He can perform miracles which astound the world. But
+if he allow his mind to inquire, for instance, why it should have been
+necessary for Elijah to part the waters of the Jordan with his garment
+in order that he and Elisha might pass over dryshod, or for Bodhidharma
+to stand on a reed to cross the great Yangtzu River, or for innumerable
+Immortals to sit on 'favourable clouds' to make their journeys through
+space, he spoils myth--his child is stillborn or does not survive to
+maturity. Though the growth of philosophy and decay of superstition
+may be good for a nation, the process is certainly conducive to the
+destruction of its myth and much of its poetry. The true mythologist
+takes myth for myth, enters into its spirit, and enjoys it.
+
+We may thus expect to find in the realm of Chinese mythology a large
+number of little hills rather than a few great mountains, but the
+little hills are very good ones after their kind; and the object of
+this work is to present Chinese myth as it is, not as it might have
+been had the universe been differently constituted. Nevertheless, if,
+as we may rightly do, we judge of myth by the sentiments pervading
+it and the ideals upheld and taught by it, we shall find that Chinese
+myth must be ranked among the greatest.
+
+
+Myth and Legend
+
+The general principles considered above, while they explain the paucity
+of myth in China, explain also the abundance of legend there. The six
+hundred years during which the Mongols, Mings, and Manchus sat upon
+the throne of China are barren of myth, but like all periods of the
+Chinese national life are fertile in legend. And this chiefly for the
+reason that myths are more general, national, divine, while legends are
+more local, individual, human. And since, in China as elsewhere, the
+lower classes are as a rule less educated and more superstitious than
+the upper classes--have a certain amount of constructive imagination,
+but not enough to be self-critical--legends, rejected or even ridiculed
+by the scholarly class when their knowledge has become sufficiently
+scientific, continue to be invented and believed in by the peasant and
+the dweller in districts far from the madding crowd long after myth,
+properly so called, has exhaled its last breath.
+
+
+
+CHAPTER III
+
+Cosmogony-p'an Ku and the Creation Myth
+
+
+The Fashioner of the Universe
+
+The most conspicuous figure in Chinese cosmogony is P'an Ku. He it was
+who chiselled the universe out of Chaos. According to Chinese ideas,
+he was the offspring of the original dual powers of Nature, the _yin_
+and the _yang_ (to be considered presently), which, having in some
+incomprehensible way produced him, set him the task of giving form
+to Chaos and "making the heavens and the earth."
+
+Some accounts describe him as the actual creator of the universe--"the
+ancestor of Heaven and earth and all that live and move and have their
+being." 'P'an' means 'the shell of an egg,' and 'Ku' 'to secure,'
+'solid,' referring to P'an Ku being hatched from out of Chaos and
+to his settling the arrangement of the causes to which his origin
+was due. The characters themselves may, however, mean nothing more
+than 'Researches into antiquity,' though some bolder translators
+have assigned to them the significance if not the literal sense of
+'aboriginal abyss,' or the Babylonian Tiamat, 'the Deep.'
+
+P'an Ku is pictured as a man of dwarfish stature clothed in bearskin,
+or merely in leaves or with an apron of leaves. He has two horns on
+his head. In his right hand he holds a hammer and in his left a chisel
+(sometimes these are reversed), the only implements he used in carrying
+out his great task. Other pictures show him attended in his labours
+by the four supernatural creatures--the unicorn, phoenix, tortoise,
+and dragon; others again with the sun in one hand and the moon in the
+other, some of the firstfruits of his stupendous labours. (The reason
+for these being there will be apparent presently.) His task occupied
+eighteen thousand years, during which he formed the sun, moon, and
+stars, the heavens and the earth, himself increasing in stature day
+by day, being daily six feet taller than the day before, until, his
+labours ended, he died that his works might live. His head became the
+mountains, his breath the wind and clouds, his voice the thunder,
+his limbs the four quarters of the earth, his blood the rivers,
+his flesh the soil, his beard the constellations, his skin and hair
+the herbs and trees, his teeth, bones, and marrow the metals, rocks,
+and precious stones, his sweat the rain, and the insects creeping
+over his body human beings, who thus had a lowlier origin even than
+the tears of Khepera in Egyptian cosmology. [3]
+
+This account of P'an Ku and his achievements is of Taoist origin. The
+Buddhists have given a somewhat different account of him, which is
+a late adaptation from the Taoist myth, and must not be mistaken for
+Buddhist cosmogony proper. [4]
+
+
+The Sun and the Moon
+
+In some of the pictures of P'an Ku he is represented, as already noted,
+as holding the sun in one hand and the moon in the other. Sometimes
+they are in the form of those bodies, sometimes in the classic
+character. The legend says that when P'an Ku put things in order in
+the lower world, he did not put these two luminaries in their proper
+courses, so they retired into the Han Sea, and the people dwelt in
+darkness. The Terrestrial Emperor sent an officer, Terrestrial Time,
+with orders that they should come forth and take their places in
+the heavens and give the world day and night. They refused to obey
+the order. They were reported to Ju Lai; P'an Ku was called, and,
+at the divine direction of Buddha, wrote the character for 'sun'
+in his left hand, and that for 'moon' in his right hand; and went to
+the Han Sea, and stretched forth his left hand and called the sun,
+and then stretched forth his right hand and called the moon, at the
+same time repeating a charm devoutly seven times; and they forthwith
+ascended on high, and separated time into day and night. [5]
+
+Other legends recount that P'an Ku had the head of a dragon and
+the body of a serpent; and that by breathing he caused the wind,
+by opening his eyes he created day, his voice made the thunder, etc.
+
+
+P'an Ku and Ymer
+
+Thus we have the heavens and the earth fashioned by this wonderful
+being in eighteen thousand years. With regard to him we may adapt
+the Scandinavian ballad:
+
+
+    It was Time's morning
+    When P'an Ku lived;
+    There was no sand, no sea,
+    Nor cooling billows;
+
+
+
+    Earth there was none,
+    No lofty Heaven;
+    No spot of living green;
+    Only a deep profound.
+
+
+And it is interesting to note, in passing, the similarity between this
+Chinese artificer of the universe and Ymer, the giant, who discharges
+the same functions in Scandinavian mythology. Though P'an Ku did not
+have the same kind of birth nor meet with the violent death of the
+latter, the results as regards the origin of the universe seem to
+have been pretty much the same. [6]
+
+
+P'an Ku a Late Creation
+
+But though the Chinese creation myth deals with primeval things it
+does not itself belong to a primitive time. According to some writers
+whose views are entitled to respect, it was invented during the fourth
+century A.D. by the Taoist recluse, Magistrate Ko Hung, author of the
+_Shên hsien chuan_ (_Biographies of the Gods_). The picturesque person
+of P'an Ku is said to have been a concession to the popular dislike
+of, or inability to comprehend, the abstract. He was conceived, some
+Chinese writers say, because the philosophical explanations of the
+Cosmos were too recondite for the ordinary mind to grasp. That he
+did fulfil the purpose of furnishing the ordinary mind with a fairly
+easily comprehensible picture of the creation may be admitted; but,
+as will presently be seen, it is over-stating the case to say that he
+was conceived with the set purpose of furnishing the ordinary mind with
+a concrete solution or illustration of this great problem. There is
+no evidence that P'an Ku had existed as a tradition before the time
+when we meet with the written account of him; and, what is more,
+there is no evidence that there existed any demand on the part of
+the popular mind for any such solution or illustration. The ordinary
+mind would seem to have been either indifferent to or satisfied
+with the abstruse cosmogonical and cosmological theories of the
+early sages for at least a thousand years. The cosmogonies of the _I
+ching_, of Lao Tzu, Confucius (such as it was), Kuan Tzu, Mencius,
+Chuang Tzu, were impersonal. P'an Ku and his myth must be regarded
+rather as an accident than as a creation resulting from any sudden
+flow of psychological forces or wind of discontent ruffling the
+placid Chinese mind. If the Chinese brought with them from Babylon
+or anywhere else the elements of a cosmogony, whether of a more or
+less abstruse scientific nature or a personal mythological narrative,
+it must have been subsequently forgotten or at least has not survived
+in China. But for Ko Hung's eccentricity and his wish to experiment
+with cinnabar from Cochin-China in order to find the elixir of life,
+P'an Ku would probably never have been invented, and the Chinese mind
+would have been content to go on ignoring the problem or would have
+quietly acquiesced in the abstract philosophical explanations of the
+learned which it did not understand. Chinese cosmogony would then
+have consisted exclusively of the recondite impersonal metaphysics
+which the Chinese mind had entertained or been fed on for the nine
+hundred or more years preceding the invention of the P'an Ku myth.
+
+
+Nü Kua Shih, the Repairer of the Heavens
+
+It is true that there exist one or two other explanations of the
+origin of things which introduce a personal creator. There is,
+for instance, the legend--first mentioned by Lieh Tzu (to whom we
+shall revert later)--which represents Nü Kua Shih (also called Nü
+Wa and Nü Hsi), said to have been the sister and successor of Fu
+Hsi, the mythical sovereign whose reign is ascribed to the years
+2953-2838 B.C., as having been the creator of human beings when
+the earth first emerged from Chaos. She (or he, for the sex seems
+uncertain), who had the "body of a serpent and head of an ox" (or a
+human head and horns of an ox, according to some writers), "moulded
+yellow earth and made man." Ssu-ma Chêng, of the eighth century A.D.,
+author of the _Historical Records_ and of another work on the three
+great legendary emperors, Fu Hsi, Shên Nung, and Huang Ti, gives
+the following account of her: "Fu Hsi was succeeded by Nü Kua, who
+like him had the surname Fêng. Nü Kua had the body of a serpent and
+a human head, with the virtuous endowments of a divine sage. Toward
+the end of her reign there was among the feudatory princes Kung Kung,
+whose functions were the administration of punishment. Violent and
+ambitious, he became a rebel, and sought by the influence of water
+to overcome that of wood [under which Nü Kua reigned]. He did battle
+with Chu Jung [said to have been one of the ministers of Huang Ti,
+and later the God of Fire], but was not victorious; whereupon he
+struck his head against the Imperfect Mountain, Pu Chou Shan, and
+brought it down. The pillars of Heaven were broken and the corners of
+the earth gave way. Hereupon Nü Kua melted stones of the five colours
+to repair the heavens, and cut off the feet of the tortoise to set
+upright the four extremities of the earth. [7] Gathering the ashes
+of reeds she stopped the flooding waters, and thus rescued the land
+of Chi, Chi Chou [the early seat of the Chinese sovereignty]."
+
+Another account separates the name and makes Nü and Kua brother
+and sister, describing them as the only two human beings in
+existence. At the creation they were placed at the foot of the K'un-lun
+Mountains. Then they prayed, saying, "If thou, O God, hast sent us to
+be man and wife, the smoke of our sacrifice will stay in one place;
+but if not, it will be scattered." The smoke remained stationary.
+
+But though Nü Kua is said to have moulded the first man (or the first
+human beings) out of clay, it is to be noted that, being only the
+successor of Fu Hsi, long lines of rulers had preceded her of whom no
+account is given, and also that, as regards the heavens and the earth
+at least, she is regarded as the repairer and not the creator of them.
+
+Heaven-deaf (T'ien-lung) and Earth-dumb (Ti-ya), the two attendants
+of Wên Ch'ang, the God of Literature (see following chapter), have
+also been drawn into the cosmogonical net. From their union came the
+heavens and the earth, mankind, and all living things.
+
+These and other brief and unelaborated personal cosmogonies, even if
+not to be regarded as spurious imitations, certainly have not become
+established in the Chinese mind as the explanation of the way in which
+the universe came to be: in this sphere the P'an Ku legend reigns
+supreme; and, owing to its concrete, easily apprehensible nature,
+has probably done so ever since the time of its invention.
+
+
+Early Cosmogony Dualistic
+
+The period before the appearance of the P'an Ku myth may be divided
+into two parts; that from some early unknown date up to about the
+middle of the Confucian epoch, say 500 B.C., and that from 500 B.C. to
+A.D. 400. We know that during the latter period the minds of Chinese
+scholars were frequently occupied with speculations as to the origin
+of the universe. Before 500 B.C. we have no documentary remains
+telling us what the Chinese believed about the origin of things;
+but it is exceedingly unlikely that no theories or speculations at
+all concerning the origin of themselves and their surroundings were
+formed by this intelligent people during the eighteen centuries or
+more which preceded the date at which we find the views held by them
+put into written form. It is safe to assume that the dualism which
+later occupied their philosophical thoughts to so great an extent
+as almost to seem inseparable from them, and exercised so powerful
+an influence throughout the course of their history, was not only
+formulating itself during that long period, but had gradually reached
+an advanced stage. We may even go so far as to say that dualism, or
+its beginnings, existed in the very earliest times, for the belief in
+the second self or ghost or double of the dead is in reality nothing
+else. And we find it operating with apparently undiminished energy
+after the Chinese mind had reached its maturity in the Sung dynasty.
+
+
+
+The Canon of Changes
+
+The Bible of Chinese dualism is the _I ching_, the _Canon of Changes_
+(or _Permutations_). It is held in great veneration both on account
+of its antiquity and also because of the "unfathomable wisdom which
+is supposed to lie concealed under its mysterious symbols." It is
+placed first in the list of the classics, or Sacred Books, though
+it is not the oldest of them. When exactly the work itself on which
+the subsequent elaborations were founded was composed is not now
+known. Its origin is attributed to the legendary emperor Fu Hsi
+(2953-2838 B.C.). It does not furnish a cosmogony proper, but merely
+a dualistic system as an explanation, or attempted explanation,
+or even perhaps only a record, of the constant changes (in modern
+philosophical language the "redistribution of matter and motion")
+going on everywhere. That explanation or record was used for purposes
+of divination. This dualistic system, by a simple addition, became
+a monism, and at the same time furnished the Chinese with a cosmogony.
+
+
+The Five Elements
+
+The Five Elements or Forces (_wu hsing_)--which, according to
+the Chinese, are metal, air, fire, water, and wood--are first
+mentioned in Chinese literature in a chapter of the classic _Book
+of History_. [8] They play a very important part in Chinese thought:
+'elements' meaning generally not so much the actual substances as the
+forces essential to human, life. They have to be noticed in passing,
+because they were involved in the development of the cosmogonical
+ideas which took place in the eleventh and twelfth centuries A.D.
+
+
+
+Monism
+
+As their imagination grew, it was natural that the Chinese should
+begin to ask themselves what, if the _yang_ and the _yin_ by
+their permutations produced, or gave shape to, all things, was it
+that produced the _yang_ and the _yin_. When we see traces of this
+inquisitive tendency we find ourselves on the borderland of dualism
+where the transition is taking place into the realm of monism. But
+though there may have been a tendency toward monism in early times, it
+was only in the Sung dynasty that the philosophers definitely placed
+behind the _yang_ and the _yin_ a First Cause--the Grand Origin,
+Grand Extreme, Grand Terminus, or Ultimate Ground of Existence. [9]
+They gave to it the name _t'ai chi_, and represented it by a concrete
+sign, the symbol of a circle. The complete scheme shows the evolution
+of the Sixty-four Diagrams (_kua_) from the _t'ai chi_ through the
+_yang_ and the _yin_, the Four, Eight, Sixteen, and Thirty-two
+Diagrams successively. This conception was the work of the Sung
+philosopher Chou Tun-i (A.D. 1017-73), commonly known as Chou Tzu,
+and his disciple Chu Hsi (A.D. 1130-1200), known as Chu Tzu or Chu
+Fu Tzu, the famous historian and Confucian commentator--two of the
+greatest names in Chinese philosophy. It was at this time that the
+tide of constructive imagination in China, tinged though it always
+was with classical Confucianism, rose to its greatest height. There
+is the philosopher's seeking for causes. Yet in this matter of the
+First Cause we detect, in the full flood of Confucianism, the potent
+influence of Taoist and Buddhist speculations. It has even been said
+that the Sung philosophy, which grew, not from the _I ching_ itself,
+but from the appendixes to it, is more Taoistic than Confucian. As it
+was with the P'an Ku legend, so was it with this more philosophical
+cosmogony. The more fertile Taoist and Buddhist imaginations led to the
+preservation of what the Confucianists, distrusting the marvellous,
+would have allowed to die a natural death. It was, after all, the
+mystical foreign elements which gave point to--we may rightly say
+rounded off--the early dualism by converting it into monism, carrying
+philosophical speculation from the Knowable to the Unknowable, and
+furnishing the Chinese with their first scientific theory of the
+origin, not of the changes going on in the universe (on which they
+had already formed their opinions), but of the universe itself.
+
+
+Chou Tzu's "T'ai Chi T'u"
+
+Chou Tun-i, appropriately apotheosized as 'Prince in the Empire of
+Reason,' completed and systematized the philosophical world-conception
+which had hitherto obtained in the Chinese mind. He did not ask his
+fellow-countrymen to discard any part of what they had long held in
+high esteem: he raised the old theories from the sphere of science to
+that of philosophy by unifying them and bringing them to a focus. And
+he made this unification intelligible to the Chinese mind by his famous
+_T'ai chi t'u_, or Diagram of the Great Origin (or Grand Terminus),
+showing that the Grand Original Cause, itself uncaused, produces the
+_yang_ and the _yin_, these the Five Elements, and so on, through
+the male and female norms (_tao_), to the production of all things.
+
+
+Chu Hsi's Monistic Philosophy
+
+The writings of Chu Hsi, especially his treatise on _The Immaterial
+Principle [li] and Primary Matter [ch'i]_, leave no doubt as to the
+monism of his philosophy. In this work occurs the passage: "In the
+universe there exists no primary matter devoid of the immaterial
+principle; and no immaterial principle apart from primary matter";
+and although the two are never separated "the immaterial principle
+[as Chou Tzu explains] is what is previous to form, while primary
+matter is what is subsequent to form," the idea being that the two
+are different manifestations of the same mysterious force from which
+all things proceed.
+
+It is unnecessary to follow this philosophy along all the different
+branches which grew out of it, for we are here concerned only with
+the seed. We have observed how Chinese dualism became a monism, and
+how while the monism was established the dualism was retained. It is
+this mono-dualistic theory, combining the older and newer philosophy,
+which in China, then as now, constitutes the accepted explanation of
+the origin of things, of the universe itself and all that it contains.
+
+
+Lao Tzu's "Tao"
+
+There are other cosmogonies in Chinese philosophy, but they need not
+detain us long. Lao Tzu (sixth century B.C.), in his _Tao-tê ching,
+The Canon of Reason and Virtue_ (at first entitled simply _Lao Tzu_),
+gave to the then existing scattered sporadic conceptions of the
+universe a literary form. His _tao_, or 'Way,' is the originator
+of Heaven and earth, it is "the mother of all things." His Way,
+which was "before God," is but a metaphorical expression for the
+manner in which things came at first into being out of the primal
+nothingness, and how the phenomena of nature continue to go on,
+"in stillness and quietness, without striving or crying." Lao Tzu is
+thus so far monistic, but he is also mystical, transcendental, even
+pantheistic. The way that can be walked is not the Eternal Way; the
+name that can be named is not the Eternal Name. The Unnameable is the
+originator of Heaven and earth; manifesting itself as the Nameable,
+it is "the mother of all things." "In Eternal Non-Being I see the
+Spirituality of Things; in Eternal Being their limitation. Though
+different under these two aspects, they are the same in origin;
+it is when development takes place that different names have to be
+used. It is while they are in the condition of sameness that the
+mystery concerning them exists. This mystery is indeed the mystery
+of mysteries. It is the door of all spirituality."
+
+This _tao_, indefinable and in its essence unknowable, is "the
+fountain-head of all beings, and the norm of all actions. But it is
+not only the formative principle of the universe; it also seems to be
+primordial matter: chaotic in its composition, born prior to Heaven
+and earth, noiseless, formless, standing alone in its solitude, and
+not changing, universal in its activity, and unrelaxing, without being
+exhausted, it is capable of becoming the mother of the universe." And
+there we may leave it. There is no scheme of creation, properly so
+called. The Unwalkable Way leads us to nothing further in the way of
+a cosmogony.
+
+
+Confucius's Agnosticism
+
+Confucius (551-479 B.C.) did not throw any light on the problem of
+origin. He did not speculate on the creation of things nor the end
+of them. He was not troubled to account for the origin of man, nor
+did he seek to know about his hereafter. He meddled neither with
+physics nor metaphysics. There might, he thought, be something on
+the other side of life, for he admitted the existence of spiritual
+beings. They had an influence on the living, because they caused
+them to clothe themselves in ceremonious dress and attend to the
+sacrificial ceremonies. But we should not trouble ourselves about
+them, any more than about supernatural things, or physical prowess,
+or monstrosities. How can we serve spiritual beings while we do not
+know how to serve men? We feel the existence of something invisible
+and mysterious, but its nature and meaning are too deep for the
+human understanding to grasp. The safest, indeed the only reasonable,
+course is that of the agnostic--to leave alone the unknowable, while
+acknowledging its existence and its mystery, and to try to understand
+knowable phenomena and guide our actions accordingly.
+
+Between the monism of Lao Tzu and the positivism of Confucius on
+the one hand, and the landmark of the Taoistic transcendentalism of
+Chuang Tzu (fourth and third centuries B.C.) on the other, we find
+several "guesses at the riddle of existence" which must be briefly
+noted as links in the chain of Chinese speculative thought on this
+important subject.
+
+
+Mo Tzu and Creation
+
+In the philosophy of Mo Ti (fifth and fourth centuries B.C.),
+generally known as Mo Tzu or Mu Tzu, the philosopher of humanism and
+utilitarianism, we find the idea of creation. It was, he says, Heaven
+(which was anthropomorphically regarded by him as a personal Supreme
+Being) who "created the sun, moon, and innumerable stars." His system
+closely resembles Christianity, but the great power of Confucianism as
+a weapon wielded against all opponents by its doughty defender Mencius
+(372-289 B.C.) is shown by the complete suppression of the influence
+of Mo Tzuism at his hands. He even went so far as to describe Mo Tzu
+and those who thought with him as "wild animals."
+
+
+Mencius and the First Cause
+
+Mencius himself regarded Heaven as the First Cause, or Cause of Causes,
+but it was not the same personal Heaven as that of Mo Tzu. Nor does
+he hang any cosmogony upon it. His chief concern was to eulogize the
+doctrines of the great Confucius, and like him he preferred to let
+the origin of the universe look after itself.
+
+
+Lieh Tzu's Absolute
+
+Lieh Tzu (said to have lived in the fifth century B.C.), one
+of the brightest stars in the Taoist constellation, considered
+this nameable world as having evolved from an unnameable absolute
+being. The evolution did not take place through the direction of
+a personal will working out a plan of creation: "In the beginning
+there was Chaos [_hun tun_]. It was a mingled potentiality of Form
+[_hsing_], Pneuma [_ch'i_], and Substance [_chih_]. A Great Change
+[_t'ai i_] took place in it, and there was a Great Starting [_t'ai
+ch'u_] which is the beginning of Form. The Great Starting evolved a
+Great Beginning [_t'ai shih_], which is the inception of Pneuma. The
+Great Beginning was followed by the Great Blank [_t'ai su_], which
+is the first formation of Substance. Substance, Pneuma, and Form
+being all evolved out of the primordial chaotic mass, this material
+world as it lies before us came into existence." And that which
+made it possible for Chaos to evolve was the Solitary Indeterminate
+(_i tu_ or the _tao_), which is not created, but is able to create
+everlastingly. And being both Solitary and Indeterminate it tells us
+nothing determinate about itself.
+
+
+Chuang Tzu's Super-tao
+
+Chuang Chou (fourth and third centuries B.C.), generally known
+as Chuang Tzu, the most brilliant Taoist of all, maintained with
+Lao Tzu that the universe started from the Nameless, but it was if
+possible a more absolute and transcendental Nameless than that of
+Lao Tzu. He dwells on the relativity of knowledge; as when asleep he
+did not know that he was a man dreaming that he was a butterfly, so
+when awake he did not know that he was not a butterfly dreaming that
+he was a man. [10] But "all is embraced in the obliterating unity of
+the _tao_, and the wise man, passing into the realm of the Infinite,
+finds rest therein." And this _tao_, of which we hear so much in
+Chinese philosophy, was before the Great Ultimate or Grand Terminus
+(_t'ai chi_), and "from it came the mysterious existence of God
+[_ti_]. It produced Heaven, it produced earth."
+
+
+Popular Cosmogony still Personal or Dualistic
+
+These and other cosmogonies which the Chinese have devised, though
+it is necessary to note their existence in order to give a just idea
+of their cosmological speculations, need not, as I said, detain us
+long; and the reason why they need not do so is that, in the matter
+of cosmogony, the P'an Ku legend and the _yin-yang_ system with its
+monistic elaboration occupy virtually the whole field of the Chinese
+mental vision. It is these two--the popular and the scientific--that
+we mean when we speak of Chinese cosmogony. Though here and there a
+stern sectarian might deny that the universe originated in one or the
+other of these two ways, still, the general rule holds good. And I
+have dealt with them in this order because, though the P'an Ku legend
+belongs to the fourth century A.D., the _I ching_ dualism was not,
+rightly speaking, a cosmogony until Chou Tun-i made it one by the
+publication of his _T'ai chi t'u_ in the eleventh century A.D. Over
+the unscientific and the scientific minds of the Chinese these two
+are paramount.
+
+Applying the general principles stated in the preceding chapter,
+we find the same cause which operated to restrict the growth of
+mythology in general in China operated also in like manner in this
+particular branch of it. With one exception Chinese cosmogony is
+non-mythological. The careful and studiously accurate historians
+(whose work aimed at being _ex veritate_, 'made of truth'), the
+sober literature, the vast influence of agnostic, matter-of-fact
+Confucianism, supported by the heavy Mencian artillery, are
+indisputable indications of a constructive imagination which grew too
+quickly and became too rapidly scientific to admit of much soaring
+into the realms of fantasy. Unaroused by any strong stimulus in
+their ponderings over the riddle of the universe, the sober, plodding
+scientists and the calm, truth-loving philosophers gained a peaceful
+victory over the mythologists.
+
+
+
+CHAPTER IV
+
+The Gods of China
+
+
+The Birth of the Soul
+
+The dualism noted in the last chapter is well illustrated by the
+Chinese pantheon. Whether as the result of the co-operation of the
+_yin_ and the _yang_ or of the final dissolution of P'an Ku, human
+beings came into existence. To the primitive mind the body and its
+shadow, an object and its reflection in water, real life and dream
+life, sensibility and insensibility (as in fainting, etc.), suggest the
+idea of another life parallel with this life and of the doings of the
+'other self' in it. This 'other self,' this spirit, which leaves the
+body for longer or shorter intervals in dreams, swoons, death, may
+return or be brought back, and the body revive. Spirits which do not
+return or are not brought back may cause mischief, either alone, or by
+entry into another human or animal body or even an inanimate object,
+and should therefore be propitiated. Hence worship and deification.
+
+
+The Populous Otherworld
+
+The Chinese pantheon has gradually become so multitudinous that there
+is scarcely a being or thing which is not, or has not been at some time
+or other, propitiated or worshipped. As there are good and evil people
+in this world, so there are gods and demons in the Otherworld: we find
+a polytheism limited only by a polydemonism. The dualistic hierarchy is
+almost all-embracing. To get a clear idea of this populous Otherworld,
+of the supernal and infernal hosts and their organizations, it needs
+but to imagine the social structure in its main features as it existed
+throughout the greater part of Chinese history, and to make certain
+additions. The social structure consisted of the ruler, his court,
+his civil, military, and ecclesiastical officials, and his subjects
+(classed as Scholars--officials and gentry--Agriculturists, Artisans,
+and Merchants, in that order).
+
+
+Worship of Shang Ti
+
+When these died, their other selves continued to exist and to hold
+the same rank in the spirit world as they did in this one. The _ti_,
+emperor, became the _Shang Ti_, Emperor on High, who dwelt in _T'ien_,
+Heaven (originally the great dome). [11] And Shang Ti, the Emperor
+on High, was worshipped by _ti_, the emperor here below, in order to
+pacify or please him--to ensure a continuance of his benevolence on
+his behalf in the world of spirits. Confusion of ideas and paucity
+of primitive language lead to personification and worship of a thing
+or being in which a spirit has taken up its abode in place of or in
+addition to worship of the spirit itself. Thus Heaven (T'ien) itself
+came to be personified and worshipped in addition to Shang Ti, the
+Emperor who had gone to Heaven, and who was considered as the chief
+ruler in the spiritual world. The worship of Shang Ti was in existence
+before that of T'ien was introduced. Shang Ti was worshipped by the
+emperor and his family as their ancestor, or the head of the hierarchy
+of their ancestors. The people could not worship Shang Ti, for to do so
+would imply a familiarity or a claim of relationship punishable with
+death. The emperor worshipped his ancestors, the officials theirs,
+the people theirs. But, in the same way and sense that the people
+worshipped the emperor on earth, as the 'father' of the nation,
+namely, by adoration and obeisance, so also could they in this way
+and this sense worship Shang Ti. An Englishman may take off his hat
+as the king passes in the street to his coronation without taking any
+part in the official service in Westminster Abbey. So the 'worship'
+of Shang Ti by the people was not done officially or with any special
+ceremonial or on fixed State occasions, as in the case of the worship
+of Shang Ti by the emperor. This, subject to a qualification to be
+mentioned later, is really all that is meant (or should be meant)
+when it is said that the Chinese worship Shang Ti.
+
+As regards sacrifices to Shang Ti, these could be offered officially
+only by the emperor, as High Priest on earth, who was attended or
+assisted in the ceremonies by members of his own family or clan or
+the proper State officials (often, even in comparatively modern times,
+members of the imperial family or clan). In these official sacrifices,
+which formed part of the State worship, the people could not take part;
+nor did they at first offer sacrifices to Shang Ti in their own homes
+or elsewhere. In what way and to what extent they did so later will
+be shown presently.
+
+
+Worship of T'ien
+
+Owing to T'ien, Heaven, the abode of the spirits, becoming personified,
+it came to be worshipped not only by the emperor, but by the people
+also. But there was a difference between these two worships, because
+the emperor performed his worship of Heaven officially at the great
+altar of the Temple of Heaven at Peking (in early times at the altar
+in the suburb of the capital), whereas the people (continuing always
+to worship their ancestors) worshipped Heaven, when they did so
+at all--the custom being observed by some and not by others, just
+as in Western countries some people go to church, while others stay
+away--usually at the time of the New Year, in a simple, unceremonious
+way, by lighting some incense-sticks and waving them toward the sky
+in the courtyards of their own houses or in the street just outside
+their doors.
+
+
+Confusion of Shang Ti and T'ien
+
+The qualification necessary to the above description is that, as
+time went on and especially since the Sung dynasty (A.D. 960-1280),
+much confusion arose regarding Shang Ti and T'ien, and thus it came
+about that the terms became mixed and their definitions obscure. This
+confusion of ideas has prevailed down to the present time. One result
+of this is that the people may sometimes state, when they wave their
+incense-sticks or light their candles, that their humble sacrifice
+is made to Shang Ti, whom in reality they have no right either to
+worship or to offer sacrifice to, but whom they may unofficially pay
+respect and make obeisance to, as they might and did to the emperor
+behind the high boards on the roadsides which shielded him from their
+view as he was borne along in his elaborate procession on the few
+occasions when he came forth from the imperial city.
+
+Thus we find that, while only the emperor could worship and sacrifice
+to Shang Ti, and only he could officially worship and sacrifice to
+T'ien, the people who early personified and worshipped T'ien, as
+already shown, came, owing to confusion of the meanings of Shang Ti
+and T'ien, unofficially to 'worship' both, but only in the sense and to
+the extent indicated, and to offer 'sacrifices' to both, also only in
+the sense and to the extent indicated. But for these qualifications,
+the statement that the Chinese worship and sacrifice to Shang Ti and
+T'ien would be apt to convey an incorrect idea.
+
+From this it will be apparent that Shang Ti, the Supreme Ruler on High,
+and T'ien, Heaven (later personified), do not mean 'God' in the sense
+that the word is used in the Christian religion. To state that they
+do, as so many writers on China have done, without pointing out the
+essential differences, is misleading. That Chinese religion was or is
+"a monotheistic worship of God" is further disproved by the fact that
+Shang Ti and T'ien do not appear in the list of the popular pantheon at
+all, though all the other gods are there represented. Neither Shang Ti
+nor T'ien mean the God of Abraham, Isaac, and Jacob, or the Father,
+Son, and Holy Ghost of the New Testament. Did they mean this, the
+efforts of the Christian missionaries to convert the Chinese would be
+largely superfluous. The Christian religion, even the Holy Trinity,
+is a monotheism. That the Chinese religion (even though a summary
+of extracts from the majority of foreign books on China might point
+to its being so) is not a monotheism, but a polytheism or even a
+pantheism (as long as that term is taken in the sense of universal
+deification and not in that of one spiritual being immanent in all
+things), the rest of this chapter will abundantly prove.
+
+There have been three periods in which gods have been created in
+unusually large numbers: that of the mythical emperor Hsien Yüan
+(2698-2598 B.C.), that of Chiang Tzu-ya (in the twelfth century B.C.),
+and that of the first emperor of the Ming dynasty (in the fourteenth
+century A.D.).
+
+
+The Otherworld Similar to this World
+
+The similarity of the Otherworld to this world above alluded to is
+well shown by Du Bose in his _Dragon, Image, and, Demon_, from which
+I quote the following passages:
+
+"The world of spirits is an exact counterpart of the Chinese Empire,
+or, as has been remarked, it is 'China ploughed under'; this is the
+world of light; put out the lights and you have Tartarus. China has
+eighteen [now twenty-two] provinces, so has Hades; each province has
+eight or nine prefects, or departments; so each province in Hades
+has eight or nine departments; every prefect or department averages
+ten counties, so every department in Hades has ten counties. In
+Soochow the Governor, the provincial Treasurer, the Criminal Judge,
+the Intendant of Circuit, the Prefect or Departmental Governor, and
+the three District Magistrates or County Governors each have temples
+with their apotheoses in the other world. Not only these, but every
+_yamên_ secretary, runner, executioner, policeman, and constable
+has his counterpart in the land of darkness. The market-towns have
+also mandarins of lesser rank in charge, besides a host of revenue
+collectors, the bureau of government works and other departments,
+with several hundred thousand officials, who all rank as gods beyond
+the grave. These deities are civilians; the military having a similar
+gradation for the armies of Hades, whose captains are gods, and whose
+battalions are devils.
+
+"The framers of this wonderful scheme for the spirits of the dead,
+having no higher standard, transferred to the authorities of
+that world the etiquette, tastes, and venality of their correlate
+officials in the Chinese Government, thus making it necessary to
+use similar means to appease the one which are found necessary to
+move the other. All the State gods have their assistants, attendants,
+door-keepers, runners, horses, horsemen, detectives, and executioners,
+corresponding in every particular to those of Chinese officials of
+the same rank." (Pp. 358-359.)
+
+This likeness explains also why the hierarchy of beings in the
+Otherworld concerns itself not only with the affairs of the Otherworld,
+but with those of this world as well. So faithful is the likeness
+that we find the gods (the term is used in this chapter to include
+goddesses, who are, however, relatively few) subjected to many of
+the rules and conditions existing on this earth. Not only do they, as
+already shown, differ in rank, but they hold _levées_ and audiences
+and may be promoted for distinguished services, just as the Chinese
+officials are. They "may rise from an humble position to one near the
+Pearly Emperor, who gives them the reward of merit for ruling well the
+affairs of men. The correlative deities of the mandarins are only of
+equal rank, yet the fact that they have been apotheosized makes them
+their superiors and fit objects of worship. Chinese mandarins rotate in
+office, generally every three years, and then there is a corresponding
+change in Hades. The image in the temple remains the same, but the
+spirit which dwells in the clay tabernacle changes, so the idol has
+a different name, birthday, and tenant. The priests are informed by
+the Great Wizard of the Dragon Tiger Mountain, but how can the people
+know gods which are not the same to-day as yesterday?" (Pp. 360-361.)
+
+The gods also indulge in amusements, marry, sin, are punished, die,
+are resurrected, or die and are transformed, or die finally. [12]
+
+
+The Three Religions
+
+We have in China the universal worship of ancestors, which constitutes
+(or did until A.D. 1912) the State religion, usually known as
+Confucianism, and in addition we have the gods of the specific
+religions (which also originally took their rise in ancestor-worship),
+namely, Buddhism and Taoism. (Other religions, though tolerated,
+are not recognized as Chinese religions.) It is with a brief account
+of this great hierarchy and its mythology that we will now concern
+ourselves.
+
+Besides the ordinary ancestor-worship (as distinct from the State
+worship) the people took to Buddhism and Taoism, which became
+the popular religions, and the _literati_ also honoured the gods
+of these two sects. Buddhist deities gradually became installed in
+Taoist temples, and the Taoist immortals were given seats beside the
+Buddhas in their sanctuaries. Every one patronized the god who seemed
+to him the most popular and the most lucrative. There even came to
+be united in the same temple and worshipped at the same altar the
+three religious founders or figure-heads, Confucius, Buddha, and Lao
+Tzu. The three religions were even regarded as forming one whole,
+or at least, though different, as having one and the same object:
+_san êrh i yeh_, or _han san wei i_, "the three are one," or "the
+three unite to form one" (a quotation from the phrase _T'ai chi han
+san wei i_ of Fang Yü-lu: "When they reach the extreme the three are
+seen to be one"). In the popular pictorial representations of the
+pantheon this impartiality is clearly shown.
+
+
+The Super-triad
+
+The toleration, fraternity, or co-mixture of the three
+religions--ancestor-worship or Confucianism, Chinese Buddhism,
+and Taoism--explains the compound nature of the triune head of
+the Chinese pantheon. The numerous deities of Buddhism and Taoism
+culminate each in a triad of gods (the Three Precious Ones and the
+Three Pure Ones respectively), but the three religions jointly have
+also a triad compounded of one representative member of each. This
+general or super-triad is, of course, composed of Confucius, Lao Tzu,
+and Buddha. This is the officially decreed order, though it is varied
+occasionally by Buddha being placed in the centre (the place of honour)
+as an act of ceremonial deference shown to a 'stranger' or 'guest'
+from another country.
+
+
+Worship of the Living
+
+Before proceeding to consider the gods of China in detail, it is
+necessary to note that ancestor-worship, which, as before stated,
+is worship of the ghosts of deceased persons, who are usually but
+not invariably relatives of the worshipper, has at times a sort of
+preliminary stage in this world consisting of the worship of living
+beings. Emperors, viceroys, popular officials, or people beloved for
+their good deeds have had altars, temples, and images erected to them,
+where they are worshipped in the same way as those who have already
+"shuffled off this mortal coil." The most usual cases are perhaps those
+of the worship of living emperors and those in which some high official
+who has gained the gratitude of the people is transferred to another
+post. The explanation is simple. The second self which exists after
+death is identical with the second self inhabiting the body during
+life. Therefore it may be propitiated or gratified by sacrifices
+of food, drink, etc., or theatricals performed in its honour, and
+continue its protection and good offices even though now far away.
+
+
+
+Confucianism
+
+Confucianism (_Ju Chiao_) is said to be the religion of the learned,
+and the learned were the officials and the _literati_ or lettered
+class, which includes scholars waiting for posts, those who have failed
+to get posts (or, though qualified, prefer to live in retirement), and
+those who have retired from posts. Of this 'religion' it has been said:
+
+"The name embraces education, letters, ethics, and political
+philosophy. Its head was not a religious man, practised few religious
+rites, and taught nothing about religion. In its usual acceptation the
+term Confucianist means 'a gentleman and a scholar'; he may worship
+only once a year, yet he belongs to the Church. Unlike its two sisters,
+it has no priesthood, and fundamentally is not a religion at all;
+yet with the many rites grafted on the original tree it becomes a
+religion, and the one most difficult to deal with. Considered as a
+Church, the classics are its scriptures, the schools its churches, the
+teachers its priests, ethics its theology, and the written character,
+so sacred, its symbol." [13]
+
+
+Confucius not a God
+
+It should be noted that Confucius himself is not a god, though he
+has been and is worshipped (66,000 animals used to be offered to him
+every year; probably the number is about the same now). Suggestions
+have been made to make him the God of China and Confucianism the
+religion of China, so that he and his religion would hold the same
+relative positions that Christ and Christianity do in the West. I
+was present at the lengthy debate which took place on this subject
+in the Chinese Parliament in February 1917, but in spite of many
+long, learned, and eloquent speeches, chiefly by scholars of the
+old school, the motion was not carried. Nevertheless, the worship
+accorded to Confucius was and is (except by 'new' or 'young' China)
+of so extreme a nature that he may almost be described as the great
+unapotheosized god of China. [14] Some of his portraits even ascribe to
+him superhuman attributes. But in spite of all this the fact remains
+that Confucius has not been appointed a god and holds no _exequatur_
+entitling him to that rank.
+
+If we inquire into the reason of this we find that, astonishing
+though it may seem, Confucius is classed by the Chinese not as a god
+(_shên_), but as a demon (_kuei_). A short historical statement will
+make the matter clear.
+
+In the classical _Li chi, Book of Ceremonial_, we find the categorical
+assignment of the worship of certain objects to certain subjective
+beings: the emperor worshipped Heaven and earth, the feudal princes the
+mountains and rivers, the officials the hearth, and the _literati_
+their ancestors. Heaven, earth, mountains, rivers, and hearth
+were called _shên_ (gods), and ancestors _kuei_ (demons). This
+distinction is due to Heaven being regarded as the god and the
+people as demons--the upper is the god, the lower the evil spirit or
+demon. Though _kuei_ were usually bad, the term in Chinese includes
+both good and evil spirits. In ancient times those who had by their
+meritorious virtue while in the world averted calamities from the
+people were posthumously worshipped and called gods, but those who were
+worshipped by their descendants only were called spirits or demons.
+
+In the worship of Confucius by emperors of various dynasties (details
+of which need not be given here) the highest titles conferred on him
+were _Hsien Shêng_, 'Former or Ancestral Saint,' and even _Win Hsüan
+Wang_, 'Accomplished and Illustrious Prince,' and others containing
+like epithets. When for his image or idol there was (in the eleventh
+year--A.D. 1307--of the reign-period Ta Tê of the Emperor Ch'êng
+Tsung of the Yüan dynasty) substituted the tablet now seen in the
+Confucian temples, these were the inscriptions engraved on it. In the
+inscriptions authoritatively placed on the tablets the word _shên_
+does not occur; in those cases where it does occur it has been
+placed there (as by the Taoists) illegally and without authority
+by too ardent devotees. Confucius may not be called a _shên_, since
+there is no record showing that the great ethical teacher was ever
+apotheosized, or that any order was given that the character _shên_
+was to be applied to him.
+
+
+The God of Literature
+
+In addition to the ancestors of whose worship it really consists,
+Confucianism has in its pantheon the specialized gods worshipped by
+the _literati_. Naturally the chief of these is Wên Ch'ang, the God of
+Literature. The account of him (which varies in several particulars
+in different Chinese works) relates that he was a man of the name
+of Chang Ya, who was born during the T'ang dynasty in the kingdom of
+Yüeh (modern Chêkiang), and went to live at Tzu T'ung in Ssuch'uan,
+where his intelligence raised him to the position of President of the
+Board of Ceremonies. Another account refers to him as Chang Ya Tzu,
+the Soul or Spirit of Tzu T'ung, and states that he held office in the
+Chin dynasty (A.D. 265-316), and was killed in a fight. Another again
+states that under the Sung dynasty (A.D. 960-1280), in the third year
+(A.D. 1000) of the reign-period Hsien P'ing of the Emperor Chên Tsung,
+he repressed the revolt of Wang Chün at Ch'êng Tu in Ssuch'uan. General
+Lei Yu-chung caused to be shot into the besieged town arrows to which
+notices were attached inviting the inhabitants to surrender. Suddenly
+a man mounted a ladder, and pointing to the rebels cried in a loud
+voice: "The Spirit of Tzu T'ung has sent me to inform you that the
+town will fall into the hands of the enemy on the twentieth day of
+the ninth moon, and not a single person will escape death." Attempts
+to strike down this prophet of evil were in vain, for he had already
+disappeared. The town was captured on the day indicated. The general,
+as a reward, caused the temple of Tzu T'ung's Spirit to be repaired,
+and sacrifices offered to it.
+
+The object of worship nowadays in the temples dedicated to Wên Ch'ang
+is Tzu T'ung Ti Chün, the God of Tzu T'ung. The convenient elasticity
+of dualism enabled Chang to have as many as seventeen reincarnations,
+which ranged over a period of some three thousand years.
+
+Various emperors at various times bestowed upon Wên Ch'ang honorific
+titles, until ultimately, in the Yüan, or Mongol, dynasty, in the reign
+Yen Yu, in A.D. 1314, the title was conferred on him of Supporter of
+the Yüan Dynasty, Diffuser of Renovating Influences, Ssu-lu of Wên
+Ch'ang, God and Lord. He was thus apotheosized, and took his place
+among the gods of China. By steps few or many a man in China has
+often become a god.
+
+
+Wên Ch'ang and the Great Bear
+
+Thus we have the God of Literature, Wên Ch'ang Ti Chün, duly installed
+in the Chinese pantheon, and sacrifices were offered to him in the
+schools.
+
+But scholars, especially those about to enter for the public
+competitive examinations, worshipped as the God of Literature, or as
+his palace or abode (Wên Ch'ang), the star K'uei in the Great Bear,
+or Dipper, or Bushel--the latter name derived from its resemblance in
+shape to the measure used by the Chinese and called _tou_. The term
+K'uei was more generally applied to the four stars forming the body
+or square part of the Dipper, the three forming the tail or handle
+being called Shao or Piao. How all this came about is another story.
+
+A scholar, as famous for his literary skill as his facial deformities,
+had been admitted as first academician at the metropolitan
+examinations. It was the custom that the Emperor should give with
+his own hand a rose of gold to the fortunate candidate. This scholar,
+whose name was Chung K'uei, presented himself according to custom to
+receive the reward which by right was due to him. At the sight of
+his repulsive face the Emperor refused the golden rose. In despair
+the miserable rejected one went and threw himself into the sea. At
+the moment when he was being choked by the waters a mysterious fish
+or monster called _ao_ raised him on its back and brought him to the
+surface. K'uei ascended to Heaven and became arbiter of the destinies
+of men of letters. His abode was said to be the star K'uei, a name
+given by the Chinese to the sixteen stars of the constellation or
+'mansion' of Andromeda and Pisces. The scholars quite soon began
+to worship K'uei as the God of Literature, and to represent it on a
+column in the temples. Then sacrifices were offered to it. This star
+or constellation was regarded as the palace of the god. The legend
+gave rise to an expression frequently used in Chinese of one who
+comes out first in an examination, namely, _tu chan ao t'ou_, "to
+stand alone on the sea-monster's head." It is especially to be noted
+that though the two K'ueis have the same sound they are represented
+by different characters, and that the two constellations are not the
+same, but are situated in widely different parts of the heavens.
+
+How then did it come about that scholars worshipped the K'uei in
+the Great Bear as the abode of the God of Literature? (It may be
+remarked in passing that a literary people could not have chosen
+a more appropriate palace for this god, since the Great Bear,
+the 'Chariot of Heaven,' is regarded as the centre and governor
+of the whole universe.) The worship, we saw, was at first that of
+the star K'uei, the apotheosized 'homely,' successful, but rejected
+candidate. As time went on, there was a general demand for a sensible,
+concrete representation of this star-god: a simple character did not
+satisfy the popular taste. But it was no easy matter to comply with the
+demand. Eventually, guided doubtless by the community of pronunciation,
+they substituted for the star or group of stars K'uei (1),
+venerated in ancient times, a new star or group of stars K'uei (2),
+forming the square part of the Bushel, Dipper, or Great Bear. But for
+this again no bodily image could be found, so the form of the written
+character itself was taken, and so drawn as to represent a _kuei_
+(3) (disembodied spirit, or ghost) with its foot raised, and bearing
+aloft a _tou_ (4) (bushel-measure). The adoration was thus misplaced,
+for the constellation K'uei (2) was mistaken for K'uei (1), the proper
+object of worship. It was due to this confusion by the scholars that
+the Northern Bushel came to be worshipped as the God of Literature.
+
+
+Wên Ch'ang and Tzu T'ung
+
+This worship had nothing whatever to do with the Spirit of Tzu T'ung,
+but the Taoists have connected Chang Ya with the constellation in
+another way by saying that Shang Ti, the Supreme Ruler, entrusted Chang
+Ya's son with the management of the palace of Wên Ch'ang. And scholars
+gradually acquired the habit of saying that they owed their success
+to the Spirit of Tzu T'ung, which they falsely represented as being an
+incarnation of the star Wên Ch'ang. This is how Chang Ya came to have
+the honorific title of Wên Ch'ang, but, as a Chinese author points
+out, Chang belonged properly to Ssuch'uan, and his worship should
+be confined to that province. The _literati_ there venerated him as
+their master, and as a mark of affection and gratitude built a temple
+to him; but in doing so they had no intention of making him the God of
+Literature. "There being no real connexion between Chang Ya and K'uei,
+the worship should be stopped." The device of combining the personality
+of the patron of literature enthroned among the stars with that of the
+deified mortal canonized as the Spirit of Tzu T'ung was essentially a
+Taoist trick. "The thaumaturgic reputation assigned to the Spirit of
+Chang Ya Tzu was confined for centuries to the valleys of Ssuch'uan,
+until at some period antecedent to the reign Yen Yu, in A.D. 1314,
+a combination was arranged between the functions of the local god
+and those of the stellar patron of literature. Imperial sanction
+was obtained for this stroke of priestly cunning; and notwithstanding
+protests continually repeated by orthodox sticklers for accuracy in the
+religious canon, the composite deity has maintained his claims intact,
+and an inseparable connexion between the God of Literature created by
+imperial patent and the spirit lodged among the stars of Ursa Major is
+fully recognized in the State ceremonial of the present day." A temple
+dedicated to this divinity by the State exists in every city of China,
+besides others erected as private benefactions or speculations.
+
+Wherever Wên Ch'ang is worshipped there will also be found a separate
+representation of K'uei Hsing, showing that while the official deity
+has been allowed to 'borrow glory' from the popular god, and even
+to assume his personality, the independent existence of the stellar
+spirit is nevertheless sedulously maintained. The place of the latter
+in the heavens above is invariably symbolized by the lodgment of his
+idol in an upper storey or tower, known as the K'uei Hsing Ko or K'uei
+Hsing Lou. Here students worship the patron of their profession with
+incense and prayers. Thus the ancient stellar divinity still largely
+monopolizes the popular idea of a guardian of literature and study,
+notwithstanding that the deified recluse of Tzu T'ung has been added in
+this capacity to the State pantheon for more than five hundred years.
+
+
+Heaven-deaf and Earth-dumb
+
+The popular representations of Wên Ch'ang depict the god himself and
+four other figures. The central and largest is the demure portrait of
+the god, clothed in blue and holding a sceptre in his left hand. Behind
+him stand two youthful attendants. They are the servant and groom
+who always accompany him on his journeys (on which he rides a white
+horse). Their names are respectively Hsüan T'ung-tzu and Ti-mu, 'Sombre
+Youth' and 'Earth-mother'; more commonly they are called T'ien-lung,
+'Deaf Celestial,' and Ti-ya, 'Mute Terrestrial,' or 'Deaf as Heaven'
+and 'Mute as Earth.' Thus they cannot divulge the secrets of their
+master's administration as he distributes intellectual gifts, literary
+skill, etc. Their cosmogonical connexion has already been referred
+to in a previous chapter.
+
+
+Image of K'uei Hsing
+
+In front of Wên Ch'ang, on his left, stands K'uei Hsing. He is
+represented as of diminutive stature, with the visage of a demon,
+holding a writing-brush in his right hand and a _tou_ in his left,
+one of his legs kicking up behind--the figure being obviously intended
+as an impersonation of the character _k'uei_ (2). [16] He is regarded
+as the distributor of literary degrees, and was invoked above all
+in order to obtain success at the competitive examinations. His
+images and temples are found in all towns. In the temples dedicated
+to Wên Ch'ang there are always two secondary altars, one of which is
+consecrated to his worship.
+
+
+Mr Redcoat
+
+The other is dedicated to Chu I, 'Mr Redcoat.' He and K'uei Hsing
+are represented as the two inseparable companions of the God of
+Literature. The legend related of Chu I is as follows:
+
+During the T'ang dynasty, in the reign-period Chien Chung (A.D. 780-4)
+of the Emperor Tê Tsung, the Princess T'ai Yin noticed that Lu Ch'i,
+a native of Hua Chou, had the bones of an Immortal, and wished to
+marry him.
+
+Ma P'o, her neighbour, introduced him one day into the Crystal
+Palace for an interview with his future wife. The Princess gave him
+the choice of three careers: to live in the Dragon Prince's Palace,
+with the guarantee of immortal life, to enjoy immortality among the
+people on the earth, or to have the honour of becoming a minister of
+the Empire. Lu Ch'i first answered that he would like to live in the
+Crystal Palace. The young lady, overjoyed, said to him: "I am Princess
+T'ai Yin. I will at once inform Shang Ti, the Supreme Ruler." A moment
+later the arrival of a celestial messenger was announced. Two officers
+bearing flags preceded him and conducted him to the foot of the flight
+of steps. He then presented himself as Chu I, the envoy of Shang Ti.
+
+Addressing himself to Lu Ch'i, he asked: "Do you wish to live in the
+Crystal Palace?" The latter did not reply. T'ai Yin urged him to give
+his answer, but he persisted in keeping silent. The Princess in despair
+retired to her apartment, and brought out five pieces of precious
+cloth, which she presented to the divine envoy, begging him to have
+patience a little longer and wait for the answer. After some time,
+Chu I repeated his question. Then Lu Ch'i in a firm voice answered:
+"I have consecrated my life to the hard labour of study, and wish to
+attain to the dignity of minister on this earth."
+
+T'ai Yin ordered Ma P'o to conduct Lu Ch'i from the palace. From that
+day his face became transformed: he acquired the lips of a dragon,
+the head of a panther, the green face of an Immortal, etc. He took
+his degree, and was promoted to be Director of the Censorate. The
+Emperor, appreciating the good sense shown in his advice, appointed
+him a minister of the Empire.
+
+From this legend it would seem that Chu I is the purveyor of official
+posts; however, in practice, he is more generally regarded as the
+protector of weak candidates, as the God of Good Luck for those who
+present themselves at the examinations with a somewhat light equipment
+of literary knowledge. The special legend relating to this _rôle_
+is known everywhere in China. It is as follows:
+
+
+Mr Redcoat nods his Head
+
+An examiner, engaged in correcting the essays of the candidates,
+after a superficial scrutiny of one of the essays, put it on one
+side as manifestly inferior, being quite determined not to pass the
+candidate who had composed it. The essay, moved by some mysterious
+power, was replaced in front of his eyes, as if to invite him to
+examine it more attentively. At the same time a reverend old man,
+clothed in a red garment, suddenly appeared before him, and by a nod
+of his head gave him to understand that he should pass the essay. The
+examiner, surprised at the novelty of the incident, and fortified by
+the approval of his supernatural visitor, admitted the author of the
+essay to the literary degree.
+
+Chu I, like K'uei Hsing, is invoked by the _literati_ as a powerful
+protector and aid to success. When anyone with but a poor chance of
+passing presents himself at an examination, his friends encourage
+him by the popular saying: "Who knows but that Mr Redcoat will nod
+his head?"
+
+
+Mr Golden Cuirass
+
+Chu I is sometimes accompanied by another personage, named Chin Chia,
+'Mr Golden Cuirass.' Like K'uei Hsing and Chu I he has charge of the
+interests of scholars, but differs from them in that he holds a flag,
+which he has only to wave in front of a house for the family inhabiting
+it to be assured that among their descendants will be some who will
+win literary honours and be promoted to high offices under the State.
+
+Though Chin Chia is the protector of scholars, he is also the
+redoubtable avenger of their evil actions: his flag is saluted as a
+good omen, but his sword is the terror of the wicked.
+
+
+The God of War
+
+Still another patron deity of literature is the God of War. "How,"
+it may be asked, "can so peaceful a people as the Chinese put so
+peaceful an occupation as literature under the patronage of so warlike
+a deity as the God of War?" But that question betrays ignorance of the
+character of the Chinese Kuan Ti. He is not a cruel tyrant delighting
+in battle and the slaying of enemies: he is the god who can _avert
+war and protect the people from its horrors_.
+
+A youth, whose name was originally Chang-shêng, afterward changed to
+Shou-chang, and then to Yün-chang, who was born near Chieh Liang,
+in Ho Tung (now the town of Chieh Chou in Shansi), and was of an
+intractable nature, having exasperated his parents, was shut up in a
+room from which he escaped by breaking through the window. In one of
+the neighbouring houses he heard a young lady and an old man weeping
+and lamenting. Running to the foot of the wall of the compound, he
+inquired the reason of their grief. The old man replied that though
+his daughter was already engaged, the uncle of the local official,
+smitten by her beauty, wished to make her his concubine. His petitions
+to the official had only been rejected with curses.
+
+Beside himself with rage, the youth seized a sword and went and killed
+both the official and his uncle. He escaped through the T'ung Kuan, the
+pass to Shensi. Having with difficulty avoided capture by the barrier
+officials, he knelt down at the side of a brook to wash his face;
+when lo! his appearance was completely transformed. His complexion
+had become reddish-grey, and he was absolutely unrecognizable. He
+then presented himself with assurance before the officers, who asked
+him his name. "My name is Kuan," he replied. It was by that name that
+he was thereafter known.
+
+
+The Meat-seller's Challenge
+
+One day he arrived at Chu-chou, a dependent sub-prefecture of Peking,
+in Chihli. There Chang Fei, a butcher, who had been selling his meat
+all the morning, at noon lowered what remained into a well, placed
+over the mouth of the well a stone weighing twenty-five pounds, and
+said with a sneer: "If anyone can lift that stone and take my meat,
+I will make him a present of it!" Kuan Yü, going up to the edge of
+the well, lifted the stone with the same ease as he would a tile,
+took the meat, and made off. Chang Fei pursued him, and eventually
+the two came to blows, but no one dared to separate them. Just then
+Liu Pei, a hawker of straw shoes, arrived, interposed, and put a stop
+to the fight. The community of ideas which they found they possessed
+soon gave rise to a firm friendship between the three men.
+
+
+The Oath in the Peach-orchard
+
+Another account represents Liu Pei and Chang Fei as having entered
+a village inn to drink wine, when a man of gigantic stature pushing
+a wheelbarrow stopped at the door to rest. As he seated himself,
+he hailed the waiter, saying: "Bring me some wine quickly, because
+I have to hasten to reach the town to enlist in the army."
+
+Liu Pei looked at this man, nine feet in height, with a beard two feet
+long. His face was the colour of the fruit of the jujube-tree, and
+his lips carmine. Eyebrows like sleeping silkworms shaded his phoenix
+eyes, which were a scarlet red. Terrible indeed was his bearing.
+
+"What is your name?" asked Liu Pei. "My family name is Kuan, my own
+name is Yü, my surname Yün Chang," he replied. "I am from the Ho Tung
+country. For the last five or six years I have been wandering about
+the world as a fugitive, to escape from my pursuers, because I killed
+a powerful man of my country who was oppressing the poor people. I
+hear that they are collecting a body of troops to crush the brigands,
+and I should like to join the expedition."
+
+Chang Fêi, also named Chang I Tê, is described as eight feet in
+height, with round shining eyes in a panther's head, and a pointed
+chin bristling with a tiger's beard. His voice resembled the rumbling
+of thunder. His ardour was like that of a fiery steed. He was a native
+of Cho Chün, where he possessed some fertile farms, and was a butcher
+and wine-merchant.
+
+Liu Pei, surnamed Hsüan Tê, otherwise Hsien Chu, was the third member
+of the group.
+
+The three men went to Chang Fei's farm, and on the morrow met together
+in his peach-orchard, and sealed their friendship with an oath. Having
+procured a black ox and a white horse, with the various accessories
+to a sacrifice, they immolated the victims, burnt the incense of
+friendship, and after twice prostrating themselves took this oath:
+
+"We three, Liu Pei, Kuan Yû, and Chang Fei, already united by mutual
+friendship, although belonging to different clans, now bind ourselves
+by the union of our hearts, and join our forces in order to help each
+other in times of danger.
+
+"We wish to pay to the State our debt of loyal citizens and give peace
+to our black-haired compatriots. We do not inquire if we were born
+in the same year, the same month, or on the same day, but we desire
+only that the same year, the same month, and the same day may find us
+united in death. May Heaven our King and Earth our Queen see clearly
+our hearts! If any one of us violate justice or forget benefits,
+may Heaven and Man unite to punish him!"
+
+The oath having been formally taken, Liu Pei was saluted as elder
+brother, Kuan Yü as the second, and Chang Fei as the youngest. Their
+sacrifice to Heaven and earth ended, they killed an ox and served
+a feast, to which the soldiers of the district were invited to the
+number of three hundred or more. They all drank copiously until they
+were intoxicated. Liu Pei enrolled the peasants; Chang Fei procured
+for them horses and arms; and then they set out to make war on the
+Yellow Turbans (Huang Chin Tsei). Kuan Yü proved himself worthy
+of the affection which Liu Pei showed him; brave and generous, he
+never turned aside from danger. His fidelity was shown especially
+on one occasion when, having been taken prisoner by Ts'ao Ts'ao,
+together with two of Liu Pei's wives, and having been allotted a common
+sleeping-apartment with his fellow-captives, he preserved the ladies'
+reputation and his own trustworthiness by standing all night at the
+door of the room with a lighted lantern in his hand.
+
+Into details of the various exploits of the three Brothers of the
+Peach-orchard we need not enter here. They are written in full in the
+book of the _Story of the Three Kingdoms_, a romance in which every
+Chinese who can read takes keen delight. Kuan Yü remained faithful to
+his oath, even though tempted with a marquisate by the great Ts'ao
+Ts'ao, but he was at length captured by Sun Ch'üan and put to death
+(A.D. 219). Long celebrated as the most renowned of China's military
+heroes, he was ennobled in A.D. 1120 as Faithful and Loyal Duke. Eight
+years later he had conferred on him by letters patent the still more
+glorious title of Magnificent Prince and Pacificator. The Emperor Wên
+(A.D. 1330-3) of the Yüan dynasty added the appellation Warrior Prince
+and Civilizer, and, finally, the Emperor Wan Li of the Ming dynasty,
+in 1594, conferred on him the title of Faithful and Loyal Great _Ti_,
+Supporter of Heaven and Protector of the Kingdom. He thus became a god,
+a _ti_, and has ever since received worship as Kuan Ti or Wu Ti, the
+God of War. Temples (1600 State temples and thousands of smaller ones)
+erected in his honour are to be seen in all parts of the country. He
+is one of the most popular gods of China. During the last half-century
+of the Manchu Period his fame greatly increased. In 1856 he is said
+to have appeared in the heavens and successfully turned the tide of
+battle in favour of the Imperialists. His portrait hangs in every tent,
+but his worship is not confined to the officials and the army, for
+many trades and professions have elected him as a patron saint. The
+sword of the public executioner used to be kept within the precincts
+of his temple, and after an execution the presiding magistrate would
+stop there to worship for fear the ghost of the criminal might follow
+him home. He knew that the spirit would not dare to enter Kuan Ti's
+presence.
+
+Thus the Chinese have no fewer than three gods of literature--perhaps
+not too many for so literary a people. A fourth, a Taoist god, will
+be mentioned later.
+
+
+Buddhism in China
+
+Buddhism and its mythology have formed an important part of Chinese
+thought for nearly two thousand years. The religion was brought
+to China about A.D. 65, ready-made in its Mahayanistic form, in
+consequence of a dream of the Emperor Ming Ti (A.D. 58-76) of the
+Eastern Han dynasty in or about the year 63; though some knowledge
+of Buddha and his doctrines existed as early as 217 B.C. As Buddha,
+the chief deity of Buddhism, was a man and became a god, the religion
+originated, like the others, in ancestor-worship. When a man dies, says
+this religion, his other self reappears in one form or another, "from a
+clod to a divinity." The way for Buddhism in China was paved by Taoism,
+and Buddhism reciprocally affected Taoism by helpful development of
+its doctrines of sanctity and immortalization. Buddhism also, as it has
+been well put by Dr De Groot, [17] "contributed much to the ceremonial
+adornment of ancestor-worship. Its salvation work on behalf of the
+dead saved its place in Confucian China; for of Confucianism itself,
+piety and devotion towards parents and ancestors, and the promotion of
+their happiness, were the core, and, consequently, their worship with
+sacrifices and ceremonies was always a sacred duty." It was thus that
+it was possible for the gods of Buddhism to be introduced into China
+and to maintain their special characters and fulfil their special
+functions without being absorbed into or submerged by the existing
+native religions. The result was, as we have seen, in the end a
+partnership rather than a relation of master and servant; and I say
+'in the end' because, contrary to popular belief, the Chinese have
+not been tolerant of foreign religious faiths, and at various times
+have persecuted Buddhism as relentlessly as they have other rivals
+to orthodox Confucianism.
+
+
+Buddha, the Law, and the Priesthood
+
+At the head of the Buddhist gods in China we find the triad
+known as Buddha, the Law, and the Church, or Priesthood, which are
+personified as Shih-chia Fo (Shâkya), O-mi-t'o Fo (Amita), and Ju-lai
+Fo (Tathagata); otherwise Fo Pao, Fa Pao, and Sêng Pao (the _San Pao_,
+'Three Precious Ones')--that is, Buddha, the prophet who came into the
+world to teach the Law, Dharma, the Law Everlasting, and Samgha, its
+mystical body, Priesthood, or Church. Dharma is an entity underived,
+containing the spiritual elements and material constituents of the
+universe. From it the other two evolve: Buddha (Shâkyamuni), the
+creative energy, Samgha, the totality of existence and of life. To the
+people these are three personal Buddhas, whom they worship without
+concerning themselves about their origin. To the priests they are
+simply the Buddha, past, present, or future. There are also several
+other of these groups or triads, ten or more, composed of different
+deities, or sometimes containing one or two of the triad already
+named. Shâkyamuni heads the list, having a place in at least six.
+
+The legend of the Buddha belongs rather to Indian than to Chinese
+mythology, and is too long to be reproduced here. [18]
+
+The principal gods of Buddhism are Jan-têng Fo, the Light-lamp
+Buddha, Mi-lo Fo (Maitrêya), the expected Messiah of the Buddhists,
+O-mi-t'o Fo (Amitabha or Amita), the guide who conducts his devotees
+to the Western Paradise, Yüeh-shih Fo, the Master-physician Buddha,
+Ta-shih-chih P'u-sa (Mahastama), companion of Amitabha, P'i-lu Fo
+(Vairotchana), the highest of the Threefold Embodiments, Kuan Yin,
+the Goddess of Mercy, Ti-tsang Wang, the God of Hades, Wei-t'o
+(Vihârapâla), the Dêva protector of the Law of Buddha and Buddhist
+temples, the Four Diamond Kings of Heaven, and Bodhidharma, the first
+of the six Patriarchs of Eastern or Chinese Buddhism.
+
+
+Diamond Kings of Heaven
+
+On the right and left sides of the entrance hall of Buddhist temples,
+two on each side, are the gigantic figures of the four great _Ssu Ta
+Chin-kang_ or _T'ien-wang_, the Diamond Kings of Heaven, protectors
+or governors of the continents lying in the direction of the four
+cardinal points from Mount Sumêru, the centre of the world. They are
+four brothers named respectively Mo-li Ch'ing (Pure), or Tsêng Chang,
+Mo-li Hung (Vast), or Kuang Mu, Mo-li Hai (Sea), or To Wên, and Mo-li
+Shou (Age), or Ch'ih Kuo. The _Chin kuang ming_ states that they bestow
+all kinds of happiness on those who honour the Three Treasures, Buddha,
+the Law, and the Priesthood. Kings and nations who neglect the Law
+lose their protection. They are described and represented as follows:
+
+Mo-li Ch'ing, the eldest, is twenty-four feet in height, with a beard
+the hairs of which are like copper wire. He carries a magnificent
+jade ring and a spear, and always fights on foot. He has also a magic
+sword, 'Blue Cloud,' on the blade of which are engraved the characters
+_Ti, Shui, Huo, Fêng_ (Earth, Water, Fire, Wind). When brandished,
+it causes a black wind, which produces tens of thousands of spears,
+which pierce the bodies of men and turn them to dust. The wind is
+followed by a fire, which fills the air with tens of thousands of
+golden fiery serpents. A thick smoke also rises out of the ground,
+which blinds and burns men, none being able to escape.
+
+Mo-li Hung carries in his hand an umbrella, called the Umbrella of
+Chaos, formed of pearls possessed of spiritual properties. Opening
+this marvellous implement causes the heavens and earth to be covered
+with thick darkness, and turning it upside down produces violent
+storms of wind and thunder and universal earthquakes.
+
+Mo-li Hai holds a four-stringed guitar, the twanging of which
+supernaturally affects the earth, water, fire, or wind. When it is
+played all the world listens, and the camps of the enemy take fire.
+
+Mo-li Shou has two whips and a panther-skin bag, the home of a creature
+resembling a white rat, known as Hua-hu Tiao. When at large this
+creature assumes the form of a white winged elephant, which devours
+men. He sometimes has also a snake or other man-eating creature,
+always ready to obey his behests.
+
+
+
+Legend of the Diamond Kings
+
+The legend of the Four Diamond Kings given in the _Fêng shên yen i_
+is as follows: At the time of the consolidation of the Chou dynasty
+in the twelfth and eleventh centuries B.C., Chiang Tzu-ya, chief
+counsellor to Wên Wang, and General Huang Fei-hu were defending
+the town and mountain of Hsi-ch'i. The supporters of the house of
+Shang appealed to the four genii Mo, who lived at Chia-mêng Kuan,
+praying them to come to their aid. They agreed, raised an army
+of 100,000 celestial soldiers, and traversing towns, fields, and
+mountains arrived in less than a day at the north gate of Hsi-ch'i,
+where Mo-li Ch'ing pitched his camp and entrenched his soldiers.
+
+Hearing of this, Huang Fei-hu hastened to warn Chiang Tzu-ya of the
+danger which threatened him. "The four great generals who have just
+arrived at the north gate," he said, "are marvellously powerful genii,
+experts in all the mysteries of magic and use of wonderful charms. It
+is much to be feared that we shall not be able to resist them."
+
+Many fierce battles ensued. At first these went in favour of the
+_Chin-kang_, thanks to their magical weapons and especially to Mo-li
+Shou's Hua-hu Tiao, who terrorized the enemy by devouring their
+bravest warriors.
+
+
+Hua-hu Tiao devours Yang Chien
+
+Unfortunately for the _Chin-kang_, the brute attacked and swallowed
+Yang Chien, the nephew of Yü Huang. This genie, on entering the body
+of the monster, rent his heart asunder and cut him in two. As he could
+transform himself at will, he assumed the shape of Hua-hu Tiao, and
+went off to Mo-li Shou, who unsuspectingly put him back into his bag.
+
+The Four Kings held a festival to celebrate their triumph, and having
+drunk copiously gave themselves over to sleep. During the night Yang
+Chien came out of the bag, with the intention of possessing himself of
+the three magical weapons of the _Chin-kang_. But he succeeded only in
+carrying off the umbrella of Mo-li Hung. In a subsequent engagement
+No-cha, the son of Vadjrâ-pani, the God of Thunder, broke the jade
+ring of Mo-li Ch'ing. Misfortune followed misfortune. The _Chin-kang_,
+deprived of their magical weapons, began to lose heart. To complete
+their discomfiture, Huang T'ien Hua brought to the attack a matchless
+magical weapon. This was a spike 7 1/2 inches long, enclosed in a
+silk sheath, and called 'Heart-piercer.' It projected so strong a
+ray of light that eyes were blinded by it.
+
+Huang T'ien Hua, hard pressed by Mo-li Ch'ing, drew the mysterious
+spike from its sheath, and hurled it at his adversary. It entered
+his neck, and with a deep groan the giant fell dead.
+
+Mo-li Hung and Mo-li Hai hastened to avenge their brother, but ere
+they could come within striking distance of Huang Ti'en Hua his
+redoubtable spike reached their hearts, and they lay prone at his feet.
+
+The one remaining hope for the sole survivor was in Hua-hu Tiao. Mo-li
+Shou, not knowing that the creature had been slain, put his hand into
+the bag to pull him out, whereupon Yang Chien, who had re-entered the
+bag, bit his hand off at the wrist, so that there remained nothing
+but a stump of bone.
+
+In this moment of intense agony Mo-li Shou fell an easy prey to Huang
+T'ien Hua, the magical spike pierced his heart, and he fell bathed
+in his blood. Thus perished the last of the _Chin-kang_.
+
+
+
+The Three Pure Ones
+
+Turning to the gods of Taoism, we find that the triad or trinity,
+already noted as forming the head of that hierarchy, consists of
+three Supreme Gods, each in his own Heaven. These three Heavens,
+the _San Ch'ing_, 'Three Pure Ones' (this name being also applied
+to the sovereigns ruling in them), were formed from the three airs,
+which are subdivisions of the one primordial air.
+
+The first Heaven is Yü Ch'ing. In it reigns the first member of
+the Taoist triad. He inhabits the Jade Mountain. The entrance to
+his palace is named the Golden Door. He is the source of all truth,
+as the sun is the source of all light.
+
+Various authorities give his name differently--Yüan-shih T'ien-tsun,
+or Lo Ching Hsin, and call him T'ien Pao, 'the Treasure of Heaven,'
+Some state that the name of the ruler of this first Heaven is Yü
+Huang, and in the popular mind he it is who occupies this supreme
+position. The Three Pure Ones are above him in rank, but to him, the
+Pearly Emperor, is entrusted the superintendence of the world. He has
+all the power of Heaven and earth in his hands. He is the correlative
+of Heaven, or rather Heaven itself.
+
+The second Heaven, Shang Ch'ing, is ruled by the second person of
+the triad, named Ling-pao T'ien-tsun, or Tao Chün. No information is
+given as to his origin. He is the custodian of the sacred books. He has
+existed from the beginning of the world. He calculates time, dividing
+it into different epochs. He occupies the upper pole of the world, and
+determines the movements and interaction, or regulates the relations
+of the _yin_ and the _yang_, the two great principles of nature.
+
+In the third Heaven, T'ai Ch'ing, the Taoists place Lao Tzu, the
+promulgator of the true doctrine drawn up by Ling-pao T'ien-tsun. He
+is alternatively called Shên Pao, 'the Treasure of the Spirits,'
+and T'ai-shang Lao-chûn, 'the Most Eminent Aged Ruler.' Under various
+assumed names he has appeared as the teacher of kings and emperors,
+the reformer of successive generations.
+
+This three-storied Taoist Heaven, or three Heavens, is the result of
+the wish of the Taoists not to be out-rivalled by the Buddhists. For
+Buddha, the Law, and the Priesthood they substitute the _Tao_, or
+Reason, the Classics, and the Priesthood.
+
+As regards the organization of the Taoist Heavens, Yü Huang has on his
+register the name of eight hundred Taoist divinities and a multitude
+of Immortals. These are all divided into three categories: Saints
+(_Shêng-jên_), Heroes (_Chên-jên_), and Immortals (_Hsien-jên_),
+occupying the three Heavens respectively in that order.
+
+
+The Three Causes
+
+Connected with Taoism, but not exclusively associated with that
+religion, is the worship of the Three Causes, the deities presiding
+over three departments of physical nature, Heaven, earth, and
+water. They are known by various designations: _San Kuan_, 'the Three
+Agents'; _San Yüan_, 'the Three Origins'; _San Kuan Ta Ti_, 'the Three
+Great Emperor Agents'; and _T'ai Shang San Kuan_, 'the Three Supreme
+Agents.' This worship has passed through four chief phases, as follows:
+
+The first comprises Heaven, earth, and water, _T'ien, Ti, Shui_,
+the sources of happiness, forgiveness of sins, and deliverance from
+evil respectively. Each of these is called King-emperor. Their names,
+written on labels and offered to Heaven (on a mountain), earth (by
+burial), and water (by immersion), are supposed to cure sickness. This
+idea dates from the Han dynasty, being first noted about A.D. 172.
+
+The second, _San Yüan_ dating from A.D. 407 under the Wei dynasty,
+identified the Three Agents with three dates of which they were
+respectively made the patrons. The year was divided into three unequal
+parts: the first to the seventh moon; the seventh to the tenth; and
+the tenth to the twelfth. Of these, the fifteenth day of the first,
+seventh, and tenth moons respectively became the three principal dates
+of these periods. Thus the Agent of Heaven became the principal patron
+of the first division, honoured on the fifteenth day of the first moon,
+and so on.
+
+The third phase, _San Kuan_, resulted from the first two being found
+too complicated for popular favour. The _San Kuan_ were the three
+sons of a man, Ch'ên Tzu-ch'un, who was so handsome and intelligent
+that the three daughters of Lung Wang, the Dragon-king, fell in
+love with him and went to live with him. The eldest girl was the
+mother of the Superior Cause, the second of the Medium Cause, and the
+third of the Inferior Cause. All these were gifted with supernatural
+powers. Yüan-shih T'ien-tsun canonized them as the Three Great Emperor
+Agents of Heaven, earth, and water, governors of all beings, devils
+or gods, in the three regions of the universe. As in the first phase,
+the _T'ien Kuan_ confers happiness, the _Ti Kuan_ grants remission
+of sins, and the _Shui Kuan_ delivers from evil or misfortune.
+
+The fourth phase consisted simply in the substitution by the priests
+for the abstract or time-principles of the three great sovereigns
+of ancient times, Yao, Shun, and Yü. The _literati_, proud of the
+apotheosis of their ancient rulers, hastened to offer incense to them,
+and temples, _San Yüan Kung_, arose in very many parts of the Empire.
+
+A variation of this phase is the canonization, with the title of _San
+Yüan_ or Three Causes, of _Wu-k'o San Chên Chün_, 'the Three True
+Sovereigns, Guests of the Kingdom of Wu.' They were three Censors
+who lived in the reign of King Li (Li Wang, 878-841 B.C.) of the Chou
+dynasty. Leaving the service of the Chou on account of Li's dissolute
+living, they went to live in Wu, and brought victory to that state in
+its war with the Ch'u State, then returned to their own country, and
+became pillars of the Chou State under Li's successor. They appeared
+to protect the Emperor Chên Tsung when he was offering the _Fêng-shan_
+sacrifices on T'ai Shan in A.D. 1008, on which occasion they were
+canonized with the titles of Superior, Medium, and Inferior Causes,
+as before, conferring upon them the regencies of Heaven, earth,
+and water respectively.
+
+
+Yüan-shih T'ien-tsun
+
+Yüan-shih T'ien-tsun, or the First Cause, the Highest in Heaven,
+generally placed at the head of the Taoist triad, is said never
+to have existed but in the fertile imagination of the Lao Tzuist
+sectarians. According to them Yüan-shih T'ien-tsun had neither origin
+nor master, but is himself the cause of all beings, which is why he
+is called the First Cause.
+
+As first member of the triad, and sovereign ruler of the First Heaven,
+Yü Ch'ing, where reign the saints, he is raised in rank above all
+the other gods. The name assigned to him is Lo Ching Hsin. He was
+born before all beginnings; his substance is imperishable; it is
+formed essentially of uncreated air, air _a se_, invisible and without
+perceptible limits. No one has been able to penetrate to the beginnings
+of his existence. The source of all truth, he at each renovation of
+the worlds--that is, at each new _kalpa_--gives out the mysterious
+doctrine which confers immortality. All who reach this knowledge
+attain by degrees to life eternal, become refined like the spirits,
+or instantly become Immortals, even while upon earth.
+
+Originally, Yüan-shih T'ien-tsun was not a member of the Taoist
+triad. He resided above the Three Heavens, above the Three Pure
+Ones, surviving the destructions and renovations of the universe,
+as an immovable rock in the midst of a stormy sea. He set the stars
+in motion, and caused the planets to revolve. The chief of his secret
+police was Tsao Chün, the Kitchen-god, who rendered to him an account
+of the good and evil deeds of each family. His executive agent was
+Lei Tsu, the God of Thunder, and his subordinates. The seven stars
+of the North Pole were the palace of his ministers, whose offices
+were on the various sacred mountains. Nowadays, however, Yüan-shih
+T'ien-tsun is generally neglected for Yü Huang.
+
+
+An Avatar of P'an Ku
+
+According to the tradition of Chin Hung, the God of T'ai Shan
+of the fifth generation from P'an Ku, this being, then called
+Yüan-shih T'ien-wang, was an avatar of P'an Ku. It came about in
+this wise. In remote ages there lived on the mountains an old man,
+Yüan-shih T'ien-wang, who used to sit on a rock and preach to the
+multitude. He spoke of the highest antiquity as if from personal
+experience. When Chin Hung asked him where he lived, he just raised
+his hand toward Heaven, iridescent clouds enveloped his body, and he
+replied: "Whoso wishes to know where I dwell must rise to impenetrable
+heights." "But how," said Chin Hung, "was he to be found in this
+immense emptiness?" Two genii, Ch'ih Ching-tzu and Huang Lao, then
+descended on the summit of T'ai Shan and said: "Let us go and visit
+this Yüan-shih. To do so, we must cross the boundaries of the universe
+and pass beyond the farthest stars." Chin Hung begged them to give
+him their instructions, to which he listened attentively. They then
+ascended the highest of the sacred peaks, and thence mounted into the
+heavens, calling to him from the misty heights: "If you wish to know
+the origin of Yüan-shih, you must pass beyond the confines of Heaven
+and earth, because he lives beyond the limits of the worlds. You must
+ascend and ascend until you reach the sphere of nothingness and of
+being, in the plains of the luminous shadows."
+
+Having reached these ethereal heights, the two genii saw a bright
+light, and Hsüan-hsüan Shang-jên appeared before them. The two
+genii bowed to do him homage and to express their gratitude. "You
+cannot better show your gratitude," he replied, "than by making my
+doctrine known among men. You desire," he added, "to know the history
+of Yüan-shih. I will tell it you. When P'an Ku had completed his
+work in the primitive Chaos, his spirit left its mortal envelope
+and found itself tossed about in empty space without any fixed
+support. 'I must,' it said, 'get reborn in visible form; until I can
+go through a new birth I shall remain empty and unsettled,' His soul,
+carried on the wings of the wind, reached Fu-yü T'ai. There it saw
+a saintly lady named T'ai Yüan, forty years of age, still a virgin,
+and living alone on Mount Ts'u-o. Air and variegated clouds were
+the sole nourishment of her vital spirits. An hermaphrodite, at
+once both the active and the passive principle, she daily scaled the
+highest peak of the mountain to gather there the flowery quintessence
+of the sun and the moon. P'an Ku, captivated by her virgin purity,
+took advantage of a moment when she was breathing to enter her mouth
+in the form of a ray of light. She was _enceinte_ for twelve years,
+at the end of which period the fruit of her womb came out through her
+spinal column. From its first moment the child could walk and speak,
+and its body was surrounded by a five-coloured cloud. The newly-born
+took the name of Yüan-shih T'ien-wang, and his mother was generally
+known as T'ai-yüan Shêng-mu, 'the Holy Mother of the First Cause.'"
+
+
+Yü Huang
+
+Yü Huang means 'the Jade Emperor,' or 'the Pure August One,' jade
+symbolizing purity. He is also known by the name Yü-huang Shang-ti,
+'the Pure August Emperor on High.'
+
+The history of this deity, who later received many honorific titles
+and became the most popular god, a very Chinese Jupiter, seems to be
+somewhat as follows: The Emperor Ch'êng Tsung of the Sung dynasty
+having been obliged in A.D. 1005 to sign a disgraceful peace with
+the Tunguses or Kitans, the dynasty was in danger of losing the
+support of the nation. In order to hoodwink the people the Emperor
+constituted himself a seer, and announced with great pomp that he
+was in direct communication with the gods of Heaven. In doing this
+he was following the advice of his crafty and unreliable minister
+Wang Ch'in-jo, who had often tried to persuade him that the pretended
+revelations attributed to Fu Hsi, Yü Wang, and others were only pure
+inventions to induce obedience. The Emperor, having studied his part
+well, assembled his ministers in the tenth moon of the year 1012,
+and made to them the following declaration: "In a dream I had a visit
+from an Immortal, who brought me a letter from Yü Huang, the purport
+of which was as follows: 'I have already sent you by your ancestor
+Chao [T'ai Tsu] two celestial missives. Now I am going to send him in
+person to visit you.'" A little while after his ancestor T'ai Tsu,
+the founder of the dynasty, came according to Yü Huang's promise,
+and Ch'êng Tsung hastened to inform his ministers of it. This is the
+origin of Yü Huang. He was born of a fraud, and came ready-made from
+the brain of an emperor.
+
+
+The Cask of Pearls
+
+Fearing to be admonished for the fraud by another of his ministers,
+the scholar Wang Tan, the Emperor resolved to put a golden gag in his
+mouth. So one day, having invited him to a banquet, he overwhelmed
+him with flattery and made him drunk with good wine. "I would like
+the members of your family also to taste this wine," he added, "so I
+am making you a present of a cask of it." When Wang Tan returned home,
+he found the cask filled with precious pearls. Out of gratitude to the
+Emperor he kept silent as to the fraud, and made no further opposition
+to his plans, but when on his death-bed he asked that his head be
+shaved like a priest's and that he be clothed in priestly robes so
+that he might expiate his crime of feebleness before the Emperor.
+
+K'ang Hsi, the great Emperor of the Ch'ing dynasty, who had already
+declared that if it is wrong to impute deceit to a man it is still
+more reprehensible to impute a fraud to Heaven, stigmatized him as
+follows: "Wang Tan committed two faults: the first was in showing
+himself a vile flatterer of his Prince during his life; the second
+was in becoming a worshipper of Buddha at his death."
+
+
+The Legend of Yü Huang
+
+So much for historical record. The legend of Yü Huang relates that in
+ancient times there existed a kingdom named Kuang Yen Miao Lo Kuo,
+whose king was Ching Tê, his queen being called Pao Yüeh. Though
+getting on in years, the latter had no son. The Taoist priests were
+summoned by edict to the palace to perform their rites. They recited
+prayers with the object of obtaining an heir to the throne. During
+the ensuing night the Queen had a vision. Lao Chün appeared to her,
+riding a dragon, and carrying a male child in his arms. He floated down
+through the air in her direction. The Queen begged him to give her the
+child as an heir to the throne. "I am quite willing," he said. "Here
+it is." She fell on her knees and thanked him. On waking she found
+herself _enceinte_. At the end of a year the Prince was born. From
+an early age he showed himself compassionate and generous to the
+poor. On the death of his father he ascended the throne, but after
+reigning only a few days abdicated in favour of his chief minister,
+and became a hermit at P'u-ming, in Shensi, and also on Mount Hsiu Yen,
+in Yünnan. Having attained to perfection, he passed the rest of his
+days in curing sickness and saving life; and it was in the exercise
+of these charitable deeds that he died. The emperors Ch'êng Tsung
+and Hui Tsung, of the Sung dynasty, loaded him with all the various
+titles associated with his name at the present day.
+
+Both Buddhists and Taoists claim him as their own, the former
+identifying him with Indra, in which case Yü Huang is a Buddhist deity
+incorporated into the Taoist pantheon. He has also been taken to be
+the subject of a 'nature myth.' The Emperor Ching Tê, his father,
+is the sun, the Queen Pao Yüeh the moon, and the marriage symbolizes
+the rebirth of the vivifying power which clothes nature with green
+plants and beautiful flowers.
+
+
+T'ung-t'ien Chiao-chu
+
+In modern Taoism T'ung-t'ien Chiao-chu is regarded as the first of
+the Patriarchs and one of the most powerful genii of the sect. His
+master was Hung-chün Lao-tsu. He wore a red robe embroidered with
+white cranes, and rode a _k'uei niu_, a monster resembling a buffalo,
+with one long horn like a unicorn. His palace, the Pi Yu Kung, was
+situated on Mount Tzu Chih Yai.
+
+This genie took the part of Chou Wang and helped him to resist Wu
+Wang's armies. First, he sent his disciple To-pao Tao-jên to Chieh-p'ai
+Kuan. He gave him four precious swords and the plan of a fort which
+he was to construct and to name Chu-hsien Chên, 'the Citadel of all
+the Immortals.'
+
+To-pao Tao-jên carried out his orders, but he had to fight a battle
+with Kuang Ch'êng-tzu, and the latter, armed with a celestial seal,
+struck his adversary so hard that he fell to the ground and had to
+take refuge in flight.
+
+T'ung-t'ien Chiao-chu came to the defence of his disciple and to
+restore the morale of his forces. Unfortunately, a posse of gods
+arrived to aid Wu Wang's powerful general, Chiang Tzu-ya. The first
+who attacked T'ung-t'ien Chiao-chu was Lao Tzu, who struck him several
+times with his stick. Then came Chun T'i, armed with his cane. The
+buffalo of T'ung-t'ien Chiao-chu stamped him under foot, and Chun
+T'i was thrown to the earth, and only just had time to rise quickly
+and mount into the air amid a great cloud of dust.
+
+There could be no doubt that the fight was going against T'ung-t'ien
+Chiao-chu; to complete his discomfiture Jan-têng Tao-jên cleft the air
+and fell upon him unexpectedly. With a violent blow of his 'Fix-sea'
+staff he cast him down and compelled him to give up the struggle.
+
+T'ung-t'ien Chiao-chu then prepared plans for a new fortified camp
+beyond T'ung Kuan, and tried to take the offensive again, but again
+Lao Tzu stopped him with a blow of his stick. Yüan-shih T'ien-tsun
+wounded his shoulder with his precious stone Ju-i, and Chun-t'i
+Tao-jên waved his 'Branch of the Seven Virtues.' Immediately the
+magic sword of T'ung-t'ien Chiao-chu was reduced to splinters, and
+he saved himself only by flight.
+
+Hung-chün Lao-tsu, the master of these three genii, seeing his three
+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.
+
+
+
+CHAPTER V
+
+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.
+
+
+
+CHAPTER VI
+
+Myths of Thunder, Lightning, Wind, and Rain
+
+
+The Ministry of Thunder and Storms
+
+As already noted, affairs in the Otherworld are managed by official
+Bureaux or Ministries very similar to those on earth. The _Fêng shên
+yen i_ mentions several of these, and gives full details of their
+constitution. The first is the Ministry of Thunder and Storms. This
+is composed of a large number of officials. The principal ones are
+Lei Tsu, the Ancestor of Thunder, Lei Kung, the Duke of Thunder, Tien
+Mu, the Mother of Lightning, Feng Po, the Count of Wind, and Y['u]
+Shih, the Master of Rain. These correspond to the Buddhist Asuras,
+the "fourth class of sentient beings, the mightiest of all demons,
+titanic enemies of the Dêvas," and the Vedic Maruta, storm-demons. In
+the temples Lei Tsu is placed in the centre with the other four to
+right and left. There are also sometimes represented other gods of
+rain, or attendants. These are Hsing T'ien Chün and T'ao T'ien Chün,
+both officers of Wen Chung, or Lei Tsu, Ma Yüan-shuai, Generalissimo
+Ma, whose exploits are referred to later, and others.
+
+
+The President of the Ministry of Thunder
+
+This divinity has three eyes, one in the middle of his forehead, from
+which, when open, a ray of white light proceeds to a distance of more
+than two feet. Mounted on a black unicorn, he traverses millions of
+miles in the twinkling of an eye.
+
+His origin is ascribed to a man named Wên Chung, generally known
+as Wên Chung T'ai-shih, 'the Great Teacher Wên Chung,' He was
+a minister of the tyrant king Chou (1154-1122 B.C.), and fought
+against the armies of the Chou dynasty. Being defeated, he fled
+to the mountains of Yen, Yen Shan, where he met Ch'ih Ching-tzu,
+one of the alleged discoverers of fire, and joined battle with him;
+the latter, however, flashed his _yin-yang_ mirror at the unicorn,
+and put it out of action. Lei Chên-tzu, one of Wu Wang's marshals,
+then struck the animal with his staff, and severed it in twain.
+
+Wên Chung escaped in the direction of the mountains of Chüeh-lung Ling,
+where another marshal, Yün Chung-tzu, barred his way. Yün's hands had
+the power of producing lightning, and eight columns of mysterious fire
+suddenly came out of the earth, completely enveloping Wên Chung. They
+were thirty feet high and ten feet in circumference. Ninety fiery
+dragons came out of each and flew away up into the air. The sky was
+like a furnace, and the earth shook with the awful claps of thunder. In
+this fiery prison Wên Chung died.
+
+When the new dynasty finally proved victorious, Chiang Tzu-ya, by
+order of Yüan-shih T'ien-tsun, conferred on Wên Chung the supreme
+direction of the Ministry of Thunder, appointing him celestial prince
+and plenipotentiary defender of the laws governing the distribution of
+clouds and rain. His full title was Celestial and Highly-honoured Head
+of the Nine Orbits of the Heavens, Voice of the Thunder, and Regulator
+of the Universe. His birthday is celebrated on the twenty-fourth day
+of the sixth moon.
+
+
+The Duke of Thunder
+
+The Spirit of Thunder, for whom Lei Tsu is often mistaken, is
+represented as an ugly, black, bat-winged demon, with clawed feet,
+monkey's head, and eagle's beak, who holds in one hand a steel
+chisel, and in the other a spiritual hammer, with which he beats
+numerous drums strung about him, thus producing the terrific noise
+of thunder. According to Chinese reasoning it is the sound of these
+drums, and not the lightning, which causes death.
+
+A. Gruenwedel, in his _Guide to the Lamaist Collection of Prince
+Uchtomsky,_ p. 161, states that the Chino-Japanese God of Thunder,
+Lei Kung, has the shape of the Indian divine bird Garuda. Are we to
+suppose, then, that the Chinese Lei Kung is of Indian origin? In modern
+pictures the God of Thunder is depicted with a cock's head and claws,
+carrying in one hand the hammer, in the other the chisel. We learn,
+however, from Wang Ch'ung's _Lun Hêng_ that in the first century B.C.,
+when Buddhism was not yet introduced into China, the 'Thunderer' was
+represented as a strong man, not as a bird, with one hand dragging
+a cluster of drums, and with the other brandishing a hammer. Thus
+Lei Kung existed already in China when the latter received her first
+knowledge of India. Yet his modern image may well owe its wings to the
+Indian rain-god Vajrapani, who in one form appears with Garuda wings.
+
+Lei Kung P'u-sa, the avatar of Lei Kung (whose existence as the Spirit
+of Thunder is denied by at least one Chinese writer), has made various
+appearances on the earth. One of these is described below.
+
+
+Lei Kung in the Tree
+
+A certain Yeh Ch'ien-chao of Hsin Chou, when a youth, used to climb
+the mountain Chien-ch'ang Shan for the purpose of cutting firewood and
+collecting medicinal herbs. One day when he had taken refuge under
+a tree during a rain-storm there was a loud clap of thunder, and he
+saw a winged being, with a blue face, large mouth, and bird's claws,
+caught in a cleft of the tree. This being addressed Yeh, saying:
+"I am Lei Kung. In splitting this tree I got caught in it; if you
+will free me I will reward you handsomely." The woodcutter opened the
+cleft wider by driving in some stones as wedges, and liberated the
+prisoner. "Return to this spot to-morrow," said the latter, "and I
+will reward you." The next day the woodcutter kept the appointment,
+and received from Lei Kung a book. "If you consult this work," he
+explained, "you will be able at will to bring thunder or rain, cure
+sickness, or assuage sorrow. We are five brothers, of whom I am the
+youngest. When you want to bring rain call one or other of my brothers;
+but call me only in case of pressing necessity, because I have a bad
+character; but I will come if it is really necessary." Having said
+these words, he disappeared.
+
+Yeh Ch'ien-chao, by means of the prescriptions contained in the
+mysterious book, could cure illnesses as easily as the sun dissipates
+the morning mist. One day, when he was intoxicated and had gone to
+bed in the temple of Chi-chou Ssu, the magistrate wished to arrest and
+punish him. But when he reached the steps of the _yamên_, Ch'ien-chao
+called Lei Kung to his aid. A terrible clap of thunder immediately
+resounded throughout the district. The magistrate, nearly dead with
+fright, at once dismissed the case without punishing the culprit. The
+four brothers never failed to come to his aid.
+
+By the use of his power Ch'ien-chao saved many regions from famine
+by bringing timely rain.
+
+
+
+The Mysterious Bottle
+
+Another legend relates that an old woman living in Kiangsi had her arm
+broken through being struck by lightning, when a voice from above was
+heard saying: "I have made a mistake." A bottle fell out of space, and
+the voice again said: "Apply the contents and you will be healed at
+once." This being done, the old woman's arm was promptly mended. The
+villagers, regarding the contents of the bottle as divine medicine,
+wished to take it away and hide it for future use, but several of
+them together could not lift it from the ground. Suddenly, however,
+it rose up and disappeared into space. Other persons in Kiangsi were
+also struck, and the same voice was heard to say: "Apply some grubs
+to the throat and they will recover." After this had been done the
+victims returned to consciousness none the worse for their experience.
+
+The worship of Lei Kung seems to have been carried on regularly from
+about the time of the Christian era.
+
+
+Lei Chên-tzu
+
+Another Son of Thunder is Lei Chên-tzu, mentioned above, whose name
+when a child was Wên Yü, who was hatched from an egg after a clap
+of thunder and found by the soldiers of Wên Wang in some brushwood
+near an old tomb. The infant's chief characteristic was its brilliant
+eyes. Wên Wang, who already had ninety-nine children, adopted it as
+his hundredth, but gave it to a hermit named Yün Chung-tzu to rear
+as his disciple. The hermit showed him the way to rescue his adopted
+father from the tyrant who held him prisoner. In seeking for some
+powerful weapon the child found on the hillside two apricots, and
+ate them both. He then noticed that wings had grown on his shoulders,
+and was too much ashamed to return home.
+
+But the hermit, who knew intuitively what had taken place, sent a
+servant to seek him. When they met the servant said: "Do you know that
+your face is completely altered?" The mysterious fruit had not only
+caused Lei Chên-tzu to grow wings, known as Wings of the Wind and
+Thunder, but his face had become green, his nose long and pointed,
+and two tusks protruded horizontally from each side of his mouth,
+while his eyes shone like mirrors.
+
+Lei Chên-tzu now went and rescued Wên Wang, dispersing his enemies
+by means of his mystical power and bringing the old man back on his
+shoulders. Having placed him in safety he returned to the hermit.
+
+
+The Mother of Lightning
+
+This divinity is represented as a female figure, gorgeously apparelled
+in blue, green, red, and white, holding in either hand a mirror from
+which proceed two broad streams or flashes of light. Lightning, say
+the Chinese, is caused by the rubbing together of the _yin_ and the
+_yang_, just as sparks of fire may be produced by the friction of
+two substances.
+
+
+The Origin of the Spirit of Lightning
+
+Tung Wang Kung, the King of the Immortals, was playing at pitch-pot
+[23] with Yü Nü. He lost; whereupon Heaven smiled, and from its
+half-open mouth a ray of light came out. This was lightning; it is
+regarded as feminine because it is supposed to come from the earth,
+which is of the _yin_, or female, principle.
+
+
+The God of the Wind
+
+Fêng Po, the God of the Wind, is represented as an old man with a
+white beard, yellow cloak, and blue and red cap. He holds a large
+sack, and directs the wind which comes from its mouth in any direction
+he pleases.
+
+There are various ideas regarding the nature of this deity. He is
+regarded as a stellar divinity under the control of the star Ch'i,
+[24] because the wind blows at the time when the moon leaves that
+celestial mansion. He is also said to be a dragon called Fei Lien, at
+first one of the supporters of the rebel Ch'ih Yu, who was defeated
+by Huang Ti. Having been transformed into a spiritual monster, he
+stirred up tremendous winds in the southern regions. The Emperor
+Yao sent Shên I with three hundred soldiers to quiet the storms and
+appease Ch'ih Yu's relatives, who were wreaking their vengeance on the
+people. Shên I ordered the people to spread a long cloth in front of
+their houses, fixing it with stones. The wind, blowing against this,
+had to change its direction. Shên I then flew on the wind to the top
+of a high mountain, whence he saw a monster at the base. It had the
+shape of a huge yellow and white sack, and kept inhaling and exhaling
+in great gusts. Shên I, concluding that this was the cause of all
+these storms, shot an arrow and hit the monster, whereupon it took
+refuge in a deep cave. Here it turned on Shên I and, drawing a sword,
+dared him to attack the Mother of the Winds. Shên I, however, bravely
+faced the monster and discharged another arrow, this time hitting it
+in the knee. The monster immediately threw down its sword and begged
+that its life might be spared.
+
+Fei Lien is elsewhere described as a dragon who was originally one of
+the wicked ministers of the tyrant Chou, and could walk with unheard-of
+swiftness. Both he and his son Ô Lai, who was so strong that he could
+tear a tiger or rhinoceros to pieces with his hands, were killed when
+in the service of Chou Wang. Fei Lien is also said to have the body
+of a stag, about the size of a leopard, with a bird's head, horns,
+and a serpent's tail, and to be able to make the wind blow whenever
+he wishes.
+
+
+The Master of Rain
+
+Yü Shih, the Master of Rain, clad in yellow scale-armour, with a blue
+hat and yellow busby, stands on a cloud and from a watering-can pours
+rain upon the earth. Like many other gods, however, he is represented
+in various forms. Sometimes he holds a plate, on which is a small
+dragon, in his left hand, while with his right he pours down the
+rain. He is obviously the Parjanya of Vedism.
+
+According to a native account, the God of Rain is one Ch'ih Sung-tzu,
+who appeared during a terrible drought in the reign of Shên Nung
+(2838-2698 B.C.), and owing to his reputed magical power was requested
+by the latter to bring rain from the sky. "Nothing is easier," he
+replied; "pour a bottleful of water into an earthen bowl and give it
+to me." This being done, he plucked from a neighbouring mountain a
+branch of a tree, soaked it in the water, and with it sprinkled the
+earth. Immediately clouds gathered and rain fell in torrents, filling
+the rivers to overflowing. Ch'ih Sung-tzu was then honoured as the God
+of Rain, and his images show him holding the mystic bowl. He resides
+in the K'un-lun Mountains, and has many extraordinary peculiarities,
+such as the power to go through water without getting wet, to pass
+through fire without being burned, and to float in space.
+
+This Rain-god also assumes the form of a silkworm chrysalis in
+another account. He is there believed to possess a concubine who has
+a black face, holds a serpent in each hand, and has other serpents,
+red and green, reposing on her right and left ears respectively;
+also a mysterious bird, with only one leg, the _shang yang_, which
+can change its height at will and drink the seas dry. The following
+legend is related of this bird.
+
+
+The One-legged Bird
+
+At the time when Hsüan-ming Ta-jên instructed Fei Lien in the secrets
+of magic, the latter saw a wonderful bird which drew in water with its
+beak and blew it out again in the shape of rain. Fei lien tamed it,
+and would take it about in his sleeve.
+
+Later on a one-legged bird was seen in the palace of the Prince of
+Ch'i walking up and down and hopping in front of the throne. Being
+much puzzled, the Prince sent a messenger to Lu to inquire of Confucius
+concerning this strange behaviour. "This bird is a _shang yang_" said
+Confucius; "its appearance is a sign of rain. In former times the
+children used to amuse themselves by hopping on one foot, knitting
+their eyebrows, and saying: 'It will rain, because the _shang yang_
+is disporting himself.' Since this bird has gone to Ch'i, heavy rain
+will fall, and the people should be told to dig channels and repair
+the dykes, for the whole country will be inundated." Not only Ch'i, but
+all the adjacent kingdoms were flooded; all sustained grievous damage
+except Ch'i, where the necessary precautions had been taken. This
+caused Duke Ching to exclaim: "Alas! how few listen to the words of
+the sages!"
+
+
+Ma Yüan-shuai
+
+Ma Yüan-shuai is a three-eyed monster condemned by Ju Lai to
+reincarnation for excessive cruelty in the extermination of evil
+spirits. In order to obey this command he entered the womb of Ma
+Chin-mu in the form of five globes of fire. Being a precocious youth,
+he could fight when only three days old, and killed the Dragon-king
+of the Eastern Sea. From his instructor he received a spiritual work
+dealing with wind, thunder, snakes, etc., and a triangular piece of
+stone which he could at will change into anything he liked. By order of
+Yü Ti he subdued the Spirits of the Wind and Fire, the Blue Dragon,
+the King of the Five Dragons, and the Spirit of the Five Hundred
+Fire Ducks, all without injury to himself. For these and many other
+enterprises he was rewarded by Yü Ti with various magic articles
+and with the title of Generalissimo of the West, and is regarded as
+so successful an interceder with Yü Ti that he is prayed to for all
+sorts of benefits.
+
+
+
+CHAPTER VII
+
+Myths of the Waters
+
+
+The Dragons
+
+The dragons are spirits of the waters. "The dragon is a kind of being
+whose miraculous changes are inscrutable." In a sense the dragon
+is the type of a man, self-controlled, and with powers that verge
+upon the supernatural. In China the dragon, except as noted below,
+is not a power for evil, but a beneficent being producing rain and
+representing the fecundating principle in nature. He is the essence
+of the _yang_, or male, principle. "He controls the rain, and so
+holds in his power prosperity and peace." The evil dragons are those
+introduced by the Buddhists, who applied the current dragon legends
+to the _nagas_ inhabiting the mountains. These mountain _nagas_, or
+dragons (perhaps originally dreaded mountain tribes), are harmful,
+those inhabiting lakes and rivers friendly and helpful. The dragon,
+the "chief of the three hundred and sixty scaly reptiles," is most
+generally represented as having the head of a horse and the tail of a
+snake, with wings on its sides. It has four legs. The imperial dragon
+has five claws on each foot, other dragons only four. The dragon is
+also said to have nine 'resemblances': "its horns resemble those of
+a deer, its head that of a camel, its eyes those of a devil, its neck
+that of a snake, its abdomen that of a large cockle, its scales those
+of a carp, its claws those of an eagle, the soles of its feet those of
+a tiger, its ears those of an ox;" but some have no ears, the organ of
+hearing being said to be in the horns, or the creature "hears through
+its horns." These various properties are supposed to indicate the
+"fossil remnants of primitive worship of many animals." The small
+dragon is like the silk caterpillar. The large dragon fills the Heaven
+and the earth. Before the dragon, sometimes suspended from his neck,
+is a pearl. This represents the sun. There are azure, scaly, horned,
+hornless, winged, etc., dragons, which apparently evolve one out
+of the other: "a horned dragon," for example, "in a thousand years
+changes to a flying dragon."
+
+The dragon is also represented as the father of the great emperors
+of ancient times. His bones, teeth, and saliva are employed as a
+medicine. He has the power of transformation and of rendering himself
+visible or invisible at pleasure. In the spring he ascends to the
+skies, and in the autumn buries himself in the watery depths. Some are
+wingless, and rise into the air by their own inherent power. There is
+the celestial dragon, who guards the mansions of the gods and supports
+them so that they do not fall; the divine dragon, who causes the winds
+to blow and produces rain for the benefit of mankind; the earth-dragon,
+who marks out the courses of rivers and streams; and the dragon of the
+hidden treasures, who watches over the wealth concealed from mortals.
+
+The Buddhists count their dragons in number equal to the fish of the
+great deep, which defies arithmetical computation, and can be expressed
+only by their sacred numerals. The people have a more certain faith
+in them than in most of their divinities, because they see them so
+often; every cloud with a curious configuration or serpentine tail
+is a dragon. "We see him," they say. The scattering of the cloud is
+his disappearance. He rules the hills, is connected with _fêng-shui_
+(geomancy), dwells round the graves, is associated with the Confucian
+worship, is the Neptune of the sea, and appears on dry land.
+
+
+The Dragon-kings
+
+The Sea-dragon Kings live in gorgeous palaces in the depths of the
+sea, where they feed on pearls and opals. There are five of these
+divinities, the chief being in the centre, and the other four occupying
+the north, the west, the south, and the east. Each is a league in
+length, and so bulky that in shifting its posture it tosses one
+mountain against another. It has five feet, one of them being in the
+middle of its belly, and each foot is armed with five sharp claws. It
+can reach into the heavens, and stretch itself into all quarters of
+the sea. It has a glowing armour of yellow scales, a beard under its
+long snout, a hairy tail, and shaggy legs. Its forehead projects over
+its blazing eyes, its ears are small and thick, its mouth gaping,
+its tongue long, and its teeth sharp. Fish are boiled by the blast of
+its breath, and roasted by the fiery exhalations of its body. When it
+rises to the surface the whole ocean surges, waterspouts foam, and
+typhoons rage. When it flies, wingless, through the air, the winds
+howl, torrents of rain descend, houses are unroofed, the firmament
+is filled with a din, and whatever lies along its route is swept away
+with a roar in the hurricane created by the speed of its passage.
+
+The five Sea-dragon Kings are all immortal. They know each other's
+thoughts, plans, and wishes without intercommunication. Like all the
+other gods they go once a year to the superior Heavens, to make an
+annual report to the Supreme Ruler; but they go in the third month,
+at which time none of the other gods dare appear, and their stay
+above is but brief. They generally remain in the depths of the ocean,
+where their courts are filled with their progeny, their dependents,
+and their attendants, and where the gods and genii sometimes visit
+them. Their palaces, of divers coloured transparent stones, with
+crystal doors, are said to have been seen in the early morning by
+persons gazing into the deep waters.
+
+
+The Foolish Dragon
+
+The part of the great Buddha legend referring to the dragon is
+as follows:
+
+In years gone by, a dragon living in the great sea saw that his wife's
+health was not good. He, seeing her colour fade away, said: "My dear,
+what shall I get you to eat?" Mrs Dragon was silent. Just tell me and
+I will get it," pleaded the affectionate husband. "You cannot do it;
+why trouble?" quoth she. "Trust me, and you shall have your heart's
+desire," said the dragon. "Well, I want a monkey's heart to eat." "Why,
+Mrs Dragon, the monkeys live in the mountain forests! How can I get
+one of their hearts?" "Well, I am going to die; I know I am."
+
+Forthwith the dragon went on shore, and, spying a monkey on the top
+of a tree, said: "Hail, shining one, are you not afraid you will
+fall?" "No, I have no such fear." "Why eat of one tree? Cross the
+sea, and you will find forests of fruit and flowers." "How can I
+cross?" "Get on my back." The dragon with his tiny load went seaward,
+and then suddenly dived down. "Where are you going?" said the monkey,
+with the salt water in his eyes and mouth. "Oh! my dear sir! my wife
+is very sad and ill, and has taken a fancy to your heart." "What
+shall I do?" thought the monkey. He then spoke, "Illustrious friend,
+why did not you tell me? I left my heart on the top of the tree;
+take me back, and I will get it for Mrs Dragon." The dragon returned
+to the shore. As the monkey was tardy in coming down from the tree,
+the dragon said: "Hurry up, little friend, I am waiting." Then the
+monkey thought within himself, "What a fool this dragon is!"
+
+Then Buddha said to his followers: "At this time I was the monkey."
+
+
+The Ministry of Waters
+
+In the spirit-world there is a Ministry which controls all things
+connected with the waters on earth, salt or fresh. Its main
+divisions are the Department of Salt Waters, presided over by four
+Dragon-kings--those of the East, South, West, and North--and the
+Department of Sweet Waters, presided over by the Four Kings (_Ssu
+Tu_) of the four great rivers--the Blue (Chiang), Yellow (Ho), Huai,
+and Ch'i--and the Dragon-spirits who control the Secondary Waters, the
+rivers, springs, lakes, pools, rapids. Into the names and functions of
+the very large number of officials connected with these departments
+it is unnecessary to enter. It will be sufficient here to refer only
+to those whose names are connected with myth or legend.
+
+
+An Unauthorized Portrait
+
+One of these legends relates to the visit of Ch'in Shih Huang-ti,
+the First Emperor, to the Spirit of the Sea, Yang Hou, originally
+a marquis (_bou_) of the State Yang, who became a god through being
+drowned in the sea.
+
+Po Shih, a Taoist priest, told the Emperor that an enormous oyster
+vomited from the sea a mysterious substance which accumulated in the
+form of a tower, and was known as 'the market of the sea' (Chinese for
+'mirage'). Every year, at a certain period, the breath from his mouth
+was like the rays of the sun. The Emperor expressed a wish to see
+it, and Po Shih said he would write a letter to the God of the Sea,
+and the next day the Emperor could behold the wonderful sight.
+
+The Emperor then remembered a dream he had had the year before in
+which he saw two men fighting for the sun. The one killed the other,
+and carried it off. He therefore wished to visit the country where
+the sun rose. Po Shih said that all that was necessary was to throw
+rocks into the sea and build a bridge across them. Thereupon he
+rang his magic bell, the earth shook, and rocks began to rise up;
+but as they moved too slowly he struck them with his whip, and blood
+came from them which left red marks in many places. The row of rocks
+extended as far as the shore of the sun-country, but to build the
+bridge across them was found to be beyond the reach of human skill.
+
+So Po Shih sent another messenger to the God of the Sea, requesting
+him to raise a pillar and place a beam across it which could be used
+as a bridge. The submarine spirits came and placed themselves at the
+service of the Emperor, who asked for an interview with the god. To
+this the latter agreed on condition that no one should make a portrait
+of him, he being very ugly. Instantly a stone gangway 100,000 feet
+long rose out of the sea, and the Emperor, mounting his horse, went
+with his courtiers to the palace of the god. Among his followers was
+one Lu Tung-shih, who tried to draw a portrait of the god by using
+his foot under the surface of the water. Detecting this manoeuvre,
+the god was incensed, and said to the Emperor: "You have broken your
+word; did you bring Lu here to insult me? Retire at once, or evil will
+befall you." The Emperor, seeing that the situation was precarious,
+mounted his horse and galloped off. As soon as he reached the beach,
+the stone cause-way sank, and all his suite perished in the waves. One
+of the Court magicians said to the Emperor: "This god ought to be
+feared as much as the God of Thunder; then he could be made to help
+us. To-day a grave mistake has been made." For several days after
+this incident the waves beat upon the beach with increasing fury. The
+Emperor then built a temple and a pagoda to the god on Chih-fu Shan
+and Wên-têng Shan respectively; by which act of propitiation he was
+apparently appeased.
+
+
+The Shipwrecked Servant
+
+Once the Eight Immortals (see Chapter XI) were on their way to
+Ch'ang-li Shan to celebrate the birthday anniversary of Hsien Wêng,
+the God of Longevity. They had with them a servant who bore the
+presents they intended to offer to the god. When they reached the
+seashore the Immortals walked on the waves without any difficulty,
+but Lan Ts'ai-ho remarked that the servant was unable to follow them,
+and said that a means of transport must be found for him. So Ts'ao
+Kuo-chiu took a plank of cypress-wood and made a raft. But when they
+were in mid-ocean a typhoon arose and upset the raft, and servant
+and presents sank to the bottom of the sea.
+
+Regarding this as the hostile act of a water-devil, the Immortals said
+they must demand an explanation from the Dragon-king, Ao Ch'in. Li
+T'ieh-kuai took his gourd, and, directing the mouth toward the bottom
+of the sea, created so brilliant a light that it illuminated the whole
+palace of the Sea-king. Ao Ch'in, surprised, asked where this powerful
+light originated, and deputed a courier to ascertain its cause.
+
+To this messenger the Immortals made their complaint. "All we want,"
+they added, "is that the Dragon-king shall restore to us our servant
+and the presents." On this being reported to Ao Ch'in he suspected
+his son of being the cause, and, having established his guilt,
+severely reprimanded him. The young Prince took his sword, and,
+followed by an escort, went to find those who had made the complaint
+to his father. As soon as he caught sight of the Immortals he began
+to inveigh against them.
+
+
+A Battle and its Results
+
+Han Hsiang Tzu, not liking this undeserved abuse, changed his flute
+into a fishing-line, and as soon as the Dragon-prince was within reach
+caught him on the hook, with intent to retain him as a hostage. The
+Prince's escort returned in great haste and informed Ao Ch'in of
+what had occurred. The latter declared that his son was in the wrong,
+and proposed to restore the shipwrecked servant and the presents. The
+Court officers, however, held a different opinion. "These Immortals,"
+they said, "dare to hold captive your Majesty's son merely on account
+of a few lost presents and a shipwrecked servant. This is a great
+insult, which we ask permission to avenge." Eventually they won
+over Ao Ch'in, and the armies of the deep gathered for the fray. The
+Immortals called to their aid the other Taoist Immortals and Heroes,
+and thus two formidable armies found themselves face to face.
+
+Several attempts were made by other divinities to avert the conflict,
+but without success. The battle was a strenuous one. Ao Ch'in received
+a ball of fire full on his head, and his army was threatened with
+disaster when Tz'u-hang Ta-shih appeared with his bottle of lustral
+water. He sprinkled the combatants with this magic fluid, using a
+willow-branch for the purpose, thus causing all their magic powers
+to disappear.
+
+Shui Kuan, the Ruler of the Watery Elements, then arrived, and
+reproached Ao Ch'in; he assured him that if the matter were to
+come to the knowledge of Shang Ti, the Supreme Ruler, he would not
+only be severely punished, but would risk losing his post. Ao Ch'in
+expressed penitence, restored the servant and the presents, and made
+full apology to the Eight Immortals.
+
+
+The Dragon in the Pond
+
+One day Chang Tao-ling, the 'father of modern Taoism,' was on
+Ho-ming Shan with his disciple Wang Ch'ang. "See," he said, "that
+shaft of white light on Yang Shan yonder! There are undoubtedly
+some bad spirits there. Let us go and bring them to reason." When
+they reached the foot of the mountain they met twelve women who had
+the appearance of evil spirits. Chang Tao-ling asked them whence
+came the shaft of white light. They answered that it was the _yin_,
+or female, principle of the earth. "Where is the source of the salt
+water?" he asked again. "That pond in front of you," they replied,
+"in which lives a very wicked dragon." Chang Tao-ling tried to force
+the dragon to come out, but without success. Then he drew a phoenix
+with golden wings on a charm and hurled it into the air over the
+pond. Thereupon the dragon took fright and fled, the pond immediately
+drying up. After that Chang Tao-ling took his sword and stuck it in
+the ground, whereupon a well full of salt water appeared on the spot.
+
+
+The Spirits of the Well
+
+The twelve women each offered Chang Tao-ling a jade ring, and asked
+that they might become his wives. He took the rings, and pressing
+them together in his hands made of them one large single ring. "I
+will throw this ring into the well," he said, "and the one of you
+who recovers it shall be my wife." All the twelve women jumped into
+the well to get the ring; whereupon Chang Tao-ling put a cover over
+it and fastened it down, telling them that henceforth they should be
+the spirits of the well and would never be allowed to come out.
+
+Shortly after this Chang Tao-ling met a hunter. He exhorted him not
+to kill living beings, but to change his occupation to that of a
+salt-burner, instructing him how to draw out the salt from salt-water
+wells. Thus the people of that district were advantaged both by being
+able to obtain the salt and by being no longer molested by the twelve
+female spirits. A temple, called Temple of the Prince of Ch'ing Ho,
+was built by them, and the territory of Ling Chou was given to Chang
+Tao-ling in recognition of the benefits he had conferred upon the
+people.
+
+
+The Dragon-king's Daughter
+
+A graduate named Liu I, in the reign-period I Fêng (A.D. 676-679)
+of the Emperor Kao Tsung of the T'ang dynasty, having failed in
+his examination for his licentiate's degree, when passing through
+Ching-yang Hsien, in Ch'ang-an, Shensi, on his way home, saw a
+young woman tending goats by the roadside. She said to him: "I am the
+youngest daughter of the Dragonking of the Tung-t'ing Lake. My parents
+married me to the son of the God of the River Ching, but my husband,
+misled by the slanders of the servants, repudiated me. I have heard
+that you are returning to the Kingdom of Wu, which is quite close
+to my native district, so I want to ask you to take this letter to
+my father. To the north of the Tung-t'ing Lake you will find a large
+orange-tree, called by the natives Protector of the Soil. Strike it
+three times with your girdle and some one will appear."
+
+Some months later the graduate went to the spot, found the orange-tree,
+and struck it three times, whereupon a warrior arose from the lake
+and, saluting him, asked what he wanted. "I wish to see your great
+King," the graduate replied. The warrior struck the waters, opening
+a passage for Liu I, and led him to a palace. "This," he said, "is
+the palace of Ling Hsü." In a few minutes there appeared a person
+dressed in violet-coloured clothes and holding in his hand a piece
+of jade. "This is our King," said the warrior. "I am your Majesty's
+neighbour," replied Liu I. "I spent my youth in Ch'u and studied in
+Ch'in. I have just failed in my licentiate examination. On my way
+home I saw your daughter tending some goats; she was all dishevelled,
+and in so pitiable a condition that it hurt me to see her, She has
+sent you this letter."
+
+
+Golden Dragon Great Prince
+
+On reading the letter the King wept, and all the courtiers followed
+his example. "Stop wailing," said the King, "lest Ch'ien-t'ang
+hear." "Who is Ch'ien-t'ang?" asked Liu I. "He is my dear brother,"
+replied the King; "formerly he was one of the chief administrators of
+the Ch'ien-t'ang River; now he is the chief God of Rivers." "Why are
+you so afraid that he might hear what I have just told you?" "Because
+he has a terrible temper. It was he who, in the reign of Yao, caused
+a nine-years flood."
+
+Before he had finished speaking, a red dragon, a thousand feet long,
+with red scales, mane of fire, bloody tongue, and eyes blazing
+like lightning, passed through the air with rapid flight and
+disappeared. Barely a few moments had elapsed when it returned with
+a young woman whom Liu I recognized as the one who had entrusted him
+with the letter. The Dragon-king, overjoyed, said to him: "This is my
+daughter; her husband is no more, and she offers you her hand." Liu
+did not dare to accept, since it appeared that they had just killed
+her husband. He took his departure, and married a woman named Chang,
+who soon died. He then married another named Han, who also died. He
+then went to live at Nanking, and, his solitude preying upon his
+spirits, he decided to marry yet again. A middleman spoke to him of a
+girl of Fang Yang, in Chihli, whose father, Hao, had been Magistrate
+of Ch'ing Liu, in Anhui. This man was always absent on his travels,
+no one knew whither. The girl's mother, Cheng, had married her two
+years before to a man named Chang of Ch'ing Ho, in Chihli, who had
+just died. Distressed at her daughter being left a widow so young,
+the mother wished to find another husband for her.
+
+Liu I agreed to marry this young woman, and at the end of a year
+they had a son. She then said to her husband: "I am the daughter
+of the King of the Tung-t'ing Lake. It was you who saved me from
+my miserable plight on the bank of the Ching, and I swore I would
+reward you. Formerly you refused to accept my hand, and my parents
+decided to marry me to the son of a silk-merchant. I cut my hair,
+and never ceased to hope that I might some time or other be united
+to you in order that I might show you my gratitude."
+
+In A.D. 712, in the reign-period K'ai-yüan of the Emperor Hsüan Tsung
+of the T'ang dynasty, they both returned to the Tung-t'ing Lake;
+but the legend says nothing further with regard to them.
+
+Shang Ti, the Supreme Ruler, conferred on Liu I the title of Chin
+Lung Ta Wang, 'Golden Dragon Great Prince.'
+
+
+The Old Mother of the Waters
+
+The Old Mother of the Waters, Shul-mu Niang-niang, is the legendary
+spirit of Ssu-chou, in Anhui. To her is popularly ascribed the
+destruction of the ancient city of Ssu-chou, which was completely
+submerged by the waters of the Hung-tsê Lake in A.D. 1574.
+
+One author states that this Goddess of the Waters is the younger
+sister of the White Spiritual Elephant, a guardian of the Door of
+Buddha. This elephant is the "subtle principle of metamorphosed water."
+
+In his _Recherches sur Us Superstitions en Chine_, Père Henri Doré,
+S.J., relates the legends he had heard with regard to this deity. One
+of these is as follows:
+
+Shui-mu Niang-niang inundated the town of Ssu-chou almost every year. A
+report was presented to Yu Huang, Lord of the Skies, begging him to
+put an end to the scourge which devastated the country and cost so
+many lives. The Lord of the Skies commanded the Great Kings of the
+Skies and their generals to raise troops and take the field in order
+to capture this goddess and deprive her of the power of doing further
+mischief. But her tricks triumphed over force, and the city continued
+to be periodically devastated by inundations.
+
+One day Shui-mu Niang-niang was seen near the city gate carrying two
+buckets of water. Li Lao-chün suspected some plot, but, an open attack
+being too risky, he preferred to adopt a ruse. He went and bought
+a donkey, led it to the buckets of water, and let it drink their
+contents. Unfortunately the animal could not drink all the water,
+so that a little remained at the bottom of the buckets. Now these
+magical buckets contained the sources of the five great lakes, which
+held enough water to inundate the whole of China. Shui-mu Niang-niang
+with her foot overturned one of the buckets, and the water that had
+remained in it was enough to cause a formidable flood, which submerged
+the unfortunate town, and buried it for ever under the immense sheet
+of water called the Lake of Hung-tsê.
+
+So great a crime deserved an exemplary punishment, and accordingly Yü
+Huang sent reinforcements to his armies, and a pursuit of the goddess
+was methodically organized.
+
+
+The Magic Vermicelli
+
+Sun Hou-tzu, the Monkey Sun, [25] the rapid courier, who in a
+single skip could traverse 108,000 _li_ (36,000 miles), started in
+pursuit and caught her up, but the astute goddess was clever enough
+to slip through his fingers. Sun Hou-tzu, furious at this setback,
+went to ask Kuan-yin P'u-sa to come to his aid. She promised to do
+so. As one may imagine, the furious race she had had to escape from
+her enemy had given Shui-mu Niang-niang a good appetite. Exhausted
+with fatigue, and with an empty stomach, she caught sight of a woman
+selling vermicelli, who had just prepared two bowls of it and was
+awaiting customers. Shui-mu Niang-niang went up to her and began
+to eat the strength-giving food with avidity. No sooner had she
+eaten half of the vermicelli than it changed in her stomach into
+iron chains, which wound round her intestines. The end of the chain
+protruded from her mouth, and the contents of the bowl became another
+long chain which welded itself to the end which stuck out beyond her
+lips. The vermicelli-seller was no other than Kuan-yin P'u-sa herself,
+who had conceived this stratagem as a means of ridding herself of
+this evil-working goddess. She ordered Sun Hou-tzu to take her down
+a deep well at the foot of a mountain in Hsü-i Hsien and to fasten
+her securely there. It is there that Shui-mu Niang-niang remains in
+her liquid prison. The end of the chain is to be seen when the water
+is low.
+
+
+Hsü, the Dragon-slayer
+
+Hsü Chên-chün was a native either of Ju-ning Fu in Honan, or of
+Nan-ch'ang Fu in Kiangsi. His father was Hsü Su. His personal name
+was Ching-chih, and his ordinary name Sun.
+
+At forty-one years of age, when he was Magistrate of Ching-yang,
+near the modern Chih-chiang Hsien, in Hupei, during times of drought
+he had only to touch a piece of tile to turn it into gold, and thus
+relieve the people of their distress. He also saved many lives by
+curing sickness through the use of talismans and magic formulæ.
+
+During the period of the dynastic troubles he resigned and joined
+the famous magician Kuo P'o. Together they proceeded to the minister
+Wang Tun, who had risen against the Eastern Chin dynasty. Kuo P'o's
+remonstrances only irritated the minister, who cut off his head.
+
+Hsü Sun then threw his chalice on the ridgepole of the room, causing
+it to be whirled into the air. As Wang Tun was watching the career of
+the chalice, Hsü disappeared and escaped. When he reached Lu-chiang
+K'ou, in Anhui, he boarded a boat, which two dragons towed into the
+offing and then raised into the air. In an instant they had borne it
+to the Lü Shan Mountains, to the south of Kiukiang, in Kiangsi. The
+perplexed boatman opened the window of his boat and took a furtive
+look out. Thereupon the dragons, finding themselves discovered by an
+infidel, set the boat down on the top of the mountain and fled.
+
+
+The Spiritual Alligator
+
+In this country was a dragon, or spiritual alligator, which transformed
+itself into a young man named Shên Lang, and married Chia Yü, daughter
+of the Chief Judge of T'an Chou (Ch'ang-sha Fu, capital of Hunan). The
+young people lived in rooms below the official apartments. During
+spring and summer Shên Lang, as dragons are wont to do, roamed in the
+rivers and lakes. One day Hsü Chên-chün met him, recognized him as a
+dragon, and knew that he was the cause of the numerous floods which
+were devastating Kiangsi Province. He determined to find a means of
+getting rid of him.
+
+Shên Lang, aware of the steps being taken against him, changed himself
+into a yellow ox and fled. Hsü Chên-chün at once transformed himself
+into a black ox and started in pursuit. The yellow ox jumped down a
+well to hide, but the black ox followed suit. The yellow ox then jumped
+out again, and escaped to Ch'ang-sha, where he reassumed a human form
+and lived with Ms wife in the home of his father-in-law, Hsü Sun,
+returning to the town, hastened to the _yamên,_ and called to Shên
+Lang to come out and show himself, addressing him in a severe tone
+of voice as follows: "Dragon, how dare you hide yourself there under
+a borrowed form?" Shên Lang then reassumed the form of a spiritual
+alligator, and Hsü Sun ordered the spiritual soldiers to kill him. He
+then commanded his two sons to come out of their abode. By merely
+spurting a mouthful of water on them he transformed them into young
+dragons. Chia Yü was told to vacate the rooms with all speed, and
+in the twinkling of an eye the whole _yamên_ sank beneath the earth,
+and there remained nothing but a lake where it had been.
+
+Hsü Chên-chün, after his victory over the dragon, assembled the members
+of his family, to the number of forty-two, on Hsi Shan, outside the
+city of Nan-ch'ang Fu, and all ascended to Heaven in full daylight,
+taking with them even the dogs and chickens. He was then 133 years
+old. This took place on the first day of the eighth moon of the second
+year (A.D. 374) of the reign-period Ning-K'ang of the reign of the
+Emperor Hsiao Wu Ti of the Eastern Chin dynasty.
+
+Subsequently a temple was erected to him, and in A.D. 1111 he was
+canonized as Just Prince, Admirable and Beneficent.
+
+
+The Great Flood
+
+The repairing of the heavens by Nü Kua, elsewhere alluded to, is also
+attributed to the following incident.
+
+Before the Chinese Empire was founded a noble and wonderful queen
+fought with the chief of the tribes who inhabited the country round
+about Ô-mei Shan. In a fierce battle the chief and his followers met
+defeat; raging with anger at being beaten by a woman, he rushed up
+the mountain-side; the Queen pursued him with her army, and overtook
+him at the summit; finding no place to hide himself, he attempted in
+desperation both to wreak vengeance upon his enemies and to end his
+own life by beating his head violently against the cane of the Heavenly
+Bamboo which grew there. By his mad battering he at last succeeded in
+knocking down the towering trunk of the tree, and as he did so its
+top tore great rents in the canopy of the sky, through which poured
+great floods of water, inundating the whole earth and drowning all the
+inhabitants except the victorious Queen and her soldiers. The floods
+had no power to harm her or her followers, because she herself was
+an all-powerful divinity and was known as the 'Mother of the Gods,'
+and the 'Defender of the Gods.' From the mountain-side she gathered
+together stones of a kind having five colours, and ground them into
+powder; of this she made a plaster or mortar, with which she repaired
+the tears in the heavens, and the floods immediately ceased.
+
+
+The Marriage of the River-god
+
+In Yeh Hsien there was a witch and some official attendants who
+collected money from the people yearly for the marriage of the
+River-god.
+
+The witch would select a pretty girl of low birth, and say that she
+should be the Queen of the River-god. The girl was bathed, and clothed
+in a beautiful dress of gay and costly silk. She was then taken to
+the bank of the river, to a monastery which was beautifully decorated
+with scrolls and banners. A feast was held, and the girl was placed
+on a bed which was floated out upon the tide till it disappeared
+under the waters.
+
+Many families having beautiful daughters moved to distant places,
+and gradually the city became deserted. The common belief in Yeh was
+that if no queen was offered to the River-god a flood would come and
+drown the people.
+
+One day Hsi-mên Pao, Magistrate of Yeh Hsien, said to his attendants:
+"When the marriage of the River-god takes place I wish to say farewell
+to the chosen girl."
+
+Accordingly Hsi-mên Pao was present to witness the ceremony. About
+three thousand people had come together. Standing beside the old
+witch were ten of her female disciples, "Call the girl out," said
+Hsi-mên Pao. After seeing her, Hsi-mên Pao said to the witch: "She
+is not fair. Go you to the River-god and tell him that we will find
+a fairer maid and present her to him later on." His attendants then
+seized the witch and threw her into the river.
+
+After a little while Hsi-mên Pao said: "Why does she stay so long? Send
+a disciple to call her back." One of the disciples was thrown into the
+river. Another and yet another followed. The magistrate then said:"
+The witches are females and therefore cannot bring me a reply." So
+one of the official attendants of the witch was thrown into the river.
+
+Hsi-mên Pao stood on the bank for a long time, apparently awaiting
+a reply. The spectators were alarmed. Hsi-mên Pao then bade his
+attendants send the remaining disciples of the witch and the other
+official attendants to recall their mistress. The wretches threw
+themselves on their knees and knocked their heads on the ground,
+which was stained with the blood from their foreheads, and with tears
+confessed their sin.
+
+"The River-god detains his guest too long," said Hsi-mên Pao at
+length. "Let us adjourn."
+
+Thereafter none dared to celebrate the marriage of the River-god.
+
+
+Legend of the Building of Peking
+
+When the Mongol Yüan dynasty had been destroyed, and the Emperor
+Hung Wu had succeeded in firmly establishing that of the Great Ming,
+Ta Ming, he made Chin-ling, the present Nanking, his capital, and held
+his Court there with great splendour, envoys from every province within
+the 'Four Seas' (the Chinese Empire) assembling there to witness his
+greatness and to prostrate themselves before the Dragon Throne.
+
+The Emperor had many sons and daughters by his different consorts and
+concubines, each mother, in her inmost heart, fondly hoping that her
+own son would be selected by his father to succeed him.
+
+Although the Empress had a son, who was the heir-apparent, yet she felt
+envious of those ladies who had likewise been blessed with children,
+for fear one of the princes should supplant her son in the affection
+of the Emperor and in the succession. This envy displayed itself on
+every occasion; she was greatly beloved by the Emperor, and exerted
+all her influence with him, as the other young princes grew up,
+to get them removed from Court. Through her means most of them were
+sent to the different provinces as governors; those provinces under
+their government being so many principalities or kingdoms.
+
+
+
+Chu-ti
+
+One of the consorts of Hung Wu, the Lady Wêng, had a son named
+Chu-ti. This young prince was very handsome and graceful in his
+deportment; he was, moreover, of an amiable disposition. He was the
+fourth son of the Emperor, and his pleasing manner and address had made
+him a great favourite, not only with his father, but with every one
+about the Court. The Empress noticed the evident affection the Emperor
+evinced for this prince, and determined to get him removed from the
+Court as soon as possible. By a judicious use of flattery and cajolery,
+she ultimately persuaded the Emperor to appoint the prince governor of
+the Yen country, and thenceforth he was styled Yen Wang, Prince of Yen.
+
+
+The Sealed Packet
+
+The young Prince, shortly after, taking an affectionate leave of
+the Emperor, left Chin-ling to proceed to his post. Ere he departed,
+however, a Taoist priest, called Liu Po-wên, who had a great affection
+for the Prince, put a sealed packet into his hand, and told him to
+open it when he found himself in difficulty, distress, or danger; the
+perusal of the first portion that came to his hand would invariably
+suggest some remedy for the evil, whatever it was. After doing so,
+he was again to seal the packet, without further looking into its
+contents, till some other emergency arose necessitating advice or
+assistance, when he would again find it. The Prince departed on his
+journey, and in the course of time, without meeting with any adventures
+worth recording, arrived safely at his destination.
+
+
+
+A Desolate Region
+
+The place where Peking now stands was originally called Yu Chou; in the
+T'ang dynasty it was called Pei-p'ing Fu; and afterward became known
+as Shun-t'ien Fu--but that was after the city now called Peking was
+built. The name of the country in which this place was situated was
+Yen. It was a mere barren wilderness, with very few inhabitants; these
+lived in huts and scattered hamlets, and there was no city to afford
+protection to the people and to check the depredations of robbers.
+
+When the Prince saw what a desolate-looking place he had been appointed
+to, and thought of the long years he was probably destined to spend
+there, he grew very melancholy, and nothing his attendants essayed
+to do in hope of alleviating his sorrow succeeded.
+
+
+The Prince opens the Sealed Packet
+
+All at once the Prince bethought himself of the packet which the old
+Taoist priest had given him; he forthwith proceeded to make search for
+it--for in the bustle and excitement of travelling he had forgotten
+all about it--in hope that it might suggest something to better the
+prospects before him. Having found the packet, he hastily broke it
+open to see what instructions it contained; taking out the first
+paper which came to hand, he read the following:
+
+"When you reach Pei-p'ing Fu you must build a city there and name
+it No-cha Ch'êng, the City of No-cha. [26] But, as the work will
+be costly, you must issue a proclamation inviting the wealthy to
+subscribe the necessary funds for building it. At the back of this
+paper is a plan of the city; you must be careful to act according to
+the instructions accompanying it."
+
+The Prince inspected the plan, carefully read the instructions, and
+found even the minutest details fully explained. He was struck with
+the grandeur of the design of the proposed city, and at once acted on
+the instructions contained in the packet; proclamations were posted up,
+and large sums were speedily subscribed, ten of the wealthiest families
+who had accompanied him from Chin-ling being the largest contributors,
+supporting the plan not only with their purses, by giving immense sums,
+but by their influence among their less wealthy neighbours.
+
+
+The City is Founded
+
+When sufficient money had been subscribed, a propitious day was chosen
+on which to commence the undertaking. Trenches where the foundations
+of the walls were to be were first dug out, according to the plan
+found in the packet. The foundations themselves consisted of layers
+of stone quarried from the western hills; bricks of an immense size
+were made and burnt in the neighbourhood; the moat was dug out, and
+the earth from it used to fill in the centre of the walls, which,
+when complete, were forty-eight _li_ in circumference, fifty cubits in
+height, and fifty in breadth; the whole circuit of the walls having
+battlements and embrasures. Above each of the nine gates of the city
+immense three-storied towers were built, each tower being ninety-nine
+cubits in height.
+
+Near the front entrance of the city, facing each other, were built the
+Temples of Heaven and of Earth. In rear of it the beautiful 'Coal Hill'
+(better known as 'Prospect Hill') was raised; while in the square in
+front of the Great Gate of the palace was buried an immense quantity
+of charcoal (that and the coal being stored as a precaution in case
+of siege).
+
+The palace, containing many superb buildings, was built in a style of
+exceeding splendour; in the various enclosures were beautiful gardens
+and lakes; in the different courtyards, too, seventy-two wells were
+dug and thirty-six golden tanks placed. The whole of the buildings
+and grounds was surrounded by a lofty wall and a stone-paved moat,
+in which the lotus and other flowers bloomed in great beauty and
+profusion, and in the clear waters of which myriads of gold and silver
+fish disported themselves.
+
+The geomancy of the city was similar to that of Chin-ling, When
+everything was completed the Prince compared it with the plan and
+found that the city tallied with it in every respect. He was much
+delighted, and called for the ten wealthy persons who had been
+the chief contributors, and gave each of them a pair of 'couchant
+dragon' silk- or satin-embroidered cuffs, and allowed them great
+privileges. Up to the present time there is the common saying:
+"Since then the 'dragon-cuffed' gentlefolks have flourished."
+
+
+General Prosperity
+
+All the people were loud in praise of the beauty and strength of the
+newly built city. Merchants from every province hastened to Peking,
+attracted by the news they heard of its magnificence and the prospect
+there was of profitably disposing of their wares. In short, the people
+were prosperous and happy, food was plentiful, the troops brave, the
+monarch just, his ministers virtuous, and all enjoyed the blessings
+of peace.
+
+
+A Drought and its Cause
+
+While everything was thus tranquil, a sudden and untoward event
+occurred which spread dismay and consternation on all sides. One day
+when the Prince went into the hall of audience one of his ministers
+reported that "the wells are thirsty and the rivers dried up"--there
+was no water, and the people were all in the greatest alarm. The
+Prince at once called his counsellors together to devise some means
+of remedying this disaster and causing the water to return to the
+wells and springs, but no one could suggest a suitable plan.
+
+It is necessary to explain the cause of this scarcity of water. There
+was a dragon's cave outside the east gate of the city at a place
+called Lei-chên K'ou, 'Thunder-clap Mouth' or 'Pass' (the name of a
+village). The dragon had not been seen for myriads of years, yet it
+was well known that he lived there.
+
+In digging out the earth to build the wall the workmen had broken into
+this dragon's cave, little thinking of the consequences which would
+result. The dragon was exceedingly wroth and determined to shift his
+abode, but the she-dragon said: "We have lived here thousands of years,
+and shall we suffer the Prince of Yen to drive us forth thus? If we
+_do_ go we will collect all the water, place it in our _yin-yang_
+baskets [used for drawing water], and at midnight we will appear in a
+dream to the Prince, requesting permission to retire. If he gives us
+permission to do so, and allows us also to take our baskets of water
+with us, he will fall into our trap, for we shall take the waler with
+his own consent,"
+
+
+
+The Prince's Dream
+
+The two dragons then transformed themselves into an old man and
+an old woman, went to the chamber of the Prince, who was asleep,
+and appeared to him in a dream. Kneeling before him, they cried:
+"O Lord of a Thousand Years, we have come before you to beg leave to
+retire from this place, and to beseech you out of your great bounty
+to give us permission to take these two baskets of water with us."
+
+The Prince readily assented, little dreaming of the danger he was
+incurring. The dragons were highly delighted, and hastened out of
+his presence; they filled the baskets with all the water there was
+in Peking, and carried them off with them.
+
+When the Prince awoke he paid no attention to his dream till he
+heard the report of the scarcity of water, when, reflecting on the
+singularity of his dream, he thought there might be some hidden meaning
+in it. He therefore had recourse to the packet again, and discovered
+that his dream-visitors had been dragons, who had taken the waters of
+Peking away with them in their magic baskets; the packet, however,
+contained directions for the recovery of the water, and he at once
+prepared to follow them.
+
+
+The Pursuit of the Dragons
+
+In haste the Prince donned his armour, mounted his black steed, and,
+spear in hand, dashed out of the west gate of the city. He pressed on
+his horse, which went swift as the wind, nor did he slacken speed till
+he came up with the water-stealing dragons, who still retained the
+forms in which they had appeared to him in his dream. On a cart were
+the two identical baskets he had seen; in front of the cart, dragging
+it, was the old woman, while behind, pushing it, was the old man.
+
+
+An Unexpected Flood
+
+When the Prince saw them he galloped up to the cart, and, without
+pausing, thrust his spear into one of the baskets, making a great hole,
+out of which the water rushed so rapidly that the Prince was much
+frightened. He dashed off at full speed to save himself from being
+swallowed up by the waters, which in a very short time had risen more
+than thirty feet and had flooded the surrounding country. On galloped
+the Prince, followed by the roaring water, till he reached a hill,
+up which he urged his startled horse. When he gained the top he found
+that it stood out of the water like an island, completely surrounded;
+the water was seething and swirling round the hill in a frightful
+manner, but no vestige could he see of either of the dragons.
+
+
+The Waters Subside
+
+The Prince was very much alarmed at his perilous position, when
+suddenly a Buddhist priest appeared before him, with clasped hands and
+bent head, who bade him not be alarmed, as with Heaven's assistance
+he would soon disperse the water. Hereupon the priest recited a short
+prayer or spell, and the waters receded as rapidly as they had risen,
+and finally returned to their proper channels.
+
+
+The Origin of Chên-shui T'a
+
+The broken basket became a large deep hole, some three _mu_ (about
+half an English acre) in extent, in the centre of which was a fountain
+which threw up a vast body of clear water. From the midst of this
+there arose a pagoda, which rose and fell with the water, floating on
+the top like a vessel; the spire thrusting itself far up into the sky,
+and swaying about like the mast of a ship in a storm.
+
+The Prince returned to the city filled with wonder at what he
+had seen, and with joy at having so successfully carried out the
+directions contained in the packet. On all sides he was greeted by
+the acclamations of the people, who hailed him as the saviour of
+Peking. Since that time Peking has never had the misfortune to be
+without water.
+
+The pagoda is called the Pagoda on the Hill of the Imperial Spring
+(Yü Ch'üan Shan T'a; more commonly Chên-shui T'a, 'Water-repressing
+Pagoda'). [27] The spring is still there, and day and night,
+unceasingly, its clear waters bubble up and flow eastward to Peking,
+which would now be a barren wilderness but for Yen Wang's pursuit of
+the water.
+
+
+
+CHAPTER VIII
+
+Myths of Fire
+
+
+The Ministry of Fire
+
+The celestial organization of Fire is the fifth Ministry, and is
+presided over by a President, Lo Hsüan, whose titular designation is
+Huo-tê Hsing-chün, 'Stellar Sovereign of the Fire-virtue,' with five
+subordinate ministers, four of whom are star-gods, and the fifth a
+"celestial prince who receives fire": Chieh-huo T'ien-chün. Like so
+many other Chinese deities, the five were all ministers of the tyrant
+emperor Chou.
+
+It is related that Lo Hsüan was originally a Taoist priest known as
+Yen-chung Hsien, of the island Huo-lung, 'Fire-dragon.' His face was
+the colour of ripe fruit of the jujube-tree, his hair and beard red,
+the former done up in the shape of a fish-tail, and he had three
+eyes. He wore a red cloak ornamented with the _pa kua_; his horse
+snorted flames from its nostrils and fire darted from its hoofs.
+
+While fighting in the service of the son of the tyrant emperor,
+Lo Hsüan suddenly changed himself into a giant with three heads and
+six arms. In each of his hands he held a magic weapon. These were a
+seal which reflected the heavens and the earth, a wheel of the five
+fire-dragons, a gourd containing ten thousand fire-crows, and, in
+the other hands, two swords which floated like smoke, and a column
+of smoke several thousands of _li_ long enclosing swords of fire.
+
+
+A Conflagration
+
+Having arrived at the city of Hsi Ch'i, Lo Hsüan sent forth his
+smoke-column, the air was filled with swords of fire, the ten thousand
+fire-crows, emerging from the gourd, spread themselves over the town,
+and a terrible conflagration broke out, the whole place being ablaze
+in a few minutes.
+
+At this juncture there appeared in the sky the Princess Lung Chi,
+daughter of Wang-mu Niang-niang; forthwith she spread over the
+city her shroud of mist and dew, and the fire was extinguished by a
+heavy downpour of rain. All the mysterious mechanisms of Lo Hsüan
+lost their efficacy, and the magician took to his heels down the
+side of the mountain. There he was met by Li, the Pagoda-bearer,
+[28] who threw his golden pagoda into the air. The pagoda fell on Lo
+Hsüan's head and broke his skull.
+
+
+C'ih Ching-tzu
+
+Of the various fire-gods, Ch'ih Ching-tzu, the principle of spiritual
+fire, is one of the five spirits representing the Five Elements. He
+is Fire personified, which has its birth in the south, on Mount
+Shih-t'ang. He himself and everything connected with him--his skin,
+hair, beard, trousers, cloak of leaves, etc.--are all of the colour of
+fire, though he is sometimes represented with a blue cap resembling
+the blue tip of a flame. He appeared in the presence of Huang Lao
+in a fire-cloud. He it was who obtained fire from the wood of the
+mulberry-tree, and the heat of this fire, joined with the moisture
+of water, developed the germs of terrestrial beings.
+
+
+The Red Emperor
+
+Chu Jung, though also otherwise personified, is generally regarded as
+having been a legendary emperor who made his first appearance in the
+time of Hsien Yuan (2698-2598 B.C.). In his youth he asked Kuang-shou
+Lao-jên, 'Old Longevity,' to grant him immortality. "The time has
+not yet come," replied Old Longevity; "before it does you have to
+become an emperor. I will give you the means of reaching the end you
+desire. Give orders that after you are dead you are to be buried on
+the southern slope of the sacred mountain Hêng Shan; there you will
+learn the doctrine of Ch'ih Ching-tzu and will become immortal."
+
+The Emperor Hsien Yüan, having abdicated the throne, sent for Chu Jung,
+and bestowed upon him the crown. Chu Jung, having become emperor,
+taught the people the use of fire and the advantages to be derived
+therefrom. In those early times the forests were filled with venomous
+reptiles and savage animals; he ordered the peasants to set fire to the
+brushwood to drive away these dangerous neighbours and keep them at a
+distance. He also taught his subjects the art of purifying, forging,
+and welding metals by the action of fire. He was nicknamed Ch'ih Ti,
+'the Red Emperor.' He reigned for more than two hundred years, and
+became an Immortal, His capital was the ancient city of Kuei, thirty
+_li_ north-east of Hsin-chêng Hsien, in the Prefecture of K'ai-fêng
+Fu, Honan. His tomb is on the southern slope of Heng Shan. The peak
+is known as Chu Jung Peak. His descendants, who went to live in the
+south, were the ancestors of the Directors of Fire.
+
+
+Hui Lu
+
+The most popular God of Fire, however, is Hui Lu, a celebrated
+magician who, according to the _Shên hsien t'ung chien_, lived some
+time before the reign of Ti K'u (2436-2366 B.C.), the father of Yao
+the Great, and had a mysterious bird named Pi Fang and a hundred other
+fire-birds shut up in a gourd. He had only to let them out to set up
+a conflagration which would extend over the whole country.
+
+Huang Ti ordered Chu Jung to fight Hui Lu and also to subdue the
+rebel Chih Yu. Chu Jung had a large bracelet of pure gold--a most
+wonderful and effective weapon. He hurled it into the air, and it
+fell on Hui Lu's neck, throwing him to the ground and rendering him
+incapable of moving. Finding resistance impossible, he asked mercy
+from his victor and promised to be his follower in the spiritual
+contests. Subsequently he always called himself Huo-shih Chih T'u,
+'the Disciple of the Master of Fire.'
+
+
+The Fire-emperor
+
+Shen Nung, the God of Agriculture, also adds to his other functions
+those appertaining to the God of Fire, the reason being that when
+he succeeded the Emperor Fu Hsi on the throne he adopted fire as
+the emblem of his government, just as Huang Ti adopted the symbol
+of Earth. Thus he came to be called Huo Ti, the 'Fire-emperor.' He
+taught his subjects the use of fire for smelting metals and making
+implements and weapons, and the use of oil in lamps, etc. All the
+divisions of his official hierarchy were connected in some way with
+this element; thus, there were the Ministers of Fire generally, the
+officers of Fire of the North, South, etc. Becoming thus doubly the
+patron of fire, a second fire symbol (_huo_) was added to his name,
+changing it from Huo Ti, 'Fire-emperor,' to Yen Ti, 'Blazing Emperor,'
+
+
+
+CHAPTER IX
+
+Myths of Epidemics, Medicine, Exorcism, Etc.
+
+
+The Ministry of Epidemics
+
+The gods of epidemics, etc., belong to the sixth, ninth, second,
+and third celestial Ministries. The composition of the Ministry of
+Epidemics is arranged differently in different works as Epidemics
+(regarded as epidemics on earth, but as demons in Heaven) of the
+Centre, Spring, Summer, Autumn, and Winter, or as the marshals clothed
+in yellow, green, red, white, and blue respectively, or as the Officers
+of the East, West, South, and North, with two additional members:
+a Taoist who quells the plague, and the Grand Master who exhorts
+people to do right.
+
+With regard to the Ministry of Seasonal Epidemics, it is related that
+in the sixth moon of the eleventh year (A.D. 599) of the reign of Kao
+Tsu, founder of the Sui dynasty, five stalwart persons appeared in
+the air, clothed in robes of five colours, each carrying different
+objects in his hands: the first a spoon and earthenware vase, the
+second a leather bag and sword, the third a fan, the fourth a club,
+the fifth a jug of fire. The Emperor asked Chang Chü-jên, his Grand
+Historiographer, who these were and if they were benevolent or evil
+spirits. The official answered: "These are the five powers of the five
+directions. Their appearance indicates the imminence of epidemics,
+which will last throughout the four seasons of the year." "What
+remedy is there, and how am I to protect the people?" inquired the
+Emperor. "There is no remedy," replied the official, "for epidemics
+are sent by Heaven." During that year the mortality was very great. The
+Emperor built a temple to the five persons, and bestowed upon them the
+title of Marshals to the Five Spirits of the Plague. During that and
+the following dynasty sacrifices were offered to them on the fifth
+day of the fifth moon.
+
+
+The President of the Ministry
+
+The following particulars are given concerning the President of the
+Ministry, whose name was Lü Yüeh. He was an old Taoist hermit, living
+at Chiu-lung Tao, 'Nine-dragon Island,' who became an Immortal. The
+four members of the Ministry were his disciples. He wore a red garment,
+had a blue face, red hair, long teeth, and three eyes. His war-horse
+was named the Myopic Camel. He carried a magic sword, and was in the
+service of Chou Wang, whose armies were concentrated at Hsi Ch'i. In
+a duel with Mu-cha, brother of No-cha, he had his arm severed by a
+sword-cut. In another battle with Huang T'ien-hua, son of Huang Fei-hu,
+he appeared with three heads and six arms. In his many hands he held
+the celestial seal, plague microbes, the flag of plague, the plague
+sword, and two mysterious swords. His faces were green, and large
+teeth protruded from his mouths. Huang T'ien-hua threw his magic
+weapon, Huo-lung Piao, and hit him on the leg. Just at that moment
+Chiang Tzu-ya arrived with his goblin-dispelling whip and felled him
+with a blow. He was able, however, to rise again, and took to flight.
+
+
+The Plague-disseminating Umbrellas
+
+Resolved to avenge his defeat, he joined General Hsü Fang, who was
+commanding an army corps at Ch'uan-yün Kuan. Round the mountain he
+organized a system of entrenchments and of infection against their
+enemies. Yang Chien released his celestial hound, which bit Lü Yüeh
+on the crown of his head. Then Yang Jên, armed with his magic fan,
+pursued Lü Yüeh and compelled him to retreat to his fortress. Lü
+Yüeh mounted the central raised part of the embattled wall and opened
+all his plague-disseminating umbrellas, with the object of infecting
+Yang Jên, but the latter, simply by waving his fan, reduced all the
+umbrellas to dust, and also burned the fort, and with it Lü Yüeh.
+
+Similar wonderful achievements are related in short notices in the
+_Fêng shên yen i_ of the four other officers of the Ministry.
+
+Li P'ing, the sixth officer of the Ministry, met a like fate to that
+of Lü Yüeh after having failed to induce the latter to abandon the
+cause of the Shang dynasty for that of Chou.
+
+
+The Five Graduates
+
+In Père Henri Doré's _Recherches sur les Superstitions en Chine_
+is given an interesting legend concerning five other gods of
+epidemics. These gods are called the Wu Yüeh, 'Five Mountains,'
+and are worshipped in the temple San-i Ko at Ju-kao, especially in
+outbreaks of contagious diseases and fevers. A sufferer goes to the
+temple and promises offerings to the gods in the event of recovery. The
+customary offering is five small wheaten loaves, called _shao ping_,
+and a pound of meat.
+
+The Wu Yüeh are stellar devils whom Yü Huang sent to be reincarnated on
+earth. Their names were T'ien Po-hsüeh, Tung Hung-wên, Ts'ai Wên-chü,
+Chao Wu-chên, and Huang Ying-tu, and they were reincarnated at
+Nan-ch'ang Fu, Chien-ch'ang Fu, Yen-mên Kuan, Yang Chou, and Nanking
+respectively. They were all noted for their brilliant intellects,
+and were clever scholars who passed their graduate's examination
+with success.
+
+When Li Shih-min ascended the throne, in A.D. 627, he called together
+all the _literati_ of the Empire to take the Doctor's Examination
+in the capital. Our five graduates started for the metropolis, but,
+losing their way, were robbed by brigands, and had to beg help in
+order to reach the end of their journey. By good luck they all met in
+the temple San-i Ko, and related to each other the various hardships
+they had undergone. But when they eventually reached the capital
+the examination was over, and they were out in the streets without
+resources. So they took an oath of brotherhood for life and death. They
+pawned some of the few clothes they possessed, and buying some musical
+instruments formed themselves into a band of strolling musicians.
+
+The first bought a drum, the second a seven-stringed guitar, the
+third a mandolin, the fourth a clarinet, and the fifth and youngest
+composed songs.
+
+Thus they went through the streets of the capital giving their
+concerts, and Fate decreed that Li Shih-min should hear their
+melodies. Charmed with the sweet sounds, he asked Hsü Mao-kung
+whence came this band of musicians, whose skill was certainly
+exceptional. Having made inquiries, the minister related their
+experiences to the Emperor. Li Shih-min ordered them to be brought
+into his presence, and after hearing them play and sing appointed them
+to his private suite, and henceforth they accompanied him wherever
+he went.
+
+
+The Emperors Strategy
+
+The Emperor bore malice toward Chang T'ien-shih, the Master of
+the Taoists, because he refused to pay the taxes on his property,
+and conceived a plan to bring about his destruction. He caused a
+spacious subterranean chamber to be dug under the reception-hall of
+his palace. A wire passed through the ceiling to where the Emperor
+sat. He could thus at will give the signal for the music to begin
+or stop. Having stationed the five musicians in this subterranean
+chamber, he summoned the Master of the Taoists to his presence and
+invited him to a banquet. During the course of this he pulled the wire,
+and a subterranean babel began.
+
+The Emperor pretended to be terrified, and allowed himself to fall
+to the ground. Then, addressing himself to the T'ien-shih, he said:
+"I know that you can at will catch the devilish hobgoblins which
+molest human beings. You can hear for yourself the infernal row they
+make in my palace. I order you under penalty of death to put a stop
+to their pranks and to exterminate them."
+
+
+The Musicians are Slain
+
+Having spoken thus, the Emperor rose and left. The Master of the
+Taoists brought his projecting mirror, and began to seek for the
+evil spirits. In vain he inspected the palace and its precincts;
+he could discover nothing. Fearing that he was lost, he in despair
+threw his mirror on the floor of the reception-hall.
+
+A minute later, sad and pensive, he stooped to pick it up; what was
+his joyful surprise when he saw reflected in it the subterranean room
+and the musicians! At once he drew five talismans on yellow paper,
+burned them, and ordered his celestial general, Chao Kung-ming, to
+take his sword and kill the five musicians. The order was promptly
+executed, and the T'ien-shih informed the Emperor, who received the
+news with ridicule, not believing it to be true. He went to his seat
+and pulled the wire, but all remained silent. A second and third time
+he gave the signal, but without response. He then ordered his Grand
+Officer to ascertain what had happened. The officer found the five
+graduates bathed in their blood, and lifeless.
+
+The Emperor, furious, reproached the Master of the Taoists. "But,"
+replied the T'ien-shih, "was it not your Majesty who ordered me under
+pain of death to exterminate the authors of this pandemonium?" Li
+Shih-min could not reply. He dismissed the Master of the Taoists and
+ordered the five victims to be buried.
+
+
+The Emperor Tormented
+
+After the funeral ceremonies, apparitions appeared at night in the
+place where they had been killed, and the palace became a babel. The
+spirits threw bricks and broke the tiles on the roofs.
+
+The Emperor ordered his uncomfortable visitors to go to the T'ien-shih
+who had murdered them. They obeyed, and, seizing the garments of the
+Master of the Taoists, swore not to allow him any rest if he would
+not restore them to life.
+
+To appease them the Taoist said: "I am going to give each of you a
+wonderful object. You are then to return and spread epidemics among
+wicked people, beginning in the imperial palace and with the Emperor
+himself, with the object of forcing him to canonize you."
+
+One received a fan, another a gourd filled with fire, the third a
+metallic ring to encircle people's heads, the fourth a stick made of
+wolves' teeth, and the fifth a cup of lustral water.
+
+The spirit-graduates left full of joy, and made their first experiment
+on Li Shih-min. The first gave him feverish chills by waving his
+fan, the second burned him with the fire from his gourd, the third
+encircled his head with the ring, causing him violent headache, the
+fourth struck him with his stick, and the fifth poured out his cup
+of lustral water on his head.
+
+The same night a similar tragedy took place in the palace of the
+Empress and the two chief imperial concubines.
+
+T'ai-po Chin-hsing, however, informed Yü Huang what had happened,
+and, touched with compassion, he sent three Immortals with pills and
+talismans which cured the Empress and the ladies of the palace.
+
+
+The Graduates Canonized
+
+Li Shih-min, having also recovered his health, summoned the five
+deceased graduates and expressed his regret for the unfortunate issue
+of his design against the T'ien-shih. He proceeded: "To the south of
+the capital is the temple San-i Ko. I will change its name to Hsiang
+Shan Wu Yüeh Shên, 'Fragrant Hill of the Five Mountain Spirits.' On
+the twenty-eighth day of the ninth moon betake yourselves to that
+temple to receive the seals of your canonization." He conferred upon
+them the title of Ti, 'Emperor.'
+
+
+The Ministry of Medicine
+
+The celestial Ministry of Medicine is composed of three main
+divisions comprising: (1) the Ancestral Gods of the Chinese race;
+(2) the King of Remedies, Yao Wang; and (3) the Specialists. There
+is a separate Ministry of Smallpox. This latter controls and cures
+smallpox, and the establishment of a separate celestial Ministry is
+significant of the prevalence and importance of the affliction. The
+ravages of smallpox in China, indeed, have been terrific: so much so,
+that, until recent years, it was considered as natural and inevitable
+for a child to have smallpox as for it to cut its teeth. One of the
+ceremonial questions addressed by a visitor to the parent of a child
+was always _Ch'u la hua'rh mei yu_? "Has he had the smallpox?" and a
+child who escaped the scourge was often, if not as a rule, regarded
+with disfavour and, curiously enough, as a weakling. Probably the
+train of thought in the Chinese mind was that, as it is the fittest
+who survive, those who have successfully passed through the process of
+"putting out the flowers" have proved their fitness in the struggle
+for existence. Nowadays vaccination is general, and the number of
+pockmarked faces seen is much smaller than it used to be--in fact,
+the pockmarked are now the exception. But, as far as I have been
+able to ascertain, the Ministry of Smallpox has not been abolished,
+and possibly its members, like those of some more mundane ministries,
+continue to draw large salaries for doing little or no work.
+
+
+The Medicine-gods
+
+The chief gods of medicine are the mythical kings P'an Ku, Fu Hsi,
+Shên Nung, and Huang Ti. The first two, being by different writers
+regarded as the first progenitor or creator of the Chinese people,
+are alternatives, so that Fu Hsi, Shên Nung, and Huang Ti may be said
+to be a sort of ancestral triad of medicine-gods, superior to the
+actual God or King of Medicine, Yao Wang. Of P'an Ku we have spoken
+sufficiently in Chapter III, and with regard to Fu Hsi, also called
+T'ien Huang Shih, 'the Celestial Emperor,' the mythical sovereign
+and supposed inventor of cooking, musical instruments, the calendar,
+hunting, fishing, etc., the chief interest for our present purpose
+centres in his discovery of the _pa kua_, or Eight Trigrams. It is on
+the strength of these trigrams that Fu Hsi is regarded as the chief
+god of medicine, since it is by their mystical power that the Chinese
+physicians influence the minds and maladies of their patients. He
+is represented as holding in front of him a disk on which the signs
+are painted.
+
+
+The Ministry of Exorcism
+
+The Ministry of Exorcism is a Taoist invention and is composed of seven
+chief ministers, whose duty is to expel evil spirits from dwellings
+and generally to counteract the annoyances of infernal demons. The
+two gods usually referred to in the popular legends are P'an Kuan and
+Chung K'uei. The first is really the Guardian of the Living and the
+Dead in the Otherworld, Fêng-tu P'an Kuan (Fêng-tu or Fêng-tu Ch'êng
+being the region beyond the tomb). He was originally a scholar named
+Ts'ui Chio, who became Magistrate of Tz'u Chou, and later Minister
+of Ceremonies. After his death he was appointed to the spiritual post
+above mentioned. His best-known achievement is his prolongation of the
+life of the Emperor T'ai Tsung of the T'ang dynasty by twenty years by
+changing _i_, 'one,' into _san_, 'three,' in the life-register kept
+by the gods. The term P'an Kuan is, however, more generally used as
+the designation of an officer or civil or military attendant upon
+a god than of any special individual, and the original P'an Kuan,
+'the Decider of Life in Hades,' has been gradually supplanted in
+popular favour by Chung K'uei, 'the Protector against Evil Spirits.'
+
+
+The Exorcism of 'Emptiness and Devastation'
+
+The Emperor Ming Huang of the T'ang dynasty, also known as T'ang
+Hsüan Tsung, in the reign-period K'ai Yüan (A.D. 712-742), after an
+expedition to Mount Li in Shensi, was attacked by fever. During a
+nightmare he saw a small demon fantastically dressed in red trousers,
+with a shoe on one foot but none on the other, and a shoe hanging from
+his girdle. Having broken through a bamboo gate, he took possession
+of an embroidered box and a jade flute, and then began to make a
+tour of the palace, sporting and gambolling. The Emperor grew angry
+and questioned him. "Your humble servant," replied the little demon,
+"is named Hsü Hao, 'Emptiness and Devastation,'" "I have never heard
+of such a person," said the Emperor. The demon rejoined, "Hsü means to
+desire Emptiness, because in Emptiness one can fly just as one wishes;
+Hao, 'Devastation,' changes people's joy to sadness. "The Emperor,
+irritated by this flippancy, was about to call his guard, when suddenly
+a great devil appeared, wearing a tattered head-covering and a blue
+robe, a horn clasp on his belt, and official boots on his feet. He
+went up to the sprite, tore out one of his eyes, crushed it up, and ate
+it. The Emperor asked the newcomer who he was. "Your humble servant,"
+he replied, "is Chung K'uei, Physician of Tung-nan Shan in Shensi. In
+the reign-period Wu Tê (A.D. 618-627) of the Emperor Kao Tsu of the
+T'ang dynasty I was ignominiously rejected and unjustly defrauded
+of a first class in the public examinations. Overwhelmed with shame,
+I committed suicide on the steps of the imperial palace. The Emperor
+ordered me to be buried in a green robe [reserved for members of the
+imperial clan], and out of gratitude for that favour I swore to protect
+the sovereign in any part of the Empire against the evil machinations
+of the demon Hsü Hao." At these words the Emperor awoke and found
+that the fever had left him. His Majesty called for Wu Tao-tzu (one
+of the most celebrated Chinese artists) to paint the portrait of the
+person he had seen in his dream. The work was so well done that the
+Emperor recognized it as the actual demon he had seen in his sleep,
+and rewarded the artist with a hundred taels of gold. The portrait is
+said to have been still in the imperial palace during the Sung dynasty.
+
+Another version of the legend says that Chung K'uefs essay was
+recognized by the examiners as equal to the work of the best authors
+of antiquity, but that the Emperor rejected him on account of his
+extremely ugly features, whereupon he committed suicide in his
+presence, was honoured by the Emperor and accorded a funeral as if
+he had been the successful first candidate, and canonized with the
+title of Great Spiritual Chaser of Demons for the Whole Empire.
+
+
+
+CHAPTER X
+
+The Goddess of Mercy
+
+
+The Guardian Angel of Buddhism
+
+As Mary is the guiding spirit of Rome, so is Kuan Yin of the Buddhist
+faith.
+
+According to a beautiful Chinese legend, Kuan Yin. when about to
+enter Heaven, heard a cry of anguish rising from the earth beneath
+her, and, moved by pity, paused as her feet touched the glorious
+threshold. Hence her name 'Kuan (Shih) Yin' (one who notices or hears
+the cry, or prayer, of the world).
+
+Kuan Yin was at one time always represented as a man; but in the
+T'ang dynasty and Five Dynasties we find him represented as a woman,
+and he has been generally, though not invariably, so represented
+since that time.
+
+In old Buddhism Shâkyamuni was the chief god, and in many temples
+he still nominally occupies the seat of honour, but he is completely
+eclipsed by the God or Goddess of Mercy.
+
+"The men love her, the children adore her, and the women chant her
+prayers. Whatever the temple may be, there is nearly always a chapel
+for Kuan Yin within its precincts; she lives in many homes, and in
+many, many hearts she sits enshrined. She is the patron goddess of
+mothers, and when we remember the relative value of a son in Chinese
+estimation we can appreciate the heartiness of the worship. She
+protects in sorrow, and so millions of times the prayer is offered,
+'Great mercy, great pity, save from sorrow, save from suffering,' or,
+as it is in the books, 'Great mercy, great pity, save from misery,
+save from evil, broad, great, efficacious, responsive Kuan Yin Buddha,'
+She saves the tempest-tossed sailor, and so has eclipsed the Empress
+of Heaven, who, as the female Neptune, is the patroness of seamen;
+in drought the mandarins worship the Dragon and the Pearly Emperor,
+but if they fail the bronze Goddess of Mercy from the hills brings
+rain. Other gods are feared, she is loved; others have black,
+scornful faces, her countenance is radiant as gold, and gentle as
+the moon-beam; she draws near to the people and the people draw near
+to her. Her throne is upon the Isle of Pootoo [P'u T'o], to which
+she came floating upon a water-lily. She is the model of Chinese
+beauty, and to say a lady or a little girl is a 'Kuan Yin' is the
+highest compliment that can be paid to grace and loveliness. She is
+fortunate in having three birthdays, the nineteenth of the second,
+sixth, and ninth moons." There are many metamorphoses of this goddess.
+
+
+The Buddhist Saviour
+
+"She is called Kuan Yin because at any cry of misery she 'hears the
+voice and removes the sorrow.' Her appellation is 'Taking-away-fear
+Buddha,' If in the midst of the fire the name of Kuan Yin is called,
+the fire cannot burn; if tossed by mountain billows, call her name,
+and shallow waters will be reached. If merchants go across the sea
+seeking gold, silver, pearls, and precious stones, and a storm comes
+up and threatens to carry the crew to the evil devil's kingdom,
+if one on board calls on the name of Kuan Yin, the ship will be
+saved. If one goes into a conflict and calls on the name of Kuan
+Yin, the sword and spear of the enemy fall harmless. If the three
+thousand great kingdoms are visited by demons, call on her name,
+and these demons cannot with an evil eye look on a man. If, within,
+you have evil thoughts, only call on Kuan Yin, and your heart will
+be purified, Anger and wrath may be dispelled by calling on the name
+of Kuan Yin. A lunatic who prays to Kuan Yin will become sane. Kuan
+Yin gives sons to mothers, and if the mother asks for a daughter she
+will be beautiful. Two men--one chanting the names of the 6,200,000
+Buddhas, in number like the sands of the Ganges, and the other simply
+calling on Kuan Yin--have equal merit. Kuan Yin may take the form of
+a Buddha, a prince, a priest, a nun, a scholar, any form or shape,
+go to any kingdom, and preach the law throughout the earth."
+
+
+Miao Chuang desires an Heir
+
+In the twenty-first year of the reign of Ta Hao, the Great Great
+One, of the Golden Heavenly Dynasty, a man named P'o Chia, whose
+first name was Lo Yü, an enterprising kinglet of Hsi Yii, seized the
+throne for twenty years, after carrying on a war for a space of three
+years. His kingdom was known as Hsing Lin, and the title of his reign
+as Miao Chuang.
+
+The kingdom of Hsing Lin was, so says the Chinese writer, situated
+between India on the west, the kingdom of T'ien Cheng on the south,
+and the kingdom of Siam on the north, and was 3000 _li_ in length. The
+boundaries differ according to different authors. Of this kingdom
+the two pillars of State were the Grand Minister Chao Chen and the
+General Ch'u Chieh. The Queen Pao Tê, whose maiden name was Po Ya, and
+the King Miao Chuang had lived nearly half a century without having
+any male issue to succeed to the throne. This was a source of great
+grief to them. Po Ya suggested to the King that the God of Hua Shan,
+the sacred mountain in the west, had the reputation of being always
+willing to help; and that if he prayed to him and asked his pardon
+for having shed so much blood during the wars which preceded his
+accession to the throne he might obtain an heir.
+
+Welcoming this suggestion, the King sent for Chao Chên and ordered
+him to dispatch to the temple of Hua Shan the two Chief Ministers of
+Ceremonies, Hsi Hêng-nan and Chih Tu, with instructions to request
+fifty Buddhist and Taoist priests to pray for seven days and seven
+nights in order that the King might obtain a son. When that period
+was over, the King and Queen would go in person to offer sacrifices
+in the temple.
+
+
+Prayers to the Gods
+
+The envoys took with them many rare and valuable presents, and for
+seven days and seven nights the temple resounded with the sound of
+drums, bells, and all kinds of instruments, intermingled with the
+voices of the praying priests. On their arrival the King and Queen
+offered sacrifices to the god of the sacred mountain.
+
+But the God of Hua Shan knew that the King had been deprived of a
+male heir as a punishment for the bloody hecatombs during his three
+years' war. The priests, however, interceded for him, urging that the
+King had come in person to offer the sacrifices, wherefore the God
+could not altogether reject his prayer. So he ordered Ch'ien-li Yen,
+'Thousand-_li_ Eye,' and Shun-fêng Erh, 'Favourable-wind Ear,' [29]
+to go quickly and ascertain if there were not some worthy person who
+was on the point of being reincarnated into this world.
+
+The two messengers shortly returned, and stated that in India, in the
+Chiu Ling Mountains, in the village of Chih-shu Yüan, there lived a
+good man named Shih Ch'in-ch'ang, whose ancestors for three generations
+had observed all the ascetic rules of the Buddhists. This man was the
+father of three children, the eldest Shih Wên, the second Shih Chin,
+and the third Shih Shan, all worthy followers of the great Buddha.
+
+
+The Murder of the Tais
+
+Wang Chê, a brigand chief, and thirty of his followers, finding
+themselves pursued and harassed by the Indian soldiers, without
+provisions or shelter, dying of hunger, went to Shih Wên and begged for
+something to eat. Knowing that they were evildoers, Shih Wên and his
+two brothers refused to give them anything; if they starved, they said,
+the peasants would no longer suffer from their depredations. Thereupon
+the brigands decided that it was a case of life for life, and broke
+into the house of a rich family of the name of Tai, burning their
+home, killing a hundred men, women, and children, and carrying off
+everything they possessed.
+
+The local _t'u-ti_ at once made a report to Yü Huang.
+
+"This Shih family," replied the god, "for three generations has
+given itself up to good works, and certainly the brigands were not
+deserving of any pity. However, it is impossible to deny that the
+three brothers Shih, in refusing them food, morally compelled them to
+loot the Tai family's house, putting all to the sword or flames. Is
+not this the same as if they had committed the crime themselves? Let
+them be arrested and put in chains in the celestial prison, and let
+them never see the light of the sun again."
+
+"Since," said the messenger to the God of Hua Shan, "your gratitude
+toward Miao Chuang compels you to grant him an heir, why not ask Yü
+Huang to pardon their crime and reincarnate them in the womb of the
+Queen Po Ya, so that they may begin a new terrestrial existence and
+give themselves up to good works?" As a result, the God of Hua Shan
+called the Spirit of the Wind and gave him a message for Yü Huang.
+
+
+A Message for Yü Huang
+
+The message was as follows: "King Miao Chuang has offered sacrifice
+to me and begged me to grant him an heir. But since by his wars he
+has caused the deaths of a large number of human beings, he does not
+deserve to have his request granted. Now these three brothers Shih
+have offended your Majesty by constraining the brigand Wang Che to be
+guilty of murder and robbery. I pray you to take into account their
+past good works and pardon their crime, giving them an opportunity
+of expiating it by causing them all three to be reborn, but of the
+female sex, in the womb of Po Ya the Queen. [30] In this way they
+will be able to atone for their crime and save many souls." Yü Huang
+was pleased to comply, and he ordered the Spirit of the North Pole
+to release the three captives and take their souls to the palace of
+King Miao Chuang, where in three years' time they would be changed
+into females in the womb of Queen Po Ya.
+
+
+Birth of the Three Daughters
+
+The King, who was anxiously expecting day by day the birth of an heir,
+was informed one morning that a daughter had been born to him. She was
+named Miao Ch'ing. A year went by, and another daughter was born. This
+one was named Miao Yin. When, at the end of the third year, another
+daughter was born, the King, beside himself with rage, called his
+Grand Minister Chao Chên and, all disconsolate, said to him, "I am
+past fifty, and have no male child to succeed me on the throne. My
+dynasty will therefore become extinct. Of what use have been all my
+labours and all my victories?" Chao Chen tried to console him, saying,
+"Heaven has granted you three daughters: no human power can change this
+divine decree. When these princesses have grown up, we will choose
+three sons-in-law for your Majesty, and you can elect your successor
+from among them. Who will dare to dispute his right to the throne?"
+
+The King named the third daughter Miao Shan. She became noted for her
+modesty and many other good qualities, and scrupulously observed all
+the tenets of the Buddhist doctrines. Virtuous living seemed, indeed,
+to be to her a second nature.
+
+
+Miao Shan's Ambition
+
+One day, when the three sisters were playing in the palace garden of
+Perpetual Spring, Miao Shan, with a serious mien, said to her sisters,
+"Riches and glory are like the rain in spring or the morning dew;
+a little while, and all is gone. Kings and emperors think to enjoy to
+the end the good fortune which places them in a rank apart from other
+human beings; but sickness lays them low in their coffins, and all
+is over. Where are now all those powerful dynasties which have laid
+down the law to the world? As for me, I desire nothing more than a
+peaceful retreat on a lone mountain, there to attempt the attainment
+of perfection. If some day I can reach a high degree of goodness,
+then, borne on the clouds of Heaven, I will travel throughout the
+universe, passing in the twinkling of an eye from east to west. I
+will rescue my father and mother, and bring them to Heaven; I will
+save the miserable and afflicted on earth; I will convert the spirits
+which do evil, and cause them to do good. That is my only ambition."
+
+
+Her Sisters Marry
+
+No sooner had she finished speaking than a lady of the Court came to
+announce that the King had found sons-in-law to his liking for his two
+elder daughters. The wedding-feast was to be the very next day. "Be
+quick," she added, "and prepare your presents, your dresses, and so
+forth, for the King's order is imperative." The husband chosen for Miao
+Ch'ing was a First Academician named Chao K'uei. His personal name was
+Tê Ta, and he was the son of a celebrated minister of the reigning
+dynasty. Miao Yin's husband-elect was a military officer named Ho
+Fêng, whose personal name was Ch'ao Yang. He had passed first in the
+examination for the Military Doctorate. The marriage ceremonies were
+of a magnificent character. Festivity followed festivity; the newly-wed
+were duly installed in their palaces, and general happiness prevailed.
+
+
+Miao Shan's Renunciation
+
+There now remained only Miao Shan. The King and Queen wished to find
+for her a man famous for knowledge and virtue, capable of ruling the
+kingdom, and worthy of being the successor to the throne. So the
+King called her and explained to her all his plans regarding her,
+and how all his hopes rested on her.
+
+"It is a crime," she replied, "for me not to comply with my father's
+wishes; but you must pardon me if my ideas differ from yours."
+
+"Tell me what your ideas are," said the King.
+
+"I do not wish to marry," she rejoined. "I wish to attain to perfection
+and to Buddhahood. Then I promise that I will not be ungrateful
+to you."
+
+"Wretch of a daughter," cried the King in anger, "you think you can
+teach me, the head of the State and ruler of so great a people! Has
+anyone ever known a daughter of a king become a nun? Can a good woman
+be found in that class? Put aside all these mad ideas of a nunnery,
+and tell me at once if you will marry a First Academician or a Military
+First Graduate."
+
+"Who is there," answered the girl, "who does not love the royal
+dignity?--what person who does not aspire to the happiness of
+marriage? However, I wish to become a nun. With respect to the riches
+and glory of this world, my heart is as cold as a dead cinder, and
+I feel a keen desire to make it ever purer and purer."
+
+The King rose in fury, and wished to cast her out from his
+presence. Miao Shan, knowing she could not openly disobey his orders,
+took another course. "If you absolutely insist upon my marrying,"
+she said, "I will consent; only I must marry a physician."
+
+"A physician!" growled the King. "Are men of good family and talents
+wanting in my kingdom? What an absurd idea, to want to marry a
+physician!"
+
+"My wish is," said Miao Shan, "to heal humanity of all its ills; of
+cold, heat, lust, old age, and all infirmities. I wish to equalize all
+classes, putting rich and poor on the same footing, to have community
+of goods, without distinction of persons. If you will grant me my wish,
+I can still in this way become a Buddha, a Saviour of Mankind. There
+is no necessity to call in the diviners to choose an auspicious day. I
+am ready to be married now."
+
+
+She is Exiled to the Garden
+
+At these words the King was mad with rage. "Wicked imbecile!" he
+cried, "what diabolical suggestions are these that you dare to make
+in my presence?"
+
+Without further ado he called Ho T'ao, who on that day was officer
+of the palace guard. When he had arrived and kneeled to receive the
+King's commands, the latter said: "This wicked nun dishonours me. Take
+from her her Court robes, and drive her from my presence. Take her
+to the Queen's garden, and let her perish there of cold: that will
+be one care less for my troubled heart."
+
+Miao Shan fell on her face and thanked the King, and then went with
+the officer to the Queen's garden, where she began to lead her retired
+hermit life, with the moon for companion and the wind for friend,
+content to see all obstacles overthrown on her way to Nirvana, the
+highest state of spiritual bliss, and glad to exchange the pleasures
+of the palace for the sweetness of solitude.
+
+
+The Nunnery of the White Bird
+
+After futile attempts to dissuade her from her purpose by the Court
+ladies, her parents, and sisters, the King and Queen next deputed
+Miao Hung and Ts'ui Hung to make a last attempt to bring their
+misguided daughter to her senses. Miao Shan, annoyed at this renewed
+solicitation, in a haughty manner ordered them never again to come and
+torment her with their silly prattle. "I have found out," she added,
+"that there is a well-known temple at Ju Chou in Lung-shu Hsien. This
+Buddhist temple is known as the Nunnery of the White Bird, Po-ch'iao
+Ch'an-ssu. In it five hundred nuns give themselves up to the study
+of the true doctrine and the way of perfection. Go then and ask the
+Queen on my behalf to obtain the King's permission for me to retire
+thither. If you can procure me this favour, I will not fail to reward
+you later."
+
+Miao Chuang summoned the messengers and inquired the result of their
+efforts. "She is more unapproachable than ever," they replied; "she has
+even ordered us to ask the Queen to obtain your Majesty's permission
+to retire to the Nunnery of the White Bird in Lung-shu Hsien."
+
+The King gave his permission, but sent strict orders to the nunnery,
+instructing the nuns to do all in their power to dissuade the Princess
+when she arrived from carrying out her intention to remain.
+
+
+Her Reception at the Nunnery
+
+This Nunnery of the White Bird had been built by Huang Ti, and
+the five hundred nuns who lived in it had as Superior a lady named
+I Yu, who was remarkable for her virtue. On receipt of the royal
+mandate, she had summoned Chêng Chêng-ch'ang, the choir-mistress,
+and informed her that Princess Miao Shan, owing to a disagreement
+with her father, would shortly arrive at the temple. She requested
+her to receive the visitor courteously, but at the same time to do
+all she could to dissuade her from adopting the life of a nun. Having
+given these instructions, the Superior, accompanied by two novices,
+went to meet Miao Shan at the gate of the temple. On her arrival
+they saluted her. The Princess returned the salute, but said: "I
+have just left the world in order to place myself under your orders:
+why do you come and salute me on my arrival? I beg you to be so good
+as to take me into the temple, in order that I may pay my respects to
+the Buddha." I Yu led her into the principal hall, and instructed the
+nuns to light incense-sticks, ring the bells, and beat the drums. The
+visit to the temple finished, she went into the preaching-hall, where
+she greeted her instructresses. The latter obeyed the King's command
+and endeavoured to persuade the Princess to return to her home, but,
+as none of their arguments had any effect, it was at length decided to
+give her a trial, and to put her in charge of the kitchen, where she
+could prepare the food for the nunnery, and generally be at the service
+of all. If she did not give satisfaction they could dismiss her.
+
+
+She makes Offering to the Buddha
+
+Miao Shan joyfully agreed, and proceeded to make her humble submission
+to the Buddha. She knelt before Ju Lai, and made offering to him,
+praying as follows: "Great Buddha, full of goodness and mercy, your
+humble servant wishes to leave the world. Grant that I may never
+yield to the temptations which will be sent to try my faith." Miao
+Shan further promised to observe all the regulations of the nunnery
+and to obey the superiors.
+
+
+Spiritual Aid
+
+This generous self-sacrifice touched the heart of Yü Huang, the Master
+of Heaven, who summoned the Spirit of the North Star and instructed
+him as follows: "Miao Shan, the third daughter of King Miao Chuang,
+has renounced the world in order to devote herself to the attainment of
+perfection. Her father has consigned her to the Nunnery of the White
+Bird. She has undertaken without grumbling the burden of all the work
+in the nunnery. If she is left without help, who is there who will be
+willing to adopt the virtuous life? Do you go quickly and order the
+Three Agents, the Gods of the Five Sacred Peaks, the Eight Ministers
+of the Heavenly Dragon, Ch'ieh Lan, and the _t'u-ti_ to send her help
+at once. Tell the Sea-dragon to dig her a well near the kitchen,
+a tiger to bring her firewood, birds to collect vegetables for the
+inmates of the nunnery, and all the spirits of Heaven to help her in
+her duties, that she may give herself up without disturbance to the
+pursuit of perfection. See that my commands are promptly obeyed." The
+Spirit of the North Star complied without delay.
+
+
+The Nunnery on Fire
+
+Seeing all these gods arrive to help the novice, the Superior, I Yu,
+held consultation with the choir-mistress, saying: "We assigned to
+the Princess the burdensome work of the kitchen because she refused to
+return to the world; but since she has entered on her duties the gods
+of the eight caves of Heaven have come to offer her fruit, Ch'ieh Lan
+sweeps the kitchen, the dragon has dug a well, the God of the Hearth
+and the tiger bring her fuel, birds collect vegetables for her, the
+nunnery bell every evening at dusk booms of itself, as if struck by
+some mysterious hand. Obviously miracles are being performed. Hasten
+and fetch the King, and beg his Majesty to recall his daughter."
+
+Chêng Chêng-ch'ang started on her way, and, on arrival, informed
+the King of all that had taken place. The King called Hu Pi-li,
+the chief of the guard, and ordered him to go to the sub-prefecture
+of Lung-shu Hsien at the head of an army corps of 5000 infantry and
+cavalry. He was to surround the Nunnery of the White Bird and burn it
+to the ground, together with the nuns. When he reached the place the
+commander surrounded the nunnery with his soldiers, and set fire to
+it. The five hundred doomed nuns invoked the aid of Heaven and earth,
+and then, addressing Miao Shan, said: "It is you who have brought
+upon us this terrible disaster."
+
+"It is true," said Miao Shan. "I alone am the cause of your
+destruction." She then knelt down and prayed to Heaven: "Great
+Sovereign of the Universe, your servant is the daughter of King Miao
+Chuang; you are the grandson of King Lun. Will you not rescue your
+younger sister? You have left your palace; I also have left mine. You
+in former times betook yourself to the snowy mountains to attain
+perfection; I came here with the same object. Will you not save us
+from this fiery destruction?"
+
+Her prayer ended, Miao Shan took a bamboo hairpin from her hair,
+pricked the roof of her mouth with it, and spat the flowing blood
+toward Heaven. Immediately great clouds gathered in all parts of the
+sky and sent down inundating showers, which put out the fire that
+threatened the nunnery. The nuns threw themselves on their knees and
+thanked her effusively for having saved their lives.
+
+Hu Pi-li retired, and went in haste to inform the King of this
+extraordinary occurrence. The King, enraged, ordered him to go back
+at once, bring his daughter in chains, and behead her on the spot.
+
+
+The Execution of Miao Shan
+
+But the Queen, who had heard of this new plot, begged the King to grant
+her daughter a last chance. "If you will give permission," she said,
+"I will have a magnificent pavilion built at the side of the road
+where Miao Shan will pass in chains on the way to her execution, and
+will go there with our two other daughters and our sons-in-law. As
+she passes we will have music, songs, feasting, everything likely
+to impress her and make her contrast our luxurious life with her
+miserable plight. This will surely bring her to repentance."
+
+"I agree," said the King, "to counter-order her execution until your
+preparations are complete." Nevertheless, when the time came, Miao
+Shan showed nothing but disdain for all this worldly show, and to all
+advances replied only: "I love not these pompous vanities; I swear
+that I prefer death to the so-called joys of this world." She was then
+led to the place of execution. All the Court was present. Sacrifices
+were made to her as to one already dead. A Grand Minister pronounced
+the sacrificial oration.
+
+In the midst of all this the Queen appeared, and ordered the officials
+to return to their posts, that she might once more exhort her daughter
+to repent. But Miao Shan only listened in silence with downcast eyes.
+
+The King felt great repugnance to shedding his daughter's blood, and
+ordered her to be imprisoned in the palace, in order that he might make
+a last effort to save her. "I am the King," he said; "my orders cannot
+be lightly set aside. Disobedience to them involves punishment, and
+in spite of my paternal love for you, if you persist in your present
+attitude, you will be executed to-morrow in front of the palace gate."
+
+The _t'u-ti_, hearing the King's verdict, went with all speed to Yü
+Huang, and reported to him the sentence which had been pronounced
+against Miao Shan. Yü Huang exclaimed: "Save Buddha, there is none in
+the west so noble as this Princess. To-morrow, at the appointed hour,
+go to the scene of execution, break the swords, and splinter the lances
+they will use to kill her. See that she suffers no pain. At the moment
+of her death transform yourself into a tiger, and bring her body to
+the pine-wood. Having deposited it in a safe place, put a magic pill
+in her mouth to arrest decay. Her triumphant soul on its return from
+the lower regions must find it in a perfect state of preservation in
+order to be able to re-enter it and animate it afresh. After that,
+she must betake herself to Hsiang Shan on P'u T'o Island, where she
+will reach the highest state of perfection."
+
+On the day appointed, Commander Hu Pi-li led the condemned Princess
+to the place of execution. A body of troops had been stationed
+there to maintain order. The _t'u-ti_ was in attendance at the
+palace gates. Miao Shan was radiant with joy. "To-day," she said,
+"I leave the world for a better life. Hasten to take my life, but
+beware of mutilating my body."
+
+The King's warrant arrived, and suddenly the sky became overcast and
+darkness fell upon the earth. A bright light surrounded Miao Shan,
+and when the sword of the executioner fell upon the neck of the
+victim it was broken in two. Then they thrust at her with a spear,
+but the weapon fell to pieces. After that the King ordered that she be
+strangled with a silken cord. A few moments later a tiger leapt into
+the execution ground, dispersed the executioners, put the inanimate
+body of Miao Shan on his back, and disappeared into the pine-forest. Hu
+Pi-li rushed to the palace, recounted to the King full details of
+all that had occurred, and received a reward of two ingots of gold.
+
+
+Miao Shan visits the Infernal Regions
+
+Meantime, Miao Shan's soul, which remained unhurt, was borne on
+a cloud; when, waking as from a dream, she lifted her head and
+looked round, she could not see her body. "My father has just had
+me strangled," she sighed. "How is it that I find myself in this
+place? Here are neither mountains, nor trees, nor vegetation; no sun,
+moon, nor stars; no habitation, no sound, no cackling of a fowl nor
+barking of a dog. How can I live in this desolate region?"
+
+Suddenly a young man dressed in blue, shining with a brilliant light,
+and carrying a large banner, appeared and said to her: "By order of
+Yen Wang, the King of the Hells, I come to take you to the eighteen
+infernal regions."
+
+"What is this cursed place where I am now?" asked Miao Shan.
+
+"This is the lower world, Hell," he replied. "Your refusal to marry,
+and the magnanimity with which you chose an ignominious death rather
+than break your resolutions, deserve the recognition of Yü Huang,
+and the ten gods of the lower regions, impressed and pleased at your
+eminent virtue, have sent me to you. Fear nothing and follow me."
+
+Thus Miao Shan began her visit to all the infernal regions. The Gods
+of the Ten Hells came to congratulate her.
+
+"Who am I," asked Miao Shan, "that you should deign to take the
+trouble to show me such respect?"
+
+"We have heard," they replied, "that when you recite your prayers
+all evil disappears as if by magic. We should like to hear you pray."
+
+"I consent," replied Miao Shan, "on condition that all the condemned
+ones in the ten infernal regions be released from their chains in
+order to listen to me."
+
+At the appointed time the condemned were led in by Niu T'ou ('Ox-head')
+and Ma Mien ('Horse-face'), the two chief constables of Hell, and
+Miao Shan began her prayers. No sooner had she finished than Hell was
+suddenly transformed into a paradise of joy, and the instruments of
+torture into lotus-flowers.
+
+
+Hell a Paradise
+
+P'an Kuan, the keeper of the Register of the Living and the Dead,
+presented a memorial to Yen Wang stating that since Miao Shan's
+arrival there was no more pain in Hell; and all the condemned were
+beside themselves with happiness. "Since it has always been decreed,"
+he added, "that, in justice, there must be both a Heaven and a Hell,
+if you do not send this saint back to earth, there will no longer be
+any Hell, but only a Heaven."
+
+"Since that is so," said Yen Wang, "let forty-eight flag-bearers
+escort her across the Styx Bridge [Nai-ho Ch'iao], that she may be
+taken to the pine-forest to reenter her body, and resume her life in
+the upper world."
+
+The King of the Hells having paid his respects to her, the youth
+in blue conducted her soul back to her body, which she found lying
+under a pine-tree. Having reentered it, Miao Shan found herself alive
+again. A bitter sigh escaped from her lips. "I remember," she said,
+"all that I saw and heard in Hell. I sigh for the moment which will
+find me free of all impediments, and yet my soul has re-entered my
+body. Here, without any lonely mountain on which to give myself up
+to the pursuit of perfection, what will become of me?" Great tears
+welled from her eyes.
+
+
+A Test of Virtue
+
+Just then Ju Lai Buddha appeared. "Why have you come to this place?" he
+asked. Miao Shan explained why the King had put her to death, and
+how after her descent into Hell her soul had re-entered her body. "I
+greatly pity your misfortune," Ju Lai said, "but there is no one to
+help you. I also am alone. Why should we not marry? We could build
+ourselves a hut, and pass our days in peace. What say you?" "Sir,"
+she replied, "you must not make impossible suggestions. I died and
+came to life again. How can you speak so lightly? Do me the pleasure
+of withdrawing from my presence."
+
+"Well," said the visitor, "he to whom you are speaking is no other
+than the Buddha of the West. I came to test your virtue. This place
+is not suitable for your devotional exercises; I invite you to come
+to Hsiang Shan."
+
+Miao Shan threw herself on her knees and said: "My bodily eyes deceived
+me. I never thought that your Majesty would come to a place like
+this. Pardon my seeming want of respect. Where is this Hsiang Shan?"
+
+"Hsiang Shan is a very old monastery," Ju Lai replied, "built in
+the earliest historical times. It is inhabited by Immortals. It is
+situated in the sea, on P'u T'o Island, a dependency of the kingdom
+of Annam. There you will be able to reach the highest perfection."
+
+"How far off is this island?" Miao Shan asked. "More than three
+thousand _li_," Ju Lai replied. "I fear," she said, "I could not bear
+the fatigue of so long a journey." "Calm yourself," he rejoined. "I
+have brought with me a magic peach, of a kind not to be found in any
+earthly orchard. Once you have eaten it, you will experience neither
+hunger nor thirst; old age and death will have no power over you:
+you will live for ever."
+
+Miao Shan ate the magic peach, took leave of Ju Lai, and started
+on the way to Hsiang Shan. From the clouds the Spirit of the North
+Star saw her wending her way painfully toward P'u T'o. He called the
+Guardian of the Soil of Hsiang Shan and said to him: "Miao Shan is
+on her way to your country; the way is long and difficult. Do you
+take the form of a tiger, and carry her to her journey's end."
+
+The _t'u-ti_ transformed himself into a tiger and stationed himself
+in the middle of the road along which Miao Shan must pass, giving
+vent to ferocious roars.
+
+"I am a poor girl devoid of filial piety," said Miao Shan when she
+came up. "I have disobeyed my father's commands; devour me, and make
+an end of me."
+
+The tiger then spoke, saying: "I am not a real tiger, but the Guardian
+of the Soil of Hsiang Shan. I have received instructions to carry
+you there. Get on my back."
+
+"Since you have received these instructions," said the girl, "I will
+obey, and when I have attained to perfection I will not forget your
+kindness."
+
+The tiger went off like a flash of lightning, and in the twinkling
+of an eye Miao Shan found herself at the foot of the rocky slopes of
+P'u T'o Island.
+
+
+
+Miao Shan attains to Perfection
+
+After nine years in this retreat Miao Shan had reached the acme
+of perfection. Ti-tsang Wang then came to Hsiang Shan, and was so
+astonished at her virtue that he inquired of the local _t'u-ti_ as to
+what had brought about this wonderful result. "With the exception of Ju
+Lai, in all the west no one equals her in dignity and perfection. She
+is the Queen of the three thousand P'u-sa's and of all the beings on
+earth who have skin and blood. We regard her as our sovereign in all
+things. Therefore, on the nineteenth day of the eleventh moon we will
+enthrone her, that the whole world may profit by her beneficence."
+
+The _t'u-ti_ sent out his invitations for the ceremony. The Dragon-king
+of the Western Sea, the Gods of the Five Sacred Mountains, the
+Emperor-saints to the number of one hundred and twenty, the thirty-six
+officials of the Ministry of Time, the celestial functionaries in
+charge of wind, rain, thunder, and lightning, the Three Causes, the
+Five Saints, the Eight Immortals, the Ten Kings of the Hells--all
+were present on the appointed day. Miao Shan took her seat on the
+lotus-throne, and the assembled gods proclaimed her sovereign of
+Heaven and earth, and a Buddha. Moreover, they decided that it was
+not meet that she should remain alone at Hsiang Shan; so they begged
+her to choose a worthy young man and a virtuous damsel to serve her
+in the temple.
+
+The _t'u-ti_ was entrusted with the task of finding them. While making
+search, he met a young priest named Shan Ts'ai. After the death of
+his parents he had become a hermit on Ta-hua Shan, and was still a
+novice in the science of perfection.
+
+Miao Shan ordered him to be brought to her. "Who are you?" she asked.
+
+"I am a poor orphan priest of no merit," he replied. "From my earliest
+youth I have led the life of a hermit. I have been told that your
+power is equalled only by your goodness, so I have ventured to come
+to pray you to show me how to attain to perfection."
+
+"My only fear," replied Miao Shan, "is that your desire for perfection
+may not be sincere."
+
+"I have now no parents," the priest continued, "and I have come more
+than a thousand _li_ to find you. How can I be wanting in sincerity?"
+
+"What special degree of ability have you attained during your course
+of perfection?" asked Miao Shan.
+
+"I have no skill," replied Shan Ts'ai, "but I rely for everything
+on your great pity, and under your guidance I hope to reach the
+required ability."
+
+"Very well," said Miao Shan, "take up your station on the top of
+yonder peak, and wait till I find a means of transporting you."
+
+
+A Ruse
+
+Miao Shan called the _t'u-ti_ and bade him go and beg all the Immortals
+to disguise themselves as pirates and to besiege the mountain, waving
+torches, and threatening with swords and spears to kill her. "Then
+I will seek refuge on the summit, and thence leap over the precipice
+to prove Shan Ts'ai's fidelity and affection."
+
+A minute later a horde of brigands of ferocious aspect rushed up
+to the temple of Hsiang Shan. Miao Shan cried for help, rushed
+up the steep incline, missed her footing, and rolled down into the
+ravine. Shan Ts'ai, seeing her fall into the abyss, without hesitation
+flung himself after her in order to rescue her. When he reached her,
+he asked: "What have you to fear from the robbers? You have nothing
+for them to steal; why throw yourself over the precipice, exposing
+yourself to certain death?"
+
+Miao Shan saw that he was weeping, and wept too. "I must comply with
+the wish of Heaven," she said.
+
+
+The Transformation of Shan Ts'ai
+
+Shan Ts'ai, inconsolable, prayed Heaven and earth to save his
+protectress. Miao Shan said to him: "You should not have risked
+your life by throwing yourself over the precipice, I have not yet
+transformed you. But you did a brave thing, and I know that you have
+a good heart. Now, look down there." "Oh," said he, "if I mistake
+not, that is a corpse." "Yes," she replied, "that is your former
+body. Now you are transformed you can rise at will and fly in the
+air." Shan Ts'ai bowed low to thank his benefactress, who said to him:
+"Henceforth you must say your prayers by my side, and not leave me
+for a single day."
+
+
+'Brother and Sister'
+
+With her spiritual sight Miao Shan perceived at the bottom of the
+Southern Sea the third son of Lung Wang, who, in carrying out his
+father's orders, was cleaving the waves in the form of a carp. While
+doing so, he was caught in a fisherman's net, taken to the market
+at Yüeh Chou, and offered for sale. Miao Shan at once sent her
+faithful Shan Ts'ai, in the guise of a servant, to buy him, giving
+him a thousand cash to purchase the fish, which he was to take to
+the foot of the rocks at P'u T'o and set free in the sea. The son
+of Lung Wang heartily thanked his deliverer, and on his return to
+the palace related to his father what had occurred. The King said:
+"As a reward, make her a present of a luminous pearl, so that she
+may recite her prayers by its light at night-time."
+
+Lung Nü, the daughter of Lung Wang's third son, obtained her
+grandfather's permission to take the gift to Miao Shan and beg that
+she might be allowed to study the doctrine of the sages under her
+guidance. After having proved her sincerity, she was accepted as a
+pupil. Shan Ts'ai called her his sister, and Lung Nü reciprocated
+by calling him her dear brother. Both lived as brother and sister by
+Miao Shan's side.
+
+
+The King's Punishment
+
+After King Miao Chuang had burned the Nunnery of the White Bird and
+killed his daughter, Ch'ieh Lan Buddha presented a petition to Yü Huang
+praying that the crime be not allowed to go unpunished. Yü Huang,
+justly irritated, ordered P'an Kuan to consult the Register of the
+Living and the Dead to see how long this homicidal King had yet to
+live. P'an Kuan turned over the pages of his register, and saw that
+according to the divine ordinances the King's reign on the throne of
+Hsing Lin should last for twenty years, but that this period had not
+yet expired. [31] "That which has been decreed is immutable," said
+Yü Huang, "but I will punish him by sending him illness." He called
+the God of Epidemics, and ordered him to afflict the King's body with
+ulcers, of a kind which could not be healed except by remedies to be
+given him by his daughter Miao Shan.
+
+The order was promptly executed, and the King could get no rest by day
+or by night. His two daughters and their husbands spent their time in
+feasting while he tossed about in agony on his sick-bed. In vain the
+most famous physicians were called in; the malady only grew worse, and
+despair took hold of the patient. He then caused a proclamation to be
+made that he would grant the succession to the throne to any person who
+would provide him with an effectual remedy to restore him to health.
+
+
+The Disguised Priest-doctor
+
+Miao Shan had learnt by revelation at Hsiang Shan all that was taking
+place at the palace. She assumed the form of a priest-doctor, clothed
+herself in a priest's gown, with the regulation headdress and straw
+shoes, and attached to her girdle a gourd containing pills and other
+medicines. In this apparel she went straight to the palace gate,
+read the royal edict posted there, and tore it down. Some members of
+the palace guard seized her, and inquired angrily: "Who are you that
+you should dare to tear down the royal proclamation?"
+
+"I, a poor priest, am also a doctor," she replied. "I read the edict
+posted on the palace gates. The King is inquiring for a doctor who
+can heal him. I am a doctor of an old cultured family, and propose
+to restore him to health."
+
+"If you are of a cultured family, why did you become a priest?" they
+asked. "Would it not have been better to gain your living honestly
+in practising your art than to shave your head and go loafing about
+the world? Besides, all the highest physicians have tried in vain to
+cure the King; do you imagine that you will be more skilful than all
+the aged practitioners?"
+
+"Set your minds at ease," she replied. "I have received from my
+ancestors the most efficacious remedies, and I guarantee that I
+shall restore the King to health," The palace guard then consented
+to transmit her petition to the Queen, who informed the King, and in
+the end the pretended priest was admitted. Having reached the royal
+bed-chamber, he sat still awhile in order to calm himself before
+feeling the pulse, and to have complete control of all his faculties
+while examining the King. When he felt quite sure of himself, he
+approached the King's bed, took the King's hand, felt his pulse,
+carefully diagnosed the nature of the illness, and assured himself
+that it was easily curable.
+
+
+Strange Medicine
+
+One serious difficulty, however, presented itself, and that was that
+the right medicine was almost impossible to procure. The King showed
+his displeasure by saying: "For every illness there is a medical
+prescription, and for every prescription a specific medicine; how
+can you say that the diagnosis is easy, but that there is no remedy?"
+
+"Your Majesty," replied the priest, "the remedy for your illness is
+not to be found in any pharmacy, and no one would agree to sell it."
+
+The King became angry, believed that he was being imposed upon,
+and ordered those about him to drive away the priest, who left smiling.
+
+The following night the King saw in a dream an old man who said to
+him: "This priest alone can cure your illness, and if you ask him he
+himself will give you the right remedy."
+
+The King awoke as soon as these words had been uttered, and begged
+the Queen to recall the priest. When the latter had returned, the
+King related his dream, and begged the priest to procure for him the
+remedy required. "What, after all, is this remedy that I must have
+in order to be cured?" he asked.
+
+"There must be the hand and eye of a living person, from which to
+compound the ointment which alone can save you," answered the priest.
+
+The King called out in indignation: "This priest is fooling me! Who
+would ever give his hand or his eye? Even if anyone would, I could
+never have the heart to make use of them."
+
+"Nevertheless," said the priest, "there is no other effective remedy."
+
+"Then where can I procure this remedy?" asked the King.
+
+"Your Majesty must send your ministers, who must observe the Buddhist
+rules of abstinence, to Hsiang Shan, where they will be given what
+is required."
+
+"Where is Hsiang Shan, and how far from here?"
+
+"About three thousand or more _li_, but I myself will indicate the
+route to be followed; in a very short time they will return."
+
+The King, who was suffering terribly, was more contented when he
+heard that the journey could be rapidly accomplished. He called his
+two ministers, Chao Chên and Liu Ch'in, and instructed them to lose
+no time in starting for Hsiang Shan and to observe scrupulously the
+Buddhist rules of abstinence. He ordered the Minister of Ceremonies
+to detain the priest in the palace until their return.
+
+
+A Conspiracy that Failed
+
+The two sons-in-law of the King, Ho Fêng and Chao K'uei, who had
+already made secret preparations to succeed to the throne as soon as
+the King should breathe his last, learned with no little surprise
+that the priest had hopes of curing the King's illness, and that
+he was waiting in the palace until the saving remedy was brought
+to him. Fearing that they might be disappointed in their ambition,
+and that after his recovery the King, faithful to his promise,
+would give the crown to the priest, they entered into a conspiracy
+with an unscrupulous courtier named Ho Li. They were obliged to act
+quickly, because the ministers were travelling by forced marches,
+and would soon be back. That same night Ho Li was to give to the
+King a poisoned drink, composed, he would say, by the priest with
+the object of assuaging the King's pain until the return of his
+two ministers. Shortly after, an assassin, Su Ta, was to murder the
+priest. Thus at one stroke both the King and the priest would meet
+their death, and the kingdom would pass to the King's two sons-in-law.
+
+Miao Shan had returned to Hsiang Shan, leaving in the palace the bodily
+form of the priest. She saw the two traitors Ho Fêng and Chao K'uei
+preparing the poison, and was aware of their wicked intentions. Calling
+the spirit Yu I, who was on duty that day, she told him to fly to
+the palace and change into a harmless soup the poison about to be
+administered to the King and to bind the assassin hand and foot.
+
+At midnight Ho Li, carrying in his hand the poisoned drink, knocked
+at the door of the royal apartment, and said to the Queen that the
+priest had prepared a soothing potion while awaiting the return of
+the ministers. "I come," he said, "to offer it to his Majesty." The
+Queen took the bowl in her hands and was about to give it to the King,
+when Yu I arrived unannounced. Quick as thought he snatched the bowl
+from the Queen and poured the contents on the ground; at the same
+moment he knocked over those present in the room, so that they all
+rolled on the floor.
+
+At the time this was happening the assassin Su Ta entered the priest's
+room, and struck him with his sword. Instantly the assassin, without
+knowing how, found himself enwrapped in the priest's robe and thrown
+to the ground. He struggled and tried to free himself, but found
+that his hands had been rendered useless by some mysterious power,
+and that flight was impossible. The spirit Yu I, having fulfilled the
+mission entrusted to him, now returned to Hsiang Shan and reported
+to Miao Shan.
+
+
+A Confession and its Results
+
+Next morning, the two sons-in-law of the King heard of the turn things
+had taken during the night. The whole palace was in a state of the
+greatest confusion.
+
+When he was informed that the priest had been killed, the King called
+Ch'u Ting-lieh and ordered him to have the murderer arrested. Su Ta
+was put to the torture and confessed all that he knew. Together with
+Ho Li he was condemned to be cut into a thousand pieces.
+
+The two sons-in-law were seized and ordered to instant execution,
+and it was only on the Queen's intercession that their wives were
+spared. The infuriated King, however, ordered that his two daughters
+should be imprisoned in the palace.
+
+
+The Gruesome Remedy
+
+Meantime Chao Chên and Liu Ch'in had reached Hsiang Shan. When they
+were brought to Miao Shan the ministers took out the King's letter and
+read it to her. "I, Miao Chuang, King of Hsing Lin, have learned that
+there dwells at Hsiang Shan an Immortal whose power and compassion
+have no equal in the whole world. I have passed my fiftieth year, and
+am afflicted with ulcers that all remedies have failed to cure. To-day
+a priest has assured me that at Hsiang Shan I can obtain the hand and
+eye of a living person, with which he will prepare an ointment able
+to restore me to my usual state of health. Relying upon his word
+and upon the goodness of the Immortal to whom he has directed me,
+I venture to beg that those two parts of a living body necessary to
+heal my ulcers be sent to me. I assure you of my everlasting gratitude,
+fully confident that my request will not be refused."
+
+The next morning Miao Shan bade the ministers take a knife and cut
+off her left hand and gouge out her left eye. Liu Ch'in took the
+knife offered him, but did not dare to obey the order. "Be quick,"
+urged the Immortal; "you have been commanded to return as soon as
+possible; why do you hesitate as if you were a young girl?" Liu
+Ch'in was forced to proceed. He plunged in the knife, and the red
+blood flooded the ground, spreading an odour like sweet incense. The
+hand and eye were placed on a golden plate, and, having paid their
+grateful respects to the Immortal, the envoys hastened to return.
+
+When they had left, Miao Shan, who had transformed herself in order to
+allow the envoys to remove her hand and eye, told Shan Ts'ai that she
+was now going to prepare the ointment necessary for the cure of the
+King. "Should the Queen," she added, "send for another eye and hand,
+I will transform myself again, and you can give them to her." No sooner
+had she finished speaking than she mounted a cloud and disappeared
+in space. The two ministers reached the palace and presented to the
+Queen the gruesome remedy which they had brought from the temple. She,
+overcome with gratitude and emotion, wept copiously. "What Immortal,"
+she asked, "can have been so charitable as to sacrifice a hand and eye
+for the King's benefit?" Then suddenly her tears gushed forth with
+redoubled vigour, and she uttered a great cry, for she recognized
+the hand of her daughter by a black scar which was on it.
+
+
+Half-measures
+
+"Who else, in fact, but his child," she continued amid her sobs,
+"could have had the courage to give her hand to save her father's
+life?" "What are you saying?" said the King. "In the world there are
+many hands like this." While they thus reasoned, the priest entered
+the King's apartment. "This great Immortal has long devoted herself
+to the attainment of perfection," he said. "Those she has healed
+are innumerable. Give me the hand and eye." He took them and shortly
+produced an ointment which, he told the King, was to be applied to his
+left side. No sooner had it touched his skin than the pain on his left
+side disappeared as if by magic; no sign of ulcers was to be seen on
+that side, but his right side remained swollen and painful as before.
+
+"Why is it," asked the King, "that this remedy, which is so efficacious
+for the left side, should not be applied to the right?" "Because,"
+replied the priest, "the left hand and eye of the saint cures only
+the left side. If you wish to be completely cured, you must send
+your officers to obtain the right eye and right hand also." The King
+accordingly dispatched his envoys anew with a letter of thanks, and
+begging as a further favour that the cure should be completed by the
+healing also of his right side.
+
+
+The King Cured
+
+On the arrival of the envoys Shan Ts'ai met them in the mutilated form
+of Miao Shan, and he bade them cut off his right hand, pluck out his
+right eye, and put them on a plate. At the sight of the four bleeding
+wounds Liu Ch'in could not refrain from calling out indignantly:
+"This priest is a wicked man, thus to make a martyr of a woman in
+order to obtain the succession!"
+
+Having thus spoken, he left with his companion for the kingdom of
+Hsing Lin. On their return the King was overwhelmed with joy. The
+priest quickly prepared the ointment, and the King, without delay,
+applied it to his right side. At once the ulcers disappeared like the
+darkness of night before the rising sun. The whole Court congratulated
+the King and eulogized the priest. The King conferred upon the latter
+the title Priest of the Brilliant Eye. He fell on his face to return
+thanks, and added: "I, a poor priest, have left the world, and have
+only one wish, namely, that your Majesty should govern your subjects
+with justice and sympathy and that all the officials of the realm
+should prove themselves men of integrity. As for me, I am used to
+roaming about. I have no desire for any royal estate. My happiness
+exceeds all earthly joys."
+
+Having thus spoken, the priest waved the sleeve of his cloak, a cloud
+descended from Heaven, and seating himself upon it he disappeared
+in the sky. From the cloud a note containing the following words was
+seen to fall: "I am one of the Teachers of the West. I came to cure
+the King's illness, and so to glorify the True Doctrine."
+
+
+
+The King's Daughter
+
+All who witnessed this miracle exclaimed with one voice: "This priest
+is the Living Buddha, who is going back to Heaven!" The note was taken
+to King Miao Chuang, who exclaimed: "Who am I that I should deserve
+that one of the rulers of Heaven should deign to descend and cure me
+by the sacrifice of hands and eyes?"
+
+"What was the face of the saintly person like who gave you the
+remedy?" he then asked Chao Chên.
+
+"It was like unto that of your deceased daughter, Miao Shan,"
+he replied.
+
+"When you removed her hands and eyes did she seem to suffer?"
+
+"I saw a great flow of blood, and my heart failed, but the face of
+the victim seemed radiant with happiness."
+
+"This certainly must be my daughter Miao Shan, who has attained to
+perfection," said the King. "Who but she would have given hands
+and eyes? Purify yourselves and observe the rules of abstinence,
+and go quickly to Hsiang Shan to return thanks to the saint for this
+inestimable favour. I myself will ere long make a pilgrimage thither
+to return thanks in person."
+
+
+The King and Queen taken Prisoners
+
+Three years later the King and Queen, with the grandees of their
+Court, set out to visit Hsiang Shan, but on the way the monarchs were
+captured by the Green Lion, or God of Fire, and the White Elephant,
+or Spirit of the Water, the two guardians of the Temple of Buddha,
+who transported them to a dark cavern in the mountains. A terrific
+battle then took place between the evil spirits on the one side and
+some hosts of heavenly genii, who had been summoned to the rescue,
+on the other. While its issue was still uncertain, reinforcements
+under the Red Child Devil, who could resist fire, and the Dragon-king
+of the Eastern Sea, who could subdue water, finally routed the enemy,
+and the prisoners were released.
+
+
+The King's Repentance
+
+The King and Queen now resumed their pilgrimage, and Miao Shan
+instructed Shan Ts'ai to receive the monarchs when they arrived
+to offer incense. She herself took up her place on the altar, her
+eyes torn out, her hands cut off, and her wrists all dripping with
+blood. The King recognized his daughter, and bitterly reproached
+himself; the Queen fell swooning at her feet. Miao Shan then spoke and
+tried to comfort them. She told them of all that she had experienced
+since the day when she had been executed, and how she had attained
+to immortal perfection. She then went on: "In order to punish you
+for having caused the deaths of all those who perished in the wars
+preceding your accession to the throne, and also to avenge the burning
+of the Nunnery of the White Bird, Yü Huang afflicted you with those
+grievous ulcers. It was then that I changed myself into a priest in
+order to heal you, and gave my eyes and hands, with which I prepared
+the ointment that cured you. It was I, moreover, who procured your
+liberty from Buddha when you were imprisoned in the cave by the Green
+Lion and the White Elephant."
+
+
+Sackcloth and Ashes
+
+At these words the King threw himself with his face on the ground,
+offered incense, worshipped Heaven, earth, the sun, and the moon,
+saying with a voice broken by sobs: "I committed a great crime in
+killing my daughter, who has sacrificed her eyes and hands in order
+to cure my sickness."
+
+No sooner were these words uttered than Miao Shan reassumed her
+normal form, and, descending from the altar, approached her parents
+and sisters. Her body had again its original completeness; and in the
+presence of its perfect beauty, and at finding themselves reunited
+as one family, all wept for joy.
+
+"Well," said Miao Shan to her father, "will you now force me to marry
+and prevent my devoting myself to the attainment of perfection?"
+
+"Speak no more of that," replied the King. "I was in the wrong. If you
+had not reached perfection, I should not now be alive. I have made up
+my mind to exchange my sceptre for the pursuit of the perfect life,
+which I wish to lead henceforth together with you."
+
+
+The King renounces the Throne
+
+Then, in the presence of all, he addressed his Grand Minister Chao
+Chên, saying: "Your devotion to the service of the State has rendered
+you worthy to wear the crown: I surrender it to you." The Court
+proclaimed Chao Chên King of Hsing Lin, bade farewell to Miao Chuang,
+and set out for their kingdom accompanied by their new sovereign.
+
+
+Pardon of the Green Lion and the White Elephant
+
+Buddha had summoned the White Elephant and the Green Lion, and
+was on the point of sentencing them to eternal damnation when the
+compassionate Miao Shan interceded for them. "Certainly you deserve
+no forgiveness," he said, "but I cannot refuse a request made by
+Miao Shan, whose clemency is without limit. I give you over to her,
+to serve and obey her in everything. Follow her."
+
+
+Miao Shan becomes a Buddha
+
+The guardian spirit on duty that day then announced the arrival of a
+messenger from Yü Huang. It was T'ai-po Chin-hsing, who was the bearer
+of a divine decree, which he handed to Miao Shan. It read as follows:
+"I, the august Emperor, make known to you this decree: Miao Chuang,
+King of Hsing Lin, forgetful alike of Heaven and Hell, the six virtues,
+and metempsychosis, has led a blameworthy life; but your nine years
+of penitence, the filial piety which caused you to sacrifice your own
+body to effect his cure, in short, all your virtues, have redeemed
+his faults. Your eyes can see and your ears can hear all the good
+and bad deeds and words of men. You are the object of my especial
+regard. Therefore I make proclamation of this decree of canonization.
+
+"Miao Shan will have the title of Very Merciful and Very Compassionate
+P'u-sa, Saviour of the Afflicted, Miraculous and Always Helpful
+Protectress of Mortals. On your lofty precious lotus-flower throne,
+you will be the Sovereign of the Southern Seas and of P'u T'o Isle.
+
+"Your two sisters, hitherto tainted with earthly pleasures, will
+gradually progress till they reach true perfection.
+
+"Miao Ch'ing will have the title of Very Virtuous P'u-sa, the
+Completely Beautiful, Rider of the Green Lion.
+
+"Miao Yin will be honoured with the title of Very Virtuous and
+Completely Resplendent P'u-sa, Rider of the White Elephant.
+
+"King Miao Chuang is raised to the dignity of Virtuous Conquering
+P'u-sa, Surveyor of Mortals.
+
+"Queen Po Ya receives the title of P'u-sa of Ten Thousand Virtues,
+Surveyor of Famous Women.
+
+"Shan Ts'ai has bestowed upon him the title of Golden Youth.
+
+"Lung Nü has the title of Jade Maiden.
+
+"During all time incense is to be burned before all the members of
+this canonized group."
+
+
+
+CHAPTER XI
+
+The Eight Immortals
+
+
+Pa Hsien
+
+Either singly or in groups the Eight Immortals, Pa Hsien, of the Taoist
+religion are one of the most popular subjects of representation in
+China; their portraits are to be seen everywhere--on porcelain vases,
+teapots, teacups, fans, scrolls, embroidery, etc. Images of them are
+made in porcelain, earthenware, roots, wood, metals. The term 'Eight
+Immortals' is figuratively used for happiness. The number eight has
+become lucky in association with this tradition, and persons or things
+eight in number are graced accordingly. Thus we read of reverence shown
+to the 'Eight Genii Table' (_Pa Hsien Cho_), the 'Eight Genii Bridge'
+(_Pa Hsien Ch'iao_), 'Eight Genii Vermicelli' (_Pa Hsien Mien_), the
+'Eight Genii of the Wine-cup' (_Tin Chung Pa Hsien_)--wine-bibbers of
+the T'ang dynasty celebrated by Tu Fu, the poet. They are favourite
+subjects of romance, and special objects of adoration. In them we see
+"the embodiment of the ideas of perfect but imaginary happiness which
+possess the minds of the Chinese people." Three of them (Chung-li
+Ch'üan, Chang Kuo, and Lü Yen) were historical personages; the others
+are mentioned only in fables or romances. They represent all kinds
+of people--old, young, male, female, civil, military, rich, poor,
+afflicted, cultured, noble. They are also representative of early,
+middle, and later historical periods.
+
+The legend of the Eight Immortals is certainly not older than the time
+of the Sung dynasty (A.D. 960-1280), and is probably to be assigned
+to that of the Yüan dynasty (1280-1368). But some, if not all, of
+the group seem to have been previously celebrated as Immortals in the
+Taoist legends. Their biographies are usually arranged in the order
+of their official eminence or seniority in age. Here I follow that
+adopted in _Hsiu hsiang Pa Hsien tung yu chi_ [32] in which they are
+described in the order in which they became Immortals.
+
+
+Li T'ieh-kuai
+
+Li T'ieh-kuai, depicted always with his crutch and gourd full of
+magic medicines, was of the family name of Li, his own name being
+Li Yüan (Hs'üan, now read Yüan). He is also known as K'ung-mu. Hsi
+Wang Mu cured him of an ulcer on the leg and taught him the art of
+becoming immortal. He was canonized as Rector of the East. He is
+said to have been of commanding stature and dignified mien, devoting
+himself solely to the study of Taoist lore. Hsi Wang Mu made him a
+present of an iron crutch, and sent him to the capital to teach the
+doctrine of immortality to Han Chung-li.
+
+He is also identified with Li Ning-yang, to whom Lao Tzu descended
+from Heaven in order to instruct him in the wisdom of the gods. Soon
+after he had completed his course of instruction his soul left his
+body to go on a visit to Hua Shan. Some say he was summoned by Lao
+Tzu, others that Lao Tzu engaged him as escort to the countries of
+Hsi Yü. He left his disciple Lang Ling in charge of his body, saying
+that if he did not return within seven days he was to have the body
+cremated. Unfortunately, when only six days had elapsed the disciple
+was called away to the death-bed of his mother. In order to be able
+to leave at once he cremated the body forthwith, and when the soul
+returned it found only a heap of ashes. Some say the body was not
+cremated, but only became devitalized through neglect or through
+being uninhabited for so long a time. The object of the setting of
+the watch was not only to prevent injury to or theft of the body,
+but also to prevent any other soul from taking up its abode in it.
+
+In a forest near by a beggar had just died of hunger. Finding this
+corpse untenanted, the wandering spirit entered it through the
+temples, and made off. When he found that his head was long and
+pointed, his face black, his beard and hair woolly and dishevelled,
+his eyes of gigantic size, and one of his legs lame, he wished to
+get out of this vile body; but Lao Tzu advised him not to make the
+attempt and gave him a gold band to keep his hair in order, and an
+iron crutch to help his lame leg. On lifting his hand to his eyes,
+he found they were as large as buckles. That is why he was called Li
+K'ung-mu, 'Li Hollow Eyes.' Popularly he is known as Li T'ieh-kuai,
+'Li with the Iron Crutch.' No precise period seems to be assigned
+to his career on earth, though one tradition places him in the Yüan
+dynasty. Another account says that he was changed into a dragon,
+and in that form ascended to Heaven.
+
+Elsewhere it is related that T'ieh-kuai, after entering the body of
+the lame beggar, benevolently proceeded to revive the mother of Yang,
+his negligent disciple. Leaning on his iron staff and carrying a gourd
+of medicines on his back he went to Yang's house, where preparations
+were being made for the funeral. The contents of the gourd, poured
+into the mouth, revived the dead woman. He then made himself known,
+and, giving Yang another pill, vanished in a gust of wind. Two hundred
+years later he effected the immortalization of his disciple.
+
+During his peregrinations on earth he would hang a bottle on the
+wall at night and jump into it, emerging on the following morning. He
+frequently returned to earth, and at times tried to bring about the
+transmigration of others.
+
+An example is the case of Ch'ao Tu, the watchman. T'ieh-kuai walked
+into a fiery furnace and bade Ch'ao follow. The latter, being afraid
+of imitating an act evidently associated with the supernatural world
+of evil spirits, refused to do so. T'ieh-kuai then told Ch'ao to step
+on to a leaf floating on the surface of the river, saying that it was
+a boat that would bear him across safely. Again the watchman refused,
+whereupon T'ieh-kuai, remarking that the cares of this world were
+evidently too weighty for him to be able to ascend to immortality,
+stepped on to the leaf himself and vanished.
+
+
+Chung-li Ch'üan
+
+Regarding the origin and life of this Immortal several different
+accounts are given. One states that his family name was Chung-li,
+and that he lived in the Han dynasty, being therefore called Han
+Chung-li. His cognomen was Ch'üan, his literary appellation Chi Tao,
+and his pseudonyms Ho-ho Tzu and Wang-yang Tzu; his style Yün-fang.
+
+He was born in the district of Hsien-yang Hsien (a sub-prefecture of
+the ancient capital Hsi-an Fu) in Shensi. He became Marshal of the
+Empire in the cyclic year 2496. In his old age he became a hermit
+on Yang-chio Shan, thirty _li_ north-east of I-ch'êng Hsien in the
+prefecture of P'ing-yang Fu in Shansi. He is referred to by the title
+of King-emperor of the True Active Principle.
+
+Another account describes Chung-li Ch'üan as merely a vice-marshal
+in the service of Duke Chou Hsiao. He was defeated in battle, and
+escaped to Chung-nan Shan, where he met the Five Heroes, the Flowers
+of the East, who instructed him in the doctrine of immortality. At
+the end of the T'ang dynasty Han Chung-li taught this same science of
+immortality to Lü Tung-pin (see p. 297), and took the pompous title
+of the Only Independent One Under Heaven.
+
+Other versions state that Han Chung-li is not the name of a person,
+but of a country; that he was a Taoist priest Chung Li-tzu; and that
+he was a beggar, Chung-li by name, who gave to one Lao Chih a pill of
+immortality. No sooner had the latter swallowed it than he went mad,
+left his wife, and ascended to Heaven.
+
+During a great famine he transmuted copper and pewter into silver
+by amalgamating them with some mysterious drug. This treasure he
+distributed among the poor, and thousands of lives were thus saved.
+
+One day, while he was meditating, the stone wall of his dwelling in the
+mountains was rent asunder, and a jade casket exposed to view. This was
+found to contain secret information as to how to become an Immortal.
+
+When he had followed these instructions for some time, his room was
+filled with many-coloured clouds, music was heard, and a celestial
+stork came and bore him away on its back to the regions of immortality.
+
+He is sometimes represented holding his feather-fan, Yü-mao Shan;
+at other times the peach of immortality. Since his admission to
+the ranks of the gods, he has appeared on earth at various times as
+the messenger of Heaven. On one of these occasions he met Lü Yen,
+as narrated on p. 297.
+
+
+
+Lan Ts'ai-ho
+
+Lan Ts'ai-ho is variously stated to have been a woman and an
+hermaphrodite. She is the strolling singer or mountebank of the
+Immortals. Usually she plays a flute or a pair of cymbals. Her origin
+is unknown, but her personal name is said to have been Yang Su,
+and her career is assigned to the period of the T'ang dynasty. She
+wandered abroad clad in a tattered blue gown held by a black wooden
+belt three inches wide, with one foot shoeless and the other shod,
+wearing in summer an undergarment of wadded material, and in winter
+sleeping on the snow, her breath rising in a brilliant cloud like
+the steam from a boiling cauldron. In this guise she earned her
+livelihood by singing in the streets, keeping time with a wand three
+feet long. Though taken for a lunatic, the doggerel verse she sang
+disproved the popular slanders. It denounced this fleeting life and
+its delusive pleasures. When given money, she either strung it on
+a cord and waved it to the time of her song or scattered it on the
+ground for the poor to pick up.
+
+One day she was found to have become intoxicated in an inn at Fêng-yang
+Fu in Anhui, and while in that state disappeared on a cloud, having
+thrown down to earth her shoe, robe, belt, and castanets.
+
+According to popular belief, however, only one of the Eight Immortals,
+namely, Ho Hsien-ku, was a woman, Lan Ts'ai-ho being represented as a
+young person of about sixteen, bearing a basket of fruit. According
+to the _Hsiu hsiang Pa Hsien tung yu chi_, he was 'the Red-footed
+Great Genius,' Ch'ih-chiao Ta-hsien incarnate. Though he was a man,
+adds the writer, he could not understand how to be a man (which is
+perhaps the reason why he has been supposed to be a woman).
+
+
+
+Chang Kuo
+
+The period assigned to Chang Kuo is the middle or close of the seventh
+to the middle of the eighth century A.D. He lived as a hermit on
+Chung-t'iao Shan, in the prefecture of P'ing-yang Fu in Shansi. The
+Emperors T'ai Tsung and Kao Tsung of the T'ang dynasty frequently
+invited him to Court, but he persistently refused to go. At last,
+pressed once more by the Empress Wu (A.D. 684-705), he consented
+to leave his retreat, but was struck down by death at the gate of
+the Temple of the Jealous Woman. His body began to decay and to be
+eaten by worms, when lo! he was seen again, alive and well, on the
+mountains of Hêng Chou in P'ing-yang Fu. He rode on a white mule,
+which carried him thousands of miles in a day, and which, when the
+journey was finished, he folded up like a sheet of paper and put away
+in his wallet. When he again required its services, he had only to
+spurt water upon the packet from his mouth and the animal at once
+assumed its proper shape. At all times he performed wonderful feats
+of necromancy, and declared that he had been Grand Minister to the
+Emperor Yao (2357-2255 B.C.) during a previous existence.
+
+In the twenty-third year (A.D. 735) of the reign-period K'ai Yüan
+of the Emperor Hsüan Tsung of the T'ang dynasty, he was called to
+Lo-yang in Honan, and elected Chief of the Imperial Academy, with
+the honourable title of Very Perspicacious Teacher.
+
+It was just at this time that the famous Taoist Yeh Fa-shan, thanks
+to his skill in necromancy, was in great favour at Court. The Emperor
+asked him who this Chang Kuo Lao (he usually has the epithet Lao,
+'old,' added to his name) was. "I know," replied the magician;
+"but if I were to tell your Majesty I should fall dead at your feet,
+so I dare not speak unless your Majesty will promise that you will
+go with bare feet and bare head to ask Chang Kuo to forgive you, in
+which case I should immediately revive." Hsüan Tsung having promised,
+Fa-shan then said: "Chang Kuo is a white spiritual bat which came out
+of primeval chaos." No sooner had he spoken than he dropped dead at
+the Emperor's feet.
+
+Hsüan Tsung, with bare head and feet, went to Chang Kuo as he had
+promised, and begged forgiveness for his indiscretion. The latter then
+sprinkled water on Fa-shan's face and he revived. Soon after Chang fell
+sick and returned to die in the Hêng Chou Mountains during the period
+A.D. 742-746. When his disciples opened his tomb, they found it empty.
+
+He is usually seen mounted on his white mule, sometimes facing its
+head, sometimes its tail. He carries a phoenix-feather or a peach
+of immortality.
+
+At his interviews with the Emperor Ming Huang in A.D. 723 (when he
+was alive still) Chang Kuo "entertained the Emperor with a variety of
+magical tricks, such as rendering himself invisible, drinking off a
+cup of aconite, and felling birds or flowers by pointing at them. He
+refused the hand of an imperial princess, and also declined to have
+his portrait placed in the Hall of Worthies."
+
+A picture of Chang Kuo sitting on a donkey and offering a descendant
+to the newly married couple is often found in the nuptial chamber. It
+seems somewhat incongruous that an old ascetic should be associated
+with matrimonial happiness and the granting of offspring, but the
+explanation may possibly be connected with his performance of wonderful
+feats of necromancy, though he is said not to have given encouragement
+to others in these things during his lifetime.
+
+
+
+Ho Hsien Ku
+
+A maiden holding in her hand a magic lotus-blossom, the flower of
+open-heartedness, or the peach of immortality given her by Lü Tung-pin
+in the mountain-gorge as a symbol of identity, playing at times the
+_shêng_ or reed-organ, or drinking wine--this is the picture the
+Chinese paint of the Immortal Ho Hsien Ku.
+
+She was the daughter of Ho T'ai, a native of Tsêng-ch'êng Hsien in
+Kuangtung. Others say her father was a shopkeeper at Ling-ling in
+Hunan. She lived in the time of the usurping empress Wu (A.D. 684-705)
+of the T'ang dynasty. At her birth six hairs were found growing on
+the crown of her head, and the account says she never had any more,
+though the pictures represent her with a full head of hair. She
+elected to live on Yün-mu Ling, twenty _li_ west of Tsêng-ch'êng
+Hsien. On that mountain was found a stone called _yün-mu shih_,
+'mother-of-pearl.' In a dream she saw a spirit who ordered her to
+powder and eat one of these stones, by doing which she could acquire
+both agility and immortality. She complied with this injunction, and
+also vowed herself to a life of virginity. Her days were thenceforth
+passed in floating from one peak to another, bringing home at night
+to her mother the fruits she collected on the mountain. She gradually
+found that she had no need to eat in order to live. Her fame having
+reached the ears of the Empress, she was invited to Court, but while
+journeying thither suddenly disappeared from mortal view and became
+an Immortal. She is said to have been seen again in A.D. 750 floating
+upon a cloud of many colours at the temple of Ma Ku, the famous female
+Taoist magician, and again, some years later, in the city of Canton.
+
+She is represented as an extremely beautiful maiden, and is remarkable
+as occupying so prominent a position in a cult in which no system of
+female asceticism is developed.
+
+
+Lü Tung-pin
+
+Lü Tung-pin's family name was Lü; his personal name Tung-pin; also Yen;
+and his pseudonym Shun Yang Tzu. He was born in A.D. 798 at Yung-lo
+Hsien, in the prefecture of Ho-chung Fu in Shansi, a hundred and twenty
+_li_ south-east of the present sub-prefecture of Yung-chi Hsien (P'u
+Chou). He came of an official family, his grandfather having been
+President of the Ministry of Ceremonies, and his father Prefect of
+Hai Chou. He was 5 feet 2 inches in height, and at twenty was still
+unmarried. At this time he made a journey to Lu Shan in Kiangsi,
+where he met the Fire-dragon, who presented him with a magic sword,
+which enabled him at will to hide himself in the heavens.
+
+During his visit to the capital, Ch'ang-an in Shensi, he met
+the Immortal Han Chung-li, who instructed him in the mysteries of
+alchemy and the elixir of life. When he revealed himself as Yün-fang
+Hsien-shêng, Lü Yen expressed an ardent desire to aid in converting
+mankind to the true doctrine, but was first exposed to a series of
+ten temptations. These being successfully overcome, he was invested
+with supernatural power and magic weapons, with which he traversed
+the Empire, slaying dragons and ridding the earth of divers kinds
+of evils, during a period of upward of four hundred years. Another
+version says that Han Chung-li was in an inn, heating a jug of
+rice-wine. Here Lü met him, and going to sleep dreamed that he
+was promoted to a very high office and was exceptionally favoured
+by fortune in every way. This had gone on for fifty years when
+unexpectedly a serious fault caused him to be condemned to exile,
+and his family was exterminated. Alone in the world, he was sighing
+bitterly, when he awoke with a start. All had taken place in so short
+a space of time that Han Chung-li's wine was not yet hot. This is the
+incident referred to in Chinese literature in the phrase 'rice-wine
+dream.' Convinced of the hollowness of worldly dignities, he followed
+Han Chung-li to the Ho Ling Mountains at Chung-nan in Shensi, where
+he was initiated into the divine mysteries, and became an Immortal.
+
+In A.D. 1115 the Emperor Hui Tsung conferred on him the title of Hero
+of Marvellous Wisdom; and later he was proclaimed King-emperor and
+Strong Protector.
+
+There are various versions of the legend of Lü Tung-pin. One of these
+adds that in order to fulfil his promise made to Chung-li to do what
+he could to aid in the work of converting his fellow-creatures to the
+true doctrine, he went to Yüch Yang in the guise of an oil-seller,
+intending to immortalize all those who did not ask for additional
+weight to the quantity of oil purchased. During a whole year he met
+only selfish and extortionate customers, with the exception of one
+old lady who alone did not ask for more than was her due. So he went
+to her house, and seeing a well in the courtyard threw a few grains
+of rice into it. The water miraculously turned into wine, from the
+sale of which the dame amassed great wealth.
+
+He was very skilful in fencing, and is always represented with his
+magic Excalibur named Chan-yao Kuai, 'Devil-slaying Sabre,' and in
+one hand holds a fly-whisk, Yün-chou, or 'Cloud-sweeper,' a symbol
+common in Taoism of being able to fly at will through the air and to
+walk on the clouds of Heaven.
+
+Like Kuan Kung, he is shown bearing in his arms a male
+child--indicating a promise of numerous progeny, including _literati_
+and famous officials. Consequently he is one of the spiritual beings
+honoured by the _literati_.
+
+
+Han Hsiang Tzu
+
+Han Hsiang Tzu, who is depicted with a bouquet of flowers or a basket
+of peaches of immortality, is stated to have been a grand-nephew of
+Han Yü (A.D. 768-824), the great statesman, philosopher, and poet of
+the T'ang dynasty, and an ardent votary of transcendental study. His
+own name was Ch'ing Fu. The child was entrusted to his uncle to
+be educated and prepared for the public examinations. He excelled
+his teacher in intelligence and the performance of wonderful feats,
+such as the production from a little earth in a flower-pot of some
+marvellous flowering plants, on the leaves of which were written in
+letters of gold some verses to this effect:
+
+
+    The clouds hide Mount Ch'in Ling.
+      Where is your abode?
+    The snow is deep on Lan Kuan;
+      Your horse refuses to advance.
+
+
+"What is the meaning of these verses?" asked Han Yü. "You will see,"
+replied Han Hsiang Tzu.
+
+Some time afterward Han Yü was sent in disgrace to the prefecture of
+Ch'ao-chou Fu in Kuangtung. When he reached the foot of Lan Kuan the
+snow was so deep that he could not go on. Han Hsiang Tzu appeared, and,
+sweeping away the snow, made a path for him. Han Yü then understood
+the prophecy in his pupil's verses.
+
+When Han Hsiang Tzu was leaving his uncle, he gave him the following
+in verse:
+
+Many indeed are the eminent men who have served their country, but
+which of them surpasses you in his knowledge of literature? When
+you have reached a high position, you will be buried in a damp and
+foggy land.
+
+Han Yü also gave his pupil a farewell verse:
+
+How many here below allow themselves to be inebriated by the love
+of honours and pelf! Alone and watchful you persevere in the right
+path. But a time will come when, taking your flight to the sky,
+you will open in the ethereal blue a luminous roadway.
+
+Han Yü was depressed at the thought of the damp climate of his place
+of exile. "I fear there is no doubt," he said, "that I shall die
+without seeing my family again."
+
+Han Hsiang Tzu consoled him, gave him a prescription, and said: "Not
+only will you return in perfect health to the bosom of your family,
+but you will be reinstated in your former offices." All this took
+place exactly as he had predicted.
+
+Another account states that he became the disciple of Lü Tung-pin, and,
+having been carried up to the supernatural peach-tree of the genii,
+fell from its branches, but during his descent attained to the state
+of immortality. Still another version says that he was killed by the
+fall, was transformed, and then underwent the various experiences
+with Han Yü already related.
+
+
+Ts'ao Kuo-chiu
+
+Ts'ao Kuo-chiu was connected with the imperial family of the Sungs,
+and is shown with the tablet of admission to Court in his hand. He
+became one of the Eight Immortals because the other seven, who
+occupied seven of the eight grottos of the Upper Spheres, wished to
+see the eighth inhabited, and nominated him because "his disposition
+resembled that of a genie." The legend relates that the Empress
+Ts'ao, wife of the Emperor Jên Tsung (A.D. 1023-64), had two younger
+brothers. The elder of the two, Ching-hsiu, did not concern himself
+with the affairs of State; the younger, Ching-chih, was notorious for
+his misbehaviour. In spite of all warnings he refused to reform, and
+being at last guilty of homicide was condemned to death. His brother,
+ashamed at what had occurred, went and hid in the mountains, where he
+clothed his head and body with wild plants, resolved to lead the life
+of a hermit. One day Han Chung-li and Lü Tung-pin found him in his
+retreat, and asked him what he was doing. "I am engaged in studying
+the Way," he replied. "What way, and where is it?" they asked. He
+pointed to the sky. "Where is the sky?" they went on. He pointed to
+his heart. The two visitors smiled and said: "The heart is the sky,
+and the sky is the Way; you understand the origin of things." They
+then gave him a recipe for perfection, to enable him to take his
+place among the Perfect Ones. In a few days only he had reached this
+much-sought-after condition.
+
+In another version we find fuller details concerning this
+Immortal. A graduate named Yüan Wên-chêng of Ch'ao-yang Hsien, in
+the sub-prefecture of Ch'ao-chou Fu in Kuangtung, was travelling with
+his wife to take his examinations at the capital. Ts'ao Ching-chih,
+the younger brother of the Empress, saw the lady, and was struck with
+her beauty. In order to gratify his passion he invited the graduate
+and his young wife to the palace, where he strangled the husband and
+tried to force the wife to cohabit with him. She refused obstinately,
+and as a last resort he had her imprisoned in a noisome dungeon. The
+soul of the graduate appeared to the imperial Censor Pao Lao-yeh,
+and begged him to exact vengeance for the execrable crime. The
+elder brother, Ching-hsiu, seeing the case put in the hands of the
+upright Pao Lao-yeh, and knowing his brother to be guilty of homicide,
+advised him to put the woman to death, in order to cut off all sources
+of information and so to prevent further proceedings. The young
+voluptuary thereupon caused the woman to be thrown down a deep well,
+but the star T'ai-po Chin-hsing, in the form of an old man, drew her
+out again. While making her escape, she met on the road an official
+procession which she mistook for that of Pao Lao-yeh, and, going up to
+the sedan chair, made her accusation. This official was no other than
+the elder brother of the murderer. Ching-hsiu, terrified, dared not
+refuse to accept the charge, but on the pretext that the woman had
+not placed herself respectfully by the side of the official chair,
+and thus had not left a way clear for the passage of his retinue, he
+had her beaten with iron-spiked whips, and she was cast away for dead
+in a neighbouring lane. This time also she revived, and ran to inform
+Pao Lao-yeh. The latter immediately had Ts'ao Ching-hsiu arrested,
+cangued, and fettered. Without loss of time he wrote an invitation to
+the second brother, Ts'ao Ching-chih, and on his arrival confronted him
+with the graduate's wife, who accused him to his face. Pao Lao-yeh had
+him put in a pit, and remained deaf to all entreaties of the Emperor
+and Empress on his behalf. A few days later the murderer was taken to
+the place of execution, and his head rolled in the dust. The problem
+now was how to get Ts'ao Ching-hsiu out of the hands of the terrible
+Censor. The Emperor Jên Tsung, to please the Empress, had a universal
+amnesty proclaimed throughout the Empire, under which all prisoners
+were set free. On receipt of this edict, Pao Lao-yeh liberated Ts'ao
+Ching-hsiu from the cangue, and allowed him to go free. As one risen
+from the dead, he gave himself up to the practice of perfection,
+became a hermit, and, through the instruction of the Perfect Ones,
+became one of the Eight Immortals.
+
+
+Pa Hsien Kuo Hai
+
+The phrase _Pa Hsien kuo hai_, 'the Eight Immortals crossing the sea,'
+refers to the legend of an expedition made by these deities. Their
+object was to behold the wondrous things of the sea not to be found
+in the celestial sphere.
+
+The usual mode of celestial locomotion--by taking a seat on a
+cloud--was discarded at the suggestion of Lü Yen who recommended that
+they should show the infinite variety of their talents by placing
+things on the surface of the sea and stepping on them.
+
+Li T'ieh-kuai threw down his crutch, and scudded rapidly over the
+waves. Chung-li Ch'üan used his feather-fan, Chang Kuo his paper
+mule, Lü Tung-pin his sword, Han Hsiang Tzu his flower-basket, Ho
+Hsien Ku her lotus-flower, Lan Ts'ai-ho his musical instrument, and
+Ts'ao Kuo-chiu his tablet of admission to Court. The popular pictures
+often represent most of these articles changed into various kinds
+of sea-monsters. The musical instrument was noticed by the son of
+the Dragon-king of the Eastern Sea. This avaricious prince conceived
+the idea of stealing the instrument and imprisoning its owner. The
+Immortals thereupon declared war, the details of which are described at
+length by the Chinese writers, the outcome being that the Dragon-king
+was utterly defeated. After this the Eight Immortals continued their
+submarine exploits for an indefinite time, encountering numberless
+adventures; but here the author travels far into the fertile region
+of romance, beyond the frontiers of our present province.
+
+
+
+CHAPTER XII
+
+The Guardian of the Gate of Heaven
+
+
+Li, the Pagoda-bearer
+
+In Buddhist temples there is to be seen a richly attired figure of
+a man holding in his hand a model of a pagoda. He is Li, the Prime
+Minister of Heaven and father of No-cha.
+
+He was a general under the tyrant Chou and commander of Ch'ên-t'ang
+Kuan at the time when the bloody war was being waged which resulted
+in the extinction of the Yin dynasty.
+
+No-cha is one of the most frequently mentioned heroes in Chinese
+romance; he is represented in one account as being Yü Huang's
+shield-bearer, sixty feet in height, his three heads with nine
+eyes crowned by a golden wheel, his eight hands each holding a
+magic weapon, and his mouth vomiting blue clouds. At the sound of
+his Voice, we are told, the heavens shook and the foundations of the
+earth trembled. His duty was to bring into submission all the demons
+which desolated the world.
+
+His birth was in this wise. Li Ching's wife, Yin Shih, bore him three
+sons, the eldest Chin-cha, the second Mu-cha, and the third No-cha,
+generally known as 'the Third Prince.'
+
+Yin Shih dreamed one night that a Taoist priest entered her room. She
+indignantly exclaimed: "How dare you come into my room in this
+indiscreet manner?" The priest replied: "Woman, receive the child of
+the unicorn!" Before she could reply the Taoist pushed an object to
+her bosom.
+
+Yin Shih awoke in a fright, a cold sweat all over her body. Having
+awakened her husband, she told him what she had dreamed. At that moment
+she was seized with the pains of childbirth. Li Ching withdrew to an
+adjoining room, uneasy at what seemed to be inauspicious omens. A
+little later two servants ran to him, crying out: "Your wife has
+given birth to a monstrous freak!"
+
+
+An Avatar of the Intelligent Pearl
+
+Li Ching seized his sword and went into his wife's room, which he found
+filled with a red light exhaling a most extraordinary odour. A ball
+of flesh was rolling on the floor like a wheel; with a blow of his
+sword he cut it open, and a babe emerged, surrounded by a halo of red
+light. Its face was very white, a gold bracelet was on its right wrist,
+and it wore a pair of red silk trousers, from which proceeded rays
+of dazzling golden light. The bracelet was 'the horizon of Heaven and
+earth,' and the two precious objects belonged to the cave Chin-kuang
+Tung of T'ai-i Chên-jên, the priest who had bestowed them upon him
+when he appeared to his mother during her sleep. The child itself
+was an avatar of Ling Chu-tzu, 'the Intelligent Pearl.'
+
+On the morrow T'ai-i Chên-jên returned and asked Li Ching's permission
+to see the new-born babe. "He shall be called No-cha," he said,
+"and will become my disciple."
+
+
+A Precocious Youth
+
+At seven years of age No-cha was already six feet in height. One day
+he asked his mother if he might go for a walk outside the town. His
+mother granted him permission on condition that he was accompanied
+by a servant. She also counselled him not to remain too long outside
+the wall, lest his father should become anxious.
+
+It was in the fifth moon: the heat was excessive. No-cha had not gone
+a _li_ before he was in a profuse perspiration. Some way ahead he saw
+a clump of trees, to which he hastened, and, settling himself in the
+shade, opened his coat, and breathed with relief the fresher air. In
+front of him he saw a stream of limpid green water running between
+two rows of willows, gently agitated by the movement of the wind, and
+flowing round a rock. The child ran to the banks of the stream, and
+said to his guardian: "I am covered with perspiration, and will bathe
+from the rock." "Be quick," said the servant; "if your father returns
+home before you he will be anxious." No-cha stripped himself, took his
+red silk trousers, several feet long, and dipped them in the water,
+intending to use them as a towel. No sooner were the magic trousers
+immersed in the stream than the water began to boil, and Heaven and
+earth trembled. The water of this river, the Chiu-wan Ho, 'Nine-bends
+River,' which communicated with the Eastern Sea, turned completely
+red, and Lung Wang's palace shook to its foundations. The Dragon-king,
+surprised at seeing the walls of his crystal palace shaking, called
+his officers and inquired: "How is it that the palace threatens to
+collapse? There should not be an earthquake at this time." He ordered
+one of his attendants to go at once and find out what evil was giving
+rise to the commotion. When the officer reached the river he saw that
+the water was red, but noticed nothing else except a boy dipping a
+band of silk in the stream. He cleft the water and called out angrily:
+"That child should be thrown into the water for making the river red
+and causing Lung Wang's palace to shake."
+
+"Who is that who speaks so brutally?" said No-cha. Then, seeing that
+the man intended to seize him, he jumped aside, took his gold bracelet,
+and hurled it in the air. It fell on the head of the officer, and
+No-cha left him dead on the rock. Then he picked up his bracelet and
+said smiling: "His blood has stained my precious horizon of Heaven
+and earth." He then washed it in the water.
+
+
+The Slaying of the Dragon-king's Son
+
+"How is it that the officer does not return?" inquired Lung Wang. At
+that moment attendants came to inform him that his retainer had been
+murdered by a boy.
+
+Thereupon Ao Ping, the third son of Lung Wang, placing himself at the
+head of a troop of marines, his trident in his hand, left the palace
+precincts. The warriors dashed into the river, raising on every side
+waves mountains high. Seeing the water rising, No-cha stood up on
+the rock and was confronted by Ao Ping mounted on a sea-monster.
+
+"Who slew my messenger?" cried the warrior.
+
+"I did," answered No-cha.
+
+"Who are you?" demanded Ao Ping.
+
+"I am No-cha, the third son of Li Ching of Ch'ên-t'ang Kuan. I came
+here to bathe and refresh myself; your messenger cursed me, and I
+killed him. Then--"
+
+"Rascal! do you not know that your victim was a deputy of the King
+of Heaven? How dare you kill him, and then boast of your crime?"
+
+So saying, Ao Ping thrust at the boy with his trident. No-cha, by a
+brisk move, evaded the thrust.
+
+"Who are you?" he asked in turn.
+
+"I am Ao Ping, the third son of Lung Wang."
+
+"Ah, you are a blusterer," jeered the boy; "if you dare to touch me
+I will skin you alive, you and your mud-eels!"
+
+"You make me choke with rage," rejoined Ao Ping, at the same time
+thrusting again with his trident.
+
+Furious at this renewed attack, No-cha spread his silk trousers in
+the air, and thousands of balls of fire flew out of them, felling Lung
+Wang's son. No-cha put his foot on Ao Ping's head and struck it with
+his magic bracelet, whereupon he appeared in his true form of a dragon.
+
+"I am now going to pull out your sinews," he said, "in order to make
+a belt for my father to use to bind on his cuirass."
+
+No-cha was as good as his word, and Ao Ping's escort ran and informed
+Lung Wang of the fate of his son. The Dragon-king went to Li Ching
+and demanded an explanation.
+
+Being entirely ignorant of what had taken place, Li Ching sought
+No-cha to question him.
+
+
+An Unruly Son
+
+No-cha was in the garden, occupied in weaving the belt of
+dragon-sinew. The stupefaction of Li Ching may be imagined. "You
+have brought most awful misfortunes upon us," he exclaimed. "Come
+and give an account of your conduct." "Have no fear," replied No-cha
+superciliously; "his son's sinews are still intact; I will give them
+back to him if he wishes."
+
+When they entered the house he saluted the Dragon-king, made a curt
+apology, and offered to return his son's sinews. The father, moved
+with grief at the sight of the proofs of the tragedy, said bitterly
+to Li Ching: "You have such a son and yet dare to deny his guilt,
+though you heard him haughtily admitting it! To-morrow I shall report
+the matter to Yü Huang." Having spoken thus, he departed.
+
+Li Ching was overwhelmed at the enormity of his son's crime. His
+wife, in an adjoining room, hearing his lamentations, went to her
+husband. "What obnoxious creature is this that you have brought into
+the world?" he said to her angrily. "He has slain two spirits, the
+son of Lung Wang and a steward sent by the King of Heaven. To-morrow
+the Dragon-king is to lodge a complaint with Yü Huang, and two or
+three days hence will see the end of our existence."
+
+The poor mother began to weep copiously. "What!" she sobbed, "you whom
+I suffered so much for, you are to be the cause of our ruin and death!"
+
+No-cha, seeing his parents so distracted, fell on his knees. "Let me
+tell you once for all," he said, "that I am no ordinary mortal. I am
+the disciple of T'ai-i Chên-jên; my magic weapons I received from him;
+it is they which brought upon me the undying hatred of Lung Wang. But
+he cannot prevail. To-day I will go and ask my master's advice. The
+guilty alone should suffer the penalty; it is unjust that his parents
+should suffer in his stead."
+
+
+Drastic Measures
+
+He then left for Ch'ien-yüan Shan, and entered the cave of his master
+T'ai-i Chên-jên, to whom he related his adventures. The master dwelt
+upon the grave consequences of the murders, and then ordered No-cha to
+bare his breast. With his finger he drew on the skin a magic formula,
+after which he gave him some secret instructions. "Now," he said, "go
+to the gate of Heaven and await the arrival of Lung Wang, who purposes
+to accuse you before Yü Huang. Then you must come again to consult me,
+that your parents may not be molested because of your misdeeds."
+
+When No-cha reached the gate of Heaven it was closed. In vain he sought
+for Lung Wang, but after a while he saw him approaching. Lung Wang did
+not see No-cha, for the formula written by T'ai-i Chên-jên rendered
+him invisible. As Lung Wang approached the gate No-cha ran up to him
+and struck him so hard a blow with his golden bracelet that he fell
+to the ground. Then No-cha stamped on him, cursing him vehemently.
+
+The Dragon-king now recognized his assailant and sharply reproached him
+with his crimes, but the only reparation he got was a renewal of kicks
+and blows. Then, partially lifting Lung Wang's cloak and raising his
+shield, No-cha tore off from his body about forty scales. Blood flowed
+copiously, and the Dragon-king, under stress of the pain, begged his
+foe to spare his life. To this No-cha consented on condition that he
+relinquished his purpose of accusing him before Yü Huang.
+
+"Now," went on No-cha, "change yourself into a small serpent that I
+may take you back without fear of your escaping."
+
+Lung Wang took the form of a small blue dragon, and followed No-cha
+to his father's house, upon entering which Lung Wang resumed his
+normal form, and accused No-cha of having belaboured him. "I will go
+with all the Dragon-kings and lay an accusation before Yü Huang,"
+he said. Thereupon he transformed himself into a gust of wind,
+and disappeared.
+
+
+
+No-cha draws a Bow at a Venture
+
+"Things are going from bad to worse," sighed Li Ching, His son,
+however, consoled him: "I beg you, my father, not to let the future
+trouble you. I am the chosen one of the gods. My master is T'ai-i
+Chên-jên, and he has assured me that he can easily protect us."
+
+No-cha now went out and ascended a tower which commanded a view of
+the entrance of the fort. There he found a wonderful bow and three
+magic arrows. No-cha did not know that this was the spiritual weapon
+belonging to the fort. "My master informed me that I am destined
+to fight to establish the coming Chou dynasty; I ought therefore to
+perfect myself in the use of weapons. This is a good opportunity." He
+accordingly seized the bow and shot an arrow toward the south-west. A
+red trail indicated the path of the arrow, which hissed as it flew. At
+that moment Pi Yün, a servant of Shih-chi Niang-niang, happened to be
+at the foot of K'u-lou Shan (Skeleton Hill), in front of the cave of
+his mistress. The arrow pierced his throat, and he fell dead, bathed
+in his blood. Shih-chi Niang-niang came out of her cave, and examining
+the arrow found that it bore the inscription: "Arrow which shakes the
+heavens." She thus knew that it must have come from Ch'ên-t'ang Kuan,
+where the magic bow was kept.
+
+
+Another Encounter
+
+The goddess mounted her blue phoenix, flew over the fort, seized Li
+Ching, and carried him to her cave. There she made him kneel before
+her, and reminded him how she had protected him that he might gain
+honour and glory on earth before he attained to immortality. "It is
+thus that you show your gratitude--by killing my servant!"
+
+Li Ching swore that he was innocent; but the tell-tale arrow was
+there, and it could not but have come from the fortress. Li Ching
+begged the goddess to set him at liberty, in order that he might find
+the culprit and bring him to her. "If I cannot find him," he added,
+"you may take my life."
+
+Once again No-cha frankly admitted his deed to his father, and followed
+him to the cave of Shih-chi Niang-niang. When he reached the entrance
+the second servant reproached him with the crime, whereupon No-cha
+struck him a heavy blow. Shih-chi Niang-niang, infuriated, threw
+herself at No-cha, sword in hand; one after the other she wrenched
+from him his bracelet and magic trousers.
+
+Deprived of his magic weapons, No-cha fled to his master, T'ai-i
+Chên-jên. The goddess followed and demanded that he be put to
+death. A terrible conflict ensued between the two champions, until
+T'ai-i Chên-jên hurled into the air his globe of nine fire-dragons,
+which, falling on Shih-chi Niang-niang, enveloped her in a whirlwind
+of flame. When this had passed it was seen that she was changed
+into stone.
+
+"Now you are safe," said T'ai-i Chên-jên to No-cha, "but return
+quickly, for the Four Dragon-kings have laid their accusation before
+Yü Huang, and they are going to carry off your parents. Follow my
+advice, and you will rescue your parents from their misfortune."
+
+
+No-cha commits Hara-Kiri
+
+On his return No-cha found the Four Dragon-kings on the point of
+carrying off his parents. "It is I," he said, "who killed Ao Ping, and
+I who should pay the penalty. Why are you molesting my parents? I am
+about to return to them what I received from them. Will it satisfy
+you?"
+
+Lung Wang agreed, whereupon No-cha took a sword, and before their eyes
+cut off an arm, sliced open his stomach, and fell unconscious. His
+soul, borne on the wind, went straight to the cave of T'ai-i Chên-jên,
+while his mother busied herself with burying his body.
+
+"Your home is not here," said his master to him; "return to Ch'ên-t'ang
+Kuan, and beg your mother to build a temple on Ts'ui-p'ing Shan,
+forty _li_ farther on. Incense will be burned to you for three years,
+at the end of which time you will be reincarnated."
+
+
+A Habitation for the Soul
+
+During the night, toward the third watch, while his mother was in a
+deep sleep, No-cha appeared to her in a dream and said: "My mother,
+pity me; since my death, my soul, separated from my body, wanders about
+without a home. Build me, I pray you, a temple on Ts'ui-p'ing Shan,
+that I may be reincarnated." His mother awoke in tears, and related
+her vision to Li Ching, who reproached her for her blind attachment
+to her unnatural son, the cause of so much disaster.
+
+For five or six nights the son appeared to his mother, each time
+repeating his request. The last time he added: "Do not forget that by
+nature I am ferocious; if you refuse my request evil will befall you."
+
+His mother then sent builders to the mountain to construct a temple
+to No-cha, and his image was set up in it. Miracles were not wanting,
+and the number of pilgrims who visited the shrine increased daily.
+
+
+
+Li Ching destroys his Son's Statue
+
+One day Li Ching, with a troop of his soldiers, was passing this
+mountain, and saw the roads crowded with pilgrims of both sexes. "Where
+are these people going?" he asked. "For six months past," he was told,
+"the spirit of the temple on this mountain has continued to perform
+miracles. People come from far and near to worship and supplicate him."
+
+"What is the name of this spirit?" inquired Li Ching.
+
+"No-cha," they replied.
+
+"No-cha!" exclaimed the father. "I will go and see him myself."
+
+In a rage Li Ching entered the temple and examined the statue, which
+was a speaking image of his son. By its side were images of two of
+his servants. He took his whip and began to beat the statue, cursing
+it all the while. "It is not enough, apparently, for you to have been
+a source of disaster to us," he said; "but even after your death you
+must deceive the multitude." He whipped the statue until it fell to
+pieces; he then kicked over the images of the servants, and went back,
+admonishing the people not to worship so wicked a man, the shame and
+ruin of his family. By his orders the temple was burnt to the ground.
+
+When he reached Ch'ên-t'ang Kuan his wife came to him, but he received
+her coldly. "You gave birth to that cursed son," he said, "who has been
+the plague of our lives, and after his death you build him a temple in
+which he deceives the people. Do you wish to have me disgraced? If I
+were to be accused at Court of having instituted the worship of false
+gods, would not my destruction be certain? I have burned the temple,
+and intend that that shall settle the matter once for all; if ever
+you think of rebuilding it I will break off all relations with you."
+
+
+No-cha consults his Master
+
+At the time of his father's visit No-cha was absent from the temple. On
+his return he found only its smoking remnants. The spirits of his
+two servants ran up lamenting. "Who has demolished my temple?" he
+asked. "Li Ching," they replied. "In doing this he has exceeded his
+powers," said No-cha. "I gave him back the substance I received from
+him; why did he come with violence to break up my image? I will have
+nothing more to do with him."
+
+No-cha's soul had already begun to be spiritualised. So he determined
+to go to T'ai-i Chên-jên and beg for his help. "The worship rendered
+to you there," replied the Taoist, "had nothing in it which should
+have offended your father; it did not concern him. He was in the
+wrong. Before long Chiang Tzu-ya will descend to inaugurate the new
+dynasty, and since you must throw in your lot with him I will find
+a way to aid you."
+
+
+A New No-cha
+
+T'ai-i Chên-jên had two water-lily stalks and three lotus-leaves
+brought to him. He spread these on the ground in the form of a human
+being and placed the soul of No-cha in this lotus skeleton, uttering
+magic incantations the while. There emerged a new No-cha full of
+life, with a fresh complexion, purple lips, keen glance, and sixteen
+feet of height. "Follow me to my peach-garden," said T'ai-i Chên-jên,
+"and I will give you your weapons." He handed him a fiery spear, very
+sharp, and two wind-and-fire wheels which, placed under his feet,
+served as a Vehicle. A brick of gold in a panther-skin bag completed
+his magic armament. The new warrior, after thanking his master,
+mounted his wind-and-fire wheels and returned to Ch'ên-t'ang Kuan.
+
+
+A Battle between Father and Son
+
+Li Ching was informed that his son No-cha had returned and was
+threatening vengeance. So he took his weapons, mounted his horse,
+and went forth to meet him. Having cursed each other profusely, they
+joined battle, but Li Ching was worsted and compelled to flee. No-cha
+pursued his father, but as he was on the point of overtaking him Li
+Ching's second son, Mu-cha, came on the scene, and keenly reproached
+his brother for his unfilial conduct.
+
+"Li Ching is no longer my father," replied No-cha. "I gave him back
+my substance; why did he burn my temple and smash up my image?"
+
+Mu-cha thereupon prepared to defend his father, but received on his
+back a blow from the golden brick, and fell unconscious. No-cha then
+resumed his pursuit of Li Ching.
+
+His strength exhausted, and in danger of falling into the hands
+of his enemy, Li Ching drew his sword and was about to kill
+himself. "Stop!" cried a Taoist priest. "Come into my cave, and I
+will protect you."
+
+When No-cha came up he could not see Li Ching, and demanded his
+surrender from the Taoist. But he had to do with one stronger than
+himself, no less a being than Wên-chu T'ien-tsun, whom T'ai-i Chên-jên
+had sent in order that No-cha might receive a lesson. The Taoist,
+with the aid of his magic weapon, seized No-cha, and in a moment he
+found a gold ring fastened round his neck, two chains on his feet,
+and he was bound to a pillar of gold.
+
+
+Peace at the Last
+
+At this moment, as if by accident, T'ai-i Chên-jên appeared upon the
+scene. His master had No-cha brought before Wên-chu T'ien-tsun and
+Li Ching, and advised him to live at peace with his father, but he
+also rebuked the father for having burned the temple on Ts'ui-p'ing
+Shan. This done, he ordered Li Ching to go home, and No-cha to return
+to his cave. The latter, overflowing with anger, his heart full of
+vengeance, started again in pursuit of Li Ching, swearing that he would
+punish him. But the Taoist reappeared and prepared to protect Li Ching.
+
+No-cha, bristling like a savage cat, threw himself at his enemy
+and tried to pierce him with his spear, but a white lotus-flower
+emerged from the Taoist's mouth and arrested the course of the
+weapon. As No-cha continued to threaten him, the Taoist drew from
+his sleeve a mysterious object which rose in the air, and, falling
+at the feet of No-cha, enveloped him in flames. Then No-cha prayed
+for mercy. The Taoist exacted from him three separate promises: to
+live in harmony with his father, to recognize and address him as his
+father, and to throw himself at his, the Taoist's, feet, to indicate
+his reconciliation with himself.
+
+After this act of reconciliation had been performed, Wên-chu T'ien-tsun
+promised Li Ching that he should leave his official post to become an
+Immortal able to place his services at the disposal of the new Chou
+dynasty, shortly to come into power. In order to ensure that their
+reconciliation should last for ever, and to place it beyond No-cha's
+power to seek revenge, he gave Li Ching the wonderful object by whose
+agency No-cha's feet had been burned, and which had been the means
+of bringing him into subjection. It was a golden pagoda, which became
+the characteristic weapon of Li Ching, and gave rise to his nickname,
+Li the Pagoda-bearer. Finally, Yü Huang appointed him Generalissimo
+of the Twenty-six Celestial Officers, Grand Marshal of the Skies,
+and Guardian of the Gate of Heaven.
+
+
+
+CHAPTER XIII
+
+A Battle of the Gods
+
+
+Multifarious Versatile Divinities
+
+The _Fêng shên yen i_ describes at length how, during the wars which
+preceded the accession of the Chou dynasty in 1122 B.C., a multitude
+of demigods, Buddhas, Immortals, etc., took part on one side or the
+other, some fighting for the old, some for the new dynasty. They were
+wonderful creatures, gifted with marvellous powers. They could at will
+change their form, multiply their heads and limbs, become invisible,
+and create, by merely uttering a word, terrible monsters who bit and
+destroyed, or sent forth poison gases, or emitted flames from their
+nostrils. In these battles there is much lightning, thunder, flight
+of fire-dragons, dark clouds which vomit burning hails of murderous
+weapons; swords, spears, and arrows fall from the sky on to the heads
+of the combatants; the earth trembles, the pillars of Heaven shake.
+
+
+Chun T'i
+
+One of these gifted warriors was Chun T'i, a Taoist of the Western
+Paradise, who appeared on the scene when the armies of the rival
+dynasties were facing each other. K'ung Hsüan was gallantly holding
+the pass of the Chin-chi Ling; Chiang Tzu-ya was trying to take it
+by assault--so far without success.
+
+Chun T'i's mission was to take K'ung Hsüan to the abode of the blest,
+his wisdom and general progress having now reached the required
+degree of perfection. This was a means of breaking down the invincible
+resistance of this powerful enemy and at the same time of rewarding
+his brilliant talents.
+
+But K'ung Hsüan did not approve of this plan, and a fight took
+place between the two champions. At one moment Chun T'i was seized
+by a luminous bow and carried into the air, but while enveloped in a
+cloud of fire he appeared with eighteen arms and twenty-four heads,
+holding in each hand a powerful talisman.
+
+
+The One-eyed Peacock
+
+He put a silk cord round K'ung Hsüan's neck, touched him with his
+wand, and forced him to reassume his original form of a red one-eyed
+peacock. Chun T'i seated himself on the peacock's back, and it
+flew across the sky, bearing its saviour and master to the Western
+Paradise. Brilliantly variegated clouds marked its track through space.
+
+
+Arrangements for the Siege
+
+On the disappearance of its defender the defile of Chin-chi Ling
+was captured, and the village of Chieh-p'ai Kuan, the bulwark of the
+enemy's forces, reached. This place was defended by a host of genii
+and Immortals, the most distinguished among them being the Taoist
+T'ung-t'ien Chiao-chu, whose specially effective charms had so far
+kept the fort secure against every attempt upon it.
+
+Lao Tzu himself had deigned to descend from dwelling in happiness,
+together with Yüan-shih T'ien-tsun and Chieh-yin Tao-jên, to take
+part in the siege. But the town had four gates, and these heavenly
+rulers were only three in number. So Chun T'i was recalled, and each
+member of the quartette was entrusted with the task of capturing one
+of the gates.
+
+
+
+Impediments
+
+Chun T'i's duty was to take the Chüeh-hsien Mên, defended by
+T'ung-t'ien Chiao-chu. The warriors who had tried to enter the town by
+this gate had one and all paid for their temerity with their lives. The
+moment each had crossed the threshold a clap of thunder had resounded,
+and a mysterious sword, moving with lightning rapidity, had slain him.
+
+
+Offence and Defence
+
+As Chun T'i advanced at the head of his warriors terrible lightning
+rent the air and the mysterious sword descended like a thunderbolt
+upon his head. But Chun T'i held on high his Seven-precious Branch,
+whereupon there emerged from it thousands of lotus-flowers, which
+formed an impenetrable covering and stopped the sword in its fall. This
+and the other gates were then forced, and a grand assault was now
+directed against the chief defender of the town.
+
+T'ung-t'ien Chiao-chu, riding his ox and surrounded by his warriors,
+for the last time risked the chance of war and bravely faced his four
+terrible adversaries. With his sword held aloft, he threw himself on
+Chieh-yin Tao-jên, whose only weapon was his fly-whisk. But there
+emerged from this a five-coloured lotus-flower, which stopped the
+sword-thrust. While Lao Tzu struck the hero with his staff, Yüan-shih
+T'ien-tsun warded off the terrible sword with his jade _ju-i_.
+
+Chun T'i now called to his help the spiritual peacock, and took the
+form of a warrior with twenty-four heads and eighteen arms. His
+mysterious weapons surrounded T'ung-t'ien Chiao-chu, and Lao Tzu
+struck the hero so hard that fire came out from his eyes, nose,
+and mouth. Unable to parry the assaults of his adversaries, he next
+received a blow from Chun T'i's magic wand, which felled him, and he
+took flight in a whirlwind of dust.
+
+The defenders now offered no further resistance, and Yüan-shih
+T'ien-tsun thanked Chun T'i for the valuable assistance he had rendered
+in the capture of the village, after which the gods returned to their
+palace in the Western Heaven.
+
+
+Attempts at Revenge
+
+T'ung-t'ien Chiao-chu, vanquished and routed, swore to have his
+revenge. He called to his aid the spirits of the twenty-eight
+constellations, and marched to attack Wu Wang's army. The honour of
+the victory that ensued belonged to Chun T'i, who disarmed both the
+Immortal Wu Yün and T'ung-t'ien Chiao-chu.
+
+Wu Yün, armed with his magic sword, entered the lists against Chun
+T'i; but the latter opened his mouth and a blue lotus-flower came
+out and stopped the blows aimed at him. Other thrusts were met by
+similar miracles.
+
+"Why continue so useless a fight?" said Chun T'i at last. "Abandon
+the cause of the Shang, and come with me to the Western Paradise. I
+came to save you, and you must not compel me to make you resume your
+original form."
+
+An insulting flow of words was the reply; again the magic sword
+descended like lightning, and again the stroke was averted by a timely
+lotus-flower. Chun T'i now waved his wand, and the magic sword was
+broken to bits, the handle only remaining in Wu Yün's hand.
+
+
+
+The Golden-bearded Turtle
+
+Mad with rage, Wu Yün seized his club and tried to fell his enemy. But
+Chun T'i summoned a disciple, who appeared with a bamboo pole. This he
+thrust out like a fishing-rod, and on a hook at the end of the line
+attached to the pole dangled a large golden-bearded turtle. This
+was the Immortal Wu Yün, now in his original form of a spiritual
+turtle. The disciple seated himself on its back, and both, disappearing
+into space, returned to the Western Heavens.
+
+
+The Battle Won
+
+To conquer T'ung-t'ien Chiao-chu was more difficult, but after a long
+fight Chun T'i waved his Wand of the Seven Treasures and broke his
+adversary's sword. The latter, disarmed and vanquished, disappeared
+in a cloud of dust. Chun T'i did not trouble to pursue him. The battle
+was won.
+
+
+Buddhahood
+
+A disciple of T'ung-t'ien Chiao-chu, P'i-lu Hsien, 'the Immortal
+P'i-lu,' seeing his master beaten in two successive engagements,
+left the battlefield and followed Chun T'i to the Western Paradise,
+to become a Buddha. He is known as P'i-lu Fo, one of the principal
+gods of Buddhism.
+
+Chun T'i's festival is celebrated on the sixth day of the third
+moon. He is generally shown with eight hands and three faces, one of
+the latter being that of a pig.
+
+
+
+CHAPTER XIV
+
+How the Monkey Became a God
+
+
+The Hsi Yu Chi
+
+In dealing with the gods of China we noticed the monkey among them. Why
+and in what manner he attained to that exalted rank is set forth in
+detail in the _Hsi yu chi_ [33]--a work the contents of which have
+become woven into the fabric of Chinese legendary lore and are known
+and loved by every intelligent native. Its pages are filled with
+ghosts, demons, and fairies, good and bad, but "it contains no more
+than the average Chinese really believes to exist, and his belief in
+such manifestations is so firm that from the cradle to the grave he
+lives and moves and has his being in reference to them." Its characters
+are said to be allegorical, though it may be doubted whether these
+implications may rightly be read into the Chinese text. Thus:
+
+Hsüan (or Yüan) Chuang, or T'ang Sêng, is the pilgrim of the _Hsi yu
+chi_, who symbolizes conscience, to which all actions are brought for
+trial. The priestly garment of Hsüan Chuang symbolizes the good work
+of the rectified human nature. It is held to be a great protection
+to the new heart from the myriads of evil beings which surround it,
+seeking its destruction.
+
+Sun Hou-tzu, the Monkey Fairy, represents human nature, which is prone
+to all evil. His unreasonable vagaries moved Hsüan Chuang to compel
+him to wear a Head-splitting Helmet which would contract upon his head
+in moments of waywardness. The agonizing pressure thus caused would
+bring him to his senses, irrespective of his distance from his master.
+
+The iron wand of Sun Hou-tzu is said to represent the use that can be
+made of doctrine. It was useful for all purposes, great or small. By
+a word it could be made invisible, and by a word it could become long
+enough to span the distance between Heaven and earth.
+
+Chu Pa-chieh, the Pig Fairy, with his muck-rake, stands for the
+coarser passions, which are constantly at war with the conscience in
+their endeavours to cast off all restraint.
+
+Sha Ho-shang, Priest Sha, is a good representation of Mr Faithful
+in _The Pilgrim's Progress_. In the _Hsi yu chi_ he stands for the
+human character, which is naturally weak and which needs constant
+encouragement.
+
+
+Legend of Sun Hou-tzu
+
+The deeds of this marvellous creature, the hero of the _Hsi yu chi_,
+are to be met with continually in Chinese popular literature, and they
+are very much alive in the popular mind. In certain parts a regular
+worship is offered to him, and in many temples representations of or
+legends concerning him are to be seen or heard.
+
+Other names by which Sun Hou-tzu is referred to are: Sun Hsing-chê,
+Sun Wu-k'ung, Mei Hou-wang, Ch'i-t'ien Ta Shêng, and Pi-ma Wên, the
+last-mentioned being a title which caused him annoyance by recalling
+the derisive dignity conferred upon him by Yü Huang. [34] Throughout
+the remainder of this chapter Sun Hou-tzu will be shortly referred
+to as 'Sun.'
+
+Beyond the seas, in the Eastern continent, in the kingdom of Ao-lai,
+is the mountain Hua-kuo Shan. On the steep sides of this mountain there
+is a rocky point 36 feet 5 inches high and 24 feet in circumference. At
+the very top an egg formed, and, fructified by the breath of the wind,
+gave birth to a stone monkey. The newly-born saluted the four points
+of the horizon; from his eyes shone golden streaks of lightning,
+which filled the palace of the North Pole Star with light. This light
+subsided as soon as he was able to take nourishment.
+
+"To-day," said Yü Huang to himself, "I am going to complete the
+wonderful diversity of the beings engendered by Heaven and earth. This
+monkey will skip and gambol to the highest peaks of mountains, jump
+about in the waters, and, eating the fruit of the trees, will be the
+companion of the gibbon and the crane. Like the deer he will pass
+his nights on the mountain slopes, and during the day will be seen
+leaping on their summits or in their caverns. That will be the finest
+ornament of all for the mountains!"
+
+The creature's exploits soon caused him to be proclaimed king
+of the monkeys. He then began to try to find some means of
+becoming immortal. After travelling for eighteen years by land
+and sea he met the Immortal P'u-t'i Tsu-shih on the mountain
+Ling-t'ai-fang-ts'un. During his travels the monkey had gradually
+acquired human attributes; his face remained always as it had been
+originally, but dressed in human apparel he began to be civilized. His
+new master gave him the family name of Sun, and personal name of
+Wu-k'ung, 'Discoverer of Secrets.' He taught him how to fly through
+the air, and to change into seventy-two different forms. With one
+leap he could cover 108,000 _li_ (about 36,000 miles).
+
+
+
+A Rod of Iron
+
+Sun, after his return to Hua-kuo Shan, slew the demon Hun-shih Mo-wang,
+who had been molesting the monkeys during his long absence. Then he
+organized his subjects into a regular army, 47,000 all told. Thus the
+peace of the simian kingdom was assured. As for himself, he could
+not find a weapon to suit him, and went to consult Ao Kuang, the
+Lung Wang, or Dragon-king of the Eastern Sea, about it. It was from
+him that he obtained the formidable rod of iron, formerly planted in
+the ocean-bed by the Great Yü (Yü Wang) to regulate the level of the
+waters. He pulled it out, and modified it to suit his tastes. The
+two extremities he bound round with gold bands, and on it engraved
+the words: 'Gold-bound Wand of my Desires.' This magic weapon could
+accommodate itself to all his wishes; being able to assume the most
+incredible proportions or to reduce itself to the form of the finest of
+needles, which he kept hidden in his ear. He terrorized the Four Kings
+of the sea, and dressed himself at their expense. The neighbouring
+kings allied themselves with him. A splendid banquet with copious
+libations of wine sealed the alliance of friendship with the seven
+kings; but alas! Sun had partaken so liberally that when he was seeing
+his guests off, no sooner had he taken a few steps than he fell into a
+drunken sleep. The undertakers of Yen Wang, the King of the Hells, to
+whom Lung Wang had accused him as the disturber of his watery kingdom,
+seized his soul, put chains round its neck, and led it down to the
+infernal regions. Sun awoke in front of the gate of the kingdom of
+the dead, broke his fetters, killed his two custodians, and, armed
+with his magic staff, penetrated into the realm of Yen Wang, where
+he threatened to carry out general destruction. He called to the ten
+infernal gods to bring him the Register of the Living and the Dead,
+tore out with his own hand the page on which were written his name
+and those of his monkey subjects, and then told the King of the Hells
+that he was no longer subject to the laws of death. Yen Wang yielded,
+though with bad grace, and Sun returned triumphant from his expedition
+beyond the tomb.
+
+Before long Sun's escapades came to the knowledge of Yü Huang. Ao
+Kuang and Yen Wang each sent deputies to the Master of Heaven, who
+took note of the double accusation, and sent T'ai-po Chin-hsing to
+summon before him this disturber of the heavenly peace.
+
+
+Grand Master of the Heavenly Stables
+
+In order to keep him occupied, Sun was appointed Grand Master of the
+Heavenly Stables, and was entrusted with the feeding of Yü Huang's
+horses; his official celestial title being Pi-ma Wên. Later on,
+learning the object of the creation of this derisory appointment,
+he overturned the Master's throne, seized his staff, broke down the
+South Gate of Heaven, and descended on a cloud to Hua-kuo Shan.
+
+
+Grand Superintendent of the Heavenly Peach-garden
+
+Yü Huang in great indignation organized a siege of Hua-kuo Shan,
+but the Kings of Heaven and the generals with their celestial armies
+were repulsed several times. Sun now arrogated to himself the pompous
+title of Grand Saint, Governor of Heaven. He had this emblazoned on
+his banners, and threatened Yü Huang that he would carry destruction
+into his kingdom if he refused to recognize his new dignity. Yü
+Huang, alarmed at the result of the military operations, agreed to
+the condition laid down by Sun. The latter was then appointed Grand
+Superintendent of the Heavenly Peach-garden, the fruit of which
+conferred immortality, and a new palace was built for him.
+
+
+Double Immortality
+
+Having made minute observations on the secret properties of the
+peaches, Sun ate of them and was thus assured against death. The
+time was ripe for him to indulge in his tricks without restraint,
+and an opportunity soon presented itself. Deeply hurt at not having
+been invited to the feast of the Peach Festival, P'an-t'ao Hui, given
+periodically to the Immortals by Wang-mu Niang-niang, the Goddess of
+the Immortals, he resolved upon revenge. When the preparations for the
+feast were complete he cast a spell over the servants, causing them
+to fall into a deep sleep, and then ate up all the most juicy meats
+and drank the fine wines provided for the heavenly guests. Sun had,
+however, indulged himself too liberally; with heavy head and bleary
+eye he missed the road back to his heavenly abode, and came unaware
+to the gate of Lao Chün, who was, however, absent from his palace. It
+was only a matter of a few minutes for Sun to enter and swallow the
+pills of immortality which Lao Chün kept in five gourds. Thus Sun,
+doubly immortal, riding on the mist, again descended to Hua-kuo Shan.
+
+
+Sun Hou-tzu Captured
+
+These numerous misdeeds aroused the indignation of all the gods and
+goddesses. Accusations poured in upon Yü Huang, and he ordered the Four
+Gods of the Heavens and their chief generals to bring Sun to him. The
+armies laid siege to Hua-kuo Shan, a net was spread in the heavens,
+fantastic battles took place, but the resistance of the enemy was as
+strenuous and obstinate as before.
+
+Lao Chün and Êrh-lang, nephew of Yü Huang, then appeared on the
+scene. Sun's warriors resisted gallantly, but the forces of Heaven
+were too much for them, and at length they were overcome. At this
+juncture Sun changed his form, and in spite of the net in the sky
+managed to find a way out. In vain search was made everywhere, until
+Li T'ien-wang, by the help of his devil-finding mirror, detected the
+quarry and informed Êrh-lang, who rushed off in pursuit. Lao Chün
+hurled his magic ring on to the head of the fugitive, who stumbled
+and fell. Quick as lightning, the celestial dog, T'ien Kou, who was
+in Êrh-lang's service, threw himself on him, bit him in the calf,
+and caused him to stumble afresh. This was the end of the fight. Sun,
+surrounded on all sides, was seized and chained. The battle was won.
+
+
+Sun escapes from Lao Chün's Furnace
+
+The celestial armies now raised the siege, and returned to their
+quarters. But a new and unexpected difficulty arose. Yü Huang condemned
+the criminal to death, but when they went to carry out the sentence
+the executioners learned that he was invulnerable; swords, iron,
+fire, even lightning, could make no impression on his skin. Yü Huang,
+alarmed, asked Lao Chün the reason of this. The latter replied that
+there was nothing surprising about it, seeing that the knave had
+eaten the peaches of life in the garden of Heaven and the pills of
+immortality which he had composed. "Hand him over to me," he added. "I
+will distil him in my furnace of the Eight Trigrams, and extract from
+his composition the elements which render him immortal."
+
+Yü Huang ordered that the prisoner be handed over, and in the sight
+of all he was shut up in Lao Chün's alchemical furnace, which for
+forty-nine days was heated white-hot. But at an unguarded moment
+Sun lifted the lid, emerged in a rage, seized his magic staff, and
+threatened to destroy Heaven and exterminate its inhabitants. Yü Huang,
+at the end of his resources, summoned Buddha, who came and addressed
+Sun as follows: "Why do you wish to possess yourself of the Kingdom
+of the Heavens?"
+
+"Have I not power enough to be the God of Heaven?" was the arrogant
+reply.
+
+"What qualifications have you?" asked Buddha. "Enumerate them."
+
+"My qualifications are innumerable," replied Sun. "I am invulnerable,
+I am immortal, I can change myself into seventy-two different forms,
+I can ride on the clouds of Heaven and pass through the air at will,
+with one leap I can traverse a hundred and eight thousand _li_."
+
+"Well," replied Buddha, "have a match with me; I wager that in one
+leap you cannot even jump out of the palm of my hand. If you succeed
+I will bestow upon you the sovereignty of Heaven."
+
+
+Broad-jump Competition
+
+Sun rose into space, flew like lightning in the great vastness, and
+reached the confines of Heaven, opposite the five great red pillars
+which are the boundaries of the created universe. On one of them
+he wrote his name, as irrefutable evidence that he could reach this
+extreme limit; this done, he returned triumphant to demand of Buddha
+the coveted inheritance.
+
+"But, wretch," said Buddha, "you never went out of my hand!"
+
+"How is that?" rejoined Sun. "I went as far as the pillars of Heaven,
+and even took the precaution of writing my name on one of them as
+proof in case of need."
+
+"Look then at the words you have written," said Buddha, lifting
+a finger on which Sun read with stupefaction his name as he had
+inscribed it.
+
+Buddha then seized Sun, transported him out of Heaven, and changed
+his five fingers into the five elements, metal, wood, water, fire,
+and earth, which instantly formed five high mountains contiguous to
+each other. The mountains were called Wu Hsing Shan, and Buddha shut
+Sun up in them.
+
+
+Conditions of Release
+
+Thus subdued, Sun would not have been able to get out of his stone
+prison but for the intercession of Kuan Yin P'u-sa, who obtained
+his release on his solemn promise that he would serve as guide,
+philosopher, and friend to Hsüan Chuang, the priest who was to
+undertake the difficult journey of 108,000 _li_ to the Western
+Heaven. This promise, on the whole, he fulfilled in the service
+of Hsüan Chuang during the fourteen years of the long journey. Now
+faithful, now restive and undisciplined, he was always the one to
+triumph in the end over the eighty-one fantastical tribulations which
+beset them as they journeyed.
+
+
+
+Sha Ho-shang
+
+One of the principal of Sun's fellow-servants of the Master was
+Sha Ho-shang.
+
+He is depicted wearing a necklace of skulls, the heads of the nine
+Chinese deputies sent in former centuries to find the Buddhist canon,
+but whom Sha Ho-shang had devoured on the banks of Liu-sha River when
+they had attempted to cross it.
+
+He is also known by the name of Sha Wu-ching, and was originally
+Grand Superintendent of the Manufactory of Stores for Yü Huang's
+palace. During a great banquet given on the Peach Festival to all
+the gods and Immortals of the Chinese Olympus he let fall a crystal
+bowl, which was smashed to atoms. Yü Huang caused him to be beaten
+with eight hundred blows, drove him out of Heaven, and exiled him to
+earth. He lived on the banks of the Liu-sha Ho, where every seventh
+day a mysterious sword appeared and wounded him in the neck. Having
+no other means of subsistence, he used to devour the passers-by.
+
+
+Sha Ho-shang becomes Baggage-coolie
+
+When Kuan Yin passed through that region on her way to China to find
+the priest who was predestined to devote himself to the laborious
+undertaking of the quest of the sacred Buddhist books, Sha Ho-shang
+threw himself on his knees before her and begged her to put an end
+to all his woes.
+
+The goddess promised that he should be delivered by the priest,
+her envoy, provided he would engage himself in the service of the
+pilgrim. On his promising to do this, and to lead a better life,
+she herself ordained him priest. In the end it came about that Hsüan
+Chuang, when passing the Sha Ho, took him into his suite as coolie
+to carry his baggage. Yü Huang pardoned him in consideration of the
+service he was rendering to the Buddhist cause.
+
+
+Chu Pa-chieh
+
+Chu Pa-chieh is a grotesque, even gross, personage, with all the
+instincts of animalism. One day, while he was occupying the high office
+of Overseer-general of the Navigation of the Milky Way, he, during a
+fit of drunkenness, vilely assaulted the daughter of Yü Huang. The
+latter had him beaten with two thousand blows from an iron hammer,
+and exiled to earth to be reincarnated.
+
+During his transition a mistake was made, and entering the womb of
+a sow he was born half-man, half-pig, with the head and ears of a
+pig and a human body. He began by killing and eating his mother, and
+then devoured his little porcine brothers. Then he went to live on the
+wild mountain Fu-ling Shan, where, armed with an iron rake, he first
+robbed and then ate the travellers who passed through that region.
+
+Mao Êrh-chieh, who lived in the cave Yün-chan Tung, engaged him as
+carrier of her personal effects, which she afterward bequeathed to him.
+
+Yielding to the exhortations of the Goddess Kuan Yin, who, at the
+time of her journey to China, persuaded him to lead a less dissolute
+life, he was ordained a priest by the goddess herself, who gave him
+the name of Chu (Pig), and the religious name of Wu-nêng, 'Seeker
+after Strength.' This monster was knocked down by Sun when the latter
+was passing over the mountain accompanied by Hsüan Chuang, and he
+declared himself a disciple of the pilgrim priest. He accompanied him
+throughout the journey, and was also received in the Western Paradise
+as a reward for his aid to the Buddhist propaganda.
+
+
+
+Hsüan Chuang, the Master
+
+The origin of this priest was as follows: In the reign of the Emperor
+T'ai Tsung of the T'ang dynasty, Ch'ên Kuang-jui, a graduate of Hai
+Chou, in his examination for the doctor's degree came out as _chuang
+yüan_, first on the list. Wên Chiao (also named Man-t'ang Chiao), the
+daughter of the minister Yin K'ai-shan, meeting the young academician,
+fell in love with him, and married him. Several days after the wedding
+the Emperor appointed Ch'ên Kuang-jui Governor of Chiang Chou (modern
+Chên-chiang Fu), in Kiangsu. After a short visit to his native town he
+started to take up his post. His old mother and his wife accompanied
+him. When they reached Hung Chou his mother fell sick and they were
+forced to stay for a time at the Inn of Ten Thousand Flowers, kept
+by one Liu Hsiao-êrh. Days passed; the sickness did not leave her,
+and as the time for her son to take over the seals of office was
+drawing near, he had to proceed without her.
+
+
+The Released Carp
+
+Before his departure he noticed a fisherman holding in his hand a fine
+carp; this he bought for a small sum to give to his mother. Suddenly
+he noticed that the fish had a very extraordinary look, and, changing
+his mind, he let it go in the waters of the Hung Chiang, afterward
+telling his mother what he had done. She congratulated him on his
+action, and assured him that the good deed would not go unrewarded.
+
+
+The Chuang Yüan Murdered
+
+Ch'ên Kuang-jui re-entered his boat with his wife and a servant. They
+were stopped by the chief waterman, Liu Hung, and his assistant. Struck
+with the great beauty of Ch'ên Kuang-jui's wife, the former planned
+a crime which he carried out with the help of his assistant. At the
+dead of night he took the boat to a retired spot, killed Ch'ên and
+his servant, threw their bodies into the river, seized his official
+documents of title and the woman he coveted, passed himself off as the
+real _chuang yüan_, and took possession of the magistracy of Chiang
+Chou. The widow, who was with child, had two alternatives--silence
+or death. Meantime she chose the former. Before she gave birth to her
+child, T'ai-po Chin-hsing, the Spirit of the South Pole Star, appeared
+to her, and said he had been sent by Kuan Yin, the Goddess of Mercy,
+to present her with a son whose fame would fill the Empire. "Above
+all," he added, "take every precaution lest Liu Hung kill the child,
+for he will certainly do so if he can." When the child was born the
+mother, during the absence of Liu Hung, determined to expose it rather
+than see it slain. Accordingly she wrapped it up carefully in a shirt,
+and carried it to the bank of the Blue River. She then bit her finger,
+and with the blood wrote a short note stating the child's origin,
+and hid it in its breast. Moreover, she bit off the infant's left
+little toe, as an indelible mark of identity. No sooner had this been
+done than a gust of wind blew a large plank to the river's edge. The
+poor mother tied her infant firmly to this plank and abandoned it to
+the mercy of the waves. The waif was carried to the shore of the isle
+of Chin Shan, on which stands the famous monastery of Chin-shan Ssu,
+near Chinkiang. The cries of the infant attracted the attention of
+an old monk named Chang Lao, who rescued it and gave it the name of
+Chiang Liu, 'Waif of the River.' He reared it with much care, and
+treasured the note its mother had written with her blood. The child
+grew up, and Chang Lao made him a priest, naming him Hsüan Chuang on
+the day of his taking the vows. When he was eighteen years of age,
+having one day quarrelled with another priest, who had cursed him and
+reproached him with having neither father nor mother, he, much hurt,
+went to his protector Chang Lao. The latter said to him: "The time has
+come to reveal to you your origin." He then told him all, showed him
+the note, and made him promise to avenge his assassinated father. To
+this end he was made a roving priest, went to the official Court,
+and eventually got into touch with his mother, who was still living
+with the prefect Liu Hung. The letter placed in his bosom, and the
+shirt in which he had been wrapped, easily proved the truth of his
+statements. The mother, happy at having found her son, promised to
+go and see him at Chin Shan. In order to do this, she pretended to
+be sick, and told Liu Hung that formerly, when still young, she had
+taken a vow which she had not yet been able to fulfil. Liu Hung himself
+helped her to do so by sending a large gift of money to the priests,
+and allowed her to go with her servants to perform her devotions at
+Chin-shan Ssu. On this second visit, during which she could speak
+more freely with her son, she wished to see for herself the wound
+she had made on his foot. This removed the last shadow of doubt.
+
+
+Hsüan Chuang finds his Grandmother
+
+She told Hsüan Chuang that he must first of all go to Hung Chou and
+find his grandmother, formerly left at the Inn of Ten Thousand Flowers,
+and then on to Ch'ang-an to take to her father Yin K'ai-shan a letter,
+putting him in possession of the chief facts concerning Liu Hung,
+and praying him to avenge her.
+
+She gave him a stick of incense to take to her mother-in-law. The old
+lady lived the life of a beggar in a wretched hovel near the city gate,
+and had become blind from weeping. The priest told her of the tragic
+death of her son, then touched her eyes with the stick of incense, and
+her sight was restored. "And I," she exclaimed, "have so often accused
+my son of ingratitude, believing him to be still alive!" He took her
+back to the Inn of Ten Thousand Flowers and settled the account, then
+hastened to the palace of Yin K'ai-shan. Having obtained an audience,
+he showed the minister the letter, and informed him of all that had
+taken place.
+
+
+The Murderer Executed
+
+The following day a report was presented to the Emperor, who gave
+orders for the immediate arrest and execution of the murderer of
+Ch'ên Kuang-jui.
+
+Yin K'ai-shan went with all haste to Chên-chiang, where he arrived
+during the night, surrounded the official residence, and seized
+the culprit, whom he sent to the place where he had committed the
+murder. His heart and liver were torn out and sacrificed to the victim.
+
+
+The Carp's Gratitude
+
+Now it happened that Ch'ên Kuang-jui was not dead after all. The
+carp released by him was in fact no other than Lung Wang, the God
+of the River, who had been going through his kingdom in that guise
+and had been caught in the fisherman's net. On learning that his
+rescuer had been cast into the river, Lung Wang had saved him, and
+appointed him an officer of his Court. On that day, when his son,
+wife, and father-in-law were sacrificing the heart of his assassin
+to his _manes_ on the river-bank, Lung Wang ordered that he return
+to earth. His body suddenly appeared on the surface of the water,
+floated to the bank, revived, and came out full of life and health. The
+happiness of the family reunited under such unexpected circumstances
+may well be imagined. Ch'ên Kuang-jui returned with his father-in-law
+to Chên-chiang, where he took up his official post, eighteen years
+after his nomination to it.
+
+Hsüan Chuang became the Emperor's favourite priest. He was held in
+great respect at the capital, and had innumerable honours bestowed upon
+him, and in the end was chosen for the journey to the Western Paradise,
+where Buddha in person handed him the sacred books of Buddhism.
+
+
+Pai Ma, the White Horse
+
+When he left the capital, Hsüan Chuang had been presented by the
+Emperor with a white horse to carry him on his long pilgrimage. One
+day, when he reached Shê-p'an Shan, near a torrent, a dragon emerged
+from the deep river-bed and devoured both the horse and its saddle. Sun
+tried in vain to find the dragon, and at last had to seek the aid of
+Kuan Yin.
+
+Now Yü Lung San T'ai-tzu, son of Ao Jun, Dragonking of the Western
+Sea, having burnt a precious pearl on the roof of his father's palace,
+was denounced to Yü Huang, who had him beaten with three hundred blows
+and suspended in the air. He was awaiting death when Kuan Yin passed
+on her way to China. The unfortunate dragon requested the goddess
+to have pity on him, whereupon she prevailed upon Yü Huang to spare
+his life on condition that he served as steed for her pilgrim on the
+expedition to the Western Paradise. The dragon was handed over to
+Kuan Yin, who showed him the deep pool in which he was to dwell while
+awaiting the arrival of the priest. It was this dragon who had devoured
+Hsüan Chuang's horse, and Kuan Yin now bade him change himself into a
+horse of the same colour to carry the priest to his destination. He
+had the honour of bearing on his back the sacred books that Buddha
+gave to T'ai Tsung's deputy, and the first Buddhist temple built at
+the capital bore the name of Pai-ma Miao, 'Temple of the White Horse.'
+
+
+Perils by the Way
+
+It is natural to expect that numberless exciting adventures should
+befall such an interesting quartette, and indeed the _Hsi yu chi_,
+which contains a hundred chapters, is full of them. The pilgrims
+encountered eighty difficulties on the journey out and one on the
+journey home. The following examples are characteristic of the rest.
+
+
+The Grove of Cypress-trees
+
+The travellers were making their way westward through shining
+waters and over green hills, where they found endless luxuriance
+of vegetation and flowers of all colours in profusion. But the way
+was long and lonely, and as darkness came on without any sign of
+habitation the Priest said: "Where shall we find a resting-place for
+the night?" The Monkey replied: "My Master, he who has left home
+and become a priest must dine on the wind and lodge on the water,
+lie down under the moon and sleep in the forest; everywhere is his
+home; why then ask where shall we rest?" But Pa-chieh, who was the
+bearer of the pilgrim's baggage, was not satisfied with this reply,
+and tried to get his load transferred to the horse, but was silenced
+when told that the latter's sole duty was to carry the Master.
+
+However, the Monkey gave Pai Ma a blow with his rod, causing him to
+start forward at a great pace, and in a few minutes from the brow of
+a hill Hsüan Chuang espied in the distance a grove of cypress-trees,
+beneath the shade of which was a large enclosure. This seemed a
+suitable place to pass the night, so they made toward it, and as
+they approached observed in the enclosure a spacious and luxurious
+establishment. There being no indications that the place was then
+inhabited, the Monkey made his way inside.
+
+
+A Proposal of Marriage
+
+He was met by a lady of charming appearance, who came out of an inner
+room, and said: "Who is this that ventures to intrude upon a widow's
+household?" The situation was embarrassing, but the lady proved to
+be most affable, welcomed them all very heartily, told them how she
+became a widow and had been left in possession of riches in abundance,
+and that she had three daughters, Truth, Love, and Pity by name. She
+then proceeded to make a proposal of marriage, not only on behalf
+of herself, but of her three daughters as well. They were four men,
+and here were four women; she had mountain lands for fruit-trees,
+dry lands for grain, flooded fields for rice--more than five thousand
+acres of each; horses, oxen, sheep, pigs innumerable; sixty or seventy
+farmsteads; granaries choked with grain; storehouses full of silks
+and satins; gold and silver enough to last several lifetimes however
+extravagantly they lived. Why should the four travellers not finish
+their journey there, and be happy ever afterward? The temptation was
+great, especially as the three daughters were ladies of surpassing
+beauty as well as adepts at needlework and embroidery, well read,
+and able to sing sweetly.
+
+But Hsüan Chuang sat as if listening to frogs after rain, unmoved
+except by anger that she should attempt to divert him from his heavenly
+purpose, and in the end the lady retired in a rage, slamming the door
+behind her.
+
+The covetous Pa-chieh, however, expressed himself in favour of
+accepting the widow's terms. Finding it impossible to do so openly,
+he stole round to the back and secured a private interview. His
+personal appearance was against him, but the widow was not altogether
+uncompliant. She not only entertained the travellers, but agreed
+to Pa-chieh retiring within the household in the character of a
+son-in-law, the other three remaining as guests in the guest-rooms.
+
+
+Blind Man's Buff
+
+But a new problem now arose. If Pa-chieh were wedded to one of the
+three daughters, the others would feel aggrieved. So the widow proposed
+to blindfold him with a handkerchief, and marry him to whichever
+he succeeded in catching. But, with the bandage tied over his eyes,
+Pa-chieh only found himself groping in darkness. "The tinkling sound
+of female trinkets was all around him, the odour of musk was in his
+nostrils; like fairy forms they fluttered about him, but he could no
+more grasp one than he could a shadow. One way and another he ran till
+he was too giddy to stand, and could only stumble helplessly about."
+
+The prospective mother-in-law then unloosed the bandage, and informed
+Pa-chieh that it was not her daughters' 'slipperiness,' as he had
+called it, which prevented their capture, but the extreme modesty of
+each in being generous enough to forgo her claims in favour of one of
+her sisters. Pa-chieh thereupon became very importunate, urging his
+suit for any one of the daughters or for the mother herself or for all
+three or all four. This was beyond all conscience, but the widow was
+equal to the emergency, and suggested another solution. Each of her
+daughters wore a waistcoat embroidered in jewels and gold. Pa-chieh
+was to try these on in turn, and to marry the owner of the one which
+fitted him. Pa-chieh put one on, but as he was tying the cord round
+his waist it transformed itself into strong coils of rope which bound
+him tightly in every limb. He rolled about in excruciating agony,
+and as he did so the curtain of enchantment fell and the beauties
+and the palace disappeared.
+
+Next morning the rest of the party on waking up also found that all
+had changed, and saw that they had been sleeping on the ground in the
+cypress-grove. On making search they found Pa-chieh bound fast to a
+tree. They cut him down, to pursue the journey a sadder and wiser Pig,
+and the butt of many a quip from his fellow-travellers.
+
+
+The Lotus Cave
+
+When the party left the Elephant Country, seeing a mountain ahead,
+the Master warned his disciples to be careful. Sun said: "Master, say
+not so; remember the text of the Sacred Book, 'So long as the heart is
+right there is nothing to fear.'" After this Sun kept a close watch
+on Pa-chieh, who, while professing to be on guard, slept most of the
+time. When they arrived at Ping-ting Shan they were approached by a
+woodcutter, who warned them that in the mountain, which extended for
+600 _li_ (200 miles), there was a Lotus Cave, inhabited by a band
+of demons under two chiefs, who were lying in wait to devour the
+travellers. The woodcutter then disappeared. Accordingly, Pa-chieh
+was ordered to keep watch. But, seeing some hay, he lay down and went
+to sleep, and the mountain demons carried him away to the Lotus Cave.
+
+On seeing Pa-chieh, the second chief said: "He is no good; you must
+go in search of the Master and the Monkey." All this time the Monkey,
+to protect his Master, was walking ahead of the horse, swinging his
+club up and down and to right and left. The Demon-king saw him from
+the top of the mountain and said to himself: "This Monkey is famous
+for his magic, but I will prove that he is no match for me; I will
+yet feast on his Master." So, descending the mountain, he transformed
+himself into a lame beggar and waited by the roadside. The Master,
+out of pity, persuaded the Monkey to carry him. While on the Monkey's
+back the Demon, by magic skill, threw Mount Mêru on to Sun's head,
+but the Monkey warded it off with his left shoulder, and walked
+on. Then the Demon threw Mount Ô-mei on to Sun's head, and this
+he warded off with his right shoulder, and walked on, much to the
+Demon's surprise. Lastly the Demon caused T'ai Shan to fall on to his
+head. This at last stunned the Monkey. Sha Ho-shang now defended the
+Master with his staff, which was, however, no match for the Demon's
+starry sword. The Demon seized the Master and carried him under one
+arm and Sha Ho-shang under the other to the Lotus Cave.
+
+The two Demons then planned to take their two most precious things,
+a yellow gourd and a jade vase, and try to bottle the Monkey. They
+arranged to carry them upside down and call out the Monkey's name. If
+he replied, then he would be inside, and they could seal him up,
+using the seal of the great Ancient of Days, the dweller in the
+mansion of T'ai Sui. [35]
+
+
+The Monkey under the Mountain
+
+When the Monkey found that he was being crushed under the mountain he
+was greatly distressed about his Master, and cried out: "Oh, Master,
+you delivered me from under the mountain before, and trained me in
+religion; how is it that you have brought me to this pass? If you
+must die, why should Sha Ho-shang and Pa-chieh and the Dragon-horse
+also suffer?" Then his tears poured down like rain.
+
+The spirits of the mountain were astonished at hearing these words. The
+guardian angels of the Five Religions asked: "Whose is this mountain,
+and who is crushed beneath it?" The local gods replied: "The mountain
+is ours, but who is under it we do not know." "If you do not know,"
+the angels replied, "we will tell you. It is the Great Holy One,
+the Equal of Heaven, who rebelled there five hundred years ago. He
+is now converted, and is the disciple of the Chinese ambassador. How
+dare you lend your mountain to the Demon for such a purpose?" The
+guardian angels and local gods then recited some prayers, and the
+mountain was removed. The Monkey sprang up, brandishing his spear,
+and the spirits at once apologized, saying that they were under
+enforced service to the Demons.
+
+While they were speaking Sun saw a light approaching, and asked
+what it was. The spirits replied: "This light comes from the Demons'
+magic treasures. We fear they are bringing them to catch you." Sun
+then said: "Now we shall have some sport. Who is the Demon-chief's
+associate?" "He is a Taoist," they replied, "who is always occupied in
+preparing chemicals." The Monkey said: "Leave me, and I will catch them
+myself." He then transformed himself into a duplicate of the Taoist.
+
+
+The Magic Gourd
+
+Sun went to meet the Demons, and in conversation learnt from them that
+they were on their way to catch the famous Monkey, and that the magic
+gourd and vase were for that purpose. They showed these treasures to
+him, and explained that the gourd, though small, could hold a thousand
+people. "That is nothing," replied Sun. "I have a gourd which can
+contain all the heavens." At this they marvelled greatly, and made a
+bargain with him, according to which he was to give them his gourd,
+after it had been tested as to its capacity to contain the heavens,
+in exchange for their precious gourd and vase. Going up to Heaven,
+the Monkey obtained permission to extinguish the light of the sun,
+moon, and stars for one hour. At noon the next day there was complete
+darkness, and the Demons believed Sun when he stated that he had put
+the whole heavens into his gourd so that there could be no light. They
+then handed over to the Monkey their magic gourd and vase, and in
+exchange he gave them his false gourd.
+
+
+
+The Magic Rope
+
+On discovering that they had been deceived, the Demons made complaint
+to their chiefs, who informed them that Sun, by pretending to be one
+of the Immortals, had outwitted them. They had now lost two out of
+their five magic treasures. There remained three, the magic sword,
+the magic palm fan, and the magic rope. "Go," said they, "and invite
+our dear grandmother to come and dine on human flesh." Personating
+one of the Demons, Sun himself went on this errand. He told the old
+lady that he wanted her to bring with her the magic rope, with which
+to catch Sun. She was delighted, and set out in her chair carried by
+two fairies.
+
+When they had gone some few _li_, Sun killed the ladies, and then saw
+that they were foxes. He took the magic rope, and thus had three of
+the magic treasures. Having changed the dead so that they looked like
+living creatures, he returned to the Lotus Cave. Many small demons came
+running up, saying that the old lady had been slain. The Demon-king,
+alarmed, proposed to release the whole party. But his younger brother
+said: "No, let me fight Sun. If I win, we can eat them; if I fail,
+we can let them go."
+
+After thirty bouts Sun lost the magic rope, and the Demon lassoed him
+with it and carried him to the cave, and took back the magic gourd
+and vase. Sun now transformed himself into two false demons. One he
+placed instead of himself in the lasso bound to a pillar, and then
+went and reported to the second Demon-chief that Sun was struggling
+hard, and that he should be bound with a stronger rope lest he make
+his escape. Thus, by this strategy, Sun obtained possession of the
+magic rope again. By a similar trick he also got back the magic gourd
+and vase.
+
+
+
+The Master Rescued
+
+Sun and the Demons now began to wrangle about the respective merits
+of their gourds, which, each assured the other, could imprison men
+and make them obey their wishes. Finally, Sun succeeded in putting
+one of the Demons into his gourd.
+
+There ensued another fight concerning the magic sword and palm fan,
+during which the fan was burnt to ashes. After more encounters Sun
+succeeded in bottling the second Demon in the magic vase, and sealed
+him up with the seal of the Ancient of Days. Then the magic sword
+was delivered, and the Demons submitted. Sun returned to the cave,
+fetched his Master out, swept the cave clean of all evil spirits, and
+they then started again on their westward journey. On the road they
+met a blind man, who addressed them saying: "Whither away, Buddhist
+Priest? I am the Ancient of Days. Give me back my magic treasures. In
+the gourd I keep the pills of immortality. In the vase I keep the
+water of life. The sword I use to subdue demons. With the fan I stir
+up enthusiasm. With the cord I bind bundles. One of these two Demons
+had charge of the gold crucible. They stole my magic treasures and
+fled to the mundane sphere of mortals. You, having captured them,
+are deserving of great reward." But Sun replied: "You should be
+severely punished for allowing your servants to do this evil in the
+world." The Ancient of Days replied: "No, without these trials your
+Master and his disciples could never attain to perfection."
+
+Sun understood and said: "Since you have come in person for the magic
+treasures, I return them to you." After receiving them, the Ancient
+of Days returned to his T'ai Sui mansion in the skies.
+
+
+
+The Red Child Demon
+
+By the autumn the travellers arrived at a great mountain. They saw
+on the road a red cloud which the Monkey thought must be a demon. It
+was in fact a demon child who, in order to entrap the Master, had had
+himself bound and tied to the branch of a tree. The child repeatedly
+cried out to the passers-by to deliver him. Sun suspected that it was
+a trick; but the Master could no longer endure the pitiful wails; he
+ordered his disciples to loose the child, and the Monkey to carry him.
+
+As they proceeded on their way the Demon caused a strong whirlwind to
+spring up, and during this he carried off the Master. Sun discovered
+that the Demon was an old friend of his, who, centuries before, had
+pledged himself to eternal friendship. So he consoled his comrades
+by saying that he felt sure no harm would come to the Master.
+
+
+A Prospective Feast
+
+Soon Sun and his companions reached a mountain covered with
+pine-forests. Here they found the Demon in his cave, intent upon
+feasting on the Priest. The Demon refused to recognize his ancient
+friendship with Sun, so the two came to blows. The Demon set fire to
+everything, so that the Monkey might be blinded by the smoke. Thus
+he was unable to find his Master. In despair he said: "I must get
+the help of some one more skilful than myself." Pa-chieh was sent
+to fetch Kuan Yin. The Demon then seized a magic bag, transformed
+himself into the shape of Kuan Yin, and invited Pa-chieh to enter the
+cave. The simpleton fell into the trap and was seized and placed in
+the bag. Then the Demon appeared in his true form, and said: "I am
+the beggar child, and mean to cook you for my dinner. A fine man to
+protect his Master you are!" The Demon then summoned six of his most
+doughty generals and ordered them to accompany him to fetch his father,
+King Ox-head, to dine off the pilgrim. When they had gone Sun opened
+the bag, released Pa-chieh, and both followed the six generals.
+
+
+The Generals Tricked
+
+Sun thought that as the Demon had played a trick on Pa-chieh, he
+would play one on his generals. So he hurried on in front of them,
+and changed himself into the form of King Ox-head. The Demon and
+his generals were invited into his presence, and Red Child said:
+"If anyone eats of the pilgrim's flesh, his life will be prolonged
+indefinitely. Now he is caught and I invite you to feast on him." Sun,
+personifying the father, said: "No, I cannot come. I am fasting
+to-day. Moreover, Sun has charge of the pilgrim, and if any harm befall
+him it will be the worse for you, for he has seventy-two magic arts. He
+can make himself so big that your cave cannot contain him, and he
+can make himself as small as a fly, a mosquito, a bee, or a butterfly."
+
+Sun then went to Kuan Yin and appealed for help. She gave him a
+bottle, but he found he could not move it. "No," said Kuan Yin,
+"for all the forces of the ocean are stored in it."
+
+Kuan Yin lifted it with ease, and said: "This dew water is different
+from dragon water, and can extinguish the fire of passion. I will
+send a fairy with you on your boat. You need no sails. The fairy
+needs only to blow a little, and the boat moves along without any
+effort." Finally, the Red Child, having been overcome, repented and
+begged to be received as a disciple. Kuan Yin received him and blessed
+him, giving him the name of Steward.
+
+
+The Demons of Blackwater River
+
+One day the Master suddenly exclaimed: "What is that noise?" Sun
+replied: "You are afraid; you have forgotten the Heart Prayer,
+according to which we are to be indifferent to all the calls of the
+six senses--the eye, ear, nose, tongue, body, mind. These are the Six
+Thieves. If you cannot suppress them, how do you expect to see the
+Great Lord?" The Master thought a while and then said: "O disciple,
+when shall we see the Incarnate Model (Ju Lai) face to face?"
+
+Pa-chieh said: "If we are to meet such demons as these, it will take
+us a thousand years to get to the West." But Sha Ho-shang rejoined:
+"Both you and I are stupid; if we persevere and travel on, shoulder
+to shoulder, we shall reach there at last." While thus talking,
+they saw before them a dark river in flood, which the horse could not
+cross. Seeing a small boat, the Master said: "Let us engage that boat
+to take us across." While crossing the river in it, they discovered
+that it was a boat sent by the Demon of Blackwater River to entrap
+them in midstream, and the Master would have been slain had not Sun
+and the Western Dragon come to the rescue.
+
+
+The Slow-carts Country
+
+Having crossed the Blackwater River, they journeyed westward,
+facing wind and snow. Suddenly they heard a great shout as of
+ten thousand voices. The Master was alarmed, but Sun laughingly
+went to investigate. Sitting on a cloud, he rose in the air, and
+saw a city, outside of which there were thousands of priests and
+carts laden with bricks and all kinds of building materials. This
+was the city where Taoists were respected, and Buddhists were not
+wanted. The Monkey, who appeared among the people as a Taoist, was
+informed that the country was called the Ch'ê Ch'ih, 'Slow-carts
+Country,' and for twenty years had been ruled by three Taoists who
+could procure rain during times of drought. Their names were Tiger,
+Deer, and Sheep. They could also command the wind, and change stones
+into gold. The Monkey said to the two leading Taoists: "I wonder
+if I shall be so fortunate as to see your Emperor?" They replied:
+"We will see to that when we have attended to our business." The
+Monkey inquired what business the priests could have. "In former
+times," they said, "when our King ordered the Buddhists to pray for
+rain, their prayers were not answered. Then the Taoists prayed, and
+copious showers fell. Since then all the Buddhist priests have been
+our slaves, and have to carry the building materials, as you see. We
+must assign them their work, and then will come to you." Sun replied:
+"Never mind; I am in search of an uncle of mine, from whom I have not
+heard for many years. Perhaps he is here among your slaves." They said:
+"You may see if you can find him."
+
+
+Restraints on Freedom
+
+Sun went to look for his uncle. Hearing this, many Buddhist priests
+surrounded him, hoping to be recognized as his lost relative. After
+a while he smiled. They asked him the reason. He said: "Why do you
+make no progress? Life is not meant for idleness." They said: "We
+cannot do anything. We are terribly oppressed." "What power have your
+masters?" "By using their magic they can call up wind or rain." "That
+is a small matter," said Sun. "What else can they do?" "They can make
+the pills of immortality, and change stone into gold."
+
+Sun said: "These are also small matters; many can do the same. How did
+these Taoists deceive your King?" "The King attends their prayers night
+and day, expecting thereby to attain to immortality." "Why do you not
+leave the place?" "It is impossible, for the King has ordered pictures
+of us to be hung up everywhere. In all the numerous prefectures,
+magistracies, and market-places in Slow-carts Country are pictures of
+the Buddhist priests, and any official who catches a runaway priest
+is promoted three degrees, while every non-official receives fifty
+taels. The proclamation is signed by the King. So you see we are
+helpless." Sun then said: "You might as well die and end it all."
+
+
+Immortal for Suffering
+
+They replied: "A great number have died. At one time we numbered
+more than two thousand. But through deaths and suicides there now
+remain only about five hundred. And we who remain cannot die. Ropes
+cannot strangle us, swords cannot cut us; if we plunge into the
+river we cannot sink; poison does not kill us." Sun said: "Then
+you are fortunate, for you are all Immortals." "Alas!" said they,
+"we are immortal only for suffering. We get poor food. We have only
+sand to sleep on. But in the night hours spirits appear to us and
+tell us not to kill ourselves, for an Arhat will come from the East
+to deliver us. With him there is a disciple, the Great Holy One,
+the Equal of Heaven, most powerful and tender-hearted. He will put
+an end to these Taoists and have pity on us Buddhists."
+
+
+The Saviour of the Buddhists
+
+Inwardly Sun was glad that his fame had gone abroad. Returning to the
+city, he met the two chief Taoists. They asked him if he had found
+his relative. "Yes," he replied, "they are all my relatives!" They
+smiled and said: "How is it that you have so many relatives?" Sun
+said: "One hundred are my father's relatives, one hundred my mother's
+relatives, and the remainder my adopted relatives. If you will let
+all these priests depart with me, then I will enter the city with you;
+otherwise I will not enter." "You must be mad to speak to us in this
+way. The priests were given us by the King. If you had asked for a
+few only, we might have consented, but your request is altogether
+unreasonable." Sun then asked them three times if they would liberate
+the priests. When they finally refused, he grew very angry, took his
+magic spear from his ear and brandished it in the air, when all their
+heads fell off and rolled on the ground.
+
+
+Anger of the Buddhist Priests
+
+The Buddhist priests saw from a distance what had taken place,
+and shouted: "Murder, murder! The Taoist superintendents are being
+killed." They surrounded Sun, saying: "These priests are our masters;
+they go to the temple without visiting the King, and return home
+without taking leave of the King. The King is the high priest. Why
+have you killed his disciples? The Taoist chief priest will certainly
+accuse us Buddhist priests of the murders. What are we to do? If we go
+into the city with you they will make you pay for this with your life."
+
+Sun laughed. "My friends," he said, "do not trouble yourselves over
+this matter. I am not the Master of the Clouds, but the Great Holy
+One, a disciple of the Holy Master from China, going to the Western
+Paradise to fetch the sacred books, and have come to save you."
+
+"No, no," said they, "this cannot be, for we know him." Sun replied:
+"Having never met him, how can you know him?" They replied: "We have
+seen him in our dreams. The spirit of the planet Venus has described
+him to us and warned us not to make a mistake." "What description did
+he give?" asked Sun. They replied: "He has a hard head, bright eyes,
+a round, hairy face without cheeks, sharp teeth, prominent mouth,
+a hot temper, and is uglier than the Thunder-god. He has a rod of
+iron, caused a disturbance in Heaven itself, but later repented,
+and is coming with the Buddhist pilgrim in order to save mankind from
+calamities and misery." With mixed feelings Sun replied: "My friends,
+no doubt you are right in saying I am not Sun. I am only his disciple,
+who has come to learn how to carry out his plans. But," he added,
+pointing with his hand, "is not that Sun coming yonder?" They all
+looked in the direction in which he had pointed.
+
+
+Sun bestows Talismans
+
+Sun quickly changed himself from a Taoist priest, and appeared in
+his natural form. At this they all fell down and worshipped him,
+asking his forgiveness because their mortal eyes could not recognize
+him. They then begged him to enter the city and compel the demons to
+repent. Sun told them to follow him. He then went with them to a sandy
+place, emptied two carts and smashed them into splinters, and threw
+all the bricks, tiles, and timber into a heap, calling upon all the
+priests to disperse. "Tomorrow," he said, "I am going to see the King,
+and will destroy the Taoists!" Then they said: "Sir, we dare not go
+any farther, lest they attempt to seize you and cause trouble." "Have
+no fear," he replied; "but if you think so I will give you a charm to
+protect you." He pulled out some hairs, and gave one to each to hold
+firmly on the third finger. "If anyone tries to seize you," he said,
+"keep tight hold of it, call out 'Great Holy One, the Equal of Heaven,'
+and I will at once come to your rescue, even though I be ten thousand
+miles away." Some of them tried the charm, and, sure enough, there
+he was before them like the God of Thunder. In his hand he held a
+rod of iron, and he could keep ten thousand men and horses at bay.
+
+
+The Magic Circle
+
+It was now winter. The pilgrims were crossing a high mountain by
+a narrow pass, and the Master was afraid of wild beasts. The three
+disciples bade him fear not, as they were united, and were all good
+men seeking truth. Being cold and hungry they rejoiced to see a fine
+building ahead of them, but Sun said: "It is another devil's trap. I
+will make a ring round you. Inside that you will be safe. Do not wander
+outside it. I will go and look for food." Sun returned with his bowl
+full of rice, but found that his companions had got tired of waiting,
+and had disappeared. They had gone forward to the fine building, which
+Pa-chieh entered. Not a soul was to be seen, but on going upstairs
+he was terrified to see a human skeleton of immense size lying on
+the floor. At this moment the Demon of the house descended on them,
+bound the Master, and said: "We have been told that if we eat of your
+flesh our white hair will become black again, and our lost teeth grow
+anew." So he ordered the small devils who accompanied him to bind the
+others. This they did, and thrust the pilgrims into a cave, and then
+lay in wait for Sun. It was not long before the Monkey came up, when
+a great fight ensued. In the end, having failed, notwithstanding the
+exercise of numerous magic arts, to release his companions, Sun betook
+himself to the Spiritual Mountain and besought Ju Lai's aid. Eighteen
+_lohan_ were sent to help him against the Demon. When Sun renewed the
+attack, the _lohan_ threw diamond dust into the air, which blinded the
+Demon and also half buried him. But, by skilful use of his magic coil,
+he gathered up all the diamond dust and carried it back to his cave.
+
+The _lohan_ then advised Sun to seek the aid of the Ancient of
+Days. Accordingly, Sun ascended to the thirty-third Heaven, where
+was the palace of the god. He there discovered that the Demon was
+none other than one of the god's ox-spirits who had stolen the magic
+coil. It was, in fact, the same coil with which Sun himself had at
+last been subdued when he had rebelled against Heaven.
+
+
+Help from Ju Lai
+
+The Ancient of Days mounted a cloud and went with Sun to the cave. When
+the Demon saw who had come he was terrified. The Ancient of Days then
+recited an incantation, and the Demon surrendered the magic coil
+to him. On the recitation of a second incantation all his strength
+left him, and he appeared as a bull, and was led away by a ring in
+his nose. The Master and his disciples were then set at liberty,
+and proceeded on their journey.
+
+
+The Fire-quenching Fan
+
+In the autumn the pilgrims found themselves in the Ssu Ha Li Country,
+where everything was red--red walls, red tiles, red varnish on doors
+and furniture. Sixty _li_ from this place was the Flaming Mountain,
+which lay on their road westward.
+
+An old man they met told them that it was possible to cross the
+Flaming Mountain only if they had the Magic Iron Fan, which, waved
+once, quenched fire, waved a second time produced strong wind, and
+waved a third time produced rain. This magic fan was kept by the
+Iron-fan Princess in a cave on Ts'ui-yün Shan, 1500 _li_ distant. On
+hearing this, Sun mounted a cloud, and in an instant was transported
+to the cave. The Iron-fan Princess was one of the _lochas_ (wives
+and daughters of demons), and the mother of the Red Child Demon, who
+had become a disciple of Kuan Yin. On seeing Sun she was very angry,
+and determined to be revenged for the outwitting of her husband,
+King Ox-head, and for the carrying away of her son. The Monkey said:
+"If you lend me the Iron Fan I will bring your son to see you." For
+answer she struck him with a sword. They then fell to fighting, the
+contest lasting a long while, until at length, feeling her strength
+failing, the Princess took out the Iron Fan and waved it. The wind
+it raised blew Sun to a distance of 84,000 _li_, and whirled him
+about like a leaf in a whirlwind. But he soon returned, reinforced
+by further magic power lent him by the Buddhist saints. The Princess,
+however, deceived him by giving him a fan which increased the flames
+of the mountain instead of quenching them. Sun and his friends had
+to retreat more than 20 _li_, or they would have been burned.
+
+The local mountain-gods now appeared, bringing refreshments, and urging
+the pilgrims to get the Fan so as to enable them to proceed on their
+journey. Sun pointed to his fan and said: "Is not this the Fan?" They
+smiled and said: "No, this is a false one which the Princess has
+given you." They added: "Originally there was no Flaming Mountain, but
+when you upset the furnace in Heaven five hundred years ago the fire
+fell here, and has been burning ever since. For not having taken more
+care in Heaven, we have been set to guard it. The Demon-king Ox-head,
+though he married the _locha_ Princess, deserted her some two years
+ago for the only daughter of a fox-king. They live at Chi-lei Shan,
+some three thousand _li_ from here. If you can get the true Iron
+Fan through his help you will be able to extinguish the flames, take
+your Master to the West, save the lives of many people round here,
+and enable us to return to Heaven once more."
+
+Sun at once mounted a cloud and was soon at Chi-lei Shan. There
+he met the Fox-princess, whom he upbraided and pursued back to
+her cave. The Ox-demon came out and became very angry with Sun
+for having frightened her. Sun asked him to return with him to the
+_locha_ Princess and persuade her to give him the Magic Fan, This he
+refused to do. They then fought three battles, in all of which Sun
+was successful. He changed into the Ox-demon's shape and visited the
+_locha_ Princess. She, thinking he was the Ox-demon, gladly received
+him, and finally gave him the Magic Fan; he then set out to return
+to his Master.
+
+
+The Power of the Magic Fan
+
+The Ox-demon, following after Sun, saw him walking along, joyfully
+carrying the Magic Fan on his shoulder. Now Sun had forgotten to ask
+how to make it small, like an apricot leaf, as it was at first. The
+Ox-demon changed himself into the form of Pa-chieh, and going up to
+Sun he said: "Brother Sun, I am glad to see you back; I hope you have
+succeeded." "Yes," replied Sun, and described his fights, and how he
+had tricked the Ox-demon's wife into giving him the Fan. The seeming
+Pa-chieh said: "You must be very tired after all your efforts; let
+me carry the Magic Fan for you." As soon as he had got possession of
+it he appeared in his true form, and tried to use it to blow Sun away
+84,000 _li_, for he did not know that the Great Holy One had swallowed
+a wind-resisting pill, and was therefore immovable. He then put the
+Magic Fan in his mouth and fought with his two swords. He was a match
+for Sun in all the magic arts, but through the aid of Pa-chieh and
+the help of the local gods sent by the Master the Monkey was able
+to prevail against him. The Ox-demon changed himself many times into
+a number of birds, but for each of these Sun changed himself into a
+swifter and stronger one. The Ox-demon then changed himself into many
+beasts, such as tigers, leopards, bears, elephants, and an ox 10,000
+feet long. He then said to Sun, with a laugh: "What can you do to me
+now?" Sun seized his rod of iron, and cried: "Grow!" He immediately
+became 100,000 feet high, with eyes like the sun and moon. They fought
+till the heavens and the earth shook with their onslaughts.
+
+
+
+Defeat of the Ox-demon
+
+The Ox-demon being of so fierce and terrible a nature, both Buddha
+in Heaven and the Taoist Celestial Ruler sent down whole legions of
+celebrated warriors to help the Master's servant. The Ox-demon tried
+to escape in every direction, one after the other, but his efforts
+were in vain. Finally defeated, he was made to promise for himself and
+his wife to give up their evil ways and to follow the holy precepts
+of the Buddhist doctrine.
+
+The Magic Fan was given to Sun, who at once proceeded to test its
+powers. When he waved it once the fires on Flaming Mountain died
+out. When he waved it a second time a gentle breeze sprang up. When
+he waved it a third time refreshing rain fell everywhere, and the
+pilgrims proceeded on their way in comfort.
+
+
+The Lovely Women
+
+Having travelled over many mountains, the travellers came to a
+village. The Master said: "You, my disciples, are always very kind,
+taking round the begging-bowl and getting food for me. To-day I will
+take the begging-bowl myself." But Sun said: "That is not right; you
+must let us, your disciples, do this for you." But the Master insisted.
+
+When he reached the village, there was not a man to be seen, but only
+some lovely women. He did not think that it was right for him to speak
+to women. On the other hand, if he did not procure anything for their
+meal, his disciples would make fun of him. So, after long hesitation,
+he went forward and begged food of them. They invited him to their cave
+home, and, having learnt who he was, ordered food for him, but it was
+all human flesh. The Master informed them that he was a vegetarian,
+and rose to take his departure, but instead of letting him go they
+surrounded and bound him, thinking that he would be a fine meal for
+them next day.
+
+
+An Awkward Predicament
+
+Then seven of the women went out to bathe in a pool. There Sun, in
+search of his Master, found them and would have killed them, only he
+thought it was not right to kill women. So he changed himself into an
+eagle and carried away their clothes to his nest. This so frightened
+the women that they crouched in the pool and did not dare to come out.
+
+But Pa-chieh, also in search of his Master, found the women bathing. He
+changed himself into a fish, which the women tried to catch, chasing
+him hither and thither round the pool. After a while Pa-chieh leapt
+out of the pool and, appearing in his true form, threatened the
+women for having bound his Master. In their fright the women fled to
+a pavilion, round which they spun spiders' threads so thickly that
+Pa-chieh became entangled and fell. They then escaped to their cave
+and put on some clothes.
+
+
+How the Master was Rescued
+
+When Pa-chieh at length had disentangled himself from the webs, he saw
+Sun and Sha Ho-shang approaching. Having learnt what had happened,
+they feared the women might do some injury to the Master, so they
+ran to the cave to rescue him. On the way they were beset by the
+seven dwarf sons of the seven women, who transformed themselves into
+a swarm of dragon-flies, bees, and other insects. But Sun pulled out
+some hairs and, changing them into seven different swarms of flying
+insects, destroyed the hostile swarm, and the ground was covered a
+foot deep with the dead bodies. On reaching the cave, the pilgrims
+found it had been deserted by the women. They released the Master,
+and made him promise never to beg for food again. Having given the
+promise, he mounted his horse, and they proceeded on their journey.
+
+
+The Spiders and the Extinguisher
+
+When they had gone a short distance they perceived a great building of
+fine architecture ahead of them. It proved to be a Taoist temple. Sha
+Ho-shang said: "Let us enter, for Buddhism and Taoism teach the
+same things. They differ only in their vestments." The Taoist abbot
+received them with civility and ordered five cups of tea. Now he was
+in league with the seven women, and when the servant had made the tea
+they put poison in each cup. Sun, however, suspected a conspiracy,
+and did not drink his tea. Seeing that the rest had been poisoned, he
+went and attacked the sisters, who transformed themselves into huge
+spiders. They were able to spin ropes instead of webs with which to
+bind their enemies. But Sun attacked and killed them all.
+
+The Taoist abbot then showed himself in his true form, a demon with
+a thousand eyes. He joined battle with Sun, and a terrible contest
+ensued, the result being that the Demon succeeded in putting an
+extinguisher on his enemy. This was a new trick which Sun did not
+understand. However, after trying in vain to break out through the
+top and sides, he began to bore downward, and, finding that the
+extinguisher was not deep in the ground, he succeeded in effecting
+his escape from below. But he feared that his Master and the others
+would die of the poison. At this juncture, while he was suffering
+mental tortures on their behalf, a Bodhisattva, Lady Pi Lan, came
+to his rescue. By the aid of her magic he broke the extinguisher,
+gave his Master and fellow-disciples pills to counteract the poison,
+and so rescued them.
+
+
+Shaving a Whole City
+
+The summer had now arrived. On the road the pilgrims met an old
+lady and a little boy. The old lady said: "You are priests; do not
+go forward, for you are about to pass into the country known as the
+Country that exterminates Religion. The inhabitants have vowed to
+kill ten thousand priests. They have already slain that number all
+but four noted ones whose arrival they expect; then their number will
+be complete."
+
+This old lady was Kuan Yin, with Shên Tsai (Steward), who had come to
+give them warning. Sun thereupon changed himself into a candle-moth
+and flew into the city to examine for himself. He entered an inn,
+and heard the innkeeper warning his guests to look after their own
+clothes and belongings when they went to sleep. In order to travel
+safely through the city, Sun decided that they should all put on
+turbans and clothing resembling that of the citizens. Perceiving
+from the innkeeper's warning that thieving was common, Sun stole some
+clothing and turbans for his Master and comrades. Then they all came
+to the inn at dusk, Sun representing himself as a horse-dealer.
+
+Fearing that in their sleep their turbans would fall off, and their
+shaven heads be revealed, Sun arranged that they should sleep in a
+cupboard, which he asked the landlady to lock.
+
+During the night robbers came and carried the cupboard away, thinking
+to find in it silver to buy horses. A watchman saw many men carrying
+this cupboard, and became suspicious, and called out the soldiers. The
+robbers ran away, leaving the cupboard in the open. The Master was very
+angry with Sun for getting him into this danger. He feared that at
+daylight they would be discovered and all be executed. But Sun said:
+"Do not be alarmed; I will save you yet!" He changed himself into an
+ant, and escaped from the cupboard. Then he plucked out some hairs
+and changed them into a thousand monkeys like himself. To each he
+gave a razor and a charm for inducing sleep. When the King and all
+the officials and their wives had succumbed to this charm, the monkeys
+were to shave their heads.
+
+On the morrow there was a terrible commotion throughout the city,
+as all the leaders and their families found themselves shaved like
+Buddhists.
+
+Thus the Master was saved again.
+
+
+The Return to China
+
+The pilgrims having overcome the predicted eighty difficulties of
+their outward journey, there remained only one to be overcome on the
+homeward way.
+
+They were now returning upon a cloud which had been placed at their
+disposal, and which had been charged to bear them safely home. But
+alas! the cloud broke and precipitated them to the earth by the side
+of a wide river which they must cross. There were no ferry-boats or
+rafts to be seen, so they were glad to avail themselves of the kind
+offices of a turtle, who offered to take them across on his back. But
+in midstream the turtle reminded Hsüan Chuang of a promise he had made
+him when on his outward journey, namely, that he would intercede for
+him before the Ruler of the West, and ask his Majesty to forgive all
+past offences and allow him to resume his humanity again. The turtle
+asked him if he had remembered to keep his word. Hsüan Chuang replied:
+"I remember our conversation, but I am sorry to say that under great
+pressure I quite forgot to keep my promise." "Then," said the turtle,
+"you are at liberty to dispense with my services." He then disappeared
+beneath the water, leaving the pilgrims floundering in the stream with
+their precious books. They swam the river, and with great difficulty
+managed to save a number of volumes, which they dried in the sun.
+
+
+The Travellers Honoured
+
+The pilgrims reached the capital of their country without further
+difficulty. As soon as they appeared in sight the whole population
+became greatly excited, and cutting down branches of willow-trees
+went out to meet them. As a mark of special distinction the Emperor
+sent his own horse for Hsüan Chuang to ride on, and the pilgrims were
+escorted with royal honours into the city, where the Emperor and his
+grateful Court were waiting to receive them. Hsüan Chuang's queer
+trio of converts at first caused great amusement among the crowds
+who thronged to see them, but when they learned of Sun's superhuman
+achievements, and his brave defence of the Master, their amusement
+was changed into wondering admiration.
+
+But the greatest honours were conferred upon the travellers at
+a meeting of the Immortals presided over by Mi-lo Fo, the Coming
+Buddha. Addressing Hsüan Chuang, the Buddha said, "In a previous
+existence you were one of my chief disciples. But for disobedience
+and for lightly esteeming the great teaching your soul was imprisoned
+in the Eastern Land. Now a memorial has been presented to me stating
+that you have obtained the True Classics of Salvation, thus, by your
+faithfulness, completing your meritorious labours. You are appointed
+to the high office of Controller of Sacrifices to his Supreme Majesty
+the Pearly Emperor."
+
+Turning to Sun, the Buddha said, "You, Sun, for creating a disturbance
+in the palace of Heaven, were imprisoned beneath the Mountain of
+the Five Elements, until the fullness of Heaven's calamities had
+descended upon you, and you had repented and had joined the holy
+religion of Buddha. From that time you have endeavoured to suppress
+evil and cherish virtue. And on your journey to the West you have
+subjugated evil spirits, ghosts, and demons. For your services you
+are appointed God of Victorious Strife."
+
+For his repentance, and for his assistance to his Master, Chu Pa-chieh,
+the Pig Fairy, was appointed Head Altar-washer to the Gods. This
+was the highest office for which he was eligible, on account of his
+inherent greed.
+
+Sha Ho-shang was elevated to the rank of Golden Body Perpetual Saint.
+
+Pai Ma, the white horse who had patiently carried Hsüan Chuang and
+his burden of books, was led by a god down the Spirit Mountain to
+the banks of the Pool of Dragon-transformation. Pai Ma plunged in,
+when he changed at once into a four-footed dragon, with horns, scales,
+claws, and wings complete. From this time he became the chief of the
+celestial dragon tribe.
+
+Sun's first thought upon receiving his promotion was to get rid of the
+Head-splitting Helmet. Accordingly he said to his Master, "Now that
+I am, like yourself, a Buddha, I want you to relieve my head of the
+helmet you imposed upon me during the years of my waywardness." Hsüan
+Chuang replied, "If you have really become a Buddha, your helmet
+should have disappeared of itself. Are you sure it is still upon your
+head?" Sun raised his hand, and lo! the helmet was gone.
+
+After this the great assembly broke up, and each of the Immortals
+returned in peace to his own celestial abode.
+
+
+
+CHAPTER XV
+
+Fox Legends
+
+
+The Fox
+
+Among the many animals worshipped by the Chinese, those at times
+seen emerging from coffins or graves naturally hold a prominent
+place. They are supposed to be the transmigrated souls of deceased
+human beings. We should therefore expect such animals as the fox,
+stoat, weasel, etc., to be closely associated with the worship of
+ghosts, spirits, and suchlike creatures, and that they should be the
+subjects of, or included in, a large number of Chinese legends. This
+we find. Of these animals the fox is mentioned in Chinese legendary
+lore perhaps more often than any other.
+
+The subject of fox-lore has been dealt with exhaustively by
+my respected colleague, the late Mr Thomas Watters (formerly
+H.B.M. Consul-General at Canton, a man of vast learning and extreme
+modesty, insufficiently appreciated in his generation), in the _Journal
+of the North China Branch of the Royal Asiatic Society_, viii, 45-65,
+to which the reader is referred for details. Generally, the fox is
+a creature of ill omen, long-lived (living to eight hundred or even
+a thousand years), with a peculiar virtue in every part of his body,
+able to produce fire by striking the ground with his tail, cunning,
+cautious, sceptical, able to see into the future, to transform himself
+(usually into old men, or scholars, or pretty young maidens), and
+fond of playing pranks and tormenting mankind.
+
+
+Fox Legends
+
+Many interesting fox legends are to be found in a collection of stories
+entitled _Liao chai chih i_, by P'u Sung-ling (seventeenth century
+A.D.), part of which was translated into English many years ago by
+Professor H.A. Giles and appeared in two fascinating volumes called
+_Strange Stories from a Chinese Studio_. These legends were related
+to the Chinese writer by various people as their own experiences.
+
+
+Friendship with Foxes
+
+A certain man had an enormous stack of straw, as big as a hill, in
+which his servants, taking what was daily required for use, had made
+quite a large hole. In this hole a fox fixed his abode, and would
+often show himself to the master of the house under the form of an
+old man. One day the latter invited the master to walk into his abode;
+he at first declined, but accepted on being pressed; and when he got
+inside, lo! he saw a long suite of handsome apartments. They then
+sat down, and exquisitely perfumed tea and wine were brought; but
+the place was so gloomy that there was no difference between night
+and day. By and by, the entertainment being over, the guest took his
+leave; and on looking back the beautiful rooms and their contents had
+all disappeared. The old man himself was in the habit of going away in
+the evening and returning with the first streaks of morning; and as
+no one was able to follow him, the master of the house asked him one
+day whither he went. To this he replied that a friend invited him to
+take wine; and then the master begged to be allowed to accompany him,
+a proposal to which the old man very reluctantly consented. However,
+he seized the master by the arm, and away they went as though riding
+on the wings of the wind; and in about the time it takes to cook
+a pot of millet they reached a city and walked into a restaurant,
+where there were a number of people drinking together and making a
+great noise. The old man led his companion to a gallery above, from
+which they could look down on the feasters below; and he himself went
+down and brought away from the tables all kinds of nice food and wine,
+without appearing to be seen or noticed by any of the company. After
+a while a man dressed in red garments came forward and laid upon
+the table some dishes of cumquats; [36] the master at once requested
+the old man to go down and get him some of these. "Ah," replied the
+latter, "that is an upright man: I cannot approach him." Thereupon
+the master said to himself, "By thus seeking the companionship of a
+fox, I then am deflected from the true course. Henceforth I too will
+be an upright man." No sooner had he formed this resolution than he
+suddenly lost all control over his body, and fell from the gallery
+down among the revellers below. These gentlemen were much astonished
+by his unexpected descent; and he himself, looking up, saw there was
+no gallery to the house, but only a large beam upon which he had
+been sitting. He now detailed the whole of the circumstances, and
+those present made up a purse for him to pay his travelling expenses;
+for he was at Yü-t'ai--a thousand _li_ from home.
+
+
+The Marriage Lottery
+
+A certain labourer, named Ma T'ien-jung, lost his wife when he was
+only about twenty years of age, and was too poor to take another. One
+day, when out hoeing in the fields, he beheld a nice-looking young
+lady leave the path and come tripping across the furrows toward
+him. Her face was well painted, [37] and she had altogether such a
+refined look that Ma concluded she must have lost her way, and began
+to make some playful remarks in consequence. "You go along home,"
+cried the young lady, "and I'll be with you by and by." Ma doubted
+this rather extraordinary promise, but she vowed and declared she
+would not break her word; and then Ma went off, telling her that his
+front door faced the north, etc. At midnight the young lady arrived,
+and then Ma saw that her hands and face were covered with fine hair,
+which made him suspect at once that she was a fox. She did not deny the
+accusation; and accordingly Ma said to her, "If you really are one of
+those wonderful creatures you will be able to get me anything I want;
+and I should be much obliged if you would begin by giving me some
+money to relieve my poverty." The young lady said she would; and next
+evening, when she came again, Ma asked her where the money was. "Dear
+me!" replied she, "I quite forgot it." When she was going away Ma
+reminded her of what he wanted, but on the following evening she made
+precisely the same excuse, promising to bring it another day. A few
+nights afterward Ma asked her once more for the money, and then she
+drew from her sleeve two pieces of silver, each weighing about five
+or six ounces. They were both of fine quality, with turned-up edges,
+[38] and Ma was very pleased, and stored them away in a cupboard. Some
+months after this he happened to require some money for use, and took
+out these pieces; but the person to whom he showed them said they
+were only pewter, and easily bit off a portion of one of them with
+his teeth. Ma was much alarmed, and put the pieces away directly,
+taking the opportunity when evening came of abusing the young lady
+roundly. "It's all your bad luck," retorted she. "Real gold would be
+too much for your inferior destiny." There was an end of that; but Ma
+went on to say, "I always heard that fox-girls were of surpassing
+beauty; how is it you are not?" "Oh," replied the young lady,
+"we always adapt ourselves to our company. Now you haven't the luck
+of an ounce of silver to call your own; and what would you do, for
+instance, with a beautiful princess? My beauty may not be good enough
+for the aristocracy; but among your big-footed, bent-backed rustics,
+[39] why, it may safely be called 'surpassing'!"
+
+A few months passed away, and then one day the young lady came and
+gave Ma three ounces of silver, saying, "You have often asked me for
+money, but in consequence of your bad luck I have always refrained
+from giving you any. Now, however, your marriage is at hand, and
+I here give you the cost of a wife, which you may also regard as a
+parting gift from me." Ma replied that he was not engaged, to which the
+young lady answered that in a few days a go-between would visit him
+to arrange the affair. "And what will she be like?" asked Ma. "Why,
+as your aspirations are for 'surpassing' beauty," replied the young
+lady, "of course she will be possessed of surpassing beauty." "I hardly
+expect that," said Ma; "at any rate, three ounces of silver will not be
+enough to get a wife." "Marriages," explained the young lady, "are made
+in the moon; [40] mortals have nothing to do with them." "And why must
+you be going away like this?" inquired Ma. "Because," answered she,
+"for us to meet only by night is not the proper thing. I had better
+get you another wife and have done with you." Then when morning came
+she departed, giving Ma a pinch of yellow powder, saying, "In case
+you are ill after we are separated, this will cure you." Next day,
+sure enough, a go-between did come, and Ma at once asked what the
+proposed bride was like; to which the former replied that she was
+very passable-looking. Four or five ounces of silver was fixed as the
+marriage present, Ma making no difficulty on that score, but declaring
+he must have a peep at the young lady. [41]  The go-between said she
+was a respectable girl, and would never allow herself to be seen;
+however, it was arranged that they should go to the house together,
+and await a good opportunity. So off they went, Ma remaining outside
+while the go-between went in, returning in a little while to tell
+him it was all right. "A relative of mine lives in the same court,
+and just now I saw the young lady sitting in the hall. We have only
+got to pretend we are going to see my relative, and you will be able
+to get a glimpse of her." Ma consented, and they accordingly passed
+through the hall, where he saw the young lady sitting down with her
+head bent forward while some one was scratching her back. She seemed
+to be all that the go-between had said; but when they came to discuss
+the money it appeared that the young lady wanted only one or two ounces
+of silver, just to buy herself a few clothes, etc., which Ma thought
+was a very small amount; so he gave the go-between a present for her
+trouble, which just finished up the three ounces his fox-friend had
+provided. An auspicious day was chosen, and the young lady came over
+to his house; when lo! she was humpbacked and pigeon-breasted, with
+a short neck like a tortoise, and feet which were fully ten inches
+long. The meaning of his fox-friend's remarks then flashed upon him.
+
+
+The Magnanimous Girl
+
+At Chin-ling there lived a young man named Ku, who had considerable
+ability, but was very poor; and having an old mother, he was very
+loth to leave home. So he employed himself in writing or painting
+[42] for people, and gave his mother the proceeds, going on thus
+till he was twenty-five years of age without taking a wife. Opposite
+to their house was another building, which had long been untenanted;
+and one day an old woman and a young girl came to occupy it, but there
+being no gentleman with them young Ku did not make any inquiries as
+to who they were or whence they hailed. Shortly afterward it chanced
+that just as Ku was entering the house he observed a young lady
+come out of his mother's door. She was about eighteen or nineteen,
+very clever and refined-looking, and altogether such a girl as one
+rarely sets eyes on; and when she noticed Mr Ku she did not run away,
+but seemed quite self-possessed. "It was the young lady over the way;
+she came to borrow my scissors and measure," said his mother, "and
+she told me that there is only her mother and herself. They don't
+seem to belong to the lower classes. I asked her why she didn't get
+married, to which she replied that her mother was old. I must go and
+call on her to-morrow, and find out how the land lies. If she doesn't
+expect too much, you could take care of her mother for her." So next
+day Ku's mother went, and found that the girl's mother was deaf, and
+that they were evidently poor, apparently not having a day's food in
+the house. Ku's mother asked what their employment was, and the old
+lady said they trusted for food to her daughter's ten fingers. She
+then threw out some hints about uniting the two families, to which
+the old lady seemed to agree; but, on consultation with her daughter,
+the latter would not consent. Mrs Ku returned home and told her son,
+saying, "Perhaps she thinks we are too poor. She doesn't speak or
+laugh, is very nice-looking, and as pure as snow; truly no ordinary
+girl." There ended that; until one day, as Ku was sitting in his
+study, up came a very agreeable young fellow, who said he was from a
+neighbouring village, and engaged Ku to draw a picture for him. The
+two youths soon struck up a firm friendship and met constantly,
+and later it happened that the stranger chanced to see the young
+lady of over the way. "Who is that?" said he, following her with
+his eyes. Ku told him, and then he said, "She is certainly pretty,
+but rather stern in her appearance." By and by Ku went in, and his
+mother told him the girl had come to beg a little rice, as they had
+had nothing to eat all day. "She's a good daughter," said his mother,
+"and I'm very sorry for her. We must try and help them a little." Ku
+thereupon shouldered a peck of rice, and, knocking at their door,
+presented it with his mother's compliments. The young lady received
+the rice, but said nothing; and then she got into the habit of coming
+over and helping Ku's mother with her work and household affairs,
+almost as if she had been her daughter-in-law, for which Ku was very
+grateful to her, and whenever he had anything nice he always sent some
+of it in to her mother, though the young lady herself never once took
+the trouble to thank him. So things went on until Ku's mother got an
+abscess on her leg, and lay writhing in agony day and night. Then the
+young lady devoted herself to the invalid, waiting on her and giving
+her medicine with such care and attention that at last the sick woman
+cried out, "O that I could secure such a daughter-in-law as you to see
+this old body into its grave!" The young lady soothed her, and replied,
+"Your son is a hundred times more filial than I, a poor widow's only
+daughter." "But even a filial son makes a bad nurse," answered the
+patient; "besides, I am now drawing toward the evening of my life,
+when my body will be exposed to the mists and the dews, and I am
+vexed in spirit about our ancestral worship and the continuance of our
+line." As she was speaking Ku walked in; and his mother, weeping, said,
+"I am deeply indebted to this young lady; do not forget to repay her
+goodness." Ku made a low bow, but the young lady said, "Sir, when you
+were kind to my mother, I did not thank you; why then thank me?" Ku
+thereupon became more than ever attached to her; but could never get
+her to depart in the slightest degree from her cold demeanour toward
+himself. One day, however, he managed to squeeze her hand, upon which
+she told him never to do so again; and then for some time he neither
+saw nor heard anything of her. She had conceived a violent dislike
+to the young stranger above mentioned; and one evening, when he was
+sitting talking with Ku, the young lady appeared. After a while she
+got angry at something he said, and drew from her robe a glittering
+knife about a foot long. The young man, seeing her do this, ran out
+in a fright and she after him, only to find that he had vanished. She
+then threw her dagger up into the air, and _whish!_ a streak of light
+like a rainbow, and something came tumbling down with a flop. Ku got
+a light, and ran to see what it was; and lo! there lay a white fox,
+head in one place and body in another. "There is your _friend_,"
+cried the girl; "I knew he would cause me to destroy him sooner or
+later." Ku dragged it into the house, and said, "Let us wait till
+to-morrow to talk it over; we shall then be more calm." Next day the
+young lady arrived, and Ku inquired about her knowledge of the black
+art; but she told Ku not to trouble himself about such affairs, and
+to keep it secret or it might be prejudicial to his happiness. Ku
+then entreated her to consent to their union, to which she replied
+that she had already been as it were a daughter-in-law to his mother,
+and there was no need to push the thing further. "Is it because I am
+poor?" asked Ku. "Well, I am not rich," answered she, "but the fact
+is I had rather not." She then took her leave, and the next evening
+when Ku went across to their house to try once more to persuade her
+the young lady had disappeared, and was never seen again.
+
+
+The Boon-companion
+
+Once upon a time there was a young man named Ch'ê, who was not
+particularly well off, but at the same time very fond of his wine;
+so much so that without his three stoups of liquor every night he was
+quite unable to sleep, and bottles were seldom absent from the head
+of his bed. One night he had woken up and was turning over and over,
+when he fancied some one was in the bed with him; but then, thinking
+it was only the clothes which had slipped off, he put out his hand
+to feel, and in doing so touched something silky like a cat. Striking
+a light, he found it was a fox, lying in a drunken sleep like a dog;
+and then looking at his wine bottle he saw that it had been emptied. "A
+boon-companion," said he, laughing, as he avoided startling the animal,
+and, covering it up, lay down to sleep with his arm across it, and the
+candle alight so as to see what transformation it might undergo. About
+midnight the fox stretched itself, and Ch'ê cried, "Well, to be sure,
+you've had a nice sleep!" He then drew off the clothes, and beheld an
+elegant young man in a scholar's dress; but the young man jumped up,
+and, making a low obeisance, returned his host many thanks for not
+cutting off his head. "Oh," replied Ch'ê, "I am not averse to liquor
+myself; in fact they say I'm too much given to it. If you have no
+objection, we'll be a pair of bottle-and-glass chums." So they lay
+down and went to sleep again, Ch'ê urging the young man to visit him
+often, and saying that they must have faith in each other. The fox
+agreed to this, but when Ch'ê awoke in the morning his bedfellow had
+already disappeared. So he prepared a goblet of first-rate wine in
+expectation of his friend's arrival, and at nightfall sure enough he
+came. They then sat together drinking, and the fox cracked so many
+jokes that Ch'ê said he regretted he had not known him before. "And
+truly I don't know how to repay your kindness," replied the former,
+"in preparing all this nice wine for me." "Oh," said Ch'ê, "what's
+a pint or so of wine?--nothing worth speaking of." "Well," rejoined
+the fox, "you are only a poor scholar, and money isn't so easily to be
+got. I must see if I can't secure a little wine capital for you." Next
+evening, when he arrived, he said to Ch'ê, "Two miles down toward
+the south-east you will find some silver lying by the wayside. Go
+early in the morning and get it." So on the morrow Ch'ê set off,
+and actually obtained two lumps of silver, with which he bought some
+choice morsels to help them out with their wine that evening. The fox
+now told him that there was a vault in his backyard which he ought to
+open; and when he did so he found therein more than a hundred strings
+of cash. [43] "Now then," cried Ch'ê, delighted, "I shall have no more
+anxiety about funds for buying wine with all this in my purse!" "Ah,"
+replied the fox, "the water in a puddle is not inexhaustible. I must
+do something further for you." Some days afterward the fox said to
+Ch'ê, "Buckwheat is very cheap in the market just now. Something is
+to be done in that line." Accordingly Ch'ê bought over forty tons,
+and thereby incurred general ridicule; but by and by there was a bad
+drought, and all kinds of grain and beans were spoilt. Only buckwheat
+would grow, and Ch'ê sold off his stock at a profit of 1000 per
+cent. His wealth thus began to increase; he bought two hundred acres
+of rich land, and always planted his crops, corn, millet, or what not,
+upon the advice of the fox secretly given him beforehand. The fox
+looked on Ch'ê's wife as a sister, and on Ch'ê's children as his own;
+but when subsequently Ch'ê died it never came to the house again.
+
+
+The Alchemist [44]
+
+At Ch'ang-an there lived a scholar named Chia Tzu-lung, who one day
+noticed a very refined-looking stranger; and, on making inquiries
+about him, learned that he was a Mr Chên who had taken lodgings
+hard by. Accordingly, Chia called next day and sent in his card,
+but did not see Chên, who happened to be out at the time. The same
+thing occurred thrice; and at length Chia engaged some one to watch
+and let him know when Mr Chên was at home. However, even then the
+latter would not come forth to receive his guest, and Chia had to
+go in and rout him out. The two now entered into conversation, and
+soon became mutually charmed with each other; and by and by Chia sent
+off a servant to bring wine from a neighbouring wine-shop. Mr Chên
+proved himself a pleasant boon-companion, and when the wine was nearly
+finished he went to a box and took from it some wine-cups and a large
+and beautiful jade tankard; into the latter he poured a single cup of
+wine, and immediately it was filled to the brim. They then proceeded
+to help themselves from the tankard; but however much they took out,
+the contents never seemed to diminish. Chia was astonished at this,
+and begged Mr Chên to tell him how it was done. "Ah," replied Mr Chên,
+"I tried to avoid making your acquaintance solely because of your
+one bad quality--avarice. The art I practise is a secret known to
+the Immortals only: how can I divulge it to you?" "You do me wrong,"
+rejoined Chia, "in thus attributing avarice to me. The avaricious,
+indeed, are always poor." Mr Chên laughed, and they separated for that
+day; but from that time they were constantly together, and all ceremony
+was laid aside between them. Whenever Chia wanted money Mr Chên would
+bring out a black stone, and, muttering a charm, would rub it on a tile
+or a brick, which was forthwith changed into a lump of silver. This
+silver he would give to Chia, and it was always just as much as he
+actually required, neither more nor less; and if ever the latter asked
+for more Mr Chên would rally him on the subject of avarice. Finally
+Chia determined to try to get possession of this stone; and one day,
+when Mr Chên was sleeping off the fumes of a drinking-bout, he tried
+to extract it from his clothes. However, Chên detected him at once,
+and declared that they could be friends no more, and next day he
+left the place altogether. About a year afterward Chia was one day
+wandering by the river-bank, when he saw a handsome-looking stone,
+marvellously like that in the possession of Mr Chên; and he picked
+it up at once and carried it home with him. A few days passed away,
+and suddenly Mr Chên presented himself at Chia's house, and explained
+that the stone in question possessed the property of changing anything
+into gold, and had been bestowed upon him long before by a certain
+Taoist priest whom he had followed as a disciple. "Alas!" added he,
+"I got tipsy and lost it; but divination told me where it was,
+and if you will now restore it to me I will take care to repay your
+kindness." "You have divined rightly," replied Chia; "the stone is
+with me; but recollect, if you please, that the indigent Kuan Chung
+[45] shared the wealth of his friend Pao Shu." At this hint Mr Chên
+said he would give Chia one hundred ounces of silver; to which the
+latter replied that one hundred ounces was a fair offer, but that he
+would far sooner have Mr Chên teach him the formula to utter when
+rubbing the stone on anything, so that he might try the thing once
+himself. Mr Chên was afraid to do this; whereupon Chia cried out,
+"You are an Immortal yourself; you must know well enough that I
+would never deceive a friend." So Mr Chên was prevailed upon to
+teach him the formula, and then Chia would have tried the art upon
+the immense stone washing-block [46] which was lying near at hand
+had not Mr Chên seized his arm and begged him not to do anything
+so outrageous. Chia then picked up half a brick and laid it on the
+washing-block, saying to Mr Chên, "This little piece is not too much,
+surely?" Accordingly Mr Chên relaxed his hold and let Chia proceed;
+which he did by promptly ignoring the half-brick and quickly rubbing
+the stone on the washing-block. Mr Chên turned pale when he saw him
+do this, and made a dash forward to get hold of the stone, but it was
+too late; the washing-block was already a solid mass of silver, and
+Chia quietly handed him back the stone. "Alas! alas!" cried Mr Chên
+in despair, "what is to be done now? For, having thus irregularly
+conferred wealth upon a mortal, Heaven will surely punish me. Oh,
+if you would save me, give away one hundred coffins [47] and one
+hundred suits of wadded clothes." "My friend," replied Chia, "my
+object in getting money was not to hoard it up like a miser." Mr
+Chên was delighted at this; and during the next three years Chia
+engaged in trade, taking care to fulfil always his promise to Mr
+Chên. At the expiration of that time Mr Chên himself reappeared, and,
+grasping Chia's hand, said to him, "Trustworthy and noble friend,
+when we last parted the Spirit of Happiness impeached me before God,
+[48] and my name was erased from the list of angels. But now that you
+have carried out my request that sentence has been rescinded. Go on
+as you have begun, without ceasing." Chia asked Mr Chên what office
+he filled in Heaven; to which the latter replied that he was only
+a fox who, by a sinless life, had finally attained to that clear
+perception of the truth which leads to immortality. Wine was then
+brought, and the two friends enjoyed themselves together as of old;
+and even when Chia had passed the age of ninety years the fox still
+used to visit him from time to time.
+
+
+
+CHAPTER XVI
+
+Miscellaneous Legends
+
+
+The Unnatural People
+
+The _Shan hai ching_, or _Hill and River Classic_, contains
+descriptions of some curious people supposed to inhabit the regions
+on the maps represented on the nine tripod vases of the Great Yü,
+first emperor of the Hsia dynasty.
+
+
+The Pygmies
+
+The pygmies inhabit many mountainous regions of the Empire, but are
+few in number. They are less than nine inches high, but are well
+formed. They live in thatched houses that resemble ants' nests. When
+they walk out they go in companies of from six to ten, joining hands
+in a line for mutual protection against birds that might carry them
+away, or other creatures that might attack them. Their tone of voice
+is too low to be distinguished by an ordinary human ear. They occupy
+themselves in working in wood, gold, silver, and precious stones, but
+a small proportion are tillers of the soil. They wear clothes of a red
+colour. The sexes are distinguishable by a slight beard on the men,
+and long tresses on the women, the latter in some cases reaching four
+to five inches in length. Their heads are unduly large, being quite
+out of proportion to their small bodies. A husband and wife usually
+go about hand in hand. A Hakka charcoal-burner once found three of the
+children playing in his tobacco-box. He kept them there, and afterward,
+when he was showing them to a friend, he laughed so that drops of
+saliva flew from his mouth and shot two of them dead. He then begged
+his friend to take the third and put it in a place of safety before
+he should laugh again. His friend attempted to lift it from the box,
+but it died on being touched.
+
+
+The Giants
+
+In the Country of the Giants the people are fifty feet in height. Their
+footprints are six feet in length. Their teeth are like those of a
+saw. Their finger-nails present the appearance of hooked claws, while
+their diet consists wholly of uncooked animal food. Their eyebrows
+are of such length as to protrude from the front of the carts in
+which they ride, large though it is necessary for these vehicles to
+be. Their bodies are covered with long black hair resembling that
+of the bear. They live to the advanced age of eighteen thousand
+years. Though cannibals, they never eat members of their own tribe,
+confining their indulgence in human flesh chiefly to enemies taken in
+battle. Their country extends some thousands of miles along certain
+mountain ranges in North-eastern Asia, in the passes of which they
+have strong iron gates, easy to close, but difficult to open; hence,
+though their neighbours maintain large standing armies, they have
+thus far never been conquered.
+
+
+The Headless People
+
+The Headless People inhabit the Long Sheep range, to which their
+ancestors were banished in the remote past for an offence against the
+gods. One of the said ancestors had entered into a controversy with
+the rulers of the heavens, and they in their anger had transformed
+his two breasts into eyes and his navel into a mouth, removed his
+head, leaving him without nose and ears, thus cutting him off from
+smell and sound, and banished him to the Long Sheep Mountains, where
+with a shield and axe, the only weapons vouchsafed to the people of
+the Headless Country, he and his posterity were compelled to defend
+themselves from their enemies and provide their subsistence. This,
+however, does not in the least seem to have affected their tempers,
+as their bodies are wreathed in perpetual smiles, except when they
+flourish their warlike weapons on the approach of an enemy. They are
+not without understanding, because, according to Chinese notions of
+physiology, "their bellies are full of wisdom."
+
+
+The Armless People
+
+In the Mountains of the Sun and Moon, which are in the Centre of the
+Great Waste, are the people who have no arms, but whose legs instead
+grow out of their shoulders. They pick flowers with their toes. They
+bow by raising the body horizontal with the shoulders, thus turning
+the face to the ground.
+
+
+The Long-armed and Long-legged People
+
+The Long-armed People are about thirty feet high, their arms reaching
+from the shoulders to the ground. Once when a company of explorers
+was passing through the country which borders on the Eastern Sea they
+inquired of an old man if he knew whether or not there were people
+dwelling beyond the waters. He replied that a cloth garment, in fashion
+and texture not unlike that of a Chinese coat, with sleeves thirty
+feet in length, had been found in the sea. The explorers fitted out an
+expedition, and the discovery of the Long-armed Country was the result.
+
+The natives subsist for the most part on fish, which they obtain by
+wading in the water, and taking the fish with their hands instead of
+with hooks or nets.
+
+The arms of the Long-legged People are of a normal length, the legs
+are developed to a length corresponding to that of the arms of the
+Long-armed People.
+
+The country of the latter borders on that of the Long-legs. The habits
+and food of the two are similar. The difference in their physical
+structure makes them of mutual assistance, those with the long arms
+being able to take the shellfish of the shallow waters, while those
+with the long legs take the surface fish from the deeper localities;
+thus the two gather a harvest otherwise unobtainable.
+
+
+The One-eyed People and Others
+
+A little to the east of the Country of the Long-legs are to be found
+the One-eyed People. They have but one eye, rather larger than the
+ordinary human eye, placed in the centre of the forehead, directly
+above the nose. Other clans or families have but one arm and one leg,
+some having a right arm and left leg, others a left arm and right
+leg, while still others have both on the same side, and go in pairs,
+like shoes. Another species not only has but one arm and one leg,
+but is of such fashion as to have but one eye, one nostril, and beard
+on but one side of the face, there being as it were rights and lefts,
+the two in reality being one, for it is in this way that they pair. The
+Long-eared People resemble Chinese in all except their ears. They live
+in the far West among mountains and in caves. Their pendant, flabby
+ears extend to the ground, and would impede their feet in walking if
+they did not support them on their hands. They are sensitive to the
+faintest sound. Still another people in this region are distinguished
+by having six toes on each foot.
+
+
+
+The Feathered People, etc.
+
+The Feathered People are very tall, and are covered with fluffy
+down. They have wings in place of arms, and can fly short distances. On
+the points of the wings are claws, which serve as hands. Their
+noses are like beaks. Gentle and timid, they do not leave their own
+country. They have good voices, and like to sing ballads. If one
+wishes to visit this people he must go far to the south-east and then
+inquire. There is also the Land of the People with Three Faces, who
+live in the centre of the Great Waste and never die; the Land of the
+Three-heads, east of the K'un-lun Mountains; the Three-body Country,
+the inhabitants of which have one head with three bodies, three arms
+and but two legs; and yet another where the people have square heads,
+broad shoulders, and three legs, and the stones on the land are all
+gold and jade.
+
+
+The People of the Punctured Bodies
+
+Another community is said to be composed of people who have holes
+through their chests. They can be carried about on a pole put through
+the orifice, or may be comfortably hung upon a peg. They sometimes
+string themselves on a rope, and thus walk out in file. They are
+harmless people, and eat snakes that they kill with bows and arrows,
+and they are very long-lived.
+
+
+The Women's Kingdom
+
+The Women's Kingdom, the country inhabited exclusively by women, is
+said to be surrounded by a sea of less density than ordinary water,
+so that ships sink on approaching the shores. It has been reached only
+by boats carried thither in whirlwinds, and but few of those wrecked
+on its rocks have survived and returned to tell of its wonders. The
+women have houses, gardens, and shops. Instead of money they use gems,
+perforated and strung like beads. They reproduce their kind by sleeping
+where the south wind blows upon them.
+
+
+The Land of the Flying Cart
+
+Situated to the north of the Plain of Great Joy, the Land of
+the Flying Cart joins the Country of the One-armed People on the
+south-west and that of the Three-bodied People on the south-east. The
+inhabitants have but one arm, and an additional eye of large size in
+the centre of the forehead, making three eyes in all. Their carts,
+though wheeled, do not run along the ground, but chase each other in
+mid-air as gracefully as a flock of swallows. The vehicles have a
+kind of winged framework at each end, and the one-armed occupants,
+each grasping a flag, talk and laugh one to another in great glee
+during what might be called their aerial recreation were it not for
+the fact that it seems to be their sole occupation.
+
+
+The Expectant Wife
+
+A curious legend is told regarding a solitary, weird figure which
+stands out, rudely weatherworn, from a hill-top in the pass called
+Shao-hsing Gorge, Canton Province. This point of the pass is called
+Lung-mên, or Dragon's Mouth, and the hill the Husband-expecting
+Hill. The figure itself, which is called the Expectant Wife, resembles
+that of a woman. Her bent head and figure down to the waist are
+very lifelike.
+
+The story, widely known in this and the neighbouring province, runs as
+follows. Centuries ago a certain poor woman was left by her husband,
+who went on a journey into Kwangsi, close by, but in those days
+considered a wild and distant region, full of dangers. He promised
+to return in three years. The time went slowly and sadly past, for
+she dearly loved her lord, but no husband appeared. He, ungrateful
+and unfaithful spouse, had fallen in love with a fair one in Kwangsi,
+a sorceress or witch, who threw a spell over him and charmed him to
+his destruction, turning him at length into stone. To this day his
+figure may be seen standing near a cave close by the river which is
+known by the name of the Detained Man Cave.
+
+The wife, broken by grief at her husband's failure to return, was
+likewise turned into a stone, and it is said that a supernatural
+power will one day bring the couple to life again and reward the
+ever-faithful wife. The legend receives entire credence from the
+simple boatmen sad country people.
+
+
+The Wild Men
+
+The wild beasts of the mountain have a king. He is a wild man, with
+long, thick locks, fiery red in colour, and his body is covered with
+hair. He is very strong: with a single blow of his huge fist, he can
+break large rocks to pieces; he also can pull up the trees of the
+forest by the root. His flesh is as hard as iron and is invulnerable
+to the thrusts of knife, spear, or sword. He rides upon a tiger when
+he leaves his home; he rules over the wolves, leopards, and tigers, and
+governs all their affairs. Many other wild men, like him in appearance,
+live in these mountains, but on account of his great strength he alone
+is king. These wild men kill and eat all human beings they meet, and
+other hill tribes live in terror of meeting them. Indeed, who of all
+these mountain people would have been left alive had not some men,
+more crafty than their fellows, devised a means of overpowering these
+fierce savages?
+
+This is the method referred to: On leaving his home the herb-gatherer
+of the mountains arms himself with two large hollow bamboo tubes which
+he slips over his wrists and arms; he also carries a jar of very
+strong wine. When he meets one of the wild men he stands still and
+allows the giant to grasp him by the arm. As the giant holds him fast,
+as he supposes, in his firm grasp, he quietly and slowly withdraws
+one arm from the bamboo cuff, and, taking the pot of wine from the
+other hand, quickly pours it down the throat of the stooping giant,
+whose mouth is wide open with immoderate laughter at the thought of
+having captured a victim so easily. The potent draught of wine acts
+at once, causing the victim to drop to the ground in a dead sleep,
+whereupon the herb-gatherer either dispatches him summarily with a
+thrust through the heart, or leaves the drunken tyrant to sleep off the
+effect of his draught, while he returns again to his work of collecting
+the health-restoring herbs. In this way have the numbers of these wild
+men become less and less, until at the present time but few remain.
+
+
+The Jointed Snake
+
+The people on Ô-mei Shan tell of a wonderful kind of snake that is
+said to live there. Part of its life is spent among the branches of
+the trees; if by chance it falls to the ground it breaks up into two
+or more pieces. These separate segments later on come together again
+and unite.
+
+Many other marvellous and interesting tales are related of this
+mountain and its inhabitants.
+
+
+
+The Casting of the Great Bell
+
+In every province of China there is a legend relating to the casting
+of the great bell swung in the bell tower of the chief city. These
+legends are curiously identical in almost every detail. The following
+is the one current in Peking.
+
+It was in the reign of Yung Lo, the third monarch of the Ming dynasty,
+that Peking first became the capital of China. Till that period the
+'Son of Heaven' had held his Court at Nanking, and Peking had been
+of comparatively little note. Now, however, on being honoured by the
+'Sacred Presence,' stately buildings arose in all directions for
+the accommodation of the Emperor and his courtiers. Clever men from
+all parts of the Empire were attracted to the capital, and such as
+possessed talent were sure of lucrative employment. About this time the
+Drum Tower and the Bell Tower were built; both of them as 'look-out'
+and 'alarm' towers. The Drum Tower was furnished with a monster drum,
+which it still possesses, of such a size that the thunder of its tones
+might be heard all over the city, the sound being almost enough to
+waken the dead.
+
+The Bell Tower had been completed some time before attempts were
+made to cast a bell proportionate to the size of the building. At
+length Yung Lo ordered Kuan Yu, a mandarin of the second grade, who
+was skilled in casting guns, to cast a bell the sound of which should
+be heard, on the least alarm, in every part of the city. Kuan Yu at
+once commenced the undertaking. He secured the services of a great
+number of experienced workmen, and collected immense quantities of
+material. Months passed, and at length it was announced to the Emperor
+that everything was ready for the casting. A day was appointed; the
+Emperor, surrounded by a crowd of courtiers, and preceded by the
+Court musicians, went to witness the ceremony. At a given signal,
+and to the crash of music, the melted metal rushed into the mould
+prepared for it. The Emperor and his Court then retired, leaving
+Kuan Yu and his subordinates to await the cooling of the metal, which
+would tell of failure or success. At length the metal was sufficiently
+cool to detach the mould from it. Kuan Yu, in breathless trepidation,
+hastened to inspect it, but to his mortification and grief discovered
+it to be honeycombed in many places. The circumstance was reported to
+the Emperor, who was naturally vexed at the expenditure of so much
+time, labour, and money with so unsatisfactory a result. However,
+he ordered Kuan Yu to try again.
+
+The mandarin hastened to obey, and, thinking the failure of the
+first attempt must have resulted from some oversight or omission on
+his part, he watched every detail with redoubled care and attention,
+fully determined that no neglect or remissness should mar the success
+of this second casting.
+
+After months of labour the mould was again prepared, and the metal
+poured into it, but again with the same result. Kuan Yu was distracted,
+not only at the loss of his reputation, but at the certain loss of
+the Emperor's favour. Yung Lo, when he heard of this second failure,
+was very wroth, and at once ordered Kuan Yu into his presence, and
+told him he would give him a third and last trial, and if he did
+not succeed this time he would behead him. Kuan Yu went home in a
+despairing state of mind, asking himself what crime he or any of his
+ancestors could have committed to have justified this calamity.
+
+Now Kuan Yu had an only daughter, about sixteen years of age, and,
+having no sons, the whole of his love was centred in this girl, for
+he had hopes of perpetuating his name and fame through her marriage
+with some deserving young nobleman. Truly she was worthy of being
+loved. She had "almond-shaped eyes, like the autumn waves, which,
+sparkling and dancing in the sun, seem to leap up in very joy and
+wantonness to kiss the fragrant reeds that grow upon the rivers'
+banks, yet of such limpid transparency that one's form could be
+seen in their liquid depths as if reflected in a mirror. These were
+surrounded by long silken lashes--now drooping in coy modesty, anon
+rising in youthful gaiety and disclosing the laughing eyes but just
+before concealed beneath them. Eyebrows like the willow leaf; cheeks
+of snowy whiteness, yet tinged with the gentlest colouring of the
+rose; teeth like pearls of the finest water were seen peeping from
+between half-open lips, so luscious and juicy that they resembled
+two cherries; hair of the jettiest blackness and of the silkiest
+texture. Her form was such as poets love to describe and painters
+limn; there was grace and ease in every movement; she appeared to
+glide rather than walk, so light was she of foot. Add to her other
+charms that she was skilful in verse-making, excellent in embroidery,
+and unequalled in the execution of her household duties, and we have
+but a faint description of Ko-ai, the beautiful daughter of Kuan Yu."
+
+Well might the father be proud of and love his beautiful child,
+and she returned his love with all the ardour of her affectionate
+nature; often cheering him with her innocent gaiety when he returned
+from his daily vocations wearied or vexed. Seeing him now return
+with despair depicted in his countenance, she tenderly inquired the
+cause, not without hope of being the means of alleviating it. When
+her father told her of his failures, and of the Emperor's threat, she
+exclaimed: "Oh, my father, be comforted! Heaven will not always be thus
+unrelenting. Are we not told that 'out of evil cometh good'? These
+two failures will but enhance the glory of your eventual success,
+for success _this_ time _must_ crown your efforts. I am only a girl,
+and cannot assist you but with my prayers; these I will daily and
+hourly offer up for your success; and the prayers of a daughter for
+a loved parent _must_ be heard." Somewhat soothed by the endearments
+of Ko-ai, Kuan Yu again devoted himself to his task with redoubled
+energy, Ko-ai meanwhile constantly praying for him in his absence,
+and ministering to his wants when he returned home. One day it
+occurred to the maiden to go to a celebrated astrologer to ascertain
+the cause of these failures, and to ask what means could be taken to
+prevent a recurrence of them. She thus learned that the next casting
+would also be a disappointment if the blood of a maiden were not
+mixed with the ingredients. She returned home full of horror at this
+information, yet inwardly resolving to immolate herself rather than
+allow her father to fail. The day for the casting at length came,
+and Ko-ai requested her father to allow her to witness the ceremony
+and "to exult in his success," as she laughingly said. Kuan Yu gave
+his consent, and accompanied by several servants she went, taking up
+a position near the mould.
+
+Everything was prepared as before. An immense concourse assembled
+to witness the third and final casting, which was to result either
+in honour or degradation and death for Kuan Yu. A dead silence
+prevailed through the vast assemblage as the melted metal once more
+rushed to its destination; this was broken by a shriek, and a cry,
+"For my father!" and Ko-ai was seen to throw herself headlong into the
+seething, hissing metal. One of her servants attempted to seize her
+while in the act of plunging into the boiling fluid, but succeeded only
+in grasping one of her shoes, which came off in his hand. The father
+was frantic, and had to be kept by force from following her example;
+he was taken home a raving maniac. The prediction of the astrologer
+was fulfilled, for, on uncovering the bell after it had cooled, it
+was found to be perfect, but not a vestige of Ko-ai was to be seen;
+the blood of a maiden had indeed been infused with the ingredients.
+
+After a time the bell was suspended by order of the Emperor,
+and expectation was at its height to hear it rung for the first
+time. The Emperor himself was present. The bell was struck, and far
+and near was heard the deep tone of its sonorous boom. This indeed
+was a triumph! Here was a bell surpassing in size and sound any
+other that had ever been cast! But--and the surrounding multitudes
+were horror-struck as they listened--the heavy boom of the bell was
+followed by a low wailing sound like the agonized cry of a woman, and
+the word _hsieh_ (shoe) was distinctly heard. To this day the bell,
+each time it is rung, after every boom appears to utter the word
+'hsieh,' and people when they hear it shudder and say, "There's poor
+Ko-ai's voice calling for her shoe."
+
+
+The Cursed Temple
+
+The reign of Ch'ung Chêng, the last monarch of the Ming dynasty,
+was much troubled both by internal broils and by wars. He was
+constantly threatened by Tartar hordes from without, though these
+were generally beaten back by the celebrated general Wu San-kuei,
+and the country was perpetually in a state of anarchy and confusion,
+being overrun by bands of marauding rebels; indeed, so bold did
+these become under a chief named Li Tzu-ch'êng that they actually
+marched on the capital with the avowed intention of placing their
+leader on the Dragon Throne. Ch'ung Chêng, on the reception of this
+startling news, with no one that he could trust in such an emergency
+(for Wu San-kuei was absent on an expedition against the Tartars),
+was at his wits' end. The insurgents were almost in sight of Peking,
+and at any moment might arrive. Rebellion threatened in the city
+itself. If he went out boldly to attack the oncoming rebels his own
+troops might go over to the enemy, or deliver him into their hands;
+if he stayed in the city the people would naturally attribute it to
+pusillanimity, and probably open the gates to the rebels.
+
+In this strait he resolved to go to the San Kuan Miao, an imperial
+temple situated near the Ch'ao-yang Mên, and inquire of the gods as
+to what he should do, and decide his fate by 'drawing the slip.' If he
+drew a long slip, this would be a good omen, and he would boldly march
+out to meet the rebels, confident of victory; if a middle length one,
+he would remain quietly in the palace and passively await whatever
+might happen; but if he should unfortunately draw a short one he would
+take his own life rather than suffer death at the hands of the rebels.
+
+Upon arrival at the temple, in the presence of the high officers of
+his Court, the sacrifices were offered up, and the incense burnt,
+previous to drawing the slip on which hung the destiny of an empire,
+while Ch'ung Chêng himself remained on his knees in prayer. At the
+conclusion of the sacrificial ceremony the tube containing the bamboo
+fortune-telling sticks was placed in the Emperor's hand by one of
+the priests. His courtiers and the attendant priests stood round in
+breathless suspense, watching him as he swayed the tube to and fro;
+at length one fell to the ground; there was dead silence as it was
+raised by a priest and handed to the Emperor. _It was a short one!_
+Dismay fell on every one present, no one daring to break the painful,
+horrible silence. After a pause the Emperor, with a cry of mingled
+rage and despair, dashed the slip to the ground, exclaiming: "May this
+temple built by my ancestors evermore be accursed! Henceforward may
+every suppliant be denied what he entreats, as I have been! Those
+who come in sorrow, may that sorrow be doubled; in happiness, may
+that happiness be changed to misery; in hope, may they meet despair;
+in health, sickness; in the pride of life and strength, death! I,
+Ch'ung Chêng, the last of the Mings, curse it!"
+
+Without another word he retired, followed by his courtiers, proceeded
+at once to the palace, and went straight to the apartments of the
+Empress. The next morning he and his Empress were found suspended from
+a tree on Prospect Hill. "In their death they were not divided." The
+scenes that followed; how the rebels took possession of the city and
+were driven out again by the Chinese general, assisted by the Tartars;
+how the Tartars finally succeeded in establishing the Manchu dynasty,
+are all matters of history. The words used by the Emperor at the
+temple were prophetic; he _was_ the last of the Mings. The tree on
+which the monarch of a mighty Empire closed his career and brought
+the Ming dynasty to an end was ordered to be surrounded with chains;
+it still exists, and is still in chains. Upward of two hundred
+and seventy years have passed since that time, yet the temple is
+standing as of old; but the halls that at one time were crowded with
+worshippers are now silent, no one ever venturing to worship there;
+it is the resort of the fox and the bat, and people at night pass it
+shudderingly--"It is the cursed temple!"
+
+
+The Maniac's Mite
+
+An interesting story is told of a lady named Ch'ên, who was a
+Buddhist nun celebrated for her virtue and austerity. Between the
+years 1628 and 1643 she left her nunnery near Wei-hai city and set
+out on a long journey for the purpose of collecting subscriptions for
+casting a new image of the Buddha. She wandered through Shantung and
+Chihli and finally reached Peking, and there--subscription-book in
+hand--she stationed herself at the great south gate in order to take
+toll from those who wished to lay up for themselves treasures in the
+Western Heaven. The first passer-by who took any notice of her was an
+amiable maniac. His dress was made of coloured shreds and patches,
+and his general appearance was wild and uncouth. "Whither away,
+nun?" he asked. She explained that she was collecting subscriptions
+for the casting of a great image of Buddha, and had come all the
+way from Shantung. "Throughout my life," remarked the madman, "I was
+ever a generous giver." So, taking the nun's subscription-book, he
+headed a page with his own name (in very large characters) and the
+amount subscribed. The amount in question was two cash, equivalent
+to a small fraction of a farthing. He then handed over the two small
+coins and went on his way.
+
+In course of time the nun returned to Wei-hai-wei with her
+subscriptions, and the work of casting the image was duly begun. When
+the time had come for the process of smelting, it was observed that
+the copper remained hard and intractable. Again and again the furnace
+was fed with fuel, but the shapeless mass of metal remained firm as a
+rock. The head workman, who was a man of wide experience, volunteered
+an explanation of the mystery. "An offering of great value must be
+missing," he said. "Let the collection-book be examined so that it
+may be seen whose subscription has been withheld." The nun, who was
+standing by, immediately produced the madman's money, which on account
+of its minute value she had not taken the trouble to hand over. "There
+is one cash," she said, "and there is another. Certainly the offering
+of these must have been an act of the highest merit, and the giver
+must be a holy man who will some day attain Buddhahood." As she said
+this she threw the two cash into the midst of the cauldron. Great
+bubbles rose and burst, the metal melted and ran like the sap from
+a tree, limpid as flowing water, and in a few moments the work was
+accomplished and the new Buddha successfully cast.
+
+
+The City-god of Yen Ch'êng
+
+The following story of the Ch'êng-huang P'u-sa of Yen Ch'êng (Salt
+City) is told by Helena von Poseck in the _East of Asia Magazine_,
+vol. iii (1904), pp. 169-171. This legend is also related of several
+other cities in China.
+
+The Ch'êng-huang P'u-sa is, as already noted, the tutelary god of a
+city, his position in the unseen world answering to that of a _chih
+hsien_, or district magistrate, among men, if the city under his
+care be a _hsien_; but if the city hold the rank of a _fu_, it has
+(or used to have until recently) two Ch'êng-huang P'u-sas, one a
+prefect, and the other a district magistrate. One part of his duty
+consists of sending small demons to carry off the spirits of the
+dying, of which spirits he afterward acts as ruler and judge. He is
+supposed to exercise special care over the _k'u kuei_, or spirits
+which have no descendants to worship and offer sacrifices to them,
+and on the occasion of the Seventh Month Festival he is carried round
+the city in his chair to maintain order among them, while the people
+offer food to them, and burn paper money for their benefit. He is
+also carried in procession at the Ch'ing Ming Festival, and on the
+first day of the tenth month.
+
+The Ch'êng-huang P'u-sa of the city of Yen Ch'êng is in the extremely
+unfortunate predicament of having no skin to his face, which fact is
+thus accounted for:
+
+Once upon a time there lived at Yen Ch'êng an orphan boy who was
+brought up by his uncle and aunt. He was just entering upon his teens
+when his aunt lost a gold hairpin, and accused him of having stolen
+it. The boy, whose conscience was clear in the matter, thought of a
+plan by which his innocence might be proved.
+
+"Let us go to-morrow to Ch'êng-huang P'u-sa's temple," he said, "and
+I will there swear an oath before the god, so that he may manifest
+my innocence."
+
+They accordingly repaired to the temple, and the boy, solemnly
+addressing the idol, said:
+
+"If I have taken my aunt's gold pin, may my foot twist, and may I
+fall as I go out of your temple door!"
+
+Alas for the poor suppliant! As he stepped over the threshold his
+foot twisted, and he fell to the ground. Of course, everybody was
+firmly convinced of his guilt, and what could the poor boy say when
+his own appeal to the god thus turned against him?
+
+After such a proof of his depravity his aunt had no room in her house
+for her orphan nephew, neither did he himself wish to stay with people
+who suspected him of theft. So he left the home which had sheltered
+him for years, and wandered out alone into the cold hard world. Many
+a hardship did he encounter, but with rare pluck he persevered in
+his studies, and at the age of twenty odd years became a mandarin.
+
+In course of time our hero returned to Yen Ch'êng to visit his uncle
+and aunt. While there he betook himself to the temple of the deity who
+had dealt so hardly with him, and prayed for a revelation as to the
+whereabouts of the lost hairpin. He slept that night in the temple,
+and was rewarded by a vision in which the Ch'êng-huang P'u-sa told
+him that the pin would be found under the floor of his aunt's house.
+
+He hastened back, and informed his relatives, who took up the boards
+in the place indicated, and lo! there lay the long-lost pin! The
+women of the house then remembered that the pin had been used in
+pasting together the various layers of the soles of shoes, and, when
+night came, had been carelessly left on the table. No doubt rats,
+attracted by the smell of the paste which clung to it, had carried
+it off to their domains under the floor.
+
+The young mandarin joyfully returned to the temple, and offered
+sacrifices by way of thanksgiving to the Ch'êng-huang P'u-sa for
+bringing his innocence to light, but he could not refrain from
+addressing to him what one is disposed to consider a well-merited
+reproach.
+
+"You made me fall down," he said, "and so led people to think I was
+guilty, and now you accept my gifts. Aren't you ashamed to do such
+a thing? _You have no face!_"
+
+As he uttered the words all the plaster fell from the face of the idol,
+and was smashed into fragments.
+
+From that day forward the Ch'êng-huang P'u-sa of Yen Ch'êng has had
+no skin on his face. People have tried to patch up the disfigured
+countenance, but in vain: the plaster always falls off, and the face
+remains skinless.
+
+Some try to defend the Ch'êng-huang P'u-sa by saying that he was not
+at home on the day when his temple was visited by the accused boy and
+his relatives, and that one of the little demons employed by him in
+carrying off dead people's spirits out of sheer mischief perpetrated
+a practical joke on the poor boy.
+
+In that case it is certainly hard that his skin should so persistently
+testify against him by refusing to remain on his face!
+
+
+The Origin of a Lake
+
+In the city of Ta-yeh Hsien, Hupei, there is a large sheet of water
+known as the Liang-ti Lake. The people of the district give the
+following account of its origin:
+
+About five hundred years ago, during the Ming dynasty, there was no
+lake where the broad waters now spread. A flourishing _hsien_ city
+stood in the centre of a populous country. The city was noted for its
+wickedness, but amid the wicked population dwelt one righteous woman,
+a strict vegetarian and a follower of all good works. In a vision of
+the night it was revealed to her that the city and neighbourhood would
+be destroyed by water, and the sign promised was that when the stone
+lions in front of the _yamên_ wept tears of blood, then destruction
+was near at hand. Like Jonah at Nineveh, the woman, known to-day
+simply as Niang-tzu, walked up and down the streets of the city,
+warning all of the coming calamity. She was laughed at and looked
+upon as mad by the careless people. A pork-butcher in the town,
+a noted wag, took some pig's blood and sprinkled it round the eyes
+of the stone lions. This had the desired effect, for when Niang-tzu
+saw the blood she fled from the city amid the jeers and laughter of
+the inhabitants. Before many hours had passed, however, the face of
+the sky darkened, a mighty earthquake shook the country-side, there
+was a great subsidence of the earth's surface, and the waters of the
+Yangtzu River flowed into the hollow, burying the city and villages
+out of sight. But a spot of ground on which the good woman stood,
+after escaping from the doomed city, remained at its normal level,
+and it stands to-day in the midst of the lake, an island called
+Niang-tzu, a place at which boats anchor at night, or to which they
+fly for shelter from the storms that sweep the lake. They are saved
+to-day because of one good woman helped by the gods so long ago.
+
+As a proof of the truth of the above story, it is asserted that on
+clear days traces of the buried city may be seen, while occasionally
+a fisherman casting his net hauls up some household utensil or relic
+of bygone days.
+
+
+Miao Creation Legends
+
+If the Miao have no written records, they have many legends in verse,
+which they learn to repeat and sing. The Hei Miao (or Black Miao, so
+called from their dark chocolate-coloured clothes) treasure poetical
+legends of the Creation and of a deluge. These are composed in lines
+of five syllables, in stanzas of unequal length, one interrogative
+and one responsive. They are sung or recited by two persons or two
+groups at feasts and festivals, often by a group of youths and a
+group of maidens. The legend of the Creation commences:
+
+
+    Who made Heaven and earth?
+    Who made insects?
+    Who made men?
+    Made male and made female?
+      I who speak don't know.
+
+
+
+
+    Heavenly King made Heaven and earth,
+    Ziene made insects,
+    Ziene made men and demons,
+    Made male and made female.
+      How is it you don't know?
+
+
+
+    How made Heaven and earth?
+    How made insects?
+    How made men and demons?
+    Made male and made female?
+      I who speak don't know.
+
+
+
+    Heavenly King was intelligent,
+    Spat a lot of spittle into his hand,
+    Clapped his hands with a noise,
+    Produced Heaven and earth,
+    Tall grass made insects,
+    Stories made men and demons,
+    Made male and made female.
+      How is it you don't know?
+
+
+
+The legend proceeds to state how and by whom the heavens were
+propped up and how the sun was made and fixed in its place, but the
+continuation is exceedingly silly.
+
+The legend of the Flood is another very silly composition, but it is
+interesting to note that it tells of a great deluge. It commences:
+
+
+    Who came to the bad disposition,
+    To send fire and burn the hill?
+    Who came to the bad disposition,
+    To send water and destroy the earth?
+      I who sing don't know.
+
+
+
+    Zie did. Zie was of bad disposition,
+    Zie sent fire and burned the hill;
+    Thunder did. Thunder was of bad disposition,
+    Thunder sent water and destroyed the earth.
+      Why don't you know?
+
+
+In this story of the flood only two persons were saved in a large
+bottle gourd used as a boat, and these were A Zie and his sister. After
+the flood the brother wished his sister to become his wife, but she
+objected to this as not being proper. At length she proposed that
+one should take the upper and one the nether millstone, and going to
+opposite hills should set the stones rolling to the valley between. If
+these should be found in the valley properly adjusted one above the
+other she would be his wife, but not if they came to rest apart. The
+young man, considering it unlikely that two stones thus rolled down
+from opposite hills would be found in the valley one upon another,
+while pretending to accept the test suggested, secretly placed two
+other stones in the valley one upon the other. The stones rolled from
+the hills were lost in the tall wild grass, and on descending into
+the valley A Zie called his sister to come and see the stones he had
+placed. She, however, was not satisfied, and suggested as another test
+that each should take a knife from a double sheath and, going again
+to the opposite hill-tops, hurl them into the valley below. If both
+these knives were found in the sheath in the valley she would marry
+him, but if the knives were found apart they would live apart. Again
+the brother surreptitiously placed two knives in the sheath, and, the
+experiment ending as A Zie wished, his sister became his wife. They
+had one child, a misshapen thing without arms or legs, which A Zie
+in great anger killed and cut to pieces. He threw the pieces all
+over the hill, and next morning, on awaking, he found these pieces
+transformed into men and women; thus the earth was repeopled.
+
+
+The Dream of the South Branch
+
+The dawn of Chinese romantic literature must be ascribed to the
+period between the eighth and tenth centuries of our era, when
+the cultivation of the liberal arts received encouragement at the
+hands of sovereigns who had reunited the Empire under the sway of
+a single ruler, and whose conquests and distant embassies attracted
+representatives from every Asiatic nation to their splendid Court. It
+was during this period that the vast bulk of Indian literature was
+successfully attacked by a host of Buddhist translators, and that the
+alchemists and mechanicians of Central Asia, Persia, and the Byzantine
+Empire introduced their varied acquirements to the knowledge of the
+Chinese. With the flow of new learning which thus gained admittance to
+qualify the frigid and monotonous cultivation of the ancient classics
+and their commentators, there came also an impetus to indulgence in
+the licence of imagination in which it is impossible to mistake the
+influence of Western minds. While the Sanskrit fables, on the one
+hand, passed into a Chinese dress, and contributed to the colouring
+of the popular mythology, the legends which circulated from mouth to
+mouth in the lively Arabian bazaars found, in like manner, an echo
+in the heart of China. Side by side with the mechanical efforts
+of rhythmical composition which constitute the national ideal of
+poetry there began, during the middle period of the T'ang dynasty
+(A.D. 618-907), to grow up a class of romantic tales in which the
+kinship of ideas with those that distinguish the products of Arabian
+genius is too marked to be ignored. The invisible world appears
+suddenly to open before the Chinese eye; the relations of the sexes
+overstep for a moment the chilling limit imposed by the traditions
+of Confucian decorum; a certain degree of freedom and geniality is,
+in a word, for the first time and only for a brief interval infused
+into the intellectual expression of a nation hitherto closely cramped
+in the bonds of a narrow pedantry. It was at this period that the
+drama began to flourish, and the germs of the modern novelist's art
+made their first appearance. Among the works of imagination dating
+from the period in question which have come down to the present
+day there is perhaps none which better illustrates the effect of an
+exotic fancy upon the sober and methodical authorship of the Chinese,
+or which has left a more enduring mark upon the language, than the
+little tale which is given in translation in the following pages.
+
+The _Nan k'o mêng_, or _Dream of the South Branch_ (as the title,
+literally translated, should read), is the work of a writer named
+Li Kung-tso, who, from an incidental mention of his own experiences
+in Kiangsi which appears in another of his tales, is ascertained
+to have lived at the beginning of the ninth century of our era. The
+_nan k'o_, or South Branch, is the portion of a _huai_ tree (_Sophora
+Japdonica_, a tree well known in China, and somewhat resembling the
+American locust-tree) in which the adventures narrated in the story
+are supposed to have occurred; and from this narrative of a dream,
+recalling more than one of the incidents recounted in the Arabian
+Nights, the Chinese have borrowed a metaphor to enrich the vocabulary
+of their literature. The equivalent of our own phrase "the baseless
+fabric of a vision" is in Chinese _nan k'o chih mêng_--a dream of
+the south branch.
+
+
+Ch'un-yü Fên enters the Locust-tree
+
+Ch'un-yü Fên, a native of Tung-p'ing, was by nature a gallant who
+had little regard for the proprieties of life, and whose principal
+enjoyment was found in indulgence in wine-bibbing in the society
+of boon-companions. At one time he held a commission in the army,
+but this he lost through his dissipated conduct, and from that time
+he more than ever gave himself up to the pleasures of the wine-cup.
+
+One day--it was in the ninth moon of the seventh year of Chêng Yüan
+(A.D. 791)--after drinking heavily with a party of friends under a
+wide-spreading old locust-tree near his house, he had to be carried
+to bed and there left to recover, his friends saying that they would
+leave him while they went to bathe their feet. The moment he laid down
+his head he fell into a deep slumber. In his dream appeared to him two
+men clothed in purple, who kneeling down informed him that they had
+been sent by their master the King of Huai-an ('Locust-tree Peace') to
+request his presence. Unconsciously he rose, and, arranging his dress,
+followed his visitors to the door, where he saw a varnished chariot
+drawn by a white horse. On each side were ranged seven attendants,
+by whom he was assisted to mount, whereupon the carriage drove off,
+and, going out of the garden gate, passed through a hole in the trunk
+of the locust-tree already spoken of. Filled with astonishment, but
+too much afraid to speak, Ch'un-yü noticed that he was passing by
+hills and rivers, trees and roads, but of quite a different kind from
+those he was accustomed to. A few miles brought them to the walls
+of a city, the approach to which was lined with men and vehicles,
+who fell back at once the moment the order was given. Over the gate
+of the city was a pavilion on which was written in gold letters "The
+Capital of Huai-an." As he passed through, the guard turned out, and
+a mounted officer, shouting that the husband of the King's daughter
+had arrived, showed him the way into a hall where he was to rest
+awhile. The room contained fruits and flowers of every description,
+and on the tables was laid out a profuse display of refreshments.
+
+While Ch'un-yü still remained lost in astonishment, a cry was raised
+that the Prime Minister was coming. Ch'un-yü got up to meet him,
+and the two received each other with every demonstration of politeness.
+
+
+He marries the King's Daughter
+
+The minister, looking at Ch'un-yü, said: "The King, my master,
+has brought you to this remote region in order to give his daughter
+in marriage to you." "How could I, a poor useless wretch," replied
+Ch'un-yü, "have ever aspired to such honour?" With these words both
+proceeded toward the audience-chamber, passing through a hall lined
+with soldiers, among whom, to his great joy and surprise, Ch'un-yü
+recognized an old friend of his former drinking days, to whom he
+did not, however, then venture to speak; and, following the Prime
+Minister, he was ushered into the King's presence. The King, a man
+of noble bearing and imposing stature, was dressed in plain silk,
+a jewelled crown reposing on his head. Ch'un-yü was so awe-stricken
+that he was powerless even to look up, and the attendants on either
+side were obliged to remind him to make his prostrations. The King,
+addressing him, said: "Your father, small as my kingdom is, did not
+disdain to promise that you should marry my daughter." Ch'un-yü could
+not utter a word; he merely lay prostrate on the ground. After a
+few moments he was taken back to his apartments, and he busied his
+thoughts in trying to discover what all this meant. "My father,"
+he said to himself, "fought on the northern frontier, and was taken
+prisoner; but whether his life was saved or not I don't know. It may
+be that this affair was settled while he was in those distant regions."
+
+That same night preparations were made for the marriage; and the
+rooms and passages were filled with damsels who passed and repassed,
+filling the air with the sound of their dancing and music. They
+surrounded Ch'un-yü and kept up a constant fire of witty remarks,
+while he sat there overcome by their grace and beauty, unable to say
+a word. "Do you remember," said one of them, coming up to Ch'un-yü,
+"the other day when with the Lady Ling-chi I was listening to the
+service in the courtyard of a temple, and while I, with all the other
+girls, was sitting on the window step, you came up to us, talking
+nonsense, and trying to get up a flirtation? Don't you remember how
+we tied a handkerchief on the stem of a bamboo?" Then she continued:
+"Another time at a temple, when I threw down two gold hairpins and an
+ivory box as an offering, you asked the priest to let you look at the
+things, and after admiring them for a long time you turned toward me,
+and said that neither the gifts nor the donor were of this world;
+and you wanted to know my name, and where I lived, but I wouldn't
+tell you; and then you gazed on me so tenderly, and could not take
+your eyes off me. You remember this, without doubt?" "I have ever
+treasured the recollection in my heart; how could I possibly forget
+it?" was Ch'un-yü's reply, whereat all the maidens exclaimed that they
+had never expected to see him in their midst on this joyful occasion.
+
+At this moment three men came up to Ch'un-yü and stated that they
+had been appointed his ministers. He stepped up to one of them
+and asked him if his name was not Tzu-hua. "It is," was the reply;
+whereupon Ch'un-yü, taking him by the hands, recalled to him their
+old friendship, and questioned him as to how he had found his way
+to this spot. He then proceeded to ask him if Chou-pien was also
+here. "He is," replied the other, "and holding very high office;
+he has often used his influence on my behalf."
+
+As they were talking, Ch'un-yü was summoned to the palace, and as he
+passed within, a curtain in front of him was drawn aside, disclosing
+a young girl of about fourteen years of age. She was known as the
+Princess of the Golden Stem, and her dazzling beauty was well in
+keeping with her matchless grace.
+
+
+He writes to his Father
+
+The marriage was celebrated with all magnificence, and the young
+couple grew fonder from day to day. Their establishment was kept up
+in princely style, their principal amusement being the chase, the King
+himself frequently inviting Ch'un-yü to join him in hunting expeditions
+to the Tortoise-back Hill. As they were returning one day from one of
+these excursions, Ch'un-yü said to the King: "On my marriage day your
+Majesty told me that it was my father's desire that I should espouse
+your daughter. My father was worsted in battle on the frontier, and
+for seventeen years we have had no news of him. If your Majesty knows
+his whereabouts, I would beg permission to go and see him."
+
+"Your father," replied the King, "is frequently heard of; you may
+send him a letter; it is not necessary to go to him." Accordingly a
+letter and some presents were got ready and sent, and in due time a
+reply was received, in which Ch'un-yü's father asked many questions
+about his relations, his son's occupation, but manifested no desire
+that the latter should come to him.
+
+
+He takes Office
+
+One day Ch'un-yü's wife asked him if he would not like to hold
+office. His answer was to the effect that he had always been a rolling
+stone, and had no experience of official affairs, but the Princess
+promised to give him her assistance, and found occasion to speak on the
+subject to her father. In consequence the King one day told Ch'un-yü
+that he was not satisfied with the state of affairs in the south of his
+territory, that the present governor was old and useless, and that he
+would be pleased if he would proceed thither. Ch'un-yü bowed to the
+King's commands, and inwardly congratulated himself that such good
+fortune should have befallen a rover like him. He was supplied with a
+splendid outfit, and farewell entertainments were given in his honour.
+
+Before leaving he acknowledged to the King that he had no great
+confidence in his own powers, and suggested that he should be allowed
+to take with him Chou-pien and Tzu-hua as commissioners of justice
+and finance. The King gave his consent, and issued the necessary
+instructions. The day of departure having arrived, both the King
+and the Queen came to see Ch'un-yü and his wife off, and to Ch'un-yü
+the King said: "The province of Nan-k'o is rich and fertile; and the
+inhabitants are brave and prosperous; it is by kindness that you must
+rule them." To her daughter the Queen said: "Your husband is violent
+and fond of wine. The duty of a wife is to be kind and submissive. Act
+well toward him, and I shall have no anxiety. Nan-k'o, it is true,
+is not very far--only one day's journey; still, in parting from
+you my tears will flow." Ch'un-yü and his bride waved a farewell,
+and were whirled away toward their destination, reaching Nan-k'o the
+same evening.
+
+Once settled in the place, Ch'un-yü set himself to become thoroughly
+acquainted with the manners and customs of the people, and to relieve
+distress. To Chou-pien and Tzu-hua he confided all questions of
+administration, and in the course of twenty years a great improvement
+was to be noticed in the affairs of the province. The people showed
+their appreciation by erecting a monument to his honour, while the
+King conferred upon him an estate and the dignity of a title, and in
+recognition of their services promoted Chou-pien and Tzu-hua to very
+high posts. Ch'un-yü's children also shared their father's rewards;
+the two sons were given office, while the two daughters were betrothed
+to members of the royal family. There remained nothing which could
+add to his fame and greatness.
+
+
+He meets with Disasters
+
+About this period the state of T'an-lo made an incursion on the
+province of Nan-k'o. The King at once commanded that Chou-pien should
+proceed at the head of 30,000 men to repel the enemy. Chou-pien,
+full of confidence, attacked the foe, but sustained a disastrous
+defeat, and, barely escaping with his life, returned to the capital,
+leaving the invaders to plunder the country and retire. Ch'un-yü threw
+Chou-pien into prison, and asked the King what punishment should be
+visited upon him. His Majesty granted Chou-pien his pardon; but that
+same month he died of disease.
+
+A few days later Ch'un-yü's wife also fell ill and died, whereupon
+he begged permission to resign his post and return to Court with his
+wife's remains. This request was granted, and Tzu-hua was appointed
+in his stead. As Ch'un-yü, sad and dejected, was leaving the city
+with the funeral _cortège_, he found the road lined with people giving
+loud expression to their grief, and almost ready to prevent his taking
+his departure.
+
+
+
+He returns Home
+
+As he neared the capital the King and Queen, dressed in mourning, were
+awaiting the bier in tears. The Princess, after a posthumous title
+had been conferred upon her, was buried with great magnificence a few
+miles to the east of the city, while Ch'un-yü remained in the capital,
+living in such state, and gaining so much influence, that he excited
+the King's jealousy; and when it was foretold, by means of signs in
+the heavens, that ruin threatened the kingdom, that its inhabitants
+would be swept away, and that this would be the work of an alien,
+the prophecy seemed to point to ambitious designs on the part of
+Ch'un-yü, and means were taken to keep him under restraint.
+
+Ch'un-yü, conscious that he had faithfully filled a high office for
+many years, felt greatly grieved by these calumnies--a result which
+the King could not avoid noticing. He accordingly sent for Ch'un-yü,
+and said: "For more than twenty years we have been connexions,
+although my poor daughter, unfortunately, has not been spared to be
+a companion to you in old age. Her mother is now taking care of her
+children; your own home you have not seen for many years; return to
+see your friends; your children will be looked after, and in three
+years you will see them again." "Is not this my home? Whither else am
+I to go?" was Ch'un-yü's reply. "My friend," the King said laughingly,
+"you are a human being; you don't belong to this place." At these words
+Ch'un-yü seemed to fall into a deep swoon, and he remained unconscious
+for some time, after which he began to recall some glimpses of the
+distant past. With tears in his eyes he begged that he might be
+allowed to return to his home, and, saying farewell, he departed.
+
+Outside the palace he found the same two officials in purple clothes
+who had led the way so many years ago. A conveyance was also there,
+but this time it was a mere bullock-cart, with no outriders. He took
+the same road as before, and noticed the same hills and streams. The
+two officials were by no means imposing this time, and when he asked
+how far was his destination they continued to hum and whistle and
+paid no attention to him. At last they passed through an opening, and
+he recognized his own village, precisely as he had left it. The two
+officials desired him to get down and walk up the steps before him,
+where, much to his horror, he saw himself lying down in the porch. He
+was too much bedazed with terror to advance, but the two officials
+called out his name several times, and upon this he awoke. The
+servants were bustling about the house, and his two companions
+were still washing their feet. Everything was as he had left it,
+and the lifetime he had lived in his dream had occupied only a few
+moments. Calling out to his two friends, he made them follow him to
+the locust-tree, and pointed out the opening through which he had
+begun his journey in dream-land.
+
+An axe was sent for, and the interior of the trunk thrown open,
+whereupon a series of galleries was laid bare. At the root of the
+tree a mound of earth was discovered, in shape like a city, and
+swarming with ants. This was the capital of the kingdom in which
+he had lived in his dream. A terrace surrounded by a guard of ants
+was the residence of the King and Queen, two winged insects with
+red heads. Twenty feet or so along another gallery was found an
+old tortoise-shell covered with a thick growth of moss; it was the
+Tortoise-back Hill of the dream. In another direction was found a
+small mound of earth round which was coiled a root in shape like a
+dragon's tongue; it was the grave of the King's daughter, Ch'un-yü's
+wife in the vision. As he recalled each incident of the dream he was
+much affected at discovering its counterpart in this nest of ants,
+and he refused to allow his companions to disturb it further. They
+replaced everything as they had found it; but that night a storm of
+wind and rain came, and next morning not a vestige of the ants was
+to be seen. They had all disappeared, and here was the fulfilment of
+the warning in the dream, that the kingdom would be swept away.
+
+
+Ch'un-yü Regenerate
+
+At this time Ch'un-yü had not seen Chou-pien and Tzu-hua for some
+ten days. He sent a messenger to make inquiries about them, and the
+news he brought back was that Chou-pien was dead and Tzu-hua lying
+ill. The fleeting nature of man's existence revealed itself to him
+as he recalled the greatness of these two men in the ant-world. From
+that day he became a reformed man; drink and dissipation were put
+aside. After three years had elapsed he died, thus giving effect to
+the promise of the ant-king that he should see his children once more
+at the end of three years.
+
+
+Why the Jung Tribe have Heads of Dogs
+
+The wave of conquest which swept from north to south in the earliest
+periods of Chinese history [49] left on its way, like small islands
+in the ocean, certain remnants of aboriginal tribes which survived
+and continued to exist despite the sustained hostile attitude of the
+flood of alien settlers around them. When stationed at Foochow I saw
+the settlements of one of these tribes which lived in the mountainous
+country not very many miles inland from that place. They were those
+of the Jung tribe, the members of which wore on their heads a large
+and peculiar headgear constructed of bamboo splints resting on a
+peg inserted in the chignon at the back of the head, the weight of
+the structure in front being counterbalanced by a pad, serving as
+a weight, attached to the end of the splints, which projected as
+far down as the middle of the shoulders. This framework was covered
+by a mantilla of red cloth which, when not rolled up, concealed the
+whole head and face, The following legend, related to me on the spot,
+explains the origin of this unusual headdress.
+
+
+Two Tribes at War
+
+In early times the Chief of a Chinese tribe (another version says
+an Emperor of China) was at war with the Chief of another tribe who
+came to attack his territory from the west. The Western Chief so badly
+defeated the Chinese army that none of the generals or soldiers could
+be induced to renew hostilities and endeavour to drive the enemy back
+to his own country. This distressed the Chinese Chief very much. As
+a last resort he issued a proclamation promising his daughter in
+marriage to anyone who would bring him the head of his enemy, the
+Chief of the West.
+
+
+The Chief's Promise
+
+The people in the palace talked much of this promise made by the
+Chief, and their conversation was listened to by a fine large white
+dog belonging to one of the generals. This dog, having pondered the
+matter well, waited until midnight and then stole over to the tent
+of the enemy Chief. The latter, as well as his guard, was asleep;
+or, if the guard was not, the dog succeeded in avoiding him in the
+darkness. Entering the tent, the dog gnawed through the Chief's
+neck and carried his head off in his mouth. At dawn he placed it at
+the Chinese Chief's feet, and waited for his reward. The Chief was
+soon able to verify the fact that his enemy had been slain, for the
+headless body had caused so much consternation in the hostile army
+that it had already begun to retreat from Chinese territory.
+
+
+A Strange Contract
+
+The dog then reminded the Chief of his promise, and asked for his
+daughter's hand in marriage. "But how," said the Chief, "can I possibly
+marry my daughter to a dog?" "Well," replied the dog, "will you agree
+to her marrying me if I change myself into a man?" This seemed a safe
+promise to make, and the Chief agreed. The dog then stipulated that
+he should be placed under a large bell and that no one should move
+it or look into it for a space of 280 days.
+
+
+The Chiefs Curiosity
+
+This was done, and for 279 days the bell remained unmoved, but on
+the 280th day the Chief could restrain his curiosity no longer,
+and tilting up the bell saw that the dog had changed into a man
+all except his head, the last day being required to complete the
+transformation. However, the spell was now broken, and the result was
+a man with a dog's head. Since it was the Chief's fault that, through
+his over-inquisitiveness, the dog could not become altogether a man,
+he was obliged to keep his promise, and the wedding duly took place,
+the bridegroom's head being veiled for the occasion by a red mantilla.
+
+
+The Origin of a Custom
+
+Unfortunately the fruit of the union took more after their father
+than their mother, and though comely of limb had exceedingly ugly
+features. [50] They were therefore obliged to continue to wear the
+head-covering adopted by their father at the marriage ceremony, and
+this became so much an integral part of the tribal costume that not
+only has it been worn ever since by their descendants, but a change
+of headgear has become synonymous with a change of husbands or a
+divorce. One account says that at the original bridal ceremony the
+bride wore the red mantilla to prevent her seeing her husband's ugly
+features, and that is why the headdress is worn by the women and not by
+the men, or more generally by the former than the latter, though others
+say that it was originally worn by the ugly children of both sexes.
+
+
+And of a Worship
+
+This legend explains the dog-worship of the Jung tribe, which now
+consists of four clans, with a separate surname (Lei, Chung, Lang,
+and Pan) to each, has a language of its own, and does not intermarry
+with the Foochow natives. At about the time of the old Chinese New
+Year (somewhere in February) they paint a large figure of a dog on a
+screen and worship it, saying it is their ancestor who was victorious
+over the Western invader.
+
+
+
+Conclusion
+
+If the greatness of nations is to be judged by the greatness of
+their myths (using the word 'great' in the sense of world-famous
+and of perennial influence), there would be few great nations, and
+China would not be one of them. As stated in an earlier chapter, the
+design has been to give an account of Chinese myth as it is, and not
+as it might have been under imaginary conditions. But for the Chinese
+philosophers we should in all probability have had more Chinese myths,
+but philosophy is unifying, and without it we might have had a break-up
+of China and perhaps no myths at all, or none specially belonging to
+China as a whole and separate independent nation. Had there been great,
+world-stirring myths there could hardly but have been also more wars,
+more cruelty, more wounding of the "heart that weeps and trembles,"
+more saturating of the earth with human blood. It is not a small thing
+to have conquered myth with philosophy, especially at a time when the
+Western world was still steeped in the grossest superstition. Therefore
+we may be thankful that the Chinese were and are a peace-loving, sober,
+agricultural, industrial, non-military, non-priest-ridden, literary,
+and philosophical people, and that we have instead of great myths a
+great people.
+
+But if the real test of greatness is purity and justice, then Chinese
+myth must be placed among the greatest of all; for it is not obscene,
+and it is invariably just.
+
+
+
+
+
+
+The Pronunciation of Chinese Words
+
+During the course of Chinese history the restriction of intercourse
+due to mountain-chains or other natural obstacles between various
+tribes or divisions of the Chinese people led to the birth of a number
+of families of languages, which again became the parents of numerous
+local dialects. These dialects have in most cases restricted ranges,
+so that that of one district may be partially or wholly unintelligible
+to the natives of another situated at a distance of only a hundred
+miles or less.
+
+The Court or Government language is that spoken in Peking and the
+metropolitan district, and is the language of official communication
+throughout the country. Though neither the oldest nor the purest
+Chinese dialect, it seems destined more than any other to come into
+universal use in China. The natives of each province or district will
+of course continue to speak to each other in their own particular
+dialect, and foreign missionaries or merchants, for example, whose
+special duties or transactions are connected with special districts
+will naturally learn and use the dialects of those districts; but as
+a means of intercommunication generally between natives of different
+provinces, or between natives and foreigners, the Court language seems
+likely to continue in use and to spread more and more over the whole
+country. It is to this that the following remarks apply.
+
+The essentials of correct pronunciation of Chinese are accuracy of
+sound, tone, and rhythm.
+
+
+Sound
+
+_Vowels and Diphthongs_
+
+_a_ as in _father_.
+
+_ai_ as in Italian _amái_.
+
+_ao_. Italian _ao_ in _Aosta_: sometimes _á-oo,_ the _au_ in _cauto_.
+
+_e_ in _eh_, _en_, as in _yet_, _lens_.
+
+_ei_. Nearly _ey_ in _grey_, but more as in Italian _lei_, _contei_.
+
+_ê_. The vowel-sound in _lurk_.
+
+_êi_. The foregoing _ê_ followed enclitically by _y_. _Money_ without
+the _n_ = _mêi_.
+
+_êrh._ The _urr_ in _purr_.
+
+_i_. As a single or final syllable the vowel-sound in _ease_, _tree_;
+in _ih_, _in_, _ing_, as in _chick_, _thing_.
+
+_ia_ generally as in the Italian _Maria_.
+
+_iai_. The _iai_ in the Italian _vecchiaia_.
+
+_iao_ as in _ia_ and _ao_, with the terminal peculiarity of the latter.
+
+_ie_ as in the Italian _siesta_.
+
+_io_. The French _io_ in _pioche_.
+
+_iu_ as a final, longer than the English _ew_. In _liu, niu_, almost
+_leyew, neyew_. In _chiung, hsiung, iung_, is _eeyong_ (_o_ in _roll_).
+
+_o._ Between vowel-sound in _awe_ and that in _roll_.
+
+_ou._ Really _êo_; _ou_ in _round_.
+
+_ü._ The vowel-sound in the French _tu, eût_.
+
+_üa._ Only in _üan_, which in some tones is _üen_. The _u_ as above;
+the _an_ as       in _antic_.
+
+_üe_. The vowel-sounds in the French _tu es_.
+
+_üo_. A disputed sound, used, if at all, interchangeably with _io_
+in certain       syllables.
+
+_u_. The _oo_ in _too_; in _un_ and _ung_ as in the Italian _punto_.
+
+_ua_. Nearly _ooa_, in many instances contracting to _wa_.
+
+_uai_ as in the Italian _guai_.
+
+_uei._ The vowel-sounds in the French _jouer_.
+
+_uê._ Only in final _uên_ = _ú-un_; frequently _wên_ or _wun_.
+
+_ui._ The vowel-sounds in _screwy_; in some tones _uei_.
+
+_uo._ The Italian _uo_ in _fuori_; often _wo_, and at times nearly
+_oo_.
+
+_u._ Between the _i_ in _bit_ and the _u_ in _shut_.
+
+_Consonants_
+
+_ch_ as in _chair_; but before _ih_ softened to _dj_.
+
+_ch'_. A strong breathing. _Mu_ch-ha_rm_ without the italicized
+letters = _ch'a_.
+
+_f_ as in farm.
+
+_h_ as _ch_ in Scotch _loch_.
+
+_hs_. A slight aspirate preceding and modifying the sibilant, which is,
+however, the stronger of the two consonants; _e.g. hsing_ = _hissing_
+without the first _i_,
+
+_j_. Nearly the French _j_ in _jaune_; the English _s_ in _fusion_.
+
+_k_. _c_ in _car_, _k_ in _king_; but when following other sounds
+often softened to       _g_ in _go, gate_.
+
+_k'_. The aspirate as in _ch'_. _Ki_ck-ha_rd_ without the italicized
+letters =        _k'a_; and _ki_ck-he_r_ == _k'ê_.
+
+_l_ as in English.
+
+_m_ as in English.
+
+_n_ as in English.
+
+_ng_. The italicized letters in the French mo_n ga_lant = _nga_;
+mo_n gai_llard = _ngai_; so_n go_sier = _ngo_.
+
+_p_ as in English.
+
+_p'_ The Irish pronunciation of _p_arty, _p_arliament. _Sla_p-ha_rd_
+without the italicized letters = _p'a_.
+
+_s_ as in English.
+
+_sh_ as in English.
+
+_ss_. Only in _ssu_. The object of employing _ss_ is to fix attention
+on the peculiar vowel-sound _u_ (see above).
+
+_t_ as in English.
+
+_t'_ The Irish _t_ in _t_orment. _Hi_t-ha_rd_ without the italicized
+letters = _t'a_.
+
+_ts_ as in _jetsam_; after another word softened to _ds_ in _gladsome_.
+
+_ts'._ The aspirate intervening, as in _ch'_, etc. _Be_ts-ha_rd_
+without the italicized         letters = _ts'a_.
+
+_tz_. Employed to mark the peculiarity of the final _u_; hardly of
+greater power than _ts_.
+
+_tz'_ like _ts'_. This, _tz_, and _ss_ used only before _u_.
+
+_w_ as in English; but very faint, or even non-existent, before _ü_.
+
+_y_ as in English; but very faint before _i_ or _ü_.
+
+
+Tone
+
+The correct pronunciation of the sound (_yin_) is not sufficient to
+make a Chinese spoken word intelligible. Unless the tone (_shêng_),
+or musical note, is simultaneously correctly given, either the wrong
+meaning or no meaning at all will be conveyed. The tone is the key in
+which the voice is pitched. Accent is a 'song added to,' and tone is
+emphasized accent. The number of these tones differs in the different
+dialects. In Pekingese there are now four. They are best indicated
+in transliteration by numbers added to the sound, thus:
+
+_pa_ (1) _pa_ (2) _pa_ (3) _pa_ (4)
+
+To say, for example, _pa_ (3) instead of _pa_ (1) would be as great
+a mistake as to say 'grasp' instead of 'trumpet.' Correctness of tone
+cannot be learnt except by oral instruction.
+
+
+Rhythm
+
+What tone is to the individual sound rhythm is to the sentence. This
+also, together with proper appreciation of the mutual modifications
+of tone and rhythm, can be correctly acquired only by oral instruction.
+
+
+
+
+
+
+NOTES
+
+[1] The inventions of the Chinese during a period of four thousand
+years may be numbered on the fingers of one hand.
+
+[2] _East of Asia Magazine_, i, 15-16.
+
+[3] _Cf_. Aristotle's belief that bugs arose spontaneously from sweat.
+
+[4] For the Buddhist account see _China Review_, xi, 80-82.
+
+[5] Compare the Japanese legend, which relates that the Sun-goddess was
+induced to come out of a cave by being tempted to gaze at herself in a
+mirror. See _Myths and Legends of Japan_, F. Hadland Davis, pp. 27-28.
+
+[6] See _Myths of the Norsemen_, by H. A. Guerber. These resemblances
+and the further one--namely, the dualism in the prechaotic epoch
+(a very interesting point in Scandinavian mythology)--illustrate the
+danger of inferring identity of origin from similarity of physical,
+intellectual, or moral results. Several remarkable parallelisms of
+Chinese religious and mythological beliefs with those recorded in
+the Hebrew scriptures may also be briefly noted. There is an age
+of virtue and happiness, a garden with a tree bearing 'apples of
+immortality,' guarded by a winged serpent (dragon), the fall of man,
+the beginnings of lust and war (the doctrine of original sin), a great
+flood, virgin-born god-men who rescue man from barbarism and endow
+him with superhuman attributes, discipleship, worship of a Virgin
+Mother, trinities, monasticism, celibacy, fasting, preaching, prayers,
+primeval Chaos, Paradise, etc. For details see _Chinese Repository,_
+vii, 520-521.
+
+[7] _Cf._ the dwarfs in the Scandinavian myth.
+
+[8] See Legge, _Shu ching_, ii, 320, note.
+
+[9] In order to avoid misunderstanding, it is as well to note that the
+mention of the _t'ai chi_ in the _Canon of Changes (I ching_) no more
+constituted monism the philosophy of China than did the steam-driven
+machinery mentioned by Hero of Alexandria constitute the first century
+B.C. the 'age of steam.' Similarly, to take another example, the idea
+of the earth's rotundity, though conceived centuries before Ptolemy
+in the second century, did not become established before the sixteenth
+century. It was, in fact, from the _I ching_ that the Chinese derived
+their _dualistic_ (not their monistic) conception of the world.
+
+[10] "Formerly, I, Chuang Chou, dreamt that I was a butterfly, flying
+about and feeling that it was enjoying itself. I did not know that
+it was Chou. Suddenly I awoke and was myself again, the veritable
+Chou. I did not know whether it had formerly been Chou dreaming that
+he was a butterfly, or whether it was now a butterfly dreaming that
+it was Chou." _Chuang Tzu_, Book II.
+
+[11] See the present writer's _China of the Chinese_, chapter viii.
+
+[12] See Du Bose, pp. 282, 286, 361, 409, 410, and _Journal of the
+North China Branch of the Royal Asiatic Society_, xxxiv, 110-111.
+
+[13] Du Bose, p. 38.
+
+[14] He is sometimes represented as a reincarnation of Wên Chung;
+see p. 198.
+
+[16] See footnote, p. 107.
+
+[17] _Religion_, p. 177.
+
+[18] See _Myths of the Hindus and Buddhists_, by Sister Nivedita and
+Ananda Coomaraswamy.
+
+[19] The native accounts differ on this point. _Cf._ p. 16.
+
+[20] For further details concerning T'ai I see _Babylonian and Oriental
+Record_, vi, 145-150.
+
+[21] _Cf._ Chapter I.
+
+[22] She is the same as Ch'ang Ô, the name Hêng being changed to
+Ch'ang because it was the tabooed personal name of the Emperors Mu
+Tsung of the T'ang dynasty and Chên Tsung of the Sung dynasty.
+
+[23] See p. 45.
+
+[24] In Sagittarius, or the Sieve; Chinese constellation of the
+Leopard.
+
+[25] See Chapter XIV.
+
+[26] See Chapter XII.
+
+[27] This pagoda is distant about twenty _li_ (seven miles) from
+Peking. It is on the top of the hill, while the spring is at the foot,
+half a _li_ distant. The imperial family used the water from this
+spring, whence it was carried to Peking in carts.
+
+[28] See Chapter XII.
+
+[29] See Chapter IV.
+
+[30] This has reference to the change of Kuan Yin from the masculine
+to the feminine gender, already mentioned.
+
+[31] There is evidently a mistake here, since the King was twenty
+when he ascended the throne and fifty at the birth of Miao Shan.
+
+[32] _An Illustrated Account of the Eight Immortals' Mission to
+the East_.
+
+[33] A record of a journey to the Western Paradise to procure
+the Buddhist scriptures for the Emperor of China. The work is a
+dramatization of the introduction of Buddhism into China.
+
+[34] See p. 329.
+
+[35] See p. 195.
+
+[36] Literally 'golden oranges.' These are skilfully preserved by
+the Cantonese, and form a delicious sweetmeat for dessert.
+
+[37] Only slave-girls and women of the poorer classes and old women
+omit this very important part of a Chinese lady's toilet.
+
+[38] Alluding probably to the shape of the 'shoe' or ingot of silver.
+
+[39] Slave-girls do not have their feet compressed.
+
+[40] Wherein resides an old gentleman who ties together with a red cord
+the feet of those destined to become man and wife. From this bond there
+is no escape, no matter what distance may separate the affianced pair.
+
+[41] This proceeding is highly improper, but is 'winked at' in a
+large majority of Chinese betrothals.
+
+[42] The usual occupation of poor scholars who are ashamed to go
+into trade and who have not enterprise enough to start as doctors or
+fortune-tellers. Besides painting pictures and fans, and illustrating
+books, these men write fancy scrolls in the various ornamental styles
+so much prized by the Chinese; they keep accounts for people, and
+write or read business and private letters for the illiterate masses.
+
+[43] Say about £10.
+
+[44] Alchemy is first mentioned in Chinese history B.C. 133, and was
+widely cultivated in China during the Han dynasty by priests of the
+Taoist religion.
+
+[45] Kuan Chung and Pao Shu are the Chinese types of friendship. They
+were two statesmen of considerable ability who flourished in the
+seventh century B.C.
+
+[46] These are used, together with a heavy wooden _bâton_, by the
+Chinese washerman, the effect being most disastrous to a European
+wardrobe.
+
+[47] To provide coffins for poor people has ever been regarded as
+an act of transcendent merit. The tornado at Canton in April 1878,
+in which several thousand lives were lost, afforded an admirable
+opportunity for the exercise of this form of charity--an opportunity
+which was largely taken advantage of by the benevolent.
+
+[48] For usurping its prerogative by allowing Chia to obtain wealth.
+
+[49] See Chapter I.
+
+[50] Compare the legend of the tailed Miao Tzu tribes named Yao,
+'mountain-dogs' or 'jackals,' living on the mountain ranges in the
+north-west of Kuangtung Province, related in the _Jih chi so chih_.
+
+
+
+
+
+End of Project Gutenberg's Myths and Legends of China, by E. T. C. Werner
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+The Project Gutenberg EBook of Myths and Legends of China, by E. T. C. Werner
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
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+
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+Title: Myths and Legends of China
+
+Author: E. T. C. Werner
+
+Release Date: March 4, 2005 [EBook #15250]
+Last Updated: January 7, 2017
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+</pre>
+
+<a id="d0e62"></a><p id="d0e63"></p>
+<div id="d0e64" class="divFigure">
+<p class="legend"><img src="img/p000.jpg" alt="Confucius: Teacher and Philosopher"></p>
+<p class="figureHead">Confucius: Teacher and Philosopher</p>
+</div><p>
+<span class="pageno"><a id="d0e68"></a></span></p>
+<h1 class="docTitle">Myths &amp; Legends of China</h1>
+<h2 class="byline">By
+<br>
+<span class="docAuthor">E.T.C. Werner</span>
+<br>
+H.B.M. Consul Foochow (Retired) Barrister-at-law Middle Temple Late Member of The Chinese Government Historiographical Bureau
+Peking Author of &#8220;Descriptive Sociology: Chinese&#8221; &#8220;China of the Chinese&#8221; Etc.
+<br>
+With Thirty-two Illustrations In Colours By Chinese Artists
+</h2>
+<h2 class="docImprint">George G. Harrap &amp; Co. Ltd. <br id="d0e86">
+London Bombay Sydney
+</h2><a id="d0e89"></a><p id="d0e90">In Memoriam
+
+</p>
+<p id="d0e92"><span class="smallcaps">Gladys Nina Chalmers Werner</span>
+<span class="pageno"><a id="d0e96"></a>Page 7</span></p><a id="d0e97"></a><h1>Preface</h1>
+<p id="d0e100">The chief literary sources of Chinese myths are the <i>Li tai sh&ecirc;n hsien t&#8217;ung chien</i>, in thirty-two volumes, the <i>Sh&ecirc;n hsien lieh chuan</i>, in eight volumes, the <i>F&ecirc;ng sh&ecirc;n yen i</i>, in eight volumes, and the <i>Sou sh&ecirc;n chi</i>, in ten volumes. In writing the following pages I have translated or paraphrased largely from these works. I have also consulted
+and at times quoted from the excellent volumes on Chinese Superstitions by P&egrave;re Henri Dor&eacute;, comprised in the valuable series
+<i>Vari&eacute;t&eacute;s Sinologiques</i>, published by the Catholic Mission Press at Shanghai. The native works contained in the Ss&#365; K&#8217;u Ch&#8217;&uuml;an Shu, one of the few
+public libraries in Peking, have proved useful for purposes of reference. My heartiest thanks are due to my good friend Mr
+Mu Hs&uuml;eh-hs&uuml;n, a scholar of wide learning and generous disposition, for having kindly allowed me to use his very large and
+useful library of Chinese books. The late Dr G.E. Morrison also, until he sold it to a Japanese baron, was good enough to
+let me consult his extensive collection of foreign works relating to China whenever I wished, but owing to the fact that so
+very little work has been done in Chinese mythology by Western writers I found it better in dealing with this subject to go
+direct to the original Chinese texts. I am indebted to Professor H.A. Giles, and to his publishers, Messrs Kelly and Walsh,
+Shanghai, for permission to reprint from <i>Strange Stories from a Chinese Studio</i> the fox legends given in Chapter XV.
+
+</p>
+<p id="d0e120">This is, so far as I know, the only monograph on Chinese mythology in any non-Chinese language. Nor do the native works include
+any scientific analysis or philosophical treatment of their myths.
+<span class="pageno"><a id="d0e122"></a>Page 8</span></p>
+<p id="d0e123">My aim, after summarizing the sociology of the Chinese as a prerequisite to the understanding of their ideas and sentiments,
+and dealing as fully as possible, consistently with limitations of space (limitations which have necessitated the presentation
+of a very large and intricate topic in a highly compressed form), with the philosophy of the subject, has been to set forth
+in English dress those myths which may be regarded as the accredited representatives of Chinese mythology&#8212;those which live
+in the minds of the people and are referred to most frequently in their literature, not those which are merely diverting without
+being typical or instructive&#8212;in short, a true, not a distorted image.
+
+</p>
+<p id="d0e125"><span class="smallcaps">Edward Theodore Chalmers Werner</span>
+
+</p>
+<p id="d0e129"><span class="smallcaps">Peking</span><br id="d0e132">
+<i>February</i> 1922
+<span class="pageno"><a id="d0e137"></a>Page 9</span></p><a id="d0e138"></a><h1>Contents</h1>
+<p id="d0e141">
+
+</p>
+<table id="d0e143" width="100%">
+<tr valign="top">
+<td valign="top">Chapter											</td>
+<td valign="top">Page</td>
+</tr>
+<tr valign="top">
+<td valign="top">I.		</td>
+<td valign="top"><a id="d0e153" href="#d0e558">The Sociology of the Chinese</a>
+</td>
+<td valign="top"> 13</td>
+</tr>
+<tr valign="top">
+<td valign="top">II.		</td>
+<td valign="top"><a id="d0e162" href="#d0e1110">On Chinese Mythology</a>
+</td>
+<td valign="top"> 60</td>
+</tr>
+<tr valign="top">
+<td valign="top">III.		</td>
+<td valign="top"><a id="d0e171" href="#d0e1278">Cosmogony&#8212;P&#8217;an Ku and the Creation Myth</a>
+</td>
+<td valign="top"> 76</td>
+</tr>
+<tr valign="top">
+<td valign="top">IV.		</td>
+<td valign="top"><a id="d0e180" href="#d0e1663">The Gods of China</a>
+</td>
+<td valign="top"> 93</td>
+</tr>
+<tr valign="top">
+<td valign="top">V.		</td>
+<td valign="top"><a id="d0e189" href="#d0e3006">Myths of the Stars</a>
+</td>
+<td valign="top">176</td>
+</tr>
+<tr valign="top">
+<td valign="top">VI.		</td>
+<td valign="top"><a id="d0e198" href="#d0e3289">Myths of Thunder, Lightning, Wind, and Rain</a>
+</td>
+<td valign="top">198</td>
+</tr>
+<tr valign="top">
+<td valign="top">VII.		</td>
+<td valign="top"><a id="d0e207" href="#d0e3446">Myths of the Waters</a>
+</td>
+<td valign="top">208</td>
+</tr>
+<tr valign="top">
+<td valign="top">VIII.	</td>
+<td valign="top"><a id="d0e216" href="#d0e3824">Myths of Fire</a>
+</td>
+<td valign="top">236</td>
+</tr>
+<tr valign="top">
+<td valign="top">IX.		</td>
+<td valign="top"><a id="d0e225" href="#d0e3892">Myths of Epidemics, Medicine, Exorcism, Etc.</a>
+</td>
+<td valign="top">240</td>
+</tr>
+<tr valign="top">
+<td valign="top">X.		</td>
+<td valign="top"><a id="d0e234" href="#d0e4041">The Goddess of Mercy</a>
+</td>
+<td valign="top">251</td>
+</tr>
+<tr valign="top">
+<td valign="top">XI.		</td>
+<td valign="top"><a id="d0e243" href="#d0e4585">The Eight Immortals</a>
+</td>
+<td valign="top">288</td>
+</tr>
+<tr valign="top">
+<td valign="top">XII.		</td>
+<td valign="top"><a id="d0e252" href="#d0e4810">The Guardian of the Gate of Heaven</a>
+</td>
+<td valign="top">305</td>
+</tr>
+<tr valign="top">
+<td valign="top">XIII.	</td>
+<td valign="top"><a id="d0e261" href="#d0e5023">A Battle of the Gods</a>
+</td>
+<td valign="top">320</td>
+</tr>
+<tr valign="top">
+<td valign="top">XIV.		</td>
+<td valign="top"><a id="d0e270" href="#d0e5108">How the Monkey Became a God</a>
+</td>
+<td valign="top">325</td>
+</tr>
+<tr valign="top">
+<td valign="top">XV.		</td>
+<td valign="top"><a id="d0e279" href="#d0e5705">Fox Legends</a>
+</td>
+<td valign="top">370</td>
+</tr>
+<tr valign="top">
+<td valign="top">XVI.		</td>
+<td valign="top"><a id="d0e288" href="#d0e5841">Miscellaneous Legends</a>
+</td>
+<td valign="top">386</td>
+</tr>
+<tr valign="top">
+<td valign="top">			</td>
+<td valign="top"><a id="d0e297" href="#d0e6350">Glossary and Index</a>
+</td>
+<td valign="top">425</td>
+</tr>
+</table><p>
+<span class="pageno"><a id="d0e303"></a>Page 11</span></p><a id="d0e304"></a><h1>Illustrations</h1>
+<p id="d0e307">
+
+</p>
+<table id="d0e309" width="100%">
+<tr valign="top">
+<td valign="top">													     </td>
+<td valign="top">Page</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e317" href="#d0e64">Confucius: Teacher and Philosopher</a>
+</td>
+<td valign="top"><i>Frontispiece</i></td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e325" href="#d0e946">The Spirit that Clears the Way</a>
+</td>
+<td valign="top"> 44</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e332" href="#d0e1255">Lao Tz&#365;</a>
+</td>
+<td valign="top"> 72</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e339" href="#d0e1401">N&uuml; Kua Shih</a>
+</td>
+<td valign="top"> 82</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e346" href="#d0e1614">Mencius</a>
+</td>
+<td valign="top"> 90</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e353" href="#d0e1966">W&ecirc;n Ch&#8217;ang, K&#8217;uei Hsing, and Chu I</a>
+</td>
+<td valign="top">110</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e360" href="#d0e2094">The Buddhist Triad</a>
+</td>
+<td valign="top">120</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e367" href="#d0e2190">The Taoist Triad</a>
+</td>
+<td valign="top">124</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e374" href="#d0e2419">Hsi Wang Mu</a>
+</td>
+<td valign="top">136</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e381" href="#d0e2447">Chang Tao-ling</a>
+</td>
+<td valign="top">138</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e388" href="#d0e2531">Tou Mu, Goddess of the North Star</a>
+</td>
+<td valign="top">144</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e395" href="#d0e2723">Chiang Tz&#365;-ya At K&#8217;un-lun</a>
+</td>
+<td valign="top">156</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e402" href="#d0e2769">Chiang Tz&#365;-ya Defeats W&ecirc;n Chung</a>
+</td>
+<td valign="top">160</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e409" href="#d0e2879">The Kitchen-god</a>
+</td>
+<td valign="top">166</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e416" href="#d0e2925">The Gods of Happiness, Office, and Longevity</a>
+</td>
+<td valign="top">170</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e423" href="#d0e2973">The Money-tree</a>
+</td>
+<td valign="top">172</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e430" href="#d0e2990">The Door-gods, Civil and Military</a>
+</td>
+<td valign="top">174</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e437" href="#d0e3120">H&ecirc;ng &Ograve; Flies to the Moon</a>
+</td>
+<td valign="top">184</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e444" href="#d0e3305">W&ecirc;n Chung, Minister of Thunder</a>
+</td>
+<td valign="top">198</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e451" href="#d0e3465">Dragon-gods</a>
+</td>
+<td valign="top">208</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e458" href="#d0e3558">Spirit of the Well</a>
+</td>
+<td valign="top">216</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e465" href="#d0e3934">The Magic Umbrellas</a>
+</td>
+<td valign="top">242</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e472" href="#d0e4026">P&#8217;an Kuan</a>
+</td>
+<td valign="top">248</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e479" href="#d0e4202">Miao Shan Reaches the Nunnery</a>
+</td>
+<td valign="top">262</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e486" href="#d0e4255">The Tiger Carries Off Miao Shan</a>
+</td>
+<td valign="top">266</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e493" href="#d0e4791">The Eight Immortals Crossing the Sea</a>
+</td>
+<td valign="top">302</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e500" href="#d0e5158">The Birth of the Monkey</a>
+</td>
+<td valign="top">326</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e507" href="#d0e5478">The Demons of Blackwater River Carry Away the Master</a>
+</td>
+<td valign="top">352</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e514" href="#d0e5498">Buddhists as Slaves in Slow-carts Country</a>
+</td>
+<td valign="top">354</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e521" href="#d0e5643">Sun Steals Clothing for His Master</a>
+</td>
+<td valign="top">364</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e528" href="#d0e5694">The Return to China</a>
+</td>
+<td valign="top">368</td>
+</tr>
+<tr valign="top">
+<td valign="top"><a id="d0e535" href="#d0e5806">Chia Tz&#365;-lung Finds the Stone</a>
+</td>
+<td valign="top">382</td>
+</tr>
+</table><p>
+<span class="pageno"><a id="d0e541"></a>Page 12</span></p><a id="d0e542"></a><p id="d0e543"><i>Mais cet Orient, cette Asie, quelles en sont, enfin, les fronti&egrave;res r&eacute;elles?... Ces fronti&egrave;res sont d&#8217;une nettet&eacute; qui ne permet
+aucune erreur. L&#8217;Asie est l&agrave; o&ugrave; cesse la vulgarit&eacute;, o&ugrave; na&icirc;t la dignit&eacute;, et o&ugrave; commence l&#8217;&eacute;l&eacute;gance intellectuelle. Et l&#8217;Orient
+est l&agrave; o&ugrave; sont les sources d&eacute;bordantes de po&eacute;sie.</i>
+
+</p>
+<p id="d0e547"><span class="smallcaps">Mardrus</span>,<br id="d0e551">
+<i>La Reine de Saba</i>
+
+</p><span class="pageno"><a id="d0e556"></a>Page 13</span><a id="d0e558"></a><h2 class="abovehead">Chapter I</h2>
+<h1>The Sociology of the Chinese</h1><a id="d0e561"></a><h2>Racial Origin</h2>
+<p id="d0e564">In spite of much research and conjecture, the origin of the Chinese people remains undetermined. We do not know who they were
+nor whence they came. Such evidence as there is points to their immigration from elsewhere; the Chinese themselves have a
+tradition of a Western origin. The first picture we have of their actual history shows us, not a people behaving as if long
+settled in a land which was their home and that of their forefathers, but an alien race fighting with wild beasts, clearing
+dense forests, and driving back the aboriginal inhabitants.
+
+</p>
+<p id="d0e566">Setting aside several theories (including the one that the Chinese are autochthonous and their civilization indigenous) now
+regarded by the best authorities as untenable, the researches of sinologists seem to indicate an origin (1) in early Akkadia;
+or (2) in Khotan, the Tarim valley (generally what is now known as Eastern Turkestan), or the K&#8217;un-lun Mountains (concerning
+which more presently). The second hypothesis may relate only to a sojourn of longer or shorter duration on the way from Akkadia
+to the ultimate settlement in China, especially since the Khotan civilization has been shown to have been imported from the
+Punjab in the third century B.C. The fact that serious mistakes have been made regarding the identifications of early Chinese
+rulers with Babylonian kings, and of the Chinese <i>po-hsing</i> (Cantonese <i>bak-sing</i>) &#8216;people&#8217; with the Bak Sing or Bak tribes, does not exclude the possibility of an Akkadian origin. But in either case the
+immigration into China was probably <span class="pageno"><a id="d0e574"></a>Page 14</span>gradual, and may have taken the route from Western or Central Asia direct to the banks of the Yellow River, or may possibly
+have followed that to the south-east through Burma and then to the north-east through what is now China&#8212;the settlement of
+the latter country having thus spread from south-west to north-east, or in a north-easterly direction along the Yangtz&#365; River,
+and so north, instead of, as is generally supposed, from north to south.
+
+</p><a id="d0e576"></a><h2>Southern Origin Improbable</h2>
+<p id="d0e579">But this latter route would present many difficulties; it would seem to have been put forward merely as ancillary to the theory
+that the Chinese originated in the Indo-Chinese peninsula. This theory is based upon the assumptions that the ancient Chinese
+ideograms include representations of tropical animals and plants; that the oldest and purest forms of the language are found
+in the south; and that the Chinese and the Indo-Chinese groups of languages are both tonal. But all of these facts or alleged
+facts are as easily or better accounted for by the supposition that the Chinese arrived from the north or north-west in successive
+waves of migration, the later arrivals pushing the earlier farther and farther toward the south, so that the oldest and purest
+forms of Chinese would be found just where they are, the tonal languages of the Indo-Chinese peninsula being in that case
+regarded as the languages of the vanguard of the migration. Also, the ideograms referred to represent animals and plants of
+the temperate zone rather than of the tropics, but even if it could be shown, which it cannot, that these animals and plants
+now belong exclusively to the tropics, that would be no proof of the tropical origin of the Chinese, for in the earliest times
+the climate of North China was <span class="pageno"><a id="d0e581"></a>Page 15</span>much milder than it is now, and animals such as tigers and elephants existed in the dense jungles which are later found only
+in more southern latitudes.
+
+</p><a id="d0e583"></a><h2>Expansion of Races from North to South</h2>
+<p id="d0e586">The theory of a southern origin (to which a further serious objection will be stated presently) implies a gradual infiltration
+of Chinese immigrants through South or Mid-China (as above indicated) toward the north, but there is little doubt that the
+movement of the races has been from north to south and not <i>vice versa</i>. In what are now the provinces of Western Kansu and Ss&#365;ch&#8217;uan there lived a people related to the Chinese (as proved by the
+study of Indo-Chinese comparative philology) who moved into the present territory of Tibet and are known as Tibetans; in what
+is now the province of Y&uuml;nnan were the Shan or Ai-lao (modern Laos), who, forced by Mongol invasions, emigrated to the peninsula
+in the south and became the Siamese; and in Indo-China, not related to the Chinese, were the Annamese, Khmer, Mon, Khasi,
+Colarains (whose remnants are dispersed over the hill tracts of Central India), and other tribes, extending in prehistoric
+times into Southern China, but subsequently driven back by the expansion of the Chinese in that direction.
+
+</p><a id="d0e591"></a><h2>Arrival of the Chinese in China</h2>
+<p id="d0e594">Taking into consideration all the existing evidence, the objections to all other theories of the origin of the Chinese seem
+to be greater than any yet raised to the theory that immigrants from the Tarim valley or beyond (<i>i.e.</i> from Elam or Akkadia, either direct or <i>via</i> Eastern Turkestan) struck the banks of the Yellow River in their eastward journey and followed its course until they <span class="pageno"><a id="d0e602"></a>Page 16</span>reached the localities where we first find them settled, namely, in the region covered by parts of the three modern provinces
+of Shansi, Shensi, and Honan where their frontiers join. They were then (about 2500 or 3000 B.C.) in a relatively advanced
+state of civilization. The country east and south of this district was inhabited by aboriginal tribes, with whom the Chinese
+fought, as they did with the wild animals and the dense vegetation, but with whom they also commingled and intermarried, and
+among whom they planted colonies as centres from which to spread their civilization.
+
+</p><a id="d0e604"></a><h2>The K&#8217;un-lun Mountains</h2>
+<p id="d0e607">With reference to the K&#8217;un-lun Mountains, designated in Chinese mythology as the abode of the gods&#8212;the ancestors of the Chinese
+race&#8212;it should be noted that these are identified not with the range dividing Tibet from Chinese Turkestan, but with the Hindu
+Kush. That brings us somewhat nearer to Babylon, and the apparent convergence of the two theories, the Central Asian and the
+Western Asian, would seem to point to a possible solution of the problem. N&uuml; Kua, one of the alleged creators of human beings,
+and N&uuml; and Kua, the first two human beings (according to a variation of the legend), are placed in the K&#8217;un-lun Mountains.
+That looks hopeful. Unfortunately, the K&#8217;un-lun legend is proved to be of Taoist origin. K&#8217;un-lun is the central mountain
+of the world, and 3000 miles in height. There is the fountain of immortality, and thence flow the four great rivers of the
+world. In other words, it is the Sum&ecirc;ru of Hindu mythology transplanted into Chinese legend, and for our present purpose without
+historical value.
+<span class="pageno"><a id="d0e609"></a>Page 17</span></p>
+<p id="d0e610">It would take up too much space to go into details of this interesting problem of the origin of the Chinese and their civilization,
+the cultural connexions or similarities of China and Western Asia in pre-Babylonian times, the origin of the two distinct
+culture-areas so marked throughout the greater part of Chinese history, etc., and it will be sufficient for our present purpose
+to state the conclusion to which the evidence points.
+
+</p><a id="d0e612"></a><h2>Provisional Conclusion</h2>
+<p id="d0e615">Pending the discovery of decisive evidence, the following provisional conclusion has much to recommend it&#8212;namely, that the
+ancestors of the Chinese people came from the west, from Akkadia or Elam, or from Khotan, or (more probably) from Akkadia
+or Elam <i>via</i> Khotan, as one nomad or pastoral tribe or group of nomad or pastoral tribes, or as successive waves of immigrants, reached
+what is now China Proper at its north-west corner, settled round the elbow of the Yellow River, spread north-eastward, eastward,
+and southward, conquering, absorbing, or pushing before them the aborigines into what is now South and South-west China. These
+aboriginal races, who represent a wave or waves of neolithic immigrants from Western Asia earlier than the relatively high-headed
+immigrants into North China (who arrived about the twenty-fifth or twenty-fourth century B.C.), and who have left so deep
+an impress on the Japanese, mixed and intermarried with the Chinese in the south, eventually producing the pronounced differences,
+in physical, mental, and emotional traits, in sentiments, ideas, languages, processes, and products, from the Northern Chinese
+which are so conspicuous at the present day.
+<span class="pageno"><a id="d0e620"></a>Page 18</span></p><a id="d0e621"></a><h2>Inorganic Environment</h2>
+<p id="d0e624">At the beginning of their known history the country occupied by the Chinese was the comparatively small region above mentioned.
+It was then a tract of an irregular oblong shape, lying between latitude 34&deg; and 40&deg; N. and longitude 107&deg; and 114&deg; E. This
+territory round the elbow of the Yellow River had an area of about 50,000 square miles, and was gradually extended to the
+sea-coast on the north-east as far as longitude 119&deg;, when its area was about doubled. It had a population of perhaps a million,
+increasing with the expansion to two millions. This may be called infant China. Its period (the Feudal Period) was in the
+two thousand years between the twenty-fourth and third centuries B.C. During the first centuries of the Monarchical Period,
+which lasted from 221 B.C. to A.D. 1912, it had expanded to the south to such an extent that it included all of the Eighteen
+Provinces constituting what is known as China Proper of modern times, with the exception of a portion of the west of Kansu
+and the greater portions of Ss&#365;ch&#8217;uan and Y&uuml;nnan. At the time of the Manchu conquest at the beginning of the seventeenth century
+A.D. it embraced all the territory lying between latitude 18&deg; and 40&deg; N. and longitude 98&deg; and 122&deg; E. (the Eighteen Provinces
+or China Proper), with the addition of the vast outlying territories of Manchuria, Mongolia, Ili, Koko-nor, Tibet, and Corea,
+with suzerainty over Burma and Annam&#8212;an area of more than 5,000,000 square miles, including the 2,000,000 square miles covered
+by the Eighteen Provinces. Generally, this territory is mountainous in the west, sloping gradually down toward the sea on
+the east. It contains three chief ranges of mountains and large alluvial plains in the north, east, and south. Three great
+<span class="pageno"><a id="d0e626"></a>Page 19</span>and about thirty large rivers intersect the country, their numerous tributaries reaching every part of it.
+
+</p>
+<p id="d0e628">As regards geological features, the great alluvial plains rest upon granite, new red sandstone, or limestone. In the north
+is found the peculiar loess formation, having its origin probably in the accumulated dust of ages blown from the Mongolian
+plateau. The passage from north to south is generally from the older to the newer rocks; from east to west a similar series
+is found, with some volcanic features in the west and south. Coal and iron are the chief minerals, gold, silver, copper, lead,
+tin, jade, etc., being also mined.
+
+</p>
+<p id="d0e630">The climate of this vast area is not uniform. In the north the winter is long and rigorous, the summer hot and dry, with a
+short rainy season in July and August; in the south the summer is long, hot, and moist, the winter short. The mean temperature
+is 50.3&deg; F. and 70&deg; F. in the north and south respectively. Generally, the thermometer is low for the latitude, though perhaps
+it is more correct to say that the Gulf Stream raises the temperature of the west coast of Europe above the average. The mean
+rainfall in the north is 16, in the south 70 inches, with variations in other parts. Typhoons blow in the south between July
+and October.
+
+</p><a id="d0e632"></a><h2>Organic Environment</h2>
+<p id="d0e635">The vegetal productions are abundant and most varied. The rice-zone (significant in relation to the cultural distinctions
+above noted) embraces the southern half of the country. Tea, first cultivated for its infusion in A.D. 350, is grown in the
+southern and central provinces between the twenty-third and thirty-fifth degrees of latitude, though it is also found as far
+north as Shantung, the chief &#8216;tea <span class="pageno"><a id="d0e637"></a>Page 20</span>district,&#8217; however, being the large area south of the Yangtz&#365; River, east of the Tungting Lake and great Siang River, and
+north of the Kuangtung Province. The other chief vegetal products are wheat, barley, maize, millet, the bean, yam, sweet and
+common potato, tomato, eggplant, ginseng, cabbage, bamboo, indigo, pepper, tobacco, camphor, tallow, ground-nut, poppy, water-melon,
+sugar, cotton, hemp, and silk. Among the fruits grown are the date, mulberry, orange, lemon, pumelo, persimmon, lichi, pomegranate,
+pineapple, fig, coconut, mango, and banana, besides the usual kinds common in Western countries.
+
+</p>
+<p id="d0e639">The wild animals include the tiger, panther, leopard, bear, sable, otter, monkey, wolf, fox, twenty-seven or more species
+of ruminants, and numerous species of rodents. The rhinoceros, elephant, and tapir still exist in Y&uuml;nnan. The domestic animals
+include the camel and the water-buffalo. There are about 700 species of birds, and innumerable species of fishes and insects.
+
+
+</p><a id="d0e641"></a><h2>Sociological Environment</h2>
+<p id="d0e644">On their arrival in what is now known as China the Chinese, as already noted, fought with the aboriginal tribes. The latter
+were exterminated, absorbed, or driven south with the spread of Chinese rule. The Chinese &#8220;picked out the eyes of the land,&#8221;
+and consequently the non-Chinese tribes now live in the unhealthy forests or marshes of the south, or in mountain regions
+difficult of access, some even in trees (a voluntary, not compulsory promotion), though several, such as the Dog Jung in Fukien,
+retain settlements like islands among the ruling race.
+
+</p>
+<p id="d0e646">In the third century B.C. began the hostile relations of <span class="pageno"><a id="d0e648"></a>Page 21</span>the Chinese with the northern nomads, which continued throughout the greater part of their history. During the first six centuries
+A.D. there was intercourse with Rome, Parthia, Turkey, Mesopotamia, Ceylon, India, and Indo-China, and in the seventh century
+with the Arabs. Europe was brought within the sociological environment by Christian travellers. From the tenth to the thirteenth
+century the north was occupied by Kitans and N&uuml;ch&ecirc;ns, and the whole Empire was under Mongol sway for eighty-eight years in
+the thirteenth and fourteenth centuries. Relations of a commercial and religious nature were held with neighbours during the
+following four hundred years. Regular diplomatic intercourse with Western nations was established as a result of a series
+of wars in the eighteenth and nineteenth centuries. Until recently the nation held aloof from alliances and was generally
+averse to foreign intercourse. From 1537 onward, as a sequel of war or treaty, concessions, settlements, etc., were obtained
+by foreign Powers. China has now lost some of her border countries and large adjacent islands, the military and commercial
+pressure of Western nations and Japan having taken the place of the military pressure of the Tartars already referred to.
+The great problem for her, an agricultural nation, is how to find means and the military spirit to maintain her integrity,
+the further violation of which could not but be regarded by the student of sociological history as a great tragedy and a world-wide
+calamity.
+
+</p><a id="d0e650"></a><h2>Physical, Emotional, and Intellectual Characters</h2>
+<p id="d0e653">The physical characters of the Chinese are too well known to need detailed recital. The original immigrants into North China
+all belonged to blond races, but the <span class="pageno"><a id="d0e655"></a>Page 22</span>modern Chinese have little left of the immigrant stock. The oblique, almond-shaped eyes, with black iris and the orbits far
+apart, have a vertical fold of skin over the inner canthus, concealing a part of the iris, a peculiarity distinguishing the
+eastern races of Asia from all other families of man. The stature and weight of brain are generally below the average. The
+hair is black, coarse, and cylindrical; the beard scanty or absent. The colour of the skin is darker in the south than in
+the north.
+
+</p>
+<p id="d0e657">Emotionally the Chinese are sober, industrious, of remarkable endurance, grateful, courteous, and ceremonious, with a high
+sense of mercantile honour, but timorous, cruel, unsympathetic, mendacious, and libidinous.
+
+</p>
+<p id="d0e659">Intellectually they were until recently, and to a large extent still are, non-progressive, in bondage to uniformity and mechanism
+in culture, imitative, unimaginative, torpid, indirect, suspicious, and superstitious.
+
+</p>
+<p id="d0e661">The character is being modified by intercourse with other peoples of the earth and by the strong force of physical, intellectual,
+and moral education.
+
+</p><a id="d0e663"></a><h2>Marriage in Early Times</h2>
+<p id="d0e666">Certain parts of the marriage ceremonial of China as now existing indicate that the original form of marriage was by capture&#8212;of
+which, indeed, there is evidence in the classical <i>Book of Odes</i>. But a regular form of marriage (in reality a contract of sale) is shown to have existed in the earliest historical times.
+The form was not monogamous, though it seems soon to have assumed that of a qualified monogamy consisting of one wife and
+one or more concubines, the number of the latter being as a rule limited only by the means of the husband. The higher the
+rank the larger was the number of concubines <span class="pageno"><a id="d0e671"></a>Page 23</span>and handmaids in addition to the wife proper, the palaces of the kings and princes containing several hundreds of them. This
+form it has retained to the present day, though associations now exist for the abolition of concubinage. In early times, as
+well as throughout the whole of Chinese history, concubinage was in fact universal, and there is some evidence also of polyandry
+(which, however, cannot have prevailed to any great extent). The age for marriage was twenty for the man and fifteen for the
+girl, celibacy after thirty and twenty respectively being officially discouraged. In the province of Shantung it was usual
+for the wives to be older than their husbands. The parents&#8217; consent to the betrothal was sought through the intervention of
+a matchmaker, the proposal originating with the parents, and the wishes of the future bride and bridegroom not being taken
+into consideration. The conclusion of the marriage was the progress of the bride from the house of her parents to that of
+the bridegroom, where after various ceremonies she and he worshipped his ancestors together, the worship amounting to little
+more than an announcement of the union to the ancestral spirits. After a short sojourn with her husband the bride revisited
+her parents, and the marriage was not considered as finally consummated until after this visit had taken place.
+
+</p>
+<p id="d0e673">The status of women was low, and the power of the husband great&#8212;so great that he could kill his wife with impunity. Divorce
+was common, and all in favour of the husband, who, while he could not be divorced by her, could put his wife away for disobedience
+or even for loquaciousness. A widower remarried immediately, but refusal to remarry by a widow was esteemed an act of chastity.
+She often mutilated herself or even committed <span class="pageno"><a id="d0e675"></a>Page 24</span>suicide to prevent remarriage, and was posthumously honoured for doing so. Being her husband&#8217;s as much in the Otherworld as
+in this, remarriage would partake of the character of unchastity and insubordination; the argument, of course, not applying
+to the case of the husband, who by remarriage simply adds another member to his clan without infringing on anyone&#8217;s rights.
+
+
+</p><a id="d0e677"></a><h2>Marriage in Monarchical and Republican Periods</h2>
+<p id="d0e680">The marital system of the early classical times, of which the above were the essentials, changed but little during the long
+period of monarchical rule lasting from 221 B.C. to A.D. 1912. The principal object, as before, was to secure an heir to sacrifice
+to the spirits of deceased progenitors. Marriage was not compulsory, but old bachelors and old maids were very scarce. The
+concubines were subject to the wife, who was considered to be the mother of their children as well as her own. Her status,
+however, was not greatly superior. Implicit obedience was exacted from her. She could not possess property, but could not
+be hired out for prostitution. The latter vice was common, in spite of the early age at which marriage took place and in spite
+of the system of concubinage&#8212;which is after all but a legalized transfer of prostitutional cohabitation to the domestic circle.
+
+
+</p>
+<p id="d0e682">Since the establishment of the Republic in 1912 the &#8216;landslide&#8217; in the direction of Western progress has had its effect also
+on the domestic institutions. But while the essentials of the marriage contract remain practically the same as before, the
+most conspicuous changes have been in the accompanying ceremonial&#8212;now sometimes quite foreign, but in a very large, perhaps
+the greatest, number of cases that odious thing, half foreign, half <span class="pageno"><a id="d0e684"></a>Page 25</span>Chinese; as, for instance, when the procession, otherwise native, includes foreign glass-panelled carriages, or the bridegroom
+wears a &#8216;bowler&#8217; or top-hat with his Chinese dress&#8212;and in the greater freedom allowed to women, who are seen out of doors
+much more than formerly, sit at table with their husbands, attend public functions and dinners, dress largely in foreign fashion,
+and play tennis and other games, instead of being prisoners of the &#8216;inner apartment&#8217; and household drudges little better than
+slaves.
+
+</p>
+<p id="d0e686">One unexpected result of this increased freedom is certainly remarkable, and is one not likely to have been predicted by the
+most far-sighted sociologist. Many of the &#8216;progressive&#8217; Chinese, now that it is the fashion for Chinese wives to be seen in
+public with their husbands, finding the uneducated, <i>gauche</i>, small-footed household drudge unable to compete with the smarter foreign-educated wives of their neighbours, have actually
+repudiated them and taken unto themselves spouses whom they can exhibit in public without &#8216;loss of face&#8217;! It is, however,
+only fair to add that the total number of these cases, though by no means inconsiderable, appears to be proportionately small.
+
+
+</p><a id="d0e691"></a><h2>Parents and Children</h2>
+<p id="d0e694">As was the power of the husband over the wife, so was that of the father over his children. Infanticide (due chiefly to poverty,
+and varying with it) was frequent, especially in the case of female children, who were but slightly esteemed; the practice
+prevailing extensively in three or four provinces, less extensively in others, and being practically absent in a large number.
+Beyond the fact that some penalties were enacted against it by the Emperor Ch&#8217;ien Lung (A.D. 1736&#8211;96), and that by statute
+<span class="pageno"><a id="d0e696"></a>Page 26</span>it was a capital offence to murder children in order to use parts of their bodies for medicine, it was not legally prohibited.
+When the abuse became too scandalous in any district proclamations condemning it would be issued by the local officials. A
+man might, by purchase and contract, adopt a person as son, daughter, or grandchild, such person acquiring thereby all the
+rights of a son or daughter. Descent, both of real and personal property, was to all the sons of wives and concubines as joint
+heirs, irrespective of seniority. Bastards received half shares. Estates were not divisible by the children during the lifetime
+of their parents or grandparents.
+
+</p>
+<p id="d0e698">The head of the family being but the life-renter of the family property, bound by fixed rules, wills were superfluous, and
+were used only where the customary respect for the parents gave them a voice in arranging the details of the succession. For
+this purpose verbal or written instructions were commonly given.
+
+</p>
+<p id="d0e700">In the absence of the father, the male relatives of the same surname assumed the guardianship of the young. The guardian exercised
+full authority and enjoyed the surplus revenues of his ward&#8217;s estate, but might not alienate the property.
+
+</p>
+<p id="d0e702">There are many instances in Chinese history of extreme devotion of children to parents taking the form of self-wounding and
+even of suicide in the hope of curing parents&#8217; illnesses or saving their lives.
+
+</p><a id="d0e704"></a><h2>Political History</h2>
+<p id="d0e707">The country inhabited by the Chinese on their arrival from the West was, as we saw, the district where the modern provinces
+of Shansi, Shensi, and Honan join. This they extended in an easterly direction to the shores <span class="pageno"><a id="d0e709"></a>Page 27</span>of the Gulf of Chihli&#8212;a stretch of territory about 600 miles long by 300 broad. The population, as already stated, was between
+one and two millions. During the first two thousand years of their known history the boundaries of this region were not greatly
+enlarged, but beyond the more or less undefined borderland to the south were <i>chou</i> or colonies, nuclei of Chinese population, which continually increased in size through conquest of the neighbouring territory.
+In 221 B.C. all the feudal states into which this territory had been parcelled out, and which fought with one another, were
+subjugated and absorbed by the state of Ch&#8217;in, which in that year instituted the monarchical form of government&#8212;the form which
+obtained in China for the next twenty-one centuries.
+
+</p>
+<p id="d0e714">Though the origin of the name &#8216;China&#8217; has not yet been finally decided, the best authorities regard it as derived from the
+name of this feudal state of Ch&#8217;in.
+
+</p>
+<p id="d0e716">Under this short-lived dynasty of Ch&#8217;in and the famous Han dynasty (221 B.C. to A.D. 221) which followed it, the Empire expanded
+until it embraced almost all the territory now known as China Proper (the Eighteen Provinces of Manchu times). To these were
+added in order between 194 B.C. and A.D. 1414: Corea, Sinkiang (the New Territory or Eastern Turkestan), Manchuria, Formosa,
+Tibet, and Mongolia&#8212;Formosa and Corea being annexed by Japan in 1895 and 1910 respectively. Numerous other extra-China countries
+and islands, acquired and lost during the long course of Chinese history (at one time, from 73 to 48 B.C., &#8220;all Asia from
+Japan to the Caspian Sea was tributary to the Middle Kingdom,&#8221; <i>i.e.</i> China), it is not necessary to mention here. During the Southern Sung dynasty (1127&#8211;1280) the Tartars owned the northern
+half of China, as far <span class="pageno"><a id="d0e721"></a>Page 28</span>down as the Yangtz&#365; River, and in the Y&uuml;an dynasty (1280&#8211;1368) they conquered the whole country. During the period 1644&#8211;1912
+it was in the possession of the Manchus. At present the five chief component peoples of China are represented in the striped
+national flag (from the top downward) by red (Manchus), yellow (Chinese), blue (Mongolians), white (Mohammedans), and black
+(Tibetans). This flag was adopted on the establishment of the Republic in 1912, and supplanted the triangular Dragon flag
+previously in use. By this time the population&#8212;which had varied considerably at different periods owing to war, famine, and
+pestilence&#8212;had increased to about 400,000,000.
+
+</p><a id="d0e723"></a><h2>General Government</h2>
+<p id="d0e726">The general division of the nation was into the King and the People, The former was regarded as appointed by the will of Heaven
+and as the parent of the latter. Besides being king, he was also law-giver, commander-in-chief of the armies, high priest,
+and master of ceremonies. The people were divided into four classes: (1) <i>Shih</i>, Officers (later Scholars), consisting of <i>Ch&#8217;&ecirc;n</i>, Officials (a few of whom were ennobled), and <i>Sh&ecirc;n Shih</i>, Gentry; (2) <i>Nung</i>, Agriculturists; (3) <i>Kung</i>, Artisans; and (4) <i>Shang</i>, Merchants.
+
+</p>
+<p id="d0e746">For administrative purposes there were at the seat of central government (which, first at P&#8217;ing-yang&#8212;in modern Shansi&#8212;was
+moved eleven times during the Feudal Period, and was finally at Yin) ministers, or ministers and a hierarchy of officials,
+the country being divided into provinces, varying in number from nine in the earliest times to thirty-six under the First
+Emperor, 221 B.C., and finally twenty-two at the present day. At first these <span class="pageno"><a id="d0e748"></a>Page 29</span>provinces contained states, which were models of the central state, the ruler&#8217;s &#8216;Middle Kingdom.&#8217; The provincial administration
+was in the hands of twelve Pastors or Lord-Lieutenants. They were the chiefs of all the nobles in a province. Civil and military
+offices were not differentiated. The feudal lords or princes of states often resided at the king&#8217;s court, officers of that
+court being also sent forth as princes of states. The king was the source of legislation and administered justice. The princes
+in their several states had the power of rewards and punishments. Revenue was derived from a tithe on the land, from the income
+of artisans, merchants, fishermen, foresters, and from the tribute brought by savage tribes.
+
+</p>
+<p id="d0e750">The general structure and principles of this system of administration remained the same, with few variations, down to the
+end of the Monarchical Period in 1912. At the end of that period we find the emperor still considered as of divine descent,
+still the head of the civil, legislative, military, ecclesiastical, and ceremonial administration, with the nation still divided
+into the same four classes. The chief ministries at the capital, Peking, could in most cases trace their descent from their
+prototypes of feudal times, and the principal provincial administrative officials&#8212;the Governor-General or Viceroy, governor,
+provincial treasurer, judge, etc.&#8212;had similarly a pedigree running back to offices then existing&#8212;a continuous duration of
+adherence to type which is probably unique.
+
+</p>
+<p id="d0e752">Appointment to office was at first by selection, followed by an examination to test proficiency; later was introduced the
+system of public competitive literary examinations for office, fully organized in the seventeenth century, and abolished in
+1903, when official positions were thrown open to the graduates of colleges established on a modern basis.
+<span class="pageno"><a id="d0e754"></a>Page 30</span></p>
+<p id="d0e755">In 1912, on the overthrow of the Manchu monarchy, China became a republic, with an elected President, and a Parliament consisting
+of a Senate and House of Representatives. The various government departments were reorganized on Western lines, and a large
+number of new offices instituted. Up to the present year the Law of the Constitution, owing to political dissension between
+the North and the South, has not been put into force.
+
+</p><a id="d0e757"></a><h2>Laws</h2>
+<p id="d0e760">Chinese law, like primitive law generally, was not instituted in order to ensure justice between man and man; its object was
+to enforce subordination of the ruled to the ruler. The laws were punitive and vindictive rather than reformatory or remedial,
+criminal rather than civil. Punishments were cruel: branding, cutting off the nose, the legs at the knees, castration, and
+death, the latter not necessarily, or indeed ordinarily, for taking life. They included in some cases punishment of the family,
+the clan, and the neighbours of the offender. The <i>lex talionis</i> was in full force.
+
+</p>
+<p id="d0e765">Nevertheless, in spite of the harsh nature of the punishments, possibly adapted, more or less, to a harsh state of society,
+though the &#8220;proper end of punishments&#8221;&#8212;to &#8220;make an end of punishing&#8221;&#8212;was missed, the Chinese evolved a series of excellent
+legal codes. This series began with the revision of King Mu&#8217;s <i>Punishments</i> in 950 B.C., the first regular code being issued in 650 B.C., and ended with the well-known <i>Ta Ch&#8217;ing l&uuml; li</i> (<i>Laws and Statutes of the Great Ch&#8217;ing Dynasty</i>), issued in A.D. 1647. Of these codes the great exemplar was the <i>Law Classic</i> drawn up by Li K&#8217;uei (<i>Li K&#8217;uei fa ching</i>), a statesman in the service of the first ruler of the Wei <span class="pageno"><a id="d0e782"></a>Page 31</span>State, in the fourth century B.C. The <i>Ta Ch&#8217;ing l&uuml; li</i> has been highly praised by competent judges. Originally it sanctioned only two kinds of punishment, death and flogging, but
+others were in use, and the barbarous <i>ling ch&#8217;ih</i>, &#8216;lingering death&#8217; or &#8216;slicing to pieces,&#8217; invented about A.D. 1000 and abolished in 1905, was inflicted for high treason,
+parricide, on women who killed their husbands, and murderers of three persons of one family. In fact, until some first-hand
+knowledge of Western systems and procedure was obtained, the vindictive as opposed to the reformatory idea of punishments
+continued to obtain in China down to quite recent years, and has not yet entirely disappeared. Though the crueller forms of
+punishment had been legally abolished, they continued to be used in many parts. Having been joint judge at Chinese trials
+at which, in spite of my protests, prisoners were hung up by their thumbs and made to kneel on chains in order to extort confession
+(without which no accused person could be punished), I can testify that the true meaning of the &#8220;proper end of punishments&#8221;
+had no more entered into the Chinese mind at the close of the monarchical <i>r&eacute;gime</i> than it had 4000 years before.
+
+</p>
+<p id="d0e793">As a result of the reform movement into which China was forced as an alternative to foreign domination toward the end of the
+Manchu Period, but chiefly owing to the bait held out by Western Powers, that extraterritoriality would be abolished when
+China had reformed her judicial system, a new Provisional Criminal Code was published. It substituted death by hanging or
+strangulation for decapitation, and imprisonment for various lengths of time for bambooing. It was adopted in large measure
+by the Republican <i>r&eacute;gime</i>, and is the chief legal <span class="pageno"><a id="d0e798"></a>Page 32</span>instrument in use at the present time. But close examination reveals the fact that it is almost an exact copy of the Japanese
+penal code, which in turn was modelled upon that of Germany. It is, in fact, a Western code imitated, and as it stands is
+quite out of harmony with present conditions in China. It will have to be modified and recast to be a suitable, just, and
+practicable national legal instrument for the Chinese people. Moreover, it is frequently overridden in a high-handed manner
+by the police, who often keep a person acquitted by the Courts of Justice in custody until they have &#8216;squeezed&#8217; him of all
+they can hope to get out of him. And it is noteworthy that, though provision was made in the Draft Code for trial by jury,
+this provision never went into effect; and the slavish imitation of alien methods is shown by the curiously inconsistent reason
+given&#8212;that &#8220;the fact that jury trials have been abolished in Japan is indicative of the inadvisability of transplanting this
+Western institution into China!&#8221;
+
+</p><a id="d0e800"></a><h2>Local Government</h2>
+<p id="d0e803">The central administration being a far-flung network of officialdom, there was hardly any room for local government apart
+from it. We find it only in the village elder and those associated with him, who took up what government was necessary where
+the jurisdiction of the unit of the central administration&#8212;the district magistracy&#8212;ceased, or at least did not concern itself
+in meddling much.
+
+</p><a id="d0e805"></a><h2>Military System</h2>
+<p id="d0e808">The peace-loving agricultural settlers in early China had at first no army. When occasion arose, all the <span class="pageno"><a id="d0e810"></a>Page 33</span>farmers exchanged their ploughshares for swords and bows and arrows, and went forth to fight. In the intervals between the
+harvests, when the fields were clear, they held manoeuvres and practised the arts of warfare. The king, who had his Six Armies,
+under the Six High Nobles, forming the royal military force, led the troops in person, accompanied by the spirit-tablets of
+his ancestors and of the gods of the land and grain. Chariots, drawn by four horses and containing soldiers armed with spears
+and javelins and archers, were much in use. A thousand chariots was the regular force. Warriors wore buskins on their legs,
+and were sometimes gagged in order to prevent the alarm being given to the enemy. In action the chariots occupied the centre,
+the bowmen the left, the spearmen the right flank. Elephants were sometimes used in attack. Spy-kites, signal-flags, hook-ladders,
+horns, cymbals, drums, and beacon-fires were in use. The ears of the vanquished were taken to the king, quarter being rarely
+if ever given.
+
+</p>
+<p id="d0e812">After the establishment of absolute monarchical government standing armies became the rule. Military science was taught, and
+soldiers sometimes trained for seven years. Chariots with upper storeys or spy-towers were used for fighting in narrow defiles,
+and hollow squares were formed of mixed chariots, infantry, and dragoons. The weakness of disunion of forces was well understood.
+In the sixth century A.D. the massed troops numbered about a million and a quarter. In A.D. 627 there was an efficient standing
+army of 900,000 men, the term of service being from the ages of twenty to sixty. During the Mongol dynasty (1280&#8211;1368) there
+was a navy of 5000 ships manned by 70,000 trained fighters. The Mongols completely revolutionized tactics and improved <span class="pageno"><a id="d0e814"></a>Page 34</span>on all the military knowledge of the time. In 1614 the Manchu &#8216;Eight Banners,&#8217; composed of Manchus, Mongolians, and Chinese,
+were instituted. The provincial forces, designated the Army of the Green Standard, were divided into land forces and marine
+forces, superseded on active service by &#8216;braves&#8217; (<i>yung</i>), or irregulars, enlisted and discharged according to circumstances. After the war with Japan in 1894 reforms were seriously
+undertaken, with the result that the army has now been modernized in dress, weapons, tactics, etc., and is by no means a negligible
+quantity in the world&#8217;s fighting forces. A modern navy is also being acquired by building and purchase. For many centuries
+the soldier, being, like the priest, unproductive, was regarded with disdain, and now that his indispensableness for defensive
+purposes is recognized he has to fight not only any actual enemy who may attack him, but those far subtler forces from over
+the sea which seem likely to obtain supremacy in his military councils, if not actual control of his whole military system.
+It is, in my view, the duty of Western nations to take steps before it is too late to avert this great disaster.
+
+</p><a id="d0e819"></a><h2>Ecclesiastical Institutions</h2>
+<p id="d0e822">The dancing and chanting exorcists called <i>wu</i> were the first Chinese priests, with temples containing gods worshipped and sacrificed to, but there was no special sacerdotal
+class. Worship of Heaven could only be performed by the king or emperor. Ecclesiastical and political functions were not completely
+separated. The king was <i>pontifex maximus</i>, the nobles, statesmen, and civil and military officers acted as priests, the ranks being similar to those of the political
+hierarchy. Worship took place in the &#8216;Hall of Light,&#8217; which was also a palace and <span class="pageno"><a id="d0e830"></a>Page 35</span>audience and council chamber. Sacrifices were offered to Heaven, the hills and rivers, ancestors, and all the spirits. Dancing
+held a conspicuous place in worship. Idols are spoken of in the earliest times.
+
+</p>
+<p id="d0e832">Of course, each religion, as it formed itself out of the original ancestor-worship, had its own sacred places, functionaries,
+observances, ceremonial. Thus, at the State worship of Heaven, Nature, etc., there were the &#8216;Great,&#8217; &#8216;Medium,&#8217; and &#8216;Inferior&#8217;
+sacrifices, consisting of animals, silk, grain, jade, etc. Panegyrics were sung, and robes of appropriate colour worn. In
+spring, summer, autumn, and winter there were the seasonal sacrifices at the appropriate altars. Taoism and Buddhism had their
+temples, monasteries, priests, sacrifices, and ritual; and there were village and wayside temples and shrines to ancestors,
+the gods of thunder, rain, wind, grain, agriculture, and many others. Now encouraged, now tolerated, now persecuted, the ecclesiastical
+<i>personnel</i> and structure of Taoism and Buddhism survived into modern times, when we find complete schemes of ecclesiastical gradations
+of rank and authority grafted upon these two priestly hierarchies, and their temples, priests, etc., fulfilling generally,
+with worship of ancestors, State or official (Confucianism) and private or unofficial, and the observance of various annual
+festivals, such as &#8216;All Souls&#8217; Day&#8217; for wandering and hungry ghosts, the spiritual needs of the people as the &#8216;Three Religions&#8217;
+(<i>San Chiao</i>). The emperor, as high priest, took the responsibility for calamities, etc., making confession to Heaven and praying that
+as a punishment the evil be diverted from the people to his own person. Statesmen, nobles, and officials discharged, as already
+noted, priestly functions in connexion with the State religion in addition to their ordinary <span class="pageno"><a id="d0e840"></a>Page 36</span>duties. As a rule, priests proper, frowned upon as non-producers, were recruited from the lower classes, were celibate, unintellectual,
+idle, and immoral. There was nothing, even in the elaborate ceremonies on special occasions in the Buddhist temples, which
+could be likened to what is known as &#8216;public worship&#8217; and &#8216;common prayer&#8217; in the West. Worship had for its sole object either
+the attainment of some good or the prevention of some evil.
+
+</p>
+<p id="d0e842">Generally this represents the state of things under the Republican <i>r&eacute;gime</i>; the chief differences being greater neglect of ecclesiastical matters and the conversion of a large number of temples into
+schools.
+
+</p><a id="d0e847"></a><h2>Professional Institutions</h2>
+<p id="d0e850">We read of physicians, blind musicians, poets, teachers, prayer-makers, architects, scribes, painters, diviners, ceremonialists,
+orators, and others during the Feudal Period, These professions were of ecclesiastical origin, not yet completely differentiated
+from the &#8216;Church,&#8217; and both in earlier and later times not always or often differentiated from each other. Thus the historiographers
+combined the duties of statesmen, scholars, authors, and generals. The professions of authors and teachers, musicians and
+poets, were united in one person. And so it continued to the present day. Priests discharge medical functions, poets still
+sing their verses. But experienced medical specialists, though few, are to be found, as well as women doctors; there are veterinary
+surgeons, musicians (chiefly belonging to the poorest classes and often blind), actors, teachers, attorneys, diviners, artists,
+letter-writers, and many others, men of letters being perhaps the most prominent and most esteemed.
+<span class="pageno"><a id="d0e852"></a>Page 37</span></p><a id="d0e853"></a><h2>Accessory Institutions</h2>
+<p id="d0e856">A system of schools, academies, colleges, and universities obtained in villages, districts, departments, and principalities.
+The instruction was divided into &#8216;Primary Learning&#8217; and &#8216;Great Learning.&#8217; There were special schools of dancing and music.
+Libraries and almshouses for old men are mentioned. Associations of scholars for literary purposes seem to have been numerous.
+
+
+</p>
+<p id="d0e858">Whatever form and direction education might have taken, it became stereotyped at an early age by the road to office being
+made to lead through a knowledge of the classical writings of the ancient sages. It became not only &#8216;the thing&#8217; to be well
+versed in the sayings of Confucius, Mencius; etc., and to be able to compose good essays on them containing not a single wrongly
+written character, but useless for aspirants to office&#8212;who constituted practically the whole of the literary class&#8212;to acquire
+any other knowledge. So obsessed was the national mind by this literary mania that even infants&#8217; spines were made to bend
+so as to produce when adult the &#8216;scholarly stoop.&#8217; And from the fact that besides the scholar class the rest of the community
+consisted of agriculturists, artisans, and merchants, whose knowledge was that of their fathers and grandfathers, inculcated
+in the sons and grandsons as it had been in them, showing them how to carry on in the same groove the calling to which Fate
+had assigned them, a departure from which would have been considered &#8216;unfilial&#8217;&#8212;unless, of course (as it very rarely did),
+it went the length of attaining through study of the classics a place in the official class, and thus shedding eternal lustre
+on the family&#8212;it will readily be seen that there was nothing to cause education to be concerned with any but one or two of
+the subjects <span class="pageno"><a id="d0e860"></a>Page 38</span>which are included by Western peoples under that designation. It became at an early age, and remained for many centuries,
+a rote-learning of the elementary text-books, followed by a similar acquisition by heart of the texts of the works of Confucius
+and other classical writers. And so it remained until the abolition, in 1905, of the old competitive examination system, and
+the substitution of all that is included in the term &#8216;modern education&#8217; at schools, colleges, and universities all over the
+country, in which there is rapidly growing up a force that is regenerating the Chinese people, and will make itself felt throughout
+the whole world.
+
+</p>
+<p id="d0e862">It is this keen and shrewd appreciation of the learned, and this lust for knowledge, which, barring the tragedy of foreign
+domination, will make China, in the truest and best sense of the word, a great nation, where, as in the United States of America,
+the rigid class status and undervaluation, if not disdaining, of knowledge which are proving so disastrous in England and
+other European countries will be avoided, and the aristocracy of learning established in its place.
+
+</p>
+<p id="d0e864">Besides educational institutions, we find institutions for poor relief, hospitals, foundling hospitals, orphan asylums, banking,
+insurance, and loan associations, travellers&#8217; clubs, mercantile corporations, anti-opium societies, co-operative burial societies,
+as well as many others, some imitated from Western models.
+
+</p><a id="d0e866"></a><h2>Bodily Mutilations</h2>
+<p id="d0e869">Compared with the practices found to exist among most primitive races, the mutilations the Chinese were in the habit of inflicting
+were but few. They flattened the skulls of their babies by means of stones, so as to <span class="pageno"><a id="d0e871"></a>Page 39</span>cause them to taper at the top, and we have already seen what they did to their spines; also the mutilations in warfare, and
+the punishments inflicted both within and without the law; and how filial children and loyal wives mutilated themselves for
+the sake of their parents and to prevent remarriage. Eunuchs, of course, existed in great numbers. People bit, cut, or marked
+their arms to pledge oaths. But the practices which are more peculiarly associated with the Chinese are the compressing of
+women&#8217;s feet and the wearing of the queue, misnamed &#8216;pigtail.&#8217; The former is known to have been in force about A.D. 934, though
+it may have been introduced as early as 583. It did not, however, become firmly established for more than a century. This
+&#8216;extremely painful mutilation,&#8217; begun in infancy, illustrates the tyranny of fashion, for it is supposed to have arisen in the imitation by the women generally
+of the small feet of an imperial concubine admired by one of the emperors from ten to fifteen centuries ago (the books differ
+as to his identity). The second was a badge of servitude inflicted by the Manchus on the Chinese when they conquered China
+at the beginning of the seventeenth century. Discountenanced by governmental edicts, both of these practices are now tending
+toward extinction, though, of course, compressed feet and &#8216;pigtails&#8217; are still to be seen in every town and village. Legally,
+the queue was abolished when the Chinese rid themselves of the Manchu yoke in 1912.
+
+</p><a id="d0e876"></a><h2>Funeral Rites</h2>
+<p id="d0e879">Not understanding the real nature of death, the Chinese believed it was merely a state of suspended animation, in which the
+soul had failed to return to the body, though <span class="pageno"><a id="d0e881"></a>Page 40</span>it might yet do so, even after long intervals. Consequently they delayed burial, and fed the corpse, and went on to the house-tops
+and called aloud to the spirit to return. When at length they were convinced that the absent spirit could not be induced to
+re-enter the body, they placed the latter in a coffin and buried it&#8212;providing it, however, with all that it had found necessary
+in this life (food, clothing, wives, servants, etc.), which it would require also in the next (in their view rather a continuation
+of the present existence than the beginning of another)&#8212;and, having inducted or persuaded the spirit to enter the &#8216;soul-tablet&#8217;
+which accompanied the funeral procession (which took place the moment the tablet was &#8216;dotted,&#8217; <i>i.e.</i> when the character <i>wang</i>, &#8216;prince,&#8217; was changed into <i>chu</i>, &#8216;lord&#8217;), carried it back home again, set it up in a shrine in the main hall, and fell down and worshipped it. Thus was the
+spirit propitiated, and as long as occasional offerings were not overlooked the power for evil possessed by it would not be
+exerted against the surviving inmates of the house, whom it had so thoughtlessly deserted.
+
+</p>
+<p id="d0e892">The latter mourned by screaming, wailing, stamping their feet, and beating their breasts, renouncing (in the earliest times)
+even their clothes, dwelling, and belongings to the dead, removing to mourning-sheds of clay, fasting, or eating only rice
+gruel, sleeping on straw with a clod for a pillow, and speaking only on subjects of death and burial. Office and public duties
+were resigned, and marriage, music, and separation from the clan prohibited.
+
+</p>
+<p id="d0e894">During the lapse of the long ages of monarchical rule funeral rites became more elaborate and magnificent, but, though less
+rigid and ceremonious since the institution of <span class="pageno"><a id="d0e896"></a>Page 41</span>the Republic, they have retained their essential character down to the present day.
+
+</p>
+<p id="d0e898">Funeral ceremonial was more exacting than that connected with most other observances, including those of marriage. Invitations
+or notifications were sent to friends, and after receipt of these <i>fu</i>, on the various days appointed therein, the guest was obliged to send presents, such as money, paper horses, slaves, etc.,
+and go and join in the lamentations of the hired mourners and attend at the prayers recited by the priests. Funeral etiquette
+could not be <i>pu&#8217;d, i.e.</i> made good, if overlooked or neglected at the right time, as it could in the case of the marriage ceremonial.
+
+</p>
+<p id="d0e906">Instead of symmetrical public graveyards, as in the West, the Chinese cemeteries belong to the family or clan of the deceased,
+and are generally beautiful and peaceful places planted with trees and surrounded by artistic walls enclosing the grave-mounds
+and monumental tablets. The cemeteries themselves are the metonyms of the villages, and the graves of the houses. In the north
+especially the grave is very often surmounted by a huge marble tortoise bearing the inscribed tablet, or what we call the
+gravestone, on its back. The tombs of the last two lines of emperors, the Ming and the Manchu, are magnificent structures,
+spread over enormous areas, and always artistically situated on hillsides facing natural or artificial lakes or seas. Contrary
+to the practice in Egypt, with the two exceptions above mentioned the conquering dynasties have always destroyed the tombs
+of their predecessors. But for this savage vandalism, China would probably possess the most magnificent assembly of imperial
+tombs in the world&#8217;s records.
+<span class="pageno"><a id="d0e908"></a>Page 42</span></p><a id="d0e909"></a><h2>Laws of Intercourse</h2>
+<p id="d0e912">Throughout the whole course of their existence as a social aggregate the Chinese have pushed ceremonial observances to an
+extreme limit. &#8220;Ceremonies,&#8221; says the <i>Li chi</i>, the great classic of ceremonial usages, &#8220;are the greatest of all things by which men live.&#8221; Ranks were distinguished by
+different headdresses, garments, badges, weapons, writing-tablets, number of attendants, carriages, horses, height of walls,
+etc. Daily as well as official life was regulated by minute observances. There were written codes embracing almost every attitude
+and act of inferiors toward superiors, of superiors toward inferiors, and of equals toward equals. Visits, forms of address,
+and giving of presents had each their set of formulae, known and observed by every one as strictly and regularly as each child
+in China learned by heart and repeated aloud the three-word sentences of the elementary <i>Trimetrical Classic</i>. But while the school text-book was extremely simple, ceremonial observances were extremely elaborate. A Chinese was in this
+respect as much a slave to the living as in his funeral rites he was a slave to the dead. Only now, in the rush of &#8216;modern
+progress,&#8217; is the doffing of the hat taking the place of the &#8216;kowtow&#8217; (<i>k&#8217;o-t&#8217;ou</i>).
+
+</p>
+<p id="d0e923">It is in this matter of ceremonial observances that the East and the West have misunderstood each other perhaps more than
+in all others. Where rules of etiquette are not only different, but are diametrically opposed, there is every opportunity
+for misunderstanding, if not estrangement. The points at issue in such questions as &#8216;kowtowing&#8217; to the emperor and the worshipping
+of ancestors are generally known, but the Westerner, as a rule, is ignorant of the fact that if he wishes to conform <span class="pageno"><a id="d0e925"></a>Page 43</span>to Chinese etiquette when in China (instead of to those Western customs which are in many cases unfortunately taking their
+place) he should not, for instance, take off his hat when entering a house or a temple, should not shake hands with his host,
+nor, if he wishes to express approval, should he clap his hands. Clapping of hands in China (<i>i.e.</i> non-Europeanized China) is used to drive away the <i>sha ch&#8217;i</i>, or deathly influence of evil spirits, and to clap the hands at the close of the remarks of a Chinese host (as I have seen
+prominent, well-meaning, but ill-guided men of the West do) is equivalent to disapproval, if not insult. Had our diplomatists
+been sociologists instead of only commercial agents, more than one war might have been avoided.
+
+</p><a id="d0e933"></a><h2>Habits and Customs</h2>
+<p id="d0e936">At intervals during the year the Chinese make holiday. Their public festivals begin with the celebration of the advent of
+the new year. They let off innumerable firecrackers, and make much merriment in their homes, drinking and feasting, and visiting
+their friends for several days. Accounts are squared, houses cleaned, fresh paper &#8216;door-gods&#8217; pasted on the front doors, strips
+of red paper with characters implying happiness, wealth, good fortune, longevity, etc., stuck on the doorposts or the lintel,
+tables, etc., covered with red cloth, and flowers and decorations displayed everywhere. Business is suspended, and the merriment,
+dressing in new clothes, feasting, visiting, offerings to gods and ancestors, and idling continue pretty consistently during
+the first half of the first moon, the vacation ending with the Feast of Lanterns, which occupies the last three days. It originated
+in the Han dynasty 2000 years ago. Innumerable <span class="pageno"><a id="d0e938"></a>Page 44</span>lanterns of all sizes, shapes, colours (except wholly white, or rather undyed material, the colour of mourning), and designs
+are lit in front of public and private buildings, but the use of these was an addition about 800 years later, <i>i.e.</i> about 1200 years ago. Paper dragons, hundreds of yards long, are moved along the streets at a slow pace, supported on the
+heads of men whose legs only are visible, giving the impression of huge serpents winding through the thoroughfares.
+
+</p>
+<p id="d0e943">Of the other chief festivals, about eight in number (not counting the festivals of the four seasons with their equinoxes and
+solstices), four are specially concerned with the propitiation of the spirits&#8212;namely, the Earlier Spirit Festival (fifteenth
+day of second moon), the Festival of the Tombs (about the third day of the third moon), when graves are put in order and special
+offerings made to the dead, the Middle Spirit Festival (fifteenth day of seventh moon), and the Later Spirit Festival (fifteenth
+day of tenth moon). The Dragon-boat Festival (fifth day of fifth moon) is said to have originated as a commemoration of the
+death of the poet Ch&#8217;&uuml; Y&uuml;an, who drowned himself in disgust at the official intrigue and corruption of which he was the victim,
+but the object is the procuring of sufficient rain to ensure a good harvest. It is celebrated by racing with long narrow boats
+shaped to represent dragons and propelled by scores of rowers, pasting of charms on the doors of dwellings, and eating a special
+kind of rice-cake, with a liquor as a beverage.
+
+</p>
+<p id="d0e945"></p>
+<div id="d0e946" class="divFigure">
+<p class="legend"><img src="img/p044.jpg" alt="The Spirit That Clears the Way"></p>
+<p class="figureHead">The Spirit That Clears the Way</p>
+</div><p>
+
+</p>
+<p id="d0e950">The fifteenth day of the eighth moon is the Mid-autumn Festival, known by foreigners as All Souls&#8217; Day. On this occasion the
+women worship the moon, offering cakes, fruit, etc. The gates of Purgatory are opened, and the <span class="pageno"><a id="d0e952"></a>Page 45</span>hungry ghosts troop forth to enjoy themselves for a month on the good things provided for them by the pious. The ninth day
+of the ninth moon is the Chung Yang Festival, when every one who possibly can ascends to a high place&#8212;a hill or temple-tower.
+This inaugurates the kite-flying season, and is supposed to promote longevity. During that season, which lasts several months,
+the Chinese people the sky with dragons, centipedes, frogs, butterflies, and hundreds of other cleverly devised creatures,
+which, by means of simple mechanisms worked by the wind, roll their eyes, make appropriate sounds, and move their paws, wings,
+tails, etc., in a most realistic manner. The festival originated in a warning received by a scholar named Huan Ching from
+his master Fei Ch&#8217;ang-fang, a native of Ju-nan in Honan, who lived during the Han dynasty, that a terrible calamity was about
+to happen, and enjoining him to escape with his family to a high place. On his return he found all his domestic animals dead,
+and was told that they had died instead of himself and his relatives. On New Year&#8217;s Eve (<i>Tuan Nien</i> or <i>Chu Hsi</i>) the Kitchen-god ascends to Heaven to make his annual report, the wise feasting him with honey and other sticky food before
+his departure, so that his lips may be sealed and he be unable to &#8216;let on&#8217; too much to the powers that be in the regions above!
+
+
+</p><a id="d0e960"></a><h2>Sports and Games</h2>
+<p id="d0e963">The first sports of the Chinese were festival gatherings for purposes of archery, to which succeeded exercises partaking of
+a military character. Hunting was a favourite amusement. They played games of calculation, chess (or the &#8216;game of war&#8217;), shuttlecock
+with the feet, pitch-pot (throwing arrows from a distance into a narrow-necked <span class="pageno"><a id="d0e965"></a>Page 46</span>jar), and &#8216;horn-goring&#8217; (fighting on the shoulders of others with horned masks on their heads). Stilts, football, dice-throwing,
+boat-racing, dog-racing, cock-fighting, kite-flying, as well as singing and dancing marionettes, afforded recreation and amusement.
+
+
+</p>
+<p id="d0e967">Many of these games became obsolete in course of time, and new ones were invented. At the end of the Monarchical Period, during
+the Manchu dynasty, we find those most in use to be foot-shuttlecock, lifting of beams headed with heavy stones&#8212;dumb-bells
+four feet long and weighing thirty or forty pounds&#8212;kite-flying, quail-fighting, cricket-fighting, sending birds after seeds
+thrown into the air, sauntering through fields, playing chess or &#8216;morra,&#8217; or gambling with cards, dice, or over the cricket-
+and quail-fights or seed-catching birds. There were numerous and varied children&#8217;s games tending to develop strength, skill,
+quickness of action, parental instinct, accuracy, and sagacity. Theatricals were performed by strolling troupes on stages
+erected opposite temples, though permanent theatres also existed, female parts until recently being taken by male actors.
+Peep-shows, conjurers, ventriloquists, acrobats, fortune-tellers, and story-tellers kept crowds amused or interested. Generally,
+&#8216;young China&#8217; of the present day, identified with the party of progress, seems to have adopted most of the outdoor but very
+few of the indoor games of Western nations.
+
+</p><a id="d0e969"></a><h2>Domestic Life</h2>
+<p id="d0e972">In domestic or private life, observances at birth, betrothal, and marriage were elaborate, and retained superstitious elements.
+Early rising was general. Shaving of the head and beard, as well as cleaning of the ears and massage, was done by barbers.
+There were public baths <span class="pageno"><a id="d0e974"></a>Page 47</span>in all cities and towns. Shops were closed at nightfall, and, the streets being until recent times ill-lit or unlit, passengers
+or their attendants carried lanterns. Most houses, except the poorest, had private watchmen. Generally two meals a day were
+taken. Dinners to friends were served at inns or restaurants, accompanied or followed by musical or theatrical performances.
+The place of honour is stated in Western books on China to be on the left, but the fact is that the place of honour is the
+one which shows the utmost solicitude for the safety of the guest. It is therefore not necessarily one fixed place, but would
+usually be the one facing the door, so that the guest might be in a position to see an enemy enter, and take measures accordingly.
+
+
+</p>
+<p id="d0e976">Lap-dogs and cage-birds were kept as pets; &#8216;wonks,&#8217; the <i>huang kou</i>, or &#8216;yellow dog,&#8217; were guards of houses and street scavengers. Aquaria with goldfish were often to be seen in the houses
+of the upper and middle classes, the gardens and courtyards of which usually contained rockeries and artistic shrubs and flowers.
+
+
+</p>
+<p id="d0e981">Whiskers were never worn, and moustaches and beards only after forty, before which age the hair grew, if at all, very scantily.
+Full, thick beards, as in the West, were practically never seen, even on the aged. Snuff-bottles, tobacco-pipes, and fans
+were carried by both sexes. Nails were worn long by members of the literary and leisured classes. Non-Manchu women and girls
+had cramped feet, and both Manchu and Chinese women used cosmetics freely.
+
+</p><a id="d0e983"></a><h2>Industrial Institutions</h2>
+<p id="d0e986">While the men attended to farm-work, women took care of the mulberry-orchards and silkworms, and did <span class="pageno"><a id="d0e988"></a>Page 48</span>spinning, weaving, and embroidery. This, the primitive division of labour, held throughout, though added to on both sides,
+so that eventually the men did most of the agriculture, arts, production, distribution, fighting, etc., and the women, besides
+the duties above named and some field-labour, mended old clothes, drilled and sharpened needles, pasted tin-foil, made shoes,
+and gathered and sorted the leaves of the tea-plant. In course of time trades became highly specialized&#8212;their number being
+legion&#8212;and localized, bankers, for instance, congregating in Shansi, carpenters in Chi Chou, and porcelain-manufacturers in
+Jao Chou, in Kiangsi.
+
+</p>
+<p id="d0e990">As to land, it became at an early age the property of the sovereign, who farmed it out to his relatives or favourites. It
+was arranged on the <i>ching</i>, or &#8216;well&#8217; system&#8212;eight private squares round a ninth public square cultivated by the eight farmer families in common for
+the benefit of the State. From the beginning to the end of the Monarchical Period tenure continued to be of the Crown, land
+being unallodial, and mostly held in clans or families, and not entailed, the conditions of tenure being payment of an annual
+tax, a fee for alienation, and money compensation for personal services to the Government, generally incorporated into the
+direct tax as scutage. Slavery, unknown in the earliest times, existed as a recognized institution during the whole of the
+Monarchical Period.
+
+</p>
+<p id="d0e995">Production was chiefly confined to human and animal labour, machinery being only now in use on a large scale. Internal distribution
+was carried on from numerous centres and at fairs, shops, markets, etc. With few exceptions, the great trade-routes by land
+and sea have remained the same during the last two thousand years. <span class="pageno"><a id="d0e997"></a>Page 49</span>Foreign trade was with Western Asia, Greece, Rome, Carthage, Arabia, etc., and from the seventeenth century A.D. more generally
+with European countries. The usual primitive means of conveyance, such as human beings, animals, carts, boats, etc., were
+partly displaced by steam-vessels from 1861 onward.
+
+</p>
+<p id="d0e999">Exchange was effected by barter, cowries of different values being the prototype of coins, which were cast in greater or less
+quantity under each reign. But until within recent years there was only one coin, the copper cash, in use, bullion and paper
+notes being the other media of exchange. Silver Mexican dollars and subsidiary coins came into use with the advent of foreign
+commerce. Weights and measures (which generally decreased from north to south), officially arranged partly on the decimal
+system, were discarded by the people in ordinary commercial transactions for the more convenient duodecimal subdivision.
+
+</p><a id="d0e1001"></a><h2>Arts</h2>
+<p id="d0e1004">Hunting, fishing, cooking, weaving, dyeing, carpentry, metallurgy, glass-, brick-, and paper-making, printing, and book-binding
+were in a more or less primitive stage, the mechanical arts showing much servile imitation and simplicity in design; but pottery,
+carving, and lacquer-work were in an exceptionally high state of development, the articles produced being surpassed in quality
+and beauty by no others in the world.
+
+</p><a id="d0e1006"></a><h2>Agriculture and Rearing of Livestock</h2>
+<p id="d0e1009">From the earliest times the greater portion of the available land was under cultivation. Except when the country has been
+devastated by war, the Chinese have devoted <span class="pageno"><a id="d0e1011"></a>Page 50</span>close attention to the cultivation of the soil continuously for forty centuries. Even the hills are terraced for extra growing-room.
+But poverty and governmental inaction caused much to lie idle. There were two annual crops in the north, and five in two years
+in the south. Perhaps two-thirds of the population cultivated the soil. The methods, however, remained primitive; but the
+great fertility of the soil and the great industry of the farmer, with generous but careful use of fertilizers, enabled the
+vast territory to support an enormous population. Rice, wheat, barley, buckwheat, maize, kaoliang, several millets, and oats
+were the chief grains cultivated. Beans, peas, oil-bearing seeds (sesame, rape, etc.), fibre-plants (hemp, ramie, jute, cotton,
+etc.), starch-roots (taros, yams, sweet potatoes, etc.), tobacco, indigo, tea, sugar, fruits, were among the more important
+crops produced. Fruit-growing, however, lacked scientific method. The rotation of crops was not a usual practice, but grafting,
+pruning, dwarfing, enlarging, selecting, and varying species were well understood. Vegetable-culture had reached a high state
+of perfection, the smallest patches of land being made to bring forth abundantly. This is the more creditable inasmuch as
+most small farmers could not afford to purchase expensive foreign machinery, which, in many cases, would be too large or complicated
+for their purposes.
+
+</p>
+<p id="d0e1013">The principal animals, birds, etc., reared were the pig, ass, horse, mule, cow, sheep, goat, buffalo, yak, fowl, duck, goose,
+pigeon, silkworm, and bee.
+
+</p>
+<p id="d0e1015">The Ministry of Agriculture and Commerce, the successor to the Board of Agriculture, Manufactures, and Commerce, instituted
+during recent years, is now adapting Western methods to the cultivation of the fertile soil of <span class="pageno"><a id="d0e1017"></a>Page 51</span>China, and even greater results than in the past may be expected in the future.
+
+</p><a id="d0e1019"></a><h2>Sentiments and Moral Ideas</h2>
+<p id="d0e1022">The Chinese have always shown a keen delight in the beautiful&#8212;in flowers, music, poetry, literature, embroidery, paintings,
+porcelain. They cultivated ornamental plants, almost every house, as we saw, having its garden, large or small, and tables
+were often decorated with flowers in vases or ornamental wire baskets or fruits or sweetmeats. Confucius made music an instrument
+of government. Paper bearing the written character was so respected that it might not be thrown on the ground or trodden on.
+Delight was always shown in beautiful scenery or tales of the marvellous. Commanding or agreeable situations were chosen for
+temples. But until within the last few years streets and houses were generally unclean, and decency in public frequently absent.
+
+
+</p>
+<p id="d0e1024">Morality was favoured by public opinion, but in spite of early marriages and concubinage there was much laxity. Cruelty both
+to human beings and animals has always been a marked trait in the Chinese character. Savagery in warfare, cannibalism, luxury,
+drunkenness, and corruption prevailed in the earliest times. The attitude toward women was despotic. But moral principles
+pervaded the classical writings, and formed the basis of law. In spite of these, the inferior sentiment of revenge was, as
+we have seen, approved and preached as a sacred duty. As a result of the universal <i>yin-yang</i> dualistic doctrines, immorality was leniently regarded. In modern times, at least, mercantile honour was high, &#8220;a merchant&#8217;s
+word is as good as his bond&#8221; being truer in China than in many <span class="pageno"><a id="d0e1029"></a>Page 52</span>other countries. Intemperance was rare. Opium-smoking was much indulged in until the use of the drug was forcibly suppressed
+(1906&#8211;16). Even now much is smuggled into the country, or its growth overlooked by bribed officials. Clan quarrels and fights
+were common, vendettas sometimes continuing for generations. Suicide under depressing circumstances was approved and honoured;
+it was frequently resorted to under the sting of great injustice. There was a deep reverence for parents and superiors. Disregard
+of the truth, when useful, was universal, and unattended by a sense of shame, even on detection. Thieving was common. The
+illegal exactions of rulers were burdensome. In times of prosperity pride and satisfaction in material matters was not concealed,
+and was often short-sighted. Politeness was practically universal, though said to be often superficial; but gratitude was
+a marked characteristic, and was heartfelt. Mutual conjugal affection was strong. The love of gambling was universal.
+
+</p>
+<p id="d0e1031">But little has occurred in recent years to modify the above characters. Nevertheless the inferior traits are certainly being
+changed by education and by the formation of societies whose members bind themselves against immorality, concubinage, gambling,
+drinking, smoking, etc.
+
+</p><a id="d0e1033"></a><h2>Religious Ideas</h2>
+<p id="d0e1036">Chinese religion is inherently an attitude toward the spirits or gods with the object of obtaining a benefit or averting a
+calamity. We shall deal with it more fully in another chapter. Suffice it to say here that it originated in ancestor-worship,
+and that the greater part of it remains ancestor-worship to the present day. The State religion, which was Confucianism, was
+ancestor-worship. Taoism, <span class="pageno"><a id="d0e1038"></a>Page 53</span>originally a philosophy, became a worship of spirits&#8212;of the souls of dead men supposed to have taken up their abode in animals,
+reptiles, insects, trees, stones, etc.&#8212;borrowed the cloak of religion from Buddhism, which eventually outshone it, and degenerated
+into a system of exorcism and magic. Buddhism, a religion originating in India, in which Buddha, once a man, is worshipped,
+in which no beings are known with greater power than can be attained to by man, and according to which at death the soul migrates
+into anything from a deified human being to an elephant, a bird, a plant, a wall, a broom, or any piece of inorganic matter,
+was imported ready made into China and took the side of popular superstition and Taoism against the orthodox belief, finding
+that its power lay in the influence on the popular mind of its doctrine respecting a future state, in contrast to the indifference
+of Confucianism. Its pleading for compassion and preservation of life met a crying need, and but for it the state of things
+in this respect would be worse than it is.
+
+</p>
+<p id="d0e1040">Religion, apart from ancestor-worship, does not enter largely into Chinese life. There is none of the real &#8216;love of God&#8217; found,
+for example, in the fervent as distinguished from the conventional Christian. And as ancestor-worship gradually loses its
+hold and dies out agnosticism will take its place.
+
+</p><a id="d0e1042"></a><h2>Superstitions</h2>
+<p id="d0e1045">An almost infinite variety of superstitious practices, due to the belief in the good or evil influences of departed spirits,
+exists in all parts of China. Days are lucky or unlucky. Eclipses are due to a dragon trying to eat the sun or the moon. The
+rainbow is supposed to be the result of a meeting between the impure vapours of the <span class="pageno"><a id="d0e1047"></a>Page 54</span>sun and the earth. Amulets are worn, and charms hung up, sprigs of artemisia or of peach-blossom are placed near beds and
+over lintels respectively, children and adults are &#8216;locked to life&#8217; by means of locks on chains or cords worn round the neck,
+old brass mirrors are supposed to cure insanity, figures of gourds, tigers&#8217; claws, or the unicorn are worn to ensure good
+fortune or ward off sickness, fire, etc., spells of many kinds, composed mostly of the written characters for happiness and
+longevity, are worn, or written on paper, cloth, leaves, etc., and burned, the ashes being made into a decoction and drunk
+by the young or sick.
+
+</p>
+<p id="d0e1049">Divination by means of the divining stalks (the divining plant, milfoil or yarrow) and the tortoiseshell has been carried
+on from time immemorial, but was not originally practised with the object of ascertaining future events, but in order to decide
+doubts, much as lots are drawn or a coin tossed in the West. <i>F&ecirc;ng-shui</i>, &#8220;the art of adapting the residence of the living and the dead so as to co-operate and harmonize with the local currents
+of the cosmic breath&#8221; (the <i>yin</i> and the <i>yang</i>: see Chapter III), a doctrine which had its root in ancestor-worship, has exercised an enormous influence on Chinese thought
+and life from the earliest times, and especially from those of Chu Hsi and other philosophers of the Sung dynasty.
+
+</p><a id="d0e1060"></a><h2>Knowledge</h2>
+<p id="d0e1063">Having noted that Chinese education was mainly literary, and why it was so, it is easy to see that there would be little or
+no demand for the kind of knowledge classified in the West under the head of science. In so far as any demand existed, it
+did so, at any rate at first, only because it subserved vital needs. Thus, astronomy, <span class="pageno"><a id="d0e1065"></a>Page 55</span>or more properly astrology, was studied in order that the calendar might be regulated, and so the routine of agriculture correctly
+followed, for on that depended the people&#8217;s daily rice, or rather, in the beginning, the various fruits and kinds of flesh
+which constituted their means of sustentation before their now universal food was known. In philosophy they have had two periods
+of great activity, the first beginning with Lao Tz&#365; and Confucius in the sixth century B.C. and ending with the Burning of
+the Books by the First Emperor, Shih Huang Ti, in 213 B.C.; the second beginning with Chou Tz&#365; (A.D. 1017&#8211;73) and ending with
+Chu Hsi (1130&#8211;1200). The department of philosophy in the imperial library contained in 190 B.C. 2705 volumes by 137 authors.
+There can be no doubt that this zeal for the orthodox learning, combined with the literary test for office, was the reason
+why scientific knowledge was prevented from developing; so much so, that after four thousand or more years of national life
+we find, during the Manchu Period, which ended the monarchical <i>r&eacute;gime</i>, few of the educated class, giants though they were in knowledge of all departments of their literature and history (the
+continuity of their traditions laid down in their twenty-four Dynastic Annals has been described as one of the great wonders
+of the world), with even the elementary scientific learning of a schoolboy in the West. &#8216;Crude,&#8217; &#8216;primitive,&#8217; &#8216;mediocre,&#8217;
+&#8216;vague,&#8217; &#8216;inaccurate,&#8217; &#8216;want of analysis and generalization,&#8217; are terms we find applied to their knowledge of such leading
+sciences as geography, mathematics, chemistry, botany, and geology. Their medicine was much hampered by superstition, and
+perhaps more so by such beliefs as that the seat of the intellect is in the stomach, that thoughts proceed from the heart,
+that the pit of the stomach is the seat of <span class="pageno"><a id="d0e1070"></a>Page 56</span>the breath, that the soul resides in the liver, etc.&#8212;the result partly of the idea that dissection of the body would maim
+it permanently during its existence in the Otherworld. What progress was made was due to European instruction; and this again
+is the <i>causa causans</i> of the great wave of progress in scientific and philosophical knowledge which is rolling over the whole country and will
+have marked effects on the history of the world during the coming century.
+
+</p><a id="d0e1075"></a><h2>Language</h2>
+<p id="d0e1078">Originally polysyllabic, the Chinese language later assumed a monosyllabic, isolating, uninflected form, grammatical relations
+being indicated by position. From the earliest forms of speech several subordinate vernacular languages arose in various districts,
+and from these sprang local dialects, etc. Tone-distinctions arose&#8212;<i>i.e.</i> the same words pronounced with a different intonation came to mean different things. Development of these distinctions led
+to carelessness of articulation, and multiplication of what would be homonyms but for these tones. It is incorrect to assume
+that the tones were invented to distinguish similar sounds. So that, at the present day, anyone who says <i>ma</i> will mean either an exclamation, hemp, horse, or curse according to the quality he gives to the sound. The language remains
+in a primitive state, without inflexion, declension, or distinction of parts of speech. The order in a sentence is: subject,
+verb, complement direct, complement indirect. Gender is formed by distinctive particles; number by prefixing numerals, etc.;
+cases by position or appropriate prepositions. Adjectives precede nouns; position determines comparison; and absence of punctuation
+causes ambiguity. The latter is <span class="pageno"><a id="d0e1086"></a>Page 57</span>now introduced into most newly published works. The new education is bringing with it innumerable words and phrases not found
+in the old literature or dictionaries. Japanese idioms which are now being imported into the language are making it less pure.
+
+
+</p>
+<p id="d0e1088">The written language, too well known to need detailed description, a thing of beauty and a joy for ever to those able to appreciate
+it, said to have taken originally the form of knotted cords and then of notches on wood (though this was more probably the
+origin of numeration than of writing proper), took later that of rude outlines of natural objects, and then went on to the
+phonetic system, under which each character is composed of two parts, the radical, indicating the meaning, and the phonetic,
+indicating the sound. They were symbols, non-agglutinative and non-inflexional, and were written in vertical columns, probably
+from having in early times been painted or cut on strips of bark.
+
+</p><a id="d0e1090"></a><h2>Achievements of the Chinese</h2>
+<p id="d0e1093">As the result of all this fitful fever during so many centuries, we find that the Chinese, after having lived in nests &#8220;in
+order to avoid the animals,&#8221; and then in caves, have built themselves houses and palaces which are still made after the pattern
+of their prototype, with a flat wall behind, the openings in front, the walls put in after the pillars and roof-tree have
+been fixed, and out-buildings added on as side extensions. The <i>k&#8217;ang</i>, or &#8216;stove-bed&#8217; (now a platform made of bricks), found all over the northern provinces, was a place scooped out of the side
+of the cave, with an opening underneath in which (as now) a fire was lit in winter. Windows and shutters opened upward, being
+a survival of the mat or shade <span class="pageno"><a id="d0e1098"></a>Page 58</span>hung in front of the apertures in the walls of the primitive cave-dwelling. Four of these buildings facing each other round
+a square made the courtyard, and one or more courtyards made the compound. They have fed themselves on almost everything edible
+to be found on, under, or above land or water, except milk, but live chiefly on rice, chicken, fish, vegetables, including
+garlic, and tea, though at one time they ate flesh and drank wine, sometimes to excess, before tea was cultivated. They have
+clothed themselves in skins and feathers, and then in silks and satins, but mostly in cotton, and hardly ever in wool. Under
+the Manchu <i>r&eacute;gime</i> the type of dress adopted was that of this horse-riding race, showing the chief characteristics of that noble animal, the
+broad sleeves representing the hoofs, the queue the mane, etc. This queue was formed of the hair growing from the back part
+of the scalp, the front of which was shaved. Unlike the Egyptians, they did not wear wigs. They have nearly always had the
+decency to wear their coats long, and have despised the Westerner for wearing his too short. They are now paradoxical enough
+to make the mistake of adopting the Westerner&#8217;s costume.
+
+</p>
+<p id="d0e1103">They have made to themselves great canals, bridges, aqueducts, and the longest wall there has ever been on the face of the
+earth (which could not be seen from the moon, as some sinologists have erroneously supposed, any more than a hair, however
+long, could be seen at a distance of a hundred yards). They have made long and wide roads, but failed to keep them in repair
+during the last few centuries, though much zeal, possibly due to commerce on oil- or electricity-driven wheels, is now being
+shown in this direction. They have built honorary portals to chaste widows, pagodas, and arched bridges of great <span class="pageno"><a id="d0e1105"></a>Page 59</span>beauty, not forgetting to surround each city with a high and substantial wall to keep out unfriendly people. They have made
+innumerable implements and weapons, from pens and fans and chopsticks to ploughs and carts and ships; from fiery darts, &#8216;flame
+elephants,&#8217; bows and spears, spiked chariots, battering-rams, and hurling-engines to mangonels, trebuchets, matchlocks of
+wrought iron and plain bore with long barrels resting on a stock, and gingals fourteen feet long resting on a tripod, cuirasses
+of quilted cotton cloth covered with brass knobs, and helmets of iron or polished steel, sometimes inlaid, with neck- and
+ear-lappets. And they have been content not to improve upon these to any appreciable extent; but have lately shown a tendency
+to make the later patterns imported from the West in their own factories.
+
+</p>
+<p id="d0e1107">They have produced one of the greatest and most remarkable accumulations of literature the world has ever seen, and the finest
+porcelain; some music, not very fine; and some magnificent painting, though hardly any sculpture, and little architecture
+that will live.
+<span class="pageno"><a id="d0e1109"></a>Page 60</span></p><a id="d0e1110"></a><h2 class="abovehead">Chapter II</h2>
+<h1>On Chinese Mythology</h1><a id="d0e1113"></a><h2>Mythology and Intellectual Progress</h2>
+<p id="d0e1116">The Manich&aelig;st, <i>yin-yang</i> (dualist), idea of existence, to which further reference will be made in the next chapter, finds its illustration in the
+dual life, real and imaginary, of all the peoples of the earth. They have both real histories and mythological histories.
+In the preceding chapter I have dealt briefly with the first&#8212;the life of reality&#8212;in China from the earliest times to the present
+day; the succeeding chapters are concerned with the second&#8212;the life of imagination. A survey of the first was necessary for
+a complete understanding of the second. The two react upon each other, affecting the national character and through it the
+history of the world.
+
+</p>
+<p id="d0e1121">Mythology is the science of the unscientific man&#8217;s explanation of what we call the Otherworld&#8212;itself and its denizens, their
+mysterious habits and surprising actions both there and here, usually including the creation of this world also. By the Otherworld
+he does not necessarily mean anything distant or even invisible, though the things he explains would mostly be included by
+us under those terms. In some countries myths are abundant, in others scarce. Why should this be? Why should some peoples
+tell many and marvellous tales about their gods and others say little about them, though they may say a great deal to them?
+We recall the &#8216;great&#8217; myths of Greece and Scandinavia. Other races are &#8216;poor&#8217; in myths. The difference is to be explained
+by the mental characters of the peoples as moulded by their surroundings and hereditary tendencies. The problem is of course
+a psychological one, for it is, as already noted, in imagination <span class="pageno"><a id="d0e1123"></a>Page 61</span>that myths have their root. Now imagination grows with each stage of intellectual progress, for intellectual progress implies
+increasing representativeness of thought. In the lower stages of human development imagination is feeble and unproductive;
+in the highest stages it is strong and constructive.
+
+</p><a id="d0e1125"></a><h2>The Chinese Intellect</h2>
+<p id="d0e1128">The Chinese are not unimaginative, but their minds did not go on to the construction of any myths which should be world-great
+and immortal; and one reason why they did not construct such myths was that their intellectual progress was arrested at a
+comparatively early stage. It was arrested because there was not that contact and competition with other peoples which demands
+brain-work of an active kind as the alternative of subjugation, inferiority, or extinction, and because, as we have already
+seen, the knowledge required of them was mainly the parrot-like repetition of the old instead of the thinking-out of the new<a id="d0e1130src" href="#d0e1130" class="noteref">1</a>&#8212;a state of things rendered possible by the isolation just referred to. Confucius discountenanced discussion about the supernatural,
+and just as it is probable that the exhortations of W&ecirc;n Wang, the virtual founder of the Chou dynasty (1121&#8211;255 B.C.), against
+drunkenness, in a time before tea was known to them, helped to make the Chinese the sober people that they are, so it is probable&#8212;more
+than probable&#8212;that this attitude of Confucius may have nipped in the bud much that might have developed a vigorous mythology,
+though for a reason to be stated later it may be doubted if he thereby deprived the world of any beautiful and marvellous
+results of the <span class="pageno"><a id="d0e1133"></a>Page 62</span>highest flights of poetical creativeness. There are times, such as those of any great political upheaval, when human nature
+will assert itself and break through its shackles in spite of all artificial or conventional restraints. Considering the enormous
+influence of Confucianism throughout the latter half of Chinese history&#8212;<i>i.e.</i> the last two thousand years&#8212;it is surprising that the Chinese dared to think about supernatural matters at all, except in
+the matter of propitiating their dead ancestors. That they did so is evidence not only of human nature&#8217;s inherent tendency
+to tell stories, but also of the irrepressible strength of feeling which breaks all laws and commandments under great stimulus.
+On the opposing un&aelig;sthetic side this may be compared to the feeling which prompts the unpremeditated assassination of a man
+who is guilty of great injustice, even though it be certain that in due course he would have met his deserts at the hands
+of the public executioner.
+
+</p><a id="d0e1138"></a><h2>The Influence of Religion</h2>
+<p id="d0e1141">Apart from this, the influence of Confucianism would have been even greater than it was, but for the imperial partiality periodically
+shown for rival doctrines, such as Buddhism and Taoism, which threw their weight on the side of the supernatural, and which
+at times were exalted to such great heights as to be officially recognized as State religions. These, Buddhism especially,
+appealed to the popular imagination and love of the marvellous. Buddhism spoke of the future state and the nature of the gods
+in no uncertain tones. It showed men how to reach the one and attain to the other. Its founder was virtuous; his commandments
+pure and life-sustaining. It supplied in great part what Confucianism lacked. And, as in the <span class="pageno"><a id="d0e1143"></a>Page 63</span>fifth and sixth centuries A.D., when Buddhism and Taoism joined forces and a working union existed between them, they practically
+excluded for the time all the &#8220;chilly growth of Confucian classicism.&#8221;
+
+</p>
+<p id="d0e1145">Other opponents of myth, including a critical philosopher of great ability, we shall have occasion to notice presently.
+
+</p><a id="d0e1147"></a><h2>History and Myth</h2>
+<p id="d0e1150">The sobriety and accuracy of Chinese historians is proverbial. I have dilated upon this in another work, and need add here
+only what I inadvertently omitted there&#8212;a point hitherto unnoticed or at least unremarked&#8212;that the very word for history in
+Chinese (<i>shih</i>) means impartiality or an impartial annalist. It has been said that where there is much myth there is little history, and
+<i>vice versa</i>, and though this may not be universally true, undoubtedly the persistently truthful recording of facts, events, and sayings,
+even at the risk of loss, yea, and actual loss of life of the historian as the result of his refusal to make false entries
+in his chronicle at the bidding of the emperor (as in the case of the historiographers of Ch&#8217;i in 547 B.C.), indicates a type
+of mind which would require some very strong stimulus to cause it to soar very far into the hazy realms of fanciful imagination.
+
+
+</p><a id="d0e1158"></a><h2>Chinese Rigidity</h2>
+<p id="d0e1161">A further cause, already hinted at above, for the arrest of intellectual progress is to be found in the growth of the nation
+in size during many centuries of isolation from the main stream of world-civilization, without that increase in heterogeneity
+which comes from the moulding by forces external to itself. &#8220;As iron sharpeneth iron, so a man sharpeneth the countenance
+of his friend.&#8221; <span class="pageno"><a id="d0e1163"></a>Page 64</span>Consequently we find China what is known to sociology as an &#8216;aggregate of the first order,&#8217; which during its evolution has
+parted with its internal life-heat without absorbing enough from external sources to enable it to retain the plastic condition
+necessary to further, or at least rapid, development. It is in a state of rigidity, a state recognized and understood by the
+sociologist in his study of the evolution of nations.
+
+</p><a id="d0e1165"></a><h2>The Prerequisites to Myth</h2>
+<p id="d0e1168">But the mere increase of constructive imagination is not sufficient to produce myth. If it were, it would be reasonable to
+argue that as intellectual progress goes on myths become more numerous, and the greater the progress the greater the number
+of myths. This we do not find. In fact, if constructive imagination went on increasing without the intervention of any further
+factor, there need not necessarily be any myth at all. We might almost say that the reverse is the case. We connect myth with
+primitive folk, not with the greatest philosophers or the most advanced nations&#8212;not, that is, with the most advanced stages
+of national progress wherein constructive imagination makes the nation great and strong. In these stages the philosopher studies
+or criticizes myth, he does not make it.
+
+</p>
+<p id="d0e1170">In order that there may be myth, three further conditions must be fulfilled. There must, as we have seen, be constructive
+imagination, but, nevertheless, there must not be too much of it. As stated above, mythology, or rather myth, is the <i>unscientific</i> man&#8217;s explanation. If the constructive imagination is so great that it becomes self-critical, if the story-teller doubts
+his own story, if, in short, his mind is scientific enough to see that his explanation <span class="pageno"><a id="d0e1175"></a>Page 65</span>is no explanation at all, then there can be no myth properly so called. As in religion, unless the myth-maker believes in
+his myth with all his heart and soul and strength, and each new disciple, as it is cared for and grows under his hands during
+the course of years, holds that he must put his shoes from off his feet because the place whereon he treads is holy ground,
+the faith will not be propagated, for it will lack the vital spark which alone can make it a living thing.
+
+</p><a id="d0e1177"></a><h2>Stimulus Necessary</h2>
+<p id="d0e1180">The next condition is that there must be a stimulus. It is not ideas, but feelings, which govern the world, and in the history
+of mythology where feeling is absent we find either weak imitation or repetition of the myths of other peoples (though this
+must not be confused with certain elements which seem to be common to the myths of all races), or concoction, contamination,
+or &#8220;genealogical tree-making,&#8221; or myths originated by &#8220;leisurely, peaceful tradition&#8221; and lacking the essential qualities
+which appeal to the human soul and make their possessors very careful to preserve them among their most loved and valued treasures.
+But, on the other hand, where feeling is stirred, where the requisite stimulus exists, where the people are in great danger,
+or allured by the prize of some breathless adventure, the contact produces the spark of divine poetry, the myths are full
+of artistic, philosophic, and religious suggestiveness, and have abiding significance and charm. They are the children, the
+poetic fruit, of great labour and serious struggles, revealing the most fundamental forces, hopes, and cravings of the human
+soul. Nations highly strung, undergoing strenuous emotion, intensely energized by constant conflict with <span class="pageno"><a id="d0e1182"></a>Page 66</span>other nations, have their imagination stimulated to exceptional poetic creativeness. The background of the Dana&iuml;ds is Egyptian,
+not Greek, but it was the danger in which the Greeks were placed in their wars with the sons of the land of the Pharaohs that
+stimulated the Greek imagination to the creation of that great myth.
+
+</p>
+<p id="d0e1184">This explains why so many of the greatest myths have their staging, not in the country itself whose treasured possessions
+they are, but where that country is &#8216;playing the great game,&#8217; is carrying on wars decisive of far-reaching national events,
+which arouse to the greatest pitch of excitement the feelings both of the combatants and of those who are watching them from
+their homes. It is by such great events, not by the romance-writer in his peaceful study, that mythology, like literature,
+is &#8220;incisively determined.&#8221; Imagination, we saw, goes <i>pari passu</i> with intellectual progress, and intellectual progress, in early times, is furthered not so much by the mere contact as by
+the actual conflict of nations. And we see also that myths may, and very frequently do, have a character quite different from
+that of the nation to which they appertain, for environment plays a most important part both in their inception and subsequent
+growth&#8212;a truth too obvious to need detailed elaboration.
+
+</p><a id="d0e1189"></a><h2>Persistent Soul-expression</h2>
+<p id="d0e1192">A third condition is that the type of imagination must be persistent through fairly long periods of time, otherwise not only
+will there be an absence of sufficient feeling or momentum to cause the myths to be repeated and kept alive and transmitted
+to posterity, but the inducement to add to them and so enable them to mature and become complete and finished off and sufficiently
+attractive to <span class="pageno"><a id="d0e1194"></a>Page 67</span>appeal to the human mind in spite of the foreign character they often bear will be lacking. In other words, myths and legends
+grow. They resemble not so much the narrative of the story-teller or novelist as a gradually developing art like music, or
+a body of ideas like philosophy. They are human and natural, though they express the thought not of any one individual mind,
+but of the folk-soul, exemplifying in poetical form some great psychological or physiographical truth.
+
+</p><a id="d0e1196"></a><h2>The Character of Chinese Myth</h2>
+<p id="d0e1199">The nature of the case thus forbids us to expect to find the Chinese myths exhibiting the advanced state and brilliant heterogeneity
+of those which have become part of the world&#8217;s permanent literature. We must expect them to be true to type and conditions,
+as we expect the other ideas of the Chinese to be, and looking for them in the light of this knowledge we shall find them
+just where we should expect to find them.
+
+</p>
+<p id="d0e1201">The great sagas and eddas exalted among the world&#8217;s literary masterpieces, and forming part of the very life of a large number
+of its inhabitants, are absent in China. &#8220;The Chinese people,&#8221; says one well-known sinologist, &#8220;are not prone to mythological
+invention.&#8221; &#8220;He who expects to find in Tibet,&#8221; says another writer, &#8220;the poetical charm of Greek or Germanic mythology will
+be disappointed. There is a striking poverty of imagination in all the myths and legends. A great monotony pervades them all.
+Many of their stories, taken from the sacred texts, are quite puerile and insipid. It may be noted that the Chinese mythology
+labours under the same defect.&#8221; And then there comes the crushing judgment of an over-zealous Christian missionary sinologist:
+&#8220;There <span class="pageno"><a id="d0e1203"></a>Page 68</span>is no hierarchy of gods brought in to rule and inhabit the world they made, no conclave on Mount Olympus, nor judgment of
+the mortal soul by Osiris, no transfer of human love and hate, passions and hopes, to the powers above; all here is ascribed
+to disembodied agencies or principles, and their works are represented as moving on in quiet order. There is no religion [!],
+no imagination; all is impassible, passionless, uninteresting.... It has not, as in Greece and Egypt, been explained in sublime
+poetry, shadowed forth in gorgeous ritual and magnificent festivals, represented in exquisite sculptures, nor preserved in
+faultless, imposing fanes and temples, filled with ideal creations.&#8221; Besides being incorrect as to many of its alleged facts,
+this view would certainly be shown by further study to be greatly exaggerated.
+
+</p><a id="d0e1205"></a><h2>Periods Fertile in Myth</h2>
+<p id="d0e1208">What we should expect, then, to find from our philosophical study of the Chinese mind as affected by its surroundings would
+be barrenness of constructive imagination, except when birth was given to myth through the operation of some external agency.
+And this we do find. The period of the overthrow of the Yin dynasty and the establishment of the great house of Chou in 1122
+B.C., or of the Wars of the Three States, for example, in the third century after Christ, a time of terrible anarchy, a medieval
+age of epic heroism, sung in a hundred forms of prose and verse, which has entered as motive into a dozen dramas, or the advent
+of Buddhism, which opened up a new world of thought and life to the simple, sober, peace-loving agricultural folk of China,
+were stimuli not by any means devoid of result. In China there are gods many and heroes many, and the very fact of the existence
+<span class="pageno"><a id="d0e1210"></a>Page 69</span>of so great a multitude of gods would logically imply a wealth of mythological lore inseparable from their apotheosis. You
+cannot&#8212;and the Chinese cannot&#8212;get behind reason. A man is not made a god without some cause being assigned for so important
+and far-reaching a step; and in matters of this sort the stated cause is apt to take the form of a narrative more or less
+marvellous or miraculous. These resulting myths may, of course, be born and grow at a later time than that in which the circumstances
+giving rise to them took place, but, if so, that merely proves the persistent power of the originating stimulus. That in China
+these narratives always or often reach the highest flights of constructive imagination is not maintained&#8212;the maintenance of
+that argument would indeed be contradictory; but even in those countries where the mythological garden has produced some of
+the finest flowers millions of seeds must have been sown which either did not spring up at all or at least failed to bring
+forth fruit. And in the realm of mythology it is not only those gods who sit in the highest seats&#8212;creators of the world or
+heads of great religions&#8212;who dominate mankind; the humbler, though often no less powerful gods or spirits&#8212;those even who run
+on all fours and live in holes in the ground, or buzz through the air and have their thrones in the shadow of a leaf&#8212;have
+often made a deeper impress on the minds and in the hearts of the people, and through that impress, for good or evil, have,
+in greater or less degree, modified the life of the visible universe.
+
+</p><a id="d0e1212"></a><h2>Sources of Chinese Myth</h2>
+<p id="d0e1215">&#8220;So, if we ask whence comes the heroic and the romantic, which supplies the story-teller&#8217;s stock-in-trade, <span class="pageno"><a id="d0e1217"></a>Page 70</span>the answer is easy. The legends and history of early China furnish abundance of material for them. To the Chinese mind their
+ancient world was crowded with heroes, fairies, and devils, who played their part in the mixed-up drama, and left a name and
+fame both remarkable and piquant. Every one who is familiar with the ways and the language of the people knows that the country
+is full of common objects to which poetic names have been given, and with many of them there is associated a legend or a myth.
+A deep river&#8217;s gorge is called &#8216;the Blind Man&#8217;s Pass,&#8217; because a peculiar bit of rock, looked at from a certain angle, assumes
+the outline of the human form, and there comes to be connected therewith a pleasing story which reaches its climax in the
+petrifaction of the hero. A mountain&#8217;s crest shaped like a swooping eagle will from some one have received the name of &#8216;Eagle
+Mountain,&#8217; whilst by its side another shaped like a couchant lion will have a name to match. There is no lack of poetry among
+the people, and most striking objects claim a poetic name, and not a few of them are associated with curious legends. It is,
+however, to their national history that the story-teller goes for his most interesting subjects, and as the so-called history
+of China imperceptibly passes into the legendary period, and this again fades into the mythical, and as all this is assuredly
+believed by the masses of the people, it is obvious that in the national life of China there is no dearth of heroes whose
+deeds of prowess will command the rapt attention of the crowds who listen.&#8221;<a id="d0e1219src" href="#d0e1219" class="noteref">2</a>
+
+</p>
+<p id="d0e1224">The soul in China is everywhere in evidence, and if myths have &#8220;first and foremost to do with the life of the soul&#8221; it would
+appear strange that the Chinese, <span class="pageno"><a id="d0e1226"></a>Page 71</span>having spiritualized everything from a stone to the sky, have not been creative of myth. Why they have not the foregoing considerations
+show us clearly enough. We must take them and their myths as we find them. Let us, then, note briefly the result of their
+mental workings as reacted on by their environment.
+
+</p><a id="d0e1228"></a><h2>Phases of Chinese Myth</h2>
+<p id="d0e1231">We cannot identify the earliest mythology of the Chinese with that of any primitive race. The myths, if any, of their place
+of origin may have faded and been forgotten in their slow migration eastward. We cannot say that when they came from the West
+(which they probably did) they brought their myths with them, for in spite of certain conjectural derivations from Babylon
+we do not find them possessed of any which we can identify as imported by them at that time. But research seems to have gone
+at least as far as this&#8212;namely, that while we cannot say that Chinese myth was derived from Indian myth, there is good reason
+to believe that Chinese and Indian myth had a common origin, which was of course outside of China.
+
+</p>
+<p id="d0e1233">To set forth in detail the various phases through which Chinese myth has passed would involve a technical description foreign
+to the purpose of a popular work. It will sufficiently serve our present purpose to outline its most prominent features.
+
+</p>
+<p id="d0e1235">In the earliest times there was an &#8216;age of magic&#8217; followed by an &#8216;heroic age,&#8217; but myths were very rare before 800 B.C., and
+what is known as primitive mythology is said to have been invented or imitated from foreign sources after 820 B.C. In the
+eighth century B.C. myths of an astrological character began to attract <span class="pageno"><a id="d0e1237"></a>Page 72</span>attention. In the age of Lao Tz&#365; (604 B.C.), the reputed founder of the Taoist religion, fresh legends appear, though Lao
+Tz&#365; himself, absorbed in the abstract, records none. Neither did Confucius (551&#8211;479 B.C.) nor Mencius, who lived two hundred
+years later, add any legends to history. But in the Period of the Warring States (500&#8211;100 B.C.) fresh stimuli and great emotion
+prompted to mythological creation.
+
+</p><a id="d0e1239"></a><h2>Tso-ch&#8217;iu Ming and Lieh Tz&#365;</h2>
+<p id="d0e1242">Tso-ch&#8217;iu Ming, commentator on Confucius&#8217;s <i>Annals</i>, frequently introduced legend into his history. Lieh Tz&#365; (fifth and fourth centuries B.C.), a metaphysician, is one of the
+earliest authors who deal in myths. He is the first to mention the story of Hsi Wang Mu, the Western Queen, and from his day
+onward the fabulists have vied with one another in fantastic descriptions of the wonders of her fairyland. He was the first
+to mention the islands of the immortals in the ocean, the kingdoms of the dwarfs and giants, the fruit of immortality, the
+repairing of the heavens by N&uuml; Kua Shih with five-coloured stones, and the great tortoise which supports the universe.
+
+</p><a id="d0e1247"></a><h2>The T&#8217;ang and Sung Epochs</h2>
+<p id="d0e1250">Religious romance began at this time. The T&#8217;ang epoch (A.B. 618&#8211;907) was one of the resurrection of the arts of peace after
+a long period of dissension. A purer and more enduring form of intellect was gradually overcoming the grosser but less solid
+superstition. Nevertheless the intellectual movement which now manifested itself was not strong enough to prevail against
+the powers of mythological darkness. It was reserved <span class="pageno"><a id="d0e1252"></a>Page 73</span>for the scholars of the Sung Period (A.D. 960&#8211;1280) to carry through to victory a strong and sustained offensive against the
+spiritualistic obsessions which had weighed upon the Chinese mind more or less persistently from the Han Period (206 B.C.-A.D.
+221) onward. The dogma of materialism was specially cultivated at this time. The struggle of sober reason against superstition
+or imaginative invention was largely a struggle of Confucianism against Taoism. Though many centuries had elapsed since the
+great Master walked the earth, the anti-myth movement of the T&#8217;ang and Sung Periods was in reality the long arm and heavy
+fist of Confucius emphasizing a truer rationalism than that of his opponents and denouncing the danger of leaving the firm
+earth to soar into the unknown hazy regions of fantasy. It was Sung scholarship that gave the death-blow to Chinese mythology.
+
+
+</p>
+<p id="d0e1254"></p>
+<div id="d0e1255" class="divFigure">
+<p class="legend"><img src="img/p072.jpg" alt="Lao Tzu"></p>
+<p class="figureHead">Lao Tzu</p>
+</div><p>
+
+</p>
+<p id="d0e1259">It is unnecessary to labour the point further, because after the Sung epoch we do not meet with any period of new mythological
+creation, and its absence can be ascribed to no other cause than its defeat at the hands of the Sung philosophers. After their
+time the tender plant was always in danger of being stunted or killed by the withering blast of philosophical criticism. Anything
+in the nature of myth ascribable to post-Sung times can at best be regarded only as a late blossom born when summer days are
+past.
+
+</p><a id="d0e1261"></a><h2>Myth and Doubt</h2>
+<p id="d0e1264">It will bear repetition to say that unless the myth-builder firmly believes in his myth, be he the layer of the foundation-stone
+or one of the raisers of the superstructure, he will hardly make it a living thing. Once he believes in reincarnation and
+the suspension of natural <span class="pageno"><a id="d0e1266"></a>Page 74</span>laws, the boundless vistas of space and the limitless &aelig;ons of time are opened to him. He can perform miracles which astound
+the world. But if he allow his mind to inquire, for instance, why it should have been necessary for Elijah to part the waters
+of the Jordan with his garment in order that he and Elisha might pass over dryshod, or for Bodhidharma to stand on a reed
+to cross the great Yangtz&#365; River, or for innumerable Immortals to sit on &#8216;favourable clouds&#8217; to make their journeys through
+space, he spoils myth&#8212;his child is stillborn or does not survive to maturity. Though the growth of philosophy and decay of
+superstition may be good for a nation, the process is certainly conducive to the destruction of its myth and much of its poetry.
+The true mythologist takes myth for myth, enters into its spirit, and enjoys it.
+
+</p>
+<p id="d0e1268">We may thus expect to find in the realm of Chinese mythology a large number of little hills rather than a few great mountains,
+but the little hills are very good ones after their kind; and the object of this work is to present Chinese myth as it is,
+not as it might have been had the universe been differently constituted. Nevertheless, if, as we may rightly do, we judge
+of myth by the sentiments pervading it and the ideals upheld and taught by it, we shall find that Chinese myth must be ranked
+among the greatest.
+
+</p><a id="d0e1270"></a><h2>Myth and Legend</h2>
+<p id="d0e1273">The general principles considered above, while they explain the paucity of myth in China, explain also the abundance of legend
+there. The six hundred years during which the Mongols, Mings, and Manchus sat upon the throne of China are barren of myth,
+but like all periods of the Chinese national life are fertile in legend. And <span class="pageno"><a id="d0e1275"></a>Page 75</span>this chiefly for the reason that myths are more general, national, divine, while legends are more local, individual, human.
+And since, in China as elsewhere, the lower classes are as a rule less educated and more superstitious than the upper classes&#8212;have
+a certain amount of constructive imagination, but not enough to be self-critical&#8212;legends, rejected or even ridiculed by the
+scholarly class when their knowledge has become sufficiently scientific, continue to be invented and believed in by the peasant
+and the dweller in districts far from the madding crowd long after myth, properly so called, has exhaled its last breath.
+
+<span class="pageno"><a id="d0e1277"></a>Page 76</span></p>
+<p></p>
+<hr class="noteseparator">
+<div class="notetext">
+<p class="notetext"><a id="d0e1130" href="#d0e1130src" class="noteref">1</a> The inventions of the Chinese during a period of four thousand years may be numbered on the fingers of one hand.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e1219" href="#d0e1219src" class="noteref">2</a> <i>East of Asia Magazine</i>, i, 15&#8211;16.
+</p>
+</div><a id="d0e1278"></a><h2 class="abovehead">Chapter III</h2>
+<h1>Cosmogony-p&#8217;an Ku and the Creation Myth</h1><a id="d0e1281"></a><h2>The Fashioner of the Universe</h2>
+<p id="d0e1284">The most conspicuous figure in Chinese cosmogony is P&#8217;an Ku. He it was who chiselled the universe out of Chaos. According
+to Chinese ideas, he was the offspring of the original dual powers of Nature, the <i>yin</i> and the <i>yang</i> (to be considered presently), which, having in some incomprehensible way produced him, set him the task of giving form to
+Chaos and &#8220;making the heavens and the earth.&#8221;
+
+</p>
+<p id="d0e1292">Some accounts describe him as the actual creator of the universe&#8212;&#8220;the ancestor of Heaven and earth and all that live and move
+and have their being.&#8221; &#8216;P&#8217;an&#8217; means &#8216;the shell of an egg,&#8217; and &#8216;Ku&#8217; &#8216;to secure,&#8217; &#8216;solid,&#8217; referring to P&#8217;an Ku being hatched
+from out of Chaos and to his settling the arrangement of the causes to which his origin was due. The characters themselves
+may, however, mean nothing more than &#8216;Researches into antiquity,&#8217; though some bolder translators have assigned to them the
+significance if not the literal sense of &#8216;aboriginal abyss,&#8217; or the Babylonian Tiamat, &#8216;the Deep.&#8217;
+
+</p>
+<p id="d0e1294">P&#8217;an Ku is pictured as a man of dwarfish stature clothed in bearskin, or merely in leaves or with an apron of leaves. He has
+two horns on his head. In his right hand he holds a hammer and in his left a chisel (sometimes these are reversed), the only
+implements he used in carrying out his great task. Other pictures show him attended in his labours by the four supernatural
+creatures&#8212;the unicorn, phoenix, tortoise, and dragon; others again with the sun in one hand and the moon in the other, <span class="pageno"><a id="d0e1296"></a>Page 77</span>some of the firstfruits of his stupendous labours. (The reason for these being there will be apparent presently.) His task
+occupied eighteen thousand years, during which he formed the sun, moon, and stars, the heavens and the earth, himself increasing
+in stature day by day, being daily six feet taller than the day before, until, his labours ended, he died that his works might
+live. His head became the mountains, his breath the wind and clouds, his voice the thunder, his limbs the four quarters of
+the earth, his blood the rivers, his flesh the soil, his beard the constellations, his skin and hair the herbs and trees,
+his teeth, bones, and marrow the metals, rocks, and precious stones, his sweat the rain, and the insects creeping over his
+body human beings, who thus had a lowlier origin even than the tears of Khepera in Egyptian cosmology.<a id="d0e1298src" href="#d0e1298" class="noteref">1</a>
+
+</p>
+<p id="d0e1303">This account of P&#8217;an Ku and his achievements is of Taoist origin. The Buddhists have given a somewhat different account of
+him, which is a late adaptation from the Taoist myth, and must not be mistaken for Buddhist cosmogony proper.<a id="d0e1305src" href="#d0e1305" class="noteref">2</a>
+
+</p><a id="d0e1311"></a><h2>The Sun and the Moon</h2>
+<p id="d0e1314">In some of the pictures of P&#8217;an Ku he is represented, as already noted, as holding the sun in one hand and the moon in the
+other. Sometimes they are in the form of those bodies, sometimes in the classic character. The legend says that when P&#8217;an
+Ku put things in order in the lower world, he did not put these two luminaries in their proper courses, so they retired into
+the Han Sea, and the people dwelt in darkness. The Terrestrial <span class="pageno"><a id="d0e1316"></a>Page 78</span>Emperor sent an officer, Terrestrial Time, with orders that they should come forth and take their places in the heavens and
+give the world day and night. They refused to obey the order. They were reported to Ju Lai; P&#8217;an Ku was called, and, at the
+divine direction of Buddha, wrote the character for &#8216;sun&#8217; in his left hand, and that for &#8216;moon&#8217; in his right hand; and went
+to the Han Sea, and stretched forth his left hand and called the sun, and then stretched forth his right hand and called the
+moon, at the same time repeating a charm devoutly seven times; and they forthwith ascended on high, and separated time into
+day and night.<a id="d0e1318src" href="#d0e1318" class="noteref">3</a>
+
+</p>
+<p id="d0e1324">Other legends recount that P&#8217;an Ku had the head of a dragon and the body of a serpent; and that by breathing he caused the
+wind, by opening his eyes he created day, his voice made the thunder, etc.
+
+</p><a id="d0e1326"></a><h2>P&#8217;an Ku and Ymer</h2>
+<p id="d0e1329">Thus we have the heavens and the earth fashioned by this wonderful being in eighteen thousand years. With regard to him we
+may adapt the Scandinavian ballad:
+
+</p>
+<p class="poetry"><br id="d0e1332">It was Time&#8217;s morning
+<br id="d0e1334">When P&#8217;an Ku lived;
+<br id="d0e1336">There was no sand, no sea,
+<br id="d0e1338">Nor cooling billows;
+</p>
+<p class="poetry"><br id="d0e1341">Earth there was none,
+<br id="d0e1343">No lofty Heaven;
+<br id="d0e1345">No spot of living green;
+<br id="d0e1347">Only a deep profound.
+</p><span class="pageno"><a id="d0e1349"></a>Page 79</span><p id="d0e1350">And it is interesting to note, in passing, the similarity between this Chinese artificer of the universe and Ymer, the giant,
+who discharges the same functions in Scandinavian mythology. Though P&#8217;an Ku did not have the same kind of birth nor meet with
+the violent death of the latter, the results as regards the origin of the universe seem to have been pretty much the same.<a id="d0e1352src" href="#d0e1352" class="noteref">4</a>
+
+</p><a id="d0e1361"></a><h2>P&#8217;an Ku a Late Creation</h2>
+<p id="d0e1364">But though the Chinese creation myth deals with primeval things it does not itself belong to a primitive time. According to
+some writers whose views are entitled to respect, it was invented during the fourth century A.D. by the Taoist recluse, Magistrate
+Ko Hung, author of the <i>Sh&ecirc;n hsien chuan</i> (<i>Biographies of the Gods</i>). The picturesque person of P&#8217;an Ku is said to have been a concession to the popular dislike of, or inability to comprehend,
+the abstract. He was conceived, some Chinese writers say, because the philosophical explanations of the Cosmos were too recondite
+for the ordinary mind to grasp. That he did fulfil the purpose of furnishing the <span class="pageno"><a id="d0e1372"></a>Page 80</span>ordinary mind with a fairly easily comprehensible picture of the creation may be admitted; but, as will presently be seen,
+it is over-stating the case to say that he was conceived with the set purpose of furnishing the ordinary mind with a concrete
+solution or illustration of this great problem. There is no evidence that P&#8217;an Ku had existed as a tradition before the time
+when we meet with the written account of him; and, what is more, there is no evidence that there existed any demand on the
+part of the popular mind for any such solution or illustration. The ordinary mind would seem to have been either indifferent
+to or satisfied with the abstruse cosmogonical and cosmological theories of the early sages for at least a thousand years.
+The cosmogonies of the <i>I ching</i>, of Lao Tz&#365;, Confucius (such as it was), Kuan Tz&#365;, Mencius, Chuang Tz&#365;, were impersonal. P&#8217;an Ku and his myth must be regarded
+rather as an accident than as a creation resulting from any sudden flow of psychological forces or wind of discontent ruffling
+the placid Chinese mind. If the Chinese brought with them from Babylon or anywhere else the elements of a cosmogony, whether
+of a more or less abstruse scientific nature or a personal mythological narrative, it must have been subsequently forgotten
+or at least has not survived in China. But for Ko Hung&#8217;s eccentricity and his wish to experiment with cinnabar from Cochin-China
+in order to find the elixir of life, P&#8217;an Ku would probably never have been invented, and the Chinese mind would have been
+content to go on ignoring the problem or would have quietly acquiesced in the abstract philosophical explanations of the learned
+which it did not understand. Chinese cosmogony would then have consisted exclusively of the recondite impersonal metaphysics
+which the Chinese <span class="pageno"><a id="d0e1377"></a>Page 81</span>mind had entertained or been fed on for the nine hundred or more years preceding the invention of the P&#8217;an Ku myth.
+
+</p><a id="d0e1379"></a><h2>N&uuml; Kua Shih, the Repairer of the Heavens</h2>
+<p id="d0e1382">It is true that there exist one or two other explanations of the origin of things which introduce a personal creator. There
+is, for instance, the legend&#8212;first mentioned by Lieh Tz&#365; (to whom we shall revert later)&#8212;which represents N&uuml; Kua Shih (also
+called N&uuml; Wa and N&uuml; Hsi), said to have been the sister and successor of Fu Hsi, the mythical sovereign whose reign is ascribed
+to the years 2953&#8211;2838 B.C., as having been the creator of human beings when the earth first emerged from Chaos. She (or he,
+for the sex seems uncertain), who had the &#8220;body of a serpent and head of an ox&#8221; (or a human head and horns of an ox, according
+to some writers), &#8220;moulded yellow earth and made man.&#8221; Ss&#365;-ma Ch&ecirc;ng, of the eighth century A.D., author of the <i>Historical Records</i> and of another work on the three great legendary emperors, Fu Hsi, Sh&ecirc;n Nung, and Huang Ti, gives the following account of
+her: &#8220;Fu Hsi was succeeded by N&uuml; Kua, who like him had the surname F&ecirc;ng. N&uuml; Kua had the body of a serpent and a human head,
+with the virtuous endowments of a divine sage. Toward the end of her reign there was among the feudatory princes Kung Kung,
+whose functions were the administration of punishment. Violent and ambitious, he became a rebel, and sought by the influence
+of water to overcome that of wood [under which N&uuml; Kua reigned]. He did battle with Chu Jung [said to have been one of the
+ministers of Huang Ti, and later the God of Fire], but was not victorious; whereupon he struck his head against the Imperfect
+Mountain, <span class="pageno"><a id="d0e1387"></a>Page 82</span>Pu Chou Shan, and brought it down. The pillars of Heaven were broken and the corners of the earth gave way. Hereupon N&uuml; Kua
+melted stones of the five colours to repair the heavens, and cut off the feet of the tortoise to set upright the four extremities
+of the earth.<a id="d0e1389src" href="#d0e1389" class="noteref">5</a> Gathering the ashes of reeds she stopped the flooding waters, and thus rescued the land of Chi, Chi Chou [the early seat
+of the Chinese sovereignty].&#8221;
+
+</p>
+<p id="d0e1394">Another account separates the name and makes N&uuml; and Kua brother and sister, describing them as the only two human beings in
+existence. At the creation they were placed at the foot of the K&#8217;un-lun Mountains. Then they prayed, saying, &#8220;If thou, O God,
+hast sent us to be man and wife, the smoke of our sacrifice will stay in one place; but if not, it will be scattered.&#8221; The
+smoke remained stationary.
+
+</p>
+<p id="d0e1396">But though N&uuml; Kua is said to have moulded the first man (or the first human beings) out of clay, it is to be noted that, being
+only the successor of Fu Hsi, long lines of rulers had preceded her of whom no account is given, and also that, as regards
+the heavens and the earth at least, she is regarded as the repairer and not the creator of them.
+
+</p>
+<p id="d0e1398">Heaven-deaf (T&#8217;ien-lung) and Earth-dumb (Ti-ya), the two attendants of W&ecirc;n Ch&#8217;ang, the God of Literature (see following chapter),
+have also been drawn into the cosmogonical net. From their union came the heavens and the earth, mankind, and all living things.
+
+
+</p>
+<p id="d0e1400"></p>
+<div id="d0e1401" class="divFigure">
+<p class="legend"><img src="img/p082.jpg" alt="N&#365; Kua Shih"></p>
+<p class="figureHead">N&#365; Kua Shih</p>
+</div><p>
+
+</p>
+<p id="d0e1405">These and other brief and unelaborated personal cosmogonies, even if not to be regarded as spurious imitations, certainly
+have not become established in the Chinese mind as the explanation of the way in which the <span class="pageno"><a id="d0e1407"></a>Page 83</span>universe came to be: in this sphere the P&#8217;an Ku legend reigns supreme; and, owing to its concrete, easily apprehensible nature,
+has probably done so ever since the time of its invention.
+
+</p><a id="d0e1409"></a><h2>Early Cosmogony Dualistic</h2>
+<p id="d0e1412">The period before the appearance of the P&#8217;an Ku myth may be divided into two parts; that from some early unknown date up to
+about the middle of the Confucian epoch, say 500 B.C., and that from 500 B.C. to A.D. 400. We know that during the latter
+period the minds of Chinese scholars were frequently occupied with speculations as to the origin of the universe. Before 500
+B.C. we have no documentary remains telling us what the Chinese believed about the origin of things; but it is exceedingly
+unlikely that no theories or speculations at all concerning the origin of themselves and their surroundings were formed by
+this intelligent people during the eighteen centuries or more which preceded the date at which we find the views held by them
+put into written form. It is safe to assume that the dualism which later occupied their philosophical thoughts to so great
+an extent as almost to seem inseparable from them, and exercised so powerful an influence throughout the course of their history,
+was not only formulating itself during that long period, but had gradually reached an advanced stage. We may even go so far
+as to say that dualism, or its beginnings, existed in the very earliest times, for the belief in the second self or ghost
+or double of the dead is in reality nothing else. And we find it operating with apparently undiminished energy after the Chinese
+mind had reached its maturity in the Sung dynasty.
+<span class="pageno"><a id="d0e1414"></a>Page 84</span></p><a id="d0e1415"></a><h2>The Canon of Changes</h2>
+<p id="d0e1418">The Bible of Chinese dualism is the <i>I ching</i>, the <i>Canon of Changes</i> (or <i>Permutations</i>). It is held in great veneration both on account of its antiquity and also because of the &#8220;unfathomable wisdom which is supposed
+to lie concealed under its mysterious symbols.&#8221; It is placed first in the list of the classics, or Sacred Books, though it
+is not the oldest of them. When exactly the work itself on which the subsequent elaborations were founded was composed is
+not now known. Its origin is attributed to the legendary emperor Fu Hsi (2953&#8211;2838 B.C.). It does not furnish a cosmogony
+proper, but merely a dualistic system as an explanation, or attempted explanation, or even perhaps only a record, of the constant
+changes (in modern philosophical language the &#8220;redistribution of matter and motion&#8221;) going on everywhere. That explanation
+or record was used for purposes of divination. This dualistic system, by a simple addition, became a monism, and at the same
+time furnished the Chinese with a cosmogony.
+
+</p><a id="d0e1429"></a><h2>The Five Elements</h2>
+<p id="d0e1432">The Five Elements or Forces (<i>wu hsing</i>)&#8212;which, according to the Chinese, are metal, air, fire, water, and wood&#8212;are first mentioned in Chinese literature in a chapter
+of the classic <i>Book of History</i>.<a id="d0e1440src" href="#d0e1440" class="noteref">6</a> They play a very important part in Chinese thought: &#8216;elements&#8217; meaning generally not so much the actual substances as the
+forces essential to human, life. They have to be noticed in passing, because they were involved in the development of the
+cosmogonical ideas which took place in the eleventh and twelfth centuries A.D.
+<span class="pageno"><a id="d0e1446"></a>Page 85</span></p><a id="d0e1447"></a><h2>Monism</h2>
+<p id="d0e1450">As their imagination grew, it was natural that the Chinese should begin to ask themselves what, if the <i>yang</i> and the <i>yin</i> by their permutations produced, or gave shape to, all things, was it that produced the <i>yang</i> and the <i>yin</i>. When we see traces of this inquisitive tendency we find ourselves on the borderland of dualism where the transition is taking
+place into the realm of monism. But though there may have been a tendency toward monism in early times, it was only in the
+Sung dynasty that the philosophers definitely placed behind the <i>yang</i> and the <i>yin</i> a First Cause&#8212;the Grand Origin, Grand Extreme, Grand Terminus, or Ultimate Ground of Existence.<a id="d0e1470src" href="#d0e1470" class="noteref">7</a> They gave to it the name <i>t&#8217;ai chi</i>, and represented it by a concrete sign, the symbol of a circle. The complete scheme shows the evolution of the Sixty-four
+Diagrams (<i>kua</i>) from the <i>t&#8217;ai chi</i> through the <i>yang</i> and the <i>yin</i>, the Four, Eight, Sixteen, and Thirty-two Diagrams successively. This conception was the work of the Sung philosopher Chou
+Tun-i (A.D. 1017&#8211;73), commonly known as Chou Tz&#365;, and his disciple Chu Hsi (A.D. 1130&#8211;1200), known as Chu Tz&#365; or Chu Fu Tz&#365;,
+the famous historian and Confucian commentator&#8212;two of the greatest names in Chinese philosophy. It was at this time that the
+tide of constructive imagination in China, tinged though it always was with classical Confucianism, rose to its greatest height.
+There is the philosopher&#8217;s seeking for causes. Yet in this matter of the First Cause we detect, in the full flood of Confucianism,
+the potent influence of Taoist and Buddhist speculations. It has even been said that the Sung philosophy, which grew, not
+from the <i>I ching</i> itself, but from the appendixes to it, is more Taoistic than Confucian. As it was with the P&#8217;an Ku <span class="pageno"><a id="d0e1503"></a>Page 86</span>legend, so was it with this more philosophical cosmogony. The more fertile Taoist and Buddhist imaginations led to the preservation
+of what the Confucianists, distrusting the marvellous, would have allowed to die a natural death. It was, after all, the mystical
+foreign elements which gave point to&#8212;we may rightly say rounded off&#8212;the early dualism by converting it into monism, carrying
+philosophical speculation from the Knowable to the Unknowable, and furnishing the Chinese with their first scientific theory
+of the origin, not of the changes going on in the universe (on which they had already formed their opinions), but of the universe
+itself.
+
+</p><a id="d0e1505"></a><h2>Chou Tz&#365;&#8217;s &#8220;T&#8217;ai Chi T&#8217;u&#8221;</h2>
+<p id="d0e1508">Chou Tun-i, appropriately apotheosized as &#8216;Prince in the Empire of Reason,&#8217; completed and systematized the philosophical world-conception
+which had hitherto obtained in the Chinese mind. He did not ask his fellow-countrymen to discard any part of what they had
+long held in high esteem: he raised the old theories from the sphere of science to that of philosophy by unifying them and
+bringing them to a focus. And he made this unification intelligible to the Chinese mind by his famous <i>T&#8217;ai chi t&#8217;u</i>, or Diagram of the Great Origin (or Grand Terminus), showing that the Grand Original Cause, itself uncaused, produces the
+<i>yang</i> and the <i>yin</i>, these the Five Elements, and so on, through the male and female norms (<i>tao</i>), to the production of all things.
+
+</p><a id="d0e1522"></a><h2>Chu Hsi&#8217;s Monistic Philosophy</h2>
+<p id="d0e1525">The writings of Chu Hsi, especially his treatise on <i>The Immaterial Principle [li] and Primary Matter [ch&#8217;i]</i>, leave no doubt as to the monism of his philosophy. In this work <span class="pageno"><a id="d0e1530"></a>Page 87</span>occurs the passage: &#8220;In the universe there exists no primary matter devoid of the immaterial principle; and no immaterial
+principle apart from primary matter&#8221;; and although the two are never separated &#8220;the immaterial principle [as Chou Tz&#365; explains]
+is what is previous to form, while primary matter is what is subsequent to form,&#8221; the idea being that the two are different
+manifestations of the same mysterious force from which all things proceed.
+
+</p>
+<p id="d0e1532">It is unnecessary to follow this philosophy along all the different branches which grew out of it, for we are here concerned
+only with the seed. We have observed how Chinese dualism became a monism, and how while the monism was established the dualism
+was retained. It is this mono-dualistic theory, combining the older and newer philosophy, which in China, then as now, constitutes
+the accepted explanation of the origin of things, of the universe itself and all that it contains.
+
+</p><a id="d0e1534"></a><h2>Lao Tz&#365;&#8217;s &#8220;Tao&#8221;</h2>
+<p id="d0e1537">There are other cosmogonies in Chinese philosophy, but they need not detain us long. Lao Tz&#365; (sixth century B.C.), in his
+<i>Tao-t&ecirc; ching, The Canon of Reason and Virtue</i> (at first entitled simply <i>Lao Tz&#365;</i>), gave to the then existing scattered sporadic conceptions of the universe a literary form. His <i>tao</i>, or &#8216;Way,&#8217; is the originator of Heaven and earth, it is &#8220;the mother of all things.&#8221; His Way, which was &#8220;before God,&#8221; is but
+a metaphorical expression for the manner in which things came at first into being out of the primal nothingness, and how the
+phenomena of nature continue to go on, &#8220;in stillness and quietness, without striving or crying.&#8221; Lao Tz&#365; is thus so far monistic,
+but he is also mystical, transcendental, even <span class="pageno"><a id="d0e1548"></a>Page 88</span>pantheistic. The way that can be walked is not the Eternal Way; the name that can be named is not the Eternal Name. The Unnameable
+is the originator of Heaven and earth; manifesting itself as the Nameable, it is &#8220;the mother of all things.&#8221; &#8220;In Eternal Non-Being
+I see the Spirituality of Things; in Eternal Being their limitation. Though different under these two aspects, they are the
+same in origin; it is when development takes place that different names have to be used. It is while they are in the condition
+of sameness that the mystery concerning them exists. This mystery is indeed the mystery of mysteries. It is the door of all
+spirituality.&#8221;
+
+</p>
+<p id="d0e1550">This <i>tao</i>, indefinable and in its essence unknowable, is &#8220;the fountain-head of all beings, and the norm of all actions. But it is not
+only the formative principle of the universe; it also seems to be primordial matter: chaotic in its composition, born prior
+to Heaven and earth, noiseless, formless, standing alone in its solitude, and not changing, universal in its activity, and
+unrelaxing, without being exhausted, it is capable of becoming the mother of the universe.&#8221; And there we may leave it. There
+is no scheme of creation, properly so called. The Unwalkable Way leads us to nothing further in the way of a cosmogony.
+
+</p><a id="d0e1555"></a><h2>Confucius&#8217;s Agnosticism</h2>
+<p id="d0e1558">Confucius (551&#8211;479 B.C.) did not throw any light on the problem of origin. He did not speculate on the creation of things
+nor the end of them. He was not troubled to account for the origin of man, nor did he seek to know about his hereafter. He
+meddled neither with physics nor metaphysics. There might, he thought, be <span class="pageno"><a id="d0e1560"></a>Page 89</span>something on the other side of life, for he admitted the existence of spiritual beings. They had an influence on the living,
+because they caused them to clothe themselves in ceremonious dress and attend to the sacrificial ceremonies. But we should
+not trouble ourselves about them, any more than about supernatural things, or physical prowess, or monstrosities. How can
+we serve spiritual beings while we do not know how to serve men? We feel the existence of something invisible and mysterious,
+but its nature and meaning are too deep for the human understanding to grasp. The safest, indeed the only reasonable, course
+is that of the agnostic&#8212;to leave alone the unknowable, while acknowledging its existence and its mystery, and to try to understand
+knowable phenomena and guide our actions accordingly.
+
+</p>
+<p id="d0e1562">Between the monism of Lao Tz&#365; and the positivism of Confucius on the one hand, and the landmark of the Taoistic transcendentalism
+of Chuang Tz&#365; (fourth and third centuries B.C.) on the other, we find several &#8220;guesses at the riddle of existence&#8221; which must
+be briefly noted as links in the chain of Chinese speculative thought on this important subject.
+
+</p><a id="d0e1564"></a><h2>Mo Tz&#365; and Creation</h2>
+<p id="d0e1567">In the philosophy of Mo Ti (fifth and fourth centuries B.C.), generally known as Mo Tz&#365; or Mu Tz&#365;, the philosopher of humanism
+and utilitarianism, we find the idea of creation. It was, he says, Heaven (which was anthropomorphically regarded by him as
+a personal Supreme Being) who &#8220;created the sun, moon, and innumerable stars.&#8221; His system closely resembles Christianity, but
+the great power of Confucianism as a weapon wielded against all opponents by its doughty <span class="pageno"><a id="d0e1569"></a>Page 90</span>defender Mencius (372&#8211;289 B.C.) is shown by the complete suppression of the influence of Mo Tz&#365;ism at his hands. He even went
+so far as to describe Mo Tz&#365; and those who thought with him as &#8220;wild animals.&#8221;
+
+</p><a id="d0e1571"></a><h2>Mencius and the First Cause</h2>
+<p id="d0e1574">Mencius himself regarded Heaven as the First Cause, or Cause of Causes, but it was not the same personal Heaven as that of
+Mo Tz&#365;. Nor does he hang any cosmogony upon it. His chief concern was to eulogize the doctrines of the great Confucius, and
+like him he preferred to let the origin of the universe look after itself.
+
+</p><a id="d0e1576"></a><h2>Lieh Tz&#365;&#8217;s Absolute</h2>
+<p id="d0e1579">Lieh Tz&#365; (said to have lived in the fifth century B.C.), one of the brightest stars in the Taoist constellation, considered
+this nameable world as having evolved from an unnameable absolute being. The evolution did not take place through the direction
+of a personal will working out a plan of creation: &#8220;In the beginning there was Chaos [<i>hun tun</i>]. It was a mingled potentiality of Form [<i>hsing</i>], Pneuma [<i>ch&#8217;i</i>], and Substance [<i>chih</i>]. A Great Change [<i>t&#8217;ai i</i>] took place in it, and there was a Great Starting [<i>t&#8217;ai ch&#8217;u</i>] which is the beginning of Form. The Great Starting evolved a Great Beginning [<i>t&#8217;ai shih</i>], which is the inception of Pneuma. The Great Beginning was followed by the Great Blank [<i>t&#8217;ai su</i>], which is the first formation of Substance. Substance, Pneuma, and Form being all evolved out of the primordial chaotic
+mass, this material world as it lies before us came into existence.&#8221; And that which made it possible for Chaos to evolve was
+the Solitary Indeterminate (<i>i tu</i> or the <i>tao</i>), <span class="pageno"><a id="d0e1611"></a>Page 91</span>which is not created, but is able to create everlastingly. And being both Solitary and Indeterminate it tells us nothing determinate
+about itself.
+
+</p>
+<p id="d0e1613"></p>
+<div id="d0e1614" class="divFigure">
+<p class="legend"><img src="img/p090.jpg" alt="Mencius"></p>
+<p class="figureHead">Mencius</p>
+</div><p>
+
+</p><a id="d0e1618"></a><h2>Chuang Tz&#365;&#8217;s Super-tao</h2>
+<p id="d0e1621">Chuang Chou (fourth and third centuries B.C.), generally known as Chuang Tz&#365;, the most brilliant Taoist of all, maintained
+with Lao Tz&#365; that the universe started from the Nameless, but it was if possible a more absolute and transcendental Nameless
+than that of Lao Tz&#365;. He dwells on the relativity of knowledge; as when asleep he did not know that he was a man dreaming
+that he was a butterfly, so when awake he did not know that he was not a butterfly dreaming that he was a man.<a id="d0e1623src" href="#d0e1623" class="noteref">8</a> But &#8220;all is embraced in the obliterating unity of the <i>tao</i>, and the wise man, passing into the realm of the Infinite, finds rest therein.&#8221; And this <i>tao</i>, of which we hear so much in Chinese philosophy, was before the Great Ultimate or Grand Terminus (<i>t&#8217;ai chi</i>), and &#8220;from it came the mysterious existence of God [<i>ti</i>]. It produced Heaven, it produced earth.&#8221;
+
+</p><a id="d0e1641"></a><h2>Popular Cosmogony still Personal or Dualistic</h2>
+<p id="d0e1644">These and other cosmogonies which the Chinese have devised, though it is necessary to note their existence in order to give
+a just idea of their cosmological speculations, need not, as I said, detain us long; and the reason <span class="pageno"><a id="d0e1646"></a>Page 92</span>why they need not do so is that, in the matter of cosmogony, the P&#8217;an Ku legend and the <i>yin-yang</i> system with its monistic elaboration occupy virtually the whole field of the Chinese mental vision. It is these two&#8212;the popular
+and the scientific&#8212;that we mean when we speak of Chinese cosmogony. Though here and there a stern sectarian might deny that
+the universe originated in one or the other of these two ways, still, the general rule holds good. And I have dealt with them
+in this order because, though the P&#8217;an Ku legend belongs to the fourth century A.D., the <i>I ching</i> dualism was not, rightly speaking, a cosmogony until Chou Tun-i made it one by the publication of his <i>T&#8217;ai chi t&#8217;u</i> in the eleventh century A.D. Over the unscientific and the scientific minds of the Chinese these two are paramount.
+
+</p>
+<p id="d0e1657">Applying the general principles stated in the preceding chapter, we find the same cause which operated to restrict the growth
+of mythology in general in China operated also in like manner in this particular branch of it. With one exception Chinese
+cosmogony is non-mythological. The careful and studiously accurate historians (whose work aimed at being <i>ex veritate</i>, &#8216;made of truth&#8217;), the sober literature, the vast influence of agnostic, matter-of-fact Confucianism, supported by the heavy
+Mencian artillery, are indisputable indications of a constructive imagination which grew too quickly and became too rapidly
+scientific to admit of much soaring into the realms of fantasy. Unaroused by any strong stimulus in their ponderings over
+the riddle of the universe, the sober, plodding scientists and the calm, truth-loving philosophers gained a peaceful victory
+over the mythologists.
+<span class="pageno"><a id="d0e1662"></a>Page 93</span></p>
+<p></p>
+<hr class="noteseparator">
+<div class="notetext">
+<p class="notetext"><a id="d0e1298" href="#d0e1298src" class="noteref">1</a> <i>Cf</i>. Aristotle&#8217;s belief that bugs arose spontaneously from sweat.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e1305" href="#d0e1305src" class="noteref">2</a> For the Buddhist account see <i>China Review</i>, xi, 80&#8211;82.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e1318" href="#d0e1318src" class="noteref">3</a> Compare the Japanese legend, which relates that the Sun-goddess was induced to come out of a cave by being tempted to gaze
+at herself in a mirror. See <i>Myths and Legends of Japan</i>, F. Hadland Davis, pp. 27&#8211;28.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e1352" href="#d0e1352src" class="noteref">4</a> See <i>Myths of the Norsemen</i>, by H. A. Guerber. These resemblances and the further one&#8212;namely, the dualism in the prechaotic epoch (a very interesting
+point in Scandinavian mythology)&#8212;illustrate the danger of inferring identity of origin from similarity of physical, intellectual,
+or moral results. Several remarkable parallelisms of Chinese religious and mythological beliefs with those recorded in the
+Hebrew scriptures may also be briefly noted. There is an age of virtue and happiness, a garden with a tree bearing &#8216;apples
+of immortality,&#8217; guarded by a winged serpent (dragon), the fall of man, the beginnings of lust and war (the doctrine of original
+sin), a great flood, virgin-born god-men who rescue man from barbarism and endow him with superhuman attributes, discipleship,
+worship of a Virgin Mother, trinities, monasticism, celibacy, fasting, preaching, prayers, primeval Chaos, Paradise, etc.
+For details see <i>Chinese Repository,</i> vii, 520&#8211;521.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e1389" href="#d0e1389src" class="noteref">5</a> <i>Cf.</i> the dwarfs in the Scandinavian myth.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e1440" href="#d0e1440src" class="noteref">6</a> See Legge, <i>Shu ching</i>, ii, 320, note.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e1470" href="#d0e1470src" class="noteref">7</a> In order to avoid misunderstanding, it is as well to note that the mention of the <i>t&#8217;ai chi</i> in the <i>Canon of Changes (I ching</i>) no more constituted monism the philosophy of China than did the steam-driven machinery mentioned by Hero of Alexandria constitute
+the first century B.C. the &#8216;age of steam.&#8217; Similarly, to take another example, the idea of the earth&#8217;s rotundity, though conceived
+centuries before Ptolemy in the second century, did not become established before the sixteenth century. It was, in fact,
+from the <i>I ching</i> that the Chinese derived their <i>dualistic</i> (not their monistic) conception of the world.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e1623" href="#d0e1623src" class="noteref">8</a> &#8220;Formerly, I, Chuang Chou, dreamt that I was a butterfly, flying about and feeling that it was enjoying itself. I did not
+know that it was Chou. Suddenly I awoke and was myself again, the veritable Chou. I did not know whether it had formerly been
+Chou dreaming that he was a butterfly, or whether it was now a butterfly dreaming that it was Chou.&#8221; <i>Chuang Tz&#365;</i>, Book II.
+</p>
+</div><a id="d0e1663"></a><h2 class="abovehead">Chapter IV</h2>
+<h1>The Gods of China</h1><a id="d0e1666"></a><h2>The Birth of the Soul</h2>
+<p id="d0e1669">The dualism noted in the last chapter is well illustrated by the Chinese pantheon. Whether as the result of the co-operation
+of the <i>yin</i> and the <i>yang</i> or of the final dissolution of P&#8217;an Ku, human beings came into existence. To the primitive mind the body and its shadow,
+an object and its reflection in water, real life and dream life, sensibility and insensibility (as in fainting, etc.), suggest
+the idea of another life parallel with this life and of the doings of the &#8216;other self&#8217; in it. This &#8216;other self,&#8217; this spirit,
+which leaves the body for longer or shorter intervals in dreams, swoons, death, may return or be brought back, and the body
+revive. Spirits which do not return or are not brought back may cause mischief, either alone, or by entry into another human
+or animal body or even an inanimate object, and should therefore be propitiated. Hence worship and deification.
+
+</p><a id="d0e1677"></a><h2>The Populous Otherworld</h2>
+<p id="d0e1680">The Chinese pantheon has gradually become so multitudinous that there is scarcely a being or thing which is not, or has not
+been at some time or other, propitiated or worshipped. As there are good and evil people in this world, so there are gods
+and demons in the Otherworld: we find a polytheism limited only by a polydemonism. The dualistic hierarchy is almost all-embracing.
+To get a clear idea of this populous Otherworld, of the supernal and infernal hosts and their organizations, it needs but
+to imagine the social structure in its main features as it existed <span class="pageno"><a id="d0e1682"></a>Page 94</span>throughout the greater part of Chinese history, and to make certain additions. The social structure consisted of the ruler,
+his court, his civil, military, and ecclesiastical officials, and his subjects (classed as Scholars&#8212;officials and gentry&#8212;Agriculturists,
+Artisans, and Merchants, in that order).
+
+</p><a id="d0e1684"></a><h2>Worship of Shang Ti</h2>
+<p id="d0e1687">When these died, their other selves continued to exist and to hold the same rank in the spirit world as they did in this one.
+The <i>ti</i>, emperor, became the <i>Shang Ti</i>, Emperor on High, who dwelt in <i>T&#8217;ien</i>, Heaven (originally the great dome).<a id="d0e1698src" href="#d0e1698" class="noteref">1</a> And Shang Ti, the Emperor on High, was worshipped by <i>ti</i>, the emperor here below, in order to pacify or please him&#8212;to ensure a continuance of his benevolence on his behalf in the
+world of spirits. Confusion of ideas and paucity of primitive language lead to personification and worship of a thing or being
+in which a spirit has taken up its abode in place of or in addition to worship of the spirit itself. Thus Heaven (T&#8217;ien) itself
+came to be personified and worshipped in addition to Shang Ti, the Emperor who had gone to Heaven, and who was considered
+as the chief ruler in the spiritual world. The worship of Shang Ti was in existence before that of T&#8217;ien was introduced. Shang
+Ti was worshipped by the emperor and his family as their ancestor, or the head of the hierarchy of their ancestors. The people
+could not worship Shang Ti, for to do so would imply a familiarity or a claim of relationship punishable with death. The emperor
+worshipped his ancestors, the officials theirs, the people theirs. But, in the same way and sense that the people worshipped
+the emperor on earth, as the &#8216;father&#8217; of the nation, namely, by adoration and <span class="pageno"><a id="d0e1707"></a>Page 95</span>obeisance, so also could they in this way and this sense worship Shang Ti. An Englishman may take off his hat as the king
+passes in the street to his coronation without taking any part in the official service in Westminster Abbey. So the &#8216;worship&#8217;
+of Shang Ti by the people was not done officially or with any special ceremonial or on fixed State occasions, as in the case
+of the worship of Shang Ti by the emperor. This, subject to a qualification to be mentioned later, is really all that is meant
+(or should be meant) when it is said that the Chinese worship Shang Ti.
+
+</p>
+<p id="d0e1709">As regards sacrifices to Shang Ti, these could be offered officially only by the emperor, as High Priest on earth, who was
+attended or assisted in the ceremonies by members of his own family or clan or the proper State officials (often, even in
+comparatively modern times, members of the imperial family or clan). In these official sacrifices, which formed part of the
+State worship, the people could not take part; nor did they at first offer sacrifices to Shang Ti in their own homes or elsewhere.
+In what way and to what extent they did so later will be shown presently.
+
+</p><a id="d0e1711"></a><h2>Worship of T&#8217;ien</h2>
+<p id="d0e1714">Owing to T&#8217;ien, Heaven, the abode of the spirits, becoming personified, it came to be worshipped not only by the emperor,
+but by the people also. But there was a difference between these two worships, because the emperor performed his worship of
+Heaven officially at the great altar of the Temple of Heaven at Peking (in early times at the altar in the suburb of the capital),
+whereas the people (continuing always to worship their ancestors) worshipped Heaven, when they did so at all&#8212;the custom being
+observed by some and not by others, just as in Western countries some people go to church, while others <span class="pageno"><a id="d0e1716"></a>Page 96</span>stay away&#8212;usually at the time of the New Year, in a simple, unceremonious way, by lighting some incense-sticks and waving
+them toward the sky in the courtyards of their own houses or in the street just outside their doors.
+
+</p><a id="d0e1718"></a><h2>Confusion of Shang Ti and T&#8217;ien</h2>
+<p id="d0e1721">The qualification necessary to the above description is that, as time went on and especially since the Sung dynasty (A.D.
+960&#8211;1280), much confusion arose regarding Shang Ti and T&#8217;ien, and thus it came about that the terms became mixed and their
+definitions obscure. This confusion of ideas has prevailed down to the present time. One result of this is that the people
+may sometimes state, when they wave their incense-sticks or light their candles, that their humble sacrifice is made to Shang
+Ti, whom in reality they have no right either to worship or to offer sacrifice to, but whom they may unofficially pay respect
+and make obeisance to, as they might and did to the emperor behind the high boards on the roadsides which shielded him from
+their view as he was borne along in his elaborate procession on the few occasions when he came forth from the imperial city.
+
+
+</p>
+<p id="d0e1723">Thus we find that, while only the emperor could worship and sacrifice to Shang Ti, and only he could officially worship and
+sacrifice to T&#8217;ien, the people who early personified and worshipped T&#8217;ien, as already shown, came, owing to confusion of the
+meanings of Shang Ti and T&#8217;ien, unofficially to &#8216;worship&#8217; both, but only in the sense and to the extent indicated, and to
+offer &#8216;sacrifices&#8217; to both, also only in the sense and to the extent indicated. But for these qualifications, the statement
+that the Chinese worship and sacrifice to Shang Ti and T&#8217;ien would be apt to convey an incorrect idea.
+<span class="pageno"><a id="d0e1725"></a>Page 97</span></p>
+<p id="d0e1726">From this it will be apparent that Shang Ti, the Supreme Ruler on High, and T&#8217;ien, Heaven (later personified), do not mean
+&#8216;God&#8217; in the sense that the word is used in the Christian religion. To state that they do, as so many writers on China have
+done, without pointing out the essential differences, is misleading. That Chinese religion was or is &#8220;a monotheistic worship
+of God&#8221; is further disproved by the fact that Shang Ti and T&#8217;ien do not appear in the list of the popular pantheon at all,
+though all the other gods are there represented. Neither Shang Ti nor T&#8217;ien mean the God of Abraham, Isaac, and Jacob, or
+the Father, Son, and Holy Ghost of the New Testament. Did they mean this, the efforts of the Christian missionaries to convert
+the Chinese would be largely superfluous. The Christian religion, even the Holy Trinity, is a monotheism. That the Chinese
+religion (even though a summary of extracts from the majority of foreign books on China might point to its being so) is not
+a monotheism, but a polytheism or even a pantheism (as long as that term is taken in the sense of universal deification and
+not in that of one spiritual being immanent in all things), the rest of this chapter will abundantly prove.
+
+</p>
+<p id="d0e1728">There have been three periods in which gods have been created in unusually large numbers: that of the mythical emperor Hsien
+Y&uuml;an (2698&#8211;2598 B.C.), that of Chiang Tz&#365;-ya (in the twelfth century B.C.), and that of the first emperor of the Ming dynasty
+(in the fourteenth century A.D.).
+
+</p><a id="d0e1730"></a><h2>The Otherworld Similar to this World</h2>
+<p id="d0e1733">The similarity of the Otherworld to this world above alluded to is well shown by Du Bose in his <i>Dragon, Image, and, Demon</i>, from which I quote the following passages:
+<span class="pageno"><a id="d0e1738"></a>Page 98</span></p>
+<p id="d0e1739">&#8220;The world of spirits is an exact counterpart of the Chinese Empire, or, as has been remarked, it is &#8216;China ploughed under&#8217;;
+this is the world of light; put out the lights and you have Tartarus. China has eighteen [now twenty-two] provinces, so has
+Hades; each province has eight or nine prefects, or departments; so each province in Hades has eight or nine departments;
+every prefect or department averages ten counties, so every department in Hades has ten counties. In Soochow the Governor,
+the provincial Treasurer, the Criminal Judge, the Intendant of Circuit, the Prefect or Departmental Governor, and the three
+District Magistrates or County Governors each have temples with their apotheoses in the other world. Not only these, but every
+<i>yam&ecirc;n</i> secretary, runner, executioner, policeman, and constable has his counterpart in the land of darkness. The market-towns have
+also mandarins of lesser rank in charge, besides a host of revenue collectors, the bureau of government works and other departments,
+with several hundred thousand officials, who all rank as gods beyond the grave. These deities are civilians; the military
+having a similar gradation for the armies of Hades, whose captains are gods, and whose battalions are devils.
+
+</p>
+<p id="d0e1744">&#8220;The framers of this wonderful scheme for the spirits of the dead, having no higher standard, transferred to the authorities
+of that world the etiquette, tastes, and venality of their correlate officials in the Chinese Government, thus making it necessary
+to use similar means to appease the one which are found necessary to move the other. All the State gods have their assistants,
+attendants, door-keepers, runners, horses, horsemen, detectives, and executioners, corresponding in every particular to those
+of Chinese officials of the same rank.&#8221; (Pp. 358&#8211;359.)
+<span class="pageno"><a id="d0e1746"></a>Page 99</span></p>
+<p id="d0e1747">This likeness explains also why the hierarchy of beings in the Otherworld concerns itself not only with the affairs of the
+Otherworld, but with those of this world as well. So faithful is the likeness that we find the gods (the term is used in this
+chapter to include goddesses, who are, however, relatively few) subjected to many of the rules and conditions existing on
+this earth. Not only do they, as already shown, differ in rank, but they hold <i>lev&eacute;es</i> and audiences and may be promoted for distinguished services, just as the Chinese officials are. They &#8220;may rise from an humble
+position to one near the Pearly Emperor, who gives them the reward of merit for ruling well the affairs of men. The correlative
+deities of the mandarins are only of equal rank, yet the fact that they have been apotheosized makes them their superiors
+and fit objects of worship. Chinese mandarins rotate in office, generally every three years, and then there is a corresponding
+change in Hades. The image in the temple remains the same, but the spirit which dwells in the clay tabernacle changes, so
+the idol has a different name, birthday, and tenant. The priests are informed by the Great Wizard of the Dragon Tiger Mountain,
+but how can the people know gods which are not the same to-day as yesterday?&#8221; (Pp. 360&#8211;361.)
+
+</p>
+<p id="d0e1752">The gods also indulge in amusements, marry, sin, are punished, die, are resurrected, or die and are transformed, or die finally.<a id="d0e1754src" href="#d0e1754" class="noteref">2</a>
+
+</p><a id="d0e1760"></a><h2>The Three Religions</h2>
+<p id="d0e1763">We have in China the universal worship of ancestors, which constitutes (or did until A.D. 1912) the State <span class="pageno"><a id="d0e1765"></a>Page 100</span>religion, usually known as Confucianism, and in addition we have the gods of the specific religions (which also originally
+took their rise in ancestor-worship), namely, Buddhism and Taoism. (Other religions, though tolerated, are not recognized
+as Chinese religions.) It is with a brief account of this great hierarchy and its mythology that we will now concern ourselves.
+
+
+</p>
+<p id="d0e1767">Besides the ordinary ancestor-worship (as distinct from the State worship) the people took to Buddhism and Taoism, which became
+the popular religions, and the <i>literati</i> also honoured the gods of these two sects. Buddhist deities gradually became installed in Taoist temples, and the Taoist
+immortals were given seats beside the Buddhas in their sanctuaries. Every one patronized the god who seemed to him the most
+popular and the most lucrative. There even came to be united in the same temple and worshipped at the same altar the three
+religious founders or figure-heads, Confucius, Buddha, and Lao Tz&#365;. The three religions were even regarded as forming one
+whole, or at least, though different, as having one and the same object: <i>san &ecirc;rh i yeh</i>, or <i>han san wei i</i>, &#8220;the three are one,&#8221; or &#8220;the three unite to form one&#8221; (a quotation from the phrase <i>T&#8217;ai chi han san wei i</i> of Fang Y&uuml;-lu: &#8220;When they reach the extreme the three are seen to be one&#8221;). In the popular pictorial representations of the
+pantheon this impartiality is clearly shown.
+
+</p><a id="d0e1781"></a><h2>The Super-triad</h2>
+<p id="d0e1784">The toleration, fraternity, or co-mixture of the three religions&#8212;ancestor-worship or Confucianism, Chinese Buddhism, and Taoism&#8212;explains
+the compound nature of the triune head of the Chinese pantheon. The <span class="pageno"><a id="d0e1786"></a>Page 101</span>numerous deities of Buddhism and Taoism culminate each in a triad of gods (the Three Precious Ones and the Three Pure Ones
+respectively), but the three religions jointly have also a triad compounded of one representative member of each. This general
+or super-triad is, of course, composed of Confucius, Lao Tz&#365;, and Buddha. This is the officially decreed order, though it
+is varied occasionally by Buddha being placed in the centre (the place of honour) as an act of ceremonial deference shown
+to a &#8216;stranger&#8217; or &#8216;guest&#8217; from another country.
+
+</p><a id="d0e1788"></a><h2>Worship of the Living</h2>
+<p id="d0e1791">Before proceeding to consider the gods of China in detail, it is necessary to note that ancestor-worship, which, as before
+stated, is worship of the ghosts of deceased persons, who are usually but not invariably relatives of the worshipper, has
+at times a sort of preliminary stage in this world consisting of the worship of living beings. Emperors, viceroys, popular
+officials, or people beloved for their good deeds have had altars, temples, and images erected to them, where they are worshipped
+in the same way as those who have already &#8220;shuffled off this mortal coil.&#8221; The most usual cases are perhaps those of the worship
+of living emperors and those in which some high official who has gained the gratitude of the people is transferred to another
+post. The explanation is simple. The second self which exists after death is identical with the second self inhabiting the
+body during life. Therefore it may be propitiated or gratified by sacrifices of food, drink, etc., or theatricals performed
+in its honour, and continue its protection and good offices even though now far away.
+<span class="pageno"><a id="d0e1793"></a>Page 102</span></p><a id="d0e1794"></a><h2>Confucianism</h2>
+<p id="d0e1797">Confucianism (<i>Ju Chiao</i>) is said to be the religion of the learned, and the learned were the officials and the <i>literati</i> or lettered class, which includes scholars waiting for posts, those who have failed to get posts (or, though qualified, prefer
+to live in retirement), and those who have retired from posts. Of this &#8216;religion&#8217; it has been said:
+
+</p>
+<div class="blockquote">
+<p id="d0e1806">&#8220;The name embraces education, letters, ethics, and political philosophy. Its head was not a religious man, practised few religious
+rites, and taught nothing about religion. In its usual acceptation the term Confucianist means &#8216;a gentleman and a scholar&#8217;;
+he may worship only once a year, yet he belongs to the Church. Unlike its two sisters, it has no priesthood, and fundamentally
+is not a religion at all; yet with the many rites grafted on the original tree it becomes a religion, and the one most difficult
+to deal with. Considered as a Church, the classics are its scriptures, the schools its churches, the teachers its priests,
+ethics its theology, and the written character, so sacred, its symbol.&#8221;<a id="d0e1808src" href="#d0e1808" class="noteref">3</a></p>
+</div><p>
+
+</p><a id="d0e1811"></a><h2>Confucius not a God</h2>
+<p id="d0e1814">It should be noted that Confucius himself is not a god, though he has been and is worshipped (66,000 animals used to be offered
+to him every year; probably the number is about the same now). Suggestions have been made to make him the God of China and
+Confucianism the religion of China, so that he and his religion would hold the same relative positions that Christ and Christianity
+do in the West. I was present at the lengthy debate which took place on this subject in the Chinese <span class="pageno"><a id="d0e1816"></a>Page 103</span>Parliament in February 1917, but in spite of many long, learned, and eloquent speeches, chiefly by scholars of the old school,
+the motion was not carried. Nevertheless, the worship accorded to Confucius was and is (except by &#8216;new&#8217; or &#8216;young&#8217; China)
+of so extreme a nature that he may almost be described as the great unapotheosized god of China.<a id="d0e1818src" href="#d0e1818" class="noteref">4</a> Some of his portraits even ascribe to him superhuman attributes. But in spite of all this the fact remains that Confucius
+has not been appointed a god and holds no <i>exequatur</i> entitling him to that rank.
+
+</p>
+<p id="d0e1827">If we inquire into the reason of this we find that, astonishing though it may seem, Confucius is classed by the Chinese not
+as a god (<i>sh&ecirc;n</i>), but as a demon (<i>kuei</i>). A short historical statement will make the matter clear.
+
+</p>
+<p id="d0e1835">In the classical <i>Li chi, Book of Ceremonial</i>, we find the categorical assignment of the worship of certain objects to certain subjective beings: the emperor worshipped
+Heaven and earth, the feudal princes the mountains and rivers, the officials the hearth, and the <i>literati</i> their ancestors. Heaven, earth, mountains, rivers, and hearth were called <i>sh&ecirc;n</i> (gods), and ancestors <i>kuei</i> (demons). This distinction is due to Heaven being regarded as the god and the people as demons&#8212;the upper is the god, the
+lower the evil spirit or demon. Though <i>kuei</i> were usually bad, the term in Chinese includes both good and evil spirits. In ancient times those who had by their meritorious
+virtue while in the world averted calamities from the people were posthumously worshipped and called gods, but those who were
+worshipped by their descendants only were called spirits or demons.
+
+</p>
+<p id="d0e1852">In the worship of Confucius by emperors of various <span class="pageno"><a id="d0e1854"></a>Page 104</span>dynasties (details of which need not be given here) the highest titles conferred on him were <i>Hsien Sh&ecirc;ng</i>, &#8216;Former or Ancestral Saint,&#8217; and even <i>Win Hs&uuml;an Wang</i>, &#8216;Accomplished and Illustrious Prince,&#8217; and others containing like epithets. When for his image or idol there was (in the
+eleventh year&#8212;A.D. 1307&#8212;of the reign-period Ta T&ecirc; of the Emperor Ch&#8217;&ecirc;ng Tsung of the Y&uuml;an dynasty) substituted the tablet
+now seen in the Confucian temples, these were the inscriptions engraved on it. In the inscriptions authoritatively placed
+on the tablets the word <i>sh&ecirc;n</i> does not occur; in those cases where it does occur it has been placed there (as by the Taoists) illegally and without authority
+by too ardent devotees. Confucius may not be called a <i>sh&ecirc;n</i>, since there is no record showing that the great ethical teacher was ever apotheosized, or that any order was given that
+the character <i>sh&ecirc;n</i> was to be applied to him.
+
+</p><a id="d0e1871"></a><h2>The God of Literature</h2>
+<p id="d0e1874">In addition to the ancestors of whose worship it really consists, Confucianism has in its pantheon the specialized gods worshipped
+by the <i>literati</i>. Naturally the chief of these is W&ecirc;n Ch&#8217;ang, the God of Literature. The account of him (which varies in several particulars
+in different Chinese works) relates that he was a man of the name of Chang Ya, who was born during the T&#8217;ang dynasty in the
+kingdom of Y&uuml;eh (modern Ch&ecirc;kiang), and went to live at Tz&#365; T&#8217;ung in Ss&#365;ch&#8217;uan, where his intelligence raised him to the position
+of President of the Board of Ceremonies. Another account refers to him as Chang Ya Tz&#365;, the Soul or Spirit of Tz&#365; T&#8217;ung, and
+states that he held office in the Chin dynasty (A.D. 265&#8211;316), and was killed in a fight. Another again states that under
+the Sung dynasty (A.D. <span class="pageno"><a id="d0e1879"></a>Page 105</span>960&#8211;1280), in the third year (A.D. 1000) of the reign-period Hsien P&#8217;ing of the Emperor Ch&ecirc;n Tsung, he repressed the revolt
+of Wang Ch&uuml;n at Ch&#8217;&ecirc;ng Tu in Ss&#365;ch&#8217;uan. General Lei Yu-chung caused to be shot into the besieged town arrows to which notices
+were attached inviting the inhabitants to surrender. Suddenly a man mounted a ladder, and pointing to the rebels cried in
+a loud voice: &#8220;The Spirit of Tz&#365; T&#8217;ung has sent me to inform you that the town will fall into the hands of the enemy on the
+twentieth day of the ninth moon, and not a single person will escape death.&#8221; Attempts to strike down this prophet of evil
+were in vain, for he had already disappeared. The town was captured on the day indicated. The general, as a reward, caused
+the temple of Tz&#365; T&#8217;ung&#8217;s Spirit to be repaired, and sacrifices offered to it.
+
+</p>
+<p id="d0e1881">The object of worship nowadays in the temples dedicated to W&ecirc;n Ch&#8217;ang is Tz&#365; T&#8217;ung Ti Ch&uuml;n, the God of Tz&#365; T&#8217;ung. The convenient
+elasticity of dualism enabled Chang to have as many as seventeen reincarnations, which ranged over a period of some three
+thousand years.
+
+</p>
+<p id="d0e1883">Various emperors at various times bestowed upon W&ecirc;n Ch&#8217;ang honorific titles, until ultimately, in the Y&uuml;an, or Mongol, dynasty,
+in the reign Yen Yu, in A.D. 1314, the title was conferred on him of Supporter of the Y&uuml;an Dynasty, Diffuser of Renovating
+Influences, Ss&#365;-lu of W&ecirc;n Ch&#8217;ang, God and Lord. He was thus apotheosized, and took his place among the gods of China. By steps
+few or many a man in China has often become a god.
+
+</p><a id="d0e1885"></a><h2>W&ecirc;n Ch&#8217;ang and the Great Bear</h2>
+<p id="d0e1888">Thus we have the God of Literature, W&ecirc;n Ch&#8217;ang Ti Ch&uuml;n, duly installed in the Chinese pantheon, and sacrifices were offered
+to him in the schools.
+<span class="pageno"><a id="d0e1890"></a>Page 106</span></p>
+<p id="d0e1891">But scholars, especially those about to enter for the public competitive examinations, worshipped as the God of Literature,
+or as his palace or abode (W&ecirc;n Ch&#8217;ang), the star K&#8217;uei in the Great Bear, or Dipper, or Bushel&#8212;the latter name derived from
+its resemblance in shape to the measure used by the Chinese and called <i>tou</i>. The term K&#8217;uei was more generally applied to the four stars forming the body or square part of the Dipper, the three forming
+the tail or handle being called Shao or Piao. How all this came about is another story.
+
+</p>
+<p id="d0e1896">A scholar, as famous for his literary skill as his facial deformities, had been admitted as first academician at the metropolitan
+examinations. It was the custom that the Emperor should give with his own hand a rose of gold to the fortunate candidate.
+This scholar, whose name was Chung K&#8217;uei, presented himself according to custom to receive the reward which by right was due
+to him. At the sight of his repulsive face the Emperor refused the golden rose. In despair the miserable rejected one went
+and threw himself into the sea. At the moment when he was being choked by the waters a mysterious fish or monster called <i>ao</i> raised him on its back and brought him to the surface. K&#8217;uei ascended to Heaven and became arbiter of the destinies of men
+of letters. His abode was said to be the star K&#8217;uei, a name given by the Chinese to the sixteen stars of the constellation
+or &#8216;mansion&#8217; of Andromeda and Pisces. The scholars quite soon began to worship K&#8217;uei as the God of Literature, and to represent
+it on a column in the temples. Then sacrifices were offered to it. This star or constellation was regarded as the palace of
+the god. The legend gave rise to an expression frequently used in Chinese of one who comes out first in an examination, namely,
+<i>tu chan ao <span class="pageno"><a id="d0e1903"></a>Page 107</span>t&#8217;ou</i>, &#8220;to stand alone on the sea-monster&#8217;s head.&#8221; It is especially to be noted that though the two K&#8217;ueis have the same sound
+they are represented by different characters, and that the two constellations are not the same, but are situated in widely
+different parts of the heavens.
+
+</p>
+<p id="d0e1906">How then did it come about that scholars worshipped the K&#8217;uei in the Great Bear as the abode of the God of Literature? (It
+may be remarked in passing that a literary people could not have chosen a more appropriate palace for this god, since the
+Great Bear, the &#8216;Chariot of Heaven,&#8217; is regarded as the centre and governor of the whole universe.) The worship, we saw, was
+at first that of the star K&#8217;uei, the apotheosized &#8216;homely,&#8217; successful, but rejected candidate. As time went on, there was
+a general demand for a sensible, concrete representation of this star-god: a simple character did not satisfy the popular
+taste. But it was no easy matter to comply with the demand. Eventually, guided doubtless by the community of pronunciation,
+they substituted for the star or group of stars K&#8217;uei (1),<a id="d0e1908src" href="#d0e1908" class="noteref">5</a> venerated in ancient times, a new star or group of stars K&#8217;uei (2), forming the square part of the Bushel, Dipper, or Great
+Bear. But for this again no bodily image could be found, so the form of the written character itself was taken, and so drawn
+as to represent a <i>kuei</i> (3) (disembodied spirit, or ghost) with its foot raised, and bearing aloft a <i>tou</i> (4) (bushel-measure). The adoration was thus misplaced, for the constellation K&#8217;uei (2) was mistaken for K&#8217;uei (1), <span class="pageno"><a id="d0e1923"></a>Page 108</span>the proper object of worship. It was due to this confusion by the scholars that the Northern Bushel came to be worshipped
+as the God of Literature.
+
+</p><a id="d0e1925"></a><h2>W&ecirc;n Ch&#8217;ang and Tz&#365; T&#8217;ung</h2>
+<p id="d0e1928">This worship had nothing whatever to do with the Spirit of Tz&#365; T&#8217;ung, but the Taoists have connected Chang Ya with the constellation
+in another way by saying that Shang Ti, the Supreme Ruler, entrusted Chang Ya&#8217;s son with the management of the palace of W&ecirc;n
+Ch&#8217;ang. And scholars gradually acquired the habit of saying that they owed their success to the Spirit of Tz&#365; T&#8217;ung, which
+they falsely represented as being an incarnation of the star W&ecirc;n Ch&#8217;ang. This is how Chang Ya came to have the honorific title
+of W&ecirc;n Ch&#8217;ang, but, as a Chinese author points out, Chang belonged properly to Ss&#365;ch&#8217;uan, and his worship should be confined
+to that province. The <i>literati</i> there venerated him as their master, and as a mark of affection and gratitude built a temple to him; but in doing so they
+had no intention of making him the God of Literature. &#8220;There being no real connexion between Chang Ya and K&#8217;uei, the worship
+should be stopped.&#8221; The device of combining the personality of the patron of literature enthroned among the stars with that
+of the deified mortal canonized as the Spirit of Tz&#365; T&#8217;ung was essentially a Taoist trick. &#8220;The thaumaturgic reputation assigned
+to the Spirit of Chang Ya Tz&#365; was confined for centuries to the valleys of Ss&#365;ch&#8217;uan, until at some period antecedent to the
+reign Yen Yu, in A.D. 1314, a combination was arranged between the functions of the local god and those of the stellar patron
+of literature. Imperial sanction was obtained for this stroke of priestly cunning; and <span class="pageno"><a id="d0e1933"></a>Page 109</span>notwithstanding protests continually repeated by orthodox sticklers for accuracy in the religious canon, the composite deity
+has maintained his claims intact, and an inseparable connexion between the God of Literature created by imperial patent and
+the spirit lodged among the stars of Ursa Major is fully recognized in the State ceremonial of the present day.&#8221; A temple
+dedicated to this divinity by the State exists in every city of China, besides others erected as private benefactions or speculations.
+
+
+</p>
+<p id="d0e1935">Wherever W&ecirc;n Ch&#8217;ang is worshipped there will also be found a separate representation of K&#8217;uei Hsing, showing that while the
+official deity has been allowed to &#8216;borrow glory&#8217; from the popular god, and even to assume his personality, the independent
+existence of the stellar spirit is nevertheless sedulously maintained. The place of the latter in the heavens above is invariably
+symbolized by the lodgment of his idol in an upper storey or tower, known as the K&#8217;uei Hsing Ko or K&#8217;uei Hsing Lou. Here students
+worship the patron of their profession with incense and prayers. Thus the ancient stellar divinity still largely monopolizes
+the popular idea of a guardian of literature and study, notwithstanding that the deified recluse of Tz&#365; T&#8217;ung has been added
+in this capacity to the State pantheon for more than five hundred years.
+
+</p><a id="d0e1937"></a><h2>Heaven-deaf and Earth-dumb</h2>
+<p id="d0e1940">The popular representations of W&ecirc;n Ch&#8217;ang depict the god himself and four other figures. The central and largest is the demure
+portrait of the god, clothed in blue and holding a sceptre in his left hand. Behind him stand two youthful attendants. They
+are the servant and groom who always accompany him on his journeys (on which he rides a white horse). Their names are <span class="pageno"><a id="d0e1942"></a>Page 110</span>respectively Hs&uuml;an T&#8217;ung-tz&#365; and Ti-mu, &#8216;Sombre Youth&#8217; and &#8216;Earth-mother&#8217;; more commonly they are called T&#8217;ien-lung, &#8216;Deaf
+Celestial,&#8216; and Ti-ya, &#8216;Mute Terrestrial,&#8217; or &#8216;Deaf as Heaven&#8217; and &#8216;Mute as Earth.&#8217; Thus they cannot divulge the secrets of
+their master&#8217;s administration as he distributes intellectual gifts, literary skill, etc. Their cosmogonical connexion has
+already been referred to in a previous chapter.
+
+</p><a id="d0e1944"></a><h2>Image of K&#8217;uei Hsing</h2>
+<p id="d0e1947">In front of W&ecirc;n Ch&#8217;ang, on his left, stands K&#8217;uei Hsing. He is represented as of diminutive stature, with the visage of a
+demon, holding a writing-brush in his right hand and a <i>tou</i> in his left, one of his legs kicking up behind&#8212;the figure being obviously intended as an impersonation of the character <i>k&#8217;uei</i> (2).<a id="d0e1955src" href="#d0e1955" class="noteref">6</a> He is regarded as the distributor of literary degrees, and was invoked above all in order to obtain success at the competitive
+examinations. His images and temples are found in all towns. In the temples dedicated to W&ecirc;n Ch&#8217;ang there are always two secondary
+altars, one of which is consecrated to his worship.
+
+</p><a id="d0e1958"></a><h2>Mr Redcoat</h2>
+<p id="d0e1961">The other is dedicated to Chu I, &#8216;Mr Redcoat.&#8217; He and K&#8217;uei Hsing are represented as the two inseparable companions of the
+God of Literature. The legend related of Chu I is as follows:
+
+</p>
+<p id="d0e1963">During the T&#8217;ang dynasty, in the reign-period Chien Chung (A.D. 780&#8211;4) of the Emperor T&ecirc; Tsung, the Princess T&#8217;ai Yin noticed
+that Lu Ch&#8217;i, a native of Hua Chou, had the bones of an Immortal, and wished to marry him.
+
+</p>
+<p id="d0e1965"></p>
+<div id="d0e1966" class="divFigure">
+<p class="legend"><img src="img/p110.jpg" alt="W&ecirc;n Ch&#8217;ang, K&#8217;uei Hsing, and Chu I."></p>
+<p class="figureHead">W&ecirc;n Ch&#8217;ang, K&#8217;uei Hsing, and Chu I.</p>
+</div><p>
+<span class="pageno"><a id="d0e1970"></a>Page 111</span></p>
+<p id="d0e1971">Ma P&#8217;o, her neighbour, introduced him one day into the Crystal Palace for an interview with his future wife. The Princess
+gave him the choice of three careers: to live in the Dragon Prince&#8217;s Palace, with the guarantee of immortal life, to enjoy
+immortality among the people on the earth, or to have the honour of becoming a minister of the Empire. Lu Ch&#8217;i first answered
+that he would like to live in the Crystal Palace. The young lady, overjoyed, said to him: &#8220;I am Princess T&#8217;ai Yin. I will
+at once inform Shang Ti, the Supreme Ruler.&#8221; A moment later the arrival of a celestial messenger was announced. Two officers
+bearing flags preceded him and conducted him to the foot of the flight of steps. He then presented himself as Chu I, the envoy
+of Shang Ti.
+
+</p>
+<p id="d0e1973">Addressing himself to Lu Ch&#8217;i, he asked: &#8220;Do you wish to live in the Crystal Palace?&#8221; The latter did not reply. T&#8217;ai Yin urged
+him to give his answer, but he persisted in keeping silent. The Princess in despair retired to her apartment, and brought
+out five pieces of precious cloth, which she presented to the divine envoy, begging him to have patience a little longer and
+wait for the answer. After some time, Chu I repeated his question. Then Lu Ch&#8217;i in a firm voice answered: &#8220;I have consecrated
+my life to the hard labour of study, and wish to attain to the dignity of minister on this earth.&#8221;
+
+</p>
+<p id="d0e1975">T&#8217;ai Yin ordered Ma P&#8217;o to conduct Lu Ch&#8217;i from the palace. From that day his face became transformed: he acquired the lips
+of a dragon, the head of a panther, the green face of an Immortal, etc. He took his degree, and was promoted to be Director
+of the Censorate. The Emperor, appreciating the good sense shown in his advice, appointed him a minister of the Empire.
+
+</p>
+<p id="d0e1977">From this legend it would seem that Chu I is the <span class="pageno"><a id="d0e1979"></a>Page 112</span>purveyor of official posts; however, in practice, he is more generally regarded as the protector of weak candidates, as the
+God of Good Luck for those who present themselves at the examinations with a somewhat light equipment of literary knowledge.
+The special legend relating to this <i>r&ocirc;le</i> is known everywhere in China. It is as follows:
+
+</p><a id="d0e1984"></a><h2>Mr Redcoat nods his Head</h2>
+<p id="d0e1987">An examiner, engaged in correcting the essays of the candidates, after a superficial scrutiny of one of the essays, put it
+on one side as manifestly inferior, being quite determined not to pass the candidate who had composed it. The essay, moved
+by some mysterious power, was replaced in front of his eyes, as if to invite him to examine it more attentively. At the same
+time a reverend old man, clothed in a red garment, suddenly appeared before him, and by a nod of his head gave him to understand
+that he should pass the essay. The examiner, surprised at the novelty of the incident, and fortified by the approval of his
+supernatural visitor, admitted the author of the essay to the literary degree.
+
+</p>
+<p id="d0e1989">Chu I, like K&#8217;uei Hsing, is invoked by the <i>literati</i> as a powerful protector and aid to success. When anyone with but a poor chance of passing presents himself at an examination,
+his friends encourage him by the popular saying: &#8220;Who knows but that Mr Redcoat will nod his head?&#8221;
+
+</p><a id="d0e1994"></a><h2>Mr Golden Cuirass</h2>
+<p id="d0e1997">Chu I is sometimes accompanied by another personage, named Chin Chia, &#8216;Mr Golden Cuirass.&#8217; Like K&#8217;uei Hsing and Chu I he has
+charge of the interests of scholars, but differs from them in that he holds a flag, which he has <span class="pageno"><a id="d0e1999"></a>Page 113</span>only to wave in front of a house for the family inhabiting it to be assured that among their descendants will be some who
+will win literary honours and be promoted to high offices under the State.
+
+</p>
+<p id="d0e2001">Though Chin Chia is the protector of scholars, he is also the redoubtable avenger of their evil actions: his flag is saluted
+as a good omen, but his sword is the terror of the wicked.
+
+</p><a id="d0e2003"></a><h2>The God of War</h2>
+<p id="d0e2006">Still another patron deity of literature is the God of War. &#8220;How,&#8221; it may be asked, &#8220;can so peaceful a people as the Chinese
+put so peaceful an occupation as literature under the patronage of so warlike a deity as the God of War?&#8221; But that question
+betrays ignorance of the character of the Chinese Kuan Ti. He is not a cruel tyrant delighting in battle and the slaying of
+enemies: he is the god who can <i>avert war and protect the people from its horrors</i>.
+
+</p>
+<p id="d0e2011">A youth, whose name was originally Chang-sh&ecirc;ng, afterward changed to Shou-chang, and then to Y&uuml;n-chang, who was born near
+Chieh Liang, in Ho Tung (now the town of Chieh Chou in Shansi), and was of an intractable nature, having exasperated his parents,
+was shut up in a room from which he escaped by breaking through the window. In one of the neighbouring houses he heard a young
+lady and an old man weeping and lamenting. Running to the foot of the wall of the compound, he inquired the reason of their
+grief. The old man replied that though his daughter was already engaged, the uncle of the local official, smitten by her beauty,
+wished to make her his concubine. His petitions to the official had only been rejected with curses.
+<span class="pageno"><a id="d0e2013"></a>Page 114</span></p>
+<p id="d0e2014">Beside himself with rage, the youth seized a sword and went and killed both the official and his uncle. He escaped through
+the T&#8217;ung Kuan, the pass to Shensi. Having with difficulty avoided capture by the barrier officials, he knelt down at the
+side of a brook to wash his face; when lo! his appearance was completely transformed. His complexion had become reddish-grey,
+and he was absolutely unrecognizable. He then presented himself with assurance before the officers, who asked him his name.
+&#8220;My name is Kuan,&#8221; he replied. It was by that name that he was thereafter known.
+
+</p><a id="d0e2016"></a><h2>The Meat-seller&#8217;s Challenge</h2>
+<p id="d0e2019">One day he arrived at Chu-chou, a dependent sub-prefecture of Peking, in Chihli. There Chang Fei, a butcher, who had been
+selling his meat all the morning, at noon lowered what remained into a well, placed over the mouth of the well a stone weighing
+twenty-five pounds, and said with a sneer: &#8220;If anyone can lift that stone and take my meat, I will make him a present of it!&#8221;
+Kuan Y&uuml;, going up to the edge of the well, lifted the stone with the same ease as he would a tile, took the meat, and made
+off. Chang Fei pursued him, and eventually the two came to blows, but no one dared to separate them. Just then Liu Pei, a
+hawker of straw shoes, arrived, interposed, and put a stop to the fight. The community of ideas which they found they possessed
+soon gave rise to a firm friendship between the three men.
+
+</p><a id="d0e2021"></a><h2>The Oath in the Peach-orchard</h2>
+<p id="d0e2024">Another account represents Liu Pei and Chang Fei as having entered a village inn to drink wine, when a man of gigantic stature
+pushing a wheelbarrow stopped at <span class="pageno"><a id="d0e2026"></a>Page 115</span>the door to rest. As he seated himself, he hailed the waiter, saying: &#8220;Bring me some wine quickly, because I have to hasten
+to reach the town to enlist in the army.&#8221;
+
+</p>
+<p id="d0e2028">Liu Pei looked at this man, nine feet in height, with a beard two feet long. His face was the colour of the fruit of the jujube-tree,
+and his lips carmine. Eyebrows like sleeping silkworms shaded his phoenix eyes, which were a scarlet red. Terrible indeed
+was his bearing.
+
+</p>
+<p id="d0e2030">&#8220;What is your name?&#8221; asked Liu Pei. &#8220;My family name is Kuan, my own name is Y&uuml;, my surname Y&uuml;n Chang,&#8221; he replied. &#8220;I am from
+the Ho Tung country. For the last five or six years I have been wandering about the world as a fugitive, to escape from my
+pursuers, because I killed a powerful man of my country who was oppressing the poor people. I hear that they are collecting
+a body of troops to crush the brigands, and I should like to join the expedition.&#8221;
+
+</p>
+<p id="d0e2032">Chang F&ecirc;i, also named Chang I T&ecirc;, is described as eight feet in height, with round shining eyes in a panther&#8217;s head, and a
+pointed chin bristling with a tiger&#8217;s beard. His voice resembled the rumbling of thunder. His ardour was like that of a fiery
+steed. He was a native of Cho Ch&uuml;n, where he possessed some fertile farms, and was a butcher and wine-merchant.
+
+</p>
+<p id="d0e2034">Liu Pei, surnamed Hs&uuml;an T&ecirc;, otherwise Hsien Chu, was the third member of the group.
+
+</p>
+<p id="d0e2036">The three men went to Chang Fei&#8217;s farm, and on the morrow met together in his peach-orchard, and sealed their friendship with
+an oath. Having procured a black ox and a white horse, with the various accessories to a sacrifice, they immolated the victims,
+burnt the incense <span class="pageno"><a id="d0e2038"></a>Page 116</span>of friendship, and after twice prostrating themselves took this oath:
+
+</p>
+<p id="d0e2040">&#8220;We three, Liu Pei, Kuan Y&ucirc;, and Chang Fei, already united by mutual friendship, although belonging to different clans, now
+bind ourselves by the union of our hearts, and join our forces in order to help each other in times of danger.
+
+</p>
+<p id="d0e2042">&#8220;We wish to pay to the State our debt of loyal citizens and give peace to our black-haired compatriots. We do not inquire
+if we were born in the same year, the same month, or on the same day, but we desire only that the same year, the same month,
+and the same day may find us united in death. May Heaven our King and Earth our Queen see clearly our hearts! If any one of
+us violate justice or forget benefits, may Heaven and Man unite to punish him!&#8221;
+
+</p>
+<p id="d0e2044">The oath having been formally taken, Liu Pei was saluted as elder brother, Kuan Y&uuml; as the second, and Chang Fei as the youngest.
+Their sacrifice to Heaven and earth ended, they killed an ox and served a feast, to which the soldiers of the district were
+invited to the number of three hundred or more. They all drank copiously until they were intoxicated. Liu Pei enrolled the
+peasants; Chang Fei procured for them horses and arms; and then they set out to make war on the Yellow Turbans (Huang Chin
+Tsei). Kuan Y&uuml; proved himself worthy of the affection which Liu Pei showed him; brave and generous, he never turned aside
+from danger. His fidelity was shown especially on one occasion when, having been taken prisoner by Ts&#8217;ao Ts&#8217;ao, together with
+two of Liu Pei&#8217;s wives, and having been allotted a common sleeping-apartment with his fellow-captives, he preserved the ladies&#8217;
+reputation and his own trustworthiness <span class="pageno"><a id="d0e2046"></a>Page 117</span>by standing all night at the door of the room with a lighted lantern in his hand.
+
+</p>
+<p id="d0e2048">Into details of the various exploits of the three Brothers of the Peach-orchard we need not enter here. They are written in
+full in the book of the <i>Story of the Three Kingdoms</i>, a romance in which every Chinese who can read takes keen delight. Kuan Y&uuml; remained faithful to his oath, even though tempted
+with a marquisate by the great Ts&#8217;ao Ts&#8217;ao, but he was at length captured by Sun Ch&#8217;&uuml;an and put to death (A.D. 219). Long
+celebrated as the most renowned of China&#8217;s military heroes, he was ennobled in A.D. 1120 as Faithful and Loyal Duke. Eight
+years later he had conferred on him by letters patent the still more glorious title of Magnificent Prince and Pacificator.
+The Emperor W&ecirc;n (A.D. 1330&#8211;3) of the Y&uuml;an dynasty added the appellation Warrior Prince and Civilizer, and, finally, the Emperor
+Wan Li of the Ming dynasty, in 1594, conferred on him the title of Faithful and Loyal Great <i>Ti</i>, Supporter of Heaven and Protector of the Kingdom. He thus became a god, a <i>ti</i>, and has ever since received worship as Kuan Ti or Wu Ti, the God of War. Temples (1600 State temples and thousands of smaller
+ones) erected in his honour are to be seen in all parts of the country. He is one of the most popular gods of China. During
+the last half-century of the Manchu Period his fame greatly increased. In 1856 he is said to have appeared in the heavens
+and successfully turned the tide of battle in favour of the Imperialists. His portrait hangs in every tent, but his worship
+is not confined to the officials and the army, for many trades and professions have elected him as a patron saint. The sword
+of the public executioner used to be kept within the precincts of his <span class="pageno"><a id="d0e2059"></a>Page 118</span>temple, and after an execution the presiding magistrate would stop there to worship for fear the ghost of the criminal might
+follow him home. He knew that the spirit would not dare to enter Kuan Ti&#8217;s presence.
+
+</p>
+<p id="d0e2061">Thus the Chinese have no fewer than three gods of literature&#8212;perhaps not too many for so literary a people. A fourth, a Taoist
+god, will be mentioned later.
+
+</p><a id="d0e2063"></a><h2>Buddhism in China</h2>
+<p id="d0e2066">Buddhism and its mythology have formed an important part of Chinese thought for nearly two thousand years. The religion was
+brought to China about A.D. 65, ready-made in its Mahayanistic form, in consequence of a dream of the Emperor Ming Ti (A.D.
+58&#8211;76) of the Eastern Han dynasty in or about the year 63; though some knowledge of Buddha and his doctrines existed as early
+as 217 B.C. As Buddha, the chief deity of Buddhism, was a man and became a god, the religion originated, like the others,
+in ancestor-worship. When a man dies, says this religion, his other self reappears in one form or another, &#8220;from a clod to
+a divinity.&#8221; The way for Buddhism in China was paved by Taoism, and Buddhism reciprocally affected Taoism by helpful development
+of its doctrines of sanctity and immortalization. Buddhism also, as it has been well put by Dr De Groot,<a id="d0e2068src" href="#d0e2068" class="noteref">7</a> &#8220;contributed much to the ceremonial adornment of ancestor-worship. Its salvation work on behalf of the dead saved its place
+in Confucian China; for of Confucianism itself, piety and devotion towards parents and ancestors, and the promotion of their
+happiness, were the core, and, consequently, their worship with sacrifices and ceremonies was always a sacred duty.&#8221; <span class="pageno"><a id="d0e2073"></a>Page 119</span>It was thus that it was possible for the gods of Buddhism to be introduced into China and to maintain their special characters
+and fulfil their special functions without being absorbed into or submerged by the existing native religions. The result was,
+as we have seen, in the end a partnership rather than a relation of master and servant; and I say &#8216;in the end&#8217; because, contrary
+to popular belief, the Chinese have not been tolerant of foreign religious faiths, and at various times have persecuted Buddhism
+as relentlessly as they have other rivals to orthodox Confucianism.
+
+</p><a id="d0e2075"></a><h2>Buddha, the Law, and the Priesthood</h2>
+<p id="d0e2078">At the head of the Buddhist gods in China we find the triad known as Buddha, the Law, and the Church, or Priesthood, which
+are personified as Shih-chia Fo (Sh&acirc;kya), O-mi-t&#8217;o Fo (Amita), and Ju-lai Fo (Tathagata); otherwise Fo Pao, Fa Pao, and S&ecirc;ng
+Pao (the <i>San Pao</i>, &#8216;Three Precious Ones&#8217;)&#8212;that is, Buddha, the prophet who came into the world to teach the Law, Dharma, the Law Everlasting,
+and Samgha, its mystical body, Priesthood, or Church. Dharma is an entity underived, containing the spiritual elements and
+material constituents of the universe. From it the other two evolve: Buddha (Sh&acirc;kyamuni), the creative energy, Samgha, the
+totality of existence and of life. To the people these are three personal Buddhas, whom they worship without concerning themselves
+about their origin. To the priests they are simply the Buddha, past, present, or future. There are also several other of these
+groups or triads, ten or more, composed of different deities, or sometimes containing one or two of the triad already named.
+Sh&acirc;kyamuni heads the list, having a place in at least six.
+<span class="pageno"><a id="d0e2083"></a>Page 120</span></p>
+<p id="d0e2084">The legend of the Buddha belongs rather to Indian than to Chinese mythology, and is too long to be reproduced here.<a id="d0e2086src" href="#d0e2086" class="noteref">8</a>
+
+</p>
+<p id="d0e2092">The principal gods of Buddhism are Jan-t&ecirc;ng Fo, the Light-lamp Buddha, Mi-lo Fo (Maitr&ecirc;ya), the expected Messiah of the Buddhists,
+O-mi-t&#8217;o Fo (Amitabha or Amita), the guide who conducts his devotees to the Western Paradise, Y&uuml;eh-shih Fo, the Master-physician
+Buddha, Ta-shih-chih P&#8217;u-sa (Mahastama), companion of Amitabha, P&#8217;i-lu Fo (Vairotchana), the highest of the Threefold Embodiments,
+Kuan Yin, the Goddess of Mercy, Ti-tsang Wang, the God of Hades, Wei-t&#8217;o (Vih&acirc;rap&acirc;la), the D&ecirc;va protector of the Law of Buddha
+and Buddhist temples, the Four Diamond Kings of Heaven, and Bodhidharma, the first of the six Patriarchs of Eastern or Chinese
+Buddhism.
+
+</p>
+<div id="d0e2094" class="divFigure">
+<p class="legend"><img src="img/p120.jpg" alt="The Buddhist Triad"></p>
+<p class="figureHead">The Buddhist Triad</p>
+</div><p>
+
+</p><a id="d0e2098"></a><h2>Diamond Kings of Heaven</h2>
+<p id="d0e2101">On the right and left sides of the entrance hall of Buddhist temples, two on each side, are the gigantic figures of the four
+great <i>Ss&#365; Ta Chin-kang</i> or <i>T&#8217;ien-wang</i>, the Diamond Kings of Heaven, protectors or governors of the continents lying in the direction of the four cardinal points
+from Mount Sum&ecirc;ru, the centre of the world. They are four brothers named respectively Mo-li Ch&#8217;ing (Pure), or Ts&ecirc;ng Chang,
+Mo-li Hung (Vast), or Kuang Mu, Mo-li Hai (Sea), or To W&ecirc;n, and Mo-li Shou (Age), or Ch&#8217;ih Kuo. The <i>Chin kuang ming</i> states that they bestow all kinds of happiness on those who honour the Three Treasures, Buddha, the Law, and the Priesthood.
+<span class="pageno"><a id="d0e2112"></a>Page 121</span>Kings and nations who neglect the Law lose their protection. They are described and represented as follows:
+
+</p>
+<p id="d0e2114">Mo-li Ch&#8217;ing, the eldest, is twenty-four feet in height, with a beard the hairs of which are like copper wire. He carries
+a magnificent jade ring and a spear, and always fights on foot. He has also a magic sword, &#8216;Blue Cloud,&#8217; on the blade of which
+are engraved the characters <i>Ti, Shui, Huo, F&ecirc;ng</i> (Earth, Water, Fire, Wind). When brandished, it causes a black wind, which produces tens of thousands of spears, which pierce
+the bodies of men and turn them to dust. The wind is followed by a fire, which fills the air with tens of thousands of golden
+fiery serpents. A thick smoke also rises out of the ground, which blinds and burns men, none being able to escape.
+
+</p>
+<p id="d0e2119">Mo-li Hung carries in his hand an umbrella, called the Umbrella of Chaos, formed of pearls possessed of spiritual properties.
+Opening this marvellous implement causes the heavens and earth to be covered with thick darkness, and turning it upside down
+produces violent storms of wind and thunder and universal earthquakes.
+
+</p>
+<p id="d0e2121">Mo-li Hai holds a four-stringed guitar, the twanging of which supernaturally affects the earth, water, fire, or wind. When
+it is played all the world listens, and the camps of the enemy take fire.
+
+</p>
+<p id="d0e2123">Mo-li Shou has two whips and a panther-skin bag, the home of a creature resembling a white rat, known as Hua-hu Tiao. When
+at large this creature assumes the form of a white winged elephant, which devours men. He sometimes has also a snake or other
+man-eating creature, always ready to obey his behests.
+<span class="pageno"><a id="d0e2125"></a>Page 122</span></p><a id="d0e2126"></a><h2>Legend of the Diamond Kings</h2>
+<p id="d0e2129">The legend of the Four Diamond Kings given in the <i>F&ecirc;ng sh&ecirc;n yen i</i> is as follows: At the time of the consolidation of the Chou dynasty in the twelfth and eleventh centuries B.C., Chiang Tz&#365;-ya,
+chief counsellor to W&ecirc;n Wang, and General Huang Fei-hu were defending the town and mountain of Hsi-ch&#8217;i. The supporters of
+the house of Shang appealed to the four genii Mo, who lived at Chia-m&ecirc;ng Kuan, praying them to come to their aid. They agreed,
+raised an army of 100,000 celestial soldiers, and traversing towns, fields, and mountains arrived in less than a day at the
+north gate of Hsi-ch&#8217;i, where Mo-li Ch&#8217;ing pitched his camp and entrenched his soldiers.
+
+</p>
+<p id="d0e2134">Hearing of this, Huang Fei-hu hastened to warn Chiang Tz&#365;-ya of the danger which threatened him. &#8220;The four great generals
+who have just arrived at the north gate,&#8221; he said, &#8220;are marvellously powerful genii, experts in all the mysteries of magic
+and use of wonderful charms. It is much to be feared that we shall not be able to resist them.&#8221;
+
+</p>
+<p id="d0e2136">Many fierce battles ensued. At first these went in favour of the <i>Chin-kang</i>, thanks to their magical weapons and especially to Mo-li Shou&#8217;s Hua-hu Tiao, who terrorized the enemy by devouring their
+bravest warriors.
+
+</p><a id="d0e2141"></a><h2>Hua-hu Tiao devours Yang Chien</h2>
+<p id="d0e2144">Unfortunately for the <i>Chin-kang</i>, the brute attacked and swallowed Yang Chien, the nephew of Y&uuml; Huang. This genie, on entering the body of the monster, rent
+his heart asunder and cut him in two. As he could transform himself at will, he assumed the shape of Hua-hu Tiao, and went
+off to Mo-li Shou, who unsuspectingly put him back into his bag.
+<span class="pageno"><a id="d0e2149"></a>Page 123</span></p>
+<p id="d0e2150">The Four Kings held a festival to celebrate their triumph, and having drunk copiously gave themselves over to sleep. During
+the night Yang Chien came out of the bag, with the intention of possessing himself of the three magical weapons of the <i>Chin-kang</i>. But he succeeded only in carrying off the umbrella of Mo-li Hung. In a subsequent engagement No-cha, the son of Vadjr&acirc;-pani,
+the God of Thunder, broke the jade ring of Mo-li Ch&#8217;ing. Misfortune followed misfortune. The <i>Chin-kang</i>, deprived of their magical weapons, began to lose heart. To complete their discomfiture, Huang T&#8217;ien Hua brought to the attack
+a matchless magical weapon. This was a spike 7&frac12; inches long, enclosed in a silk sheath, and called &#8216;Heart-piercer.&#8217; It projected
+so strong a ray of light that eyes were blinded by it.
+
+</p>
+<p id="d0e2158">Huang T&#8217;ien Hua, hard pressed by Mo-li Ch&#8217;ing, drew the mysterious spike from its sheath, and hurled it at his adversary.
+It entered his neck, and with a deep groan the giant fell dead.
+
+</p>
+<p id="d0e2160">Mo-li Hung and Mo-li Hai hastened to avenge their brother, but ere they could come within striking distance of Huang Ti&#8217;en
+Hua his redoubtable spike reached their hearts, and they lay prone at his feet.
+
+</p>
+<p id="d0e2162">The one remaining hope for the sole survivor was in Hua-hu Tiao. Mo-li Shou, not knowing that the creature had been slain,
+put his hand into the bag to pull him out, whereupon Yang Chien, who had re-entered the bag, bit his hand off at the wrist,
+so that there remained nothing but a stump of bone.
+
+</p>
+<p id="d0e2164">In this moment of intense agony Mo-li Shou fell an easy prey to Huang T&#8217;ien Hua, the magical spike pierced his heart, and
+he fell bathed in his blood. Thus perished the last of the <i>Chin-kang</i>.
+<span class="pageno"><a id="d0e2169"></a>Page 124</span></p><a id="d0e2170"></a><h2>The Three Pure Ones</h2>
+<p id="d0e2173">Turning to the gods of Taoism, we find that the triad or trinity, already noted as forming the head of that hierarchy, consists
+of three Supreme Gods, each in his own Heaven. These three Heavens, the <i>San Ch&#8217;ing</i>, &#8216;Three Pure Ones&#8217; (this name being also applied to the sovereigns ruling in them), were formed from the three airs, which
+are subdivisions of the one primordial air.
+
+</p>
+<p id="d0e2178">The first Heaven is Y&uuml; Ch&#8217;ing. In it reigns the first member of the Taoist triad. He inhabits the Jade Mountain. The entrance
+to his palace is named the Golden Door. He is the source of all truth, as the sun is the source of all light.
+
+</p>
+<p id="d0e2180">Various authorities give his name differently&#8212;Y&uuml;an-shih T&#8217;ien-tsun, or Lo Ching Hsin, and call him T&#8217;ien Pao, &#8216;the Treasure
+of Heaven,&#8217; Some state that the name of the ruler of this first Heaven is Y&uuml; Huang, and in the popular mind he it is who occupies
+this supreme position. The Three Pure Ones are above him in rank, but to him, the Pearly Emperor, is entrusted the superintendence
+of the world. He has all the power of Heaven and earth in his hands. He is the correlative of Heaven, or rather Heaven itself.
+
+
+</p>
+<p id="d0e2182">The second Heaven, Shang Ch&#8217;ing, is ruled by the second person of the triad, named Ling-pao T&#8217;ien-tsun, or Tao Ch&uuml;n. No information
+is given as to his origin. He is the custodian of the sacred books. He has existed from the beginning of the world. He calculates
+time, dividing it into different epochs. He occupies the upper pole of the world, and determines the movements and interaction,
+or regulates the relations of the <i>yin</i> and the <i>yang</i>, the two great principles of nature.
+
+</p>
+<div id="d0e2190" class="divFigure">
+<p class="legend"><img src="img/p124.jpg" alt="The Taoist Triad"></p>
+<p class="figureHead">The Taoist Triad</p>
+</div><p>
+
+</p>
+<p id="d0e2194">In the third Heaven, T&#8217;ai Ch&#8217;ing, the Taoists place Lao <span class="pageno"><a id="d0e2196"></a>Page 125</span>Tz&#365;, the promulgator of the true doctrine drawn up by Ling-pao T&#8217;ien-tsun. He is alternatively called Sh&ecirc;n Pao, &#8216;the Treasure
+of the Spirits,&#8217; and T&#8217;ai-shang Lao-ch&ucirc;n, &#8216;the Most Eminent Aged Ruler.&#8217; Under various assumed names he has appeared as the
+teacher of kings and emperors, the reformer of successive generations.
+
+</p>
+<p id="d0e2198">This three-storied Taoist Heaven, or three Heavens, is the result of the wish of the Taoists not to be out-rivalled by the
+Buddhists. For Buddha, the Law, and the Priesthood they substitute the <i>Tao</i>, or Reason, the Classics, and the Priesthood.
+
+</p>
+<p id="d0e2203">As regards the organization of the Taoist Heavens, Y&uuml; Huang has on his register the name of eight hundred Taoist divinities
+and a multitude of Immortals. These are all divided into three categories: Saints (<i>Sh&ecirc;ng-j&ecirc;n</i>), Heroes (<i>Ch&ecirc;n-j&ecirc;n</i>), and Immortals (<i>Hsien-j&ecirc;n</i>), occupying the three Heavens respectively in that order.
+
+</p><a id="d0e2214"></a><h2>The Three Causes</h2>
+<p id="d0e2217">Connected with Taoism, but not exclusively associated with that religion, is the worship of the Three Causes, the deities
+presiding over three departments of physical nature, Heaven, earth, and water. They are known by various designations: <i>San Kuan</i>, &#8216;the Three Agents&#8217;; <i>San Y&uuml;an</i>, &#8216;the Three Origins&#8217;; <i>San Kuan Ta Ti</i>, &#8216;the Three Great Emperor Agents&#8217;; and <i>T&#8217;ai Shang San Kuan</i>, &#8216;the Three Supreme Agents.&#8217; This worship has passed through four chief phases, as follows:
+
+</p>
+<p id="d0e2231">The first comprises Heaven, earth, and water, <i>T&#8217;ien, Ti, Shui</i>, the sources of happiness, forgiveness of sins, and deliverance from evil respectively. Each of these is called King-emperor.
+Their names, written on labels and offered to Heaven (on a mountain), earth (by burial), and <span class="pageno"><a id="d0e2236"></a>Page 126</span>water (by immersion), are supposed to cure sickness. This idea dates from the Han dynasty, being first noted about A.D. 172.
+
+
+</p>
+<p id="d0e2238">The second, <i>San Y&uuml;an</i> dating from A.D. 407 under the Wei dynasty, identified the Three Agents with three dates of which they were respectively
+made the patrons. The year was divided into three unequal parts: the first to the seventh moon; the seventh to the tenth;
+and the tenth to the twelfth. Of these, the fifteenth day of the first, seventh, and tenth moons respectively became the three
+principal dates of these periods. Thus the Agent of Heaven became the principal patron of the first division, honoured on
+the fifteenth day of the first moon, and so on.
+
+</p>
+<p id="d0e2243">The third phase, <i>San Kuan</i>, resulted from the first two being found too complicated for popular favour. The <i>San Kuan</i> were the three sons of a man, Ch&#8217;&ecirc;n Tz&#365;-ch&#8217;un, who was so handsome and intelligent that the three daughters of Lung Wang,
+the Dragon-king, fell in love with him and went to live with him. The eldest girl was the mother of the Superior Cause, the
+second of the Medium Cause, and the third of the Inferior Cause. All these were gifted with supernatural powers. Y&uuml;an-shih
+T&#8217;ien-tsun canonized them as the Three Great Emperor Agents of Heaven, earth, and water, governors of all beings, devils or
+gods, in the three regions of the universe. As in the first phase, the <i>T&#8217;ien Kuan</i> confers happiness, the <i>Ti Kuan</i> grants remission of sins, and the <i>Shui Kuan</i> delivers from evil or misfortune.
+
+</p>
+<p id="d0e2260">The fourth phase consisted simply in the substitution by the priests for the abstract or time-principles of the three great
+sovereigns of ancient times, Yao, Shun, and Y&uuml;. The <i>literati</i>, proud of the apotheosis of their ancient <span class="pageno"><a id="d0e2265"></a>Page 127</span>rulers, hastened to offer incense to them, and temples, <i>San Y&uuml;an Kung</i>, arose in very many parts of the Empire.
+
+</p>
+<p id="d0e2270">A variation of this phase is the canonization, with the title of <i>San Y&uuml;an</i> or Three Causes, of <i>Wu-k&#8217;o San Ch&ecirc;n Ch&uuml;n</i>, &#8216;the Three True Sovereigns, Guests of the Kingdom of Wu.&#8217; They were three Censors who lived in the reign of King Li (Li
+Wang, 878&#8211;841 B.C.) of the Chou dynasty. Leaving the service of the Chou on account of Li&#8217;s dissolute living, they went to
+live in Wu, and brought victory to that state in its war with the Ch&#8217;u State, then returned to their own country, and became
+pillars of the Chou State under Li&#8217;s successor. They appeared to protect the Emperor Ch&ecirc;n Tsung when he was offering the <i>F&ecirc;ng-shan</i> sacrifices on T&#8217;ai Shan in A.D. 1008, on which occasion they were canonized with the titles of Superior, Medium, and Inferior
+Causes, as before, conferring upon them the regencies of Heaven, earth, and water respectively.
+
+</p><a id="d0e2281"></a><h2>Y&uuml;an-shih T&#8217;ien-tsun</h2>
+<p id="d0e2286">Y&uuml;an-shih T&#8217;ien-tsun, or the First Cause, the Highest in Heaven, generally placed at the head of the Taoist triad, is said
+never to have existed but in the fertile imagination of the Lao Tz&#365;ist sectarians. According to them Y&uuml;an-shih T&#8217;ien-tsun
+had neither origin nor master, but is himself the cause of all beings, which is why he is called the First Cause.
+
+</p>
+<p id="d0e2288">As first member of the triad, and sovereign ruler of the First Heaven, Y&uuml; Ch&#8217;ing, where reign the saints, he is raised in
+rank above all the other gods. The name assigned to him is Lo Ching Hsin. He was born before all beginnings; his substance
+is imperishable; it is formed essentially of uncreated air, air <i>a se</i>, invisible and without <span class="pageno"><a id="d0e2293"></a>Page 128</span>perceptible limits. No one has been able to penetrate to the beginnings of his existence. The source of all truth, he at each
+renovation of the worlds&#8212;that is, at each new <i>kalpa</i>&#8212;gives out the mysterious doctrine which confers immortality. All who reach this knowledge attain by degrees to life eternal,
+become refined like the spirits, or instantly become Immortals, even while upon earth.
+
+</p>
+<p id="d0e2298">Originally, Y&uuml;an-shih T&#8217;ien-tsun was not a member of the Taoist triad. He resided above the Three Heavens, above the Three
+Pure Ones, surviving the destructions and renovations of the universe, as an immovable rock in the midst of a stormy sea.
+He set the stars in motion, and caused the planets to revolve. The chief of his secret police was Tsao Ch&uuml;n, the Kitchen-god,
+who rendered to him an account of the good and evil deeds of each family. His executive agent was Lei Tsu, the God of Thunder,
+and his subordinates. The seven stars of the North Pole were the palace of his ministers, whose offices were on the various
+sacred mountains. Nowadays, however, Y&uuml;an-shih T&#8217;ien-tsun is generally neglected for Y&uuml; Huang.
+
+</p><a id="d0e2300"></a><h2>An Avatar of P&#8217;an Ku</h2>
+<p id="d0e2303">According to the tradition of Chin Hung, the God of T&#8217;ai Shan of the fifth generation from P&#8217;an Ku, this being, then called
+Y&uuml;an-shih T&#8217;ien-wang, was an avatar of P&#8217;an Ku. It came about in this wise. In remote ages there lived on the mountains an
+old man, Y&uuml;an-shih T&#8217;ien-wang, who used to sit on a rock and preach to the multitude. He spoke of the highest antiquity as
+if from personal experience. When Chin Hung asked him where he lived, he just raised his hand toward Heaven, iridescent clouds
+enveloped his body, and he replied: &#8220;Whoso wishes to know where I dwell must <span class="pageno"><a id="d0e2305"></a>Page 129</span>rise to impenetrable heights.&#8221; &#8220;But how,&#8221; said Chin Hung, &#8220;was he to be found in this immense emptiness?&#8221; Two genii, Ch&#8217;ih
+Ching-tz&#365; and Huang Lao, then descended on the summit of T&#8217;ai Shan and said: &#8220;Let us go and visit this Y&uuml;an-shih. To do so,
+we must cross the boundaries of the universe and pass beyond the farthest stars.&#8221; Chin Hung begged them to give him their
+instructions, to which he listened attentively. They then ascended the highest of the sacred peaks, and thence mounted into
+the heavens, calling to him from the misty heights: &#8220;If you wish to know the origin of Y&uuml;an-shih, you must pass beyond the
+confines of Heaven and earth, because he lives beyond the limits of the worlds. You must ascend and ascend until you reach
+the sphere of nothingness and of being, in the plains of the luminous shadows.&#8221;
+
+</p>
+<p id="d0e2307">Having reached these ethereal heights, the two genii saw a bright light, and Hs&uuml;an-hs&uuml;an Shang-j&ecirc;n appeared before them. The
+two genii bowed to do him homage and to express their gratitude. &#8220;You cannot better show your gratitude,&#8221; he replied, &#8220;than
+by making my doctrine known among men. You desire,&#8221; he added, &#8220;to know the history of Y&uuml;an-shih. I will tell it you. When
+P&#8217;an Ku had completed his work in the primitive Chaos, his spirit left its mortal envelope and found itself tossed about in
+empty space without any fixed support. &#8216;I must,&#8217; it said, &#8216;get reborn in visible form; until I can go through a new birth
+I shall remain empty and unsettled,&#8217; His soul, carried on the wings of the wind, reached Fu-y&uuml; T&#8217;ai. There it saw a saintly
+lady named T&#8217;ai Y&uuml;an, forty years of age, still a virgin, and living alone on Mount Ts&#8217;u-o. Air and variegated clouds were
+the sole nourishment of her vital spirits. An hermaphrodite, <span class="pageno"><a id="d0e2309"></a>Page 130</span>at once both the active and the passive principle, she daily scaled the highest peak of the mountain to gather there the flowery
+quintessence of the sun and the moon. P&#8217;an Ku, captivated by her virgin purity, took advantage of a moment when she was breathing
+to enter her mouth in the form of a ray of light. She was <i>enceinte</i> for twelve years, at the end of which period the fruit of her womb came out through her spinal column. From its first moment
+the child could walk and speak, and its body was surrounded by a five-coloured cloud. The newly-born took the name of Y&uuml;an-shih
+T&#8217;ien-wang, and his mother was generally known as T&#8217;ai-y&uuml;an Sh&ecirc;ng-mu, &#8216;the Holy Mother of the First Cause.&#8217;&#8221;
+
+</p><a id="d0e2314"></a><h2>Y&uuml; Huang</h2>
+<p id="d0e2317">Y&uuml; Huang means &#8216;the Jade Emperor,&#8217; or &#8216;the Pure August One,&#8217; jade symbolizing purity. He is also known by the name Y&uuml;-huang
+Shang-ti, &#8216;the Pure August Emperor on High.&#8217;
+
+</p>
+<p id="d0e2319">The history of this deity, who later received many honorific titles and became the most popular god, a very Chinese Jupiter,
+seems to be somewhat as follows: The Emperor Ch&#8217;&ecirc;ng Tsung of the Sung dynasty having been obliged in A.D. 1005 to sign a disgraceful
+peace with the Tunguses or Kitans, the dynasty was in danger of losing the support of the nation. In order to hoodwink the
+people the Emperor constituted himself a seer, and announced with great pomp that he was in direct communication with the
+gods of Heaven. In doing this he was following the advice of his crafty and unreliable minister Wang Ch&#8217;in-jo, who had often
+tried to persuade him that the pretended revelations attributed to Fu Hsi, Y&uuml; Wang, and others were only pure inventions <span class="pageno"><a id="d0e2321"></a>Page 131</span>to induce obedience. The Emperor, having studied his part well, assembled his ministers in the tenth moon of the year 1012,
+and made to them the following declaration: &#8220;In a dream I had a visit from an Immortal, who brought me a letter from Y&uuml; Huang,
+the purport of which was as follows: &#8216;I have already sent you by your ancestor Chao [T&#8217;ai Tsu] two celestial missives. Now
+I am going to send him in person to visit you.&#8217;&#8221; A little while after his ancestor T&#8217;ai Tsu, the founder of the dynasty, came
+according to Y&uuml; Huang&#8217;s promise, and Ch&#8217;&ecirc;ng Tsung hastened to inform his ministers of it. This is the origin of Y&uuml; Huang.
+He was born of a fraud, and came ready-made from the brain of an emperor.
+
+</p><a id="d0e2323"></a><h2>The Cask of Pearls</h2>
+<p id="d0e2326">Fearing to be admonished for the fraud by another of his ministers, the scholar Wang Tan, the Emperor resolved to put a golden
+gag in his mouth. So one day, having invited him to a banquet, he overwhelmed him with flattery and made him drunk with good
+wine. &#8220;I would like the members of your family also to taste this wine,&#8221; he added, &#8220;so I am making you a present of a cask
+of it.&#8221; When Wang Tan returned home, he found the cask filled with precious pearls. Out of gratitude to the Emperor he kept
+silent as to the fraud, and made no further opposition to his plans, but when on his death-bed he asked that his head be shaved
+like a priest&#8217;s and that he be clothed in priestly robes so that he might expiate his crime of feebleness before the Emperor.
+
+
+</p>
+<p id="d0e2328">K&#8217;ang Hsi, the great Emperor of the Ch&#8217;ing dynasty, who had already declared that if it is wrong to impute deceit to a man
+it is still more reprehensible to impute a fraud to Heaven, stigmatized him as follows: &#8220;Wang <span class="pageno"><a id="d0e2330"></a>Page 132</span>Tan committed two faults: the first was in showing himself a vile flatterer of his Prince during his life; the second was
+in becoming a worshipper of Buddha at his death.&#8221;
+
+</p><a id="d0e2332"></a><h2>The Legend of Y&uuml; Huang</h2>
+<p id="d0e2335">So much for historical record. The legend of Y&uuml; Huang relates that in ancient times there existed a kingdom named Kuang Yen
+Miao Lo Kuo, whose king was Ching T&ecirc;, his queen being called Pao Y&uuml;eh. Though getting on in years, the latter had no son.
+The Taoist priests were summoned by edict to the palace to perform their rites. They recited prayers with the object of obtaining
+an heir to the throne. During the ensuing night the Queen had a vision. Lao Ch&uuml;n appeared to her, riding a dragon, and carrying
+a male child in his arms. He floated down through the air in her direction. The Queen begged him to give her the child as
+an heir to the throne. &#8220;I am quite willing,&#8221; he said. &#8220;Here it is.&#8221; She fell on her knees and thanked him. On waking she found
+herself <i>enceinte</i>. At the end of a year the Prince was born. From an early age he showed himself compassionate and generous to the poor. On
+the death of his father he ascended the throne, but after reigning only a few days abdicated in favour of his chief minister,
+and became a hermit at P&#8217;u-ming, in Shensi, and also on Mount Hsiu Yen, in Y&uuml;nnan. Having attained to perfection, he passed
+the rest of his days in curing sickness and saving life; and it was in the exercise of these charitable deeds that he died.
+The emperors Ch&#8217;&ecirc;ng Tsung and Hui Tsung, of the Sung dynasty, loaded him with all the various titles associated with his name
+at the present day.
+
+</p>
+<p id="d0e2340">Both Buddhists and Taoists claim him as their own, <span class="pageno"><a id="d0e2342"></a>Page 133</span>the former identifying him with Indra, in which case Y&uuml; Huang is a Buddhist deity incorporated into the Taoist pantheon. He
+has also been taken to be the subject of a &#8216;nature myth.&#8217; The Emperor Ching T&ecirc;, his father, is the sun, the Queen Pao Y&uuml;eh
+the moon, and the marriage symbolizes the rebirth of the vivifying power which clothes nature with green plants and beautiful
+flowers.
+
+</p><a id="d0e2344"></a><h2>T&#8217;ung-t&#8217;ien Chiao-chu</h2>
+<p id="d0e2347">In modern Taoism T&#8217;ung-t&#8217;ien Chiao-chu is regarded as the first of the Patriarchs and one of the most powerful genii of the
+sect. His master was Hung-ch&uuml;n Lao-tsu. He wore a red robe embroidered with white cranes, and rode a <i>k&#8217;uei niu</i>, a monster resembling a buffalo, with one long horn like a unicorn. His palace, the Pi Yu Kung, was situated on Mount Tz&#365;
+Chih Yai.
+
+</p>
+<p id="d0e2352">This genie took the part of Chou Wang and helped him to resist Wu Wang&#8217;s armies. First, he sent his disciple To-pao Tao-j&ecirc;n
+to Chieh-p&#8217;ai Kuan. He gave him four precious swords and the plan of a fort which he was to construct and to name Chu-hsien
+Ch&ecirc;n, &#8216;the Citadel of all the Immortals.&#8217;
+
+</p>
+<p id="d0e2354">To-pao Tao-j&ecirc;n carried out his orders, but he had to fight a battle with Kuang Ch&#8217;&ecirc;ng-tz&#365;, and the latter, armed with a celestial
+seal, struck his adversary so hard that he fell to the ground and had to take refuge in flight.
+
+</p>
+<p id="d0e2356">T&#8217;ung-t&#8217;ien Chiao-chu came to the defence of his disciple and to restore the morale of his forces. Unfortunately, a posse
+of gods arrived to aid Wu Wang&#8217;s powerful general, Chiang Tz&#365;-ya. The first who attacked T&#8217;ung-t&#8217;ien Chiao-chu was Lao Tz&#365;,
+who struck him several times with his stick. Then came Chun T&#8217;i, armed with his cane. The buffalo of T&#8217;ung-t&#8217;ien Chiao-chu
+<span class="pageno"><a id="d0e2358"></a>Page 134</span>stamped him under foot, and Chun T&#8217;i was thrown to the earth, and only just had time to rise quickly and mount into the air
+amid a great cloud of dust.
+
+</p>
+<p id="d0e2360">There could be no doubt that the fight was going against T&#8217;ung-t&#8217;ien Chiao-chu; to complete his discomfiture Jan-t&ecirc;ng Tao-j&ecirc;n
+cleft the air and fell upon him unexpectedly. With a violent blow of his &#8216;Fix-sea&#8217; staff he cast him down and compelled him
+to give up the struggle.
+
+</p>
+<p id="d0e2362">T&#8217;ung-t&#8217;ien Chiao-chu then prepared plans for a new fortified camp beyond T&#8217;ung Kuan, and tried to take the offensive again,
+but again Lao Tz&#365; stopped him with a blow of his stick. Y&uuml;an-shih T&#8217;ien-tsun wounded his shoulder with his precious stone
+Ju-i, and Chun-t&#8217;i Tao-j&ecirc;n waved his &#8216;Branch of the Seven Virtues.&#8217; Immediately the magic sword of T&#8217;ung-t&#8217;ien Chiao-chu was
+reduced to splinters, and he saved himself only by flight.
+
+</p>
+<p id="d0e2364">Hung-ch&uuml;n Lao-tsu, the master of these three genii, seeing his three beloved disciples in the <i>m&ecirc;l&eacute;e</i>, resolved to make peace between them. He assembled all three in a tent in Chiang Tz&#365;-ya&#8217;s camp, made them kneel before him,
+then reproached T&#8217;ung-t&#8217;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-ch&uuml;n Lao-tsu said to them: &#8220;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.&#8221;
+
+</p>
+<p id="d0e2369">Hung-ch&uuml;n Lao-tsu then took T&#8217;ung-t&#8217;ien Chiao-chu away with him on his cloud to Heaven.
+<span class="pageno"><a id="d0e2371"></a>Page 135</span></p><a id="d0e2372"></a><h2>Immortals, Heroes, Saints</h2>
+<p id="d0e2375">An Immortal, according to Taoist lore, is a solitary man of the mountains. He appears to die, but does not. After &#8216;death&#8217;
+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&#8212;a
+cocoon or chrysalis, the temporary abode of the butterfly.
+
+</p>
+<p id="d0e2377">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
+<i>yin</i> and <i>yang</i> 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&#8212;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:
+
+</p>
+<p id="d0e2385">(1) The Immortal (<i>Hsien</i>). The first stage consists in bringing about the birth of the superhuman in the ascetic&#8217;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&#8212;nothing
+is wanting to complete his happiness.
+
+</p>
+<p id="d0e2390">(2) The Perfect Man, or Hero (<i>Ch&ecirc;n-j&ecirc;n</i>). The second stage is a higher one. The whole body is spiritualized. <span class="pageno"><a id="d0e2395"></a>Page 136</span>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.
+
+</p>
+<p id="d0e2397">(3) The Saint (<i>Sh&ecirc;ng-j&ecirc;n</i>). The third stage is that of the superhuman beings or saints. They are those who have attained to extraordinary intelligence
+and virtue.
+
+</p><a id="d0e2402"></a><h2>The God of the Immortals</h2>
+<p id="d0e2405">Mu Kung or Tung Wang Kung, the God of the Immortals, was also called I Ch&uuml;n Ming and Y&uuml; Huang Ch&uuml;n, the Prince Y&uuml; Huang.
+
+</p>
+<p id="d0e2407">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 <i>yang</i> 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&#8217;ung, &#8216;the Immortal Youth,&#8217; and Y&uuml; N&uuml;, &#8216;the Jade Maiden,&#8217; are his servants. He keeps the register of all the Immortals,
+male and female.
+
+</p><a id="d0e2412"></a><h2>Hsi Wang Mu</h2>
+<p id="d0e2415">Hsi Wang Mu was formed of the pure quintessence of the Western Air, in the legendary continent of Sh&ecirc;n Chou. She is often
+called the Golden Mother of the Tortoise.
+
+</p>
+<p id="d0e2417">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.
+
+</p>
+<div id="d0e2419" class="divFigure">
+<p class="legend"><img src="img/p136.jpg" alt="Hsi Wang Mu"></p>
+<p class="figureHead">Hsi Wang Mu</p>
+</div><p>
+
+</p>
+<p id="d0e2423">As Mu Kung, formed of the Eastern Air, is the active <span class="pageno"><a id="d0e2425"></a>Page 137</span>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 (<i>yin</i>) 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&#8217;un-lun Mountains (the Taoist equivalent of the Buddhist Sum&ecirc;ru), and from time to time holds intercourse
+with favoured imperial votaries.
+
+</p><a id="d0e2430"></a><h2>The Feast of Peaches</h2>
+<p id="d0e2433">Hsi Wang Mu&#8217;s palace is situated in the high mountains of the snowy K&#8217;un-lun. It is 1000 <i>li</i> (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&#8217; River. It is the usual abode of the Immortals, who are divided into seven special categories
+according to the colour of their garments&#8212;red, blue, black, violet, yellow, green, and &#8216;nature-colour.&#8217; There is a marvellous
+fountain built of precious stones, where the periodical banquet of the Immortals is held. This feast is called P&#8217;an-t&#8217;ao Hui,
+&#8216;the Feast of Peaches.&#8217; It takes place on the borders of the Yao Ch&#8217;ih, Lake of Gems, and is attended by both male and female
+Immortals. Besides several superfine meats, they are served with bears&#8217; paws, monkeys&#8217; lips, dragons&#8217; 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
+<span class="pageno"><a id="d0e2438"></a>Page 138</span>thousand years, and it required three thousand years after that for the fruit to ripen. These were Hsi Wang Mu&#8217;s birthdays,
+when all the Immortals assembled for the great feast, &#8220;the occasion being more festive than solemn, for there was music on
+invisible instruments, and songs not from mortal tongues.&#8221;
+
+</p><a id="d0e2440"></a><h2>The First Taoist Pope</h2>
+<p id="d0e2443">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&#8217;ien-mu Shan, &#8216;Eye of Heaven Mountain,&#8217; in Lin-an Hsien, in Chekiang, and F&ecirc;ng-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 Tz&#365; he received supernaturally a mystic treatise, by following
+the instructions in which he was successful in his search for the elixir of life.
+
+</p>
+<p id="d0e2445">One day when he was engaged in experimenting with the &#8216;Dragon-tiger elixir&#8217; a spiritual being appeared to him and said: &#8220;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.&#8221;
+
+</p>
+<div id="d0e2447" class="divFigure">
+<p class="legend"><img src="img/p138.jpg" alt="Chang Tao-ling"></p>
+<p class="figureHead">Chang Tao-ling</p>
+</div><p>
+
+</p>
+<p id="d0e2451">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 <span class="pageno"><a id="d0e2453"></a>Page 139</span>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.
+
+</p><a id="d0e2455"></a><h2>The Founder of Modern Taoism</h2>
+<p id="d0e2458">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&#8217;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 &#8216;rice-thief&#8217;&#8212;which perhaps he was.
+
+</p>
+<p id="d0e2460">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.
+<span class="pageno"><a id="d0e2462"></a>Page 140</span></p><a id="d0e2463"></a><h2>The Peach-gathering</h2>
+<p id="d0e2466">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: &#8220;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&#8217;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.&#8221;
+
+</p>
+<p id="d0e2468">Exactly on that day there arrived from the East a man named Chao Sh&ecirc;ng, 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 Y&uuml;n-t&#8217;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: &#8220;I will communicate a spiritual formula to the one among you who will dare to gather the fruit of that
+tree.&#8221; They all leaned over to look, but each declared the feat to be impossible. Chao Sh&ecirc;ng alone had the courage to rush
+out to the point of the rock and up the tree stretching <span class="pageno"><a id="d0e2470"></a>Page 141</span>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 Sh&ecirc;ng, 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: &#8220;Chao Sh&ecirc;ng 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.&#8221; Having
+spoken thus, he leapt into space, and alighted in the branches of the peach-tree. Wang Ch&#8217;ang and Chao Sh&ecirc;ng 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.
+
+</p><a id="d0e2472"></a><h2>Chang Tao-ling&#8217;s Great Power</h2>
+<p id="d0e2475">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 &#8216;true [<i>i.e.</i> ideal] man,&#8217; as he is called, <span class="pageno"><a id="d0e2480"></a>Page 142</span>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. &#8220;This personage,&#8221; says a pre-Republican
+writer, &#8220;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.&#8221;
+
+</p><a id="d0e2482"></a><h2>Kings of Heaven</h2>
+<p id="d0e2485">The Four Kings of Heaven, Ss&#365; Ta T&#8217;ien-wang, reside on Mount Sum&ecirc;ru (Hs&uuml;-mi Shan), the centre of the universe. It is 3,360,000
+<i>li</i>&#8212;that is, about a million miles&#8212;high.<a id="d0e2490src" href="#d0e2490" class="noteref">9</a> 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 <i>Chin-kang</i> of Buddhism already noticed. Their names are Li, Ma, Chao, and W&ecirc;n. 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&#8217;ang and Sung Periods.
+
+</p><a id="d0e2499"></a><h2>T&#8217;ai I</h2>
+<p id="d0e2502">Temples are found in various parts dedicated to T&#8217;ai I, the Great One, or Great Unity. When Emperor Wu Ti (140&#8211;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 <span class="pageno"><a id="d0e2504"></a>Page 143</span>to T&#8217;ai I, the first of the celestial spirits, quoting the classical precedent of antiquity found in the <i>Book of History</i>. 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 <i>literati</i>, 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: &#8220;Your Majesty&#8217;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.&#8221; The Emperor, however, was not convinced.
+
+</p>
+<p id="d0e2512">One account represents T&#8217;ai I as having lived in the time of Sh&ecirc;n Nung, the Divine Husbandman, who visited him to consult
+with him on the subjects of diseases and fortune. He was Hsien Y&uuml;an&#8217;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.
+
+</p>
+<p id="d0e2514">As the spirit of the star T&#8217;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.
+
+</p>
+<p id="d0e2516">T&#8217;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, <span class="pageno"><a id="d0e2518"></a>Page 144</span>and T&#8217;ai I as three separate entities, an unknown Spirit, the Spirit of the Pole Star, etc., but practically the Taoists confine
+their T&#8217;ai I to T&#8217;ai-i Ch&ecirc;n-j&ecirc;n, in which Perfect Man they personify the abstract philosophical notions.<a id="d0e2520src" href="#d0e2520" class="noteref">10</a>
+
+</p><a id="d0e2526"></a><h2>Goddess of the North Star</h2>
+<p id="d0e2529">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 J&ecirc;n 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 Y&uuml;, in the north, married her on hearing of her many virtues.
+They had nine sons. Y&uuml;an-shih T&#8217;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.
+
+</p>
+<div id="d0e2531" class="divFigure">
+<p class="legend"><img src="img/p144.jpg" alt="Tou Mu, Goddess of the North Star"></p>
+<p class="figureHead">Tou Mu, Goddess of the North Star</p>
+</div><p>
+
+</p>
+<p id="d0e2535">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, <span class="pageno"><a id="d0e2537"></a>Page 145</span>spear, sword, flag, dragon&#8217;s head, pagoda, five chariots, sun&#8217;s disk, moon&#8217;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.
+
+</p>
+<p id="d0e2539">Of her sons, two are the Northern and Southern Bushels; the latter, dressed in red, rules birth; the former, in white, rules
+death. &#8220;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.&#8221;
+
+</p><a id="d0e2541"></a><h2>Snorter and Blower</h2>
+<p id="d0e2544">At the time of the overthrow of the Shang and establishment of the Chou dynasty in 1122 B.C. there lived two marshals, Ch&ecirc;ng
+Lung and Ch&#8217;&ecirc;n Ch&#8217;i. These were H&ecirc;ng and Ha, the Snorter and Blower respectively.
+
+</p>
+<p id="d0e2546">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.
+
+</p>
+<p id="d0e2548">From his master, Tu O, the celebrated Taoist magician of the K&#8217;un-lun Mountains, H&ecirc;ng 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 <span class="pageno"><a id="d0e2550"></a>Page 146</span>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.
+
+</p>
+<p id="d0e2552">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.
+
+</p>
+<p id="d0e2554">The Snorter in turn was slain in this fight by Marshal Chin Ta-sh&ecirc;ng, &#8216;Golden Big Pint,&#8217; who was an ox-spirit and endowed
+with the mysterious power of producing in his entrails the celebrated <i>niu huang</i>, 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&#8217;s sword.
+
+</p>
+<p id="d0e2559">After the Chou dynasty had been definitely established Chiang Tz&#365;-ya canonized the two marshals H&ecirc;ng and Ha, and conferred
+on them the offices of guardians of the Buddhist temple gates, where their gigantic images may be seen.
+
+</p><a id="d0e2561"></a><h2>Blue Dragon and White Tiger</h2>
+<p id="d0e2564">The functions discharged by H&ecirc;ng and Ha at the gates of Buddhist temples are in Taoist temples discharged by Blue Dragon and
+White Tiger.
+
+</p>
+<p id="d0e2566">The former, the Spirit of the Blue Dragon Star, was T&ecirc;ng Chiu-kung, one of the chief generals of the last emperor of the Yin
+dynasty. He had a son named T&ecirc;ng Hsiu, and a daughter named Ch&#8217;an-y&uuml;.
+<span class="pageno"><a id="d0e2568"></a>Page 147</span></p>
+<p id="d0e2569">The army of T&ecirc;ng Chiu-kung was camped at San-shan Kuan, when he received orders to proceed to the battle then taking place
+at Hsi Ch&#8217;i. There, in standing up to No-cha and Huang Fei-hu, he had his left arm broken by the former&#8217;s magic bracelet,
+but, fortunately for him, his subordinate, T&#8217;u Hsing-sun, a renowned magician, gave him a remedy which quickly healed the
+fracture.
+
+</p>
+<p id="d0e2571">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&#8217;an-y&uuml; and bit
+her neck, so that she was obliged to flee. T&#8217;u Hsing-sun, however, healed the wound.
+
+</p>
+<p id="d0e2573">After a banquet, T&ecirc;ng Chiu-kung promised his daughter in marriage to T&#8217;u Hsing-sun if he would gain him the victory at Hsi
+Ch&#8217;i. Chiang Tz&#365;-ya then persuaded T&#8217;u&#8217;s magic master, Ch&uuml; Liu-sun, to call his disciple over to his camp, where he asked
+him why he was fighting against the new dynasty. &#8220;Because,&#8221; he replied, &#8220;Chiu-kung has promised me his daughter in marriage
+as a reward of success.&#8221; Chiang Tz&#365;-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&#8217;an-y&uuml; in the hands of the victors.
+During the next few days the marriage was celebrated with great ceremony in the victor&#8217;s camp. According to custom, the bride
+returned for some days to her father&#8217;s house, and while there she earnestly exhorted Chiu-kung to submit. Following her advice,
+he went over to Chiang Tz&#365;-ya&#8217;s party.
+
+</p>
+<p id="d0e2575">In the ensuing battles he fought valiantly on the side of his former enemy, and killed many famous warriors, <span class="pageno"><a id="d0e2577"></a>Page 148</span>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&#8217;iu Yin. Chiang Tz&#365;-ya conferred on him the kingdom of the Blue Dragon
+Star.
+
+</p>
+<p id="d0e2579">The Spirit of the White Tiger Star is Yin Ch&#8217;&ecirc;ng-hsiu. His father, Yin P&#8217;o-pai, a high courtier of the tyrant Chou Wang, was
+sent to negotiate peace with Chiang Tz&#365;-ya, but was seized and put to death by Marquis Chiang W&ecirc;n-huan. His son, attempting
+to avenge his father&#8217;s murder, was pierced by a spear, and his head was cut off and carried in triumph to Chiang Tz&#365;-ya.
+
+</p>
+<p id="d0e2581">As compensation he was, though somewhat tardily, canonized as the Spirit of the White Tiger Star.
+
+</p><a id="d0e2583"></a><h2>Apotheosized Philosophers</h2>
+<p id="d0e2586">The philosophers Lieh Tz&#365;, Huai-nan Tz&#365;, Chuang Tz&#365;, Mo Tz&#365;, 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&#8217;s Heaven forgot now and then to address them as superiors, and but for their intercession
+with Y&uuml; Ti, the Pearly Emperor, would have been reincarnated. In order to humiliate himself, he thereafter called himself
+Huai-nan Tz&#365;, &#8216;the Sage of the South of the Huai.&#8217; The third, Chuang Tz&#365;, Chuang Sh&ecirc;ng, or Chuang Chou, was a disciple of
+Lao Tz&#365;. Chuang Tz&#365; 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. <span class="pageno"><a id="d0e2588"></a>Page 149</span>On asking Lao Tz&#365; the reason for this, he was told: &#8220;Formerly you were a white butterfly which, having partaken of the quintessence
+of flowers and of the <i>yin</i> and the <i>yang</i>, should have been immortalized; but one day you stole some peaches and flowers in Wang Mu Niang-niang&#8217;s garden. The guardian
+of the garden slew you, and that is how you came to be reincarnated.&#8221; At this time he was fifty years of age.
+
+</p><a id="d0e2596"></a><h2>Fanning the Grave</h2>
+<p id="d0e2599">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: &#8220;I am doing this because my husband begged me to wait until
+the earth on his tomb was dry before I remarried!&#8221; Chuang Tz&#365; offered to help her, and as soon as he waved the fan once the
+earth was dry. The young widow thanked him and departed.
+
+</p>
+<p id="d0e2601">On his return home, Chuang Sh&ecirc;ng related this incident to his wife. She expressed astonishment at such conduct on the part
+of a wife. &#8220;There&#8217;s nothing to be surprised at,&#8221; rejoined the husband; &#8220;that&#8217;s how things go in this world.&#8221; Seeing that he
+was poking fun at her, she protested angrily. Some little time after this Chuang Sh&ecirc;ng died. His wife, much grieved, buried
+him.
+
+</p><a id="d0e2603"></a><h2>Husband and Wife</h2>
+<p id="d0e2606">A few days later a young man named Ch&#8217;u Wang-sun arrived with the intention, as he said, of placing himself under the instruction
+of Chuang Sh&ecirc;ng. When he heard that he was dead he went and performed prostrations before his tomb, and afterward took up
+his abode in an <span class="pageno"><a id="d0e2608"></a>Page 150</span>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. &#8220;Since my husband is dead, what can
+they say?&#8221; replied the widow. She then put off her mourning-garments and prepared for the wedding.
+
+</p>
+<p id="d0e2610">Wang-sun took her to the grave of her husband, and said to her: &#8220;The gentleman has returned to life!&#8221; She looked at Wang-sun
+and recognized the features of her husband. She was so overwhelmed with shame that she hanged herself. Chuang Sh&ecirc;ng buried
+her in an empty tomb, and then began to sing.
+
+</p>
+<p id="d0e2612">He burnt his house, went away to P&#8217;u-shui, in Hupei, and occupied himself in fishing. From there he went on to Chung-t&#8217;iao
+Shan, where he met F&ecirc;ng Hou and her teacher Hs&uuml;an N&uuml;, 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 M&ecirc;ng, 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.
+
+
+</p><a id="d0e2614"></a><h2>Canonized Generalissimos</h2>
+<p id="d0e2617">A large number of military men also have been canonized as celestial generalissimos. A few will serve as examples of the rest.
+
+<span class="pageno"><a id="d0e2619"></a>Page 151</span></p><a id="d0e2620"></a><h2>The Three Musical Brothers</h2>
+<p id="d0e2623">There were three brothers: T&#8217;ien Y&uuml;an-shuai, the eldest; T&#8217;ien Hung-i, the second; and T&#8217;ien Chih-piao, the youngest. They
+were all musicians of unsurpassed talent.
+
+</p>
+<p id="d0e2625">In the K&#8217;ai-y&uuml;an Period (A.D. 713&#8211;42) the Emperor Hs&uuml;an Tsung, of the T&#8217;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
+<i>la mei</i> flower to open in winter. They excelled also in songs and dances.
+
+</p>
+<p id="d0e2630">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.
+
+</p>
+<p id="d0e2632">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&#8217;ien Y&uuml;an-shuai had a large boat built, called &#8216;Spirit-boat.&#8217; 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&#8217;ien Y&uuml;an-shuai, seizing the opportunity, captured
+them all and, with the help of the Grand Master, expelled them from the town.
+
+</p>
+<p id="d0e2634">Besides the canonization of the three T&#8217;ien brothers, all the members of their families received posthumous titles.
+<span class="pageno"><a id="d0e2636"></a>Page 152</span></p><a id="d0e2637"></a><h2>The Dragon-boat Festival</h2>
+<p id="d0e2640">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.<a id="d0e2642src" href="#d0e2642" class="noteref">11</a> The Festival of the Dragon-boats, held on that day, was instituted in memory of the statesman-poet Ch&#8217;&uuml; Y&uuml;an (332&#8211;296 B.C.),
+who drowned himself in the Mi-lo River, an affluent of the Tung-t&#8217;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.
+
+
+</p><a id="d0e2647"></a><h2>Chiang Tz&#365;-ya</h2>
+<p id="d0e2650">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 Tz&#365;-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 L&uuml;, the family came to be
+called by that name, and he himself was known as L&uuml; Shang. His honorific title was T&#8217;ai Kung Wang, &#8216;Hope of T&#8217;ai Kung,&#8217; given
+him by W&ecirc;n Wang, who recognized in the person of Chiang Tz&#365;-ya the wise minister whom his father T&#8217;ai Kung had caused him
+to expect before his death.
+
+</p><a id="d0e2652"></a><h2>The Battle of Mu Yeh</h2>
+<p id="d0e2655">Chiang Tz&#365;-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 <span class="pageno"><a id="d0e2657"></a>Page 153</span>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 Tz&#365;-ya was granted by Wu Wang the title of Father and Counsellor, and was appointed Prince of
+Ch&#8217;i, with perpetual succession to his descendants.
+
+</p><a id="d0e2659"></a><h2>A Legend of Chiang Tz&#365;-ya</h2>
+<p id="d0e2662">The <i>Feng sh&ecirc;n yen i</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.
+
+</p><a id="d0e2667"></a><h2>No-cha defeats Chang Kuei-fang</h2>
+<p id="d0e2670">The redoubtable No-cha having, by means of his Heaven-and-earth Bracelet, vanquished F&ecirc;ng 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&#8217;s left arm, following
+this up by shooting out some dazzling rays of light which knocked him off his horse.
+<span class="pageno"><a id="d0e2672"></a>Page 154</span></p>
+<p id="d0e2673">When he returned to the city to report his victory to Tz&#365;-ya, the latter asked him if during the battle Kuei-fang had called
+his name. &#8220;Yes,&#8221; replied No-cha, &#8220;he called, but I took no heed of him.&#8221; &#8220;When Kuei-fang calls,&#8221; said Tz&#365;-ya, &#8220;the <i>hun</i> and the <i>p&#8217;o</i> [<i>anima</i> and <i>umbra</i>] become separated, and so the body falls apart.&#8221; &#8220;But,&#8221; replied No-cha, &#8220;I had changed myself into a lotus-flower, which
+has neither <i>hun</i> nor <i>p&#8217;o</i>, so he could not succeed in getting me off my magic wheel.&#8221;
+
+</p><a id="d0e2693"></a><h2>Tz&#365;-ya goes to K&#8217;un-lun</h2>
+<p id="d0e2696">Tz&#365;-ya, however, still uncertain in mind about the finality of No-cha&#8217;s victories, went to consult Wu Wang (whose death had
+not yet taken place at this time). After the interview Tz&#365;-ya informed Wu Wang of his wish to visit K&#8217;un-lun Mountain. Wu
+Wang warned him of the danger of leaving the kingdom with the enemy so near the capital; but Tz&#365;-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&#8217;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.
+
+</p><a id="d0e2698"></a><h2>He receives the List of Immortals</h2>
+<p id="d0e2701">From the Unicorn Precipice he went on to the Jade Palace of Abstraction. Here he was presented to Y&uuml;an-shih. From him he received
+the List of Promotions to Immortals, which Nan-chi Hsien-w&ecirc;ng, &#8216;Ancient Immortal of the South Pole,&#8217; had brought, and was
+told to go and erect a F&ecirc;ng Sh&ecirc;n T&#8217;ai (Spirits&#8217; Promotion Terrace) <span class="pageno"><a id="d0e2703"></a>Page 155</span>on which to exhibit it. Y&uuml;an-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: &#8220;Chiang Tz&#365;-ya!&#8221; This happened three
+times without his paying any heed. Then the voice was heard to say: &#8220;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!&#8221;
+Tz&#365;-ya could not but turn his head and look. He then saw that it was Sh&ecirc;n Kung-pao. He said: &#8220;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.&#8221; Sh&ecirc;n Kung-pao said: &#8220;What is
+that you hold in your hand?&#8221; He told him it was the List of Promotions to Immortals. Sh&ecirc;n Kung-pao then tried to entice Tz&#365;-ya
+from his allegiance to Chou. Among Sh&ecirc;n&#8217;s tactics was that of convincing Tz&#365;-ya of the superiority of the magical arts at
+the disposal of the supporters of Chou Wang. &#8220;You,&#8221; he said, &#8220;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 <i>li</i>, 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.&#8221; Tz&#365;-ya, thinking that a head which could travel 10,000,000 <i>li</i> and be the same as before was exceedingly rare, said: &#8220;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.&#8221; Sh&ecirc;n Kung-pao said: &#8220;You will not go back on your word?&#8221; <span class="pageno"><a id="d0e2711"></a>Page 156</span>Tz&#365;-ya said: &#8220;When your elder brother has spoken his word is as unchangeable as Mount T&#8217;ai, How can there be any going back
+on my word?&#8221;
+
+</p><a id="d0e2713"></a><h2>The Soaring Head</h2>
+<p id="d0e2716">Sh&ecirc;n 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. Tz&#365;-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: &#8220;Tz&#365;-ya is a loyal and honest man; it looks as if he has been deceived by this charlatan.&#8221;
+He ordered White Crane Youth to assume quickly the form of a crane and fetch Sh&ecirc;n Kung-pao&#8217;s head.
+
+</p><a id="d0e2718"></a><h2>The Ancient Immortal saves the Situation</h2>
+<p id="d0e2721">Tz&#365;-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. Tz&#365;-ya quickly asked: &#8220;My elder brother, why have you returned?&#8221; Hsien-w&ecirc;ng said: &#8220;You are a fool. Sh&ecirc;n 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
+Sh&ecirc;n Kung-pao will be recompensed.&#8221;
+
+</p>
+<div id="d0e2723" class="divFigure">
+<p class="legend"><img src="img/p156.jpg" alt="Chiang Tz&#365;-ya at K&#8217;un-lun"></p>
+<p class="figureHead">Chiang Tz&#365;-ya at K&#8217;un-lun</p>
+</div><p>
+<span class="pageno"><a id="d0e2727"></a>Page 157</span></p>
+<p id="d0e2728">Tz&#365;-ya said: &#8220;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.&#8221;
+
+</p>
+<p id="d0e2730">Eventually the Ancient Immortal was persuaded, but in the meantime Sh&ecirc;n 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, Tz&#365;-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. Sh&ecirc;n 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: &#8220;You as-good-as-dead charlatan,
+who by means of corrupt tricks try to deceive Tz&#365;-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!&#8221;
+
+</p>
+<p id="d0e2732">Sh&ecirc;n 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&#8217;i. Subsequently Tz&#365;-ya, carefully preserving the precious
+List, after many adventures succeeded in building the F&ecirc;ng Sh&ecirc;n T&#8217;ai, and posted the List up on it. Having accomplished his
+mission, he returned in time to resist the capture of Hsi Ch&#8217;i by Chang Kuei-fang, whose troops were defeated with great slaughter.
+
+<span class="pageno"><a id="d0e2734"></a>Page 158</span></p><a id="d0e2735"></a><h2>Ch&#8217;iung Hsiao&#8217;s Magic Scissors</h2>
+<p id="d0e2738">In another of the many conflicts between the two rival states Lao Tz&#365; entered the battle, whereupon Ch&#8217;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 Tz&#365; 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&#8217;iung Hsiao resumed the attack with some magic two-edged swords, but was killed by a blow from White
+Crane Youth&#8217;s Three-precious Jade Sceptre, hurled at her by Lao Tz&#365;&#8217;s orders. Pi Hsiao, her sister, attempted to avenge her
+death, but Y&uuml;an-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.
+
+</p><a id="d0e2740"></a><h2>Chiang Tz&#365;-ya defeats W&ecirc;n Chung</h2>
+<p id="d0e2743">After this Lao Tz&#365; rallied many of the skilful spirits to help Chiang Tz&#365;-ya in his battle with W&ecirc;n Chung, providing them
+with the Ancient Immortal of the South Pole&#8217;s Sand-blaster and an earth-conquering light which enabled them to travel a thousand
+<i>li</i> in a day. From the hot sand used the contest became known as the Red Sand Battle. Jan T&ecirc;ng, on P&#8217;&ecirc;ng-lai Mountain, in consultation
+with Tz&#365;-ya, also arranged the plan of battle.
+
+</p><a id="d0e2748"></a><h2>The Red Sand Battle</h2>
+<p id="d0e2751">The fight began with a challenge from the Ancient Immortal of the South Pole to Chang Shao. The latter, <span class="pageno"><a id="d0e2753"></a>Page 159</span>riding his deer, dashed into the fray, and aimed a terrific blow with his sword at Hsien-w&ecirc;ng&#8217;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-w&ecirc;ng. 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-w&ecirc;ng 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.
+
+</p>
+<p id="d0e2755">After this battle Wu Wang was found to be already dead. Jan T&ecirc;ng on learning this ordered Lei Ch&ecirc;n-tz&#365; to take the corpse
+to Mount P&#8217;&ecirc;ng and wash it. He then dissolved a pill in water and poured the solution into Wu Wang&#8217;s mouth, whereupon he revived
+and was escorted back to his palace.
+
+</p><a id="d0e2757"></a><h2>Further Fighting</h2>
+<p id="d0e2760">Preparations were then made for resuming the attack on W&ecirc;n Chung. While the latter was consulting with Ts&#8217;ai-y&uuml;n Hsien-tz&#365;
+and Han Chih-hsien, he heard the sound of the Chou guns and the thunder of their troops. W&ecirc;n Chung, mounting his black unicorn,
+galloped like a whiff of smoke to meet Tz&#365;-ya, but was stopped by blows from two silver hammers wielded by Huang T&#8217;ien-hua.
+Han Chih-hsien came to W&ecirc;n&#8217;s aid, but was opposed by Pi Hsiang-yang. Ts&#8217;ai-y&uuml;n Hsien-tz&#365; dashed into the fray, but No-cha
+stepped on to his Wind-fire Wheel and opposed him. From all sides other Immortals joined in <span class="pageno"><a id="d0e2762"></a>Page 160</span>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 Tz&#365;-ya was fighting W&ecirc;n 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 Tz&#365;-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&#8217;ai-y&uuml;n Hsien-tz&#365; with a spear-thrust.
+
+
+</p>
+<p id="d0e2764">Thus the stern fight went on, until finally Tz&#365;-ya, under cover of night, attacked W&ecirc;n Chung&#8217;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 <i>m&ecirc;l&eacute;e</i>; Heaven could scarcely be distinguished from earth, and corpses were piled mountains high.
+
+</p>
+<div id="d0e2769" class="divFigure">
+<p class="legend"><img src="img/p160.jpg" alt="Chiang Tz&#365;-ya Defeats W&ecirc;n Chung"></p>
+<p class="figureHead">Chiang Tz&#365;-ya Defeats W&ecirc;n Chung</p>
+</div><p>
+
+</p>
+<p id="d0e2773">Tz&#365;-ya, having broken through seven lines of the enemy&#8217;s ranks, forced his way into W&ecirc;n Chung&#8217;s camp. The latter mounted his
+unicorn, and brandishing his magic whip dashed to meet him. Tz&#365;-ya drew his sword and stopped his onrush, being aided by Lung
+Hs&uuml;-hu, who repeatedly cast a rain of hot stones on to the troops. In the midst of the fight Tz&#365;-ya brought out his great
+magic whip, and in spite of W&ecirc;n Chung&#8217;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 <span class="pageno"><a id="d0e2775"></a>Page 161</span>disasters, the Chou now saw flames rising behind the camp, and knew that their provisions were being burned by Yang Chien.
+
+
+</p>
+<p id="d0e2777">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. W&ecirc;n Chung was eventually driven back seventy <i>li</i> to Ch&#8217;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&#8217;&ecirc;ng-tz&#365;. 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&#8217;&ecirc;ng-tz&#365; put him to flight. He then
+made off toward the west, followed by T&ecirc;ng 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&#8217;ih Ching-tz&#365; informed him that Jan T&ecirc;ng had forbidden
+him to stop at Swallow Hill or to go through the Five Passes. This led to another pitched battle, W&ecirc;n Chung using his magic
+whip and Ch&#8217;ih his spiritual two-edged sword. After several bouts Ch&#8217;ih brought out his <i>yin-yang</i> mirror, by use of which irresistible weapon W&ecirc;n 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.
+
+</p><a id="d0e2785"></a><h2>Thousand-li Eye and Favourable-wind Ear</h2>
+<p id="d0e2788">Ch&#8217;ien-li Yen, &#8216;Thousand-<i>li</i> Eye,&#8217; and Shun-f&ecirc;ng &Ecirc;rh, &#8216;Favourable-wind Ear,&#8217; were two brothers named Kao Ming and Kao Chio. On account of their martial
+bearing they found favour with the tyrant emperor Chou Wang, <span class="pageno"><a id="d0e2793"></a>Page 162</span>who appointed them generals, and sent them to serve with Generalissimo Y&uuml;an Hung (who was a monkey which had taken human form)
+at M&ecirc;ng-ching.
+
+</p>
+<p id="d0e2795">Kao Ming was very tall, with a blue face, flaming eyes, a large mouth, and prominent teeth like those of a rhinoceros.
+
+</p>
+<p id="d0e2797">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.
+
+
+</p>
+<p id="d0e2799">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.
+
+</p>
+<p id="d0e2801">Finding no means of conquering them, Yang Chien, Chiang Tz&#365;-ya, and Li Ching took counsel together and decided to have recourse
+to Fu Hsi&#8217;s trigrams, and by smearing them with the blood of a fowl and a dog to destroy their spiritual power.
+
+</p>
+<p id="d0e2803">But the two brothers were fully informed of what was designed. Thousand-<i>li</i> Eye had seen and Favourable-wind Ear had heard everything, so that all their preparations proved unavailing.
+
+</p>
+<p id="d0e2808">Yang Chien then went to Chiang Tz&#365;-ya and said to him: &#8220;These two brothers are powerful devils; I must take more effectual
+measures.&#8221; &#8220;Where will you go for aid?&#8221; asked Chiang Tz&#365;-ya. &#8220;I cannot tell you, for they would hear,&#8221; replied Yang. He then
+left. Favourable-wind Ear heard this dialogue, and Thousand-<i>li</i> Eye saw him leave. &#8220;He did not say where he was going,&#8221; they said to each other, &#8220;but we fear him not.&#8221; Yang Chien went to
+Y&uuml;-ch&#8217;&uuml;an Shan, where lived Y&uuml;-ting Ch&ecirc;n-j&ecirc;n, &#8216;Hero Jade-tripod.&#8217; He told him about their two adversaries, and asked him how
+they were to conquer <span class="pageno"><a id="d0e2813"></a>Page 163</span>them. &#8220;These two genii,&#8221; replied the Ch&ecirc;n-j&ecirc;n, &#8220;are from Ch&#8217;i-p&#8217;an Shan, Chessboard Mountain. One is a spiritual peach-tree,
+the other a spiritual pomegranate-tree. Their roots cover an area of thirty square <i>li</i> of ground. On that mountain there is a temple dedicated to Huang-ti, in which are clay images of two devils called Ch&#8217;ien-li
+Yen and Shun-f&ecirc;ng &Ecirc;rh. 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 <i>li</i>, 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 Tz&#365;-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 Tz&#365;-ya, wave flags
+about the camp and order the soldiers to beat tom-toms and drums.&#8221;
+
+</p><a id="d0e2821"></a><h2>How the Brothers were Defeated</h2>
+<p id="d0e2824">Yang Chien returned to Chiang Tz&#365;-ya. &#8220;What have you been doing?&#8221; 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 Tz&#365;-ya the course advised by the Ch&ecirc;n-j&ecirc;n.
+
+</p>
+<p id="d0e2826">Accordingly Li Ching at the head of three thousand soldiers proceeded to Ch&#8217;i-p&#8217;an Shan, pulled up and burned the roots of
+the two trees, and broke the images to <span class="pageno"><a id="d0e2828"></a>Page 164</span>pieces. At the same time Lei Ch&ecirc;n-tz&#365; was ordered to attack the two genii.
+
+</p>
+<p id="d0e2830">Thousand-<i>li</i> 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.
+
+</p>
+<p id="d0e2835">The following night Y&uuml;an Hung decided to take the camp of Chiang Tz&#365;-ya by assault, and sent the brothers in advance. They
+were, however, themselves surprised by Wu Wang&#8217;s officers, who surrounded them. Chiang Tz&#365;-ya then threw into the air his
+&#8216;devil-chaser&#8217; whip, which fell on the two scouts and cleft their skulls in twain.
+
+</p><a id="d0e2837"></a><h2>Celestial Ministries</h2>
+<p id="d0e2840">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.
+
+</p>
+<p id="d0e2842">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 <span class="pageno"><a id="d0e2844"></a>Page 165</span>here, an account of them is given under various headings in some of the following chapters.
+
+</p><a id="d0e2846"></a><h2>Protectors of the People</h2>
+<p id="d0e2849">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 <i>ex officio</i>, in many cases quite as popular and powerful, if not more so. Among the most important are the following: Sh&ecirc;-chi, Gods of
+the Soil and Crops; Sh&ecirc;n Nung, God of Agriculture; Hou-t&#8217;u, Earth-mother; Ch&#8217;&ecirc;ng-huang, City-god; T&#8217;u-ti, Local Gods; Tsao
+Ch&uuml;n, Kitchen-god; T&#8217;ien-hou and An-kung, Goddess and God of Sailors; Ts&#8217;an N&uuml;, Goddess of Silkworms; Pa-ch&#8217;a, God of Grasshoppers;
+Fu Sh&ecirc;n, Ts&#8217;ai Sh&ecirc;n, and Shou Hsing, Gods of Happiness, Wealth, and Longevity; M&ecirc;n Sh&ecirc;n, Door-gods; and Sh&ecirc;-mo Wang, etc.,
+the Gods of Serpents.
+
+</p><a id="d0e2854"></a><h2>The Ch&#8217;&ecirc;ng-huang</h2>
+<p id="d0e2857">Ch&#8217;&ecirc;ng-huang is the Celestial Mandarin or City-god. Every fortified city or town in China is surrounded by a wall, <i>ch&#8217;&ecirc;ng</i>, 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 <i>huang</i>, running parallel with the <i>ch&#8217;&ecirc;ng</i>. The Ch&#8217;&ecirc;ng-huang is the spiritual official of the city or town. All the numerous Ch&#8217;&ecirc;ng-huang constitute a celestial Ministry
+of Justice, presided over by a Ch&#8217;&ecirc;ng-huang-in-chief.
+
+</p>
+<p id="d0e2868">The origin of the worship of the Ch&#8217;&ecirc;ng-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 <span class="pageno"><a id="d0e2870"></a>Page 166</span>meaning of, or corresponded to, the dyke and rampart known later as Ch&#8217;&ecirc;ng-huang. Since the Sung dynasty sacrifices have been
+offered to the Ch&#8217;&ecirc;ng-huang all over the country, though now and then some towns have adopted another or special god as their
+Ch&#8217;&ecirc;ng-huang, such as Chou Hsin, adopted as the Ch&#8217;&ecirc;ng-huang of Hangchou, the capital of Chekiang Province. Concerning Chou
+Hsin, who had a &#8220;face of ice and iron,&#8221; 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.
+
+</p><a id="d0e2872"></a><h2>The Kitchen-god</h2>
+<p id="d0e2875">Tsao Ch&uuml;n is a Taoist invention, but is universally worshipped by all families in China&#8212;about sixty millions of pictures of
+him are regularly worshipped twice a month&#8212;at new and full moon. &#8220;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.&#8221; He is also called &#8216;the God of the Stove.&#8217;
+The origin of his worship, according to the legend, is that a Taoist priest, Li Shao-ch&uuml;n by name, of the Ch&#8217;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&#8211;86 B.C.) <span class="pageno"><a id="d0e2877"></a>Page 167</span>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.
+
+</p>
+<div id="d0e2879" class="divFigure">
+<p class="legend"><img src="img/p166.jpg" alt="The Kitchen-god"></p>
+<p class="figureHead">The Kitchen-god</p>
+</div><p>
+
+</p>
+<p id="d0e2883">The Emperor asked the priest to bring him his divine patron, and one night the image of Tsao Ch&uuml;n appeared to him.
+
+</p>
+<p id="d0e2885">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.
+
+
+</p>
+<p id="d0e2887">This was the first time that a sacrifice had been officially offered to this new deity.
+
+</p>
+<p id="d0e2889">Li Shao-ch&uuml;n gradually lost the confidence of the Emperor and, at his wits&#8217; 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&#8217;s stomach. The ox being killed, the script was found there as predicted, but Li&#8217;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.
+
+</p>
+<p id="d0e2891">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 <span class="pageno"><a id="d0e2893"></a>Page 168</span>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!
+
+</p><a id="d0e2895"></a><h2>Ts&#8217;an N&uuml;</h2>
+<p id="d0e2898">In the kingdom of Shu (modern Ss&#365;ch&#8217;uan), in the time of Kao Hsing Ti, a band of robbers kidnapped the father of Ts&#8217;an N&uuml;.
+A whole year elapsed, and the father&#8217;s horse still remained in the stable as he had left it. The thought of not seeing her
+father again caused Ts&#8217;an N&uuml; 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. &#8220;An oath made to men,&#8221; he replied, &#8220;does not hold good for a horse. Is a human being meant to live in marital
+relations with a horse?&#8221; 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 <span class="pageno"><a id="d0e2900"></a>Page 169</span>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&#8217;an N&uuml; changed into a silkworm, was eating the mulberry-leaves, and spinning for herself a silken garment.
+
+
+</p>
+<p id="d0e2902">The parents of course were in despair. But one day, while they were overwhelmed with sad thoughts, they saw on a cloud Ts&#8217;an
+N&uuml; riding the horse and attended by several dozens of servants. She descended toward her parents, and said to them: &#8220;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.&#8221; Having said this she disappeared
+into space.
+
+</p>
+<p id="d0e2904">In the temples her image is to be seen covered with a horse&#8217;s skin. She is called Ma-t&#8217;ou Niang, &#8216;the Lady with the Horse&#8217;s
+Head,&#8217; 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&#8217;ien Ss&#365;; 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.
+
+</p><a id="d0e2906"></a><h2>The God of Happiness</h2>
+<p id="d0e2909">The God of Happiness, Fu Sh&ecirc;n, owes his origin to the predilection of the Emperor Wu Ti (A.D. 502&#8211;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&#8217;&ecirc;ng, <i>alias</i> Yang Hsi-chi, was Criminal Judge of <span class="pageno"><a id="d0e2914"></a>Page 170</span>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.
+
+</p>
+<p id="d0e2916">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.
+
+</p>
+<p id="d0e2918">Another person who attained to the dignity of God of Happiness (known as Ts&ecirc;ng-fu Hsiang-kung, &#8216;the Young Gentleman who Increases
+Happiness&#8217;) was Li Kuei-tsu, the minister of Emperor W&ecirc;n Ti of the Wei dynasty, the son of the famous Ts&#8217;ao Ts&#8217;ao, but in
+modern times the honour seems to have passed to Kuo Tz&#365;-i. He was the saviour of the T&#8217;ang dynasty from the depredations of
+the Turfans in the reign of the Emperor Hs&uuml;an Tsung. He lived A.D. 697&#8211;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.
+
+</p><a id="d0e2920"></a><h2>The God of Wealth</h2>
+<p id="d0e2923">As with many other Chinese gods, the proto-being of the God of Wealth, Ts&#8217;ai Sh&ecirc;n, 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.
+
+</p>
+<div id="d0e2925" class="divFigure">
+<p class="legend"><img src="img/p170.jpg" alt="The Gods of Happiness, Office, and Longevity"></p>
+<p class="figureHead">The Gods of Happiness, Office, and Longevity</p>
+</div><p>
+
+</p>
+<p id="d0e2929">When Chiang Tz&#365;-ya was fighting for Wu Wang of the Chou dynasty against the last of the Shang emperors, <span class="pageno"><a id="d0e2931"></a>Page 171</span>Chao Kung-ming, then a hermit on Mount &Ocirc;-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 <i>Ciurp Creadh</i>. Chiang Tz&#365;-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&#8217;s camp, felt ill and fainted, and uttering a cry gave up the ghost.
+
+</p>
+<p id="d0e2936">Later on Chiang Tz&#365;-ya persuaded Y&uuml;an-shih T&#8217;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.
+
+</p>
+<p id="d0e2938">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&#8212;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.
+
+</p><a id="d0e2940"></a><h2>The God of Longevity</h2>
+<p id="d0e2943">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&#8217;ang, the first two on the list of twenty-eight <span class="pageno"><a id="d0e2945"></a>Page 172</span>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&#8217;in Shih Huang-ti, the First Emperor, was the first to offer
+sacrifices to this star, the Old Man of the South Pole, at Sh&ecirc; Po, in 246 B.C. Since then the worship has been continued pretty
+regularly until modern times.
+
+</p>
+<p id="d0e2947">But desire for something more concrete, or at least more personal, than a star led to the god&#8217;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 <i>shih-chiu</i>, nineteen, to <i>chiu-shih</i>, 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.
+
+</p>
+<p id="d0e2955">The deity is a domestic god, of happy mien, with a very high forehead, usually spoken of as Shou Hsing Lao T&#8217;ou Tz&#365;, &#8216;Longevity
+Star Old-pate,&#8217; 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 <i>fu</i>, happiness. The peach, gourd, and scroll are symbols of longevity.
+
+</p><a id="d0e2960"></a><h2>The Door-gods</h2>
+<p id="d0e2963">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 <i>li</i>. The lowest branches, which inclined <span class="pageno"><a id="d0e2968"></a>Page 173</span>toward the north-east, formed the Door of the Devils (<i>kuei</i>), through which millions of them passed in and out. Two spirits, named Sh&ecirc;n Shu (or Shu Y&uuml;) and Y&uuml; L&uuml;, 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., Sh&ecirc;n Shu on the left, Y&uuml; L&uuml; on the right.
+
+</p>
+<div id="d0e2973" class="divFigure">
+<p class="legend"><img src="img/p172.jpg" alt="The Money-tree"></p>
+<p class="figureHead">The Money-tree</p>
+</div><p>
+
+</p>
+<p id="d0e2977">In later times, however, these Door-gods were supplanted in popular favour by two ministers of the Emperor T&#8217;ai Tsung of the
+T&#8217;ang dynasty, by name Ch&#8217;in Shu-pao and Hu Ching-t&ecirc;. T&#8217;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&#8217;s pulse was feverish, that he seemed nervous and saw visions, and that his life was in danger.
+
+</p>
+<p id="d0e2979">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&#8217;in Shu-pao
+and Hu Ching-t&ecirc; stated that they would sit up all night and watch outside his door.
+
+</p>
+<p id="d0e2981">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, <span class="pageno"><a id="d0e2983"></a>Page 174</span>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 Ch&ecirc;ng 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&#8217;s
+health was entirely restored.
+
+</p>
+<p id="d0e2985">Thus it is that Wei Ch&ecirc;ng is often associated with the other two Door-gods, sometimes with them, sometimes in place of them.
+Pictures of these <i>m&ecirc;n sh&ecirc;n</i>, elaborately coloured, and renewed at the New Year, are to be seen on almost every door in China.
+
+
+</p>
+<p id="d0e2990"></p>
+<div id="d0e2991" class="divFigure">
+<p class="legend"><img src="img/p174-1.jpg" alt="The Door-gods, Civil and Military"></p>
+<p class="figureHead">The Door-gods, Civil and Military</p>
+</div><p>
+
+</p>
+<p id="d0e2995"></p>
+<div id="d0e2996" class="divFigure">
+<p class="legend"><img src="img/p174-2.jpg" alt=""></p>
+</div><p>
+
+</p><a id="d0e2998"></a><h2>Chinese Polytheism</h2>
+<p id="d0e3001">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, <span class="pageno"><a id="d0e3003"></a>Page 175</span>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 &#8216;benign&#8217; 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.
+<span class="pageno"><a id="d0e3005"></a>Page 176</span></p>
+<p></p>
+<hr class="noteseparator">
+<div class="notetext">
+<p class="notetext"><a id="d0e1698" href="#d0e1698src" class="noteref">1</a> See the present writer&#8217;s <i>China of the Chinese</i>, chapter viii.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e1754" href="#d0e1754src" class="noteref">2</a> See Du Bose, pp. 282, 286, 361, 409, 410, and <i>Journal of the North China Branch of the Royal Asiatic Society</i>, xxxiv, 110&#8211;111.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e1808" href="#d0e1808src" class="noteref">3</a> Du Bose, p. 38.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e1818" href="#d0e1818src" class="noteref">4</a> He is sometimes represented as a reincarnation of W&ecirc;n Chung; see p. <a id="d0e1820" href="#d0e3288">198</a>.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e1908" href="#d0e1908src" class="noteref">5</a> It is necessary to reproduce the written characters concerned with these stars, namely:
+
+
+</p>
+<p id="d0e1913" class="notetext"></p>
+<div id="d0e1914" class="divFigure">
+<p class="legend"><img src="img/p107.gif" alt=""></p>
+</div><p>
+
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e1955" href="#d0e1955src" class="noteref">6</a> See footnote, p. 107.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e2068" href="#d0e2068src" class="noteref">7</a> <i>Religion</i>, p. 177.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e2086" href="#d0e2086src" class="noteref">8</a> See <i>Myths of the Hindus and Buddhists</i>, by Sister Nivedita and Ananda Coomaraswamy.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e2490" href="#d0e2490src" class="noteref">9</a> The native accounts differ on this point. <i>Cf.</i> p. 16.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e2520" href="#d0e2520src" class="noteref">10</a> For further details concerning T&#8217;ai I see <i>Babylonian and Oriental Record</i>, vi, 145&#8211;150.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e2642" href="#d0e2642src" class="noteref">11</a> <i>Cf.</i> Chapter I.
+</p>
+</div><a id="d0e3006"></a><h2 class="abovehead">Chapter V</h2>
+<h1>Myths of the Stars</h1><a id="d0e3009"></a><h2>Astrological Superstitions</h2>
+<p id="d0e3012">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.
+
+</p>
+<p id="d0e3014">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&#8217;ang &Ocirc;, 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 &#8216;Throne of the Five Emperors.&#8217; 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.
+
+</p>
+<p id="d0e3016">Both the sun and the moon are worshipped by the <span class="pageno"><a id="d0e3018"></a>Page 177</span>Government in appropriate temples on the east and west sides of Peking.
+
+</p><a id="d0e3020"></a><h2>Various Star-gods</h2>
+<p id="d0e3023">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: &#8220;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.&#8221; In one temple one of the sixty was in
+the form of a hog, and another in that of a goose. &#8220;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&#8212;so the long line serves as models for an artist who desires to study the fantastic.&#8221;
+
+</p><a id="d0e3025"></a><h2>Shooting the Heavenly Dog</h2>
+<p id="d0e3028">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 <span class="pageno"><a id="d0e3030"></a>Page 178</span>Dog. The dog is the Dog-star, and if the &#8216;fate&#8217; 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-j&ecirc;n,
+a name given to Lady Fei, concubine of M&ecirc;ng Ch&#8217;ang, the last ruler of the Later Shu State, A.D. 935&#8211;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 J&ecirc;n 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: &#8220;The star T&#8217;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.&#8221;
+
+</p>
+<p id="d0e3032">On waking, the Emperor at once ordered the young man&#8217;s portrait to be painted and exhibited, and from that time childless
+families would write the name Chang Hsien on tablets and worship them.
+
+</p>
+<p id="d0e3034">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 <span class="pageno"><a id="d0e3036"></a>Page 179</span>is supposed to preside over the kitchen of Heaven and to arrange the banquets given by the gods.
+
+</p><a id="d0e3038"></a><h2>The Sun-king</h2>
+<p id="d0e3041">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 &#8220;100,000 classes all receive the blessings of the icy-wheel in the Milky Way along
+the heavenly street, a mirror always bright.&#8221; In Chinese illustrations we see the moon-palace of Ch&#8217;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.
+
+</p>
+<p id="d0e3043">The sun and the moon are both included by the Chinese among the stars, the spirit of the former being called T&#8217;ai-yang Ti-ch&uuml;n,
+&#8216;the Sun-king,&#8217; or Jih-kung Ch&#8217;ih-chiang, &#8216;Ch&#8217;ih-chiang of the Solar Palace,&#8217; that of the latter T&#8217;ai-yin Huang-ch&uuml;n, &#8216;the
+Moon-queen,&#8217; or Y&uuml;eh-fu Ch&#8217;ang O, &#8216;Ch&#8217;ang O of the Lunar Palace.&#8217;
+
+</p>
+<p id="d0e3045">Ch&#8217;ih-chiang Tz&#365;-y&uuml; lived in the reign of Hsien-y&uuml;an Huang-ti, who appointed him Director of Construction and Furnishing.
+
+
+</p>
+<p id="d0e3047">When Hsien-y&uuml;an went on his visit to &Ocirc;-mei Shan, a mountain in Ssuch&#8217;uan, Ch&#8217;ih-chiang Tz&#365;-y&uuml; obtained permission to accompany
+him. Their object was to be initiated into the doctrine of immortality.
+
+</p>
+<p id="d0e3049">The Emperor was instructed in the secrets of the doctrine by T&#8217;ai-i Huang-j&ecirc;n, the spirit of this famous mountain, who, when
+he was about to take his departure, <span class="pageno"><a id="d0e3051"></a>Page 180</span>begged him to allow Ch&#8217;ih-chiang Tz&#365;-y&uuml; 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&#8217;ai-i Huang-j&ecirc;n, and he also took to eating these flowers, so that his body gradually
+became spiritualized.
+
+</p><a id="d0e3053"></a><h2>The Steep Summit</h2>
+<p id="d0e3056">One day T&#8217;ai-i Huang-j&ecirc;n sent him to cut some bamboos on the summit of &Ocirc;-mei Shan, distant more than three hundred <i>li</i> 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.
+
+</p><a id="d0e3061"></a><h2>The Divine Archer</h2>
+<p id="d0e3064">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&#8217;ih-chiang Tz&#365;-y&uuml;. He told the
+Emperor he was a skilful archer and could fly in the air on the wings of <span class="pageno"><a id="d0e3066"></a>Page 181</span>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&#8217;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 Sh&ecirc;n I, &#8216;the Divine Archer,&#8217; attached him to his suite, and appointed him Chief Mechanician
+of all Works in Wood. He continued to live only on flowers.
+
+</p><a id="d0e3068"></a><h2>Vanquishes the Wind-spirit</h2>
+<p id="d0e3071">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&#8217;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 Sh&ecirc;n 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.
+
+</p>
+<p id="d0e3073">Sh&ecirc;n I took up his post on Mount Ch&#8217;ing Ch&#8217;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.
+
+</p><a id="d0e3075"></a><h2>Dispels the Nine False Suns</h2>
+<p id="d0e3078">After this first victory Sh&ecirc;n 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 <span class="pageno"><a id="d0e3080"></a>Page 182</span>extraordinary birds were blowing out fire and thus forming nine new suns in the sky. Sh&ecirc;n I shot nine arrows in succession,
+pierced the birds, and immediately the nine false suns resolved themselves into red clouds and melted away. Sh&ecirc;n I and his
+soldiers found the nine arrows stuck in nine red stones at the top of the mountain.
+
+</p><a id="d0e3082"></a><h2>Marries the Sister of the Water-spirit</h2>
+<p id="d0e3085">Sh&ecirc;n 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 H&ecirc;ng O<a id="d0e3087src" href="#d0e3087" class="noteref">1</a>, the younger sister of Ho Po, the Spirit of the Waters. Sh&ecirc;n I shot an arrow into her hair. She turned and thanked him for
+sparing her life, adding: &#8220;I will agree to be your wife.&#8221; After these events had been duly reported to the Emperor Yao, the
+wedding took place.
+
+</p><a id="d0e3090"></a><h2>Slays Various Dangerous Creatures</h2>
+<p id="d0e3093">Three months later Yao ordered Sh&ecirc;n I to go and kill the great Tung-t&#8217;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 <span class="pageno"><a id="d0e3095"></a>Page 183</span>achievements Yao canonized Sh&ecirc;n I with the title of Marquis Pacifier of the Country.
+
+</p><a id="d0e3097"></a><h2>Builds a Palace for Chin Mu</h2>
+<p id="d0e3100">About this time T&#8217;ai-wu Fu-j&ecirc;n, 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&#8217;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&#8217;ing-y&uuml;n Shan, saw this track of light, and asked
+Sh&ecirc;n 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 Sh&ecirc;n I this creature called together a large number of phoenixes and other birds of gigantic size and set them at
+Sh&ecirc;n 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. Sh&ecirc;n I, having saluted her and explained the object of his visit, was admitted
+to the goddess&#8217;s palace, and royally entertained.
+
+</p>
+<p id="d0e3102">&#8220;I have heard,&#8221; said Sh&ecirc;n I to her, &#8220;that you possess the pills of immortality; I beg you to give me one or two.&#8221; &#8220;You are
+a well-known architect,&#8221; replied Chin Mu; &#8220;please build me a palace near this mountain.&#8221; Together they went to inspect a celebrated
+site known as Pai-y&uuml;-kuei Shan, &#8216;White Jade-tortoise Mountain,&#8217; and fixed upon it as the location of the new abode of the
+goddess. Sh&ecirc;n I had all the spirits of the mountain to work for him. The walls were built of jade, sweet-smelling <span class="pageno"><a id="d0e3104"></a>Page 184</span>woods were used for the framework and wainscoting, the roof was of glass, the steps of agate. In a fortnight&#8217;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. &#8220;But,&#8221; she said, &#8220;it
+must not be eaten now: you must first go through a twelve months&#8217; preparatory course of exercise and diet, without which the
+pill will not have all the desired results.&#8221; Sh&ecirc;n I thanked the goddess, took leave of her, and, returning to the Emperor,
+related to him all that had happened.
+
+</p><a id="d0e3106"></a><h2>Kills Chisel-tooth</h2>
+<p id="d0e3109">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.
+
+</p>
+<p id="d0e3111">At this time there appeared in the south a strange man named Tso Ch&#8217;ih, &#8216;Chisel-tooth.&#8217; He had round eyes and a long projecting
+tooth. He was a well-known criminal. Yao ordered Sh&ecirc;n I and his small band of brave followers to deal with this new enemy.
+This extraordinary man lived in a cave, and when Sh&ecirc;n I and his men arrived he emerged brandishing a padlock. Sh&ecirc;n I broke
+his long tooth by shooting an arrow at it, and Tso Ch&#8217;ih fled, but was struck in the back and laid low by another arrow from
+Sh&ecirc;n I. The victor took the broken tooth with him as a trophy.
+
+</p><a id="d0e3113"></a><h2>H&ecirc;ng &Ocirc; flies to the Moon</h2>
+<p id="d0e3116">H&ecirc;ng &Ocirc;, during her husband&#8217;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 <span class="pageno"><a id="d0e3118"></a>Page 185</span>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 Sh&ecirc;n I returned. He went to look for his pill, and, not finding it, asked H&ecirc;ng &Ocirc; what had happened.
+
+</p>
+<div id="d0e3120" class="divFigure">
+<p class="legend"><img src="img/p184.jpg" alt="H&ecirc;ng &Ocirc; Flies to the Moon"></p>
+<p class="figureHead">H&ecirc;ng &Ocirc; Flies to the Moon</p>
+</div><p>
+
+</p>
+<p id="d0e3124">The young wife, seized with fear, opened the window and flew out. Sh&ecirc;n 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.
+
+</p>
+<p id="d0e3126">H&ecirc;ng &Ocirc; 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 <i>yin</i>, or female, principle. H&ecirc;ng &Ocirc; noticed a bitter taste in her mouth, drank some dew, and, feeling hungry, ate some cinnamon.
+She took up her abode in this sphere.
+
+</p>
+<p id="d0e3131">As to Sh&ecirc;n 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-ch&uuml;n, otherwise Tung Wang Kung, the husband of Hsi Wang
+Mu.
+
+</p><a id="d0e3133"></a><h2>The Sun-palace and the Bird of Dawn</h2>
+<p id="d0e3136">The God of the Immortals said to Sh&ecirc;n I: &#8220;You must not be annoyed with H&ecirc;ng &Ocirc;. Everybody&#8217;s fate is <span class="pageno"><a id="d0e3138"></a>Page 186</span>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. H&ecirc;ng 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 <i>yin</i> and the <i>yang</i> will be united in marriage.&#8221; This said, Tung-hua Ti-ch&uuml;n ordered his servants to bring a red Chinese sarsaparilla cake, with
+a lunar talisman.
+
+</p>
+<p id="d0e3146">&#8220;Eat this cake,&#8221; he said; &#8220;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 H&ecirc;ng O; but the converse does not hold good, for your wife will not have access
+to the solar palace.&#8221; 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. Sh&ecirc;n I ate the sarsaparilla cake, attached
+the talisman to his body, thanked the god, and prepared to leave. Tung Wang Kung said to him: &#8220;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.&#8221; &#8220;Where
+is this bird to be found?&#8221; asked Sh&ecirc;n I. &#8220;It is the one you hear calling <i>Ia! Ia!</i> It is the ancestor of the spirituality of the <i>yang</i>, 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 <i>fu-sang</i> tree [a tree said to grow at the place where the sun rises] in <span class="pageno"><a id="d0e3157"></a>Page 187</span>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 Ch&ecirc;n-tz&#365; to put it in a cage on T&#8217;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.&#8221; He then wrote a charm which Sh&ecirc;n I was to present to Ling Ch&ecirc;n-tz&#365; to make him open the cage and
+hand the golden bird over to him.
+
+</p>
+<p id="d0e3159">The charm worked, and Ling Ch&ecirc;n-tz&#365; opened the cage. The bird of golden plumage had a sonorous voice and majestic bearing.
+&#8220;This bird,&#8221; he said, &#8220;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.&#8221;
+
+</p><a id="d0e3161"></a><h2>Sh&ecirc;n I visits the Moon</h2>
+<p id="d0e3164">Sh&ecirc;n 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 H&ecirc;ng 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 H&ecirc;ng O there all alone. On seeing him she was <span class="pageno"><a id="d0e3166"></a>Page 188</span>about to run away, but Sh&ecirc;n I took her hand and reassured her. &#8220;I am now living in the solar palace,&#8221; he said; &#8220;do not let
+the past annoy you.&#8221; Sh&ecirc;n 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, &#8216;Palace of Great Cold.&#8217; 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 <i>yang</i> and <i>yin</i>, male and female principles, which causes the great brilliancy of the moon at that epoch.
+
+</p>
+<p id="d0e3174">Sh&ecirc;n I, on returning to his solar kingdom, built a wonderful palace, which he called the Palace of the Lonely Park.
+
+</p>
+<p id="d0e3176">From that time the sun and moon each had their ruling sovereign. This <i>r&eacute;gime</i> dates from the forty-ninth year (2309 B.C.) of Yao&#8217;s reign.
+
+</p>
+<p id="d0e3181">When the old Emperor was informed that Sh&ecirc;n 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, &#8216;Governor of Countries.&#8217;
+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 H&ecirc;ng O became changed into a toad, whose outline is traceable on the moon&#8217;s surface.
+
+</p><a id="d0e3183"></a><h2>Star-worship</h2>
+<p id="d0e3186">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 <span class="pageno"><a id="d0e3188"></a>Page 189</span>by the &#8216;star-ruler&#8217; 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.
+
+</p>
+<p id="d0e3190">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&#8217;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.
+
+</p><a id="d0e3192"></a><h2>The Herdsman and the Weaver-girl</h2>
+<p id="d0e3195">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, <span class="pageno"><a id="d0e3197"></a>Page 190</span>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.
+
+</p>
+<p id="d0e3199">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&#8217;s
+industry.
+
+</p>
+<p id="d0e3201">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. <span class="pageno"><a id="d0e3203"></a>Page 191</span>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.
+
+</p>
+<p id="d0e3205">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.
+
+</p><a id="d0e3207"></a><h2>The Twenty-eight Constellations</h2>
+<p id="d0e3210">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&#8212;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.
+
+</p>
+<p id="d0e3212">The twenty-eight constellations seem to have become the abodes of gods as a result of the defeat of a Taoist Patriarch T&#8217;ung-t&#8217;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 Tz&#365;-ya as a reward conferred on <span class="pageno"><a id="d0e3214"></a>Page 192</span>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.
+
+</p><a id="d0e3216"></a><h2>A Victim of Ta Chi</h2>
+<p id="d0e3219">Concerning Tz&#365;-wei Hsing, the constellation Tz&#365;-wei (north circumpolar stars), of which the stellar deity is Po I-k&#8217;ao, the
+following legend is related in the <i>F&ecirc;ng sh&ecirc;n yen i</i>.
+
+</p>
+<p id="d0e3224">Po I-k&#8217;ao was the eldest son of W&ecirc;n 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&#8217;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.
+
+</p>
+<p id="d0e3226">Unfortunately for Po I-k&#8217;ao, Chou&#8217;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 <i>s&eacute;ance</i> the monkey which had been given to the King by Po perceived some <span class="pageno"><a id="d0e3231"></a>Page 193</span>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&#8217;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.
+
+</p>
+<p id="d0e3233">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.
+
+</p>
+<p id="d0e3235">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&#8217;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 <i>pa kua</i>, 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&#8217;s conduct.
+<span class="pageno"><a id="d0e3240"></a>Page 194</span></p>
+<p id="d0e3241">Po I-k&#8217;ao was canonized by Chiang Tzu-ya, and appointed ruler of the constellation Tzu-wei of the North Polar heavens.
+
+</p><a id="d0e3243"></a><h2>Myths of Time</h2>
+<p id="d0e3246">T&#8217;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&#8217;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.
+
+</p>
+<p id="d0e3248">The god T&#8217;ai Sui is not mentioned in the T&#8217;ang and Sung rituals, but in the Y&uuml;an dynasty (A.D. 1280&#8211;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&#8217;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&#8217;ing (Manchu) dynasty (1644&#8211;1912) that it was decided
+to offer the sacrifices at fixed periods.
+
+</p><a id="d0e3250"></a><h2>The Planet Jupiter</h2>
+<p id="d0e3253">T&#8217;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&#8217;ai Tsu ordered sacrifices to this god to be made throughout the
+Empire. According to some authors, he corresponds to the god <span class="pageno"><a id="d0e3255"></a>Page 195</span>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&#8217;ai Sui the title of Grand Marshal, following the example of the usurper
+Wang Mang (A.D. 9&#8211;23) of the Western Han dynasty, who gave that title to the year-star.
+
+</p><a id="d0e3257"></a><h2>Legend of T&#8217;ai Sui</h2>
+<p id="d0e3260">The following is the legend of T&#8217;ai Sui.
+
+</p>
+<p id="d0e3262">T&#8217;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. Sh&ecirc;n Ch&ecirc;n-j&ecirc;n, who was passing, saw the small abandoned one, and said: &#8220;This is an Immortal who has just been born.&#8221;
+With his knife he cut open the caul which enveloped it, and the child was exposed.
+
+</p>
+<p id="d0e3264">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.
+
+</p>
+<p id="d0e3266">The child&#8217;s hermit-name was Yin Ting-nu, his ordinary name Yin No-cha, but during his boyhood he was known as Yin Chiao, <i>i.e.</i> &#8216;Yin the Deserted of the Suburb,&#8217; 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 <span class="pageno"><a id="d0e3271"></a>Page 196</span>and killed. Yin Chiao went to his rescuer and begged him to allow him to avenge his mother&#8217;s death. The Goddess T&#8217;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, Y&uuml; Ti canonized him with the title T&#8217;ai Sui Marshal Yin.
+
+
+</p>
+<p id="d0e3273">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 T&ecirc;ng between two mountains, which he pressed together, leaving only Yin Chiao&#8217;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.
+
+</p><a id="d0e3275"></a><h2>Worship of T&#8217;ai Sui</h2>
+<p id="d0e3278">The worship of T&#8217;ai Sui seems to have first taken place in the reign of Sh&ecirc;n Tsung (A.D. 1068&#8211;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&#8217;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 <span class="pageno"><a id="d0e3280"></a>Page 197</span>undertaken in a region where T&#8217;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&#8217;ai
+Sui is at any particular time, an elaborate diagram is consulted. This consists of a representation of the twelve terrestrial
+branches or stems, <i>ti chih</i>&gt; and the ten celestial trunks, <i>t&#8217;ien kan,</i> 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&#8217;ai Sui during the current year, the position of threatened
+districts, and the methods to be employed to provide against danger.
+<span class="pageno"><a id="d0e3288"></a>Page 198</span></p>
+<p></p>
+<hr class="noteseparator">
+<div class="notetext">
+<p class="notetext"><a id="d0e3087" href="#d0e3087src" class="noteref">1</a> She is the same as Ch&#8217;ang &Ocirc;, the name H&ecirc;ng being changed to Ch&#8217;ang because it was the tabooed personal name of the Emperors
+Mu Tsung of the T&#8217;ang dynasty and Ch&ecirc;n Tsung of the Sung dynasty.
+</p>
+</div><a id="d0e3289"></a><h2 class="abovehead">Chapter VI</h2>
+<h1>Myths of Thunder, Lightning, Wind, and Rain</h1><a id="d0e3292"></a><h2>The Ministry of Thunder and Storms</h2>
+<p id="d0e3295">As already noted, affairs in the Otherworld are managed by official Bureaux or Ministries very similar to those on earth.
+The <i>F&ecirc;ng sh&ecirc;n yen i</i> mentions several of these, and gives full details of their constitution. The first is the Ministry of Thunder and Storms.
+This is composed of a large number of officials. The principal ones are Lei Tsu, the Ancestor of Thunder, Lei Kung, the Duke
+of Thunder, Tien Mu, the Mother of Lightning, Feng Po, the Count of Wind, and Y[&#8217;u] Shih, the Master of Rain. These correspond
+to the Buddhist Asuras, the &#8220;fourth class of sentient beings, the mightiest of all demons, titanic enemies of the D&ecirc;vas,&#8221;
+and the Vedic Maruta, storm-demons. In the temples Lei Tsu is placed in the centre with the other four to right and left.
+There are also sometimes represented other gods of rain, or attendants. These are Hsing T&#8217;ien Ch&uuml;n and T&#8217;ao T&#8217;ien Ch&uuml;n, both
+officers of Wen Chung, or Lei Tsu, Ma Y&uuml;an-shuai, Generalissimo Ma, whose exploits are referred to later, and others.
+
+</p><a id="d0e3300"></a><h2>The President of the Ministry of Thunder</h2>
+<p id="d0e3303">This divinity has three eyes, one in the middle of his forehead, from which, when open, a ray of white light proceeds to a
+distance of more than two feet. Mounted on a black unicorn, he traverses millions of miles in the twinkling of an eye.
+
+</p>
+<div id="d0e3305" class="divFigure">
+<p class="legend"><img src="img/p198.jpg" alt="W&ecirc;n Chung, Minister of Thunder"></p>
+<p class="figureHead">W&ecirc;n Chung, Minister of Thunder</p>
+</div><p>
+
+</p>
+<p id="d0e3309">His origin is ascribed to a man named W&ecirc;n Chung, generally known as W&ecirc;n Chung T&#8217;ai-shih, &#8216;the Great <span class="pageno"><a id="d0e3311"></a>Page 199</span>Teacher W&ecirc;n Chung,&#8217; He was a minister of the tyrant king Chou (1154&#8211;1122 B.C.), and fought against the armies of the Chou
+dynasty. Being defeated, he fled to the mountains of Yen, Yen Shan, where he met Ch&#8217;ih Ching-tzu, one of the alleged discoverers
+of fire, and joined battle with him; the latter, however, flashed his <i>yin-yang</i> mirror at the unicorn, and put it out of action. Lei Ch&ecirc;n-tzu, one of Wu Wang&#8217;s marshals, then struck the animal with his
+staff, and severed it in twain.
+
+</p>
+<p id="d0e3316">W&ecirc;n Chung escaped in the direction of the mountains of Ch&uuml;eh-lung Ling, where another marshal, Y&uuml;n Chung-tzu, barred his way.
+Y&uuml;n&#8217;s hands had the power of producing lightning, and eight columns of mysterious fire suddenly came out of the earth, completely
+enveloping W&ecirc;n Chung. They were thirty feet high and ten feet in circumference. Ninety fiery dragons came out of each and
+flew away up into the air. The sky was like a furnace, and the earth shook with the awful claps of thunder. In this fiery
+prison W&ecirc;n Chung died.
+
+</p>
+<p id="d0e3318">When the new dynasty finally proved victorious, Chiang Tzu-ya, by order of Y&uuml;an-shih T&#8217;ien-tsun, conferred on W&ecirc;n Chung the
+supreme direction of the Ministry of Thunder, appointing him celestial prince and plenipotentiary defender of the laws governing
+the distribution of clouds and rain. His full title was Celestial and Highly-honoured Head of the Nine Orbits of the Heavens,
+Voice of the Thunder, and Regulator of the Universe. His birthday is celebrated on the twenty-fourth day of the sixth moon.
+
+
+</p><a id="d0e3320"></a><h2>The Duke of Thunder</h2>
+<p id="d0e3323">The Spirit of Thunder, for whom Lei Tsu is often mistaken, is represented as an ugly, black, bat-winged <span class="pageno"><a id="d0e3325"></a>Page 200</span>demon, with clawed feet, monkey&#8217;s head, and eagle&#8217;s beak, who holds in one hand a steel chisel, and in the other a spiritual
+hammer, with which he beats numerous drums strung about him, thus producing the terrific noise of thunder. According to Chinese
+reasoning it is the sound of these drums, and not the lightning, which causes death.
+
+</p>
+<p id="d0e3327">A. Gruenwedel, in his <i>Guide to the Lamaist Collection of Prince Uchtomsky,</i> p. 161, states that the Chino-Japanese God of Thunder, Lei Kung, has the shape of the Indian divine bird Garuda. Are we to
+suppose, then, that the Chinese Lei Kung is of Indian origin? In modern pictures the God of Thunder is depicted with a cock&#8217;s
+head and claws, carrying in one hand the hammer, in the other the chisel. We learn, however, from Wang Ch&#8217;ung&#8217;s <i>Lun H&ecirc;ng</i> that in the first century B.C., when Buddhism was not yet introduced into China, the &#8216;Thunderer&#8217; was represented as a strong
+man, not as a bird, with one hand dragging a cluster of drums, and with the other brandishing a hammer. Thus Lei Kung existed
+already in China when the latter received her first knowledge of India. Yet his modern image may well owe its wings to the
+Indian rain-god Vajrapani, who in one form appears with Garuda wings.
+
+</p>
+<p id="d0e3335">Lei Kung P&#8217;u-sa, the avatar of Lei Kung (whose existence as the Spirit of Thunder is denied by at least one Chinese writer),
+has made various appearances on the earth. One of these is described below.
+
+</p><a id="d0e3337"></a><h2>Lei Kung in the Tree</h2>
+<p id="d0e3340">A certain Yeh Ch&#8217;ien-chao of Hsin Chou, when a youth, used to climb the mountain Chien-ch&#8217;ang Shan for the purpose of cutting
+firewood and collecting medicinal <span class="pageno"><a id="d0e3342"></a>Page 201</span>herbs. One day when he had taken refuge under a tree during a rain-storm there was a loud clap of thunder, and he saw a winged
+being, with a blue face, large mouth, and bird&#8217;s claws, caught in a cleft of the tree. This being addressed Yeh, saying: &#8220;I
+am Lei Kung. In splitting this tree I got caught in it; if you will free me I will reward you handsomely.&#8221; The woodcutter
+opened the cleft wider by driving in some stones as wedges, and liberated the prisoner. &#8220;Return to this spot to-morrow,&#8221; said
+the latter, &#8220;and I will reward you.&#8221; The next day the woodcutter kept the appointment, and received from Lei Kung a book.
+&#8220;If you consult this work,&#8221; he explained, &#8220;you will be able at will to bring thunder or rain, cure sickness, or assuage sorrow.
+We are five brothers, of whom I am the youngest. When you want to bring rain call one or other of my brothers; but call me
+only in case of pressing necessity, because I have a bad character; but I will come if it is really necessary.&#8221; Having said
+these words, he disappeared.
+
+</p>
+<p id="d0e3344">Yeh Ch&#8217;ien-chao, by means of the prescriptions contained in the mysterious book, could cure illnesses as easily as the sun
+dissipates the morning mist. One day, when he was intoxicated and had gone to bed in the temple of Chi-chou Ss&#365;, the magistrate
+wished to arrest and punish him. But when he reached the steps of the <i>yam&ecirc;n</i>, Ch&#8217;ien-chao called Lei Kung to his aid. A terrible clap of thunder immediately resounded throughout the district. The magistrate,
+nearly dead with fright, at once dismissed the case without punishing the culprit. The four brothers never failed to come
+to his aid.
+
+</p>
+<p id="d0e3349">By the use of his power Ch&#8217;ien-chao saved many regions from famine by bringing timely rain.
+<span class="pageno"><a id="d0e3351"></a>Page 202</span></p><a id="d0e3352"></a><h2>The Mysterious Bottle</h2>
+<p id="d0e3355">Another legend relates that an old woman living in Kiangsi had her arm broken through being struck by lightning, when a voice
+from above was heard saying: &#8220;I have made a mistake.&#8221; A bottle fell out of space, and the voice again said: &#8220;Apply the contents
+and you will be healed at once.&#8221; This being done, the old woman&#8217;s arm was promptly mended. The villagers, regarding the contents
+of the bottle as divine medicine, wished to take it away and hide it for future use, but several of them together could not
+lift it from the ground. Suddenly, however, it rose up and disappeared into space. Other persons in Kiangsi were also struck,
+and the same voice was heard to say: &#8221; Apply some grubs to the throat and they will recover.&#8220;After this had been done the
+victims returned to consciousness none the worse for their experience.
+
+</p>
+<p id="d0e3357">The worship of Lei Kung seems to have been carried on regularly from about the time of the Christian era.
+
+</p><a id="d0e3359"></a><h2>Lei Ch&ecirc;n-tz&#365;</h2>
+<p id="d0e3362">Another Son of Thunder is Lei Ch&ecirc;n-tz&#365;, mentioned above, whose name when a child was W&ecirc;n Y&uuml;, who was hatched from an egg after
+a clap of thunder and found by the soldiers of W&ecirc;n Wang in some brushwood near an old tomb. The infant&#8217;s chief characteristic
+was its brilliant eyes. W&ecirc;n Wang, who already had ninety-nine children, adopted it as his hundredth, but gave it to a hermit
+named Y&uuml;n Chung-tz&#365; to rear as his disciple. The hermit showed him the way to rescue his adopted father from the tyrant who
+held him prisoner. In seeking for some powerful weapon the child found on <span class="pageno"><a id="d0e3364"></a>Page 203</span>the hillside two apricots, and ate them both. He then noticed that wings had grown on his shoulders, and was too much ashamed
+to return home.
+
+</p>
+<p id="d0e3366">But the hermit, who knew intuitively what had taken place, sent a servant to seek him. When they met the servant said: &#8220;Do
+you know that your face is completely altered?&#8221; The mysterious fruit had not only caused Lei Ch&ecirc;n-tz&#365; to grow wings, known
+as Wings of the Wind and Thunder, but his face had become green, his nose long and pointed, and two tusks protruded horizontally
+from each side of his mouth, while his eyes shone like mirrors.
+
+</p>
+<p id="d0e3368">Lei Ch&ecirc;n-tz&#365; now went and rescued W&ecirc;n Wang, dispersing his enemies by means of his mystical power and bringing the old man
+back on his shoulders. Having placed him in safety he returned to the hermit.
+
+</p><a id="d0e3370"></a><h2>The Mother of Lightning</h2>
+<p id="d0e3373">This divinity is represented as a female figure, gorgeously apparelled in blue, green, red, and white, holding in either hand
+a mirror from which proceed two broad streams or flashes of light. Lightning, say the Chinese, is caused by the rubbing together
+of the <i>yin</i> and the <i>yang</i>, just as sparks of fire may be produced by the friction of two substances.
+
+</p><a id="d0e3381"></a><h2>The Origin of the Spirit of Lightning</h2>
+<p id="d0e3384">Tung Wang Kung, the King of the Immortals, was playing at pitch-pot<a id="d0e3386src" href="#d0e3386" class="noteref">1</a> with Y&uuml; N&uuml;. He lost; whereupon Heaven smiled, and from its half-open mouth a ray of light came out. This was lightning; it
+is regarded as <span class="pageno"><a id="d0e3392"></a>Page 204</span>feminine because it is supposed to come from the earth, which is of the <i>yin</i>, or female, principle.
+
+</p><a id="d0e3397"></a><h2>The God of the Wind</h2>
+<p id="d0e3400">F&ecirc;ng Po, the God of the Wind, is represented as an old man with a white beard, yellow cloak, and blue and red cap. He holds
+a large sack, and directs the wind which comes from its mouth in any direction he pleases.
+
+</p>
+<p id="d0e3402">There are various ideas regarding the nature of this deity. He is regarded as a stellar divinity under the control of the
+star Ch&#8217;i,<a id="d0e3404src" href="#d0e3404" class="noteref">2</a> because the wind blows at the time when the moon leaves that celestial mansion. He is also said to be a dragon called Fei
+Lien, at first one of the supporters of the rebel Ch&#8217;ih Yu, who was defeated by Huang Ti. Having been transformed into a spiritual
+monster, he stirred up tremendous winds in the southern regions. The Emperor Yao sent Sh&ecirc;n I with three hundred soldiers to
+quiet the storms and appease Ch&#8217;ih Yu&#8217;s relatives, who were wreaking their vengeance on the people. Sh&ecirc;n I ordered the people
+to spread a long cloth in front of their houses, fixing it with stones. The wind, blowing against this, had to change its
+direction. Sh&ecirc;n I then flew on the wind to the top of a high mountain, whence he saw a monster at the base. It had the shape
+of a huge yellow and white sack, and kept inhaling and exhaling in great gusts. Sh&ecirc;n I, concluding that this was the cause
+of all these storms, shot an arrow and hit the monster, whereupon it took refuge in a deep cave. Here it turned on Sh&ecirc;n I
+and, drawing a sword, dared him to attack the Mother of the Winds. Sh&ecirc;n I, however, bravely faced the monster and discharged
+another arrow, this time <span class="pageno"><a id="d0e3407"></a>Page 205</span>hitting it in the knee. The monster immediately threw down its sword and begged that its life might be spared.
+
+</p>
+<p id="d0e3409">Fei Lien is elsewhere described as a dragon who was originally one of the wicked ministers of the tyrant Chou, and could walk
+with unheard-of swiftness. Both he and his son &Ocirc; Lai, who was so strong that he could tear a tiger or rhinoceros to pieces
+with his hands, were killed when in the service of Chou Wang. Fei Lien is also said to have the body of a stag, about the
+size of a leopard, with a bird&#8217;s head, horns, and a serpent&#8217;s tail, and to be able to make the wind blow whenever he wishes.
+
+
+</p><a id="d0e3411"></a><h2>The Master of Rain</h2>
+<p id="d0e3414">Y&uuml; Shih, the Master of Rain, clad in yellow scale-armour, with a blue hat and yellow busby, stands on a cloud and from a watering-can
+pours rain upon the earth. Like many other gods, however, he is represented in various forms. Sometimes he holds a plate,
+on which is a small dragon, in his left hand, while with his right he pours down the rain. He is obviously the Parjanya of
+Vedism.
+
+</p>
+<p id="d0e3416">According to a native account, the God of Rain is one Ch&#8217;ih Sung-tz&#365;, who appeared during a terrible drought in the reign
+of Sh&ecirc;n Nung (2838&#8211;2698 B.C.), and owing to his reputed magical power was requested by the latter to bring rain from the sky.
+&#8220;Nothing is easier,&#8221; he replied; &#8220;pour a bottleful of water into an earthen bowl and give it to me.&#8221; This being done, he plucked
+from a neighbouring mountain a branch of a tree, soaked it in the water, and with it sprinkled the earth. Immediately clouds
+gathered and rain fell in torrents, filling the rivers to overflowing. Ch&#8217;ih Sung-tz&#365; was then honoured as the God of Rain,
+and his images show him holding the <span class="pageno"><a id="d0e3418"></a>Page 206</span>mystic bowl. He resides in the K&#8217;un-lun Mountains, and has many extraordinary peculiarities, such as the power to go through
+water without getting wet, to pass through fire without being burned, and to float in space.
+
+</p>
+<p id="d0e3420">This Rain-god also assumes the form of a silkworm chrysalis in another account. He is there believed to possess a concubine
+who has a black face, holds a serpent in each hand, and has other serpents, red and green, reposing on her right and left
+ears respectively; also a mysterious bird, with only one leg, the <i>shang yang</i>, which can change its height at will and drink the seas dry. The following legend is related of this bird.
+
+</p><a id="d0e3425"></a><h2>The One-legged Bird</h2>
+<p id="d0e3428">At the time when Hs&uuml;an-ming Ta-j&ecirc;n instructed Fei Lien in the secrets of magic, the latter saw a wonderful bird which drew
+in water with its beak and blew it out again in the shape of rain. Fei lien tamed it, and would take it about in his sleeve.
+
+
+</p>
+<p id="d0e3430">Later on a one-legged bird was seen in the palace of the Prince of Ch&#8217;i walking up and down and hopping in front of the throne.
+Being much puzzled, the Prince sent a messenger to Lu to inquire of Confucius concerning this strange behaviour. &#8220;This bird
+is a <i>shang yang</i>&#8221; said Confucius; &#8220;its appearance is a sign of rain. In former times the children used to amuse themselves by hopping on one
+foot, knitting their eyebrows, and saying: &#8216;It will rain, because the <i>shang yang</i> is disporting himself.&#8217; Since this bird has gone to Ch&#8217;i, heavy rain will fall, and the people should be told to dig channels
+and repair the dykes, for the whole country will be inundated.&#8221; Not only Ch&#8217;i, but all the adjacent kingdoms were flooded;
+all sustained grievous damage except Ch&#8217;i, where the <span class="pageno"><a id="d0e3438"></a>Page 207</span>necessary precautions had been taken. This caused Duke Ching to exclaim: &#8220;Alas! how few listen to the words of the sages!&#8221;
+
+
+</p><a id="d0e3440"></a><h2>Ma Y&uuml;an-shuai</h2>
+<p id="d0e3443">Ma Y&uuml;an-shuai is a three-eyed monster condemned by Ju Lai to reincarnation for excessive cruelty in the extermination of evil
+spirits. In order to obey this command he entered the womb of Ma Chin-mu in the form of five globes of fire. Being a precocious
+youth, he could fight when only three days old, and killed the Dragon-king of the Eastern Sea. From his instructor he received
+a spiritual work dealing with wind, thunder, snakes, etc., and a triangular piece of stone which he could at will change into
+anything he liked. By order of Y&uuml; Ti he subdued the Spirits of the Wind and Fire, the Blue Dragon, the King of the Five Dragons,
+and the Spirit of the Five Hundred Fire Ducks, all without injury to himself. For these and many other enterprises he was
+rewarded by Y&uuml; Ti with various magic articles and with the title of Generalissimo of the West, and is regarded as so successful
+an interceder with Y&uuml; Ti that he is prayed to for all sorts of benefits.
+<span class="pageno"><a id="d0e3445"></a>Page 208</span></p>
+<p></p>
+<hr class="noteseparator">
+<div class="notetext">
+<p class="notetext"><a id="d0e3386" href="#d0e3386src" class="noteref">1</a> See p. <a id="d0e3388" href="#d0e952">45</a>.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e3404" href="#d0e3404src" class="noteref">2</a> In Sagittarius, or the Sieve; Chinese constellation of the Leopard.
+</p>
+</div><a id="d0e3446"></a><h2 class="abovehead">Chapter VII</h2>
+<h1>Myths of the Waters</h1><a id="d0e3449"></a><h2>The Dragons</h2>
+<p id="d0e3452">The dragons are spirits of the waters. &#8220;The dragon is a kind of being whose miraculous changes are inscrutable.&#8221; In a sense
+the dragon is the type of a man, self-controlled, and with powers that verge upon the supernatural. In China the dragon, except
+as noted below, is not a power for evil, but a beneficent being producing rain and representing the fecundating principle
+in nature. He is the essence of the <i>yang</i>, or male, principle. &#8220;He controls the rain, and so holds in his power prosperity and peace.&#8221; The evil dragons are those introduced
+by the Buddhists, who applied the current dragon legends to the <i>nagas</i> inhabiting the mountains. These mountain <i>nagas</i>, or dragons (perhaps originally dreaded mountain tribes), are harmful, those inhabiting lakes and rivers friendly and helpful.
+The dragon, the &#8220;chief of the three hundred and sixty scaly reptiles,&#8221; is most generally represented as having the head of
+a horse and the tail of a snake, with wings on its sides. It has four legs. The imperial dragon has five claws on each foot,
+other dragons only four. The dragon is also said to have nine &#8216;resemblances&#8217;: &#8220;its horns resemble those of a deer, its head
+that of a camel, its eyes those of a devil, its neck that of a snake, its abdomen that of a large cockle, its scales those
+of a carp, its claws those of an eagle, the soles of its feet those of a tiger, its ears those of an ox;&#8221; but some have no
+ears, the organ of hearing being said to be in the horns, or the creature &#8220;hears through its horns.&#8221; These various properties
+are supposed to indicate the &#8220;fossil remnants of primitive <span class="pageno"><a id="d0e3463"></a>Page 209</span>worship of many animals.&#8221; The small dragon is like the silk caterpillar. The large dragon fills the Heaven and the earth.
+Before the dragon, sometimes suspended from his neck, is a pearl. This represents the sun. There are azure, scaly, horned,
+hornless, winged, etc., dragons, which apparently evolve one out of the other: &#8220;a horned dragon,&#8221; for example, &#8220;in a thousand
+years changes to a flying dragon.&#8221;
+
+</p>
+<div id="d0e3465" class="divFigure">
+<p class="legend"><img src="img/p208.jpg" alt="Dragon-gods"></p>
+<p class="figureHead">Dragon-gods</p>
+</div><p>
+
+</p>
+<p id="d0e3469">The dragon is also represented as the father of the great emperors of ancient times. His bones, teeth, and saliva are employed
+as a medicine. He has the power of transformation and of rendering himself visible or invisible at pleasure. In the spring
+he ascends to the skies, and in the autumn buries himself in the watery depths. Some are wingless, and rise into the air by
+their own inherent power. There is the celestial dragon, who guards the mansions of the gods and supports them so that they
+do not fall; the divine dragon, who causes the winds to blow and produces rain for the benefit of mankind; the earth-dragon,
+who marks out the courses of rivers and streams; and the dragon of the hidden treasures, who watches over the wealth concealed
+from mortals.
+
+</p>
+<p id="d0e3471">The Buddhists count their dragons in number equal to the fish of the great deep, which defies arithmetical computation, and
+can be expressed only by their sacred numerals. The people have a more certain faith in them than in most of their divinities,
+because they see them so often; every cloud with a curious configuration or serpentine tail is a dragon. &#8220;We see him,&#8221; they
+say. The scattering of the cloud is his disappearance. He rules the hills, is connected with <i>f&ecirc;ng-shui</i> (geomancy), dwells round the graves, is associated with the Confucian <span class="pageno"><a id="d0e3476"></a>Page 210</span>worship, is the Neptune of the sea, and appears on dry land.
+
+</p><a id="d0e3478"></a><h2>The Dragon-kings</h2>
+<p id="d0e3481">The Sea-dragon Kings live in gorgeous palaces in the depths of the sea, where they feed on pearls and opals. There are five
+of these divinities, the chief being in the centre, and the other four occupying the north, the west, the south, and the east.
+Each is a league in length, and so bulky that in shifting its posture it tosses one mountain against another. It has five
+feet, one of them being in the middle of its belly, and each foot is armed with five sharp claws. It can reach into the heavens,
+and stretch itself into all quarters of the sea. It has a glowing armour of yellow scales, a beard under its long snout, a
+hairy tail, and shaggy legs. Its forehead projects over its blazing eyes, its ears are small and thick, its mouth gaping,
+its tongue long, and its teeth sharp. Fish are boiled by the blast of its breath, and roasted by the fiery exhalations of
+its body. When it rises to the surface the whole ocean surges, waterspouts foam, and typhoons rage. When it flies, wingless,
+through the air, the winds howl, torrents of rain descend, houses are unroofed, the firmament is filled with a din, and whatever
+lies along its route is swept away with a roar in the hurricane created by the speed of its passage.
+
+</p>
+<p id="d0e3483">The five Sea-dragon Kings are all immortal. They know each other&#8217;s thoughts, plans, and wishes without intercommunication.
+Like all the other gods they go once a year to the superior Heavens, to make an annual report to the Supreme Ruler; but they
+go in the third month, at which time none of the other gods dare appear, and their stay above is but brief. They generally
+remain in <span class="pageno"><a id="d0e3485"></a>Page 211</span>the depths of the ocean, where their courts are filled with their progeny, their dependents, and their attendants, and where
+the gods and genii sometimes visit them. Their palaces, of divers coloured transparent stones, with crystal doors, are said
+to have been seen in the early morning by persons gazing into the deep waters.
+
+</p><a id="d0e3487"></a><h2>The Foolish Dragon</h2>
+<p id="d0e3490">The part of the great Buddha legend referring to the dragon is as follows:
+
+</p>
+<p id="d0e3492">In years gone by, a dragon living in the great sea saw that his wife&#8217;s health was not good. He, seeing her colour fade away,
+said: &#8220;My dear, what shall I get you to eat?&#8221; Mrs Dragon was silent. Just tell me and I will get it,&#8221; pleaded the affectionate
+husband. &#8220;You cannot do it; why trouble?&#8221; quoth she. &#8220;Trust me, and you shall have your heart&#8217;s desire,&#8221; said the dragon.
+&#8220;Well, I want a monkey&#8217;s heart to eat.&#8221; &#8220;Why, Mrs Dragon, the monkeys live in the mountain forests! How can I get one of their
+hearts?&#8221; &#8220;Well, I am going to die; I know I am.&#8221;
+
+</p>
+<p id="d0e3494">Forthwith the dragon went on shore, and, spying a monkey on the top of a tree, said: &#8220;Hail, shining one, are you not afraid
+you will fall?&#8221; &#8220;No, I have no such fear.&#8221; &#8220;Why eat of one tree? Cross the sea, and you will find forests of fruit and flowers.&#8221;
+&#8220;How can I cross?&#8221; &#8220;Get on my back.&#8221; The dragon with his tiny load went seaward, and then suddenly dived down. &#8220;Where are
+you going?&#8221; said the monkey, with the salt water in his eyes and mouth. &#8220;Oh! my dear sir! my wife is very sad and ill, and
+has taken a fancy to your heart.&#8221; &#8220;What shall I do?&#8221; thought the monkey. He then spoke, &#8220;Illustrious friend, why <span class="pageno"><a id="d0e3496"></a>Page 212</span>did not you tell me? I left my heart on the top of the tree; take me back, and I will get it for Mrs Dragon.&#8221; The dragon returned
+to the shore. As the monkey was tardy in coming down from the tree, the dragon said: &#8220;Hurry up, little friend, I am waiting.&#8221;
+Then the monkey thought within himself, &#8220;What a fool this dragon is!&#8221;
+
+</p>
+<p id="d0e3498">Then Buddha said to his followers: &#8220;At this time I was the monkey.&#8221;
+
+</p><a id="d0e3500"></a><h2>The Ministry of Waters</h2>
+<p id="d0e3503">In the spirit-world there is a Ministry which controls all things connected with the waters on earth, salt or fresh. Its main
+divisions are the Department of Salt Waters, presided over by four Dragon-kings&#8212;those of the East, South, West, and North&#8212;and
+the Department of Sweet Waters, presided over by the Four Kings (<i>Ss&#365; Tu</i>) of the four great rivers&#8212;the Blue (Chiang), Yellow (Ho), Huai, and Ch&#8217;i&#8212;and the Dragon-spirits who control the Secondary
+Waters, the rivers, springs, lakes, pools, rapids. Into the names and functions of the very large number of officials connected
+with these departments it is unnecessary to enter. It will be sufficient here to refer only to those whose names are connected
+with myth or legend.
+
+</p><a id="d0e3508"></a><h2>An Unauthorized Portrait</h2>
+<p id="d0e3511">One of these legends relates to the visit of Ch&#8217;in Shih Huang-ti, the First Emperor, to the Spirit of the Sea, Yang Hou, originally
+a marquis (<i>bou</i>) of the State Yang, who became a god through being drowned in the sea.
+
+</p>
+<p id="d0e3516">Po Shih, a Taoist priest, told the Emperor that an enormous oyster vomited from the sea a mysterious <span class="pageno"><a id="d0e3518"></a>Page 213</span>substance which accumulated in the form of a tower, and was known as &#8216;the market of the sea&#8217; (Chinese for &#8216;mirage&#8217;). Every
+year, at a certain period, the breath from his mouth was like the rays of the sun. The Emperor expressed a wish to see it,
+and Po Shih said he would write a letter to the God of the Sea, and the next day the Emperor could behold the wonderful sight.
+
+
+</p>
+<p id="d0e3520">The Emperor then remembered a dream he had had the year before in which he saw two men fighting for the sun. The one killed
+the other, and carried it off. He therefore wished to visit the country where the sun rose. Po Shih said that all that was
+necessary was to throw rocks into the sea and build a bridge across them. Thereupon he rang his magic bell, the earth shook,
+and rocks began to rise up; but as they moved too slowly he struck them with his whip, and blood came from them which left
+red marks in many places. The row of rocks extended as far as the shore of the sun-country, but to build the bridge across
+them was found to be beyond the reach of human skill.
+
+</p>
+<p id="d0e3522">So Po Shih sent another messenger to the God of the Sea, requesting him to raise a pillar and place a beam across it which
+could be used as a bridge. The submarine spirits came and placed themselves at the service of the Emperor, who asked for an
+interview with the god. To this the latter agreed on condition that no one should make a portrait of him, he being very ugly.
+Instantly a stone gangway 100,000 feet long rose out of the sea, and the Emperor, mounting his horse, went with his courtiers
+to the palace of the god. Among his followers was one Lu Tung-shih, who tried to draw a portrait of the god by using his foot
+under the surface of the water. Detecting this manoeuvre, the god was incensed, and <span class="pageno"><a id="d0e3524"></a>Page 214</span>said to the Emperor: &#8220;You have broken your word; did you bring Lu here to insult me? Retire at once, or evil will befall you.&#8221;
+The Emperor, seeing that the situation was precarious, mounted his horse and galloped off. As soon as he reached the beach,
+the stone cause-way sank, and all his suite perished in the waves. One of the Court magicians said to the Emperor: &#8220;This god
+ought to be feared as much as the God of Thunder; then he could be made to help us. To-day a grave mistake has been made.&#8221;
+For several days after this incident the waves beat upon the beach with increasing fury. The Emperor then built a temple and
+a pagoda to the god on Chih-fu Shan and W&ecirc;n-t&ecirc;ng Shan respectively; by which act of propitiation he was apparently appeased.
+
+
+</p><a id="d0e3526"></a><h2>The Shipwrecked Servant</h2>
+<p id="d0e3529">Once the Eight Immortals (see Chapter XI) were on their way to Ch&#8217;ang-li Shan to celebrate the birthday anniversary of Hsien
+W&ecirc;ng, the God of Longevity. They had with them a servant who bore the presents they intended to offer to the god. When they
+reached the seashore the Immortals walked on the waves without any difficulty, but Lan Ts&#8217;ai-ho remarked that the servant
+was unable to follow them, and said that a means of transport must be found for him. So Ts&#8217;ao Kuo-chiu took a plank of cypress-wood
+and made a raft. But when they were in mid-ocean a typhoon arose and upset the raft, and servant and presents sank to the
+bottom of the sea.
+
+</p>
+<p id="d0e3531">Regarding this as the hostile act of a water-devil, the Immortals said they must demand an explanation from the Dragon-king,
+Ao Ch&#8217;in. Li T&#8217;ieh-kuai took his gourd, and, directing the mouth toward the bottom of <span class="pageno"><a id="d0e3533"></a>Page 215</span>the sea, created so brilliant a light that it illuminated the whole palace of the Sea-king. Ao Ch&#8217;in, surprised, asked where
+this powerful light originated, and deputed a courier to ascertain its cause.
+
+</p>
+<p id="d0e3535">To this messenger the Immortals made their complaint. &#8220;All we want,&#8221; they added, &#8220;is that the Dragon-king shall restore to
+us our servant and the presents.&#8221; On this being reported to Ao Ch&#8217;in he suspected his son of being the cause, and, having
+established his guilt, severely reprimanded him. The young Prince took his sword, and, followed by an escort, went to find
+those who had made the complaint to his father. As soon as he caught sight of the Immortals he began to inveigh against them.
+
+
+</p><a id="d0e3537"></a><h2>A Battle and its Results</h2>
+<p id="d0e3540">Han Hsiang Tz&#365;, not liking this undeserved abuse, changed his flute into a fishing-line, and as soon as the Dragon-prince
+was within reach caught him on the hook, with intent to retain him as a hostage. The Prince&#8217;s escort returned in great haste
+and informed Ao Ch&#8217;in of what had occurred. The latter declared that his son was in the wrong, and proposed to restore the
+shipwrecked servant and the presents. The Court officers, however, held a different opinion. &#8220;These Immortals,&#8221; they said,
+&#8220;dare to hold captive your Majesty&#8217;s son merely on account of a few lost presents and a shipwrecked servant. This is a great
+insult, which we ask permission to avenge.&#8221; Eventually they won over Ao Ch&#8217;in, and the armies of the deep gathered for the
+fray. The Immortals called to their aid the other Taoist Immortals and Heroes, and thus two formidable armies found themselves
+face to face.
+
+</p>
+<p id="d0e3542">Several attempts were made by other divinities to <span class="pageno"><a id="d0e3544"></a>Page 216</span>avert the conflict, but without success. The battle was a strenuous one. Ao Ch&#8217;in received a ball of fire full on his head,
+and his army was threatened with disaster when Tz&#8217;&#365;-hang Ta-shih appeared with his bottle of lustral water. He sprinkled the
+combatants with this magic fluid, using a willow-branch for the purpose, thus causing all their magic powers to disappear.
+
+
+</p>
+<p id="d0e3546">Shui Kuan, the Ruler of the Watery Elements, then arrived, and reproached Ao Ch&#8217;in; he assured him that if the matter were
+to come to the knowledge of Shang Ti, the Supreme Ruler, he would not only be severely punished, but would risk losing his
+post. Ao Ch&#8217;in expressed penitence, restored the servant and the presents, and made full apology to the Eight Immortals.
+
+</p><a id="d0e3548"></a><h2>The Dragon in the Pond</h2>
+<p id="d0e3551">One day Chang Tao-ling, the &#8216;father of modern Taoism,&#8217; was on Ho-ming Shan with his disciple Wang Ch&#8217;ang. &#8220;See,&#8221; he said,
+&#8220;that shaft of white light on Yang Shan yonder! There are undoubtedly some bad spirits there. Let us go and bring them to
+reason.&#8221; When they reached the foot of the mountain they met twelve women who had the appearance of evil spirits. Chang Tao-ling
+asked them whence came the shaft of white light. They answered that it was the <i>yin</i>, or female, principle of the earth. &#8220;Where is the source of the salt water?&#8221; he asked again. &#8220;That pond in front of you,&#8221;
+they replied, &#8220;in which lives a very wicked dragon.&#8221; Chang Tao-ling tried to force the dragon to come out, but without success.
+Then he drew a ph&#339;nix with golden wings on a charm and hurled it into the air over the pond. Thereupon the dragon took fright
+and fled, the pond immediately drying up. After that Chang <span class="pageno"><a id="d0e3556"></a>Page 217</span>Tao-ling took his sword and stuck it in the ground, whereupon a well full of salt water appeared on the spot.
+
+</p>
+<div id="d0e3558" class="divFigure">
+<p class="legend"><img src="img/p216.jpg" alt="Spirit of the Well"></p>
+<p class="figureHead">Spirit of the Well</p>
+</div><p>
+
+</p><a id="d0e3562"></a><h2>The Spirits of the Well</h2>
+<p id="d0e3565">The twelve women each offered Chang Tao-ling a jade ring, and asked that they might become his wives. He took the rings, and
+pressing them together in his hands made of them one large single ring. &#8220;I will throw this ring into the well,&#8221; he said, &#8220;and
+the one of you who recovers it shall be my wife.&#8221; All the twelve women jumped into the well to get the ring; whereupon Chang
+Tao-ling put a cover over it and fastened it down, telling them that henceforth they should be the spirits of the well and
+would never be allowed to come out.
+
+</p>
+<p id="d0e3567">Shortly after this Chang Tao-ling met a hunter. He exhorted him not to kill living beings, but to change his occupation to
+that of a salt-burner, instructing him how to draw out the salt from salt-water wells. Thus the people of that district were
+advantaged both by being able to obtain the salt and by being no longer molested by the twelve female spirits. A temple, called
+Temple of the Prince of Ch&#8217;ing Ho, was built by them, and the territory of Ling Chou was given to Chang Tao-ling in recognition
+of the benefits he had conferred upon the people.
+
+</p><a id="d0e3569"></a><h2>The Dragon-king&#8217;s Daughter</h2>
+<p id="d0e3572">A graduate named Liu I, in the reign-period I F&ecirc;ng (A.D. 676&#8211;679) of the Emperor Kao Tsung of the T&#8217;ang dynasty, having failed
+in his examination for his licentiate&#8217;s degree, when passing through Ching-yang Hsien, in Ch&#8217;ang-an, Shensi, on his way home,
+saw a young woman tending goats by the roadside. She said <span class="pageno"><a id="d0e3574"></a>Page 218</span>to him: &#8220;I am the youngest daughter of the Dragonking of the Tung-t&#8217;ing Lake. My parents married me to the son of the God
+of the River Ching, but my husband, misled by the slanders of the servants, repudiated me. I have heard that you are returning
+to the Kingdom of Wu, which is quite close to my native district, so I want to ask you to take this letter to my father. To
+the north of the Tung-t&#8217;ing Lake you will find a large orange-tree, called by the natives Protector of the Soil. Strike it
+three times with your girdle and some one will appear.&#8221;
+
+</p>
+<p id="d0e3576">Some months later the graduate went to the spot, found the orange-tree, and struck it three times, whereupon a warrior arose
+from the lake and, saluting him, asked what he wanted. &#8220;I wish to see your great King,&#8221; the graduate replied. The warrior
+struck the waters, opening a passage for Liu I, and led him to a palace. &#8220;This,&#8221; he said, &#8220;is the palace of Ling Hs&uuml;.&#8221; In
+a few minutes there appeared a person dressed in violet-coloured clothes and holding in his hand a piece of jade. &#8220;This is
+our King,&#8221; said the warrior. &#8220;I am your Majesty&#8217;s neighbour,&#8221; replied Liu I. &#8220;I spent my youth in Ch&#8217;u and studied in Ch&#8217;in.
+I have just failed in my licentiate examination. On my way home I saw your daughter tending some goats; she was all dishevelled,
+and in so pitiable a condition that it hurt me to see her, She has sent you this letter.&#8221;
+
+</p><a id="d0e3578"></a><h2>Golden Dragon Great Prince</h2>
+<p id="d0e3581">On reading the letter the King wept, and all the courtiers followed his example. &#8220;Stop wailing,&#8221; said the King, &#8220;lest Ch&#8217;ien-t&#8217;ang
+hear.&#8221; &#8220;Who is Ch&#8217;ien-t&#8217;ang?&#8221; asked Liu I. &#8220;He is my dear brother,&#8221; replied the King; &#8220;formerly he was one of the chief administrators
+<span class="pageno"><a id="d0e3583"></a>Page 219</span>of the Ch&#8217;ien-t&#8217;ang River; now he is the chief God of Rivers.&#8221; &#8220;Why are you so afraid that he might hear what I have just
+told you?&#8221; &#8220;Because he has a terrible temper. It was he who, in the reign of Yao, caused a nine-years flood.&#8221;
+
+</p>
+<p id="d0e3585">Before he had finished speaking, a red dragon, a thousand feet long, with red scales, mane of fire, bloody tongue, and eyes
+blazing like lightning, passed through the air with rapid flight and disappeared. Barely a few moments had elapsed when it
+returned with a young woman whom Liu I recognized as the one who had entrusted him with the letter. The Dragon-king, overjoyed,
+said to him: &#8220;This is my daughter; her husband is no more, and she offers you her hand.&#8221; Liu did not dare to accept, since
+it appeared that they had just killed her husband. He took his departure, and married a woman named Chang, who soon died.
+He then married another named Han, who also died. He then went to live at Nanking, and, his solitude preying upon his spirits,
+he decided to marry yet again. A middleman spoke to him of a girl of Fang Yang, in Chihli, whose father, Hao, had been Magistrate
+of Ch&#8217;ing Liu, in Anhui. This man was always absent on his travels, no one knew whither. The girl&#8217;s mother, Cheng, had married
+her two years before to a man named Chang of Ch&#8217;ing Ho, in Chihli, who had just died. Distressed at her daughter being left
+a widow so young, the mother wished to find another husband for her.
+
+</p>
+<p id="d0e3587">Liu I agreed to marry this young woman, and at the end of a year they had a son. She then said to her husband: &#8220;I am the daughter
+of the King of the Tung-t&#8217;ing Lake. It was you who saved me from my miserable plight on the bank of the Ching, and I swore
+I would <span class="pageno"><a id="d0e3589"></a>Page 220</span>reward you. Formerly you refused to accept my hand, and my parents decided to marry me to the son of a silk-merchant. I cut
+my hair, and never ceased to hope that I might some time or other be united to you in order that I might show you my gratitude.&#8221;
+
+
+</p>
+<p id="d0e3591">In A.D. 712, in the reign-period K&#8217;ai-y&uuml;an of the Emperor Hs&uuml;an Tsung of the T&#8217;ang dynasty, they both returned to the Tung-t&#8217;ing
+Lake; but the legend says nothing further with regard to them.
+
+</p>
+<p id="d0e3593">Shang Ti, the Supreme Ruler, conferred on Liu I the title of Chin Lung Ta Wang, &#8216;Golden Dragon Great Prince.&#8217;
+
+</p><a id="d0e3595"></a><h2>The Old Mother of the Waters</h2>
+<p id="d0e3598">The Old Mother of the Waters, Shul-mu Niang-niang, is the legendary spirit of Ss&#365;-chou, in Anhui. To her is popularly ascribed
+the destruction of the ancient city of Ss&#365;-chou, which was completely submerged by the waters of the Hung-ts&ecirc; Lake in A.D.
+1574.
+
+</p>
+<p id="d0e3600">One author states that this Goddess of the Waters is the younger sister of the White Spiritual Elephant, a guardian of the
+Door of Buddha. This elephant is the &#8220;subtle principle of metamorphosed water.&#8221;
+
+</p>
+<p id="d0e3602">In his <i>Recherches sur Us Superstitions en Chine</i>, P&egrave;re Henri Dor&eacute;, S.J., relates the legends he had heard with regard to this deity. One of these is as follows:
+
+</p>
+<p id="d0e3607">Shui-mu Niang-niang inundated the town of Ss&#365;-chou almost every year. A report was presented to Yu Huang, Lord of the Skies,
+begging him to put an end to the scourge which devastated the country and cost so many lives. The Lord of the Skies commanded
+the Great Kings of the Skies and their generals to raise troops and take the field in order to capture this goddess and deprive
+<span class="pageno"><a id="d0e3609"></a>Page 221</span>her of the power of doing further mischief. But her tricks triumphed over force, and the city continued to be periodically
+devastated by inundations.
+
+</p>
+<p id="d0e3611">One day Shui-mu Niang-niang was seen near the city gate carrying two buckets of water. Li Lao-ch&uuml;n suspected some plot, but,
+an open attack being too risky, he preferred to adopt a ruse. He went and bought a donkey, led it to the buckets of water,
+and let it drink their contents. Unfortunately the animal could not drink all the water, so that a little remained at the
+bottom of the buckets. Now these magical buckets contained the sources of the five great lakes, which held enough water to
+inundate the whole of China. Shui-mu Niang-niang with her foot overturned one of the buckets, and the water that had remained
+in it was enough to cause a formidable flood, which submerged the unfortunate town, and buried it for ever under the immense
+sheet of water called the Lake of Hung-ts&ecirc;.
+
+</p>
+<p id="d0e3613">So great a crime deserved an exemplary punishment, and accordingly Y&uuml; Huang sent reinforcements to his armies, and a pursuit
+of the goddess was methodically organized.
+
+</p><a id="d0e3615"></a><h2>The Magic Vermicelli</h2>
+<p id="d0e3618">Sun Hou-tz&#365;, the Monkey Sun,<a id="d0e3620src" href="#d0e3620" class="noteref">1</a> the rapid courier, who in a single skip could traverse 108,000 <i>li</i> (36,000 miles), started in pursuit and caught her up, but the astute goddess was clever enough to slip through his fingers.
+Sun Hou-tz&#365;, furious at this setback, went to ask Kuan-yin P&#8217;u-sa to come to his aid. She promised to do so. As one may imagine,
+the furious <span class="pageno"><a id="d0e3626"></a>Page 222</span>race she had had to escape from her enemy had given Shui-mu Niang-niang a good appetite. Exhausted with fatigue, and with
+an empty stomach, she caught sight of a woman selling vermicelli, who had just prepared two bowls of it and was awaiting customers.
+Shui-mu Niang-niang went up to her and began to eat the strength-giving food with avidity. No sooner had she eaten half of
+the vermicelli than it changed in her stomach into iron chains, which wound round her intestines. The end of the chain protruded
+from her mouth, and the contents of the bowl became another long chain which welded itself to the end which stuck out beyond
+her lips. The vermicelli-seller was no other than Kuan-yin P&#8217;u-sa herself, who had conceived this stratagem as a means of
+ridding herself of this evil-working goddess. She ordered Sun Hou-tz&#365; to take her down a deep well at the foot of a mountain
+in Hs&uuml;-i Hsien and to fasten her securely there. It is there that Shui-mu Niang-niang remains in her liquid prison. The end
+of the chain is to be seen when the water is low.
+
+</p><a id="d0e3628"></a><h2>Hs&uuml;, the Dragon-slayer</h2>
+<p id="d0e3631">Hs&uuml; Ch&ecirc;n-ch&uuml;n was a native either of Ju-ning Fu in Honan, or of Nan-ch&#8217;ang Fu in Kiangsi. His father was Hs&uuml; Su. His personal
+name was Ching-chih, and his ordinary name Sun.
+
+</p>
+<p id="d0e3633">At forty-one years of age, when he was Magistrate of Ching-yang, near the modern Chih-chiang Hsien, in Hupei, during times
+of drought he had only to touch a piece of tile to turn it into gold, and thus relieve the people of their distress. He also
+saved many lives by curing sickness through the use of talismans and magic formul&aelig;.
+
+</p>
+<p id="d0e3635">During the period of the dynastic troubles he resigned <span class="pageno"><a id="d0e3637"></a>Page 223</span>and joined the famous magician Kuo P&#8217;o. Together they proceeded to the minister Wang Tun, who had risen against the Eastern
+Chin dynasty. Kuo P&#8217;o&#8217;s remonstrances only irritated the minister, who cut off his head.
+
+</p>
+<p id="d0e3639">Hs&uuml; Sun then threw his chalice on the ridgepole of the room, causing it to be whirled into the air. As Wang Tun was watching
+the career of the chalice, Hs&uuml; disappeared and escaped. When he reached Lu-chiang K&#8217;ou, in Anhui, he boarded a boat, which
+two dragons towed into the offing and then raised into the air. In an instant they had borne it to the L&uuml; Shan Mountains,
+to the south of Kiukiang, in Kiangsi. The perplexed boatman opened the window of his boat and took a furtive look out. Thereupon
+the dragons, finding themselves discovered by an infidel, set the boat down on the top of the mountain and fled.
+
+</p><a id="d0e3641"></a><h2>The Spiritual Alligator</h2>
+<p id="d0e3644">In this country was a dragon, or spiritual alligator, which transformed itself into a young man named Sh&ecirc;n Lang, and married
+Chia Y&uuml;, daughter of the Chief Judge of T&#8217;an Chou (Ch&#8217;ang-sha Fu, capital of Hunan). The young people lived in rooms below
+the official apartments. During spring and summer Sh&ecirc;n Lang, as dragons are wont to do, roamed in the rivers and lakes. One
+day Hs&uuml; Ch&ecirc;n-ch&uuml;n met him, recognized him as a dragon, and knew that he was the cause of the numerous floods which were devastating
+Kiangsi Province. He determined to find a means of getting rid of him.
+
+</p>
+<p id="d0e3646">Sh&ecirc;n Lang, aware of the steps being taken against him, changed himself into a yellow ox and fled. Hs&uuml; Ch&ecirc;n-ch&uuml;n at once transformed
+himself into a black ox and <span class="pageno"><a id="d0e3648"></a>Page 224</span>started in pursuit. The yellow ox jumped down a well to hide, but the black ox followed suit. The yellow ox then jumped out
+again, and escaped to Ch&#8217;ang-sha, where he reassumed a human form and lived with Ms wife in the home of his father-in-law,
+Hs&uuml; Sun, returning to the town, hastened to the <i>yam&ecirc;n,</i> and called to Sh&ecirc;n Lang to come out and show himself, addressing him in a severe tone of voice as follows: &#8220;Dragon, how dare
+you hide yourself there under a borrowed form?&#8221; Sh&ecirc;n Lang then reassumed the form of a spiritual alligator, and Hs&uuml; Sun ordered
+the spiritual soldiers to kill him. He then commanded his two sons to come out of their abode. By merely spurting a mouthful
+of water on them he transformed them into young dragons. Chia Y&uuml; was told to vacate the rooms with all speed, and in the twinkling
+of an eye the whole <i>yam&ecirc;n</i> sank beneath the earth, and there remained nothing but a lake where it had been.
+
+</p>
+<p id="d0e3656">Hs&uuml; Ch&ecirc;n-ch&uuml;n, after his victory over the dragon, assembled the members of his family, to the number of forty-two, on Hsi
+Shan, outside the city of Nan-ch&#8217;ang Fu, and all ascended to Heaven in full daylight, taking with them even the dogs and chickens.
+He was then 133 years old. This took place on the first day of the eighth moon of the second year (A.D. 374) of the reign-period
+Ning-K&#8217;ang of the reign of the Emperor Hsiao Wu Ti of the Eastern Chin dynasty.
+
+</p>
+<p id="d0e3658">Subsequently a temple was erected to him, and in A.D. 1111 he was canonized as Just Prince, Admirable and Beneficent.
+
+</p><a id="d0e3660"></a><h2>The Great Flood</h2>
+<p id="d0e3663">The repairing of the heavens by N&uuml; Kua, elsewhere alluded to, is also attributed to the following incident.
+<span class="pageno"><a id="d0e3665"></a>Page 225</span></p>
+<p id="d0e3666">Before the Chinese Empire was founded a noble and wonderful queen fought with the chief of the tribes who inhabited the country
+round about &Ocirc;-mei Shan. In a fierce battle the chief and his followers met defeat; raging with anger at being beaten by a
+woman, he rushed up the mountain-side; the Queen pursued him with her army, and overtook him at the summit; finding no place
+to hide himself, he attempted in desperation both to wreak vengeance upon his enemies and to end his own life by beating his
+head violently against the cane of the Heavenly Bamboo which grew there. By his mad battering he at last succeeded in knocking
+down the towering trunk of the tree, and as he did so its top tore great rents in the canopy of the sky, through which poured
+great floods of water, inundating the whole earth and drowning all the inhabitants except the victorious Queen and her soldiers.
+The floods had no power to harm her or her followers, because she herself was an all-powerful divinity and was known as the
+&#8216;Mother of the Gods,&#8217; and the &#8216;Defender of the Gods.&#8217; From the mountain-side she gathered together stones of a kind having
+five colours, and ground them into powder; of this she made a plaster or mortar, with which she repaired the tears in the
+heavens, and the floods immediately ceased.
+
+</p><a id="d0e3668"></a><h2>The Marriage of the River-god</h2>
+<p id="d0e3671">In Yeh Hsien there was a witch and some official attendants who collected money from the people yearly for the marriage of
+the River-god.
+
+</p>
+<p id="d0e3673">The witch would select a pretty girl of low birth, and say that she should be the Queen of the River-god. The girl was bathed,
+and clothed in a beautiful dress of gay and costly silk. She was then taken to the bank of the <span class="pageno"><a id="d0e3675"></a>Page 226</span>river, to a monastery which was beautifully decorated with scrolls and banners. A feast was held, and the girl was placed
+on a bed which was floated out upon the tide till it disappeared under the waters.
+
+</p>
+<p id="d0e3677">Many families having beautiful daughters moved to distant places, and gradually the city became deserted. The common belief
+in Yeh was that if no queen was offered to the River-god a flood would come and drown the people.
+
+</p>
+<p id="d0e3679">One day Hsi-m&ecirc;n Pao, Magistrate of Yeh Hsien, said to his attendants: &#8220;When the marriage of the River-god takes place I wish
+to say farewell to the chosen girl.&#8221;
+
+</p>
+<p id="d0e3681">Accordingly Hsi-m&ecirc;n Pao was present to witness the ceremony. About three thousand people had come together. Standing beside
+the old witch were ten of her female disciples, &#8220;Call the girl out,&#8221; said Hsi-m&ecirc;n Pao. After seeing her, Hsi-m&ecirc;n Pao said
+to the witch: &#8220;She is not fair. Go you to the River-god and tell him that we will find a fairer maid and present her to him
+later on.&#8221; His attendants then seized the witch and threw her into the river.
+
+</p>
+<p id="d0e3683">After a little while Hsi-m&ecirc;n Pao said: &#8220;Why does she stay so long? Send a disciple to call her back.&#8221; One of the disciples
+was thrown into the river. Another and yet another followed. The magistrate then said:&#8221; The witches are females and therefore
+cannot bring me a reply.&#8221; So one of the official attendants of the witch was thrown into the river.
+
+</p>
+<p id="d0e3685">Hsi-m&ecirc;n Pao stood on the bank for a long time, apparently awaiting a reply. The spectators were alarmed. Hsi-m&ecirc;n Pao then
+bade his attendants send the remaining disciples of the witch and the other official attendants to recall their mistress.
+The wretches threw <span class="pageno"><a id="d0e3687"></a>Page 227</span>themselves on their knees and knocked their heads on the ground, which was stained with the blood from their foreheads, and
+with tears confessed their sin.
+
+</p>
+<p id="d0e3689">&#8220;The River-god detains his guest too long,&#8221; said Hsi-m&ecirc;n Pao at length. &#8220;Let us adjourn.&#8221;
+
+</p>
+<p id="d0e3691">Thereafter none dared to celebrate the marriage of the River-god.
+
+</p><a id="d0e3693"></a><h2>Legend of the Building of Peking</h2>
+<p id="d0e3696">When the Mongol Y&uuml;an dynasty had been destroyed, and the Emperor Hung Wu had succeeded in firmly establishing that of the
+Great Ming, Ta Ming, he made Chin-ling, the present Nanking, his capital, and held his Court there with great splendour, envoys
+from every province within the &#8216;Four Seas&#8217; (the Chinese Empire) assembling there to witness his greatness and to prostrate
+themselves before the Dragon Throne.
+
+</p>
+<p id="d0e3698">The Emperor had many sons and daughters by his different consorts and concubines, each mother, in her inmost heart, fondly
+hoping that her own son would be selected by his father to succeed him.
+
+</p>
+<p id="d0e3700">Although the Empress had a son, who was the heir-apparent, yet she felt envious of those ladies who had likewise been blessed
+with children, for fear one of the princes should supplant her son in the affection of the Emperor and in the succession.
+This envy displayed itself on every occasion; she was greatly beloved by the Emperor, and exerted all her influence with him,
+as the other young princes grew up, to get them removed from Court. Through her means most of them were sent to the different
+provinces as governors; those provinces under their government being so many principalities or kingdoms.
+<span class="pageno"><a id="d0e3702"></a>Page 228</span></p><a id="d0e3703"></a><h2>Chu-ti</h2>
+<p id="d0e3706">One of the consorts of Hung Wu, the Lady W&ecirc;ng, had a son named Chu-ti. This young prince was very handsome and graceful in
+his deportment; he was, moreover, of an amiable disposition. He was the fourth son of the Emperor, and his pleasing manner
+and address had made him a great favourite, not only with his father, but with every one about the Court. The Empress noticed
+the evident affection the Emperor evinced for this prince, and determined to get him removed from the Court as soon as possible.
+By a judicious use of flattery and cajolery, she ultimately persuaded the Emperor to appoint the prince governor of the Yen
+country, and thenceforth he was styled Yen Wang, Prince of Yen.
+
+</p><a id="d0e3708"></a><h2>The Sealed Packet</h2>
+<p id="d0e3711">The young Prince, shortly after, taking an affectionate leave of the Emperor, left Chin-ling to proceed to his post. Ere he
+departed, however, a Taoist priest, called Liu Po-w&ecirc;n, who had a great affection for the Prince, put a sealed packet into
+his hand, and told him to open it when he found himself in difficulty, distress, or danger; the perusal of the first portion
+that came to his hand would invariably suggest some remedy for the evil, whatever it was. After doing so, he was again to
+seal the packet, without further looking into its contents, till some other emergency arose necessitating advice or assistance,
+when he would again find it. The Prince departed on his journey, and in the course of time, without meeting with any adventures
+worth recording, arrived safely at his destination.
+<span class="pageno"><a id="d0e3713"></a>Page 229</span></p><a id="d0e3714"></a><h2>A Desolate Region</h2>
+<p id="d0e3717">The place where Peking now stands was originally called Yu Chou; in the T&#8217;ang dynasty it was called Pei-p&#8217;ing Fu; and afterward
+became known as Shun-t&#8217;ien Fu&#8212;but that was after the city now called Peking was built. The name of the country in which this
+place was situated was Yen. It was a mere barren wilderness, with very few inhabitants; these lived in huts and scattered
+hamlets, and there was no city to afford protection to the people and to check the depredations of robbers.
+
+</p>
+<p id="d0e3719">When the Prince saw what a desolate-looking place he had been appointed to, and thought of the long years he was probably
+destined to spend there, he grew very melancholy, and nothing his attendants essayed to do in hope of alleviating his sorrow
+succeeded.
+
+</p><a id="d0e3721"></a><h2>The Prince opens the Sealed Packet</h2>
+<p id="d0e3724">All at once the Prince bethought himself of the packet which the old Taoist priest had given him; he forthwith proceeded to
+make search for it&#8212;for in the bustle and excitement of travelling he had forgotten all about it&#8212;in hope that it might suggest
+something to better the prospects before him. Having found the packet, he hastily broke it open to see what instructions it
+contained; taking out the first paper which came to hand, he read the following:
+
+</p>
+<p id="d0e3726">&#8220;When you reach Pei-p&#8217;ing Fu you must build a city there and name it No-cha Ch&#8217;&ecirc;ng, the City of No-cha.<a id="d0e3728src" href="#d0e3728" class="noteref">2</a> But, as the work will be costly, you must issue a proclamation inviting the wealthy to subscribe the necessary <span class="pageno"><a id="d0e3731"></a>Page 230</span>funds for building it. At the back of this paper is a plan of the city; you must be careful to act according to the instructions
+accompanying it.&#8221;
+
+</p>
+<p id="d0e3733">The Prince inspected the plan, carefully read the instructions, and found even the minutest details fully explained. He was
+struck with the grandeur of the design of the proposed city, and at once acted on the instructions contained in the packet;
+proclamations were posted up, and large sums were speedily subscribed, ten of the wealthiest families who had accompanied
+him from Chin-ling being the largest contributors, supporting the plan not only with their purses, by giving immense sums,
+but by their influence among their less wealthy neighbours.
+
+</p><a id="d0e3735"></a><h2>The City is Founded</h2>
+<p id="d0e3738">When sufficient money had been subscribed, a propitious day was chosen on which to commence the undertaking. Trenches where
+the foundations of the walls were to be were first dug out, according to the plan found in the packet. The foundations themselves
+consisted of layers of stone quarried from the western hills; bricks of an immense size were made and burnt in the neighbourhood;
+the moat was dug out, and the earth from it used to fill in the centre of the walls, which, when complete, were forty-eight
+<i>li</i> in circumference, fifty cubits in height, and fifty in breadth; the whole circuit of the walls having battlements and embrasures.
+Above each of the nine gates of the city immense three-storied towers were built, each tower being ninety-nine cubits in height.
+
+
+</p>
+<p id="d0e3743">Near the front entrance of the city, facing each other, were built the Temples of Heaven and of Earth. In <span class="pageno"><a id="d0e3745"></a>Page 231</span>rear of it the beautiful &#8216;Coal Hill&#8217; (better known as &#8216;Prospect Hill&#8217;) was raised; while in the square in front of the Great
+Gate of the palace was buried an immense quantity of charcoal (that and the coal being stored as a precaution in case of siege).
+
+
+</p>
+<p id="d0e3747">The palace, containing many superb buildings, was built in a style of exceeding splendour; in the various enclosures were
+beautiful gardens and lakes; in the different courtyards, too, seventy-two wells were dug and thirty-six golden tanks placed.
+The whole of the buildings and grounds was surrounded by a lofty wall and a stone-paved moat, in which the lotus and other
+flowers bloomed in great beauty and profusion, and in the clear waters of which myriads of gold and silver fish disported
+themselves.
+
+</p>
+<p id="d0e3749">The geomancy of the city was similar to that of Chin-ling, When everything was completed the Prince compared it with the plan
+and found that the city tallied with it in every respect. He was much delighted, and called for the ten wealthy persons who
+had been the chief contributors, and gave each of them a pair of &#8216;couchant dragon&#8217; silk- or satin-embroidered cuffs, and allowed
+them great privileges. Up to the present time there is the common saying: &#8220;Since then the &#8216;dragon-cuffed&#8217; gentlefolks have
+flourished.&#8221;
+
+</p><a id="d0e3751"></a><h2>General Prosperity</h2>
+<p id="d0e3754">All the people were loud in praise of the beauty and strength of the newly built city. Merchants from every province hastened
+to Peking, attracted by the news they heard of its magnificence and the prospect there was of profitably disposing of their
+wares. In short, the people were prosperous and happy, food was plentiful, <span class="pageno"><a id="d0e3756"></a>Page 232</span>the troops brave, the monarch just, his ministers virtuous, and all enjoyed the blessings of peace.
+
+</p><a id="d0e3758"></a><h2>A Drought and its Cause</h2>
+<p id="d0e3761">While everything was thus tranquil, a sudden and untoward event occurred which spread dismay and consternation on all sides.
+One day when the Prince went into the hall of audience one of his ministers reported that &#8220;the wells are thirsty and the rivers
+dried up&#8221;&#8212;there was no water, and the people were all in the greatest alarm. The Prince at once called his counsellors together
+to devise some means of remedying this disaster and causing the water to return to the wells and springs, but no one could
+suggest a suitable plan.
+
+</p>
+<p id="d0e3763">It is necessary to explain the cause of this scarcity of water. There was a dragon&#8217;s cave outside the east gate of the city
+at a place called Lei-ch&ecirc;n K&#8217;ou, &#8216;Thunder-clap Mouth&#8217; or &#8216;Pass&#8217; (the name of a village). The dragon had not been seen for
+myriads of years, yet it was well known that he lived there.
+
+</p>
+<p id="d0e3765">In digging out the earth to build the wall the workmen had broken into this dragon&#8217;s cave, little thinking of the consequences
+which would result. The dragon was exceedingly wroth and determined to shift his abode, but the she-dragon said: &#8220;We have
+lived here thousands of years, and shall we suffer the Prince of Yen to drive us forth thus? If we <i>do</i> go we will collect all the water, place it in our <i>yin-yang</i> baskets [used for drawing water], and at midnight we will appear in a dream to the Prince, requesting permission to retire.
+If he gives us permission to do so, and allows us also to take our baskets of water with us, he will fall into our trap, for
+we shall take the waler with his own consent,&#8221;
+<span class="pageno"><a id="d0e3773"></a>Page 233</span></p><a id="d0e3774"></a><h2>The Prince&#8217;s Dream</h2>
+<p id="d0e3777">The two dragons then transformed themselves into an old man and an old woman, went to the chamber of the Prince, who was asleep,
+and appeared to him in a dream. Kneeling before him, they cried: &#8220;O Lord of a Thousand Years, we have come before you to beg
+leave to retire from this place, and to beseech you out of your great bounty to give us permission to take these two baskets
+of water with us.&#8221;
+
+</p>
+<p id="d0e3779">The Prince readily assented, little dreaming of the danger he was incurring. The dragons were highly delighted, and hastened
+out of his presence; they filled the baskets with all the water there was in Peking, and carried them off with them.
+
+</p>
+<p id="d0e3781">When the Prince awoke he paid no attention to his dream till he heard the report of the scarcity of water, when, reflecting
+on the singularity of his dream, he thought there might be some hidden meaning in it. He therefore had recourse to the packet
+again, and discovered that his dream-visitors had been dragons, who had taken the waters of Peking away with them in their
+magic baskets; the packet, however, contained directions for the recovery of the water, and he at once prepared to follow
+them.
+
+</p><a id="d0e3783"></a><h2>The Pursuit of the Dragons</h2>
+<p id="d0e3786">In haste the Prince donned his armour, mounted his black steed, and, spear in hand, dashed out of the west gate of the city.
+He pressed on his horse, which went swift as the wind, nor did he slacken speed till he came up with the water-stealing dragons,
+who still retained the forms in which they had appeared to him in his <span class="pageno"><a id="d0e3788"></a>Page 234</span>dream. On a cart were the two identical baskets he had seen; in front of the cart, dragging it, was the old woman, while behind,
+pushing it, was the old man.
+
+</p><a id="d0e3790"></a><h2>An Unexpected Flood</h2>
+<p id="d0e3793">When the Prince saw them he galloped up to the cart, and, without pausing, thrust his spear into one of the baskets, making
+a great hole, out of which the water rushed so rapidly that the Prince was much frightened. He dashed off at full speed to
+save himself from being swallowed up by the waters, which in a very short time had risen more than thirty feet and had flooded
+the surrounding country. On galloped the Prince, followed by the roaring water, till he reached a hill, up which he urged
+his startled horse. When he gained the top he found that it stood out of the water like an island, completely surrounded;
+the water was seething and swirling round the hill in a frightful manner, but no vestige could he see of either of the dragons.
+
+
+</p><a id="d0e3795"></a><h2>The Waters Subside</h2>
+<p id="d0e3798">The Prince was very much alarmed at his perilous position, when suddenly a Buddhist priest appeared before him, with clasped
+hands and bent head, who bade him not be alarmed, as with Heaven&#8217;s assistance he would soon disperse the water. Hereupon the
+priest recited a short prayer or spell, and the waters receded as rapidly as they had risen, and finally returned to their
+proper channels.
+
+</p><a id="d0e3800"></a><h2>The Origin of Ch&ecirc;n-shui T&#8217;a</h2>
+<p id="d0e3803">The broken basket became a large deep hole, some three <i>mu</i> (about half an English acre) in extent, in the <span class="pageno"><a id="d0e3808"></a>Page 235</span>centre of which was a fountain which threw up a vast body of clear water. From the midst of this there arose a pagoda, which
+rose and fell with the water, floating on the top like a vessel; the spire thrusting itself far up into the sky, and swaying
+about like the mast of a ship in a storm.
+
+</p>
+<p id="d0e3810">The Prince returned to the city filled with wonder at what he had seen, and with joy at having so successfully carried out
+the directions contained in the packet. On all sides he was greeted by the acclamations of the people, who hailed him as the
+saviour of Peking. Since that time Peking has never had the misfortune to be without water.
+
+</p>
+<p id="d0e3812">The pagoda is called the Pagoda on the Hill of the Imperial Spring (Y&uuml; Ch&#8217;&uuml;an Shan T&#8217;a; more commonly Ch&ecirc;n-shui T&#8217;a, &#8216;Water-repressing
+Pagoda&#8217;).<a id="d0e3814src" href="#d0e3814" class="noteref">3</a> The spring is still there, and day and night, unceasingly, its clear waters bubble up and flow eastward to Peking, which
+would now be a barren wilderness but for Yen Wang&#8217;s pursuit of the water.
+<span class="pageno"><a id="d0e3823"></a>Page 236</span></p>
+<p></p>
+<hr class="noteseparator">
+<div class="notetext">
+<p class="notetext"><a id="d0e3620" href="#d0e3620src" class="noteref">1</a> See Chapter XIV.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e3728" href="#d0e3728src" class="noteref">2</a> See Chapter XII.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e3814" href="#d0e3814src" class="noteref">3</a> This pagoda is distant about twenty <i>li</i> (seven miles) from Peking. It is on the top of the hill, while the spring is at the foot, half a <i>li</i> distant. The imperial family used the water from this spring, whence it was carried to Peking in carts.
+</p>
+</div><a id="d0e3824"></a><h2 class="abovehead">Chapter VIII</h2>
+<h1>Myths of Fire</h1><a id="d0e3827"></a><h2>The Ministry of Fire</h2>
+<p id="d0e3830">The celestial organization of Fire is the fifth Ministry, and is presided over by a President, Lo Hs&uuml;an, whose titular designation
+is Huo-t&ecirc; Hsing-ch&uuml;n, &#8216;Stellar Sovereign of the Fire-virtue,&#8217; with five subordinate ministers, four of whom are star-gods,
+and the fifth a &#8220;celestial prince who receives fire&#8221;: Chieh-huo T&#8217;ien-ch&uuml;n. Like so many other Chinese deities, the five were
+all ministers of the tyrant emperor Chou.
+
+</p>
+<p id="d0e3832">It is related that Lo Hs&uuml;an was originally a Taoist priest known as Yen-chung Hsien, of the island Huo-lung, &#8216;Fire-dragon.&#8217;
+His face was the colour of ripe fruit of the jujube-tree, his hair and beard red, the former done up in the shape of a fish-tail,
+and he had three eyes. He wore a red cloak ornamented with the <i>pa kua</i>; his horse snorted flames from its nostrils and fire darted from its hoofs.
+
+</p>
+<p id="d0e3837">While fighting in the service of the son of the tyrant emperor, Lo Hs&uuml;an suddenly changed himself into a giant with three
+heads and six arms. In each of his hands he held a magic weapon. These were a seal which reflected the heavens and the earth,
+a wheel of the five fire-dragons, a gourd containing ten thousand fire-crows, and, in the other hands, two swords which floated
+like smoke, and a column of smoke several thousands of <i>li</i> long enclosing swords of fire.
+
+</p><a id="d0e3842"></a><h2>A Conflagration</h2>
+<p id="d0e3845">Having arrived at the city of Hsi Ch&#8217;i, Lo Hs&uuml;an sent forth his smoke-column, the air was filled with swords of fire, the
+ten thousand fire-crows, emerging from the <span class="pageno"><a id="d0e3847"></a>Page 237</span>gourd, spread themselves over the town, and a terrible conflagration broke out, the whole place being ablaze in a few minutes.
+
+
+</p>
+<p id="d0e3849">At this juncture there appeared in the sky the Princess Lung Chi, daughter of Wang-mu Niang-niang; forthwith she spread over
+the city her shroud of mist and dew, and the fire was extinguished by a heavy downpour of rain. All the mysterious mechanisms
+of Lo Hs&uuml;an lost their efficacy, and the magician took to his heels down the side of the mountain. There he was met by Li,
+the Pagoda-bearer,<a id="d0e3851src" href="#d0e3851" class="noteref">1</a> who threw his golden pagoda into the air. The pagoda fell on Lo Hs&uuml;an&#8217;s head and broke his skull.
+
+</p><a id="d0e3854"></a><h2>C&#8217;ih Ching-tz&#365;</h2>
+<p id="d0e3857">Of the various fire-gods, Ch&#8217;ih Ching-tz&#365;, the principle of spiritual fire, is one of the five spirits representing the Five
+Elements. He is Fire personified, which has its birth in the south, on Mount Shih-t&#8217;ang. He himself and everything connected
+with him&#8212;his skin, hair, beard, trousers, cloak of leaves, etc.&#8212;are all of the colour of fire, though he is sometimes represented
+with a blue cap resembling the blue tip of a flame. He appeared in the presence of Huang Lao in a fire-cloud. He it was who
+obtained fire from the wood of the mulberry-tree, and the heat of this fire, joined with the moisture of water, developed
+the germs of terrestrial beings.
+
+</p><a id="d0e3859"></a><h2>The Red Emperor</h2>
+<p id="d0e3862">Chu Jung, though also otherwise personified, is generally regarded as having been a legendary emperor who made his first appearance
+in the time of Hsien <span class="pageno"><a id="d0e3864"></a>Page 238</span>Yuan (2698&#8211;2598 B.C.). In his youth he asked Kuang-shou Lao-j&ecirc;n, &#8216;Old Longevity,&#8217; to grant him immortality. &#8220;The time has
+not yet come,&#8221; replied Old Longevity; &#8220;before it does you have to become an emperor. I will give you the means of reaching
+the end you desire. Give orders that after you are dead you are to be buried on the southern slope of the sacred mountain
+H&ecirc;ng Shan; there you will learn the doctrine of Ch&#8217;ih Ching-tz&#365; and will become immortal.&#8221;
+
+</p>
+<p id="d0e3866">The Emperor Hsien Y&uuml;an, having abdicated the throne, sent for Chu Jung, and bestowed upon him the crown. Chu Jung, having
+become emperor, taught the people the use of fire and the advantages to be derived therefrom. In those early times the forests
+were filled with venomous reptiles and savage animals; he ordered the peasants to set fire to the brushwood to drive away
+these dangerous neighbours and keep them at a distance. He also taught his subjects the art of purifying, forging, and welding
+metals by the action of fire. He was nicknamed Ch&#8217;ih Ti, &#8216;the Red Emperor.&#8217; He reigned for more than two hundred years, and
+became an Immortal, His capital was the ancient city of Kuei, thirty <i>li</i> north-east of Hsin-ch&ecirc;ng Hsien, in the Prefecture of K&#8217;ai-f&ecirc;ng Fu, Honan. His tomb is on the southern slope of Heng Shan.
+The peak is known as Chu Jung Peak. His descendants, who went to live in the south, were the ancestors of the Directors of
+Fire.
+
+</p><a id="d0e3871"></a><h2>Hui Lu</h2>
+<p id="d0e3874">The most popular God of Fire, however, is Hui Lu, a celebrated magician who, according to the <i>Sh&ecirc;n hsien t&#8217;ung chien</i>, lived some time before the reign of Ti K&#8217;u (2436&#8211;2366 B.C.), the father of Yao the Great, and had a <span class="pageno"><a id="d0e3879"></a>Page 239</span>mysterious bird named Pi Fang and a hundred other fire-birds shut up in a gourd. He had only to let them out to set up a conflagration
+which would extend over the whole country.
+
+</p>
+<p id="d0e3881">Huang Ti ordered Chu Jung to fight Hui Lu and also to subdue the rebel Chih Yu. Chu Jung had a large bracelet of pure gold&#8212;a
+most wonderful and effective weapon. He hurled it into the air, and it fell on Hui Lu&#8217;s neck, throwing him to the ground and
+rendering him incapable of moving. Finding resistance impossible, he asked mercy from his victor and promised to be his follower
+in the spiritual contests. Subsequently he always called himself Huo-shih Chih T&#8217;u, &#8216;the Disciple of the Master of Fire.&#8217;
+
+
+</p><a id="d0e3883"></a><h2>The Fire-emperor</h2>
+<p id="d0e3886">Shen Nung, the God of Agriculture, also adds to his other functions those appertaining to the God of Fire, the reason being
+that when he succeeded the Emperor Fu Hsi on the throne he adopted fire as the emblem of his government, just as Huang Ti
+adopted the symbol of Earth. Thus he came to be called Huo Ti, the &#8216;Fire-emperor.&#8217; He taught his subjects the use of fire
+for smelting metals and making implements and weapons, and the use of oil in lamps, etc. All the divisions of his official
+hierarchy were connected in some way with this element; thus, there were the Ministers of Fire generally, the officers of
+Fire of the North, South, etc. Becoming thus doubly the patron of fire, a second fire symbol (<i>huo</i>) was added to his name, changing it from Huo Ti, &#8216;Fire-emperor,&#8217; to Yen Ti, &#8216;Blazing Emperor,&#8217;
+<span class="pageno"><a id="d0e3891"></a>Page 240</span></p>
+<p></p>
+<hr class="noteseparator">
+<div class="notetext">
+<p class="notetext"><a id="d0e3851" href="#d0e3851src" class="noteref">1</a> See Chapter XII.
+</p>
+</div><a id="d0e3892"></a><h2 class="abovehead">Chapter IX</h2>
+<h1>Myths of Epidemics, Medicine, Exorcism, Etc.</h1><a id="d0e3895"></a><h2>The Ministry of Epidemics</h2>
+<p id="d0e3898">The gods of epidemics, etc., belong to the sixth, ninth, second, and third celestial Ministries. The composition of the Ministry
+of Epidemics is arranged differently in different works as Epidemics (regarded as epidemics on earth, but as demons in Heaven)
+of the Centre, Spring, Summer, Autumn, and Winter, or as the marshals clothed in yellow, green, red, white, and blue respectively,
+or as the Officers of the East, West, South, and North, with two additional members: a Taoist who quells the plague, and the
+Grand Master who exhorts people to do right.
+
+</p>
+<p id="d0e3900">With regard to the Ministry of Seasonal Epidemics, it is related that in the sixth moon of the eleventh year (A.D. 599) of
+the reign of Kao Tsu, founder of the Sui dynasty, five stalwart persons appeared in the air, clothed in robes of five colours,
+each carrying different objects in his hands: the first a spoon and earthenware vase, the second a leather bag and sword,
+the third a fan, the fourth a club, the fifth a jug of fire. The Emperor asked Chang Ch&uuml;-j&ecirc;n, his Grand Historiographer, who
+these were and if they were benevolent or evil spirits. The official answered: &#8220;These are the five powers of the five directions.
+Their appearance indicates the imminence of epidemics, which will last throughout the four seasons of the year.&#8221; &#8220;What remedy
+is there, and how am I to protect the people?&#8221; inquired the Emperor. &#8220;There is no remedy,&#8221; replied the official, &#8220;for epidemics
+are sent by Heaven.&#8221; During that year the mortality was very great. The <span class="pageno"><a id="d0e3902"></a>Page 241</span>Emperor built a temple to the five persons, and bestowed upon them the title of Marshals to the Five Spirits of the Plague.
+During that and the following dynasty sacrifices were offered to them on the fifth day of the fifth moon.
+
+</p><a id="d0e3904"></a><h2>The President of the Ministry</h2>
+<p id="d0e3907">The following particulars are given concerning the President of the Ministry, whose name was L&uuml; Y&uuml;eh. He was an old Taoist
+hermit, living at Chiu-lung Tao, &#8216;Nine-dragon Island,&#8217; who became an Immortal. The four members of the Ministry were his disciples.
+He wore a red garment, had a blue face, red hair, long teeth, and three eyes. His war-horse was named the Myopic Camel. He
+carried a magic sword, and was in the service of Chou Wang, whose armies were concentrated at Hsi Ch&#8217;i. In a duel with Mu-cha,
+brother of No-cha, he had his arm severed by a sword-cut. In another battle with Huang T&#8217;ien-hua, son of Huang Fei-hu, he
+appeared with three heads and six arms. In his many hands he held the celestial seal, plague microbes, the flag of plague,
+the plague sword, and two mysterious swords. His faces were green, and large teeth protruded from his mouths. Huang T&#8217;ien-hua
+threw his magic weapon, Huo-lung Piao, and hit him on the leg. Just at that moment Chiang Tz&#365;-ya arrived with his goblin-dispelling
+whip and felled him with a blow. He was able, however, to rise again, and took to flight.
+
+</p><a id="d0e3909"></a><h2>The Plague-disseminating Umbrellas</h2>
+<p id="d0e3912">Resolved to avenge his defeat, he joined General Hs&uuml; Fang, who was commanding an army corps at Ch&#8217;uan-y&uuml;n Kuan. Round the
+mountain he organized <span class="pageno"><a id="d0e3914"></a>Page 242</span>a system of entrenchments and of infection against their enemies. Yang Chien released his celestial hound, which bit L&uuml; Y&uuml;eh
+on the crown of his head. Then Yang J&ecirc;n, armed with his magic fan, pursued L&uuml; Y&uuml;eh and compelled him to retreat to his fortress.
+L&uuml; Y&uuml;eh mounted the central raised part of the embattled wall and opened all his plague-disseminating umbrellas, with the
+object of infecting Yang J&ecirc;n, but the latter, simply by waving his fan, reduced all the umbrellas to dust, and also burned
+the fort, and with it L&uuml; Y&uuml;eh.
+
+</p>
+<p id="d0e3916">Similar wonderful achievements are related in short notices in the <i>F&ecirc;ng sh&ecirc;n yen i</i> of the four other officers of the Ministry.
+
+</p>
+<p id="d0e3921">Li P&#8217;ing, the sixth officer of the Ministry, met a like fate to that of L&uuml; Y&uuml;eh after having failed to induce the latter to
+abandon the cause of the Shang dynasty for that of Chou.
+
+</p><a id="d0e3923"></a><h2>The Five Graduates</h2>
+<p id="d0e3926">In P&egrave;re Henri Dor&eacute;&#8217;s <i>Recherches sur les Superstitions en Chine</i> is given an interesting legend concerning five other gods of epidemics. These gods are called the Wu Y&uuml;eh, &#8216;Five Mountains,&#8217;
+and are worshipped in the temple San-i Ko at Ju-kao, especially in outbreaks of contagious diseases and fevers. A sufferer
+goes to the temple and promises offerings to the gods in the event of recovery. The customary offering is five small wheaten
+loaves, called <i>shao ping</i>, and a pound of meat.
+
+</p>
+<div id="d0e3934" class="divFigure">
+<p class="legend"><img src="img/p242.jpg" alt="The Magic Umbrellas"></p>
+<p class="figureHead">The Magic Umbrellas</p>
+</div><p>
+
+</p>
+<p id="d0e3938">The Wu Y&uuml;eh are stellar devils whom Y&uuml; Huang sent to be reincarnated on earth. Their names were T&#8217;ien Po-hs&uuml;eh, Tung Hung-w&ecirc;n,
+Ts&#8217;ai W&ecirc;n-ch&uuml;, Chao Wu-ch&ecirc;n, and Huang Ying-tu, and they were reincarnated at Nan-ch&#8217;ang Fu, Chien-ch&#8217;ang Fu, Yen-m&ecirc;n Kuan,
+Yang Chou, <span class="pageno"><a id="d0e3940"></a>Page 243</span>and Nanking respectively. They were all noted for their brilliant intellects, and were clever scholars who passed their graduate&#8217;s
+examination with success.
+
+</p>
+<p id="d0e3942">When Li Shih-min ascended the throne, in A.D. 627, he called together all the <i>literati</i> of the Empire to take the Doctor&#8217;s Examination in the capital. Our five graduates started for the metropolis, but, losing
+their way, were robbed by brigands, and had to beg help in order to reach the end of their journey. By good luck they all
+met in the temple San-i Ko, and related to each other the various hardships they had undergone. But when they eventually reached
+the capital the examination was over, and they were out in the streets without resources. So they took an oath of brotherhood
+for life and death. They pawned some of the few clothes they possessed, and buying some musical instruments formed themselves
+into a band of strolling musicians.
+
+</p>
+<p id="d0e3947">The first bought a drum, the second a seven-stringed guitar, the third a mandolin, the fourth a clarinet, and the fifth and
+youngest composed songs.
+
+</p>
+<p id="d0e3949">Thus they went through the streets of the capital giving their concerts, and Fate decreed that Li Shih-min should hear their
+melodies. Charmed with the sweet sounds, he asked Hs&uuml; Mao-kung whence came this band of musicians, whose skill was certainly
+exceptional. Having made inquiries, the minister related their experiences to the Emperor. Li Shih-min ordered them to be
+brought into his presence, and after hearing them play and sing appointed them to his private suite, and henceforth they accompanied
+him wherever he went.
+
+</p><a id="d0e3951"></a><h2>The Emperors Strategy</h2>
+<p id="d0e3954">The Emperor bore malice toward Chang T&#8217;ien-shih, the Master of the Taoists, because he refused to pay the <span class="pageno"><a id="d0e3956"></a>Page 244</span>taxes on his property, and conceived a plan to bring about his destruction. He caused a spacious subterranean chamber to be
+dug under the reception-hall of his palace. A wire passed through the ceiling to where the Emperor sat. He could thus at will
+give the signal for the music to begin or stop. Having stationed the five musicians in this subterranean chamber, he summoned
+the Master of the Taoists to his presence and invited him to a banquet. During the course of this he pulled the wire, and
+a subterranean babel began.
+
+</p>
+<p id="d0e3958">The Emperor pretended to be terrified, and allowed himself to fall to the ground. Then, addressing himself to the T&#8217;ien-shih,
+he said: &#8220;I know that you can at will catch the devilish hobgoblins which molest human beings. You can hear for yourself the
+infernal row they make in my palace. I order you under penalty of death to put a stop to their pranks and to exterminate them.&#8221;
+
+
+</p><a id="d0e3960"></a><h2>The Musicians are Slain</h2>
+<p id="d0e3963">Having spoken thus, the Emperor rose and left. The Master of the Taoists brought his projecting mirror, and began to seek
+for the evil spirits. In vain he inspected the palace and its precincts; he could discover nothing. Fearing that he was lost,
+he in despair threw his mirror on the floor of the reception-hall.
+
+</p>
+<p id="d0e3965">A minute later, sad and pensive, he stooped to pick it up; what was his joyful surprise when he saw reflected in it the subterranean
+room and the musicians! At once he drew five talismans on yellow paper, burned them, and ordered his celestial general, Chao
+Kung-ming, to take his sword and kill the five musicians. The order was promptly executed, and the T&#8217;ien-shih informed the
+Emperor, who received the news with ridicule, not <span class="pageno"><a id="d0e3967"></a>Page 245</span>believing it to be true. He went to his seat and pulled the wire, but all remained silent. A second and third time he gave
+the signal, but without response. He then ordered his Grand Officer to ascertain what had happened. The officer found the
+five graduates bathed in their blood, and lifeless.
+
+</p>
+<p id="d0e3969">The Emperor, furious, reproached the Master of the Taoists. &#8220;But,&#8221; replied the T&#8217;ien-shih, &#8220;was it not your Majesty who ordered
+me under pain of death to exterminate the authors of this pandemonium?&#8221; Li Shih-min could not reply. He dismissed the Master
+of the Taoists and ordered the five victims to be buried.
+
+</p><a id="d0e3971"></a><h2>The Emperor Tormented</h2>
+<p id="d0e3974">After the funeral ceremonies, apparitions appeared at night in the place where they had been killed, and the palace became
+a babel. The spirits threw bricks and broke the tiles on the roofs.
+
+</p>
+<p id="d0e3976">The Emperor ordered his uncomfortable visitors to go to the T&#8217;ien-shih who had murdered them. They obeyed, and, seizing the
+garments of the Master of the Taoists, swore not to allow him any rest if he would not restore them to life.
+
+</p>
+<p id="d0e3978">To appease them the Taoist said: &#8220;I am going to give each of you a wonderful object. You are then to return and spread epidemics
+among wicked people, beginning in the imperial palace and with the Emperor himself, with the object of forcing him to canonize
+you.&#8221;
+
+</p>
+<p id="d0e3980">One received a fan, another a gourd filled with fire, the third a metallic ring to encircle people&#8217;s heads, the fourth a stick
+made of wolves&#8217; teeth, and the fifth a cup of lustral water.
+
+</p>
+<p id="d0e3982">The spirit-graduates left full of joy, and made their <span class="pageno"><a id="d0e3984"></a>Page 246</span>first experiment on Li Shih-min. The first gave him feverish chills by waving his fan, the second burned him with the fire
+from his gourd, the third encircled his head with the ring, causing him violent headache, the fourth struck him with his stick,
+and the fifth poured out his cup of lustral water on his head.
+
+</p>
+<p id="d0e3986">The same night a similar tragedy took place in the palace of the Empress and the two chief imperial concubines.
+
+</p>
+<p id="d0e3988">T&#8217;ai-po Chin-hsing, however, informed Y&uuml; Huang what had happened, and, touched with compassion, he sent three Immortals with
+pills and talismans which cured the Empress and the ladies of the palace.
+
+</p><a id="d0e3990"></a><h2>The Graduates Canonized</h2>
+<p id="d0e3993">Li Shih-min, having also recovered his health, summoned the five deceased graduates and expressed his regret for the unfortunate
+issue of his design against the T&#8217;ien-shih. He proceeded: &#8220;To the south of the capital is the temple San-i Ko. I will change
+its name to Hsiang Shan Wu Y&uuml;eh Sh&ecirc;n, &#8216;Fragrant Hill of the Five Mountain Spirits.&#8217; On the twenty-eighth day of the ninth
+moon betake yourselves to that temple to receive the seals of your canonization.&#8221; He conferred upon them the title of Ti,
+&#8216;Emperor.&#8217;
+
+</p><a id="d0e3995"></a><h2>The Ministry of Medicine</h2>
+<p id="d0e3998">The celestial Ministry of Medicine is composed of three main divisions comprising: (1) the Ancestral Gods of the Chinese race;
+(2) the King of Remedies, Yao Wang; and (3) the Specialists. There is a separate Ministry of Smallpox. This latter controls
+and cures smallpox, and the establishment of a separate celestial Ministry is <span class="pageno"><a id="d0e4000"></a>Page 247</span>significant of the prevalence and importance of the affliction. The ravages of smallpox in China, indeed, have been terrific:
+so much so, that, until recent years, it was considered as natural and inevitable for a child to have smallpox as for it to
+cut its teeth. One of the ceremonial questions addressed by a visitor to the parent of a child was always <i>Ch&#8217;u la hua&#8217;rh mei yu</i>? &#8220;Has he had the smallpox?&#8221; and a child who escaped the scourge was often, if not as a rule, regarded with disfavour and,
+curiously enough, as a weakling. Probably the train of thought in the Chinese mind was that, as it is the fittest who survive,
+those who have successfully passed through the process of &#8220;putting out the flowers&#8221; have proved their fitness in the struggle
+for existence. Nowadays vaccination is general, and the number of pockmarked faces seen is much smaller than it used to be&#8212;in
+fact, the pockmarked are now the exception. But, as far as I have been able to ascertain, the Ministry of Smallpox has not
+been abolished, and possibly its members, like those of some more mundane ministries, continue to draw large salaries for
+doing little or no work.
+
+</p><a id="d0e4005"></a><h2>The Medicine-gods</h2>
+<p id="d0e4008">The chief gods of medicine are the mythical kings P&#8217;an Ku, Fu Hsi, Sh&ecirc;n Nung, and Huang Ti. The first two, being by different
+writers regarded as the first progenitor or creator of the Chinese people, are alternatives, so that Fu Hsi, Sh&ecirc;n Nung, and
+Huang Ti may be said to be a sort of ancestral triad of medicine-gods, superior to the actual God or King of Medicine, Yao
+Wang. Of P&#8217;an Ku we have spoken sufficiently in Chapter III, and with regard to Fu Hsi, also called T&#8217;ien Huang Shih, &#8216;the
+Celestial Emperor,&#8217; the mythical sovereign and <span class="pageno"><a id="d0e4010"></a>Page 248</span>supposed inventor of cooking, musical instruments, the calendar, hunting, fishing, etc., the chief interest for our present
+purpose centres in his discovery of the <i>pa kua</i>, or Eight Trigrams. It is on the strength of these trigrams that Fu Hsi is regarded as the chief god of medicine, since it
+is by their mystical power that the Chinese physicians influence the minds and maladies of their patients. He is represented
+as holding in front of him a disk on which the signs are painted.
+
+</p><a id="d0e4015"></a><h2>The Ministry of Exorcism</h2>
+<p id="d0e4018">The Ministry of Exorcism is a Taoist invention and is composed of seven chief ministers, whose duty is to expel evil spirits
+from dwellings and generally to counteract the annoyances of infernal demons. The two gods usually referred to in the popular
+legends are P&#8217;an Kuan and Chung K&#8217;uei. The first is really the Guardian of the Living and the Dead in the Otherworld, F&ecirc;ng-tu
+P&#8217;an Kuan (F&ecirc;ng-tu or F&ecirc;ng-tu Ch&#8217;&ecirc;ng being the region beyond the tomb). He was originally a scholar named Ts&#8217;ui Chio, who
+became Magistrate of Tz&#8217;&#365; Chou, and later Minister of Ceremonies. After his death he was appointed to the spiritual post above
+mentioned. His best-known achievement is his prolongation of the life of the Emperor T&#8217;ai Tsung of the T&#8217;ang dynasty by twenty
+years by changing <i>i</i>, &#8216;one,&#8217; into <i>san</i>, &#8216;three,&#8217; in the life-register kept by the gods. The term P&#8217;an Kuan is, however, more generally used as the designation of
+an officer or civil or military attendant upon a god than of any special individual, and the original P&#8217;an Kuan, &#8216;the Decider
+of Life in Hades,&#8217; has been gradually supplanted in popular favour by Chung K&#8217;uei, &#8216;the Protector against Evil Spirits.&#8217;
+
+</p>
+<div id="d0e4026" class="divFigure">
+<p class="legend"><img src="img/p248.jpg" alt="P&#8217;an Kuan"></p>
+<p class="figureHead">P&#8217;an Kuan</p>
+</div><p>
+<span class="pageno"><a id="d0e4030"></a>Page 249</span></p><a id="d0e4031"></a><h2>The Exorcism of &#8216;Emptiness and Devastation&#8217;</h2>
+<p id="d0e4034">The Emperor Ming Huang of the T&#8217;ang dynasty, also known as T&#8217;ang Hs&uuml;an Tsung, in the reign-period K&#8217;ai Y&uuml;an (A.D. 712&#8211;742),
+after an expedition to Mount Li in Shensi, was attacked by fever. During a nightmare he saw a small demon fantastically dressed
+in red trousers, with a shoe on one foot but none on the other, and a shoe hanging from his girdle. Having broken through
+a bamboo gate, he took possession of an embroidered box and a jade flute, and then began to make a tour of the palace, sporting
+and gambolling. The Emperor grew angry and questioned him. &#8220;Your humble servant,&#8221; replied the little demon, &#8220;is named Hs&uuml;
+Hao, &#8216;Emptiness and Devastation,&#8217;&#8221; &#8220;I have never heard of such a person,&#8221; said the Emperor. The demon rejoined, &#8220;Hs&uuml; means
+to desire Emptiness, because in Emptiness one can fly just as one wishes; Hao, &#8216;Devastation,&#8217; changes people&#8217;s joy to sadness.
+&#8220;The Emperor, irritated by this flippancy, was about to call his guard, when suddenly a great devil appeared, wearing a tattered
+head-covering and a blue robe, a horn clasp on his belt, and official boots on his feet. He went up to the sprite, tore out
+one of his eyes, crushed it up, and ate it. The Emperor asked the newcomer who he was. &#8220;Your humble servant,&#8221; he replied,
+&#8220;is Chung K&#8217;uei, Physician of Tung-nan Shan in Shensi. In the reign-period Wu T&ecirc; (A.D. 618&#8211;627) of the Emperor Kao Tsu of
+the T&#8217;ang dynasty I was ignominiously rejected and unjustly defrauded of a first class in the public examinations. Overwhelmed
+with shame, I committed suicide on the steps of the imperial palace. The Emperor ordered me to be buried in a green robe [reserved
+for members of the imperial clan], and out of gratitude for <span class="pageno"><a id="d0e4036"></a>Page 250</span>that favour I swore to protect the sovereign in any part of the Empire against the evil machinations of the demon Hs&uuml; Hao.&#8221;
+At these words the Emperor awoke and found that the fever had left him. His Majesty called for Wu Tao-tz&#365; (one of the most
+celebrated Chinese artists) to paint the portrait of the person he had seen in his dream. The work was so well done that the
+Emperor recognized it as the actual demon he had seen in his sleep, and rewarded the artist with a hundred taels of gold.
+The portrait is said to have been still in the imperial palace during the Sung dynasty.
+
+</p>
+<p id="d0e4038">Another version of the legend says that Chung K&#8217;uefs essay was recognized by the examiners as equal to the work of the best
+authors of antiquity, but that the Emperor rejected him on account of his extremely ugly features, whereupon he committed
+suicide in his presence, was honoured by the Emperor and accorded a funeral as if he had been the successful first candidate,
+and canonized with the title of Great Spiritual Chaser of Demons for the Whole Empire.
+<span class="pageno"><a id="d0e4040"></a>Page 251</span></p><a id="d0e4041"></a><h2 class="abovehead">Chapter X</h2>
+<h1>The Goddess of Mercy</h1><a id="d0e4044"></a><h2>The Guardian Angel of Buddhism</h2>
+<p id="d0e4047">As Mary is the guiding spirit of Rome, so is Kuan Yin of the Buddhist faith.
+
+</p>
+<p id="d0e4049">According to a beautiful Chinese legend, Kuan Yin. when about to enter Heaven, heard a cry of anguish rising from the earth
+beneath her, and, moved by pity, paused as her feet touched the glorious threshold. Hence her name &#8216;Kuan (Shih) Yin&#8217; (one
+who notices or hears the cry, or prayer, of the world).
+
+</p>
+<p id="d0e4051">Kuan Yin was at one time always represented as a man; but in the T&#8217;ang dynasty and Five Dynasties we find him represented
+as a woman, and he has been generally, though not invariably, so represented since that time.
+
+</p>
+<p id="d0e4053">In old Buddhism Sh&acirc;kyamuni was the chief god, and in many temples he still nominally occupies the seat of honour, but he is
+completely eclipsed by the God or Goddess of Mercy.
+
+</p>
+<p id="d0e4055">&#8220;The men love her, the children adore her, and the women chant her prayers. Whatever the temple may be, there is nearly always
+a chapel for Kuan Yin within its precincts; she lives in many homes, and in many, many hearts she sits enshrined. She is the
+patron goddess of mothers, and when we remember the relative value of a son in Chinese estimation we can appreciate the heartiness
+of the worship. She protects in sorrow, and so millions of times the prayer is offered, &#8216;Great mercy, great pity, save from
+sorrow, save from suffering,&#8217; or, as it is in the books, &#8216;Great mercy, great pity, save from misery, save from evil, broad,
+great, efficacious, responsive Kuan Yin Buddha,&#8217; She saves the tempest-tossed <span class="pageno"><a id="d0e4057"></a>Page 252</span>sailor, and so has eclipsed the Empress of Heaven, who, as the female Neptune, is the patroness of seamen; in drought the
+mandarins worship the Dragon and the Pearly Emperor, but if they fail the bronze Goddess of Mercy from the hills brings rain.
+Other gods are feared, she is loved; others have black, scornful faces, her countenance is radiant as gold, and gentle as
+the moon-beam; she draws near to the people and the people draw near to her. Her throne is upon the Isle of Pootoo [P&#8217;u T&#8217;o],
+to which she came floating upon a water-lily. She is the model of Chinese beauty, and to say a lady or a little girl is a
+&#8216;Kuan Yin&#8217; is the highest compliment that can be paid to grace and loveliness. She is fortunate in having three birthdays,
+the nineteenth of the second, sixth, and ninth moons.&#8221; There are many metamorphoses of this goddess.
+
+</p><a id="d0e4059"></a><h2>The Buddhist Saviour</h2>
+<p id="d0e4062">&#8220;She is called Kuan Yin because at any cry of misery she &#8216;hears the voice and removes the sorrow.&#8217; Her appellation is &#8216;Taking-away-fear
+Buddha,&#8217; If in the midst of the fire the name of Kuan Yin is called, the fire cannot burn; if tossed by mountain billows,
+call her name, and shallow waters will be reached. If merchants go across the sea seeking gold, silver, pearls, and precious
+stones, and a storm comes up and threatens to carry the crew to the evil devil&#8217;s kingdom, if one on board calls on the name
+of Kuan Yin, the ship will be saved. If one goes into a conflict and calls on the name of Kuan Yin, the sword and spear of
+the enemy fall harmless. If the three thousand great kingdoms are visited by demons, call on her name, and these demons cannot
+with an evil eye look on a man. If, within, you have evil thoughts, <span class="pageno"><a id="d0e4064"></a>Page 253</span>only call on Kuan Yin, and your heart will be purified, Anger and wrath may be dispelled by calling on the name of Kuan Yin.
+A lunatic who prays to Kuan Yin will become sane. Kuan Yin gives sons to mothers, and if the mother asks for a daughter she
+will be beautiful. Two men&#8212;one chanting the names of the 6,200,000 Buddhas, in number like the sands of the Ganges, and the
+other simply calling on Kuan Yin&#8212;have equal merit. Kuan Yin may take the form of a Buddha, a prince, a priest, a nun, a scholar,
+any form or shape, go to any kingdom, and preach the law throughout the earth.&#8221;
+
+</p><a id="d0e4066"></a><h2>Miao Chuang desires an Heir</h2>
+<p id="d0e4069">In the twenty-first year of the reign of Ta Hao, the Great Great One, of the Golden Heavenly Dynasty, a man named P&#8217;o Chia,
+whose first name was Lo Y&uuml;, an enterprising kinglet of Hsi Yii, seized the throne for twenty years, after carrying on a war
+for a space of three years. His kingdom was known as Hsing Lin, and the title of his reign as Miao Chuang.
+
+</p>
+<p id="d0e4071">The kingdom of Hsing Lin was, so says the Chinese writer, situated between India on the west, the kingdom of T&#8217;ien Cheng on
+the south, and the kingdom of Siam on the north, and was 3000 <i>li</i> in length. The boundaries differ according to different authors. Of this kingdom the two pillars of State were the Grand
+Minister Chao Chen and the General Ch&#8217;u Chieh. The Queen Pao T&ecirc;, whose maiden name was Po Ya, and the King Miao Chuang had
+lived nearly half a century without having any male issue to succeed to the throne. This was a source of great grief to them.
+Po Ya suggested to the King that the God of Hua Shan, the sacred mountain in the west, had the reputation of being always
+willing <span class="pageno"><a id="d0e4076"></a>Page 254</span>to help; and that if he prayed to him and asked his pardon for having shed so much blood during the wars which preceded his
+accession to the throne he might obtain an heir.
+
+</p>
+<p id="d0e4078">Welcoming this suggestion, the King sent for Chao Ch&ecirc;n and ordered him to dispatch to the temple of Hua Shan the two Chief
+Ministers of Ceremonies, Hsi H&ecirc;ng-nan and Chih Tu, with instructions to request fifty Buddhist and Taoist priests to pray
+for seven days and seven nights in order that the King might obtain a son. When that period was over, the King and Queen would
+go in person to offer sacrifices in the temple.
+
+</p><a id="d0e4080"></a><h2>Prayers to the Gods</h2>
+<p id="d0e4083">The envoys took with them many rare and valuable presents, and for seven days and seven nights the temple resounded with the
+sound of drums, bells, and all kinds of instruments, intermingled with the voices of the praying priests. On their arrival
+the King and Queen offered sacrifices to the god of the sacred mountain.
+
+</p>
+<p id="d0e4085">But the God of Hua Shan knew that the King had been deprived of a male heir as a punishment for the bloody hecatombs during
+his three years&#8217; war. The priests, however, interceded for him, urging that the King had come in person to offer the sacrifices,
+wherefore the God could not altogether reject his prayer. So he ordered Ch&#8217;ien-li Yen, &#8216;Thousand-<i>li</i> Eye,&#8217; and Shun-f&ecirc;ng Erh, &#8216;Favourable-wind Ear,&#8217;<a id="d0e4090src" href="#d0e4090" class="noteref">1</a> to go quickly and ascertain if there were not some worthy person who was on the point of being reincarnated into this world.
+
+
+</p>
+<p id="d0e4093">The two messengers shortly returned, and stated that <span class="pageno"><a id="d0e4095"></a>Page 255</span>in India, in the Chiu Ling Mountains, in the village of Chih-shu Y&uuml;an, there lived a good man named Shih Ch&#8217;in-ch&#8217;ang, whose
+ancestors for three generations had observed all the ascetic rules of the Buddhists. This man was the father of three children,
+the eldest Shih W&ecirc;n, the second Shih Chin, and the third Shih Shan, all worthy followers of the great Buddha.
+
+</p><a id="d0e4097"></a><h2>The Murder of the Tais</h2>
+<p id="d0e4100">Wang Ch&ecirc;, a brigand chief, and thirty of his followers, finding themselves pursued and harassed by the Indian soldiers, without
+provisions or shelter, dying of hunger, went to Shih W&ecirc;n and begged for something to eat. Knowing that they were evildoers,
+Shih W&ecirc;n and his two brothers refused to give them anything; if they starved, they said, the peasants would no longer suffer
+from their depredations. Thereupon the brigands decided that it was a case of life for life, and broke into the house of a
+rich family of the name of Tai, burning their home, killing a hundred men, women, and children, and carrying off everything
+they possessed.
+
+</p>
+<p id="d0e4102">The local <i>t&#8217;u-ti</i> at once made a report to Y&uuml; Huang.
+
+</p>
+<p id="d0e4107">&#8220;This Shih family,&#8221; replied the god, &#8220;for three generations has given itself up to good works, and certainly the brigands
+were not deserving of any pity. However, it is impossible to deny that the three brothers Shih, in refusing them food, morally
+compelled them to loot the Tai family&#8217;s house, putting all to the sword or flames. Is not this the same as if they had committed
+the crime themselves? Let them be arrested and put in chains in the celestial prison, and let them never see the light of
+the sun again.&#8221;
+
+</p>
+<p id="d0e4109">&#8220;Since,&#8221; said the messenger to the God of Hua Shan, <span class="pageno"><a id="d0e4111"></a>Page 256</span>&#8220;your gratitude toward Miao Chuang compels you to grant him an heir, why not ask Y&uuml; Huang to pardon their crime and reincarnate
+them in the womb of the Queen Po Ya, so that they may begin a new terrestrial existence and give themselves up to good works?&#8221;
+As a result, the God of Hua Shan called the Spirit of the Wind and gave him a message for Y&uuml; Huang.
+
+</p><a id="d0e4113"></a><h2>A Message for Y&uuml; Huang</h2>
+<p id="d0e4116">The message was as follows: &#8220;King Miao Chuang has offered sacrifice to me and begged me to grant him an heir. But since by
+his wars he has caused the deaths of a large number of human beings, he does not deserve to have his request granted. Now
+these three brothers Shih have offended your Majesty by constraining the brigand Wang Che to be guilty of murder and robbery.
+I pray you to take into account their past good works and pardon their crime, giving them an opportunity of expiating it by
+causing them all three to be reborn, but of the female sex, in the womb of Po Ya the Queen.<a id="d0e4118src" href="#d0e4118" class="noteref">2</a> In this way they will be able to atone for their crime and save many souls.&#8221; Y&uuml; Huang was pleased to comply, and he ordered
+the Spirit of the North Pole to release the three captives and take their souls to the palace of King Miao Chuang, where in
+three years&#8217; time they would be changed into females in the womb of Queen Po Ya.
+
+</p><a id="d0e4121"></a><h2>Birth of the Three Daughters</h2>
+<p id="d0e4124">The King, who was anxiously expecting day by day the birth of an heir, was informed one morning that a <span class="pageno"><a id="d0e4126"></a>Page 257</span>daughter had been born to him. She was named Miao Ch&#8217;ing. A year went by, and another daughter was born. This one was named
+Miao Yin. When, at the end of the third year, another daughter was born, the King, beside himself with rage, called his Grand
+Minister Chao Ch&ecirc;n and, all disconsolate, said to him, &#8220;I am past fifty, and have no male child to succeed me on the throne.
+My dynasty will therefore become extinct. Of what use have been all my labours and all my victories?&#8221; Chao Chen tried to console
+him, saying, &#8220;Heaven has granted you three daughters: no human power can change this divine decree. When these princesses
+have grown up, we will choose three sons-in-law for your Majesty, and you can elect your successor from among them. Who will
+dare to dispute his right to the throne?&#8221;
+
+</p>
+<p id="d0e4128">The King named the third daughter Miao Shan. She became noted for her modesty and many other good qualities, and scrupulously
+observed all the tenets of the Buddhist doctrines. Virtuous living seemed, indeed, to be to her a second nature.
+
+</p><a id="d0e4130"></a><h2>Miao Shan&#8217;s Ambition</h2>
+<p id="d0e4133">One day, when the three sisters were playing in the palace garden of Perpetual Spring, Miao Shan, with a serious mien, said
+to her sisters, &#8220;Riches and glory are like the rain in spring or the morning dew; a little while, and all is gone. Kings and
+emperors think to enjoy to the end the good fortune which places them in a rank apart from other human beings; but sickness
+lays them low in their coffins, and all is over. Where are now all those powerful dynasties which have laid down the law to
+the world? As for me, I desire nothing more than a <span class="pageno"><a id="d0e4135"></a>Page 258</span>peaceful retreat on a lone mountain, there to attempt the attainment of perfection. If some day I can reach a high degree
+of goodness, then, borne on the clouds of Heaven, I will travel throughout the universe, passing in the twinkling of an eye
+from east to west. I will rescue my father and mother, and bring them to Heaven; I will save the miserable and afflicted on
+earth; I will convert the spirits which do evil, and cause them to do good. That is my only ambition.&#8221;
+
+</p><a id="d0e4137"></a><h2>Her Sisters Marry</h2>
+<p id="d0e4140">No sooner had she finished speaking than a lady of the Court came to announce that the King had found sons-in-law to his liking
+for his two elder daughters. The wedding-feast was to be the very next day. &#8220;Be quick,&#8221; she added, &#8220;and prepare your presents,
+your dresses, and so forth, for the King&#8217;s order is imperative.&#8221; The husband chosen for Miao Ch&#8217;ing was a First Academician
+named Chao K&#8217;uei. His personal name was T&ecirc; Ta, and he was the son of a celebrated minister of the reigning dynasty. Miao Yin&#8217;s
+husband-elect was a military officer named Ho F&ecirc;ng, whose personal name was Ch&#8217;ao Yang. He had passed first in the examination
+for the Military Doctorate. The marriage ceremonies were of a magnificent character. Festivity followed festivity; the newly-wed
+were duly installed in their palaces, and general happiness prevailed.
+
+</p><a id="d0e4142"></a><h2>Miao Shan&#8217;s Renunciation</h2>
+<p id="d0e4145">There now remained only Miao Shan. The King and Queen wished to find for her a man famous for knowledge and virtue, capable
+of ruling the kingdom, and worthy of being the successor to the throne. So the King called <span class="pageno"><a id="d0e4147"></a>Page 259</span>her and explained to her all his plans regarding her, and how all his hopes rested on her.
+
+</p>
+<p id="d0e4149">&#8220;It is a crime,&#8221; she replied, &#8220;for me not to comply with my father&#8217;s wishes; but you must pardon me if my ideas differ from
+yours.&#8221;
+
+</p>
+<p id="d0e4151">&#8220;Tell me what your ideas are,&#8221; said the King.
+
+</p>
+<p id="d0e4153">&#8220;I do not wish to marry,&#8221; she rejoined. &#8220;I wish to attain to perfection and to Buddhahood. Then I promise that I will not
+be ungrateful to you.&#8221;
+
+</p>
+<p id="d0e4155">&#8220;Wretch of a daughter,&#8221; cried the King in anger, &#8220;you think you can teach me, the head of the State and ruler of so great
+a people! Has anyone ever known a daughter of a king become a nun? Can a good woman be found in that class? Put aside all
+these mad ideas of a nunnery, and tell me at once if you will marry a First Academician or a Military First Graduate.&#8221;
+
+</p>
+<p id="d0e4157">&#8220;Who is there,&#8221; answered the girl, &#8220;who does not love the royal dignity?&#8212;what person who does not aspire to the happiness
+of marriage? However, I wish to become a nun. With respect to the riches and glory of this world, my heart is as cold as a
+dead cinder, and I feel a keen desire to make it ever purer and purer.&#8221;
+
+</p>
+<p id="d0e4159">The King rose in fury, and wished to cast her out from his presence. Miao Shan, knowing she could not openly disobey his orders,
+took another course. &#8220;If you absolutely insist upon my marrying,&#8221; she said, &#8220;I will consent; only I must marry a physician.&#8221;
+
+
+</p>
+<p id="d0e4161">&#8220;A physician!&#8221; growled the King. &#8220;Are men of good family and talents wanting in my kingdom? What an absurd idea, to want to
+marry a physician!&#8221;
+
+</p>
+<p id="d0e4163">&#8220;My wish is,&#8221; said Miao Shan, &#8220;to heal humanity of all its ills; of cold, heat, lust, old age, and all infirmities. I wish
+to equalize all classes, putting rich and poor on <span class="pageno"><a id="d0e4165"></a>Page 260</span>the same footing, to have community of goods, without distinction of persons. If you will grant me my wish, I can still in
+this way become a Buddha, a Saviour of Mankind. There is no necessity to call in the diviners to choose an auspicious day.
+I am ready to be married now.&#8221;
+
+</p><a id="d0e4167"></a><h2>She is Exiled to the Garden</h2>
+<p id="d0e4170">At these words the King was mad with rage. &#8220;Wicked imbecile!&#8221; he cried, &#8220;what diabolical suggestions are these that you dare
+to make in my presence?&#8221;
+
+</p>
+<p id="d0e4172">Without further ado he called Ho T&#8217;ao, who on that day was officer of the palace guard. When he had arrived and kneeled to
+receive the King&#8217;s commands, the latter said: &#8220;This wicked nun dishonours me. Take from her her Court robes, and drive her
+from my presence. Take her to the Queen&#8217;s garden, and let her perish there of cold: that will be one care less for my troubled heart.&#8221;
+
+</p>
+<p id="d0e4177">Miao Shan fell on her face and thanked the King, and then went with the officer to the Queen&#8217;s garden, where she began to
+lead her retired hermit life, with the moon for companion and the wind for friend, content to see all obstacles overthrown
+on her way to Nirv&#257;na, the highest state of spiritual bliss, and glad to exchange the pleasures of the palace for the sweetness
+of solitude.
+
+</p><a id="d0e4179"></a><h2>The Nunnery of the White Bird</h2>
+<p id="d0e4182">After futile attempts to dissuade her from her purpose by the Court ladies, her parents, and sisters, the King and Queen next
+deputed Miao Hung and Ts&#8217;ui Hung to make a last attempt to bring their misguided daughter to her senses. Miao Shan, annoyed
+at this renewed <span class="pageno"><a id="d0e4184"></a>Page 261</span>solicitation, in a haughty manner ordered them never again to come and torment her with their silly prattle. &#8220;I have found
+out,&#8221; she added, &#8220;that there is a well-known temple at Ju Chou in Lung-shu Hsien. This Buddhist temple is known as the Nunnery
+of the White Bird, Po-ch&#8217;iao Ch&#8217;an-ss&#365;. In it five hundred nuns give themselves up to the study of the true doctrine and the
+way of perfection. Go then and ask the Queen on my behalf to obtain the King&#8217;s permission for me to retire thither. If you
+can procure me this favour, I will not fail to reward you later.&#8221;
+
+</p>
+<p id="d0e4186">Miao Chuang summoned the messengers and inquired the result of their efforts. &#8220;She is more unapproachable than ever,&#8221; they
+replied; &#8220;she has even ordered us to ask the Queen to obtain your Majesty&#8217;s permission to retire to the Nunnery of the White
+Bird in Lung-shu Hsien.&#8221;
+
+</p>
+<p id="d0e4188">The King gave his permission, but sent strict orders to the nunnery, instructing the nuns to do all in their power to dissuade
+the Princess when she arrived from carrying out her intention to remain.
+
+</p><a id="d0e4190"></a><h2>Her Reception at the Nunnery</h2>
+<p id="d0e4193">This Nunnery of the White Bird had been built by Huang Ti, and the five hundred nuns who lived in it had as Superior a lady
+named I Yu, who was remarkable for her virtue. On receipt of the royal mandate, she had summoned Ch&ecirc;ng Ch&ecirc;ng-ch&#8217;ang, the choir-mistress,
+and informed her that Princess Miao Shan, owing to a disagreement with her father, would shortly arrive at the temple. She
+requested her to receive the visitor courteously, but at the same time to do all she could to dissuade her from adopting the
+life of a nun. Having given these instructions, the Superior, accompanied by <span class="pageno"><a id="d0e4195"></a>Page 262</span>two novices, went to meet Miao Shan at the gate of the temple. On her arrival they saluted her. The Princess returned the
+salute, but said: &#8220;I have just left the world in order to place myself under your orders: why do you come and salute me on
+my arrival? I beg you to be so good as to take me into the temple, in order that I may pay my respects to the Buddha.&#8221; I Yu
+led her into the principal hall, and instructed the nuns to light incense-sticks, ring the bells, and beat the drums. The
+visit to the temple finished, she went into the preaching-hall, where she greeted her instructresses. The latter obeyed the
+King&#8217;s command and endeavoured to persuade the Princess to return to her home, but, as none of their arguments had any effect,
+it was at length decided to give her a trial, and to put her in charge of the kitchen, where she could prepare the food for
+the nunnery, and generally be at the service of all. If she did not give satisfaction they could dismiss her.
+
+</p><a id="d0e4197"></a><h2>She makes Offering to the Buddha</h2>
+<p id="d0e4200">Miao Shan joyfully agreed, and proceeded to make her humble submission to the Buddha. She knelt before Ju Lai, and made offering
+to him, praying as follows: &#8220;Great Buddha, full of goodness and mercy, your humble servant wishes to leave the world. Grant
+that I may never yield to the temptations which will be sent to try my faith.&#8221; Miao Shan further promised to observe all the
+regulations of the nunnery and to obey the superiors.
+
+</p>
+<div id="d0e4202" class="divFigure">
+<p class="legend"><img src="img/p262.jpg" alt="Miao Shan Reaches the Nunnery"></p>
+<p class="figureHead">Miao Shan Reaches the Nunnery</p>
+</div><p>
+
+</p><a id="d0e4206"></a><h2>Spiritual Aid</h2>
+<p id="d0e4209">This generous self-sacrifice touched the heart of Y&uuml; Huang, the Master of Heaven, who summoned the Spirit of the North Star
+and instructed him as follows: <span class="pageno"><a id="d0e4211"></a>Page 263</span>&#8220;Miao Shan, the third daughter of King Miao Chuang, has renounced the world in order to devote herself to the attainment of
+perfection. Her father has consigned her to the Nunnery of the White Bird. She has undertaken without grumbling the burden
+of all the work in the nunnery. If she is left without help, who is there who will be willing to adopt the virtuous life?
+Do you go quickly and order the Three Agents, the Gods of the Five Sacred Peaks, the Eight Ministers of the Heavenly Dragon,
+Ch&#8217;ieh Lan, and the <i>t&#8217;u-ti</i> to send her help at once. Tell the Sea-dragon to dig her a well near the kitchen, a tiger to bring her firewood, birds to
+collect vegetables for the inmates of the nunnery, and all the spirits of Heaven to help her in her duties, that she may give
+herself up without disturbance to the pursuit of perfection. See that my commands are promptly obeyed.&#8221; The Spirit of the
+North Star complied without delay.
+
+</p><a id="d0e4216"></a><h2>The Nunnery on Fire</h2>
+<p id="d0e4219">Seeing all these gods arrive to help the novice, the Superior, I Yu, held consultation with the choir-mistress, saying: &#8220;We
+assigned to the Princess the burdensome work of the kitchen because she refused to return to the world; but since she has
+entered on her duties the gods of the eight caves of Heaven have come to offer her fruit, Ch&#8217;ieh Lan sweeps the kitchen, the
+dragon has dug a well, the God of the Hearth and the tiger bring her fuel, birds collect vegetables for her, the nunnery bell
+every evening at dusk booms of itself, as if struck by some mysterious hand. Obviously miracles are being performed. Hasten
+and fetch the King, and beg his Majesty to recall his daughter.&#8221;
+<span class="pageno"><a id="d0e4221"></a>Page 264</span></p>
+<p id="d0e4222">Ch&ecirc;ng Ch&ecirc;ng-ch&#8217;ang started on her way, and, on arrival, informed the King of all that had taken place. The King called Hu
+Pi-li, the chief of the guard, and ordered him to go to the sub-prefecture of Lung-shu Hsien at the head of an army corps
+of 5000 infantry and cavalry. He was to surround the Nunnery of the White Bird and burn it to the ground, together with the
+nuns. When he reached the place the commander surrounded the nunnery with his soldiers, and set fire to it. The five hundred
+doomed nuns invoked the aid of Heaven and earth, and then, addressing Miao Shan, said: &#8220;It is you who have brought upon us
+this terrible disaster.&#8221;
+
+</p>
+<p id="d0e4224">&#8220;It is true,&#8221; said Miao Shan. &#8220;I alone am the cause of your destruction.&#8221; She then knelt down and prayed to Heaven: &#8220;Great
+Sovereign of the Universe, your servant is the daughter of King Miao Chuang; you are the grandson of King Lun. Will you not
+rescue your younger sister? You have left your palace; I also have left mine. You in former times betook yourself to the snowy
+mountains to attain perfection; I came here with the same object. Will you not save us from this fiery destruction?&#8221;
+
+</p>
+<p id="d0e4226">Her prayer ended, Miao Shan took a bamboo hairpin from her hair, pricked the roof of her mouth with it, and spat the flowing
+blood toward Heaven. Immediately great clouds gathered in all parts of the sky and sent down inundating showers, which put
+out the fire that threatened the nunnery. The nuns threw themselves on their knees and thanked her effusively for having saved
+their lives.
+
+</p>
+<p id="d0e4228">Hu Pi-li retired, and went in haste to inform the King of this extraordinary occurrence. The King, enraged, <span class="pageno"><a id="d0e4230"></a>Page 265</span>ordered him to go back at once, bring his daughter in chains, and behead her on the spot.
+
+</p><a id="d0e4232"></a><h2>The Execution of Miao Shan</h2>
+<p id="d0e4235">But the Queen, who had heard of this new plot, begged the King to grant her daughter a last chance. &#8220;If you will give permission,&#8221;
+she said, &#8220;I will have a magnificent pavilion built at the side of the road where Miao Shan will pass in chains on the way
+to her execution, and will go there with our two other daughters and our sons-in-law. As she passes we will have music, songs,
+feasting, everything likely to impress her and make her contrast our luxurious life with her miserable plight. This will surely
+bring her to repentance.&#8221;
+
+</p>
+<p id="d0e4237">&#8220;I agree,&#8221; said the King, &#8220;to counter-order her execution until your preparations are complete.&#8221; Nevertheless, when the time
+came, Miao Shan showed nothing but disdain for all this worldly show, and to all advances replied only: &#8220;I love not these
+pompous vanities; I swear that I prefer death to the so-called joys of this world.&#8221; She was then led to the place of execution.
+All the Court was present. Sacrifices were made to her as to one already dead. A Grand Minister pronounced the sacrificial
+oration.
+
+</p>
+<p id="d0e4239">In the midst of all this the Queen appeared, and ordered the officials to return to their posts, that she might once more
+exhort her daughter to repent. But Miao Shan only listened in silence with downcast eyes.
+
+</p>
+<p id="d0e4241">The King felt great repugnance to shedding his daughter&#8217;s blood, and ordered her to be imprisoned in the palace, in order
+that he might make a last effort to save her. &#8220;I am the King,&#8221; he said; &#8220;my orders cannot be lightly set aside. Disobedience
+to them <span class="pageno"><a id="d0e4243"></a>Page 266</span>involves punishment, and in spite of my paternal love for you, if you persist in your present attitude, you will be executed
+to-morrow in front of the palace gate.&#8221;
+
+</p>
+<p id="d0e4245">The <i>t&#8217;u-ti</i>, hearing the King&#8217;s verdict, went with all speed to Y&uuml; Huang, and reported to him the sentence which had been pronounced
+against Miao Shan. Y&uuml; Huang exclaimed: &#8220;Save Buddha, there is none in the west so noble as this Princess. To-morrow, at the
+appointed hour, go to the scene of execution, break the swords, and splinter the lances they will use to kill her. See that
+she suffers no pain. At the moment of her death transform yourself into a tiger, and bring her body to the pine-wood. Having
+deposited it in a safe place, put a magic pill in her mouth to arrest decay. Her triumphant soul on its return from the lower
+regions must find it in a perfect state of preservation in order to be able to re-enter it and animate it afresh. After that,
+she must betake herself to Hsiang Shan on P&#8217;u T&#8217;o Island, where she will reach the highest state of perfection.&#8221;
+
+</p>
+<p id="d0e4250">On the day appointed, Commander Hu Pi-li led the condemned Princess to the place of execution. A body of troops had been stationed
+there to maintain order. The <i>t&#8217;u-ti</i> was in attendance at the palace gates. Miao Shan was radiant with joy. &#8220;To-day,&#8221; she said, &#8220;I leave the world for a better
+life. Hasten to take my life, but beware of mutilating my body.&#8221;
+
+</p>
+<div id="d0e4255" class="divFigure">
+<p class="legend"><img src="img/p266.jpg" alt="The Tiger Carries Off Miao Shan."></p>
+<p class="figureHead">The Tiger Carries Off Miao Shan.</p>
+</div><p>
+
+</p>
+<p id="d0e4259">The King&#8217;s warrant arrived, and suddenly the sky became overcast and darkness fell upon the earth. A bright light surrounded
+Miao Shan, and when the sword of the executioner fell upon the neck of the victim it was broken in two. Then they thrust at
+her with a spear, but the weapon fell to pieces. After that the King ordered that she be strangled with a silken cord. A <span class="pageno"><a id="d0e4261"></a>Page 267</span>few moments later a tiger leapt into the execution ground, dispersed the executioners, put the inanimate body of Miao Shan
+on his back, and disappeared into the pine-forest. Hu Pi-li rushed to the palace, recounted to the King full details of all
+that had occurred, and received a reward of two ingots of gold.
+
+</p><a id="d0e4263"></a><h2>Miao Shan visits the Infernal Regions</h2>
+<p id="d0e4266">Meantime, Miao Shan&#8217;s soul, which remained unhurt, was borne on a cloud; when, waking as from a dream, she lifted her head
+and looked round, she could not see her body. &#8220;My father has just had me strangled,&#8221; she sighed. &#8220;How is it that I find myself
+in this place? Here are neither mountains, nor trees, nor vegetation; no sun, moon, nor stars; no habitation, no sound, no
+cackling of a fowl nor barking of a dog. How can I live in this desolate region?&#8221;
+
+</p>
+<p id="d0e4268">Suddenly a young man dressed in blue, shining with a brilliant light, and carrying a large banner, appeared and said to her:
+&#8220;By order of Yen Wang, the King of the Hells, I come to take you to the eighteen infernal regions.&#8221;
+
+</p>
+<p id="d0e4270">&#8220;What is this cursed place where I am now?&#8221; asked Miao Shan.
+
+</p>
+<p id="d0e4272">&#8220;This is the lower world, Hell,&#8221; he replied. &#8220;Your refusal to marry, and the magnanimity with which you chose an ignominious
+death rather than break your resolutions, deserve the recognition of Y&uuml; Huang, and the ten gods of the lower regions, impressed
+and pleased at your eminent virtue, have sent me to you. Fear nothing and follow me.&#8221;
+
+</p>
+<p id="d0e4274">Thus Miao Shan began her visit to all the infernal regions. The Gods of the Ten Hells came to congratulate her.
+<span class="pageno"><a id="d0e4276"></a>Page 268</span></p>
+<p id="d0e4277">&#8220;Who am I,&#8221; asked Miao Shan, &#8220;that you should deign to take the trouble to show me such respect?&#8221;
+
+</p>
+<p id="d0e4279">&#8220;We have heard,&#8221; they replied, &#8220;that when you recite your prayers all evil disappears as if by magic. We should like to hear
+you pray.&#8221;
+
+</p>
+<p id="d0e4281">&#8220;I consent,&#8221; replied Miao Shan, &#8220;on condition that all the condemned ones in the ten infernal regions be released from their
+chains in order to listen to me.&#8221;
+
+</p>
+<p id="d0e4283">At the appointed time the condemned were led in by Niu T&#8217;ou (&#8216;Ox-head&#8217;) and Ma Mien (&#8216;Horse-face&#8217;), the two chief constables
+of Hell, and Miao Shan began her prayers. No sooner had she finished than Hell was suddenly transformed into a paradise of
+joy, and the instruments of torture into lotus-flowers.
+
+</p><a id="d0e4285"></a><h2>Hell a Paradise</h2>
+<p id="d0e4288">P&#8217;an Kuan, the keeper of the Register of the Living and the Dead, presented a memorial to Yen Wang stating that since Miao
+Shan&#8217;s arrival there was no more pain in Hell; and all the condemned were beside themselves with happiness. &#8220;Since it has
+always been decreed,&#8221; he added, &#8220;that, in justice, there must be both a Heaven and a Hell, if you do not send this saint back
+to earth, there will no longer be any Hell, but only a Heaven.&#8221;
+
+</p>
+<p id="d0e4290">&#8220;Since that is so,&#8221; said Yen Wang, &#8220;let forty-eight flag-bearers escort her across the Styx Bridge [Nai-ho Ch&#8217;iao], that she
+may be taken to the pine-forest to reenter her body, and resume her life in the upper world.&#8221;
+
+</p>
+<p id="d0e4292">The King of the Hells having paid his respects to her, the youth in blue conducted her soul back to her body, which she found
+lying under a pine-tree. Having reentered it, Miao Shan found herself alive again. A bitter sigh escaped from her lips. &#8220;I
+remember,&#8221; she <span class="pageno"><a id="d0e4294"></a>Page 269</span>said, &#8220;all that I saw and heard in Hell. I sigh for the moment which will find me free of all impediments, and yet my soul
+has re-entered my body. Here, without any lonely mountain on which to give myself up to the pursuit of perfection, what will
+become of me?&#8221; Great tears welled from her eyes.
+
+</p><a id="d0e4296"></a><h2>A Test of Virtue</h2>
+<p id="d0e4299">Just then Ju Lai Buddha appeared. &#8220;Why have you come to this place?&#8221; he asked. Miao Shan explained why the King had put her
+to death, and how after her descent into Hell her soul had re-entered her body. &#8220;I greatly pity your misfortune,&#8221; Ju Lai said,
+&#8220;but there is no one to help you. I also am alone. Why should we not marry? We could build ourselves a hut, and pass our days
+in peace. What say you?&#8221; &#8220;Sir,&#8221; she replied, &#8220;you must not make impossible suggestions. I died and came to life again. How
+can you speak so lightly? Do me the pleasure of withdrawing from my presence.&#8221;
+
+</p>
+<p id="d0e4301">&#8220;Well,&#8221; said the visitor, &#8220;he to whom you are speaking is no other than the Buddha of the West. I came to test your virtue.
+This place is not suitable for your devotional exercises; I invite you to come to Hsiang Shan.&#8221;
+
+</p>
+<p id="d0e4303">Miao Shan threw herself on her knees and said: &#8220;My bodily eyes deceived me. I never thought that your Majesty would come to
+a place like this. Pardon my seeming want of respect. Where is this Hsiang Shan?&#8221;
+
+</p>
+<p id="d0e4305">&#8220;Hsiang Shan is a very old monastery,&#8221; Ju Lai replied, &#8220;built in the earliest historical times. It is inhabited by Immortals.
+It is situated in the sea, on P&#8217;u T&#8217;o Island, a dependency of the kingdom of Annam. There you will be able to reach the highest
+perfection.&#8221;
+<span class="pageno"><a id="d0e4307"></a>Page 270</span></p>
+<p id="d0e4308">&#8220;How far off is this island?&#8221; Miao Shan asked. &#8220;More than three thousand <i>li</i>,&#8221; Ju Lai replied. &#8220;I fear,&#8221; she said, &#8220;I could not bear the fatigue of so long a journey.&#8221; &#8220;Calm yourself,&#8221; he rejoined.
+&#8220;I have brought with me a magic peach, of a kind not to be found in any earthly orchard. Once you have eaten it, you will
+experience neither hunger nor thirst; old age and death will have no power over you: you will live for ever.&#8221;
+
+</p>
+<p id="d0e4313">Miao Shan ate the magic peach, took leave of Ju Lai, and started on the way to Hsiang Shan. From the clouds the Spirit of
+the North Star saw her wending her way painfully toward P&#8217;u T&#8217;o. He called the Guardian of the Soil of Hsiang Shan and said
+to him: &#8220;Miao Shan is on her way to your country; the way is long and difficult. Do you take the form of a tiger, and carry
+her to her journey&#8217;s end.&#8221;
+
+</p>
+<p id="d0e4315">The <i>t&#8217;u-ti</i> transformed himself into a tiger and stationed himself in the middle of the road along which Miao Shan must pass, giving
+vent to ferocious roars.
+
+</p>
+<p id="d0e4320">&#8220;I am a poor girl devoid of filial piety,&#8221; said Miao Shan when she came up. &#8220;I have disobeyed my father&#8217;s commands; devour
+me, and make an end of me.&#8221;
+
+</p>
+<p id="d0e4322">The tiger then spoke, saying: &#8220;I am not a real tiger, but the Guardian of the Soil of Hsiang Shan. I have received instructions
+to carry you there. Get on my back.&#8221;
+
+</p>
+<p id="d0e4324">&#8220;Since you have received these instructions,&#8221; said the girl, &#8220;I will obey, and when I have attained to perfection I will not
+forget your kindness.&#8221;
+
+</p>
+<p id="d0e4326">The tiger went off like a flash of lightning, and in the twinkling of an eye Miao Shan found herself at the foot of the rocky
+slopes of P&#8217;u T&#8217;o Island.
+<span class="pageno"><a id="d0e4328"></a>Page 271</span></p><a id="d0e4329"></a><h2>Miao Shan attains to Perfection</h2>
+<p id="d0e4332">After nine years in this retreat Miao Shan had reached the acme of perfection. Ti-tsang Wang then came to Hsiang Shan, and
+was so astonished at her virtue that he inquired of the local <i>t&#8217;u-ti</i> as to what had brought about this wonderful result. &#8220;With the exception of Ju Lai, in all the west no one equals her in dignity
+and perfection. She is the Queen of the three thousand P&#8217;u-sa&#8217;s and of all the beings on earth who have skin and blood. We
+regard her as our sovereign in all things. Therefore, on the nineteenth day of the eleventh moon we will enthrone her, that
+the whole world may profit by her beneficence.&#8221;
+
+</p>
+<p id="d0e4337">The <i>t&#8217;u-ti</i> sent out his invitations for the ceremony. The Dragon-king of the Western Sea, the Gods of the Five Sacred Mountains, the
+Emperor-saints to the number of one hundred and twenty, the thirty-six officials of the Ministry of Time, the celestial functionaries
+in charge of wind, rain, thunder, and lightning, the Three Causes, the Five Saints, the Eight Immortals, the Ten Kings of
+the Hells&#8212;all were present on the appointed day. Miao Shan took her seat on the lotus-throne, and the assembled gods proclaimed
+her sovereign of Heaven and earth, and a Buddha. Moreover, they decided that it was not meet that she should remain alone
+at Hsiang Shan; so they begged her to choose a worthy young man and a virtuous damsel to serve her in the temple.
+
+</p>
+<p id="d0e4342">The <i>t&#8217;u-ti</i> was entrusted with the task of finding them. While making search, he met a young priest named Shan Ts&#8217;ai. After the death
+of his parents he had become a hermit on Ta-hua Shan, and was still a novice in the science of perfection.
+<span class="pageno"><a id="d0e4347"></a>Page 272</span></p>
+<p id="d0e4348">Miao Shan ordered him to be brought to her. &#8220;Who are you?&#8221; she asked.
+
+</p>
+<p id="d0e4350">&#8220;I am a poor orphan priest of no merit,&#8221; he replied. &#8220;From my earliest youth I have led the life of a hermit. I have been
+told that your power is equalled only by your goodness, so I have ventured to come to pray you to show me how to attain to
+perfection.&#8221;
+
+</p>
+<p id="d0e4352">&#8220;My only fear,&#8221; replied Miao Shan, &#8220;is that your desire for perfection may not be sincere.&#8221;
+
+</p>
+<p id="d0e4354">&#8220;I have now no parents,&#8221; the priest continued, &#8220;and I have come more than a thousand <i>li</i> to find you. How can I be wanting in sincerity?&#8221;
+
+</p>
+<p id="d0e4359">&#8220;What special degree of ability have you attained during your course of perfection?&#8221; asked Miao Shan.
+
+</p>
+<p id="d0e4361">&#8220;I have no skill,&#8221; replied Shan Ts&#8217;ai, &#8220;but I rely for everything on your great pity, and under your guidance I hope to reach
+the required ability.&#8221;
+
+</p>
+<p id="d0e4363">&#8220;Very well,&#8221; said Miao Shan, &#8220;take up your station on the top of yonder peak, and wait till I find a means of transporting
+you.&#8221;
+
+</p><a id="d0e4365"></a><h2>A Ruse</h2>
+<p id="d0e4368">Miao Shan called the <i>t&#8217;u-ti</i> and bade him go and beg all the Immortals to disguise themselves as pirates and to besiege the mountain, waving torches,
+and threatening with swords and spears to kill her. &#8220;Then I will seek refuge on the summit, and thence leap over the precipice
+to prove Shan Ts&#8217;ai&#8217;s fidelity and affection.&#8221;
+
+</p>
+<p id="d0e4373">A minute later a horde of brigands of ferocious aspect rushed up to the temple of Hsiang Shan. Miao Shan cried for help, rushed
+up the steep incline, missed her footing, and rolled down into the ravine. Shan Ts&#8217;ai, seeing her fall into the abyss, without
+hesitation flung himself after her in order to rescue her. When he <span class="pageno"><a id="d0e4375"></a>Page 273</span>reached her, he asked: &#8220;What have you to fear from the robbers? You have nothing for them to steal; why throw yourself over
+the precipice, exposing yourself to certain death?&#8221;
+
+</p>
+<p id="d0e4377">Miao Shan saw that he was weeping, and wept too. &#8220;I must comply with the wish of Heaven,&#8221; she said.
+
+</p><a id="d0e4379"></a><h2>The Transformation of Shan Ts&#8217;ai</h2>
+<p id="d0e4382">Shan Ts&#8217;ai, inconsolable, prayed Heaven and earth to save his protectress. Miao Shan said to him: &#8220;You should not have risked
+your life by throwing yourself over the precipice, I have not yet transformed you. But you did a brave thing, and I know that
+you have a good heart. Now, look down there.&#8221; &#8220;Oh,&#8221; said he, &#8220;if I mistake not, that is a corpse.&#8221; &#8220;Yes,&#8221; she replied, &#8220;that
+is your former body. Now you are transformed you can rise at will and fly in the air.&#8221; Shan Ts&#8217;ai bowed low to thank his benefactress,
+who said to him: &#8220;Henceforth you must say your prayers by my side, and not leave me for a single day.&#8221;
+
+</p><a id="d0e4384"></a><h2>&#8216;Brother and Sister&#8217;</h2>
+<p id="d0e4387">With her spiritual sight Miao Shan perceived at the bottom of the Southern Sea the third son of Lung Wang, who, in carrying
+out his father&#8217;s orders, was cleaving the waves in the form of a carp. While doing so, he was caught in a fisherman&#8217;s net,
+taken to the market at Y&uuml;eh Chou, and offered for sale. Miao Shan at once sent her faithful Shan Ts&#8217;ai, in the guise of a
+servant, to buy him, giving him a thousand cash to purchase the fish, which he was to take to the foot of the rocks at P&#8217;u
+T&#8217;o and set free in the sea. The son of Lung Wang heartily thanked his deliverer, and on his return to the <span class="pageno"><a id="d0e4389"></a>Page 274</span>palace related to his father what had occurred. The King said: &#8220;As a reward, make her a present of a luminous pearl, so that
+she may recite her prayers by its light at night-time.&#8221;
+
+</p>
+<p id="d0e4391">Lung N&uuml;, the daughter of Lung Wang&#8217;s third son, obtained her grandfather&#8217;s permission to take the gift to Miao Shan and beg
+that she might be allowed to study the doctrine of the sages under her guidance. After having proved her sincerity, she was
+accepted as a pupil. Shan Ts&#8217;ai called her his sister, and Lung N&uuml; reciprocated by calling him her dear brother. Both lived
+as brother and sister by Miao Shan&#8217;s side.
+
+</p><a id="d0e4393"></a><h2>The King&#8217;s Punishment</h2>
+<p id="d0e4396">After King Miao Chuang had burned the Nunnery of the White Bird and killed his daughter, Ch&#8217;ieh Lan Buddha presented a petition
+to Y&uuml; Huang praying that the crime be not allowed to go unpunished. Y&uuml; Huang, justly irritated, ordered P&#8217;an Kuan to consult
+the Register of the Living and the Dead to see how long this homicidal King had yet to live. P&#8217;an Kuan turned over the pages
+of his register, and saw that according to the divine ordinances the King&#8217;s reign on the throne of Hsing Lin should last for
+twenty years, but that this period had not yet expired.<a id="d0e4398src" href="#d0e4398" class="noteref">3</a> &#8220;That which has been decreed is immutable,&#8221; said Y&uuml; Huang, &#8220;but I will punish him by sending him illness.&#8221; He called the
+God of Epidemics, and ordered him to afflict the King&#8217;s body with ulcers, of a kind which could not be healed except by remedies
+to be given him by his daughter Miao Shan.
+
+</p>
+<p id="d0e4401">The order was promptly executed, and the King could <span class="pageno"><a id="d0e4403"></a>Page 275</span>get no rest by day or by night. His two daughters and their husbands spent their time in feasting while he tossed about in
+agony on his sick-bed. In vain the most famous physicians were called in; the malady only grew worse, and despair took hold
+of the patient. He then caused a proclamation to be made that he would grant the succession to the throne to any person who
+would provide him with an effectual remedy to restore him to health.
+
+</p><a id="d0e4405"></a><h2>The Disguised Priest-doctor</h2>
+<p id="d0e4408">Miao Shan had learnt by revelation at Hsiang Shan all that was taking place at the palace. She assumed the form of a priest-doctor,
+clothed herself in a priest&#8217;s gown, with the regulation headdress and straw shoes, and attached to her girdle a gourd containing
+pills and other medicines. In this apparel she went straight to the palace gate, read the royal edict posted there, and tore
+it down. Some members of the palace guard seized her, and inquired angrily: &#8220;Who are you that you should dare to tear down
+the royal proclamation?&#8221;
+
+</p>
+<p id="d0e4410">&#8220;I, a poor priest, am also a doctor,&#8221; she replied. &#8220;I read the edict posted on the palace gates. The King is inquiring for
+a doctor who can heal him. I am a doctor of an old cultured family, and propose to restore him to health.&#8221;
+
+</p>
+<p id="d0e4412">&#8220;If you are of a cultured family, why did you become a priest?&#8221; they asked. &#8220;Would it not have been better to gain your living
+honestly in practising your art than to shave your head and go loafing about the world? Besides, all the highest physicians
+have tried in vain to cure the King; do you imagine that you will be more skilful than all the aged practitioners?&#8221;
+
+</p>
+<p id="d0e4414">&#8220;Set your minds at ease,&#8221; she replied. &#8220;I have received from my ancestors the most efficacious remedies, <span class="pageno"><a id="d0e4416"></a>Page 276</span>and I guarantee that I shall restore the King to health,&#8221; The palace guard then consented to transmit her petition to the
+Queen, who informed the King, and in the end the pretended priest was admitted. Having reached the royal bed-chamber, he sat
+still awhile in order to calm himself before feeling the pulse, and to have complete control of all his faculties while examining
+the King. When he felt quite sure of himself, he approached the King&#8217;s bed, took the King&#8217;s hand, felt his pulse, carefully
+diagnosed the nature of the illness, and assured himself that it was easily curable.
+
+</p><a id="d0e4418"></a><h2>Strange Medicine</h2>
+<p id="d0e4421">One serious difficulty, however, presented itself, and that was that the right medicine was almost impossible to procure.
+The King showed his displeasure by saying: &#8220;For every illness there is a medical prescription, and for every prescription
+a specific medicine; how can you say that the diagnosis is easy, but that there is no remedy?&#8221;
+
+</p>
+<p id="d0e4423">&#8220;Your Majesty,&#8221; replied the priest, &#8220;the remedy for your illness is not to be found in any pharmacy, and no one would agree
+to sell it.&#8221;
+
+</p>
+<p id="d0e4425">The King became angry, believed that he was being imposed upon, and ordered those about him to drive away the priest, who
+left smiling.
+
+</p>
+<p id="d0e4427">The following night the King saw in a dream an old man who said to him: &#8220;This priest alone can cure your illness, and if you
+ask him he himself will give you the right remedy.&#8221;
+
+</p>
+<p id="d0e4429">The King awoke as soon as these words had been uttered, and begged the Queen to recall the priest. When the latter had returned,
+the King related his dream, and begged the priest to procure for him the remedy required. <span class="pageno"><a id="d0e4431"></a>Page 277</span>&#8220;What, after all, is this remedy that I must have in order to be cured?&#8221; he asked.
+
+</p>
+<p id="d0e4433">&#8220;There must be the hand and eye of a living person, from which to compound the ointment which alone can save you,&#8221; answered
+the priest.
+
+</p>
+<p id="d0e4435">The King called out in indignation: &#8220;This priest is fooling me! Who would ever give his hand or his eye? Even if anyone would,
+I could never have the heart to make use of them.&#8221;
+
+</p>
+<p id="d0e4437">&#8220;Nevertheless,&#8221; said the priest, &#8220;there is no other effective remedy.&#8221;
+
+</p>
+<p id="d0e4439">&#8220;Then where can I procure this remedy?&#8221; asked the King.
+
+</p>
+<p id="d0e4441">&#8220;Your Majesty must send your ministers, who must observe the Buddhist rules of abstinence, to Hsiang Shan, where they will
+be given what is required.&#8221;
+
+</p>
+<p id="d0e4443">&#8220;Where is Hsiang Shan, and how far from here?&#8221;
+
+</p>
+<p id="d0e4445">&#8220;About three thousand or more <i>li</i>, but I myself will indicate the route to be followed; in a very short time they will return.&#8221;
+
+</p>
+<p id="d0e4450">The King, who was suffering terribly, was more contented when he heard that the journey could be rapidly accomplished. He
+called his two ministers, Chao Ch&ecirc;n and Liu Ch&#8217;in, and instructed them to lose no time in starting for Hsiang Shan and to
+observe scrupulously the Buddhist rules of abstinence. He ordered the Minister of Ceremonies to detain the priest in the palace
+until their return.
+
+</p><a id="d0e4452"></a><h2>A Conspiracy that Failed</h2>
+<p id="d0e4455">The two sons-in-law of the King, Ho F&ecirc;ng and Chao K&#8217;uei, who had already made secret preparations to succeed to the throne
+as soon as the King should breathe <span class="pageno"><a id="d0e4457"></a>Page 278</span>his last, learned with no little surprise that the priest had hopes of curing the King&#8217;s illness, and that he was waiting
+in the palace until the saving remedy was brought to him. Fearing that they might be disappointed in their ambition, and that
+after his recovery the King, faithful to his promise, would give the crown to the priest, they entered into a conspiracy with
+an unscrupulous courtier named Ho Li. They were obliged to act quickly, because the ministers were travelling by forced marches,
+and would soon be back. That same night Ho Li was to give to the King a poisoned drink, composed, he would say, by the priest
+with the object of assuaging the King&#8217;s pain until the return of his two ministers. Shortly after, an assassin, Su Ta, was
+to murder the priest. Thus at one stroke both the King and the priest would meet their death, and the kingdom would pass to
+the King&#8217;s two sons-in-law.
+
+</p>
+<p id="d0e4459">Miao Shan had returned to Hsiang Shan, leaving in the palace the bodily form of the priest. She saw the two traitors Ho F&ecirc;ng
+and Chao K&#8217;uei preparing the poison, and was aware of their wicked intentions. Calling the spirit Yu I, who was on duty that
+day, she told him to fly to the palace and change into a harmless soup the poison about to be administered to the King and
+to bind the assassin hand and foot.
+
+</p>
+<p id="d0e4461">At midnight Ho Li, carrying in his hand the poisoned drink, knocked at the door of the royal apartment, and said to the Queen
+that the priest had prepared a soothing potion while awaiting the return of the ministers. &#8220;I come,&#8221; he said, &#8220;to offer it
+to his Majesty.&#8221; The Queen took the bowl in her hands and was about to give it to the King, when Yu I arrived unannounced.
+Quick as thought he snatched the bowl from the Queen and poured <span class="pageno"><a id="d0e4463"></a>Page 279</span>the contents on the ground; at the same moment he knocked over those present in the room, so that they all rolled on the floor.
+
+
+</p>
+<p id="d0e4465">At the time this was happening the assassin Su Ta entered the priest&#8217;s room, and struck him with his sword. Instantly the
+assassin, without knowing how, found himself enwrapped in the priest&#8217;s robe and thrown to the ground. He struggled and tried
+to free himself, but found that his hands had been rendered useless by some mysterious power, and that flight was impossible.
+The spirit Yu I, having fulfilled the mission entrusted to him, now returned to Hsiang Shan and reported to Miao Shan.
+
+</p><a id="d0e4467"></a><h2>A Confession and its Results</h2>
+<p id="d0e4470">Next morning, the two sons-in-law of the King heard of the turn things had taken during the night. The whole palace was in
+a state of the greatest confusion.
+
+</p>
+<p id="d0e4472">When he was informed that the priest had been killed, the King called Ch&#8217;u Ting-lieh and ordered him to have the murderer
+arrested. Su Ta was put to the torture and confessed all that he knew. Together with Ho Li he was condemned to be cut into
+a thousand pieces.
+
+</p>
+<p id="d0e4474">The two sons-in-law were seized and ordered to instant execution, and it was only on the Queen&#8217;s intercession that their wives
+were spared. The infuriated King, however, ordered that his two daughters should be imprisoned in the palace.
+
+</p><a id="d0e4476"></a><h2>The Gruesome Remedy</h2>
+<p id="d0e4479">Meantime Chao Ch&ecirc;n and Liu Ch&#8217;in had reached Hsiang Shan. When they were brought to Miao Shan the ministers took out the King&#8217;s
+letter and read it to her. <span class="pageno"><a id="d0e4481"></a>Page 280</span>&#8220;I, Miao Chuang, King of Hsing Lin, have learned that there dwells at Hsiang Shan an Immortal whose power and compassion have
+no equal in the whole world. I have passed my fiftieth year, and am afflicted with ulcers that all remedies have failed to
+cure. To-day a priest has assured me that at Hsiang Shan I can obtain the hand and eye of a living person, with which he will
+prepare an ointment able to restore me to my usual state of health. Relying upon his word and upon the goodness of the Immortal
+to whom he has directed me, I venture to beg that those two parts of a living body necessary to heal my ulcers be sent to
+me. I assure you of my everlasting gratitude, fully confident that my request will not be refused.&#8221;
+
+</p>
+<p id="d0e4483">The next morning Miao Shan bade the ministers take a knife and cut off her left hand and gouge out her left eye. Liu Ch&#8217;in
+took the knife offered him, but did not dare to obey the order. &#8220;Be quick,&#8221; urged the Immortal; &#8220;you have been commanded to
+return as soon as possible; why do you hesitate as if you were a young girl?&#8221; Liu Ch&#8217;in was forced to proceed. He plunged
+in the knife, and the red blood flooded the ground, spreading an odour like sweet incense. The hand and eye were placed on
+a golden plate, and, having paid their grateful respects to the Immortal, the envoys hastened to return.
+
+</p>
+<p id="d0e4485">When they had left, Miao Shan, who had transformed herself in order to allow the envoys to remove her hand and eye, told Shan
+Ts&#8217;ai that she was now going to prepare the ointment necessary for the cure of the King. &#8220;Should the Queen,&#8221; she added, &#8220;send
+for another eye and hand, I will transform myself again, and you can give them to her.&#8221; No sooner had she finished speaking
+than she mounted a cloud and disappeared in <span class="pageno"><a id="d0e4487"></a>Page 281</span>space. The two ministers reached the palace and presented to the Queen the gruesome remedy which they had brought from the
+temple. She, overcome with gratitude and emotion, wept copiously. &#8220;What Immortal,&#8221; she asked, &#8220;can have been so charitable
+as to sacrifice a hand and eye for the King&#8217;s benefit?&#8221; Then suddenly her tears gushed forth with redoubled vigour, and she
+uttered a great cry, for she recognized the hand of her daughter by a black scar which was on it.
+
+</p><a id="d0e4489"></a><h2>Half-measures</h2>
+<p id="d0e4492">&#8220;Who else, in fact, but his child,&#8221; she continued amid her sobs, &#8220;could have had the courage to give her hand to save her
+father&#8217;s life?&#8221; &#8220;What are you saying?&#8221; said the King. &#8220;In the world there are many hands like this.&#8221; While they thus reasoned,
+the priest entered the King&#8217;s apartment. &#8220;This great Immortal has long devoted herself to the attainment of perfection,&#8221; he
+said. &#8220;Those she has healed are innumerable. Give me the hand and eye.&#8221; He took them and shortly produced an ointment which,
+he told the King, was to be applied to his left side. No sooner had it touched his skin than the pain on his left side disappeared
+as if by magic; no sign of ulcers was to be seen on that side, but his right side remained swollen and painful as before.
+
+
+</p>
+<p id="d0e4494">&#8220;Why is it,&#8221; asked the King, &#8220;that this remedy, which is so efficacious for the left side, should not be applied to the right?&#8221;
+&#8220;Because,&#8221; replied the priest, &#8220;the left hand and eye of the saint cures only the left side. If you wish to be completely
+cured, you must send your officers to obtain the right eye and right hand also.&#8221; The King accordingly dispatched his envoys
+anew with a letter of thanks, and begging as a further favour that <span class="pageno"><a id="d0e4496"></a>Page 282</span>the cure should be completed by the healing also of his right side.
+
+</p><a id="d0e4498"></a><h2>The King Cured</h2>
+<p id="d0e4501">On the arrival of the envoys Shan Ts&#8217;ai met them in the mutilated form of Miao Shan, and he bade them cut off his right hand,
+pluck out his right eye, and put them on a plate. At the sight of the four bleeding wounds Liu Ch&#8217;in could not refrain from
+calling out indignantly: &#8220;This priest is a wicked man, thus to make a martyr of a woman in order to obtain the succession!&#8221;
+
+
+</p>
+<p id="d0e4503">Having thus spoken, he left with his companion for the kingdom of Hsing Lin. On their return the King was overwhelmed with
+joy. The priest quickly prepared the ointment, and the King, without delay, applied it to his right side. At once the ulcers
+disappeared like the darkness of night before the rising sun. The whole Court congratulated the King and eulogized the priest.
+The King conferred upon the latter the title Priest of the Brilliant Eye. He fell on his face to return thanks, and added:
+&#8220;I, a poor priest, have left the world, and have only one wish, namely, that your Majesty should govern your subjects with
+justice and sympathy and that all the officials of the realm should prove themselves men of integrity. As for me, I am used
+to roaming about. I have no desire for any royal estate. My happiness exceeds all earthly joys.&#8221;
+
+</p>
+<p id="d0e4505">Having thus spoken, the priest waved the sleeve of his cloak, a cloud descended from Heaven, and seating himself upon it he
+disappeared in the sky. From the cloud a note containing the following words was seen to fall: &#8220;I am one of the Teachers of
+the West. I came to cure the King&#8217;s illness, and so to glorify the True Doctrine.&#8221;
+<span class="pageno"><a id="d0e4507"></a>Page 283</span></p><a id="d0e4508"></a><h2>The King&#8217;s Daughter</h2>
+<p id="d0e4511">All who witnessed this miracle exclaimed with one voice: &#8220;This priest is the Living Buddha, who is going back to Heaven!&#8221;
+The note was taken to King Miao Chuang, who exclaimed: &#8220;Who am I that I should deserve that one of the rulers of Heaven should
+deign to descend and cure me by the sacrifice of hands and eyes?&#8221;
+
+</p>
+<p id="d0e4513">&#8220;What was the face of the saintly person like who gave you the remedy?&#8221; he then asked Chao Ch&ecirc;n.
+
+</p>
+<p id="d0e4515">&#8220;It was like unto that of your deceased daughter, Miao Shan,&#8221; he replied.
+
+</p>
+<p id="d0e4517">&#8220;When you removed her hands and eyes did she seem to suffer?&#8221;
+
+</p>
+<p id="d0e4519">&#8220;I saw a great flow of blood, and my heart failed, but the face of the victim seemed radiant with happiness.&#8221;
+
+</p>
+<p id="d0e4521">&#8220;This certainly must be my daughter Miao Shan, who has attained to perfection,&#8221; said the King. &#8220;Who but she would have given
+hands and eyes? Purify yourselves and observe the rules of abstinence, and go quickly to Hsiang Shan to return thanks to the
+saint for this inestimable favour. I myself will ere long make a pilgrimage thither to return thanks in person.&#8221;
+
+</p><a id="d0e4523"></a><h2>The King and Queen taken Prisoners</h2>
+<p id="d0e4526">Three years later the King and Queen, with the grandees of their Court, set out to visit Hsiang Shan, but on the way the monarchs
+were captured by the Green Lion, or God of Fire, and the White Elephant, or Spirit of the Water, the two guardians of the
+Temple of Buddha, who transported them to a dark cavern in the mountains. A terrific battle then took place between the evil
+spirits on the one side and some hosts of heavenly genii, who had <span class="pageno"><a id="d0e4528"></a>Page 284</span>been summoned to the rescue, on the other. While its issue was still uncertain, reinforcements under the Red Child Devil,
+who could resist fire, and the Dragon-king of the Eastern Sea, who could subdue water, finally routed the enemy, and the prisoners
+were released.
+
+</p><a id="d0e4530"></a><h2>The King&#8217;s Repentance</h2>
+<p id="d0e4533">The King and Queen now resumed their pilgrimage, and Miao Shan instructed Shan Ts&#8217;ai to receive the monarchs when they arrived
+to offer incense. She herself took up her place on the altar, her eyes torn out, her hands cut off, and her wrists all dripping
+with blood. The King recognized his daughter, and bitterly reproached himself; the Queen fell swooning at her feet. Miao Shan
+then spoke and tried to comfort them. She told them of all that she had experienced since the day when she had been executed,
+and how she had attained to immortal perfection. She then went on: &#8220;In order to punish you for having caused the deaths of
+all those who perished in the wars preceding your accession to the throne, and also to avenge the burning of the Nunnery of
+the White Bird, Y&uuml; Huang afflicted you with those grievous ulcers. It was then that I changed myself into a priest in order
+to heal you, and gave my eyes and hands, with which I prepared the ointment that cured you. It was I, moreover, who procured
+your liberty from Buddha when you were imprisoned in the cave by the Green Lion and the White Elephant.&#8221;
+
+</p><a id="d0e4535"></a><h2>Sackcloth and Ashes</h2>
+<p id="d0e4538">At these words the King threw himself with his face on the ground, offered incense, worshipped Heaven, earth, the sun, and
+the moon, saying with a voice broken by <span class="pageno"><a id="d0e4540"></a>Page 285</span>sobs: &#8220;I committed a great crime in killing my daughter, who has sacrificed her eyes and hands in order to cure my sickness.&#8221;
+
+
+</p>
+<p id="d0e4542">No sooner were these words uttered than Miao Shan reassumed her normal form, and, descending from the altar, approached her
+parents and sisters. Her body had again its original completeness; and in the presence of its perfect beauty, and at finding
+themselves reunited as one family, all wept for joy.
+
+</p>
+<p id="d0e4544">&#8220;Well,&#8221; said Miao Shan to her father, &#8220;will you now force me to marry and prevent my devoting myself to the attainment of
+perfection?&#8221;
+
+</p>
+<p id="d0e4546">&#8220;Speak no more of that,&#8221; replied the King. &#8220;I was in the wrong. If you had not reached perfection, I should not now be alive.
+I have made up my mind to exchange my sceptre for the pursuit of the perfect life, which I wish to lead henceforth together
+with you.&#8221;
+
+</p><a id="d0e4548"></a><h2>The King renounces the Throne</h2>
+<p id="d0e4551">Then, in the presence of all, he addressed his Grand Minister Chao Ch&ecirc;n, saying: &#8220;Your devotion to the service of the State
+has rendered you worthy to wear the crown: I surrender it to you.&#8221; The Court proclaimed Chao Ch&ecirc;n King of Hsing Lin, bade
+farewell to Miao Chuang, and set out for their kingdom accompanied by their new sovereign.
+
+</p><a id="d0e4553"></a><h2>Pardon of the Green Lion and the White Elephant</h2>
+<p id="d0e4556">Buddha had summoned the White Elephant and the Green Lion, and was on the point of sentencing them to eternal damnation when
+the compassionate Miao Shan interceded for them. &#8220;Certainly you deserve no forgiveness,&#8221; he said, &#8220;but I cannot refuse a request
+made by <span class="pageno"><a id="d0e4558"></a>Page 286</span>Miao Shan, whose clemency is without limit. I give you over to her, to serve and obey her in everything. Follow her.&#8221;
+
+</p><a id="d0e4560"></a><h2>Miao Shan becomes a Buddha</h2>
+<p id="d0e4563">The guardian spirit on duty that day then announced the arrival of a messenger from Y&uuml; Huang. It was T&#8217;ai-po Chin-hsing, who
+was the bearer of a divine decree, which he handed to Miao Shan. It read as follows: &#8220;I, the august Emperor, make known to
+you this decree: Miao Chuang, King of Hsing Lin, forgetful alike of Heaven and Hell, the six virtues, and metempsychosis,
+has led a blameworthy life; but your nine years of penitence, the filial piety which caused you to sacrifice your own body
+to effect his cure, in short, all your virtues, have redeemed his faults. Your eyes can see and your ears can hear all the
+good and bad deeds and words of men. You are the object of my especial regard. Therefore I make proclamation of this decree
+of canonization.
+
+</p>
+<p id="d0e4565">&#8220;Miao Shan will have the title of Very Merciful and Very Compassionate P&#8217;u-sa, Saviour of the Afflicted, Miraculous and Always
+Helpful Protectress of Mortals. On your lofty precious lotus-flower throne, you will be the Sovereign of the Southern Seas
+and of P&#8217;u T&#8217;o Isle.
+
+</p>
+<p id="d0e4567">&#8220;Your two sisters, hitherto tainted with earthly pleasures, will gradually progress till they reach true perfection.
+
+</p>
+<p id="d0e4569">&#8220;Miao Ch&#8217;ing will have the title of Very Virtuous P&#8217;u-sa, the Completely Beautiful, Rider of the Green Lion.
+
+</p>
+<p id="d0e4571">&#8220;Miao Yin will be honoured with the title of Very Virtuous and Completely Resplendent P&#8217;u-sa, Rider of the White Elephant.
+
+<span class="pageno"><a id="d0e4573"></a>Page 287</span></p>
+<p id="d0e4574">&#8220;King Miao Chuang is raised to the dignity of Virtuous Conquering P&#8217;u-sa, Surveyor of Mortals.
+
+</p>
+<p id="d0e4576">&#8220;Queen Po Ya receives the title of P&#8217;u-sa of Ten Thousand Virtues, Surveyor of Famous Women.
+
+</p>
+<p id="d0e4578">&#8220;Shan Ts&#8217;ai has bestowed upon him the title of Golden Youth.
+
+</p>
+<p id="d0e4580">&#8220;Lung N&uuml; has the title of Jade Maiden.
+
+</p>
+<p id="d0e4582">&#8220;During all time incense is to be burned before all the members of this canonized group.&#8221;
+<span class="pageno"><a id="d0e4584"></a>Page 288</span></p>
+<p></p>
+<hr class="noteseparator">
+<div class="notetext">
+<p class="notetext"><a id="d0e4090" href="#d0e4090src" class="noteref">1</a> See Chapter IV.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e4118" href="#d0e4118src" class="noteref">2</a> This has reference to the change of Kuan Yin from the masculine to the feminine gender, already mentioned.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e4398" href="#d0e4398src" class="noteref">3</a> There is evidently a mistake here, since the King was twenty when he ascended the throne and fifty at the birth of Miao Shan.
+</p>
+</div><a id="d0e4585"></a><h2 class="abovehead">Chapter XI</h2>
+<h1>The Eight Immortals</h1><a id="d0e4588"></a><h2>Pa Hsien</h2>
+<p id="d0e4591">Either singly or in groups the Eight Immortals, Pa Hsien, of the Taoist religion are one of the most popular subjects of representation
+in China; their portraits are to be seen everywhere&#8212;on porcelain vases, teapots, teacups, fans, scrolls, embroidery, etc.
+Images of them are made in porcelain, earthenware, roots, wood, metals. The term &#8216;Eight Immortals&#8217; is figuratively used for
+happiness. The number eight has become lucky in association with this tradition, and persons or things eight in number are
+graced accordingly. Thus we read of reverence shown to the &#8216;Eight Genii Table&#8217; (<i>Pa Hsien Cho</i>), the &#8216;Eight Genii Bridge&#8217; (<i>Pa Hsien Ch&#8217;iao</i>), &#8216;Eight Genii Vermicelli&#8217; (<i>Pa Hsien Mien</i>), the &#8216;Eight Genii of the Wine-cup&#8217; (<i>Tin Chung Pa Hsien</i>)&#8212;wine-bibbers of the T&#8217;ang dynasty celebrated by Tu Fu, the poet. They are favourite subjects of romance, and special objects
+of adoration. In them we see &#8220;the embodiment of the ideas of perfect but imaginary happiness which possess the minds of the
+Chinese people.&#8221; Three of them (Chung-li Ch&#8217;&uuml;an, Chang Kuo, and L&uuml; Yen) were historical personages; the others are mentioned
+only in fables or romances. They represent all kinds of people&#8212;old, young, male, female, civil, military, rich, poor, afflicted,
+cultured, noble. They are also representative of early, middle, and later historical periods.
+
+</p>
+<p id="d0e4605">The legend of the Eight Immortals is certainly not older than the time of the Sung dynasty (A.D. 960&#8211;1280), and is probably
+to be assigned to that of the Y&uuml;an dynasty (1280&#8211;1368). But some, if not all, of the group seem to <span class="pageno"><a id="d0e4607"></a>Page 289</span>have been previously celebrated as Immortals in the Taoist legends. Their biographies are usually arranged in the order of
+their official eminence or seniority in age. Here I follow that adopted in <i>Hsiu hsiang Pa Hsien tung yu chi</i><a id="d0e4611src" href="#d0e4611" class="noteref">1</a> in which they are described in the order in which they became Immortals.
+
+</p><a id="d0e4616"></a><h2>Li T&#8217;ieh-kuai</h2>
+<p id="d0e4619">Li T&#8217;ieh-kuai, depicted always with his crutch and gourd full of magic medicines, was of the family name of Li, his own name
+being Li Y&uuml;an (Hs&#8217;&uuml;an, now read Y&uuml;an). He is also known as K&#8217;ung-mu. Hsi Wang Mu cured him of an ulcer on the leg and taught
+him the art of becoming immortal. He was canonized as Rector of the East. He is said to have been of commanding stature and
+dignified mien, devoting himself solely to the study of Taoist lore. Hsi Wang Mu made him a present of an iron crutch, and
+sent him to the capital to teach the doctrine of immortality to Han Chung-li.
+
+</p>
+<p id="d0e4621">He is also identified with Li Ning-yang, to whom Lao Tz&#365; descended from Heaven in order to instruct him in the wisdom of the
+gods. Soon after he had completed his course of instruction his soul left his body to go on a visit to Hua Shan. Some say
+he was summoned by Lao Tz&#365;, others that Lao Tz&#365; engaged him as escort to the countries of Hsi Y&uuml;. He left his disciple Lang
+Ling in charge of his body, saying that if he did not return within seven days he was to have the body cremated. Unfortunately,
+when only six days had elapsed the disciple was called away to the death-bed of his mother. In order to be able to leave at
+once he cremated the body forthwith, and when the soul returned it found only a heap of ashes. <span class="pageno"><a id="d0e4623"></a>Page 290</span>Some say the body was not cremated, but only became devitalized through neglect or through being uninhabited for so long a
+time. The object of the setting of the watch was not only to prevent injury to or theft of the body, but also to prevent any
+other soul from taking up its abode in it.
+
+</p>
+<p id="d0e4625">In a forest near by a beggar had just died of hunger. Finding this corpse untenanted, the wandering spirit entered it through
+the temples, and made off. When he found that his head was long and pointed, his face black, his beard and hair woolly and
+dishevelled, his eyes of gigantic size, and one of his legs lame, he wished to get out of this vile body; but Lao Tz&#365; advised
+him not to make the attempt and gave him a gold band to keep his hair in order, and an iron crutch to help his lame leg. On
+lifting his hand to his eyes, he found they were as large as buckles. That is why he was called Li K&#8217;ung-mu, &#8216;Li Hollow Eyes.&#8217;
+Popularly he is known as Li T&#8217;ieh-kuai, &#8216;Li with the Iron Crutch.&#8217; No precise period seems to be assigned to his career on
+earth, though one tradition places him in the Y&uuml;an dynasty. Another account says that he was changed into a dragon, and in
+that form ascended to Heaven.
+
+</p>
+<p id="d0e4627">Elsewhere it is related that T&#8217;ieh-kuai, after entering the body of the lame beggar, benevolently proceeded to revive the
+mother of Yang, his negligent disciple. Leaning on his iron staff and carrying a gourd of medicines on his back he went to
+Yang&#8217;s house, where preparations were being made for the funeral. The contents of the gourd, poured into the mouth, revived
+the dead woman. He then made himself known, and, giving Yang another pill, vanished in a gust of wind. Two hundred years later
+he effected the immortalization of his disciple.
+<span class="pageno"><a id="d0e4629"></a>Page 291</span></p>
+<p id="d0e4630">During his peregrinations on earth he would hang a bottle on the wall at night and jump into it, emerging on the following
+morning. He frequently returned to earth, and at times tried to bring about the transmigration of others.
+
+</p>
+<p id="d0e4632">An example is the case of Ch&#8217;ao Tu, the watchman. T&#8217;ieh-kuai walked into a fiery furnace and bade Ch&#8217;ao follow. The latter,
+being afraid of imitating an act evidently associated with the supernatural world of evil spirits, refused to do so. T&#8217;ieh-kuai
+then told Ch&#8217;ao to step on to a leaf floating on the surface of the river, saying that it was a boat that would bear him across
+safely. Again the watchman refused, whereupon T&#8217;ieh-kuai, remarking that the cares of this world were evidently too weighty
+for him to be able to ascend to immortality, stepped on to the leaf himself and vanished.
+
+</p><a id="d0e4634"></a><h2>Chung-li Ch&#8217;&uuml;an</h2>
+<p id="d0e4637">Regarding the origin and life of this Immortal several different accounts are given. One states that his family name was Chung-li,
+and that he lived in the Han dynasty, being therefore called Han Chung-li. His cognomen was Ch&#8217;&uuml;an, his literary appellation
+Chi Tao, and his pseudonyms Ho-ho Tz&#365; and Wang-yang Tz&#365;; his style Y&uuml;n-fang.
+
+</p>
+<p id="d0e4639">He was born in the district of Hsien-yang Hsien (a sub-prefecture of the ancient capital Hsi-an Fu) in Shensi. He became Marshal
+of the Empire in the cyclic year 2496. In his old age he became a hermit on Yang-chio Shan, thirty <i>li</i> north-east of I-ch&#8217;&ecirc;ng Hsien in the prefecture of P&#8217;ing-yang Fu in Shansi. He is referred to by the title of King-emperor
+of the True Active Principle.
+<span class="pageno"><a id="d0e4644"></a>Page 292</span></p>
+<p id="d0e4645">Another account describes Chung-li Ch&#8217;&uuml;an as merely a vice-marshal in the service of Duke Chou Hsiao. He was defeated in battle,
+and escaped to Chung-nan Shan, where he met the Five Heroes, the Flowers of the East, who instructed him in the doctrine of
+immortality. At the end of the T&#8217;ang dynasty Han Chung-li taught this same science of immortality to L&uuml; Tung-pin (see p. <a id="d0e4647" href="#d0e4712">297</a>), and took the pompous title of the Only Independent One Under Heaven.
+
+</p>
+<p id="d0e4650">Other versions state that Han Chung-li is not the name of a person, but of a country; that he was a Taoist priest Chung Li-tz&#365;;
+and that he was a beggar, Chung-li by name, who gave to one Lao Chih a pill of immortality. No sooner had the latter swallowed
+it than he went mad, left his wife, and ascended to Heaven.
+
+</p>
+<p id="d0e4652">During a great famine he transmuted copper and pewter into silver by amalgamating them with some mysterious drug. This treasure
+he distributed among the poor, and thousands of lives were thus saved.
+
+</p>
+<p id="d0e4654">One day, while he was meditating, the stone wall of his dwelling in the mountains was rent asunder, and a jade casket exposed
+to view. This was found to contain secret information as to how to become an Immortal.
+
+</p>
+<p id="d0e4656">When he had followed these instructions for some time, his room was filled with many-coloured clouds, music was heard, and
+a celestial stork came and bore him away on its back to the regions of immortality.
+
+</p>
+<p id="d0e4658">He is sometimes represented holding his feather-fan, Y&uuml;-mao Shan; at other times the peach of immortality. Since his admission
+to the ranks of the gods, he has appeared on earth at various times as the messenger of Heaven. On one of these occasions
+he met L&uuml; Yen, as narrated on p. 297.
+<span class="pageno"><a id="d0e4660"></a>Page 293</span></p><a id="d0e4661"></a><h2>Lan Ts&#8217;ai-ho</h2>
+<p id="d0e4664">Lan Ts&#8217;ai-ho is variously stated to have been a woman and an hermaphrodite. She is the strolling singer or mountebank of the
+Immortals. Usually she plays a flute or a pair of cymbals. Her origin is unknown, but her personal name is said to have been
+Yang Su, and her career is assigned to the period of the T&#8217;ang dynasty. She wandered abroad clad in a tattered blue gown held
+by a black wooden belt three inches wide, with one foot shoeless and the other shod, wearing in summer an undergarment of
+wadded material, and in winter sleeping on the snow, her breath rising in a brilliant cloud like the steam from a boiling
+cauldron. In this guise she earned her livelihood by singing in the streets, keeping time with a wand three feet long. Though
+taken for a lunatic, the doggerel verse she sang disproved the popular slanders. It denounced this fleeting life and its delusive
+pleasures. When given money, she either strung it on a cord and waved it to the time of her song or scattered it on the ground
+for the poor to pick up.
+
+</p>
+<p id="d0e4666">One day she was found to have become intoxicated in an inn at F&ecirc;ng-yang Fu in Anhui, and while in that state disappeared on
+a cloud, having thrown down to earth her shoe, robe, belt, and castanets.
+
+</p>
+<p id="d0e4668">According to popular belief, however, only one of the Eight Immortals, namely, Ho Hsien-ku, was a woman, Lan Ts&#8217;ai-ho being
+represented as a young person of about sixteen, bearing a basket of fruit. According to the <i>Hsiu hsiang Pa Hsien tung yu chi</i>, he was &#8216;the Red-footed Great Genius,&#8217; Ch&#8217;ih-chiao Ta-hsien incarnate. Though he was a man, adds the writer, he could not
+understand how to be a man (which is perhaps the reason why he has been supposed to be a woman).
+<span class="pageno"><a id="d0e4673"></a>Page 294</span></p><a id="d0e4674"></a><h2>Chang Kuo</h2>
+<p id="d0e4677">The period assigned to Chang Kuo is the middle or close of the seventh to the middle of the eighth century A.D. He lived as
+a hermit on Chung-t&#8217;iao Shan, in the prefecture of P&#8217;ing-yang Fu in Shansi. The Emperors T&#8217;ai Tsung and Kao Tsung of the T&#8217;ang
+dynasty frequently invited him to Court, but he persistently refused to go. At last, pressed once more by the Empress Wu (A.D.
+684&#8211;705), he consented to leave his retreat, but was struck down by death at the gate of the Temple of the Jealous Woman.
+His body began to decay and to be eaten by worms, when lo! he was seen again, alive and well, on the mountains of H&ecirc;ng Chou
+in P&#8217;ing-yang Fu. He rode on a white mule, which carried him thousands of miles in a day, and which, when the journey was
+finished, he folded up like a sheet of paper and put away in his wallet. When he again required its services, he had only
+to spurt water upon the packet from his mouth and the animal at once assumed its proper shape. At all times he performed wonderful
+feats of necromancy, and declared that he had been Grand Minister to the Emperor Yao (2357&#8211;2255 B.C.) during a previous existence.
+
+
+</p>
+<p id="d0e4679">In the twenty-third year (A.D. 735) of the reign-period K&#8217;ai Y&uuml;an of the Emperor Hs&uuml;an Tsung of the T&#8217;ang dynasty, he was
+called to Lo-yang in Honan, and elected Chief of the Imperial Academy, with the honourable title of Very Perspicacious Teacher.
+
+
+</p>
+<p id="d0e4681">It was just at this time that the famous Taoist Yeh Fa-shan, thanks to his skill in necromancy, was in great favour at Court.
+The Emperor asked him who this Chang Kuo Lao (he usually has the epithet Lao, &#8216;old,&#8217; added to his name) was. &#8220;I know,&#8221; replied
+the magician; &#8220;but if I were to tell your Majesty I should fall dead at your feet, <span class="pageno"><a id="d0e4683"></a>Page 295</span>so I dare not speak unless your Majesty will promise that you will go with bare feet and bare head to ask Chang Kuo to forgive
+you, in which case I should immediately revive.&#8221; Hs&uuml;an Tsung having promised, Fa-shan then said: &#8220;Chang Kuo is a white spiritual
+bat which came out of primeval chaos.&#8221; No sooner had he spoken than he dropped dead at the Emperor&#8217;s feet.
+
+</p>
+<p id="d0e4685">Hs&uuml;an Tsung, with bare head and feet, went to Chang Kuo as he had promised, and begged forgiveness for his indiscretion. The
+latter then sprinkled water on Fa-shan&#8217;s face and he revived. Soon after Chang fell sick and returned to die in the H&ecirc;ng Chou
+Mountains during the period A.D. 742&#8211;746. When his disciples opened his tomb, they found it empty.
+
+</p>
+<p id="d0e4687">He is usually seen mounted on his white mule, sometimes facing its head, sometimes its tail. He carries a ph&#339;nix-feather or
+a peach of immortality.
+
+</p>
+<p id="d0e4689">At his interviews with the Emperor Ming Huang in A.D. 723 (when he was alive still) Chang Kuo &#8220;entertained the Emperor with
+a variety of magical tricks, such as rendering himself invisible, drinking off a cup of aconite, and felling birds or flowers
+by pointing at them. He refused the hand of an imperial princess, and also declined to have his portrait placed in the Hall
+of Worthies.&#8221;
+
+</p>
+<p id="d0e4691">A picture of Chang Kuo sitting on a donkey and offering a descendant to the newly married couple is often found in the nuptial
+chamber. It seems somewhat incongruous that an old ascetic should be associated with matrimonial happiness and the granting
+of offspring, but the explanation may possibly be connected with his performance of wonderful feats of necromancy, though
+he is said not to have given encouragement to others in these things during his lifetime.
+<span class="pageno"><a id="d0e4693"></a>Page 296</span></p><a id="d0e4694"></a><h2>Ho Hsien Ku</h2>
+<p id="d0e4697">A maiden holding in her hand a magic lotus-blossom, the flower of open-heartedness, or the peach of immortality given her
+by L&uuml; Tung-pin in the mountain-gorge as a symbol of identity, playing at times the <i>sh&ecirc;ng</i> or reed-organ, or drinking wine&#8212;this is the picture the Chinese paint of the Immortal Ho Hsien Ku.
+
+</p>
+<p id="d0e4702">She was the daughter of Ho T&#8217;ai, a native of Ts&ecirc;ng-ch&#8217;&ecirc;ng Hsien in Kuangtung. Others say her father was a shopkeeper at Ling-ling
+in Hunan. She lived in the time of the usurping empress Wu (A.D. 684&#8211;705) of the T&#8217;ang dynasty. At her birth six hairs were
+found growing on the crown of her head, and the account says she never had any more, though the pictures represent her with
+a full head of hair. She elected to live on Y&uuml;n-mu Ling, twenty <i>li</i> west of Ts&ecirc;ng-ch&#8217;&ecirc;ng Hsien. On that mountain was found a stone called <i>y&uuml;n-mu shih</i>, &#8216;mother-of-pearl.&#8217; In a dream she saw a spirit who ordered her to powder and eat one of these stones, by doing which she
+could acquire both agility and immortality. She complied with this injunction, and also vowed herself to a life of virginity.
+Her days were thenceforth passed in floating from one peak to another, bringing home at night to her mother the fruits she
+collected on the mountain. She gradually found that she had no need to eat in order to live. Her fame having reached the ears
+of the Empress, she was invited to Court, but while journeying thither suddenly disappeared from mortal view and became an
+Immortal. She is said to have been seen again in A.D. 750 floating upon a cloud of many colours at the temple of Ma Ku, the
+famous female Taoist magician, and again, some years later, in the city of Canton.
+
+</p>
+<p id="d0e4710">She is represented as an extremely beautiful maiden, <span class="pageno"><a id="d0e4712"></a>Page 297</span>and is remarkable as occupying so prominent a position in a cult in which no system of female asceticism is developed.
+
+</p><a id="d0e4714"></a><h2>L&uuml; Tung-pin</h2>
+<p id="d0e4717">L&uuml; Tung-pin&#8217;s family name was L&uuml;; his personal name Tung-pin; also Yen; and his pseudonym Shun Yang Tz&#365;. He was born in A.D.
+798 at Yung-lo Hsien, in the prefecture of Ho-chung Fu in Shansi, a hundred and twenty <i>li</i> south-east of the present sub-prefecture of Yung-chi Hsien (P&#8217;u Chou). He came of an official family, his grandfather having
+been President of the Ministry of Ceremonies, and his father Prefect of Hai Chou. He was 5 feet 2 inches in height, and at
+twenty was still unmarried. At this time he made a journey to Lu Shan in Kiangsi, where he met the Fire-dragon, who presented
+him with a magic sword, which enabled him at will to hide himself in the heavens.
+
+</p>
+<p id="d0e4722">During his visit to the capital, Ch&#8217;ang-an in Shensi, he met the Immortal Han Chung-li, who instructed him in the mysteries
+of alchemy and the elixir of life. When he revealed himself as Y&uuml;n-fang Hsien-sh&ecirc;ng, L&uuml; Yen expressed an ardent desire to
+aid in converting mankind to the true doctrine, but was first exposed to a series of ten temptations. These being successfully
+overcome, he was invested with supernatural power and magic weapons, with which he traversed the Empire, slaying dragons and
+ridding the earth of divers kinds of evils, during a period of upward of four hundred years. Another version says that Han
+Chung-li was in an inn, heating a jug of rice-wine. Here L&uuml; met him, and going to sleep dreamed that he was promoted to a
+very high office and was exceptionally favoured by fortune in every way. This had gone on for <span class="pageno"><a id="d0e4724"></a>Page 298</span>fifty years when unexpectedly a serious fault caused him to be condemned to exile, and his family was exterminated. Alone
+in the world, he was sighing bitterly, when he awoke with a start. All had taken place in so short a space of time that Han
+Chung-li&#8217;s wine was not yet hot. This is the incident referred to in Chinese literature in the phrase &#8216;rice-wine dream.&#8217; Convinced
+of the hollowness of worldly dignities, he followed Han Chung-li to the Ho Ling Mountains at Chung-nan in Shensi, where he
+was initiated into the divine mysteries, and became an Immortal.
+
+</p>
+<p id="d0e4726">In A.D. 1115 the Emperor Hui Tsung conferred on him the title of Hero of Marvellous Wisdom; and later he was proclaimed King-emperor
+and Strong Protector.
+
+</p>
+<p id="d0e4728">There are various versions of the legend of L&uuml; Tung-pin. One of these adds that in order to fulfil his promise made to Chung-li
+to do what he could to aid in the work of converting his fellow-creatures to the true doctrine, he went to Y&uuml;ch Yang in the
+guise of an oil-seller, intending to immortalize all those who did not ask for additional weight to the quantity of oil purchased.
+During a whole year he met only selfish and extortionate customers, with the exception of one old lady who alone did not ask
+for more than was her due. So he went to her house, and seeing a well in the courtyard threw a few grains of rice into it.
+The water miraculously turned into wine, from the sale of which the dame amassed great wealth.
+
+</p>
+<p id="d0e4730">He was very skilful in fencing, and is always represented with his magic Excalibur named Chan-yao Kuai, &#8216;Devil-slaying Sabre,&#8217;
+and in one hand holds a fly-whisk, Y&uuml;n-chou, or &#8216;Cloud-sweeper,&#8217; a symbol common in Taoism of being able to fly at will through
+the air and to walk on the clouds of Heaven.
+<span class="pageno"><a id="d0e4732"></a>Page 299</span></p>
+<p id="d0e4733">Like Kuan Kung, he is shown bearing in his arms a male child&#8212;indicating a promise of numerous progeny, including <i>literati</i> and famous officials. Consequently he is one of the spiritual beings honoured by the <i>literati</i>.
+
+</p><a id="d0e4741"></a><h2>Han Hsiang Tz&#365;</h2>
+<p id="d0e4744">Han Hsiang Tz&#365;, who is depicted with a bouquet of flowers or a basket of peaches of immortality, is stated to have been a
+grand-nephew of Han Y&uuml; (A.D. 768&#8211;824), the great statesman, philosopher, and poet of the T&#8217;ang dynasty, and an ardent votary
+of transcendental study. His own name was Ch&#8217;ing Fu. The child was entrusted to his uncle to be educated and prepared for
+the public examinations. He excelled his teacher in intelligence and the performance of wonderful feats, such as the production
+from a little earth in a flower-pot of some marvellous flowering plants, on the leaves of which were written in letters of
+gold some verses to this effect:
+
+</p>
+<p class="poetry"><br id="d0e4747">The clouds hide Mount Ch&#8217;in Ling.
+<br id="d0e4749">  Where is your abode?
+<br id="d0e4751">The snow is deep on Lan Kuan;
+<br id="d0e4753">  Your horse refuses to advance.
+</p>
+<p id="d0e4755">&#8220;What is the meaning of these verses?&#8221; asked Han Y&uuml;. &#8220;You will see,&#8221; replied Han Hsiang Tz&#365;.
+
+</p>
+<p id="d0e4757">Some time afterward Han Y&uuml; was sent in disgrace to the prefecture of Ch&#8217;ao-chou Fu in Kuangtung. When he reached the foot
+of Lan Kuan the snow was so deep that he could not go on. Han Hsiang Tz&#365; appeared, and, sweeping away the snow, made a path
+for him. Han Y&uuml; then understood the prophecy in his pupil&#8217;s verses.
+<span class="pageno"><a id="d0e4759"></a>Page 300</span></p>
+<p id="d0e4760">When Han Hsiang Tz&#365; was leaving his uncle, he gave him the following in verse:
+
+</p>
+<div class="blockquote">
+<p id="d0e4763">Many indeed are the eminent men who have served their country, but which of them surpasses you in his knowledge of literature?
+When you have reached a high position, you will be buried in a damp and foggy land.
+</p>
+</div><p>
+
+</p>
+<p id="d0e4766">Han Y&uuml; also gave his pupil a farewell verse:
+
+</p>
+<div class="blockquote">
+<p id="d0e4769">How many here below allow themselves to be inebriated by the love of honours and pelf! Alone and watchful you persevere in
+the right path. But a time will come when, taking your flight to the sky, you will open in the ethereal blue a luminous roadway.
+</p>
+</div><p>
+
+</p>
+<p id="d0e4772">Han Y&uuml; was depressed at the thought of the damp climate of his place of exile. &#8220;I fear there is no doubt,&#8221; he said, &#8220;that
+I shall die without seeing my family again.&#8221;
+
+</p>
+<p id="d0e4774">Han Hsiang Tz&#365; consoled him, gave him a prescription, and said: &#8220;Not only will you return in perfect health to the bosom of
+your family, but you will be reinstated in your former offices.&#8221; All this took place exactly as he had predicted.
+
+</p>
+<p id="d0e4776">Another account states that he became the disciple of L&uuml; Tung-pin, and, having been carried up to the supernatural peach-tree
+of the genii, fell from its branches, but during his descent attained to the state of immortality. Still another version says
+that he was killed by the fall, was transformed, and then underwent the various experiences with Han Y&uuml; already related.
+
+</p><a id="d0e4778"></a><h2>Ts&#8217;ao Kuo-chiu</h2>
+<p id="d0e4781">Ts&#8217;ao Kuo-chiu was connected with the imperial family of the Sungs, and is shown with the tablet of admission to Court in
+his hand. He became one of the <span class="pageno"><a id="d0e4783"></a>Page 301</span>Eight Immortals because the other seven, who occupied seven of the eight grottos of the Upper Spheres, wished to see the eighth
+inhabited, and nominated him because &#8220;his disposition resembled that of a genie.&#8221; The legend relates that the Empress Ts&#8217;ao,
+wife of the Emperor J&ecirc;n Tsung (A.D. 1023&#8211;64), had two younger brothers. The elder of the two, Ching-hsiu, did not concern
+himself with the affairs of State; the younger, Ching-chih, was notorious for his misbehaviour. In spite of all warnings he
+refused to reform, and being at last guilty of homicide was condemned to death. His brother, ashamed at what had occurred,
+went and hid in the mountains, where he clothed his head and body with wild plants, resolved to lead the life of a hermit.
+One day Han Chung-li and L&uuml; Tung-pin found him in his retreat, and asked him what he was doing. &#8220;I am engaged in studying
+the Way,&#8221; he replied. &#8220;What way, and where is it?&#8221; they asked. He pointed to the sky. &#8220;Where is the sky?&#8221; they went on. He
+pointed to his heart. The two visitors smiled and said: &#8220;The heart is the sky, and the sky is the Way; you understand the
+origin of things.&#8221; They then gave him a recipe for perfection, to enable him to take his place among the Perfect Ones. In
+a few days only he had reached this much-sought-after condition.
+
+</p>
+<p id="d0e4785">In another version we find fuller details concerning this Immortal. A graduate named Y&uuml;an W&ecirc;n-ch&ecirc;ng of Ch&#8217;ao-yang Hsien, in
+the sub-prefecture of Ch&#8217;ao-chou Fu in Kuangtung, was travelling with his wife to take his examinations at the capital. Ts&#8217;ao
+Ching-chih, the younger brother of the Empress, saw the lady, and was struck with her beauty. In order to gratify his passion
+he invited the graduate and his young wife to the palace, <span class="pageno"><a id="d0e4787"></a>Page 302</span>where he strangled the husband and tried to force the wife to cohabit with him. She refused obstinately, and as a last resort
+he had her imprisoned in a noisome dungeon. The soul of the graduate appeared to the imperial Censor Pao Lao-yeh, and begged
+him to exact vengeance for the execrable crime. The elder brother, Ching-hsiu, seeing the case put in the hands of the upright
+Pao Lao-yeh, and knowing his brother to be guilty of homicide, advised him to put the woman to death, in order to cut off
+all sources of information and so to prevent further proceedings. The young voluptuary thereupon caused the woman to be thrown
+down a deep well, but the star T&#8217;ai-po Chin-hsing, in the form of an old man, drew her out again. While making her escape,
+she met on the road an official procession which she mistook for that of Pao Lao-yeh, and, going up to the sedan chair, made
+her accusation. This official was no other than the elder brother of the murderer. Ching-hsiu, terrified, dared not refuse
+to accept the charge, but on the pretext that the woman had not placed herself respectfully by the side of the official chair,
+and thus had not left a way clear for the passage of his retinue, he had her beaten with iron-spiked whips, and she was cast
+away for dead in a neighbouring lane. This time also she revived, and ran to inform Pao Lao-yeh. The latter immediately had
+Ts&#8217;ao Ching-hsiu arrested, cangued, and fettered. Without loss of time he wrote an invitation to the second brother, Ts&#8217;ao
+Ching-chih, and on his arrival confronted him with the graduate&#8217;s wife, who accused him to his face. Pao Lao-yeh had him put
+in a pit, and remained deaf to all entreaties of the Emperor and Empress on his behalf. A few days later the murderer was
+taken to the place of execution, and his head rolled in the dust. The problem now was how to get Ts&#8217;ao <span class="pageno"><a id="d0e4789"></a>Page 303</span>Ching-hsiu out of the hands of the terrible Censor. The Emperor J&ecirc;n Tsung, to please the Empress, had a universal amnesty
+proclaimed throughout the Empire, under which all prisoners were set free. On receipt of this edict, Pao Lao-yeh liberated
+Ts&#8217;ao Ching-hsiu from the cangue, and allowed him to go free. As one risen from the dead, he gave himself up to the practice
+of perfection, became a hermit, and, through the instruction of the Perfect Ones, became one of the Eight Immortals.
+
+</p>
+<div id="d0e4791" class="divFigure">
+<p class="legend"><img src="img/p302.jpg" alt="The Eight Immortals Crossing the Sea"></p>
+<p class="figureHead">The Eight Immortals Crossing the Sea</p>
+</div><p>
+
+</p><a id="d0e4795"></a><h2>Pa Hsien Kuo Hai</h2>
+<p id="d0e4798">The phrase <i>Pa Hsien kuo hai</i>, &#8216;the Eight Immortals crossing the sea,&#8217; refers to the legend of an expedition made by these deities. Their object was to
+behold the wondrous things of the sea not to be found in the celestial sphere.
+
+</p>
+<p id="d0e4803">The usual mode of celestial locomotion&#8212;by taking a seat on a cloud&#8212;was discarded at the suggestion of L&uuml; Yen who recommended
+that they should show the infinite variety of their talents by placing things on the surface of the sea and stepping on them.
+
+
+</p>
+<p id="d0e4805">Li T&#8217;ieh-kuai threw down his crutch, and scudded rapidly over the waves. Chung-li Ch&#8217;&uuml;an used his feather-fan, Chang Kuo his
+paper mule, L&uuml; Tung-pin his sword, Han Hsiang Tz&#365; his flower-basket, Ho Hsien Ku her lotus-flower, Lan Ts&#8217;ai-ho his musical
+instrument, and Ts&#8217;ao Kuo-chiu his tablet of admission to Court. The popular pictures often represent most of these articles
+changed into various kinds of sea-monsters. The musical instrument was noticed by the son of the Dragon-king of the Eastern
+Sea. This avaricious prince conceived the idea of stealing the instrument and imprisoning its owner. The Immortals thereupon
+declared war, the <span class="pageno"><a id="d0e4807"></a>Page 304</span>details of which are described at length by the Chinese writers, the outcome being that the Dragon-king was utterly defeated.
+After this the Eight Immortals continued their submarine exploits for an indefinite time, encountering numberless adventures;
+but here the author travels far into the fertile region of romance, beyond the frontiers of our present province.
+<span class="pageno"><a id="d0e4809"></a>Page 305</span></p>
+<p></p>
+<hr class="noteseparator">
+<div class="notetext">
+<p class="notetext"><a id="d0e4611" href="#d0e4611src" class="noteref">1</a> <i>An Illustrated Account of the Eight Immortals&#8217; Mission to the East</i>.
+</p>
+</div><a id="d0e4810"></a><h2 class="abovehead">Chapter XII</h2>
+<h1>The Guardian of the Gate of Heaven</h1><a id="d0e4813"></a><h2>Li, the Pagoda-bearer</h2>
+<p id="d0e4816">In Buddhist temples there is to be seen a richly attired figure of a man holding in his hand a model of a pagoda. He is Li,
+the Prime Minister of Heaven and father of No-cha.
+
+</p>
+<p id="d0e4818">He was a general under the tyrant Chou and commander of Ch&#8217;&ecirc;n-t&#8217;ang Kuan at the time when the bloody war was being waged which
+resulted in the extinction of the Yin dynasty.
+
+</p>
+<p id="d0e4820">No-cha is one of the most frequently mentioned heroes in Chinese romance; he is represented in one account as being Y&uuml; Huang&#8217;s
+shield-bearer, sixty feet in height, his three heads with nine eyes crowned by a golden wheel, his eight hands each holding
+a magic weapon, and his mouth vomiting blue clouds. At the sound of his Voice, we are told, the heavens shook and the foundations
+of the earth trembled. His duty was to bring into submission all the demons which desolated the world.
+
+</p>
+<p id="d0e4822">His birth was in this wise. Li Ching&#8217;s wife, Yin Shih, bore him three sons, the eldest Chin-cha, the second Mu-cha, and the
+third No-cha, generally known as &#8216;the Third Prince.&#8217;
+
+</p>
+<p id="d0e4824">Yin Shih dreamed one night that a Taoist priest entered her room. She indignantly exclaimed: &#8220;How dare you come into my room
+in this indiscreet manner?&#8221; The priest replied: &#8220;Woman, receive the child of the unicorn!&#8221; Before she could reply the Taoist
+pushed an object to her bosom.
+
+</p>
+<p id="d0e4826">Yin Shih awoke in a fright, a cold sweat all over her body. Having awakened her husband, she told him <span class="pageno"><a id="d0e4828"></a>Page 306</span>what she had dreamed. At that moment she was seized with the pains of childbirth. Li Ching withdrew to an adjoining room,
+uneasy at what seemed to be inauspicious omens. A little later two servants ran to him, crying out: &#8220;Your wife has given birth
+to a monstrous freak!&#8221;
+
+</p><a id="d0e4830"></a><h2>An Avatar of the Intelligent Pearl</h2>
+<p id="d0e4833">Li Ching seized his sword and went into his wife&#8217;s room, which he found filled with a red light exhaling a most extraordinary
+odour. A ball of flesh was rolling on the floor like a wheel; with a blow of his sword he cut it open, and a babe emerged,
+surrounded by a halo of red light. Its face was very white, a gold bracelet was on its right wrist, and it wore a pair of
+red silk trousers, from which proceeded rays of dazzling golden light. The bracelet was &#8216;the horizon of Heaven and earth,&#8217;
+and the two precious objects belonged to the cave Chin-kuang Tung of T&#8217;ai-i Ch&ecirc;n-j&ecirc;n, the priest who had bestowed them upon
+him when he appeared to his mother during her sleep. The child itself was an avatar of Ling Chu-tz&#365;, &#8216;the Intelligent Pearl.&#8217;
+
+
+</p>
+<p id="d0e4835">On the morrow T&#8217;ai-i Ch&ecirc;n-j&ecirc;n returned and asked Li Ching&#8217;s permission to see the new-born babe. &#8220;He shall be called No-cha,&#8221;
+he said, &#8220;and will become my disciple.&#8221;
+
+</p><a id="d0e4837"></a><h2>A Precocious Youth</h2>
+<p id="d0e4840">At seven years of age No-cha was already six feet in height. One day he asked his mother if he might go for a walk outside
+the town. His mother granted him permission on condition that he was accompanied by a servant. She also counselled him not
+to remain too long outside the wall, lest his father should become anxious.
+<span class="pageno"><a id="d0e4842"></a>Page 307</span></p>
+<p id="d0e4843">It was in the fifth moon: the heat was excessive. No-cha had not gone a <i>li</i> before he was in a profuse perspiration. Some way ahead he saw a clump of trees, to which he hastened, and, settling himself
+in the shade, opened his coat, and breathed with relief the fresher air. In front of him he saw a stream of limpid green water
+running between two rows of willows, gently agitated by the movement of the wind, and flowing round a rock. The child ran
+to the banks of the stream, and said to his guardian: &#8220;I am covered with perspiration, and will bathe from the rock.&#8221; &#8220;Be
+quick,&#8221; said the servant; &#8220;if your father returns home before you he will be anxious.&#8221; No-cha stripped himself, took his red
+silk trousers, several feet long, and dipped them in the water, intending to use them as a towel. No sooner were the magic
+trousers immersed in the stream than the water began to boil, and Heaven and earth trembled. The water of this river, the
+Chiu-wan Ho, &#8216;Nine-bends River,&#8217; which communicated with the Eastern Sea, turned completely red, and Lung Wang&#8217;s palace shook
+to its foundations. The Dragon-king, surprised at seeing the walls of his crystal palace shaking, called his officers and
+inquired: &#8220;How is it that the palace threatens to collapse? There should not be an earthquake at this time.&#8221; He ordered one
+of his attendants to go at once and find out what evil was giving rise to the commotion. When the officer reached the river
+he saw that the water was red, but noticed nothing else except a boy dipping a band of silk in the stream. He cleft the water
+and called out angrily: &#8220;That child should be thrown into the water for making the river red and causing Lung Wang&#8217;s palace
+to shake.&#8221;
+
+</p>
+<p id="d0e4848">&#8220;Who is that who speaks so brutally?&#8221; said No-cha. <span class="pageno"><a id="d0e4850"></a>Page 308</span>Then, seeing that the man intended to seize him, he jumped aside, took his gold bracelet, and hurled it in the air. It fell
+on the head of the officer, and No-cha left him dead on the rock. Then he picked up his bracelet and said smiling: &#8220;His blood
+has stained my precious horizon of Heaven and earth.&#8221; He then washed it in the water.
+
+</p><a id="d0e4852"></a><h2>The Slaying of the Dragon-king&#8217;s Son</h2>
+<p id="d0e4855">&#8220;How is it that the officer does not return?&#8221; inquired Lung Wang. At that moment attendants came to inform him that his retainer
+had been murdered by a boy.
+
+</p>
+<p id="d0e4857">Thereupon Ao Ping, the third son of Lung Wang, placing himself at the head of a troop of marines, his trident in his hand,
+left the palace precincts. The warriors dashed into the river, raising on every side waves mountains high. Seeing the water
+rising, No-cha stood up on the rock and was confronted by Ao Ping mounted on a sea-monster.
+
+</p>
+<p id="d0e4859">&#8220;Who slew my messenger?&#8221; cried the warrior.
+
+</p>
+<p id="d0e4861">&#8220;I did,&#8221; answered No-cha.
+
+</p>
+<p id="d0e4863">&#8220;Who are you?&#8221; demanded Ao Ping.
+
+</p>
+<p id="d0e4865">&#8220;I am No-cha, the third son of Li Ching of Ch&#8217;&ecirc;n-t&#8217;ang Kuan. I came here to bathe and refresh myself; your messenger cursed
+me, and I killed him. Then&#8212;&#8221;
+
+</p>
+<p id="d0e4867">&#8220;Rascal! do you not know that your victim was a deputy of the King of Heaven? How dare you kill him, and then boast of your
+crime?&#8221;
+
+</p>
+<p id="d0e4869">So saying, Ao Ping thrust at the boy with his trident. No-cha, by a brisk move, evaded the thrust.
+
+</p>
+<p id="d0e4871">&#8220;Who are you?&#8221; he asked in turn.
+
+</p>
+<p id="d0e4873">&#8220;I am Ao Ping, the third son of Lung Wang.&#8221;
+<span class="pageno"><a id="d0e4875"></a>Page 309</span></p>
+<p id="d0e4876">&#8220;Ah, you are a blusterer,&#8221; jeered the boy; &#8220;if you dare to touch me I will skin you alive, you and your mud-eels!&#8221;
+
+</p>
+<p id="d0e4878">&#8220;You make me choke with rage,&#8221; rejoined Ao Ping, at the same time thrusting again with his trident.
+
+</p>
+<p id="d0e4880">Furious at this renewed attack, No-cha spread his silk trousers in the air, and thousands of balls of fire flew out of them,
+felling Lung Wang&#8217;s son. No-cha put his foot on Ao Ping&#8217;s head and struck it with his magic bracelet, whereupon he appeared
+in his true form of a dragon.
+
+</p>
+<p id="d0e4882">&#8220;I am now going to pull out your sinews,&#8221; he said, &#8220;in order to make a belt for my father to use to bind on his cuirass.&#8221;
+
+
+</p>
+<p id="d0e4884">No-cha was as good as his word, and Ao Ping&#8217;s escort ran and informed Lung Wang of the fate of his son. The Dragon-king went
+to Li Ching and demanded an explanation.
+
+</p>
+<p id="d0e4886">Being entirely ignorant of what had taken place, Li Ching sought No-cha to question him.
+
+</p><a id="d0e4888"></a><h2>An Unruly Son</h2>
+<p id="d0e4891">No-cha was in the garden, occupied in weaving the belt of dragon-sinew. The stupefaction of Li Ching may be imagined. &#8220;You
+have brought most awful misfortunes upon us,&#8221; he exclaimed. &#8220;Come and give an account of your conduct.&#8221; &#8220;Have no fear,&#8221; replied
+No-cha superciliously; &#8220;his son&#8217;s sinews are still intact; I will give them back to him if he wishes.&#8221;
+
+</p>
+<p id="d0e4893">When they entered the house he saluted the Dragon-king, made a curt apology, and offered to return his son&#8217;s sinews. The father,
+moved with grief at the sight of the proofs of the tragedy, said bitterly to Li Ching: <span class="pageno"><a id="d0e4895"></a>Page 310</span>&#8220;You have such a son and yet dare to deny his guilt, though you heard him haughtily admitting it! To-morrow I shall report
+the matter to Y&uuml; Huang.&#8221; Having spoken thus, he departed.
+
+</p>
+<p id="d0e4897">Li Ching was overwhelmed at the enormity of his son&#8217;s crime. His wife, in an adjoining room, hearing his lamentations, went
+to her husband. &#8220;What obnoxious creature is this that you have brought into the world?&#8221; he said to her angrily. &#8220;He has slain
+two spirits, the son of Lung Wang and a steward sent by the King of Heaven. To-morrow the Dragon-king is to lodge a complaint
+with Y&uuml; Huang, and two or three days hence will see the end of our existence.&#8221;
+
+</p>
+<p id="d0e4899">The poor mother began to weep copiously. &#8220;What!&#8221; she sobbed, &#8220;you whom I suffered so much for, you are to be the cause of
+our ruin and death!&#8221;
+
+</p>
+<p id="d0e4901">No-cha, seeing his parents so distracted, fell on his knees. &#8220;Let me tell you once for all,&#8221; he said, &#8220;that I am no ordinary
+mortal. I am the disciple of T&#8217;ai-i Ch&ecirc;n-j&ecirc;n; my magic weapons I received from him; it is they which brought upon me the undying
+hatred of Lung Wang. But he cannot prevail. To-day I will go and ask my master&#8217;s advice. The guilty alone should suffer the
+penalty; it is unjust that his parents should suffer in his stead.&#8221;
+
+</p><a id="d0e4903"></a><h2>Drastic Measures</h2>
+<p id="d0e4906">He then left for Ch&#8217;ien-y&uuml;an Shan, and entered the cave of his master T&#8217;ai-i Ch&ecirc;n-j&ecirc;n, to whom he related his adventures.
+The master dwelt upon the grave consequences of the murders, and then ordered No-cha to bare his breast. With his finger he
+drew on the skin a magic formula, after which he gave him some secret <span class="pageno"><a id="d0e4908"></a>Page 311</span>instructions. &#8220;Now,&#8221; he said, &#8220;go to the gate of Heaven and await the arrival of Lung Wang, who purposes to accuse you before
+Y&uuml; Huang. Then you must come again to consult me, that your parents may not be molested because of your misdeeds.&#8221;
+
+</p>
+<p id="d0e4910">When No-cha reached the gate of Heaven it was closed. In vain he sought for Lung Wang, but after a while he saw him approaching.
+Lung Wang did not see No-cha, for the formula written by T&#8217;ai-i Ch&ecirc;n-j&ecirc;n rendered him invisible. As Lung Wang approached the
+gate No-cha ran up to him and struck him so hard a blow with his golden bracelet that he fell to the ground. Then No-cha stamped
+on him, cursing him vehemently.
+
+</p>
+<p id="d0e4912">The Dragon-king now recognized his assailant and sharply reproached him with his crimes, but the only reparation he got was
+a renewal of kicks and blows. Then, partially lifting Lung Wang&#8217;s cloak and raising his shield, No-cha tore off from his body
+about forty scales. Blood flowed copiously, and the Dragon-king, under stress of the pain, begged his foe to spare his life.
+To this No-cha consented on condition that he relinquished his purpose of accusing him before Y&uuml; Huang.
+
+</p>
+<p id="d0e4914">&#8220;Now,&#8221; went on No-cha, &#8220;change yourself into a small serpent that I may take you back without fear of your escaping.&#8221;
+
+</p>
+<p id="d0e4916">Lung Wang took the form of a small blue dragon, and followed No-cha to his father&#8217;s house, upon entering which Lung Wang resumed
+his normal form, and accused No-cha of having belaboured him. &#8220;I will go with all the Dragon-kings and lay an accusation before
+Y&uuml; Huang,&#8221; he said. Thereupon he transformed himself into a gust of wind, and disappeared.
+<span class="pageno"><a id="d0e4918"></a>Page 312</span></p><a id="d0e4919"></a><h2>No-cha draws a Bow at a Venture</h2>
+<p id="d0e4922">&#8220;Things are going from bad to worse,&#8221; sighed Li Ching, His son, however, consoled him: &#8220;I beg you, my father, not to let the
+future trouble you. I am the chosen one of the gods. My master is T&#8217;ai-i Ch&ecirc;n-j&ecirc;n, and he has assured me that he can easily
+protect us.&#8221;
+
+</p>
+<p id="d0e4924">No-cha now went out and ascended a tower which commanded a view of the entrance of the fort. There he found a wonderful bow
+and three magic arrows. No-cha did not know that this was the spiritual weapon belonging to the fort. &#8220;My master informed
+me that I am destined to fight to establish the coming Chou dynasty; I ought therefore to perfect myself in the use of weapons.
+This is a good opportunity.&#8221; He accordingly seized the bow and shot an arrow toward the south-west. A red trail indicated
+the path of the arrow, which hissed as it flew. At that moment Pi Y&uuml;n, a servant of Shih-chi Niang-niang, happened to be at
+the foot of K&#8217;u-lou Shan (Skeleton Hill), in front of the cave of his mistress. The arrow pierced his throat, and he fell
+dead, bathed in his blood. Shih-chi Niang-niang came out of her cave, and examining the arrow found that it bore the inscription:
+&#8220;Arrow which shakes the heavens.&#8221; She thus knew that it must have come from Ch&#8217;&ecirc;n-t&#8217;ang Kuan, where the magic bow was kept.
+
+
+</p><a id="d0e4926"></a><h2>Another Encounter</h2>
+<p id="d0e4929">The goddess mounted her blue ph&#339;nix, flew over the fort, seized Li Ching, and carried him to her cave. There she made him
+kneel before her, and reminded him how she had protected him that he might gain honour and glory on earth before he attained
+to immortality. <span class="pageno"><a id="d0e4931"></a>Page 313</span>&#8220;It is thus that you show your gratitude&#8212;by killing my servant!&#8221;
+
+</p>
+<p id="d0e4933">Li Ching swore that he was innocent; but the tell-tale arrow was there, and it could not but have come from the fortress.
+Li Ching begged the goddess to set him at liberty, in order that he might find the culprit and bring him to her. &#8220;If I cannot
+find him,&#8221; he added, &#8220;you may take my life.&#8221;
+
+</p>
+<p id="d0e4935">Once again No-cha frankly admitted his deed to his father, and followed him to the cave of Shih-chi Niang-niang. When he reached
+the entrance the second servant reproached him with the crime, whereupon No-cha struck him a heavy blow. Shih-chi Niang-niang,
+infuriated, threw herself at No-cha, sword in hand; one after the other she wrenched from him his bracelet and magic trousers.
+
+
+</p>
+<p id="d0e4937">Deprived of his magic weapons, No-cha fled to his master, T&#8217;ai-i Ch&ecirc;n-j&ecirc;n. The goddess followed and demanded that he be put
+to death. A terrible conflict ensued between the two champions, until T&#8217;ai-i Ch&ecirc;n-j&ecirc;n hurled into the air his globe of nine
+fire-dragons, which, falling on Shih-chi Niang-niang, enveloped her in a whirlwind of flame. When this had passed it was seen
+that she was changed into stone.
+
+</p>
+<p id="d0e4939">&#8220;Now you are safe,&#8221; said T&#8217;ai-i Ch&ecirc;n-j&ecirc;n to No-cha, &#8220;but return quickly, for the Four Dragon-kings have laid their accusation
+before Y&uuml; Huang, and they are going to carry off your parents. Follow my advice, and you will rescue your parents from their
+misfortune.&#8221;
+
+</p><a id="d0e4941"></a><h2>No-cha commits Hara-Kiri</h2>
+<p id="d0e4944">On his return No-cha found the Four Dragon-kings on the point of carrying off his parents. &#8220;It is I,&#8221; he <span class="pageno"><a id="d0e4946"></a>Page 314</span>said, &#8220;who killed Ao Ping, and I who should pay the penalty. Why are you molesting my parents? I am about to return to them
+what I received from them. Will it satisfy you?&#8221;
+
+</p>
+<p id="d0e4948">Lung Wang agreed, whereupon No-cha took a sword, and before their eyes cut off an arm, sliced open his stomach, and fell unconscious.
+His soul, borne on the wind, went straight to the cave of T&#8217;ai-i Ch&ecirc;n-j&ecirc;n, while his mother busied herself with burying his
+body.
+
+</p>
+<p id="d0e4950">&#8220;Your home is not here,&#8221; said his master to him; &#8220;return to Ch&#8217;&ecirc;n-t&#8217;ang Kuan, and beg your mother to build a temple on Ts&#8217;ui-p&#8217;ing
+Shan, forty <i>li</i> farther on. Incense will be burned to you for three years, at the end of which time you will be reincarnated.&#8221;
+
+</p><a id="d0e4955"></a><h2>A Habitation for the Soul</h2>
+<p id="d0e4958">During the night, toward the third watch, while his mother was in a deep sleep, No-cha appeared to her in a dream and said:
+&#8220;My mother, pity me; since my death, my soul, separated from my body, wanders about without a home. Build me, I pray you,
+a temple on Ts&#8217;ui-p&#8217;ing Shan, that I may be reincarnated.&#8221; His mother awoke in tears, and related her vision to Li Ching,
+who reproached her for her blind attachment to her unnatural son, the cause of so much disaster.
+
+</p>
+<p id="d0e4960">For five or six nights the son appeared to his mother, each time repeating his request. The last time he added: &#8220;Do not forget
+that by nature I am ferocious; if you refuse my request evil will befall you.&#8221;
+
+</p>
+<p id="d0e4962">His mother then sent builders to the mountain to construct a temple to No-cha, and his image was set up in it. Miracles were
+not wanting, and the number of pilgrims who visited the shrine increased daily.
+<span class="pageno"><a id="d0e4964"></a>Page 315</span></p><a id="d0e4965"></a><h2>Li Ching destroys his Son&#8217;s Statue</h2>
+<p id="d0e4968">One day Li Ching, with a troop of his soldiers, was passing this mountain, and saw the roads crowded with pilgrims of both
+sexes. &#8220;Where are these people going?&#8221; he asked. &#8220;For six months past,&#8221; he was told, &#8220;the spirit of the temple on this mountain
+has continued to perform miracles. People come from far and near to worship and supplicate him.&#8221;
+
+</p>
+<p id="d0e4970">&#8220;What is the name of this spirit?&#8221; inquired Li Ching.
+
+</p>
+<p id="d0e4972">&#8220;No-cha,&#8221; they replied.
+
+</p>
+<p id="d0e4974">&#8220;No-cha!&#8221; exclaimed the father. &#8220;I will go and see him myself.&#8221;
+
+</p>
+<p id="d0e4976">In a rage Li Ching entered the temple and examined the statue, which was a speaking image of his son. By its side were images
+of two of his servants. He took his whip and began to beat the statue, cursing it all the while. &#8220;It is not enough, apparently,
+for you to have been a source of disaster to us,&#8221; he said; &#8220;but even after your death you must deceive the multitude.&#8221; He
+whipped the statue until it fell to pieces; he then kicked over the images of the servants, and went back, admonishing the
+people not to worship so wicked a man, the shame and ruin of his family. By his orders the temple was burnt to the ground.
+
+
+</p>
+<p id="d0e4978">When he reached Ch&#8217;&ecirc;n-t&#8217;ang Kuan his wife came to him, but he received her coldly. &#8220;You gave birth to that cursed son,&#8221; he
+said, &#8220;who has been the plague of our lives, and after his death you build him a temple in which he deceives the people. Do
+you wish to have me disgraced? If I were to be accused at Court of having instituted the worship of false gods, would not
+my destruction be certain? I have burned the temple, and intend <span class="pageno"><a id="d0e4980"></a>Page 316</span>that that shall settle the matter once for all; if ever you think of rebuilding it I will break off all relations with you.&#8221;
+
+
+</p><a id="d0e4982"></a><h2>No-cha consults his Master</h2>
+<p id="d0e4985">At the time of his father&#8217;s visit No-cha was absent from the temple. On his return he found only its smoking remnants. The
+spirits of his two servants ran up lamenting. &#8220;Who has demolished my temple?&#8221; he asked. &#8220;Li Ching,&#8221; they replied. &#8220;In doing
+this he has exceeded his powers,&#8221; said No-cha. &#8220;I gave him back the substance I received from him; why did he come with violence
+to break up my image? I will have nothing more to do with him.&#8221;
+
+</p>
+<p id="d0e4987">No-cha&#8217;s soul had already begun to be spiritualised. So he determined to go to T&#8217;ai-i Ch&ecirc;n-j&ecirc;n and beg for his help. &#8220;The
+worship rendered to you there,&#8221; replied the Taoist, &#8220;had nothing in it which should have offended your father; it did not
+concern him. He was in the wrong. Before long Chiang Tz&#365;-ya will descend to inaugurate the new dynasty, and since you must
+throw in your lot with him I will find a way to aid you.&#8221;
+
+</p><a id="d0e4989"></a><h2>A New No-cha</h2>
+<p id="d0e4992">T&#8217;ai-i Ch&ecirc;n-j&ecirc;n had two water-lily stalks and three lotus-leaves brought to him. He spread these on the ground in the form
+of a human being and placed the soul of No-cha in this lotus skeleton, uttering magic incantations the while. There emerged
+a new No-cha full of life, with a fresh complexion, purple lips, keen glance, and sixteen feet of height. &#8220;Follow me to my
+peach-garden,&#8221; said T&#8217;ai-i Ch&ecirc;n-j&ecirc;n, &#8220;and I will give you your weapons.&#8221; He handed him a fiery spear, very sharp, and two
+wind-and-fire <span class="pageno"><a id="d0e4994"></a>Page 317</span>wheels which, placed under his feet, served as a Vehicle. A brick of gold in a panther-skin bag completed his magic armament.
+The new warrior, after thanking his master, mounted his wind-and-fire wheels and returned to Ch&#8217;&ecirc;n-t&#8217;ang Kuan.
+
+</p><a id="d0e4996"></a><h2>A Battle between Father and Son</h2>
+<p id="d0e4999">Li Ching was informed that his son No-cha had returned and was threatening vengeance. So he took his weapons, mounted his
+horse, and went forth to meet him. Having cursed each other profusely, they joined battle, but Li Ching was worsted and compelled
+to flee. No-cha pursued his father, but as he was on the point of overtaking him Li Ching&#8217;s second son, Mu-cha, came on the
+scene, and keenly reproached his brother for his unfilial conduct.
+
+</p>
+<p id="d0e5001">&#8220;Li Ching is no longer my father,&#8221; replied No-cha. &#8220;I gave him back my substance; why did he burn my temple and smash up my
+image?&#8221;
+
+</p>
+<p id="d0e5003">Mu-cha thereupon prepared to defend his father, but received on his back a blow from the golden brick, and fell unconscious.
+No-cha then resumed his pursuit of Li Ching.
+
+</p>
+<p id="d0e5005">His strength exhausted, and in danger of falling into the hands of his enemy, Li Ching drew his sword and was about to kill
+himself. &#8220;Stop!&#8221; cried a Taoist priest. &#8220;Come into my cave, and I will protect you.&#8221;
+
+</p>
+<p id="d0e5007">When No-cha came up he could not see Li Ching, and demanded his surrender from the Taoist. But he had to do with one stronger
+than himself, no less a being than W&ecirc;n-chu T&#8217;ien-tsun, whom T&#8217;ai-i Ch&ecirc;n-j&ecirc;n had sent in order that No-cha might receive a
+lesson. The Taoist, with the aid of his magic weapon, seized No-cha, <span class="pageno"><a id="d0e5009"></a>Page 318</span>and in a moment he found a gold ring fastened round his neck, two chains on his feet, and he was bound to a pillar of gold.
+
+
+</p><a id="d0e5011"></a><h2>Peace at the Last</h2>
+<p id="d0e5014">At this moment, as if by accident, T&#8217;ai-i Ch&ecirc;n-j&ecirc;n appeared upon the scene. His master had No-cha brought before W&ecirc;n-chu T&#8217;ien-tsun
+and Li Ching, and advised him to live at peace with his father, but he also rebuked the father for having burned the temple
+on Ts&#8217;ui-p&#8217;ing Shan. This done, he ordered Li Ching to go home, and No-cha to return to his cave. The latter, overflowing
+with anger, his heart full of vengeance, started again in pursuit of Li Ching, swearing that he would punish him. But the
+Taoist reappeared and prepared to protect Li Ching.
+
+</p>
+<p id="d0e5016">No-cha, bristling like a savage cat, threw himself at his enemy and tried to pierce him with his spear, but a white lotus-flower
+emerged from the Taoist&#8217;s mouth and arrested the course of the weapon. As No-cha continued to threaten him, the Taoist drew
+from his sleeve a mysterious object which rose in the air, and, falling at the feet of No-cha, enveloped him in flames. Then
+No-cha prayed for mercy. The Taoist exacted from him three separate promises: to live in harmony with his father, to recognize
+and address him as his father, and to throw himself at his, the Taoist&#8217;s, feet, to indicate his reconciliation with himself.
+
+
+</p>
+<p id="d0e5018">After this act of reconciliation had been performed, W&ecirc;n-chu T&#8217;ien-tsun promised Li Ching that he should leave his official
+post to become an Immortal able to place his services at the disposal of the new Chou dynasty, shortly to come into power.
+In order to ensure that <span class="pageno"><a id="d0e5020"></a>Page 319</span>their reconciliation should last for ever, and to place it beyond No-cha&#8217;s power to seek revenge, he gave Li Ching the wonderful
+object by whose agency No-cha&#8217;s feet had been burned, and which had been the means of bringing him into subjection. It was
+a golden pagoda, which became the characteristic weapon of Li Ching, and gave rise to his nickname, Li the Pagoda-bearer.
+Finally, Y&uuml; Huang appointed him Generalissimo of the Twenty-six Celestial Officers, Grand Marshal of the Skies, and Guardian
+of the Gate of Heaven.
+<span class="pageno"><a id="d0e5022"></a>Page 320</span></p><a id="d0e5023"></a><h2 class="abovehead">Chapter XIII</h2>
+<h1>A Battle of the Gods</h1><a id="d0e5026"></a><h2>Multifarious Versatile Divinities</h2>
+<p id="d0e5029">The <i>F&ecirc;ng sh&ecirc;n yen i</i> describes at length how, during the wars which preceded the accession of the Chou dynasty in 1122 B.C., a multitude of demigods,
+Buddhas, Immortals, etc., took part on one side or the other, some fighting for the old, some for the new dynasty. They were
+wonderful creatures, gifted with marvellous powers. They could at will change their form, multiply their heads and limbs,
+become invisible, and create, by merely uttering a word, terrible monsters who bit and destroyed, or sent forth poison gases,
+or emitted flames from their nostrils. In these battles there is much lightning, thunder, flight of fire-dragons, dark clouds
+which vomit burning hails of murderous weapons; swords, spears, and arrows fall from the sky on to the heads of the combatants;
+the earth trembles, the pillars of Heaven shake.
+
+</p><a id="d0e5034"></a><h2>Chun T&#8217;i</h2>
+<p id="d0e5037">One of these gifted warriors was Chun T&#8217;i, a Taoist of the Western Paradise, who appeared on the scene when the armies of
+the rival dynasties were facing each other. K&#8217;ung Hs&uuml;an was gallantly holding the pass of the Chin-chi Ling; Chiang Tz&#365;-ya
+was trying to take it by assault&#8212;so far without success.
+
+</p>
+<p id="d0e5039">Chun T&#8217;i&#8217;s mission was to take K&#8217;ung Hs&uuml;an to the abode of the blest, his wisdom and general progress having now reached the
+required degree of perfection. This was a means of breaking down the invincible resistance of this powerful enemy and at the
+same time of rewarding his brilliant talents.
+<span class="pageno"><a id="d0e5041"></a>Page 321</span></p>
+<p id="d0e5042">But K&#8217;ung Hs&uuml;an did not approve of this plan, and a fight took place between the two champions. At one moment Chun T&#8217;i was
+seized by a luminous bow and carried into the air, but while enveloped in a cloud of fire he appeared with eighteen arms and
+twenty-four heads, holding in each hand a powerful talisman.
+
+</p><a id="d0e5044"></a><h2>The One-eyed Peacock</h2>
+<p id="d0e5047">He put a silk cord round K&#8217;ung Hs&uuml;an&#8217;s neck, touched him with his wand, and forced him to reassume his original form of a
+red one-eyed peacock. Chun T&#8217;i seated himself on the peacock&#8217;s back, and it flew across the sky, bearing its saviour and master
+to the Western Paradise. Brilliantly variegated clouds marked its track through space.
+
+</p><a id="d0e5049"></a><h2>Arrangements for the Siege</h2>
+<p id="d0e5052">On the disappearance of its defender the defile of Chin-chi Ling was captured, and the village of Chieh-p&#8217;ai Kuan, the bulwark
+of the enemy&#8217;s forces, reached. This place was defended by a host of genii and Immortals, the most distinguished among them
+being the Taoist T&#8217;ung-t&#8217;ien Chiao-chu, whose specially effective charms had so far kept the fort secure against every attempt
+upon it.
+
+</p>
+<p id="d0e5054">Lao Tz&#365; himself had deigned to descend from dwelling in happiness, together with Y&uuml;an-shih T&#8217;ien-tsun and Chieh-yin Tao-j&ecirc;n,
+to take part in the siege. But the town had four gates, and these heavenly rulers were only three in number. So Chun T&#8217;i was
+recalled, and each member of the quartette was entrusted with the task of capturing one of the gates.
+<span class="pageno"><a id="d0e5056"></a>Page 322</span></p><a id="d0e5057"></a><h2>Impediments</h2>
+<p id="d0e5060">Chun T&#8217;i&#8217;s duty was to take the Ch&uuml;eh-hsien M&ecirc;n, defended by T&#8217;ung-t&#8217;ien Chiao-chu. The warriors who had tried to enter the
+town by this gate had one and all paid for their temerity with their lives. The moment each had crossed the threshold a clap
+of thunder had resounded, and a mysterious sword, moving with lightning rapidity, had slain him.
+
+</p><a id="d0e5062"></a><h2>Offence and Defence</h2>
+<p id="d0e5065">As Chun T&#8217;i advanced at the head of his warriors terrible lightning rent the air and the mysterious sword descended like a
+thunderbolt upon his head. But Chun T&#8217;i held on high his Seven-precious Branch, whereupon there emerged from it thousands
+of lotus-flowers, which formed an impenetrable covering and stopped the sword in its fall. This and the other gates were then
+forced, and a grand assault was now directed against the chief defender of the town.
+
+</p>
+<p id="d0e5067">T&#8217;ung-t&#8217;ien Chiao-chu, riding his ox and surrounded by his warriors, for the last time risked the chance of war and bravely
+faced his four terrible adversaries. With his sword held aloft, he threw himself on Chieh-yin Tao-j&ecirc;n, whose only weapon was
+his fly-whisk. But there emerged from this a five-coloured lotus-flower, which stopped the sword-thrust. While Lao Tz&#365; struck
+the hero with his staff, Y&uuml;an-shih T&#8217;ien-tsun warded off the terrible sword with his jade <i>ju-i</i>.
+
+</p>
+<p id="d0e5072">Chun T&#8217;i now called to his help the spiritual peacock, and took the form of a warrior with twenty-four heads and eighteen
+arms. His mysterious weapons surrounded T&#8217;ung-t&#8217;ien Chiao-chu, and Lao Tz&#365; struck the hero so <span class="pageno"><a id="d0e5074"></a>Page 323</span>hard that fire came out from his eyes, nose, and mouth. Unable to parry the assaults of his adversaries, he next received
+a blow from Chun T&#8217;i&#8217;s magic wand, which felled him, and he took flight in a whirlwind of dust.
+
+</p>
+<p id="d0e5076">The defenders now offered no further resistance, and Y&uuml;an-shih T&#8217;ien-tsun thanked Chun T&#8217;i for the valuable assistance he
+had rendered in the capture of the village, after which the gods returned to their palace in the Western Heaven.
+
+</p><a id="d0e5078"></a><h2>Attempts at Revenge</h2>
+<p id="d0e5081">T&#8217;ung-t&#8217;ien Chiao-chu, vanquished and routed, swore to have his revenge. He called to his aid the spirits of the twenty-eight
+constellations, and marched to attack Wu Wang&#8217;s army. The honour of the victory that ensued belonged to Chun T&#8217;i, who disarmed
+both the Immortal Wu Y&uuml;n and T&#8217;ung-t&#8217;ien Chiao-chu.
+
+</p>
+<p id="d0e5083">Wu Y&uuml;n, armed with his magic sword, entered the lists against Chun T&#8217;i; but the latter opened his mouth and a blue lotus-flower
+came out and stopped the blows aimed at him. Other thrusts were met by similar miracles.
+
+</p>
+<p id="d0e5085">&#8220;Why continue so useless a fight?&#8221; said Chun T&#8217;i at last. &#8220;Abandon the cause of the Shang, and come with me to the Western
+Paradise. I came to save you, and you must not compel me to make you resume your original form.&#8221;
+
+</p>
+<p id="d0e5087">An insulting flow of words was the reply; again the magic sword descended like lightning, and again the stroke was averted
+by a timely lotus-flower. Chun T&#8217;i now waved his wand, and the magic sword was broken to bits, the handle only remaining in
+Wu Y&uuml;n&#8217;s hand.
+<span class="pageno"><a id="d0e5089"></a>Page 324</span></p><a id="d0e5090"></a><h2>The Golden-bearded Turtle</h2>
+<p id="d0e5093">Mad with rage, Wu Y&uuml;n seized his club and tried to fell his enemy. But Chun T&#8217;i summoned a disciple, who appeared with a bamboo
+pole. This he thrust out like a fishing-rod, and on a hook at the end of the line attached to the pole dangled a large golden-bearded
+turtle. This was the Immortal Wu Y&uuml;n, now in his original form of a spiritual turtle. The disciple seated himself on its back,
+and both, disappearing into space, returned to the Western Heavens.
+
+</p><a id="d0e5095"></a><h2>The Battle Won</h2>
+<p id="d0e5098">To conquer T&#8217;ung-t&#8217;ien Chiao-chu was more difficult, but after a long fight Chun T&#8217;i waved his Wand of the Seven Treasures
+and broke his adversary&#8217;s sword. The latter, disarmed and vanquished, disappeared in a cloud of dust. Chun T&#8217;i did not trouble
+to pursue him. The battle was won.
+
+</p><a id="d0e5100"></a><h2>Buddhahood</h2>
+<p id="d0e5103">A disciple of T&#8217;ung-t&#8217;ien Chiao-chu, P&#8217;i-lu Hsien, &#8216;the Immortal P&#8217;i-lu,&#8217; seeing his master beaten in two successive engagements,
+left the battlefield and followed Chun T&#8217;i to the Western Paradise, to become a Buddha. He is known as P&#8217;i-lu Fo, one of the
+principal gods of Buddhism.
+
+</p>
+<p id="d0e5105">Chun T&#8217;i&#8217;s festival is celebrated on the sixth day of the third moon. He is generally shown with eight hands and three faces,
+one of the latter being that of a pig.
+<span class="pageno"><a id="d0e5107"></a>Page 325</span></p><a id="d0e5108"></a><h2 class="abovehead">Chapter XIV</h2>
+<h1>How the Monkey Became a God</h1><a id="d0e5111"></a><h2>The Hsi Yu Chi</h2>
+<p id="d0e5114">In dealing with the gods of China we noticed the monkey among them. Why and in what manner he attained to that exalted rank
+is set forth in detail in the <i>Hsi yu chi</i><a id="d0e5118src" href="#d0e5118" class="noteref">1</a>&#8212;a work the contents of which have become woven into the fabric of Chinese legendary lore and are known and loved by every
+intelligent native. Its pages are filled with ghosts, demons, and fairies, good and bad, but &#8220;it contains no more than the
+average Chinese really believes to exist, and his belief in such manifestations is so firm that from the cradle to the grave
+he lives and moves and has his being in reference to them.&#8221; Its characters are said to be allegorical, though it may be doubted
+whether these implications may rightly be read into the Chinese text. Thus:
+
+</p>
+<p id="d0e5121">Hs&uuml;an (or Y&uuml;an) Chuang, or T&#8217;ang S&ecirc;ng, is the pilgrim of the <i>Hsi yu chi</i>, who symbolizes conscience, to which all actions are brought for trial. The priestly garment of Hs&uuml;an Chuang symbolizes the
+good work of the rectified human nature. It is held to be a great protection to the new heart from the myriads of evil beings
+which surround it, seeking its destruction.
+
+</p>
+<p id="d0e5126">Sun Hou-tz&#365;, the Monkey Fairy, represents human nature, which is prone to all evil. His unreasonable vagaries moved Hs&uuml;an
+Chuang to compel him to wear a Head-splitting Helmet which would contract upon his head in moments of waywardness. The agonizing
+<span class="pageno"><a id="d0e5128"></a>Page 326</span>pressure thus caused would bring him to his senses, irrespective of his distance from his master.
+
+</p>
+<p id="d0e5130">The iron wand of Sun Hou-tz&#365; is said to represent the use that can be made of doctrine. It was useful for all purposes, great
+or small. By a word it could be made invisible, and by a word it could become long enough to span the distance between Heaven
+and earth.
+
+</p>
+<p id="d0e5132">Chu Pa-chieh, the Pig Fairy, with his muck-rake, stands for the coarser passions, which are constantly at war with the conscience
+in their endeavours to cast off all restraint.
+
+</p>
+<p id="d0e5134">Sha Ho-shang, Priest Sha, is a good representation of Mr Faithful in <i>The Pilgrim&#8217;s Progress</i>. In the <i>Hsi yu chi</i> he stands for the human character, which is naturally weak and which needs constant encouragement.
+
+</p><a id="d0e5142"></a><h2>Legend of Sun Hou-tz&#365;</h2>
+<p id="d0e5145">The deeds of this marvellous creature, the hero of the <i>Hsi yu chi</i>, are to be met with continually in Chinese popular literature, and they are very much alive in the popular mind. In certain
+parts a regular worship is offered to him, and in many temples representations of or legends concerning him are to be seen
+or heard.
+
+</p>
+<p id="d0e5150">Other names by which Sun Hou-tz&#365; is referred to are: Sun Hsing-ch&ecirc;, Sun Wu-k&#8217;ung, Mei Hou-wang, Ch&#8217;i-t&#8217;ien Ta Sh&ecirc;ng, and Pi-ma
+W&ecirc;n, the last-mentioned being a title which caused him annoyance by recalling the derisive dignity conferred upon him by Y&uuml;
+Huang.<a id="d0e5152src" href="#d0e5152" class="noteref">2</a> Throughout the remainder of this chapter Sun Hou-tz&#365; will be shortly referred to as &#8216;Sun.&#8217;
+
+</p>
+<div id="d0e5158" class="divFigure">
+<p class="legend"><img src="img/p326.jpg" alt="The Birth of the Monkey"></p>
+<p class="figureHead">The Birth of the Monkey</p>
+</div><p>
+
+</p>
+<p id="d0e5162">Beyond the seas, in the Eastern continent, in the kingdom of Ao-lai, is the mountain Hua-kuo Shan. <span class="pageno"><a id="d0e5164"></a>Page 327</span>On the steep sides of this mountain there is a rocky point 36 feet 5 inches high and 24 feet in circumference. At the very
+top an egg formed, and, fructified by the breath of the wind, gave birth to a stone monkey. The newly-born saluted the four
+points of the horizon; from his eyes shone golden streaks of lightning, which filled the palace of the North Pole Star with
+light. This light subsided as soon as he was able to take nourishment.
+
+</p>
+<p id="d0e5166">&#8220;To-day,&#8221; said Y&uuml; Huang to himself, &#8220;I am going to complete the wonderful diversity of the beings engendered by Heaven and
+earth. This monkey will skip and gambol to the highest peaks of mountains, jump about in the waters, and, eating the fruit
+of the trees, will be the companion of the gibbon and the crane. Like the deer he will pass his nights on the mountain slopes,
+and during the day will be seen leaping on their summits or in their caverns. That will be the finest ornament of all for
+the mountains!&#8221;
+
+</p>
+<p id="d0e5168">The creature&#8217;s exploits soon caused him to be proclaimed king of the monkeys. He then began to try to find some means of becoming
+immortal. After travelling for eighteen years by land and sea he met the Immortal P&#8217;u-t&#8217;i Tsu-shih on the mountain Ling-t&#8217;ai-fang-ts&#8217;un.
+During his travels the monkey had gradually acquired human attributes; his face remained always as it had been originally,
+but dressed in human apparel he began to be civilized. His new master gave him the family name of Sun, and personal name of
+Wu-k&#8217;ung, &#8216;Discoverer of Secrets.&#8217; He taught him how to fly through the air, and to change into seventy-two different forms.
+With one leap he could cover 108,000 <i>li</i> (about 36,000 miles).
+<span class="pageno"><a id="d0e5173"></a>Page 328</span></p><a id="d0e5174"></a><h2>A Rod of Iron</h2>
+<p id="d0e5177">Sun, after his return to Hua-kuo Shan, slew the demon Hun-shih Mo-wang, who had been molesting the monkeys during his long
+absence. Then he organized his subjects into a regular army, 47,000 all told. Thus the peace of the simian kingdom was assured.
+As for himself, he could not find a weapon to suit him, and went to consult Ao Kuang, the Lung Wang, or Dragon-king of the
+Eastern Sea, about it. It was from him that he obtained the formidable rod of iron, formerly planted in the ocean-bed by the
+Great Y&uuml; (Y&uuml; Wang) to regulate the level of the waters. He pulled it out, and modified it to suit his tastes. The two extremities
+he bound round with gold bands, and on it engraved the words: &#8216;Gold-bound Wand of my Desires.&#8217; This magic weapon could accommodate
+itself to all his wishes; being able to assume the most incredible proportions or to reduce itself to the form of the finest
+of needles, which he kept hidden in his ear. He terrorized the Four Kings of the sea, and dressed himself at their expense.
+The neighbouring kings allied themselves with him. A splendid banquet with copious libations of wine sealed the alliance of
+friendship with the seven kings; but alas! Sun had partaken so liberally that when he was seeing his guests off, no sooner
+had he taken a few steps than he fell into a drunken sleep. The undertakers of Yen Wang, the King of the Hells, to whom Lung
+Wang had accused him as the disturber of his watery kingdom, seized his soul, put chains round its neck, and led it down to
+the infernal regions. Sun awoke in front of the gate of the kingdom of the dead, broke his fetters, killed his two custodians,
+and, armed with his magic staff, penetrated into the realm of Yen Wang, where he <span class="pageno"><a id="d0e5179"></a>Page 329</span>threatened to carry out general destruction. He called to the ten infernal gods to bring him the Register of the Living and
+the Dead, tore out with his own hand the page on which were written his name and those of his monkey subjects, and then told
+the King of the Hells that he was no longer subject to the laws of death. Yen Wang yielded, though with bad grace, and Sun
+returned triumphant from his expedition beyond the tomb.
+
+</p>
+<p id="d0e5181">Before long Sun&#8217;s escapades came to the knowledge of Y&uuml; Huang. Ao Kuang and Yen Wang each sent deputies to the Master of Heaven,
+who took note of the double accusation, and sent T&#8217;ai-po Chin-hsing to summon before him this disturber of the heavenly peace.
+
+
+</p><a id="d0e5183"></a><h2>Grand Master of the Heavenly Stables</h2>
+<p id="d0e5186">In order to keep him occupied, Sun was appointed Grand Master of the Heavenly Stables, and was entrusted with the feeding
+of Y&uuml; Huang&#8217;s horses; his official celestial title being Pi-ma W&ecirc;n. Later on, learning the object of the creation of this
+derisory appointment, he overturned the Master&#8217;s throne, seized his staff, broke down the South Gate of Heaven, and descended
+on a cloud to Hua-kuo Shan.
+
+</p><a id="d0e5188"></a><h2>Grand Superintendent of the Heavenly Peach-garden</h2>
+<p id="d0e5191">Y&uuml; Huang in great indignation organized a siege of Hua-kuo Shan, but the Kings of Heaven and the generals with their celestial
+armies were repulsed several times. Sun now arrogated to himself the pompous title of Grand Saint, Governor of Heaven. He
+had this emblazoned on his banners, and threatened Y&uuml; Huang that he would carry destruction into his kingdom if he refused
+to <span class="pageno"><a id="d0e5193"></a>Page 330</span>recognize his new dignity. Y&uuml; Huang, alarmed at the result of the military operations, agreed to the condition laid down by
+Sun. The latter was then appointed Grand Superintendent of the Heavenly Peach-garden, the fruit of which conferred immortality,
+and a new palace was built for him.
+
+</p><a id="d0e5195"></a><h2>Double Immortality</h2>
+<p id="d0e5198">Having made minute observations on the secret properties of the peaches, Sun ate of them and was thus assured against death.
+The time was ripe for him to indulge in his tricks without restraint, and an opportunity soon presented itself. Deeply hurt
+at not having been invited to the feast of the Peach Festival, P&#8217;an-t&#8217;ao Hui, given periodically to the Immortals by Wang-mu
+Niang-niang, the Goddess of the Immortals, he resolved upon revenge. When the preparations for the feast were complete he
+cast a spell over the servants, causing them to fall into a deep sleep, and then ate up all the most juicy meats and drank
+the fine wines provided for the heavenly guests. Sun had, however, indulged himself too liberally; with heavy head and bleary
+eye he missed the road back to his heavenly abode, and came unaware to the gate of Lao Ch&uuml;n, who was, however, absent from
+his palace. It was only a matter of a few minutes for Sun to enter and swallow the pills of immortality which Lao Ch&uuml;n kept
+in five gourds. Thus Sun, doubly immortal, riding on the mist, again descended to Hua-kuo Shan.
+
+</p><a id="d0e5200"></a><h2>Sun Hou-tz&#365; Captured</h2>
+<p id="d0e5203">These numerous misdeeds aroused the indignation of all the gods and goddesses. Accusations poured in upon <span class="pageno"><a id="d0e5205"></a>Page 331</span>Y&uuml; Huang, and he ordered the Four Gods of the Heavens and their chief generals to bring Sun to him. The armies laid siege
+to Hua-kuo Shan, a net was spread in the heavens, fantastic battles took place, but the resistance of the enemy was as strenuous
+and obstinate as before.
+
+</p>
+<p id="d0e5207">Lao Ch&uuml;n and &Ecirc;rh-lang, nephew of Y&uuml; Huang, then appeared on the scene. Sun&#8217;s warriors resisted gallantly, but the forces of
+Heaven were too much for them, and at length they were overcome. At this juncture Sun changed his form, and in spite of the
+net in the sky managed to find a way out. In vain search was made everywhere, until Li T&#8217;ien-wang, by the help of his devil-finding
+mirror, detected the quarry and informed &Ecirc;rh-lang, who rushed off in pursuit. Lao Ch&uuml;n hurled his magic ring on to the head
+of the fugitive, who stumbled and fell. Quick as lightning, the celestial dog, T&#8217;ien Kou, who was in &Ecirc;rh-lang&#8217;s service, threw
+himself on him, bit him in the calf, and caused him to stumble afresh. This was the end of the fight. Sun, surrounded on all
+sides, was seized and chained. The battle was won.
+
+</p><a id="d0e5209"></a><h2>Sun escapes from Lao Ch&uuml;n&#8217;s Furnace</h2>
+<p id="d0e5212">The celestial armies now raised the siege, and returned to their quarters. But a new and unexpected difficulty arose. Y&uuml; Huang
+condemned the criminal to death, but when they went to carry out the sentence the executioners learned that he was invulnerable;
+swords, iron, fire, even lightning, could make no impression on his skin. Y&uuml; Huang, alarmed, asked Lao Ch&uuml;n the reason of
+this. The latter replied that there was nothing surprising about it, seeing that the knave had eaten the peaches of life in
+the garden of Heaven and the pills of immortality <span class="pageno"><a id="d0e5214"></a>Page 332</span>which he had composed. &#8220;Hand him over to me,&#8221; he added. &#8220;I will distil him in my furnace of the Eight Trigrams, and extract
+from his composition the elements which render him immortal.&#8221;
+
+</p>
+<p id="d0e5216">Y&uuml; Huang ordered that the prisoner be handed over, and in the sight of all he was shut up in Lao Ch&uuml;n&#8217;s alchemical furnace,
+which for forty-nine days was heated white-hot. But at an unguarded moment Sun lifted the lid, emerged in a rage, seized his
+magic staff, and threatened to destroy Heaven and exterminate its inhabitants. Y&uuml; Huang, at the end of his resources, summoned
+Buddha, who came and addressed Sun as follows: &#8220;Why do you wish to possess yourself of the Kingdom of the Heavens?&#8221;
+
+</p>
+<p id="d0e5218">&#8220;Have I not power enough to be the God of Heaven?&#8221; was the arrogant reply.
+
+</p>
+<p id="d0e5220">&#8220;What qualifications have you?&#8221; asked Buddha. &#8220;Enumerate them.&#8221;
+
+</p>
+<p id="d0e5222">&#8220;My qualifications are innumerable,&#8221; replied Sun. &#8220;I am invulnerable, I am immortal, I can change myself into seventy-two
+different forms, I can ride on the clouds of Heaven and pass through the air at will, with one leap I can traverse a hundred
+and eight thousand <i>li</i>.&#8221;
+
+</p>
+<p id="d0e5227">&#8220;Well,&#8221; replied Buddha, &#8220;have a match with me; I wager that in one leap you cannot even jump out of the palm of my hand. If
+you succeed I will bestow upon you the sovereignty of Heaven.&#8221;
+
+</p><a id="d0e5229"></a><h2>Broad-jump Competition</h2>
+<p id="d0e5232">Sun rose into space, flew like lightning in the great vastness, and reached the confines of Heaven, opposite the five great
+red pillars which are the boundaries of <span class="pageno"><a id="d0e5234"></a>Page 333</span>the created universe. On one of them he wrote his name, as irrefutable evidence that he could reach this extreme limit; this
+done, he returned triumphant to demand of Buddha the coveted inheritance.
+
+</p>
+<p id="d0e5236">&#8220;But, wretch,&#8221; said Buddha, &#8220;you never went out of my hand!&#8221;
+
+</p>
+<p id="d0e5238">&#8220;How is that?&#8221; rejoined Sun. &#8220;I went as far as the pillars of Heaven, and even took the precaution of writing my name on one
+of them as proof in case of need.&#8221;
+
+</p>
+<p id="d0e5240">&#8220;Look then at the words you have written,&#8221; said Buddha, lifting a finger on which Sun read with stupefaction his name as he
+had inscribed it.
+
+</p>
+<p id="d0e5242">Buddha then seized Sun, transported him out of Heaven, and changed his five fingers into the five elements, metal, wood, water,
+fire, and earth, which instantly formed five high mountains contiguous to each other. The mountains were called Wu Hsing Shan,
+and Buddha shut Sun up in them.
+
+</p><a id="d0e5244"></a><h2>Conditions of Release</h2>
+<p id="d0e5247">Thus subdued, Sun would not have been able to get out of his stone prison but for the intercession of Kuan Yin P&#8217;u-sa, who
+obtained his release on his solemn promise that he would serve as guide, philosopher, and friend to Hs&uuml;an Chuang, the priest
+who was to undertake the difficult journey of 108,000 <i>li</i> to the Western Heaven. This promise, on the whole, he fulfilled in the service of Hs&uuml;an Chuang during the fourteen years
+of the long journey. Now faithful, now restive and undisciplined, he was always the one to triumph in the end over the eighty-one
+fantastical tribulations which beset them as they journeyed.
+<span class="pageno"><a id="d0e5252"></a>Page 334</span></p><a id="d0e5253"></a><h2>Sha Ho-shang</h2>
+<p id="d0e5256">One of the principal of Sun&#8217;s fellow-servants of the Master was Sha Ho-shang.
+
+</p>
+<p id="d0e5258">He is depicted wearing a necklace of skulls, the heads of the nine Chinese deputies sent in former centuries to find the Buddhist
+canon, but whom Sha Ho-shang had devoured on the banks of Liu-sha River when they had attempted to cross it.
+
+</p>
+<p id="d0e5260">He is also known by the name of Sha Wu-ching, and was originally Grand Superintendent of the Manufactory of Stores for Y&uuml;
+Huang&#8217;s palace. During a great banquet given on the Peach Festival to all the gods and Immortals of the Chinese Olympus he
+let fall a crystal bowl, which was smashed to atoms. Y&uuml; Huang caused him to be beaten with eight hundred blows, drove him
+out of Heaven, and exiled him to earth. He lived on the banks of the Liu-sha Ho, where every seventh day a mysterious sword
+appeared and wounded him in the neck. Having no other means of subsistence, he used to devour the passers-by.
+
+</p><a id="d0e5262"></a><h2>Sha Ho-shang becomes Baggage-coolie</h2>
+<p id="d0e5265">When Kuan Yin passed through that region on her way to China to find the priest who was predestined to devote himself to the
+laborious undertaking of the quest of the sacred Buddhist books, Sha Ho-shang threw himself on his knees before her and begged
+her to put an end to all his woes.
+
+</p>
+<p id="d0e5267">The goddess promised that he should be delivered by the priest, her envoy, provided he would engage himself in the service
+of the pilgrim. On his promising to do this, and to lead a better life, she herself ordained him priest. In the end it came
+about that Hs&uuml;an Chuang, when passing the Sha Ho, took him into his suite as coolie to carry <span class="pageno"><a id="d0e5269"></a>Page 335</span>his baggage. Y&uuml; Huang pardoned him in consideration of the service he was rendering to the Buddhist cause.
+
+</p><a id="d0e5271"></a><h2>Chu Pa-chieh</h2>
+<p id="d0e5274">Chu Pa-chieh is a grotesque, even gross, personage, with all the instincts of animalism. One day, while he was occupying the
+high office of Overseer-general of the Navigation of the Milky Way, he, during a fit of drunkenness, vilely assaulted the
+daughter of Y&uuml; Huang. The latter had him beaten with two thousand blows from an iron hammer, and exiled to earth to be reincarnated.
+
+
+</p>
+<p id="d0e5276">During his transition a mistake was made, and entering the womb of a sow he was born half-man, half-pig, with the head and
+ears of a pig and a human body. He began by killing and eating his mother, and then devoured his little porcine brothers.
+Then he went to live on the wild mountain Fu-ling Shan, where, armed with an iron rake, he first robbed and then ate the travellers
+who passed through that region.
+
+</p>
+<p id="d0e5278">Mao &Ecirc;rh-chieh, who lived in the cave Y&uuml;n-chan Tung, engaged him as carrier of her personal effects, which she afterward bequeathed
+to him.
+
+</p>
+<p id="d0e5280">Yielding to the exhortations of the Goddess Kuan Yin, who, at the time of her journey to China, persuaded him to lead a less
+dissolute life, he was ordained a priest by the goddess herself, who gave him the name of Chu (Pig), and the religious name
+of Wu-n&ecirc;ng, &#8216;Seeker after Strength.&#8217; This monster was knocked down by Sun when the latter was passing over the mountain accompanied
+by Hs&uuml;an Chuang, and he declared himself a disciple of the pilgrim priest. He accompanied him throughout the journey, and
+was also received in the Western Paradise as a reward for his aid to the Buddhist propaganda.
+<span class="pageno"><a id="d0e5282"></a>Page 336</span></p><a id="d0e5283"></a><h2>Hs&uuml;an Chuang, the Master</h2>
+<p id="d0e5286">The origin of this priest was as follows: In the reign of the Emperor T&#8217;ai Tsung of the T&#8217;ang dynasty, Ch&#8217;&ecirc;n Kuang-jui, a
+graduate of Hai Chou, in his examination for the doctor&#8217;s degree came out as <i>chuang y&uuml;an</i>, first on the list. W&ecirc;n Chiao (also named Man-t&#8217;ang Chiao), the daughter of the minister Yin K&#8217;ai-shan, meeting the young
+academician, fell in love with him, and married him. Several days after the wedding the Emperor appointed Ch&#8217;&ecirc;n Kuang-jui
+Governor of Chiang Chou (modern Ch&ecirc;n-chiang Fu), in Kiangsu. After a short visit to his native town he started to take up
+his post. His old mother and his wife accompanied him. When they reached Hung Chou his mother fell sick and they were forced
+to stay for a time at the Inn of Ten Thousand Flowers, kept by one Liu Hsiao-&ecirc;rh. Days passed; the sickness did not leave
+her, and as the time for her son to take over the seals of office was drawing near, he had to proceed without her.
+
+</p><a id="d0e5291"></a><h2>The Released Carp</h2>
+<p id="d0e5294">Before his departure he noticed a fisherman holding in his hand a fine carp; this he bought for a small sum to give to his
+mother. Suddenly he noticed that the fish had a very extraordinary look, and, changing his mind, he let it go in the waters
+of the Hung Chiang, afterward telling his mother what he had done. She congratulated him on his action, and assured him that
+the good deed would not go unrewarded.
+
+</p><a id="d0e5296"></a><h2>The Chuang Y&uuml;an Murdered</h2>
+<p id="d0e5299">Ch&#8217;&ecirc;n Kuang-jui re-entered his boat with his wife and a servant. They were stopped by the chief waterman, <span class="pageno"><a id="d0e5301"></a>Page 337</span>Liu Hung, and his assistant. Struck with the great beauty of Ch&#8217;&ecirc;n Kuang-jui&#8217;s wife, the former planned a crime which he carried
+out with the help of his assistant. At the dead of night he took the boat to a retired spot, killed Ch&#8217;&ecirc;n and his servant,
+threw their bodies into the river, seized his official documents of title and the woman he coveted, passed himself off as
+the real <i>chuang y&uuml;an</i>, and took possession of the magistracy of Chiang Chou. The widow, who was with child, had two alternatives&#8212;silence or death.
+Meantime she chose the former. Before she gave birth to her child, T&#8217;ai-po Chin-hsing, the Spirit of the South Pole Star,
+appeared to her, and said he had been sent by Kuan Yin, the Goddess of Mercy, to present her with a son whose fame would fill
+the Empire. &#8220;Above all,&#8221; he added, &#8220;take every precaution lest Liu Hung kill the child, for he will certainly do so if he
+can.&#8221; When the child was born the mother, during the absence of Liu Hung, determined to expose it rather than see it slain.
+Accordingly she wrapped it up carefully in a shirt, and carried it to the bank of the Blue River. She then bit her finger,
+and with the blood wrote a short note stating the child&#8217;s origin, and hid it in its breast. Moreover, she bit off the infant&#8217;s
+left little toe, as an indelible mark of identity. No sooner had this been done than a gust of wind blew a large plank to
+the river&#8217;s edge. The poor mother tied her infant firmly to this plank and abandoned it to the mercy of the waves. The waif
+was carried to the shore of the isle of Chin Shan, on which stands the famous monastery of Chin-shan Ss&#365;, near Chinkiang.
+The cries of the infant attracted the attention of an old monk named Chang Lao, who rescued it and gave it the name of Chiang
+Liu, &#8216;Waif of the River.&#8217; He reared it with <span class="pageno"><a id="d0e5306"></a>Page 338</span>much care, and treasured the note its mother had written with her blood. The child grew up, and Chang Lao made him a priest,
+naming him Hs&uuml;an Chuang on the day of his taking the vows. When he was eighteen years of age, having one day quarrelled with
+another priest, who had cursed him and reproached him with having neither father nor mother, he, much hurt, went to his protector
+Chang Lao. The latter said to him: &#8220;The time has come to reveal to you your origin.&#8221; He then told him all, showed him the
+note, and made him promise to avenge his assassinated father. To this end he was made a roving priest, went to the official
+Court, and eventually got into touch with his mother, who was still living with the prefect Liu Hung. The letter placed in
+his bosom, and the shirt in which he had been wrapped, easily proved the truth of his statements. The mother, happy at having
+found her son, promised to go and see him at Chin Shan. In order to do this, she pretended to be sick, and told Liu Hung that
+formerly, when still young, she had taken a vow which she had not yet been able to fulfil. Liu Hung himself helped her to
+do so by sending a large gift of money to the priests, and allowed her to go with her servants to perform her devotions at
+Chin-shan Ss&#365;. On this second visit, during which she could speak more freely with her son, she wished to see for herself
+the wound she had made on his foot. This removed the last shadow of doubt.
+
+</p><a id="d0e5308"></a><h2>Hs&uuml;an Chuang finds his Grandmother</h2>
+<p id="d0e5311">She told Hs&uuml;an Chuang that he must first of all go to Hung Chou and find his grandmother, formerly left at the Inn of Ten
+Thousand Flowers, and then on to Ch&#8217;ang-an to take to her father Yin K&#8217;ai-shan a letter, <span class="pageno"><a id="d0e5313"></a>Page 339</span>putting him in possession of the chief facts concerning Liu Hung, and praying him to avenge her.
+
+</p>
+<p id="d0e5315">She gave him a stick of incense to take to her mother-in-law. The old lady lived the life of a beggar in a wretched hovel
+near the city gate, and had become blind from weeping. The priest told her of the tragic death of her son, then touched her
+eyes with the stick of incense, and her sight was restored. &#8220;And I,&#8221; she exclaimed, &#8220;have so often accused my son of ingratitude,
+believing him to be still alive!&#8221; He took her back to the Inn of Ten Thousand Flowers and settled the account, then hastened
+to the palace of Yin K&#8217;ai-shan. Having obtained an audience, he showed the minister the letter, and informed him of all that
+had taken place.
+
+</p><a id="d0e5317"></a><h2>The Murderer Executed</h2>
+<p id="d0e5320">The following day a report was presented to the Emperor, who gave orders for the immediate arrest and execution of the murderer
+of Ch&#8217;&ecirc;n Kuang-jui.
+
+</p>
+<p id="d0e5322">Yin K&#8217;ai-shan went with all haste to Ch&ecirc;n-chiang, where he arrived during the night, surrounded the official residence, and
+seized the culprit, whom he sent to the place where he had committed the murder. His heart and liver were torn out and sacrificed
+to the victim.
+
+</p><a id="d0e5324"></a><h2>The Carp&#8217;s Gratitude</h2>
+<p id="d0e5327">Now it happened that Ch&#8217;&ecirc;n Kuang-jui was not dead after all. The carp released by him was in fact no other than Lung Wang,
+the God of the River, who had been going through his kingdom in that guise and had been caught in the fisherman&#8217;s net. On
+learning that his rescuer had been cast into the river, Lung Wang had <span class="pageno"><a id="d0e5329"></a>Page 340</span>saved him, and appointed him an officer of his Court. On that day, when his son, wife, and father-in-law were sacrificing
+the heart of his assassin to his <i>manes</i> on the river-bank, Lung Wang ordered that he return to earth. His body suddenly appeared on the surface of the water, floated
+to the bank, revived, and came out full of life and health. The happiness of the family reunited under such unexpected circumstances
+may well be imagined. Ch&#8217;&ecirc;n Kuang-jui returned with his father-in-law to Ch&ecirc;n-chiang, where he took up his official post,
+eighteen years after his nomination to it.
+
+</p>
+<p id="d0e5334">Hs&uuml;an Chuang became the Emperor&#8217;s favourite priest. He was held in great respect at the capital, and had innumerable honours
+bestowed upon him, and in the end was chosen for the journey to the Western Paradise, where Buddha in person handed him the
+sacred books of Buddhism.
+
+</p><a id="d0e5336"></a><h2>Pai Ma, the White Horse</h2>
+<p id="d0e5339">When he left the capital, Hs&uuml;an Chuang had been presented by the Emperor with a white horse to carry him on his long pilgrimage.
+One day, when he reached Sh&ecirc;-p&#8217;an Shan, near a torrent, a dragon emerged from the deep river-bed and devoured both the horse
+and its saddle. Sun tried in vain to find the dragon, and at last had to seek the aid of Kuan Yin.
+
+</p>
+<p id="d0e5341">Now Y&uuml; Lung San T&#8217;ai-tz&#365;, son of Ao Jun, Dragonking of the Western Sea, having burnt a precious pearl on the roof of his father&#8217;s
+palace, was denounced to Y&uuml; Huang, who had him beaten with three hundred blows and suspended in the air. He was awaiting death
+when Kuan Yin passed on her way to China. The unfortunate dragon requested the goddess to have pity on him, whereupon <span class="pageno"><a id="d0e5343"></a>Page 341</span>she prevailed upon Y&uuml; Huang to spare his life on condition that he served as steed for her pilgrim on the expedition to the
+Western Paradise. The dragon was handed over to Kuan Yin, who showed him the deep pool in which he was to dwell while awaiting
+the arrival of the priest. It was this dragon who had devoured Hs&uuml;an Chuang&#8217;s horse, and Kuan Yin now bade him change himself
+into a horse of the same colour to carry the priest to his destination. He had the honour of bearing on his back the sacred
+books that Buddha gave to T&#8217;ai Tsung&#8217;s deputy, and the first Buddhist temple built at the capital bore the name of Pai-ma
+Miao, &#8216;Temple of the White Horse.&#8217;
+
+</p><a id="d0e5345"></a><h2>Perils by the Way</h2>
+<p id="d0e5348">It is natural to expect that numberless exciting adventures should befall such an interesting quartette, and indeed the <i>Hsi yu chi</i>, which contains a hundred chapters, is full of them. The pilgrims encountered eighty difficulties on the journey out and
+one on the journey home. The following examples are characteristic of the rest.
+
+</p><a id="d0e5353"></a><h2>The Grove of Cypress-trees</h2>
+<p id="d0e5356">The travellers were making their way westward through shining waters and over green hills, where they found endless luxuriance
+of vegetation and flowers of all colours in profusion. But the way was long and lonely, and as darkness came on without any
+sign of habitation the Priest said: &#8220;Where shall we find a resting-place for the night?&#8221; The Monkey replied: &#8220;My Master, he
+who has left home and become a priest must dine on the wind and lodge on the water, lie down under the moon <span class="pageno"><a id="d0e5358"></a>Page 342</span>and sleep in the forest; everywhere is his home; why then ask where shall we rest?&#8221; But Pa-chieh, who was the bearer of the
+pilgrim&#8217;s baggage, was not satisfied with this reply, and tried to get his load transferred to the horse, but was silenced
+when told that the latter&#8217;s sole duty was to carry the Master.
+
+</p>
+<p id="d0e5360">However, the Monkey gave Pai Ma a blow with his rod, causing him to start forward at a great pace, and in a few minutes from
+the brow of a hill Hs&uuml;an Chuang espied in the distance a grove of cypress-trees, beneath the shade of which was a large enclosure.
+This seemed a suitable place to pass the night, so they made toward it, and as they approached observed in the enclosure a
+spacious and luxurious establishment. There being no indications that the place was then inhabited, the Monkey made his way
+inside.
+
+</p><a id="d0e5362"></a><h2>A Proposal of Marriage</h2>
+<p id="d0e5365">He was met by a lady of charming appearance, who came out of an inner room, and said: &#8220;Who is this that ventures to intrude
+upon a widow&#8217;s household?&#8221; The situation was embarrassing, but the lady proved to be most affable, welcomed them all very
+heartily, told them how she became a widow and had been left in possession of riches in abundance, and that she had three
+daughters, Truth, Love, and Pity by name. She then proceeded to make a proposal of marriage, not only on behalf of herself,
+but of her three daughters as well. They were four men, and here were four women; she had mountain lands for fruit-trees,
+dry lands for grain, flooded fields for rice&#8212;more than five thousand acres of each; horses, oxen, sheep, pigs innumerable;
+sixty or seventy farmsteads; granaries choked with grain; storehouses full <span class="pageno"><a id="d0e5367"></a>Page 343</span>of silks and satins; gold and silver enough to last several lifetimes however extravagantly they lived. Why should the four
+travellers not finish their journey there, and be happy ever afterward? The temptation was great, especially as the three
+daughters were ladies of surpassing beauty as well as adepts at needlework and embroidery, well read, and able to sing sweetly.
+
+
+</p>
+<p id="d0e5369">But Hs&uuml;an Chuang sat as if listening to frogs after rain, unmoved except by anger that she should attempt to divert him from
+his heavenly purpose, and in the end the lady retired in a rage, slamming the door behind her.
+
+</p>
+<p id="d0e5371">The covetous Pa-chieh, however, expressed himself in favour of accepting the widow&#8217;s terms. Finding it impossible to do so
+openly, he stole round to the back and secured a private interview. His personal appearance was against him, but the widow
+was not altogether uncompliant. She not only entertained the travellers, but agreed to Pa-chieh retiring within the household
+in the character of a son-in-law, the other three remaining as guests in the guest-rooms.
+
+</p><a id="d0e5373"></a><h2>Blind Man&#8217;s Buff</h2>
+<p id="d0e5376">But a new problem now arose. If Pa-chieh were wedded to one of the three daughters, the others would feel aggrieved. So the
+widow proposed to blindfold him with a handkerchief, and marry him to whichever he succeeded in catching. But, with the bandage
+tied over his eyes, Pa-chieh only found himself groping in darkness. &#8220;The tinkling sound of female trinkets was all around
+him, the odour of musk was in his nostrils; like fairy forms they fluttered about him, but he could no more grasp one than
+he could a shadow. One way <span class="pageno"><a id="d0e5378"></a>Page 344</span>and another he ran till he was too giddy to stand, and could only stumble helplessly about.&#8221;
+
+</p>
+<p id="d0e5380">The prospective mother-in-law then unloosed the bandage, and informed Pa-chieh that it was not her daughters&#8217; &#8216;slipperiness,&#8217;
+as he had called it, which prevented their capture, but the extreme modesty of each in being generous enough to forgo her
+claims in favour of one of her sisters. Pa-chieh thereupon became very importunate, urging his suit for any one of the daughters
+or for the mother herself or for all three or all four. This was beyond all conscience, but the widow was equal to the emergency,
+and suggested another solution. Each of her daughters wore a waistcoat embroidered in jewels and gold. Pa-chieh was to try
+these on in turn, and to marry the owner of the one which fitted him. Pa-chieh put one on, but as he was tying the cord round
+his waist it transformed itself into strong coils of rope which bound him tightly in every limb. He rolled about in excruciating
+agony, and as he did so the curtain of enchantment fell and the beauties and the palace disappeared.
+
+</p>
+<p id="d0e5382">Next morning the rest of the party on waking up also found that all had changed, and saw that they had been sleeping on the
+ground in the cypress-grove. On making search they found Pa-chieh bound fast to a tree. They cut him down, to pursue the journey
+a sadder and wiser Pig, and the butt of many a quip from his fellow-travellers.
+
+</p><a id="d0e5384"></a><h2>The Lotus Cave</h2>
+<p id="d0e5387">When the party left the Elephant Country, seeing a mountain ahead, the Master warned his disciples to be careful. Sun said:
+&#8220;Master, say not so; remember the text of the Sacred Book, &#8216;So long as the heart is right <span class="pageno"><a id="d0e5389"></a>Page 345</span>there is nothing to fear.&#8217;&#8221; After this Sun kept a close watch on Pa-chieh, who, while professing to be on guard, slept most
+of the time. When they arrived at Ping-ting Shan they were approached by a woodcutter, who warned them that in the mountain,
+which extended for 600 <i>li</i> (200 miles), there was a Lotus Cave, inhabited by a band of demons under two chiefs, who were lying in wait to devour the
+travellers. The woodcutter then disappeared. Accordingly, Pa-chieh was ordered to keep watch. But, seeing some hay, he lay
+down and went to sleep, and the mountain demons carried him away to the Lotus Cave.
+
+</p>
+<p id="d0e5394">On seeing Pa-chieh, the second chief said: &#8220;He is no good; you must go in search of the Master and the Monkey.&#8221; All this time
+the Monkey, to protect his Master, was walking ahead of the horse, swinging his club up and down and to right and left. The
+Demon-king saw him from the top of the mountain and said to himself: &#8220;This Monkey is famous for his magic, but I will prove
+that he is no match for me; I will yet feast on his Master.&#8221; So, descending the mountain, he transformed himself into a lame
+beggar and waited by the roadside. The Master, out of pity, persuaded the Monkey to carry him. While on the Monkey&#8217;s back
+the Demon, by magic skill, threw Mount M&ecirc;ru on to Sun&#8217;s head, but the Monkey warded it off with his left shoulder, and walked
+on. Then the Demon threw Mount &Ocirc;-mei on to Sun&#8217;s head, and this he warded off with his right shoulder, and walked on, much
+to the Demon&#8217;s surprise. Lastly the Demon caused T&#8217;ai Shan to fall on to his head. This at last stunned the Monkey. Sha Ho-shang
+now defended the Master with his staff, which was, however, no match for the Demon&#8217;s starry sword. The Demon <span class="pageno"><a id="d0e5396"></a>Page 346</span>seized the Master and carried him under one arm and Sha Ho-shang under the other to the Lotus Cave.
+
+</p>
+<p id="d0e5398">The two Demons then planned to take their two most precious things, a yellow gourd and a jade vase, and try to bottle the
+Monkey. They arranged to carry them upside down and call out the Monkey&#8217;s name. If he replied, then he would be inside, and
+they could seal him up, using the seal of the great Ancient of Days, the dweller in the mansion of T&#8217;ai Sui.<a id="d0e5400src" href="#d0e5400" class="noteref">3</a>
+
+</p><a id="d0e5406"></a><h2>The Monkey under the Mountain</h2>
+<p id="d0e5409">When the Monkey found that he was being crushed under the mountain he was greatly distressed about his Master, and cried out:
+&#8220;Oh, Master, you delivered me from under the mountain before, and trained me in religion; how is it that you have brought
+me to this pass? If you must die, why should Sha Ho-shang and Pa-chieh and the Dragon-horse also suffer?&#8221; Then his tears poured
+down like rain.
+
+</p>
+<p id="d0e5411">The spirits of the mountain were astonished at hearing these words. The guardian angels of the Five Religions asked: &#8220;Whose
+is this mountain, and who is crushed beneath it?&#8221; The local gods replied: &#8220;The mountain is ours, but who is under it we do
+not know.&#8221; &#8220;If you do not know,&#8221; the angels replied, &#8220;we will tell you. It is the Great Holy One, the Equal of Heaven, who
+rebelled there five hundred years ago. He is now converted, and is the disciple of the Chinese ambassador. How dare you lend
+your mountain to the Demon for such a purpose?&#8221; The guardian angels and local gods then recited some prayers, and the mountain
+was removed. The Monkey sprang up, brandishing his spear, and the <span class="pageno"><a id="d0e5413"></a>Page 347</span>spirits at once apologized, saying that they were under enforced service to the Demons.
+
+</p>
+<p id="d0e5415">While they were speaking Sun saw a light approaching, and asked what it was. The spirits replied: &#8220;This light comes from the
+Demons&#8217; magic treasures. We fear they are bringing them to catch you.&#8221; Sun then said: &#8220;Now we shall have some sport. Who is
+the Demon-chief&#8217;s associate?&#8221; &#8220;He is a Taoist,&#8221; they replied, &#8220;who is always occupied in preparing chemicals.&#8221; The Monkey
+said: &#8220;Leave me, and I will catch them myself.&#8221; He then transformed himself into a duplicate of the Taoist.
+
+</p><a id="d0e5417"></a><h2>The Magic Gourd</h2>
+<p id="d0e5420">Sun went to meet the Demons, and in conversation learnt from them that they were on their way to catch the famous Monkey,
+and that the magic gourd and vase were for that purpose. They showed these treasures to him, and explained that the gourd,
+though small, could hold a thousand people. &#8220;That is nothing,&#8221; replied Sun. &#8220;I have a gourd which can contain all the heavens.&#8221;
+At this they marvelled greatly, and made a bargain with him, according to which he was to give them his gourd, after it had
+been tested as to its capacity to contain the heavens, in exchange for their precious gourd and vase. Going up to Heaven,
+the Monkey obtained permission to extinguish the light of the sun, moon, and stars for one hour. At noon the next day there
+was complete darkness, and the Demons believed Sun when he stated that he had put the whole heavens into his gourd so that
+there could be no light. They then handed over to the Monkey their magic gourd and vase, and in exchange he gave them his
+false gourd.
+<span class="pageno"><a id="d0e5422"></a>Page 348</span></p><a id="d0e5423"></a><h2>The Magic Rope</h2>
+<p id="d0e5426">On discovering that they had been deceived, the Demons made complaint to their chiefs, who informed them that Sun, by pretending
+to be one of the Immortals, had outwitted them. They had now lost two out of their five magic treasures. There remained three,
+the magic sword, the magic palm fan, and the magic rope. &#8220;Go,&#8221; said they, &#8220;and invite our dear grandmother to come and dine
+on human flesh.&#8221; Personating one of the Demons, Sun himself went on this errand. He told the old lady that he wanted her to
+bring with her the magic rope, with which to catch Sun. She was delighted, and set out in her chair carried by two fairies.
+
+
+</p>
+<p id="d0e5428">When they had gone some few <i>li</i>, Sun killed the ladies, and then saw that they were foxes. He took the magic rope, and thus had three of the magic treasures.
+Having changed the dead so that they looked like living creatures, he returned to the Lotus Cave. Many small demons came running
+up, saying that the old lady had been slain. The Demon-king, alarmed, proposed to release the whole party. But his younger
+brother said: &#8220;No, let me fight Sun. If I win, we can eat them; if I fail, we can let them go.&#8221;
+
+</p>
+<p id="d0e5433">After thirty bouts Sun lost the magic rope, and the Demon lassoed him with it and carried him to the cave, and took back the
+magic gourd and vase. Sun now transformed himself into two false demons. One he placed instead of himself in the lasso bound
+to a pillar, and then went and reported to the second Demon-chief that Sun was struggling hard, and that he should be bound
+with a stronger rope lest he make his escape. Thus, by this strategy, Sun obtained possession of the magic rope again. By
+a similar trick he also got back the magic gourd and vase.
+<span class="pageno"><a id="d0e5435"></a>Page 349</span></p><a id="d0e5436"></a><h2>The Master Rescued</h2>
+<p id="d0e5439">Sun and the Demons now began to wrangle about the respective merits of their gourds, which, each assured the other, could
+imprison men and make them obey their wishes. Finally, Sun succeeded in putting one of the Demons into his gourd.
+
+</p>
+<p id="d0e5441">There ensued another fight concerning the magic sword and palm fan, during which the fan was burnt to ashes. After more encounters
+Sun succeeded in bottling the second Demon in the magic vase, and sealed him up with the seal of the Ancient of Days. Then
+the magic sword was delivered, and the Demons submitted. Sun returned to the cave, fetched his Master out, swept the cave
+clean of all evil spirits, and they then started again on their westward journey. On the road they met a blind man, who addressed
+them saying: &#8220;Whither away, Buddhist Priest? I am the Ancient of Days. Give me back my magic treasures. In the gourd I keep
+the pills of immortality. In the vase I keep the water of life. The sword I use to subdue demons. With the fan I stir up enthusiasm.
+With the cord I bind bundles. One of these two Demons had charge of the gold crucible. They stole my magic treasures and fled
+to the mundane sphere of mortals. You, having captured them, are deserving of great reward.&#8221; But Sun replied: &#8220;You should
+be severely punished for allowing your servants to do this evil in the world.&#8221; The Ancient of Days replied: &#8220;No, without these
+trials your Master and his disciples could never attain to perfection.&#8221;
+
+</p>
+<p id="d0e5443">Sun understood and said: &#8220;Since you have come in person for the magic treasures, I return them to you.&#8221; After receiving them,
+the Ancient of Days returned to his T&#8217;ai Sui mansion in the skies.
+<span class="pageno"><a id="d0e5445"></a>Page 350</span></p><a id="d0e5446"></a><h2>The Red Child Demon</h2>
+<p id="d0e5449">By the autumn the travellers arrived at a great mountain. They saw on the road a red cloud which the Monkey thought must be
+a demon. It was in fact a demon child who, in order to entrap the Master, had had himself bound and tied to the branch of
+a tree. The child repeatedly cried out to the passers-by to deliver him. Sun suspected that it was a trick; but the Master
+could no longer endure the pitiful wails; he ordered his disciples to loose the child, and the Monkey to carry him.
+
+</p>
+<p id="d0e5451">As they proceeded on their way the Demon caused a strong whirlwind to spring up, and during this he carried off the Master.
+Sun discovered that the Demon was an old friend of his, who, centuries before, had pledged himself to eternal friendship.
+So he consoled his comrades by saying that he felt sure no harm would come to the Master.
+
+</p><a id="d0e5453"></a><h2>A Prospective Feast</h2>
+<p id="d0e5456">Soon Sun and his companions reached a mountain covered with pine-forests. Here they found the Demon in his cave, intent upon
+feasting on the Priest. The Demon refused to recognize his ancient friendship with Sun, so the two came to blows. The Demon
+set fire to everything, so that the Monkey might be blinded by the smoke. Thus he was unable to find his Master. In despair
+he said: &#8220;I must get the help of some one more skilful than myself.&#8221; Pa-chieh was sent to fetch Kuan Yin. The Demon then seized
+a magic bag, transformed himself into the shape of Kuan Yin, and invited Pa-chieh to enter the cave. The simpleton fell into
+the trap and was seized and placed in the bag. Then the Demon appeared in his true form, and said: &#8220;I am <span class="pageno"><a id="d0e5458"></a>Page 351</span>the beggar child, and mean to cook you for my dinner. A fine man to protect his Master you are!&#8221; The Demon then summoned six
+of his most doughty generals and ordered them to accompany him to fetch his father, King Ox-head, to dine off the pilgrim.
+When they had gone Sun opened the bag, released Pa-chieh, and both followed the six generals.
+
+</p><a id="d0e5460"></a><h2>The Generals Tricked</h2>
+<p id="d0e5463">Sun thought that as the Demon had played a trick on Pa-chieh, he would play one on his generals. So he hurried on in front
+of them, and changed himself into the form of King Ox-head. The Demon and his generals were invited into his presence, and
+Red Child said: &#8220;If anyone eats of the pilgrim&#8217;s flesh, his life will be prolonged indefinitely. Now he is caught and I invite
+you to feast on him.&#8221; Sun, personifying the father, said: &#8220;No, I cannot come. I am fasting to-day. Moreover, Sun has charge
+of the pilgrim, and if any harm befall him it will be the worse for you, for he has seventy-two magic arts. He can make himself
+so big that your cave cannot contain him, and he can make himself as small as a fly, a mosquito, a bee, or a butterfly.&#8221;
+
+</p>
+<p id="d0e5465">Sun then went to Kuan Yin and appealed for help. She gave him a bottle, but he found he could not move it. &#8220;No,&#8221; said Kuan
+Yin, &#8220;for all the forces of the ocean are stored in it.&#8221;
+
+</p>
+<p id="d0e5467">Kuan Yin lifted it with ease, and said: &#8220;This dew water is different from dragon water, and can extinguish the fire of passion.
+I will send a fairy with you on your boat. You need no sails. The fairy needs only to blow a little, and the boat moves along
+without any effort.&#8221; Finally, the Red Child, having been overcome, repented and <span class="pageno"><a id="d0e5469"></a>Page 352</span>begged to be received as a disciple. Kuan Yin received him and blessed him, giving him the name of Steward.
+
+</p><a id="d0e5471"></a><h2>The Demons of Blackwater River</h2>
+<p id="d0e5474">One day the Master suddenly exclaimed: &#8220;What is that noise?&#8221; Sun replied: &#8220;You are afraid; you have forgotten the Heart Prayer,
+according to which we are to be indifferent to all the calls of the six senses&#8212;the eye, ear, nose, tongue, body, mind. These
+are the Six Thieves. If you cannot suppress them, how do you expect to see the Great Lord?&#8221; The Master thought a while and
+then said: &#8220;O disciple, when shall we see the Incarnate Model (Ju Lai) face to face?&#8221;
+
+</p>
+<p id="d0e5476">Pa-chieh said: &#8220;If we are to meet such demons as these, it will take us a thousand years to get to the West.&#8221; But Sha Ho-shang
+rejoined: &#8220;Both you and I are stupid; if we persevere and travel on, shoulder to shoulder, we shall reach there at last.&#8221;
+While thus talking, they saw before them a dark river in flood, which the horse could not cross. Seeing a small boat, the
+Master said: &#8220;Let us engage that boat to take us across.&#8221; While crossing the river in it, they discovered that it was a boat
+sent by the Demon of Blackwater River to entrap them in midstream, and the Master would have been slain had not Sun and the
+Western Dragon come to the rescue.
+
+</p>
+<div id="d0e5478" class="divFigure">
+<p class="legend"><img src="img/p352.jpg" alt="The Demons of Blackwater River Carry Away the Master"></p>
+<p class="figureHead">The Demons of Blackwater River Carry Away the Master</p>
+</div><p>
+
+</p><a id="d0e5482"></a><h2>The Slow-carts Country</h2>
+<p id="d0e5485">Having crossed the Blackwater River, they journeyed westward, facing wind and snow. Suddenly they heard a great shout as of
+ten thousand voices. The Master was alarmed, but Sun laughingly went to investigate. Sitting on a cloud, he rose in the air,
+and saw a city, outside of <span class="pageno"><a id="d0e5487"></a>Page 353</span>which there were thousands of priests and carts laden with bricks and all kinds of building materials. This was the city where
+Taoists were respected, and Buddhists were not wanted. The Monkey, who appeared among the people as a Taoist, was informed
+that the country was called the Ch&#8217;&ecirc; Ch&#8217;ih, &#8216;Slow-carts Country,&#8217; and for twenty years had been ruled by three Taoists who
+could procure rain during times of drought. Their names were Tiger, Deer, and Sheep. They could also command the wind, and
+change stones into gold. The Monkey said to the two leading Taoists: &#8220;I wonder if I shall be so fortunate as to see your Emperor?&#8221;
+They replied: &#8220;We will see to that when we have attended to our business.&#8221; The Monkey inquired what business the priests could
+have. &#8220;In former times,&#8221; they said, &#8220;when our King ordered the Buddhists to pray for rain, their prayers were not answered.
+Then the Taoists prayed, and copious showers fell. Since then all the Buddhist priests have been our slaves, and have to carry
+the building materials, as you see. We must assign them their work, and then will come to you.&#8221; Sun replied: &#8220;Never mind;
+I am in search of an uncle of mine, from whom I have not heard for many years. Perhaps he is here among your slaves.&#8221; They
+said: &#8220;You may see if you can find him.&#8221;
+
+</p><a id="d0e5489"></a><h2>Restraints on Freedom</h2>
+<p id="d0e5492">Sun went to look for his uncle. Hearing this, many Buddhist priests surrounded him, hoping to be recognized as his lost relative.
+After a while he smiled. They asked him the reason. He said: &#8220;Why do you make no progress? Life is not meant for idleness.&#8221;
+They said: &#8220;We cannot do anything. We are terribly oppressed.&#8221; <span class="pageno"><a id="d0e5494"></a>Page 354</span>&#8220;What power have your masters?&#8221; &#8220;By using their magic they can call up wind or rain.&#8221; &#8220;That is a small matter,&#8221; said Sun.
+&#8220;What else can they do?&#8221; &#8220;They can make the pills of immortality, and change stone into gold.&#8221;
+
+</p>
+<p id="d0e5496">Sun said: &#8220;These are also small matters; many can do the same. How did these Taoists deceive your King?&#8221; &#8220;The King attends
+their prayers night and day, expecting thereby to attain to immortality.&#8221; &#8220;Why do you not leave the place?&#8221; &#8220;It is impossible,
+for the King has ordered pictures of us to be hung up everywhere. In all the numerous prefectures, magistracies, and market-places
+in Slow-carts Country are pictures of the Buddhist priests, and any official who catches a runaway priest is promoted three
+degrees, while every non-official receives fifty taels. The proclamation is signed by the King. So you see we are helpless.&#8221;
+Sun then said: &#8220;You might as well die and end it all.&#8221;
+
+</p>
+<div id="d0e5498" class="divFigure">
+<p class="legend"><img src="img/p354.jpg" alt="Buddhists As Slaves in Slow-cart Country"></p>
+<p class="figureHead">Buddhists As Slaves in Slow-cart Country</p>
+</div><p>
+
+</p><a id="d0e5502"></a><h2>Immortal for Suffering</h2>
+<p id="d0e5505">They replied: &#8220;A great number have died. At one time we numbered more than two thousand. But through deaths and suicides there
+now remain only about five hundred. And we who remain cannot die. Ropes cannot strangle us, swords cannot cut us; if we plunge
+into the river we cannot sink; poison does not kill us.&#8221; Sun said: &#8220;Then you are fortunate, for you are all Immortals.&#8221; &#8220;Alas!&#8221;
+said they, &#8220;we are immortal only for suffering. We get poor food. We have only sand to sleep on. But in the night hours spirits
+appear to us and tell us not to kill ourselves, for an Arhat will come from the East to deliver us. With him there <span class="pageno"><a id="d0e5507"></a>Page 355</span>is a disciple, the Great Holy One, the Equal of Heaven, most powerful and tender-hearted. He will put an end to these Taoists
+and have pity on us Buddhists.&#8221;
+
+</p><a id="d0e5509"></a><h2>The Saviour of the Buddhists</h2>
+<p id="d0e5512">Inwardly Sun was glad that his fame had gone abroad. Returning to the city, he met the two chief Taoists. They asked him if
+he had found his relative. &#8220;Yes,&#8221; he replied, &#8220;they are all my relatives!&#8221; They smiled and said: &#8220;How is it that you have
+so many relatives?&#8221; Sun said: &#8220;One hundred are my father&#8217;s relatives, one hundred my mother&#8217;s relatives, and the remainder
+my adopted relatives. If you will let all these priests depart with me, then I will enter the city with you; otherwise I will
+not enter.&#8221; &#8220;You must be mad to speak to us in this way. The priests were given us by the King. If you had asked for a few
+only, we might have consented, but your request is altogether unreasonable.&#8221; Sun then asked them three times if they would
+liberate the priests. When they finally refused, he grew very angry, took his magic spear from his ear and brandished it in
+the air, when all their heads fell off and rolled on the ground.
+
+</p><a id="d0e5514"></a><h2>Anger of the Buddhist Priests</h2>
+<p id="d0e5517">The Buddhist priests saw from a distance what had taken place, and shouted: &#8220;Murder, murder! The Taoist superintendents are
+being killed.&#8221; They surrounded Sun, saying: &#8220;These priests are our masters; they go to the temple without visiting the King,
+and return home without taking leave of the King. The King is the high priest. Why have you killed his disciples? The Taoist
+chief priest will certainly accuse <span class="pageno"><a id="d0e5519"></a>Page 356</span>us Buddhist priests of the murders. What are we to do? If we go into the city with you they will make you pay for this with
+your life.&#8221;
+
+</p>
+<p id="d0e5521">Sun laughed. &#8220;My friends,&#8221; he said, &#8220;do not trouble yourselves over this matter. I am not the Master of the Clouds, but the
+Great Holy One, a disciple of the Holy Master from China, going to the Western Paradise to fetch the sacred books, and have
+come to save you.&#8221;
+
+</p>
+<p id="d0e5523">&#8220;No, no,&#8221; said they, &#8220;this cannot be, for we know him.&#8221; Sun replied: &#8220;Having never met him, how can you know him?&#8221; They replied:
+&#8220;We have seen him in our dreams. The spirit of the planet Venus has described him to us and warned us not to make a mistake.&#8221;
+&#8220;What description did he give?&#8221; asked Sun. They replied: &#8220;He has a hard head, bright eyes, a round, hairy face without cheeks,
+sharp teeth, prominent mouth, a hot temper, and is uglier than the Thunder-god. He has a rod of iron, caused a disturbance
+in Heaven itself, but later repented, and is coming with the Buddhist pilgrim in order to save mankind from calamities and
+misery.&#8221; With mixed feelings Sun replied: &#8220;My friends, no doubt you are right in saying I am not Sun. I am only his disciple,
+who has come to learn how to carry out his plans. But,&#8221; he added, pointing with his hand, &#8220;is not that Sun coming yonder?&#8221;
+They all looked in the direction in which he had pointed.
+
+</p><a id="d0e5525"></a><h2>Sun bestows Talismans</h2>
+<p id="d0e5528">Sun quickly changed himself from a Taoist priest, and appeared in his natural form. At this they all fell down and worshipped
+him, asking his forgiveness because their mortal eyes could not recognize him. They then begged <span class="pageno"><a id="d0e5530"></a>Page 357</span>him to enter the city and compel the demons to repent. Sun told them to follow him. He then went with them to a sandy place,
+emptied two carts and smashed them into splinters, and threw all the bricks, tiles, and timber into a heap, calling upon all
+the priests to disperse. &#8220;Tomorrow,&#8221; he said, &#8220;I am going to see the King, and will destroy the Taoists!&#8221; Then they said:
+&#8220;Sir, we dare not go any farther, lest they attempt to seize you and cause trouble.&#8221; &#8220;Have no fear,&#8221; he replied; &#8220;but if you
+think so I will give you a charm to protect you.&#8221; He pulled out some hairs, and gave one to each to hold firmly on the third
+finger. &#8220;If anyone tries to seize you,&#8221; he said, &#8220;keep tight hold of it, call out &#8216;Great Holy One, the Equal of Heaven,&#8217; and
+I will at once come to your rescue, even though I be ten thousand miles away.&#8221; Some of them tried the charm, and, sure enough,
+there he was before them like the God of Thunder. In his hand he held a rod of iron, and he could keep ten thousand men and
+horses at bay.
+
+</p><a id="d0e5532"></a><h2>The Magic Circle</h2>
+<p id="d0e5535">It was now winter. The pilgrims were crossing a high mountain by a narrow pass, and the Master was afraid of wild beasts.
+The three disciples bade him fear not, as they were united, and were all good men seeking truth. Being cold and hungry they
+rejoiced to see a fine building ahead of them, but Sun said: &#8220;It is another devil&#8217;s trap. I will make a ring round you. Inside
+that you will be safe. Do not wander outside it. I will go and look for food.&#8221; Sun returned with his bowl full of rice, but
+found that his companions had got tired of waiting, and had disappeared. They had gone forward to the fine building, which
+Pa-chieh entered. Not a <span class="pageno"><a id="d0e5537"></a>Page 358</span>soul was to be seen, but on going upstairs he was terrified to see a human skeleton of immense size lying on the floor. At
+this moment the Demon of the house descended on them, bound the Master, and said: &#8220;We have been told that if we eat of your
+flesh our white hair will become black again, and our lost teeth grow anew.&#8221; So he ordered the small devils who accompanied
+him to bind the others. This they did, and thrust the pilgrims into a cave, and then lay in wait for Sun. It was not long
+before the Monkey came up, when a great fight ensued. In the end, having failed, notwithstanding the exercise of numerous
+magic arts, to release his companions, Sun betook himself to the Spiritual Mountain and besought Ju Lai&#8217;s aid. Eighteen <i>lohan</i> were sent to help him against the Demon. When Sun renewed the attack, the <i>lohan</i> threw diamond dust into the air, which blinded the Demon and also half buried him. But, by skilful use of his magic coil,
+he gathered up all the diamond dust and carried it back to his cave.
+
+</p>
+<p id="d0e5545">The <i>lohan</i> then advised Sun to seek the aid of the Ancient of Days. Accordingly, Sun ascended to the thirty-third Heaven, where was
+the palace of the god. He there discovered that the Demon was none other than one of the god&#8217;s ox-spirits who had stolen the
+magic coil. It was, in fact, the same coil with which Sun himself had at last been subdued when he had rebelled against Heaven.
+
+
+</p><a id="d0e5550"></a><h2>Help from Ju Lai</h2>
+<p id="d0e5553">The Ancient of Days mounted a cloud and went with Sun to the cave. When the Demon saw who had come he was terrified. The Ancient
+of Days then recited an incantation, and the Demon surrendered the magic coil <span class="pageno"><a id="d0e5555"></a>Page 359</span>to him. On the recitation of a second incantation all his strength left him, and he appeared as a bull, and was led away by
+a ring in his nose. The Master and his disciples were then set at liberty, and proceeded on their journey.
+
+</p><a id="d0e5557"></a><h2>The Fire-quenching Fan</h2>
+<p id="d0e5560">In the autumn the pilgrims found themselves in the Ss&#365; Ha Li Country, where everything was red&#8212;red walls, red tiles, red varnish
+on doors and furniture. Sixty <i>li</i> from this place was the Flaming Mountain, which lay on their road westward.
+
+</p>
+<p id="d0e5565">An old man they met told them that it was possible to cross the Flaming Mountain only if they had the Magic Iron Fan, which,
+waved once, quenched fire, waved a second time produced strong wind, and waved a third time produced rain. This magic fan
+was kept by the Iron-fan Princess in a cave on Ts&#8217;ui-y&uuml;n Shan, 1500 <i>li</i> distant. On hearing this, Sun mounted a cloud, and in an instant was transported to the cave. The Iron-fan Princess was one
+of the <i>lochas</i> (wives and daughters of demons), and the mother of the Red Child Demon, who had become a disciple of Kuan Yin. On seeing
+Sun she was very angry, and determined to be revenged for the outwitting of her husband, King Ox-head, and for the carrying
+away of her son. The Monkey said: &#8220;If you lend me the Iron Fan I will bring your son to see you.&#8221; For answer she struck him
+with a sword. They then fell to fighting, the contest lasting a long while, until at length, feeling her strength failing,
+the Princess took out the Iron Fan and waved it. The wind it raised blew Sun to a distance of 84,000 <i>li</i>, and whirled him about like a leaf in a whirlwind. But he soon returned, reinforced by further magic power <span class="pageno"><a id="d0e5576"></a>Page 360</span>lent him by the Buddhist saints. The Princess, however, deceived him by giving him a fan which increased the flames of the
+mountain instead of quenching them. Sun and his friends had to retreat more than 20 <i>li</i>, or they would have been burned.
+
+</p>
+<p id="d0e5581">The local mountain-gods now appeared, bringing refreshments, and urging the pilgrims to get the Fan so as to enable them to
+proceed on their journey. Sun pointed to his fan and said: &#8220;Is not this the Fan?&#8221; They smiled and said: &#8220;No, this is a false
+one which the Princess has given you.&#8221; They added: &#8220;Originally there was no Flaming Mountain, but when you upset the furnace
+in Heaven five hundred years ago the fire fell here, and has been burning ever since. For not having taken more care in Heaven,
+we have been set to guard it. The Demon-king Ox-head, though he married the <i>locha</i> Princess, deserted her some two years ago for the only daughter of a fox-king. They live at Chi-lei Shan, some three thousand
+<i>li</i> from here. If you can get the true Iron Fan through his help you will be able to extinguish the flames, take your Master
+to the West, save the lives of many people round here, and enable us to return to Heaven once more.&#8221;
+
+</p>
+<p id="d0e5589">Sun at once mounted a cloud and was soon at Chi-lei Shan. There he met the Fox-princess, whom he upbraided and pursued back
+to her cave. The Ox-demon came out and became very angry with Sun for having frightened her. Sun asked him to return with
+him to the <i>locha</i> Princess and persuade her to give him the Magic Fan, This he refused to do. They then fought three battles, in all of which
+Sun was successful. He changed into the Ox-demon&#8217;s shape and visited the <i>locha</i> Princess. She, thinking he was the Ox-demon, gladly received him, <span class="pageno"><a id="d0e5597"></a>Page 361</span>and finally gave him the Magic Fan; he then set out to return to his Master.
+
+</p><a id="d0e5599"></a><h2>The Power of the Magic Fan</h2>
+<p id="d0e5602">The Ox-demon, following after Sun, saw him walking along, joyfully carrying the Magic Fan on his shoulder. Now Sun had forgotten
+to ask how to make it small, like an apricot leaf, as it was at first. The Ox-demon changed himself into the form of Pa-chieh,
+and going up to Sun he said: &#8220;Brother Sun, I am glad to see you back; I hope you have succeeded.&#8221; &#8220;Yes,&#8221; replied Sun, and
+described his fights, and how he had tricked the Ox-demon&#8217;s wife into giving him the Fan. The seeming Pa-chieh said: &#8220;You
+must be very tired after all your efforts; let me carry the Magic Fan for you.&#8221; As soon as he had got possession of it he
+appeared in his true form, and tried to use it to blow Sun away 84,000 <i>li</i>, for he did not know that the Great Holy One had swallowed a wind-resisting pill, and was therefore immovable. He then put
+the Magic Fan in his mouth and fought with his two swords. He was a match for Sun in all the magic arts, but through the aid
+of Pa-chieh and the help of the local gods sent by the Master the Monkey was able to prevail against him. The Ox-demon changed
+himself many times into a number of birds, but for each of these Sun changed himself into a swifter and stronger one. The
+Ox-demon then changed himself into many beasts, such as tigers, leopards, bears, elephants, and an ox 10,000 feet long. He
+then said to Sun, with a laugh: &#8220;What can you do to me now?&#8221; Sun seized his rod of iron, and cried: &#8220;Grow!&#8221; He immediately
+became 100,000 feet high, with eyes like the sun and moon. They fought till the heavens and the earth shook with their onslaughts.
+
+<span class="pageno"><a id="d0e5607"></a>Page 362</span></p><a id="d0e5608"></a><h2>Defeat of the Ox-demon</h2>
+<p id="d0e5611">The Ox-demon being of so fierce and terrible a nature, both Buddha in Heaven and the Taoist Celestial Ruler sent down whole
+legions of celebrated warriors to help the Master&#8217;s servant. The Ox-demon tried to escape in every direction, one after the
+other, but his efforts were in vain. Finally defeated, he was made to promise for himself and his wife to give up their evil
+ways and to follow the holy precepts of the Buddhist doctrine.
+
+</p>
+<p id="d0e5613">The Magic Fan was given to Sun, who at once proceeded to test its powers. When he waved it once the fires on Flaming Mountain
+died out. When he waved it a second time a gentle breeze sprang up. When he waved it a third time refreshing rain fell everywhere,
+and the pilgrims proceeded on their way in comfort.
+
+</p><a id="d0e5615"></a><h2>The Lovely Women</h2>
+<p id="d0e5618">Having travelled over many mountains, the travellers came to a village. The Master said: &#8220;You, my disciples, are always very
+kind, taking round the begging-bowl and getting food for me. To-day I will take the begging-bowl myself.&#8221; But Sun said: &#8220;That
+is not right; you must let us, your disciples, do this for you.&#8221; But the Master insisted.
+
+</p>
+<p id="d0e5620">When he reached the village, there was not a man to be seen, but only some lovely women. He did not think that it was right
+for him to speak to women. On the other hand, if he did not procure anything for their meal, his disciples would make fun
+of him. So, after long hesitation, he went forward and begged food of them. They invited him to their cave home, and, having
+learnt who he was, ordered food for him, but it was all human flesh. <span class="pageno"><a id="d0e5622"></a>Page 363</span>The Master informed them that he was a vegetarian, and rose to take his departure, but instead of letting him go they surrounded
+and bound him, thinking that he would be a fine meal for them next day.
+
+</p><a id="d0e5624"></a><h2>An Awkward Predicament</h2>
+<p id="d0e5627">Then seven of the women went out to bathe in a pool. There Sun, in search of his Master, found them and would have killed
+them, only he thought it was not right to kill women. So he changed himself into an eagle and carried away their clothes to
+his nest. This so frightened the women that they crouched in the pool and did not dare to come out.
+
+</p>
+<p id="d0e5629">But Pa-chieh, also in search of his Master, found the women bathing. He changed himself into a fish, which the women tried
+to catch, chasing him hither and thither round the pool. After a while Pa-chieh leapt out of the pool and, appearing in his
+true form, threatened the women for having bound his Master. In their fright the women fled to a pavilion, round which they
+spun spiders&#8217; threads so thickly that Pa-chieh became entangled and fell. They then escaped to their cave and put on some
+clothes.
+
+</p><a id="d0e5631"></a><h2>How the Master was Rescued</h2>
+<p id="d0e5634">When Pa-chieh at length had disentangled himself from the webs, he saw Sun and Sha Ho-shang approaching. Having learnt what
+had happened, they feared the women might do some injury to the Master, so they ran to the cave to rescue him. On the way
+they were beset by the seven dwarf sons of the seven women, who transformed themselves into a swarm of dragon-flies, bees,
+and other insects. But Sun pulled out some hairs and, changing them into <span class="pageno"><a id="d0e5636"></a>Page 364</span>seven different swarms of flying insects, destroyed the hostile swarm, and the ground was covered a foot deep with the dead
+bodies. On reaching the cave, the pilgrims found it had been deserted by the women. They released the Master, and made him
+promise never to beg for food again. Having given the promise, he mounted his horse, and they proceeded on their journey.
+
+
+</p><a id="d0e5638"></a><h2>The Spiders and the Extinguisher</h2>
+<p id="d0e5641">When they had gone a short distance they perceived a great building of fine architecture ahead of them. It proved to be a
+Taoist temple. Sha Ho-shang said: &#8220;Let us enter, for Buddhism and Taoism teach the same things. They differ only in their
+vestments.&#8221; The Taoist abbot received them with civility and ordered five cups of tea. Now he was in league with the seven
+women, and when the servant had made the tea they put poison in each cup. Sun, however, suspected a conspiracy, and did not
+drink his tea. Seeing that the rest had been poisoned, he went and attacked the sisters, who transformed themselves into huge
+spiders. They were able to spin ropes instead of webs with which to bind their enemies. But Sun attacked and killed them all.
+
+
+</p>
+<div id="d0e5643" class="divFigure">
+<p class="legend"><img src="img/p364.jpg" alt="Sun Steals Clothing for His Master"></p>
+<p class="figureHead">Sun Steals Clothing for His Master</p>
+</div><p>
+
+</p>
+<p id="d0e5647">The Taoist abbot then showed himself in his true form, a demon with a thousand eyes. He joined battle with Sun, and a terrible
+contest ensued, the result being that the Demon succeeded in putting an extinguisher on his enemy. This was a new trick which
+Sun did not understand. However, after trying in vain to break out through the top and sides, he began to bore downward, and,
+finding that the extinguisher was not deep in the ground, he succeeded in effecting his escape from below. But he feared that
+his Master and the others would die of the <span class="pageno"><a id="d0e5649"></a>Page 365</span>poison. At this juncture, while he was suffering mental tortures on their behalf, a Bodhisattva, Lady Pi Lan, came to his
+rescue. By the aid of her magic he broke the extinguisher, gave his Master and fellow-disciples pills to counteract the poison,
+and so rescued them.
+
+</p><a id="d0e5651"></a><h2>Shaving a Whole City</h2>
+<p id="d0e5654">The summer had now arrived. On the road the pilgrims met an old lady and a little boy. The old lady said: &#8220;You are priests;
+do not go forward, for you are about to pass into the country known as the Country that exterminates Religion. The inhabitants
+have vowed to kill ten thousand priests. They have already slain that number all but four noted ones whose arrival they expect;
+then their number will be complete.&#8221;
+
+</p>
+<p id="d0e5656">This old lady was Kuan Yin, with Sh&ecirc;n Tsai (Steward), who had come to give them warning. Sun thereupon changed himself into
+a candle-moth and flew into the city to examine for himself. He entered an inn, and heard the innkeeper warning his guests
+to look after their own clothes and belongings when they went to sleep. In order to travel safely through the city, Sun decided
+that they should all put on turbans and clothing resembling that of the citizens. Perceiving from the innkeeper&#8217;s warning
+that thieving was common, Sun stole some clothing and turbans for his Master and comrades. Then they all came to the inn at
+dusk, Sun representing himself as a horse-dealer.
+
+</p>
+<p id="d0e5658">Fearing that in their sleep their turbans would fall off, and their shaven heads be revealed, Sun arranged that they should
+sleep in a cupboard, which he asked the landlady to lock.
+
+</p>
+<p id="d0e5660">During the night robbers came and carried the cupboard <span class="pageno"><a id="d0e5662"></a>Page 366</span>away, thinking to find in it silver to buy horses. A watchman saw many men carrying this cupboard, and became suspicious,
+and called out the soldiers. The robbers ran away, leaving the cupboard in the open. The Master was very angry with Sun for
+getting him into this danger. He feared that at daylight they would be discovered and all be executed. But Sun said: &#8220;Do not
+be alarmed; I will save you yet!&#8221; He changed himself into an ant, and escaped from the cupboard. Then he plucked out some
+hairs and changed them into a thousand monkeys like himself. To each he gave a razor and a charm for inducing sleep. When
+the King and all the officials and their wives had succumbed to this charm, the monkeys were to shave their heads.
+
+</p>
+<p id="d0e5664">On the morrow there was a terrible commotion throughout the city, as all the leaders and their families found themselves shaved
+like Buddhists.
+
+</p>
+<p id="d0e5666">Thus the Master was saved again.
+
+</p><a id="d0e5668"></a><h2>The Return to China</h2>
+<p id="d0e5671">The pilgrims having overcome the predicted eighty difficulties of their outward journey, there remained only one to be overcome
+on the homeward way.
+
+</p>
+<p id="d0e5673">They were now returning upon a cloud which had been placed at their disposal, and which had been charged to bear them safely
+home. But alas! the cloud broke and precipitated them to the earth by the side of a wide river which they must cross. There
+were no ferry-boats or rafts to be seen, so they were glad to avail themselves of the kind offices of a turtle, who offered
+to take them across on his back. But in midstream the turtle reminded Hs&uuml;an Chuang of a promise he had made him when on his
+outward journey, namely, that he would intercede for him <span class="pageno"><a id="d0e5675"></a>Page 367</span>before the Ruler of the West, and ask his Majesty to forgive all past offences and allow him to resume his humanity again.
+The turtle asked him if he had remembered to keep his word. Hs&uuml;an Chuang replied: &#8220;I remember our conversation, but I am sorry
+to say that under great pressure I quite forgot to keep my promise.&#8221; &#8220;Then,&#8221; said the turtle, &#8220;you are at liberty to dispense
+with my services.&#8221; He then disappeared beneath the water, leaving the pilgrims floundering in the stream with their precious
+books. They swam the river, and with great difficulty managed to save a number of volumes, which they dried in the sun.
+
+</p><a id="d0e5677"></a><h2>The Travellers Honoured</h2>
+<p id="d0e5680">The pilgrims reached the capital of their country without further difficulty. As soon as they appeared in sight the whole
+population became greatly excited, and cutting down branches of willow-trees went out to meet them. As a mark of special distinction
+the Emperor sent his own horse for Hs&uuml;an Chuang to ride on, and the pilgrims were escorted with royal honours into the city,
+where the Emperor and his grateful Court were waiting to receive them. Hs&uuml;an Chuang&#8217;s queer trio of converts at first caused
+great amusement among the crowds who thronged to see them, but when they learned of Sun&#8217;s superhuman achievements, and his
+brave defence of the Master, their amusement was changed into wondering admiration.
+
+</p>
+<p id="d0e5682">But the greatest honours were conferred upon the travellers at a meeting of the Immortals presided over by Mi-lo Fo, the Coming
+Buddha. Addressing Hs&uuml;an Chuang, the Buddha said, &#8220;In a previous existence you were one of my chief disciples. But for disobedience
+and for lightly esteeming the great teaching your soul was imprisoned <span class="pageno"><a id="d0e5684"></a>Page 368</span>in the Eastern Land. Now a memorial has been presented to me stating that you have obtained the True Classics of Salvation,
+thus, by your faithfulness, completing your meritorious labours. You are appointed to the high office of Controller of Sacrifices
+to his Supreme Majesty the Pearly Emperor.&#8221;
+
+</p>
+<p id="d0e5686">Turning to Sun, the Buddha said, &#8220;You, Sun, for creating a disturbance in the palace of Heaven, were imprisoned beneath the
+Mountain of the Five Elements, until the fullness of Heaven&#8217;s calamities had descended upon you, and you had repented and
+had joined the holy religion of Buddha. From that time you have endeavoured to suppress evil and cherish virtue. And on your
+journey to the West you have subjugated evil spirits, ghosts, and demons. For your services you are appointed God of Victorious
+Strife.&#8221;
+
+</p>
+<p id="d0e5688">For his repentance, and for his assistance to his Master, Chu Pa-chieh, the Pig Fairy, was appointed Head Altar-washer to
+the Gods. This was the highest office for which he was eligible, on account of his inherent greed.
+
+</p>
+<p id="d0e5690">Sha Ho-shang was elevated to the rank of Golden Body Perpetual Saint.
+
+</p>
+<p id="d0e5692">Pai Ma, the white horse who had patiently carried Hs&uuml;an Chuang and his burden of books, was led by a god down the Spirit Mountain
+to the banks of the Pool of Dragon-transformation. Pai Ma plunged in, when he changed at once into a four-footed dragon, with
+horns, scales, claws, and wings complete. From this time he became the chief of the celestial dragon tribe.
+
+</p>
+<div id="d0e5694" class="divFigure">
+<p class="legend"><img src="img/p368.jpg" alt="The Return to China"></p>
+<p class="figureHead">The Return to China</p>
+</div><p>
+
+</p>
+<p id="d0e5698">Sun&#8217;s first thought upon receiving his promotion was to get rid of the Head-splitting Helmet. Accordingly he said to his Master,
+&#8220;Now that I am, like yourself, a Buddha, I want you to relieve my head of the helmet you <span class="pageno"><a id="d0e5700"></a>Page 369</span>imposed upon me during the years of my waywardness.&#8221; Hs&uuml;an Chuang replied, &#8220;If you have really become a Buddha, your helmet
+should have disappeared of itself. Are you sure it is still upon your head?&#8221; Sun raised his hand, and lo! the helmet was gone.
+
+
+</p>
+<p id="d0e5702">After this the great assembly broke up, and each of the Immortals returned in peace to his own celestial abode.
+<span class="pageno"><a id="d0e5704"></a>Page 370</span></p>
+<p></p>
+<hr class="noteseparator">
+<div class="notetext">
+<p class="notetext"><a id="d0e5118" href="#d0e5118src" class="noteref">1</a> A record of a journey to the Western Paradise to procure the Buddhist scriptures for the Emperor of China. The work is a dramatization
+of the introduction of Buddhism into China.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5152" href="#d0e5152src" class="noteref">2</a> See p. <a id="d0e5154" href="#d0e5179">329</a>.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5400" href="#d0e5400src" class="noteref">3</a> See p. <a id="d0e5402" href="#d0e3255">195</a>.
+</p>
+</div><a id="d0e5705"></a><h2 class="abovehead">Chapter XV</h2>
+<h1>Fox Legends</h1><a id="d0e5708"></a><h2>The Fox</h2>
+<p id="d0e5711">Among the many animals worshipped by the Chinese, those at times seen emerging from coffins or graves naturally hold a prominent
+place. They are supposed to be the transmigrated souls of deceased human beings. We should therefore expect such animals as
+the fox, stoat, weasel, etc., to be closely associated with the worship of ghosts, spirits, and suchlike creatures, and that
+they should be the subjects of, or included in, a large number of Chinese legends. This we find. Of these animals the fox
+is mentioned in Chinese legendary lore perhaps more often than any other.
+
+</p>
+<p id="d0e5713">The subject of fox-lore has been dealt with exhaustively by my respected colleague, the late Mr Thomas Watters (formerly H.B.M.
+Consul-General at Canton, a man of vast learning and extreme modesty, insufficiently appreciated in his generation), in the
+<i>Journal of the North China Branch of the Royal Asiatic Society</i>, viii, 45&#8211;65, to which the reader is referred for details. Generally, the fox is a creature of ill omen, long-lived (living
+to eight hundred or even a thousand years), with a peculiar virtue in every part of his body, able to produce fire by striking
+the ground with his tail, cunning, cautious, sceptical, able to see into the future, to transform himself (usually into old
+men, or scholars, or pretty young maidens), and fond of playing pranks and tormenting mankind.
+
+</p><a id="d0e5718"></a><h2>Fox Legends</h2>
+<p id="d0e5721">Many interesting fox legends are to be found in a collection of stories entitled <i>Liao chai chih i</i>, by P&#8217;u Sung-ling (seventeenth century A.D.), part of which was translated <span class="pageno"><a id="d0e5726"></a>Page 371</span>into English many years ago by Professor H.A. Giles and appeared in two fascinating volumes called <i>Strange Stories from a Chinese Studio</i>. These legends were related to the Chinese writer by various people as their own experiences.
+
+</p><a id="d0e5731"></a><h2>Friendship with Foxes</h2>
+<p id="d0e5734">A certain man had an enormous stack of straw, as big as a hill, in which his servants, taking what was daily required for
+use, had made quite a large hole. In this hole a fox fixed his abode, and would often show himself to the master of the house
+under the form of an old man. One day the latter invited the master to walk into his abode; he at first declined, but accepted
+on being pressed; and when he got inside, lo! he saw a long suite of handsome apartments. They then sat down, and exquisitely
+perfumed tea and wine were brought; but the place was so gloomy that there was no difference between night and day. By and
+by, the entertainment being over, the guest took his leave; and on looking back the beautiful rooms and their contents had
+all disappeared. The old man himself was in the habit of going away in the evening and returning with the first streaks of
+morning; and as no one was able to follow him, the master of the house asked him one day whither he went. To this he replied
+that a friend invited him to take wine; and then the master begged to be allowed to accompany him, a proposal to which the
+old man very reluctantly consented. However, he seized the master by the arm, and away they went as though riding on the wings
+of the wind; and in about the time it takes to cook a pot of millet they reached a city and walked into a restaurant, where
+there were a number of people drinking together and making a great noise. The old man led his companion to a gallery above,
+from which <span class="pageno"><a id="d0e5736"></a>Page 372</span>they could look down on the feasters below; and he himself went down and brought away from the tables all kinds of nice food
+and wine, without appearing to be seen or noticed by any of the company. After a while a man dressed in red garments came
+forward and laid upon the table some dishes of cumquats;<a id="d0e5738src" href="#d0e5738" class="noteref">1</a> the master at once requested the old man to go down and get him some of these. &#8220;Ah,&#8221; replied the latter, &#8220;that is an upright
+man: I cannot approach him.&#8221; Thereupon the master said to himself, &#8220;By thus seeking the companionship of a fox, I then am
+deflected from the true course. Henceforth I too will be an upright man.&#8221; No sooner had he formed this resolution than he
+suddenly lost all control over his body, and fell from the gallery down among the revellers below. These gentlemen were much
+astonished by his unexpected descent; and he himself, looking up, saw there was no gallery to the house, but only a large
+beam upon which he had been sitting. He now detailed the whole of the circumstances, and those present made up a purse for
+him to pay his travelling expenses; for he was at Y&uuml;-t&#8217;ai&#8212;a thousand <i>li</i> from home.
+
+</p><a id="d0e5744"></a><h2>The Marriage Lottery</h2>
+<p id="d0e5747">A certain labourer, named Ma T&#8217;ien-jung, lost his wife when he was only about twenty years of age, and was too poor to take
+another. One day, when out hoeing in the fields, he beheld a nice-looking young lady leave the path and come tripping across
+the furrows toward him. Her face was well painted,<a id="d0e5749src" href="#d0e5749" class="noteref">2</a> and she had altogether such a <span class="pageno"><a id="d0e5752"></a>Page 373</span>refined look that Ma concluded she must have lost her way, and began to make some playful remarks in consequence. &#8220;You go
+along home,&#8221; cried the young lady, &#8220;and I&#8217;ll be with you by and by.&#8221; Ma doubted this rather extraordinary promise, but she
+vowed and declared she would not break her word; and then Ma went off, telling her that his front door faced the north, etc.
+At midnight the young lady arrived, and then Ma saw that her hands and face were covered with fine hair, which made him suspect
+at once that she was a fox. She did not deny the accusation; and accordingly Ma said to her, &#8220;If you really are one of those
+wonderful creatures you will be able to get me anything I want; and I should be much obliged if you would begin by giving
+me some money to relieve my poverty.&#8221; The young lady said she would; and next evening, when she came again, Ma asked her where
+the money was. &#8220;Dear me!&#8221; replied she, &#8220;I quite forgot it.&#8221; When she was going away Ma reminded her of what he wanted, but
+on the following evening she made precisely the same excuse, promising to bring it another day. A few nights afterward Ma
+asked her once more for the money, and then she drew from her sleeve two pieces of silver, each weighing about five or six
+ounces. They were both of fine quality, with turned-up edges,<a id="d0e5754src" href="#d0e5754" class="noteref">3</a> and Ma was very pleased, and stored them away in a cupboard. Some months after this he happened to require some money for
+use, and took out these pieces; but the person to whom he showed them said they were only pewter, and easily bit off a portion
+of one of them with his teeth. Ma was much alarmed, and put the pieces away directly, taking the opportunity when evening
+came of abusing the young lady roundly. &#8220;It&#8217;s all your bad luck,&#8221; retorted she. <span class="pageno"><a id="d0e5757"></a>Page 374</span>&#8220;Real gold would be too much for your inferior destiny.&#8221; There was an end of that; but Ma went on to say, &#8220;I always heard
+that fox-girls were of surpassing beauty; how is it you are not?&#8221; &#8220;Oh,&#8221; replied the young lady, &#8220;we always adapt ourselves
+to our company. Now you haven&#8217;t the luck of an ounce of silver to call your own; and what would you do, for instance, with
+a beautiful princess? My beauty may not be good enough for the aristocracy; but among your big-footed, bent-backed rustics,<a id="d0e5759src" href="#d0e5759" class="noteref">4</a> why, it may safely be called &#8216;surpassing&#8217;!&#8221;
+
+</p>
+<p id="d0e5762">A few months passed away, and then one day the young lady came and gave Ma three ounces of silver, saying, &#8220;You have often
+asked me for money, but in consequence of your bad luck I have always refrained from giving you any. Now, however, your marriage
+is at hand, and I here give you the cost of a wife, which you may also regard as a parting gift from me.&#8221; Ma replied that
+he was not engaged, to which the young lady answered that in a few days a go-between would visit him to arrange the affair.
+&#8220;And what will she be like?&#8221; asked Ma. &#8220;Why, as your aspirations are for &#8216;surpassing&#8217; beauty,&#8221; replied the young lady, &#8220;of
+course she will be possessed of surpassing beauty.&#8221; &#8220;I hardly expect that,&#8221; said Ma; &#8220;at any rate, three ounces of silver
+will not be enough to get a wife.&#8221; &#8220;Marriages,&#8221; explained the young lady, &#8220;are made in the moon;<a id="d0e5764src" href="#d0e5764" class="noteref">5</a> mortals have nothing to do with them.&#8221; &#8220;And why must you be going away like this?&#8221; inquired Ma. &#8220;Because,&#8221; answered she,
+&#8220;for us to meet only by night is not the proper thing. I had <span class="pageno"><a id="d0e5767"></a>Page 375</span>better get you another wife and have done with you.&#8221; Then when morning came she departed, giving Ma a pinch of yellow powder,
+saying, &#8220;In case you are ill after we are separated, this will cure you.&#8221; Next day, sure enough, a go-between did come, and
+Ma at once asked what the proposed bride was like; to which the former replied that she was very passable-looking. Four or
+five ounces of silver was fixed as the marriage present, Ma making no difficulty on that score, but declaring he must have
+a peep at the young lady.<a id="d0e5769src" href="#d0e5769" class="noteref">6</a>  The go-between said she was a respectable girl, and would never allow herself to be seen; however, it was arranged that
+they should go to the house together, and await a good opportunity. So off they went, Ma remaining outside while the go-between
+went in, returning in a little while to tell him it was all right. &#8220;A relative of mine lives in the same court, and just now
+I saw the young lady sitting in the hall. We have only got to pretend we are going to see my relative, and you will be able
+to get a glimpse of her.&#8221; Ma consented, and they accordingly passed through the hall, where he saw the young lady sitting
+down with her head bent forward while some one was scratching her back. She seemed to be all that the go-between had said;
+but when they came to discuss the money it appeared that the young lady wanted only one or two ounces of silver, just to buy
+herself a few clothes, etc., which Ma thought was a very small amount; so he gave the go-between a present for her trouble,
+which just finished up the three ounces his fox-friend had provided. An auspicious day was chosen, and the young lady came
+over to his house; when lo! she was humpbacked and pigeon-breasted, with a short neck like <span class="pageno"><a id="d0e5772"></a>Page 376</span>a tortoise, and feet which were fully ten inches long. The meaning of his fox-friend&#8217;s remarks then flashed upon him.
+
+</p><a id="d0e5774"></a><h2>The Magnanimous Girl</h2>
+<p id="d0e5777">At Chin-ling there lived a young man named Ku, who had considerable ability, but was very poor; and having an old mother,
+he was very loth to leave home. So he employed himself in writing or painting<a id="d0e5779src" href="#d0e5779" class="noteref">7</a> for people, and gave his mother the proceeds, going on thus till he was twenty-five years of age without taking a wife. Opposite
+to their house was another building, which had long been untenanted; and one day an old woman and a young girl came to occupy
+it, but there being no gentleman with them young Ku did not make any inquiries as to who they were or whence they hailed.
+Shortly afterward it chanced that just as Ku was entering the house he observed a young lady come out of his mother&#8217;s door.
+She was about eighteen or nineteen, very clever and refined-looking, and altogether such a girl as one rarely sets eyes on;
+and when she noticed Mr Ku she did not run away, but seemed quite self-possessed. &#8220;It was the young lady over the way; she
+came to borrow my scissors and measure,&#8221; said his mother, &#8220;and she told me that there is only her mother and herself. They
+don&#8217;t seem to belong to the lower classes. I asked her why she didn&#8217;t get married, to which she replied that her mother was
+old. I must go and call on <span class="pageno"><a id="d0e5782"></a>Page 377</span>her to-morrow, and find out how the land lies. If she doesn&#8217;t expect too much, you could take care of her mother for her.&#8221;
+So next day Ku&#8217;s mother went, and found that the girl&#8217;s mother was deaf, and that they were evidently poor, apparently not
+having a day&#8217;s food in the house. Ku&#8217;s mother asked what their employment was, and the old lady said they trusted for food
+to her daughter&#8217;s ten fingers. She then threw out some hints about uniting the two families, to which the old lady seemed
+to agree; but, on consultation with her daughter, the latter would not consent. Mrs Ku returned home and told her son, saying,
+&#8220;Perhaps she thinks we are too poor. She doesn&#8217;t speak or laugh, is very nice-looking, and as pure as snow; truly no ordinary
+girl.&#8221; There ended that; until one day, as Ku was sitting in his study, up came a very agreeable young fellow, who said he
+was from a neighbouring village, and engaged Ku to draw a picture for him. The two youths soon struck up a firm friendship
+and met constantly, and later it happened that the stranger chanced to see the young lady of over the way. &#8220;Who is that?&#8221;
+said he, following her with his eyes. Ku told him, and then he said, &#8220;She is certainly pretty, but rather stern in her appearance.&#8221;
+By and by Ku went in, and his mother told him the girl had come to beg a little rice, as they had had nothing to eat all day.
+&#8220;She&#8217;s a good daughter,&#8221; said his mother, &#8220;and I&#8217;m very sorry for her. We must try and help them a little.&#8221; Ku thereupon shouldered
+a peck of rice, and, knocking at their door, presented it with his mother&#8217;s compliments. The young lady received the rice,
+but said nothing; and then she got into the habit of coming over and helping Ku&#8217;s mother with her work and household affairs,
+almost as if she had been her daughter-in-law, for which Ku was very grateful to her, <span class="pageno"><a id="d0e5784"></a>Page 378</span>and whenever he had anything nice he always sent some of it in to her mother, though the young lady herself never once took
+the trouble to thank him. So things went on until Ku&#8217;s mother got an abscess on her leg, and lay writhing in agony day and
+night. Then the young lady devoted herself to the invalid, waiting on her and giving her medicine with such care and attention
+that at last the sick woman cried out, &#8220;O that I could secure such a daughter-in-law as you to see this old body into its
+grave!&#8221; The young lady soothed her, and replied, &#8220;Your son is a hundred times more filial than I, a poor widow&#8217;s only daughter.&#8221;
+&#8220;But even a filial son makes a bad nurse,&#8221; answered the patient; &#8220;besides, I am now drawing toward the evening of my life,
+when my body will be exposed to the mists and the dews, and I am vexed in spirit about our ancestral worship and the continuance
+of our line.&#8221; As she was speaking Ku walked in; and his mother, weeping, said, &#8220;I am deeply indebted to this young lady; do
+not forget to repay her goodness.&#8221; Ku made a low bow, but the young lady said, &#8220;Sir, when you were kind to my mother, I did
+not thank you; why then thank me?&#8221; Ku thereupon became more than ever attached to her; but could never get her to depart in
+the slightest degree from her cold demeanour toward himself. One day, however, he managed to squeeze her hand, upon which
+she told him never to do so again; and then for some time he neither saw nor heard anything of her. She had conceived a violent
+dislike to the young stranger above mentioned; and one evening, when he was sitting talking with Ku, the young lady appeared.
+After a while she got angry at something he said, and drew from her robe a glittering knife about a foot long. The young man,
+seeing her do this, ran out in a fright <span class="pageno"><a id="d0e5786"></a>Page 379</span>and she after him, only to find that he had vanished. She then threw her dagger up into the air, and <i>whish!</i> a streak of light like a rainbow, and something came tumbling down with a flop. Ku got a light, and ran to see what it was;
+and lo! there lay a white fox, head in one place and body in another. &#8220;There is your <i>friend</i>,&#8221; cried the girl; &#8220;I knew he would cause me to destroy him sooner or later.&#8221; Ku dragged it into the house, and said, &#8220;Let
+us wait till to-morrow to talk it over; we shall then be more calm.&#8221; Next day the young lady arrived, and Ku inquired about
+her knowledge of the black art; but she told Ku not to trouble himself about such affairs, and to keep it secret or it might
+be prejudicial to his happiness. Ku then entreated her to consent to their union, to which she replied that she had already
+been as it were a daughter-in-law to his mother, and there was no need to push the thing further. &#8220;Is it because I am poor?&#8221;
+asked Ku. &#8220;Well, I am not rich,&#8221; answered she, &#8220;but the fact is I had rather not.&#8221; She then took her leave, and the next evening
+when Ku went across to their house to try once more to persuade her the young lady had disappeared, and was never seen again.
+
+
+</p><a id="d0e5794"></a><h2>The Boon-companion</h2>
+<p id="d0e5797">Once upon a time there was a young man named Ch&#8217;&ecirc;, who was not particularly well off, but at the same time very fond of his
+wine; so much so that without his three stoups of liquor every night he was quite unable to sleep, and bottles were seldom
+absent from the head of his bed. One night he had woken up and was turning over and over, when he fancied some one was in
+the bed with him; but then, thinking it was only the clothes which had slipped off, he put out his hand to feel, and in doing
+so touched <span class="pageno"><a id="d0e5799"></a>Page 380</span>something silky like a cat. Striking a light, he found it was a fox, lying in a drunken sleep like a dog; and then looking
+at his wine bottle he saw that it had been emptied. &#8220;A boon-companion,&#8221; said he, laughing, as he avoided startling the animal,
+and, covering it up, lay down to sleep with his arm across it, and the candle alight so as to see what transformation it might
+undergo. About midnight the fox stretched itself, and Ch&#8217;&ecirc; cried, &#8220;Well, to be sure, you&#8217;ve had a nice sleep!&#8221; He then drew
+off the clothes, and beheld an elegant young man in a scholar&#8217;s dress; but the young man jumped up, and, making a low obeisance,
+returned his host many thanks for not cutting off his head. &#8220;Oh,&#8221; replied Ch&#8217;&ecirc;, &#8220;I am not averse to liquor myself; in fact
+they say I&#8217;m too much given to it. If you have no objection, we&#8217;ll be a pair of bottle-and-glass chums.&#8221; So they lay down
+and went to sleep again, Ch&#8217;&ecirc; urging the young man to visit him often, and saying that they must have faith in each other.
+The fox agreed to this, but when Ch&#8217;&ecirc; awoke in the morning his bedfellow had already disappeared. So he prepared a goblet
+of first-rate wine in expectation of his friend&#8217;s arrival, and at nightfall sure enough he came. They then sat together drinking,
+and the fox cracked so many jokes that Ch&#8217;&ecirc; said he regretted he had not known him before. &#8220;And truly I don&#8217;t know how to
+repay your kindness,&#8221; replied the former, &#8220;in preparing all this nice wine for me.&#8221; &#8220;Oh,&#8221; said Ch&#8217;&ecirc;, &#8220;what&#8217;s a pint or so
+of wine?&#8212;nothing worth speaking of.&#8221; &#8220;Well,&#8221; rejoined the fox, &#8220;you are only a poor scholar, and money isn&#8217;t so easily to
+be got. I must see if I can&#8217;t secure a little wine capital for you.&#8221; Next evening, when he arrived, he said to Ch&#8217;&ecirc;, &#8220;Two
+miles down toward the south-east you will find some silver lying by the wayside. Go early in the morning and get it.&#8221; So on
+the morrow <span class="pageno"><a id="d0e5801"></a>Page 381</span>Ch&#8217;&ecirc; set off, and actually obtained two lumps of silver, with which he bought some choice morsels to help them out with their
+wine that evening. The fox now told him that there was a vault in his backyard which he ought to open; and when he did so
+he found therein more than a hundred strings of cash.<a id="d0e5803src" href="#d0e5803" class="noteref">8</a> &#8220;Now then,&#8221; cried Ch&#8217;&ecirc;, delighted, &#8220;I shall have no more anxiety about funds for buying wine with all this in my purse!&#8221;
+&#8220;Ah,&#8221; replied the fox, &#8220;the water in a puddle is not inexhaustible. I must do something further for you.&#8221; Some days afterward
+the fox said to Ch&#8217;&ecirc;, &#8220;Buckwheat is very cheap in the market just now. Something is to be done in that line.&#8221; Accordingly
+Ch&#8217;&ecirc; bought over forty tons, and thereby incurred general ridicule; but by and by there was a bad drought, and all kinds of
+grain and beans were spoilt. Only buckwheat would grow, and Ch&#8217;&ecirc; sold off his stock at a profit of 1000 per cent. His wealth
+thus began to increase; he bought two hundred acres of rich land, and always planted his crops, corn, millet, or what not,
+upon the advice of the fox secretly given him beforehand. The fox looked on Ch&#8217;&ecirc;&#8217;s wife as a sister, and on Ch&#8217;&ecirc;&#8217;s children
+as his own; but when subsequently Ch&#8217;&ecirc; died it never came to the house again.
+
+</p>
+<div id="d0e5806" class="divFigure">
+<p class="legend"><img src="img/p382.jpg" alt="Chia Tz&#365;-lung Finds the Stone"></p>
+<p class="figureHead">Chia Tz&#365;-lung Finds the Stone</p>
+</div><p>
+
+</p><a id="d0e5810"></a><h2>The Alchemist<a id="d0e5813src" href="#d0e5813" class="noteref">9</a></h2>
+<p id="d0e5815">At Ch&#8217;ang-an there lived a scholar named Chia Tz&#365;-lung, who one day noticed a very refined-looking stranger; and, on making
+inquiries about him, learned that he was a Mr Ch&ecirc;n who had taken lodgings hard by. Accordingly, Chia called next day and sent
+in his card, but did not see <span class="pageno"><a id="d0e5817"></a>Page 382</span>Ch&ecirc;n, who happened to be out at the time. The same thing occurred thrice; and at length Chia engaged some one to watch and
+let him know when Mr Ch&ecirc;n was at home. However, even then the latter would not come forth to receive his guest, and Chia had
+to go in and rout him out. The two now entered into conversation, and soon became mutually charmed with each other; and by
+and by Chia sent off a servant to bring wine from a neighbouring wine-shop. Mr Ch&ecirc;n proved himself a pleasant boon-companion,
+and when the wine was nearly finished he went to a box and took from it some wine-cups and a large and beautiful jade tankard;
+into the latter he poured a single cup of wine, and immediately it was filled to the brim. They then proceeded to help themselves
+from the tankard; but however much they took out, the contents never seemed to diminish. Chia was astonished at this, and
+begged Mr Ch&ecirc;n to tell him how it was done. &#8220;Ah,&#8221; replied Mr Ch&ecirc;n, &#8220;I tried to avoid making your acquaintance solely because
+of your one bad quality&#8212;avarice. The art I practise is a secret known to the Immortals only: how can I divulge it to you?&#8221;
+&#8220;You do me wrong,&#8221; rejoined Chia, &#8220;in thus attributing avarice to me. The avaricious, indeed, are always poor.&#8221; Mr Ch&ecirc;n laughed,
+and they separated for that day; but from that time they were constantly together, and all ceremony was laid aside between
+them. Whenever Chia wanted money Mr Ch&ecirc;n would bring out a black stone, and, muttering a charm, would rub it on a tile or
+a brick, which was forthwith changed into a lump of silver. This silver he would give to Chia, and it was always just as much
+as he actually required, neither more nor less; and if ever the latter asked for more Mr Ch&ecirc;n would rally him on the subject
+of avarice. Finally Chia determined to <span class="pageno"><a id="d0e5819"></a>Page 383</span>try to get possession of this stone; and one day, when Mr Ch&ecirc;n was sleeping off the fumes of a drinking-bout, he tried to
+extract it from his clothes. However, Ch&ecirc;n detected him at once, and declared that they could be friends no more, and next
+day he left the place altogether. About a year afterward Chia was one day wandering by the river-bank, when he saw a handsome-looking
+stone, marvellously like that in the possession of Mr Ch&ecirc;n; and he picked it up at once and carried it home with him. A few
+days passed away, and suddenly Mr Ch&ecirc;n presented himself at Chia&#8217;s house, and explained that the stone in question possessed
+the property of changing anything into gold, and had been bestowed upon him long before by a certain Taoist priest whom he
+had followed as a disciple. &#8220;Alas!&#8221; added he, &#8220;I got tipsy and lost it; but divination told me where it was, and if you will
+now restore it to me I will take care to repay your kindness.&#8221; &#8220;You have divined rightly,&#8221; replied Chia; &#8220;the stone is with
+me; but recollect, if you please, that the indigent Kuan Chung<a id="d0e5821src" href="#d0e5821" class="noteref">10</a> shared the wealth of his friend Pao Shu.&#8221; At this hint Mr Ch&ecirc;n said he would give Chia one hundred ounces of silver; to which
+the latter replied that one hundred ounces was a fair offer, but that he would far sooner have Mr Ch&ecirc;n teach him the formula
+to utter when rubbing the stone on anything, so that he might try the thing once himself. Mr Ch&ecirc;n was afraid to do this; whereupon
+Chia cried out, &#8220;You are an Immortal yourself; you must know well enough that I would never deceive a friend.&#8221; So Mr Ch&ecirc;n
+was prevailed upon to teach him the formula, and then Chia would have tried the art upon the immense stone <span class="pageno"><a id="d0e5824"></a>Page 384</span>washing-block<a id="d0e5826src" href="#d0e5826" class="noteref">11</a> which was lying near at hand had not Mr Ch&ecirc;n seized his arm and begged him not to do anything so outrageous. Chia then picked
+up half a brick and laid it on the washing-block, saying to Mr Ch&ecirc;n, &#8220;This little piece is not too much, surely?&#8221; Accordingly
+Mr Ch&ecirc;n relaxed his hold and let Chia proceed; which he did by promptly ignoring the half-brick and quickly rubbing the stone
+on the washing-block. Mr Ch&ecirc;n turned pale when he saw him do this, and made a dash forward to get hold of the stone, but it
+was too late; the washing-block was already a solid mass of silver, and Chia quietly handed him back the stone. &#8220;Alas! alas!&#8221;
+cried Mr Ch&ecirc;n in despair, &#8220;what is to be done now? For, having thus irregularly conferred wealth upon a mortal, Heaven will
+surely punish me. Oh, if you would save me, give away one hundred coffins<a id="d0e5832src" href="#d0e5832" class="noteref">12</a> and one hundred suits of wadded clothes.&#8221; &#8220;My friend,&#8221; replied Chia, &#8220;my object in getting money was not to hoard it up like
+a miser.&#8221; Mr Ch&ecirc;n was delighted at this; and during the next three years Chia engaged in trade, taking care to fulfil always
+his promise to Mr Ch&ecirc;n. At the expiration of that time Mr Ch&ecirc;n himself reappeared, and, grasping Chia&#8217;s hand, said to him,
+&#8220;Trustworthy and noble friend, when we last parted the Spirit of Happiness impeached me before God,<a id="d0e5835src" href="#d0e5835" class="noteref">13</a> and my name was erased from the list of <span class="pageno"><a id="d0e5838"></a>Page 385</span>angels. But now that you have carried out my request that sentence has been rescinded. Go on as you have begun, without ceasing.&#8221;
+Chia asked Mr Ch&ecirc;n what office he filled in Heaven; to which the latter replied that he was only a fox who, by a sinless life,
+had finally attained to that clear perception of the truth which leads to immortality. Wine was then brought, and the two
+friends enjoyed themselves together as of old; and even when Chia had passed the age of ninety years the fox still used to
+visit him from time to time.
+<span class="pageno"><a id="d0e5840"></a>Page 386</span></p>
+<p></p>
+<hr class="noteseparator">
+<div class="notetext">
+<p class="notetext"><a id="d0e5738" href="#d0e5738src" class="noteref">1</a> Literally &#8216;golden oranges.&#8217; These are skilfully preserved by the Cantonese, and form a delicious sweetmeat for dessert.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5749" href="#d0e5749src" class="noteref">2</a> Only slave-girls and women of the poorer classes and old women omit this very important part of a Chinese lady&#8217;s toilet.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5754" href="#d0e5754src" class="noteref">3</a> Alluding probably to the shape of the &#8216;shoe&#8217; or ingot of silver.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5759" href="#d0e5759src" class="noteref">4</a> Slave-girls do not have their feet compressed.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5764" href="#d0e5764src" class="noteref">5</a> Wherein resides an old gentleman who ties together with a red cord the feet of those destined to become man and wife. From
+this bond there is no escape, no matter what distance may separate the affianced pair.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5769" href="#d0e5769src" class="noteref">6</a> This proceeding is highly improper, but is &#8216;winked at&#8217; in a large majority of Chinese betrothals.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5779" href="#d0e5779src" class="noteref">7</a> The usual occupation of poor scholars who are ashamed to go into trade and who have not enterprise enough to start as doctors
+or fortune-tellers. Besides painting pictures and fans, and illustrating books, these men write fancy scrolls in the various
+ornamental styles so much prized by the Chinese; they keep accounts for people, and write or read business and private letters
+for the illiterate masses.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5803" href="#d0e5803src" class="noteref">8</a> Say about &pound;10.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5813" href="#d0e5813src" class="noteref">9</a> Alchemy is first mentioned in Chinese history B.C. 133, and was widely cultivated in China during the Han dynasty by priests
+of the Taoist religion.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5821" href="#d0e5821src" class="noteref">10</a> Kuan Chung and Pao Shu are the Chinese types of friendship. They were two statesmen of considerable ability who flourished
+in the seventh century B.C.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5826" href="#d0e5826src" class="noteref">11</a> These are used, together with a heavy wooden <i>b&acirc;ton</i>, by the Chinese washerman, the effect being most disastrous to a European wardrobe.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5832" href="#d0e5832src" class="noteref">12</a> To provide coffins for poor people has ever been regarded as an act of transcendent merit. The tornado at Canton in April
+1878, in which several thousand lives were lost, afforded an admirable opportunity for the exercise of this form of charity&#8212;an
+opportunity which was largely taken advantage of by the benevolent.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e5835" href="#d0e5835src" class="noteref">13</a> For usurping its prerogative by allowing Chia to obtain wealth.
+</p>
+</div><a id="d0e5841"></a><h2 class="abovehead">Chapter XVI</h2>
+<h1>Miscellaneous Legends</h1><a id="d0e5844"></a><h2>The Unnatural People</h2>
+<p id="d0e5847">The <i>Shan hai ching</i>, or <i>Hill and River Classic</i>, contains descriptions of some curious people supposed to inhabit the regions on the maps represented on the nine tripod
+vases of the Great Y&uuml;, first emperor of the Hsia dynasty.
+
+</p><a id="d0e5855"></a><h2>The Pygmies</h2>
+<p id="d0e5858">The pygmies inhabit many mountainous regions of the Empire, but are few in number. They are less than nine inches high, but
+are well formed. They live in thatched houses that resemble ants&#8217; nests. When they walk out they go in companies of from six
+to ten, joining hands in a line for mutual protection against birds that might carry them away, or other creatures that might
+attack them. Their tone of voice is too low to be distinguished by an ordinary human ear. They occupy themselves in working
+in wood, gold, silver, and precious stones, but a small proportion are tillers of the soil. They wear clothes of a red colour.
+The sexes are distinguishable by a slight beard on the men, and long tresses on the women, the latter in some cases reaching
+four to five inches in length. Their heads are unduly large, being quite out of proportion to their small bodies. A husband
+and wife usually go about hand in hand. A Hakka charcoal-burner once found three of the children playing in his tobacco-box.
+He kept them there, and afterward, when he was showing them to a friend, he laughed so that drops of saliva flew from his
+mouth and shot two of them dead. He then begged his friend to take the third and put it in a <span class="pageno"><a id="d0e5860"></a>Page 387</span>place of safety before he should laugh again. His friend attempted to lift it from the box, but it died on being touched.
+
+
+</p><a id="d0e5862"></a><h2>The Giants</h2>
+<p id="d0e5865">In the Country of the Giants the people are fifty feet in height. Their footprints are six feet in length. Their teeth are
+like those of a saw. Their finger-nails present the appearance of hooked claws, while their diet consists wholly of uncooked
+animal food. Their eyebrows are of such length as to protrude from the front of the carts in which they ride, large though
+it is necessary for these vehicles to be. Their bodies are covered with long black hair resembling that of the bear. They
+live to the advanced age of eighteen thousand years. Though cannibals, they never eat members of their own tribe, confining
+their indulgence in human flesh chiefly to enemies taken in battle. Their country extends some thousands of miles along certain
+mountain ranges in North-eastern Asia, in the passes of which they have strong iron gates, easy to close, but difficult to
+open; hence, though their neighbours maintain large standing armies, they have thus far never been conquered.
+
+</p><a id="d0e5867"></a><h2>The Headless People</h2>
+<p id="d0e5870">The Headless People inhabit the Long Sheep range, to which their ancestors were banished in the remote past for an offence
+against the gods. One of the said ancestors had entered into a controversy with the rulers of the heavens, and they in their
+anger had transformed his two breasts into eyes and his navel into a mouth, removed his head, leaving him without nose and
+ears, thus cutting him off from smell and sound, and banished him to the <span class="pageno"><a id="d0e5872"></a>Page 388</span>Long Sheep Mountains, where with a shield and axe, the only weapons vouchsafed to the people of the Headless Country, he and
+his posterity were compelled to defend themselves from their enemies and provide their subsistence. This, however, does not
+in the least seem to have affected their tempers, as their bodies are wreathed in perpetual smiles, except when they flourish
+their warlike weapons on the approach of an enemy. They are not without understanding, because, according to Chinese notions
+of physiology, &#8220;their bellies are full of wisdom.&#8221;
+
+</p><a id="d0e5874"></a><h2>The Armless People</h2>
+<p id="d0e5877">In the Mountains of the Sun and Moon, which are in the Centre of the Great Waste, are the people who have no arms, but whose
+legs instead grow out of their shoulders. They pick flowers with their toes. They bow by raising the body horizontal with
+the shoulders, thus turning the face to the ground.
+
+</p><a id="d0e5879"></a><h2>The Long-armed and Long-legged People</h2>
+<p id="d0e5882">The Long-armed People are about thirty feet high, their arms reaching from the shoulders to the ground. Once when a company
+of explorers was passing through the country which borders on the Eastern Sea they inquired of an old man if he knew whether
+or not there were people dwelling beyond the waters. He replied that a cloth garment, in fashion and texture not unlike that
+of a Chinese coat, with sleeves thirty feet in length, had been found in the sea. The explorers fitted out an expedition,
+and the discovery of the Long-armed Country was the result.
+
+</p>
+<p id="d0e5884">The natives subsist for the most part on fish, which they <span class="pageno"><a id="d0e5886"></a>Page 389</span>obtain by wading in the water, and taking the fish with their hands instead of with hooks or nets.
+
+</p>
+<p id="d0e5888">The arms of the Long-legged People are of a normal length, the legs are developed to a length corresponding to that of the
+arms of the Long-armed People.
+
+</p>
+<p id="d0e5890">The country of the latter borders on that of the Long-legs. The habits and food of the two are similar. The difference in
+their physical structure makes them of mutual assistance, those with the long arms being able to take the shellfish of the
+shallow waters, while those with the long legs take the surface fish from the deeper localities; thus the two gather a harvest
+otherwise unobtainable.
+
+</p><a id="d0e5892"></a><h2>The One-eyed People and Others</h2>
+<p id="d0e5895">A little to the east of the Country of the Long-legs are to be found the One-eyed People. They have but one eye, rather larger
+than the ordinary human eye, placed in the centre of the forehead, directly above the nose. Other clans or families have but
+one arm and one leg, some having a right arm and left leg, others a left arm and right leg, while still others have both on
+the same side, and go in pairs, like shoes. Another species not only has but one arm and one leg, but is of such fashion as
+to have but one eye, one nostril, and beard on but one side of the face, there being as it were rights and lefts, the two
+in reality being one, for it is in this way that they pair. The Long-eared People resemble Chinese in all except their ears.
+They live in the far West among mountains and in caves. Their pendant, flabby ears extend to the ground, and would impede
+their feet in walking if they did not support them on their hands. They are sensitive to the faintest sound. Still another
+people in this region are distinguished by having six toes on each foot.
+<span class="pageno"><a id="d0e5897"></a>Page 390</span></p><a id="d0e5898"></a><h2>The Feathered People, etc.</h2>
+<p id="d0e5901">The Feathered People are very tall, and are covered with fluffy down. They have wings in place of arms, and can fly short
+distances. On the points of the wings are claws, which serve as hands. Their noses are like beaks. Gentle and timid, they
+do not leave their own country. They have good voices, and like to sing ballads. If one wishes to visit this people he must
+go far to the south-east and then inquire. There is also the Land of the People with Three Faces, who live in the centre of
+the Great Waste and never die; the Land of the Three-heads, east of the K&#8217;un-lun Mountains; the Three-body Country, the inhabitants
+of which have one head with three bodies, three arms and but two legs; and yet another where the people have square heads,
+broad shoulders, and three legs, and the stones on the land are all gold and jade.
+
+</p><a id="d0e5903"></a><h2>The People of the Punctured Bodies</h2>
+<p id="d0e5906">Another community is said to be composed of people who have holes through their chests. They can be carried about on a pole
+put through the orifice, or may be comfortably hung upon a peg. They sometimes string themselves on a rope, and thus walk
+out in file. They are harmless people, and eat snakes that they kill with bows and arrows, and they are very long-lived.
+
+</p><a id="d0e5908"></a><h2>The Women&#8217;s Kingdom</h2>
+<p id="d0e5911">The Women&#8217;s Kingdom, the country inhabited exclusively by women, is said to be surrounded by a sea of less density than ordinary
+water, so that ships sink on approaching the shores. It has been reached only by <span class="pageno"><a id="d0e5913"></a>Page 391</span>boats carried thither in whirlwinds, and but few of those wrecked on its rocks have survived and returned to tell of its wonders.
+The women have houses, gardens, and shops. Instead of money they use gems, perforated and strung like beads. They reproduce
+their kind by sleeping where the south wind blows upon them.
+
+</p><a id="d0e5915"></a><h2>The Land of the Flying Cart</h2>
+<p id="d0e5918">Situated to the north of the Plain of Great Joy, the Land of the Flying Cart joins the Country of the One-armed People on
+the south-west and that of the Three-bodied People on the south-east. The inhabitants have but one arm, and an additional
+eye of large size in the centre of the forehead, making three eyes in all. Their carts, though wheeled, do not run along the
+ground, but chase each other in mid-air as gracefully as a flock of swallows. The vehicles have a kind of winged framework
+at each end, and the one-armed occupants, each grasping a flag, talk and laugh one to another in great glee during what might
+be called their aerial recreation were it not for the fact that it seems to be their sole occupation.
+
+</p><a id="d0e5920"></a><h2>The Expectant Wife</h2>
+<p id="d0e5923">A curious legend is told regarding a solitary, weird figure which stands out, rudely weatherworn, from a hill-top in the pass
+called Shao-hsing Gorge, Canton Province. This point of the pass is called Lung-m&ecirc;n, or Dragon&#8217;s Mouth, and the hill the Husband-expecting
+Hill. The figure itself, which is called the Expectant Wife, resembles that of a woman. Her bent head and figure down to the
+waist are very lifelike.
+
+</p>
+<p id="d0e5925">The story, widely known in this and the neighbouring province, runs as follows. Centuries ago a certain poor <span class="pageno"><a id="d0e5927"></a>Page 392</span>woman was left by her husband, who went on a journey into Kwangsi, close by, but in those days considered a wild and distant
+region, full of dangers. He promised to return in three years. The time went slowly and sadly past, for she dearly loved her
+lord, but no husband appeared. He, ungrateful and unfaithful spouse, had fallen in love with a fair one in Kwangsi, a sorceress
+or witch, who threw a spell over him and charmed him to his destruction, turning him at length into stone. To this day his
+figure may be seen standing near a cave close by the river which is known by the name of the Detained Man Cave.
+
+</p>
+<p id="d0e5929">The wife, broken by grief at her husband&#8217;s failure to return, was likewise turned into a stone, and it is said that a supernatural
+power will one day bring the couple to life again and reward the ever-faithful wife. The legend receives entire credence from
+the simple boatmen sad country people.
+
+</p><a id="d0e5931"></a><h2>The Wild Men</h2>
+<p id="d0e5934">The wild beasts of the mountain have a king. He is a wild man, with long, thick locks, fiery red in colour, and his body is
+covered with hair. He is very strong: with a single blow of his huge fist, he can break large rocks to pieces; he also can
+pull up the trees of the forest by the root. His flesh is as hard as iron and is invulnerable to the thrusts of knife, spear,
+or sword. He rides upon a tiger when he leaves his home; he rules over the wolves, leopards, and tigers, and governs all their
+affairs. Many other wild men, like him in appearance, live in these mountains, but on account of his great strength he alone
+is king. These wild men kill and eat all human beings they meet, and other hill tribes live in terror of meeting <span class="pageno"><a id="d0e5936"></a>Page 393</span>them. Indeed, who of all these mountain people would have been left alive had not some men, more crafty than their fellows,
+devised a means of overpowering these fierce savages?
+
+</p>
+<p id="d0e5938">This is the method referred to: On leaving his home the herb-gatherer of the mountains arms himself with two large hollow
+bamboo tubes which he slips over his wrists and arms; he also carries a jar of very strong wine. When he meets one of the
+wild men he stands still and allows the giant to grasp him by the arm. As the giant holds him fast, as he supposes, in his
+firm grasp, he quietly and slowly withdraws one arm from the bamboo cuff, and, taking the pot of wine from the other hand,
+quickly pours it down the throat of the stooping giant, whose mouth is wide open with immoderate laughter at the thought of
+having captured a victim so easily. The potent draught of wine acts at once, causing the victim to drop to the ground in a
+dead sleep, whereupon the herb-gatherer either dispatches him summarily with a thrust through the heart, or leaves the drunken
+tyrant to sleep off the effect of his draught, while he returns again to his work of collecting the health-restoring herbs.
+In this way have the numbers of these wild men become less and less, until at the present time but few remain.
+
+</p><a id="d0e5940"></a><h2>The Jointed Snake</h2>
+<p id="d0e5943">The people on &Ocirc;-mei Shan tell of a wonderful kind of snake that is said to live there. Part of its life is spent among the
+branches of the trees; if by chance it falls to the ground it breaks up into two or more pieces. These separate segments later
+on come together again and unite.
+
+</p>
+<p id="d0e5945">Many other marvellous and interesting tales are related of this mountain and its inhabitants.
+<span class="pageno"><a id="d0e5947"></a>Page 394</span></p><a id="d0e5948"></a><h2>The Casting of the Great Bell</h2>
+<p id="d0e5951">In every province of China there is a legend relating to the casting of the great bell swung in the bell tower of the chief
+city. These legends are curiously identical in almost every detail. The following is the one current in Peking.
+
+</p>
+<p id="d0e5953">It was in the reign of Yung Lo, the third monarch of the Ming dynasty, that Peking first became the capital of China. Till
+that period the &#8216;Son of Heaven&#8217; had held his Court at Nanking, and Peking had been of comparatively little note. Now, however,
+on being honoured by the &#8216;Sacred Presence,&#8217; stately buildings arose in all directions for the accommodation of the Emperor
+and his courtiers. Clever men from all parts of the Empire were attracted to the capital, and such as possessed talent were
+sure of lucrative employment. About this time the Drum Tower and the Bell Tower were built; both of them as &#8216;look-out&#8217; and
+&#8216;alarm&#8217; towers. The Drum Tower was furnished with a monster drum, which it still possesses, of such a size that the thunder
+of its tones might be heard all over the city, the sound being almost enough to waken the dead.
+
+</p>
+<p id="d0e5955">The Bell Tower had been completed some time before attempts were made to cast a bell proportionate to the size of the building.
+At length Yung Lo ordered Kuan Yu, a mandarin of the second grade, who was skilled in casting guns, to cast a bell the sound
+of which should be heard, on the least alarm, in every part of the city. Kuan Yu at once commenced the undertaking. He secured
+the services of a great number of experienced workmen, and collected immense quantities of material. Months passed, and at
+length it was announced to the Emperor that everything was ready for the casting. A day was <span class="pageno"><a id="d0e5957"></a>Page 395</span>appointed; the Emperor, surrounded by a crowd of courtiers, and preceded by the Court musicians, went to witness the ceremony.
+At a given signal, and to the crash of music, the melted metal rushed into the mould prepared for it. The Emperor and his
+Court then retired, leaving Kuan Yu and his subordinates to await the cooling of the metal, which would tell of failure or
+success. At length the metal was sufficiently cool to detach the mould from it. Kuan Yu, in breathless trepidation, hastened
+to inspect it, but to his mortification and grief discovered it to be honeycombed in many places. The circumstance was reported
+to the Emperor, who was naturally vexed at the expenditure of so much time, labour, and money with so unsatisfactory a result.
+However, he ordered Kuan Yu to try again.
+
+</p>
+<p id="d0e5959">The mandarin hastened to obey, and, thinking the failure of the first attempt must have resulted from some oversight or omission
+on his part, he watched every detail with redoubled care and attention, fully determined that no neglect or remissness should
+mar the success of this second casting.
+
+</p>
+<p id="d0e5961">After months of labour the mould was again prepared, and the metal poured into it, but again with the same result. Kuan Yu
+was distracted, not only at the loss of his reputation, but at the certain loss of the Emperor&#8217;s favour. Yung Lo, when he
+heard of this second failure, was very wroth, and at once ordered Kuan Yu into his presence, and told him he would give him
+a third and last trial, and if he did not succeed this time he would behead him. Kuan Yu went home in a despairing state of
+mind, asking himself what crime he or any of his ancestors could have committed to have justified this calamity.
+<span class="pageno"><a id="d0e5963"></a>Page 396</span></p>
+<p id="d0e5964">Now Kuan Yu had an only daughter, about sixteen years of age, and, having no sons, the whole of his love was centred in this
+girl, for he had hopes of perpetuating his name and fame through her marriage with some deserving young nobleman. Truly she
+was worthy of being loved. She had &#8220;almond-shaped eyes, like the autumn waves, which, sparkling and dancing in the sun, seem
+to leap up in very joy and wantonness to kiss the fragrant reeds that grow upon the rivers&#8217; banks, yet of such limpid transparency
+that one&#8217;s form could be seen in their liquid depths as if reflected in a mirror. These were surrounded by long silken lashes&#8212;now
+drooping in coy modesty, anon rising in youthful gaiety and disclosing the laughing eyes but just before concealed beneath
+them. Eyebrows like the willow leaf; cheeks of snowy whiteness, yet tinged with the gentlest colouring of the rose; teeth
+like pearls of the finest water were seen peeping from between half-open lips, so luscious and juicy that they resembled two
+cherries; hair of the jettiest blackness and of the silkiest texture. Her form was such as poets love to describe and painters
+limn; there was grace and ease in every movement; she appeared to glide rather than walk, so light was she of foot. Add to
+her other charms that she was skilful in verse-making, excellent in embroidery, and unequalled in the execution of her household
+duties, and we have but a faint description of Ko-ai, the beautiful daughter of Kuan Yu.&#8221;
+
+</p>
+<p id="d0e5966">Well might the father be proud of and love his beautiful child, and she returned his love with all the ardour of her affectionate
+nature; often cheering him with her innocent gaiety when he returned from his daily vocations wearied or vexed. Seeing him
+now return with despair depicted in his countenance, she tenderly inquired the cause, not <span class="pageno"><a id="d0e5968"></a>Page 397</span>without hope of being the means of alleviating it. When her father told her of his failures, and of the Emperor&#8217;s threat,
+she exclaimed: &#8220;Oh, my father, be comforted! Heaven will not always be thus unrelenting. Are we not told that &#8216;out of evil
+cometh good&#8217;? These two failures will but enhance the glory of your eventual success, for success <i>this</i> time <i>must</i> crown your efforts. I am only a girl, and cannot assist you but with my prayers; these I will daily and hourly offer up for
+your success; and the prayers of a daughter for a loved parent <i>must</i> be heard.&#8221; Somewhat soothed by the endearments of Ko-ai, Kuan Yu again devoted himself to his task with redoubled energy,
+Ko-ai meanwhile constantly praying for him in his absence, and ministering to his wants when he returned home. One day it
+occurred to the maiden to go to a celebrated astrologer to ascertain the cause of these failures, and to ask what means could
+be taken to prevent a recurrence of them. She thus learned that the next casting would also be a disappointment if the blood
+of a maiden were not mixed with the ingredients. She returned home full of horror at this information, yet inwardly resolving
+to immolate herself rather than allow her father to fail. The day for the casting at length came, and Ko-ai requested her
+father to allow her to witness the ceremony and &#8220;to exult in his success,&#8221; as she laughingly said. Kuan Yu gave his consent,
+and accompanied by several servants she went, taking up a position near the mould.
+
+</p>
+<p id="d0e5979">Everything was prepared as before. An immense concourse assembled to witness the third and final casting, which was to result
+either in honour or degradation and death for Kuan Yu. A dead silence prevailed through the vast assemblage as the melted
+metal once more rushed <span class="pageno"><a id="d0e5981"></a>Page 398</span>to its destination; this was broken by a shriek, and a cry, &#8220;For my father!&#8221; and Ko-ai was seen to throw herself headlong
+into the seething, hissing metal. One of her servants attempted to seize her while in the act of plunging into the boiling
+fluid, but succeeded only in grasping one of her shoes, which came off in his hand. The father was frantic, and had to be
+kept by force from following her example; he was taken home a raving maniac. The prediction of the astrologer was fulfilled,
+for, on uncovering the bell after it had cooled, it was found to be perfect, but not a vestige of Ko-ai was to be seen; the
+blood of a maiden had indeed been infused with the ingredients.
+
+</p>
+<p id="d0e5983">After a time the bell was suspended by order of the Emperor, and expectation was at its height to hear it rung for the first
+time. The Emperor himself was present. The bell was struck, and far and near was heard the deep tone of its sonorous boom.
+This indeed was a triumph! Here was a bell surpassing in size and sound any other that had ever been cast! But&#8212;and the surrounding
+multitudes were horror-struck as they listened&#8212;the heavy boom of the bell was followed by a low wailing sound like the agonized
+cry of a woman, and the word <i>hsieh</i> (shoe) was distinctly heard. To this day the bell, each time it is rung, after every boom appears to utter the word &#8216;hsieh,&#8217;
+and people when they hear it shudder and say, &#8220;There&#8217;s poor Ko-ai&#8217;s voice calling for her shoe.&#8221;
+
+</p><a id="d0e5988"></a><h2>The Cursed Temple</h2>
+<p id="d0e5991">The reign of Ch&#8217;ung Ch&ecirc;ng, the last monarch of the Ming dynasty, was much troubled both by internal broils and by wars. He
+was constantly threatened by Tartar hordes from without, though these were generally beaten back by the celebrated general
+Wu San-kuei, and the country was <span class="pageno"><a id="d0e5993"></a>Page 399</span>perpetually in a state of anarchy and confusion, being overrun by bands of marauding rebels; indeed, so bold did these become
+under a chief named Li Tz&#365;-ch&#8217;&ecirc;ng that they actually marched on the capital with the avowed intention of placing their leader
+on the Dragon Throne. Ch&#8217;ung Ch&ecirc;ng, on the reception of this startling news, with no one that he could trust in such an emergency
+(for Wu San-kuei was absent on an expedition against the Tartars), was at his wits&#8217; end. The insurgents were almost in sight
+of Peking, and at any moment might arrive. Rebellion threatened in the city itself. If he went out boldly to attack the oncoming
+rebels his own troops might go over to the enemy, or deliver him into their hands; if he stayed in the city the people would
+naturally attribute it to pusillanimity, and probably open the gates to the rebels.
+
+</p>
+<p id="d0e5995">In this strait he resolved to go to the San Kuan Miao, an imperial temple situated near the Ch&#8217;ao-yang M&ecirc;n, and inquire of
+the gods as to what he should do, and decide his fate by &#8216;drawing the slip.&#8217; If he drew a long slip, this would be a good
+omen, and he would boldly march out to meet the rebels, confident of victory; if a middle length one, he would remain quietly
+in the palace and passively await whatever might happen; but if he should unfortunately draw a short one he would take his
+own life rather than suffer death at the hands of the rebels.
+
+</p>
+<p id="d0e5997">Upon arrival at the temple, in the presence of the high officers of his Court, the sacrifices were offered up, and the incense
+burnt, previous to drawing the slip on which hung the destiny of an empire, while Ch&#8217;ung Ch&ecirc;ng himself remained on his knees
+in prayer. At the conclusion of the sacrificial ceremony the tube containing the bamboo fortune-telling sticks was placed
+in the Emperor&#8217;s hand <span class="pageno"><a id="d0e5999"></a>Page 400</span>by one of the priests. His courtiers and the attendant priests stood round in breathless suspense, watching him as he swayed
+the tube to and fro; at length one fell to the ground; there was dead silence as it was raised by a priest and handed to the
+Emperor. <i>It was a short one!</i> Dismay fell on every one present, no one daring to break the painful, horrible silence. After a pause the Emperor, with a
+cry of mingled rage and despair, dashed the slip to the ground, exclaiming: &#8220;May this temple built by my ancestors evermore
+be accursed! Henceforward may every suppliant be denied what he entreats, as I have been! Those who come in sorrow, may that
+sorrow be doubled; in happiness, may that happiness be changed to misery; in hope, may they meet despair; in health, sickness;
+in the pride of life and strength, death! I, Ch&#8217;ung Ch&ecirc;ng, the last of the Mings, curse it!&#8221;
+
+</p>
+<p id="d0e6004">Without another word he retired, followed by his courtiers, proceeded at once to the palace, and went straight to the apartments
+of the Empress. The next morning he and his Empress were found suspended from a tree on Prospect Hill. &#8220;In their death they
+were not divided.&#8221; The scenes that followed; how the rebels took possession of the city and were driven out again by the Chinese
+general, assisted by the Tartars; how the Tartars finally succeeded in establishing the Manchu dynasty, are all matters of
+history. The words used by the Emperor at the temple were prophetic; he <i>was</i> the last of the Mings. The tree on which the monarch of a mighty Empire closed his career and brought the Ming dynasty to
+an end was ordered to be surrounded with chains; it still exists, and is still in chains. Upward of two hundred and seventy
+years have passed since that time, yet the temple is standing as of old; but the halls that at <span class="pageno"><a id="d0e6009"></a>Page 401</span>one time were crowded with worshippers are now silent, no one ever venturing to worship there; it is the resort of the fox
+and the bat, and people at night pass it shudderingly&#8212;&#8220;It is the cursed temple!&#8221;
+
+</p><a id="d0e6011"></a><h2>The Maniac&#8217;s Mite</h2>
+<p id="d0e6014">An interesting story is told of a lady named Ch&#8217;&ecirc;n, who was a Buddhist nun celebrated for her virtue and austerity. Between
+the years 1628 and 1643 she left her nunnery near Wei-hai city and set out on a long journey for the purpose of collecting
+subscriptions for casting a new image of the Buddha. She wandered through Shantung and Chihli and finally reached Peking,
+and there&#8212;subscription-book in hand&#8212;she stationed herself at the great south gate in order to take toll from those who wished
+to lay up for themselves treasures in the Western Heaven. The first passer-by who took any notice of her was an amiable maniac.
+His dress was made of coloured shreds and patches, and his general appearance was wild and uncouth. &#8220;Whither away, nun?&#8221; he
+asked. She explained that she was collecting subscriptions for the casting of a great image of Buddha, and had come all the
+way from Shantung. &#8220;Throughout my life,&#8221; remarked the madman, &#8220;I was ever a generous giver.&#8221; So, taking the nun&#8217;s subscription-book,
+he headed a page with his own name (in very large characters) and the amount subscribed. The amount in question was two cash,
+equivalent to a small fraction of a farthing. He then handed over the two small coins and went on his way.
+
+</p>
+<p id="d0e6016">In course of time the nun returned to Wei-hai-wei with her subscriptions, and the work of casting the image was duly begun.
+When the time had come for the process of smelting, it was observed that the copper remained <span class="pageno"><a id="d0e6018"></a>Page 402</span>hard and intractable. Again and again the furnace was fed with fuel, but the shapeless mass of metal remained firm as a rock.
+The head workman, who was a man of wide experience, volunteered an explanation of the mystery. &#8220;An offering of great value
+must be missing,&#8221; he said. &#8220;Let the collection-book be examined so that it may be seen whose subscription has been withheld.&#8221;
+The nun, who was standing by, immediately produced the madman&#8217;s money, which on account of its minute value she had not taken
+the trouble to hand over. &#8220;There is one cash,&#8221; she said, &#8220;and there is another. Certainly the offering of these must have
+been an act of the highest merit, and the giver must be a holy man who will some day attain Buddhahood.&#8221; As she said this
+she threw the two cash into the midst of the cauldron. Great bubbles rose and burst, the metal melted and ran like the sap
+from a tree, limpid as flowing water, and in a few moments the work was accomplished and the new Buddha successfully cast.
+
+
+</p><a id="d0e6020"></a><h2>The City-god of Yen Ch&#8217;&ecirc;ng</h2>
+<p id="d0e6023">The following story of the Ch&#8217;&ecirc;ng-huang P&#8217;u-sa of Yen Ch&#8217;&ecirc;ng (Salt City) is told by Helena von Poseck in the <i>East of Asia Magazine</i>, vol. iii (1904), pp. 169&#8211;171. This legend is also related of several other cities in China.
+
+</p>
+<p id="d0e6028">The Ch&#8217;&ecirc;ng-huang P&#8217;u-sa is, as already noted, the tutelary god of a city, his position in the unseen world answering to that
+of a <i>chih hsien</i>, or district magistrate, among men, if the city under his care be a <i>hsien</i>; but if the city hold the rank of a <i>fu</i>, it has (or used to have until recently) two Ch&#8217;&ecirc;ng-huang P&#8217;u-sas, one a prefect, and the other a district magistrate. One
+part of his duty consists of sending small demons to carry off the spirits of the dying, of which spirits he afterward acts
+as ruler and <span class="pageno"><a id="d0e6039"></a>Page 403</span>judge. He is supposed to exercise special care over the <i>k&#8217;u kuei</i>, or spirits which have no descendants to worship and offer sacrifices to them, and on the occasion of the Seventh Month Festival
+he is carried round the city in his chair to maintain order among them, while the people offer food to them, and burn paper
+money for their benefit. He is also carried in procession at the Ch&#8217;ing Ming Festival, and on the first day of the tenth month.
+
+
+</p>
+<p id="d0e6044">The Ch&#8217;&ecirc;ng-huang P&#8217;u-sa of the city of Yen Ch&#8217;&ecirc;ng is in the extremely unfortunate predicament of having no skin to his face,
+which fact is thus accounted for:
+
+</p>
+<p id="d0e6046">Once upon a time there lived at Yen Ch&#8217;&ecirc;ng an orphan boy who was brought up by his uncle and aunt. He was just entering upon
+his teens when his aunt lost a gold hairpin, and accused him of having stolen it. The boy, whose conscience was clear in the
+matter, thought of a plan by which his innocence might be proved.
+
+</p>
+<p id="d0e6048">&#8220;Let us go to-morrow to Ch&#8217;&ecirc;ng-huang P&#8217;u-sa&#8217;s temple,&#8221; he said, &#8220;and I will there swear an oath before the god, so that he
+may manifest my innocence.&#8221;
+
+</p>
+<p id="d0e6050">They accordingly repaired to the temple, and the boy, solemnly addressing the idol, said:
+
+</p>
+<p id="d0e6052">&#8220;If I have taken my aunt&#8217;s gold pin, may my foot twist, and may I fall as I go out of your temple door!&#8221;
+
+</p>
+<p id="d0e6054">Alas for the poor suppliant! As he stepped over the threshold his foot twisted, and he fell to the ground. Of course, everybody
+was firmly convinced of his guilt, and what could the poor boy say when his own appeal to the god thus turned against him?
+
+
+</p>
+<p id="d0e6056">After such a proof of his depravity his aunt had no room in her house for her orphan nephew, neither did he himself wish to
+stay with people who suspected him of theft. So he left the home which had sheltered him for <span class="pageno"><a id="d0e6058"></a>Page 404</span>years, and wandered out alone into the cold hard world. Many a hardship did he encounter, but with rare pluck he persevered
+in his studies, and at the age of twenty odd years became a mandarin.
+
+</p>
+<p id="d0e6060">In course of time our hero returned to Yen Ch&#8217;&ecirc;ng to visit his uncle and aunt. While there he betook himself to the temple
+of the deity who had dealt so hardly with him, and prayed for a revelation as to the whereabouts of the lost hairpin. He slept
+that night in the temple, and was rewarded by a vision in which the Ch&#8217;&ecirc;ng-huang P&#8217;u-sa told him that the pin would be found
+under the floor of his aunt&#8217;s house.
+
+</p>
+<p id="d0e6062">He hastened back, and informed his relatives, who took up the boards in the place indicated, and lo! there lay the long-lost
+pin! The women of the house then remembered that the pin had been used in pasting together the various layers of the soles
+of shoes, and, when night came, had been carelessly left on the table. No doubt rats, attracted by the smell of the paste
+which clung to it, had carried it off to their domains under the floor.
+
+</p>
+<p id="d0e6064">The young mandarin joyfully returned to the temple, and offered sacrifices by way of thanksgiving to the Ch&#8217;&ecirc;ng-huang P&#8217;u-sa
+for bringing his innocence to light, but he could not refrain from addressing to him what one is disposed to consider a well-merited
+reproach.
+
+</p>
+<p id="d0e6066">&#8220;You made me fall down,&#8221; he said, &#8220;and so led people to think I was guilty, and now you accept my gifts. Aren&#8217;t you ashamed
+to do such a thing? <i>You have no face!</i>&#8221;
+
+</p>
+<p id="d0e6071">As he uttered the words all the plaster fell from the face of the idol, and was smashed into fragments.
+
+</p>
+<p id="d0e6073">From that day forward the Ch&#8217;&ecirc;ng-huang P&#8217;u-sa of Yen Ch&#8217;&ecirc;ng has had no skin on his face. People have <span class="pageno"><a id="d0e6075"></a>Page 405</span>tried to patch up the disfigured countenance, but in vain: the plaster always falls off, and the face remains skinless.
+
+</p>
+<p id="d0e6077">Some try to defend the Ch&#8217;&ecirc;ng-huang P&#8217;u-sa by saying that he was not at home on the day when his temple was visited by the
+accused boy and his relatives, and that one of the little demons employed by him in carrying off dead people&#8217;s spirits out
+of sheer mischief perpetrated a practical joke on the poor boy.
+
+</p>
+<p id="d0e6079">In that case it is certainly hard that his skin should so persistently testify against him by refusing to remain on his face!
+
+
+</p><a id="d0e6081"></a><h2>The Origin of a Lake</h2>
+<p id="d0e6084">In the city of Ta-yeh Hsien, Hupei, there is a large sheet of water known as the Liang-ti Lake. The people of the district
+give the following account of its origin:
+
+</p>
+<p id="d0e6086">About five hundred years ago, during the Ming dynasty, there was no lake where the broad waters now spread. A flourishing
+<i>hsien</i> city stood in the centre of a populous country. The city was noted for its wickedness, but amid the wicked population dwelt
+one righteous woman, a strict vegetarian and a follower of all good works. In a vision of the night it was revealed to her
+that the city and neighbourhood would be destroyed by water, and the sign promised was that when the stone lions in front
+of the <i>yam&ecirc;n</i> wept tears of blood, then destruction was near at hand. Like Jonah at Nineveh, the woman, known to-day simply as Niang-tz&#365;,
+walked up and down the streets of the city, warning all of the coming calamity. She was laughed at and looked upon as mad
+by the careless people. A pork-butcher in the town, a noted wag, took some pig&#8217;s blood and sprinkled it round the eyes of
+the stone lions. This had the desired effect, for when Niang-tz&#365; saw the blood <span class="pageno"><a id="d0e6094"></a>Page 406</span>she fled from the city amid the jeers and laughter of the inhabitants. Before many hours had passed, however, the face of
+the sky darkened, a mighty earthquake shook the country-side, there was a great subsidence of the earth&#8217;s surface, and the
+waters of the Yangtz&#365; River flowed into the hollow, burying the city and villages out of sight. But a spot of ground on which
+the good woman stood, after escaping from the doomed city, remained at its normal level, and it stands to-day in the midst
+of the lake, an island called Niang-tz&#365;, a place at which boats anchor at night, or to which they fly for shelter from the
+storms that sweep the lake. They are saved to-day because of one good woman helped by the gods so long ago.
+
+</p>
+<p id="d0e6096">As a proof of the truth of the above story, it is asserted that on clear days traces of the buried city may be seen, while
+occasionally a fisherman casting his net hauls up some household utensil or relic of bygone days.
+
+</p><a id="d0e6098"></a><h2>Miao Creation Legends</h2>
+<p id="d0e6101">If the Miao have no written records, they have many legends in verse, which they learn to repeat and sing. The Hei Miao (or
+Black Miao, so called from their dark chocolate-coloured clothes) treasure poetical legends of the Creation and of a deluge.
+These are composed in lines of five syllables, in stanzas of unequal length, one interrogative and one responsive. They are
+sung or recited by two persons or two groups at feasts and festivals, often by a group of youths and a group of maidens. The
+legend of the Creation commences:
+
+</p>
+<p class="poetry"><br id="d0e6104">Who made Heaven and earth?
+<br id="d0e6106">Who made insects?
+<br id="d0e6108">Who made men?
+<br id="d0e6110">Made male and made female?
+<br id="d0e6112">  I who speak don&#8217;t know.
+</p><span class="pageno"><a id="d0e6114"></a>Page 407</span><p class="poetry"><br id="d0e6116">Heavenly King made Heaven and earth,
+<br id="d0e6118">Ziene made insects,
+<br id="d0e6120">Ziene made men and demons,
+<br id="d0e6122">Made male and made female.
+<br id="d0e6124">  How is it you don&#8217;t know?
+</p>
+<p class="poetry"><br id="d0e6127">How made Heaven and earth?
+<br id="d0e6129">How made insects?
+<br id="d0e6131">How made men and demons?
+<br id="d0e6133">Made male and made female?
+<br id="d0e6135">  I who speak don&#8217;t know.
+</p>
+<p class="poetry"><br id="d0e6138">Heavenly King was intelligent,
+<br id="d0e6140">Spat a lot of spittle into his hand,
+<br id="d0e6142">Clapped his hands with a noise,
+<br id="d0e6144">Produced Heaven and earth,
+<br id="d0e6146">Tall grass made insects,
+<br id="d0e6148">Stories made men and demons,
+<br id="d0e6150">Made male and made female.
+<br id="d0e6152">  How is it you don&#8217;t know?
+</p>
+<p id="d0e6154">The legend proceeds to state how and by whom the heavens were propped up and how the sun was made and fixed in its place,
+but the continuation is exceedingly silly.
+
+</p>
+<p id="d0e6156">The legend of the Flood is another very silly composition, but it is interesting to note that it tells of a great deluge.
+It commences:
+
+</p>
+<p class="poetry"><br id="d0e6159">Who came to the bad disposition,
+<br id="d0e6161">To send fire and burn the hill?
+<br id="d0e6163">Who came to the bad disposition,
+<br id="d0e6165">To send water and destroy the earth?
+<br id="d0e6167">  I who sing don&#8217;t know.
+</p>
+<p class="poetry"><br id="d0e6170">Zie did. Zie was of bad disposition,
+<br id="d0e6172">Zie sent fire and burned the hill;
+<br id="d0e6174">Thunder did. Thunder was of bad disposition,
+<br id="d0e6176">Thunder sent water and destroyed the earth.
+<br id="d0e6178">  Why don&#8217;t you know?
+</p>
+<p id="d0e6180">In this story of the flood only two persons were saved in a large bottle gourd used as a boat, and these were <span class="pageno"><a id="d0e6182"></a>Page 408</span>A Zie and his sister. After the flood the brother wished his sister to become his wife, but she objected to this as not being
+proper. At length she proposed that one should take the upper and one the nether millstone, and going to opposite hills should
+set the stones rolling to the valley between. If these should be found in the valley properly adjusted one above the other
+she would be his wife, but not if they came to rest apart. The young man, considering it unlikely that two stones thus rolled
+down from opposite hills would be found in the valley one upon another, while pretending to accept the test suggested, secretly
+placed two other stones in the valley one upon the other. The stones rolled from the hills were lost in the tall wild grass,
+and on descending into the valley A Zie called his sister to come and see the stones he had placed. She, however, was not
+satisfied, and suggested as another test that each should take a knife from a double sheath and, going again to the opposite
+hill-tops, hurl them into the valley below. If both these knives were found in the sheath in the valley she would marry him,
+but if the knives were found apart they would live apart. Again the brother surreptitiously placed two knives in the sheath,
+and, the experiment ending as A Zie wished, his sister became his wife. They had one child, a misshapen thing without arms
+or legs, which A Zie in great anger killed and cut to pieces. He threw the pieces all over the hill, and next morning, on
+awaking, he found these pieces transformed into men and women; thus the earth was repeopled.
+
+</p><a id="d0e6184"></a><h2>The Dream of the South Branch</h2>
+<p id="d0e6187">The dawn of Chinese romantic literature must be ascribed to the period between the eighth and tenth centuries of our era,
+when the cultivation of the liberal <span class="pageno"><a id="d0e6189"></a>Page 409</span>arts received encouragement at the hands of sovereigns who had reunited the Empire under the sway of a single ruler, and whose
+conquests and distant embassies attracted representatives from every Asiatic nation to their splendid Court. It was during
+this period that the vast bulk of Indian literature was successfully attacked by a host of Buddhist translators, and that
+the alchemists and mechanicians of Central Asia, Persia, and the Byzantine Empire introduced their varied acquirements to
+the knowledge of the Chinese. With the flow of new learning which thus gained admittance to qualify the frigid and monotonous
+cultivation of the ancient classics and their commentators, there came also an impetus to indulgence in the licence of imagination
+in which it is impossible to mistake the influence of Western minds. While the Sanskrit fables, on the one hand, passed into
+a Chinese dress, and contributed to the colouring of the popular mythology, the legends which circulated from mouth to mouth
+in the lively Arabian bazaars found, in like manner, an echo in the heart of China. Side by side with the mechanical efforts
+of rhythmical composition which constitute the national ideal of poetry there began, during the middle period of the T&#8217;ang
+dynasty (A.D. 618&#8211;907), to grow up a class of romantic tales in which the kinship of ideas with those that distinguish the
+products of Arabian genius is too marked to be ignored. The invisible world appears suddenly to open before the Chinese eye;
+the relations of the sexes overstep for a moment the chilling limit imposed by the traditions of Confucian decorum; a certain
+degree of freedom and geniality is, in a word, for the first time and only for a brief interval infused into the intellectual
+expression of a nation hitherto closely cramped in the bonds of a narrow pedantry. It <span class="pageno"><a id="d0e6191"></a>Page 410</span>was at this period that the drama began to flourish, and the germs of the modern novelist&#8217;s art made their first appearance.
+Among the works of imagination dating from the period in question which have come down to the present day there is perhaps
+none which better illustrates the effect of an exotic fancy upon the sober and methodical authorship of the Chinese, or which
+has left a more enduring mark upon the language, than the little tale which is given in translation in the following pages.
+
+
+</p>
+<p id="d0e6193">The <i>Nan k&#8217;o m&ecirc;ng</i>, or <i>Dream of the South Branch</i> (as the title, literally translated, should read), is the work of a writer named Li Kung-tso, who, from an incidental mention
+of his own experiences in Kiangsi which appears in another of his tales, is ascertained to have lived at the beginning of
+the ninth century of our era. The <i>nan k&#8217;o</i>, or South Branch, is the portion of a <i>huai</i> tree (<i>Sophora Japdonica</i>, a tree well known in China, and somewhat resembling the American locust-tree) in which the adventures narrated in the story
+are supposed to have occurred; and from this narrative of a dream, recalling more than one of the incidents recounted in the
+Arabian Nights, the Chinese have borrowed a metaphor to enrich the vocabulary of their literature. The equivalent of our own
+phrase &#8220;the baseless fabric of a vision&#8221; is in Chinese <i>nan k&#8217;o chih m&ecirc;ng</i>&#8212;a dream of the south branch.
+
+</p><a id="d0e6213"></a><h2>Ch&#8217;un-y&uuml; F&ecirc;n enters the Locust-tree</h2>
+<p id="d0e6216">Ch&#8217;un-y&uuml; F&ecirc;n, a native of Tung-p&#8217;ing, was by nature a gallant who had little regard for the proprieties of life, and whose
+principal enjoyment was found in indulgence in wine-bibbing in the society of boon-companions. At one time he held a commission
+in the army, but this he lost through his dissipated conduct, and from that time he <span class="pageno"><a id="d0e6218"></a>Page 411</span>more than ever gave himself up to the pleasures of the wine-cup.
+
+</p>
+<p id="d0e6220">One day&#8212;it was in the ninth moon of the seventh year of Ch&ecirc;ng Y&uuml;an (A.D. 791)&#8212;after drinking heavily with a party of friends
+under a wide-spreading old locust-tree near his house, he had to be carried to bed and there left to recover, his friends
+saying that they would leave him while they went to bathe their feet. The moment he laid down his head he fell into a deep
+slumber. In his dream appeared to him two men clothed in purple, who kneeling down informed him that they had been sent by
+their master the King of Huai-an (&#8216;Locust-tree Peace&#8217;) to request his presence. Unconsciously he rose, and, arranging his
+dress, followed his visitors to the door, where he saw a varnished chariot drawn by a white horse. On each side were ranged
+seven attendants, by whom he was assisted to mount, whereupon the carriage drove off, and, going out of the garden gate, passed
+through a hole in the trunk of the locust-tree already spoken of. Filled with astonishment, but too much afraid to speak,
+Ch&#8217;un-y&uuml; noticed that he was passing by hills and rivers, trees and roads, but of quite a different kind from those he was
+accustomed to. A few miles brought them to the walls of a city, the approach to which was lined with men and vehicles, who
+fell back at once the moment the order was given. Over the gate of the city was a pavilion on which was written in gold letters
+&#8220;The Capital of Huai-an.&#8221; As he passed through, the guard turned out, and a mounted officer, shouting that the husband of
+the King&#8217;s daughter had arrived, showed him the way into a hall where he was to rest awhile. The room contained fruits and
+flowers of every description, and on the tables was laid out a profuse display of refreshments.
+<span class="pageno"><a id="d0e6222"></a>Page 412</span></p>
+<p id="d0e6223">While Ch&#8217;un-y&uuml; still remained lost in astonishment, a cry was raised that the Prime Minister was coming. Ch&#8217;un-y&uuml; got up to
+meet him, and the two received each other with every demonstration of politeness.
+
+</p><a id="d0e6225"></a><h2>He marries the King&#8217;s Daughter</h2>
+<p id="d0e6228">The minister, looking at Ch&#8217;un-y&uuml;, said: &#8220;The King, my master, has brought you to this remote region in order to give his
+daughter in marriage to you.&#8221; &#8220;How could I, a poor useless wretch,&#8221; replied Ch&#8217;un-y&uuml;, &#8220;have ever aspired to such honour?&#8221;
+With these words both proceeded toward the audience-chamber, passing through a hall lined with soldiers, among whom, to his
+great joy and surprise, Ch&#8217;un-y&uuml; recognized an old friend of his former drinking days, to whom he did not, however, then venture
+to speak; and, following the Prime Minister, he was ushered into the King&#8217;s presence. The King, a man of noble bearing and
+imposing stature, was dressed in plain silk, a jewelled crown reposing on his head. Ch&#8217;un-y&uuml; was so awe-stricken that he was
+powerless even to look up, and the attendants on either side were obliged to remind him to make his prostrations. The King,
+addressing him, said: &#8220;Your father, small as my kingdom is, did not disdain to promise that you should marry my daughter.&#8221;
+Ch&#8217;un-y&uuml; could not utter a word; he merely lay prostrate on the ground. After a few moments he was taken back to his apartments,
+and he busied his thoughts in trying to discover what all this meant. &#8220;My father,&#8221; he said to himself, &#8220;fought on the northern
+frontier, and was taken prisoner; but whether his life was saved or not I don&#8217;t know. It may be that this affair was settled
+while he was in those distant regions.&#8221;
+
+</p>
+<p id="d0e6230">That same night preparations were made for the <span class="pageno"><a id="d0e6232"></a>Page 413</span>marriage; and the rooms and passages were filled with damsels who passed and repassed, filling the air with the sound of their
+dancing and music. They surrounded Ch&#8217;un-y&uuml; and kept up a constant fire of witty remarks, while he sat there overcome by their
+grace and beauty, unable to say a word. &#8220;Do you remember,&#8221; said one of them, coming up to Ch&#8217;un-y&uuml;, &#8220;the other day when with
+the Lady Ling-chi I was listening to the service in the courtyard of a temple, and while I, with all the other girls, was
+sitting on the window step, you came up to us, talking nonsense, and trying to get up a flirtation? Don&#8217;t you remember how
+we tied a handkerchief on the stem of a bamboo?&#8221; Then she continued: &#8220;Another time at a temple, when I threw down two gold
+hairpins and an ivory box as an offering, you asked the priest to let you look at the things, and after admiring them for
+a long time you turned toward me, and said that neither the gifts nor the donor were of this world; and you wanted to know
+my name, and where I lived, but I wouldn&#8217;t tell you; and then you gazed on me so tenderly, and could not take your eyes off
+me. You remember this, without doubt?&#8221; &#8220;I have ever treasured the recollection in my heart; how could I possibly forget it?&#8221;
+was Ch&#8217;un-y&uuml;&#8217;s reply, whereat all the maidens exclaimed that they had never expected to see him in their midst on this joyful
+occasion.
+
+</p>
+<p id="d0e6234">At this moment three men came up to Ch&#8217;un-y&uuml; and stated that they had been appointed his ministers. He stepped up to one of
+them and asked him if his name was not Tz&#365;-hua. &#8220;It is,&#8221; was the reply; whereupon Ch&#8217;un-y&uuml;, taking him by the hands, recalled
+to him their old friendship, and questioned him as to how he had found his way to this spot. He then proceeded to ask him
+if Chou-pien was also here. &#8220;He is,&#8221; replied the other, <span class="pageno"><a id="d0e6236"></a>Page 414</span>&#8220;and holding very high office; he has often used his influence on my behalf.&#8221;
+
+</p>
+<p id="d0e6238">As they were talking, Ch&#8217;un-y&uuml; was summoned to the palace, and as he passed within, a curtain in front of him was drawn aside,
+disclosing a young girl of about fourteen years of age. She was known as the Princess of the Golden Stem, and her dazzling
+beauty was well in keeping with her matchless grace.
+
+</p><a id="d0e6240"></a><h2>He writes to his Father</h2>
+<p id="d0e6243">The marriage was celebrated with all magnificence, and the young couple grew fonder from day to day. Their establishment was
+kept up in princely style, their principal amusement being the chase, the King himself frequently inviting Ch&#8217;un-y&uuml; to join
+him in hunting expeditions to the Tortoise-back Hill. As they were returning one day from one of these excursions, Ch&#8217;un-y&uuml;
+said to the King: &#8220;On my marriage day your Majesty told me that it was my father&#8217;s desire that I should espouse your daughter.
+My father was worsted in battle on the frontier, and for seventeen years we have had no news of him. If your Majesty knows
+his whereabouts, I would beg permission to go and see him.&#8221;
+
+</p>
+<p id="d0e6245">&#8220;Your father,&#8221; replied the King, &#8220;is frequently heard of; you may send him a letter; it is not necessary to go to him.&#8221; Accordingly
+a letter and some presents were got ready and sent, and in due time a reply was received, in which Ch&#8217;un-y&uuml;&#8217;s father asked
+many questions about his relations, his son&#8217;s occupation, but manifested no desire that the latter should come to him.
+
+</p><a id="d0e6247"></a><h2>He takes Office</h2>
+<p id="d0e6250">One day Ch&#8217;un-y&uuml;&#8217;s wife asked him if he would not like to hold office. His answer was to the effect that he had <span class="pageno"><a id="d0e6252"></a>Page 415</span>always been a rolling stone, and had no experience of official affairs, but the Princess promised to give him her assistance,
+and found occasion to speak on the subject to her father. In consequence the King one day told Ch&#8217;un-y&uuml; that he was not satisfied
+with the state of affairs in the south of his territory, that the present governor was old and useless, and that he would
+be pleased if he would proceed thither. Ch&#8217;un-y&uuml; bowed to the King&#8217;s commands, and inwardly congratulated himself that such
+good fortune should have befallen a rover like him. He was supplied with a splendid outfit, and farewell entertainments were
+given in his honour.
+
+</p>
+<p id="d0e6254">Before leaving he acknowledged to the King that he had no great confidence in his own powers, and suggested that he should
+be allowed to take with him Chou-pien and Tz&#365;-hua as commissioners of justice and finance. The King gave his consent, and
+issued the necessary instructions. The day of departure having arrived, both the King and the Queen came to see Ch&#8217;un-y&uuml; and
+his wife off, and to Ch&#8217;un-y&uuml; the King said: &#8220;The province of Nan-k&#8217;o is rich and fertile; and the inhabitants are brave and
+prosperous; it is by kindness that you must rule them.&#8221; To her daughter the Queen said: &#8220;Your husband is violent and fond
+of wine. The duty of a wife is to be kind and submissive. Act well toward him, and I shall have no anxiety. Nan-k&#8217;o, it is
+true, is not very far&#8212;only one day&#8217;s journey; still, in parting from you my tears will flow.&#8221; Ch&#8217;un-y&uuml; and his bride waved
+a farewell, and were whirled away toward their destination, reaching Nan-k&#8217;o the same evening.
+
+</p>
+<p id="d0e6256">Once settled in the place, Ch&#8217;un-y&uuml; set himself to become thoroughly acquainted with the manners and customs of the people,
+and to relieve distress. To Chou-pien and <span class="pageno"><a id="d0e6258"></a>Page 416</span>Tz&#365;-hua he confided all questions of administration, and in the course of twenty years a great improvement was to be noticed
+in the affairs of the province. The people showed their appreciation by erecting a monument to his honour, while the King
+conferred upon him an estate and the dignity of a title, and in recognition of their services promoted Chou-pien and Tz&#365;-hua
+to very high posts. Ch&#8217;un-y&uuml;&#8217;s children also shared their father&#8217;s rewards; the two sons were given office, while the two
+daughters were betrothed to members of the royal family. There remained nothing which could add to his fame and greatness.
+
+
+</p><a id="d0e6260"></a><h2>He meets with Disasters</h2>
+<p id="d0e6263">About this period the state of T&#8217;an-lo made an incursion on the province of Nan-k&#8217;o. The King at once commanded that Chou-pien
+should proceed at the head of 30,000 men to repel the enemy. Chou-pien, full of confidence, attacked the foe, but sustained
+a disastrous defeat, and, barely escaping with his life, returned to the capital, leaving the invaders to plunder the country
+and retire. Ch&#8217;un-y&uuml; threw Chou-pien into prison, and asked the King what punishment should be visited upon him. His Majesty
+granted Chou-pien his pardon; but that same month he died of disease.
+
+</p>
+<p id="d0e6265">A few days later Ch&#8217;un-y&uuml;&#8217;s wife also fell ill and died, whereupon he begged permission to resign his post and return to Court
+with his wife&#8217;s remains. This request was granted, and Tz&#365;-hua was appointed in his stead. As Ch&#8217;un-y&uuml;, sad and dejected,
+was leaving the city with the funeral <i>cort&egrave;ge</i>, he found the road lined with people giving loud expression to their grief, and almost ready to prevent his taking his departure.
+
+<span class="pageno"><a id="d0e6270"></a>Page 417</span></p><a id="d0e6271"></a><h2>He returns Home</h2>
+<p id="d0e6274">As he neared the capital the King and Queen, dressed in mourning, were awaiting the bier in tears. The Princess, after a posthumous
+title had been conferred upon her, was buried with great magnificence a few miles to the east of the city, while Ch&#8217;un-y&uuml;
+remained in the capital, living in such state, and gaining so much influence, that he excited the King&#8217;s jealousy; and when
+it was foretold, by means of signs in the heavens, that ruin threatened the kingdom, that its inhabitants would be swept away,
+and that this would be the work of an alien, the prophecy seemed to point to ambitious designs on the part of Ch&#8217;un-y&uuml;, and
+means were taken to keep him under restraint.
+
+</p>
+<p id="d0e6276">Ch&#8217;un-y&uuml;, conscious that he had faithfully filled a high office for many years, felt greatly grieved by these calumnies&#8212;a
+result which the King could not avoid noticing. He accordingly sent for Ch&#8217;un-y&uuml;, and said: &#8220;For more than twenty years we
+have been connexions, although my poor daughter, unfortunately, has not been spared to be a companion to you in old age. Her
+mother is now taking care of her children; your own home you have not seen for many years; return to see your friends; your
+children will be looked after, and in three years you will see them again.&#8221; &#8220;Is not this my home? Whither else am I to go?&#8221;
+was Ch&#8217;un-y&uuml;&#8217;s reply. &#8220;My friend,&#8221; the King said laughingly, &#8220;you are a human being; you don&#8217;t belong to this place.&#8221; At these
+words Ch&#8217;un-y&uuml; seemed to fall into a deep swoon, and he remained unconscious for some time, after which he began to recall
+some glimpses of the distant past. With tears in his eyes he begged that he might be allowed to return to his home, and, saying
+farewell, he departed.
+<span class="pageno"><a id="d0e6278"></a>Page 418</span></p>
+<p id="d0e6279">Outside the palace he found the same two officials in purple clothes who had led the way so many years ago. A conveyance was
+also there, but this time it was a mere bullock-cart, with no outriders. He took the same road as before, and noticed the
+same hills and streams. The two officials were by no means imposing this time, and when he asked how far was his destination
+they continued to hum and whistle and paid no attention to him. At last they passed through an opening, and he recognized
+his own village, precisely as he had left it. The two officials desired him to get down and walk up the steps before him,
+where, much to his horror, he saw himself lying down in the porch. He was too much bedazed with terror to advance, but the
+two officials called out his name several times, and upon this he awoke. The servants were bustling about the house, and his
+two companions were still washing their feet. Everything was as he had left it, and the lifetime he had lived in his dream
+had occupied only a few moments. Calling out to his two friends, he made them follow him to the locust-tree, and pointed out
+the opening through which he had begun his journey in dream-land.
+
+</p>
+<p id="d0e6281">An axe was sent for, and the interior of the trunk thrown open, whereupon a series of galleries was laid bare. At the root
+of the tree a mound of earth was discovered, in shape like a city, and swarming with ants. This was the capital of the kingdom
+in which he had lived in his dream. A terrace surrounded by a guard of ants was the residence of the King and Queen, two winged
+insects with red heads. Twenty feet or so along another gallery was found an old tortoise-shell covered with a thick growth
+of moss; it was the Tortoise-back Hill of the dream. In another direction was found a small mound of earth round <span class="pageno"><a id="d0e6283"></a>Page 419</span>which was coiled a root in shape like a dragon&#8217;s tongue; it was the grave of the King&#8217;s daughter, Ch&#8217;un-y&uuml;&#8217;s wife in the vision.
+As he recalled each incident of the dream he was much affected at discovering its counterpart in this nest of ants, and he
+refused to allow his companions to disturb it further. They replaced everything as they had found it; but that night a storm
+of wind and rain came, and next morning not a vestige of the ants was to be seen. They had all disappeared, and here was the
+fulfilment of the warning in the dream, that the kingdom would be swept away.
+
+</p><a id="d0e6285"></a><h2>Ch&#8217;un-y&uuml; Regenerate</h2>
+<p id="d0e6288">At this time Ch&#8217;un-y&uuml; had not seen Chou-pien and Tz&#365;-hua for some ten days. He sent a messenger to make inquiries about them,
+and the news he brought back was that Chou-pien was dead and Tz&#365;-hua lying ill. The fleeting nature of man&#8217;s existence revealed
+itself to him as he recalled the greatness of these two men in the ant-world. From that day he became a reformed man; drink
+and dissipation were put aside. After three years had elapsed he died, thus giving effect to the promise of the ant-king that
+he should see his children once more at the end of three years.
+
+</p><a id="d0e6290"></a><h2>Why the Jung Tribe have Heads of Dogs</h2>
+<p id="d0e6293">The wave of conquest which swept from north to south in the earliest periods of Chinese history<a id="d0e6295src" href="#d0e6295" class="noteref">1</a> left on its way, like small islands in the ocean, certain remnants of aboriginal tribes which survived and continued to exist
+despite the sustained hostile attitude of the flood of alien settlers around them. When stationed at Foochow <span class="pageno"><a id="d0e6298"></a>Page 420</span>I saw the settlements of one of these tribes which lived in the mountainous country not very many miles inland from that place.
+They were those of the Jung tribe, the members of which wore on their heads a large and peculiar headgear constructed of bamboo
+splints resting on a peg inserted in the chignon at the back of the head, the weight of the structure in front being counterbalanced
+by a pad, serving as a weight, attached to the end of the splints, which projected as far down as the middle of the shoulders.
+This framework was covered by a mantilla of red cloth which, when not rolled up, concealed the whole head and face, The following
+legend, related to me on the spot, explains the origin of this unusual headdress.
+
+</p><a id="d0e6300"></a><h2>Two Tribes at War</h2>
+<p id="d0e6303">In early times the Chief of a Chinese tribe (another version says an Emperor of China) was at war with the Chief of another
+tribe who came to attack his territory from the west. The Western Chief so badly defeated the Chinese army that none of the
+generals or soldiers could be induced to renew hostilities and endeavour to drive the enemy back to his own country. This
+distressed the Chinese Chief very much. As a last resort he issued a proclamation promising his daughter in marriage to anyone
+who would bring him the head of his enemy, the Chief of the West.
+
+</p><a id="d0e6305"></a><h2>The Chief&#8217;s Promise</h2>
+<p id="d0e6308">The people in the palace talked much of this promise made by the Chief, and their conversation was listened to by a fine large
+white dog belonging to one of the generals. This dog, having pondered the matter well, waited until <span class="pageno"><a id="d0e6310"></a>Page 421</span>midnight and then stole over to the tent of the enemy Chief. The latter, as well as his guard, was asleep; or, if the guard
+was not, the dog succeeded in avoiding him in the darkness. Entering the tent, the dog gnawed through the Chief&#8217;s neck and
+carried his head off in his mouth. At dawn he placed it at the Chinese Chief&#8217;s feet, and waited for his reward. The Chief
+was soon able to verify the fact that his enemy had been slain, for the headless body had caused so much consternation in
+the hostile army that it had already begun to retreat from Chinese territory.
+
+</p><a id="d0e6312"></a><h2>A Strange Contract</h2>
+<p id="d0e6315">The dog then reminded the Chief of his promise, and asked for his daughter&#8217;s hand in marriage. &#8220;But how,&#8221; said the Chief,
+&#8220;can I possibly marry my daughter to a dog?&#8221; &#8220;Well,&#8221; replied the dog, &#8220;will you agree to her marrying me if I change myself
+into a man?&#8221; This seemed a safe promise to make, and the Chief agreed. The dog then stipulated that he should be placed under
+a large bell and that no one should move it or look into it for a space of 280 days.
+
+</p><a id="d0e6317"></a><h2>The Chiefs Curiosity</h2>
+<p id="d0e6320">This was done, and for 279 days the bell remained unmoved, but on the 280th day the Chief could restrain his curiosity no
+longer, and tilting up the bell saw that the dog had changed into a man all except his head, the last day being required to
+complete the transformation. However, the spell was now broken, and the result was a man with a dog&#8217;s head. Since it was the
+Chief&#8217;s fault that, through his over-inquisitiveness, the dog could not become altogether a man, he was obliged to keep his
+promise, and <span class="pageno"><a id="d0e6322"></a>Page 422</span>the wedding duly took place, the bridegroom&#8217;s head being veiled for the occasion by a red mantilla.
+
+</p><a id="d0e6324"></a><h2>The Origin of a Custom</h2>
+<p id="d0e6327">Unfortunately the fruit of the union took more after their father than their mother, and though comely of limb had exceedingly
+ugly features.<a id="d0e6329src" href="#d0e6329" class="noteref">2</a> They were therefore obliged to continue to wear the head-covering adopted by their father at the marriage ceremony, and this
+became so much an integral part of the tribal costume that not only has it been worn ever since by their descendants, but
+a change of headgear has become synonymous with a change of husbands or a divorce. One account says that at the original bridal
+ceremony the bride wore the red mantilla to prevent her seeing her husband&#8217;s ugly features, and that is why the headdress
+is worn by the women and not by the men, or more generally by the former than the latter, though others say that it was originally
+worn by the ugly children of both sexes.
+
+</p><a id="d0e6335"></a><h2>And of a Worship</h2>
+<p id="d0e6338">This legend explains the dog-worship of the Jung tribe, which now consists of four clans, with a separate surname (Lei, Chung,
+Lang, and Pan) to each, has a language of its own, and does not intermarry with the Foochow natives. At about the time of
+the old Chinese New Year (somewhere in February) they paint a large figure of a dog on a screen and worship it, saying it
+is their ancestor who was victorious over the Western invader.
+<span class="pageno"><a id="d0e6340"></a>Page 423</span></p><a id="d0e6341"></a><h2>Conclusion</h2>
+<p id="d0e6344">If the greatness of nations is to be judged by the greatness of their myths (using the word &#8216;great&#8217; in the sense of world-famous
+and of perennial influence), there would be few great nations, and China would not be one of them. As stated in an earlier
+chapter, the design has been to give an account of Chinese myth as it is, and not as it might have been under imaginary conditions.
+But for the Chinese philosophers we should in all probability have had more Chinese myths, but philosophy is unifying, and
+without it we might have had a break-up of China and perhaps no myths at all, or none specially belonging to China as a whole
+and separate independent nation. Had there been great, world-stirring myths there could hardly but have been also more wars,
+more cruelty, more wounding of the &#8220;heart that weeps and trembles,&#8221; more saturating of the earth with human blood. It is not
+a small thing to have conquered myth with philosophy, especially at a time when the Western world was still steeped in the
+grossest superstition. Therefore we may be thankful that the Chinese were and are a peace-loving, sober, agricultural, industrial,
+non-military, non-priest-ridden, literary, and philosophical people, and that we have instead of great myths a great people.
+
+
+</p>
+<p id="d0e6346">But if the real test of greatness is purity and justice, then Chinese myth must be placed among the greatest of all; for it
+is not obscene, and it is invariably just.
+
+</p>
+<p></p>
+<hr class="noteseparator">
+<div class="notetext">
+<p class="notetext"><a id="d0e6295" href="#d0e6295src" class="noteref">1</a> See Chapter I.
+</p>
+</div>
+<div class="notetext">
+<p class="notetext"><a id="d0e6329" href="#d0e6329src" class="noteref">2</a> Compare the legend of the tailed Miao Tz&#365; tribes named Yao, &#8216;mountain-dogs&#8217; or &#8216;jackals,&#8217; living on the mountain ranges in
+the north-west of Kuangtung Province, related in the <i>Jih chi so chih</i>.
+</p>
+</div><span class="pageno"><a id="d0e6348"></a>Page 425</span><a id="d0e6350"></a><h1>Glossary &amp; Index</h1><a id="d0e6353"></a><h2>The Pronunciation of Chinese Words</h2>
+<p id="d0e6356">During the course of Chinese history the restriction of intercourse due to mountain-chains or other natural obstacles between
+various tribes or divisions of the Chinese people led to the birth of a number of families of languages, which again became
+the parents of numerous local dialects. These dialects have in most cases restricted ranges, so that that of one district
+may be partially or wholly unintelligible to the natives of another situated at a distance of only a hundred miles or less.
+
+
+</p>
+<p id="d0e6358">The Court or Government language is that spoken in Peking and the metropolitan district, and is the language of official communication
+throughout the country. Though neither the oldest nor the purest Chinese dialect, it seems destined more than any other to
+come into universal use in China. The natives of each province or district will of course continue to speak to each other
+in their own particular dialect, and foreign missionaries or merchants, for example, whose special duties or transactions
+are connected with special districts will naturally learn and use the dialects of those districts; but as a means of intercommunication
+generally between natives of different provinces, or between natives and foreigners, the Court language seems likely to continue
+in use and to spread more and more over the whole country. It is to this that the following remarks apply.
+
+</p>
+<p id="d0e6360">The essentials of correct pronunciation of Chinese are accuracy of sound, tone, and rhythm.
+
+</p><a id="d0e6362"></a><h2>Sound</h2>
+<p id="d0e6365"><span class="smallcaps">Vowels and Diphthongs</span>
+
+</p>
+<p id="d0e6369"><i>a</i> as in <i>father</i>.
+
+</p>
+<p id="d0e6376"><i>ai</i> as in Italian <i>am&aacute;i</i>.
+
+</p>
+<p id="d0e6383"><i>ao</i>. Italian <i>ao</i> in <i>Aosta</i>: sometimes <i>&aacute;-oo,</i> the <i>au</i> in <i>cauto</i>.
+
+</p>
+<p id="d0e6402"><i>e</i> in <i>eh</i>, <i>en</i>, as in <i>yet</i>, <i>lens</i>.
+
+</p>
+<p id="d0e6418"><i>ei</i>. Nearly <i>ey</i> in <i>grey</i>, but more as in Italian <i>lei</i>, <i>contei</i>.
+
+</p>
+<p id="d0e6434"><i>&ecirc;</i>. The vowel-sound in <i>lurk</i>.
+
+</p>
+<p id="d0e6441"><i>&ecirc;i</i>. The foregoing <i>&ecirc;</i> followed enclitically by <i>y</i>. <i>Money</i> without the <i>n</i> = <i>m&ecirc;i</i>.
+
+</p>
+<p id="d0e6460"><i>&ecirc;rh.</i> The <i>urr</i> in <i>purr</i>.
+
+</p>
+<p id="d0e6470"><i>i</i>. As a single or final syllable the vowel-sound in <i>ease</i>, <i>tree</i>; in <i>ih</i>, <i>in</i>, <i>ing</i>, as in <i>chick</i>, <i>thing</i>.
+
+</p>
+<p id="d0e6495"><i>ia</i> generally as in the Italian <i>Maria</i>.
+
+</p>
+<p id="d0e6502"><i>iai</i>. The <i>iai</i> in the Italian <i>vecchiaia</i>.
+
+</p>
+<p id="d0e6512"><i>iao</i> as in <i>ia</i> and <i>ao</i>, with the terminal peculiarity of the latter.
+
+</p>
+<p id="d0e6522"><i>ie</i> as in the Italian <i>siesta</i>.
+
+</p>
+<p id="d0e6529"><i>io</i>. The French <i>io</i> in <i>pioche</i>.
+<span class="pageno"><a id="d0e6539"></a>Page 426</span></p>
+<p id="d0e6540"><i>iu</i> as a final, longer than the English <i>ew</i>. In <i>liu, niu</i>, almost <i>leyew, neyew</i>.
+In <i>chiung, hsiung, iung</i>, is <i>eeyong</i> (<i>&#333;</i> in <i>roll</i>).
+
+</p>
+<p id="d0e6565"><i>o.</i> Between vowel-sound in <i>awe</i> and that in <i>roll</i>.
+
+</p>
+<p id="d0e6575"><i>ou.</i> Really <i>&ecirc;&#333;</i>; <i>ou</i> in <i>round</i>.
+
+</p>
+<p id="d0e6588"><i>&uuml;.</i> The vowel-sound in the French <i>tu, e&ucirc;t</i>.
+
+</p>
+<p id="d0e6595"><i>&uuml;a.</i> Only in <i>&uuml;an</i>, which in some tones is <i>&uuml;en</i>. The <i>&#363;</i> as above; the <i>an</i> as           in <i>antic</i>.
+
+</p>
+<p id="d0e6614"><i>&uuml;e</i>. The vowel-sounds in the French <i>tu es</i>.
+
+</p>
+<p id="d0e6621"><i>&uuml;o</i>. A disputed sound, used, if at all, interchangeably with <i>io</i> in certain           syllables.
+
+</p>
+<p id="d0e6628"><i>u</i>. The <i>oo</i> in <i>too</i>; in <i>un</i> and <i>ung</i> as in the Italian <i>punto</i>.
+
+</p>
+<p id="d0e6647"><i>ua</i>. Nearly <i>ooa</i>, in many instances contracting to <i>wa</i>.
+
+</p>
+<p id="d0e6657"><i>uai</i> as in the Italian <i>guai</i>.
+
+</p>
+<p id="d0e6664"><i>uei.</i> The vowel-sounds in the French <i>jouer</i>.
+
+</p>
+<p id="d0e6671"><i>u&ecirc;.</i> Only in final <i>u&ecirc;n</i> = <i>&uacute;-&#365;n</i>; frequently <i>w&ecirc;n</i> or <i>wun</i>.
+
+</p>
+<p id="d0e6687"><i>ui.</i> The vowel-sounds in <i>screwy</i>; in some tones <i>uei</i>.
+
+</p>
+<p id="d0e6697"><i>uo.</i> The Italian <i>uo</i> in <i>fuori</i>; often <i>wo</i>, and at times nearly <i>&#335;&#333;</i>.
+
+</p>
+<p id="d0e6713"><i>&#365;.</i> Between the <i>i</i> in <i>bit</i> and the <i>u</i> in <i>shut</i>.
+
+</p>
+<p id="d0e6729"><span class="smallcaps">Consonants</span>
+
+</p>
+<p id="d0e6733"><i>ch</i> as in <i>chair</i>; but before <i>ih</i> softened to <i>dj</i>.
+
+</p>
+<p id="d0e6746"><i>ch&#8217;</i>. A strong breathing. <i>Mu</i>ch-ha<i>rm</i> without the italicized letters = <i>ch&#8217;a</i>.
+
+</p>
+<p id="d0e6759"><i>f</i> as in farm.
+
+</p>
+<p id="d0e6763"><i>h</i> as <i>ch</i> in Scotch <i>loch</i>.
+
+</p>
+<p id="d0e6773"><i>hs</i>. A slight aspirate preceding and modifying the sibilant, which is, however, the stronger of the two consonants; <i>e.g. hsing</i> = <i>hissing</i>            without the first <i>i</i>,
+
+</p>
+<p id="d0e6786"><i>j</i>. Nearly the French <i>j</i> in <i>jaune</i>; the English <i>s</i> in <i>fusion</i>.
+
+</p>
+<p id="d0e6802"><i>k</i>. <i>c</i> in <i>car</i>, <i>k</i> in <i>king</i>; but when following other sounds often softened to           <i>g</i> in <i>go, gate</i>.
+
+</p>
+<p id="d0e6824"><i>k&#8217;</i>. The aspirate as in <i>ch&#8217;</i>. <i>Ki</i>ck-ha<i>rd</i> without the italicized letters =            <i>k&#8217;a</i>; and <i>ki</i>ck-he<i>r</i> == <i>k&#8217;&ecirc;</i>.
+
+</p>
+<p id="d0e6849"><i>l</i> as in English.
+
+</p>
+<p id="d0e6853"><i>m</i> as in English.
+
+</p>
+<p id="d0e6857"><i>n</i> as in English.
+
+</p>
+<p id="d0e6861"><i>ng</i>. The italicized letters in the French mo<i>n ga</i>lant = <i>nga</i>; mo<i>n gai</i>llard =            <i>ngai</i>; so<i>n go</i>sier = <i>ngo</i>.
+
+</p>
+<p id="d0e6883"><i>p</i> as in English.
+
+</p>
+<p id="d0e6887"><i>p&#8217;</i> The Irish pronunciation of <i>p</i>arty, <i>p</i>arliament. <i>Sla</i>p-ha<i>rd</i> without the           italicized letters = <i>p&#8217;a</i>.
+
+</p>
+<p id="d0e6906"><i>s</i> as in English.
+
+</p>
+<p id="d0e6910"><i>sh</i> as in English.
+
+</p>
+<p id="d0e6914"><i>ss</i>. Only in <i>ss&#365;</i>. The object of employing <i>ss</i> is to fix attention on the            peculiar vowel-sound <i>&#365;</i> (see above).
+
+</p>
+<p id="d0e6927"><i>t</i> as in English.
+
+</p>
+<p id="d0e6931"><i>t&#8217;</i> The Irish <i>t</i> in <i>t</i>orment. <i>Hi</i>t-ha<i>rd</i> without the italicized letters = <i>t&#8217;a</i>.
+
+</p>
+<p id="d0e6950"><i>ts</i> as in <i>jetsam</i>; after another word softened to <i>ds</i> in <i>gladsome</i>.
+
+</p>
+<p id="d0e6963"><i>ts&#8217;.</i> The aspirate intervening, as in <i>ch&#8217;</i>, etc. <i>Be</i>ts-ha<i>rd</i> without the italicized             letters = <i>ts&#8217;a</i>.
+<span class="pageno"><a id="d0e6979"></a>Page 427</span></p>
+<p id="d0e6980"><i>tz</i>. Employed to mark the peculiarity of the final <i>&#365;</i>; hardly of greater power than <i>ts</i>.
+
+</p>
+<p id="d0e6990"><i>tz&#8217;</i> like <i>ts&#8217;</i>. This, <i>tz</i>, and <i>ss</i> used only before <i>&#365;</i>.
+
+</p>
+<p id="d0e7006"><i>w</i> as in English; but very faint, or even non-existent, before <i>&uuml;</i>.
+
+</p>
+<p id="d0e7013"><i>y</i> as in English; but very faint before <i>i</i> or <i>&uuml;</i>.
+
+</p><a id="d0e7023"></a><h2>Tone</h2>
+<p id="d0e7026">The correct pronunciation of the sound (<i>yin</i>) is not sufficient to make a Chinese spoken word intelligible. Unless the tone (<i>sh&ecirc;ng</i>), or musical note, is simultaneously correctly given, either the wrong meaning or no meaning at all will be conveyed. The
+tone is the key in which the voice is pitched. Accent is a &#8216;song added to,&#8217; and tone is emphasized accent. The number of these
+tones differs in the different dialects. In Pekingese there are now four. They are best indicated in transliteration by numbers
+added to the sound, thus:
+
+</p>
+<div class="blockquote">
+<p id="d0e7035"><i>pa</i> (1) <i>pa</i> (2) <i>pa</i> (3) <i>pa</i> (4)
+</p>
+</div><p>
+
+</p>
+<p id="d0e7049">To say, for example, <i>pa</i> (3) instead of <i>pa</i> (1) would be as great a mistake as to say &#8216;grasp&#8217; instead of &#8216;trumpet.&#8217; Correctness of tone cannot be learnt except by oral
+instruction.
+
+</p><a id="d0e7057"></a><h2>Rhythm</h2>
+<p id="d0e7060">What tone is to the individual sound rhythm is to the sentence. This also, together with proper appreciation of the mutual
+modifications of tone and rhythm, can be correctly acquired only by oral instruction.
+
+
+
+
+</p><a id="d0e7062"></a><h2>A</h2>
+<p id="d0e7065"><span class="smallcaps">A Zie</span>. In Miao legend of the creation, <a id="d0e7069" href="#d0e6114">407</a>&#8211;<a id="d0e7072" href="#d0e6182">408</a>
+
+</p>
+<p id="d0e7075"><span class="smallcaps">Absolute</span>. Of Lieh Tz&#365;, <a id="d0e7079" href="#d0e1569">90</a>&#8211;<a id="d0e7082" href="#d0e1611">91</a>
+
+</p>
+<p id="d0e7085"><span class="smallcaps">Accessory Institutions</span>, <a id="d0e7089" href="#d0e852">37</a>&#8211;<a id="d0e7092" href="#d0e860">38</a>;
+education, <a id="d0e7095" href="#d0e852">37</a>&#8211;<a id="d0e7098" href="#d0e860">38</a>
+
+</p>
+<p id="d0e7101"><span class="smallcaps">Address, Forms of</span>, <a id="d0e7105" href="#d0e908">42</a>
+
+</p>
+<p id="d0e7108"><span class="smallcaps">Administration</span>. General, <a id="d0e7112" href="#d0e721">28</a> <i>sq.</i>;
+in Feudal Period, <a id="d0e7118" href="#d0e721">28</a>&#8211;<a id="d0e7121" href="#d0e748">29</a>;
+in Monarchical Period, <a id="d0e7124" href="#d0e748">29</a>;
+in Republican Period, <a id="d0e7127" href="#d0e754">30</a>
+
+</p>
+<p id="d0e7130"><span class="smallcaps">&AElig;sthetic Products</span>, <a id="d0e7134" href="#d0e1105">59</a>
+
+</p>
+<p id="d0e7137"><span class="smallcaps">Age for Marriage</span>, <a id="d0e7141" href="#d0e671">23</a>
+
+</p>
+<p id="d0e7144"><span class="smallcaps">Agents</span>.
+The Three, <a id="d0e7148" href="#d0e2196">125</a>;
+the Three Great Emperor Agents, <a id="d0e7151" href="#d0e2196">125</a>;
+the Three Supreme Agents, <a id="d0e7154" href="#d0e2196">125</a>
+
+</p>
+<p id="d0e7157"><span class="smallcaps">Agnosticism</span>. Confucius and, <a id="d0e7161" href="#d0e1548">88</a>&#8211;<a id="d0e7164" href="#d0e1560">89</a>
+
+</p>
+<p id="d0e7167"><span class="smallcaps">Agriculture</span>, <a id="d0e7171" href="#d0e997">49</a> <i>sq.</i>;
+Ministry of, <a id="d0e7177" href="#d0e1011">50</a>
+
+</p>
+<p id="d0e7180"><span class="smallcaps">Agriculturists</span>. <i>Nung</i>; the second class of the people, <a id="d0e7187" href="#d0e721">28</a>
+
+</p>
+<p id="d0e7190"><span class="smallcaps">Air</span>.
+Sovereign of the Eastern, <a id="d0e7194" href="#d0e2395">136</a>&#8211;<a id="d0e7197" href="#d0e2425">137</a>;
+sovereign of the Western, <a id="d0e7200" href="#d0e2425">137</a>
+
+</p>
+<p id="d0e7203"><span class="smallcaps">Akkadia</span>. Supposed origin of the Chinese in, <a id="d0e7207" href="#d0e556">13</a>, <a id="d0e7210" href="#d0e581">15</a>, <a id="d0e7213" href="#d0e609">17</a>
+
+</p>
+<p id="d0e7216"><span class="smallcaps">All Souls&#8217; Day</span>. Festival of (Mid-autumn Festival), <a id="d0e7220" href="#d0e830">35</a>, <a id="d0e7223" href="#d0e938">44</a>&#8211;<a id="d0e7226" href="#d0e952">45</a>
+
+</p>
+<p id="d0e7229"><span class="smallcaps">Alligator, The Spiritual</span>, <a id="d0e7233" href="#d0e3637">223</a>&#8211;<a id="d0e7236" href="#d0e3648">224</a>
+
+</p>
+<p id="d0e7239"><span class="smallcaps">Amita, Amida</span>. O-mi-t&#8217;o Fo; Buddha, <a id="d0e7243" href="#d0e2073">119</a>, <a id="d0e7246" href="#d0e2083">120</a>
+<span class="pageno"><a id="d0e7249"></a>Page 428</span></p>
+<p id="d0e7250"><span class="smallcaps">Amitabha</span>. <i>See</i> <span class="smallcaps">Amita</span>
+
+</p>
+<p id="d0e7260"><span class="smallcaps">An-kung</span>. God of Sailors, <a id="d0e7264" href="#d0e2844">165</a>
+
+</p>
+<p id="d0e7267"><span class="smallcaps">Ancestor-worship</span>.
+The origin of Chinese religion, <a id="d0e7271" href="#d0e1029">52</a>;
+by rulers, <a id="d0e7274" href="#d0e1682">94</a>;
+ordinary, <a id="d0e7277" href="#d0e1765">100</a>;
+and Buddhism, <a id="d0e7280" href="#d0e2059">118</a>
+
+</p>
+<p id="d0e7283"><span class="smallcaps">Ao</span>. A sea-monster; raises the scholar K&#8217;uei on its back, <a id="d0e7287" href="#d0e1890">106</a>
+
+</p>
+<p id="d0e7290"><span class="smallcaps">Ao Ch&#8217;in</span>. A Dragon-king; and the Eight Immortals, <a id="d0e7294" href="#d0e3524">214</a> <i>sq.</i>
+
+</p>
+<p id="d0e7300"><span class="smallcaps">Ao Ping</span>. Third son of Lung Wang, <a id="d0e7304" href="#d0e4850">308</a>&#8211;<a id="d0e7307" href="#d0e4875">309</a>
+
+</p>
+<p id="d0e7310"><span class="smallcaps">Aquila</span>. Star; legend regarding Vega and, <a id="d0e7314" href="#d0e3188">189</a> <i>sq.</i>
+
+</p>
+<p id="d0e7320"><span class="smallcaps">Archer, The Divine</span>, <a id="d0e7324" href="#d0e3051">180</a> <i>sq.</i>
+
+</p>
+<p id="d0e7330"><span class="smallcaps">Armless People</span>. Legend of the, <a id="d0e7334" href="#d0e5872">388</a>
+
+</p>
+<p id="d0e7337"><span class="smallcaps">Artisans</span>. <i>Kung</i>; the third class of the people, <a id="d0e7344" href="#d0e721">28</a>
+
+</p>
+<p id="d0e7347"><span class="smallcaps">Arts</span>, <a id="d0e7351" href="#d0e997">49</a>
+
+</p>
+<p id="d0e7354"><span class="smallcaps">Astrological Superstitions</span>, <a id="d0e7358" href="#d0e3005">176</a>
+
+</p>
+<p id="d0e7361"><span class="smallcaps">Asuras</span>. Buddhist demons; enemies of D&ecirc;vas, <a id="d0e7365" href="#d0e3288">198</a>
+
+</p>
+<p id="d0e7368"><span class="smallcaps">August</span>. The Pure August One; Y&uuml; Huang, <a id="d0e7372" href="#d0e2309">130</a>
+
+
+</p><a id="d0e7375"></a><h2>B</h2>
+<p id="d0e7378"><span class="smallcaps">Barge of Mercy, Taoist</span>, <a id="d0e7382" href="#d0e2762">160</a>
+
+</p>
+<p id="d0e7385"><span class="smallcaps">Beards</span>. Little worn, <a id="d0e7389" href="#d0e974">47</a>
+
+</p>
+<p id="d0e7392"><span class="smallcaps">Beginning</span>.
+Of Form, <a id="d0e7396" href="#d0e1569">90</a>;
+of Pneuma, <a id="d0e7399" href="#d0e1569">90</a>;
+the Great, <a id="d0e7402" href="#d0e1569">90</a>;
+of Substance, <a id="d0e7405" href="#d0e1569">90</a>
+
+</p>
+<p id="d0e7408"><span class="smallcaps">Bell, Casting of the Great</span>. Legend of, <a id="d0e7412" href="#d0e5947">394</a> <i>sq.</i>
+
+</p>
+<p id="d0e7418"><span class="smallcaps">Bezoar</span>. <i>See</i> <span class="smallcaps">Niu Huang</span>
+
+</p>
+<p id="d0e7428"><span class="smallcaps">Bible</span>. Parallelisms of, with Chinese religious and mythological beliefs, <a id="d0e7432" href="#d0e1349">79</a> <i>n.</i>
+
+</p>
+<p id="d0e7438">&#8220;<span class="smallcaps">Biographies of the Gods</span>.&#8221; <i>Sh&ecirc;n hsien chuan</i>, by Ko Hung, <a id="d0e7446" href="#d0e1349">79</a>
+
+</p>
+<p id="d0e7449"><span class="smallcaps">Bird</span>.
+Of Dawn, <a id="d0e7453" href="#d0e3138">186</a>&#8211;<a id="d0e7456" href="#d0e3157">187</a>;
+the one-legged, <a id="d0e7459" href="#d0e3418">206</a>
+
+</p>
+<p id="d0e7462"><span class="smallcaps">Birth of the Soul</span>, <a id="d0e7466" href="#d0e1662">93</a>
+
+</p>
+<p id="d0e7469"><span class="smallcaps">Blackwater River, Demons of</span>. In the <i>Hsi yu chi</i>, <a id="d0e7476" href="#d0e5469">352</a>
+
+</p>
+<p id="d0e7479"><span class="smallcaps">Blank, The Great</span>, <a id="d0e7483" href="#d0e1569">90</a>
+
+</p>
+<p id="d0e7486"><span class="smallcaps">Blower</span>. <i>See</i> <span class="smallcaps">Ch&#8217;&ecirc;n Ch&#8217;i</span>
+
+</p>
+<p id="d0e7496"><span class="smallcaps">Blue Dragon</span>. Ch&#8217;ing Lung; spirit of the Blue Dragon Star; guardian of Taoist temple gates, <a id="d0e7500" href="#d0e2550">146</a> <i>sq.</i>
+
+</p>
+<p id="d0e7506"><span class="smallcaps">Blue River</span>. Hs&uuml;an Chuang exposed in, as an infant, <a id="d0e7510" href="#d0e5301">337</a>
+
+</p>
+<p id="d0e7513">&#8220;<span class="smallcaps">Book of Ceremonial</span>.&#8221; <i>Li chi</i>, <a id="d0e7521" href="#d0e1816">103</a>
+
+</p>
+<p id="d0e7524">&#8220;<span class="smallcaps">Book of History</span>,&#8221; <a id="d0e7529" href="#d0e1414">84</a>
+
+</p>
+<p id="d0e7532"><span class="smallcaps">Brothers, The Three Musical</span>, <a id="d0e7536" href="#d0e2619">151</a>
+
+</p>
+<p id="d0e7539"><span class="smallcaps">Buddha</span>.
+Ju Lai, <a id="d0e7543" href="#d0e1316">78</a>;
+and the Law and the Priesthood, <a id="d0e7546" href="#d0e2073">119</a>;
+Tathagata, <a id="d0e7549" href="#d0e2073">119</a>;
+Fo Pao, one of the <i>San Pao</i>, <a id="d0e7555" href="#d0e2073">119</a>;
+Sh&acirc;kyamuni, <a id="d0e7558" href="#d0e2073">119</a>;
+Y&uuml;eh-shih Fo, the Master-Physician, <a id="d0e7561" href="#d0e2083">120</a>;
+Miao Shan (Kuan Yin) becomes a, <a id="d0e7564" href="#d0e4328">271</a>;
+his jumping competition with Sun Hou-tz&#365;, <a id="d0e7567" href="#d0e5214">332</a>&#8211;<a id="d0e7570" href="#d0e5234">333</a>
+
+</p>
+<p id="d0e7573"><span class="smallcaps">Buddhism</span>.
+As a Chinese religion, <a id="d0e7577" href="#d0e1038">53</a>;
+effect on mythology, <a id="d0e7580" href="#d0e1133">62</a>&#8211;<a id="d0e7583" href="#d0e1143">63</a>;
+one of the three religions, <a id="d0e7586" href="#d0e1765">100</a>;
+brought to China, <a id="d0e7589" href="#d0e2059">118</a>;
+Mahayanistic form of, <a id="d0e7592" href="#d0e2059">118</a>;
+origin in ancestor-worship, <a id="d0e7595" href="#d0e2059">118</a>;
+and Taoism, <a id="d0e7598" href="#d0e2059">118</a>;
+and Confucianism, <a id="d0e7601" href="#d0e2059">118</a>;
+Buddha, the Law, and the Priesthood, <a id="d0e7604" href="#d0e2073">119</a>
+
+</p>
+<p id="d0e7607"><span class="smallcaps">Buddhist-s</span>.
+Account of P&#8217;an Ku, <a id="d0e7611" href="#d0e1296">77</a>;
+guardians of temple gates, <a id="d0e7614" href="#d0e2550">146</a>;
+evil dragons, <a id="d0e7617" href="#d0e3445">208</a>;
+number of dragons, <a id="d0e7620" href="#d0e3463">209</a>;
+saviour of the Buddhists in Slow-carts Country, <a id="d0e7623" href="#d0e5487">353</a> <i>sq.</i>
+
+</p>
+<p id="d0e7629"><span class="smallcaps">Buffalo</span>. Of T&#8217;ung-t&#8217;ien Chiao-chu, <a id="d0e7633" href="#d0e2342">133</a>&#8211;<a id="d0e7636" href="#d0e2358">134</a>
+
+</p>
+<p id="d0e7639"><span class="smallcaps">Burial, Methods of</span>, <a id="d0e7643" href="#d0e871">39</a> <i>sq.</i>
+
+</p>
+<p id="d0e7649"><span class="smallcaps">Bushel Mother</span>. <i>See</i> <span class="smallcaps">Tou Mu</span>
+
+</p>
+<p id="d0e7659"><span class="smallcaps">Butterfly</span>. Chuang Tz&#365; and the, <a id="d0e7663" href="#d0e1611">91</a> <i>and n.</i>, <a id="d0e7669" href="#d0e2577">148</a>&#8211;<a id="d0e7672" href="#d0e2588">149</a>
+
+
+</p><a id="d0e7675"></a><h2>C</h2>
+<p id="d0e7678">&#8220;<span class="smallcaps">Canon of Changes</span>.&#8221; <i>See</i> I <span class="smallcaps">Ching</span>
+
+</p>
+<p id="d0e7689"><span class="smallcaps">Capture, Marriage By</span>, <a id="d0e7693" href="#d0e655">22</a>
+
+</p>
+<p id="d0e7696"><span class="smallcaps">Carp</span>. Ch&#8217;&ecirc;n Kuang-jui and the released, <a id="d0e7700" href="#d0e5282">336</a>, <a id="d0e7703" href="#d0e5313">339</a>&#8211;<a id="d0e7706" href="#d0e5329">340</a>
+
+</p>
+<p id="d0e7709"><span class="smallcaps">Cart, Land of the Flying</span>, <a id="d0e7713" href="#d0e5913">391</a>
+
+</p>
+<p id="d0e7716"><span class="smallcaps">Cask of Pearls</span>. Wang Tan and the, <a id="d0e7720" href="#d0e2321">131</a>&#8211;<a id="d0e7723" href="#d0e2330">132</a>
+
+</p>
+<p id="d0e7726"><span class="smallcaps">Cause-s</span>.
+First, Y&uuml;an-shih T&#8217;ien-tsun, <a id="d0e7730" href="#d0e2265">127</a>;
+Superior, Medium, and Inferior, <a id="d0e7733" href="#d0e2236">126</a>;
+the Three, <a id="d0e7736" href="#d0e2196">125</a> <i>sq.</i>
+
+</p>
+<p id="d0e7742"><span class="smallcaps">Celestial Ministries</span>, <a id="d0e7746" href="#d0e1738">98</a>&#8211;<a id="d0e7749" href="#d0e1746">99</a>, <a id="d0e7752" href="#d0e2828">164</a>
+
+</p>
+<p id="d0e7755"><span class="smallcaps">Cemeteries, Chinese</span>, <a id="d0e7759" href="#d0e896">41</a>
+
+</p>
+<p id="d0e7762"><span class="smallcaps">Ceremonial Institutions</span>.
+Changes in marriage ceremonial, <a id="d0e7766" href="#d0e675">24</a>&#8211;<a id="d0e7769" href="#d0e684">25</a>;
+exacting nature of funeral rites, <a id="d0e7772" href="#d0e896">41</a>;
+codes of ceremonial, <a id="d0e7775" href="#d0e908">42</a>
+<span class="pageno"><a id="d0e7778"></a>Page 429</span></p>
+<p id="d0e7779"><span class="smallcaps">Ch&#8217;an-y&uuml;</span>. Daughter of T&ecirc;ng Chiu-kung; helps her father, <a id="d0e7783" href="#d0e2568">147</a>;
+marries T&#8217;u Hsing-sun, <a id="d0e7786" href="#d0e2568">147</a>
+
+</p>
+<p id="d0e7789"><span class="smallcaps">Chang Fei</span>. Chang I T&ecirc;, the meat-seller; and Kuan Y&uuml;, <a id="d0e7793" href="#d0e2013">114</a> <i>sq.</i>
+
+</p>
+<p id="d0e7799"><span class="smallcaps">Chang Hsien</span>. The patron of child-bearing women, <a id="d0e7803" href="#d0e3018">177</a> <i>sq.</i>;
+shoots the Heavenly Dog, <a id="d0e7809" href="#d0e3018">177</a>&#8211;<a id="d0e7812" href="#d0e3030">178</a>;
+spirit of the star Chang, <a id="d0e7815" href="#d0e3030">178</a>&#8211;<a id="d0e7818" href="#d0e3036">179</a>;
+origin of worship of, <a id="d0e7821" href="#d0e3030">178</a>
+
+</p>
+<p id="d0e7824"><span class="smallcaps">Chang I T&ecirc;</span>. <i>See</i> <span class="smallcaps">Chang Fei</span>
+
+</p>
+<p id="d0e7834"><span class="smallcaps">Chang Kuei-fang</span>. Defeated by No-cha, <a id="d0e7838" href="#d0e2657">153</a>&#8211;<a id="d0e7841" href="#d0e2672">154</a>
+
+</p>
+<p id="d0e7844"><span class="smallcaps">Chang Kuo</span>. One of the Eight Immortals, <a id="d0e7848" href="#d0e4584">288</a>, <a id="d0e7851" href="#d0e4789">303</a>;
+legend of, <a id="d0e7854" href="#d0e4673">294</a>&#8211;<a id="d0e7857" href="#d0e4683">295</a>
+
+</p>
+<p id="d0e7860"><span class="smallcaps">Chang Lao</span>. The old priest who rescued the infant son of Ch&#8217;&ecirc;n Kuang-jui, <a id="d0e7864" href="#d0e5301">337</a>&#8211;<a id="d0e7867" href="#d0e5306">338</a>
+
+</p>
+<p id="d0e7870"><span class="smallcaps">Ch&#8217;ang &Ocirc;</span>, or <span class="smallcaps">H&ecirc;ng &Ocirc;</span>. Called T&#8217;ai-yin Huang-ch&uuml;n and Y&uuml;eh-fu Ch&#8217;ang &Ocirc;;
+the younger sister of the Spirit of the Waters, <a id="d0e7877" href="#d0e3036">179</a> <i>sq.</i>;
+Sh&ecirc;n I marries, <a id="d0e7883" href="#d0e3080">182</a>;
+eats pill of immortality, <a id="d0e7886" href="#d0e3104">184</a>&#8211;<a id="d0e7889" href="#d0e3118">185</a>;
+flies to the moon, <a id="d0e7892" href="#d0e3118">185</a>;
+and the white rabbit, <a id="d0e7895" href="#d0e3118">185</a>;
+changed to a toad, <a id="d0e7898" href="#d0e3005">176</a>, <a id="d0e7901" href="#d0e3166">188</a>
+
+</p>
+<p id="d0e7904"><span class="smallcaps">Chang Shao</span>.
+His fight with Nan-chi Hsien-w&ecirc;ng, <a id="d0e7908" href="#d0e2734">158</a>&#8211;<a id="d0e7911" href="#d0e2753">159</a>;
+defeated by White Crane Youth, <a id="d0e7914" href="#d0e2753">159</a>
+
+</p>
+<p id="d0e7917"><span class="smallcaps">Chang Tao-ling</span>. The first Taiost pope, <a id="d0e7921" href="#d0e2438">138</a> <i>sq.</i>;
+finds ancient writings, <a id="d0e7927" href="#d0e2438">138</a>&#8211;<a id="d0e7930" href="#d0e2453">139</a>;
+founder of modern Taoism, <a id="d0e7933" href="#d0e2453">139</a>;
+and pills of immortality, <a id="d0e7936" href="#d0e2453">139</a>, <a id="d0e7939" href="#d0e2462">140</a>;
+and talismans, <a id="d0e7942" href="#d0e2453">139</a>;
+a &#8216;rice-thief,&#8217; <a id="d0e7945" href="#d0e2453">139</a>;
+his disciple, Wang Ch&#8217;ang, <a id="d0e7948" href="#d0e2462">140</a>, <a id="d0e7951" href="#d0e2470">141</a>, <a id="d0e7954" href="#d0e3544">216</a>;
+Chao Sh&ecirc;ng plucks the peaches for, <a id="d0e7957" href="#d0e2462">140</a>&#8211;<a id="d0e7960" href="#d0e2470">141</a>;
+the Heavenly Teacher, <a id="d0e7963" href="#d0e2470">141</a>;
+Vicegerent of Pearly Emperor, <a id="d0e7966" href="#d0e2470">141</a>;
+Commander-in-Chief of the hosts of Taoism, <a id="d0e7969" href="#d0e2470">141</a>;
+his descendants, <a id="d0e7972" href="#d0e2480">142</a>;
+and the dragon, <a id="d0e7975" href="#d0e3544">216</a>&#8211;<a id="d0e7978" href="#d0e3556">217</a>;
+and the Spirits of the Well, <a id="d0e7981" href="#d0e3544">216</a>&#8211;<a id="d0e7984" href="#d0e3556">217</a>;
+and the hunter, <a id="d0e7987" href="#d0e3556">217</a>
+
+</p>
+<p id="d0e7990"><span class="smallcaps">Chang T&#8217;ien-shih</span>. Master of the Taoists;
+Emperor Li Shih-min and, <a id="d0e7994" href="#d0e3940">243</a> <i>sq.</i>;
+causes death of the five graduates, <a id="d0e8000" href="#d0e3956">244</a>;
+gives magic objects to graduates, <a id="d0e8003" href="#d0e3967">245</a>
+
+</p>
+<p id="d0e8006"><span class="smallcaps">Chang Ya</span>. The God of Tz&#365; T&#8217;ung <a id="d0e8010" href="#d0e1854">104</a> <i>sq.</i>
+
+</p>
+<p id="d0e8016"><span class="smallcaps">Change, The Great</span>, <a id="d0e8020" href="#d0e1569">90</a>
+
+</p>
+<p id="d0e8023">&#8220;<span class="smallcaps">Changes, The Canon of</span>.&#8221; <i>See</i> <span class="smallcaps">I Ching</span>
+
+</p>
+<p id="d0e8034"><span class="smallcaps">Chao Ch&ecirc;n</span>. Minister to Miao Chuang, <a id="d0e8038" href="#d0e4064">253</a>, <a id="d0e8041" href="#d0e4126">257</a>, <a id="d0e8044" href="#d0e4431">277</a>, <a id="d0e8047" href="#d0e4463">279</a>&#8211;<a id="d0e8050" href="#d0e4481">280</a>, <a id="d0e8053" href="#d0e4507">283</a>;
+becomes Emperor, <a id="d0e8056" href="#d0e4540">285</a>
+
+</p>
+<p id="d0e8059"><span class="smallcaps">Chao K&#8217;uei</span>. Marries Miao Ch&#8217;ing, <a id="d0e8063" href="#d0e4135">258</a>;
+conspires against Miao Chuang, <a id="d0e8066" href="#d0e4431">277</a> <i>sq.</i>
+
+</p>
+<p id="d0e8072"><span class="smallcaps">Chao Kung-ming</span>. <i>See</i> <span class="smallcaps">Ts&#8217;ai Sh&ecirc;n</span>
+
+</p>
+<p id="d0e8082"><span class="smallcaps">Chao Sh&ecirc;ng</span>. Plucks the peaches, <a id="d0e8086" href="#d0e2462">140</a>&#8211;<a id="d0e8089" href="#d0e2470">141</a>
+
+</p>
+<p id="d0e8092"><span class="smallcaps">Ch&#8217;ao Tu</span>. A watchman;
+Li T&#8217;ieh-kuai and, <a id="d0e8096" href="#d0e4629">291</a>
+
+</p>
+<p id="d0e8099"><span class="smallcaps">Chao Yen</span>. His connexion with Shou Hsing, <a id="d0e8103" href="#d0e2945">172</a>
+
+</p>
+<p id="d0e8106"><span class="smallcaps">Chaos</span>. Evolution of, and <i>i tu</i>, <a id="d0e8113" href="#d0e1569">90</a>&#8211;<a id="d0e8116" href="#d0e1611">91</a>
+
+</p>
+<p id="d0e8119"><span class="smallcaps">Characteristics</span>. Emotional, intellectual, and physical, of the Chinese, <a id="d0e8123" href="#d0e648">21</a>&#8211;<a id="d0e8126" href="#d0e655">22</a>
+
+</p>
+<p id="d0e8129"><span class="smallcaps">Charms</span>. Use of, prevalent, <a id="d0e8133" href="#d0e1047">54</a>
+
+</p>
+<p id="d0e8136"><span class="smallcaps">Ch&#8217;&ecirc;</span>. And the fox, <a id="d0e8140" href="#d0e5786">379</a> <i>sq.</i>
+
+</p>
+<p id="d0e8146"><span class="smallcaps">Ch&#8217;&ecirc;n</span>. The Officials; the first class of the people, <a id="d0e8150" href="#d0e721">28</a>
+
+</p>
+<p id="d0e8153"><span class="smallcaps">Ch&#8217;&ecirc;n</span>. A Buddhist nun; collects subscriptions for casting an image of Buddha;
+and the maniac&#8217;s mite, <a id="d0e8157" href="#d0e6009">401</a>&#8211;<a id="d0e8160" href="#d0e6018">402</a>
+
+</p>
+<p id="d0e8163"><span class="smallcaps">Ch&ecirc;n, Mr</span>. A fox;
+and Chia Tz&#365;-lung, <a id="d0e8167" href="#d0e5801">381</a> <i>sq.</i>
+
+</p>
+<p id="d0e8173"><span class="smallcaps">Ch&#8217;&ecirc;n Kuang-jui</span>. A graduate of Hai Chou, <a id="d0e8177" href="#d0e5282">336</a>;
+appointed Governor of Chiang Chou, <a id="d0e8180" href="#d0e5282">336</a>;
+and the released carp, <a id="d0e8183" href="#d0e5282">336</a>, <a id="d0e8186" href="#d0e5313">339</a>&#8211;<a id="d0e8189" href="#d0e5329">340</a>;
+murder of, by Liu Hung, <a id="d0e8192" href="#d0e5301">337</a>;
+his infant son exposed on the Blue River, <a id="d0e8195" href="#d0e5301">337</a>;
+his murderer executed, <a id="d0e8198" href="#d0e5313">339</a>;
+saved by Lung Wang, <a id="d0e8201" href="#d0e5313">339</a>&#8211;<a id="d0e8204" href="#d0e5329">340</a>;
+is reunited with his family, <a id="d0e8207" href="#d0e5329">340</a>.
+<i>See also</i> <span class="smallcaps">Hs&uuml;an Chuang</span>
+
+</p>
+<p id="d0e8216"><span class="smallcaps">Ch&#8217;&ecirc;n Ch&#8217;i</span>, or <span class="smallcaps">Ha</span>. The Blower, <a id="d0e8223" href="#d0e2537">145</a>;
+his battle with the Snorter, <a id="d0e8226" href="#d0e2537">145</a>&#8211;<a id="d0e8229" href="#d0e2550">146</a>;
+speared by Huang Fei-hu, <a id="d0e8232" href="#d0e2550">146</a>;
+canonized, <a id="d0e8235" href="#d0e2550">146</a>;
+appointed guardian of Buddhist temple gates, <a id="d0e8238" href="#d0e2550">146</a>;
+overthrows T&ecirc;ng Chiu-kung, <a id="d0e8241" href="#d0e2577">148</a>
+
+</p>
+<p id="d0e8244"><span class="smallcaps">Ch&ecirc;n-j&ecirc;n</span>. The Perfect Man, or Hero, <a id="d0e8248" href="#d0e2196">125</a>, <a id="d0e8251" href="#d0e2371">135</a>&#8211;<a id="d0e8254" href="#d0e2395">136</a>
+
+</p>
+<p id="d0e8257"><span class="smallcaps">Ch&ecirc;n-shui T&#8217;a</span>. <i>See</i> <span class="smallcaps">Y&uuml; Ch&#8217;&uuml;an Shan T&#8217;a</span>
+<span class="pageno"><a id="d0e8267"></a>Page 430</span></p>
+<p id="d0e8268"><span class="smallcaps">Ch&ecirc;ng Ch&ecirc;ng-ch&#8217;ang</span>. Choir-mistress in Nunnery of the White Bird, <a id="d0e8272" href="#d0e4184">261</a>, <a id="d0e8275" href="#d0e4211">263</a>&#8211;<a id="d0e8278" href="#d0e4221">264</a>
+
+</p>
+<p id="d0e8281"><span class="smallcaps">Ch&ecirc;ng Lung</span>, or <span class="smallcaps">H&ecirc;ng</span>. The Snorter, <a id="d0e8288" href="#d0e2537">145</a>;
+instructed by Tu &Ocirc;, <a id="d0e8291" href="#d0e2537">145</a>;
+his battle with the Blower, <a id="d0e8294" href="#d0e2537">145</a>&#8211;<a id="d0e8297" href="#d0e2550">146</a>;
+killed by Chin Ta-sh&ecirc;ng, <a id="d0e8300" href="#d0e2550">146</a>;
+canonized, <a id="d0e8303" href="#d0e2550">146</a>;
+appointed guardian of the Buddhist temple gates, <a id="d0e8306" href="#d0e2550">146</a>
+
+</p>
+<p id="d0e8309"><span class="smallcaps">Ch&#8217;&ecirc;ng Tsung</span>. Emperor;
+and the <i>San Y&uuml;an</i>, <a id="d0e8316" href="#d0e2265">127</a>;
+and Y&uuml; Huang, <a id="d0e8319" href="#d0e2309">130</a>&#8211;<a id="d0e8322" href="#d0e2321">131</a>;
+and the casket of pearls, <a id="d0e8325" href="#d0e2321">131</a>&#8211;<a id="d0e8328" href="#d0e2330">132</a>
+
+</p>
+<p id="d0e8331"><span class="smallcaps">Ch&#8217;&ecirc;ng-huang</span>, God of the City, <a id="d0e8335" href="#d0e2844">165</a>&#8211;<a id="d0e8338" href="#d0e2870">166</a>, <a id="d0e8341" href="#d0e6018">402</a> <i>sq.</i>
+
+</p>
+<p id="d0e8347"><span class="smallcaps">Ch&#8217;i</span>. Pneuma, <a id="d0e8351" href="#d0e1569">90</a>;
+Primary Matter, <a id="d0e8354" href="#d0e1503">86</a>;
+Chu Tz&#365; and, <a id="d0e8357" href="#d0e1530">87</a>;
+<i>tao</i> and, <a id="d0e8363" href="#d0e1548">88</a>
+
+</p>
+<p id="d0e8366"><span class="smallcaps">Chi Chou</span>. The early seat of Chinese sovereignty, <a id="d0e8370" href="#d0e1387">82</a>
+
+</p>
+<p id="d0e8373"><span class="smallcaps">Chia Tz&#365;-lung</span>. And Mr Ch&ecirc;n, a fox, <a id="d0e8377" href="#d0e5801">381</a> <i>sq.</i>
+
+</p>
+<p id="d0e8383"><span class="smallcaps">Chiang Chou</span>. Ch&#8217;&ecirc;n Kuang-jui appointed Governor of, <a id="d0e8387" href="#d0e5282">336</a>
+
+</p>
+<p id="d0e8390"><span class="smallcaps">Chiang Shang</span>. <i>See</i> <span class="smallcaps">Chiang Tz&#365;-ya</span>
+
+</p>
+<p id="d0e8400"><span class="smallcaps">Chiang Tz&#365;-ya</span>. His name Chiang Shang, but known as L&uuml; Shang, famous generalissimo, <a id="d0e8404" href="#d0e2125">122</a>, <a id="d0e8407" href="#d0e2636">152</a> <i>sq.</i>;
+canonizes H&ecirc;ng and Ha, <a id="d0e8413" href="#d0e2550">146</a>;
+and T&ecirc;ng Chiu-kung, <a id="d0e8416" href="#d0e2568">147</a>&#8211;<a id="d0e8419" href="#d0e2577">148</a>;
+and Ch&uuml; Liu-sun, <a id="d0e8422" href="#d0e2568">147</a>;
+and Yin Ch&#8217;&ecirc;ng-hsiu, <a id="d0e8425" href="#d0e2577">148</a>;
+and battle of Mu Yeh, <a id="d0e8428" href="#d0e2636">152</a>&#8211;<a id="d0e8431" href="#d0e2657">153</a>;
+transfers services to Chou, <a id="d0e8434" href="#d0e2636">152</a>;
+and Wu Wang, <a id="d0e8437" href="#d0e2657">153</a>, <a id="d0e8440" href="#d0e2672">154</a>;
+and No-cha, <a id="d0e8443" href="#d0e2657">153</a>&#8211;<a id="d0e8446" href="#d0e2672">154</a>;
+goes to K&#8217;un-lun, <a id="d0e8449" href="#d0e2672">154</a>;
+receives List of Promotions to Immortals from Y&uuml;an-shih, <a id="d0e8452" href="#d0e2672">154</a>;
+disobeys Y&uuml;an-shih&#8217;s commands, <a id="d0e8455" href="#d0e2703">155</a>;
+tempted by Sh&ecirc;n Kung-pao, <a id="d0e8458" href="#d0e2703">155</a>;
+compact with Sh&ecirc;n Kung-pao, <a id="d0e8461" href="#d0e2703">155</a>;
+assisted by Ancient Immortal of the South Pole against Sh&ecirc;n Kung-pao, <a id="d0e8464" href="#d0e2711">156</a>&#8211;<a id="d0e8467" href="#d0e2727">157</a>;
+intercedes for Sh&ecirc;n Kung-pao, <a id="d0e8470" href="#d0e2727">157</a>;
+builds the F&ecirc;ng Sh&ecirc;n T&#8217;ai, <a id="d0e8473" href="#d0e2727">157</a>;
+in battle with W&ecirc;n Chung, <a id="d0e8476" href="#d0e2734">158</a> <i>sq.</i>;
+wounds W&ecirc;n Chung, <a id="d0e8482" href="#d0e2762">160</a>;
+his encounter with Ch&#8217;ien-li Yen and Shun-f&ecirc;ng &Ecirc;rh, <a id="d0e8485" href="#d0e2793">162</a> <i>sq.</i>;
+causes death of Chao Kung-ming, <a id="d0e8491" href="#d0e2914">170</a>&#8211;<a id="d0e8494" href="#d0e2931">171</a>;
+confers appanage of the twenty-eight constellations on T&#8217;ung-t&#8217;ien Chiao-chu and his followers, <a id="d0e8497" href="#d0e3203">191</a>&#8211;<a id="d0e8500" href="#d0e3214">192</a>;
+and T&#8217;ai Sui, <a id="d0e8503" href="#d0e3271">196</a>;
+and Lei Tsu, <a id="d0e8506" href="#d0e3311">199</a>;
+and L&uuml; Y&uuml;eh, <a id="d0e8509" href="#d0e3902">241</a>
+
+</p>
+<p id="d0e8512"><span class="smallcaps">Chieh-yin Tao-j&ecirc;n</span>. Fights with T&#8217;ung-t&#8217;ien Chiao-chu, <a id="d0e8516" href="#d0e5041">321</a>
+
+</p>
+<p id="d0e8519"><span class="smallcaps">Ch&#8217;ien-li Yen</span>, or <span class="smallcaps">Kao Ming</span>. Thousand-<i>li</i> Eye, <a id="d0e8529" href="#d0e2775">161</a> <i>sq.</i>;
+general of tyrant Chou, <a id="d0e8535" href="#d0e2775">161</a>&#8211;<a id="d0e8538" href="#d0e2793">162</a>;
+encounters with No-cha, Yang Chien, Chiang Tz&#365;-ya, Li Ching, and Lei Ch&ecirc;n-tz&#365;, <a id="d0e8541" href="#d0e2793">162</a> <i>sq.</i>;
+defeated, <a id="d0e8547" href="#d0e2813">163</a>&#8211;<a id="d0e8550" href="#d0e2828">164</a>;
+searches for heir to Miao Chuang, <a id="d0e8553" href="#d0e4076">254</a>&#8211;<a id="d0e8556" href="#d0e4095">255</a>
+
+</p>
+<p id="d0e8559"><span class="smallcaps">Ch&#8217;ien-t&#8217;ang</span>. Chief God of Rivers, <a id="d0e8563" href="#d0e3574">218</a>&#8211;<a id="d0e8566" href="#d0e3583">219</a>
+
+</p>
+<p id="d0e8569"><span class="smallcaps">Chih</span>. <i>See</i> <span class="smallcaps">Substance</span>
+
+</p>
+<p id="d0e8579"><span class="smallcaps">Ch&#8217;ih Ching-tz&#365;</span>.
+Seeks Y&uuml;an-shih T&#8217;ien-wang, <a id="d0e8583" href="#d0e2305">129</a>;
+defeats W&ecirc;n Chung, <a id="d0e8586" href="#d0e2775">161</a>;
+an alleged discoverer of fire, <a id="d0e8589" href="#d0e3311">199</a>;
+fights W&ecirc;n Chung, <a id="d0e8592" href="#d0e3311">199</a>;
+personification of fire, <a id="d0e8595" href="#d0e3847">237</a>
+
+</p>
+<p id="d0e8598"><span class="smallcaps">Ch&#8217;ih Sung-tz&#365;</span>. <i>See</i> <span class="smallcaps">Y&uuml; Shih</span>
+
+</p>
+<p id="d0e8608"><span class="smallcaps">Ch&#8217;ih Ti</span>. <i>See</i> <span class="smallcaps">Chu Jung</span>
+
+</p>
+<p id="d0e8618"><span class="smallcaps">Ch&#8217;ih-chiang Tz&#365;-y&uuml;</span>.
+Visits &Ocirc;-mei Shan, <a id="d0e8622" href="#d0e3036">179</a>;
+on the steep summit, <a id="d0e8625" href="#d0e3051">180</a>;
+instructed in the doctrine of immortality, <a id="d0e8628" href="#d0e3138">186</a>;
+a skilful archer, <a id="d0e8631" href="#d0e3051">180</a> <i>sq.</i>;
+named Sh&ecirc;n I; his adventures as Sh&ecirc;n I&#8212;<i>see</i> <span class="smallcaps">Sh&ecirc;n I</span>
+
+</p>
+<p id="d0e8643"><span class="smallcaps">Children</span>. Position of, in China, <a id="d0e8647" href="#d0e684">25</a>&#8211;<a id="d0e8650" href="#d0e696">26</a>
+
+</p>
+<p id="d0e8653"><span class="smallcaps">Ch&#8217;in</span>. The feudal state which subjugated the other states and established the monarchy, <a id="d0e8657" href="#d0e709">27</a>
+
+</p>
+<p id="d0e8660"><span class="smallcaps">Chin Chia</span>. &#8216;Mr Golden Cuirass&#8217;; protector of scholars, <a id="d0e8664" href="#d0e1979">112</a>&#8211;<a id="d0e8667" href="#d0e1999">113</a>
+
+</p>
+<p id="d0e8670"><span class="smallcaps">Chin Hung</span>. God of T&#8217;ai Shan;
+and Y&uuml;an-shih T&#8217;ien-wang, <a id="d0e8674" href="#d0e2293">128</a>&#8211;<a id="d0e8677" href="#d0e2305">129</a>
+
+</p>
+<p id="d0e8680"><span class="smallcaps">Chin Mu</span>.
+Sh&ecirc;n I builds a palace for, <a id="d0e8684" href="#d0e3095">183</a>&#8211;<a id="d0e8687" href="#d0e3104">184</a>;
+gives Sh&ecirc;n I pill of immortality, <a id="d0e8690" href="#d0e3104">184</a>
+
+</p>
+<p id="d0e8693"><span class="smallcaps">Ch&#8217;in Shih Huang-ti</span>. The First Emperor;
+and the dragon, <a id="d0e8697" href="#d0e3496">212</a> <i>sq.</i>
+
+</p>
+<p id="d0e8703"><span class="smallcaps">Ch&#8217;in Shu-pao</span>. A Door-god, <a id="d0e8707" href="#d0e2968">173</a>&#8211;<a id="d0e8710" href="#d0e2983">174</a>. <i>See</i> <span class="smallcaps">M&ecirc;n Sh&ecirc;n</span>
+
+</p>
+<p id="d0e8719"><span class="smallcaps">Chin Ta-sh&ecirc;ng</span>. &#8216;Golden Big Pint,&#8217; an ox-spirit;
+kills the Snorter, <a id="d0e8723" href="#d0e2550">146</a>;
+and <i>niu huang</i>, or bezoar, <a id="d0e8729" href="#d0e2550">146</a>
+
+</p>
+<p id="d0e8732"><span class="smallcaps">Chin-cha</span>. <i>See</i> <span class="smallcaps">Li Chin-cha</span>
+
+</p>
+<p id="d0e8742"><span class="smallcaps">Chin-kang</span>. The Four Diamond Kings of Heaven; governors of the four continents surrounding <span class="pageno"><a id="d0e8746"></a>Page 431</span>Mount Sum&ecirc;ru, <a id="d0e8748" href="#d0e2083">120</a> <i>sq.</i>;
+reflected in Taoist Kings of Heaven, <a id="d0e8754" href="#d0e2480">142</a>
+
+</p>
+<p id="d0e8757"><span class="smallcaps">China</span>.
+Extent in early times, <a id="d0e8761" href="#d0e609">17</a>, <a id="d0e8764" href="#d0e620">18</a>;
+physical features of, <a id="d0e8767" href="#d0e620">18</a>&#8211;<a id="d0e8770" href="#d0e626">19</a>;
+Manchu conquest of, <a id="d0e8773" href="#d0e620">18</a>, <a id="d0e8776" href="#d0e721">28</a>;
+vegetable products of, <a id="d0e8779" href="#d0e626">19</a>&#8211;<a id="d0e8782" href="#d0e637">20</a>;
+animals of, <a id="d0e8785" href="#d0e637">20</a>;
+Mongol rule over, <a id="d0e8788" href="#d0e648">21</a>;
+intercourse with other countries, <a id="d0e8791" href="#d0e648">21</a>;
+origin of name, <a id="d0e8794" href="#d0e709">27</a>;
+conquered by the Tartars, <a id="d0e8797" href="#d0e709">27</a>&#8211;<a id="d0e8800" href="#d0e721">28</a>;
+government of, <a id="d0e8803" href="#d0e721">28</a> <i>sq.</i>;
+Republican, <a id="d0e8809" href="#d0e754">30</a>, <a id="d0e8812" href="#d0e782">31</a>&#8211;<a id="d0e8815" href="#d0e798">32</a>, <a id="d0e8818" href="#d0e840">36</a>;
+laws of, <a id="d0e8821" href="#d0e754">30</a> <i>sq.</i>;
+local government of, <a id="d0e8827" href="#d0e798">32</a>;
+military and naval system of, <a id="d0e8830" href="#d0e798">32</a> <i>sq.</i>;
+ecclesiastical institutions, <a id="d0e8836" href="#d0e814">34</a> <i>sq.</i>;
+professional institutions, <a id="d0e8842" href="#d0e840">36</a>;
+accessory institutions, <a id="d0e8845" href="#d0e852">37</a>;
+industrial institutions, <a id="d0e8848" href="#d0e974">47</a> <i>sq.</i>;
+agriculture in, <a id="d0e8854" href="#d0e997">49</a> <i>sq.</i>;
+gods of, <a id="d0e8860" href="#d0e1662">93</a> <i>sq.</i>;
+Buddhism brought to, <a id="d0e8866" href="#d0e2059">118</a>;
+prevalence of smallpox in, <a id="d0e8869" href="#d0e3984">246</a>&#8211;<a id="d0e8872" href="#d0e4000">247</a>
+
+</p>
+<p id="d0e8875"><span class="smallcaps">Chinese</span>.
+Theories of origin of, <a id="d0e8879" href="#d0e556">13</a> <i>sq.</i>;
+problem of sources of civilization of, <a id="d0e8885" href="#d0e609">17</a>;
+district occupied by early, <a id="d0e8888" href="#d0e609">17</a>, <a id="d0e8891" href="#d0e620">18</a>;
+cause of difference between, of North and South, <a id="d0e8894" href="#d0e609">17</a>;
+physical, emotional, and intellectual characteristics, <a id="d0e8897" href="#d0e648">21</a>&#8211;<a id="d0e8900" href="#d0e655">22</a>;
+domestic institutions, <a id="d0e8903" href="#d0e655">22</a> <i>sq.</i>, <a id="d0e8909" href="#d0e974">47</a>&#8211;<a id="d0e8912" href="#d0e988">48</a>;
+expansion of Empire, <a id="d0e8915" href="#d0e709">27</a>&#8211;<a id="d0e8918" href="#d0e721">28</a>;
+mutilations practised by, <a id="d0e8921" href="#d0e860">38</a>&#8211;<a id="d0e8924" href="#d0e871">39</a>;
+funeral rites of, <a id="d0e8927" href="#d0e871">39</a> <i>sq.</i>;
+laws of intercourse, <a id="d0e8933" href="#d0e908">42</a>;
+habits and customs, <a id="d0e8936" href="#d0e925">43</a>;
+sports and games, <a id="d0e8939" href="#d0e952">45</a>;
+arts, <a id="d0e8942" href="#d0e997">49</a>;
+sentiments and moral ideas, <a id="d0e8945" href="#d0e1017">51</a>&#8211;<a id="d0e8948" href="#d0e1029">52</a>;
+religious ideas, <a id="d0e8951" href="#d0e1029">52</a>&#8211;<a id="d0e8954" href="#d0e1038">53</a>;
+superstitions, <a id="d0e8957" href="#d0e1038">53</a>&#8211;<a id="d0e8960" href="#d0e1047">54</a>;
+knowledge, <a id="d0e8963" href="#d0e1047">54</a> <i>sq.</i>;
+language, <a id="d0e8969" href="#d0e1070">56</a>&#8211;<a id="d0e8972" href="#d0e1086">57</a>;
+achievements, <a id="d0e8975" href="#d0e1086">57</a> <i>sq.</i>;
+intellect and mythology, <a id="d0e8981" href="#d0e1123">61</a>;
+rigidity of their mythology, <a id="d0e8984" href="#d0e1123">61</a>, <a id="d0e8987" href="#d0e1143">63</a>&#8211;<a id="d0e8990" href="#d0e1163">64</a>;
+character of mythology of, <a id="d0e8993" href="#d0e1194">67</a>;
+sources of mythology of, <a id="d0e8996" href="#d0e1210">69</a> <i>sq.</i>;
+religion, <a id="d0e9002" href="#d0e1725">97</a>;
+myths of&#8212;<i>see</i> <span class="smallcaps">Mythology</span>
+
+</p>
+<p id="d0e9011"><span class="smallcaps">Ching T&ecirc;</span>. In legend of Y&uuml; Huang, <a id="d0e9015" href="#d0e2330">132</a>&#8211;<a id="d0e9018" href="#d0e2342">133</a>
+
+</p>
+<p id="d0e9021"><span class="smallcaps">Chisel-tooth</span>. A strange man of the South; a criminal, <a id="d0e9025" href="#d0e3104">184</a>;
+killed by Sh&ecirc;n I, <a id="d0e9028" href="#d0e3104">184</a>
+
+</p>
+<p id="d0e9031"><span class="smallcaps">Ch&#8217;iung Hsiao</span>. A goddess; assists the house of Chou with magic weapons, <a id="d0e9035" href="#d0e2734">158</a>
+
+</p>
+<p id="d0e9038"><span class="smallcaps">Chou</span>. Colonies of early Chinese established among the aborigines, <a id="d0e9042" href="#d0e709">27</a>
+
+</p>
+<p id="d0e9045"><span class="smallcaps">Chou Dynasty</span>.
+No-cha and, <a id="d0e9049" href="#d0e2550">146</a>;
+helped by Chiang Tz&#365;-ya, <a id="d0e9052" href="#d0e2636">152</a> <i>sq.</i>
+
+</p>
+<p id="d0e9058"><span class="smallcaps">Chou Hsin</span>. The Ch&#8217;&ecirc;ng-huang of Hangchou, <a id="d0e9062" href="#d0e2870">166</a>
+
+</p>
+<p id="d0e9065"><span class="smallcaps">Chou Tun-i</span>. <i>See</i> <span class="smallcaps">Chou Tz&#365;</span>
+
+</p>
+<p id="d0e9075"><span class="smallcaps">Chou Tz&#365;</span>, or <span class="smallcaps">Chou Tun-i</span>. Philosopher; author of <i>T&#8217;ai chi t&#8217;u shu</i>, <a id="d0e9085" href="#d0e1503">86</a>, <a id="d0e9088" href="#d0e1530">87</a>
+
+</p>
+<p id="d0e9091"><span class="smallcaps">Chou Wang</span>. Tyrant king of Yin; his battles with Wu Wang, <a id="d0e9095" href="#d0e2342">133</a>&#8211;<a id="d0e9098" href="#d0e2358">134</a>
+
+</p>
+<p id="d0e9101"><span class="smallcaps">Chou-pien</span>. In legend of Ch&#8217;un-y&uuml; F&ecirc;n, <a id="d0e9105" href="#d0e6232">413</a>&#8211;<a id="d0e9108" href="#d0e6236">414</a>, <a id="d0e9111" href="#d0e6252">415</a>&#8211;<a id="d0e9114" href="#d0e6258">416</a>, <a id="d0e9117" href="#d0e6283">419</a>
+
+</p>
+<p id="d0e9120"><span class="smallcaps">Ch&#8217;u Chieh</span>. General of Miao Chuang, <a id="d0e9124" href="#d0e4064">253</a>
+
+</p>
+<p id="d0e9127"><span class="smallcaps">Chu Fu Tz&#365;</span>. <i>See</i> <span class="smallcaps">Chu Tz&#365;</span>
+
+</p>
+<p id="d0e9137"><span class="smallcaps">Chu Hsi</span>. <i>See</i> <span class="smallcaps">Chu Tz&#365;</span>
+
+</p>
+<p id="d0e9147"><span class="smallcaps">Chu</span> I. &#8216;Mr Redcoat&#8217;; purveyor of official posts, <a id="d0e9151" href="#d0e1942">110</a> <i>sq.</i>
+
+</p>
+<p id="d0e9157"><span class="smallcaps">Chu Jung</span>. The Red (Fire) Emperor, Ch&#8217;ih Ti;
+a minister of Huang Ti, <a id="d0e9161" href="#d0e1377">81</a>;
+victorious over Kung Kung, <a id="d0e9164" href="#d0e1377">81</a>;
+legend of, <a id="d0e9167" href="#d0e3847">237</a> <i>sq.</i>;
+becomes emperor, <a id="d0e9173" href="#d0e3864">238</a>;
+defeats Hui Lu, <a id="d0e9176" href="#d0e3879">239</a>
+
+</p>
+<p id="d0e9179"><span class="smallcaps">Ch&uuml; Liu-sun</span>. A magic-master; and Chiang Tz&#365;-ya, <a id="d0e9183" href="#d0e2568">147</a>
+
+</p>
+<p id="d0e9186"><span class="smallcaps">Chu Pa-chieh</span>. The Pig Fairy in the <i>Hsi yu chi</i>, <a id="d0e9193" href="#d0e5128">326</a>;
+half man, half pig, <a id="d0e9196" href="#d0e5269">335</a>;
+Mao &Ecirc;rh-chieh and, <a id="d0e9199" href="#d0e5269">335</a>;
+Kuan Yin and, <a id="d0e9202" href="#d0e5269">335</a>;
+is made a priest and receives religious name of Chu Wu-n&ecirc;ng, <a id="d0e9205" href="#d0e5269">335</a>;
+journeys with the Master, <a id="d0e9208" href="#d0e5343">341</a> <i>sq.</i>;
+and the widow and her daughters, <a id="d0e9214" href="#d0e5358">342</a> <i>sq.</i>;
+carried away to the Lotus Cave, <a id="d0e9220" href="#d0e5389">345</a> <i>sq.</i>;
+his reward, <a id="d0e9226" href="#d0e5684">368</a>
+
+</p>
+<p id="d0e9229"><span class="smallcaps">Chu Tz&#365;, Chu Hsi</span>, or <span class="smallcaps">Chu Fu Tz&#365;</span>. Historian and Confucian commentator, <a id="d0e9236" href="#d0e1446">85</a>, <a id="d0e9239" href="#d0e1503">86</a>&#8211;<a id="d0e9242" href="#d0e1530">87</a>;
+monistic philosophy of, <a id="d0e9245" href="#d0e1503">86</a>&#8211;<a id="d0e9248" href="#d0e1530">87</a>
+
+</p>
+<p id="d0e9251"><span class="smallcaps">Ch&#8217;u Wang-sun</span>. Chuang Chou as, <a id="d0e9255" href="#d0e2588">149</a>&#8211;<a id="d0e9258" href="#d0e2608">150</a>
+
+</p>
+<p id="d0e9261"><span class="smallcaps">Chu Wu-n&ecirc;ng</span>. <i>See</i> <span class="smallcaps">Chu Pa-chieh</span>
+
+</p>
+<p id="d0e9271"><span class="smallcaps">Ch&#8217;&uuml; Y&uuml;an</span>. Statesman-poet; drowns himself in Mi-lo River, <a id="d0e9275" href="#d0e2636">152</a>
+
+</p>
+<p id="d0e9278"><span class="smallcaps">Chu-ti, Prince</span>. Founder of Peking, <a id="d0e9282" href="#d0e3702">228</a> <i>sq.</i>;
+son of Emperor Hung Wu, <a id="d0e9288" href="#d0e3702">228</a>;
+and the sealed packet, <a id="d0e9291" href="#d0e3702">228</a>, <a id="d0e9294" href="#d0e3713">229</a> <i>sq.</i>;
+begins to build city, <a id="d0e9300" href="#d0e3731">230</a>;
+and the dragons, <a id="d0e9303" href="#d0e3756">232</a> <i>sq.</i>
+<span class="pageno"><a id="d0e9309"></a>Page 432</span></p>
+<p id="d0e9310"><span class="smallcaps">Chuang Chou</span>. <i>See</i> <span class="smallcaps">Chuang Tz&#365;</span>
+
+</p>
+<p id="d0e9320"><span class="smallcaps">Chuang Tz&#365;, Chuang Chou</span>, or <span class="smallcaps">Chuang Sh&ecirc;ng</span>.
+His cosmogony, <a id="d0e9327" href="#d0e1372">80</a>;
+his super-<i>tao</i>, <a id="d0e9333" href="#d0e1611">91</a>;
+his dream, <a id="d0e9336" href="#d0e1611">91</a> <i>and n.</i>, <a id="d0e9342" href="#d0e2577">148</a>&#8211;<a id="d0e9345" href="#d0e2588">149</a>;
+philosophical critic, <a id="d0e9348" href="#d0e2577">148</a>&#8211;<a id="d0e9351" href="#d0e2588">149</a>;
+apotheosized, <a id="d0e9354" href="#d0e2577">148</a>;
+reincarnation of, <a id="d0e9357" href="#d0e2588">149</a>;
+and the young widow fanning the grave, <a id="d0e9360" href="#d0e2588">149</a>;
+and his wife, <a id="d0e9363" href="#d0e2588">149</a>&#8211;<a id="d0e9366" href="#d0e2608">150</a>;
+as Ch&#8217;u Wang-sun, <a id="d0e9369" href="#d0e2588">149</a>&#8211;<a id="d0e9372" href="#d0e2608">150</a>;
+and F&ecirc;ng Hou, <a id="d0e9375" href="#d0e2608">150</a>;
+and Hs&uuml;an N&uuml;, <a id="d0e9378" href="#d0e2608">150</a>;
+receives from Shang Ti the planet Jupiter, <a id="d0e9381" href="#d0e2608">150</a>
+
+</p>
+<p id="d0e9384"><span class="smallcaps">Chun T&#8217;i</span>. A gifted warrior;
+his battles with T&#8217;ung-t&#8217;ien Chiao-chu, <a id="d0e9388" href="#d0e2342">133</a>&#8211;<a id="d0e9391" href="#d0e2358">134</a>, <a id="d0e9394" href="#d0e5041">321</a> <i>sq.</i>;
+and K&#8217;ung Hs&uuml;an, the one-eyed peacock, <a id="d0e9400" href="#d0e5022">320</a>&#8211;<a id="d0e9403" href="#d0e5041">321</a>;
+and Wu Y&uuml;n, <a id="d0e9406" href="#d0e5074">323</a>&#8211;<a id="d0e9409" href="#d0e5089">324</a>;
+and the golden-bearded turtle, <a id="d0e9412" href="#d0e5089">324</a>;
+and P&#8217;i-lu Hsien, <a id="d0e9415" href="#d0e5089">324</a>
+
+</p>
+<p id="d0e9418"><span class="smallcaps">Ch&#8217;un-y&uuml; F&ecirc;n</span>.
+And the dream of the south branch, <a id="d0e9422" href="#d0e6191">410</a> <i>sq.</i>;
+in the kingdom of Huai-an, <a id="d0e9428" href="#d0e6218">411</a> <i>sq.</i>;
+marries the King&#8217;s daughter, <a id="d0e9434" href="#d0e6222">412</a> <i>sq.</i>;
+takes office under the King, <a id="d0e9440" href="#d0e6236">414</a> <i>sq.</i>;
+his greatness, <a id="d0e9446" href="#d0e6258">416</a>;
+meets with disasters, <a id="d0e9449" href="#d0e6258">416</a>&#8211;<a id="d0e9452" href="#d0e6270">417</a>;
+the prophecies, <a id="d0e9455" href="#d0e6270">417</a>;
+returns home, <a id="d0e9458" href="#d0e6278">418</a>;
+the prophecies come true, <a id="d0e9461" href="#d0e6283">419</a>
+
+</p>
+<p id="d0e9464"><span class="smallcaps">Ch&#8217;ung Ch&ecirc;ng</span>. Emperor;
+and the cursed temple, <a id="d0e9468" href="#d0e5981">398</a> <i>sq.</i>
+
+</p>
+<p id="d0e9474"><span class="smallcaps">Chung K&#8217;uei</span>, or <span class="smallcaps">K&#8217;uei</span>.
+As God of literature, <a id="d0e9481" href="#d0e1890">106</a> <i>sq.</i>;
+as God of Exorcism, <a id="d0e9487" href="#d0e4010">248</a>;
+and Hs&uuml; Hao, <a id="d0e9490" href="#d0e4030">249</a>&#8211;<a id="d0e9493" href="#d0e4036">250</a>;
+canonized, <a id="d0e9496" href="#d0e4036">250</a>
+
+</p>
+<p id="d0e9499"><span class="smallcaps">Chung Yang Festival</span>, <a id="d0e9503" href="#d0e952">45</a>
+
+</p>
+<p id="d0e9506"><span class="smallcaps">Chung-li Ch&#8217;&uuml;an</span>, or <span class="smallcaps">Han Chung-li</span>. One of the Eight Immortals, <a id="d0e9513" href="#d0e4584">288</a>, <a id="d0e9516" href="#d0e4607">289</a>, <a id="d0e9519" href="#d0e4712">297</a>&#8211;<a id="d0e9522" href="#d0e4724">298</a>, <a id="d0e9525" href="#d0e4783">301</a>, <a id="d0e9528" href="#d0e4789">303</a>;
+legends of, <a id="d0e9531" href="#d0e4629">291</a>&#8211;<a id="d0e9534" href="#d0e4644">292</a>
+
+</p>
+<p id="d0e9537"><span class="smallcaps">Circle, The Magic</span>, <a id="d0e9541" href="#d0e5530">357</a>&#8211;<a id="d0e9544" href="#d0e5537">358</a>
+
+</p>
+<p id="d0e9547"><span class="smallcaps">City</span>. God of the, <a id="d0e9551" href="#d0e2844">165</a>;
+shaving a whole city, <a id="d0e9554" href="#d0e5649">365</a>&#8211;<a id="d0e9557" href="#d0e5662">366</a>
+
+</p>
+<p id="d0e9560"><span class="smallcaps">City-god of Yen Ch&#8217;&ecirc;ng</span>. Legend of the, <a id="d0e9564" href="#d0e6018">402</a> <i>sq.</i>
+
+</p>
+<p id="d0e9570"><span class="smallcaps">Classes</span>. The four classes of the people, <a id="d0e9574" href="#d0e721">28</a>
+
+</p>
+<p id="d0e9577"><span class="smallcaps">Classics</span>. <i>See</i> <span class="smallcaps">Book of Ceremonial, Book of History, I Ching</span>
+
+</p>
+<p id="d0e9587"><span class="smallcaps">Climate</span>. Nature of Chinese, <a id="d0e9591" href="#d0e626">19</a>
+
+</p>
+<p id="d0e9594"><span class="smallcaps">Clothing</span>. Nature of, <a id="d0e9598" href="#d0e1098">58</a>
+
+</p>
+<p id="d0e9601"><span class="smallcaps">Clubs</span>. <i>See</i> <span class="smallcaps">Accessory Institutions</span>
+
+</p>
+<p id="d0e9611"><span class="smallcaps">Codes</span>. Ceremonial, <a id="d0e9615" href="#d0e908">42</a>;
+legal&#8212;<i>see</i> <span class="smallcaps">Laws</span>
+
+</p>
+<p id="d0e9624"><span class="smallcaps">Coins</span>. Kinds in use, <a id="d0e9628" href="#d0e997">49</a>
+
+</p>
+<p id="d0e9631"><span class="smallcaps">Concubinage</span>, <a id="d0e9635" href="#d0e655">22</a>&#8211;<a id="d0e9638" href="#d0e671">23</a>, <a id="d0e9641" href="#d0e675">24</a>
+
+</p>
+<p id="d0e9644"><span class="smallcaps">Confucius</span>. Social and ethical philosopher;
+his cosmogony, <a id="d0e9648" href="#d0e1372">80</a>;
+and agnosticism, <a id="d0e9651" href="#d0e1548">88</a>&#8211;<a id="d0e9654" href="#d0e1560">89</a>;
+not a god, <a id="d0e9657" href="#d0e1793">102</a> <i>sq.</i>;
+titles conferred on, <a id="d0e9663" href="#d0e1816">103</a>
+
+</p>
+<p id="d0e9666"><span class="smallcaps">Confucianism</span>. The State religion, <a id="d0e9670" href="#d0e1029">52</a>, <a id="d0e9673" href="#d0e1746">99</a>&#8211;<a id="d0e9676" href="#d0e1765">100</a>;
+effect on mythology, <a id="d0e9679" href="#d0e1123">61</a>&#8211;<a id="d0e9682" href="#d0e1133">62</a>;
+<i>Ju Chiao</i>, religion of the learned, <a id="d0e9688" href="#d0e1793">102</a>;
+scope of, <a id="d0e9691" href="#d0e1793">102</a>;
+and Buddhism, <a id="d0e9694" href="#d0e2059">118</a>
+
+</p>
+<p id="d0e9697"><span class="smallcaps">Constellations</span>. Worship of the, <a id="d0e9701" href="#d0e3203">191</a>;
+the twenty-eight, <a id="d0e9704" href="#d0e3203">191</a>&#8211;<a id="d0e9707" href="#d0e3214">192</a>;
+propitious and unpropitious, <a id="d0e9710" href="#d0e3203">191</a>;
+abodes of gods, <a id="d0e9713" href="#d0e3203">191</a>&#8211;<a id="d0e9716" href="#d0e3214">192</a>;
+Tz&#365;-wei and Po I-k&#8217;ao, <a id="d0e9719" href="#d0e3214">192</a> <i>sq.</i>
+
+</p>
+<p id="d0e9725"><span class="smallcaps">Corea</span>. Dependency of China, <a id="d0e9729" href="#d0e709">27</a>;
+annexed by Japan, <a id="d0e9732" href="#d0e709">27</a>
+
+</p>
+<p id="d0e9735"><span class="smallcaps">Corpse</span>. Feeding of, <a id="d0e9739" href="#d0e881">40</a>
+
+</p>
+<p id="d0e9742"><span class="smallcaps">Cosmetics</span>. Use of, <a id="d0e9746" href="#d0e974">47</a>
+
+</p>
+<p id="d0e9749"><span class="smallcaps">Cosmogony</span>. Myth of P&#8217;an Ku, <a id="d0e9753" href="#d0e1277">76</a> <i>sq.</i>, <a id="d0e9759" href="#d0e1372">80</a>&#8211;<a id="d0e9762" href="#d0e1377">81</a>;
+of the <i>I ching</i>, <a id="d0e9768" href="#d0e1372">80</a>;
+of Lao Tz&#365;, <a id="d0e9771" href="#d0e1372">80</a>;
+of Confucius, <a id="d0e9774" href="#d0e1372">80</a>;
+of Kuan Tz&#365;, <a id="d0e9777" href="#d0e1372">80</a>;
+of Mencius, <a id="d0e9780" href="#d0e1372">80</a>;
+of Chuang Tz&#365;, <a id="d0e9783" href="#d0e1372">80</a>;
+Chinese and Babylonian, <a id="d0e9786" href="#d0e1372">80</a>;
+N&uuml; Kua and, <a id="d0e9789" href="#d0e1377">81</a>&#8211;<a id="d0e9792" href="#d0e1387">82</a>;
+Wen Ch&#8217;ang&#8217;s attendants and, <a id="d0e9795" href="#d0e1387">82</a>;
+dualistic nature of early, <a id="d0e9798" href="#d0e1407">83</a>;
+how the Chinese obtained a, <a id="d0e9801" href="#d0e1414">84</a> <i>sq.</i>;
+<i>tao</i> and, <a id="d0e9810" href="#d0e1548">88</a>;
+popular, <a id="d0e9813" href="#d0e1611">91</a>&#8211;<a id="d0e9816" href="#d0e1646">92</a>;
+and the <i>T&#8217;ai chi t&#8217;u</i>, <a id="d0e9822" href="#d0e1646">92</a>;
+non-mythological, <a id="d0e9825" href="#d0e1646">92</a>;
+and constructive imagination, <a id="d0e9828" href="#d0e1646">92</a>.
+<i>See also</i> <span class="smallcaps">Creation</span>
+
+</p>
+<p id="d0e9837"><span class="smallcaps">Creation</span>. Mo Tz&#365; and, <a id="d0e9841" href="#d0e1560">89</a>&#8211;<a id="d0e9844" href="#d0e1569">90</a>;
+Miao legends of the, <a id="d0e9847" href="#d0e6094">406</a> <i>sq.</i>
+
+</p>
+<p id="d0e9853"><span class="smallcaps">Crops</span>. Kinds raised, <a id="d0e9857" href="#d0e1011">50</a>;
+Gods of the, <a id="d0e9860" href="#d0e2844">165</a>
+
+</p>
+<p id="d0e9863"><span class="smallcaps">Cursed Temple</span>. Legend of the, <a id="d0e9867" href="#d0e5981">398</a> <i>sq.</i>
+
+</p>
+<p id="d0e9873"><span class="smallcaps">Cycle-gods</span>, <a id="d0e9877" href="#d0e3018">177</a>
+
+
+</p><a id="d0e9880"></a><h2>D</h2>
+<p id="d0e9883"><span class="smallcaps">Dawn, The Bird of</span>, <a id="d0e9887" href="#d0e3138">186</a>&#8211;<a id="d0e9890" href="#d0e3157">187</a>
+
+</p>
+<p id="d0e9893"><span class="smallcaps">Death</span>. Idea of, <a id="d0e9897" href="#d0e871">39</a>&#8211;<a id="d0e9900" href="#d0e881">40</a>;
+of the gods, <a id="d0e9903" href="#d0e1746">99</a>
+
+</p>
+<p id="d0e9906"><span class="smallcaps">Deification</span>. Origin of, <a id="d0e9910" href="#d0e1662">93</a>
+
+</p>
+<p id="d0e9913"><span class="smallcaps">Demon-s</span>. <i>Kuei</i> general name for, <a id="d0e9920" href="#d0e1816">103</a>;
+of pestilence, subdued by the three musical brothers, <a id="d0e9923" href="#d0e2619">151</a>;
+<span class="pageno"><a id="d0e9926"></a>Page 433</span>Maruta, <a id="d0e9928" href="#d0e3288">198</a>;
+Asuras, <a id="d0e9931" href="#d0e3288">198</a>;
+exorcism of, <a id="d0e9934" href="#d0e4030">249</a>&#8211;<a id="d0e9937" href="#d0e4036">250</a>;
+Hs&uuml; Hao a, <a id="d0e9940" href="#d0e4030">249</a>&#8211;<a id="d0e9943" href="#d0e4036">250</a>;
+of the Lotus Cave, <a id="d0e9946" href="#d0e5389">345</a> <i>sq.</i>;
+Red Child Demon, <a id="d0e9952" href="#d0e5445">350</a> <i>sq.</i>;
+of Blackwater River, <a id="d0e9958" href="#d0e5469">352</a>;
+defeat of the Ox-demon, <a id="d0e9961" href="#d0e5555">359</a> <i>sq.</i>
+
+</p>
+<p id="d0e9967"><span class="smallcaps">Dependencies of China</span>, <a id="d0e9971" href="#d0e709">27</a>
+
+</p>
+<p id="d0e9974"><span class="smallcaps">D&ecirc;va</span>. General designation of the gods of Brahmanism, <a id="d0e9978" href="#d0e2083">120</a>, <a id="d0e9981" href="#d0e3288">198</a>
+
+</p>
+<p id="d0e9984"><span class="smallcaps">Dharma</span>. Fa Pao, the Law, in Buddhism, <a id="d0e9988" href="#d0e2073">119</a>.
+<i>See</i> <span class="smallcaps">Vairotchana</span>
+
+</p>
+<p id="d0e9997"><span class="smallcaps">Diamond Kings of Heaven, The Four</span>. <i>See</i> <span class="smallcaps">Chin-kang</span>
+
+</p>
+<p id="d0e10007"><span class="smallcaps">Dipper</span>. <i>See</i> <span class="smallcaps">Great Bear</span>
+
+</p>
+<p id="d0e10017"><span class="smallcaps">Distribution</span>. Internal, <a id="d0e10021" href="#d0e988">48</a>;
+external, <a id="d0e10024" href="#d0e988">48</a>&#8211;<a id="d0e10027" href="#d0e997">49</a>
+
+</p>
+<p id="d0e10030"><span class="smallcaps">Divine Archer</span>. Sh&ecirc;n I, or Ch&#8217;ih-chiang Tz&#365;-y&uuml;, <a id="d0e10034" href="#d0e3051">180</a> <i>sq.</i>
+
+</p>
+<p id="d0e10040"><span class="smallcaps">Divine Husbandman</span>. <i>See</i> <span class="smallcaps">Sh&ecirc;n Nung</span>
+
+</p>
+<p id="d0e10050"><span class="smallcaps">Divorce</span>. Reasons for, <a id="d0e10054" href="#d0e671">23</a>
+
+</p>
+<p id="d0e10057"><span class="smallcaps">Dog-s</span>. Jung tribe with heads of, <a id="d0e10061" href="#d0e637">20</a>;
+shooting the Heavenly, <a id="d0e10064" href="#d0e3018">177</a>&#8211;<a id="d0e10067" href="#d0e3030">178</a>;
+legend of Jung tribe, <a id="d0e10070" href="#d0e6283">419</a> <i>sq.</i>
+
+</p>
+<p id="d0e10076"><span class="smallcaps">Domestic Institutions</span>. Marital, <a id="d0e10080" href="#d0e655">22</a> <i>sq.</i>;
+filial, <a id="d0e10086" href="#d0e684">25</a>&#8211;<a id="d0e10089" href="#d0e696">26</a>;
+domestic customs and habits, <a id="d0e10092" href="#d0e965">46</a>&#8211;<a id="d0e10095" href="#d0e974">47</a>
+
+</p>
+<p id="d0e10098"><span class="smallcaps">Door-gods</span>. <i>See</i> <span class="smallcaps">M&ecirc;n Sh&ecirc;n</span>
+
+</p>
+<p id="d0e10108"><span class="smallcaps">Dragon-s</span>. Symbol of, on Manchu flag, <a id="d0e10112" href="#d0e721">28</a>;
+P&#8217;an Ku with head of, <a id="d0e10115" href="#d0e1316">78</a>;
+Blue&#8212;<i>see</i> <span class="smallcaps">Blue Dragon</span>;
+F&ecirc;ng Po, God of the Wind, <a id="d0e10124" href="#d0e3392">204</a>, <a id="d0e10127" href="#d0e3407">205</a>;
+are spirits of the waters, <a id="d0e10130" href="#d0e3445">208</a>;
+generally beneficent, <a id="d0e10133" href="#d0e3445">208</a>;
+essence of <i>yang</i> principle;
+evil dragons are Buddhist, <a id="d0e10139" href="#d0e3445">208</a>;
+<i>nagas</i>, mountain dragons, <a id="d0e10145" href="#d0e3445">208</a>;
+chief of the scaly reptiles, <a id="d0e10148" href="#d0e3445">208</a>;
+description and properties of, <a id="d0e10151" href="#d0e3445">208</a> <i>sq.</i>;
+Buddhist, <a id="d0e10157" href="#d0e3463">209</a>&#8211;<a id="d0e10160" href="#d0e3476">210</a>;
+<i>f&ecirc;ng-shui</i> and, <a id="d0e10166" href="#d0e3463">209</a>;
+legend of the foolish, <a id="d0e10169" href="#d0e3485">211</a>&#8211;<a id="d0e10172" href="#d0e3496">212</a>;
+spirits in charge of Salt Waters, <a id="d0e10175" href="#d0e3496">212</a>;
+spirits in charge of Sweet Waters, <a id="d0e10178" href="#d0e3496">212</a>;
+spirits in charge of Secondary Waters, <a id="d0e10181" href="#d0e3496">212</a>;
+legend of Ch&#8217;in Shih Huang-ti and the, <a id="d0e10184" href="#d0e3496">212</a> <i>sq.</i>;
+Chang Tao-ling and the, <a id="d0e10190" href="#d0e3544">216</a>&#8211;<a id="d0e10193" href="#d0e3556">217</a>;
+Hs&uuml; Ch&ecirc;n-ch&uuml;n and the, <a id="d0e10196" href="#d0e3626">222</a> <i>sq.</i>;
+a spiritual alligator, <a id="d0e10202" href="#d0e3637">223</a>&#8211;<a id="d0e10205" href="#d0e3648">224</a>;
+and drought in Peking, <a id="d0e10208" href="#d0e3756">232</a> <i>sq.</i>
+
+</p>
+<p id="d0e10214"><span class="smallcaps">Dragon-boat Festival</span>. Origin and nature of, <a id="d0e10218" href="#d0e938">44</a>, <a id="d0e10221" href="#d0e2636">152</a>
+
+</p>
+<p id="d0e10224"><span class="smallcaps">Dragon-king-s</span>. The Sea-dragon Kings, the Chinese Neptunes;
+three daughters of, mothers of the <i>San Kuan</i>, <a id="d0e10231" href="#d0e2236">126</a>;
+description of, <a id="d0e10234" href="#d0e3476">210</a>&#8211;<a id="d0e10237" href="#d0e3485">211</a>, <a id="d0e10240" href="#d0e3496">212</a>;
+Ao Ch&#8217;in and the Eight Immortals, <a id="d0e10243" href="#d0e3524">214</a> <i>sq.</i>;
+legend of Dragon-king&#8217;s daughter, <a id="d0e10249" href="#d0e3556">217</a> <i>sq.</i>;
+and Li No-cha, <a id="d0e10255" href="#d0e4842">307</a> <i>sq.</i>
+
+</p>
+<p id="d0e10261"><span class="smallcaps">Dragon-tiger Mountain</span>. Abode of family of Chang Tao-ling, <a id="d0e10265" href="#d0e2480">142</a>
+
+</p>
+<p id="d0e10268">&#8220;<span class="smallcaps">Dream of the South Branch</span>.&#8221; <i>Nan k&#8217;o m&ecirc;ng</i>, <a id="d0e10276" href="#d0e6191">410</a>;
+story of, <a id="d0e10279" href="#d0e6191">410</a> <i>sq.</i>
+
+</p>
+<p id="d0e10285"><span class="smallcaps">Dualism</span>. In early cosmogony, <a id="d0e10289" href="#d0e1407">83</a>;
+<i>I ching</i> and, <a id="d0e10295" href="#d0e1414">84</a>;
+<i>yin-yang</i> system of, <a id="d0e10301" href="#d0e1446">85</a>;
+illustrated by pantheon, <a id="d0e10304" href="#d0e1662">93</a>
+
+</p>
+<p id="d0e10307"><span class="smallcaps">Du Bose</span>. Cited, <a id="d0e10311" href="#d0e1738">98</a>&#8211;<a id="d0e10314" href="#d0e1746">99</a>
+
+</p>
+<p id="d0e10317"><span class="smallcaps">Duke of Thunder</span>. <i>See</i> <span class="smallcaps">Lei Kung</span>
+
+
+</p><a id="d0e10327"></a><h2>E</h2>
+<p id="d0e10330"><span class="smallcaps">Earlier Spirit Festival</span>, <a id="d0e10334" href="#d0e938">44</a>
+
+</p>
+<p id="d0e10337"><span class="smallcaps">Earth</span>. Gods of the, <a id="d0e10341" href="#d0e965">46</a>;
+the Earth-mother, <a id="d0e10344" href="#d0e1387">82</a>, <a id="d0e10347" href="#d0e1933">109</a>&#8211;<a id="d0e10350" href="#d0e1942">110</a>, <a id="d0e10353" href="#d0e2844">165</a>.
+<i>See also</i> <span class="smallcaps">Soil</span> <i>and</i> <span class="smallcaps">Ti</span>
+
+</p>
+<p id="d0e10368"><span class="smallcaps">Earth-dumb</span>. Ti-ya, or Ti-mu, the Earth-mother;
+one of the attendants of W&ecirc;n Ch&#8217;ang, <a id="d0e10372" href="#d0e1387">82</a>, <a id="d0e10375" href="#d0e1933">109</a>&#8211;<a id="d0e10378" href="#d0e1942">110</a>
+
+</p>
+<p id="d0e10381"><span class="smallcaps">Earth-mother</span>. Ti-ya, Ti-mu, or Hou-t&#8217;u, <a id="d0e10385" href="#d0e1387">82</a>, <a id="d0e10388" href="#d0e1933">109</a>&#8211;<a id="d0e10391" href="#d0e1942">110</a>, <a id="d0e10394" href="#d0e2844">165</a>.
+<i>See also</i> <span class="smallcaps">Earth-dumb</span>
+
+</p>
+<p id="d0e10403"><span class="smallcaps">Eastern Air, Sovereign of The</span>, <a id="d0e10407" href="#d0e2395">136</a>&#8211;<a id="d0e10410" href="#d0e2425">137</a>
+
+</p>
+<p id="d0e10413"><span class="smallcaps">Eastern Palace</span>. Residence of T&#8217;ai I, star-spirit, <a id="d0e10417" href="#d0e2504">143</a>
+
+</p>
+<p id="d0e10420"><span class="smallcaps">Ecclesiastical Institutions</span>, <a id="d0e10424" href="#d0e814">34</a> <i>sq.</i>
+
+</p>
+<p id="d0e10430"><span class="smallcaps">Education</span>. Stereotyped at an early age, <a id="d0e10434" href="#d0e852">37</a>;
+restricted to study of the classics, <a id="d0e10437" href="#d0e852">37</a>;
+competitive examination system of, <a id="d0e10440" href="#d0e852">37</a>, <a id="d0e10443" href="#d0e860">38</a>;
+modern, <a id="d0e10446" href="#d0e860">38</a>
+
+</p>
+<p id="d0e10449"><span class="smallcaps">Eight Immortals</span>. <i>See</i> <span class="smallcaps">Pa Hsien</span>
+
+</p>
+<p id="d0e10459"><span class="smallcaps">Eight Trigrams</span>. <i>See</i> <span class="smallcaps">Pa Kua</span> <i>and</i> <span class="smallcaps">Trigrams</span>
+
+</p>
+<p id="d0e10475"><span class="smallcaps">Eighteen Provinces</span>. China Proper, <a id="d0e10479" href="#d0e709">27</a>
+
+</p>
+<p id="d0e10482"><span class="smallcaps">Elam</span>. Probable origin of Chinese in, <a id="d0e10486" href="#d0e581">15</a>, <a id="d0e10489" href="#d0e609">17</a>
+
+</p>
+<p id="d0e10492"><span class="smallcaps">Elephant, White</span>, <a id="d0e10496" href="#d0e4507">283</a>, <a id="d0e10499" href="#d0e4528">284</a>, <a id="d0e10502" href="#d0e4540">285</a>&#8211;<a id="d0e10505" href="#d0e4558">286</a>
+
+</p>
+<p id="d0e10508"><span class="smallcaps">Emperor-s</span>. Y&uuml; Huang, the Jade Emperor, <a id="d0e10512" href="#d0e2309">130</a>, <i>and see</i> <span class="smallcaps">Y&uuml; Huang</span>;
+&#8216;Throne of the Five,&#8217; <a id="d0e10521" href="#d0e3005">176</a>
+<span class="pageno"><a id="d0e10524"></a>Page 434</span></p>
+<p id="d0e10525"><span class="smallcaps">Emptiness and Devastation</span>. Hs&uuml; Hao, a demon; exorcism of, <a id="d0e10529" href="#d0e4030">249</a>&#8211;<a id="d0e10532" href="#d0e4036">250</a>
+
+</p>
+<p id="d0e10535"><span class="smallcaps">Environments of the Chinese</span>. Inorganic, <a id="d0e10539" href="#d0e620">18</a>&#8211;<a id="d0e10542" href="#d0e626">19</a>;
+organic, <a id="d0e10545" href="#d0e626">19</a>&#8211;<a id="d0e10548" href="#d0e637">20</a>;
+sociological, <a id="d0e10551" href="#d0e637">20</a>&#8211;<a id="d0e10554" href="#d0e648">21</a>
+
+</p>
+<p id="d0e10557"><span class="smallcaps">Epidemics</span>. Gods of, <a id="d0e10561" href="#d0e3891">240</a> <i>sq.</i>;
+myths of, <a id="d0e10567" href="#d0e3891">240</a> <i>sq.</i>;
+Ministry of Seasonal, <a id="d0e10573" href="#d0e3891">240</a>&#8211;<a id="d0e10576" href="#d0e3902">241</a>;
+God of Epidemics afflicts Miao Chuang, <a id="d0e10579" href="#d0e4389">274</a>
+
+</p>
+<p id="d0e10582"><span class="smallcaps">Equinoxes</span>. Festivals of the, <a id="d0e10586" href="#d0e938">44</a>
+
+</p>
+<p id="d0e10589"><span class="smallcaps">&Ecirc;rh-lang</span>. Helps to capture Sun Hou-tz&#365;, <a id="d0e10593" href="#d0e5205">331</a>
+
+</p>
+<p id="d0e10596"><span class="smallcaps">Examinations</span>. Literary, as means of appointment to office, <a id="d0e10600" href="#d0e748">29</a>
+
+</p>
+<p id="d0e10603"><span class="smallcaps">Exchange</span>. By barter, <a id="d0e10607" href="#d0e997">49</a>;
+coins, <a id="d0e10610" href="#d0e997">49</a>;
+weights and measures, <a id="d0e10613" href="#d0e997">49</a>
+
+</p>
+<p id="d0e10616"><span class="smallcaps">Exorcism-ists</span>. The <i>wu</i>, <a id="d0e10623" href="#d0e814">34</a>;
+Ministry of, <a id="d0e10626" href="#d0e4010">248</a>;
+gods of, <a id="d0e10629" href="#d0e4010">248</a>&#8211;<a id="d0e10632" href="#d0e4030">249</a>;
+of &#8216;Emptiness and Devastation,&#8217; <a id="d0e10635" href="#d0e4030">249</a>
+
+</p>
+<p id="d0e10638"><span class="smallcaps">Expectant Wife</span>. Legend of the, <a id="d0e10642" href="#d0e5913">391</a>&#8211;<a id="d0e10645" href="#d0e5927">392</a>
+
+</p>
+<p id="d0e10648"><span class="smallcaps">Extinguisher</span>. Sun Hou-tz&#365; and the, <a id="d0e10652" href="#d0e5636">364</a>&#8211;<a id="d0e10655" href="#d0e5649">365</a>
+
+
+</p><a id="d0e10658"></a><h2>F</h2>
+<p id="d0e10661"><span class="smallcaps">Fa Pao</span>. Dharma, the Law, one of the <i>San Pao</i> of Buddhism, <a id="d0e10668" href="#d0e2073">119</a>
+
+</p>
+<p id="d0e10671"><span class="smallcaps">Fan-s</span>. Use of, <a id="d0e10675" href="#d0e974">47</a>;
+the Fire-quenching, <a id="d0e10678" href="#d0e5555">359</a> <i>sq.</i>
+
+</p>
+<p id="d0e10684"><span class="smallcaps">Fanning the Grave</span>. Story of Chuang Chou and the widow, <a id="d0e10688" href="#d0e2588">149</a>
+
+</p>
+<p id="d0e10691"><span class="smallcaps">Favourable-wind Ear</span>. <i>See</i> <span class="smallcaps">Shun-f&ecirc;ng &Ecirc;rh</span>
+
+</p>
+<p id="d0e10701"><span class="smallcaps">Feast</span>. Of Lanterns, <a id="d0e10705" href="#d0e925">43</a>&#8211;<a id="d0e10708" href="#d0e938">44</a>;
+of Peaches, P&#8217;an-t&#8217;ao Hui, <a id="d0e10711" href="#d0e2425">137</a>&#8211;<a id="d0e10714" href="#d0e2438">138</a>.
+<i>See also</i> <span class="smallcaps">Festival-s</span>
+
+</p>
+<p id="d0e10723"><span class="smallcaps">Feathered People</span>. Legend of, <a id="d0e10727" href="#d0e5897">390</a>
+
+</p>
+<p id="d0e10730"><span class="smallcaps">Fei, Lady</span>. Concubine of M&ecirc;ng Ch&#8217;ang, <a id="d0e10734" href="#d0e3030">178</a>.
+<i>See</i> <span class="smallcaps">Hua-jui Fu-j&ecirc;n</span>
+
+</p>
+<p id="d0e10743"><span class="smallcaps">Fei Lien</span>. <i>See</i> <span class="smallcaps">F&ecirc;ng Po</span>
+
+</p>
+<p id="d0e10753"><span class="smallcaps">F&ecirc;ng Hou</span>. And Chuang Chou, <a id="d0e10757" href="#d0e2608">150</a>
+
+</p>
+<p id="d0e10760"><span class="smallcaps">F&ecirc;ng Lin</span>. Vanquished by No-cha, <a id="d0e10764" href="#d0e2657">153</a>
+
+</p>
+<p id="d0e10767"><span class="smallcaps">F&ecirc;ng Po</span>. God of the Wind;
+and Sh&ecirc;n I, <a id="d0e10771" href="#d0e3066">181</a>, <a id="d0e10774" href="#d0e3392">204</a>&#8211;<a id="d0e10777" href="#d0e3407">205</a>;
+legend of, <a id="d0e10780" href="#d0e3392">204</a>&#8211;<a id="d0e10783" href="#d0e3407">205</a>;
+a stellar divinity, <a id="d0e10786" href="#d0e3392">204</a>;
+a dragon, Fei Lien, <a id="d0e10789" href="#d0e3066">181</a>, <a id="d0e10792" href="#d0e3392">204</a>&#8211;<a id="d0e10795" href="#d0e3407">205</a>
+
+</p>
+<p id="d0e10798"><span class="smallcaps">F&ecirc;ng Sh&ecirc;n T&#8217;ai</span>. Chiang Tz&#365;-ya builds, for List of Promotions to Immortals, <a id="d0e10802" href="#d0e2672">154</a>, <a id="d0e10805" href="#d0e2727">157</a>
+
+</p>
+<p id="d0e10808">&#8220;<span class="smallcaps">F&ecirc;ng Sh&ecirc;n Yen I</span>.&#8221; Legends in, <a id="d0e10813" href="#d0e3214">192</a> <i>sq.</i>, <a id="d0e10819" href="#d0e3914">242</a>, <a id="d0e10822" href="#d0e5022">320</a> <i>sq.</i>
+
+</p>
+<p id="d0e10828"><span class="smallcaps">F&ecirc;ng-shan</span>. Sacrifices offered on T&#8217;ai Shan by Ch&#8217;&ecirc;ng Tsung, <a id="d0e10832" href="#d0e2265">127</a>
+
+</p>
+<p id="d0e10835"><span class="smallcaps">F&ecirc;ng-shui</span>, Doctrine of, <a id="d0e10839" href="#d0e1047">54</a>;
+dragons connected with, <a id="d0e10842" href="#d0e3463">209</a>
+
+</p>
+<p id="d0e10845"><span class="smallcaps">Festival-s</span>, <a id="d0e10849" href="#d0e925">43</a> <i>sq.</i>;
+Mid-autumn (All Souls&#8217; Day), <a id="d0e10855" href="#d0e830">35</a>, <a id="d0e10858" href="#d0e938">44</a>&#8211;<a id="d0e10861" href="#d0e952">45</a>;
+New Year, <a id="d0e10864" href="#d0e925">43</a>;
+of Lanterns, <a id="d0e10867" href="#d0e925">43</a>&#8211;<a id="d0e10870" href="#d0e938">44</a>;
+of the four seasons and their equinoxes and solstices, <a id="d0e10873" href="#d0e938">44</a>;
+Earlier Spirit, <a id="d0e10876" href="#d0e938">44</a>;
+of the Tombs, <a id="d0e10879" href="#d0e938">44</a>;
+Middle Spirit, <a id="d0e10882" href="#d0e938">44</a>;
+Later Spirit, <a id="d0e10885" href="#d0e938">44</a>;
+Dragon-boat, <a id="d0e10888" href="#d0e938">44</a>, <a id="d0e10891" href="#d0e2636">152</a>;
+Chung Yang (kite-flying), <a id="d0e10894" href="#d0e952">45</a>;
+New Year&#8217;s Eve, <a id="d0e10897" href="#d0e952">45</a>
+
+</p>
+<p id="d0e10900"><span class="smallcaps">Feudal Period</span>. Duration of, <a id="d0e10904" href="#d0e620">18</a>;
+administrative system in, <a id="d0e10907" href="#d0e721">28</a>&#8211;<a id="d0e10910" href="#d0e748">29</a>;
+ecclesiastical institutions in, <a id="d0e10913" href="#d0e814">34</a> <i>sq.</i>;
+professional institutions in, <a id="d0e10919" href="#d0e840">36</a>;
+accessory institutions in, <a id="d0e10922" href="#d0e852">37</a>
+
+</p>
+<p id="d0e10925"><span class="smallcaps">Feudal States</span>. Subjugated by Ch&#8217;in, <a id="d0e10929" href="#d0e709">27</a>
+
+</p>
+<p id="d0e10932"><span class="smallcaps">Finger-nails</span>. Worn long by literary and leisured classes, <a id="d0e10936" href="#d0e974">47</a>
+
+</p>
+<p id="d0e10939"><span class="smallcaps">Fire</span>. Ch&#8217;ih Ching-tz&#365; an alleged discoverer of, <a id="d0e10943" href="#d0e3311">199</a>;
+myths of, <a id="d0e10946" href="#d0e3823">236</a> <i>sq.</i>;
+Ministry of, <a id="d0e10952" href="#d0e3823">236</a>;
+God of, burns Hsi Ch&#8217;i, <a id="d0e10955" href="#d0e3823">236</a>&#8211;<a id="d0e10958" href="#d0e3847">237</a>;
+Ch&#8217;ih Ching-tz&#365; a personification of, <a id="d0e10961" href="#d0e3847">237</a>;
+Ch&#8217;ih Ti, the Red Emperor, <a id="d0e10964" href="#d0e3847">237</a>&#8211;<a id="d0e10967" href="#d0e3864">238</a>;
+Hui Lu, <a id="d0e10970" href="#d0e3864">238</a>&#8211;<a id="d0e10973" href="#d0e3879">239</a>;
+Sh&ecirc;n Nung, <a id="d0e10976" href="#d0e3879">239</a>;
+the Fire-quenching Fan, <a id="d0e10979" href="#d0e5555">359</a> <i>sq.</i>
+
+</p>
+<p id="d0e10985"><span class="smallcaps">Fire-quenching Fan, The Magic</span>, <a id="d0e10989" href="#d0e5555">359</a> <i>sq.</i>
+
+</p>
+<p id="d0e10995"><span class="smallcaps">First Cause</span>. Sung philosophers and, <a id="d0e10999" href="#d0e1446">85</a>&#8211;<a id="d0e11002" href="#d0e1503">86</a>;
+Mencius and, <a id="d0e11005" href="#d0e1569">90</a>
+
+</p>
+<p id="d0e11008"><span class="smallcaps">Five Elements</span> (<i>wu hsing</i>), <a id="d0e11015" href="#d0e1414">84</a>
+
+</p>
+<p id="d0e11018"><span class="smallcaps">Five Graduates</span>. Legend of the, <a id="d0e11022" href="#d0e3914">242</a> <i>sq.</i>;
+gain favour of the Emperor, <a id="d0e11028" href="#d0e3940">243</a>;
+and Chang T&#8217;ien-shih, <a id="d0e11031" href="#d0e3956">244</a>&#8211;<a id="d0e11034" href="#d0e3967">245</a>;
+killed, <a id="d0e11037" href="#d0e3956">244</a>;
+their spirits appear at the palace, <a id="d0e11040" href="#d0e3956">244</a>&#8211;<a id="d0e11043" href="#d0e3967">245</a>;
+canonized, <a id="d0e11046" href="#d0e3984">246</a>
+
+</p>
+<p id="d0e11049"><span class="smallcaps">Flag</span>. Republican, <a id="d0e11053" href="#d0e721">28</a>;
+dragon-symbol on Manchu, <a id="d0e11056" href="#d0e721">28</a>
+
+</p>
+<p id="d0e11059"><span class="smallcaps">Flood, Legend of the Great</span>, <a id="d0e11063" href="#d0e3648">224</a>&#8211;<a id="d0e11066" href="#d0e3665">225</a>
+
+</p>
+<p id="d0e11069"><span class="smallcaps">Flowers</span>. Chinese love for, <a id="d0e11073" href="#d0e1017">51</a>
+
+</p>
+<p id="d0e11076"><span class="smallcaps">Flying Cart, Land of the</span>, <a id="d0e11080" href="#d0e5913">391</a>
+
+</p>
+<p id="d0e11083"><span class="smallcaps">Fo Pao</span>. Buddha, one of the <i>San Pao</i> of Buddhism, <a id="d0e11090" href="#d0e2073">119</a>
+
+</p>
+<p id="d0e11093"><span class="smallcaps">Food</span>. Kinds of, <a id="d0e11097" href="#d0e1098">58</a>
+
+</p>
+<p id="d0e11100"><span class="smallcaps">Foot-binding</span>. Origin of, <a id="d0e11104" href="#d0e871">39</a>;
+abolition of, <a id="d0e11107" href="#d0e871">39</a>
+<span class="pageno"><a id="d0e11110"></a>Page 435</span></p>
+<p id="d0e11111"><span class="smallcaps">Form</span>. <i>See</i> <span class="smallcaps">Hsing</span>
+
+</p>
+<p id="d0e11121"><span class="smallcaps">Formosa</span>. A Chinese possession, <a id="d0e11125" href="#d0e709">27</a>;
+annexed by Japan, <a id="d0e11128" href="#d0e709">27</a>
+
+</p>
+<p id="d0e11131"><span class="smallcaps">Foxes</span>. Legends of, <a id="d0e11135" href="#d0e5704">370</a> <i>sq.</i>;
+generally of ill omen, <a id="d0e11141" href="#d0e5704">370</a>;
+powers of, <a id="d0e11144" href="#d0e5704">370</a>;
+transformations of, <a id="d0e11147" href="#d0e5704">370</a>
+
+</p>
+<p id="d0e11150"><span class="smallcaps">Fu Hsi</span>, or <span class="smallcaps">T&#8217;ien Huang Shih</span>. Mythical sovereign;
+brother of N&uuml; Kua, <a id="d0e11157" href="#d0e1377">81</a>, <a id="d0e11160" href="#d0e1387">82</a>;
+creator of human beings, <a id="d0e11163" href="#d0e3879">239</a>, <a id="d0e11166" href="#d0e4000">247</a>&#8211;<a id="d0e11169" href="#d0e4010">248</a>;
+a God of Medicine, <a id="d0e11172" href="#d0e4000">247</a>&#8211;<a id="d0e11175" href="#d0e4010">248</a>
+
+</p>
+<p id="d0e11178"><span class="smallcaps">Fu Sh&ecirc;n, Yang Ch&#8217;&ecirc;ng</span>, or <span class="smallcaps">Yang Hsi-chi</span>. The God of Happiness, <a id="d0e11185" href="#d0e2844">165</a>, <a id="d0e11188" href="#d0e2900">169</a>&#8211;<a id="d0e11191" href="#d0e2914">170</a>;
+origin of, <a id="d0e11194" href="#d0e2900">169</a>;
+other Gods of Happiness, <a id="d0e11197" href="#d0e2914">170</a>
+
+</p>
+<p id="d0e11200"><span class="smallcaps">Fu-sang Tree</span>. One which grows at the place where the sun rises, <a id="d0e11204" href="#d0e3138">186</a>&#8211;<a id="d0e11207" href="#d0e3157">187</a>
+
+</p>
+<p id="d0e11210"><span class="smallcaps">Funeral Rites</span>, <a id="d0e11214" href="#d0e871">39</a> <i>sq.</i>;
+the idea of death, <a id="d0e11220" href="#d0e871">39</a>;
+recalling the soul, <a id="d0e11223" href="#d0e871">39</a>&#8211;<a id="d0e11226" href="#d0e881">40</a>;
+feeding the corpse, <a id="d0e11229" href="#d0e881">40</a>;
+the soul-tablet, <a id="d0e11232" href="#d0e881">40</a>;
+signs of mourning, <a id="d0e11235" href="#d0e881">40</a>;
+exacting nature of ceremonial, <a id="d0e11238" href="#d0e896">41</a>;
+cemeteries, <a id="d0e11241" href="#d0e896">41</a>
+
+
+</p><a id="d0e11244"></a><h2>G</h2>
+<p id="d0e11247"><span class="smallcaps">Games</span>, <a id="d0e11251" href="#d0e952">45</a>&#8211;<a id="d0e11254" href="#d0e965">46</a>
+
+</p>
+<p id="d0e11257"><span class="smallcaps">Gardens</span>, <a id="d0e11261" href="#d0e974">47</a>, <a id="d0e11264" href="#d0e1017">51</a>
+
+</p>
+<p id="d0e11267"><span class="smallcaps">Garuda</span>. <i>See</i> <span class="smallcaps">Lei Kung</span>
+
+</p>
+<p id="d0e11277"><span class="smallcaps">Gems, Lake Of</span>. Yao Ch&#8217;ih, <a id="d0e11281" href="#d0e2425">137</a>
+
+</p>
+<p id="d0e11284"><span class="smallcaps">Generalissimo-s</span>. Canonized, <a id="d0e11288" href="#d0e2608">150</a> <i>sq.</i>;
+the three musical brothers, T&#8217;ien Chih-piao, T&#8217;ien Y&uuml;an-shuai, and T&#8217;ien Hung-i, <a id="d0e11294" href="#d0e2619">151</a>;
+Chiang Tz&#365;-ya, <a id="d0e11297" href="#d0e2636">152</a> <i>sq.</i>
+
+</p>
+<p id="d0e11303"><span class="smallcaps">Genii</span>. Hsi Wang Mu head of the, on K&#8217;un-lun Mountains, <a id="d0e11307" href="#d0e2425">137</a>
+
+</p>
+<p id="d0e11310"><span class="smallcaps">Gentry</span>. <i>Sh&ecirc;n Shih</i>;
+a social division, <a id="d0e11317" href="#d0e721">28</a>
+
+</p>
+<p id="d0e11320"><span class="smallcaps">Geological Features</span>, <a id="d0e11324" href="#d0e626">19</a>
+
+</p>
+<p id="d0e11327"><span class="smallcaps">Giants</span>. Legends of, <a id="d0e11331" href="#d0e5860">387</a>
+
+</p>
+<p id="d0e11334"><span class="smallcaps">God-s</span>. Of China, <a id="d0e11338" href="#d0e1662">93</a> <i>sq.</i>;
+amuse themselves, <a id="d0e11344" href="#d0e1746">99</a>;
+marry, <a id="d0e11347" href="#d0e1746">99</a>;
+sin, <a id="d0e11350" href="#d0e1746">99</a>;
+punishment of the, <a id="d0e11353" href="#d0e1746">99</a>;
+die, <a id="d0e11356" href="#d0e1746">99</a>;
+super-triad of, <a id="d0e11359" href="#d0e1765">100</a>&#8211;<a id="d0e11362" href="#d0e1786">101</a>;
+Confucius not a, <a id="d0e11365" href="#d0e1793">102</a> <i>sq.</i>;
+<i>sh&ecirc;n</i> general name for, <a id="d0e11374" href="#d0e1816">103</a>;
+stellar deities, <a id="d0e11377" href="#d0e3005">176</a> <i>sq.</i>, <a id="d0e11383" href="#d0e3914">242</a>;
+constellations, planets, and stars abodes of, <a id="d0e11386" href="#d0e3214">192</a>;
+dragons, <a id="d0e11389" href="#d0e3445">208</a> <i>sq.</i>;
+battle of the, <a id="d0e11395" href="#d0e5022">320</a> <i>sq.</i>;
+of Agriculture, <a id="d0e11401" href="#d0e2844">165</a>;
+of the City, <a id="d0e11404" href="#d0e2844">165</a>;
+of the Cycles, <a id="d0e11407" href="#d0e3018">177</a>;
+of the Door, <a id="d0e11410" href="#d0e2844">165</a>, <a id="d0e11413" href="#d0e2945">172</a> <i>sq.</i>;
+of Epidemics, <a id="d0e11419" href="#d0e3891">240</a> <i>sq.</i>, <a id="d0e11425" href="#d0e4389">274</a>;
+of Exorcism, <a id="d0e11428" href="#d0e4010">248</a> <i>sq.</i>;
+of Fire, <a id="d0e11434" href="#d0e3823">236</a> <i>sq.</i>;
+the &#8216;Five Mountains,&#8217; <a id="d0e11440" href="#d0e3914">242</a>;
+of Grasshoppers, <a id="d0e11443" href="#d0e2844">165</a>;
+of Hades, <a id="d0e11446" href="#d0e2083">120</a>;
+of Happiness, <a id="d0e11449" href="#d0e2844">165</a>, <a id="d0e11452" href="#d0e2900">169</a>&#8211;<a id="d0e11455" href="#d0e2914">170</a>, <a id="d0e11458" href="#d0e3018">177</a>;
+of the Immortals, <a id="d0e11461" href="#d0e2395">136</a>;
+of the Kitchen, <a id="d0e11464" href="#d0e952">45</a>, <a id="d0e11467" href="#d0e2293">128</a>, <a id="d0e11470" href="#d0e2844">165</a>, <a id="d0e11473" href="#d0e2870">166</a> <i>sq.</i>;
+of Literature, <a id="d0e11479" href="#d0e1854">104</a> <i>sq.</i>, <a id="d0e11485" href="#d0e3018">177</a>, <a id="d0e11488" href="#d0e4732">299</a>;
+local, <i>t&#8217;u-ti</i>, <a id="d0e11494" href="#d0e2844">165</a>;
+of Longevity, <a id="d0e11497" href="#d0e2844">165</a>, <a id="d0e11500" href="#d0e2931">171</a>&#8211;<a id="d0e11503" href="#d0e2945">172</a>, <a id="d0e11506" href="#d0e3018">177</a>;
+of Longevity and the Eight Immortals, <a id="d0e11509" href="#d0e3524">214</a> <i>sq.</i>;
+of Medicine, <a id="d0e11515" href="#d0e4000">247</a>&#8211;<a id="d0e11518" href="#d0e4010">248</a>;
+chief God of Rivers, <a id="d0e11521" href="#d0e3574">218</a>&#8211;<a id="d0e11524" href="#d0e3583">219</a>;
+River-god, marriage of the, <a id="d0e11527" href="#d0e3665">225</a> <i>sq.</i>;
+of Sailors, <a id="d0e11533" href="#d0e2844">165</a>;
+of Serpents, <a id="d0e11536" href="#d0e2844">165</a>;
+of Smallpox, <a id="d0e11539" href="#d0e3003">175</a>;
+of the Soil and Crops, <a id="d0e11542" href="#d0e2844">165</a>;
+of Thunder, <a id="d0e11545" href="#d0e2293">128</a>, <a id="d0e11548" href="#d0e3288">198</a> <i>sq.</i>;
+of Time, <a id="d0e11554" href="#d0e3240">194</a> <i>sq.</i>;
+of War, <a id="d0e11560" href="#d0e1999">113</a> <i>sq.</i>;
+of the Waters, <a id="d0e11566" href="#d0e3445">208</a> <i>sq.</i>;
+of Wealth, <a id="d0e11572" href="#d0e2844">165</a>, <a id="d0e11575" href="#d0e2914">170</a>&#8211;<a id="d0e11578" href="#d0e2931">171</a>;
+of the Wind, <a id="d0e11581" href="#d0e3392">204</a>&#8211;<a id="d0e11584" href="#d0e3407">205</a>;
+of the Year, <a id="d0e11587" href="#d0e3240">194</a>;
+names of numerous, <a id="d0e11590" href="#d0e2983">174</a>&#8211;<a id="d0e11593" href="#d0e3003">175</a>
+
+</p>
+<p id="d0e11596"><span class="smallcaps">Goddess-es</span>. Earth-mother, <a id="d0e11600" href="#d0e1387">82</a>, <a id="d0e11603" href="#d0e1933">109</a>&#8211;<a id="d0e11606" href="#d0e1942">110</a>, <a id="d0e11609" href="#d0e2844">165</a>;
+of Lightning, <a id="d0e11612" href="#d0e3364">203</a>;
+of Mercy, <a id="d0e11615" href="#d0e4040">251</a> <i>sq.</i>, <i>and see also</i> <span class="smallcaps">Kuan Yin</span>;
+of Mulberry-trees and Silkworms, <a id="d0e11627" href="#d0e2893">168</a>&#8211;<a id="d0e11630" href="#d0e2900">169</a>;
+of the North Star, <a id="d0e11633" href="#d0e2518">144</a>&#8211;<a id="d0e11636" href="#d0e2537">145</a>;
+of Sailors, <a id="d0e11639" href="#d0e2844">165</a>;
+Old Mother of the Waters, <a id="d0e11642" href="#d0e3589">220</a> <i>sq.</i>;
+names of various, <a id="d0e11648" href="#d0e2983">174</a>&#8211;<a id="d0e11651" href="#d0e3003">175</a>
+
+</p>
+<p id="d0e11654"><span class="smallcaps">Golden Big Pint</span>. <i>See</i> <span class="smallcaps">Chin Ta-sh&ecirc;ng</span>
+
+</p>
+<p id="d0e11664"><span class="smallcaps">Golden Cuirass, Mr</span>. <i>See</i> Chin Chia
+
+</p>
+<p id="d0e11671"><span class="smallcaps">Golden Mother of the Tortoise</span>, <a id="d0e11675" href="#d0e2395">136</a>
+
+</p>
+<p id="d0e11678"><span class="smallcaps">Golden-bearded Turtle</span>. And Chun T&#8217;i, <a id="d0e11682" href="#d0e5089">324</a>
+
+</p>
+<p id="d0e11685"><span class="smallcaps">Gourd, The Magic</span>, <a id="d0e11689" href="#d0e5413">347</a>
+
+</p>
+<p id="d0e11692"><span class="smallcaps">Government</span>. General, <a id="d0e11696" href="#d0e748">29</a> <i>sq.</i>;
+local, small scope of, <a id="d0e11702" href="#d0e798">32</a>
+
+</p>
+<p id="d0e11705"><span class="smallcaps">Graduates</span>. Legend of the five, <a id="d0e11709" href="#d0e3914">242</a> <i>sq.</i>
+
+</p>
+<p id="d0e11715"><span class="smallcaps">Grand Terminus</span>, or <span class="smallcaps">Great Ultimate</span>, <a id="d0e11722" href="#d0e1446">85</a>
+
+</p>
+<p id="d0e11725"><span class="smallcaps">Grasshoppers, God of</span>, <a id="d0e11729" href="#d0e2844">165</a>
+
+</p>
+<p id="d0e11732"><span class="smallcaps">Grave, Fanning the</span>. Story of Chuang Chou and the widow, <a id="d0e11736" href="#d0e2588">149</a>
+
+</p>
+<p id="d0e11739"><span class="smallcaps">Great Bear</span>. Constellation;
+W&ecirc;n Ch&#8217;ang and the, <a id="d0e11743" href="#d0e1879">105</a> <i>sq.</i>;
+the residence of the Fates, <a id="d0e11749" href="#d0e3005">176</a>
+
+</p>
+<p id="d0e11752"><span class="smallcaps">Great Bell, Casting of the</span>. Legend of the, <a id="d0e11756" href="#d0e5947">394</a> <i>sq.</i>
+
+</p>
+<p id="d0e11762"><span class="smallcaps">Great Ultimate</span>, or <span class="smallcaps">Grand Terminus</span>, <a id="d0e11769" href="#d0e1446">85</a>
+<span class="pageno"><a id="d0e11772"></a>Page 436</span></p>
+<p id="d0e11773"><span class="smallcaps">Green Lion</span>. In Kuan Yin legend, <a id="d0e11777" href="#d0e4507">283</a>&#8211;<a id="d0e11780" href="#d0e4528">284</a>, <a id="d0e11783" href="#d0e4540">285</a>&#8211;<a id="d0e11786" href="#d0e4558">286</a>
+
+</p>
+<p id="d0e11789"><span class="smallcaps">Guardian-s</span>. Of Buddhist temple gates, <a id="d0e11793" href="#d0e2537">145</a>&#8211;<a id="d0e11796" href="#d0e2550">146</a>;
+of Taoist temple gates, <a id="d0e11799" href="#d0e2550">146</a> <i>sq.</i>;
+of Gate of Heaven, <a id="d0e11805" href="#d0e4809">305</a> <i>sq.</i>
+
+</p>
+<p id="d0e11811"><span class="smallcaps">Guardianship</span>. Of the young, <a id="d0e11815" href="#d0e696">26</a>
+
+
+</p><a id="d0e11818"></a><h2>H</h2>
+<p id="d0e11821"><span class="smallcaps">Ha</span>. The Blower. <i>See</i> <span class="smallcaps">Ch&#8217;&ecirc;n Ch&#8217;i</span>
+
+</p>
+<p id="d0e11831"><span class="smallcaps">Habitations</span>. In early times, <a id="d0e11835" href="#d0e1086">57</a>;
+development of, <a id="d0e11838" href="#d0e1086">57</a>&#8211;<a id="d0e11841" href="#d0e1098">58</a>
+
+</p>
+<p id="d0e11844"><span class="smallcaps">Habits and Customs</span>. Festivals and holidays, <a id="d0e11848" href="#d0e925">43</a>&#8211;<a id="d0e11851" href="#d0e938">44</a>;
+domestic, <a id="d0e11854" href="#d0e965">46</a>&#8211;<a id="d0e11857" href="#d0e974">47</a>
+
+</p>
+<p id="d0e11860"><span class="smallcaps">Hades</span>. The God of, <a id="d0e11864" href="#d0e2083">120</a>
+
+</p>
+<p id="d0e11867"><span class="smallcaps">Han</span>. Early monarchical dynasty, <a id="d0e11871" href="#d0e709">27</a>
+
+</p>
+<p id="d0e11874"><span class="smallcaps">Han Chih-hsien</span>. Fights for W&ecirc;n Chung, <a id="d0e11878" href="#d0e2753">159</a>&#8211;<a id="d0e11881" href="#d0e2762">160</a>
+
+</p>
+<p id="d0e11884"><span class="smallcaps">Han Hsiang Tz&#365;</span>. One of the Eight Immortals, <a id="d0e11888" href="#d0e3533">215</a>, <a id="d0e11891" href="#d0e4789">303</a>;
+legend of, <a id="d0e11894" href="#d0e4732">299</a>&#8211;<a id="d0e11897" href="#d0e4759">300</a>
+
+</p>
+<p id="d0e11900"><span class="smallcaps">Han Y&uuml;</span>, Statesman, philosopher, and poet;
+and Han Hsiang Tz&#365;, <a id="d0e11904" href="#d0e4732">299</a>&#8211;<a id="d0e11907" href="#d0e4759">300</a>
+
+</p>
+<p id="d0e11910"><span class="smallcaps">Happiness</span>. The term &#8216;Eight Immortals&#8217; figuratively used for, <a id="d0e11914" href="#d0e4584">288</a>;
+Gods of&#8212;<i>see</i> <span class="smallcaps">Fu Sh&ecirc;n, Kuo Tz&#365;-i</span>, <i>and</i> <span class="smallcaps">Li Kuei-tsu</span>
+
+</p>
+<p id="d0e11929"><span class="smallcaps">Hare in Moon</span>, <a id="d0e11933" href="#d0e3005">176</a>, <a id="d0e11936" href="#d0e3036">179</a>
+
+</p>
+<p id="d0e11939"><span class="smallcaps">Head-splitting Helmet</span>, <a id="d0e11943" href="#d0e5107">325</a>&#8211;<a id="d0e11946" href="#d0e5128">326</a>, <a id="d0e11949" href="#d0e5684">368</a>&#8211;<a id="d0e11952" href="#d0e5700">369</a>
+
+</p>
+<p id="d0e11955"><span class="smallcaps">Headless People</span>. Legend of, <a id="d0e11959" href="#d0e5860">387</a>&#8211;<a id="d0e11962" href="#d0e5872">388</a>
+
+</p>
+<p id="d0e11965"><span class="smallcaps">Heaven-s</span>. Repair of the, <a id="d0e11969" href="#d0e1237">72</a>, <a id="d0e11972" href="#d0e1377">81</a>&#8211;<a id="d0e11975" href="#d0e1387">82</a>, <a id="d0e11978" href="#d0e3648">224</a>&#8211;<a id="d0e11981" href="#d0e3665">225</a>;
+Temple of, <a id="d0e11984" href="#d0e1707">95</a>;
+Taoist Kings of, <a id="d0e11987" href="#d0e2480">142</a>;
+Mother of, <a id="d0e11990" href="#d0e2608">150</a>;
+Guardian of the Gate of, <a id="d0e11993" href="#d0e4809">305</a> <i>sq.</i>
+
+</p>
+<p id="d0e11999"><span class="smallcaps">Heaven-deaf</span>. T&#8217;ien-lung, or Hs&uuml;an T&#8217;ung-tz&#365;, one of the attendants of W&ecirc;n Ch&#8217;ang, <a id="d0e12003" href="#d0e1387">82</a>, <a id="d0e12006" href="#d0e1933">109</a>&#8211;<a id="d0e12009" href="#d0e1942">110</a>
+
+</p>
+<p id="d0e12012"><span class="smallcaps">Heavenly Dog</span>. Tien Kou;
+legend of Chang Hsien and the, <a id="d0e12016" href="#d0e3018">177</a>&#8211;<a id="d0e12019" href="#d0e3030">178</a>;
+and Sun Hou-tz&#365;, <a id="d0e12022" href="#d0e5205">331</a>
+
+</p>
+<p id="d0e12025"><span class="smallcaps">Heavenly Peach-garden</span>, <a id="d0e12029" href="#d0e5179">329</a>&#8211;<a id="d0e12032" href="#d0e5193">330</a>
+
+</p>
+<p id="d0e12035"><span class="smallcaps">Heavenly Stables</span>, <a id="d0e12039" href="#d0e5179">329</a>
+
+</p>
+<p id="d0e12042"><span class="smallcaps">Heavenly Teacher</span>. <i>See</i> <span class="smallcaps">Chang Tao-ling</span>
+
+</p>
+<p id="d0e12052"><span class="smallcaps">Hell-s</span>. Kings of, <a id="d0e12056" href="#d0e2083">120</a>, <a id="d0e12059" href="#d0e4261">267</a>&#8211;<a id="d0e12062" href="#d0e4276">268</a>
+
+</p>
+<p id="d0e12065"><span class="smallcaps">H&ecirc;ng</span>. The Snorter. <i>See</i> <span class="smallcaps">Ch&ecirc;ng Lung</span>
+
+</p>
+<p id="d0e12075"><span class="smallcaps">H&ecirc;ng &Ocirc;</span>. <i>See</i> <span class="smallcaps">Ch&#8217;ang &Ocirc;</span>
+
+</p>
+<p id="d0e12085"><span class="smallcaps">Herdsman</span>. Legend of the Weaver-girl and the, <a id="d0e12089" href="#d0e3188">189</a> <i>sq.</i>
+
+</p>
+<p id="d0e12095"><span class="smallcaps">Heroes</span>. <i>See</i> <span class="smallcaps">Ch&ecirc;n-j&ecirc;n</span>
+
+</p>
+<p id="d0e12105">&#8220;<span class="smallcaps">Hill and River Classic</span>.&#8221; <i>See</i> <span class="smallcaps">Shan Hai Ching</span>
+
+</p>
+<p id="d0e12116"><span class="smallcaps">Hindu Kush Mountains</span>. K&#8217;un-lun Mountains identified with, <a id="d0e12120" href="#d0e602">16</a>
+
+</p>
+<p id="d0e12123"><span class="smallcaps">History</span>. Summary of political, of China, <a id="d0e12127" href="#d0e709">27</a>&#8211;<a id="d0e12130" href="#d0e721">28</a>;
+mythology and, <a id="d0e12133" href="#d0e1143">63</a>
+
+</p>
+<p id="d0e12136"><span class="smallcaps">Ho F&ecirc;ng</span>. Marries Miao Yin, <a id="d0e12140" href="#d0e4135">258</a>;
+conspires against Miao Chuang, <a id="d0e12143" href="#d0e4431">277</a> <i>sq.</i>
+
+</p>
+<p id="d0e12149"><span class="smallcaps">Ho Hsien-ku</span>. One of the Eight Immortals;
+and T&#8217;ai Sui <a id="d0e12153" href="#d0e3255">195</a>;
+legend of, <a id="d0e12156" href="#d0e4693">296</a>&#8211;<a id="d0e12159" href="#d0e4712">297</a>;
+mentioned, <a id="d0e12162" href="#d0e4660">293</a>, <a id="d0e12165" href="#d0e4789">303</a>
+
+</p>
+<p id="d0e12168"><span class="smallcaps">Ho Li</span>. Conspires against Miao Chuang, <a id="d0e12172" href="#d0e4457">278</a>&#8211;<a id="d0e12175" href="#d0e4463">279</a>
+
+</p>
+<p id="d0e12178"><span class="smallcaps">Ho Po</span>. The Spirit of the Waters;
+H&ecirc;ng &Ocirc; his younger sister, <a id="d0e12182" href="#d0e3080">182</a>
+
+</p>
+<p id="d0e12185"><span class="smallcaps">Holidays</span>. Observed at certain seasons, <a id="d0e12189" href="#d0e925">43</a>
+
+</p>
+<p id="d0e12192"><span class="smallcaps">Horse, The White</span>, <a id="d0e12196" href="#d0e5329">340</a>&#8211;<a id="d0e12199" href="#d0e5343">341</a>
+
+</p>
+<p id="d0e12202"><span class="smallcaps">Hou-t&#8217;u, Ti-ya</span>, or <span class="smallcaps">Ti-mu</span>. Earth-mother, <a id="d0e12209" href="#d0e1387">82</a>, <a id="d0e12212" href="#d0e1933">109</a>&#8211;<a id="d0e12215" href="#d0e1942">110</a>, <a id="d0e12218" href="#d0e2844">165</a>
+
+</p>
+<p id="d0e12221"><span class="smallcaps">Hsi Ch&#8217;i</span>. Town and mountain;
+T&ecirc;ng Chiu-kung and battle at, <a id="d0e12225" href="#d0e2568">147</a>;
+burned by Fire-god, <a id="d0e12228" href="#d0e3823">236</a>&#8211;<a id="d0e12231" href="#d0e3847">237</a>;
+L&uuml; Y&uuml;eh in battle at, <a id="d0e12234" href="#d0e3902">241</a>
+
+</p>
+<p id="d0e12237"><span class="smallcaps">Hsi Wang Mu</span>. Golden Mother of the Tortoise;
+her story first mentioned, <a id="d0e12241" href="#d0e1237">72</a>;
+her names, <a id="d0e12244" href="#d0e2395">136</a>;
+sovereign of the Western Air, <a id="d0e12247" href="#d0e2425">137</a>;
+head of the genii dwelling on the K&#8217;un-lun Mountains, <a id="d0e12250" href="#d0e2425">137</a>;
+and Feast of Peaches (P&#8217;an-t&#8217;ao Hui), <a id="d0e12253" href="#d0e2425">137</a>&#8211;<a id="d0e12256" href="#d0e2438">138</a>;
+her palace, <a id="d0e12259" href="#d0e2425">137</a>;
+her birthdays, <a id="d0e12262" href="#d0e2438">138</a>;
+and Li T&#8217;ieh-kuai, <a id="d0e12265" href="#d0e4607">289</a>
+
+</p>
+<p id="d0e12268"><span class="smallcaps">Hsi Y&uuml;</span>. Miao Chuang kinglet of, <a id="d0e12272" href="#d0e4064">253</a>
+
+</p>
+<p id="d0e12275">&#8220;<span class="smallcaps">Hsi Yu Chi</span>.&#8221; Record of a journey to the Western Paradise;
+a dramatization of the introduction of Buddhism into China, <a id="d0e12280" href="#d0e5107">325</a>&#8211;<a id="d0e12283" href="#d0e5128">326</a>, <a id="d0e12286" href="#d0e5343">341</a>
+
+</p>
+<p id="d0e12289"><span class="smallcaps">Hsi-m&ecirc;n Pao</span>. Magistrate of Yeh Hsien;
+and marriage of the River-god, <a id="d0e12293" href="#d0e3675">226</a>&#8211;<a id="d0e12296" href="#d0e3687">227</a>
+
+</p>
+<p id="d0e12299"><span class="smallcaps">Hsiang Shan</span>. Monastery inhabited by Immortals;
+Miao Shan goes to, <a id="d0e12303" href="#d0e4243">266</a> <i>sq.</i>
+
+</p>
+<p id="d0e12309"><span class="smallcaps">Hsien</span>, or <span class="smallcaps">Hsien-j&ecirc;n</span>. Immortals, <a id="d0e12316" href="#d0e2196">125</a>, <a id="d0e12319" href="#d0e2371">135</a>;
+<i>yin</i> and <i>yang</i> and, <a id="d0e12328" href="#d0e2371">135</a>
+<span class="pageno"><a id="d0e12331"></a>Page 437</span></p>
+<p id="d0e12332"><span class="smallcaps">Hsien Tung</span>. &#8216;The Immortal Youth&#8217;;
+servant to Mu Kung, <a id="d0e12336" href="#d0e2395">136</a>
+
+</p>
+<p id="d0e12339"><span class="smallcaps">Hsien W&ecirc;ng</span>. <i>See</i> <span class="smallcaps">Shou Hsing</span>
+
+</p>
+<p id="d0e12349"><span class="smallcaps">Hsien-y&uuml;an Huang-ti</span>. Mythical emperor;
+Chu Jung his minister, <a id="d0e12353" href="#d0e1377">81</a>, <a id="d0e12356" href="#d0e3864">238</a>, <a id="d0e12359" href="#d0e3879">239</a>;
+T&#8217;ai I his medical preceptor, <a id="d0e12362" href="#d0e2504">143</a>;
+and the Door-gods, <a id="d0e12365" href="#d0e2968">173</a>;
+instructed in doctrine of immortality, <a id="d0e12368" href="#d0e3036">179</a>&#8211;<a id="d0e12371" href="#d0e3051">180</a>;
+God of Medicine, <a id="d0e12374" href="#d0e4000">247</a>;
+mentioned, <a id="d0e12377" href="#d0e2877">167</a>
+
+</p>
+<p id="d0e12380"><span class="smallcaps">Hsing</span>. Form;
+beginning of, <a id="d0e12384" href="#d0e1569">90</a>
+
+</p>
+<p id="d0e12387"><span class="smallcaps">Hsing Lin</span>. Kingdom of Miao Chuang, <a id="d0e12391" href="#d0e4064">253</a>, <a id="d0e12394" href="#d0e4481">280</a>, <a id="d0e12397" href="#d0e4496">282</a>
+
+</p>
+<p id="d0e12400">&#8220;Hsiu <span class="smallcaps">Hsiang Pa Hsien Tung Yu Chi</span>,&#8221; <a id="d0e12405" href="#d0e4607">289</a>
+
+</p>
+<p id="d0e12408"><span class="smallcaps">Hs&uuml; Ch&ecirc;n-ch&uuml;n</span>, or <span class="smallcaps">Hs&uuml; Sun</span>. The dragon-slayer, <a id="d0e12415" href="#d0e3626">222</a> <i>sq.</i>
+
+</p>
+<p id="d0e12421"><span class="smallcaps">Hs&uuml; Hao</span>. A demon;
+exorcism of, <a id="d0e12425" href="#d0e4030">249</a>&#8211;<a id="d0e12428" href="#d0e4036">250</a>
+
+</p>
+<p id="d0e12431"><span class="smallcaps">Hs&uuml; Sun</span>. <i>See</i> <span class="smallcaps">Hs&uuml; Ch&ecirc;n-ch&uuml;n</span>
+
+</p>
+<p id="d0e12441"><span class="smallcaps">Hs&uuml;-mi Shan</span>. <i>See</i> <span class="smallcaps">Sum&ecirc;ru</span>
+
+</p>
+<p id="d0e12451"><span class="smallcaps">Hs&uuml;an Chuang</span>. Also called Y&uuml;an Chuang and T&#8217;ang S&ecirc;ng;
+the pilgrim of the <i>Hsi yu chi</i>, <a id="d0e12458" href="#d0e5107">325</a>;
+Sha Ho-shang his baggage-coolie, <a id="d0e12461" href="#d0e5252">334</a>&#8211;<a id="d0e12464" href="#d0e5269">335</a>;
+history of, <a id="d0e12467" href="#d0e5282">336</a> <i>sq.</i>;
+his father murdered by Liu Hung, <a id="d0e12473" href="#d0e5282">336</a>&#8211;<a id="d0e12476" href="#d0e5301">337</a>;
+exposed on Blue River, <a id="d0e12479" href="#d0e5301">337</a>;
+Chang Lao rescues him, <a id="d0e12482" href="#d0e5301">337</a>&#8211;<a id="d0e12485" href="#d0e5306">338</a>;
+named Chiang Liu, &#8216;Waif of the River,&#8217; <a id="d0e12488" href="#d0e5301">337</a>;
+finds his grandmother, <a id="d0e12491" href="#d0e5306">338</a>&#8211;<a id="d0e12494" href="#d0e5313">339</a>;
+murderer of his father executed, <a id="d0e12497" href="#d0e5313">339</a>;
+becomes the Emperor&#8217;s favourite priest, <a id="d0e12500" href="#d0e5329">340</a>;
+journeys to the Western Paradise, <a id="d0e12503" href="#d0e5329">340</a>, <a id="d0e12506" href="#d0e5343">341</a> <i>sq.</i>;
+and the White Horse, <a id="d0e12512" href="#d0e5329">340</a>&#8211;<a id="d0e12515" href="#d0e5343">341</a>;
+is rescued by Ju Lai, <a id="d0e12518" href="#d0e5537">358</a>&#8211;<a id="d0e12521" href="#d0e5555">359</a>;
+his return home, <a id="d0e12524" href="#d0e5675">367</a> <i>sq.</i>;
+canonized, <a id="d0e12530" href="#d0e5684">368</a>.
+<i>See also</i> <span class="smallcaps">Ch&#8217;&ecirc;n Kuang-jui</span>
+
+</p>
+<p id="d0e12539"><span class="smallcaps">Hs&uuml;an N&uuml;</span>, or <span class="smallcaps">T&#8217;ien Mu</span>. The Mother of Heaven;
+and Chuang Chou, <a id="d0e12546" href="#d0e2608">150</a>
+
+</p>
+<p id="d0e12549"><span class="smallcaps">Hs&uuml;an Tsung</span>. Emperor;
+and Chang Kuo, <a id="d0e12553" href="#d0e4673">294</a>&#8211;<a id="d0e12556" href="#d0e4683">295</a>
+
+</p>
+<p id="d0e12559"><span class="smallcaps">Hs&uuml;an T&#8217;ung-tz&#365;</span>. &#8216;Sombre Youth.&#8217; <i>See</i> <span class="smallcaps">Heaven-deaf</span>
+
+</p>
+<p id="d0e12569"><span class="smallcaps">Hs&uuml;an-hs&uuml;an Shang-j&ecirc;n</span>. Relates history of Y&uuml;an-shih T&#8217;ien-wang, <a id="d0e12573" href="#d0e2305">129</a>&#8211;<a id="d0e12576" href="#d0e2309">130</a>
+
+</p>
+<p id="d0e12579"><span class="smallcaps">Hu Ching-t&ecirc;</span>. A Door-god, <a id="d0e12583" href="#d0e2968">173</a>&#8211;<a id="d0e12586" href="#d0e2983">174</a>.
+<i>See</i> <span class="smallcaps">M&ecirc;n Sh&ecirc;n</span>
+
+</p>
+<p id="d0e12595"><span class="smallcaps">Hu Pi-li</span>. Chief of the guard of Miao Chuang;
+sent to burn Nunnery of the White Bird, <a id="d0e12599" href="#d0e4221">264</a>&#8211;<a id="d0e12602" href="#d0e4230">265</a>;
+at the execution of Miao Shan, <a id="d0e12605" href="#d0e4243">266</a>&#8211;<a id="d0e12608" href="#d0e4261">267</a>
+
+</p>
+<p id="d0e12611"><span class="smallcaps">Hua Shan</span>. A sacred mountain in the west, <a id="d0e12615" href="#d0e4064">253</a>
+
+</p>
+<p id="d0e12618"><span class="smallcaps">Hua-hu Tiao</span>. The white rat of Mo-li Shou, <a id="d0e12622" href="#d0e2112">121</a>;
+devours Yang Chien, <a id="d0e12625" href="#d0e2125">122</a>&#8211;<a id="d0e12628" href="#d0e2149">123</a>
+
+</p>
+<p id="d0e12631"><span class="smallcaps">Hua-jui Fu-j&ecirc;n</span>, or <span class="smallcaps">Lady Fei</span>. And Chang Hsien, <a id="d0e12638" href="#d0e3030">178</a>
+
+</p>
+<p id="d0e12641"><span class="smallcaps">Hua-kuo Shan</span>. A mountain in the kingdom of Ao-lai;
+Sun Hou-tz&#365; born on, <a id="d0e12645" href="#d0e5128">326</a>&#8211;<a id="d0e12648" href="#d0e5164">327</a>
+
+</p>
+<p id="d0e12651"><span class="smallcaps">Huai-an</span>. Kingdom;
+Ch&#8217;un-y&uuml; F&ecirc;n in, <a id="d0e12655" href="#d0e6218">411</a> <i>sq.</i>
+
+</p>
+<p id="d0e12661"><span class="smallcaps">Huai-nan Tz&#365;</span>. A philosopher;
+apotheosized, <a id="d0e12665" href="#d0e2577">148</a>;
+and the Eight Immortals, <a id="d0e12668" href="#d0e2577">148</a>
+
+</p>
+<p id="d0e12671"><span class="smallcaps">Huang Fei-hu</span>. Yellow Flying Tiger, <a id="d0e12675" href="#d0e2125">122</a>, <a id="d0e12678" href="#d0e2550">146</a>;
+spears the Blower, <a id="d0e12681" href="#d0e2550">146</a>;
+and Spirit of the Blue Dragon Star, <a id="d0e12684" href="#d0e2568">147</a>;
+father of Huang T&#8217;ien-hua, <a id="d0e12687" href="#d0e3902">241</a>
+
+</p>
+<p id="d0e12690"><span class="smallcaps">Huang Lao</span>. A genie;
+seeks Y&uuml;an-shih T&#8217;ien-wang, <a id="d0e12694" href="#d0e2305">129</a>
+
+</p>
+<p id="d0e12697"><span class="smallcaps">Huang Ti</span>. <i>See</i> <span class="smallcaps">Hsien-y&uuml;an Huang-ti</span>
+
+</p>
+<p id="d0e12707"><span class="smallcaps">Huang T&#8217;ien-hua</span>. Son of Huang Fei-hu;
+in battle with the <i>Chin-kang</i>, <a id="d0e12714" href="#d0e2149">123</a>;
+attacks W&ecirc;n Chung, <a id="d0e12717" href="#d0e2753">159</a>;
+in battle with L&uuml; Y&uuml;eh, <a id="d0e12720" href="#d0e3902">241</a>
+
+</p>
+<p id="d0e12723"><span class="smallcaps">Hui Lu</span>, or <span class="smallcaps">Huo-shih Chih T&#8217;u</span>. God of Fire, <a id="d0e12730" href="#d0e3864">238</a>&#8211;<a id="d0e12733" href="#d0e3879">239</a>
+
+</p>
+<p id="d0e12736"><span class="smallcaps">Hui Tsung</span>. Emperor, <a id="d0e12740" href="#d0e2330">132</a>
+
+</p>
+<p id="d0e12743"><span class="smallcaps">Hun Tun</span>. <i>See</i> <span class="smallcaps">Chaos</span>
+
+</p>
+<p id="d0e12753"><span class="smallcaps">Hung Wu</span>. Emperor;
+greatness of, <a id="d0e12757" href="#d0e3687">227</a>;
+father of Chu-ti, <a id="d0e12760" href="#d0e3702">228</a>.
+<i>See also</i> <span class="smallcaps">Chu-ti, Prince</span>
+
+</p>
+<p id="d0e12769"><span class="smallcaps">Hung-ch&uuml;n Lao-tsu</span>. Master of T&#8217;ung-t&#8217;ien Chiao-chu, <a id="d0e12773" href="#d0e2342">133</a>&#8211;<a id="d0e12776" href="#d0e2358">134</a>
+
+</p>
+<p id="d0e12779"><span class="smallcaps">Huo Ti</span>. <i>See</i> <span class="smallcaps">Sh&ecirc;n Nung</span>
+
+</p>
+<p id="d0e12789"><span class="smallcaps">Huo-t&ecirc; Hsing-ch&uuml;n</span>. <i>See</i> <span class="smallcaps">Lo Hs&uuml;an</span>
+
+
+</p><a id="d0e12799"></a><h2>I</h2>
+<p id="d0e12802">&#8220;<span class="smallcaps">I Ching</span>.&#8221; The <i>Book</i> or <i>Canon of Changes</i> or <i>Permutations</i>;
+first, but not the oldest, of the classics, <a id="d0e12816" href="#d0e1372">80</a>, <a id="d0e12819" href="#d0e1414">84</a>, <a id="d0e12822" href="#d0e1446">85</a>;
+reputed origin of, <a id="d0e12825" href="#d0e1414">84</a>;
+Fu Hsi and, <a id="d0e12828" href="#d0e1414">84</a>;
+contains no cosmogony proper, <a id="d0e12831" href="#d0e1414">84</a>, <a id="d0e12834" href="#d0e1646">92</a>
+
+</p>
+<p id="d0e12837"><span class="smallcaps">I Tu</span>. The Solitary Indeterminate;
+makes evolution of Chaos possible, <a id="d0e12841" href="#d0e1569">90</a>&#8211;<a id="d0e12844" href="#d0e1611">91</a>;
+<i>tao</i> and, <a id="d0e12850" href="#d0e1569">90</a>&#8211;<a id="d0e12853" href="#d0e1611">91</a>
+<span class="pageno"><a id="d0e12856"></a>Page 438</span></p>
+<p id="d0e12857"><span class="smallcaps">I Yu</span>. Superior of Nunnery of the White Bird, <a id="d0e12861" href="#d0e4184">261</a>&#8211;<a id="d0e12864" href="#d0e4195">262</a>, <a id="d0e12867" href="#d0e4211">263</a>
+
+</p>
+<p id="d0e12870"><span class="smallcaps">Ideograms, Ancient Chinese</span>, <a id="d0e12874" href="#d0e574">14</a>
+
+</p>
+<p id="d0e12877"><span class="smallcaps">Immaterial Principle</span>. <i>See</i> LI
+
+</p>
+<p id="d0e12884"><span class="smallcaps">Immortal-s</span>. <i>Hsien</i>, or <i>Hsien-j&ecirc;n</i>, <a id="d0e12894" href="#d0e2196">125</a>, <a id="d0e12897" href="#d0e2371">135</a>;
+God of the, <a id="d0e12900" href="#d0e2395">136</a>;
+the Eight&#8212;<i>see</i> <span class="smallcaps">Pa Hsien</span>;
+the Eight, and the God of Longevity, <a id="d0e12909" href="#d0e3524">214</a>.
+<i>See also</i> <span class="smallcaps">Hsien</span>
+
+</p>
+<p id="d0e12918"><span class="smallcaps">Immortality, Pills of</span>. <i>See</i> <span class="smallcaps">Pills</span>
+
+</p>
+<p id="d0e12928"><span class="smallcaps">Imperfect Mountain</span>. Kung Kung strikes his head against the, <a id="d0e12932" href="#d0e1377">81</a>
+
+</p>
+<p id="d0e12935"><span class="smallcaps">Implements</span>.  Great variety of Chinese, <a id="d0e12939" href="#d0e1105">59</a>
+
+</p>
+<p id="d0e12942"><span class="smallcaps">Indo-China</span>. Supposed origin of Chinese in, <a id="d0e12946" href="#d0e574">14</a>;
+language of, <a id="d0e12949" href="#d0e574">14</a>;
+early tribes in, <a id="d0e12952" href="#d0e581">15</a>
+
+</p>
+<p id="d0e12955"><span class="smallcaps">Indra</span>. The God of Heaven; and Y&uuml; Huang, <a id="d0e12959" href="#d0e2342">133</a>
+
+</p>
+<p id="d0e12962"><span class="smallcaps">Industrial Institutions</span>, <a id="d0e12966" href="#d0e974">47</a>
+
+
+</p><a id="d0e12969"></a><h2>J</h2>
+<p id="d0e12972"><span class="smallcaps">Jade</span>. Symbol of purity;
+the Jade Emperor, <a id="d0e12976" href="#d0e2309">130</a>
+
+</p>
+<p id="d0e12979"><span class="smallcaps">Jade Palace of Abstraction</span>, <a id="d0e12983" href="#d0e2672">154</a>, <a id="d0e12986" href="#d0e2703">155</a>
+
+</p>
+<p id="d0e12989"><span class="smallcaps">Jan-t&ecirc;ng Fo</span>, or <span class="smallcaps">Jan T&ecirc;ng</span>. Light-lamp Buddha, <a id="d0e12996" href="#d0e2083">120</a>;
+and Chiang Tz&#365;-ya, <a id="d0e12999" href="#d0e2734">158</a>;
+revives Wu Wang, <a id="d0e13002" href="#d0e2753">159</a>;
+and T&#8217;ai Sui, <a id="d0e13005" href="#d0e3271">196</a>;
+mentioned, <a id="d0e13008" href="#d0e2775">161</a>
+
+</p>
+<p id="d0e13011"><span class="smallcaps">Jan-t&ecirc;ng Tao-j&ecirc;n</span>. Fights with T&#8217;ung-t&#8217;ien Chiao-chu, <a id="d0e13015" href="#d0e2358">134</a>
+
+</p>
+<p id="d0e13018"><span class="smallcaps">J&ecirc;n Huang</span>. The nine Human Sovereigns, <a id="d0e13022" href="#d0e2518">144</a>, <a id="d0e13025" href="#d0e2537">145</a>
+
+</p>
+<p id="d0e13028"><span class="smallcaps">J&ecirc;n Tsung</span>. Emperor;
+and worship of Chang Hsien, <a id="d0e13032" href="#d0e3030">178</a>
+
+</p>
+<p id="d0e13035">&#8220;<span class="smallcaps">Jih Chi So Chih</span>,&#8221; <a id="d0e13040" href="#d0e6322">422</a> <i>n</i>.
+
+</p>
+<p id="d0e13046"><span class="smallcaps">Jointed Snake</span>. Legend of the, <a id="d0e13050" href="#d0e5936">393</a>
+
+</p>
+<p id="d0e13053"><span class="smallcaps">Ju Chiao</span>. <i>See</i> <span class="smallcaps">Confucianism</span>
+
+</p>
+<p id="d0e13063"><span class="smallcaps">Ju-i</span>. &#8216;As you wish&#8217;;
+precious stone, <a id="d0e13067" href="#d0e2358">134</a>
+
+</p>
+<p id="d0e13070"><span class="smallcaps">Ju-lai Fo</span>. Chinese translation of Tathagata, the highest epithet of a Buddha, literally &#8216;thus come&#8217;: &#8220;bringing human nature as it really
+is, with perfect knowledge and high intelligence, he comes and manifests himself&#8221;;
+in the myth of P&#8217;an Ku, <a id="d0e13074" href="#d0e1316">78</a>;
+and Miao Shan (Kuan Yin), <a id="d0e13077" href="#d0e4294">269</a>&#8211;<a id="d0e13080" href="#d0e4307">270</a>;
+rescues Hs&uuml;an Chuang, <a id="d0e13083" href="#d0e5537">358</a>&#8211;<a id="d0e13086" href="#d0e5555">359</a>
+
+</p>
+<p id="d0e13089"><span class="smallcaps">Jung</span>. Tribe with heads of dogs, <a id="d0e13093" href="#d0e637">20</a>;
+legend of, <a id="d0e13096" href="#d0e6283">419</a> <i>sq</i>.
+
+</p>
+<p id="d0e13102"><span class="smallcaps">Jupiter</span>. Y&uuml; Huang the Chinese, <a id="d0e13106" href="#d0e2309">130</a>;
+given as a kingdom to Chuang Chou by Shang Ti, <a id="d0e13109" href="#d0e2608">150</a>;
+and T&#8217;ai Sui, <a id="d0e13112" href="#d0e3240">194</a>
+
+
+</p><a id="d0e13115"></a><h2>K</h2>
+<p id="d0e13118"><span class="smallcaps">Kalpa</span>. A period during which a physical universe is formed and destroyed, <a id="d0e13122" href="#d0e2293">128</a>
+
+</p>
+<p id="d0e13125"><span class="smallcaps">K&#8217;ang Hsi</span>. Emperor; and Wang Tan, <a id="d0e13129" href="#d0e2321">131</a>&#8211;<a id="d0e13132" href="#d0e2330">132</a>
+
+</p>
+<p id="d0e13135"><span class="smallcaps">Kao Chio</span>. <i>See</i> <span class="smallcaps">Shun-f&ecirc;ng &Ecirc;rh</span>
+
+</p>
+<p id="d0e13145"><span class="smallcaps">Kao Ming</span>. <i>See</i> <span class="smallcaps">Ch&#8217;ien-li Yen</span>
+
+</p>
+<p id="d0e13155"><span class="smallcaps">Khotan</span>. Supposed origin of the Chinese in, <a id="d0e13159" href="#d0e556">13</a>, <a id="d0e13162" href="#d0e581">15</a>, <a id="d0e13165" href="#d0e609">17</a>
+
+</p>
+<p id="d0e13168"><span class="smallcaps">King-s</span>. Multiple character of kingship, <a id="d0e13172" href="#d0e721">28</a>;
+the king the source of legislation and the administrator of justice, <a id="d0e13175" href="#d0e748">29</a>;
+king as high priest, <a id="d0e13178" href="#d0e814">34</a>&#8211;<a id="d0e13181" href="#d0e830">35</a>;
+King of Hell, <a id="d0e13184" href="#d0e2083">120</a>;
+the Four, of Heaven, <a id="d0e13187" href="#d0e2480">142</a>;
+Four, of the Salt Waters, <a id="d0e13190" href="#d0e3496">212</a>;
+Four, of the Sweet Waters, <a id="d0e13193" href="#d0e3496">212</a>;
+as Gods of Medicine, <a id="d0e13196" href="#d0e4000">247</a>&#8211;<a id="d0e13199" href="#d0e4010">248</a>;
+the Dragon-kings, <i>see</i> <span class="smallcaps">Dragon-king-s</span>
+
+</p>
+<p id="d0e13208"><span class="smallcaps">Kingdom, The Women&#8217;s</span>, <a id="d0e13212" href="#d0e5897">390</a>&#8211;<a id="d0e13215" href="#d0e5913">391</a>
+
+</p>
+<p id="d0e13218"><span class="smallcaps">Kitchen-god</span>. <i>See</i> <span class="smallcaps">Tsao Ch&uuml;n</span>
+
+</p>
+<p id="d0e13228"><span class="smallcaps">Kite-flying</span>. Season of, <a id="d0e13232" href="#d0e952">45</a>
+
+</p>
+<p id="d0e13235"><span class="smallcaps">Knowledge</span>, <a id="d0e13239" href="#d0e1047">54</a> <i>sq</i>.
+
+</p>
+<p id="d0e13245"><span class="smallcaps">Ko Hung</span>. Author of <i>Sh&ecirc;n hsien chuan</i>;
+inventor of P&#8217;an Ku legend, <a id="d0e13252" href="#d0e1349">79</a>, <a id="d0e13255" href="#d0e1372">80</a>
+
+</p>
+<p id="d0e13258"><span class="smallcaps">Ko-ai</span>. Daughter of Kuan Yu;
+and the casting of the great bell of Peking, <a id="d0e13262" href="#d0e5963">396</a> <i>sq</i>.
+
+</p>
+<p id="d0e13268"><span class="smallcaps">Ku, Mr</span>. And the fox-girl, <a id="d0e13272" href="#d0e5772">376</a> <i>sq</i>.
+
+</p>
+<p id="d0e13278"><span class="smallcaps">Kua</span>. Brother of N&uuml;;
+at foot of K&#8217;un-lun Mountains, <a id="d0e13282" href="#d0e1387">82</a>
+
+</p>
+<p id="d0e13285"><span class="smallcaps">Kuan Chung</span>. And Pao Shu, the Chinese types of friendship, <a id="d0e13289" href="#d0e5819">383</a> <i>and n</i>.
+
+</p>
+<p id="d0e13295"><span class="smallcaps">Kuan Lo</span>. His connexion with Shou Hsing, <a id="d0e13299" href="#d0e2945">172</a>
+
+</p>
+<p id="d0e13302"><span class="smallcaps">Kuan Ti</span>, or <span class="smallcaps">Wu Ti</span>. Title of the God of War, <a id="d0e13309" href="#d0e2046">117</a>
+
+</p>
+<p id="d0e13312"><span class="smallcaps">Kuan Tz&#365;</span>. A renowned statesman and sage of the Feudal Period;
+his cosmogony, <a id="d0e13316" href="#d0e1372">80</a>
+
+</p>
+<p id="d0e13319"><span class="smallcaps">Kuan Yin</span>, or <span class="smallcaps">Kuan Shih Yin</span>. The Buddhist Goddess of Mercy;
+Tou Mu the equivalent of, in <span class="pageno"><a id="d0e13326"></a>Page 439</span>Taoism, <a id="d0e13328" href="#d0e2518">144</a>;
+and Shui-mu Niang-niang, <a id="d0e13331" href="#d0e3609">221</a>&#8211;<a id="d0e13334" href="#d0e3626">222</a>;
+attributes, etc., <a id="d0e13337" href="#d0e4040">251</a> <i>sq.</i>;
+throne of, on Pootoo (P&#8217;u T&#8217;o) Isle, <a id="d0e13343" href="#d0e4057">252</a>;
+the Buddhist Saviour, <a id="d0e13346" href="#d0e4057">252</a>&#8211;<a id="d0e13349" href="#d0e4064">253</a>;
+and Sun Hou-tz&#365;, <a id="d0e13352" href="#d0e5234">333</a>;
+and Sha Ho-shang, <a id="d0e13355" href="#d0e5252">334</a>;
+and Chu Pa-chieh, <a id="d0e13358" href="#d0e5269">335</a>;
+and the White Horse, <a id="d0e13361" href="#d0e5329">340</a>&#8211;<a id="d0e13364" href="#d0e5343">341</a>;
+and the Red Child Demon, <a id="d0e13367" href="#d0e5445">350</a> <i>sq.</i>
+<i>See also</i> <span class="smallcaps">Miao Shan</span>
+
+</p>
+<p id="d0e13379"><span class="smallcaps">Kuan Y&uuml;</span>. God of War, <a id="d0e13383" href="#d0e1999">113</a> <i>sq.</i>;
+and Chang Fei, <a id="d0e13389" href="#d0e2013">114</a> <i>sq.</i>;
+and Liu Pei, <a id="d0e13395" href="#d0e2013">114</a> <i>sq.</i>;
+deified, <a id="d0e13401" href="#d0e2046">117</a>
+
+</p>
+<p id="d0e13404"><span class="smallcaps">Kuan Yu</span>. A mandarin;
+and the casting of the great bell at Peking, <a id="d0e13408" href="#d0e5947">394</a> <i>sq.</i>
+
+</p>
+<p id="d0e13414"><span class="smallcaps">Kuang Ch&#8217;&ecirc;ng-tz&#365;</span>. Mythical being who taught the attainment of immortality, also said to be an incarnation of Lao Tz&#365;;
+battle with To-pao Tao-j&ecirc;n, <a id="d0e13418" href="#d0e2342">133</a>;
+fights against W&ecirc;n Chung, <a id="d0e13421" href="#d0e2775">161</a>
+
+</p>
+<p id="d0e13424"><span class="smallcaps">Kuei</span>. Name for demons, <a id="d0e13428" href="#d0e1816">103</a>
+
+</p>
+<p id="d0e13431"><span class="smallcaps">K&#8217;uei</span>. A star;
+palace of the God of Literature, <a id="d0e13435" href="#d0e1890">106</a> <i>sq.</i>
+
+</p>
+<p id="d0e13441"><span class="smallcaps">K&#8217;uei</span>, or <span class="smallcaps">Chung K&#8217;uei</span>. As God of Literature, <a id="d0e13448" href="#d0e1890">106</a> <i>sq.</i>;
+as God of Exorcism, <a id="d0e13454" href="#d0e4010">248</a>, <a id="d0e13457" href="#d0e4030">249</a>&#8211;<a id="d0e13460" href="#d0e4036">250</a>
+
+</p>
+<p id="d0e13463"><span class="smallcaps">K&#8217;uei Hsing</span>. Distributor of literary degrees, <a id="d0e13467" href="#d0e1933">109</a>, <a id="d0e13470" href="#d0e1942">110</a>, <a id="d0e13473" href="#d0e1979">112</a>
+
+</p>
+<p id="d0e13476"><span class="smallcaps">K&#8217;uei Niu</span>. A monster resembling a buffalo, <a id="d0e13480" href="#d0e2342">133</a>
+
+</p>
+<p id="d0e13483"><span class="smallcaps">K&#8217;un-lun Mountains</span>. Supposed origin of the Chinese in, <a id="d0e13487" href="#d0e556">13</a>, <a id="d0e13490" href="#d0e602">16</a>;
+N&uuml; and Kua at foot of, <a id="d0e13493" href="#d0e1387">82</a>;
+Hsi Wang Mu and, <a id="d0e13496" href="#d0e2425">137</a>;
+Y&uuml; Shih resides in, <a id="d0e13499" href="#d0e3418">206</a>
+
+</p>
+<p id="d0e13502"><span class="smallcaps">Kung</span>. The Artisans;
+the third class of the people, <a id="d0e13506" href="#d0e721">28</a>
+
+</p>
+<p id="d0e13509"><span class="smallcaps">K&#8217;ung Hs&uuml;an</span>. The one-eyed peacock;
+and Chun T&#8217;i, <a id="d0e13513" href="#d0e5022">320</a>&#8211;<a id="d0e13516" href="#d0e5041">321</a>
+
+</p>
+<p id="d0e13519"><span class="smallcaps">Kung Kung</span>. A feudatory prince;
+defeated by Chu Jung, <a id="d0e13523" href="#d0e1377">81</a>;
+strikes his head against the Imperfect Mountain, <a id="d0e13526" href="#d0e1377">81</a>&#8211;<a id="d0e13529" href="#d0e1387">82</a>
+
+</p>
+<p id="d0e13532"><span class="smallcaps">Kuo P&#8217;o</span>. Magician, <a id="d0e13536" href="#d0e3637">223</a>
+
+</p>
+<p id="d0e13539"><span class="smallcaps">Kuo Tz&#365;-i</span>. A God of Happiness, <a id="d0e13543" href="#d0e2914">170</a>
+
+
+</p><a id="d0e13546"></a><h2>L</h2>
+<p id="d0e13549"><span class="smallcaps">La Mei</span>. A flower;
+the three musical brothers and, <a id="d0e13553" href="#d0e2619">151</a>
+
+</p>
+<p id="d0e13556"><span class="smallcaps">Labour</span>. Division of, <a id="d0e13560" href="#d0e974">47</a>&#8211;<a id="d0e13563" href="#d0e988">48</a>
+
+</p>
+<p id="d0e13566"><span class="smallcaps">Lake</span>. Of Gems, <a id="d0e13570" href="#d0e2425">137</a>;
+legend of the origin of a, <a id="d0e13573" href="#d0e6075">405</a>&#8211;<a id="d0e13576" href="#d0e6094">406</a>
+
+</p>
+<p id="d0e13579"><span class="smallcaps">Lan Ts&#8217;ai-ho</span>. One of the Eight Immortals, <a id="d0e13583" href="#d0e3524">214</a>, <a id="d0e13586" href="#d0e4789">303</a>;
+legend of, <a id="d0e13589" href="#d0e4660">293</a>
+
+</p>
+<p id="d0e13592"><span class="smallcaps">Land</span>. System of tenure of, <a id="d0e13596" href="#d0e988">48</a>;
+greater portion under cultivation, <a id="d0e13599" href="#d0e997">49</a>&#8211;<a id="d0e13602" href="#d0e1011">50</a>
+
+</p>
+<p id="d0e13605"><span class="smallcaps">Lang Ling</span>. Disciple of Li T&#8217;ieh-kuai, <a id="d0e13609" href="#d0e4607">289</a>, <a id="d0e13612" href="#d0e4623">290</a>
+
+</p>
+<p id="d0e13615"><span class="smallcaps">Language, Chinese</span>, <a id="d0e13619" href="#d0e574">14</a>;
+nature of, <a id="d0e13622" href="#d0e1070">56</a>&#8211;<a id="d0e13625" href="#d0e1086">57</a>;
+written, <a id="d0e13628" href="#d0e1086">57</a>
+
+</p>
+<p id="d0e13631"><span class="smallcaps">Lanterns, Feast of</span>, <a id="d0e13635" href="#d0e925">43</a>&#8211;<a id="d0e13638" href="#d0e938">44</a>
+
+</p>
+<p id="d0e13641"><span class="smallcaps">Lao Ch&uuml;n</span>. <i>See</i> <span class="smallcaps">Lao Tz&#365;</span>
+
+</p>
+<p id="d0e13651"><span class="smallcaps">Lao Tz&#365;</span>. Called also Lao Ch&uuml;n, T&#8217;ai-shang Lao-ch&uuml;n, and Sh&ecirc;n Pao;
+teacher, founder of Taoist system of philosophy;
+and monism, <a id="d0e13655" href="#d0e1530">87</a>;
+his <i>Tao-t&ecirc; ching</i>, <a id="d0e13661" href="#d0e1530">87</a>;
+and <i>tao</i>, the &#8216;Way,&#8217; <a id="d0e13667" href="#d0e1530">87</a>&#8211;<a id="d0e13670" href="#d0e1548">88</a>;
+third person of Taoist triad, <a id="d0e13673" href="#d0e2196">125</a>;
+and Y&uuml; Huang, <a id="d0e13676" href="#d0e2330">132</a>;
+battles with T&#8217;ung-t&#8217;ien Chiao-chu, <a id="d0e13679" href="#d0e2342">133</a>, <a id="d0e13682" href="#d0e5041">321</a>&#8211;<a id="d0e13685" href="#d0e5056">322</a>;
+and Chuang Tz&#365;, <a id="d0e13688" href="#d0e2577">148</a>&#8211;<a id="d0e13691" href="#d0e2588">149</a>;
+fights with Ch&#8217;iung Hsiao, <a id="d0e13694" href="#d0e2734">158</a>;
+and Li T&#8217;ieh-kuai, <a id="d0e13697" href="#d0e4607">289</a>, <a id="d0e13700" href="#d0e4623">290</a>;
+Sun Hou-tz&#365; steals pills of immortality from, <a id="d0e13703" href="#d0e5193">330</a>;
+helps to capture Sun Hou-tz&#365;, <a id="d0e13706" href="#d0e5205">331</a>&#8211;<a id="d0e13709" href="#d0e5214">332</a>;
+distils Sun Hou-tz&#365; in his furnace, <a id="d0e13712" href="#d0e5205">331</a>&#8211;<a id="d0e13715" href="#d0e5214">332</a>
+
+</p>
+<p id="d0e13718"><span class="smallcaps">Later Spirit Festival</span>, <a id="d0e13722" href="#d0e938">44</a>
+
+</p>
+<p id="d0e13725"><span class="smallcaps">Law, The</span>. In Buddhism, <a id="d0e13729" href="#d0e2588">149</a>
+
+</p>
+<p id="d0e13732"><span class="smallcaps">Laws</span>. Character of early, <a id="d0e13736" href="#d0e754">30</a>;
+<i>lex talionis</i>, <a id="d0e13742" href="#d0e754">30</a>;
+legal codes, <a id="d0e13745" href="#d0e754">30</a>&#8211;<a id="d0e13748" href="#d0e782">31</a>
+
+</p>
+<p id="d0e13751"><span class="smallcaps">Legend-s</span>. Mythology and, <a id="d0e13755" href="#d0e1266">74</a>&#8211;<a id="d0e13758" href="#d0e1275">75</a>;
+of the One-legged Bird, <a id="d0e13761" href="#d0e3418">206</a>&#8211;<a id="d0e13764" href="#d0e3438">207</a>;
+of the Great Flood, <a id="d0e13767" href="#d0e3648">224</a>&#8211;<a id="d0e13770" href="#d0e3665">225</a>;
+of the building of Peking, <a id="d0e13773" href="#d0e3687">227</a> <i>sq.</i>;
+fox, <a id="d0e13779" href="#d0e5704">370</a> <i>sq.</i>;
+of the Unnatural People, <a id="d0e13785" href="#d0e5840">386</a> <i>sq.</i>;
+of the Pygmies, <a id="d0e13791" href="#d0e5840">386</a>&#8211;<a id="d0e13794" href="#d0e5860">387</a>;
+of the Giants, <a id="d0e13797" href="#d0e5860">387</a>;
+of the Headless People, <a id="d0e13800" href="#d0e5860">387</a>&#8211;<a id="d0e13803" href="#d0e5872">388</a>;
+of the Armless People, <a id="d0e13806" href="#d0e5872">388</a>;
+of the Long-armed People, <a id="d0e13809" href="#d0e5872">388</a>&#8211;<a id="d0e13812" href="#d0e5886">389</a>;
+of the Long-legged People, <a id="d0e13815" href="#d0e5886">389</a>;
+of the One-eyed People, <a id="d0e13818" href="#d0e5886">389</a>;
+of the One-armed People, <a id="d0e13821" href="#d0e5886">389</a>, <a id="d0e13824" href="#d0e5913">391</a>;
+of the One-legged People, <a id="d0e13827" href="#d0e5886">389</a>;
+of the One-sided People, <a id="d0e13830" href="#d0e5886">389</a>;
+of the Long-eared People, <a id="d0e13833" href="#d0e5886">389</a>;
+of the Six-toed People, <a id="d0e13836" href="#d0e5886">389</a>;
+of the Feathered People, <a id="d0e13839" href="#d0e5897">390</a>;
+of the People of the Punctured Bodies, <a id="d0e13842" href="#d0e5897">390</a>;
+of the Women&#8217;s Kingdom, <a id="d0e13845" href="#d0e5897">390</a>&#8211;<a id="d0e13848" href="#d0e5913">391</a>;
+of the Flying Cart, <span class="pageno"><a id="d0e13851"></a>Page 440</span>391;
+of the Expectant Wife, <a id="d0e13853" href="#d0e5913">391</a>&#8211;<a id="d0e13856" href="#d0e5927">392</a>;
+of the Wild Men, <a id="d0e13859" href="#d0e5927">392</a>&#8211;<a id="d0e13862" href="#d0e5936">393</a>;
+of the Jointed Snake, <a id="d0e13865" href="#d0e5936">393</a>;
+of the great bell of Peking, <a id="d0e13868" href="#d0e5947">394</a> <i>sq.</i>;
+of the Cursed Temple, <a id="d0e13874" href="#d0e5981">398</a> <i>sq.</i>;
+of the Maniac&#8217;s Mite, <a id="d0e13880" href="#d0e6009">401</a>&#8211;<a id="d0e13883" href="#d0e6018">402</a>;
+of the City-god of Yen Ch&#8217;&ecirc;ng, <a id="d0e13886" href="#d0e6018">402</a> <i>sq.</i>;
+of the origin of a lake, <a id="d0e13892" href="#d0e6075">405</a>&#8211;<a id="d0e13895" href="#d0e6094">406</a>;
+of creation, among Miao tribes, <a id="d0e13898" href="#d0e6094">406</a> <i>sq.</i>;
+of the South Branch, <a id="d0e13904" href="#d0e6191">410</a> <i>sq.</i>;
+of Jung tribe with heads of dogs, <a id="d0e13910" href="#d0e6283">419</a> <i>sq.</i>
+
+</p>
+<p id="d0e13916"><span class="smallcaps">Lei Ch&ecirc;n-tz&#365;</span>. One of Wu Wang&#8217;s marshals;
+attacks Ch&#8217;ien-li Yen and Shun-f&ecirc;ng &Ecirc;rh, <a id="d0e13920" href="#d0e2828">164</a>;
+kills unicorn of W&ecirc;n Chung, <a id="d0e13923" href="#d0e3311">199</a>;
+legend of, <a id="d0e13926" href="#d0e3351">202</a>&#8211;<a id="d0e13929" href="#d0e3364">203</a>;
+a Son of Thunder, <a id="d0e13932" href="#d0e3351">202</a>;
+called W&ecirc;n Y&uuml;, <a id="d0e13935" href="#d0e3351">202</a>;
+and Y&uuml;n Chung-tz&#365;, <a id="d0e13938" href="#d0e3351">202</a>&#8211;<a id="d0e13941" href="#d0e3364">203</a>
+
+</p>
+<p id="d0e13944"><span class="smallcaps">Lei Kung</span>. Duke of Thunder, <a id="d0e13948" href="#d0e3288">198</a>, <a id="d0e13951" href="#d0e3311">199</a>&#8211;<a id="d0e13954" href="#d0e3325">200</a>;
+and Garuda, <a id="d0e13957" href="#d0e3325">200</a>;
+and Vajr&acirc;pani, <a id="d0e13960" href="#d0e3325">200</a>;
+caught in the cleft of a tree, <a id="d0e13963" href="#d0e3325">200</a>&#8211;<a id="d0e13966" href="#d0e3342">201</a>;
+and the mysterious bottle, <a id="d0e13969" href="#d0e3351">202</a>
+
+</p>
+<p id="d0e13972"><span class="smallcaps">Lei Tsu</span>, or <span class="smallcaps">W&ecirc;n Chung</span>. God of Thunder;
+agent to Y&uuml;an-shih T&#8217;ien-tsun, <a id="d0e13979" href="#d0e2293">128</a>;
+President of the Ministry of Thunder, <a id="d0e13982" href="#d0e3288">198</a>&#8211;<a id="d0e13985" href="#d0e3311">199</a>;
+description of, <a id="d0e13988" href="#d0e3288">198</a>;
+origin of, <a id="d0e13991" href="#d0e3288">198</a>&#8211;<a id="d0e13994" href="#d0e3311">199</a>;
+and Ch&#8217;ih Ching-tz&#365;, <a id="d0e13997" href="#d0e3311">199</a>;
+and Y&uuml;n Chung-tz&#365;, <a id="d0e14000" href="#d0e3311">199</a>;
+and Chiang Tz&#365;-ya, <a id="d0e14003" href="#d0e3311">199</a>;
+confused with the Spirit of Thunder, <a id="d0e14006" href="#d0e3311">199</a>
+
+</p>
+<p id="d0e14009"><span class="smallcaps">Li</span>. The Immaterial Principle;
+Chu Hsi and, <a id="d0e14013" href="#d0e1503">86</a>&#8211;<a id="d0e14016" href="#d0e1530">87</a>;
+Chou Tz&#365; and, <a id="d0e14019" href="#d0e1530">87</a>
+
+</p>
+<p id="d0e14022">&#8220;<span class="smallcaps">Li Chi</span>.&#8221; The classical <i>Book of Ceremonial</i>, <a id="d0e14030" href="#d0e1816">103</a>
+
+</p>
+<p id="d0e14033"><span class="smallcaps">Li Chin-cha</span>. Eldest son of Li Ching, <a id="d0e14037" href="#d0e4809">305</a>
+
+</p>
+<p id="d0e14040"><span class="smallcaps">Li Ching</span>, or <span class="smallcaps">Li T&#8217;ien-wang</span>. The Pagoda-bearer;
+his encounter with Ch&#8217;ien-li Yen and Shun-f&ecirc;ng &Ecirc;rh, <a id="d0e14047" href="#d0e2793">162</a> <i>sq.</i>;
+kills Lo Hs&uuml;an, <a id="d0e14053" href="#d0e3847">237</a>;
+legend of, <a id="d0e14056" href="#d0e4809">305</a> <i>sq.</i>;
+receives golden pagoda, <a id="d0e14062" href="#d0e5020">319</a>;
+is made Guardian of the Gate of Heaven, <a id="d0e14065" href="#d0e5020">319</a>.
+<i>See also</i> <span class="smallcaps">Li T&#8217;ien-wang</span>
+
+</p>
+<p id="d0e14074"><span class="smallcaps">Li Kuei-tsu</span>. Known as Ts&ecirc;ng-fu Hsiang-kung;
+a God of Happiness, <a id="d0e14078" href="#d0e2914">170</a>
+
+</p>
+<p id="d0e14081"><span class="smallcaps">Li Lao-ch&uuml;n</span>. And Shui-mu Niang-niang, <a id="d0e14085" href="#d0e3609">221</a>
+
+</p>
+<p id="d0e14088"><span class="smallcaps">Li Mu-cha</span>. Second son of Li Ching, <a id="d0e14092" href="#d0e4809">305</a>, <a id="d0e14095" href="#d0e4994">317</a>;
+duel with L&uuml; Y&uuml;en, <a id="d0e14098" href="#d0e3902">241</a>
+
+</p>
+<p id="d0e14101"><span class="smallcaps">Li No-cha</span>. Third son of Li Ching;
+defends the Chou, <a id="d0e14105" href="#d0e2550">146</a>;
+and T&ecirc;ng Chiu-kung, <a id="d0e14108" href="#d0e2568">147</a>;
+vanquishes F&ecirc;ng Lin, <a id="d0e14111" href="#d0e2657">153</a>;
+defeats Chang Kuei-fang, <a id="d0e14114" href="#d0e2657">153</a>&#8211;<a id="d0e14117" href="#d0e2672">154</a>;
+and Chiang Ts&#365;-ya, <a id="d0e14120" href="#d0e2672">154</a>;
+fights and slays Ts&#8217;ai-y&uuml;n Hsien-tz&#365;, <a id="d0e14123" href="#d0e2753">159</a>&#8211;<a id="d0e14126" href="#d0e2762">160</a>;
+fights with Ch&#8217;ien-li Yen and Shun-f&ecirc;ng &Ecirc;rh, <a id="d0e14129" href="#d0e2793">162</a>;
+and Peking, <a id="d0e14132" href="#d0e3713">229</a>;
+legend of, <a id="d0e14135" href="#d0e4809">305</a> <i>sq.</i>;
+frequently mentioned in Chinese romance, <a id="d0e14141" href="#d0e4809">305</a>;
+an avatar of the Intelligent Pearl, <a id="d0e14144" href="#d0e4828">306</a>;
+and Lung Wang, <a id="d0e14147" href="#d0e4842">307</a> <i>sq.</i>;
+and Ao Ping, <a id="d0e14153" href="#d0e4850">308</a>&#8211;<a id="d0e14156" href="#d0e4875">309</a>;
+discharges a magic arrow, <a id="d0e14159" href="#d0e4918">312</a>;
+and Shih-chi Niang-niang, <a id="d0e14162" href="#d0e4918">312</a>&#8211;<a id="d0e14165" href="#d0e4931">313</a>;
+commits <i>hara-kiri</i>, <a id="d0e14171" href="#d0e4931">313</a>&#8211;<a id="d0e14174" href="#d0e4946">314</a>;
+temple built to, <a id="d0e14177" href="#d0e4946">314</a>;
+his statue destroyed by his father, <a id="d0e14180" href="#d0e4964">315</a>;
+consults his master, <a id="d0e14183" href="#d0e4980">316</a>;
+is transformed, <a id="d0e14186" href="#d0e4980">316</a>&#8211;<a id="d0e14189" href="#d0e4994">317</a>;
+battles with his father, <a id="d0e14192" href="#d0e4994">317</a> <i>sq.</i>;
+is reconciled to his father, <a id="d0e14198" href="#d0e5009">318</a>&#8211;<a id="d0e14201" href="#d0e5020">319</a>
+
+</p>
+<p id="d0e14204"><span class="smallcaps">Li P&#8217;ing</span>. Sixth officer of the Ministry of Epidemics, <a id="d0e14208" href="#d0e3914">242</a>
+
+</p>
+<p id="d0e14211"><span class="smallcaps">Li Shao-ch&uuml;n</span>. And Tsao Ch&uuml;n, <a id="d0e14215" href="#d0e2870">166</a>&#8211;<a id="d0e14218" href="#d0e2877">167</a>
+
+</p>
+<p id="d0e14221"><span class="smallcaps">Li Shih-min</span>, Emperor;
+and legend of the five graduates, <a id="d0e14225" href="#d0e3940">243</a> <i>sq.</i>;
+and Chang T&#8217;ien-shih, <a id="d0e14231" href="#d0e3940">243</a> <i>sq.</i>;
+visited by spirits of the graduates, <a id="d0e14237" href="#d0e3967">245</a>&#8211;<a id="d0e14240" href="#d0e3984">246</a>;
+canonizes the graduates, <a id="d0e14243" href="#d0e3984">246</a>
+
+</p>
+<p id="d0e14246"><span class="smallcaps">Li T&#8217;ieh-kuai</span>. One of the Eight Immortals, <a id="d0e14250" href="#d0e3524">214</a>, <a id="d0e14253" href="#d0e4789">303</a>;
+legends of, <a id="d0e14256" href="#d0e4607">289</a> <i>sq.</i>
+
+</p>
+<p id="d0e14262"><span class="smallcaps">Li T&#8217;ien-wang</span>. And Sun Hou-tz&#365;, <a id="d0e14266" href="#d0e5205">331</a>.
+<i>See also</i> <span class="smallcaps">Li Ching</span>
+
+</p>
+<p id="d0e14275">&#8220;<span class="smallcaps">Liao Chai Chih</span> I.&#8221; Seventeenth-century work;
+and fox-legends, <a id="d0e14280" href="#d0e5704">370</a>&#8211;<a id="d0e14283" href="#d0e5726">371</a>
+
+</p>
+<p id="d0e14286"><span class="smallcaps">Libraries</span>. <i>See</i> <span class="smallcaps">Accessory Institutions</span>
+
+</p>
+<p id="d0e14296"><span class="smallcaps">Lieh Tz&#365;</span>, or <span class="smallcaps">Lieh Y&uuml;-k&#8217;ou</span>. A philosopher, by some regarded as fictitious;
+Chinese mythology and, <a id="d0e14303" href="#d0e1237">72</a>;
+his Absolute, <a id="d0e14306" href="#d0e1569">90</a>&#8211;<a id="d0e14309" href="#d0e1611">91</a>;
+apotheosized, <a id="d0e14312" href="#d0e2577">148</a>
+
+</p>
+<p id="d0e14315"><span class="smallcaps">Lieh Y&uuml;-k&#8217;ou</span>. <i>See</i> <span class="smallcaps">Lieh Tz&#365;</span>
+
+</p>
+<p id="d0e14325"><span class="smallcaps">Lightning</span>. Mother of, <a id="d0e14329" href="#d0e3364">203</a>;
+and the <i>yin</i> and the <i>yang</i>, <a id="d0e14338" href="#d0e3364">203</a>&#8211;<a id="d0e14341" href="#d0e3392">204</a>;
+myths of, <a id="d0e14344" href="#d0e3364">203</a>&#8211;<a id="d0e14347" href="#d0e3392">204</a>;
+Spirit of, <a id="d0e14350" href="#d0e3364">203</a>&#8211;<a id="d0e14353" href="#d0e3392">204</a>
+
+</p>
+<p id="d0e14356"><span class="smallcaps">Ling Ch&ecirc;n-tz&#365;</span>. Gives the Bird of Dawn to Sh&ecirc;n I, <a id="d0e14360" href="#d0e3157">187</a>
+
+</p>
+<p id="d0e14363"><span class="smallcaps">Ling Hs&uuml;</span>. Dragon-king, <a id="d0e14367" href="#d0e3574">218</a>&#8211;<a id="d0e14370" href="#d0e3583">219</a>
+<span class="pageno"><a id="d0e14373"></a>Page 441</span></p>
+<p id="d0e14374"><span class="smallcaps">Ling-pao T&#8217;ien-tsun</span>, or <span class="smallcaps">Tao Ch&ucirc;n</span>. Second person of Taoist triad, <a id="d0e14381" href="#d0e2169">124</a>
+
+</p>
+<p id="d0e14384"><span class="smallcaps">Lion, The Green</span>, <a id="d0e14388" href="#d0e4507">283</a>, <a id="d0e14391" href="#d0e4528">284</a>, <a id="d0e14394" href="#d0e4540">285</a>&#8211;<a id="d0e14397" href="#d0e4558">286</a>
+
+</p>
+<p id="d0e14400"><span class="smallcaps">List of Promotions to Immortals</span>. Given to Chiang Tz&#365;-ya, <a id="d0e14404" href="#d0e2672">154</a>;
+Tz&#365;-ya builds F&ecirc;ng Sh&ecirc;n T&#8217;ai for, <a id="d0e14407" href="#d0e2672">154</a>, <a id="d0e14410" href="#d0e2727">157</a>
+
+</p>
+<p id="d0e14413"><span class="smallcaps">Literary Degrees</span>. K&#8217;uei Hsing distributor of, <a id="d0e14417" href="#d0e1942">110</a>
+
+</p>
+<p id="d0e14420"><span class="smallcaps">Literary Examinations</span>. Means of appointment to office, <a id="d0e14424" href="#d0e748">29</a>
+
+</p>
+<p id="d0e14427"><span class="smallcaps">Literature</span>. Gods of, <a id="d0e14431" href="#d0e1854">104</a> <i>sq.</i>, <a id="d0e14437" href="#d0e4732">299</a>;
+W&ecirc;n Ch&#8217;ang and the Great Bear, <a id="d0e14440" href="#d0e1879">105</a> <i>sq.</i>;
+palace of God of, <a id="d0e14446" href="#d0e1890">106</a>;
+God of War as God of, <a id="d0e14449" href="#d0e1999">113</a> <i>sq.</i>;
+Chinese, <a id="d0e14455" href="#d0e6182">408</a> <i>sq.</i>
+
+</p>
+<p id="d0e14461"><span class="smallcaps">Liu Ch&#8217;in</span>. Minister of Miao Chuang, <a id="d0e14465" href="#d0e4431">277</a>, <a id="d0e14468" href="#d0e4463">279</a>&#8211;<a id="d0e14471" href="#d0e4481">280</a>, <a id="d0e14474" href="#d0e4496">282</a>
+
+</p>
+<p id="d0e14477"><span class="smallcaps">Liu Hs&uuml;an Te</span>. <i>See</i> <span class="smallcaps">Liu Pei</span>
+
+</p>
+<p id="d0e14487"><span class="smallcaps">Liu Hung</span>.  Murderer of Ch&#8217;en Kuang-jui, <a id="d0e14491" href="#d0e5282">336</a>&#8211;<a id="d0e14494" href="#d0e5301">337</a>
+
+</p>
+<p id="d0e14497"><span class="smallcaps">Liu I</span>. And the Dragon-king&#8217;s daughter, <a id="d0e14501" href="#d0e3556">217</a> <i>sq.</i>
+
+</p>
+<p id="d0e14507"><span class="smallcaps">Liu Pei, Liu Hs&uuml;an T&ecirc;</span>, or <span class="smallcaps">Hsien Chu</span>. Hawker of straw shoes, and founder of the Shu Han dynasty;
+and Kuan Y&uuml;, <a id="d0e14514" href="#d0e2013">114</a> <i>sq.</i>
+
+</p>
+<p id="d0e14520"><span class="smallcaps">Liu Po-w&ecirc;n</span>. Taoist priest;
+and Chu-ti, <a id="d0e14524" href="#d0e3702">228</a> <i>sq.</i>
+
+</p>
+<p id="d0e14530"><span class="smallcaps">Living, Worship of the</span>, <a id="d0e14534" href="#d0e1786">101</a>
+
+</p>
+<p id="d0e14537"><span class="smallcaps">Lo Ching Hsin</span>. <i>See</i> <span class="smallcaps">Y&uuml;an-shih T&#8217;ien-tsun</span>
+
+</p>
+<p id="d0e14547"><span class="smallcaps">Lo Hs&uuml;an</span>, or <span class="smallcaps">Huo-t&ecirc; Hsing-ch&uuml;n</span>. Originally Yen-chung Hsien;
+President of the Ministry of Fire, <a id="d0e14554" href="#d0e3823">236</a>&#8211;<a id="d0e14557" href="#d0e3847">237</a>;
+description of, <a id="d0e14560" href="#d0e3823">236</a>;
+burns Hsi Ch&#8217;i, <a id="d0e14563" href="#d0e3823">236</a>&#8211;<a id="d0e14566" href="#d0e3847">237</a>
+
+</p>
+<p id="d0e14569"><span class="smallcaps">Lo Y&uuml;</span>. First name of P&#8217;o Chia (Miao Chuang), <a id="d0e14573" href="#d0e4064">253</a>
+
+</p>
+<p id="d0e14576"><span class="smallcaps">Long-armed People</span>. Legend of, <a id="d0e14580" href="#d0e5872">388</a>&#8211;<a id="d0e14583" href="#d0e5886">389</a>
+
+</p>
+<p id="d0e14586"><span class="smallcaps">Long-eared People</span>. Legend of, <a id="d0e14590" href="#d0e5886">389</a>
+
+</p>
+<p id="d0e14593"><span class="smallcaps">Long-legged People</span>. Legend of, <a id="d0e14597" href="#d0e5886">389</a>
+
+</p>
+<p id="d0e14600"><span class="smallcaps">Longevity, God of</span>. <i>See</i> <span class="smallcaps">Shou Hsing</span>
+
+</p>
+<p id="d0e14610"><span class="smallcaps">Lotus Cave, The</span>, <a id="d0e14614" href="#d0e5389">345</a> <i>sq.</i>
+
+</p>
+<p id="d0e14620"><span class="smallcaps">Lu Ch&#8217;i</span>. Legend of, and Princess T&#8217;ai Yin, <a id="d0e14624" href="#d0e1942">110</a>&#8211;<a id="d0e14627" href="#d0e1970">111</a>;
+appointed Minister of the Empire, <a id="d0e14630" href="#d0e1970">111</a>
+
+</p>
+<p id="d0e14633"><span class="smallcaps">L&uuml; Shang</span>. <i>See</i> <span class="smallcaps">Chiang Tz&uuml;-ya</span>
+
+</p>
+<p id="d0e14643"><span class="smallcaps">L&uuml; Tung-pin</span>, or <span class="smallcaps">L&uuml; Yen</span>. One of the Eight Immortals, <a id="d0e14650" href="#d0e4584">288</a>, <a id="d0e14653" href="#d0e4644">292</a>,296, <a id="d0e14656" href="#d0e4759">300</a>, <a id="d0e14659" href="#d0e4783">301</a>, <a id="d0e14662" href="#d0e4789">303</a>;
+legends of, <a id="d0e14665" href="#d0e4712">297</a> <i>sq.</i>
+
+</p>
+<p id="d0e14671"><span class="smallcaps">Lu Tung-shih</span>. Follower of Ch&#8217;in Shih Huang-ti;
+draws portrait of the God of the Sea, <a id="d0e14675" href="#d0e3518">213</a>;
+results of his offence, <a id="d0e14678" href="#d0e3524">214</a>
+
+</p>
+<p id="d0e14681"><span class="smallcaps">L&uuml; Y&uuml;eh</span>. President of the Ministry of Epidemics, <a id="d0e14685" href="#d0e3902">241</a>;
+legend of, <a id="d0e14688" href="#d0e3902">241</a>&#8211;<a id="d0e14691" href="#d0e3914">242</a>;
+in battle at Hsi Ch&#8217;i <a id="d0e14694" href="#d0e3902">241</a>;
+his duel with Mu-cha, <a id="d0e14697" href="#d0e3902">241</a>;
+in battle with Huang T&#8217;ien-hua <a id="d0e14700" href="#d0e3902">241</a>;
+Chiang Tz&#365;-ya and, <a id="d0e14703" href="#d0e3902">241</a>;
+and the magic umbrellas, <a id="d0e14706" href="#d0e3902">241</a>&#8211;<a id="d0e14709" href="#d0e3914">242</a>;
+Yang Chien and, <a id="d0e14712" href="#d0e3914">242</a>;
+Yang J&ecirc;n and, <a id="d0e14715" href="#d0e3914">242</a>
+
+</p>
+<p id="d0e14718"><span class="smallcaps">L&uuml; Yen</span>. <i>See</i> <span class="smallcaps">L&uuml; Tung-pin</span>
+
+</p>
+<p id="d0e14728"><span class="smallcaps">Lung Chi</span>. Princess;
+saves city of Hsi Ch&#8217;i from fire, <a id="d0e14732" href="#d0e3847">237</a>
+
+</p>
+<p id="d0e14735"><span class="smallcaps">Lung N&uuml;</span>. Becomes pupil of Miao Shan, <a id="d0e14739" href="#d0e4389">274</a>;
+canonized, <a id="d0e14742" href="#d0e4573">287</a>
+
+</p>
+<p id="d0e14745"><span class="smallcaps">Lung Wang</span>. Dragon-king of the Eastern Sea;
+his son saved by Miao Shan, <a id="d0e14749" href="#d0e4375">273</a>&#8211;<a id="d0e14752" href="#d0e4389">274</a>;
+and No-cha, <a id="d0e14755" href="#d0e4842">307</a> <i>sq.</i>; and Sun Hou-tz&#365;, <a id="d0e14761" href="#d0e5173">328</a>&#8211;<a id="d0e14764" href="#d0e5179">329</a>;
+saves Ch&#8217;Sn Kuang-jui, <a id="d0e14767" href="#d0e5313">339</a>&#8211;<a id="d0e14770" href="#d0e5329">340</a>
+
+
+</p><a id="d0e14773"></a><h2>M</h2>
+<p id="d0e14776"><span class="smallcaps">Ma T&#8217;ien-jung</span>. His fox-friend and his marriage, <a id="d0e14780" href="#d0e5736">372</a> <i>sq.</i>
+
+</p>
+<p id="d0e14786"><span class="smallcaps">Ma Y&uuml;an-shuai</span>.  Generalissimo Ma, a three-eyed monster, <a id="d0e14790" href="#d0e3438">207</a>
+
+</p>
+<p id="d0e14793"><span class="smallcaps">Ma-t&#8217;ou Niang</span>. &#8216;Lady with the Horse&#8217;s Head,&#8217; <i>See</i> <span class="smallcaps">Ts&#8217;an N&uuml;</span>
+
+</p>
+<p id="d0e14803"><span class="smallcaps">Magic</span>. Gourd, <a id="d0e14807" href="#d0e5413">347</a>;
+rope, <a id="d0e14810" href="#d0e5422">348</a>;
+circle, <a id="d0e14813" href="#d0e5530">357</a>&#8211;<a id="d0e14816" href="#d0e5537">358</a>;
+Fire-quenching Fan, <a id="d0e14819" href="#d0e5555">359</a> <i>sq.</i>
+
+</p>
+<p id="d0e14825"><span class="smallcaps">Magicians</span>. T&#8217;u Hsing-sun, <a id="d0e14829" href="#d0e2568">147</a>;
+Ch&uuml; Liu-sun, <a id="d0e14832" href="#d0e2568">147</a>;
+Kuo P&#8217;o, <a id="d0e14835" href="#d0e3637">223</a>;
+Yang J&ecirc;n, <a id="d0e14838" href="#d0e3914">242</a>;
+Yeh Fa-shan, <a id="d0e14841" href="#d0e4673">294</a>&#8211;<a id="d0e14844" href="#d0e4683">295</a>
+
+</p>
+<p id="d0e14847"><span class="smallcaps">Mahayanistic Buddhism</span>, <a id="d0e14851" href="#d0e2059">118</a>
+
+</p>
+<p id="d0e14854"><span class="smallcaps">Maitr&ecirc;ya</span>. Mi-lo Fo;
+the successor of Sh&acirc;kyamuni, <a id="d0e14858" href="#d0e2083">120</a>
+
+</p>
+<p id="d0e14861"><span class="smallcaps">Manchu-s</span>. Extent of China at time of conquest by, <a id="d0e14865" href="#d0e620">18</a>;
+conquer China, <a id="d0e14868" href="#d0e721">28</a>;
+symbol of dragon on flag, <a id="d0e14871" href="#d0e721">28</a>
+
+</p>
+<p id="d0e14874"><span class="smallcaps">Manchuria</span>. As part of China, <a id="d0e14878" href="#d0e709">27</a>
+
+</p>
+<p id="d0e14881"><span class="smallcaps">Maniac&#8217;s Mite</span>. Legend of the, <a id="d0e14885" href="#d0e6009">401</a>&#8211;<a id="d0e14888" href="#d0e6018">402</a>
+
+</p>
+<p id="d0e14891"><span class="smallcaps">Mao &Ecirc;rh-chieh</span>. Chu Pa-chieh and, <a id="d0e14895" href="#d0e5269">335</a>
+
+</p>
+<p id="d0e14898"><span class="smallcaps">Maritchi</span>. <i>See</i> <span class="smallcaps">Tou Mu</span>
+<span class="pageno"><a id="d0e14908"></a>Page 442</span></p>
+<p id="d0e14909"><span class="smallcaps">Marriage</span>, <a id="d0e14913" href="#d0e655">22</a> <i>sq.</i>;
+concubinage, <a id="d0e14919" href="#d0e655">22</a>&#8211;<a id="d0e14922" href="#d0e671">23</a>;
+age for, <a id="d0e14925" href="#d0e671">23</a>;
+matchmaker or go-between, <a id="d0e14928" href="#d0e671">23</a>;
+divorce, <a id="d0e14931" href="#d0e671">23</a>;
+remarriage, <a id="d0e14934" href="#d0e671">23</a>&#8211;<a id="d0e14937" href="#d0e675">24</a>;
+changes in ceremonial of, <a id="d0e14940" href="#d0e675">24</a>&#8211;<a id="d0e14943" href="#d0e684">25</a>;
+object of, <a id="d0e14946" href="#d0e675">24</a>;
+of the gods, <a id="d0e14949" href="#d0e1746">99</a>;
+of the River-god, <a id="d0e14952" href="#d0e3665">225</a> <i>sq.</i>
+
+</p>
+<p id="d0e14958"><span class="smallcaps">Maruta</span>. Vedic storm-demons, <a id="d0e14962" href="#d0e3288">198</a>
+
+</p>
+<p id="d0e14965"><span class="smallcaps">Measures, Weights and</span>, <a id="d0e14969" href="#d0e997">49</a>
+
+</p>
+<p id="d0e14972"><span class="smallcaps">Medicine</span>.
+Primitive knowledge of, <a id="d0e14976" href="#d0e1065">55</a>&#8211;<a id="d0e14979" href="#d0e1070">56</a>;
+Ministry of, <a id="d0e14982" href="#d0e3984">246</a>&#8211;<a id="d0e14985" href="#d0e4000">247</a>;
+Gods of, <a id="d0e14988" href="#d0e4000">247</a>&#8211;<a id="d0e14991" href="#d0e4010">248</a>
+
+</p>
+<p id="d0e14994"><span class="smallcaps">M&ecirc;n Sh&ecirc;n</span>. Gods of the Door, <a id="d0e14998" href="#d0e2844">165</a>, <a id="d0e15001" href="#d0e2945">172</a> <i>sq.</i>;
+legend of, <a id="d0e15007" href="#d0e2945">172</a> <i>sq.</i>;
+Sh&ecirc;n Shu and Y&ucirc; L&ucirc; as, <a id="d0e15013" href="#d0e2968">173</a>;
+Ch&#8217;in Shu-pao and Hu Ching-t&ecirc; as, <a id="d0e15016" href="#d0e2968">173</a>&#8211;<a id="d0e15019" href="#d0e2983">174</a>;
+Wei Ch&ecirc;ng and, <a id="d0e15022" href="#d0e2983">174</a>
+
+</p>
+<p id="d0e15025"><span class="smallcaps">Mencius, M&ecirc;ng K&#8217;o</span>, or <span class="smallcaps">M&ecirc;ng Tz&#365;</span>. Teacher and philosopher;
+his cosmogony, <a id="d0e15032" href="#d0e1372">80</a>;
+and the First Cause, <a id="d0e15035" href="#d0e1569">90</a>
+
+</p>
+<p id="d0e15038"><span class="smallcaps">M&ecirc;ng K&#8217;o</span>. <i>See</i> <span class="smallcaps">Mencius</span>
+
+</p>
+<p id="d0e15048"><span class="smallcaps">M&ecirc;ng Tz&#365;</span>. <i>See</i> <span class="smallcaps">Mencius</span>
+
+</p>
+<p id="d0e15058"><span class="smallcaps">Merchants</span>. <i>Shang</i>; the fourth class of the people, <a id="d0e15065" href="#d0e721">28</a>
+
+</p>
+<p id="d0e15068"><span class="smallcaps">Mercy, Goddess of</span>. <i>See</i> <span class="smallcaps">Kuan Yin</span> <i>and</i> <span class="smallcaps">Miao Shan</span>
+
+</p>
+<p id="d0e15084"><span class="smallcaps">Mi-lo</span>. A river; Ch&#8217;&uuml; Y&uuml;an drowns himself in, <a id="d0e15088" href="#d0e2636">152</a>
+
+</p>
+<p id="d0e15091"><span class="smallcaps">Mi-lo Fo</span>. Maitr&ecirc;ya; the successor of Sh&acirc;kyamuni, <a id="d0e15095" href="#d0e2083">120</a>
+
+</p>
+<p id="d0e15098"><span class="smallcaps">Miao</span>.
+Creation legends of the, <a id="d0e15102" href="#d0e6094">406</a> <i>sq.</i>;
+legend of the tailed tribes, <a id="d0e15108" href="#d0e6322">422</a> <i>n.</i>
+
+</p>
+<p id="d0e15114"><span class="smallcaps">Miao Chi</span>. A Taoist priest; and T&#8217;ai I, <a id="d0e15118" href="#d0e2480">142</a>&#8211;<a id="d0e15121" href="#d0e2504">143</a>
+
+</p>
+<p id="d0e15124"><span class="smallcaps">Miao Ch&#8217;ing</span>. Daughter of Miao Chuang, <a id="d0e15128" href="#d0e4126">257</a>;
+marries Chao K&#8217;uei, <a id="d0e15131" href="#d0e4135">258</a>;
+canonized, <a id="d0e15134" href="#d0e4558">286</a>
+
+</p>
+<p id="d0e15137"><span class="smallcaps">Miao Chuang</span>, or <span class="smallcaps">P&#8217;o Chia</span>. First name Lo Y&uuml;; kinglet of Hsi Y&uuml;, <a id="d0e15144" href="#d0e4064">253</a>;
+Hsing Lin kingdom of, <a id="d0e15147" href="#d0e4064">253</a>;
+Chao Ch&ecirc;n minister to, <a id="d0e15150" href="#d0e4064">253</a>;
+Ch&#8217;u Chieh general to, <a id="d0e15153" href="#d0e4064">253</a>;
+Pao T&ecirc; (Po Ya) Queen of, <a id="d0e15156" href="#d0e4064">253</a>;
+prays for a son, <a id="d0e15159" href="#d0e4064">253</a>&#8211;<a id="d0e15162" href="#d0e4076">254</a>;
+birth of daughters to, <a id="d0e15165" href="#d0e4111">256</a>&#8211;<a id="d0e15168" href="#d0e4126">257</a>;
+exiles Miao Shan, <a id="d0e15171" href="#d0e4165">260</a>;
+orders destruction of the Nunnery of the White Bird, <a id="d0e15174" href="#d0e4221">264</a>;
+orders death of Miao Shan, <a id="d0e15177" href="#d0e4230">265</a> <i>sq.</i>;
+is punished for burning the nunnery, <a id="d0e15183" href="#d0e4389">274</a> <i>sq.</i>;
+is healed by Miao Shan, <a id="d0e15189" href="#d0e4416">276</a> <i>sq.</i>;
+conspiracy against, <a id="d0e15195" href="#d0e4431">277</a> <i>sq.</i>;
+goes to Hsiang Shan, <a id="d0e15201" href="#d0e4507">283</a>;
+his repentance, <a id="d0e15204" href="#d0e4528">284</a> <i>sq.</i>;
+canonized, <a id="d0e15210" href="#d0e4573">287</a>
+
+</p>
+<p id="d0e15213"><span class="smallcaps">Miao Shan</span>, Daughter of Miao Chuang, <a id="d0e15217" href="#d0e4126">257</a>;
+her ambition, <a id="d0e15220" href="#d0e4126">257</a>&#8211;<a id="d0e15223" href="#d0e4135">258</a>;
+her renunciation, <a id="d0e15226" href="#d0e4135">258</a> <i>sq.</i>;
+at the Nunnery of the White Bird, <a id="d0e15232" href="#d0e4184">261</a> <i>sq.</i>;
+worships Buddha, <a id="d0e15238" href="#d0e4195">262</a>;
+receives spiritual aid, <a id="d0e15241" href="#d0e4195">262</a>&#8211;<a id="d0e15244" href="#d0e4211">263</a>;
+saves the nunnery, <a id="d0e15247" href="#d0e4221">264</a>;
+her execution ordered, <a id="d0e15250" href="#d0e4230">265</a> <i>sq.</i>;
+visits the infernal regions, <a id="d0e15256" href="#d0e4261">267</a>&#8211;<a id="d0e15259" href="#d0e4276">268</a>;
+makes Hell a paradise, <a id="d0e15262" href="#d0e4276">268</a>;
+her virtue is tested, <a id="d0e15265" href="#d0e4294">269</a>;
+and Ju Lai, <a id="d0e15268" href="#d0e4294">269</a>&#8211;<a id="d0e15271" href="#d0e4307">270</a>;
+attains to perfection, <a id="d0e15274" href="#d0e4328">271</a>;
+becomes a Buddha, <a id="d0e15277" href="#d0e4328">271</a>, <a id="d0e15280" href="#d0e4558">286</a>;
+and Shan Ts&#8217;ai, <a id="d0e15283" href="#d0e4328">271</a> <i>sq.</i>;
+tests Shan Ts&#8217;ai&#8217;s fidelity, <a id="d0e15289" href="#d0e4347">272</a>&#8211;<a id="d0e15292" href="#d0e4375">273</a>;
+sends help to son of Lung Wang, <a id="d0e15295" href="#d0e4375">273</a>&#8211;<a id="d0e15298" href="#d0e4389">274</a>;
+disguises herself as a priest-doctor, <a id="d0e15301" href="#d0e4403">275</a> <i>sq.</i>;
+suffers in order that her father may be cured, <a id="d0e15307" href="#d0e4431">277</a>, <a id="d0e15310" href="#d0e4463">279</a> <i>sq.</i>;
+defeats conspiracy of the King&#8217;s sons-in-law, <a id="d0e15316" href="#d0e4457">278</a>&#8211;<a id="d0e15319" href="#d0e4463">279</a>.
+<i>See also</i> <span class="smallcaps">Kuan Yin</span>
+
+</p>
+<p id="d0e15328"><span class="smallcaps">Miao Yin</span>. Daughter of Miao Chuang, <a id="d0e15332" href="#d0e4126">257</a>;
+marries Ho F&ecirc;ng, <a id="d0e15335" href="#d0e4135">258</a>;
+canonized, <a id="d0e15338" href="#d0e4558">286</a>
+
+</p>
+<p id="d0e15341"><span class="smallcaps">Mid-autumn Festival</span> (All Souls&#8217;-Day), <a id="d0e15345" href="#d0e830">35</a>, <a id="d0e15348" href="#d0e938">44</a>&#8211;<a id="d0e15351" href="#d0e952">45</a>
+
+</p>
+<p id="d0e15354"><span class="smallcaps">Middle Kingdom</span>. A term for the Chinese Empire, <a id="d0e15358" href="#d0e748">29</a>
+
+</p>
+<p id="d0e15361"><span class="smallcaps">Middle Spirit Festival</span>, <a id="d0e15365" href="#d0e938">44</a>
+
+</p>
+<p id="d0e15368"><span class="smallcaps">Military System</span>.
+In primitive times, <a id="d0e15372" href="#d0e798">32</a>&#8211;<a id="d0e15375" href="#d0e810">33</a>;
+in relation to the ruler, <a id="d0e15378" href="#d0e810">33</a>;
+weapons, <a id="d0e15381" href="#d0e810">33</a>;
+standing armies, <a id="d0e15384" href="#d0e810">33</a>;
+changes in, <a id="d0e15387" href="#d0e810">33</a>&#8211;<a id="d0e15390" href="#d0e814">34</a>
+
+</p>
+<p id="d0e15393"><span class="smallcaps">Ministry-ies</span>.
+Of Agriculture, <a id="d0e15397" href="#d0e1011">50</a>&#8211;<a id="d0e15400" href="#d0e1017">51</a>;
+celestial, <a id="d0e15403" href="#d0e2828">164</a>, <a id="d0e15406" href="#d0e3288">198</a>&#8211;<a id="d0e15409" href="#d0e3311">199</a>;
+of Epidemics, <a id="d0e15412" href="#d0e3891">240</a>&#8211;<a id="d0e15415" href="#d0e3902">241</a>;
+of Exorcism, <a id="d0e15418" href="#d0e4010">248</a>;
+of Fire, <a id="d0e15421" href="#d0e3823">236</a>;
+of Medicine, <a id="d0e15424" href="#d0e3984">246</a>&#8211;<a id="d0e15427" href="#d0e4000">247</a>;
+of Smallpox, <a id="d0e15430" href="#d0e3984">246</a>&#8211;<a id="d0e15433" href="#d0e4000">247</a>;
+of Thunder and Storms, <a id="d0e15436" href="#d0e3288">198</a>;
+of Time, <a id="d0e15439" href="#d0e3240">194</a>;
+of Waters, <a id="d0e15442" href="#d0e3496">212</a>
+
+</p>
+<p id="d0e15445"><span class="smallcaps">Ming Huang</span>. Emperor; and Hs&uuml; Hao, <a id="d0e15449" href="#d0e4030">249</a>&#8211;<a id="d0e15452" href="#d0e4036">250</a>
+
+</p>
+<p id="d0e15455"><span class="smallcaps">Mo Ti</span>. <i>See</i> <span class="smallcaps">Mo Tz&#365;</span>
+
+</p>
+<p id="d0e15465"><span class="smallcaps">Mo Tz&#365;, Mu Tz&#365;</span>, or <span class="smallcaps">Mo Ti</span> A philosopher;
+and creation, <a id="d0e15472" href="#d0e1560">89</a>&#8211;<a id="d0e15475" href="#d0e1569">90</a>;
+apotheosized, <a id="d0e15478" href="#d0e2577">148</a>
+
+</p>
+<p id="d0e15481"><span class="smallcaps">Mo-li</span>. The Four Diamond Kings of Heaven, <a id="d0e15485" href="#d0e2083">120</a> <i>sq.</i>
+
+</p>
+<p id="d0e15491"><span class="smallcaps">Mohammedans</span>. Represented in Chinese Republican flag, <a id="d0e15495" href="#d0e721">28</a>
+
+</p>
+<p id="d0e15498"><span class="smallcaps">Monarchical Period</span>.
+Duration of, <a id="d0e15502" href="#d0e620">18</a>;
+marriage in, <a id="d0e15505" href="#d0e675">24</a>;
+establishment of, <a id="d0e15508" href="#d0e709">27</a>;
+administrative system in, <a id="d0e15511" href="#d0e748">29</a>;
+appointment to <span class="pageno"><a id="d0e15514"></a>Page 443</span>office in, <a id="d0e15516" href="#d0e748">29</a>;
+funeral rites in, <a id="d0e15519" href="#d0e881">40</a>&#8211;<a id="d0e15522" href="#d0e896">41</a>
+
+</p>
+<p id="d0e15525"><span class="smallcaps">Mongolia</span>. A dependency of China, <a id="d0e15529" href="#d0e709">27</a>
+
+</p>
+<p id="d0e15532"><span class="smallcaps">Mongols</span>. Their rule over China, <a id="d0e15536" href="#d0e648">21</a>
+
+</p>
+<p id="d0e15539"><span class="smallcaps">Monism</span>. Transition to, from dualism, <a id="d0e15543" href="#d0e1446">85</a>&#8211;<a id="d0e15546" href="#d0e1503">86</a>;
+Chu Hsi and, <a id="d0e15549" href="#d0e1503">86</a>&#8211;<a id="d0e15552" href="#d0e1530">87</a>;
+Lao Tz&#365; and, <a id="d0e15555" href="#d0e1530">87</a>&#8211;<a id="d0e15558" href="#d0e1548">88</a>
+
+</p>
+<p id="d0e15561"><span class="smallcaps">Monkey</span>. Becomes a god, <a id="d0e15565" href="#d0e5107">325</a> <i>sq.</i>
+
+</p>
+<p id="d0e15571"><span class="smallcaps">Monogamy</span>. In China, <a id="d0e15575" href="#d0e655">22</a>&#8211;<a id="d0e15578" href="#d0e671">23</a>
+
+</p>
+<p id="d0e15581"><span class="smallcaps">Moon</span>. P&#8217;an Ku and the, <a id="d0e15585" href="#d0e1296">77</a>&#8211;<a id="d0e15588" href="#d0e1316">78</a>;
+influences terrestrial events, <a id="d0e15591" href="#d0e3005">176</a>;
+symbol of the, <a id="d0e15594" href="#d0e3005">176</a>;
+hare in the, <a id="d0e15597" href="#d0e3005">176</a>, <a id="d0e15600" href="#d0e3036">179</a>;
+worship of the, <a id="d0e15603" href="#d0e3005">176</a>;
+Sh&ecirc;n I visits the, <a id="d0e15606" href="#d0e3157">187</a>&#8211;<a id="d0e15609" href="#d0e3166">188</a>
+
+</p>
+<p id="d0e15612"><span class="smallcaps">Moon-queen</span>. <i>See</i> <span class="smallcaps">Ch&#8217;ang &Ocirc;</span>
+
+</p>
+<p id="d0e15622"><span class="smallcaps">Mother</span>. The Earth-mother, <a id="d0e15626" href="#d0e1387">82</a>, <a id="d0e15629" href="#d0e1933">109</a>&#8211;<a id="d0e15632" href="#d0e1942">110</a>, <a id="d0e15635" href="#d0e2844">165</a>;
+Golden, of the Tortoise, <a id="d0e15638" href="#d0e2395">136</a>;
+Bushel&#8212;<i>see</i> <span class="smallcaps">Tou Mu</span>;
+of Heaven, <a id="d0e15647" href="#d0e2608">150</a>;
+Old, of the Waters, <a id="d0e15650" href="#d0e3589">220</a> <i>sq.</i>
+
+</p>
+<p id="d0e15656"><span class="smallcaps">Mountain-s</span>. Sacrifices offered on T&#8217;ai Shan, <a id="d0e15660" href="#d0e2265">127</a>;
+&#8216;the Five,&#8217; Wu Y&uuml;eh, <a id="d0e15663" href="#d0e3914">242</a>;
+Hua Shan, sacred, <a id="d0e15666" href="#d0e4064">253</a>;
+monkey under the, <a id="d0e15669" href="#d0e5389">345</a>&#8211;<a id="d0e15672" href="#d0e5396">346</a>
+
+</p>
+<p id="d0e15675"><span class="smallcaps">Mourning</span>. Methods of, <a id="d0e15679" href="#d0e881">40</a>
+
+</p>
+<p id="d0e15682"><span class="smallcaps">Mu Kung, Tung Wang Kung</span>, or <span class="smallcaps">Tung-hua Ti-ch&uuml;n</span>. God of the Immortals, <a id="d0e15689" href="#d0e2395">136</a>;
+how formed, <a id="d0e15692" href="#d0e2395">136</a>;
+and <i>yang</i> principle, <a id="d0e15698" href="#d0e2395">136</a>;
+sovereign of the Eastern Air, <a id="d0e15701" href="#d0e2395">136</a>&#8211;<a id="d0e15704" href="#d0e2425">137</a>;
+his servants, Hsien T&#8217;ung and Y&uuml; N&uuml;, <a id="d0e15707" href="#d0e2395">136</a>;
+and Sh&ecirc;n I, <a id="d0e15710" href="#d0e3118">185</a>&#8211;<a id="d0e15713" href="#d0e3138">186</a>.
+<i>See also</i> <span class="smallcaps">Tung Wang Kung</span>
+
+</p>
+<p id="d0e15722"><span class="smallcaps">Mu Tz&#365;</span>. <i>See</i> <span class="smallcaps">Mo Tz&#365;</span>
+
+</p>
+<p id="d0e15732"><span class="smallcaps">Mu Yeh</span>. Battle of, <a id="d0e15736" href="#d0e2636">152</a>&#8211;<a id="d0e15739" href="#d0e2657">153</a>
+
+</p>
+<p id="d0e15742"><span class="smallcaps">Mu-cha</span>. <i>See</i> <span class="smallcaps">Li Mu-cha</span>
+
+</p>
+<p id="d0e15752"><span class="smallcaps">Mulberry-trees</span>. Goddess of, <a id="d0e15756" href="#d0e2900">169</a>
+
+</p>
+<p id="d0e15759"><span class="smallcaps">Mutilations</span>. Practised by the Chinese, <a id="d0e15763" href="#d0e860">38</a>&#8211;<a id="d0e15766" href="#d0e871">39</a>
+
+</p>
+<p id="d0e15769"><span class="smallcaps">Mythology</span>, <a id="d0e15773" href="#d0e1109">60</a> <i>sq.</i>;
+definition of, <a id="d0e15779" href="#d0e1109">60</a>;
+Chinese rigidity and, <a id="d0e15782" href="#d0e1123">61</a>, <a id="d0e15785" href="#d0e1143">63</a>&#8211;<a id="d0e15788" href="#d0e1163">64</a>;
+intellect and, <a id="d0e15791" href="#d0e1123">61</a>;
+effect of Confucianism on, <a id="d0e15794" href="#d0e1123">61</a>&#8211;<a id="d0e15797" href="#d0e1133">62</a>;
+influence of religion on, <a id="d0e15800" href="#d0e1133">62</a>&#8211;<a id="d0e15803" href="#d0e1143">63</a>;
+effect of Buddhism on, <a id="d0e15806" href="#d0e1133">62</a>&#8211;<a id="d0e15809" href="#d0e1143">63</a>;
+history and, <a id="d0e15812" href="#d0e1143">63</a>;
+character of Chinese, <a id="d0e15815" href="#d0e1194">67</a>&#8211;<a id="d0e15818" href="#d0e1203">68</a>, <a id="d0e15821" href="#d0e6340">423</a>;
+sources of Chinese, <a id="d0e15824" href="#d0e1210">69</a> <i>sq.</i>;
+doubt and, <a id="d0e15830" href="#d0e1252">73</a>&#8211;<a id="d0e15833" href="#d0e1266">74</a>;
+legend and, <a id="d0e15836" href="#d0e1266">74</a>&#8211;<a id="d0e15839" href="#d0e1275">75</a>;
+parallelisms between Chinese and Hebrew, <a id="d0e15842" href="#d0e1349">79</a> <i>n.</i>;
+cosmogony and, <a id="d0e15848" href="#d0e1646">92</a>
+
+</p>
+<p id="d0e15851"><span class="smallcaps">Myth-s</span>. Prerequisites to, <a id="d0e15855" href="#d0e1163">64</a> <i>sq.</i>;
+periods fertile in, <a id="d0e15861" href="#d0e1203">68</a>&#8211;<a id="d0e15864" href="#d0e1210">69</a>;
+phases of, <a id="d0e15867" href="#d0e1226">71</a> <i>sq.</i>;
+Sung philosophers and, <a id="d0e15873" href="#d0e1252">73</a>;
+a nature myth, <a id="d0e15876" href="#d0e2342">133</a>;
+myths of the stars, <a id="d0e15879" href="#d0e3005">176</a> <i>sq.</i>;
+of time, <a id="d0e15885" href="#d0e3240">194</a> <i>sq.</i>;
+of thunder, <a id="d0e15891" href="#d0e3288">198</a> <i>sq.</i>;
+of lightning, <a id="d0e15897" href="#d0e3364">203</a>&#8211;<a id="d0e15900" href="#d0e3392">204</a>;
+of wind, <a id="d0e15903" href="#d0e3392">204</a>&#8211;<a id="d0e15906" href="#d0e3407">205</a>;
+of rain, <a id="d0e15909" href="#d0e3407">205</a> <i>sq.</i>;
+of the waters, <a id="d0e15915" href="#d0e3445">208</a>;
+of fire, <a id="d0e15918" href="#d0e3823">236</a> <i>sq.</i>;
+of epidemics, medicine, exorcism, etc., <a id="d0e15924" href="#d0e3891">240</a> <i>sq.</i>;
+effect of philosophy on, <a id="d0e15930" href="#d0e6340">423</a>
+
+
+</p><a id="d0e15933"></a><h2>N</h2>
+<p id="d0e15936"><span class="smallcaps">Nagas</span>. Mountain dragons, <a id="d0e15940" href="#d0e3445">208</a>
+
+</p>
+<p id="d0e15943"><span class="smallcaps">Nails</span>. <i>See</i> <span class="smallcaps">Finger-nails</span>
+
+</p>
+<p id="d0e15953"><span class="smallcaps">Nameless</span>.  Universe originated from, <a id="d0e15957" href="#d0e1611">91</a>
+
+</p>
+<p id="d0e15960">&#8220;<span class="smallcaps">Nan K&#8217;o M&ecirc;ng</span>.&#8221; <i>Dream of the South Branch</i>;
+story of, <a id="d0e15968" href="#d0e6191">410</a> <i>sq.</i>
+
+</p>
+<p id="d0e15974"><span class="smallcaps">Nan-chi Hsien-w&ecirc;ng</span>. Ancient Immortal of the South Pole, <a id="d0e15978" href="#d0e2672">154</a>;
+helps Chiang Tz&#365;-ya against Sh&ecirc;n Kung-pao, <a id="d0e15981" href="#d0e2711">156</a>&#8211;<a id="d0e15984" href="#d0e2727">157</a>;
+orders White Crane Youth to seize Sh&ecirc;n Kung-pao&#8217;s head, <a id="d0e15987" href="#d0e2711">156</a>;
+has it restored, <a id="d0e15990" href="#d0e2727">157</a>;
+reproves Sh&ecirc;n Kung-pao, <a id="d0e15993" href="#d0e2727">157</a>;
+fights with Chang Shao, <a id="d0e15996" href="#d0e2734">158</a>&#8211;<a id="d0e15999" href="#d0e2753">159</a>
+
+</p>
+<p id="d0e16002"><span class="smallcaps">Nature Myth</span>. Y&uuml; Huang and a, <a id="d0e16006" href="#d0e2342">133</a>
+
+</p>
+<p id="d0e16009"><span class="smallcaps">Navy</span>. Modern Chinese, <a id="d0e16013" href="#d0e814">34</a>
+
+</p>
+<p id="d0e16016"><span class="smallcaps">Neptune, The Chinese</span>. <i>See</i> <span class="smallcaps">Dragon-king-s</span>
+
+</p>
+<p id="d0e16026"><span class="smallcaps">New Territory</span>. <i>See</i> <span class="smallcaps">Sinkiang</span>
+
+</p>
+<p id="d0e16036"><span class="smallcaps">New Year</span>. Festival of, <a id="d0e16040" href="#d0e925">43</a>
+
+</p>
+<p id="d0e16043"><span class="smallcaps">New Year&#8217;s Eve</span>. Festival of, <a id="d0e16047" href="#d0e952">45</a>
+
+</p>
+<p id="d0e16050"><span class="smallcaps">Niang-tz&#365;</span>. And the origin of the Liang-ti Lake, <a id="d0e16054" href="#d0e6075">405</a>&#8211;<a id="d0e16057" href="#d0e6094">406</a>
+
+</p>
+<p id="d0e16060"><span class="smallcaps">Niu Huang</span>. Ox-yellow, or bezoar, <a id="d0e16064" href="#d0e2550">146</a>
+
+</p>
+<p id="d0e16067"><span class="smallcaps">No-cha</span>. <i>See</i> <span class="smallcaps">Li No-cha</span>
+
+</p>
+<p id="d0e16077"><span class="smallcaps">North Star</span>. Goddess of the&#8212;<i>see</i> <span class="smallcaps">Tou Mu</span>
+
+</p>
+<p id="d0e16087"><span class="smallcaps">N&uuml;</span>. First woman, <a id="d0e16091" href="#d0e1387">82</a>
+
+</p>
+<p id="d0e16094"><span class="smallcaps">N&uuml; Hsi</span>. <i>See</i> <span class="smallcaps">N&uuml; Kua</span>
+
+</p>
+<p id="d0e16104"><span class="smallcaps">N&uuml; Kua Shih, N&uuml; Hsi</span>, or <span class="smallcaps">N&uuml; Wa</span>. A mythical sovereign, one of the alleged progenitors of the Chinese race;
+sister and successor of Fu Hsi, <a id="d0e16111" href="#d0e602">16</a>, <a id="d0e16114" href="#d0e1377">81</a>&#8211;<a id="d0e16117" href="#d0e1387">82</a>;
+repairer of the heavens, <a id="d0e16120" href="#d0e1237">72</a>, <a id="d0e16123" href="#d0e1377">81</a>&#8211;<a id="d0e16126" href="#d0e1387">82</a>, <a id="d0e16129" href="#d0e3648">224</a>&#8211;<a id="d0e16132" href="#d0e3665">225</a>;
+description of, <a id="d0e16135" href="#d0e1377">81</a>;
+N&uuml; and Kua legend, <a id="d0e16138" href="#d0e1387">82</a>
+
+</p>
+<p id="d0e16141"><span class="smallcaps">N&uuml; Wa</span>. <i>See</i> <span class="smallcaps">N&uuml; Kua</span>
+
+</p>
+<p id="d0e16151"><span class="smallcaps">Nung</span>. The Agriculturists;
+the second class of the people, <a id="d0e16155" href="#d0e721">28</a>
+<span class="pageno"><a id="d0e16158"></a>Page 544</span></p><a id="d0e16159"></a><h2>O</h2>
+<p id="d0e16162"><span class="smallcaps">&Ocirc;-Mei Shan</span>. Mountain in Sa&#365;-ch&#8217;uan, <a id="d0e16166" href="#d0e2931">171</a>, <a id="d0e16169" href="#d0e3036">179</a>, <a id="d0e16172" href="#d0e3051">180</a>
+
+</p>
+<p id="d0e16175"><span class="smallcaps">O-mi-t&#8217;o Fo</span>. Amida, Amita, Buddha;
+the guide who conducts to the Western Paradise, <a id="d0e16179" href="#d0e2083">120</a>
+
+</p>
+<p id="d0e16182"><span class="smallcaps">Oath in the Peach-orchard, The</span>, <a id="d0e16186" href="#d0e2013">114</a> <i>sq.</i>
+
+</p>
+<p id="d0e16192"><span class="smallcaps">Officers</span>. <i>Shih</i>;
+the first class of the people in early times, <a id="d0e16199" href="#d0e721">28</a>
+
+</p>
+<p id="d0e16202"><span class="smallcaps">Officials</span>. <i>Ch&#8217;&ecirc;n</i>;
+a social division, <a id="d0e16209" href="#d0e721">28</a>
+
+</p>
+<p id="d0e16212"><span class="smallcaps">One, The Great</span>. First of the celestial spirits, <a id="d0e16216" href="#d0e2480">142</a>&#8211;<a id="d0e16219" href="#d0e2504">143</a>
+
+</p>
+<p id="d0e16222"><span class="smallcaps">One-armed People</span>, <a id="d0e16226" href="#d0e5886">389</a>, <a id="d0e16229" href="#d0e5913">391</a>
+
+</p>
+<p id="d0e16232"><span class="smallcaps">One-eyed People</span>, <a id="d0e16236" href="#d0e5886">389</a>
+
+</p>
+<p id="d0e16239"><span class="smallcaps">One-legged Bird</span>, <a id="d0e16243" href="#d0e3418">206</a>
+
+</p>
+<p id="d0e16246"><span class="smallcaps">One-legged People</span>, <a id="d0e16250" href="#d0e5886">389</a>
+
+</p>
+<p id="d0e16253"><span class="smallcaps">One-sided People</span>, <a id="d0e16257" href="#d0e5886">389</a>
+
+</p>
+<p id="d0e16260"><span class="smallcaps">Organic Environment</span>, <a id="d0e16264" href="#d0e626">19</a>&#8211;<a id="d0e16267" href="#d0e637">20</a>
+
+</p>
+<p id="d0e16270"><span class="smallcaps">Origin-s</span>. Of the Chinese race, <a id="d0e16274" href="#d0e556">13</a> <i>sq.</i>;
+of name China, <a id="d0e16280" href="#d0e709">27</a>;
+of worship, <a id="d0e16283" href="#d0e1662">93</a>;
+of deification, <a id="d0e16286" href="#d0e1662">93</a>;
+of T&#8217;ien, <a id="d0e16289" href="#d0e1682">94</a>;
+the Three Origins, <a id="d0e16292" href="#d0e2196">125</a>, <i>and see also</i> <span class="smallcaps">San Y&uuml;an, Shun, Yao</span>, <i>and</i> <span class="smallcaps">Y&uuml;</span>;
+legend of origin of a lake, <a id="d0e16307" href="#d0e6075">405</a>&#8211;<a id="d0e16310" href="#d0e6094">406</a>;
+origin of dog-worship of Jung tribe, <a id="d0e16313" href="#d0e6322">422</a>
+
+</p>
+<p id="d0e16316"><span class="smallcaps">Other Self</span>. Idea of the, <a id="d0e16320" href="#d0e1662">93</a>, <a id="d0e16323" href="#d0e1725">97</a> <i>sq.</i>
+<i>See also</i> <span class="smallcaps">Second Self</span>
+
+</p>
+<p id="d0e16335"><span class="smallcaps">Otherworld</span>. Parallel to this world, <a id="d0e16339" href="#d0e1662">93</a>&#8211;<a id="d0e16342" href="#d0e1682">94</a>;
+populous, <a id="d0e16345" href="#d0e1662">93</a>
+
+</p>
+<p id="d0e16348"><span class="smallcaps">Ox-yellow</span>. <i>See</i> <span class="smallcaps">Niu Huang</span>
+
+</p>
+<p id="d0e16358"><span class="smallcaps">Ox-head, King</span>. Father of the Red Child Demon;
+Sun Hou-tz&#365; and, <a id="d0e16362" href="#d0e5458">351</a>, <a id="d0e16365" href="#d0e5537">358</a> <i>sq.</i>
+
+
+</p><a id="d0e16371"></a><h2>P</h2>
+<p id="d0e16374"><span class="smallcaps">Pa Hsien</span>. The Eight Immortals venerated by the Taoist sect;
+and the Dragon-king Ao Ch&#8217;in, <a id="d0e16378" href="#d0e3524">214</a> <i>sq.</i>;
+and Ao Ch&#8217;in&#8217;s son, <a id="d0e16384" href="#d0e3533">215</a>;
+favourite subjects of romance and frequently represented, <a id="d0e16387" href="#d0e4584">288</a>;
+term used figuratively for happiness, <a id="d0e16390" href="#d0e4584">288</a>;
+legend of, probably belongs to Y&uuml;an dynasty, <a id="d0e16393" href="#d0e4584">288</a>;
+Li T&#8217;ieh-kuai, <a id="d0e16396" href="#d0e4607">289</a> <i>sq.</i>;
+Chung-li Ch&#8217;&uuml;an, <a id="d0e16402" href="#d0e4629">291</a>&#8211;<a id="d0e16405" href="#d0e4644">292</a>, <a id="d0e16408" href="#d0e4712">297</a>&#8211;<a id="d0e16411" href="#d0e4724">298</a>;
+Lan Ts&#8217;ai-ho, <a id="d0e16414" href="#d0e4660">293</a>;
+Chang Kuo, <a id="d0e16417" href="#d0e4673">294</a>&#8211;<a id="d0e16420" href="#d0e4683">295</a>;
+Ho Hsien-ku, <a id="d0e16423" href="#d0e4693">296</a>&#8211;<a id="d0e16426" href="#d0e4712">297</a>;
+L&uuml; Tung-pin, <a id="d0e16429" href="#d0e4712">297</a> <i>sq.</i>;
+Han Hsiang Tz&#365;, <a id="d0e16435" href="#d0e4732">299</a>&#8211;<a id="d0e16438" href="#d0e4759">300</a>;
+Ts&#8217;ao Kuo-chiu, <a id="d0e16441" href="#d0e4759">300</a> <i>sq.</i>;
+legend of the Eight Immortals crossing the sea, <a id="d0e16447" href="#d0e4789">303</a>&#8211;<a id="d0e16450" href="#d0e4807">304</a>
+
+</p>
+<p id="d0e16453"><span class="smallcaps">Pa Kua</span>. The Eight Trigrams;
+W&ecirc;n Wang uses, to divine the flesh of his son, <a id="d0e16457" href="#d0e3231">193</a>;
+discovered by Fu Hsi, <a id="d0e16460" href="#d0e4000">247</a>&#8211;<a id="d0e16463" href="#d0e4010">248</a>
+
+</p>
+<p id="d0e16466"><span class="smallcaps">Pa-ch&#8217;a</span>. God of Grasshoppers, <a id="d0e16470" href="#d0e2844">165</a>
+
+</p>
+<p id="d0e16473"><span class="smallcaps">Pagoda-bearer, The</span>. Li Ching, <a id="d0e16477" href="#d0e3847">237</a>, <a id="d0e16480" href="#d0e4809">305</a> <i>sq.</i>
+
+</p>
+<p id="d0e16486"><span class="smallcaps">Pai Ma</span>. The White Horse of the <i>Hsi yu chi</i>;
+Sun Hou-tz&#365; and, <a id="d0e16493" href="#d0e5329">340</a>;
+son of Dragon-king of the Western Sea, <a id="d0e16496" href="#d0e5329">340</a>&#8211;<a id="d0e16499" href="#d0e5343">341</a>;
+Kuan Yin and, <a id="d0e16502" href="#d0e5329">340</a>&#8211;<a id="d0e16505" href="#d0e5343">341</a>;
+changed into a horse, <a id="d0e16508" href="#d0e5343">341</a>;
+journeys with the Master to the Western Paradise, <a id="d0e16511" href="#d0e5343">341</a> <i>sq.</i>;
+bearer of the sacred books, <a id="d0e16517" href="#d0e5343">341</a>;
+Temple of the White Horse, <a id="d0e16520" href="#d0e5343">341</a>;
+his reward, <a id="d0e16523" href="#d0e5684">368</a>
+
+</p>
+<p id="d0e16526"><span class="smallcaps">Palace</span>. Of God of Literature, <a id="d0e16530" href="#d0e1890">106</a>;
+of Hsi Wang Mu, <a id="d0e16533" href="#d0e2425">137</a>;
+Sh&ecirc;n I builds, for Chin Mu, <a id="d0e16536" href="#d0e3095">183</a>&#8211;<a id="d0e16539" href="#d0e3104">184</a>;
+of the sun, conferred on Sh&ecirc;n I, <a id="d0e16542" href="#d0e3118">185</a>&#8211;<a id="d0e16545" href="#d0e3138">186</a>
+
+</p>
+<p id="d0e16548"><span class="smallcaps">P&#8217;an Ku</span>. Mythical being, alleged first development out of Chaos and fashioner of the universe, the Chinese Adam;
+myths of, <a id="d0e16552" href="#d0e1277">76</a> <i>sq.</i>;
+creator of the universe, <a id="d0e16558" href="#d0e1277">76</a> <i>sq.</i>;
+origin of, <a id="d0e16564" href="#d0e1277">76</a>;
+meaning of name, <a id="d0e16567" href="#d0e1277">76</a>;
+representations of, <a id="d0e16570" href="#d0e1277">76</a>;
+death of, <a id="d0e16573" href="#d0e1296">77</a>;
+and the sun, <a id="d0e16576" href="#d0e1296">77</a>&#8211;<a id="d0e16579" href="#d0e1316">78</a>;
+and the moon, <a id="d0e16582" href="#d0e1296">77</a>&#8211;<a id="d0e16585" href="#d0e1316">78</a>;
+with head of a dragon, <a id="d0e16588" href="#d0e1316">78</a>;
+with body of a serpent, <a id="d0e16591" href="#d0e1316">78</a>;
+Ymer and, <a id="d0e16594" href="#d0e1349">79</a>;
+a late creation, <a id="d0e16597" href="#d0e1349">79</a>&#8211;<a id="d0e16600" href="#d0e1372">80</a>;
+date of legend of, <a id="d0e16603" href="#d0e1646">92</a>;
+Y&uuml;an-shih T&#8217;ien-wang an avatar of, <a id="d0e16606" href="#d0e2293">128</a> <i>sq.</i>;
+and T&#8217;ai Y&uuml;an, <a id="d0e16612" href="#d0e2305">129</a>&#8211;<a id="d0e16615" href="#d0e2309">130</a>;
+a God of Medicine, <a id="d0e16618" href="#d0e4000">247</a>
+
+</p>
+<p id="d0e16621"><span class="smallcaps">P&#8217;an Kuan</span>. God of Exorcism, <a id="d0e16625" href="#d0e4010">248</a>;
+administrator of the infernal regions, <a id="d0e16628" href="#d0e4010">248</a>, <a id="d0e16631" href="#d0e4276">268</a>, <a id="d0e16634" href="#d0e4389">274</a>
+
+</p>
+<p id="d0e16637"><span class="smallcaps">P&#8217;an-t&#8217;ao Hui</span>. Feast of Peaches, <a id="d0e16641" href="#d0e2425">137</a>&#8211;<a id="d0e16644" href="#d0e2438">138</a>
+
+</p>
+<p id="d0e16647"><span class="smallcaps">Pao Lao-yeh</span>. Imperial Censor;
+and Ts&#8217;ao Ching-chih and Ts&#8217;ao Ching-hsiu, <a id="d0e16651" href="#d0e4787">302</a>&#8211;<a id="d0e16654" href="#d0e4789">303</a>
+
+</p>
+<p id="d0e16657"><span class="smallcaps">Pao Shu</span>. Kuan Chung and, the Chinese types of friendship, <a id="d0e16661" href="#d0e5819">383</a> <i>and n.</i>
+
+</p>
+<p id="d0e16667"><span class="smallcaps">Pao T&ecirc;</span>. Maiden name Po Ya;
+Queen of Miao Chuang, <a id="d0e16671" href="#d0e4064">253</a> <i>sq.</i>;
+canonized, <a id="d0e16677" href="#d0e4573">287</a>
+<span class="pageno"><a id="d0e16680"></a>Page 545</span></p>
+<p id="d0e16681"><span class="smallcaps">Pao Y&uuml;eh</span>. In legend of Y&uuml; Huang, <a id="d0e16685" href="#d0e2330">132</a>&#8211;<a id="d0e16688" href="#d0e2342">133</a>
+
+</p>
+<p id="d0e16691"><span class="smallcaps">Parents and Children</span>, <a id="d0e16695" href="#d0e684">25</a>&#8211;<a id="d0e16698" href="#d0e696">26</a>
+
+</p>
+<p id="d0e16701"><span class="smallcaps">Pastors</span>. Also called Lord-Lieutenants; the chief of the nobles in a province, <a id="d0e16705" href="#d0e748">29</a>
+
+</p>
+<p id="d0e16708"><span class="smallcaps">Patriarch-s</span>.
+Of Buddhism, <a id="d0e16712" href="#d0e2083">120</a>;
+T&#8217;ung-t&#8217;ien Chiao-chu, <a id="d0e16715" href="#d0e2342">133</a>, <a id="d0e16718" href="#d0e3203">191</a>
+
+</p>
+<p id="d0e16721"><span class="smallcaps">Peaches</span>. Feast of, <a id="d0e16725" href="#d0e2425">137</a>&#8211;<a id="d0e16728" href="#d0e2438">138</a>;
+Chang Tao-ling and the plucking of the, <a id="d0e16731" href="#d0e2462">140</a>&#8211;<a id="d0e16734" href="#d0e2470">141</a>
+
+</p>
+<p id="d0e16737"><span class="smallcaps">Peach-orchard, The Oath in the</span>, <a id="d0e16741" href="#d0e2013">114</a> <i>sq.</i>
+
+</p>
+<p id="d0e16747"><span class="smallcaps">Pearl, The Intelligent</span>. <i>See</i> <span class="smallcaps">Li No-cha</span>
+
+</p>
+<p id="d0e16757"><span class="smallcaps">Pearly Emperor</span>. Y&uuml; Huang; Chang Tao-ling Vicegerent of, <a id="d0e16761" href="#d0e2470">141</a>
+
+</p>
+<p id="d0e16764"><span class="smallcaps">Peking</span>. Capital of China; Shun-t&#8217;ien Fu, originally Yu Chou; Pei-p&#8217;ing Fu in T&#8217;ang dynasty;
+legend of the building of, <a id="d0e16768" href="#d0e3687">227</a> <i>sq.</i>;
+Prince Chu-ti and, <a id="d0e16774" href="#d0e3702">228</a> <i>sq.</i>;
+Liu Po-w&ecirc;n and the founding of, <a id="d0e16780" href="#d0e3702">228</a> <i>sq.</i>;
+to be called No-cha Ch&#8217;&ecirc;ng, <a id="d0e16786" href="#d0e3713">229</a>;
+description of, <a id="d0e16789" href="#d0e3731">230</a>&#8211;<a id="d0e16792" href="#d0e3745">231</a>;
+prosperity of, <a id="d0e16795" href="#d0e3745">231</a>&#8211;<a id="d0e16798" href="#d0e3756">232</a>;
+the dragons and the drought in, <a id="d0e16801" href="#d0e3756">232</a> <i>sq.</i>
+
+</p>
+<p id="d0e16807"><span class="smallcaps">People, Four Classes of the</span>, <a id="d0e16811" href="#d0e721">28</a>
+
+</p>
+<p id="d0e16814"><span class="smallcaps">Perfect Man</span>. <i>See</i> <span class="smallcaps">Ch&ecirc;n-j&ecirc;n</span>
+
+</p>
+<p id="d0e16824"><span class="smallcaps">Period of the Warring States</span>. Mythology in, <a id="d0e16828" href="#d0e1237">72</a>
+
+</p>
+<p id="d0e16831">&#8220;<span class="smallcaps">Permutations, Book of</span>.&#8221; <i>See</i> <span class="smallcaps">I Ching</span>
+
+</p>
+<p id="d0e16842"><span class="smallcaps">Pestilence</span>. Demons of, subdued by the three musical brothers, <a id="d0e16846" href="#d0e2619">151</a>
+
+</p>
+<p id="d0e16849"><span class="smallcaps">Pets</span>. Kinds kept, <a id="d0e16853" href="#d0e974">47</a>
+
+</p>
+<p id="d0e16856"><span class="smallcaps">Philosophers</span>.
+Of the Sung Period, and mythology, <a id="d0e16860" href="#d0e1252">73</a>;
+apotheosized, <a id="d0e16863" href="#d0e2577">148</a>
+
+</p>
+<p id="d0e16866"><span class="smallcaps">Philosophy</span>. Effect of Chinese, on mythology, <a id="d0e16870" href="#d0e6340">423</a>
+
+</p>
+<p id="d0e16873"><span class="smallcaps">Pi Fang</span>. Mysterious bird belonging to Hui Lu, <a id="d0e16877" href="#d0e3879">239</a>
+
+</p>
+<p id="d0e16880"><span class="smallcaps">Pi Hsiang-yang</span>. Attacks Han Chih-hsien, <a id="d0e16884" href="#d0e2753">159</a>
+
+</p>
+<p id="d0e16887"><span class="smallcaps">Pi Hsiao</span>. Sister of Ch&#8217;iung Hsiao; killed by Y&uuml;an-shih, <a id="d0e16891" href="#d0e2734">158</a>
+
+</p>
+<p id="d0e16894"><span class="smallcaps">P&#8217;i-lu Fo</span>. <i>See</i> <span class="smallcaps">P&#8217;i-lu Hsien</span> <i>and</i> <span class="smallcaps">Vairotchana</span>
+
+</p>
+<p id="d0e16910"><span class="smallcaps">P&#8217;i-lu Hsien</span>, or <span class="smallcaps">P&#8217;i-lu Fo</span>. An Immortal;
+and Chun T&#8217;i, <a id="d0e16917" href="#d0e5089">324</a>;
+becomes a Buddha, <a id="d0e16920" href="#d0e5089">324</a>
+
+</p>
+<p id="d0e16923"><span class="smallcaps">Piao</span>. <i>See</i> <span class="smallcaps">Shao</span>
+
+</p>
+<p id="d0e16933"><span class="smallcaps">Pig Fairy of the</span> &#8220;<span class="smallcaps">Hsi Yu Chi</span>,&#8221; <a id="d0e16940" href="#d0e5128">326</a> <i>sq.</i>
+
+</p>
+<p id="d0e16946"><span class="smallcaps">Pills of Immortality</span>.
+And vital force, <a id="d0e16950" href="#d0e2371">135</a>;
+Chang Tao-ling and, <a id="d0e16953" href="#d0e2453">139</a>, <a id="d0e16956" href="#d0e2462">140</a>;
+Sh&ecirc;n I and, <a id="d0e16959" href="#d0e3104">184</a>&#8211;<a id="d0e16962" href="#d0e3118">185</a>;
+H&ecirc;ng &Ocirc; and, <a id="d0e16965" href="#d0e3104">184</a>&#8211;<a id="d0e16968" href="#d0e3118">185</a>
+
+</p>
+<p id="d0e16971"><span class="smallcaps">Pitch-pot</span>. A game, <a id="d0e16975" href="#d0e952">45</a>
+
+</p>
+<p id="d0e16978"><span class="smallcaps">Planet-s</span>.
+Influence terrestrial events, <a id="d0e16982" href="#d0e3005">176</a>;
+abodes of stellar divinities, <a id="d0e16985" href="#d0e3214">192</a>;
+Jupiter and T&#8217;ai Sui, <a id="d0e16988" href="#d0e3240">194</a>
+
+</p>
+<p id="d0e16991"><span class="smallcaps">Pneuma</span>. <i>Ch&#8217;i</i>; one of the elements of creation, <a id="d0e16998" href="#d0e1569">90</a>
+
+</p>
+<p id="d0e17001"><span class="smallcaps">P&#8217;o Chia</span>. Name of King Miao Chuang, <a id="d0e17005" href="#d0e4064">253</a>
+
+</p>
+<p id="d0e17008"><span class="smallcaps">Po I-k&#8217;ao</span>. Stellar deity of Tz&#365;-wei constellation, <a id="d0e17012" href="#d0e3214">192</a>;
+eldest son of W&ecirc;n Wang, <a id="d0e17015" href="#d0e3214">192</a>;
+and Ta Chi, <a id="d0e17018" href="#d0e3214">192</a>&#8211;<a id="d0e17021" href="#d0e3231">193</a>;
+canonized, <a id="d0e17024" href="#d0e3240">194</a>
+
+</p>
+<p id="d0e17027"><span class="smallcaps">Po Shih</span>. And legend of Ch&#8217;in Shin Huang-ti&#8217;s visit to the Spirit of the Sea, <a id="d0e17031" href="#d0e3496">212</a> <i>sq.</i>
+
+</p>
+<p id="d0e17037"><span class="smallcaps">Po Ya</span>. Maiden name of Pao T&ecirc;, <a id="d0e17041" href="#d0e4064">253</a>
+
+</p>
+<p id="d0e17044"><span class="smallcaps">Pole, Pivot of the</span>. Tou Shu; a palace, <a id="d0e17048" href="#d0e2518">144</a>
+
+</p>
+<p id="d0e17051"><span class="smallcaps">Political History</span>. Summary of, <a id="d0e17055" href="#d0e709">27</a>&#8211;<a id="d0e17058" href="#d0e721">28</a>
+
+</p>
+<p id="d0e17061"><span class="smallcaps">Polyandry</span>, <a id="d0e17065" href="#d0e671">23</a>
+
+</p>
+<p id="d0e17068"><span class="smallcaps">Polydemonism</span>. Great extent of, <a id="d0e17072" href="#d0e1662">93</a>
+
+</p>
+<p id="d0e17075"><span class="smallcaps">Polytheism</span>. Great extent of, <a id="d0e17079" href="#d0e1662">93</a>&#8211;<a id="d0e17082" href="#d0e1682">94</a>, <a id="d0e17085" href="#d0e2983">174</a>&#8211;<a id="d0e17088" href="#d0e3003">175</a>
+
+</p>
+<p id="d0e17091"><span class="smallcaps">Pootoo Island</span>. <i>See</i> <span class="smallcaps">P&#8217;u T&#8217;o Island</span>
+
+</p>
+<p id="d0e17101"><span class="smallcaps">Population</span>.
+In early times, <a id="d0e17105" href="#d0e709">27</a>;
+in Manchu Period, <a id="d0e17108" href="#d0e721">28</a>
+
+</p>
+<p id="d0e17111"><span class="smallcaps">Presents</span>. Ceremonial governing giving of, <a id="d0e17115" href="#d0e908">42</a>
+
+</p>
+<p id="d0e17118"><span class="smallcaps">Priest-s</span>.
+<i>Wu</i>, or exorcists, <a id="d0e17125" href="#d0e814">34</a>&#8211;<a id="d0e17128" href="#d0e830">35</a>;
+first, <a id="d0e17131" href="#d0e814">34</a>;
+king as high, <a id="d0e17134" href="#d0e814">34</a>;
+held in low esteem, <a id="d0e17137" href="#d0e840">36</a>
+
+</p>
+<p id="d0e17140"><span class="smallcaps">Priesthood</span>. In Buddhism, <a id="d0e17144" href="#d0e2073">119</a>
+
+</p>
+<p id="d0e17147"><span class="smallcaps">Primary Matter</span>. <i>See</i> <span class="smallcaps">Ch&#8217;i</span>
+
+</p>
+<p id="d0e17157"><span class="smallcaps">Princes of States</span>, <a id="d0e17161" href="#d0e748">29</a>
+
+</p>
+<p id="d0e17164"><span class="smallcaps">Princess of the Golden Stem</span>.
+Ch&#8217;un-y&uuml; F&ecirc;n marries, <a id="d0e17168" href="#d0e6222">412</a> <i>sq.</i>
+
+</p>
+<p id="d0e17174"><span class="smallcaps">Products</span>.
+Processes of production, <a id="d0e17178" href="#d0e988">48</a>;
+habitations, <a id="d0e17181" href="#d0e1086">57</a>&#8211;<a id="d0e17184" href="#d0e1098">58</a>;
+food, <a id="d0e17187" href="#d0e1098">58</a>;
+clothing, <a id="d0e17190" href="#d0e1098">58</a>;
+land-works, <a id="d0e17193" href="#d0e1098">58</a>&#8211;<a id="d0e17196" href="#d0e1105">59</a>;
+implements and weapons, <a id="d0e17199" href="#d0e1105">59</a>;
+&aelig;sthetic products, <a id="d0e17202" href="#d0e1105">59</a>
+
+</p>
+<p id="d0e17205"><span class="smallcaps">Professional Institutions</span>, <a id="d0e17209" href="#d0e840">36</a>
+
+</p>
+<p id="d0e17212"><span class="smallcaps">Prostitution</span>, <a id="d0e17216" href="#d0e675">24</a>
+
+</p>
+<p id="d0e17219"><span class="smallcaps">Provinces</span>. Administrative divisions of the country, <a id="d0e17223" href="#d0e721">28</a>&#8211;<a id="d0e17226" href="#d0e748">29</a>
+
+</p>
+<p id="d0e17229"><span class="smallcaps">P&#8217;u-t&#8217;i Tsu-shih</span>. Immortal;
+becomes master of Sun Hou-tz&#365;, <a id="d0e17233" href="#d0e5164">327</a>
+<span class="pageno"><a id="d0e17236"></a>Page 546</span></p>
+<p id="d0e17237"><span class="smallcaps">P&#8217;u T&#8217;o Island</span>, or <span class="smallcaps">Pootoo</span>. Throne of Kuan Yin on, <a id="d0e17244" href="#d0e4057">252</a>;
+Miao Shan goes to, <a id="d0e17247" href="#d0e4307">270</a>
+
+</p>
+<p id="d0e17250"><span class="smallcaps">Punctured Bodies</span>. Legend of People of the, <a id="d0e17254" href="#d0e5897">390</a>
+
+</p>
+<p id="d0e17257"><span class="smallcaps">Punishments</span>. Nature of legal, <a id="d0e17261" href="#d0e754">30</a>;
+<i>lex talionis</i>, <a id="d0e17267" href="#d0e754">30</a>;
+codes of, <a id="d0e17270" href="#d0e754">30</a> <i>sq</i>.;
+changes made by Provisional Criminal Code, <a id="d0e17276" href="#d0e782">31</a>&#8211;<a id="d0e17279" href="#d0e798">32</a>;
+of the gods, <a id="d0e17282" href="#d0e1746">99</a>
+
+</p>
+<p id="d0e17285"><span class="smallcaps">Pygmies</span>. Legend of, <a id="d0e17289" href="#d0e5840">386</a>&#8211;<a id="d0e17292" href="#d0e5860">387</a>
+
+
+</p><a id="d0e17295"></a><h2>Q</h2>
+<p id="d0e17298"><span class="smallcaps">Queue</span>, <a id="d0e17302" href="#d0e871">39</a>, <a id="d0e17305" href="#d0e1098">58</a>
+
+
+</p><a id="d0e17308"></a><h2>R</h2>
+<p id="d0e17311"><span class="smallcaps">Rain</span>. Myths of, <a id="d0e17315" href="#d0e3407">205</a> <i>sq</i>.;
+the Master of, <a id="d0e17321" href="#d0e3407">205</a>&#8211;<a id="d0e17324" href="#d0e3418">206</a>
+<span class="smallcaps">Red Child Demon</span>. In <i>Hsi yu chi</i>, <a id="d0e17333" href="#d0e5445">350</a> <i>sq</i>., <a id="d0e17339" href="#d0e5555">359</a>
+
+</p>
+<p id="d0e17342"><span class="smallcaps">Red Country</span>. <i>See</i> <span class="smallcaps">Ss&#365; Ha Li Kuo</span>
+
+</p>
+<p id="d0e17352"><span class="smallcaps">Red Sand Battle</span>, <a id="d0e17356" href="#d0e2734">158</a> <i>sq</i>.
+
+</p>
+<p id="d0e17362"><span class="smallcaps">Redcoat, Mr</span>. Purveyor of official posts;
+companion of W&ecirc;n Ch&#8217;ang, <a id="d0e17366" href="#d0e1942">110</a> <i>sq</i>.
+
+</p>
+<p id="d0e17372"><span class="smallcaps">Reincarnation</span>. Of Chuang Chou, <a id="d0e17376" href="#d0e2588">149</a>
+
+</p>
+<p id="d0e17379"><span class="smallcaps">Religious Ideas</span>. Nature of Chinese,52;
+Confucianism, <a id="d0e17383" href="#d0e1029">52</a>, <a id="d0e17386" href="#d0e1038">53</a>;
+State religion, <a id="d0e17389" href="#d0e1029">52</a>;
+Taoism, <a id="d0e17392" href="#d0e1029">52</a>&#8211;<a id="d0e17395" href="#d0e1038">53</a>;
+Buddhism, <a id="d0e17398" href="#d0e1038">53</a>;
+influence of, on mythology, <a id="d0e17401" href="#d0e1133">62</a>&#8212;<a id="d0e17404" href="#d0e1143">63</a>;
+Chinese religion not a monotheism, <a id="d0e17407" href="#d0e1725">97</a>;
+the Three Religions, <a id="d0e17410" href="#d0e1746">99</a> <i>sq</i>.;
+of the learned, <a id="d0e17416" href="#d0e1793">102</a>
+
+</p>
+<p id="d0e17419"><span class="smallcaps">Republic</span>. Races represented in flag of, <a id="d0e17423" href="#d0e721">28</a>
+
+</p>
+<p id="d0e17426"><span class="smallcaps">Republican Period</span>. Marriage in, <a id="d0e17430" href="#d0e675">24</a>&#8211;<a id="d0e17433" href="#d0e684">25</a>;
+administrative system in, <a id="d0e17436" href="#d0e754">30</a>
+
+</p>
+<p id="d0e17439"><span class="smallcaps">Revenue</span>. Whence derived, <a id="d0e17443" href="#d0e748">29</a>
+
+</p>
+<p id="d0e17446"><span class="smallcaps">River-s</span>. Ch&#8217;ien-t&#8217;ang, chief God of, <a id="d0e17450" href="#d0e3574">218</a>&#8211;<a id="d0e17453" href="#d0e3583">219</a>;
+marriage of River-god, <a id="d0e17456" href="#d0e3665">225</a> <i>sq</i>.
+
+</p>
+<p id="d0e17462"><span class="smallcaps">Rope, The Magic</span>, <a id="d0e17466" href="#d0e5422">348</a>
+
+
+</p><a id="d0e17469"></a><h2>S</h2>
+<p id="d0e17472"><span class="smallcaps">Sacrifice-s</span>. To Shang Ti, <a id="d0e17476" href="#d0e1707">95</a>;
+to T&#8217;ai Sui, <a id="d0e17479" href="#d0e3240">194</a>.
+<i>See also</i> <span class="smallcaps">F&ecirc;ng-shan</span>
+
+</p>
+<p id="d0e17488"><span class="smallcaps">Saint-s</span>. <i>See</i> <span class="smallcaps">Sh&ecirc;ng-j&ecirc;n</span>
+
+</p>
+<p id="d0e17498"><span class="smallcaps">S&#8217;&acirc;kyamuni</span>, <i>See</i> <span class="smallcaps">Sh&acirc;kyamuni</span>
+
+</p>
+<p id="d0e17508"><span class="smallcaps">Samgha</span>. S&ecirc;ng Pao;
+the Priesthood in Buddhism, <a id="d0e17512" href="#d0e2073">119</a>
+
+</p>
+<p id="d0e17515"><span class="smallcaps">San Ch&#8217;ing</span>. The three Heavens of Taoism, <a id="d0e17519" href="#d0e2169">124</a>&#8211;<a id="d0e17522" href="#d0e2196">125</a>
+
+</p>
+<p id="d0e17525"><span class="smallcaps">San Kuan</span>. The Three Agents,125;
+<i>San Kuan Ta Ti</i>, <a id="d0e17532" href="#d0e2196">125</a>;
+<i>T&#8217;ai Shang San Kuan</i>, <a id="d0e17538" href="#d0e2196">125</a>;
+sons of Dragon-king&#8217;s daughters, <a id="d0e17541" href="#d0e2236">126</a>
+
+</p>
+<p id="d0e17544">&#8220;<span class="smallcaps">San Kuo Chih</span>,&#8221; <i>The Story of the Three Kingdoms</i>;
+an historical romance, <a id="d0e17552" href="#d0e2046">117</a> <i>sq</i>.
+
+</p>
+<p id="d0e17558"><span class="smallcaps">San Pao</span>. The Three Precious Things, or Treasures&#8212;Buddha, the Law, and the Priesthood, <a id="d0e17562" href="#d0e2073">119</a>
+
+</p>
+<p id="d0e17565"><span class="smallcaps">San Y&uuml;an</span>. The Three Origins,125;
+and the divisions of the year, <a id="d0e17569" href="#d0e2236">126</a>;
+&#8216;the Three True Sovereigns, Guests of the Kingdom of Wu,&#8217; <a id="d0e17572" href="#d0e2265">127</a>
+
+</p>
+<p id="d0e17575"><span class="smallcaps">Scholars</span>. <i>Shih</i>;
+the first class of the people, <a id="d0e17582" href="#d0e721">28</a>
+
+</p>
+<p id="d0e17585"><span class="smallcaps">Schools</span>. <i>See</i> <span class="smallcaps">Accessory Institutions</span>
+
+</p>
+<p id="d0e17595"><span class="smallcaps">Sciences</span>, Little cultivated until modern times, <a id="d0e17599" href="#d0e1047">54</a> <i>sq</i>.
+
+</p>
+<p id="d0e17605"><span class="smallcaps">Sea</span>. Dragon-kings of the, <a id="d0e17609" href="#d0e3476">210</a>&#8211;<a id="d0e17612" href="#d0e3485">211</a>, <a id="d0e17615" href="#d0e3496">212</a>;
+Yang Hou, Spirit of the, <a id="d0e17618" href="#d0e3496">212</a> <i>sq</i>.;
+legend of the Eight Immortals crossing the, <a id="d0e17624" href="#d0e4789">303</a>&#8211;<a id="d0e17627" href="#d0e4807">304</a>
+
+</p>
+<p id="d0e17630"><span class="smallcaps">Seasons</span>. Festivals of the, <a id="d0e17634" href="#d0e938">44</a>
+
+</p>
+<p id="d0e17637"><span class="smallcaps">Second Self</span>. And worship of the living, <a id="d0e17641" href="#d0e1786">101</a>,
+<i>See also</i> <span class="smallcaps">Other Self</span>
+
+</p>
+<p id="d0e17650"><span class="smallcaps">S&ecirc;ng Pao</span>. Samgha;
+the Priesthood or Church, one of the <i>San Pao</i> of Buddhism, <a id="d0e17657" href="#d0e2073">119</a>
+
+</p>
+<p id="d0e17660"><span class="smallcaps">Sentiments, &AElig;sthetic and Moral</span>, <a id="d0e17664" href="#d0e1017">51</a>&#8211;<a id="d0e17667" href="#d0e1029">52</a>
+
+</p>
+<p id="d0e17670"><span class="smallcaps">Sha Ho-shang</span>, or <span class="smallcaps">Sha Wu-ching</span>. A priest in the <i>Hsi yu chi</i>, <a id="d0e17680" href="#d0e5128">326</a>;
+and Kuan Yin, <a id="d0e17683" href="#d0e5252">334</a>1 baggage coolie to Hsian Chuang, <a id="d0e17686" href="#d0e5252">334</a>&#8211;<a id="d0e17689" href="#d0e5269">335</a>;
+journeys with the Master, <a id="d0e17692" href="#d0e5343">341</a> <i>sq</i>.;
+his reward, <a id="d0e17698" href="#d0e5684">368</a>
+
+</p>
+<p id="d0e17701"><span class="smallcaps">Sha Wu-ching</span>. <i>See</i> <span class="smallcaps">Sha Ho-shang</span>
+
+</p>
+<p id="d0e17711"><span class="smallcaps">Shakya</span>, or <span class="smallcaps">S&#8217;&acirc;kya</span>. Same  as S&#8217;&acirc;kyamuni Buddha, Shih-chia Fo, Gautama, <a id="d0e17718" href="#d0e2073">119</a>.
+<i>See</i> <span class="smallcaps">Sh&acirc;kyamuni</span>
+
+</p>
+<p id="d0e17727"><span class="smallcaps">Sh&acirc;kyamuni, S&#8217;&acirc;kyamuni</span>, or <span class="smallcaps">Shih-chia Fo</span>. The name used in Chinese literature for Gautama Buddha, <a id="d0e17734" href="#d0e2073">119</a>;
+and Kuan Yin, <a id="d0e17737" href="#d0e4040">251</a>
+<span class="pageno"><a id="d0e17740"></a>Page 447</span></p>
+<p id="d0e17741">&#8220;<span class="smallcaps">Shan Hai Ching</span>.&#8221; The <i>Hill and River Classic</i>, <a id="d0e17749" href="#d0e5840">386</a>
+
+</p>
+<p id="d0e17752"><span class="smallcaps">Shan Ts&#8217;ai</span>.
+And Miao Shan, <a id="d0e17756" href="#d0e4328">271</a> <i>sq.</i>;
+his fidelity tested, <a id="d0e17762" href="#d0e4347">272</a> <i>sq.</i>;
+transformation of, <a id="d0e17768" href="#d0e4375">273</a>;
+canonized, <a id="d0e17771" href="#d0e4573">287</a>
+
+</p>
+<p id="d0e17774"><span class="smallcaps">Shang</span>. The Merchants; the fourth class of the people, <a id="d0e17778" href="#d0e721">28</a>
+
+</p>
+<p id="d0e17781"><span class="smallcaps">Shang Ti</span>.
+The Supreme Ruler, <a id="d0e17785" href="#d0e1682">94</a>;
+and Ti, <a id="d0e17788" href="#d0e1682">94</a>;
+worship of, <a id="d0e17791" href="#d0e1682">94</a>&#8211;<a id="d0e17794" href="#d0e1707">95</a>;
+sacrifices to, <a id="d0e17797" href="#d0e1707">95</a>;
+confused with T&#8217;ien, <a id="d0e17800" href="#d0e1716">96</a>&#8211;<a id="d0e17803" href="#d0e1725">97</a>;
+confers on Chuang Chou the kingdom of Jupiter, <a id="d0e17806" href="#d0e2608">150</a>
+
+</p>
+<p id="d0e17809"><span class="smallcaps">Shang Yang</span>. Legend of the, <a id="d0e17813" href="#d0e3418">206</a>&#8211;<a id="d0e17816" href="#d0e3438">207</a>
+
+</p>
+<p id="d0e17819"><span class="smallcaps">Shao</span>, or <span class="smallcaps">Piao</span>. Part of the constellation of the Great Bear, <a id="d0e17826" href="#d0e1890">106</a>
+
+</p>
+<p id="d0e17829"><span class="smallcaps">Sh&ecirc;-chi</span>. Gods of the Soil and Crops, <a id="d0e17833" href="#d0e2844">165</a>
+
+</p>
+<p id="d0e17836"><span class="smallcaps">Sh&ecirc;-mo Wang</span>. Gods of Serpents, <a id="d0e17840" href="#d0e2844">165</a>
+
+</p>
+<p id="d0e17843"><span class="smallcaps">Sh&ecirc;n</span>. Name for gods, <a id="d0e17847" href="#d0e1816">103</a>
+
+</p>
+<p id="d0e17850"><span class="smallcaps">Sh&ecirc;n Ch&ecirc;n-j&ecirc;n</span>. And T&#8217;ai Sui, <a id="d0e17854" href="#d0e3255">195</a>
+
+</p>
+<p id="d0e17857">&#8220;<span class="smallcaps">Sh&ecirc;n Hsien Chuan</span>.&#8221; <i>Biographies of the Gods</i>, by Ko Hung, <a id="d0e17865" href="#d0e1349">79</a>
+
+</p>
+<p id="d0e17868"><span class="smallcaps">Sh&ecirc;n I</span>.
+The Divine Archer Ch&#8217;ih-chiang Tz&#365;-y&uuml;, <a id="d0e17872" href="#d0e3051">180</a>&#8211;<a id="d0e17875" href="#d0e3066">181</a>
+and the Emperor Yao, <a id="d0e17878" href="#d0e3051">180</a> <i>sq.</i>
+and Fei Lien, <a id="d0e17884" href="#d0e3066">181</a>, <a id="d0e17887" href="#d0e3392">204</a>&#8211;<a id="d0e17890" href="#d0e3407">205</a>;
+shoots the nine false suns, <a id="d0e17893" href="#d0e3066">181</a>&#8211;<a id="d0e17896" href="#d0e3080">182</a>;
+marries the sister of the Water-spirit, <a id="d0e17899" href="#d0e3080">182</a>;
+canonized, <a id="d0e17902" href="#d0e3095">183</a>;
+builds a palace for Chin Mu, <a id="d0e17905" href="#d0e3095">183</a>&#8211;<a id="d0e17908" href="#d0e3104">184</a>;
+and the pill of immortality, <a id="d0e17911" href="#d0e3104">184</a>&#8211;<a id="d0e17914" href="#d0e3118">185</a>;
+kills Chisel-tooth, <a id="d0e17917" href="#d0e3104">184</a>;
+receives the sun-palace, <a id="d0e17920" href="#d0e3118">185</a>&#8211;<a id="d0e17923" href="#d0e3138">186</a>;
+and the Bird of Dawn, <a id="d0e17926" href="#d0e3138">186</a>&#8211;<a id="d0e17929" href="#d0e3157">187</a>;
+visits the moon, <a id="d0e17932" href="#d0e3157">187</a>&#8211;<a id="d0e17935" href="#d0e3166">188</a>
+
+</p>
+<p id="d0e17938"><span class="smallcaps">Sh&ecirc;n Kung-pao</span>.
+Meets Chiang Tz&#365;-ya, <a id="d0e17942" href="#d0e2703">155</a>;
+tempts Chiang Tz&#365;-ya to desert Chou, <a id="d0e17945" href="#d0e2703">155</a>;
+his power to separate his head from his body, <a id="d0e17948" href="#d0e2703">155</a>;
+discards his head, <a id="d0e17951" href="#d0e2711">156</a>;
+his head taken by Ancient Immortal of the South Pole, <a id="d0e17954" href="#d0e2711">156</a>&#8211;<a id="d0e17957" href="#d0e2727">157</a>;
+obtains his head again, <a id="d0e17960" href="#d0e2727">157</a>
+
+</p>
+<p id="d0e17963"><span class="smallcaps">Sh&ecirc;n Lang</span>. Hs&uuml; Ch&ecirc;n-ch&uuml;n and, <a id="d0e17967" href="#d0e3637">223</a>&#8211;<a id="d0e17970" href="#d0e3648">224</a>
+
+</p>
+<p id="d0e17973"><span class="smallcaps">Sh&ecirc;n Nung</span>, or <span class="smallcaps">Ti Huang Shih</span>.
+A legendary emperor, <a id="d0e17980" href="#d0e1377">81</a>, <a id="d0e17983" href="#d0e4000">247</a>;
+and T&#8217;ai I, <a id="d0e17986" href="#d0e2504">143</a>;
+as God of Agriculture, <a id="d0e17989" href="#d0e2504">143</a>, <a id="d0e17992" href="#d0e2844">165</a>, <a id="d0e17995" href="#d0e3879">239</a>;
+as God of Fire (Huo Ti, Yen Ti), <a id="d0e17998" href="#d0e3879">239</a>;
+as God of Medicine, <a id="d0e18001" href="#d0e4000">247</a>
+
+</p>
+<p id="d0e18004"><span class="smallcaps">Sh&ecirc;n Pao</span>, or <span class="smallcaps">Lao Tz&#365;</span>. Third person of Taoist triad, <a id="d0e18011" href="#d0e2196">125</a>
+
+</p>
+<p id="d0e18014"><span class="smallcaps">Sh&ecirc;n Shih</span>. The Gentry; a social division, <a id="d0e18018" href="#d0e721">28</a>
+
+</p>
+<p id="d0e18021"><span class="smallcaps">Sh&ecirc;n Shu</span>. A Door-god, <a id="d0e18025" href="#d0e2968">173</a>. <i>See</i> <span class="smallcaps">M&ecirc;n Sh&ecirc;n</span>
+
+</p>
+<p id="d0e18034"><span class="smallcaps">Sh&ecirc;ng-j&ecirc;n</span>. Superhuman beings, saints, <a id="d0e18038" href="#d0e2196">125</a>, <a id="d0e18041" href="#d0e2395">136</a>
+
+</p>
+<p id="d0e18044"><span class="smallcaps">Shih</span>. Officers, later Scholars; the first class of the people, <a id="d0e18048" href="#d0e721">28</a>
+
+</p>
+<p id="d0e18051"><span class="smallcaps">Shih Chin</span>. Second son of Shih Ch&#8217;in-ch&#8217;ang, <a id="d0e18055" href="#d0e4095">255</a>
+
+</p>
+<p id="d0e18058"><span class="smallcaps">Shih Ch&#8217;in-ch&#8217;ang</span>. Father of the sons reborn as daughters of Queen Po Ya, <a id="d0e18062" href="#d0e4095">255</a>
+
+</p>
+<p id="d0e18065"><span class="smallcaps">Shih Shan</span>. Third son of Shih Ch&#8217;in-ch&#8217;ang, <a id="d0e18069" href="#d0e4095">255</a>
+
+</p>
+<p id="d0e18072"><span class="smallcaps">Shih W&ecirc;n</span>. Eldest son of Shih Ch&#8217;in-ch&#8217;ang, <a id="d0e18076" href="#d0e4095">255</a>
+
+</p>
+<p id="d0e18079"><span class="smallcaps">Shih-chi Niang-niang</span>. And No-cha, <a id="d0e18083" href="#d0e4918">312</a>&#8211;<a id="d0e18086" href="#d0e4931">313</a>
+
+</p>
+<p id="d0e18089"><span class="smallcaps">Shih-chia Fo</span>. <i>See</i> <span class="smallcaps">Sh&acirc;kyamuni</span>
+
+</p>
+<p id="d0e18099"><span class="smallcaps">Shou Hsing</span>, or <span class="smallcaps">Hsien W&ecirc;ng</span>.
+The God of Longevity, <a id="d0e18106" href="#d0e2844">165</a>, <a id="d0e18109" href="#d0e2931">171</a>&#8211;<a id="d0e18112" href="#d0e2945">172</a>;
+at first a stellar deity, <a id="d0e18115" href="#d0e2931">171</a>&#8211;<a id="d0e18118" href="#d0e2945">172</a>;
+as an old man, <a id="d0e18121" href="#d0e2945">172</a>;
+legend of, <a id="d0e18124" href="#d0e2945">172</a>;
+and the Eight Immortals, <a id="d0e18127" href="#d0e3524">214</a>;
+and Chu Jung, <a id="d0e18130" href="#d0e3864">238</a>
+
+</p>
+<p id="d0e18133"><span class="smallcaps">Shu Y&uuml;</span>. <i>See</i> <span class="smallcaps">M&ecirc;n Sh&ecirc;n</span>
+
+</p>
+<p id="d0e18143"><span class="smallcaps">Shui</span>. Water; and deliverance from evil, <a id="d0e18147" href="#d0e2196">125</a>&#8211;<a id="d0e18150" href="#d0e2236">126</a>
+
+</p>
+<p id="d0e18153"><span class="smallcaps">Shui Kuan</span>. Ruler of the Watery Elements, <a id="d0e18157" href="#d0e3544">216</a>
+
+</p>
+<p id="d0e18160"><span class="smallcaps">Shui-mu Niang-niang</span>. Old Mother of the Waters;
+legend of, <a id="d0e18164" href="#d0e3589">220</a> <i>sq.</i>;
+and Sun Hou-tz&#365;, <a id="d0e18170" href="#d0e3609">221</a>&#8211;<a id="d0e18173" href="#d0e3626">222</a>;
+and Kuan Yin, <a id="d0e18176" href="#d0e3609">221</a>&#8211;<a id="d0e18179" href="#d0e3626">222</a>
+
+</p>
+<p id="d0e18182"><span class="smallcaps">Shun</span>. Successor of the great Emperor Yao; with Yao and Y&uuml; as the Three Origins, <a id="d0e18186" href="#d0e2236">126</a>&#8211;<a id="d0e18189" href="#d0e2265">127</a>
+
+</p>
+<p id="d0e18192"><span class="smallcaps">Shun-f&ecirc;ng &Ecirc;rh</span>, or <span class="smallcaps">Kao Chio</span>.
+Favourable-wind Ear, <a id="d0e18199" href="#d0e2775">161</a> <i>sq.</i>;
+general of tyrant Chou, <a id="d0e18205" href="#d0e2775">161</a>&#8211;<a id="d0e18208" href="#d0e2793">162</a>;
+encounters with No-cha, Yang Chien, Chiang Tz&#365;-ya, Li Ching, and Lei Ch&ecirc;n-tz&#365;, <a id="d0e18211" href="#d0e2793">162</a> <i>sq.</i>;
+defeat of, <a id="d0e18217" href="#d0e2813">163</a>&#8211;<a id="d0e18220" href="#d0e2828">164</a>;
+searches for heir to Miao Chuang, <a id="d0e18223" href="#d0e4076">254</a>&#8211;<a id="d0e18226" href="#d0e4095">255</a>
+
+</p>
+<p id="d0e18229"><span class="smallcaps">Silkworms, Goddess of</span>, <a id="d0e18233" href="#d0e2900">169</a>
+
+</p>
+<p id="d0e18236"><span class="smallcaps">Sin</span>. By the gods, <a id="d0e18240" href="#d0e1746">99</a>
+
+</p>
+<p id="d0e18243"><span class="smallcaps">Sinkiang</span>. The New Territory, or Eastern Turkestan; a dependency of China, <a id="d0e18247" href="#d0e709">27</a>
+
+</p>
+<p id="d0e18250"><span class="smallcaps">Six-toed People</span>, <a id="d0e18254" href="#d0e5886">389</a>
+<span class="pageno"><a id="d0e18257"></a>Page 448</span></p>
+<p id="d0e18258"><span class="smallcaps">Slavery</span>. Unknown in early times, recognized in Monarchical Period, <a id="d0e18262" href="#d0e988">48</a>
+
+</p>
+<p id="d0e18265"><span class="smallcaps">Slow-carts Country</span>. In <i>Hsi yu chi</i>, <a id="d0e18272" href="#d0e5469">352</a> <i>sq.</i>
+
+</p>
+<p id="d0e18278"><span class="smallcaps">Smallpox</span>. God of, <a id="d0e18282" href="#d0e3003">175</a>;
+Ministry of, <a id="d0e18285" href="#d0e3984">246</a>&#8211;<a id="d0e18288" href="#d0e4000">247</a>;
+prevalence of, in China, <a id="d0e18291" href="#d0e3984">246</a>&#8211;<a id="d0e18294" href="#d0e4000">247</a>
+
+</p>
+<p id="d0e18297"><span class="smallcaps">Snake, The Jointed</span>. Legend of, <a id="d0e18301" href="#d0e5936">393</a>
+
+</p>
+<p id="d0e18304"><span class="smallcaps">Snuff</span>. Use of, <a id="d0e18308" href="#d0e974">47</a>
+
+</p>
+<p id="d0e18311"><span class="smallcaps">Snorter</span>. <i>See</i> <span class="smallcaps">Ch&ecirc;ng Lung</span>
+
+</p>
+<p id="d0e18321"><span class="smallcaps">Social Intercourse, Laws of</span>. Ceremonial observances, <a id="d0e18325" href="#d0e908">42</a>&#8211;<a id="d0e18328" href="#d0e925">43</a>;
+ranks, how distinguished, <a id="d0e18331" href="#d0e908">42</a>;
+visits, <a id="d0e18334" href="#d0e908">42</a>;
+forms of address, <a id="d0e18337" href="#d0e908">42</a>;
+presents, <a id="d0e18340" href="#d0e908">42</a>;
+a source of misunderstanding between East and West, <a id="d0e18343" href="#d0e908">42</a>&#8211;<a id="d0e18346" href="#d0e925">43</a>
+
+</p>
+<p id="d0e18349"><span class="smallcaps">Sociological Environment</span>, <a id="d0e18353" href="#d0e637">20</a>&#8211;<a id="d0e18356" href="#d0e648">21</a>
+
+</p>
+<p id="d0e18359"><span class="smallcaps">Soil, Gods of the</span>, <a id="d0e18363" href="#d0e2844">165</a>
+
+</p>
+<p id="d0e18366"><span class="smallcaps">Solitary Indeterminate</span>. <i>See</i> <span class="smallcaps">I Tu</span>
+
+</p>
+<p id="d0e18376"><span class="smallcaps">Solstices</span>. Festivals of the, <a id="d0e18380" href="#d0e938">44</a>
+
+</p>
+<p id="d0e18383"><span class="smallcaps">Sombre Youth</span>. <i>See</i> <span class="smallcaps">Heaven-deaf</span>
+
+</p>
+<p id="d0e18393"><span class="smallcaps">Soul</span>. Recalling the, <a id="d0e18397" href="#d0e871">39</a>&#8211;<a id="d0e18400" href="#d0e881">40</a>;
+birth of the, <a id="d0e18403" href="#d0e1662">93</a>
+
+</p>
+<p id="d0e18406"><span class="smallcaps">Soul-tablet</span>, <a id="d0e18410" href="#d0e881">40</a>
+
+</p>
+<p id="d0e18413">&#8220;<span class="smallcaps">South Branch, Dream of the</span>.&#8221; <i>Nan k&#8217;o m&ecirc;ng</i>; story of, <a id="d0e18421" href="#d0e6191">410</a> <i>sq</i>.
+
+</p>
+<p id="d0e18427"><span class="smallcaps">Sovereign-s</span>. The Three True&#8212; <i>see</i> <span class="smallcaps">San Y&uuml;an</span>;
+of the Eastern Air, <a id="d0e18437" href="#d0e2395">136</a>&#8211;<a id="d0e18440" href="#d0e2425">137</a>;
+of the Western Air, <a id="d0e18443" href="#d0e2425">137</a>;
+the nine Human&#8212;<i>see</i> <span class="smallcaps">J&ecirc;n Huang</span>
+
+</p>
+<p id="d0e18452"><span class="smallcaps">Spiders</span>. Sun Hou-tz&#365; and the, <a id="d0e18456" href="#d0e5636">364</a>
+
+</p>
+<p id="d0e18459"><span class="smallcaps">Spine</span>, Deformed in infancy to produce a scholarly stoop, <a id="d0e18463" href="#d0e852">37</a>
+
+</p>
+<p id="d0e18466"><span class="smallcaps">Spirit-s</span>. Festivals, <a id="d0e18470" href="#d0e938">44</a>;
+T&#8217;ien the abode of the, <a id="d0e18473" href="#d0e1707">95</a>&#8211;<a id="d0e18476" href="#d0e1716">96</a>;
+the Great One, the Great Unity, <a id="d0e18479" href="#d0e2480">142</a>&#8211;<a id="d0e18482" href="#d0e2504">143</a>;
+an ox-spirit, <a id="d0e18485" href="#d0e2550">146</a>;
+Spirit of the Blue Dragon Star, <a id="d0e18488" href="#d0e2550">146</a>;
+of the White Tiger Star, <a id="d0e18491" href="#d0e2577">148</a>;
+Spirit-boat, <a id="d0e18494" href="#d0e2619">151</a>;
+of &Ocirc;-mei Shan&#8212;<i>see</i> <span class="smallcaps">T&#8217;ai-i Huang-j&ecirc;n</span>;
+Spirit of the Waters, <a id="d0e18503" href="#d0e3080">182</a>, <i>and see</i> <span class="smallcaps">Ho Po</span>;
+Spirit of Lightning, <a id="d0e18512" href="#d0e3364">203</a>&#8211;<a id="d0e18515" href="#d0e3392">204</a>;
+dragons regarded as spirits of the waters, <a id="d0e18518" href="#d0e3445">208</a>;
+Spirit of the Sea, <a id="d0e18521" href="#d0e3496">212</a> <i>sq</i>.;
+of the Well, <a id="d0e18527" href="#d0e3556">217</a>;
+of the North Star, <a id="d0e18530" href="#d0e4195">262</a>&#8211;<a id="d0e18533" href="#d0e4211">263</a>, <a id="d0e18536" href="#d0e4307">270</a>;
+of the South Pole Star, <a id="d0e18539" href="#d0e5179">329</a>, <a id="d0e18542" href="#d0e5301">337</a>
+
+</p>
+<p id="d0e18545"><span class="smallcaps">Sports and Games</span>, <a id="d0e18549" href="#d0e952">45</a>&#8211;<a id="d0e18552" href="#d0e965">46</a>
+
+</p>
+<p id="d0e18555"><span class="smallcaps">Ss&#365; Ha Li Kuo</span>. The Red Country, <a id="d0e18559" href="#d0e5555">359</a>
+
+</p>
+<p id="d0e18562"><span class="smallcaps">Ss&#365; Ta T&#8217;ian-wang</span>. The Four Kings of Heaven;
+Taoist reflection of <i>Chin-kang,</i> <a id="d0e18569" href="#d0e2480">142</a>
+
+</p>
+<p id="d0e18572"><span class="smallcaps">Ss&#365; Tu</span>. The Four Kings of the Sweet Water Department, <a id="d0e18576" href="#d0e3496">212</a>
+
+</p>
+<p id="d0e18579"><span class="smallcaps">Ss&#365;-ma Ch&ecirc;ng</span>. Author of <i>Historical Records</i>;
+his account of N&uuml; Kua, <a id="d0e18586" href="#d0e1377">81</a>&#8211;<a id="d0e18589" href="#d0e1387">82</a>
+
+</p>
+<p id="d0e18592"><span class="smallcaps">Star-s</span>. Myths of the, <a id="d0e18596" href="#d0e3005">176</a> <i>sq</i>.;
+star-worship, <a id="d0e18602" href="#d0e3166">188</a>&#8211;<a id="d0e18605" href="#d0e3188">189</a>;
+star-ruler, <a id="d0e18608" href="#d0e3188">189</a>;
+effects of worship of, <a id="d0e18611" href="#d0e3188">189</a>
+
+</p>
+<p id="d0e18614"><span class="smallcaps">Star-god-s</span>. The Great Bear, <a id="d0e18618" href="#d0e1890">106</a> <i>sq</i>.;
+the God of Literature a star-god, <a id="d0e18624" href="#d0e1890">106</a> <i>sq</i>.;
+T&#8217;ai I, <a id="d0e18630" href="#d0e2518">144</a>;
+Bushel Mother, <a id="d0e18633" href="#d0e2518">144</a>&#8211;<a id="d0e18636" href="#d0e2537">145</a>;
+Blue Dragon, <a id="d0e18639" href="#d0e2550">146</a>;
+White Tiger, <a id="d0e18642" href="#d0e2577">148</a>;
+Ts&#8217;an N&uuml;, <a id="d0e18645" href="#d0e2900">169</a>;
+the God of Happiness, <a id="d0e18648" href="#d0e2900">169</a>&#8211;<a id="d0e18651" href="#d0e2914">170</a>;
+the God of Longevity, <a id="d0e18654" href="#d0e2931">171</a>&#8211;<a id="d0e18657" href="#d0e2945">172</a>;
+Leo, &#8216;Throne of the Five Emperors&#8217; in, <a id="d0e18660" href="#d0e3005">176</a>;
+the Cycle-gods, <a id="d0e18663" href="#d0e3018">177</a>;
+Chang Hsien, <a id="d0e18666" href="#d0e3018">177</a> <i>sq</i>.;
+the Heavenly Dog, <a id="d0e18672" href="#d0e3018">177</a>&#8211;<a id="d0e18675" href="#d0e3030">178</a>;
+Po I-k&#8217;ao, <a id="d0e18678" href="#d0e3214">192</a> <i>sq.</i>;
+God of the Wind, <a id="d0e18684" href="#d0e3392">204</a>;
+&#8216;the Five Mountains,&#8217; <a id="d0e18687" href="#d0e3914">242</a>&#8211;<a id="d0e18690" href="#d0e3940">243</a>
+
+</p>
+<p id="d0e18693"><span class="smallcaps">Starting, The Great</span>. <i>T&#8217;ai ch&#8217;u</i>, <a id="d0e18700" href="#d0e1569">90</a>
+
+</p>
+<p id="d0e18703"><span class="smallcaps">States</span>. Parts of provinces in early times, <a id="d0e18707" href="#d0e748">29</a>;
+power of princes of, <a id="d0e18710" href="#d0e748">29</a>
+
+</p>
+<p id="d0e18713"><span class="smallcaps">Storms, Ministry of</span>, <a id="d0e18717" href="#d0e3288">198</a>
+
+</p>
+<p id="d0e18720">&#8220;<span class="smallcaps">Story of the Three Kingdoms</span>,&#8221; <i>See</i> <span class="smallcaps">San Kuo Chih</span>
+
+</p>
+<p id="d0e18731"><span class="smallcaps">Substance</span>. <i>Chih</i>; one of the elements of creation, <a id="d0e18738" href="#d0e1569">90</a>
+
+</p>
+<p id="d0e18741"><span class="smallcaps">Sum&ecirc;ru</span>. The central mountain or axis of the universe in Hindu mythology, <a id="d0e18745" href="#d0e602">16</a>;
+called Hs&uuml;-mi Shan in Chinese, <a id="d0e18748" href="#d0e2480">142</a>
+
+</p>
+<p id="d0e18751"><span class="smallcaps">Su Ta</span>. Assassin, <a id="d0e18755" href="#d0e4457">278</a>, <a id="d0e18758" href="#d0e4463">279</a>
+
+</p>
+<p id="d0e18761"><span class="smallcaps">Sun-s</span>. P&#8217;an Ku and the, <a id="d0e18765" href="#d0e1296">77</a>&#8211;<a id="d0e18768" href="#d0e1316">78</a>;
+influences terrestrial events, <a id="d0e18771" href="#d0e3005">176</a>;
+symbol of the, <a id="d0e18774" href="#d0e3005">176</a>;
+worship of, <a id="d0e18777" href="#d0e3005">176</a>&#8211;<a id="d0e18780" href="#d0e3018">177</a>, <a id="d0e18783" href="#d0e3036">179</a>;
+the nine false, <a id="d0e18786" href="#d0e3066">181</a>&#8211;<a id="d0e18789" href="#d0e3080">182</a>;
+palace of the, conferred on Sh&ecirc;n I, <a id="d0e18792" href="#d0e3138">186</a>
+
+</p>
+<p id="d0e18795"><span class="smallcaps">Sun Hou-tz&#365;</span>. <i>See</i> <span class="smallcaps">Sun Wu-k&#8217;ung</span>
+
+</p>
+<p id="d0e18805"><span class="smallcaps">Sun Wu-k&#8217;ung</span>, or <span class="smallcaps">Sun Hou-tz&#365;</span>. The Monkey Fairy in the <i>Hsi yu chi</i>;
+and Shui-mu Niang-niang,221&#8211;<a id="d0e18815" href="#d0e3626">222</a>;
+represents human nature, <a id="d0e18818" href="#d0e5107">325</a>;
+various names of, <a id="d0e18821" href="#d0e5128">326</a>;
+born on Hua-kuo Shan, <a id="d0e18824" href="#d0e5128">326</a>&#8211;<a id="d0e18827" href="#d0e5164">327</a>;
+Y&uuml; Huang and, <a id="d0e18830" href="#d0e5164">327</a> <i>sq.</i>;
+his rod of iron, <a id="d0e18836" href="#d0e5173">328</a>;
+Grand Master of the Heavenly Stables, <a id="d0e18839" href="#d0e5179">329</a>;
+Grand Superintendent of <span class="pageno"><a id="d0e18842"></a>Page 449</span>the Heavenly Peach-garden, <a id="d0e18844" href="#d0e5179">329</a>&#8211;<a id="d0e18847" href="#d0e5193">330</a>;
+acquires double immortality, <a id="d0e18850" href="#d0e5193">330</a>;
+and T&#8217;ien Kou, <a id="d0e18853" href="#d0e5205">331</a>;
+distilled in Lao Ch&uuml;n&#8217;s furnace, <a id="d0e18856" href="#d0e5205">331</a>&#8211;<a id="d0e18859" href="#d0e5214">332</a>;
+in jumping competition with Buddha, <a id="d0e18862" href="#d0e5214">332</a>&#8211;<a id="d0e18865" href="#d0e5234">333</a>;
+and Kuan Yin, <a id="d0e18868" href="#d0e5234">333</a>;
+journeys to the Western Paradise with the Master, <a id="d0e18871" href="#d0e5343">341</a> <i>sq.</i>;
+and the Demons of the Lotus Gave, <a id="d0e18877" href="#d0e5389">345</a> <i>sq.</i>;
+saves the Master, <a id="d0e18883" href="#d0e5389">345</a> <i>sq.</i>, <a id="d0e18889" href="#d0e5469">352</a>, <a id="d0e18892" href="#d0e5537">358</a> <i>sq.</i>, <a id="d0e18898" href="#d0e5622">363</a>&#8211;<a id="d0e18901" href="#d0e5636">364</a>, <a id="d0e18904" href="#d0e5649">365</a>&#8211;<a id="d0e18907" href="#d0e5662">366</a>;
+and the Red Child Demon, <a id="d0e18910" href="#d0e5445">350</a> <i>sq.</i>;
+and the Demons of Blackwater River, <a id="d0e18916" href="#d0e5469">352</a>;
+in Slow-carts Country, <a id="d0e18919" href="#d0e5469">352</a> <i>sq.</i>;
+in the Buddhist temple, <a id="d0e18925" href="#d0e5636">364</a>&#8211;<a id="d0e18928" href="#d0e5649">365</a>;
+returns home, <a id="d0e18931" href="#d0e5675">367</a> <i>sq.</i>;
+canonized, <a id="d0e18937" href="#d0e5684">368</a>
+
+</p>
+<p id="d0e18940"><span class="smallcaps">Sun-king</span>.
+T&#8217;ai-yang Ti-ch&uuml;n, or Jih-kung Ch&#8217;ih-chiang; <a id="d0e18944" href="#d0e3036">179</a>;
+and legend of Ch&#8217;ih-chiang Tz&#365;-y&uuml;, <a id="d0e18947" href="#d0e3036">179</a> <i>sq.</i>;
+legend of the&#8212;<i>see</i> <span class="smallcaps">Ch&#8217;ih-chiang Tz&#365;-y&uuml;</span> <i>and</i> <span class="smallcaps">Sh&ecirc;n I</span>
+
+</p>
+<p id="d0e18965"><span class="smallcaps">Sung Dynasty</span>. Philosophers of, and mythology, <a id="d0e18969" href="#d0e1252">73</a>
+
+</p>
+<p id="d0e18972"><span class="smallcaps">Super-tao</span>. Chuang Tz&#365;&#8217;s, <a id="d0e18976" href="#d0e1611">91</a>
+
+</p>
+<p id="d0e18979"><span class="smallcaps">Super-triad of Gods</span>, <a id="d0e18983" href="#d0e1765">100</a>&#8211;<a id="d0e18986" href="#d0e1786">101</a>
+
+</p>
+<p id="d0e18989"><span class="smallcaps">Superstition-s</span>, <a id="d0e18993" href="#d0e1038">53</a>&#8211;<a id="d0e18996" href="#d0e1047">54</a>;
+<i>f&ecirc;ng-shui</i>, <a id="d0e19002" href="#d0e1047">54</a>, <a id="d0e19005" href="#d0e3463">209</a>;
+astrological, <a id="d0e19008" href="#d0e3005">176</a>
+
+</p>
+<p id="d0e19011"><span class="smallcaps">Supreme Ruler</span>. <i>See</i> <span class="smallcaps">Shang Ti</span>
+
+
+</p><a id="d0e19021"></a><h2>T</h2>
+<p id="d0e19024"><span class="smallcaps">Ta Chi</span>. The barbarous concubine of Chou Hsin, the last ruler of the
+Shang dynasty;
+and Po I-k&#8217;ao, <a id="d0e19028" href="#d0e3214">192</a>&#8211;<a id="d0e19031" href="#d0e3231">193</a>;
+and W&ecirc;n Wang, <a id="d0e19034" href="#d0e3231">193</a>;
+and T&#8217;ai Sui, <a id="d0e19037" href="#d0e3255">195</a>&#8211;<a id="d0e19040" href="#d0e3271">196</a>
+
+</p>
+<p id="d0e19043"><span class="smallcaps">Ta Y&uuml;</span>. <i>See</i> <span class="smallcaps">Y&uuml;</span>
+
+</p>
+<p id="d0e19053"><span class="smallcaps">Tai</span>. A rich family murdered by Wang Ch&ecirc;, <a id="d0e19057" href="#d0e4095">255</a>
+
+</p>
+<p id="d0e19060"><span class="smallcaps">T&#8217;ai Chi</span>. The Grand Terminus; the producer of the two elementary
+forms, <a id="d0e19064" href="#d0e1446">85</a>
+
+</p>
+<p id="d0e19067"><span class="smallcaps">T&#8217;ai Chi T&#8217;u</span>. The Plan of the Grand Terminus;
+explanation of, <a id="d0e19071" href="#d0e1503">86</a>;
+and Chinese cosmogony, <a id="d0e19074" href="#d0e1646">92</a>.
+<i>See also</i> <span class="smallcaps">Chou Tz&#365;</span>
+
+</p>
+<p id="d0e19083"><span class="smallcaps">T&#8217;ai Ch&#8217;u</span>. The Great Starting, <a id="d0e19087" href="#d0e1569">90</a>
+
+</p>
+<p id="d0e19090"><span class="smallcaps">T&#8217;ai I</span>. The Great Change, <a id="d0e19094" href="#d0e1569">90</a>;
+the Great One, Great Unity, the first of the celestial spirits, <a id="d0e19097" href="#d0e2480">142</a>
+<i>sq.</i>;
+and Sh&ecirc;n Nung, <a id="d0e19103" href="#d0e2504">143</a>;
+Hsien Y&uuml;an&#8217;s medical preceptor, <a id="d0e19106" href="#d0e2504">143</a>;
+Spirit of the Pole Star, <a id="d0e19109" href="#d0e2518">144</a>.
+<i>See also</i> <span class="smallcaps">T&#8217;ai-i Ch&ecirc;n-j&ecirc;n</span>
+
+</p>
+<p id="d0e19118"><span class="smallcaps">T&#8217;ai Shan</span>. Sacred mountain; <i>F&ecirc;ng-shan</i> sacrifices offered on, <a id="d0e19125" href="#d0e2265">127</a>
+
+</p>
+<p id="d0e19128"><span class="smallcaps">T&#8217;ai Shih</span>. The Great Beginning, <a id="d0e19132" href="#d0e1569">90</a>
+
+</p>
+<p id="d0e19135"><span class="smallcaps">T&#8217;ai Su</span>. The Great Blank; one of the stages in creation, <a id="d0e19139" href="#d0e1569">90</a>
+
+</p>
+<p id="d0e19142"><span class="smallcaps">T&#8217;ai Sui</span>.
+Called Yin Chiao; the celestial year-spirit, <a id="d0e19146" href="#d0e3240">194</a> <i>sq.</i>;
+sacrifices to, <a id="d0e19152" href="#d0e3240">194</a>;
+corresponds to the planet Jupiter, <a id="d0e19155" href="#d0e3240">194</a>;
+legend of, <a id="d0e19158" href="#d0e3255">195</a>&#8211;<a id="d0e19161" href="#d0e3271">196</a>;
+son of tyrant Chou, <a id="d0e19164" href="#d0e3255">195</a>;
+and Ho Hsien-ku, <a id="d0e19167" href="#d0e3255">195</a>;
+and Ta Chi, <a id="d0e19170" href="#d0e3255">195</a>&#8211;<a id="d0e19173" href="#d0e3271">196</a>;
+canonized by Y&uuml; Ti, <a id="d0e19176" href="#d0e3271">196</a>;
+and Jan T&ecirc;ng, <a id="d0e19179" href="#d0e3271">196</a>;
+canonized by Chiang Tz&#365;-ya, <a id="d0e19182" href="#d0e3271">196</a>;
+worship of, <a id="d0e19185" href="#d0e3271">196</a>&#8211;<a id="d0e19188" href="#d0e3280">197</a>;
+divination of locality of, <a id="d0e19191" href="#d0e3280">197</a>
+
+</p>
+<p id="d0e19194"><span class="smallcaps">T&#8217;ai Tsung</span>. Emperor; and the Door-gods, <a id="d0e19198" href="#d0e2968">173</a>&#8211;<a id="d0e19201" href="#d0e2983">174</a>
+
+</p>
+<p id="d0e19204"><span class="smallcaps">T&#8217;ai Yin</span>. Princess; and Lu Ch&#8217;i, <a id="d0e19208" href="#d0e1942">110</a>&#8211;<a id="d0e19211" href="#d0e1970">111</a>
+
+</p>
+<p id="d0e19214"><span class="smallcaps">T&#8217;ai-i Ch&ecirc;n-j&ecirc;n</span>.
+Taoist priest, <a id="d0e19218" href="#d0e2518">144</a>, <a id="d0e19221" href="#d0e4809">305</a> <i>sq.</i>;
+appears in a dream to Yin Shih, <a id="d0e19227" href="#d0e4809">305</a>;
+visits Li No-cha, <a id="d0e19230" href="#d0e4828">306</a>;
+Li No-cha visits, <a id="d0e19233" href="#d0e4895">310</a>&#8211;<a id="d0e19236" href="#d0e4908">311</a>, <a id="d0e19239" href="#d0e4980">316</a>
+
+</p>
+<p id="d0e19242"><span class="smallcaps">T&#8217;ai-i Huang-j&ecirc;n</span>. The spirit of &Ocirc;-mei Shan, <a id="d0e19246" href="#d0e3036">179</a>&#8211;<a id="d0e19249" href="#d0e3051">180</a>
+
+</p>
+<p id="d0e19252"><span class="smallcaps">T&#8217;ai-po Chin-hsing</span>. Spirit of the South Pole Star, <a id="d0e19256" href="#d0e5179">329</a>, <a id="d0e19259" href="#d0e5301">337</a>
+
+</p>
+<p id="d0e19262"><span class="smallcaps">T&#8217;ai-shang Lao-ch&uuml;n</span>, or <span class="smallcaps">Lao Tz&uuml;</span>. Third person of the Taoist triad, <a id="d0e19269" href="#d0e2196">125</a>
+
+</p>
+<p id="d0e19272"><span class="smallcaps">T&#8217;ai-wu Fu-j&ecirc;n</span>. Daughter of Hsi Wang Mu, <a id="d0e19276" href="#d0e3095">183</a>
+
+</p>
+<p id="d0e19279"><span class="smallcaps">T&#8217;ai-y&uuml;an Sh&ecirc;ng-mu</span>. An hermaphrodite, mother of Y&uuml;an-shih T&#8217;ien-wang; and P&#8217;an Ku, <a id="d0e19283" href="#d0e2305">129</a>&#8211;<a id="d0e19286" href="#d0e2309">130</a>
+
+</p>
+<p id="d0e19289"><span class="smallcaps">Talismans</span>. Chang Tao-ling and, <a id="d0e19293" href="#d0e2453">139</a>
+
+</p>
+<p id="d0e19296"><span class="smallcaps">Tao</span>. The &#8216;Way,&#8217; <a id="d0e19300" href="#d0e1530">87</a>&#8211;<a id="d0e19303" href="#d0e1548">88</a>;
+the Solitary Indeterminate, <a id="d0e19306" href="#d0e1569">90</a>;
+the super-<i>tao</i>, <a id="d0e19312" href="#d0e1611">91</a>
+
+</p>
+<p id="d0e19315">&#8220;<span class="smallcaps">Tao-t&ecirc; Ching</span>.&#8221; <i>The Canon of Reason and Virtue</i>, first called <i>Lao Tz&#365;</i>, <a id="d0e19326" href="#d0e1530">87</a>
+
+</p>
+<p id="d0e19329"><span class="smallcaps">Taoism</span>. The doctrine of the Way;
+as a religion, <a id="d0e19333" href="#d0e1029">52</a>&#8211;<a id="d0e19336" href="#d0e1038">53</a>;
+one of the three religions, <a id="d0e19339" href="#d0e1746">99</a> <i>sq.</i>;
+the three Heavens of, <a id="d0e19345" href="#d0e2169">124</a>&#8211;<a id="d0e19348" href="#d0e2196">125</a>;
+the Three Pure Ones of, <a id="d0e19351" href="#d0e2169">124</a>&#8211;<a id="d0e19354" href="#d0e2196">125</a>;
+Y&uuml; Huang and, <a id="d0e19357" href="#d0e2169">124</a>;
+the first <span class="pageno"><a id="d0e19360"></a>Page 450</span>pope of, <a id="d0e19362" href="#d0e2438">138</a>;
+Chang Tao-ling, founder of modern, <a id="d0e19365" href="#d0e2453">139</a>;
+the Kings of Heaven of, <a id="d0e19368" href="#d0e2480">142</a>;
+the Kuan Yin of&#8212;<i>see</i> <span class="smallcaps">Tou Mu</span>;
+guardians of Taoist temple gates, <a id="d0e19377" href="#d0e2550">146</a>
+
+</p>
+<p id="d0e19380"><span class="smallcaps">Tarim Valley</span>. Supposed origin of the Chinese in, <a id="d0e19384" href="#d0e556">13</a>, <a id="d0e19387" href="#d0e581">15</a>
+
+</p>
+<p id="d0e19390"><span class="smallcaps">Tartars</span>.
+Conquer Northern China, <a id="d0e19394" href="#d0e709">27</a>&#8211;<a id="d0e19397" href="#d0e721">28</a>;
+conquer the whole of China, <a id="d0e19400" href="#d0e721">28</a>, <a id="d0e19403" href="#d0e5999">400</a>
+
+</p>
+<p id="d0e19406"><span class="smallcaps">Tathagata</span>. Ju-lai Fo, Sh&acirc;kyamuni, or Buddha, <a id="d0e19410" href="#d0e2073">119</a>
+
+</p>
+<p id="d0e19413"><span class="smallcaps">Temple-s</span>,
+Of Heaven, <a id="d0e19417" href="#d0e1707">95</a>;
+to God of Literature, <a id="d0e19420" href="#d0e1933">109</a>;
+guardians of gates of Buddhist, <a id="d0e19423" href="#d0e2550">146</a>;
+guardians of gates of Taoist, <a id="d0e19426" href="#d0e2550">146</a>;
+legend of the cursed, <a id="d0e19429" href="#d0e5981">398</a> <i>sq.</i>
+
+</p>
+<p id="d0e19435"><span class="smallcaps">T&ecirc;ng Chiu-kung</span>. Spirit of the Blue Dragon Star, <a id="d0e19439" href="#d0e2550">146</a>;
+and No-cha, <a id="d0e19442" href="#d0e2568">147</a>;
+and Huang Fei-hu, <a id="d0e19445" href="#d0e2568">147</a>;
+and Yang Chien, <a id="d0e19448" href="#d0e2568">147</a>;
+overthrown by Ch&#8217;&ecirc;n Ch&#8217;i, <a id="d0e19451" href="#d0e2577">148</a>;
+kingdom of the Blue Dragon Star conferred on, <a id="d0e19454" href="#d0e2577">148</a>
+
+</p>
+<p id="d0e19457"><span class="smallcaps">Thousand-li Eye</span>. <i>See</i> <span class="smallcaps">Ch&#8217;ien-li Yen</span>
+
+</p>
+<p id="d0e19467"><span class="smallcaps">Three Causes</span>. Worship of the, <a id="d0e19471" href="#d0e2196">125</a> <i>sq.</i>
+
+</p>
+<p id="d0e19477"><span class="smallcaps">Three Faces, People with the</span>, <a id="d0e19481" href="#d0e5897">390</a>
+
+</p>
+<p id="d0e19484"><span class="smallcaps">Three Heavens</span>. <i>See</i> <span class="smallcaps">San Ch&#8217;ing</span>
+
+</p>
+<p id="d0e19494"><span class="smallcaps">Three Musical Brothers</span>.
+And the <i>la mei</i> flower, <a id="d0e19501" href="#d0e2619">151</a>;
+cure the Emperor Hs&uuml;an Tsung, <a id="d0e19504" href="#d0e2619">151</a>;
+and the Spirit-boat, <a id="d0e19507" href="#d0e2619">151</a>;
+subdue the demons of pestilence, <a id="d0e19510" href="#d0e2619">151</a>.
+<i>See also</i> <span class="smallcaps">T&#8217;ien Chih-piao, T&#8217;ien Hung-i</span>, <i>and</i> <span class="smallcaps">T&#8217;ien Y&uuml;an-shuai</span>
+
+</p>
+<p id="d0e19525"><span class="smallcaps">Three Pure Ones</span>. <i>See</i> <span class="smallcaps">Taoism</span>
+
+</p>
+<p id="d0e19535"><span class="smallcaps">Three Religions, The</span>, <a id="d0e19539" href="#d0e1746">99</a> <i>sq.</i>
+
+</p>
+<p id="d0e19545"><span class="smallcaps">Three-body People</span>, <a id="d0e19549" href="#d0e5897">390</a>, <a id="d0e19552" href="#d0e5913">391</a>
+
+</p>
+<p id="d0e19555"><span class="smallcaps">Three-heads</span>, <a id="d0e19559" href="#d0e5897">390</a>
+
+</p>
+<p id="d0e19562"><span class="smallcaps">Throne of the Five Emperors</span>. Wu Ti Tso, a celestial palace, <a id="d0e19566" href="#d0e3005">176</a>
+
+</p>
+<p id="d0e19569"><span class="smallcaps">Thunder</span>.
+Myths of, <a id="d0e19573" href="#d0e3288">198</a> <i>sq.</i>;
+Ministry of, <a id="d0e19579" href="#d0e3288">198</a>;
+Duke of&#8212;<i>see</i> <span class="smallcaps">Lei Kung</span>;
+Son of, <a id="d0e19588" href="#d0e3311">199</a>, <a id="d0e19591" href="#d0e3351">202</a>&#8211;<a id="d0e19594" href="#d0e3364">203</a>, <i>and see</i> <span class="smallcaps">Lei Ch&ecirc;n-tz&#365;</span>
+
+</p>
+<p id="d0e19603"><span class="smallcaps">Ti</span>. The earth; and forgiveness of sins, <a id="d0e19607" href="#d0e2196">125</a>&#8211;<a id="d0e19610" href="#d0e2236">126</a>
+
+</p>
+<p id="d0e19613"><span class="smallcaps">Ti Chih</span>. The twelve terrestrial branches, <a id="d0e19617" href="#d0e3280">197</a>
+
+</p>
+<p id="d0e19620"><span class="smallcaps">Ti-mu, Ti-ya</span>, or <span class="smallcaps">Hou-t&#8217;u</span>. &#8216;Earth-dumb,&#8217; the Earth-mother; one of the attendants of W&ecirc;n Ch&#8217;ang, <a id="d0e19627" href="#d0e1387">82</a>, <a id="d0e19630" href="#d0e1933">109</a>&#8211;<a id="d0e19633" href="#d0e1942">110</a>, <a id="d0e19636" href="#d0e2844">165</a>
+
+</p>
+<p id="d0e19639"><span class="smallcaps">Ti-tsang Wang</span>. The God of Hades, <a id="d0e19643" href="#d0e2083">120</a>
+
+</p>
+<p id="d0e19646"><span class="smallcaps">Ti-ya</span>. <i>See</i> <span class="smallcaps">Ti-mu</span>
+
+</p>
+<p id="d0e19656"><span class="smallcaps">Tibet</span>. A dependency of China, <a id="d0e19660" href="#d0e709">27</a>
+
+</p>
+<p id="d0e19663"><span class="smallcaps">Tien Mu</span>. Mother of Lightning, <a id="d0e19667" href="#d0e3364">203</a>
+
+</p>
+<p id="d0e19670"><span class="smallcaps">T&#8217;ien</span>. Heaven;
+worship of, <a id="d0e19674" href="#d0e1682">94</a>, <a id="d0e19677" href="#d0e1707">95</a>&#8211;<a id="d0e19680" href="#d0e1716">96</a>;
+abode of the spirits, <a id="d0e19683" href="#d0e1707">95</a>&#8211;<a id="d0e19686" href="#d0e1716">96</a>;
+confused with Shang Ti, <a id="d0e19689" href="#d0e1716">96</a>&#8211;<a id="d0e19692" href="#d0e1725">97</a>;
+one of the sources of happiness, <a id="d0e19695" href="#d0e2196">125</a>&#8211;<a id="d0e19698" href="#d0e2236">126</a>
+
+</p>
+<p id="d0e19701"><span class="smallcaps">T&#8217;ien Chih-piao</span>. Third of the three musical brothers, <a id="d0e19705" href="#d0e2619">151</a>
+
+</p>
+<p id="d0e19708"><span class="smallcaps">T&#8217;ien Fei</span>. Heavenly Concubine; helps Yin Chiao, <a id="d0e19712" href="#d0e3271">196</a>
+
+</p>
+<p id="d0e19715"><span class="smallcaps">T&#8217;ien Huang Shih</span>, or <span class="smallcaps">Fu Hsi</span>. As God of Medicine, <a id="d0e19722" href="#d0e4000">247</a>&#8211;<a id="d0e19725" href="#d0e4010">248</a>
+
+</p>
+<p id="d0e19728"><span class="smallcaps">T&#8217;ien Hung-i</span>. Second of the three musical brothers, <a id="d0e19732" href="#d0e2619">151</a>
+
+</p>
+<p id="d0e19735"><span class="smallcaps">T&#8217;ien Kan</span>. The ten celestial tree-trunks, <a id="d0e19739" href="#d0e3280">197</a>
+
+</p>
+<p id="d0e19742"><span class="smallcaps">T&#8217;ien Kou</span>. The Heavenly Dog;
+and Chang Hsien, <a id="d0e19746" href="#d0e3030">178</a>;
+and Sun Hou-tz&#365;, <a id="d0e19749" href="#d0e5205">331</a>
+
+</p>
+<p id="d0e19752"><span class="smallcaps">T&#8217;ien Mu</span>, or <span class="smallcaps">Hs&uuml;an N&#365;</span>. Mother of Heaven; and Chuang Chou, <a id="d0e19759" href="#d0e2608">150</a>
+
+</p>
+<p id="d0e19762"><span class="smallcaps">T&#8217;ien Y&uuml;an-shuai</span>. Eldest of the three musical brothers, <a id="d0e19766" href="#d0e2619">151</a>
+
+</p>
+<p id="d0e19769"><span class="smallcaps">T&#8217;ien-hou</span>. Goddess of Sailors, <a id="d0e19773" href="#d0e2844">165</a>
+
+</p>
+<p id="d0e19776"><span class="smallcaps">T&#8217;ien-lung</span>. &#8216;Heaven-deaf&#8217;; one of the attendants of W&ecirc;n Ch&#8217;ang, <a id="d0e19780" href="#d0e1387">82</a>, <a id="d0e19783" href="#d0e1933">109</a>&#8211;<a id="d0e19786" href="#d0e1942">110</a>
+
+</p>
+<p id="d0e19789"><span class="smallcaps">Tiger</span>.
+Yellow Flying, <a id="d0e19793" href="#d0e2550">146</a>;
+White&#8212;<i>see</i> <span class="smallcaps">White Tiger</span>
+
+</p>
+<p id="d0e19802"><span class="smallcaps">Time</span>.
+Myths of, <a id="d0e19806" href="#d0e3240">194</a> <i>sq.</i>;
+Ministry of, <a id="d0e19812" href="#d0e3240">194</a>
+
+</p>
+<p id="d0e19815"><span class="smallcaps">To-pao Tao-j&ecirc;n</span>. Disciple of T&#8217;ung-t&#8217;ien Chiao-chu, <a id="d0e19819" href="#d0e2342">133</a>;
+fights with Kuang Ch&#8217;&ecirc;ng-tz&#365;, <a id="d0e19822" href="#d0e2342">133</a>
+
+</p>
+<p id="d0e19825"><span class="smallcaps">Tobacco</span>. Use of, <a id="d0e19829" href="#d0e974">47</a>
+
+</p>
+<p id="d0e19832"><span class="smallcaps">Tombs, Festival of the</span>, <a id="d0e19836" href="#d0e938">44</a>
+
+</p>
+<p id="d0e19839"><span class="smallcaps">Tones</span>. In Chinese speech, <a id="d0e19843" href="#d0e1070">56</a>
+
+</p>
+<p id="d0e19846"><span class="smallcaps">Tortoise, Golden Mother of the</span>, <a id="d0e19850" href="#d0e2395">136</a>
+
+</p>
+<p id="d0e19853"><span class="smallcaps">Tou</span>. A measure; name of a constellation, <a id="d0e19857" href="#d0e1890">106</a>
+
+</p>
+<p id="d0e19860"><span class="smallcaps">Tou Mu</span>.
+Bushel Mother, Goddess of the North Star; the Indian Maritchi, <a id="d0e19864" href="#d0e2518">144</a>;
+mother of the nine J&ecirc;n Huang, <a id="d0e19867" href="#d0e2518">144</a>, <a id="d0e19870" href="#d0e2537">145</a>;
+the Kuan Yin of Taoism, <a id="d0e19873" href="#d0e2518">144</a>;
+her palace, Tou Shu, the Pivot of the Pole, <a id="d0e19876" href="#d0e2518">144</a>;
+description of, <a id="d0e19879" href="#d0e2518">144</a>&#8211;<a id="d0e19882" href="#d0e2537">145</a>
+<span class="pageno"><a id="d0e19885"></a>Page 451</span></p>
+<p id="d0e19886"><span class="smallcaps">Tou Shu</span>. The Pivot of the Pole, palace of Tou Mu, <a id="d0e19890" href="#d0e2518">144</a>
+
+</p>
+<p id="d0e19893"><span class="smallcaps">Trade</span>. Foreign, <a id="d0e19897" href="#d0e648">21</a>, <a id="d0e19900" href="#d0e988">48</a>&#8211;<a id="d0e19903" href="#d0e997">49</a>;
+home, <a id="d0e19906" href="#d0e988">48</a>&#8211;<a id="d0e19909" href="#d0e997">49</a>
+
+</p>
+<p id="d0e19912"><span class="smallcaps">Triad</span>. The super-triad, <a id="d0e19916" href="#d0e1765">100</a>&#8211;<a id="d0e19919" href="#d0e1786">101</a>;
+of gods, <a id="d0e19922" href="#d0e1786">101</a>;
+Taoist, <a id="d0e19925" href="#d0e2169">124</a>&#8211;<a id="d0e19928" href="#d0e2196">125</a>
+
+</p>
+<p id="d0e19931"><span class="smallcaps">Transformations</span>. Of the fox, <a id="d0e19935" href="#d0e5704">370</a>
+
+</p>
+<p id="d0e19938"><span class="smallcaps">Treasures, The Three</span>. <i>See</i> <span class="smallcaps">San Pao</span>
+
+</p>
+<p id="d0e19948"><span class="smallcaps">Trigrams</span>. A combination of lines used in divination;
+the Eight (<i>pa kua</i>), <a id="d0e19955" href="#d0e3231">193</a>, <a id="d0e19958" href="#d0e4010">248</a>
+
+</p>
+<p id="d0e19961"><span class="smallcaps">Triratna</span>. The Three Embodiments, <a id="d0e19965" href="#d0e2083">120</a>
+
+</p>
+<p id="d0e19968"><span class="smallcaps">Ts&#8217;ai Sh&ecirc;n</span>. God of Wealth, <a id="d0e19972" href="#d0e2844">165</a>, <a id="d0e19975" href="#d0e2914">170</a>&#8211;<a id="d0e19978" href="#d0e2931">171</a>;
+Chao Kung-ming prototype of, <a id="d0e19981" href="#d0e2914">170</a>&#8211;<a id="d0e19984" href="#d0e2931">171</a>;
+legend of, <a id="d0e19987" href="#d0e2914">170</a>&#8211;<a id="d0e19990" href="#d0e2931">171</a>;
+canonized, <a id="d0e19993" href="#d0e2931">171</a>
+
+</p>
+<p id="d0e19996"><span class="smallcaps">Ts&#8217;ai-y&uuml;n Hsien-tz&#365;</span>. Fights for W&ecirc;n Chung, <a id="d0e20000" href="#d0e2753">159</a>&#8211;<a id="d0e20003" href="#d0e2762">160</a>
+
+</p>
+<p id="d0e20006"><span class="smallcaps">Ts&#8217;an N&uuml;</span>. Also called Ma-t&#8217;ou Niang;
+Goddess of Mulberry-trees and Silkworms, <a id="d0e20010" href="#d0e2844">165</a>, <a id="d0e20013" href="#d0e2893">168</a>&#8211;<a id="d0e20016" href="#d0e2900">169</a>;
+legend of, <a id="d0e20019" href="#d0e2893">168</a>&#8211;<a id="d0e20022" href="#d0e2900">169</a>;
+also represented as a stellar divinity, <a id="d0e20025" href="#d0e2900">169</a>
+
+</p>
+<p id="d0e20028"><span class="smallcaps">Ts&#8217;ao Ching-chih</span>. In legend of Ts&#8217;ao Kuo-chiu, <a id="d0e20032" href="#d0e4783">301</a>&#8211;<a id="d0e20035" href="#d0e4787">302</a>
+
+</p>
+<p id="d0e20038"><span class="smallcaps">Ts&#8217;ao Ching-hsiu</span>. Becomes the Immortal Ts&#8217;ao Kuo-chiu, <a id="d0e20042" href="#d0e4783">301</a> <i>sq.</i>
+
+</p>
+<p id="d0e20048"><span class="smallcaps">Tsao Ch&uuml;n</span>. The Kitchen-god, <a id="d0e20052" href="#d0e952">45</a>, <a id="d0e20055" href="#d0e2293">128</a>, <a id="d0e20058" href="#d0e2844">165</a>, <a id="d0e20061" href="#d0e2870">166</a> <i>sq.</i>;
+reports to Supreme Being, <a id="d0e20067" href="#d0e952">45</a>, <a id="d0e20070" href="#d0e2877">167</a>&#8211;<a id="d0e20073" href="#d0e2893">168</a>;
+chief of Y&uuml;an-shih T&#8217;ien-tsun&#8217;s secret police, <a id="d0e20076" href="#d0e2293">128</a>;
+origin of worship of, <a id="d0e20079" href="#d0e2870">166</a>&#8211;<a id="d0e20082" href="#d0e2877">167</a>;
+Li Shao-ch&uuml;n and, <a id="d0e20085" href="#d0e2870">166</a>&#8211;<a id="d0e20088" href="#d0e2877">167</a>
+
+</p>
+<p id="d0e20091"><span class="smallcaps">Ts&#8217;ao Kuo-chiu</span>. One of the Eight Immortals, <a id="d0e20095" href="#d0e3524">214</a>, <a id="d0e20098" href="#d0e4789">303</a>;
+legend of, <a id="d0e20101" href="#d0e4759">300</a> <i>sq.</i>
+
+</p>
+<p id="d0e20107"><span class="smallcaps">Ts&#8217;ao Ts&#8217;ao</span>. Usurping general in period of the Three Kingdoms;
+and Kuan Y&uuml;, <a id="d0e20111" href="#d0e2038">116</a>
+
+</p>
+<p id="d0e20114"><span class="smallcaps">Tso Ch&#8217;ih</span>. <i>See</i> <span class="smallcaps">Chisel-tooth</span>
+
+</p>
+<p id="d0e20124"><span class="smallcaps">Tso-ch&#8217;iu Ming</span>. Author of the <i>Tso chuan</i>, commentary on the <i>Annals</i> of Confucius;
+and Chinese mythology, <a id="d0e20134" href="#d0e1237">72</a>
+
+</p>
+<p id="d0e20137"><span class="smallcaps">T&#8217;u Hsing-sun</span>. Magician;
+and T&ecirc;ng Chiu-kung, <a id="d0e20141" href="#d0e2568">147</a>;
+marries Ch&#8217;an-y&uuml;, <a id="d0e20144" href="#d0e2568">147</a>
+
+</p>
+<p id="d0e20147"><span class="smallcaps">Tu &Ocirc;</span>. Taoist magician;
+teaches the Snorter, <a id="d0e20151" href="#d0e2537">145</a>
+
+</p>
+<p id="d0e20154"><span class="smallcaps">T&#8217;u-ti</span>. Local gods, <a id="d0e20158" href="#d0e2844">165</a>;
+report murder of the Tais to Y&uuml; Huang, <a id="d0e20161" href="#d0e4095">255</a>&#8211;<a id="d0e20164" href="#d0e4111">256</a>;
+sent to help Miao Shan in the Nunnery of the White Bird, <a id="d0e20167" href="#d0e4211">263</a>;
+report the approaching execution of Miao Shan to Y&uuml; Huang, <a id="d0e20170" href="#d0e4243">266</a>;
+carry Miao Shan to P&#8217;u T&#8217;o Island, <a id="d0e20173" href="#d0e4307">270</a>;
+find companions for Miao Shan, <a id="d0e20176" href="#d0e4328">271</a>;
+help Miao Shan, <a id="d0e20179" href="#d0e4347">272</a>
+
+</p>
+<p id="d0e20182"><span class="smallcaps">Tung Wang Kung, Mu Kung</span>, or <span class="smallcaps">Tung-hua Ti-ch&uuml;n</span>. God of the Immortals;
+and Sh&ecirc;n I, <a id="d0e20189" href="#d0e3118">185</a> <i>sq.</i>;
+and the Spirit of Lightning, <a id="d0e20195" href="#d0e3364">203</a>.
+<i>See</i> <span class="smallcaps">Mu Kung</span>
+
+</p>
+<p id="d0e20204"><span class="smallcaps">Tung-hua Ti-ch&uuml;n</span>. <i>See</i> <span class="smallcaps">Tung Wang Kung</span>
+
+</p>
+<p id="d0e20214"><span class="smallcaps">T&#8217;ung-t&#8217;ien Chiao-chu</span>. First of the Patriarchs of the Taoists, <a id="d0e20218" href="#d0e2342">133</a>;
+and Hung-ch&uuml;n Lao-tsu, <a id="d0e20221" href="#d0e2342">133</a>;
+battle with Chun T&#8217;i, <a id="d0e20224" href="#d0e2342">133</a>&#8211;<a id="d0e20227" href="#d0e2358">134</a>;
+the buffalo of, <a id="d0e20230" href="#d0e2342">133</a>&#8211;<a id="d0e20233" href="#d0e2358">134</a>;
+given pill of immortality and taken to Heaven, <a id="d0e20236" href="#d0e2358">134</a>;
+and the twenty-eight constellations, <a id="d0e20239" href="#d0e3203">191</a>&#8211;<a id="d0e20242" href="#d0e3214">192</a>;
+and Chun T&#8217;i, <a id="d0e20245" href="#d0e5041">321</a> <i>sq.</i>
+
+</p>
+<p id="d0e20251"><span class="smallcaps">Turkestan, Eastern</span>. Supposed origin of the Chinese in, <a id="d0e20255" href="#d0e556">13</a>.
+<i>See also</i> <span class="smallcaps">Sinkiang</span>
+
+</p>
+<p id="d0e20264"><span class="smallcaps">Tz&#365; T&#8217;ung</span>. Chang Ya at, <a id="d0e20268" href="#d0e1854">104</a>;
+the God of, <a id="d0e20271" href="#d0e1879">105</a>;
+W&ecirc;n Ch&#8217;ang and the Spirit of, <a id="d0e20274" href="#d0e1923">108</a>&#8211;<a id="d0e20277" href="#d0e1933">109</a>
+
+</p>
+<p id="d0e20280"><span class="smallcaps">Tz&#8217;&#365;-hang Ta-shih</span>. Immortal, <a id="d0e20284" href="#d0e3544">216</a>
+
+</p>
+<p id="d0e20287"><span class="smallcaps">Tz&#365;-hua</span>. In legend of Ch&#8217;un-y&uuml; F&ecirc;n, <a id="d0e20291" href="#d0e6232">413</a>, <a id="d0e20294" href="#d0e6252">415</a>&#8211;<a id="d0e20297" href="#d0e6258">416</a>, <a id="d0e20300" href="#d0e6283">419</a>
+
+</p>
+<p id="d0e20303"><span class="smallcaps">Tz&#365;-wei Hsing</span>. Constellation. <i>See</i> <span class="smallcaps">Po I-k&#8217;ao</span>
+
+
+</p><a id="d0e20313"></a><h2>U</h2>
+<p id="d0e20316"><span class="smallcaps">Umbrellas, The Magic</span>, <a id="d0e20320" href="#d0e3902">241</a>&#8211;<a id="d0e20323" href="#d0e3914">242</a>
+
+</p>
+<p id="d0e20326"><span class="smallcaps">Unicorn</span>. <i>K&#8217;uei niu</i> <a id="d0e20333" href="#d0e2342">133</a>
+
+</p>
+<p id="d0e20336"><span class="smallcaps">Unicorn Precipice, The</span>, <a id="d0e20340" href="#d0e2672">154</a>, <a id="d0e20343" href="#d0e2703">155</a>
+
+</p>
+<p id="d0e20346"><span class="smallcaps">Unity, The Great</span>. First of the celestial spirits, <a id="d0e20350" href="#d0e2480">142</a>&#8211;<a id="d0e20353" href="#d0e2504">143</a>
+
+</p>
+<p id="d0e20356"><span class="smallcaps">Unnatural People</span>, <a id="d0e20360" href="#d0e5840">386</a> <i>sq.</i>
+
+
+</p><a id="d0e20366"></a><h2>V</h2>
+<p id="d0e20369"><span class="smallcaps">Vairotchana</span>. Dharma, the highest of the Three Embodiments (Triratna), representing Purity;
+Chinese P&#8217;i-lu Fo, <a id="d0e20373" href="#d0e2083">120</a>
+<span class="pageno"><a id="d0e20376"></a>Page 452</span></p>
+<p id="d0e20377"><span class="smallcaps">Vajr&acirc;pani</span>. God of Thunder. <i>See</i> <span class="smallcaps">Lei Kung</span>
+
+</p>
+<p id="d0e20387"><span class="smallcaps">Vega</span>. Star;
+legend of Aquila and, <a id="d0e20391" href="#d0e3188">189</a> <i>sq.</i>
+
+</p>
+<p id="d0e20397"><span class="smallcaps">Vih&acirc;rap&acirc;la</span>. <i>See</i> <span class="smallcaps">Wei-t&#8217;o</span>
+
+
+</p><a id="d0e20407"></a><h2>W</h2>
+<p id="d0e20410"><span class="smallcaps">Wang Ch&#8217;ang</span>. Disciple of Chang Tao-ling, <a id="d0e20414" href="#d0e2462">140</a>, <a id="d0e20417" href="#d0e2470">141</a>, <a id="d0e20420" href="#d0e3544">216</a>
+
+</p>
+<p id="d0e20423"><span class="smallcaps">Wang Ch&ecirc;</span>. Brigand chief;
+begs of Shih family, <a id="d0e20427" href="#d0e4095">255</a>;
+murders Tai family, <a id="d0e20430" href="#d0e4095">255</a>
+
+</p>
+<p id="d0e20433"><span class="smallcaps">Wang Tan</span>. A minister of State;
+and the cask of pearls, <a id="d0e20437" href="#d0e2321">131</a>&#8211;<a id="d0e20440" href="#d0e2330">132</a>;
+K&#8217;ang Hsi on, <a id="d0e20443" href="#d0e2321">131</a>&#8211;<a id="d0e20446" href="#d0e2330">132</a>
+
+</p>
+<p id="d0e20449"><span class="smallcaps">War, God of</span>, <a id="d0e20453" href="#d0e1999">113</a> <i>sq.</i>
+
+</p>
+<p id="d0e20459"><span class="smallcaps">Waters</span>. Sh&ecirc;n I marries sister of the Water-spirit, <a id="d0e20463" href="#d0e3080">182</a>;
+myths of the, <a id="d0e20466" href="#d0e3445">208</a> <i>sq.</i>;
+dragons are spirits of the, <a id="d0e20472" href="#d0e3445">208</a>;
+Ministry of the, <a id="d0e20475" href="#d0e3496">212</a>;
+Yang Hou, Spirit of the Sea, <a id="d0e20478" href="#d0e3496">212</a> <i>sq.</i>;
+Shui Kuan, Ruler of the Watery Elements, <a id="d0e20484" href="#d0e3544">216</a>;
+Shui-mu Niang-niang, Old Mother of the, <a id="d0e20487" href="#d0e3589">220</a> <i>sq.</i>
+<i>See also</i> <span class="smallcaps">Ho Po</span> <i>and</i> <span class="smallcaps">Shui</span>
+
+</p>
+<p id="d0e20505"><span class="smallcaps">Watters, Thomas</span>. Consul-General;
+on fox-lore, <a id="d0e20509" href="#d0e5704">370</a>
+
+</p>
+<p id="d0e20512"><span class="smallcaps">Way</span>. <i>See</i> <span class="smallcaps">Tao</span>
+
+</p>
+<p id="d0e20522"><span class="smallcaps">Wealth, God of</span>. <i>See</i> <span class="smallcaps">Ts&#8217;ai Sh&ecirc;n</span>
+
+</p>
+<p id="d0e20532"><span class="smallcaps">Weapons</span>, <a id="d0e20536" href="#d0e810">33</a>
+
+</p>
+<p id="d0e20539"><span class="smallcaps">Weaver-girl, The Herdsman and the</span>. Legend of, <a id="d0e20543" href="#d0e3188">189</a> <i>sq.</i>
+
+</p>
+<p id="d0e20549"><span class="smallcaps">Wei Ch&ecirc;ng</span>. Associated with Door-gods.
+<i>See</i> <span class="smallcaps">M&ecirc;n Sh&ecirc;n</span>
+
+</p>
+<p id="d0e20559"><span class="smallcaps">Wei-t&#8217;o</span>. Vih&acirc;rap&acirc;la;
+the D&ecirc;va protector of Buddhist temples and of the Law of Buddha, <a id="d0e20563" href="#d0e2083">120</a>
+
+</p>
+<p id="d0e20566"><span class="smallcaps">Weights and Measures</span>, <a id="d0e20570" href="#d0e997">49</a>
+
+</p>
+<p id="d0e20573"><span class="smallcaps">Well, Spirits of the</span>, <a id="d0e20577" href="#d0e3556">217</a>
+
+</p>
+<p id="d0e20580"><span class="smallcaps">W&ecirc;n Ch&#8217;ang</span>. God of Literature;
+attendants on, <a id="d0e20584" href="#d0e1387">82</a>, <a id="d0e20587" href="#d0e1933">109</a>&#8211;<a id="d0e20590" href="#d0e1942">110</a>;
+legends of, <a id="d0e20593" href="#d0e1854">104</a> <i>sq.</i>;
+and the Great Bear, <a id="d0e20599" href="#d0e1879">105</a> <i>sq.</i>;
+palace of, <a id="d0e20605" href="#d0e1890">106</a>
+
+</p>
+<p id="d0e20608"><span class="smallcaps">W&ecirc;n Chiao</span>. Wife of Ch&#8217;&ecirc;n Kuang-jui, and mother of Hs&uuml;an Chuang, <a id="d0e20612" href="#d0e5282">336</a>, <a id="d0e20615" href="#d0e5301">337</a> <i>sq.</i>
+
+</p>
+<p id="d0e20621"><span class="smallcaps">W&ecirc;n Chung</span>. Famous generalissimo, canonized as God of Thunder;
+his battle with Chiang Tz&#365;-ya, <a id="d0e20625" href="#d0e2734">158</a> <i>sq.</i>;
+attacked by Huang T&#8217;ien-hua, <a id="d0e20631" href="#d0e2753">159</a>;
+wounded by Chiang Tz&#365;-ya, <a id="d0e20634" href="#d0e2762">160</a>;
+forced to retreat, <a id="d0e20637" href="#d0e2775">161</a>;
+fights more battles, <a id="d0e20640" href="#d0e2775">161</a>;
+drawn up to Heaven, <a id="d0e20643" href="#d0e2775">161</a>;
+another account of his battles and death, <a id="d0e20646" href="#d0e3288">198</a>&#8211;<a id="d0e20649" href="#d0e3311">199</a>.
+<i>See also</i> <span class="smallcaps">Lei Tsu</span>
+
+</p>
+<p id="d0e20658"><span class="smallcaps">W&ecirc;n Wang</span>. Father of Po I-k&#8217;ao;
+prisoner of Chou Hsin, <a id="d0e20662" href="#d0e3214">192</a>;
+Ta Chi and, <a id="d0e20665" href="#d0e3214">192</a>&#8211;<a id="d0e20668" href="#d0e3231">193</a>;
+Lei Ch&ecirc;n-tz&#365; and, <a id="d0e20671" href="#d0e3351">202</a>&#8211;<a id="d0e20674" href="#d0e3364">203</a>
+
+</p>
+<p id="d0e20677"><span class="smallcaps">W&ecirc;n Y&uuml;</span>. <i>See</i> <span class="smallcaps">Lei Ch&ecirc;n-tz&#365;</span>
+
+</p>
+<p id="d0e20687"><span class="smallcaps">W&ecirc;n-chu T&#8217;ien-tsun</span>. Fights with No-cha, <a id="d0e20691" href="#d0e4994">317</a>&#8211;<a id="d0e20694" href="#d0e5009">318</a>
+
+</p>
+<p id="d0e20697"><span class="smallcaps">Western Air, Sovereign of the</span>, <a id="d0e20701" href="#d0e2425">137</a>
+
+</p>
+<p id="d0e20704"><span class="smallcaps">White Bird Nunnery</span>. Miao Shan goes to, <a id="d0e20708" href="#d0e4184">261</a> <i>sq.</i>;
+set on fire, <a id="d0e20714" href="#d0e4221">264</a>;
+saved by Miao Shan, <a id="d0e20717" href="#d0e4221">264</a>
+
+</p>
+<p id="d0e20720"><span class="smallcaps">White Crane Youth</span>. Captures Sh&ecirc;n Kung-pao&#8217;s head, <a id="d0e20724" href="#d0e2711">156</a>;
+restores the head, <a id="d0e20727" href="#d0e2727">157</a>;
+kills Ch&#8217;iung Hsiao, <a id="d0e20730" href="#d0e2734">158</a>;
+fights and defeats Chang Shao, <a id="d0e20733" href="#d0e2753">159</a>
+
+</p>
+<p id="d0e20736"><span class="smallcaps">White Elephant</span>. In Kuan Yin legend, <a id="d0e20740" href="#d0e4507">283</a>, <a id="d0e20743" href="#d0e4528">284</a>, <a id="d0e20746" href="#d0e4540">285</a>&#8211;<a id="d0e20749" href="#d0e4558">286</a>
+
+</p>
+<p id="d0e20752"><span class="smallcaps">White Horse</span>. Of Hs&#365;an Chuang, <a id="d0e20756" href="#d0e5329">340</a>&#8211;<a id="d0e20759" href="#d0e5343">341</a>
+
+</p>
+<p id="d0e20762"><span class="smallcaps">White Tiger</span>. Po Hu;
+spirit of the White Tiger Star;
+guardian of Taoist temple gates, <a id="d0e20766" href="#d0e2550">146</a>, <a id="d0e20769" href="#d0e2577">148</a>
+
+</p>
+<p id="d0e20772"><span class="smallcaps">Wife</span>. Status of, <a id="d0e20776" href="#d0e671">23</a>&#8211;<a id="d0e20779" href="#d0e675">24</a>;
+legend of the Expectant, <a id="d0e20782" href="#d0e5913">391</a>&#8211;<a id="d0e20785" href="#d0e5927">392</a>
+
+</p>
+<p id="d0e20788"><span class="smallcaps">Wild Men</span>. Legend of, <a id="d0e20792" href="#d0e5927">392</a>&#8211;<a id="d0e20795" href="#d0e5936">393</a>
+
+</p>
+<p id="d0e20798"><span class="smallcaps">Wind, Spirit of the</span>. Fei Lien;
+vanquished by Sh&ecirc;n I, <a id="d0e20802" href="#d0e3066">181</a>, <a id="d0e20805" href="#d0e3392">204</a>&#8211;<a id="d0e20808" href="#d0e3407">205</a>;
+myths of the, <a id="d0e20811" href="#d0e3392">204</a>&#8211;<a id="d0e20814" href="#d0e3407">205</a>.
+<i>See also</i> <span class="smallcaps">F&ecirc;ng Po</span>
+
+</p>
+<p id="d0e20823"><span class="smallcaps">Women, The Lovely</span>. In the <i>Hsi yu chi</i>, <a id="d0e20830" href="#d0e5607">362</a> <i>sq.</i>
+
+</p>
+<p id="d0e20836"><span class="smallcaps">Women&#8217;s Kingdom</span>. Legend of the, <a id="d0e20840" href="#d0e5897">390</a>&#8211;<a id="d0e20843" href="#d0e5913">391</a>
+
+</p>
+<p id="d0e20846"><span class="smallcaps">Worship</span>. Origin of, <a id="d0e20850" href="#d0e1662">93</a>;
+of Shang Ti, <a id="d0e20853" href="#d0e1682">94</a>&#8211;<a id="d0e20856" href="#d0e1707">95</a>;
+of T&#8217;ien, <a id="d0e20859" href="#d0e1682">94</a>, <a id="d0e20862" href="#d0e1707">95</a>&#8211;<a id="d0e20865" href="#d0e1716">96</a>;
+of the living, <a id="d0e20868" href="#d0e1786">101</a>;
+the second self and, <a id="d0e20871" href="#d0e1786">101</a>;
+of the Kitchen-god, <a id="d0e20874" href="#d0e2870">166</a>&#8211;<a id="d0e20877" href="#d0e2877">167</a>;
+of the harvest moon, <a id="d0e20880" href="#d0e3005">176</a>;
+of the sun, <a id="d0e20883" href="#d0e3005">176</a>&#8211;<a id="d0e20886" href="#d0e3018">177</a>, <a id="d0e20889" href="#d0e3036">179</a>;
+of Chang Hsien, <a id="d0e20892" href="#d0e3030">178</a>;
+of constellations, <a id="d0e20895" href="#d0e3203">191</a>;
+of T&#8217;ai Sui, <a id="d0e20898" href="#d0e3271">196</a>&#8211;<a id="d0e20901" href="#d0e3280">197</a>;
+of Wu Y&uuml;eh, <a id="d0e20904" href="#d0e3914">242</a>;
+origin of dog-worship of Jung tribe, <a id="d0e20907" href="#d0e6322">422</a>
+
+</p>
+<p id="d0e20910"><span class="smallcaps">Wu</span>. Exorcists, <a id="d0e20914" href="#d0e814">34</a>
+
+</p>
+<p id="d0e20917"><span class="smallcaps">Wu Hsing</span>. The Five Elements, <a id="d0e20921" href="#d0e1414">84</a>
+
+</p>
+<p id="d0e20924"><span class="smallcaps">Wu San-kuei</span>. General of Emperor Ch&#8217;ung Ch&ecirc;ng, <a id="d0e20928" href="#d0e5981">398</a>&#8211;<a id="d0e20931" href="#d0e5993">399</a>
+
+</p>
+<p id="d0e20934"><span class="smallcaps">Wu Ti</span>. <i>See</i> <span class="smallcaps">Kuan Ti</span>
+<span class="pageno"><a id="d0e20944"></a>Page 453</span></p>
+<p id="d0e20945"><span class="smallcaps">Wu Ti Tso</span>. &#8216;Throne of the Five Emperors&#8217;;
+in the constellation Leo, <a id="d0e20949" href="#d0e3005">176</a>
+
+</p>
+<p id="d0e20952"><span class="smallcaps">Wu Wang</span>. First king of the Chou dynasty;
+his battles with Chou Wang, <a id="d0e20956" href="#d0e2342">133</a>&#8211;<a id="d0e20959" href="#d0e2358">134</a>;
+and Chiang Tz&#365;-ya, <a id="d0e20962" href="#d0e2657">153</a>, <a id="d0e20965" href="#d0e2672">154</a>;
+killed and revived, <a id="d0e20968" href="#d0e2753">159</a>
+
+</p>
+<p id="d0e20971"><span class="smallcaps">Wu Y&uuml;eh</span>. &#8216;Five Mountains&#8217;;
+gods worshipped in cases of fever, etc., <a id="d0e20975" href="#d0e3914">242</a>&#8211;<a id="d0e20978" href="#d0e3940">243</a>;
+legend of, <a id="d0e20981" href="#d0e3940">243</a> <i>sq.</i>
+
+</p>
+<p id="d0e20987"><span class="smallcaps">Wu Y&uuml;n</span>. Immortal;
+and Chun Ti, <a id="d0e20991" href="#d0e5074">323</a>&#8211;<a id="d0e20994" href="#d0e5089">324</a>
+
+
+</p><a id="d0e20997"></a><h2>Y</h2>
+<p id="d0e21000"><span class="smallcaps">Yang</span>. The male principle in nature, <a id="d0e21004" href="#d0e1446">85</a>, <a id="d0e21007" href="#d0e1503">86</a>, <a id="d0e21010" href="#d0e1662">93</a>;
+its hold on the Chinese mind, <a id="d0e21013" href="#d0e1646">92</a>;
+Mu Kung and, <a id="d0e21016" href="#d0e2395">136</a>&#8211;<a id="d0e21019" href="#d0e2425">137</a>;
+united with <i>yin</i> in marriage, <a id="d0e21025" href="#d0e3138">186</a>;
+conjunction of <i>yin</i> and, <a id="d0e21031" href="#d0e3166">188</a>;
+and lightning, <a id="d0e21034" href="#d0e3364">203</a>.
+<i>See also</i> <span class="smallcaps">Yin</span>
+
+</p>
+<p id="d0e21043"><span class="smallcaps">Yang Ch&#8217;&ecirc;ng</span>. <i>See</i> <span class="smallcaps">Fu Sh&ecirc;n</span>
+
+</p>
+<p id="d0e21053"><span class="smallcaps">Yang Chien</span>. Nephew of Y&uuml; Huang;
+and Hua-hu Tiao, <a id="d0e21057" href="#d0e2125">122</a>&#8211;<a id="d0e21060" href="#d0e2149">123</a>;
+and Ch&#8217;an-y&uuml;, <a id="d0e21063" href="#d0e2568">147</a>;
+battles with Ch&#8217;ien-li Yen and Shun-f&ecirc;ng &Ecirc;rh, <a id="d0e21066" href="#d0e2793">162</a> <i>sq.</i>;
+and L&uuml; Y&uuml;eh, <a id="d0e21072" href="#d0e3914">242</a>
+
+</p>
+<p id="d0e21075"><span class="smallcaps">Yang Hou</span>. Spirit of the Sea, <a id="d0e21079" href="#d0e3496">212</a> <i>sq.</i>
+
+</p>
+<p id="d0e21085"><span class="smallcaps">Yang Hsi-chi</span>. <i>See</i> <span class="smallcaps">Fu Sh&ecirc;n</span>
+
+</p>
+<p id="d0e21095"><span class="smallcaps">Yang J&ecirc;n</span>. Magician;
+and L&uuml; Y&uuml;eh, <a id="d0e21099" href="#d0e3914">242</a>
+
+</p>
+<p id="d0e21102"><span class="smallcaps">Yao</span>.
+1. Early emperor;
+with Shun and Y&uuml; as the Three Origins, <a id="d0e21106" href="#d0e2236">126</a>&#8211;<a id="d0e21109" href="#d0e2265">127</a>;
+and Sh&ecirc;n I, <a id="d0e21112" href="#d0e3051">180</a> <i>sq.</i>, <a id="d0e21118" href="#d0e3392">204</a>.
+2. Tailed Miao Tz&#365; tribe;
+legend of, <a id="d0e21121" href="#d0e6322">422</a> <i>n.</i>
+
+</p>
+<p id="d0e21127"><span class="smallcaps">Yao Ch&#8217;ih</span>. Lake of Gems, <a id="d0e21131" href="#d0e2425">137</a>
+
+</p>
+<p id="d0e21134"><span class="smallcaps">Yao Wang</span>. God or King of Medicine, <a id="d0e21138" href="#d0e3984">246</a>, <a id="d0e21141" href="#d0e4000">247</a>
+
+</p>
+<p id="d0e21144"><span class="smallcaps">Year</span>. Spirit of the, T&#8217;ai Sui, <a id="d0e21148" href="#d0e3240">194</a> <i>sq.</i>
+<i>See also</i> <span class="smallcaps">San Y&uuml;an, T&#8217;ai Sui</span>, <i>and</i> <span class="smallcaps">Time</span>
+
+</p>
+<p id="d0e21166"><span class="smallcaps">Yeh Ch&#8217;ien-chao</span>. And Lei Kung, <a id="d0e21170" href="#d0e3325">200</a>&#8211;<a id="d0e21173" href="#d0e3342">201</a>
+
+</p>
+<p id="d0e21176"><span class="smallcaps">Yeh Fa-shan</span>. Magician;
+and Chang Kuo, <a id="d0e21180" href="#d0e4673">294</a>&#8211;<a id="d0e21183" href="#d0e4683">295</a>
+
+</p>
+<p id="d0e21186"><span class="smallcaps">Yellow Flying Tiger</span>. Huang Fei-hu;
+spears the Blower, <a id="d0e21190" href="#d0e2550">146</a>
+
+</p>
+<p id="d0e21193"><span class="smallcaps">Yellow Turbans</span>. Tribe;
+Liu Pei, Kuan Y&uuml;, and Chang Fei make war on, <a id="d0e21197" href="#d0e2038">116</a>
+
+</p>
+<p id="d0e21200"><span class="smallcaps">Yen, District of</span>, <a id="d0e21204" href="#d0e3702">228</a>, <a id="d0e21207" href="#d0e3713">229</a>
+
+</p>
+<p id="d0e21210"><span class="smallcaps">Yen Ch&#8217;&ecirc;ng</span>. Legend of the City-god of, <a id="d0e21214" href="#d0e6018">402</a> <i>sq.</i>
+
+</p>
+<p id="d0e21220"><span class="smallcaps">Yen Ti</span>. <i>See</i> <span class="smallcaps">Sh&ecirc;n Nung</span>
+
+</p>
+<p id="d0e21230"><span class="smallcaps">Yen Wang</span>. The King of the Hells;
+and Miao Shan, <a id="d0e21234" href="#d0e4261">267</a>, <a id="d0e21237" href="#d0e4276">268</a>;
+and Sun Hou-tz&#365;, <a id="d0e21240" href="#d0e5173">328</a>&#8211;<a id="d0e21243" href="#d0e5179">329</a>
+
+</p>
+<p id="d0e21246"><span class="smallcaps">Yen-chung Hsien</span>. <i>See</i> <span class="smallcaps">Lo Hs&uuml;an</span>
+
+</p>
+<p id="d0e21256"><span class="smallcaps">Yin</span>. The female principle in nature, <a id="d0e21260" href="#d0e1446">85</a>, <a id="d0e21263" href="#d0e1503">86</a>, <a id="d0e21266" href="#d0e1662">93</a>, <a id="d0e21269" href="#d0e3544">216</a>;
+its hold on the Chinese mind, <a id="d0e21272" href="#d0e1646">92</a>;
+Hsi Wang Mu and, <a id="d0e21275" href="#d0e2425">137</a>;
+ancestor of the spirituality of the, <a id="d0e21278" href="#d0e3118">185</a>;
+united in marriage with <i>yang</i>, <a id="d0e21284" href="#d0e3138">186</a>;
+conjunction of <i>yang</i> and, <a id="d0e21290" href="#d0e3166">188</a>;
+<i>yin-yang</i> mirror, <a id="d0e21296" href="#d0e3311">199</a>;
+and lightning, <a id="d0e21299" href="#d0e3364">203</a>, <a id="d0e21302" href="#d0e3392">204</a>;
+<i>yin-yang</i> baskets, <a id="d0e21308" href="#d0e3756">232</a>
+
+</p>
+<p id="d0e21311"><span class="smallcaps">Yin Ch&#8217;&ecirc;ng-hsiu</span>. Spirit of the White Tiger Star, <a id="d0e21315" href="#d0e2577">148</a>;
+canonized by Chiang Tz&#365;-ya, <a id="d0e21318" href="#d0e2577">148</a>
+
+</p>
+<p id="d0e21321"><span class="smallcaps">Yin Chiao</span>. <i>See</i> <span class="smallcaps">T&#8217;ai Sui</span>
+
+</p>
+<p id="d0e21331"><span class="smallcaps">Yin K&#8217;ai-shan</span>, Father of W&ecirc;n Chiao, <a id="d0e21335" href="#d0e5282">336</a>, <a id="d0e21338" href="#d0e5306">338</a>&#8211;<a id="d0e21341" href="#d0e5313">339</a>
+
+</p>
+<p id="d0e21344"><span class="smallcaps">Yin P&#8217;o-pai</span>. Courtier of Chou Wang;
+father of Yin Ch&#8217;&ecirc;ng-hsiu, <a id="d0e21348" href="#d0e2577">148</a>
+
+</p>
+<p id="d0e21351"><span class="smallcaps">Yin Shih</span>. Wife of Li Ching, <a id="d0e21355" href="#d0e4809">305</a> <i>sq.</i>
+
+</p>
+<p id="d0e21361"><span class="smallcaps">Ymer</span>. The Scandinavian giant out of whose body the world was made;
+compared with P&#8217;an Ku, <a id="d0e21365" href="#d0e1349">79</a>
+
+</p>
+<p id="d0e21368"><span class="smallcaps">Y&uuml;</span>, or <span class="smallcaps">Ta Y&uuml;</span>. The Great Y&uuml;, one of the early kings;
+with Yao and Shun as the Three Origins, <a id="d0e21375" href="#d0e2236">126</a>&#8211;<a id="d0e21378" href="#d0e2265">127</a>
+
+</p>
+<p id="d0e21381"><span class="smallcaps">Yu Chou</span>. <i>See</i> <span class="smallcaps">Peking</span>
+
+</p>
+<p id="d0e21391"><span class="smallcaps">Y&uuml; Ch&#8217;&uuml;an Shan T&#8217;a</span>, or <span class="smallcaps">Ch&ecirc;n-shui T&#8217;a</span>. Pagoda near Peking;
+origin of, <a id="d0e21398" href="#d0e3788">234</a>&#8211;<a id="d0e21401" href="#d0e3808">235</a> <i>and n.</i>
+
+</p>
+<p id="d0e21407"><span class="smallcaps">Y&uuml; Huang</span>. Also called Y&uuml;-huang Shang-ti;
+the Pearly Emperor, <a id="d0e21411" href="#d0e2169">124</a>;
+popular head of Taoist hierarchy, <a id="d0e21414" href="#d0e2169">124</a>;
+the Jade Emperor, the Pure August One, <a id="d0e21417" href="#d0e2309">130</a>;
+history of, <a id="d0e21420" href="#d0e2309">130</a> <i>sq.</i>;
+the Chinese Jupiter, <a id="d0e21426" href="#d0e2309">130</a>;
+legend of, <a id="d0e21429" href="#d0e2330">132</a>&#8211;<a id="d0e21432" href="#d0e2342">133</a>;
+identified with Indra, <a id="d0e21435" href="#d0e2342">133</a>;
+subject of a nature myth, <a id="d0e21438" href="#d0e2342">133</a>;
+and Shui-mu Niang-niang, <a id="d0e21441" href="#d0e3589">220</a>&#8211;<a id="d0e21444" href="#d0e3609">221</a>;
+allows reincarnation of sons of Shih Ch&#8217;in-ch&#8217;ang, <a id="d0e21447" href="#d0e4095">255</a>&#8211;<a id="d0e21450" href="#d0e4111">256</a>;
+sends spiritual aid to Miao Shan, <a id="d0e21453" href="#d0e4195">262</a>&#8211;<a id="d0e21456" href="#d0e4211">263</a>;
+prevents execution of Miao Shan, <a id="d0e21459" href="#d0e4243">266</a>;
+orders punishment <span class="pageno"><a id="d0e21462"></a>Page 454</span>of Miao Chuang, <a id="d0e21464" href="#d0e4389">274</a>;
+canonizes Miao Shan and her family, <a id="d0e21467" href="#d0e4558">286</a>;
+and Sun Hou-tz&#365;, <a id="d0e21470" href="#d0e5164">327</a> <i>sq.</i>
+
+</p>
+<p id="d0e21476"><span class="smallcaps">Yu I</span>. A spirit, <a id="d0e21480" href="#d0e4457">278</a>&#8211;<a id="d0e21483" href="#d0e4463">279</a>
+
+</p>
+<p id="d0e21486"><span class="smallcaps">Y&uuml; L&uuml;</span>. A Door-god, <a id="d0e21490" href="#d0e2968">173</a>. <i>See</i> <span class="smallcaps">M&ecirc;n Sh&ecirc;n</span>
+
+</p>
+<p id="d0e21499"><span class="smallcaps">Y&uuml; Lung San T&#8217;ai-tz&#365;</span>. Son of Dragon-king of the Western Sea;
+and the White Horse, <a id="d0e21503" href="#d0e5329">340</a>&#8211;<a id="d0e21506" href="#d0e5343">341</a>
+
+</p>
+<p id="d0e21509"><span class="smallcaps">Y&uuml; N&uuml;</span>. The Jade Maiden;
+servant to Mu Kung, <a id="d0e21513" href="#d0e2395">136</a>;
+and the Spirit of Lightning, <a id="d0e21516" href="#d0e3364">203</a>
+
+</p>
+<p id="d0e21519"><span class="smallcaps">Y&uuml; Shih</span>, or <span class="smallcaps">Ch&#8217;ih Sung-tz&#365;</span>. The Master of Rain, <a id="d0e21526" href="#d0e3407">205</a>&#8211;<a id="d0e21529" href="#d0e3418">206</a>;
+resides in the K&#8217;un-lun Mountains, <a id="d0e21532" href="#d0e3418">206</a>;
+and the <i>shang yang</i>, <a id="d0e21538" href="#d0e3418">206</a>
+
+</p>
+<p id="d0e21541"><span class="smallcaps">Y&uuml;-huang Shang-ti</span>. <i>See</i> <span class="smallcaps">Y&uuml; Huang</span>
+
+</p>
+<p id="d0e21551"><span class="smallcaps">Y&uuml;-ting Ch&ecirc;n-j&ecirc;n</span>. Makes plan for defeat of Ch&#8217;ien-li Yen and Shun-f&ecirc;ng &Ecirc;rh, <a id="d0e21555" href="#d0e2793">162</a>&#8211;<a id="d0e21558" href="#d0e2813">163</a>
+
+</p>
+<p id="d0e21561"><span class="smallcaps">Y&uuml;an Chuang</span>. <i>See</i> <span class="smallcaps">Hs&uuml;an Chuang</span>
+
+</p>
+<p id="d0e21571"><span class="smallcaps">Y&uuml;an Hung</span>. Generalissimo;
+serves Chou Wang, <a id="d0e21575" href="#d0e2793">162</a>, <a id="d0e21578" href="#d0e2828">164</a>
+
+</p>
+<p id="d0e21581"><span class="smallcaps">Y&uuml;an-shih T&#8217;ien-tsun, Lo Ching Hsin</span>, or <span class="smallcaps">T&#8217;ien Pao</span>. Son of P&#8217;an Ku and T&#8217;ai-y&uuml;an Sh&ecirc;ng-mu;
+first member of Taoist triad, <a id="d0e21588" href="#d0e2169">124</a>;
+First Cause, Highest in Heaven, <a id="d0e21591" href="#d0e2265">127</a> <i>sq.</i>;
+God of Lightning, <a id="d0e21597" href="#d0e2293">128</a>;
+avatar of P&#8217;an Ku, <a id="d0e21600" href="#d0e2293">128</a> <i>sq.</i>;
+first named Y&uuml;an-shih T&#8217;ien-wang, <a id="d0e21606" href="#d0e2293">128</a>;
+legend of birth of, <a id="d0e21609" href="#d0e2293">128</a> <i>sq.</i>;
+fights T&#8217;ung-t&#8217;ien Chiao-chu, <a id="d0e21615" href="#d0e2358">134</a>, <a id="d0e21618" href="#d0e5041">321</a>, <a id="d0e21621" href="#d0e5056">322</a>&#8211;<a id="d0e21624" href="#d0e5074">323</a>;
+and Tou Mu, <a id="d0e21627" href="#d0e2518">144</a>;
+presents List of Promotions to Immortals to Chiang Tz&#365;-ya, <a id="d0e21630" href="#d0e2672">154</a>&#8211;<a id="d0e21633" href="#d0e2703">155</a>;
+kills Pi Hsiao, <a id="d0e21636" href="#d0e2734">158</a>
+
+</p>
+<p id="d0e21639"><span class="smallcaps">Y&uuml;an-shih T&#8217;ien-wang</span>. <i>See</i> <span class="smallcaps">Y&uuml;an-shih T&#8217;ien-tsun</span>
+
+</p>
+<p id="d0e21649"><span class="smallcaps">Y&uuml;eh-shih Fo</span>. The Master-Physician Buddha, <a id="d0e21653" href="#d0e2083">120</a>
+
+</p>
+<p id="d0e21656"><span class="smallcaps">Y&uuml;n Chung-tz&#365;</span>. A hermit;
+causes the death of W&ecirc;n Chung, <a id="d0e21660" href="#d0e3311">199</a>;
+teacher of Lei Ch&ecirc;n-tz&#365;, <a id="d0e21663" href="#d0e3351">202</a>&#8211;<a id="d0e21666" href="#d0e3364">203</a>
+
+</p>
+<p id="d0e21669"><span class="smallcaps">Y&uuml;n-t&#8217;ai Mountain</span>. The peach-plucking on, <a id="d0e21673" href="#d0e2462">140</a>&#8211;<a id="d0e21676" href="#d0e2470">141</a>
+<span class="pageno"><a id="d0e21679"></a></span></p><a id="d0e21680"></a><h1><span class="smallcaps">Uniform with this Volume</span></h1>
+<p id="d0e21684"><b>An Introduction to Mythology</b> By <span class="smallcaps">Lewis Spence</span>, F.R.A.I.
+
+</p>
+<p id="d0e21691"><b>The Myths of Greece and Rome</b> By <span class="smallcaps">H.A. Guerber</span>. With 57 Full-page Illustrations. A classic volume. At once a fascinating story-book and a valuable work of reference.
+
+</p>
+<p id="d0e21698"><b>Myths of the Norsemen</b> From the Eddas and Sagas. By <span class="smallcaps">H.A. Guerber</span>. With 33 Full-page Illustrations.
+
+</p>
+<p id="d0e21705"><b>Myths and Legends of the Middle Ages</b> By <span class="smallcaps">H.A. Guerber</span>. With 36 Full-page Illustrations.
+
+</p>
+<p id="d0e21712"><b>Hero-Myths and Legends of the British Race.</b> By <span class="smallcaps">M.I. Ebbutt</span>, M.A. With 51 Original Full-page Illustrations.
+
+</p>
+<p id="d0e21719"><b>Myths and Legends of the Celtic Race</b> By <span class="smallcaps">T.W. Rolleston</span>. With 46 Original Full-page Illustrations.
+
+</p>
+<p id="d0e21726"><b>Myths and Legends of Japan</b> By <span class="smallcaps">F. Hadland Davis</span>. With 32 Plates in Colour.
+
+</p>
+<p id="d0e21733"><b>The Myths of Mexico and Peru</b> By <span class="smallcaps">Lewis Spence</span>, F.R.A.I. With 52 Full-page Plates and other Illustrations.
+
+</p>
+<p id="d0e21740"><b>The Myths of the North American Indians.</b> By <span class="smallcaps">Lewis Spence</span>, F.R.A.I. With 30 Plates in Colour and other Illustrations.
+
+</p>
+<p id="d0e21747"><b>Myths and Legends of Ancient Egypt</b> By <span class="smallcaps">Lewis Spence</span>, F.R.A.I. With 16 Plates in Colour and 32 other Illustrations.
+
+</p>
+<p id="d0e21754"><b>Myths of the Hindus and Buddhists</b> By <span class="smallcaps">Sister Nivedita</span> (<span class="smallcaps">Margaret E. Noble</span>) and Dr <span class="smallcaps">Ananda Coomaraswamy</span>. With 32 Plates in Colour by Indian Artists.
+
+</p>
+<p id="d0e21767"><b>Myths and Legends of Babylonia and Assyria.</b> By <span class="smallcaps">Lewis Spence</span>, F.R.A.I. With 8 Plates in Colour and 32 Plates in Half-Tone.
+
+</p>
+<p id="d0e21774"><b>Hero Tales and Legends of the Serbians</b> By <span class="smallcaps">Woislav M. Petrovitch</span>. With 32 Plates in Colour.
+
+</p>
+<p id="d0e21781"><b>Myths and Legends of China</b> By <span class="smallcaps">E.T.C. Werner</span>. With 32 Full-page Illustrations in Colour and Gold.
+
+</p>
+<p id="d0e21788"><b>Hero Tales and Legends of the Rhine</b> By <span class="smallcaps">Lewis Spence</span>, F.R.A.I. With 24 Full-page Illustrations.
+
+</p>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
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diff --git a/15250.txt b/15250.txt
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index 0000000..89e1d75
--- /dev/null
+++ b/15250.txt
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+The Project Gutenberg EBook of Myths and Legends of China, by E. T. C. Werner
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Myths and Legends of China
+
+Author: E. T. C. Werner
+
+Release Date: March 4, 2005 [EBook #15250]
+Last Updated: January 7, 2017
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK MYTHS AND LEGENDS OF CHINA ***
+
+
+
+
+Produced by Juliet Sutherland, Jeroen Hellingman and the PG Online
+Distributed Proofreading Team.
+
+
+
+
+
+
+                        Myths & Legends of China
+
+                                   By
+
+                             E.T.C. Werner
+
+  H.B.M. Consul Foochow (Retired) Barrister-at-law Middle Temple Late
+    Member of The Chinese Government Historiographical Bureau Peking
+ Author of "Descriptive Sociology: Chinese" "China of the Chinese" Etc.
+
+
+                      George G. Harrap & Co. Ltd.
+                          London Bombay Sydney
+
+
+
+
+In Memoriam
+
+_Gladys Nina Chalmers Werner_
+
+
+
+Preface
+
+The chief literary sources of Chinese myths are the _Li tai shen hsien
+t'ung chien_, in thirty-two volumes, the _Shen hsien lieh chuan_,
+in eight volumes, the _Feng shen yen i_, in eight volumes, and the
+_Sou shen chi_, in ten volumes. In writing the following pages I
+have translated or paraphrased largely from these works. I have also
+consulted and at times quoted from the excellent volumes on Chinese
+Superstitions by Pere Henri Dore, comprised in the valuable series
+_Varietes Sinologiques_, published by the Catholic Mission Press
+at Shanghai. The native works contained in the Ssu K'u Ch'uean Shu,
+one of the few public libraries in Peking, have proved useful for
+purposes of reference. My heartiest thanks are due to my good friend
+Mr Mu Hsueeh-hsuen, a scholar of wide learning and generous disposition,
+for having kindly allowed me to use his very large and useful library
+of Chinese books. The late Dr G.E. Morrison also, until he sold it
+to a Japanese baron, was good enough to let me consult his extensive
+collection of foreign works relating to China whenever I wished, but
+owing to the fact that so very little work has been done in Chinese
+mythology by Western writers I found it better in dealing with this
+subject to go direct to the original Chinese texts. I am indebted to
+Professor H.A. Giles, and to his publishers, Messrs Kelly and Walsh,
+Shanghai, for permission to reprint from _Strange Stories from a
+Chinese Studio_ the fox legends given in Chapter XV.
+
+This is, so far as I know, the only monograph on Chinese mythology
+in any non-Chinese language. Nor do the native works include any
+scientific analysis or philosophical treatment of their myths.
+
+My aim, after summarizing the sociology of the Chinese as a
+prerequisite to the understanding of their ideas and sentiments,
+and dealing as fully as possible, consistently with limitations of
+space (limitations which have necessitated the presentation of a
+very large and intricate topic in a highly compressed form), with
+the philosophy of the subject, has been to set forth in English dress
+those myths which may be regarded as the accredited representatives
+of Chinese mythology--those which live in the minds of the people and
+are referred to most frequently in their literature, not those which
+are merely diverting without being typical or instructive--in short,
+a true, not a distorted image.
+
+_Edward Theodore Chalmers Werner_
+
+_Peking_
+_February_ 1922
+
+
+
+Contents
+
+
+
+Chapter
+
+I.      The Sociology of the Chinese
+II.     On Chinese Mythology
+III.    Cosmogony--P'an Ku and the Creation Myth
+IV.     The Gods of China
+V.      Myths of the Stars
+VI.     Myths of Thunder, Lightning, Wind, and Rain
+VII.    Myths of the Waters
+VIII.   Myths of Fire
+IX.     Myths of Epidemics, Medicine, Exorcism, Etc.
+X.      The Goddess of Mercy
+XI.     The Eight Immortals
+XII.    The Guardian of the Gate of Heaven
+XIII.   A Battle of the Gods
+XIV.    How the Monkey Became a God
+XV.     Fox Legends
+XVI.    Miscellaneous Legends
+        The Pronunciation of Chinese Words
+
+
+
+
+
+_Mais cet Orient, cette Asie, quelles en sont, enfin, les frontieres
+reelles?... Ces frontieres sont d'une nettete qui ne permet aucune
+erreur. L'Asie est la ou cesse la vulgarite, ou nait la dignite,
+et ou commence l'elegance intellectuelle. Et l'Orient est la ou sont
+les sources debordantes de poesie._
+
+_Mardrus_,
+_La Reine de Saba_
+
+
+
+
+
+CHAPTER I
+
+The Sociology of the Chinese
+
+
+Racial Origin
+
+In spite of much research and conjecture, the origin of the Chinese
+people remains undetermined. We do not know who they were nor whence
+they came. Such evidence as there is points to their immigration
+from elsewhere; the Chinese themselves have a tradition of a Western
+origin. The first picture we have of their actual history shows us, not
+a people behaving as if long settled in a land which was their home and
+that of their forefathers, but an alien race fighting with wild beasts,
+clearing dense forests, and driving back the aboriginal inhabitants.
+
+Setting aside several theories (including the one that the Chinese
+are autochthonous and their civilization indigenous) now regarded
+by the best authorities as untenable, the researches of sinologists
+seem to indicate an origin (1) in early Akkadia; or (2) in Khotan,
+the Tarim valley (generally what is now known as Eastern Turkestan),
+or the K'un-lun Mountains (concerning which more presently). The
+second hypothesis may relate only to a sojourn of longer or shorter
+duration on the way from Akkadia to the ultimate settlement in China,
+especially since the Khotan civilization has been shown to have
+been imported from the Punjab in the third century B.C. The fact
+that serious mistakes have been made regarding the identifications
+of early Chinese rulers with Babylonian kings, and of the Chinese
+_po-hsing_ (Cantonese _bak-sing_) 'people' with the Bak Sing or Bak
+tribes, does not exclude the possibility of an Akkadian origin. But
+in either case the immigration into China was probably gradual, and
+may have taken the route from Western or Central Asia direct to the
+banks of the Yellow River, or may possibly have followed that to the
+south-east through Burma and then to the north-east through what is
+now China--the settlement of the latter country having thus spread
+from south-west to north-east, or in a north-easterly direction along
+the Yangtzu River, and so north, instead of, as is generally supposed,
+from north to south.
+
+
+Southern Origin Improbable
+
+But this latter route would present many difficulties; it would seem
+to have been put forward merely as ancillary to the theory that the
+Chinese originated in the Indo-Chinese peninsula. This theory is
+based upon the assumptions that the ancient Chinese ideograms include
+representations of tropical animals and plants; that the oldest and
+purest forms of the language are found in the south; and that the
+Chinese and the Indo-Chinese groups of languages are both tonal. But
+all of these facts or alleged facts are as easily or better accounted
+for by the supposition that the Chinese arrived from the north
+or north-west in successive waves of migration, the later arrivals
+pushing the earlier farther and farther toward the south, so that the
+oldest and purest forms of Chinese would be found just where they are,
+the tonal languages of the Indo-Chinese peninsula being in that case
+regarded as the languages of the vanguard of the migration. Also, the
+ideograms referred to represent animals and plants of the temperate
+zone rather than of the tropics, but even if it could be shown, which
+it cannot, that these animals and plants now belong exclusively to the
+tropics, that would be no proof of the tropical origin of the Chinese,
+for in the earliest times the climate of North China was much milder
+than it is now, and animals such as tigers and elephants existed in the
+dense jungles which are later found only in more southern latitudes.
+
+
+Expansion of Races from North to South
+
+The theory of a southern origin (to which a further serious objection
+will be stated presently) implies a gradual infiltration of Chinese
+immigrants through South or Mid-China (as above indicated) toward
+the north, but there is little doubt that the movement of the races
+has been from north to south and not _vice versa_. In what are now
+the provinces of Western Kansu and Ssuch'uan there lived a people
+related to the Chinese (as proved by the study of Indo-Chinese
+comparative philology) who moved into the present territory of Tibet
+and are known as Tibetans; in what is now the province of Yuennan were
+the Shan or Ai-lao (modern Laos), who, forced by Mongol invasions,
+emigrated to the peninsula in the south and became the Siamese; and in
+Indo-China, not related to the Chinese, were the Annamese, Khmer, Mon,
+Khasi, Colarains (whose remnants are dispersed over the hill tracts
+of Central India), and other tribes, extending in prehistoric times
+into Southern China, but subsequently driven back by the expansion
+of the Chinese in that direction.
+
+
+Arrival of the Chinese in China
+
+Taking into consideration all the existing evidence, the objections to
+all other theories of the origin of the Chinese seem to be greater
+than any yet raised to the theory that immigrants from the Tarim
+valley or beyond (_i.e._ from Elam or Akkadia, either direct or _via_
+Eastern Turkestan) struck the banks of the Yellow River in their
+eastward journey and followed its course until they reached the
+localities where we first find them settled, namely, in the region
+covered by parts of the three modern provinces of Shansi, Shensi,
+and Honan where their frontiers join. They were then (about 2500 or
+3000 B.C.) in a relatively advanced state of civilization. The country
+east and south of this district was inhabited by aboriginal tribes,
+with whom the Chinese fought, as they did with the wild animals and the
+dense vegetation, but with whom they also commingled and intermarried,
+and among whom they planted colonies as centres from which to spread
+their civilization.
+
+
+The K'un-lun Mountains
+
+With reference to the K'un-lun Mountains, designated in Chinese
+mythology as the abode of the gods--the ancestors of the Chinese
+race--it should be noted that these are identified not with the range
+dividing Tibet from Chinese Turkestan, but with the Hindu Kush. That
+brings us somewhat nearer to Babylon, and the apparent convergence
+of the two theories, the Central Asian and the Western Asian, would
+seem to point to a possible solution of the problem. Nue Kua, one of
+the alleged creators of human beings, and Nue and Kua, the first two
+human beings (according to a variation of the legend), are placed
+in the K'un-lun Mountains. That looks hopeful. Unfortunately, the
+K'un-lun legend is proved to be of Taoist origin. K'un-lun is the
+central mountain of the world, and 3000 miles in height. There is
+the fountain of immortality, and thence flow the four great rivers
+of the world. In other words, it is the Sumeru of Hindu mythology
+transplanted into Chinese legend, and for our present purpose without
+historical value.
+
+It would take up too much space to go into details of this interesting
+problem of the origin of the Chinese and their civilization, the
+cultural connexions or similarities of China and Western Asia in
+pre-Babylonian times, the origin of the two distinct culture-areas
+so marked throughout the greater part of Chinese history, etc., and
+it will be sufficient for our present purpose to state the conclusion
+to which the evidence points.
+
+
+Provisional Conclusion
+
+Pending the discovery of decisive evidence, the following provisional
+conclusion has much to recommend it--namely, that the ancestors
+of the Chinese people came from the west, from Akkadia or Elam,
+or from Khotan, or (more probably) from Akkadia or Elam _via_
+Khotan, as one nomad or pastoral tribe or group of nomad or pastoral
+tribes, or as successive waves of immigrants, reached what is now
+China Proper at its north-west corner, settled round the elbow of
+the Yellow River, spread north-eastward, eastward, and southward,
+conquering, absorbing, or pushing before them the aborigines into
+what is now South and South-west China. These aboriginal races, who
+represent a wave or waves of neolithic immigrants from Western Asia
+earlier than the relatively high-headed immigrants into North China
+(who arrived about the twenty-fifth or twenty-fourth century B.C.),
+and who have left so deep an impress on the Japanese, mixed and
+intermarried with the Chinese in the south, eventually producing the
+pronounced differences, in physical, mental, and emotional traits,
+in sentiments, ideas, languages, processes, and products, from the
+Northern Chinese which are so conspicuous at the present day.
+
+
+
+Inorganic Environment
+
+At the beginning of their known history the country occupied by the
+Chinese was the comparatively small region above mentioned. It was
+then a tract of an irregular oblong shape, lying between latitude 34 deg.
+and 40 deg. N. and longitude 107 deg. and 114 deg. E. This territory round the
+elbow of the Yellow River had an area of about 50,000 square miles,
+and was gradually extended to the sea-coast on the north-east as far as
+longitude 119 deg., when its area was about doubled. It had a population of
+perhaps a million, increasing with the expansion to two millions. This
+may be called infant China. Its period (the Feudal Period) was in
+the two thousand years between the twenty-fourth and third centuries
+B.C. During the first centuries of the Monarchical Period, which lasted
+from 221 B.C. to A.D. 1912, it had expanded to the south to such an
+extent that it included all of the Eighteen Provinces constituting
+what is known as China Proper of modern times, with the exception of
+a portion of the west of Kansu and the greater portions of Ssuch'uan
+and Yuennan. At the time of the Manchu conquest at the beginning of the
+seventeenth century A.D. it embraced all the territory lying between
+latitude 18 deg. and 40 deg. N. and longitude 98 deg. and 122 deg. E. (the Eighteen
+Provinces or China Proper), with the addition of the vast outlying
+territories of Manchuria, Mongolia, Ili, Koko-nor, Tibet, and Corea,
+with suzerainty over Burma and Annam--an area of more than 5,000,000
+square miles, including the 2,000,000 square miles covered by the
+Eighteen Provinces. Generally, this territory is mountainous in the
+west, sloping gradually down toward the sea on the east. It contains
+three chief ranges of mountains and large alluvial plains in the north,
+east, and south. Three great and about thirty large rivers intersect
+the country, their numerous tributaries reaching every part of it.
+
+As regards geological features, the great alluvial plains rest upon
+granite, new red sandstone, or limestone. In the north is found the
+peculiar loess formation, having its origin probably in the accumulated
+dust of ages blown from the Mongolian plateau. The passage from north
+to south is generally from the older to the newer rocks; from east to
+west a similar series is found, with some volcanic features in the
+west and south. Coal and iron are the chief minerals, gold, silver,
+copper, lead, tin, jade, etc., being also mined.
+
+The climate of this vast area is not uniform. In the north the winter
+is long and rigorous, the summer hot and dry, with a short rainy season
+in July and August; in the south the summer is long, hot, and moist,
+the winter short. The mean temperature is 50.3 deg. F. and 70 deg. F. in the
+north and south respectively. Generally, the thermometer is low for
+the latitude, though perhaps it is more correct to say that the Gulf
+Stream raises the temperature of the west coast of Europe above the
+average. The mean rainfall in the north is 16, in the south 70 inches,
+with variations in other parts. Typhoons blow in the south between
+July and October.
+
+
+Organic Environment
+
+The vegetal productions are abundant and most varied. The rice-zone
+(significant in relation to the cultural distinctions above noted)
+embraces the southern half of the country. Tea, first cultivated
+for its infusion in A.D. 350, is grown in the southern and central
+provinces between the twenty-third and thirty-fifth degrees of
+latitude, though it is also found as far north as Shantung, the chief
+'tea district,' however, being the large area south of the Yangtzu
+River, east of the Tungting Lake and great Siang River, and north of
+the Kuangtung Province. The other chief vegetal products are wheat,
+barley, maize, millet, the bean, yam, sweet and common potato, tomato,
+eggplant, ginseng, cabbage, bamboo, indigo, pepper, tobacco, camphor,
+tallow, ground-nut, poppy, water-melon, sugar, cotton, hemp, and
+silk. Among the fruits grown are the date, mulberry, orange, lemon,
+pumelo, persimmon, lichi, pomegranate, pineapple, fig, coconut, mango,
+and banana, besides the usual kinds common in Western countries.
+
+The wild animals include the tiger, panther, leopard, bear, sable,
+otter, monkey, wolf, fox, twenty-seven or more species of ruminants,
+and numerous species of rodents. The rhinoceros, elephant, and tapir
+still exist in Yuennan. The domestic animals include the camel and the
+water-buffalo. There are about 700 species of birds, and innumerable
+species of fishes and insects.
+
+
+Sociological Environment
+
+On their arrival in what is now known as China the Chinese, as already
+noted, fought with the aboriginal tribes. The latter were exterminated,
+absorbed, or driven south with the spread of Chinese rule. The Chinese
+"picked out the eyes of the land," and consequently the non-Chinese
+tribes now live in the unhealthy forests or marshes of the south,
+or in mountain regions difficult of access, some even in trees (a
+voluntary, not compulsory promotion), though several, such as the Dog
+Jung in Fukien, retain settlements like islands among the ruling race.
+
+In the third century B.C. began the hostile relations of the Chinese
+with the northern nomads, which continued throughout the greater
+part of their history. During the first six centuries A.D. there was
+intercourse with Rome, Parthia, Turkey, Mesopotamia, Ceylon, India,
+and Indo-China, and in the seventh century with the Arabs. Europe
+was brought within the sociological environment by Christian
+travellers. From the tenth to the thirteenth century the north
+was occupied by Kitans and Nuechens, and the whole Empire was under
+Mongol sway for eighty-eight years in the thirteenth and fourteenth
+centuries. Relations of a commercial and religious nature were held
+with neighbours during the following four hundred years. Regular
+diplomatic intercourse with Western nations was established as a result
+of a series of wars in the eighteenth and nineteenth centuries. Until
+recently the nation held aloof from alliances and was generally averse
+to foreign intercourse. From 1537 onward, as a sequel of war or treaty,
+concessions, settlements, etc., were obtained by foreign Powers. China
+has now lost some of her border countries and large adjacent islands,
+the military and commercial pressure of Western nations and Japan
+having taken the place of the military pressure of the Tartars already
+referred to. The great problem for her, an agricultural nation, is
+how to find means and the military spirit to maintain her integrity,
+the further violation of which could not but be regarded by the student
+of sociological history as a great tragedy and a world-wide calamity.
+
+
+Physical, Emotional, and Intellectual Characters
+
+The physical characters of the Chinese are too well known to need
+detailed recital. The original immigrants into North China all
+belonged to blond races, but the modern Chinese have little left of
+the immigrant stock. The oblique, almond-shaped eyes, with black iris
+and the orbits far apart, have a vertical fold of skin over the inner
+canthus, concealing a part of the iris, a peculiarity distinguishing
+the eastern races of Asia from all other families of man. The stature
+and weight of brain are generally below the average. The hair is black,
+coarse, and cylindrical; the beard scanty or absent. The colour of
+the skin is darker in the south than in the north.
+
+Emotionally the Chinese are sober, industrious, of remarkable
+endurance, grateful, courteous, and ceremonious, with a high sense
+of mercantile honour, but timorous, cruel, unsympathetic, mendacious,
+and libidinous.
+
+Intellectually they were until recently, and to a large extent
+still are, non-progressive, in bondage to uniformity and mechanism
+in culture, imitative, unimaginative, torpid, indirect, suspicious,
+and superstitious.
+
+The character is being modified by intercourse with other peoples
+of the earth and by the strong force of physical, intellectual,
+and moral education.
+
+
+Marriage in Early Times
+
+Certain parts of the marriage ceremonial of China as now existing
+indicate that the original form of marriage was by capture--of which,
+indeed, there is evidence in the classical _Book of Odes_. But a
+regular form of marriage (in reality a contract of sale) is shown
+to have existed in the earliest historical times. The form was not
+monogamous, though it seems soon to have assumed that of a qualified
+monogamy consisting of one wife and one or more concubines, the
+number of the latter being as a rule limited only by the means of the
+husband. The higher the rank the larger was the number of concubines
+and handmaids in addition to the wife proper, the palaces of the
+kings and princes containing several hundreds of them. This form it
+has retained to the present day, though associations now exist for
+the abolition of concubinage. In early times, as well as throughout
+the whole of Chinese history, concubinage was in fact universal,
+and there is some evidence also of polyandry (which, however, cannot
+have prevailed to any great extent). The age for marriage was twenty
+for the man and fifteen for the girl, celibacy after thirty and twenty
+respectively being officially discouraged. In the province of Shantung
+it was usual for the wives to be older than their husbands. The
+parents' consent to the betrothal was sought through the intervention
+of a matchmaker, the proposal originating with the parents, and
+the wishes of the future bride and bridegroom not being taken into
+consideration. The conclusion of the marriage was the progress of the
+bride from the house of her parents to that of the bridegroom, where
+after various ceremonies she and he worshipped his ancestors together,
+the worship amounting to little more than an announcement of the union
+to the ancestral spirits. After a short sojourn with her husband the
+bride revisited her parents, and the marriage was not considered as
+finally consummated until after this visit had taken place.
+
+The status of women was low, and the power of the husband great--so
+great that he could kill his wife with impunity. Divorce was common,
+and all in favour of the husband, who, while he could not be
+divorced by her, could put his wife away for disobedience or even
+for loquaciousness. A widower remarried immediately, but refusal
+to remarry by a widow was esteemed an act of chastity. She often
+mutilated herself or even committed suicide to prevent remarriage,
+and was posthumously honoured for doing so. Being her husband's as
+much in the Otherworld as in this, remarriage would partake of the
+character of unchastity and insubordination; the argument, of course,
+not applying to the case of the husband, who by remarriage simply
+adds another member to his clan without infringing on anyone's rights.
+
+
+Marriage in Monarchical and Republican Periods
+
+The marital system of the early classical times, of which the above
+were the essentials, changed but little during the long period of
+monarchical rule lasting from 221 B.C. to A.D. 1912. The principal
+object, as before, was to secure an heir to sacrifice to the spirits of
+deceased progenitors. Marriage was not compulsory, but old bachelors
+and old maids were very scarce. The concubines were subject to the
+wife, who was considered to be the mother of their children as well
+as her own. Her status, however, was not greatly superior. Implicit
+obedience was exacted from her. She could not possess property, but
+could not be hired out for prostitution. The latter vice was common,
+in spite of the early age at which marriage took place and in spite
+of the system of concubinage--which is after all but a legalized
+transfer of prostitutional cohabitation to the domestic circle.
+
+Since the establishment of the Republic in 1912 the 'landslide' in the
+direction of Western progress has had its effect also on the domestic
+institutions. But while the essentials of the marriage contract remain
+practically the same as before, the most conspicuous changes have been
+in the accompanying ceremonial--now sometimes quite foreign, but in a
+very large, perhaps the greatest, number of cases that odious thing,
+half foreign, half Chinese; as, for instance, when the procession,
+otherwise native, includes foreign glass-panelled carriages, or the
+bridegroom wears a 'bowler' or top-hat with his Chinese dress--and
+in the greater freedom allowed to women, who are seen out of doors
+much more than formerly, sit at table with their husbands, attend
+public functions and dinners, dress largely in foreign fashion,
+and play tennis and other games, instead of being prisoners of the
+'inner apartment' and household drudges little better than slaves.
+
+One unexpected result of this increased freedom is certainly
+remarkable, and is one not likely to have been predicted by the most
+far-sighted sociologist. Many of the 'progressive' Chinese, now that
+it is the fashion for Chinese wives to be seen in public with their
+husbands, finding the uneducated, _gauche_, small-footed household
+drudge unable to compete with the smarter foreign-educated wives
+of their neighbours, have actually repudiated them and taken unto
+themselves spouses whom they can exhibit in public without 'loss
+of face'! It is, however, only fair to add that the total number
+of these cases, though by no means inconsiderable, appears to be
+proportionately small.
+
+
+Parents and Children
+
+As was the power of the husband over the wife, so was that of the
+father over his children. Infanticide (due chiefly to poverty,
+and varying with it) was frequent, especially in the case of female
+children, who were but slightly esteemed; the practice prevailing
+extensively in three or four provinces, less extensively in others,
+and being practically absent in a large number. Beyond the fact that
+some penalties were enacted against it by the Emperor Ch'ien Lung
+(A.D. 1736-96), and that by statute it was a capital offence to murder
+children in order to use parts of their bodies for medicine, it was
+not legally prohibited. When the abuse became too scandalous in any
+district proclamations condemning it would be issued by the local
+officials. A man might, by purchase and contract, adopt a person
+as son, daughter, or grandchild, such person acquiring thereby all
+the rights of a son or daughter. Descent, both of real and personal
+property, was to all the sons of wives and concubines as joint heirs,
+irrespective of seniority. Bastards received half shares. Estates were
+not divisible by the children during the lifetime of their parents
+or grandparents.
+
+The head of the family being but the life-renter of the family
+property, bound by fixed rules, wills were superfluous, and were used
+only where the customary respect for the parents gave them a voice
+in arranging the details of the succession. For this purpose verbal
+or written instructions were commonly given.
+
+In the absence of the father, the male relatives of the same surname
+assumed the guardianship of the young. The guardian exercised full
+authority and enjoyed the surplus revenues of his ward's estate,
+but might not alienate the property.
+
+There are many instances in Chinese history of extreme devotion of
+children to parents taking the form of self-wounding and even of
+suicide in the hope of curing parents' illnesses or saving their lives.
+
+
+Political History
+
+The country inhabited by the Chinese on their arrival from the West
+was, as we saw, the district where the modern provinces of Shansi,
+Shensi, and Honan join. This they extended in an easterly direction
+to the shores of the Gulf of Chihli--a stretch of territory about 600
+miles long by 300 broad. The population, as already stated, was between
+one and two millions. During the first two thousand years of their
+known history the boundaries of this region were not greatly enlarged,
+but beyond the more or less undefined borderland to the south were
+_chou_ or colonies, nuclei of Chinese population, which continually
+increased in size through conquest of the neighbouring territory. In
+221 B.C. all the feudal states into which this territory had been
+parcelled out, and which fought with one another, were subjugated
+and absorbed by the state of Ch'in, which in that year instituted the
+monarchical form of government--the form which obtained in China for
+the next twenty-one centuries.
+
+Though the origin of the name 'China' has not yet been finally decided,
+the best authorities regard it as derived from the name of this feudal
+state of Ch'in.
+
+Under this short-lived dynasty of Ch'in and the famous Han dynasty
+(221 B.C. to A.D. 221) which followed it, the Empire expanded until
+it embraced almost all the territory now known as China Proper
+(the Eighteen Provinces of Manchu times). To these were added
+in order between 194 B.C. and A.D. 1414: Corea, Sinkiang (the
+New Territory or Eastern Turkestan), Manchuria, Formosa, Tibet,
+and Mongolia--Formosa and Corea being annexed by Japan in 1895 and
+1910 respectively. Numerous other extra-China countries and islands,
+acquired and lost during the long course of Chinese history (at one
+time, from 73 to 48 B.C., "all Asia from Japan to the Caspian Sea was
+tributary to the Middle Kingdom," _i.e._ China), it is not necessary
+to mention here. During the Southern Sung dynasty (1127-1280) the
+Tartars owned the northern half of China, as far down as the Yangtzu
+River, and in the Yuean dynasty (1280-1368) they conquered the whole
+country. During the period 1644-1912 it was in the possession of
+the Manchus. At present the five chief component peoples of China are
+represented in the striped national flag (from the top downward) by red
+(Manchus), yellow (Chinese), blue (Mongolians), white (Mohammedans),
+and black (Tibetans). This flag was adopted on the establishment of the
+Republic in 1912, and supplanted the triangular Dragon flag previously
+in use. By this time the population--which had varied considerably at
+different periods owing to war, famine, and pestilence--had increased
+to about 400,000,000.
+
+
+General Government
+
+The general division of the nation was into the King and the People,
+The former was regarded as appointed by the will of Heaven and
+as the parent of the latter. Besides being king, he was also
+law-giver, commander-in-chief of the armies, high priest, and
+master of ceremonies. The people were divided into four classes: (1)
+_Shih_, Officers (later Scholars), consisting of _Ch'en_, Officials
+(a few of whom were ennobled), and _Shen Shih_, Gentry; (2) _Nung_,
+Agriculturists; (3) _Kung_, Artisans; and (4) _Shang_, Merchants.
+
+For administrative purposes there were at the seat of central
+government (which, first at P'ing-yang--in modern Shansi--was
+moved eleven times during the Feudal Period, and was finally
+at Yin) ministers, or ministers and a hierarchy of officials,
+the country being divided into provinces, varying in number from
+nine in the earliest times to thirty-six under the First Emperor,
+221 B.C., and finally twenty-two at the present day. At first these
+provinces contained states, which were models of the central state,
+the ruler's 'Middle Kingdom.' The provincial administration was
+in the hands of twelve Pastors or Lord-Lieutenants. They were the
+chiefs of all the nobles in a province. Civil and military offices
+were not differentiated. The feudal lords or princes of states often
+resided at the king's court, officers of that court being also sent
+forth as princes of states. The king was the source of legislation
+and administered justice. The princes in their several states had
+the power of rewards and punishments. Revenue was derived from a
+tithe on the land, from the income of artisans, merchants, fishermen,
+foresters, and from the tribute brought by savage tribes.
+
+The general structure and principles of this system of administration
+remained the same, with few variations, down to the end of the
+Monarchical Period in 1912. At the end of that period we find the
+emperor still considered as of divine descent, still the head of
+the civil, legislative, military, ecclesiastical, and ceremonial
+administration, with the nation still divided into the same four
+classes. The chief ministries at the capital, Peking, could in most
+cases trace their descent from their prototypes of feudal times, and
+the principal provincial administrative officials--the Governor-General
+or Viceroy, governor, provincial treasurer, judge, etc.--had similarly
+a pedigree running back to offices then existing--a continuous duration
+of adherence to type which is probably unique.
+
+Appointment to office was at first by selection, followed by an
+examination to test proficiency; later was introduced the system of
+public competitive literary examinations for office, fully organized
+in the seventeenth century, and abolished in 1903, when official
+positions were thrown open to the graduates of colleges established
+on a modern basis.
+
+In 1912, on the overthrow of the Manchu monarchy, China became a
+republic, with an elected President, and a Parliament consisting
+of a Senate and House of Representatives. The various government
+departments were reorganized on Western lines, and a large number
+of new offices instituted. Up to the present year the Law of the
+Constitution, owing to political dissension between the North and
+the South, has not been put into force.
+
+
+Laws
+
+Chinese law, like primitive law generally, was not instituted
+in order to ensure justice between man and man; its object was
+to enforce subordination of the ruled to the ruler. The laws were
+punitive and vindictive rather than reformatory or remedial, criminal
+rather than civil. Punishments were cruel: branding, cutting off the
+nose, the legs at the knees, castration, and death, the latter not
+necessarily, or indeed ordinarily, for taking life. They included in
+some cases punishment of the family, the clan, and the neighbours of
+the offender. The _lex talionis_ was in full force.
+
+Nevertheless, in spite of the harsh nature of the punishments, possibly
+adapted, more or less, to a harsh state of society, though the "proper
+end of punishments"--to "make an end of punishing"--was missed, the
+Chinese evolved a series of excellent legal codes. This series began
+with the revision of King Mu's _Punishments_ in 950 B.C., the first
+regular code being issued in 650 B.C., and ended with the well-known
+_Ta Ch'ing lue li_ (_Laws and Statutes of the Great Ch'ing Dynasty_),
+issued in A.D. 1647. Of these codes the great exemplar was the _Law
+Classic_ drawn up by Li K'uei (_Li K'uei fa ching_), a statesman
+in the service of the first ruler of the Wei State, in the fourth
+century B.C. The _Ta Ch'ing lue li_ has been highly praised by competent
+judges. Originally it sanctioned only two kinds of punishment, death
+and flogging, but others were in use, and the barbarous _ling ch'ih_,
+'lingering death' or 'slicing to pieces,' invented about A.D. 1000
+and abolished in 1905, was inflicted for high treason, parricide,
+on women who killed their husbands, and murderers of three persons
+of one family. In fact, until some first-hand knowledge of Western
+systems and procedure was obtained, the vindictive as opposed to the
+reformatory idea of punishments continued to obtain in China down to
+quite recent years, and has not yet entirely disappeared. Though the
+crueller forms of punishment had been legally abolished, they continued
+to be used in many parts. Having been joint judge at Chinese trials
+at which, in spite of my protests, prisoners were hung up by their
+thumbs and made to kneel on chains in order to extort confession
+(without which no accused person could be punished), I can testify
+that the true meaning of the "proper end of punishments" had no more
+entered into the Chinese mind at the close of the monarchical _regime_
+than it had 4000 years before.
+
+As a result of the reform movement into which China was forced as
+an alternative to foreign domination toward the end of the Manchu
+Period, but chiefly owing to the bait held out by Western Powers,
+that extraterritoriality would be abolished when China had reformed
+her judicial system, a new Provisional Criminal Code was published. It
+substituted death by hanging or strangulation for decapitation, and
+imprisonment for various lengths of time for bambooing. It was adopted
+in large measure by the Republican _regime_, and is the chief legal
+instrument in use at the present time. But close examination reveals
+the fact that it is almost an exact copy of the Japanese penal code,
+which in turn was modelled upon that of Germany. It is, in fact, a
+Western code imitated, and as it stands is quite out of harmony with
+present conditions in China. It will have to be modified and recast
+to be a suitable, just, and practicable national legal instrument
+for the Chinese people. Moreover, it is frequently overridden in a
+high-handed manner by the police, who often keep a person acquitted
+by the Courts of Justice in custody until they have 'squeezed' him
+of all they can hope to get out of him. And it is noteworthy that,
+though provision was made in the Draft Code for trial by jury, this
+provision never went into effect; and the slavish imitation of alien
+methods is shown by the curiously inconsistent reason given--that "the
+fact that jury trials have been abolished in Japan is indicative of the
+inadvisability of transplanting this Western institution into China!"
+
+
+Local Government
+
+The central administration being a far-flung network of officialdom,
+there was hardly any room for local government apart from it. We
+find it only in the village elder and those associated with him, who
+took up what government was necessary where the jurisdiction of the
+unit of the central administration--the district magistracy--ceased,
+or at least did not concern itself in meddling much.
+
+
+Military System
+
+The peace-loving agricultural settlers in early China had at first
+no army. When occasion arose, all the farmers exchanged their
+ploughshares for swords and bows and arrows, and went forth to
+fight. In the intervals between the harvests, when the fields were
+clear, they held manoeuvres and practised the arts of warfare. The
+king, who had his Six Armies, under the Six High Nobles, forming
+the royal military force, led the troops in person, accompanied by
+the spirit-tablets of his ancestors and of the gods of the land and
+grain. Chariots, drawn by four horses and containing soldiers armed
+with spears and javelins and archers, were much in use. A thousand
+chariots was the regular force. Warriors wore buskins on their legs,
+and were sometimes gagged in order to prevent the alarm being given to
+the enemy. In action the chariots occupied the centre, the bowmen the
+left, the spearmen the right flank. Elephants were sometimes used in
+attack. Spy-kites, signal-flags, hook-ladders, horns, cymbals, drums,
+and beacon-fires were in use. The ears of the vanquished were taken
+to the king, quarter being rarely if ever given.
+
+After the establishment of absolute monarchical government standing
+armies became the rule. Military science was taught, and soldiers
+sometimes trained for seven years. Chariots with upper storeys or
+spy-towers were used for fighting in narrow defiles, and hollow squares
+were formed of mixed chariots, infantry, and dragoons. The weakness of
+disunion of forces was well understood. In the sixth century A.D. the
+massed troops numbered about a million and a quarter. In A.D. 627
+there was an efficient standing army of 900,000 men, the term of
+service being from the ages of twenty to sixty. During the Mongol
+dynasty (1280-1368) there was a navy of 5000 ships manned by 70,000
+trained fighters. The Mongols completely revolutionized tactics and
+improved on all the military knowledge of the time. In 1614 the Manchu
+'Eight Banners,' composed of Manchus, Mongolians, and Chinese, were
+instituted. The provincial forces, designated the Army of the Green
+Standard, were divided into land forces and marine forces, superseded
+on active service by 'braves' (_yung_), or irregulars, enlisted and
+discharged according to circumstances. After the war with Japan in
+1894 reforms were seriously undertaken, with the result that the army
+has now been modernized in dress, weapons, tactics, etc., and is by
+no means a negligible quantity in the world's fighting forces. A
+modern navy is also being acquired by building and purchase. For
+many centuries the soldier, being, like the priest, unproductive,
+was regarded with disdain, and now that his indispensableness for
+defensive purposes is recognized he has to fight not only any actual
+enemy who may attack him, but those far subtler forces from over the
+sea which seem likely to obtain supremacy in his military councils,
+if not actual control of his whole military system. It is, in my view,
+the duty of Western nations to take steps before it is too late to
+avert this great disaster.
+
+
+Ecclesiastical Institutions
+
+The dancing and chanting exorcists called _wu_ were the first Chinese
+priests, with temples containing gods worshipped and sacrificed
+to, but there was no special sacerdotal class. Worship of Heaven
+could only be performed by the king or emperor. Ecclesiastical and
+political functions were not completely separated. The king was
+_pontifex maximus_, the nobles, statesmen, and civil and military
+officers acted as priests, the ranks being similar to those of the
+political hierarchy. Worship took place in the 'Hall of Light,'
+which was also a palace and audience and council chamber. Sacrifices
+were offered to Heaven, the hills and rivers, ancestors, and all the
+spirits. Dancing held a conspicuous place in worship. Idols are spoken
+of in the earliest times.
+
+Of course, each religion, as it formed itself out of the original
+ancestor-worship, had its own sacred places, functionaries,
+observances, ceremonial. Thus, at the State worship of Heaven, Nature,
+etc., there were the 'Great,' 'Medium,' and 'Inferior' sacrifices,
+consisting of animals, silk, grain, jade, etc. Panegyrics were sung,
+and robes of appropriate colour worn. In spring, summer, autumn,
+and winter there were the seasonal sacrifices at the appropriate
+altars. Taoism and Buddhism had their temples, monasteries, priests,
+sacrifices, and ritual; and there were village and wayside temples
+and shrines to ancestors, the gods of thunder, rain, wind, grain,
+agriculture, and many others. Now encouraged, now tolerated, now
+persecuted, the ecclesiastical _personnel_ and structure of Taoism and
+Buddhism survived into modern times, when we find complete schemes
+of ecclesiastical gradations of rank and authority grafted upon
+these two priestly hierarchies, and their temples, priests, etc.,
+fulfilling generally, with worship of ancestors, State or official
+(Confucianism) and private or unofficial, and the observance of various
+annual festivals, such as 'All Souls' Day' for wandering and hungry
+ghosts, the spiritual needs of the people as the 'Three Religions'
+(_San Chiao_). The emperor, as high priest, took the responsibility
+for calamities, etc., making confession to Heaven and praying that
+as a punishment the evil be diverted from the people to his own
+person. Statesmen, nobles, and officials discharged, as already noted,
+priestly functions in connexion with the State religion in addition
+to their ordinary duties. As a rule, priests proper, frowned upon as
+non-producers, were recruited from the lower classes, were celibate,
+unintellectual, idle, and immoral. There was nothing, even in the
+elaborate ceremonies on special occasions in the Buddhist temples,
+which could be likened to what is known as 'public worship' and
+'common prayer' in the West. Worship had for its sole object either
+the attainment of some good or the prevention of some evil.
+
+Generally this represents the state of things under the Republican
+_regime_; the chief differences being greater neglect of ecclesiastical
+matters and the conversion of a large number of temples into schools.
+
+
+Professional Institutions
+
+We read of physicians, blind musicians, poets, teachers, prayer-makers,
+architects, scribes, painters, diviners, ceremonialists, orators,
+and others during the Feudal Period, These professions were of
+ecclesiastical origin, not yet completely differentiated from the
+'Church,' and both in earlier and later times not always or often
+differentiated from each other. Thus the historiographers combined the
+duties of statesmen, scholars, authors, and generals. The professions
+of authors and teachers, musicians and poets, were united in one
+person. And so it continued to the present day. Priests discharge
+medical functions, poets still sing their verses. But experienced
+medical specialists, though few, are to be found, as well as women
+doctors; there are veterinary surgeons, musicians (chiefly belonging
+to the poorest classes and often blind), actors, teachers, attorneys,
+diviners, artists, letter-writers, and many others, men of letters
+being perhaps the most prominent and most esteemed.
+
+
+
+Accessory Institutions
+
+A system of schools, academies, colleges, and universities obtained in
+villages, districts, departments, and principalities. The instruction
+was divided into 'Primary Learning' and 'Great Learning.' There were
+special schools of dancing and music. Libraries and almshouses for
+old men are mentioned. Associations of scholars for literary purposes
+seem to have been numerous.
+
+Whatever form and direction education might have taken, it became
+stereotyped at an early age by the road to office being made to
+lead through a knowledge of the classical writings of the ancient
+sages. It became not only 'the thing' to be well versed in the sayings
+of Confucius, Mencius; etc., and to be able to compose good essays on
+them containing not a single wrongly written character, but useless
+for aspirants to office--who constituted practically the whole of the
+literary class--to acquire any other knowledge. So obsessed was the
+national mind by this literary mania that even infants' spines were
+made to bend so as to produce when adult the 'scholarly stoop.' And
+from the fact that besides the scholar class the rest of the community
+consisted of agriculturists, artisans, and merchants, whose knowledge
+was that of their fathers and grandfathers, inculcated in the sons
+and grandsons as it had been in them, showing them how to carry on
+in the same groove the calling to which Fate had assigned them, a
+departure from which would have been considered 'unfilial'--unless,
+of course (as it very rarely did), it went the length of attaining
+through study of the classics a place in the official class, and thus
+shedding eternal lustre on the family--it will readily be seen that
+there was nothing to cause education to be concerned with any but one
+or two of the subjects which are included by Western peoples under
+that designation. It became at an early age, and remained for many
+centuries, a rote-learning of the elementary text-books, followed by
+a similar acquisition by heart of the texts of the works of Confucius
+and other classical writers. And so it remained until the abolition, in
+1905, of the old competitive examination system, and the substitution
+of all that is included in the term 'modern education' at schools,
+colleges, and universities all over the country, in which there is
+rapidly growing up a force that is regenerating the Chinese people,
+and will make itself felt throughout the whole world.
+
+It is this keen and shrewd appreciation of the learned, and this lust
+for knowledge, which, barring the tragedy of foreign domination, will
+make China, in the truest and best sense of the word, a great nation,
+where, as in the United States of America, the rigid class status and
+undervaluation, if not disdaining, of knowledge which are proving so
+disastrous in England and other European countries will be avoided,
+and the aristocracy of learning established in its place.
+
+Besides educational institutions, we find institutions for poor relief,
+hospitals, foundling hospitals, orphan asylums, banking, insurance,
+and loan associations, travellers' clubs, mercantile corporations,
+anti-opium societies, co-operative burial societies, as well as many
+others, some imitated from Western models.
+
+
+Bodily Mutilations
+
+Compared with the practices found to exist among most primitive races,
+the mutilations the Chinese were in the habit of inflicting were but
+few. They flattened the skulls of their babies by means of stones, so
+as to cause them to taper at the top, and we have already seen what
+they did to their spines; also the mutilations in warfare, and the
+punishments inflicted both within and without the law; and how filial
+children and loyal wives mutilated themselves for the sake of their
+parents and to prevent remarriage. Eunuchs, of course, existed in great
+numbers. People bit, cut, or marked their arms to pledge oaths. But
+the practices which are more peculiarly associated with the Chinese
+are the compressing of women's feet and the wearing of the queue,
+misnamed 'pigtail.' The former is known to have been in force about
+A.D. 934, though it may have been introduced as early as 583. It did
+not, however, become firmly established for more than a century. This
+'extremely painful mutilation,' begun in infancy, illustrates the
+tyranny of fashion, for it is supposed to have arisen in the imitation
+by the women generally of the small feet of an imperial concubine
+admired by one of the emperors from ten to fifteen centuries ago
+(the books differ as to his identity). The second was a badge of
+servitude inflicted by the Manchus on the Chinese when they conquered
+China at the beginning of the seventeenth century. Discountenanced by
+governmental edicts, both of these practices are now tending toward
+extinction, though, of course, compressed feet and 'pigtails' are
+still to be seen in every town and village. Legally, the queue was
+abolished when the Chinese rid themselves of the Manchu yoke in 1912.
+
+
+Funeral Rites
+
+Not understanding the real nature of death, the Chinese believed
+it was merely a state of suspended animation, in which the soul
+had failed to return to the body, though it might yet do so,
+even after long intervals. Consequently they delayed burial, and
+fed the corpse, and went on to the house-tops and called aloud
+to the spirit to return. When at length they were convinced that
+the absent spirit could not be induced to re-enter the body, they
+placed the latter in a coffin and buried it--providing it, however,
+with all that it had found necessary in this life (food, clothing,
+wives, servants, etc.), which it would require also in the next (in
+their view rather a continuation of the present existence than the
+beginning of another)--and, having inducted or persuaded the spirit
+to enter the 'soul-tablet' which accompanied the funeral procession
+(which took place the moment the tablet was 'dotted,' _i.e._ when
+the character _wang_, 'prince,' was changed into _chu_, 'lord'),
+carried it back home again, set it up in a shrine in the main hall,
+and fell down and worshipped it. Thus was the spirit propitiated,
+and as long as occasional offerings were not overlooked the power
+for evil possessed by it would not be exerted against the surviving
+inmates of the house, whom it had so thoughtlessly deserted.
+
+The latter mourned by screaming, wailing, stamping their feet,
+and beating their breasts, renouncing (in the earliest times) even
+their clothes, dwelling, and belongings to the dead, removing to
+mourning-sheds of clay, fasting, or eating only rice gruel, sleeping
+on straw with a clod for a pillow, and speaking only on subjects of
+death and burial. Office and public duties were resigned, and marriage,
+music, and separation from the clan prohibited.
+
+During the lapse of the long ages of monarchical rule funeral rites
+became more elaborate and magnificent, but, though less rigid and
+ceremonious since the institution of the Republic, they have retained
+their essential character down to the present day.
+
+Funeral ceremonial was more exacting than that connected with most
+other observances, including those of marriage. Invitations or
+notifications were sent to friends, and after receipt of these _fu_,
+on the various days appointed therein, the guest was obliged to send
+presents, such as money, paper horses, slaves, etc., and go and join
+in the lamentations of the hired mourners and attend at the prayers
+recited by the priests. Funeral etiquette could not be _pu'd, i.e._
+made good, if overlooked or neglected at the right time, as it could
+in the case of the marriage ceremonial.
+
+Instead of symmetrical public graveyards, as in the West, the
+Chinese cemeteries belong to the family or clan of the deceased,
+and are generally beautiful and peaceful places planted with trees
+and surrounded by artistic walls enclosing the grave-mounds and
+monumental tablets. The cemeteries themselves are the metonyms of the
+villages, and the graves of the houses. In the north especially the
+grave is very often surmounted by a huge marble tortoise bearing the
+inscribed tablet, or what we call the gravestone, on its back. The
+tombs of the last two lines of emperors, the Ming and the Manchu,
+are magnificent structures, spread over enormous areas, and always
+artistically situated on hillsides facing natural or artificial lakes
+or seas. Contrary to the practice in Egypt, with the two exceptions
+above mentioned the conquering dynasties have always destroyed the
+tombs of their predecessors. But for this savage vandalism, China
+would probably possess the most magnificent assembly of imperial
+tombs in the world's records.
+
+
+
+Laws of Intercourse
+
+Throughout the whole course of their existence as a social aggregate
+the Chinese have pushed ceremonial observances to an extreme
+limit. "Ceremonies," says the _Li chi_, the great classic of ceremonial
+usages, "are the greatest of all things by which men live." Ranks were
+distinguished by different headdresses, garments, badges, weapons,
+writing-tablets, number of attendants, carriages, horses, height of
+walls, etc. Daily as well as official life was regulated by minute
+observances. There were written codes embracing almost every attitude
+and act of inferiors toward superiors, of superiors toward inferiors,
+and of equals toward equals. Visits, forms of address, and giving
+of presents had each their set of formulae, known and observed by
+every one as strictly and regularly as each child in China learned by
+heart and repeated aloud the three-word sentences of the elementary
+_Trimetrical Classic_. But while the school text-book was extremely
+simple, ceremonial observances were extremely elaborate. A Chinese
+was in this respect as much a slave to the living as in his funeral
+rites he was a slave to the dead. Only now, in the rush of 'modern
+progress,' is the doffing of the hat taking the place of the 'kowtow'
+(_k'o-t'ou_).
+
+It is in this matter of ceremonial observances that the East
+and the West have misunderstood each other perhaps more than in
+all others. Where rules of etiquette are not only different,
+but are diametrically opposed, there is every opportunity for
+misunderstanding, if not estrangement. The points at issue in
+such questions as 'kowtowing' to the emperor and the worshipping
+of ancestors are generally known, but the Westerner, as a rule, is
+ignorant of the fact that if he wishes to conform to Chinese etiquette
+when in China (instead of to those Western customs which are in many
+cases unfortunately taking their place) he should not, for instance,
+take off his hat when entering a house or a temple, should not shake
+hands with his host, nor, if he wishes to express approval, should he
+clap his hands. Clapping of hands in China (_i.e._ non-Europeanized
+China) is used to drive away the _sha ch'i_, or deathly influence of
+evil spirits, and to clap the hands at the close of the remarks of a
+Chinese host (as I have seen prominent, well-meaning, but ill-guided
+men of the West do) is equivalent to disapproval, if not insult. Had
+our diplomatists been sociologists instead of only commercial agents,
+more than one war might have been avoided.
+
+
+Habits and Customs
+
+At intervals during the year the Chinese make holiday. Their public
+festivals begin with the celebration of the advent of the new
+year. They let off innumerable firecrackers, and make much merriment
+in their homes, drinking and feasting, and visiting their friends
+for several days. Accounts are squared, houses cleaned, fresh paper
+'door-gods' pasted on the front doors, strips of red paper with
+characters implying happiness, wealth, good fortune, longevity, etc.,
+stuck on the doorposts or the lintel, tables, etc., covered with red
+cloth, and flowers and decorations displayed everywhere. Business
+is suspended, and the merriment, dressing in new clothes, feasting,
+visiting, offerings to gods and ancestors, and idling continue pretty
+consistently during the first half of the first moon, the vacation
+ending with the Feast of Lanterns, which occupies the last three
+days. It originated in the Han dynasty 2000 years ago. Innumerable
+lanterns of all sizes, shapes, colours (except wholly white, or rather
+undyed material, the colour of mourning), and designs are lit in front
+of public and private buildings, but the use of these was an addition
+about 800 years later, _i.e._ about 1200 years ago. Paper dragons,
+hundreds of yards long, are moved along the streets at a slow pace,
+supported on the heads of men whose legs only are visible, giving
+the impression of huge serpents winding through the thoroughfares.
+
+Of the other chief festivals, about eight in number (not counting the
+festivals of the four seasons with their equinoxes and solstices), four
+are specially concerned with the propitiation of the spirits--namely,
+the Earlier Spirit Festival (fifteenth day of second moon), the
+Festival of the Tombs (about the third day of the third moon), when
+graves are put in order and special offerings made to the dead, the
+Middle Spirit Festival (fifteenth day of seventh moon), and the Later
+Spirit Festival (fifteenth day of tenth moon). The Dragon-boat Festival
+(fifth day of fifth moon) is said to have originated as a commemoration
+of the death of the poet Ch'ue Yuean, who drowned himself in disgust
+at the official intrigue and corruption of which he was the victim,
+but the object is the procuring of sufficient rain to ensure a good
+harvest. It is celebrated by racing with long narrow boats shaped to
+represent dragons and propelled by scores of rowers, pasting of charms
+on the doors of dwellings, and eating a special kind of rice-cake,
+with a liquor as a beverage.
+
+The fifteenth day of the eighth moon is the Mid-autumn Festival, known
+by foreigners as All Souls' Day. On this occasion the women worship the
+moon, offering cakes, fruit, etc. The gates of Purgatory are opened,
+and the hungry ghosts troop forth to enjoy themselves for a month on
+the good things provided for them by the pious. The ninth day of the
+ninth moon is the Chung Yang Festival, when every one who possibly
+can ascends to a high place--a hill or temple-tower. This inaugurates
+the kite-flying season, and is supposed to promote longevity. During
+that season, which lasts several months, the Chinese people the sky
+with dragons, centipedes, frogs, butterflies, and hundreds of other
+cleverly devised creatures, which, by means of simple mechanisms worked
+by the wind, roll their eyes, make appropriate sounds, and move their
+paws, wings, tails, etc., in a most realistic manner. The festival
+originated in a warning received by a scholar named Huan Ching from
+his master Fei Ch'ang-fang, a native of Ju-nan in Honan, who lived
+during the Han dynasty, that a terrible calamity was about to happen,
+and enjoining him to escape with his family to a high place. On his
+return he found all his domestic animals dead, and was told that
+they had died instead of himself and his relatives. On New Year's Eve
+(_Tuan Nien_ or _Chu Hsi_) the Kitchen-god ascends to Heaven to make
+his annual report, the wise feasting him with honey and other sticky
+food before his departure, so that his lips may be sealed and he be
+unable to 'let on' too much to the powers that be in the regions above!
+
+
+Sports and Games
+
+The first sports of the Chinese were festival gatherings for purposes
+of archery, to which succeeded exercises partaking of a military
+character. Hunting was a favourite amusement. They played games of
+calculation, chess (or the 'game of war'), shuttlecock with the feet,
+pitch-pot (throwing arrows from a distance into a narrow-necked jar),
+and 'horn-goring' (fighting on the shoulders of others with horned
+masks on their heads). Stilts, football, dice-throwing, boat-racing,
+dog-racing, cock-fighting, kite-flying, as well as singing and dancing
+marionettes, afforded recreation and amusement.
+
+Many of these games became obsolete in course of time, and new ones
+were invented. At the end of the Monarchical Period, during the Manchu
+dynasty, we find those most in use to be foot-shuttlecock, lifting of
+beams headed with heavy stones--dumb-bells four feet long and weighing
+thirty or forty pounds--kite-flying, quail-fighting, cricket-fighting,
+sending birds after seeds thrown into the air, sauntering through
+fields, playing chess or 'morra,' or gambling with cards, dice, or
+over the cricket- and quail-fights or seed-catching birds. There were
+numerous and varied children's games tending to develop strength,
+skill, quickness of action, parental instinct, accuracy, and
+sagacity. Theatricals were performed by strolling troupes on stages
+erected opposite temples, though permanent theatres also existed,
+female parts until recently being taken by male actors. Peep-shows,
+conjurers, ventriloquists, acrobats, fortune-tellers, and story-tellers
+kept crowds amused or interested. Generally, 'young China' of the
+present day, identified with the party of progress, seems to have
+adopted most of the outdoor but very few of the indoor games of
+Western nations.
+
+
+Domestic Life
+
+In domestic or private life, observances at birth, betrothal, and
+marriage were elaborate, and retained superstitious elements. Early
+rising was general. Shaving of the head and beard, as well as cleaning
+of the ears and massage, was done by barbers. There were public
+baths in all cities and towns. Shops were closed at nightfall, and,
+the streets being until recent times ill-lit or unlit, passengers or
+their attendants carried lanterns. Most houses, except the poorest,
+had private watchmen. Generally two meals a day were taken. Dinners to
+friends were served at inns or restaurants, accompanied or followed
+by musical or theatrical performances. The place of honour is stated
+in Western books on China to be on the left, but the fact is that the
+place of honour is the one which shows the utmost solicitude for the
+safety of the guest. It is therefore not necessarily one fixed place,
+but would usually be the one facing the door, so that the guest might
+be in a position to see an enemy enter, and take measures accordingly.
+
+Lap-dogs and cage-birds were kept as pets; 'wonks,' the _huang kou_,
+or 'yellow dog,' were guards of houses and street scavengers. Aquaria
+with goldfish were often to be seen in the houses of the upper and
+middle classes, the gardens and courtyards of which usually contained
+rockeries and artistic shrubs and flowers.
+
+Whiskers were never worn, and moustaches and beards only after forty,
+before which age the hair grew, if at all, very scantily. Full,
+thick beards, as in the West, were practically never seen, even on
+the aged. Snuff-bottles, tobacco-pipes, and fans were carried by both
+sexes. Nails were worn long by members of the literary and leisured
+classes. Non-Manchu women and girls had cramped feet, and both Manchu
+and Chinese women used cosmetics freely.
+
+
+Industrial Institutions
+
+While the men attended to farm-work, women took care of the
+mulberry-orchards and silkworms, and did spinning, weaving, and
+embroidery. This, the primitive division of labour, held throughout,
+though added to on both sides, so that eventually the men did most
+of the agriculture, arts, production, distribution, fighting, etc.,
+and the women, besides the duties above named and some field-labour,
+mended old clothes, drilled and sharpened needles, pasted tin-foil,
+made shoes, and gathered and sorted the leaves of the tea-plant. In
+course of time trades became highly specialized--their number being
+legion--and localized, bankers, for instance, congregating in Shansi,
+carpenters in Chi Chou, and porcelain-manufacturers in Jao Chou,
+in Kiangsi.
+
+As to land, it became at an early age the property of the sovereign,
+who farmed it out to his relatives or favourites. It was arranged on
+the _ching_, or 'well' system--eight private squares round a ninth
+public square cultivated by the eight farmer families in common for the
+benefit of the State. From the beginning to the end of the Monarchical
+Period tenure continued to be of the Crown, land being unallodial, and
+mostly held in clans or families, and not entailed, the conditions
+of tenure being payment of an annual tax, a fee for alienation,
+and money compensation for personal services to the Government,
+generally incorporated into the direct tax as scutage. Slavery,
+unknown in the earliest times, existed as a recognized institution
+during the whole of the Monarchical Period.
+
+Production was chiefly confined to human and animal labour, machinery
+being only now in use on a large scale. Internal distribution
+was carried on from numerous centres and at fairs, shops, markets,
+etc. With few exceptions, the great trade-routes by land and sea have
+remained the same during the last two thousand years. Foreign trade was
+with Western Asia, Greece, Rome, Carthage, Arabia, etc., and from the
+seventeenth century A.D. more generally with European countries. The
+usual primitive means of conveyance, such as human beings, animals,
+carts, boats, etc., were partly displaced by steam-vessels from
+1861 onward.
+
+Exchange was effected by barter, cowries of different values being the
+prototype of coins, which were cast in greater or less quantity under
+each reign. But until within recent years there was only one coin,
+the copper cash, in use, bullion and paper notes being the other
+media of exchange. Silver Mexican dollars and subsidiary coins came
+into use with the advent of foreign commerce. Weights and measures
+(which generally decreased from north to south), officially arranged
+partly on the decimal system, were discarded by the people in ordinary
+commercial transactions for the more convenient duodecimal subdivision.
+
+
+Arts
+
+Hunting, fishing, cooking, weaving, dyeing, carpentry, metallurgy,
+glass-, brick-, and paper-making, printing, and book-binding were
+in a more or less primitive stage, the mechanical arts showing much
+servile imitation and simplicity in design; but pottery, carving,
+and lacquer-work were in an exceptionally high state of development,
+the articles produced being surpassed in quality and beauty by no
+others in the world.
+
+
+Agriculture and Rearing of Livestock
+
+From the earliest times the greater portion of the available land was
+under cultivation. Except when the country has been devastated by war,
+the Chinese have devoted close attention to the cultivation of the
+soil continuously for forty centuries. Even the hills are terraced for
+extra growing-room. But poverty and governmental inaction caused much
+to lie idle. There were two annual crops in the north, and five in two
+years in the south. Perhaps two-thirds of the population cultivated the
+soil. The methods, however, remained primitive; but the great fertility
+of the soil and the great industry of the farmer, with generous but
+careful use of fertilizers, enabled the vast territory to support an
+enormous population. Rice, wheat, barley, buckwheat, maize, kaoliang,
+several millets, and oats were the chief grains cultivated. Beans,
+peas, oil-bearing seeds (sesame, rape, etc.), fibre-plants (hemp,
+ramie, jute, cotton, etc.), starch-roots (taros, yams, sweet potatoes,
+etc.), tobacco, indigo, tea, sugar, fruits, were among the more
+important crops produced. Fruit-growing, however, lacked scientific
+method. The rotation of crops was not a usual practice, but grafting,
+pruning, dwarfing, enlarging, selecting, and varying species were well
+understood. Vegetable-culture had reached a high state of perfection,
+the smallest patches of land being made to bring forth abundantly. This
+is the more creditable inasmuch as most small farmers could not afford
+to purchase expensive foreign machinery, which, in many cases, would
+be too large or complicated for their purposes.
+
+The principal animals, birds, etc., reared were the pig, ass, horse,
+mule, cow, sheep, goat, buffalo, yak, fowl, duck, goose, pigeon,
+silkworm, and bee.
+
+The Ministry of Agriculture and Commerce, the successor to the Board
+of Agriculture, Manufactures, and Commerce, instituted during recent
+years, is now adapting Western methods to the cultivation of the
+fertile soil of China, and even greater results than in the past may
+be expected in the future.
+
+
+Sentiments and Moral Ideas
+
+The Chinese have always shown a keen delight in the beautiful--in
+flowers, music, poetry, literature, embroidery, paintings,
+porcelain. They cultivated ornamental plants, almost every house,
+as we saw, having its garden, large or small, and tables were often
+decorated with flowers in vases or ornamental wire baskets or fruits or
+sweetmeats. Confucius made music an instrument of government. Paper
+bearing the written character was so respected that it might not
+be thrown on the ground or trodden on. Delight was always shown in
+beautiful scenery or tales of the marvellous. Commanding or agreeable
+situations were chosen for temples. But until within the last few
+years streets and houses were generally unclean, and decency in public
+frequently absent.
+
+Morality was favoured by public opinion, but in spite of early
+marriages and concubinage there was much laxity. Cruelty both
+to human beings and animals has always been a marked trait in
+the Chinese character. Savagery in warfare, cannibalism, luxury,
+drunkenness, and corruption prevailed in the earliest times. The
+attitude toward women was despotic. But moral principles pervaded the
+classical writings, and formed the basis of law. In spite of these,
+the inferior sentiment of revenge was, as we have seen, approved and
+preached as a sacred duty. As a result of the universal _yin-yang_
+dualistic doctrines, immorality was leniently regarded. In modern
+times, at least, mercantile honour was high, "a merchant's word
+is as good as his bond" being truer in China than in many other
+countries. Intemperance was rare. Opium-smoking was much indulged in
+until the use of the drug was forcibly suppressed (1906-16). Even now
+much is smuggled into the country, or its growth overlooked by bribed
+officials. Clan quarrels and fights were common, vendettas sometimes
+continuing for generations. Suicide under depressing circumstances
+was approved and honoured; it was frequently resorted to under the
+sting of great injustice. There was a deep reverence for parents
+and superiors. Disregard of the truth, when useful, was universal,
+and unattended by a sense of shame, even on detection. Thieving was
+common. The illegal exactions of rulers were burdensome. In times
+of prosperity pride and satisfaction in material matters was not
+concealed, and was often short-sighted. Politeness was practically
+universal, though said to be often superficial; but gratitude was a
+marked characteristic, and was heartfelt. Mutual conjugal affection
+was strong. The love of gambling was universal.
+
+But little has occurred in recent years to modify the above
+characters. Nevertheless the inferior traits are certainly being
+changed by education and by the formation of societies whose members
+bind themselves against immorality, concubinage, gambling, drinking,
+smoking, etc.
+
+
+Religious Ideas
+
+Chinese religion is inherently an attitude toward the spirits or gods
+with the object of obtaining a benefit or averting a calamity. We
+shall deal with it more fully in another chapter. Suffice it to say
+here that it originated in ancestor-worship, and that the greater
+part of it remains ancestor-worship to the present day. The State
+religion, which was Confucianism, was ancestor-worship. Taoism,
+originally a philosophy, became a worship of spirits--of the souls of
+dead men supposed to have taken up their abode in animals, reptiles,
+insects, trees, stones, etc.--borrowed the cloak of religion from
+Buddhism, which eventually outshone it, and degenerated into a system
+of exorcism and magic. Buddhism, a religion originating in India, in
+which Buddha, once a man, is worshipped, in which no beings are known
+with greater power than can be attained to by man, and according to
+which at death the soul migrates into anything from a deified human
+being to an elephant, a bird, a plant, a wall, a broom, or any piece
+of inorganic matter, was imported ready made into China and took the
+side of popular superstition and Taoism against the orthodox belief,
+finding that its power lay in the influence on the popular mind of its
+doctrine respecting a future state, in contrast to the indifference
+of Confucianism. Its pleading for compassion and preservation of life
+met a crying need, and but for it the state of things in this respect
+would be worse than it is.
+
+Religion, apart from ancestor-worship, does not enter largely
+into Chinese life. There is none of the real 'love of God' found,
+for example, in the fervent as distinguished from the conventional
+Christian. And as ancestor-worship gradually loses its hold and dies
+out agnosticism will take its place.
+
+
+Superstitions
+
+An almost infinite variety of superstitious practices, due to the
+belief in the good or evil influences of departed spirits, exists in
+all parts of China. Days are lucky or unlucky. Eclipses are due to a
+dragon trying to eat the sun or the moon. The rainbow is supposed to be
+the result of a meeting between the impure vapours of the sun and the
+earth. Amulets are worn, and charms hung up, sprigs of artemisia or
+of peach-blossom are placed near beds and over lintels respectively,
+children and adults are 'locked to life' by means of locks on chains
+or cords worn round the neck, old brass mirrors are supposed to cure
+insanity, figures of gourds, tigers' claws, or the unicorn are worn
+to ensure good fortune or ward off sickness, fire, etc., spells of
+many kinds, composed mostly of the written characters for happiness
+and longevity, are worn, or written on paper, cloth, leaves, etc.,
+and burned, the ashes being made into a decoction and drunk by the
+young or sick.
+
+Divination by means of the divining stalks (the divining plant,
+milfoil or yarrow) and the tortoiseshell has been carried on from
+time immemorial, but was not originally practised with the object of
+ascertaining future events, but in order to decide doubts, much as
+lots are drawn or a coin tossed in the West. _Feng-shui_, "the art of
+adapting the residence of the living and the dead so as to co-operate
+and harmonize with the local currents of the cosmic breath" (the _yin_
+and the _yang_: see Chapter III), a doctrine which had its root in
+ancestor-worship, has exercised an enormous influence on Chinese
+thought and life from the earliest times, and especially from those
+of Chu Hsi and other philosophers of the Sung dynasty.
+
+
+Knowledge
+
+Having noted that Chinese education was mainly literary, and why it
+was so, it is easy to see that there would be little or no demand
+for the kind of knowledge classified in the West under the head of
+science. In so far as any demand existed, it did so, at any rate at
+first, only because it subserved vital needs. Thus, astronomy, or more
+properly astrology, was studied in order that the calendar might be
+regulated, and so the routine of agriculture correctly followed, for
+on that depended the people's daily rice, or rather, in the beginning,
+the various fruits and kinds of flesh which constituted their means of
+sustentation before their now universal food was known. In philosophy
+they have had two periods of great activity, the first beginning with
+Lao Tzu and Confucius in the sixth century B.C. and ending with the
+Burning of the Books by the First Emperor, Shih Huang Ti, in 213 B.C.;
+the second beginning with Chou Tzu (A.D. 1017-73) and ending with Chu
+Hsi (1130-1200). The department of philosophy in the imperial library
+contained in 190 B.C. 2705 volumes by 137 authors. There can be no
+doubt that this zeal for the orthodox learning, combined with the
+literary test for office, was the reason why scientific knowledge was
+prevented from developing; so much so, that after four thousand or more
+years of national life we find, during the Manchu Period, which ended
+the monarchical _regime_, few of the educated class, giants though they
+were in knowledge of all departments of their literature and history
+(the continuity of their traditions laid down in their twenty-four
+Dynastic Annals has been described as one of the great wonders of the
+world), with even the elementary scientific learning of a schoolboy
+in the West. 'Crude,' 'primitive,' 'mediocre,' 'vague,' 'inaccurate,'
+'want of analysis and generalization,' are terms we find applied to
+their knowledge of such leading sciences as geography, mathematics,
+chemistry, botany, and geology. Their medicine was much hampered
+by superstition, and perhaps more so by such beliefs as that the
+seat of the intellect is in the stomach, that thoughts proceed from
+the heart, that the pit of the stomach is the seat of the breath,
+that the soul resides in the liver, etc.--the result partly of the
+idea that dissection of the body would maim it permanently during
+its existence in the Otherworld. What progress was made was due to
+European instruction; and this again is the _causa causans_ of the
+great wave of progress in scientific and philosophical knowledge
+which is rolling over the whole country and will have marked effects
+on the history of the world during the coming century.
+
+
+Language
+
+Originally polysyllabic, the Chinese language later assumed a
+monosyllabic, isolating, uninflected form, grammatical relations
+being indicated by position. From the earliest forms of speech several
+subordinate vernacular languages arose in various districts, and from
+these sprang local dialects, etc. Tone-distinctions arose--_i.e._
+the same words pronounced with a different intonation came to
+mean different things. Development of these distinctions led to
+carelessness of articulation, and multiplication of what would be
+homonyms but for these tones. It is incorrect to assume that the tones
+were invented to distinguish similar sounds. So that, at the present
+day, anyone who says _ma_ will mean either an exclamation, hemp,
+horse, or curse according to the quality he gives to the sound. The
+language remains in a primitive state, without inflexion, declension,
+or distinction of parts of speech. The order in a sentence is: subject,
+verb, complement direct, complement indirect. Gender is formed by
+distinctive particles; number by prefixing numerals, etc.; cases
+by position or appropriate prepositions. Adjectives precede nouns;
+position determines comparison; and absence of punctuation causes
+ambiguity. The latter is now introduced into most newly published
+works. The new education is bringing with it innumerable words and
+phrases not found in the old literature or dictionaries. Japanese
+idioms which are now being imported into the language are making it
+less pure.
+
+The written language, too well known to need detailed description, a
+thing of beauty and a joy for ever to those able to appreciate it, said
+to have taken originally the form of knotted cords and then of notches
+on wood (though this was more probably the origin of numeration than of
+writing proper), took later that of rude outlines of natural objects,
+and then went on to the phonetic system, under which each character is
+composed of two parts, the radical, indicating the meaning, and the
+phonetic, indicating the sound. They were symbols, non-agglutinative
+and non-inflexional, and were written in vertical columns, probably
+from having in early times been painted or cut on strips of bark.
+
+
+Achievements of the Chinese
+
+As the result of all this fitful fever during so many centuries,
+we find that the Chinese, after having lived in nests "in order to
+avoid the animals," and then in caves, have built themselves houses
+and palaces which are still made after the pattern of their prototype,
+with a flat wall behind, the openings in front, the walls put in after
+the pillars and roof-tree have been fixed, and out-buildings added on
+as side extensions. The _k'ang_, or 'stove-bed' (now a platform made
+of bricks), found all over the northern provinces, was a place scooped
+out of the side of the cave, with an opening underneath in which (as
+now) a fire was lit in winter. Windows and shutters opened upward,
+being a survival of the mat or shade hung in front of the apertures
+in the walls of the primitive cave-dwelling. Four of these buildings
+facing each other round a square made the courtyard, and one or more
+courtyards made the compound. They have fed themselves on almost
+everything edible to be found on, under, or above land or water,
+except milk, but live chiefly on rice, chicken, fish, vegetables,
+including garlic, and tea, though at one time they ate flesh and
+drank wine, sometimes to excess, before tea was cultivated. They
+have clothed themselves in skins and feathers, and then in silks
+and satins, but mostly in cotton, and hardly ever in wool. Under
+the Manchu _regime_ the type of dress adopted was that of this
+horse-riding race, showing the chief characteristics of that noble
+animal, the broad sleeves representing the hoofs, the queue the mane,
+etc. This queue was formed of the hair growing from the back part
+of the scalp, the front of which was shaved. Unlike the Egyptians,
+they did not wear wigs. They have nearly always had the decency to
+wear their coats long, and have despised the Westerner for wearing
+his too short. They are now paradoxical enough to make the mistake
+of adopting the Westerner's costume.
+
+They have made to themselves great canals, bridges, aqueducts, and
+the longest wall there has ever been on the face of the earth (which
+could not be seen from the moon, as some sinologists have erroneously
+supposed, any more than a hair, however long, could be seen at a
+distance of a hundred yards). They have made long and wide roads, but
+failed to keep them in repair during the last few centuries, though
+much zeal, possibly due to commerce on oil- or electricity-driven
+wheels, is now being shown in this direction. They have built honorary
+portals to chaste widows, pagodas, and arched bridges of great beauty,
+not forgetting to surround each city with a high and substantial wall
+to keep out unfriendly people. They have made innumerable implements
+and weapons, from pens and fans and chopsticks to ploughs and carts
+and ships; from fiery darts, 'flame elephants,' bows and spears,
+spiked chariots, battering-rams, and hurling-engines to mangonels,
+trebuchets, matchlocks of wrought iron and plain bore with long
+barrels resting on a stock, and gingals fourteen feet long resting on
+a tripod, cuirasses of quilted cotton cloth covered with brass knobs,
+and helmets of iron or polished steel, sometimes inlaid, with neck-
+and ear-lappets. And they have been content not to improve upon these
+to any appreciable extent; but have lately shown a tendency to make
+the later patterns imported from the West in their own factories.
+
+They have produced one of the greatest and most remarkable
+accumulations of literature the world has ever seen, and the finest
+porcelain; some music, not very fine; and some magnificent painting,
+though hardly any sculpture, and little architecture that will live.
+
+
+
+CHAPTER II
+
+On Chinese Mythology
+
+
+Mythology and Intellectual Progress
+
+The Manichaest, _yin-yang_ (dualist), idea of existence, to which
+further reference will be made in the next chapter, finds its
+illustration in the dual life, real and imaginary, of all the
+peoples of the earth. They have both real histories and mythological
+histories. In the preceding chapter I have dealt briefly with the
+first--the life of reality--in China from the earliest times to the
+present day; the succeeding chapters are concerned with the second--the
+life of imagination. A survey of the first was necessary for a complete
+understanding of the second. The two react upon each other, affecting
+the national character and through it the history of the world.
+
+Mythology is the science of the unscientific man's explanation
+of what we call the Otherworld--itself and its denizens, their
+mysterious habits and surprising actions both there and here, usually
+including the creation of this world also. By the Otherworld he does
+not necessarily mean anything distant or even invisible, though the
+things he explains would mostly be included by us under those terms. In
+some countries myths are abundant, in others scarce. Why should this
+be? Why should some peoples tell many and marvellous tales about their
+gods and others say little about them, though they may say a great deal
+to them? We recall the 'great' myths of Greece and Scandinavia. Other
+races are 'poor' in myths. The difference is to be explained by the
+mental characters of the peoples as moulded by their surroundings and
+hereditary tendencies. The problem is of course a psychological one,
+for it is, as already noted, in imagination that myths have their
+root. Now imagination grows with each stage of intellectual progress,
+for intellectual progress implies increasing representativeness of
+thought. In the lower stages of human development imagination is feeble
+and unproductive; in the highest stages it is strong and constructive.
+
+
+The Chinese Intellect
+
+The Chinese are not unimaginative, but their minds did not go on to the
+construction of any myths which should be world-great and immortal;
+and one reason why they did not construct such myths was that their
+intellectual progress was arrested at a comparatively early stage. It
+was arrested because there was not that contact and competition
+with other peoples which demands brain-work of an active kind as the
+alternative of subjugation, inferiority, or extinction, and because,
+as we have already seen, the knowledge required of them was mainly
+the parrot-like repetition of the old instead of the thinking-out of
+the new [1]--a state of things rendered possible by the isolation
+just referred to. Confucius discountenanced discussion about the
+supernatural, and just as it is probable that the exhortations of Wen
+Wang, the virtual founder of the Chou dynasty (1121-255 B.C.), against
+drunkenness, in a time before tea was known to them, helped to make
+the Chinese the sober people that they are, so it is probable--more
+than probable--that this attitude of Confucius may have nipped in
+the bud much that might have developed a vigorous mythology, though
+for a reason to be stated later it may be doubted if he thereby
+deprived the world of any beautiful and marvellous results of the
+highest flights of poetical creativeness. There are times, such as
+those of any great political upheaval, when human nature will assert
+itself and break through its shackles in spite of all artificial
+or conventional restraints. Considering the enormous influence of
+Confucianism throughout the latter half of Chinese history--_i.e._
+the last two thousand years--it is surprising that the Chinese dared
+to think about supernatural matters at all, except in the matter of
+propitiating their dead ancestors. That they did so is evidence not
+only of human nature's inherent tendency to tell stories, but also
+of the irrepressible strength of feeling which breaks all laws and
+commandments under great stimulus. On the opposing unaesthetic side
+this may be compared to the feeling which prompts the unpremeditated
+assassination of a man who is guilty of great injustice, even though
+it be certain that in due course he would have met his deserts at
+the hands of the public executioner.
+
+
+The Influence of Religion
+
+Apart from this, the influence of Confucianism would have been even
+greater than it was, but for the imperial partiality periodically
+shown for rival doctrines, such as Buddhism and Taoism, which threw
+their weight on the side of the supernatural, and which at times
+were exalted to such great heights as to be officially recognized as
+State religions. These, Buddhism especially, appealed to the popular
+imagination and love of the marvellous. Buddhism spoke of the future
+state and the nature of the gods in no uncertain tones. It showed
+men how to reach the one and attain to the other. Its founder was
+virtuous; his commandments pure and life-sustaining. It supplied in
+great part what Confucianism lacked. And, as in the fifth and sixth
+centuries A.D., when Buddhism and Taoism joined forces and a working
+union existed between them, they practically excluded for the time
+all the "chilly growth of Confucian classicism."
+
+Other opponents of myth, including a critical philosopher of great
+ability, we shall have occasion to notice presently.
+
+
+History and Myth
+
+The sobriety and accuracy of Chinese historians is proverbial. I
+have dilated upon this in another work, and need add here only what
+I inadvertently omitted there--a point hitherto unnoticed or at least
+unremarked--that the very word for history in Chinese (_shih_) means
+impartiality or an impartial annalist. It has been said that where
+there is much myth there is little history, and _vice versa_, and
+though this may not be universally true, undoubtedly the persistently
+truthful recording of facts, events, and sayings, even at the risk
+of loss, yea, and actual loss of life of the historian as the result
+of his refusal to make false entries in his chronicle at the bidding
+of the emperor (as in the case of the historiographers of Ch'i in
+547 B.C.), indicates a type of mind which would require some very
+strong stimulus to cause it to soar very far into the hazy realms of
+fanciful imagination.
+
+
+Chinese Rigidity
+
+A further cause, already hinted at above, for the arrest of
+intellectual progress is to be found in the growth of the nation
+in size during many centuries of isolation from the main stream
+of world-civilization, without that increase in heterogeneity
+which comes from the moulding by forces external to itself. "As
+iron sharpeneth iron, so a man sharpeneth the countenance of his
+friend." Consequently we find China what is known to sociology as an
+'aggregate of the first order,' which during its evolution has parted
+with its internal life-heat without absorbing enough from external
+sources to enable it to retain the plastic condition necessary to
+further, or at least rapid, development. It is in a state of rigidity,
+a state recognized and understood by the sociologist in his study of
+the evolution of nations.
+
+
+The Prerequisites to Myth
+
+But the mere increase of constructive imagination is not sufficient
+to produce myth. If it were, it would be reasonable to argue that
+as intellectual progress goes on myths become more numerous, and the
+greater the progress the greater the number of myths. This we do not
+find. In fact, if constructive imagination went on increasing without
+the intervention of any further factor, there need not necessarily be
+any myth at all. We might almost say that the reverse is the case. We
+connect myth with primitive folk, not with the greatest philosophers
+or the most advanced nations--not, that is, with the most advanced
+stages of national progress wherein constructive imagination makes
+the nation great and strong. In these stages the philosopher studies
+or criticizes myth, he does not make it.
+
+In order that there may be myth, three further conditions must be
+fulfilled. There must, as we have seen, be constructive imagination,
+but, nevertheless, there must not be too much of it. As stated above,
+mythology, or rather myth, is the _unscientific_ man's explanation. If
+the constructive imagination is so great that it becomes self-critical,
+if the story-teller doubts his own story, if, in short, his mind is
+scientific enough to see that his explanation is no explanation at all,
+then there can be no myth properly so called. As in religion, unless
+the myth-maker believes in his myth with all his heart and soul and
+strength, and each new disciple, as it is cared for and grows under
+his hands during the course of years, holds that he must put his shoes
+from off his feet because the place whereon he treads is holy ground,
+the faith will not be propagated, for it will lack the vital spark
+which alone can make it a living thing.
+
+
+Stimulus Necessary
+
+The next condition is that there must be a stimulus. It is not ideas,
+but feelings, which govern the world, and in the history of mythology
+where feeling is absent we find either weak imitation or repetition
+of the myths of other peoples (though this must not be confused
+with certain elements which seem to be common to the myths of all
+races), or concoction, contamination, or "genealogical tree-making,"
+or myths originated by "leisurely, peaceful tradition" and lacking
+the essential qualities which appeal to the human soul and make their
+possessors very careful to preserve them among their most loved and
+valued treasures. But, on the other hand, where feeling is stirred,
+where the requisite stimulus exists, where the people are in great
+danger, or allured by the prize of some breathless adventure, the
+contact produces the spark of divine poetry, the myths are full of
+artistic, philosophic, and religious suggestiveness, and have abiding
+significance and charm. They are the children, the poetic fruit, of
+great labour and serious struggles, revealing the most fundamental
+forces, hopes, and cravings of the human soul. Nations highly strung,
+undergoing strenuous emotion, intensely energized by constant conflict
+with other nations, have their imagination stimulated to exceptional
+poetic creativeness. The background of the Danaids is Egyptian,
+not Greek, but it was the danger in which the Greeks were placed in
+their wars with the sons of the land of the Pharaohs that stimulated
+the Greek imagination to the creation of that great myth.
+
+This explains why so many of the greatest myths have their staging,
+not in the country itself whose treasured possessions they are, but
+where that country is 'playing the great game,' is carrying on wars
+decisive of far-reaching national events, which arouse to the greatest
+pitch of excitement the feelings both of the combatants and of those
+who are watching them from their homes. It is by such great events,
+not by the romance-writer in his peaceful study, that mythology, like
+literature, is "incisively determined." Imagination, we saw, goes
+_pari passu_ with intellectual progress, and intellectual progress,
+in early times, is furthered not so much by the mere contact as
+by the actual conflict of nations. And we see also that myths may,
+and very frequently do, have a character quite different from that
+of the nation to which they appertain, for environment plays a most
+important part both in their inception and subsequent growth--a truth
+too obvious to need detailed elaboration.
+
+
+Persistent Soul-expression
+
+A third condition is that the type of imagination must be persistent
+through fairly long periods of time, otherwise not only will there
+be an absence of sufficient feeling or momentum to cause the myths
+to be repeated and kept alive and transmitted to posterity, but the
+inducement to add to them and so enable them to mature and become
+complete and finished off and sufficiently attractive to appeal to
+the human mind in spite of the foreign character they often bear will
+be lacking. In other words, myths and legends grow. They resemble not
+so much the narrative of the story-teller or novelist as a gradually
+developing art like music, or a body of ideas like philosophy. They
+are human and natural, though they express the thought not of any one
+individual mind, but of the folk-soul, exemplifying in poetical form
+some great psychological or physiographical truth.
+
+
+The Character of Chinese Myth
+
+The nature of the case thus forbids us to expect to find the Chinese
+myths exhibiting the advanced state and brilliant heterogeneity of
+those which have become part of the world's permanent literature. We
+must expect them to be true to type and conditions, as we expect the
+other ideas of the Chinese to be, and looking for them in the light
+of this knowledge we shall find them just where we should expect to
+find them.
+
+The great sagas and eddas exalted among the world's literary
+masterpieces, and forming part of the very life of a large number of
+its inhabitants, are absent in China. "The Chinese people," says one
+well-known sinologist, "are not prone to mythological invention." "He
+who expects to find in Tibet," says another writer, "the poetical
+charm of Greek or Germanic mythology will be disappointed. There is
+a striking poverty of imagination in all the myths and legends. A
+great monotony pervades them all. Many of their stories, taken from
+the sacred texts, are quite puerile and insipid. It may be noted
+that the Chinese mythology labours under the same defect." And
+then there comes the crushing judgment of an over-zealous Christian
+missionary sinologist: "There is no hierarchy of gods brought in to
+rule and inhabit the world they made, no conclave on Mount Olympus,
+nor judgment of the mortal soul by Osiris, no transfer of human love
+and hate, passions and hopes, to the powers above; all here is ascribed
+to disembodied agencies or principles, and their works are represented
+as moving on in quiet order. There is no religion [!], no imagination;
+all is impassible, passionless, uninteresting.... It has not, as in
+Greece and Egypt, been explained in sublime poetry, shadowed forth in
+gorgeous ritual and magnificent festivals, represented in exquisite
+sculptures, nor preserved in faultless, imposing fanes and temples,
+filled with ideal creations." Besides being incorrect as to many
+of its alleged facts, this view would certainly be shown by further
+study to be greatly exaggerated.
+
+
+Periods Fertile in Myth
+
+What we should expect, then, to find from our philosophical study of
+the Chinese mind as affected by its surroundings would be barrenness of
+constructive imagination, except when birth was given to myth through
+the operation of some external agency. And this we do find. The period
+of the overthrow of the Yin dynasty and the establishment of the
+great house of Chou in 1122 B.C., or of the Wars of the Three States,
+for example, in the third century after Christ, a time of terrible
+anarchy, a medieval age of epic heroism, sung in a hundred forms of
+prose and verse, which has entered as motive into a dozen dramas,
+or the advent of Buddhism, which opened up a new world of thought and
+life to the simple, sober, peace-loving agricultural folk of China,
+were stimuli not by any means devoid of result. In China there are gods
+many and heroes many, and the very fact of the existence of so great
+a multitude of gods would logically imply a wealth of mythological
+lore inseparable from their apotheosis. You cannot--and the Chinese
+cannot--get behind reason. A man is not made a god without some
+cause being assigned for so important and far-reaching a step; and
+in matters of this sort the stated cause is apt to take the form of
+a narrative more or less marvellous or miraculous. These resulting
+myths may, of course, be born and grow at a later time than that
+in which the circumstances giving rise to them took place, but,
+if so, that merely proves the persistent power of the originating
+stimulus. That in China these narratives always or often reach the
+highest flights of constructive imagination is not maintained--the
+maintenance of that argument would indeed be contradictory; but even
+in those countries where the mythological garden has produced some of
+the finest flowers millions of seeds must have been sown which either
+did not spring up at all or at least failed to bring forth fruit. And
+in the realm of mythology it is not only those gods who sit in the
+highest seats--creators of the world or heads of great religions--who
+dominate mankind; the humbler, though often no less powerful gods
+or spirits--those even who run on all fours and live in holes in the
+ground, or buzz through the air and have their thrones in the shadow
+of a leaf--have often made a deeper impress on the minds and in the
+hearts of the people, and through that impress, for good or evil, have,
+in greater or less degree, modified the life of the visible universe.
+
+
+Sources of Chinese Myth
+
+"So, if we ask whence comes the heroic and the romantic, which supplies
+the story-teller's stock-in-trade, the answer is easy. The legends and
+history of early China furnish abundance of material for them. To the
+Chinese mind their ancient world was crowded with heroes, fairies, and
+devils, who played their part in the mixed-up drama, and left a name
+and fame both remarkable and piquant. Every one who is familiar with
+the ways and the language of the people knows that the country is full
+of common objects to which poetic names have been given, and with many
+of them there is associated a legend or a myth. A deep river's gorge is
+called 'the Blind Man's Pass,' because a peculiar bit of rock, looked
+at from a certain angle, assumes the outline of the human form, and
+there comes to be connected therewith a pleasing story which reaches
+its climax in the petrifaction of the hero. A mountain's crest shaped
+like a swooping eagle will from some one have received the name of
+'Eagle Mountain,' whilst by its side another shaped like a couchant
+lion will have a name to match. There is no lack of poetry among the
+people, and most striking objects claim a poetic name, and not a few
+of them are associated with curious legends. It is, however, to their
+national history that the story-teller goes for his most interesting
+subjects, and as the so-called history of China imperceptibly passes
+into the legendary period, and this again fades into the mythical,
+and as all this is assuredly believed by the masses of the people,
+it is obvious that in the national life of China there is no dearth
+of heroes whose deeds of prowess will command the rapt attention of
+the crowds who listen." [2]
+
+The soul in China is everywhere in evidence, and if myths have "first
+and foremost to do with the life of the soul" it would appear strange
+that the Chinese, having spiritualized everything from a stone to the
+sky, have not been creative of myth. Why they have not the foregoing
+considerations show us clearly enough. We must take them and their
+myths as we find them. Let us, then, note briefly the result of their
+mental workings as reacted on by their environment.
+
+
+Phases of Chinese Myth
+
+We cannot identify the earliest mythology of the Chinese with that of
+any primitive race. The myths, if any, of their place of origin may
+have faded and been forgotten in their slow migration eastward. We
+cannot say that when they came from the West (which they probably
+did) they brought their myths with them, for in spite of certain
+conjectural derivations from Babylon we do not find them possessed
+of any which we can identify as imported by them at that time. But
+research seems to have gone at least as far as this--namely, that
+while we cannot say that Chinese myth was derived from Indian myth,
+there is good reason to believe that Chinese and Indian myth had a
+common origin, which was of course outside of China.
+
+To set forth in detail the various phases through which Chinese myth
+has passed would involve a technical description foreign to the purpose
+of a popular work. It will sufficiently serve our present purpose to
+outline its most prominent features.
+
+In the earliest times there was an 'age of magic' followed by an
+'heroic age,' but myths were very rare before 800 B.C., and what is
+known as primitive mythology is said to have been invented or imitated
+from foreign sources after 820 B.C. In the eighth century B.C. myths
+of an astrological character began to attract attention. In the age
+of Lao Tzu (604 B.C.), the reputed founder of the Taoist religion,
+fresh legends appear, though Lao Tzu himself, absorbed in the abstract,
+records none. Neither did Confucius (551-479 B.C.) nor Mencius, who
+lived two hundred years later, add any legends to history. But in the
+Period of the Warring States (500-100 B.C.) fresh stimuli and great
+emotion prompted to mythological creation.
+
+
+Tso-ch'iu Ming and Lieh Tzu
+
+Tso-ch'iu Ming, commentator on Confucius's _Annals_, frequently
+introduced legend into his history. Lieh Tzu (fifth and fourth
+centuries B.C.), a metaphysician, is one of the earliest authors who
+deal in myths. He is the first to mention the story of Hsi Wang Mu, the
+Western Queen, and from his day onward the fabulists have vied with one
+another in fantastic descriptions of the wonders of her fairyland. He
+was the first to mention the islands of the immortals in the ocean,
+the kingdoms of the dwarfs and giants, the fruit of immortality, the
+repairing of the heavens by Nue Kua Shih with five-coloured stones,
+and the great tortoise which supports the universe.
+
+
+The T'ang and Sung Epochs
+
+Religious romance began at this time. The T'ang epoch (A.B. 618-907)
+was one of the resurrection of the arts of peace after a long period of
+dissension. A purer and more enduring form of intellect was gradually
+overcoming the grosser but less solid superstition. Nevertheless the
+intellectual movement which now manifested itself was not strong
+enough to prevail against the powers of mythological darkness. It
+was reserved for the scholars of the Sung Period (A.D. 960-1280)
+to carry through to victory a strong and sustained offensive against
+the spiritualistic obsessions which had weighed upon the Chinese mind
+more or less persistently from the Han Period (206 B.C.-A.D. 221)
+onward. The dogma of materialism was specially cultivated at this
+time. The struggle of sober reason against superstition or imaginative
+invention was largely a struggle of Confucianism against Taoism. Though
+many centuries had elapsed since the great Master walked the earth,
+the anti-myth movement of the T'ang and Sung Periods was in reality the
+long arm and heavy fist of Confucius emphasizing a truer rationalism
+than that of his opponents and denouncing the danger of leaving the
+firm earth to soar into the unknown hazy regions of fantasy. It was
+Sung scholarship that gave the death-blow to Chinese mythology.
+
+It is unnecessary to labour the point further, because after the Sung
+epoch we do not meet with any period of new mythological creation,
+and its absence can be ascribed to no other cause than its defeat at
+the hands of the Sung philosophers. After their time the tender plant
+was always in danger of being stunted or killed by the withering blast
+of philosophical criticism. Anything in the nature of myth ascribable
+to post-Sung times can at best be regarded only as a late blossom
+born when summer days are past.
+
+
+Myth and Doubt
+
+It will bear repetition to say that unless the myth-builder firmly
+believes in his myth, be he the layer of the foundation-stone or one
+of the raisers of the superstructure, he will hardly make it a living
+thing. Once he believes in reincarnation and the suspension of natural
+laws, the boundless vistas of space and the limitless aeons of time are
+opened to him. He can perform miracles which astound the world. But
+if he allow his mind to inquire, for instance, why it should have been
+necessary for Elijah to part the waters of the Jordan with his garment
+in order that he and Elisha might pass over dryshod, or for Bodhidharma
+to stand on a reed to cross the great Yangtzu River, or for innumerable
+Immortals to sit on 'favourable clouds' to make their journeys through
+space, he spoils myth--his child is stillborn or does not survive to
+maturity. Though the growth of philosophy and decay of superstition
+may be good for a nation, the process is certainly conducive to the
+destruction of its myth and much of its poetry. The true mythologist
+takes myth for myth, enters into its spirit, and enjoys it.
+
+We may thus expect to find in the realm of Chinese mythology a large
+number of little hills rather than a few great mountains, but the
+little hills are very good ones after their kind; and the object of
+this work is to present Chinese myth as it is, not as it might have
+been had the universe been differently constituted. Nevertheless, if,
+as we may rightly do, we judge of myth by the sentiments pervading
+it and the ideals upheld and taught by it, we shall find that Chinese
+myth must be ranked among the greatest.
+
+
+Myth and Legend
+
+The general principles considered above, while they explain the paucity
+of myth in China, explain also the abundance of legend there. The six
+hundred years during which the Mongols, Mings, and Manchus sat upon
+the throne of China are barren of myth, but like all periods of the
+Chinese national life are fertile in legend. And this chiefly for the
+reason that myths are more general, national, divine, while legends are
+more local, individual, human. And since, in China as elsewhere, the
+lower classes are as a rule less educated and more superstitious than
+the upper classes--have a certain amount of constructive imagination,
+but not enough to be self-critical--legends, rejected or even ridiculed
+by the scholarly class when their knowledge has become sufficiently
+scientific, continue to be invented and believed in by the peasant and
+the dweller in districts far from the madding crowd long after myth,
+properly so called, has exhaled its last breath.
+
+
+
+CHAPTER III
+
+Cosmogony-p'an Ku and the Creation Myth
+
+
+The Fashioner of the Universe
+
+The most conspicuous figure in Chinese cosmogony is P'an Ku. He it was
+who chiselled the universe out of Chaos. According to Chinese ideas,
+he was the offspring of the original dual powers of Nature, the _yin_
+and the _yang_ (to be considered presently), which, having in some
+incomprehensible way produced him, set him the task of giving form
+to Chaos and "making the heavens and the earth."
+
+Some accounts describe him as the actual creator of the universe--"the
+ancestor of Heaven and earth and all that live and move and have their
+being." 'P'an' means 'the shell of an egg,' and 'Ku' 'to secure,'
+'solid,' referring to P'an Ku being hatched from out of Chaos and
+to his settling the arrangement of the causes to which his origin
+was due. The characters themselves may, however, mean nothing more
+than 'Researches into antiquity,' though some bolder translators
+have assigned to them the significance if not the literal sense of
+'aboriginal abyss,' or the Babylonian Tiamat, 'the Deep.'
+
+P'an Ku is pictured as a man of dwarfish stature clothed in bearskin,
+or merely in leaves or with an apron of leaves. He has two horns on
+his head. In his right hand he holds a hammer and in his left a chisel
+(sometimes these are reversed), the only implements he used in carrying
+out his great task. Other pictures show him attended in his labours
+by the four supernatural creatures--the unicorn, phoenix, tortoise,
+and dragon; others again with the sun in one hand and the moon in the
+other, some of the firstfruits of his stupendous labours. (The reason
+for these being there will be apparent presently.) His task occupied
+eighteen thousand years, during which he formed the sun, moon, and
+stars, the heavens and the earth, himself increasing in stature day
+by day, being daily six feet taller than the day before, until, his
+labours ended, he died that his works might live. His head became the
+mountains, his breath the wind and clouds, his voice the thunder,
+his limbs the four quarters of the earth, his blood the rivers,
+his flesh the soil, his beard the constellations, his skin and hair
+the herbs and trees, his teeth, bones, and marrow the metals, rocks,
+and precious stones, his sweat the rain, and the insects creeping
+over his body human beings, who thus had a lowlier origin even than
+the tears of Khepera in Egyptian cosmology. [3]
+
+This account of P'an Ku and his achievements is of Taoist origin. The
+Buddhists have given a somewhat different account of him, which is
+a late adaptation from the Taoist myth, and must not be mistaken for
+Buddhist cosmogony proper. [4]
+
+
+The Sun and the Moon
+
+In some of the pictures of P'an Ku he is represented, as already noted,
+as holding the sun in one hand and the moon in the other. Sometimes
+they are in the form of those bodies, sometimes in the classic
+character. The legend says that when P'an Ku put things in order in
+the lower world, he did not put these two luminaries in their proper
+courses, so they retired into the Han Sea, and the people dwelt in
+darkness. The Terrestrial Emperor sent an officer, Terrestrial Time,
+with orders that they should come forth and take their places in
+the heavens and give the world day and night. They refused to obey
+the order. They were reported to Ju Lai; P'an Ku was called, and,
+at the divine direction of Buddha, wrote the character for 'sun'
+in his left hand, and that for 'moon' in his right hand; and went to
+the Han Sea, and stretched forth his left hand and called the sun,
+and then stretched forth his right hand and called the moon, at the
+same time repeating a charm devoutly seven times; and they forthwith
+ascended on high, and separated time into day and night. [5]
+
+Other legends recount that P'an Ku had the head of a dragon and
+the body of a serpent; and that by breathing he caused the wind,
+by opening his eyes he created day, his voice made the thunder, etc.
+
+
+P'an Ku and Ymer
+
+Thus we have the heavens and the earth fashioned by this wonderful
+being in eighteen thousand years. With regard to him we may adapt
+the Scandinavian ballad:
+
+
+    It was Time's morning
+    When P'an Ku lived;
+    There was no sand, no sea,
+    Nor cooling billows;
+
+
+
+    Earth there was none,
+    No lofty Heaven;
+    No spot of living green;
+    Only a deep profound.
+
+
+And it is interesting to note, in passing, the similarity between this
+Chinese artificer of the universe and Ymer, the giant, who discharges
+the same functions in Scandinavian mythology. Though P'an Ku did not
+have the same kind of birth nor meet with the violent death of the
+latter, the results as regards the origin of the universe seem to
+have been pretty much the same. [6]
+
+
+P'an Ku a Late Creation
+
+But though the Chinese creation myth deals with primeval things it
+does not itself belong to a primitive time. According to some writers
+whose views are entitled to respect, it was invented during the fourth
+century A.D. by the Taoist recluse, Magistrate Ko Hung, author of the
+_Shen hsien chuan_ (_Biographies of the Gods_). The picturesque person
+of P'an Ku is said to have been a concession to the popular dislike
+of, or inability to comprehend, the abstract. He was conceived, some
+Chinese writers say, because the philosophical explanations of the
+Cosmos were too recondite for the ordinary mind to grasp. That he
+did fulfil the purpose of furnishing the ordinary mind with a fairly
+easily comprehensible picture of the creation may be admitted; but,
+as will presently be seen, it is over-stating the case to say that he
+was conceived with the set purpose of furnishing the ordinary mind with
+a concrete solution or illustration of this great problem. There is
+no evidence that P'an Ku had existed as a tradition before the time
+when we meet with the written account of him; and, what is more,
+there is no evidence that there existed any demand on the part of
+the popular mind for any such solution or illustration. The ordinary
+mind would seem to have been either indifferent to or satisfied
+with the abstruse cosmogonical and cosmological theories of the
+early sages for at least a thousand years. The cosmogonies of the _I
+ching_, of Lao Tzu, Confucius (such as it was), Kuan Tzu, Mencius,
+Chuang Tzu, were impersonal. P'an Ku and his myth must be regarded
+rather as an accident than as a creation resulting from any sudden
+flow of psychological forces or wind of discontent ruffling the
+placid Chinese mind. If the Chinese brought with them from Babylon
+or anywhere else the elements of a cosmogony, whether of a more or
+less abstruse scientific nature or a personal mythological narrative,
+it must have been subsequently forgotten or at least has not survived
+in China. But for Ko Hung's eccentricity and his wish to experiment
+with cinnabar from Cochin-China in order to find the elixir of life,
+P'an Ku would probably never have been invented, and the Chinese mind
+would have been content to go on ignoring the problem or would have
+quietly acquiesced in the abstract philosophical explanations of the
+learned which it did not understand. Chinese cosmogony would then
+have consisted exclusively of the recondite impersonal metaphysics
+which the Chinese mind had entertained or been fed on for the nine
+hundred or more years preceding the invention of the P'an Ku myth.
+
+
+Nue Kua Shih, the Repairer of the Heavens
+
+It is true that there exist one or two other explanations of the
+origin of things which introduce a personal creator. There is,
+for instance, the legend--first mentioned by Lieh Tzu (to whom we
+shall revert later)--which represents Nue Kua Shih (also called Nue
+Wa and Nue Hsi), said to have been the sister and successor of Fu
+Hsi, the mythical sovereign whose reign is ascribed to the years
+2953-2838 B.C., as having been the creator of human beings when
+the earth first emerged from Chaos. She (or he, for the sex seems
+uncertain), who had the "body of a serpent and head of an ox" (or a
+human head and horns of an ox, according to some writers), "moulded
+yellow earth and made man." Ssu-ma Cheng, of the eighth century A.D.,
+author of the _Historical Records_ and of another work on the three
+great legendary emperors, Fu Hsi, Shen Nung, and Huang Ti, gives
+the following account of her: "Fu Hsi was succeeded by Nue Kua, who
+like him had the surname Feng. Nue Kua had the body of a serpent and
+a human head, with the virtuous endowments of a divine sage. Toward
+the end of her reign there was among the feudatory princes Kung Kung,
+whose functions were the administration of punishment. Violent and
+ambitious, he became a rebel, and sought by the influence of water
+to overcome that of wood [under which Nue Kua reigned]. He did battle
+with Chu Jung [said to have been one of the ministers of Huang Ti,
+and later the God of Fire], but was not victorious; whereupon he
+struck his head against the Imperfect Mountain, Pu Chou Shan, and
+brought it down. The pillars of Heaven were broken and the corners of
+the earth gave way. Hereupon Nue Kua melted stones of the five colours
+to repair the heavens, and cut off the feet of the tortoise to set
+upright the four extremities of the earth. [7] Gathering the ashes
+of reeds she stopped the flooding waters, and thus rescued the land
+of Chi, Chi Chou [the early seat of the Chinese sovereignty]."
+
+Another account separates the name and makes Nue and Kua brother
+and sister, describing them as the only two human beings in
+existence. At the creation they were placed at the foot of the K'un-lun
+Mountains. Then they prayed, saying, "If thou, O God, hast sent us to
+be man and wife, the smoke of our sacrifice will stay in one place;
+but if not, it will be scattered." The smoke remained stationary.
+
+But though Nue Kua is said to have moulded the first man (or the first
+human beings) out of clay, it is to be noted that, being only the
+successor of Fu Hsi, long lines of rulers had preceded her of whom no
+account is given, and also that, as regards the heavens and the earth
+at least, she is regarded as the repairer and not the creator of them.
+
+Heaven-deaf (T'ien-lung) and Earth-dumb (Ti-ya), the two attendants
+of Wen Ch'ang, the God of Literature (see following chapter), have
+also been drawn into the cosmogonical net. From their union came the
+heavens and the earth, mankind, and all living things.
+
+These and other brief and unelaborated personal cosmogonies, even if
+not to be regarded as spurious imitations, certainly have not become
+established in the Chinese mind as the explanation of the way in which
+the universe came to be: in this sphere the P'an Ku legend reigns
+supreme; and, owing to its concrete, easily apprehensible nature,
+has probably done so ever since the time of its invention.
+
+
+Early Cosmogony Dualistic
+
+The period before the appearance of the P'an Ku myth may be divided
+into two parts; that from some early unknown date up to about the
+middle of the Confucian epoch, say 500 B.C., and that from 500 B.C. to
+A.D. 400. We know that during the latter period the minds of Chinese
+scholars were frequently occupied with speculations as to the origin
+of the universe. Before 500 B.C. we have no documentary remains
+telling us what the Chinese believed about the origin of things;
+but it is exceedingly unlikely that no theories or speculations at
+all concerning the origin of themselves and their surroundings were
+formed by this intelligent people during the eighteen centuries or
+more which preceded the date at which we find the views held by them
+put into written form. It is safe to assume that the dualism which
+later occupied their philosophical thoughts to so great an extent
+as almost to seem inseparable from them, and exercised so powerful
+an influence throughout the course of their history, was not only
+formulating itself during that long period, but had gradually reached
+an advanced stage. We may even go so far as to say that dualism, or
+its beginnings, existed in the very earliest times, for the belief in
+the second self or ghost or double of the dead is in reality nothing
+else. And we find it operating with apparently undiminished energy
+after the Chinese mind had reached its maturity in the Sung dynasty.
+
+
+
+The Canon of Changes
+
+The Bible of Chinese dualism is the _I ching_, the _Canon of Changes_
+(or _Permutations_). It is held in great veneration both on account
+of its antiquity and also because of the "unfathomable wisdom which
+is supposed to lie concealed under its mysterious symbols." It is
+placed first in the list of the classics, or Sacred Books, though
+it is not the oldest of them. When exactly the work itself on which
+the subsequent elaborations were founded was composed is not now
+known. Its origin is attributed to the legendary emperor Fu Hsi
+(2953-2838 B.C.). It does not furnish a cosmogony proper, but merely
+a dualistic system as an explanation, or attempted explanation,
+or even perhaps only a record, of the constant changes (in modern
+philosophical language the "redistribution of matter and motion")
+going on everywhere. That explanation or record was used for purposes
+of divination. This dualistic system, by a simple addition, became
+a monism, and at the same time furnished the Chinese with a cosmogony.
+
+
+The Five Elements
+
+The Five Elements or Forces (_wu hsing_)--which, according to
+the Chinese, are metal, air, fire, water, and wood--are first
+mentioned in Chinese literature in a chapter of the classic _Book
+of History_. [8] They play a very important part in Chinese thought:
+'elements' meaning generally not so much the actual substances as the
+forces essential to human, life. They have to be noticed in passing,
+because they were involved in the development of the cosmogonical
+ideas which took place in the eleventh and twelfth centuries A.D.
+
+
+
+Monism
+
+As their imagination grew, it was natural that the Chinese should
+begin to ask themselves what, if the _yang_ and the _yin_ by
+their permutations produced, or gave shape to, all things, was it
+that produced the _yang_ and the _yin_. When we see traces of this
+inquisitive tendency we find ourselves on the borderland of dualism
+where the transition is taking place into the realm of monism. But
+though there may have been a tendency toward monism in early times, it
+was only in the Sung dynasty that the philosophers definitely placed
+behind the _yang_ and the _yin_ a First Cause--the Grand Origin,
+Grand Extreme, Grand Terminus, or Ultimate Ground of Existence. [9]
+They gave to it the name _t'ai chi_, and represented it by a concrete
+sign, the symbol of a circle. The complete scheme shows the evolution
+of the Sixty-four Diagrams (_kua_) from the _t'ai chi_ through the
+_yang_ and the _yin_, the Four, Eight, Sixteen, and Thirty-two
+Diagrams successively. This conception was the work of the Sung
+philosopher Chou Tun-i (A.D. 1017-73), commonly known as Chou Tzu,
+and his disciple Chu Hsi (A.D. 1130-1200), known as Chu Tzu or Chu
+Fu Tzu, the famous historian and Confucian commentator--two of the
+greatest names in Chinese philosophy. It was at this time that the
+tide of constructive imagination in China, tinged though it always
+was with classical Confucianism, rose to its greatest height. There
+is the philosopher's seeking for causes. Yet in this matter of the
+First Cause we detect, in the full flood of Confucianism, the potent
+influence of Taoist and Buddhist speculations. It has even been said
+that the Sung philosophy, which grew, not from the _I ching_ itself,
+but from the appendixes to it, is more Taoistic than Confucian. As it
+was with the P'an Ku legend, so was it with this more philosophical
+cosmogony. The more fertile Taoist and Buddhist imaginations led to the
+preservation of what the Confucianists, distrusting the marvellous,
+would have allowed to die a natural death. It was, after all, the
+mystical foreign elements which gave point to--we may rightly say
+rounded off--the early dualism by converting it into monism, carrying
+philosophical speculation from the Knowable to the Unknowable, and
+furnishing the Chinese with their first scientific theory of the
+origin, not of the changes going on in the universe (on which they
+had already formed their opinions), but of the universe itself.
+
+
+Chou Tzu's "T'ai Chi T'u"
+
+Chou Tun-i, appropriately apotheosized as 'Prince in the Empire of
+Reason,' completed and systematized the philosophical world-conception
+which had hitherto obtained in the Chinese mind. He did not ask his
+fellow-countrymen to discard any part of what they had long held in
+high esteem: he raised the old theories from the sphere of science to
+that of philosophy by unifying them and bringing them to a focus. And
+he made this unification intelligible to the Chinese mind by his famous
+_T'ai chi t'u_, or Diagram of the Great Origin (or Grand Terminus),
+showing that the Grand Original Cause, itself uncaused, produces the
+_yang_ and the _yin_, these the Five Elements, and so on, through
+the male and female norms (_tao_), to the production of all things.
+
+
+Chu Hsi's Monistic Philosophy
+
+The writings of Chu Hsi, especially his treatise on _The Immaterial
+Principle [li] and Primary Matter [ch'i]_, leave no doubt as to the
+monism of his philosophy. In this work occurs the passage: "In the
+universe there exists no primary matter devoid of the immaterial
+principle; and no immaterial principle apart from primary matter";
+and although the two are never separated "the immaterial principle
+[as Chou Tzu explains] is what is previous to form, while primary
+matter is what is subsequent to form," the idea being that the two
+are different manifestations of the same mysterious force from which
+all things proceed.
+
+It is unnecessary to follow this philosophy along all the different
+branches which grew out of it, for we are here concerned only with
+the seed. We have observed how Chinese dualism became a monism, and
+how while the monism was established the dualism was retained. It is
+this mono-dualistic theory, combining the older and newer philosophy,
+which in China, then as now, constitutes the accepted explanation of
+the origin of things, of the universe itself and all that it contains.
+
+
+Lao Tzu's "Tao"
+
+There are other cosmogonies in Chinese philosophy, but they need not
+detain us long. Lao Tzu (sixth century B.C.), in his _Tao-te ching,
+The Canon of Reason and Virtue_ (at first entitled simply _Lao Tzu_),
+gave to the then existing scattered sporadic conceptions of the
+universe a literary form. His _tao_, or 'Way,' is the originator
+of Heaven and earth, it is "the mother of all things." His Way,
+which was "before God," is but a metaphorical expression for the
+manner in which things came at first into being out of the primal
+nothingness, and how the phenomena of nature continue to go on,
+"in stillness and quietness, without striving or crying." Lao Tzu is
+thus so far monistic, but he is also mystical, transcendental, even
+pantheistic. The way that can be walked is not the Eternal Way; the
+name that can be named is not the Eternal Name. The Unnameable is the
+originator of Heaven and earth; manifesting itself as the Nameable,
+it is "the mother of all things." "In Eternal Non-Being I see the
+Spirituality of Things; in Eternal Being their limitation. Though
+different under these two aspects, they are the same in origin;
+it is when development takes place that different names have to be
+used. It is while they are in the condition of sameness that the
+mystery concerning them exists. This mystery is indeed the mystery
+of mysteries. It is the door of all spirituality."
+
+This _tao_, indefinable and in its essence unknowable, is "the
+fountain-head of all beings, and the norm of all actions. But it is
+not only the formative principle of the universe; it also seems to be
+primordial matter: chaotic in its composition, born prior to Heaven
+and earth, noiseless, formless, standing alone in its solitude, and
+not changing, universal in its activity, and unrelaxing, without being
+exhausted, it is capable of becoming the mother of the universe." And
+there we may leave it. There is no scheme of creation, properly so
+called. The Unwalkable Way leads us to nothing further in the way of
+a cosmogony.
+
+
+Confucius's Agnosticism
+
+Confucius (551-479 B.C.) did not throw any light on the problem of
+origin. He did not speculate on the creation of things nor the end
+of them. He was not troubled to account for the origin of man, nor
+did he seek to know about his hereafter. He meddled neither with
+physics nor metaphysics. There might, he thought, be something on
+the other side of life, for he admitted the existence of spiritual
+beings. They had an influence on the living, because they caused
+them to clothe themselves in ceremonious dress and attend to the
+sacrificial ceremonies. But we should not trouble ourselves about
+them, any more than about supernatural things, or physical prowess,
+or monstrosities. How can we serve spiritual beings while we do not
+know how to serve men? We feel the existence of something invisible
+and mysterious, but its nature and meaning are too deep for the
+human understanding to grasp. The safest, indeed the only reasonable,
+course is that of the agnostic--to leave alone the unknowable, while
+acknowledging its existence and its mystery, and to try to understand
+knowable phenomena and guide our actions accordingly.
+
+Between the monism of Lao Tzu and the positivism of Confucius on
+the one hand, and the landmark of the Taoistic transcendentalism of
+Chuang Tzu (fourth and third centuries B.C.) on the other, we find
+several "guesses at the riddle of existence" which must be briefly
+noted as links in the chain of Chinese speculative thought on this
+important subject.
+
+
+Mo Tzu and Creation
+
+In the philosophy of Mo Ti (fifth and fourth centuries B.C.),
+generally known as Mo Tzu or Mu Tzu, the philosopher of humanism and
+utilitarianism, we find the idea of creation. It was, he says, Heaven
+(which was anthropomorphically regarded by him as a personal Supreme
+Being) who "created the sun, moon, and innumerable stars." His system
+closely resembles Christianity, but the great power of Confucianism as
+a weapon wielded against all opponents by its doughty defender Mencius
+(372-289 B.C.) is shown by the complete suppression of the influence
+of Mo Tzuism at his hands. He even went so far as to describe Mo Tzu
+and those who thought with him as "wild animals."
+
+
+Mencius and the First Cause
+
+Mencius himself regarded Heaven as the First Cause, or Cause of Causes,
+but it was not the same personal Heaven as that of Mo Tzu. Nor does
+he hang any cosmogony upon it. His chief concern was to eulogize the
+doctrines of the great Confucius, and like him he preferred to let
+the origin of the universe look after itself.
+
+
+Lieh Tzu's Absolute
+
+Lieh Tzu (said to have lived in the fifth century B.C.), one
+of the brightest stars in the Taoist constellation, considered
+this nameable world as having evolved from an unnameable absolute
+being. The evolution did not take place through the direction of
+a personal will working out a plan of creation: "In the beginning
+there was Chaos [_hun tun_]. It was a mingled potentiality of Form
+[_hsing_], Pneuma [_ch'i_], and Substance [_chih_]. A Great Change
+[_t'ai i_] took place in it, and there was a Great Starting [_t'ai
+ch'u_] which is the beginning of Form. The Great Starting evolved a
+Great Beginning [_t'ai shih_], which is the inception of Pneuma. The
+Great Beginning was followed by the Great Blank [_t'ai su_], which
+is the first formation of Substance. Substance, Pneuma, and Form
+being all evolved out of the primordial chaotic mass, this material
+world as it lies before us came into existence." And that which
+made it possible for Chaos to evolve was the Solitary Indeterminate
+(_i tu_ or the _tao_), which is not created, but is able to create
+everlastingly. And being both Solitary and Indeterminate it tells us
+nothing determinate about itself.
+
+
+Chuang Tzu's Super-tao
+
+Chuang Chou (fourth and third centuries B.C.), generally known
+as Chuang Tzu, the most brilliant Taoist of all, maintained with
+Lao Tzu that the universe started from the Nameless, but it was if
+possible a more absolute and transcendental Nameless than that of
+Lao Tzu. He dwells on the relativity of knowledge; as when asleep he
+did not know that he was a man dreaming that he was a butterfly, so
+when awake he did not know that he was not a butterfly dreaming that
+he was a man. [10] But "all is embraced in the obliterating unity of
+the _tao_, and the wise man, passing into the realm of the Infinite,
+finds rest therein." And this _tao_, of which we hear so much in
+Chinese philosophy, was before the Great Ultimate or Grand Terminus
+(_t'ai chi_), and "from it came the mysterious existence of God
+[_ti_]. It produced Heaven, it produced earth."
+
+
+Popular Cosmogony still Personal or Dualistic
+
+These and other cosmogonies which the Chinese have devised, though
+it is necessary to note their existence in order to give a just idea
+of their cosmological speculations, need not, as I said, detain us
+long; and the reason why they need not do so is that, in the matter
+of cosmogony, the P'an Ku legend and the _yin-yang_ system with its
+monistic elaboration occupy virtually the whole field of the Chinese
+mental vision. It is these two--the popular and the scientific--that
+we mean when we speak of Chinese cosmogony. Though here and there a
+stern sectarian might deny that the universe originated in one or the
+other of these two ways, still, the general rule holds good. And I
+have dealt with them in this order because, though the P'an Ku legend
+belongs to the fourth century A.D., the _I ching_ dualism was not,
+rightly speaking, a cosmogony until Chou Tun-i made it one by the
+publication of his _T'ai chi t'u_ in the eleventh century A.D. Over
+the unscientific and the scientific minds of the Chinese these two
+are paramount.
+
+Applying the general principles stated in the preceding chapter,
+we find the same cause which operated to restrict the growth of
+mythology in general in China operated also in like manner in this
+particular branch of it. With one exception Chinese cosmogony is
+non-mythological. The careful and studiously accurate historians
+(whose work aimed at being _ex veritate_, 'made of truth'), the
+sober literature, the vast influence of agnostic, matter-of-fact
+Confucianism, supported by the heavy Mencian artillery, are
+indisputable indications of a constructive imagination which grew too
+quickly and became too rapidly scientific to admit of much soaring
+into the realms of fantasy. Unaroused by any strong stimulus in
+their ponderings over the riddle of the universe, the sober, plodding
+scientists and the calm, truth-loving philosophers gained a peaceful
+victory over the mythologists.
+
+
+
+CHAPTER IV
+
+The Gods of China
+
+
+The Birth of the Soul
+
+The dualism noted in the last chapter is well illustrated by the
+Chinese pantheon. Whether as the result of the co-operation of the
+_yin_ and the _yang_ or of the final dissolution of P'an Ku, human
+beings came into existence. To the primitive mind the body and its
+shadow, an object and its reflection in water, real life and dream
+life, sensibility and insensibility (as in fainting, etc.), suggest the
+idea of another life parallel with this life and of the doings of the
+'other self' in it. This 'other self,' this spirit, which leaves the
+body for longer or shorter intervals in dreams, swoons, death, may
+return or be brought back, and the body revive. Spirits which do not
+return or are not brought back may cause mischief, either alone, or by
+entry into another human or animal body or even an inanimate object,
+and should therefore be propitiated. Hence worship and deification.
+
+
+The Populous Otherworld
+
+The Chinese pantheon has gradually become so multitudinous that there
+is scarcely a being or thing which is not, or has not been at some time
+or other, propitiated or worshipped. As there are good and evil people
+in this world, so there are gods and demons in the Otherworld: we find
+a polytheism limited only by a polydemonism. The dualistic hierarchy is
+almost all-embracing. To get a clear idea of this populous Otherworld,
+of the supernal and infernal hosts and their organizations, it needs
+but to imagine the social structure in its main features as it existed
+throughout the greater part of Chinese history, and to make certain
+additions. The social structure consisted of the ruler, his court,
+his civil, military, and ecclesiastical officials, and his subjects
+(classed as Scholars--officials and gentry--Agriculturists, Artisans,
+and Merchants, in that order).
+
+
+Worship of Shang Ti
+
+When these died, their other selves continued to exist and to hold
+the same rank in the spirit world as they did in this one. The _ti_,
+emperor, became the _Shang Ti_, Emperor on High, who dwelt in _T'ien_,
+Heaven (originally the great dome). [11] And Shang Ti, the Emperor
+on High, was worshipped by _ti_, the emperor here below, in order to
+pacify or please him--to ensure a continuance of his benevolence on
+his behalf in the world of spirits. Confusion of ideas and paucity
+of primitive language lead to personification and worship of a thing
+or being in which a spirit has taken up its abode in place of or in
+addition to worship of the spirit itself. Thus Heaven (T'ien) itself
+came to be personified and worshipped in addition to Shang Ti, the
+Emperor who had gone to Heaven, and who was considered as the chief
+ruler in the spiritual world. The worship of Shang Ti was in existence
+before that of T'ien was introduced. Shang Ti was worshipped by the
+emperor and his family as their ancestor, or the head of the hierarchy
+of their ancestors. The people could not worship Shang Ti, for to do so
+would imply a familiarity or a claim of relationship punishable with
+death. The emperor worshipped his ancestors, the officials theirs,
+the people theirs. But, in the same way and sense that the people
+worshipped the emperor on earth, as the 'father' of the nation,
+namely, by adoration and obeisance, so also could they in this way
+and this sense worship Shang Ti. An Englishman may take off his hat
+as the king passes in the street to his coronation without taking any
+part in the official service in Westminster Abbey. So the 'worship'
+of Shang Ti by the people was not done officially or with any special
+ceremonial or on fixed State occasions, as in the case of the worship
+of Shang Ti by the emperor. This, subject to a qualification to be
+mentioned later, is really all that is meant (or should be meant)
+when it is said that the Chinese worship Shang Ti.
+
+As regards sacrifices to Shang Ti, these could be offered officially
+only by the emperor, as High Priest on earth, who was attended or
+assisted in the ceremonies by members of his own family or clan or
+the proper State officials (often, even in comparatively modern times,
+members of the imperial family or clan). In these official sacrifices,
+which formed part of the State worship, the people could not take part;
+nor did they at first offer sacrifices to Shang Ti in their own homes
+or elsewhere. In what way and to what extent they did so later will
+be shown presently.
+
+
+Worship of T'ien
+
+Owing to T'ien, Heaven, the abode of the spirits, becoming personified,
+it came to be worshipped not only by the emperor, but by the people
+also. But there was a difference between these two worships, because
+the emperor performed his worship of Heaven officially at the great
+altar of the Temple of Heaven at Peking (in early times at the altar
+in the suburb of the capital), whereas the people (continuing always
+to worship their ancestors) worshipped Heaven, when they did so
+at all--the custom being observed by some and not by others, just
+as in Western countries some people go to church, while others stay
+away--usually at the time of the New Year, in a simple, unceremonious
+way, by lighting some incense-sticks and waving them toward the sky
+in the courtyards of their own houses or in the street just outside
+their doors.
+
+
+Confusion of Shang Ti and T'ien
+
+The qualification necessary to the above description is that, as
+time went on and especially since the Sung dynasty (A.D. 960-1280),
+much confusion arose regarding Shang Ti and T'ien, and thus it came
+about that the terms became mixed and their definitions obscure. This
+confusion of ideas has prevailed down to the present time. One result
+of this is that the people may sometimes state, when they wave their
+incense-sticks or light their candles, that their humble sacrifice
+is made to Shang Ti, whom in reality they have no right either to
+worship or to offer sacrifice to, but whom they may unofficially pay
+respect and make obeisance to, as they might and did to the emperor
+behind the high boards on the roadsides which shielded him from their
+view as he was borne along in his elaborate procession on the few
+occasions when he came forth from the imperial city.
+
+Thus we find that, while only the emperor could worship and sacrifice
+to Shang Ti, and only he could officially worship and sacrifice to
+T'ien, the people who early personified and worshipped T'ien, as
+already shown, came, owing to confusion of the meanings of Shang Ti
+and T'ien, unofficially to 'worship' both, but only in the sense and to
+the extent indicated, and to offer 'sacrifices' to both, also only in
+the sense and to the extent indicated. But for these qualifications,
+the statement that the Chinese worship and sacrifice to Shang Ti and
+T'ien would be apt to convey an incorrect idea.
+
+From this it will be apparent that Shang Ti, the Supreme Ruler on High,
+and T'ien, Heaven (later personified), do not mean 'God' in the sense
+that the word is used in the Christian religion. To state that they
+do, as so many writers on China have done, without pointing out the
+essential differences, is misleading. That Chinese religion was or is
+"a monotheistic worship of God" is further disproved by the fact that
+Shang Ti and T'ien do not appear in the list of the popular pantheon at
+all, though all the other gods are there represented. Neither Shang Ti
+nor T'ien mean the God of Abraham, Isaac, and Jacob, or the Father,
+Son, and Holy Ghost of the New Testament. Did they mean this, the
+efforts of the Christian missionaries to convert the Chinese would be
+largely superfluous. The Christian religion, even the Holy Trinity,
+is a monotheism. That the Chinese religion (even though a summary
+of extracts from the majority of foreign books on China might point
+to its being so) is not a monotheism, but a polytheism or even a
+pantheism (as long as that term is taken in the sense of universal
+deification and not in that of one spiritual being immanent in all
+things), the rest of this chapter will abundantly prove.
+
+There have been three periods in which gods have been created in
+unusually large numbers: that of the mythical emperor Hsien Yuean
+(2698-2598 B.C.), that of Chiang Tzu-ya (in the twelfth century B.C.),
+and that of the first emperor of the Ming dynasty (in the fourteenth
+century A.D.).
+
+
+The Otherworld Similar to this World
+
+The similarity of the Otherworld to this world above alluded to is
+well shown by Du Bose in his _Dragon, Image, and, Demon_, from which
+I quote the following passages:
+
+"The world of spirits is an exact counterpart of the Chinese Empire,
+or, as has been remarked, it is 'China ploughed under'; this is the
+world of light; put out the lights and you have Tartarus. China has
+eighteen [now twenty-two] provinces, so has Hades; each province has
+eight or nine prefects, or departments; so each province in Hades
+has eight or nine departments; every prefect or department averages
+ten counties, so every department in Hades has ten counties. In
+Soochow the Governor, the provincial Treasurer, the Criminal Judge,
+the Intendant of Circuit, the Prefect or Departmental Governor, and
+the three District Magistrates or County Governors each have temples
+with their apotheoses in the other world. Not only these, but every
+_yamen_ secretary, runner, executioner, policeman, and constable
+has his counterpart in the land of darkness. The market-towns have
+also mandarins of lesser rank in charge, besides a host of revenue
+collectors, the bureau of government works and other departments,
+with several hundred thousand officials, who all rank as gods beyond
+the grave. These deities are civilians; the military having a similar
+gradation for the armies of Hades, whose captains are gods, and whose
+battalions are devils.
+
+"The framers of this wonderful scheme for the spirits of the dead,
+having no higher standard, transferred to the authorities of
+that world the etiquette, tastes, and venality of their correlate
+officials in the Chinese Government, thus making it necessary to
+use similar means to appease the one which are found necessary to
+move the other. All the State gods have their assistants, attendants,
+door-keepers, runners, horses, horsemen, detectives, and executioners,
+corresponding in every particular to those of Chinese officials of
+the same rank." (Pp. 358-359.)
+
+This likeness explains also why the hierarchy of beings in the
+Otherworld concerns itself not only with the affairs of the Otherworld,
+but with those of this world as well. So faithful is the likeness
+that we find the gods (the term is used in this chapter to include
+goddesses, who are, however, relatively few) subjected to many of
+the rules and conditions existing on this earth. Not only do they, as
+already shown, differ in rank, but they hold _levees_ and audiences
+and may be promoted for distinguished services, just as the Chinese
+officials are. They "may rise from an humble position to one near the
+Pearly Emperor, who gives them the reward of merit for ruling well the
+affairs of men. The correlative deities of the mandarins are only of
+equal rank, yet the fact that they have been apotheosized makes them
+their superiors and fit objects of worship. Chinese mandarins rotate in
+office, generally every three years, and then there is a corresponding
+change in Hades. The image in the temple remains the same, but the
+spirit which dwells in the clay tabernacle changes, so the idol has
+a different name, birthday, and tenant. The priests are informed by
+the Great Wizard of the Dragon Tiger Mountain, but how can the people
+know gods which are not the same to-day as yesterday?" (Pp. 360-361.)
+
+The gods also indulge in amusements, marry, sin, are punished, die,
+are resurrected, or die and are transformed, or die finally. [12]
+
+
+The Three Religions
+
+We have in China the universal worship of ancestors, which constitutes
+(or did until A.D. 1912) the State religion, usually known as
+Confucianism, and in addition we have the gods of the specific
+religions (which also originally took their rise in ancestor-worship),
+namely, Buddhism and Taoism. (Other religions, though tolerated,
+are not recognized as Chinese religions.) It is with a brief account
+of this great hierarchy and its mythology that we will now concern
+ourselves.
+
+Besides the ordinary ancestor-worship (as distinct from the State
+worship) the people took to Buddhism and Taoism, which became
+the popular religions, and the _literati_ also honoured the gods
+of these two sects. Buddhist deities gradually became installed in
+Taoist temples, and the Taoist immortals were given seats beside the
+Buddhas in their sanctuaries. Every one patronized the god who seemed
+to him the most popular and the most lucrative. There even came to
+be united in the same temple and worshipped at the same altar the
+three religious founders or figure-heads, Confucius, Buddha, and Lao
+Tzu. The three religions were even regarded as forming one whole,
+or at least, though different, as having one and the same object:
+_san erh i yeh_, or _han san wei i_, "the three are one," or "the
+three unite to form one" (a quotation from the phrase _T'ai chi han
+san wei i_ of Fang Yue-lu: "When they reach the extreme the three are
+seen to be one"). In the popular pictorial representations of the
+pantheon this impartiality is clearly shown.
+
+
+The Super-triad
+
+The toleration, fraternity, or co-mixture of the three
+religions--ancestor-worship or Confucianism, Chinese Buddhism,
+and Taoism--explains the compound nature of the triune head of
+the Chinese pantheon. The numerous deities of Buddhism and Taoism
+culminate each in a triad of gods (the Three Precious Ones and the
+Three Pure Ones respectively), but the three religions jointly have
+also a triad compounded of one representative member of each. This
+general or super-triad is, of course, composed of Confucius, Lao Tzu,
+and Buddha. This is the officially decreed order, though it is varied
+occasionally by Buddha being placed in the centre (the place of honour)
+as an act of ceremonial deference shown to a 'stranger' or 'guest'
+from another country.
+
+
+Worship of the Living
+
+Before proceeding to consider the gods of China in detail, it is
+necessary to note that ancestor-worship, which, as before stated,
+is worship of the ghosts of deceased persons, who are usually but
+not invariably relatives of the worshipper, has at times a sort of
+preliminary stage in this world consisting of the worship of living
+beings. Emperors, viceroys, popular officials, or people beloved for
+their good deeds have had altars, temples, and images erected to them,
+where they are worshipped in the same way as those who have already
+"shuffled off this mortal coil." The most usual cases are perhaps those
+of the worship of living emperors and those in which some high official
+who has gained the gratitude of the people is transferred to another
+post. The explanation is simple. The second self which exists after
+death is identical with the second self inhabiting the body during
+life. Therefore it may be propitiated or gratified by sacrifices
+of food, drink, etc., or theatricals performed in its honour, and
+continue its protection and good offices even though now far away.
+
+
+
+Confucianism
+
+Confucianism (_Ju Chiao_) is said to be the religion of the learned,
+and the learned were the officials and the _literati_ or lettered
+class, which includes scholars waiting for posts, those who have failed
+to get posts (or, though qualified, prefer to live in retirement), and
+those who have retired from posts. Of this 'religion' it has been said:
+
+"The name embraces education, letters, ethics, and political
+philosophy. Its head was not a religious man, practised few religious
+rites, and taught nothing about religion. In its usual acceptation the
+term Confucianist means 'a gentleman and a scholar'; he may worship
+only once a year, yet he belongs to the Church. Unlike its two sisters,
+it has no priesthood, and fundamentally is not a religion at all;
+yet with the many rites grafted on the original tree it becomes a
+religion, and the one most difficult to deal with. Considered as a
+Church, the classics are its scriptures, the schools its churches, the
+teachers its priests, ethics its theology, and the written character,
+so sacred, its symbol." [13]
+
+
+Confucius not a God
+
+It should be noted that Confucius himself is not a god, though he
+has been and is worshipped (66,000 animals used to be offered to him
+every year; probably the number is about the same now). Suggestions
+have been made to make him the God of China and Confucianism the
+religion of China, so that he and his religion would hold the same
+relative positions that Christ and Christianity do in the West. I
+was present at the lengthy debate which took place on this subject
+in the Chinese Parliament in February 1917, but in spite of many
+long, learned, and eloquent speeches, chiefly by scholars of the
+old school, the motion was not carried. Nevertheless, the worship
+accorded to Confucius was and is (except by 'new' or 'young' China)
+of so extreme a nature that he may almost be described as the great
+unapotheosized god of China. [14] Some of his portraits even ascribe to
+him superhuman attributes. But in spite of all this the fact remains
+that Confucius has not been appointed a god and holds no _exequatur_
+entitling him to that rank.
+
+If we inquire into the reason of this we find that, astonishing
+though it may seem, Confucius is classed by the Chinese not as a god
+(_shen_), but as a demon (_kuei_). A short historical statement will
+make the matter clear.
+
+In the classical _Li chi, Book of Ceremonial_, we find the categorical
+assignment of the worship of certain objects to certain subjective
+beings: the emperor worshipped Heaven and earth, the feudal princes the
+mountains and rivers, the officials the hearth, and the _literati_
+their ancestors. Heaven, earth, mountains, rivers, and hearth
+were called _shen_ (gods), and ancestors _kuei_ (demons). This
+distinction is due to Heaven being regarded as the god and the
+people as demons--the upper is the god, the lower the evil spirit or
+demon. Though _kuei_ were usually bad, the term in Chinese includes
+both good and evil spirits. In ancient times those who had by their
+meritorious virtue while in the world averted calamities from the
+people were posthumously worshipped and called gods, but those who were
+worshipped by their descendants only were called spirits or demons.
+
+In the worship of Confucius by emperors of various dynasties (details
+of which need not be given here) the highest titles conferred on him
+were _Hsien Sheng_, 'Former or Ancestral Saint,' and even _Win Hsuean
+Wang_, 'Accomplished and Illustrious Prince,' and others containing
+like epithets. When for his image or idol there was (in the eleventh
+year--A.D. 1307--of the reign-period Ta Te of the Emperor Ch'eng
+Tsung of the Yuean dynasty) substituted the tablet now seen in the
+Confucian temples, these were the inscriptions engraved on it. In the
+inscriptions authoritatively placed on the tablets the word _shen_
+does not occur; in those cases where it does occur it has been
+placed there (as by the Taoists) illegally and without authority
+by too ardent devotees. Confucius may not be called a _shen_, since
+there is no record showing that the great ethical teacher was ever
+apotheosized, or that any order was given that the character _shen_
+was to be applied to him.
+
+
+The God of Literature
+
+In addition to the ancestors of whose worship it really consists,
+Confucianism has in its pantheon the specialized gods worshipped by
+the _literati_. Naturally the chief of these is Wen Ch'ang, the God of
+Literature. The account of him (which varies in several particulars
+in different Chinese works) relates that he was a man of the name
+of Chang Ya, who was born during the T'ang dynasty in the kingdom of
+Yueeh (modern Chekiang), and went to live at Tzu T'ung in Ssuch'uan,
+where his intelligence raised him to the position of President of the
+Board of Ceremonies. Another account refers to him as Chang Ya Tzu,
+the Soul or Spirit of Tzu T'ung, and states that he held office in the
+Chin dynasty (A.D. 265-316), and was killed in a fight. Another again
+states that under the Sung dynasty (A.D. 960-1280), in the third year
+(A.D. 1000) of the reign-period Hsien P'ing of the Emperor Chen Tsung,
+he repressed the revolt of Wang Chuen at Ch'eng Tu in Ssuch'uan. General
+Lei Yu-chung caused to be shot into the besieged town arrows to which
+notices were attached inviting the inhabitants to surrender. Suddenly
+a man mounted a ladder, and pointing to the rebels cried in a loud
+voice: "The Spirit of Tzu T'ung has sent me to inform you that the
+town will fall into the hands of the enemy on the twentieth day of
+the ninth moon, and not a single person will escape death." Attempts
+to strike down this prophet of evil were in vain, for he had already
+disappeared. The town was captured on the day indicated. The general,
+as a reward, caused the temple of Tzu T'ung's Spirit to be repaired,
+and sacrifices offered to it.
+
+The object of worship nowadays in the temples dedicated to Wen Ch'ang
+is Tzu T'ung Ti Chuen, the God of Tzu T'ung. The convenient elasticity
+of dualism enabled Chang to have as many as seventeen reincarnations,
+which ranged over a period of some three thousand years.
+
+Various emperors at various times bestowed upon Wen Ch'ang honorific
+titles, until ultimately, in the Yuean, or Mongol, dynasty, in the reign
+Yen Yu, in A.D. 1314, the title was conferred on him of Supporter of
+the Yuean Dynasty, Diffuser of Renovating Influences, Ssu-lu of Wen
+Ch'ang, God and Lord. He was thus apotheosized, and took his place
+among the gods of China. By steps few or many a man in China has
+often become a god.
+
+
+Wen Ch'ang and the Great Bear
+
+Thus we have the God of Literature, Wen Ch'ang Ti Chuen, duly installed
+in the Chinese pantheon, and sacrifices were offered to him in the
+schools.
+
+But scholars, especially those about to enter for the public
+competitive examinations, worshipped as the God of Literature, or as
+his palace or abode (Wen Ch'ang), the star K'uei in the Great Bear,
+or Dipper, or Bushel--the latter name derived from its resemblance in
+shape to the measure used by the Chinese and called _tou_. The term
+K'uei was more generally applied to the four stars forming the body
+or square part of the Dipper, the three forming the tail or handle
+being called Shao or Piao. How all this came about is another story.
+
+A scholar, as famous for his literary skill as his facial deformities,
+had been admitted as first academician at the metropolitan
+examinations. It was the custom that the Emperor should give with
+his own hand a rose of gold to the fortunate candidate. This scholar,
+whose name was Chung K'uei, presented himself according to custom to
+receive the reward which by right was due to him. At the sight of
+his repulsive face the Emperor refused the golden rose. In despair
+the miserable rejected one went and threw himself into the sea. At
+the moment when he was being choked by the waters a mysterious fish
+or monster called _ao_ raised him on its back and brought him to the
+surface. K'uei ascended to Heaven and became arbiter of the destinies
+of men of letters. His abode was said to be the star K'uei, a name
+given by the Chinese to the sixteen stars of the constellation or
+'mansion' of Andromeda and Pisces. The scholars quite soon began
+to worship K'uei as the God of Literature, and to represent it on a
+column in the temples. Then sacrifices were offered to it. This star
+or constellation was regarded as the palace of the god. The legend
+gave rise to an expression frequently used in Chinese of one who
+comes out first in an examination, namely, _tu chan ao t'ou_, "to
+stand alone on the sea-monster's head." It is especially to be noted
+that though the two K'ueis have the same sound they are represented
+by different characters, and that the two constellations are not the
+same, but are situated in widely different parts of the heavens.
+
+How then did it come about that scholars worshipped the K'uei in
+the Great Bear as the abode of the God of Literature? (It may be
+remarked in passing that a literary people could not have chosen
+a more appropriate palace for this god, since the Great Bear,
+the 'Chariot of Heaven,' is regarded as the centre and governor
+of the whole universe.) The worship, we saw, was at first that of
+the star K'uei, the apotheosized 'homely,' successful, but rejected
+candidate. As time went on, there was a general demand for a sensible,
+concrete representation of this star-god: a simple character did not
+satisfy the popular taste. But it was no easy matter to comply with the
+demand. Eventually, guided doubtless by the community of pronunciation,
+they substituted for the star or group of stars K'uei (1),
+venerated in ancient times, a new star or group of stars K'uei (2),
+forming the square part of the Bushel, Dipper, or Great Bear. But for
+this again no bodily image could be found, so the form of the written
+character itself was taken, and so drawn as to represent a _kuei_
+(3) (disembodied spirit, or ghost) with its foot raised, and bearing
+aloft a _tou_ (4) (bushel-measure). The adoration was thus misplaced,
+for the constellation K'uei (2) was mistaken for K'uei (1), the proper
+object of worship. It was due to this confusion by the scholars that
+the Northern Bushel came to be worshipped as the God of Literature.
+
+
+Wen Ch'ang and Tzu T'ung
+
+This worship had nothing whatever to do with the Spirit of Tzu T'ung,
+but the Taoists have connected Chang Ya with the constellation in
+another way by saying that Shang Ti, the Supreme Ruler, entrusted Chang
+Ya's son with the management of the palace of Wen Ch'ang. And scholars
+gradually acquired the habit of saying that they owed their success
+to the Spirit of Tzu T'ung, which they falsely represented as being an
+incarnation of the star Wen Ch'ang. This is how Chang Ya came to have
+the honorific title of Wen Ch'ang, but, as a Chinese author points
+out, Chang belonged properly to Ssuch'uan, and his worship should
+be confined to that province. The _literati_ there venerated him as
+their master, and as a mark of affection and gratitude built a temple
+to him; but in doing so they had no intention of making him the God of
+Literature. "There being no real connexion between Chang Ya and K'uei,
+the worship should be stopped." The device of combining the personality
+of the patron of literature enthroned among the stars with that of the
+deified mortal canonized as the Spirit of Tzu T'ung was essentially a
+Taoist trick. "The thaumaturgic reputation assigned to the Spirit of
+Chang Ya Tzu was confined for centuries to the valleys of Ssuch'uan,
+until at some period antecedent to the reign Yen Yu, in A.D. 1314,
+a combination was arranged between the functions of the local god
+and those of the stellar patron of literature. Imperial sanction
+was obtained for this stroke of priestly cunning; and notwithstanding
+protests continually repeated by orthodox sticklers for accuracy in the
+religious canon, the composite deity has maintained his claims intact,
+and an inseparable connexion between the God of Literature created by
+imperial patent and the spirit lodged among the stars of Ursa Major is
+fully recognized in the State ceremonial of the present day." A temple
+dedicated to this divinity by the State exists in every city of China,
+besides others erected as private benefactions or speculations.
+
+Wherever Wen Ch'ang is worshipped there will also be found a separate
+representation of K'uei Hsing, showing that while the official deity
+has been allowed to 'borrow glory' from the popular god, and even
+to assume his personality, the independent existence of the stellar
+spirit is nevertheless sedulously maintained. The place of the latter
+in the heavens above is invariably symbolized by the lodgment of his
+idol in an upper storey or tower, known as the K'uei Hsing Ko or K'uei
+Hsing Lou. Here students worship the patron of their profession with
+incense and prayers. Thus the ancient stellar divinity still largely
+monopolizes the popular idea of a guardian of literature and study,
+notwithstanding that the deified recluse of Tzu T'ung has been added in
+this capacity to the State pantheon for more than five hundred years.
+
+
+Heaven-deaf and Earth-dumb
+
+The popular representations of Wen Ch'ang depict the god himself and
+four other figures. The central and largest is the demure portrait of
+the god, clothed in blue and holding a sceptre in his left hand. Behind
+him stand two youthful attendants. They are the servant and groom
+who always accompany him on his journeys (on which he rides a white
+horse). Their names are respectively Hsuean T'ung-tzu and Ti-mu, 'Sombre
+Youth' and 'Earth-mother'; more commonly they are called T'ien-lung,
+'Deaf Celestial,' and Ti-ya, 'Mute Terrestrial,' or 'Deaf as Heaven'
+and 'Mute as Earth.' Thus they cannot divulge the secrets of their
+master's administration as he distributes intellectual gifts, literary
+skill, etc. Their cosmogonical connexion has already been referred
+to in a previous chapter.
+
+
+Image of K'uei Hsing
+
+In front of Wen Ch'ang, on his left, stands K'uei Hsing. He is
+represented as of diminutive stature, with the visage of a demon,
+holding a writing-brush in his right hand and a _tou_ in his left,
+one of his legs kicking up behind--the figure being obviously intended
+as an impersonation of the character _k'uei_ (2). [16] He is regarded
+as the distributor of literary degrees, and was invoked above all
+in order to obtain success at the competitive examinations. His
+images and temples are found in all towns. In the temples dedicated
+to Wen Ch'ang there are always two secondary altars, one of which is
+consecrated to his worship.
+
+
+Mr Redcoat
+
+The other is dedicated to Chu I, 'Mr Redcoat.' He and K'uei Hsing
+are represented as the two inseparable companions of the God of
+Literature. The legend related of Chu I is as follows:
+
+During the T'ang dynasty, in the reign-period Chien Chung (A.D. 780-4)
+of the Emperor Te Tsung, the Princess T'ai Yin noticed that Lu Ch'i,
+a native of Hua Chou, had the bones of an Immortal, and wished to
+marry him.
+
+Ma P'o, her neighbour, introduced him one day into the Crystal
+Palace for an interview with his future wife. The Princess gave him
+the choice of three careers: to live in the Dragon Prince's Palace,
+with the guarantee of immortal life, to enjoy immortality among the
+people on the earth, or to have the honour of becoming a minister of
+the Empire. Lu Ch'i first answered that he would like to live in the
+Crystal Palace. The young lady, overjoyed, said to him: "I am Princess
+T'ai Yin. I will at once inform Shang Ti, the Supreme Ruler." A moment
+later the arrival of a celestial messenger was announced. Two officers
+bearing flags preceded him and conducted him to the foot of the flight
+of steps. He then presented himself as Chu I, the envoy of Shang Ti.
+
+Addressing himself to Lu Ch'i, he asked: "Do you wish to live in the
+Crystal Palace?" The latter did not reply. T'ai Yin urged him to give
+his answer, but he persisted in keeping silent. The Princess in despair
+retired to her apartment, and brought out five pieces of precious
+cloth, which she presented to the divine envoy, begging him to have
+patience a little longer and wait for the answer. After some time,
+Chu I repeated his question. Then Lu Ch'i in a firm voice answered:
+"I have consecrated my life to the hard labour of study, and wish to
+attain to the dignity of minister on this earth."
+
+T'ai Yin ordered Ma P'o to conduct Lu Ch'i from the palace. From that
+day his face became transformed: he acquired the lips of a dragon,
+the head of a panther, the green face of an Immortal, etc. He took
+his degree, and was promoted to be Director of the Censorate. The
+Emperor, appreciating the good sense shown in his advice, appointed
+him a minister of the Empire.
+
+From this legend it would seem that Chu I is the purveyor of official
+posts; however, in practice, he is more generally regarded as the
+protector of weak candidates, as the God of Good Luck for those who
+present themselves at the examinations with a somewhat light equipment
+of literary knowledge. The special legend relating to this _role_
+is known everywhere in China. It is as follows:
+
+
+Mr Redcoat nods his Head
+
+An examiner, engaged in correcting the essays of the candidates,
+after a superficial scrutiny of one of the essays, put it on one
+side as manifestly inferior, being quite determined not to pass the
+candidate who had composed it. The essay, moved by some mysterious
+power, was replaced in front of his eyes, as if to invite him to
+examine it more attentively. At the same time a reverend old man,
+clothed in a red garment, suddenly appeared before him, and by a nod
+of his head gave him to understand that he should pass the essay. The
+examiner, surprised at the novelty of the incident, and fortified by
+the approval of his supernatural visitor, admitted the author of the
+essay to the literary degree.
+
+Chu I, like K'uei Hsing, is invoked by the _literati_ as a powerful
+protector and aid to success. When anyone with but a poor chance of
+passing presents himself at an examination, his friends encourage
+him by the popular saying: "Who knows but that Mr Redcoat will nod
+his head?"
+
+
+Mr Golden Cuirass
+
+Chu I is sometimes accompanied by another personage, named Chin Chia,
+'Mr Golden Cuirass.' Like K'uei Hsing and Chu I he has charge of the
+interests of scholars, but differs from them in that he holds a flag,
+which he has only to wave in front of a house for the family inhabiting
+it to be assured that among their descendants will be some who will
+win literary honours and be promoted to high offices under the State.
+
+Though Chin Chia is the protector of scholars, he is also the
+redoubtable avenger of their evil actions: his flag is saluted as a
+good omen, but his sword is the terror of the wicked.
+
+
+The God of War
+
+Still another patron deity of literature is the God of War. "How,"
+it may be asked, "can so peaceful a people as the Chinese put so
+peaceful an occupation as literature under the patronage of so warlike
+a deity as the God of War?" But that question betrays ignorance of the
+character of the Chinese Kuan Ti. He is not a cruel tyrant delighting
+in battle and the slaying of enemies: he is the god who can _avert
+war and protect the people from its horrors_.
+
+A youth, whose name was originally Chang-sheng, afterward changed to
+Shou-chang, and then to Yuen-chang, who was born near Chieh Liang,
+in Ho Tung (now the town of Chieh Chou in Shansi), and was of an
+intractable nature, having exasperated his parents, was shut up in a
+room from which he escaped by breaking through the window. In one of
+the neighbouring houses he heard a young lady and an old man weeping
+and lamenting. Running to the foot of the wall of the compound, he
+inquired the reason of their grief. The old man replied that though
+his daughter was already engaged, the uncle of the local official,
+smitten by her beauty, wished to make her his concubine. His petitions
+to the official had only been rejected with curses.
+
+Beside himself with rage, the youth seized a sword and went and killed
+both the official and his uncle. He escaped through the T'ung Kuan, the
+pass to Shensi. Having with difficulty avoided capture by the barrier
+officials, he knelt down at the side of a brook to wash his face;
+when lo! his appearance was completely transformed. His complexion
+had become reddish-grey, and he was absolutely unrecognizable. He
+then presented himself with assurance before the officers, who asked
+him his name. "My name is Kuan," he replied. It was by that name that
+he was thereafter known.
+
+
+The Meat-seller's Challenge
+
+One day he arrived at Chu-chou, a dependent sub-prefecture of Peking,
+in Chihli. There Chang Fei, a butcher, who had been selling his meat
+all the morning, at noon lowered what remained into a well, placed
+over the mouth of the well a stone weighing twenty-five pounds, and
+said with a sneer: "If anyone can lift that stone and take my meat,
+I will make him a present of it!" Kuan Yue, going up to the edge of
+the well, lifted the stone with the same ease as he would a tile,
+took the meat, and made off. Chang Fei pursued him, and eventually
+the two came to blows, but no one dared to separate them. Just then
+Liu Pei, a hawker of straw shoes, arrived, interposed, and put a stop
+to the fight. The community of ideas which they found they possessed
+soon gave rise to a firm friendship between the three men.
+
+
+The Oath in the Peach-orchard
+
+Another account represents Liu Pei and Chang Fei as having entered
+a village inn to drink wine, when a man of gigantic stature pushing
+a wheelbarrow stopped at the door to rest. As he seated himself,
+he hailed the waiter, saying: "Bring me some wine quickly, because
+I have to hasten to reach the town to enlist in the army."
+
+Liu Pei looked at this man, nine feet in height, with a beard two feet
+long. His face was the colour of the fruit of the jujube-tree, and
+his lips carmine. Eyebrows like sleeping silkworms shaded his phoenix
+eyes, which were a scarlet red. Terrible indeed was his bearing.
+
+"What is your name?" asked Liu Pei. "My family name is Kuan, my own
+name is Yue, my surname Yuen Chang," he replied. "I am from the Ho Tung
+country. For the last five or six years I have been wandering about
+the world as a fugitive, to escape from my pursuers, because I killed
+a powerful man of my country who was oppressing the poor people. I
+hear that they are collecting a body of troops to crush the brigands,
+and I should like to join the expedition."
+
+Chang Fei, also named Chang I Te, is described as eight feet in
+height, with round shining eyes in a panther's head, and a pointed
+chin bristling with a tiger's beard. His voice resembled the rumbling
+of thunder. His ardour was like that of a fiery steed. He was a native
+of Cho Chuen, where he possessed some fertile farms, and was a butcher
+and wine-merchant.
+
+Liu Pei, surnamed Hsuean Te, otherwise Hsien Chu, was the third member
+of the group.
+
+The three men went to Chang Fei's farm, and on the morrow met together
+in his peach-orchard, and sealed their friendship with an oath. Having
+procured a black ox and a white horse, with the various accessories
+to a sacrifice, they immolated the victims, burnt the incense of
+friendship, and after twice prostrating themselves took this oath:
+
+"We three, Liu Pei, Kuan Yu, and Chang Fei, already united by mutual
+friendship, although belonging to different clans, now bind ourselves
+by the union of our hearts, and join our forces in order to help each
+other in times of danger.
+
+"We wish to pay to the State our debt of loyal citizens and give peace
+to our black-haired compatriots. We do not inquire if we were born
+in the same year, the same month, or on the same day, but we desire
+only that the same year, the same month, and the same day may find us
+united in death. May Heaven our King and Earth our Queen see clearly
+our hearts! If any one of us violate justice or forget benefits,
+may Heaven and Man unite to punish him!"
+
+The oath having been formally taken, Liu Pei was saluted as elder
+brother, Kuan Yue as the second, and Chang Fei as the youngest. Their
+sacrifice to Heaven and earth ended, they killed an ox and served
+a feast, to which the soldiers of the district were invited to the
+number of three hundred or more. They all drank copiously until they
+were intoxicated. Liu Pei enrolled the peasants; Chang Fei procured
+for them horses and arms; and then they set out to make war on the
+Yellow Turbans (Huang Chin Tsei). Kuan Yue proved himself worthy
+of the affection which Liu Pei showed him; brave and generous, he
+never turned aside from danger. His fidelity was shown especially
+on one occasion when, having been taken prisoner by Ts'ao Ts'ao,
+together with two of Liu Pei's wives, and having been allotted a common
+sleeping-apartment with his fellow-captives, he preserved the ladies'
+reputation and his own trustworthiness by standing all night at the
+door of the room with a lighted lantern in his hand.
+
+Into details of the various exploits of the three Brothers of the
+Peach-orchard we need not enter here. They are written in full in the
+book of the _Story of the Three Kingdoms_, a romance in which every
+Chinese who can read takes keen delight. Kuan Yue remained faithful to
+his oath, even though tempted with a marquisate by the great Ts'ao
+Ts'ao, but he was at length captured by Sun Ch'uean and put to death
+(A.D. 219). Long celebrated as the most renowned of China's military
+heroes, he was ennobled in A.D. 1120 as Faithful and Loyal Duke. Eight
+years later he had conferred on him by letters patent the still more
+glorious title of Magnificent Prince and Pacificator. The Emperor Wen
+(A.D. 1330-3) of the Yuean dynasty added the appellation Warrior Prince
+and Civilizer, and, finally, the Emperor Wan Li of the Ming dynasty,
+in 1594, conferred on him the title of Faithful and Loyal Great _Ti_,
+Supporter of Heaven and Protector of the Kingdom. He thus became a god,
+a _ti_, and has ever since received worship as Kuan Ti or Wu Ti, the
+God of War. Temples (1600 State temples and thousands of smaller ones)
+erected in his honour are to be seen in all parts of the country. He
+is one of the most popular gods of China. During the last half-century
+of the Manchu Period his fame greatly increased. In 1856 he is said
+to have appeared in the heavens and successfully turned the tide of
+battle in favour of the Imperialists. His portrait hangs in every tent,
+but his worship is not confined to the officials and the army, for
+many trades and professions have elected him as a patron saint. The
+sword of the public executioner used to be kept within the precincts
+of his temple, and after an execution the presiding magistrate would
+stop there to worship for fear the ghost of the criminal might follow
+him home. He knew that the spirit would not dare to enter Kuan Ti's
+presence.
+
+Thus the Chinese have no fewer than three gods of literature--perhaps
+not too many for so literary a people. A fourth, a Taoist god, will
+be mentioned later.
+
+
+Buddhism in China
+
+Buddhism and its mythology have formed an important part of Chinese
+thought for nearly two thousand years. The religion was brought
+to China about A.D. 65, ready-made in its Mahayanistic form, in
+consequence of a dream of the Emperor Ming Ti (A.D. 58-76) of the
+Eastern Han dynasty in or about the year 63; though some knowledge
+of Buddha and his doctrines existed as early as 217 B.C. As Buddha,
+the chief deity of Buddhism, was a man and became a god, the religion
+originated, like the others, in ancestor-worship. When a man dies, says
+this religion, his other self reappears in one form or another, "from a
+clod to a divinity." The way for Buddhism in China was paved by Taoism,
+and Buddhism reciprocally affected Taoism by helpful development of
+its doctrines of sanctity and immortalization. Buddhism also, as it has
+been well put by Dr De Groot, [17] "contributed much to the ceremonial
+adornment of ancestor-worship. Its salvation work on behalf of the
+dead saved its place in Confucian China; for of Confucianism itself,
+piety and devotion towards parents and ancestors, and the promotion of
+their happiness, were the core, and, consequently, their worship with
+sacrifices and ceremonies was always a sacred duty." It was thus that
+it was possible for the gods of Buddhism to be introduced into China
+and to maintain their special characters and fulfil their special
+functions without being absorbed into or submerged by the existing
+native religions. The result was, as we have seen, in the end a
+partnership rather than a relation of master and servant; and I say
+'in the end' because, contrary to popular belief, the Chinese have
+not been tolerant of foreign religious faiths, and at various times
+have persecuted Buddhism as relentlessly as they have other rivals
+to orthodox Confucianism.
+
+
+Buddha, the Law, and the Priesthood
+
+At the head of the Buddhist gods in China we find the triad
+known as Buddha, the Law, and the Church, or Priesthood, which are
+personified as Shih-chia Fo (Shakya), O-mi-t'o Fo (Amita), and Ju-lai
+Fo (Tathagata); otherwise Fo Pao, Fa Pao, and Seng Pao (the _San Pao_,
+'Three Precious Ones')--that is, Buddha, the prophet who came into the
+world to teach the Law, Dharma, the Law Everlasting, and Samgha, its
+mystical body, Priesthood, or Church. Dharma is an entity underived,
+containing the spiritual elements and material constituents of the
+universe. From it the other two evolve: Buddha (Shakyamuni), the
+creative energy, Samgha, the totality of existence and of life. To the
+people these are three personal Buddhas, whom they worship without
+concerning themselves about their origin. To the priests they are
+simply the Buddha, past, present, or future. There are also several
+other of these groups or triads, ten or more, composed of different
+deities, or sometimes containing one or two of the triad already
+named. Shakyamuni heads the list, having a place in at least six.
+
+The legend of the Buddha belongs rather to Indian than to Chinese
+mythology, and is too long to be reproduced here. [18]
+
+The principal gods of Buddhism are Jan-teng Fo, the Light-lamp
+Buddha, Mi-lo Fo (Maitreya), the expected Messiah of the Buddhists,
+O-mi-t'o Fo (Amitabha or Amita), the guide who conducts his devotees
+to the Western Paradise, Yueeh-shih Fo, the Master-physician Buddha,
+Ta-shih-chih P'u-sa (Mahastama), companion of Amitabha, P'i-lu Fo
+(Vairotchana), the highest of the Threefold Embodiments, Kuan Yin,
+the Goddess of Mercy, Ti-tsang Wang, the God of Hades, Wei-t'o
+(Viharapala), the Deva protector of the Law of Buddha and Buddhist
+temples, the Four Diamond Kings of Heaven, and Bodhidharma, the first
+of the six Patriarchs of Eastern or Chinese Buddhism.
+
+
+Diamond Kings of Heaven
+
+On the right and left sides of the entrance hall of Buddhist temples,
+two on each side, are the gigantic figures of the four great _Ssu Ta
+Chin-kang_ or _T'ien-wang_, the Diamond Kings of Heaven, protectors
+or governors of the continents lying in the direction of the four
+cardinal points from Mount Sumeru, the centre of the world. They are
+four brothers named respectively Mo-li Ch'ing (Pure), or Tseng Chang,
+Mo-li Hung (Vast), or Kuang Mu, Mo-li Hai (Sea), or To Wen, and Mo-li
+Shou (Age), or Ch'ih Kuo. The _Chin kuang ming_ states that they bestow
+all kinds of happiness on those who honour the Three Treasures, Buddha,
+the Law, and the Priesthood. Kings and nations who neglect the Law
+lose their protection. They are described and represented as follows:
+
+Mo-li Ch'ing, the eldest, is twenty-four feet in height, with a beard
+the hairs of which are like copper wire. He carries a magnificent
+jade ring and a spear, and always fights on foot. He has also a magic
+sword, 'Blue Cloud,' on the blade of which are engraved the characters
+_Ti, Shui, Huo, Feng_ (Earth, Water, Fire, Wind). When brandished,
+it causes a black wind, which produces tens of thousands of spears,
+which pierce the bodies of men and turn them to dust. The wind is
+followed by a fire, which fills the air with tens of thousands of
+golden fiery serpents. A thick smoke also rises out of the ground,
+which blinds and burns men, none being able to escape.
+
+Mo-li Hung carries in his hand an umbrella, called the Umbrella of
+Chaos, formed of pearls possessed of spiritual properties. Opening
+this marvellous implement causes the heavens and earth to be covered
+with thick darkness, and turning it upside down produces violent
+storms of wind and thunder and universal earthquakes.
+
+Mo-li Hai holds a four-stringed guitar, the twanging of which
+supernaturally affects the earth, water, fire, or wind. When it is
+played all the world listens, and the camps of the enemy take fire.
+
+Mo-li Shou has two whips and a panther-skin bag, the home of a creature
+resembling a white rat, known as Hua-hu Tiao. When at large this
+creature assumes the form of a white winged elephant, which devours
+men. He sometimes has also a snake or other man-eating creature,
+always ready to obey his behests.
+
+
+
+Legend of the Diamond Kings
+
+The legend of the Four Diamond Kings given in the _Feng shen yen i_
+is as follows: At the time of the consolidation of the Chou dynasty
+in the twelfth and eleventh centuries B.C., Chiang Tzu-ya, chief
+counsellor to Wen Wang, and General Huang Fei-hu were defending
+the town and mountain of Hsi-ch'i. The supporters of the house of
+Shang appealed to the four genii Mo, who lived at Chia-meng Kuan,
+praying them to come to their aid. They agreed, raised an army
+of 100,000 celestial soldiers, and traversing towns, fields, and
+mountains arrived in less than a day at the north gate of Hsi-ch'i,
+where Mo-li Ch'ing pitched his camp and entrenched his soldiers.
+
+Hearing of this, Huang Fei-hu hastened to warn Chiang Tzu-ya of the
+danger which threatened him. "The four great generals who have just
+arrived at the north gate," he said, "are marvellously powerful genii,
+experts in all the mysteries of magic and use of wonderful charms. It
+is much to be feared that we shall not be able to resist them."
+
+Many fierce battles ensued. At first these went in favour of the
+_Chin-kang_, thanks to their magical weapons and especially to Mo-li
+Shou's Hua-hu Tiao, who terrorized the enemy by devouring their
+bravest warriors.
+
+
+Hua-hu Tiao devours Yang Chien
+
+Unfortunately for the _Chin-kang_, the brute attacked and swallowed
+Yang Chien, the nephew of Yue Huang. This genie, on entering the body
+of the monster, rent his heart asunder and cut him in two. As he could
+transform himself at will, he assumed the shape of Hua-hu Tiao, and
+went off to Mo-li Shou, who unsuspectingly put him back into his bag.
+
+The Four Kings held a festival to celebrate their triumph, and having
+drunk copiously gave themselves over to sleep. During the night Yang
+Chien came out of the bag, with the intention of possessing himself of
+the three magical weapons of the _Chin-kang_. But he succeeded only in
+carrying off the umbrella of Mo-li Hung. In a subsequent engagement
+No-cha, the son of Vadjra-pani, the God of Thunder, broke the jade
+ring of Mo-li Ch'ing. Misfortune followed misfortune. The _Chin-kang_,
+deprived of their magical weapons, began to lose heart. To complete
+their discomfiture, Huang T'ien Hua brought to the attack a matchless
+magical weapon. This was a spike 7 1/2 inches long, enclosed in a
+silk sheath, and called 'Heart-piercer.' It projected so strong a
+ray of light that eyes were blinded by it.
+
+Huang T'ien Hua, hard pressed by Mo-li Ch'ing, drew the mysterious
+spike from its sheath, and hurled it at his adversary. It entered
+his neck, and with a deep groan the giant fell dead.
+
+Mo-li Hung and Mo-li Hai hastened to avenge their brother, but ere
+they could come within striking distance of Huang Ti'en Hua his
+redoubtable spike reached their hearts, and they lay prone at his feet.
+
+The one remaining hope for the sole survivor was in Hua-hu Tiao. Mo-li
+Shou, not knowing that the creature had been slain, put his hand into
+the bag to pull him out, whereupon Yang Chien, who had re-entered the
+bag, bit his hand off at the wrist, so that there remained nothing
+but a stump of bone.
+
+In this moment of intense agony Mo-li Shou fell an easy prey to Huang
+T'ien Hua, the magical spike pierced his heart, and he fell bathed
+in his blood. Thus perished the last of the _Chin-kang_.
+
+
+
+The Three Pure Ones
+
+Turning to the gods of Taoism, we find that the triad or trinity,
+already noted as forming the head of that hierarchy, consists of
+three Supreme Gods, each in his own Heaven. These three Heavens,
+the _San Ch'ing_, 'Three Pure Ones' (this name being also applied
+to the sovereigns ruling in them), were formed from the three airs,
+which are subdivisions of the one primordial air.
+
+The first Heaven is Yue Ch'ing. In it reigns the first member of
+the Taoist triad. He inhabits the Jade Mountain. The entrance to
+his palace is named the Golden Door. He is the source of all truth,
+as the sun is the source of all light.
+
+Various authorities give his name differently--Yuean-shih T'ien-tsun,
+or Lo Ching Hsin, and call him T'ien Pao, 'the Treasure of Heaven,'
+Some state that the name of the ruler of this first Heaven is Yue
+Huang, and in the popular mind he it is who occupies this supreme
+position. The Three Pure Ones are above him in rank, but to him, the
+Pearly Emperor, is entrusted the superintendence of the world. He has
+all the power of Heaven and earth in his hands. He is the correlative
+of Heaven, or rather Heaven itself.
+
+The second Heaven, Shang Ch'ing, is ruled by the second person of
+the triad, named Ling-pao T'ien-tsun, or Tao Chuen. No information is
+given as to his origin. He is the custodian of the sacred books. He has
+existed from the beginning of the world. He calculates time, dividing
+it into different epochs. He occupies the upper pole of the world, and
+determines the movements and interaction, or regulates the relations
+of the _yin_ and the _yang_, the two great principles of nature.
+
+In the third Heaven, T'ai Ch'ing, the Taoists place Lao Tzu, the
+promulgator of the true doctrine drawn up by Ling-pao T'ien-tsun. He
+is alternatively called Shen Pao, 'the Treasure of the Spirits,'
+and T'ai-shang Lao-chun, 'the Most Eminent Aged Ruler.' Under various
+assumed names he has appeared as the teacher of kings and emperors,
+the reformer of successive generations.
+
+This three-storied Taoist Heaven, or three Heavens, is the result of
+the wish of the Taoists not to be out-rivalled by the Buddhists. For
+Buddha, the Law, and the Priesthood they substitute the _Tao_, or
+Reason, the Classics, and the Priesthood.
+
+As regards the organization of the Taoist Heavens, Yue Huang has on his
+register the name of eight hundred Taoist divinities and a multitude
+of Immortals. These are all divided into three categories: Saints
+(_Sheng-jen_), Heroes (_Chen-jen_), and Immortals (_Hsien-jen_),
+occupying the three Heavens respectively in that order.
+
+
+The Three Causes
+
+Connected with Taoism, but not exclusively associated with that
+religion, is the worship of the Three Causes, the deities presiding
+over three departments of physical nature, Heaven, earth, and
+water. They are known by various designations: _San Kuan_, 'the Three
+Agents'; _San Yuean_, 'the Three Origins'; _San Kuan Ta Ti_, 'the Three
+Great Emperor Agents'; and _T'ai Shang San Kuan_, 'the Three Supreme
+Agents.' This worship has passed through four chief phases, as follows:
+
+The first comprises Heaven, earth, and water, _T'ien, Ti, Shui_,
+the sources of happiness, forgiveness of sins, and deliverance from
+evil respectively. Each of these is called King-emperor. Their names,
+written on labels and offered to Heaven (on a mountain), earth (by
+burial), and water (by immersion), are supposed to cure sickness. This
+idea dates from the Han dynasty, being first noted about A.D. 172.
+
+The second, _San Yuean_ dating from A.D. 407 under the Wei dynasty,
+identified the Three Agents with three dates of which they were
+respectively made the patrons. The year was divided into three unequal
+parts: the first to the seventh moon; the seventh to the tenth; and
+the tenth to the twelfth. Of these, the fifteenth day of the first,
+seventh, and tenth moons respectively became the three principal dates
+of these periods. Thus the Agent of Heaven became the principal patron
+of the first division, honoured on the fifteenth day of the first moon,
+and so on.
+
+The third phase, _San Kuan_, resulted from the first two being found
+too complicated for popular favour. The _San Kuan_ were the three
+sons of a man, Ch'en Tzu-ch'un, who was so handsome and intelligent
+that the three daughters of Lung Wang, the Dragon-king, fell in
+love with him and went to live with him. The eldest girl was the
+mother of the Superior Cause, the second of the Medium Cause, and the
+third of the Inferior Cause. All these were gifted with supernatural
+powers. Yuean-shih T'ien-tsun canonized them as the Three Great Emperor
+Agents of Heaven, earth, and water, governors of all beings, devils
+or gods, in the three regions of the universe. As in the first phase,
+the _T'ien Kuan_ confers happiness, the _Ti Kuan_ grants remission
+of sins, and the _Shui Kuan_ delivers from evil or misfortune.
+
+The fourth phase consisted simply in the substitution by the priests
+for the abstract or time-principles of the three great sovereigns
+of ancient times, Yao, Shun, and Yue. The _literati_, proud of the
+apotheosis of their ancient rulers, hastened to offer incense to them,
+and temples, _San Yuean Kung_, arose in very many parts of the Empire.
+
+A variation of this phase is the canonization, with the title of _San
+Yuean_ or Three Causes, of _Wu-k'o San Chen Chuen_, 'the Three True
+Sovereigns, Guests of the Kingdom of Wu.' They were three Censors
+who lived in the reign of King Li (Li Wang, 878-841 B.C.) of the Chou
+dynasty. Leaving the service of the Chou on account of Li's dissolute
+living, they went to live in Wu, and brought victory to that state in
+its war with the Ch'u State, then returned to their own country, and
+became pillars of the Chou State under Li's successor. They appeared
+to protect the Emperor Chen Tsung when he was offering the _Feng-shan_
+sacrifices on T'ai Shan in A.D. 1008, on which occasion they were
+canonized with the titles of Superior, Medium, and Inferior Causes,
+as before, conferring upon them the regencies of Heaven, earth,
+and water respectively.
+
+
+Yuean-shih T'ien-tsun
+
+Yuean-shih T'ien-tsun, or the First Cause, the Highest in Heaven,
+generally placed at the head of the Taoist triad, is said never
+to have existed but in the fertile imagination of the Lao Tzuist
+sectarians. According to them Yuean-shih T'ien-tsun had neither origin
+nor master, but is himself the cause of all beings, which is why he
+is called the First Cause.
+
+As first member of the triad, and sovereign ruler of the First Heaven,
+Yue Ch'ing, where reign the saints, he is raised in rank above all
+the other gods. The name assigned to him is Lo Ching Hsin. He was
+born before all beginnings; his substance is imperishable; it is
+formed essentially of uncreated air, air _a se_, invisible and without
+perceptible limits. No one has been able to penetrate to the beginnings
+of his existence. The source of all truth, he at each renovation of
+the worlds--that is, at each new _kalpa_--gives out the mysterious
+doctrine which confers immortality. All who reach this knowledge
+attain by degrees to life eternal, become refined like the spirits,
+or instantly become Immortals, even while upon earth.
+
+Originally, Yuean-shih T'ien-tsun was not a member of the Taoist
+triad. He resided above the Three Heavens, above the Three Pure
+Ones, surviving the destructions and renovations of the universe,
+as an immovable rock in the midst of a stormy sea. He set the stars
+in motion, and caused the planets to revolve. The chief of his secret
+police was Tsao Chuen, the Kitchen-god, who rendered to him an account
+of the good and evil deeds of each family. His executive agent was
+Lei Tsu, the God of Thunder, and his subordinates. The seven stars
+of the North Pole were the palace of his ministers, whose offices
+were on the various sacred mountains. Nowadays, however, Yuean-shih
+T'ien-tsun is generally neglected for Yue Huang.
+
+
+An Avatar of P'an Ku
+
+According to the tradition of Chin Hung, the God of T'ai Shan
+of the fifth generation from P'an Ku, this being, then called
+Yuean-shih T'ien-wang, was an avatar of P'an Ku. It came about in
+this wise. In remote ages there lived on the mountains an old man,
+Yuean-shih T'ien-wang, who used to sit on a rock and preach to the
+multitude. He spoke of the highest antiquity as if from personal
+experience. When Chin Hung asked him where he lived, he just raised
+his hand toward Heaven, iridescent clouds enveloped his body, and he
+replied: "Whoso wishes to know where I dwell must rise to impenetrable
+heights." "But how," said Chin Hung, "was he to be found in this
+immense emptiness?" Two genii, Ch'ih Ching-tzu and Huang Lao, then
+descended on the summit of T'ai Shan and said: "Let us go and visit
+this Yuean-shih. To do so, we must cross the boundaries of the universe
+and pass beyond the farthest stars." Chin Hung begged them to give
+him their instructions, to which he listened attentively. They then
+ascended the highest of the sacred peaks, and thence mounted into the
+heavens, calling to him from the misty heights: "If you wish to know
+the origin of Yuean-shih, you must pass beyond the confines of Heaven
+and earth, because he lives beyond the limits of the worlds. You must
+ascend and ascend until you reach the sphere of nothingness and of
+being, in the plains of the luminous shadows."
+
+Having reached these ethereal heights, the two genii saw a bright
+light, and Hsuean-hsuean Shang-jen appeared before them. The two
+genii bowed to do him homage and to express their gratitude. "You
+cannot better show your gratitude," he replied, "than by making my
+doctrine known among men. You desire," he added, "to know the history
+of Yuean-shih. I will tell it you. When P'an Ku had completed his
+work in the primitive Chaos, his spirit left its mortal envelope
+and found itself tossed about in empty space without any fixed
+support. 'I must,' it said, 'get reborn in visible form; until I can
+go through a new birth I shall remain empty and unsettled,' His soul,
+carried on the wings of the wind, reached Fu-yue T'ai. There it saw
+a saintly lady named T'ai Yuean, forty years of age, still a virgin,
+and living alone on Mount Ts'u-o. Air and variegated clouds were
+the sole nourishment of her vital spirits. An hermaphrodite, at
+once both the active and the passive principle, she daily scaled the
+highest peak of the mountain to gather there the flowery quintessence
+of the sun and the moon. P'an Ku, captivated by her virgin purity,
+took advantage of a moment when she was breathing to enter her mouth
+in the form of a ray of light. She was _enceinte_ for twelve years,
+at the end of which period the fruit of her womb came out through her
+spinal column. From its first moment the child could walk and speak,
+and its body was surrounded by a five-coloured cloud. The newly-born
+took the name of Yuean-shih T'ien-wang, and his mother was generally
+known as T'ai-yuean Sheng-mu, 'the Holy Mother of the First Cause.'"
+
+
+Yue Huang
+
+Yue Huang means 'the Jade Emperor,' or 'the Pure August One,' jade
+symbolizing purity. He is also known by the name Yue-huang Shang-ti,
+'the Pure August Emperor on High.'
+
+The history of this deity, who later received many honorific titles
+and became the most popular god, a very Chinese Jupiter, seems to be
+somewhat as follows: The Emperor Ch'eng Tsung of the Sung dynasty
+having been obliged in A.D. 1005 to sign a disgraceful peace with
+the Tunguses or Kitans, the dynasty was in danger of losing the
+support of the nation. In order to hoodwink the people the Emperor
+constituted himself a seer, and announced with great pomp that he
+was in direct communication with the gods of Heaven. In doing this
+he was following the advice of his crafty and unreliable minister
+Wang Ch'in-jo, who had often tried to persuade him that the pretended
+revelations attributed to Fu Hsi, Yue Wang, and others were only pure
+inventions to induce obedience. The Emperor, having studied his part
+well, assembled his ministers in the tenth moon of the year 1012,
+and made to them the following declaration: "In a dream I had a visit
+from an Immortal, who brought me a letter from Yue Huang, the purport
+of which was as follows: 'I have already sent you by your ancestor
+Chao [T'ai Tsu] two celestial missives. Now I am going to send him in
+person to visit you.'" A little while after his ancestor T'ai Tsu,
+the founder of the dynasty, came according to Yue Huang's promise,
+and Ch'eng Tsung hastened to inform his ministers of it. This is the
+origin of Yue Huang. He was born of a fraud, and came ready-made from
+the brain of an emperor.
+
+
+The Cask of Pearls
+
+Fearing to be admonished for the fraud by another of his ministers,
+the scholar Wang Tan, the Emperor resolved to put a golden gag in his
+mouth. So one day, having invited him to a banquet, he overwhelmed
+him with flattery and made him drunk with good wine. "I would like
+the members of your family also to taste this wine," he added, "so I
+am making you a present of a cask of it." When Wang Tan returned home,
+he found the cask filled with precious pearls. Out of gratitude to the
+Emperor he kept silent as to the fraud, and made no further opposition
+to his plans, but when on his death-bed he asked that his head be
+shaved like a priest's and that he be clothed in priestly robes so
+that he might expiate his crime of feebleness before the Emperor.
+
+K'ang Hsi, the great Emperor of the Ch'ing dynasty, who had already
+declared that if it is wrong to impute deceit to a man it is still
+more reprehensible to impute a fraud to Heaven, stigmatized him as
+follows: "Wang Tan committed two faults: the first was in showing
+himself a vile flatterer of his Prince during his life; the second
+was in becoming a worshipper of Buddha at his death."
+
+
+The Legend of Yue Huang
+
+So much for historical record. The legend of Yue Huang relates that in
+ancient times there existed a kingdom named Kuang Yen Miao Lo Kuo,
+whose king was Ching Te, his queen being called Pao Yueeh. Though
+getting on in years, the latter had no son. The Taoist priests were
+summoned by edict to the palace to perform their rites. They recited
+prayers with the object of obtaining an heir to the throne. During
+the ensuing night the Queen had a vision. Lao Chuen appeared to her,
+riding a dragon, and carrying a male child in his arms. He floated down
+through the air in her direction. The Queen begged him to give her the
+child as an heir to the throne. "I am quite willing," he said. "Here
+it is." She fell on her knees and thanked him. On waking she found
+herself _enceinte_. At the end of a year the Prince was born. From
+an early age he showed himself compassionate and generous to the
+poor. On the death of his father he ascended the throne, but after
+reigning only a few days abdicated in favour of his chief minister,
+and became a hermit at P'u-ming, in Shensi, and also on Mount Hsiu Yen,
+in Yuennan. Having attained to perfection, he passed the rest of his
+days in curing sickness and saving life; and it was in the exercise
+of these charitable deeds that he died. The emperors Ch'eng Tsung
+and Hui Tsung, of the Sung dynasty, loaded him with all the various
+titles associated with his name at the present day.
+
+Both Buddhists and Taoists claim him as their own, the former
+identifying him with Indra, in which case Yue Huang is a Buddhist deity
+incorporated into the Taoist pantheon. He has also been taken to be
+the subject of a 'nature myth.' The Emperor Ching Te, his father,
+is the sun, the Queen Pao Yueeh the moon, and the marriage symbolizes
+the rebirth of the vivifying power which clothes nature with green
+plants and beautiful flowers.
+
+
+T'ung-t'ien Chiao-chu
+
+In modern Taoism T'ung-t'ien Chiao-chu is regarded as the first of
+the Patriarchs and one of the most powerful genii of the sect. His
+master was Hung-chuen Lao-tsu. He wore a red robe embroidered with
+white cranes, and rode a _k'uei niu_, a monster resembling a buffalo,
+with one long horn like a unicorn. His palace, the Pi Yu Kung, was
+situated on Mount Tzu Chih Yai.
+
+This genie took the part of Chou Wang and helped him to resist Wu
+Wang's armies. First, he sent his disciple To-pao Tao-jen to Chieh-p'ai
+Kuan. He gave him four precious swords and the plan of a fort which
+he was to construct and to name Chu-hsien Chen, 'the Citadel of all
+the Immortals.'
+
+To-pao Tao-jen carried out his orders, but he had to fight a battle
+with Kuang Ch'eng-tzu, and the latter, armed with a celestial seal,
+struck his adversary so hard that he fell to the ground and had to
+take refuge in flight.
+
+T'ung-t'ien Chiao-chu came to the defence of his disciple and to
+restore the morale of his forces. Unfortunately, a posse of gods
+arrived to aid Wu Wang's powerful general, Chiang Tzu-ya. The first
+who attacked T'ung-t'ien Chiao-chu was Lao Tzu, who struck him several
+times with his stick. Then came Chun T'i, armed with his cane. The
+buffalo of T'ung-t'ien Chiao-chu stamped him under foot, and Chun
+T'i was thrown to the earth, and only just had time to rise quickly
+and mount into the air amid a great cloud of dust.
+
+There could be no doubt that the fight was going against T'ung-t'ien
+Chiao-chu; to complete his discomfiture Jan-teng Tao-jen cleft the air
+and fell upon him unexpectedly. With a violent blow of his 'Fix-sea'
+staff he cast him down and compelled him to give up the struggle.
+
+T'ung-t'ien Chiao-chu then prepared plans for a new fortified camp
+beyond T'ung Kuan, and tried to take the offensive again, but again
+Lao Tzu stopped him with a blow of his stick. Yuean-shih T'ien-tsun
+wounded his shoulder with his precious stone Ju-i, and Chun-t'i
+Tao-jen waved his 'Branch of the Seven Virtues.' Immediately the
+magic sword of T'ung-t'ien Chiao-chu was reduced to splinters, and
+he saved himself only by flight.
+
+Hung-chuen Lao-tsu, the master of these three genii, seeing his three
+beloved disciples in the _melee_, 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-chuen 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-chuen 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 (_Chen-jen_). 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 (_Sheng-jen_). 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 Chuen Ming and Yue Huang Chuen, the Prince Yue 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 Yue Nue,
+'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 Shen 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 Sumeru), 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 Feng-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
+Sheng, 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 Yuen-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 Sheng 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
+Sheng, 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 Sheng 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 Sheng 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 Sumeru
+(Hsue-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 Wen. 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
+Shen Nung, the Divine Husbandman, who visited him to consult with
+him on the subjects of diseases and fortune. He was Hsien Yuean'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 Chen-jen, 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 Jen 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
+Yue, in the north, married her on hearing of her many virtues. They
+had nine sons. Yuean-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, Cheng Lung and Ch'en
+Ch'i. These were Heng 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, Heng 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-sheng,
+'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 Heng 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 Heng 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 Teng Chiu-kung,
+one of the chief generals of the last emperor of the Yin dynasty. He
+had a son named Teng Hsiu, and a daughter named Ch'an-yue.
+
+The army of Teng 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-yue and bit her neck, so that she
+was obliged to flee. T'u Hsing-sun, however, healed the wound.
+
+After a banquet, Teng 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, Chue 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-yue 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'eng-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 Wen-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
+Yue 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
+Sheng, 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 Sheng 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
+Sheng 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 Sheng. 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 Sheng 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 Feng Hou and her teacher Hsuean Nue, 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 Meng, 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 Yuean-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-yuean Period (A.D. 713-42) the Emperor Hsuean 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 Yuean-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 Yuean-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'ue Yuean (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 Lue, the family came to be called by that name, and he himself was
+known as Lue Shang. His honorific title was T'ai Kung Wang, 'Hope of
+T'ai Kung,' given him by Wen 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 shen 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 Feng 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 Yuean-shih. From him he received
+the List of Promotions to Immortals, which Nan-chi Hsien-weng,
+'Ancient Immortal of the South Pole,' had brought, and was told to
+go and erect a Feng Shen T'ai (Spirits' Promotion Terrace) on which
+to exhibit it. Yuean-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 Shen 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." Shen Kung-pao said: "What is that
+you hold in your hand?" He told him it was the List of Promotions
+to Immortals. Shen Kung-pao then tried to entice Tzu-ya from his
+allegiance to Chou. Among Shen'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." Shen 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
+
+Shen 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 Shen 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-weng said: "You are a fool. Shen 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 Shen 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
+Shen 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. Shen 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!"
+
+Shen 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 Feng Shen 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 Yuean-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 Wen Chung
+
+After this Lao Tzu rallied many of the skilful spirits to help Chiang
+Tzu-ya in his battle with Wen 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 Teng,
+on P'eng-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-weng'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-weng. 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-weng 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 Teng
+on learning this ordered Lei Chen-tzu to take the corpse to Mount
+P'eng 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 Wen
+Chung. While the latter was consulting with Ts'ai-yuen Hsien-tzu and
+Han Chih-hsien, he heard the sound of the Chou guns and the thunder of
+their troops. Wen 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 Wen's aid,
+but was opposed by Pi Hsiang-yang. Ts'ai-yuen 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 Wen 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-yuen Hsien-tzu with a spear-thrust.
+
+Thus the stern fight went on, until finally Tzu-ya, under cover
+of night, attacked Wen 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 _melee_; 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 Wen 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 Hsue-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 Wen 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. Wen 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'eng-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'eng-tzu put him to flight. He then made off toward the
+west, followed by Teng 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 Teng had forbidden him to stop at Swallow Hill or to
+go through the Five Passes. This led to another pitched battle,
+Wen 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 Wen 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-feng Erh, '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 Yuean Hung (who was a monkey which had taken human form)
+at Meng-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 Yue-ch'uean
+Shan, where lived Yue-ting Chen-jen, 'Hero Jade-tripod.' He told him
+about their two adversaries, and asked him how they were to conquer
+them. "These two genii," replied the Chen-jen, "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-feng Erh. 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 Chen-jen.
+
+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 Chen-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 Yuean 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: She-chi, Gods of the Soil and Crops; Shen Nung,
+God of Agriculture; Hou-t'u, Earth-mother; Ch'eng-huang, City-god;
+T'u-ti, Local Gods; Tsao Chuen, Kitchen-god; T'ien-hou and An-kung,
+Goddess and God of Sailors; Ts'an Nue, Goddess of Silkworms; Pa-ch'a,
+God of Grasshoppers; Fu Shen, Ts'ai Shen, and Shou Hsing, Gods of
+Happiness, Wealth, and Longevity; Men Shen, Door-gods; and She-mo Wang,
+etc., the Gods of Serpents.
+
+
+The Ch'eng-huang
+
+Ch'eng-huang is the Celestial Mandarin or City-god. Every fortified
+city or town in China is surrounded by a wall, _ch'eng_, 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'eng_. The Ch'eng-huang
+is the spiritual official of the city or town. All the numerous
+Ch'eng-huang constitute a celestial Ministry of Justice, presided
+over by a Ch'eng-huang-in-chief.
+
+The origin of the worship of the Ch'eng-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'eng-huang. Since the Sung dynasty sacrifices have been offered
+to the Ch'eng-huang all over the country, though now and then some
+towns have adopted another or special god as their Ch'eng-huang, such
+as Chou Hsin, adopted as the Ch'eng-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 Chuen 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-chuen 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 Chuen 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-chuen 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 Nue
+
+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 Nue. 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
+Nue 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 Nue 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 Nue 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 Shen, 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'eng, _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 Tseng-fu Hsiang-kung, 'the Young Gentleman who Increases Happiness')
+was Li Kuei-tsu, the minister of Emperor Wen 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 Hsuean 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 Shen, 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 O-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 Yuean-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 She 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 Shen Shu (or Shu Yue) and Yue Lue, 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., Shen Shu on the left,
+Yue Lue 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-te. 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-te 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 Cheng 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 Cheng is often associated with the other two
+Door-gods, sometimes with them, sometimes in place of them. Pictures
+of these _men shen_, 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.
+
+
+
+CHAPTER V
+
+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 O,
+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-jen, a name given to Lady Fei,
+concubine of Meng 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 Jen 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-chuen,
+'the Sun-king,' or Jih-kung Ch'ih-chiang, 'Ch'ih-chiang of the Solar
+Palace,' that of the latter T'ai-yin Huang-chuen, 'the Moon-queen,'
+or Yueeh-fu Ch'ang O, 'Ch'ang O of the Lunar Palace.'
+
+Ch'ih-chiang Tzu-yue lived in the reign of Hsien-yuean Huang-ti, who
+appointed him Director of Construction and Furnishing.
+
+When Hsien-yuean went on his visit to O-mei Shan, a mountain in
+Ssuch'uan, Ch'ih-chiang Tzu-yue 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-jen, the spirit of this famous mountain, who, when he was about
+to take his departure, begged him to allow Ch'ih-chiang Tzu-yue 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-jen, and he also took to eating these flowers, so that his body
+gradually became spiritualized.
+
+
+The Steep Summit
+
+One day T'ai-i Huang-jen sent him to cut some bamboos on the summit of
+O-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-yue. 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 Shen 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 Shen 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.
+
+Shen 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 Shen 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. Shen I shot nine arrows in
+succession, pierced the birds, and immediately the nine false suns
+resolved themselves into red clouds and melted away. Shen 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
+
+Shen 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 Heng O [22], the younger sister of Ho Po,
+the Spirit of the Waters. Shen 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 Shen 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 Shen I with the title of
+Marquis Pacifier of the Country.
+
+
+Builds a Palace for Chin Mu
+
+About this time T'ai-wu Fu-jen, 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-yuen Shan,
+saw this track of light, and asked Shen 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 Shen I this creature called together
+a large number of phoenixes and other birds of gigantic size and
+set them at Shen 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. Shen 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 Shen 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-yue-kuei Shan, 'White Jade-tortoise Mountain,' and fixed upon it
+as the location of the new abode of the goddess. Shen 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." Shen 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 Shen I and his small band
+of brave followers to deal with this new enemy. This extraordinary
+man lived in a cave, and when Shen I and his men arrived he emerged
+brandishing a padlock. Shen 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 Shen I. The victor took the broken tooth
+with him as a trophy.
+
+
+Heng O flies to the Moon
+
+Heng O, 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
+Shen I returned. He went to look for his pill, and, not finding it,
+asked Heng O what had happened.
+
+The young wife, seized with fear, opened the window and flew out. Shen
+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.
+
+Heng O 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. Heng O 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 Shen 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-chuen,
+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 Shen I: "You must not be annoyed
+with Heng O. 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. Heng 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-chuen 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 Heng 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. Shen 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 Shen 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 Chen-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 Shen I was to present to Ling Chen-tzu to make him open
+the cage and hand the golden bird over to him.
+
+The charm worked, and Ling Chen-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."
+
+
+Shen I visits the Moon
+
+Shen 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 Heng 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
+Heng O there all alone. On seeing him she was about to run away,
+but Shen I took her hand and reassured her. "I am now living in the
+solar palace," he said; "do not let the past annoy you." Shen 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.
+
+Shen 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
+_regime_ dates from the forty-ninth year (2309 B.C.) of Yao's reign.
+
+When the old Emperor was informed that Shen 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 Heng 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 _Feng shen yen i_.
+
+Po I-k'ao was the eldest son of Wen 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 _seance_ 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 Yuean 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. Shen Chen-jen,
+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, Yue 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 Teng 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 Shen 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.
+
+
+
+CHAPTER VI
+
+Myths of Thunder, Lightning, Wind, and Rain
+
+
+The Ministry of Thunder and Storms
+
+As already noted, affairs in the Otherworld are managed by official
+Bureaux or Ministries very similar to those on earth. The _Feng shen
+yen i_ mentions several of these, and gives full details of their
+constitution. The first is the Ministry of Thunder and Storms. This
+is composed of a large number of officials. The principal ones are
+Lei Tsu, the Ancestor of Thunder, Lei Kung, the Duke of Thunder, Tien
+Mu, the Mother of Lightning, Feng Po, the Count of Wind, and Y['u]
+Shih, the Master of Rain. These correspond to the Buddhist Asuras,
+the "fourth class of sentient beings, the mightiest of all demons,
+titanic enemies of the Devas," and the Vedic Maruta, storm-demons. In
+the temples Lei Tsu is placed in the centre with the other four to
+right and left. There are also sometimes represented other gods of
+rain, or attendants. These are Hsing T'ien Chuen and T'ao T'ien Chuen,
+both officers of Wen Chung, or Lei Tsu, Ma Yuean-shuai, Generalissimo
+Ma, whose exploits are referred to later, and others.
+
+
+The President of the Ministry of Thunder
+
+This divinity has three eyes, one in the middle of his forehead, from
+which, when open, a ray of white light proceeds to a distance of more
+than two feet. Mounted on a black unicorn, he traverses millions of
+miles in the twinkling of an eye.
+
+His origin is ascribed to a man named Wen Chung, generally known
+as Wen Chung T'ai-shih, 'the Great Teacher Wen Chung,' He was
+a minister of the tyrant king Chou (1154-1122 B.C.), and fought
+against the armies of the Chou dynasty. Being defeated, he fled
+to the mountains of Yen, Yen Shan, where he met Ch'ih Ching-tzu,
+one of the alleged discoverers of fire, and joined battle with him;
+the latter, however, flashed his _yin-yang_ mirror at the unicorn,
+and put it out of action. Lei Chen-tzu, one of Wu Wang's marshals,
+then struck the animal with his staff, and severed it in twain.
+
+Wen Chung escaped in the direction of the mountains of Chueeh-lung Ling,
+where another marshal, Yuen Chung-tzu, barred his way. Yuen's hands had
+the power of producing lightning, and eight columns of mysterious fire
+suddenly came out of the earth, completely enveloping Wen Chung. They
+were thirty feet high and ten feet in circumference. Ninety fiery
+dragons came out of each and flew away up into the air. The sky was
+like a furnace, and the earth shook with the awful claps of thunder. In
+this fiery prison Wen Chung died.
+
+When the new dynasty finally proved victorious, Chiang Tzu-ya, by
+order of Yuean-shih T'ien-tsun, conferred on Wen Chung the supreme
+direction of the Ministry of Thunder, appointing him celestial prince
+and plenipotentiary defender of the laws governing the distribution of
+clouds and rain. His full title was Celestial and Highly-honoured Head
+of the Nine Orbits of the Heavens, Voice of the Thunder, and Regulator
+of the Universe. His birthday is celebrated on the twenty-fourth day
+of the sixth moon.
+
+
+The Duke of Thunder
+
+The Spirit of Thunder, for whom Lei Tsu is often mistaken, is
+represented as an ugly, black, bat-winged demon, with clawed feet,
+monkey's head, and eagle's beak, who holds in one hand a steel
+chisel, and in the other a spiritual hammer, with which he beats
+numerous drums strung about him, thus producing the terrific noise
+of thunder. According to Chinese reasoning it is the sound of these
+drums, and not the lightning, which causes death.
+
+A. Gruenwedel, in his _Guide to the Lamaist Collection of Prince
+Uchtomsky,_ p. 161, states that the Chino-Japanese God of Thunder,
+Lei Kung, has the shape of the Indian divine bird Garuda. Are we to
+suppose, then, that the Chinese Lei Kung is of Indian origin? In modern
+pictures the God of Thunder is depicted with a cock's head and claws,
+carrying in one hand the hammer, in the other the chisel. We learn,
+however, from Wang Ch'ung's _Lun Heng_ that in the first century B.C.,
+when Buddhism was not yet introduced into China, the 'Thunderer' was
+represented as a strong man, not as a bird, with one hand dragging
+a cluster of drums, and with the other brandishing a hammer. Thus
+Lei Kung existed already in China when the latter received her first
+knowledge of India. Yet his modern image may well owe its wings to the
+Indian rain-god Vajrapani, who in one form appears with Garuda wings.
+
+Lei Kung P'u-sa, the avatar of Lei Kung (whose existence as the Spirit
+of Thunder is denied by at least one Chinese writer), has made various
+appearances on the earth. One of these is described below.
+
+
+Lei Kung in the Tree
+
+A certain Yeh Ch'ien-chao of Hsin Chou, when a youth, used to climb
+the mountain Chien-ch'ang Shan for the purpose of cutting firewood and
+collecting medicinal herbs. One day when he had taken refuge under
+a tree during a rain-storm there was a loud clap of thunder, and he
+saw a winged being, with a blue face, large mouth, and bird's claws,
+caught in a cleft of the tree. This being addressed Yeh, saying:
+"I am Lei Kung. In splitting this tree I got caught in it; if you
+will free me I will reward you handsomely." The woodcutter opened the
+cleft wider by driving in some stones as wedges, and liberated the
+prisoner. "Return to this spot to-morrow," said the latter, "and I
+will reward you." The next day the woodcutter kept the appointment,
+and received from Lei Kung a book. "If you consult this work," he
+explained, "you will be able at will to bring thunder or rain, cure
+sickness, or assuage sorrow. We are five brothers, of whom I am the
+youngest. When you want to bring rain call one or other of my brothers;
+but call me only in case of pressing necessity, because I have a bad
+character; but I will come if it is really necessary." Having said
+these words, he disappeared.
+
+Yeh Ch'ien-chao, by means of the prescriptions contained in the
+mysterious book, could cure illnesses as easily as the sun dissipates
+the morning mist. One day, when he was intoxicated and had gone to
+bed in the temple of Chi-chou Ssu, the magistrate wished to arrest and
+punish him. But when he reached the steps of the _yamen_, Ch'ien-chao
+called Lei Kung to his aid. A terrible clap of thunder immediately
+resounded throughout the district. The magistrate, nearly dead with
+fright, at once dismissed the case without punishing the culprit. The
+four brothers never failed to come to his aid.
+
+By the use of his power Ch'ien-chao saved many regions from famine
+by bringing timely rain.
+
+
+
+The Mysterious Bottle
+
+Another legend relates that an old woman living in Kiangsi had her arm
+broken through being struck by lightning, when a voice from above was
+heard saying: "I have made a mistake." A bottle fell out of space, and
+the voice again said: "Apply the contents and you will be healed at
+once." This being done, the old woman's arm was promptly mended. The
+villagers, regarding the contents of the bottle as divine medicine,
+wished to take it away and hide it for future use, but several of
+them together could not lift it from the ground. Suddenly, however,
+it rose up and disappeared into space. Other persons in Kiangsi were
+also struck, and the same voice was heard to say: "Apply some grubs
+to the throat and they will recover." After this had been done the
+victims returned to consciousness none the worse for their experience.
+
+The worship of Lei Kung seems to have been carried on regularly from
+about the time of the Christian era.
+
+
+Lei Chen-tzu
+
+Another Son of Thunder is Lei Chen-tzu, mentioned above, whose name
+when a child was Wen Yue, who was hatched from an egg after a clap
+of thunder and found by the soldiers of Wen Wang in some brushwood
+near an old tomb. The infant's chief characteristic was its brilliant
+eyes. Wen Wang, who already had ninety-nine children, adopted it as
+his hundredth, but gave it to a hermit named Yuen Chung-tzu to rear
+as his disciple. The hermit showed him the way to rescue his adopted
+father from the tyrant who held him prisoner. In seeking for some
+powerful weapon the child found on the hillside two apricots, and
+ate them both. He then noticed that wings had grown on his shoulders,
+and was too much ashamed to return home.
+
+But the hermit, who knew intuitively what had taken place, sent a
+servant to seek him. When they met the servant said: "Do you know that
+your face is completely altered?" The mysterious fruit had not only
+caused Lei Chen-tzu to grow wings, known as Wings of the Wind and
+Thunder, but his face had become green, his nose long and pointed,
+and two tusks protruded horizontally from each side of his mouth,
+while his eyes shone like mirrors.
+
+Lei Chen-tzu now went and rescued Wen Wang, dispersing his enemies
+by means of his mystical power and bringing the old man back on his
+shoulders. Having placed him in safety he returned to the hermit.
+
+
+The Mother of Lightning
+
+This divinity is represented as a female figure, gorgeously apparelled
+in blue, green, red, and white, holding in either hand a mirror from
+which proceed two broad streams or flashes of light. Lightning, say
+the Chinese, is caused by the rubbing together of the _yin_ and the
+_yang_, just as sparks of fire may be produced by the friction of
+two substances.
+
+
+The Origin of the Spirit of Lightning
+
+Tung Wang Kung, the King of the Immortals, was playing at pitch-pot
+[23] with Yue Nue. He lost; whereupon Heaven smiled, and from its
+half-open mouth a ray of light came out. This was lightning; it is
+regarded as feminine because it is supposed to come from the earth,
+which is of the _yin_, or female, principle.
+
+
+The God of the Wind
+
+Feng Po, the God of the Wind, is represented as an old man with a
+white beard, yellow cloak, and blue and red cap. He holds a large
+sack, and directs the wind which comes from its mouth in any direction
+he pleases.
+
+There are various ideas regarding the nature of this deity. He is
+regarded as a stellar divinity under the control of the star Ch'i,
+[24] because the wind blows at the time when the moon leaves that
+celestial mansion. He is also said to be a dragon called Fei Lien, at
+first one of the supporters of the rebel Ch'ih Yu, who was defeated
+by Huang Ti. Having been transformed into a spiritual monster, he
+stirred up tremendous winds in the southern regions. The Emperor
+Yao sent Shen I with three hundred soldiers to quiet the storms and
+appease Ch'ih Yu's relatives, who were wreaking their vengeance on the
+people. Shen I ordered the people to spread a long cloth in front of
+their houses, fixing it with stones. The wind, blowing against this,
+had to change its direction. Shen I then flew on the wind to the top
+of a high mountain, whence he saw a monster at the base. It had the
+shape of a huge yellow and white sack, and kept inhaling and exhaling
+in great gusts. Shen I, concluding that this was the cause of all
+these storms, shot an arrow and hit the monster, whereupon it took
+refuge in a deep cave. Here it turned on Shen I and, drawing a sword,
+dared him to attack the Mother of the Winds. Shen I, however, bravely
+faced the monster and discharged another arrow, this time hitting it
+in the knee. The monster immediately threw down its sword and begged
+that its life might be spared.
+
+Fei Lien is elsewhere described as a dragon who was originally one of
+the wicked ministers of the tyrant Chou, and could walk with unheard-of
+swiftness. Both he and his son O Lai, who was so strong that he could
+tear a tiger or rhinoceros to pieces with his hands, were killed when
+in the service of Chou Wang. Fei Lien is also said to have the body
+of a stag, about the size of a leopard, with a bird's head, horns,
+and a serpent's tail, and to be able to make the wind blow whenever
+he wishes.
+
+
+The Master of Rain
+
+Yue Shih, the Master of Rain, clad in yellow scale-armour, with a blue
+hat and yellow busby, stands on a cloud and from a watering-can pours
+rain upon the earth. Like many other gods, however, he is represented
+in various forms. Sometimes he holds a plate, on which is a small
+dragon, in his left hand, while with his right he pours down the
+rain. He is obviously the Parjanya of Vedism.
+
+According to a native account, the God of Rain is one Ch'ih Sung-tzu,
+who appeared during a terrible drought in the reign of Shen Nung
+(2838-2698 B.C.), and owing to his reputed magical power was requested
+by the latter to bring rain from the sky. "Nothing is easier," he
+replied; "pour a bottleful of water into an earthen bowl and give it
+to me." This being done, he plucked from a neighbouring mountain a
+branch of a tree, soaked it in the water, and with it sprinkled the
+earth. Immediately clouds gathered and rain fell in torrents, filling
+the rivers to overflowing. Ch'ih Sung-tzu was then honoured as the God
+of Rain, and his images show him holding the mystic bowl. He resides
+in the K'un-lun Mountains, and has many extraordinary peculiarities,
+such as the power to go through water without getting wet, to pass
+through fire without being burned, and to float in space.
+
+This Rain-god also assumes the form of a silkworm chrysalis in
+another account. He is there believed to possess a concubine who has
+a black face, holds a serpent in each hand, and has other serpents,
+red and green, reposing on her right and left ears respectively;
+also a mysterious bird, with only one leg, the _shang yang_, which
+can change its height at will and drink the seas dry. The following
+legend is related of this bird.
+
+
+The One-legged Bird
+
+At the time when Hsuean-ming Ta-jen instructed Fei Lien in the secrets
+of magic, the latter saw a wonderful bird which drew in water with its
+beak and blew it out again in the shape of rain. Fei lien tamed it,
+and would take it about in his sleeve.
+
+Later on a one-legged bird was seen in the palace of the Prince of
+Ch'i walking up and down and hopping in front of the throne. Being
+much puzzled, the Prince sent a messenger to Lu to inquire of Confucius
+concerning this strange behaviour. "This bird is a _shang yang_" said
+Confucius; "its appearance is a sign of rain. In former times the
+children used to amuse themselves by hopping on one foot, knitting
+their eyebrows, and saying: 'It will rain, because the _shang yang_
+is disporting himself.' Since this bird has gone to Ch'i, heavy rain
+will fall, and the people should be told to dig channels and repair
+the dykes, for the whole country will be inundated." Not only Ch'i, but
+all the adjacent kingdoms were flooded; all sustained grievous damage
+except Ch'i, where the necessary precautions had been taken. This
+caused Duke Ching to exclaim: "Alas! how few listen to the words of
+the sages!"
+
+
+Ma Yuean-shuai
+
+Ma Yuean-shuai is a three-eyed monster condemned by Ju Lai to
+reincarnation for excessive cruelty in the extermination of evil
+spirits. In order to obey this command he entered the womb of Ma
+Chin-mu in the form of five globes of fire. Being a precocious youth,
+he could fight when only three days old, and killed the Dragon-king
+of the Eastern Sea. From his instructor he received a spiritual work
+dealing with wind, thunder, snakes, etc., and a triangular piece of
+stone which he could at will change into anything he liked. By order of
+Yue Ti he subdued the Spirits of the Wind and Fire, the Blue Dragon,
+the King of the Five Dragons, and the Spirit of the Five Hundred
+Fire Ducks, all without injury to himself. For these and many other
+enterprises he was rewarded by Yue Ti with various magic articles
+and with the title of Generalissimo of the West, and is regarded as
+so successful an interceder with Yue Ti that he is prayed to for all
+sorts of benefits.
+
+
+
+CHAPTER VII
+
+Myths of the Waters
+
+
+The Dragons
+
+The dragons are spirits of the waters. "The dragon is a kind of being
+whose miraculous changes are inscrutable." In a sense the dragon
+is the type of a man, self-controlled, and with powers that verge
+upon the supernatural. In China the dragon, except as noted below,
+is not a power for evil, but a beneficent being producing rain and
+representing the fecundating principle in nature. He is the essence
+of the _yang_, or male, principle. "He controls the rain, and so
+holds in his power prosperity and peace." The evil dragons are those
+introduced by the Buddhists, who applied the current dragon legends
+to the _nagas_ inhabiting the mountains. These mountain _nagas_, or
+dragons (perhaps originally dreaded mountain tribes), are harmful,
+those inhabiting lakes and rivers friendly and helpful. The dragon,
+the "chief of the three hundred and sixty scaly reptiles," is most
+generally represented as having the head of a horse and the tail of a
+snake, with wings on its sides. It has four legs. The imperial dragon
+has five claws on each foot, other dragons only four. The dragon is
+also said to have nine 'resemblances': "its horns resemble those of
+a deer, its head that of a camel, its eyes those of a devil, its neck
+that of a snake, its abdomen that of a large cockle, its scales those
+of a carp, its claws those of an eagle, the soles of its feet those of
+a tiger, its ears those of an ox;" but some have no ears, the organ of
+hearing being said to be in the horns, or the creature "hears through
+its horns." These various properties are supposed to indicate the
+"fossil remnants of primitive worship of many animals." The small
+dragon is like the silk caterpillar. The large dragon fills the Heaven
+and the earth. Before the dragon, sometimes suspended from his neck,
+is a pearl. This represents the sun. There are azure, scaly, horned,
+hornless, winged, etc., dragons, which apparently evolve one out
+of the other: "a horned dragon," for example, "in a thousand years
+changes to a flying dragon."
+
+The dragon is also represented as the father of the great emperors
+of ancient times. His bones, teeth, and saliva are employed as a
+medicine. He has the power of transformation and of rendering himself
+visible or invisible at pleasure. In the spring he ascends to the
+skies, and in the autumn buries himself in the watery depths. Some are
+wingless, and rise into the air by their own inherent power. There is
+the celestial dragon, who guards the mansions of the gods and supports
+them so that they do not fall; the divine dragon, who causes the winds
+to blow and produces rain for the benefit of mankind; the earth-dragon,
+who marks out the courses of rivers and streams; and the dragon of the
+hidden treasures, who watches over the wealth concealed from mortals.
+
+The Buddhists count their dragons in number equal to the fish of the
+great deep, which defies arithmetical computation, and can be expressed
+only by their sacred numerals. The people have a more certain faith
+in them than in most of their divinities, because they see them so
+often; every cloud with a curious configuration or serpentine tail
+is a dragon. "We see him," they say. The scattering of the cloud is
+his disappearance. He rules the hills, is connected with _feng-shui_
+(geomancy), dwells round the graves, is associated with the Confucian
+worship, is the Neptune of the sea, and appears on dry land.
+
+
+The Dragon-kings
+
+The Sea-dragon Kings live in gorgeous palaces in the depths of the
+sea, where they feed on pearls and opals. There are five of these
+divinities, the chief being in the centre, and the other four occupying
+the north, the west, the south, and the east. Each is a league in
+length, and so bulky that in shifting its posture it tosses one
+mountain against another. It has five feet, one of them being in the
+middle of its belly, and each foot is armed with five sharp claws. It
+can reach into the heavens, and stretch itself into all quarters of
+the sea. It has a glowing armour of yellow scales, a beard under its
+long snout, a hairy tail, and shaggy legs. Its forehead projects over
+its blazing eyes, its ears are small and thick, its mouth gaping,
+its tongue long, and its teeth sharp. Fish are boiled by the blast of
+its breath, and roasted by the fiery exhalations of its body. When it
+rises to the surface the whole ocean surges, waterspouts foam, and
+typhoons rage. When it flies, wingless, through the air, the winds
+howl, torrents of rain descend, houses are unroofed, the firmament
+is filled with a din, and whatever lies along its route is swept away
+with a roar in the hurricane created by the speed of its passage.
+
+The five Sea-dragon Kings are all immortal. They know each other's
+thoughts, plans, and wishes without intercommunication. Like all the
+other gods they go once a year to the superior Heavens, to make an
+annual report to the Supreme Ruler; but they go in the third month,
+at which time none of the other gods dare appear, and their stay
+above is but brief. They generally remain in the depths of the ocean,
+where their courts are filled with their progeny, their dependents,
+and their attendants, and where the gods and genii sometimes visit
+them. Their palaces, of divers coloured transparent stones, with
+crystal doors, are said to have been seen in the early morning by
+persons gazing into the deep waters.
+
+
+The Foolish Dragon
+
+The part of the great Buddha legend referring to the dragon is
+as follows:
+
+In years gone by, a dragon living in the great sea saw that his wife's
+health was not good. He, seeing her colour fade away, said: "My dear,
+what shall I get you to eat?" Mrs Dragon was silent. Just tell me and
+I will get it," pleaded the affectionate husband. "You cannot do it;
+why trouble?" quoth she. "Trust me, and you shall have your heart's
+desire," said the dragon. "Well, I want a monkey's heart to eat." "Why,
+Mrs Dragon, the monkeys live in the mountain forests! How can I get
+one of their hearts?" "Well, I am going to die; I know I am."
+
+Forthwith the dragon went on shore, and, spying a monkey on the top
+of a tree, said: "Hail, shining one, are you not afraid you will
+fall?" "No, I have no such fear." "Why eat of one tree? Cross the
+sea, and you will find forests of fruit and flowers." "How can I
+cross?" "Get on my back." The dragon with his tiny load went seaward,
+and then suddenly dived down. "Where are you going?" said the monkey,
+with the salt water in his eyes and mouth. "Oh! my dear sir! my wife
+is very sad and ill, and has taken a fancy to your heart." "What
+shall I do?" thought the monkey. He then spoke, "Illustrious friend,
+why did not you tell me? I left my heart on the top of the tree;
+take me back, and I will get it for Mrs Dragon." The dragon returned
+to the shore. As the monkey was tardy in coming down from the tree,
+the dragon said: "Hurry up, little friend, I am waiting." Then the
+monkey thought within himself, "What a fool this dragon is!"
+
+Then Buddha said to his followers: "At this time I was the monkey."
+
+
+The Ministry of Waters
+
+In the spirit-world there is a Ministry which controls all things
+connected with the waters on earth, salt or fresh. Its main
+divisions are the Department of Salt Waters, presided over by four
+Dragon-kings--those of the East, South, West, and North--and the
+Department of Sweet Waters, presided over by the Four Kings (_Ssu
+Tu_) of the four great rivers--the Blue (Chiang), Yellow (Ho), Huai,
+and Ch'i--and the Dragon-spirits who control the Secondary Waters, the
+rivers, springs, lakes, pools, rapids. Into the names and functions of
+the very large number of officials connected with these departments
+it is unnecessary to enter. It will be sufficient here to refer only
+to those whose names are connected with myth or legend.
+
+
+An Unauthorized Portrait
+
+One of these legends relates to the visit of Ch'in Shih Huang-ti,
+the First Emperor, to the Spirit of the Sea, Yang Hou, originally
+a marquis (_bou_) of the State Yang, who became a god through being
+drowned in the sea.
+
+Po Shih, a Taoist priest, told the Emperor that an enormous oyster
+vomited from the sea a mysterious substance which accumulated in the
+form of a tower, and was known as 'the market of the sea' (Chinese for
+'mirage'). Every year, at a certain period, the breath from his mouth
+was like the rays of the sun. The Emperor expressed a wish to see
+it, and Po Shih said he would write a letter to the God of the Sea,
+and the next day the Emperor could behold the wonderful sight.
+
+The Emperor then remembered a dream he had had the year before in
+which he saw two men fighting for the sun. The one killed the other,
+and carried it off. He therefore wished to visit the country where
+the sun rose. Po Shih said that all that was necessary was to throw
+rocks into the sea and build a bridge across them. Thereupon he
+rang his magic bell, the earth shook, and rocks began to rise up;
+but as they moved too slowly he struck them with his whip, and blood
+came from them which left red marks in many places. The row of rocks
+extended as far as the shore of the sun-country, but to build the
+bridge across them was found to be beyond the reach of human skill.
+
+So Po Shih sent another messenger to the God of the Sea, requesting
+him to raise a pillar and place a beam across it which could be used
+as a bridge. The submarine spirits came and placed themselves at the
+service of the Emperor, who asked for an interview with the god. To
+this the latter agreed on condition that no one should make a portrait
+of him, he being very ugly. Instantly a stone gangway 100,000 feet
+long rose out of the sea, and the Emperor, mounting his horse, went
+with his courtiers to the palace of the god. Among his followers was
+one Lu Tung-shih, who tried to draw a portrait of the god by using
+his foot under the surface of the water. Detecting this manoeuvre,
+the god was incensed, and said to the Emperor: "You have broken your
+word; did you bring Lu here to insult me? Retire at once, or evil will
+befall you." The Emperor, seeing that the situation was precarious,
+mounted his horse and galloped off. As soon as he reached the beach,
+the stone cause-way sank, and all his suite perished in the waves. One
+of the Court magicians said to the Emperor: "This god ought to be
+feared as much as the God of Thunder; then he could be made to help
+us. To-day a grave mistake has been made." For several days after
+this incident the waves beat upon the beach with increasing fury. The
+Emperor then built a temple and a pagoda to the god on Chih-fu Shan
+and Wen-teng Shan respectively; by which act of propitiation he was
+apparently appeased.
+
+
+The Shipwrecked Servant
+
+Once the Eight Immortals (see Chapter XI) were on their way to
+Ch'ang-li Shan to celebrate the birthday anniversary of Hsien Weng,
+the God of Longevity. They had with them a servant who bore the
+presents they intended to offer to the god. When they reached the
+seashore the Immortals walked on the waves without any difficulty,
+but Lan Ts'ai-ho remarked that the servant was unable to follow them,
+and said that a means of transport must be found for him. So Ts'ao
+Kuo-chiu took a plank of cypress-wood and made a raft. But when they
+were in mid-ocean a typhoon arose and upset the raft, and servant
+and presents sank to the bottom of the sea.
+
+Regarding this as the hostile act of a water-devil, the Immortals said
+they must demand an explanation from the Dragon-king, Ao Ch'in. Li
+T'ieh-kuai took his gourd, and, directing the mouth toward the bottom
+of the sea, created so brilliant a light that it illuminated the whole
+palace of the Sea-king. Ao Ch'in, surprised, asked where this powerful
+light originated, and deputed a courier to ascertain its cause.
+
+To this messenger the Immortals made their complaint. "All we want,"
+they added, "is that the Dragon-king shall restore to us our servant
+and the presents." On this being reported to Ao Ch'in he suspected
+his son of being the cause, and, having established his guilt,
+severely reprimanded him. The young Prince took his sword, and,
+followed by an escort, went to find those who had made the complaint
+to his father. As soon as he caught sight of the Immortals he began
+to inveigh against them.
+
+
+A Battle and its Results
+
+Han Hsiang Tzu, not liking this undeserved abuse, changed his flute
+into a fishing-line, and as soon as the Dragon-prince was within reach
+caught him on the hook, with intent to retain him as a hostage. The
+Prince's escort returned in great haste and informed Ao Ch'in of
+what had occurred. The latter declared that his son was in the wrong,
+and proposed to restore the shipwrecked servant and the presents. The
+Court officers, however, held a different opinion. "These Immortals,"
+they said, "dare to hold captive your Majesty's son merely on account
+of a few lost presents and a shipwrecked servant. This is a great
+insult, which we ask permission to avenge." Eventually they won
+over Ao Ch'in, and the armies of the deep gathered for the fray. The
+Immortals called to their aid the other Taoist Immortals and Heroes,
+and thus two formidable armies found themselves face to face.
+
+Several attempts were made by other divinities to avert the conflict,
+but without success. The battle was a strenuous one. Ao Ch'in received
+a ball of fire full on his head, and his army was threatened with
+disaster when Tz'u-hang Ta-shih appeared with his bottle of lustral
+water. He sprinkled the combatants with this magic fluid, using a
+willow-branch for the purpose, thus causing all their magic powers
+to disappear.
+
+Shui Kuan, the Ruler of the Watery Elements, then arrived, and
+reproached Ao Ch'in; he assured him that if the matter were to
+come to the knowledge of Shang Ti, the Supreme Ruler, he would not
+only be severely punished, but would risk losing his post. Ao Ch'in
+expressed penitence, restored the servant and the presents, and made
+full apology to the Eight Immortals.
+
+
+The Dragon in the Pond
+
+One day Chang Tao-ling, the 'father of modern Taoism,' was on
+Ho-ming Shan with his disciple Wang Ch'ang. "See," he said, "that
+shaft of white light on Yang Shan yonder! There are undoubtedly
+some bad spirits there. Let us go and bring them to reason." When
+they reached the foot of the mountain they met twelve women who had
+the appearance of evil spirits. Chang Tao-ling asked them whence
+came the shaft of white light. They answered that it was the _yin_,
+or female, principle of the earth. "Where is the source of the salt
+water?" he asked again. "That pond in front of you," they replied,
+"in which lives a very wicked dragon." Chang Tao-ling tried to force
+the dragon to come out, but without success. Then he drew a phoenix
+with golden wings on a charm and hurled it into the air over the
+pond. Thereupon the dragon took fright and fled, the pond immediately
+drying up. After that Chang Tao-ling took his sword and stuck it in
+the ground, whereupon a well full of salt water appeared on the spot.
+
+
+The Spirits of the Well
+
+The twelve women each offered Chang Tao-ling a jade ring, and asked
+that they might become his wives. He took the rings, and pressing
+them together in his hands made of them one large single ring. "I
+will throw this ring into the well," he said, "and the one of you
+who recovers it shall be my wife." All the twelve women jumped into
+the well to get the ring; whereupon Chang Tao-ling put a cover over
+it and fastened it down, telling them that henceforth they should be
+the spirits of the well and would never be allowed to come out.
+
+Shortly after this Chang Tao-ling met a hunter. He exhorted him not
+to kill living beings, but to change his occupation to that of a
+salt-burner, instructing him how to draw out the salt from salt-water
+wells. Thus the people of that district were advantaged both by being
+able to obtain the salt and by being no longer molested by the twelve
+female spirits. A temple, called Temple of the Prince of Ch'ing Ho,
+was built by them, and the territory of Ling Chou was given to Chang
+Tao-ling in recognition of the benefits he had conferred upon the
+people.
+
+
+The Dragon-king's Daughter
+
+A graduate named Liu I, in the reign-period I Feng (A.D. 676-679)
+of the Emperor Kao Tsung of the T'ang dynasty, having failed in
+his examination for his licentiate's degree, when passing through
+Ching-yang Hsien, in Ch'ang-an, Shensi, on his way home, saw a
+young woman tending goats by the roadside. She said to him: "I am the
+youngest daughter of the Dragonking of the Tung-t'ing Lake. My parents
+married me to the son of the God of the River Ching, but my husband,
+misled by the slanders of the servants, repudiated me. I have heard
+that you are returning to the Kingdom of Wu, which is quite close
+to my native district, so I want to ask you to take this letter to
+my father. To the north of the Tung-t'ing Lake you will find a large
+orange-tree, called by the natives Protector of the Soil. Strike it
+three times with your girdle and some one will appear."
+
+Some months later the graduate went to the spot, found the orange-tree,
+and struck it three times, whereupon a warrior arose from the lake
+and, saluting him, asked what he wanted. "I wish to see your great
+King," the graduate replied. The warrior struck the waters, opening
+a passage for Liu I, and led him to a palace. "This," he said, "is
+the palace of Ling Hsue." In a few minutes there appeared a person
+dressed in violet-coloured clothes and holding in his hand a piece
+of jade. "This is our King," said the warrior. "I am your Majesty's
+neighbour," replied Liu I. "I spent my youth in Ch'u and studied in
+Ch'in. I have just failed in my licentiate examination. On my way
+home I saw your daughter tending some goats; she was all dishevelled,
+and in so pitiable a condition that it hurt me to see her, She has
+sent you this letter."
+
+
+Golden Dragon Great Prince
+
+On reading the letter the King wept, and all the courtiers followed
+his example. "Stop wailing," said the King, "lest Ch'ien-t'ang
+hear." "Who is Ch'ien-t'ang?" asked Liu I. "He is my dear brother,"
+replied the King; "formerly he was one of the chief administrators of
+the Ch'ien-t'ang River; now he is the chief God of Rivers." "Why are
+you so afraid that he might hear what I have just told you?" "Because
+he has a terrible temper. It was he who, in the reign of Yao, caused
+a nine-years flood."
+
+Before he had finished speaking, a red dragon, a thousand feet long,
+with red scales, mane of fire, bloody tongue, and eyes blazing
+like lightning, passed through the air with rapid flight and
+disappeared. Barely a few moments had elapsed when it returned with
+a young woman whom Liu I recognized as the one who had entrusted him
+with the letter. The Dragon-king, overjoyed, said to him: "This is my
+daughter; her husband is no more, and she offers you her hand." Liu
+did not dare to accept, since it appeared that they had just killed
+her husband. He took his departure, and married a woman named Chang,
+who soon died. He then married another named Han, who also died. He
+then went to live at Nanking, and, his solitude preying upon his
+spirits, he decided to marry yet again. A middleman spoke to him of a
+girl of Fang Yang, in Chihli, whose father, Hao, had been Magistrate
+of Ch'ing Liu, in Anhui. This man was always absent on his travels,
+no one knew whither. The girl's mother, Cheng, had married her two
+years before to a man named Chang of Ch'ing Ho, in Chihli, who had
+just died. Distressed at her daughter being left a widow so young,
+the mother wished to find another husband for her.
+
+Liu I agreed to marry this young woman, and at the end of a year
+they had a son. She then said to her husband: "I am the daughter
+of the King of the Tung-t'ing Lake. It was you who saved me from
+my miserable plight on the bank of the Ching, and I swore I would
+reward you. Formerly you refused to accept my hand, and my parents
+decided to marry me to the son of a silk-merchant. I cut my hair,
+and never ceased to hope that I might some time or other be united
+to you in order that I might show you my gratitude."
+
+In A.D. 712, in the reign-period K'ai-yuean of the Emperor Hsuean Tsung
+of the T'ang dynasty, they both returned to the Tung-t'ing Lake;
+but the legend says nothing further with regard to them.
+
+Shang Ti, the Supreme Ruler, conferred on Liu I the title of Chin
+Lung Ta Wang, 'Golden Dragon Great Prince.'
+
+
+The Old Mother of the Waters
+
+The Old Mother of the Waters, Shul-mu Niang-niang, is the legendary
+spirit of Ssu-chou, in Anhui. To her is popularly ascribed the
+destruction of the ancient city of Ssu-chou, which was completely
+submerged by the waters of the Hung-tse Lake in A.D. 1574.
+
+One author states that this Goddess of the Waters is the younger
+sister of the White Spiritual Elephant, a guardian of the Door of
+Buddha. This elephant is the "subtle principle of metamorphosed water."
+
+In his _Recherches sur Us Superstitions en Chine_, Pere Henri Dore,
+S.J., relates the legends he had heard with regard to this deity. One
+of these is as follows:
+
+Shui-mu Niang-niang inundated the town of Ssu-chou almost every year. A
+report was presented to Yu Huang, Lord of the Skies, begging him to
+put an end to the scourge which devastated the country and cost so
+many lives. The Lord of the Skies commanded the Great Kings of the
+Skies and their generals to raise troops and take the field in order
+to capture this goddess and deprive her of the power of doing further
+mischief. But her tricks triumphed over force, and the city continued
+to be periodically devastated by inundations.
+
+One day Shui-mu Niang-niang was seen near the city gate carrying two
+buckets of water. Li Lao-chuen suspected some plot, but, an open attack
+being too risky, he preferred to adopt a ruse. He went and bought
+a donkey, led it to the buckets of water, and let it drink their
+contents. Unfortunately the animal could not drink all the water,
+so that a little remained at the bottom of the buckets. Now these
+magical buckets contained the sources of the five great lakes, which
+held enough water to inundate the whole of China. Shui-mu Niang-niang
+with her foot overturned one of the buckets, and the water that had
+remained in it was enough to cause a formidable flood, which submerged
+the unfortunate town, and buried it for ever under the immense sheet
+of water called the Lake of Hung-tse.
+
+So great a crime deserved an exemplary punishment, and accordingly Yue
+Huang sent reinforcements to his armies, and a pursuit of the goddess
+was methodically organized.
+
+
+The Magic Vermicelli
+
+Sun Hou-tzu, the Monkey Sun, [25] the rapid courier, who in a
+single skip could traverse 108,000 _li_ (36,000 miles), started in
+pursuit and caught her up, but the astute goddess was clever enough
+to slip through his fingers. Sun Hou-tzu, furious at this setback,
+went to ask Kuan-yin P'u-sa to come to his aid. She promised to do
+so. As one may imagine, the furious race she had had to escape from
+her enemy had given Shui-mu Niang-niang a good appetite. Exhausted
+with fatigue, and with an empty stomach, she caught sight of a woman
+selling vermicelli, who had just prepared two bowls of it and was
+awaiting customers. Shui-mu Niang-niang went up to her and began
+to eat the strength-giving food with avidity. No sooner had she
+eaten half of the vermicelli than it changed in her stomach into
+iron chains, which wound round her intestines. The end of the chain
+protruded from her mouth, and the contents of the bowl became another
+long chain which welded itself to the end which stuck out beyond her
+lips. The vermicelli-seller was no other than Kuan-yin P'u-sa herself,
+who had conceived this stratagem as a means of ridding herself of
+this evil-working goddess. She ordered Sun Hou-tzu to take her down
+a deep well at the foot of a mountain in Hsue-i Hsien and to fasten
+her securely there. It is there that Shui-mu Niang-niang remains in
+her liquid prison. The end of the chain is to be seen when the water
+is low.
+
+
+Hsue, the Dragon-slayer
+
+Hsue Chen-chuen was a native either of Ju-ning Fu in Honan, or of
+Nan-ch'ang Fu in Kiangsi. His father was Hsue Su. His personal name
+was Ching-chih, and his ordinary name Sun.
+
+At forty-one years of age, when he was Magistrate of Ching-yang,
+near the modern Chih-chiang Hsien, in Hupei, during times of drought
+he had only to touch a piece of tile to turn it into gold, and thus
+relieve the people of their distress. He also saved many lives by
+curing sickness through the use of talismans and magic formulae.
+
+During the period of the dynastic troubles he resigned and joined
+the famous magician Kuo P'o. Together they proceeded to the minister
+Wang Tun, who had risen against the Eastern Chin dynasty. Kuo P'o's
+remonstrances only irritated the minister, who cut off his head.
+
+Hsue Sun then threw his chalice on the ridgepole of the room, causing
+it to be whirled into the air. As Wang Tun was watching the career of
+the chalice, Hsue disappeared and escaped. When he reached Lu-chiang
+K'ou, in Anhui, he boarded a boat, which two dragons towed into the
+offing and then raised into the air. In an instant they had borne it
+to the Lue Shan Mountains, to the south of Kiukiang, in Kiangsi. The
+perplexed boatman opened the window of his boat and took a furtive
+look out. Thereupon the dragons, finding themselves discovered by an
+infidel, set the boat down on the top of the mountain and fled.
+
+
+The Spiritual Alligator
+
+In this country was a dragon, or spiritual alligator, which transformed
+itself into a young man named Shen Lang, and married Chia Yue, daughter
+of the Chief Judge of T'an Chou (Ch'ang-sha Fu, capital of Hunan). The
+young people lived in rooms below the official apartments. During
+spring and summer Shen Lang, as dragons are wont to do, roamed in the
+rivers and lakes. One day Hsue Chen-chuen met him, recognized him as a
+dragon, and knew that he was the cause of the numerous floods which
+were devastating Kiangsi Province. He determined to find a means of
+getting rid of him.
+
+Shen Lang, aware of the steps being taken against him, changed himself
+into a yellow ox and fled. Hsue Chen-chuen at once transformed himself
+into a black ox and started in pursuit. The yellow ox jumped down a
+well to hide, but the black ox followed suit. The yellow ox then jumped
+out again, and escaped to Ch'ang-sha, where he reassumed a human form
+and lived with Ms wife in the home of his father-in-law, Hsue Sun,
+returning to the town, hastened to the _yamen,_ and called to Shen
+Lang to come out and show himself, addressing him in a severe tone
+of voice as follows: "Dragon, how dare you hide yourself there under
+a borrowed form?" Shen Lang then reassumed the form of a spiritual
+alligator, and Hsue Sun ordered the spiritual soldiers to kill him. He
+then commanded his two sons to come out of their abode. By merely
+spurting a mouthful of water on them he transformed them into young
+dragons. Chia Yue was told to vacate the rooms with all speed, and
+in the twinkling of an eye the whole _yamen_ sank beneath the earth,
+and there remained nothing but a lake where it had been.
+
+Hsue Chen-chuen, after his victory over the dragon, assembled the members
+of his family, to the number of forty-two, on Hsi Shan, outside the
+city of Nan-ch'ang Fu, and all ascended to Heaven in full daylight,
+taking with them even the dogs and chickens. He was then 133 years
+old. This took place on the first day of the eighth moon of the second
+year (A.D. 374) of the reign-period Ning-K'ang of the reign of the
+Emperor Hsiao Wu Ti of the Eastern Chin dynasty.
+
+Subsequently a temple was erected to him, and in A.D. 1111 he was
+canonized as Just Prince, Admirable and Beneficent.
+
+
+The Great Flood
+
+The repairing of the heavens by Nue Kua, elsewhere alluded to, is also
+attributed to the following incident.
+
+Before the Chinese Empire was founded a noble and wonderful queen
+fought with the chief of the tribes who inhabited the country round
+about O-mei Shan. In a fierce battle the chief and his followers met
+defeat; raging with anger at being beaten by a woman, he rushed up
+the mountain-side; the Queen pursued him with her army, and overtook
+him at the summit; finding no place to hide himself, he attempted in
+desperation both to wreak vengeance upon his enemies and to end his
+own life by beating his head violently against the cane of the Heavenly
+Bamboo which grew there. By his mad battering he at last succeeded in
+knocking down the towering trunk of the tree, and as he did so its
+top tore great rents in the canopy of the sky, through which poured
+great floods of water, inundating the whole earth and drowning all the
+inhabitants except the victorious Queen and her soldiers. The floods
+had no power to harm her or her followers, because she herself was
+an all-powerful divinity and was known as the 'Mother of the Gods,'
+and the 'Defender of the Gods.' From the mountain-side she gathered
+together stones of a kind having five colours, and ground them into
+powder; of this she made a plaster or mortar, with which she repaired
+the tears in the heavens, and the floods immediately ceased.
+
+
+The Marriage of the River-god
+
+In Yeh Hsien there was a witch and some official attendants who
+collected money from the people yearly for the marriage of the
+River-god.
+
+The witch would select a pretty girl of low birth, and say that she
+should be the Queen of the River-god. The girl was bathed, and clothed
+in a beautiful dress of gay and costly silk. She was then taken to
+the bank of the river, to a monastery which was beautifully decorated
+with scrolls and banners. A feast was held, and the girl was placed
+on a bed which was floated out upon the tide till it disappeared
+under the waters.
+
+Many families having beautiful daughters moved to distant places,
+and gradually the city became deserted. The common belief in Yeh was
+that if no queen was offered to the River-god a flood would come and
+drown the people.
+
+One day Hsi-men Pao, Magistrate of Yeh Hsien, said to his attendants:
+"When the marriage of the River-god takes place I wish to say farewell
+to the chosen girl."
+
+Accordingly Hsi-men Pao was present to witness the ceremony. About
+three thousand people had come together. Standing beside the old
+witch were ten of her female disciples, "Call the girl out," said
+Hsi-men Pao. After seeing her, Hsi-men Pao said to the witch: "She
+is not fair. Go you to the River-god and tell him that we will find
+a fairer maid and present her to him later on." His attendants then
+seized the witch and threw her into the river.
+
+After a little while Hsi-men Pao said: "Why does she stay so long? Send
+a disciple to call her back." One of the disciples was thrown into the
+river. Another and yet another followed. The magistrate then said:"
+The witches are females and therefore cannot bring me a reply." So
+one of the official attendants of the witch was thrown into the river.
+
+Hsi-men Pao stood on the bank for a long time, apparently awaiting
+a reply. The spectators were alarmed. Hsi-men Pao then bade his
+attendants send the remaining disciples of the witch and the other
+official attendants to recall their mistress. The wretches threw
+themselves on their knees and knocked their heads on the ground,
+which was stained with the blood from their foreheads, and with tears
+confessed their sin.
+
+"The River-god detains his guest too long," said Hsi-men Pao at
+length. "Let us adjourn."
+
+Thereafter none dared to celebrate the marriage of the River-god.
+
+
+Legend of the Building of Peking
+
+When the Mongol Yuean dynasty had been destroyed, and the Emperor
+Hung Wu had succeeded in firmly establishing that of the Great Ming,
+Ta Ming, he made Chin-ling, the present Nanking, his capital, and held
+his Court there with great splendour, envoys from every province within
+the 'Four Seas' (the Chinese Empire) assembling there to witness his
+greatness and to prostrate themselves before the Dragon Throne.
+
+The Emperor had many sons and daughters by his different consorts and
+concubines, each mother, in her inmost heart, fondly hoping that her
+own son would be selected by his father to succeed him.
+
+Although the Empress had a son, who was the heir-apparent, yet she felt
+envious of those ladies who had likewise been blessed with children,
+for fear one of the princes should supplant her son in the affection
+of the Emperor and in the succession. This envy displayed itself on
+every occasion; she was greatly beloved by the Emperor, and exerted
+all her influence with him, as the other young princes grew up,
+to get them removed from Court. Through her means most of them were
+sent to the different provinces as governors; those provinces under
+their government being so many principalities or kingdoms.
+
+
+
+Chu-ti
+
+One of the consorts of Hung Wu, the Lady Weng, had a son named
+Chu-ti. This young prince was very handsome and graceful in his
+deportment; he was, moreover, of an amiable disposition. He was the
+fourth son of the Emperor, and his pleasing manner and address had made
+him a great favourite, not only with his father, but with every one
+about the Court. The Empress noticed the evident affection the Emperor
+evinced for this prince, and determined to get him removed from the
+Court as soon as possible. By a judicious use of flattery and cajolery,
+she ultimately persuaded the Emperor to appoint the prince governor of
+the Yen country, and thenceforth he was styled Yen Wang, Prince of Yen.
+
+
+The Sealed Packet
+
+The young Prince, shortly after, taking an affectionate leave of
+the Emperor, left Chin-ling to proceed to his post. Ere he departed,
+however, a Taoist priest, called Liu Po-wen, who had a great affection
+for the Prince, put a sealed packet into his hand, and told him to
+open it when he found himself in difficulty, distress, or danger; the
+perusal of the first portion that came to his hand would invariably
+suggest some remedy for the evil, whatever it was. After doing so,
+he was again to seal the packet, without further looking into its
+contents, till some other emergency arose necessitating advice or
+assistance, when he would again find it. The Prince departed on his
+journey, and in the course of time, without meeting with any adventures
+worth recording, arrived safely at his destination.
+
+
+
+A Desolate Region
+
+The place where Peking now stands was originally called Yu Chou; in the
+T'ang dynasty it was called Pei-p'ing Fu; and afterward became known
+as Shun-t'ien Fu--but that was after the city now called Peking was
+built. The name of the country in which this place was situated was
+Yen. It was a mere barren wilderness, with very few inhabitants; these
+lived in huts and scattered hamlets, and there was no city to afford
+protection to the people and to check the depredations of robbers.
+
+When the Prince saw what a desolate-looking place he had been appointed
+to, and thought of the long years he was probably destined to spend
+there, he grew very melancholy, and nothing his attendants essayed
+to do in hope of alleviating his sorrow succeeded.
+
+
+The Prince opens the Sealed Packet
+
+All at once the Prince bethought himself of the packet which the old
+Taoist priest had given him; he forthwith proceeded to make search for
+it--for in the bustle and excitement of travelling he had forgotten
+all about it--in hope that it might suggest something to better the
+prospects before him. Having found the packet, he hastily broke it
+open to see what instructions it contained; taking out the first
+paper which came to hand, he read the following:
+
+"When you reach Pei-p'ing Fu you must build a city there and name
+it No-cha Ch'eng, the City of No-cha. [26] But, as the work will
+be costly, you must issue a proclamation inviting the wealthy to
+subscribe the necessary funds for building it. At the back of this
+paper is a plan of the city; you must be careful to act according to
+the instructions accompanying it."
+
+The Prince inspected the plan, carefully read the instructions, and
+found even the minutest details fully explained. He was struck with
+the grandeur of the design of the proposed city, and at once acted on
+the instructions contained in the packet; proclamations were posted up,
+and large sums were speedily subscribed, ten of the wealthiest families
+who had accompanied him from Chin-ling being the largest contributors,
+supporting the plan not only with their purses, by giving immense sums,
+but by their influence among their less wealthy neighbours.
+
+
+The City is Founded
+
+When sufficient money had been subscribed, a propitious day was chosen
+on which to commence the undertaking. Trenches where the foundations
+of the walls were to be were first dug out, according to the plan
+found in the packet. The foundations themselves consisted of layers
+of stone quarried from the western hills; bricks of an immense size
+were made and burnt in the neighbourhood; the moat was dug out, and
+the earth from it used to fill in the centre of the walls, which,
+when complete, were forty-eight _li_ in circumference, fifty cubits in
+height, and fifty in breadth; the whole circuit of the walls having
+battlements and embrasures. Above each of the nine gates of the city
+immense three-storied towers were built, each tower being ninety-nine
+cubits in height.
+
+Near the front entrance of the city, facing each other, were built the
+Temples of Heaven and of Earth. In rear of it the beautiful 'Coal Hill'
+(better known as 'Prospect Hill') was raised; while in the square in
+front of the Great Gate of the palace was buried an immense quantity
+of charcoal (that and the coal being stored as a precaution in case
+of siege).
+
+The palace, containing many superb buildings, was built in a style of
+exceeding splendour; in the various enclosures were beautiful gardens
+and lakes; in the different courtyards, too, seventy-two wells were
+dug and thirty-six golden tanks placed. The whole of the buildings
+and grounds was surrounded by a lofty wall and a stone-paved moat,
+in which the lotus and other flowers bloomed in great beauty and
+profusion, and in the clear waters of which myriads of gold and silver
+fish disported themselves.
+
+The geomancy of the city was similar to that of Chin-ling, When
+everything was completed the Prince compared it with the plan and
+found that the city tallied with it in every respect. He was much
+delighted, and called for the ten wealthy persons who had been
+the chief contributors, and gave each of them a pair of 'couchant
+dragon' silk- or satin-embroidered cuffs, and allowed them great
+privileges. Up to the present time there is the common saying:
+"Since then the 'dragon-cuffed' gentlefolks have flourished."
+
+
+General Prosperity
+
+All the people were loud in praise of the beauty and strength of the
+newly built city. Merchants from every province hastened to Peking,
+attracted by the news they heard of its magnificence and the prospect
+there was of profitably disposing of their wares. In short, the people
+were prosperous and happy, food was plentiful, the troops brave, the
+monarch just, his ministers virtuous, and all enjoyed the blessings
+of peace.
+
+
+A Drought and its Cause
+
+While everything was thus tranquil, a sudden and untoward event
+occurred which spread dismay and consternation on all sides. One day
+when the Prince went into the hall of audience one of his ministers
+reported that "the wells are thirsty and the rivers dried up"--there
+was no water, and the people were all in the greatest alarm. The
+Prince at once called his counsellors together to devise some means
+of remedying this disaster and causing the water to return to the
+wells and springs, but no one could suggest a suitable plan.
+
+It is necessary to explain the cause of this scarcity of water. There
+was a dragon's cave outside the east gate of the city at a place
+called Lei-chen K'ou, 'Thunder-clap Mouth' or 'Pass' (the name of a
+village). The dragon had not been seen for myriads of years, yet it
+was well known that he lived there.
+
+In digging out the earth to build the wall the workmen had broken into
+this dragon's cave, little thinking of the consequences which would
+result. The dragon was exceedingly wroth and determined to shift his
+abode, but the she-dragon said: "We have lived here thousands of years,
+and shall we suffer the Prince of Yen to drive us forth thus? If we
+_do_ go we will collect all the water, place it in our _yin-yang_
+baskets [used for drawing water], and at midnight we will appear in a
+dream to the Prince, requesting permission to retire. If he gives us
+permission to do so, and allows us also to take our baskets of water
+with us, he will fall into our trap, for we shall take the waler with
+his own consent,"
+
+
+
+The Prince's Dream
+
+The two dragons then transformed themselves into an old man and
+an old woman, went to the chamber of the Prince, who was asleep,
+and appeared to him in a dream. Kneeling before him, they cried:
+"O Lord of a Thousand Years, we have come before you to beg leave to
+retire from this place, and to beseech you out of your great bounty
+to give us permission to take these two baskets of water with us."
+
+The Prince readily assented, little dreaming of the danger he was
+incurring. The dragons were highly delighted, and hastened out of
+his presence; they filled the baskets with all the water there was
+in Peking, and carried them off with them.
+
+When the Prince awoke he paid no attention to his dream till he
+heard the report of the scarcity of water, when, reflecting on the
+singularity of his dream, he thought there might be some hidden meaning
+in it. He therefore had recourse to the packet again, and discovered
+that his dream-visitors had been dragons, who had taken the waters of
+Peking away with them in their magic baskets; the packet, however,
+contained directions for the recovery of the water, and he at once
+prepared to follow them.
+
+
+The Pursuit of the Dragons
+
+In haste the Prince donned his armour, mounted his black steed, and,
+spear in hand, dashed out of the west gate of the city. He pressed on
+his horse, which went swift as the wind, nor did he slacken speed till
+he came up with the water-stealing dragons, who still retained the
+forms in which they had appeared to him in his dream. On a cart were
+the two identical baskets he had seen; in front of the cart, dragging
+it, was the old woman, while behind, pushing it, was the old man.
+
+
+An Unexpected Flood
+
+When the Prince saw them he galloped up to the cart, and, without
+pausing, thrust his spear into one of the baskets, making a great hole,
+out of which the water rushed so rapidly that the Prince was much
+frightened. He dashed off at full speed to save himself from being
+swallowed up by the waters, which in a very short time had risen more
+than thirty feet and had flooded the surrounding country. On galloped
+the Prince, followed by the roaring water, till he reached a hill,
+up which he urged his startled horse. When he gained the top he found
+that it stood out of the water like an island, completely surrounded;
+the water was seething and swirling round the hill in a frightful
+manner, but no vestige could he see of either of the dragons.
+
+
+The Waters Subside
+
+The Prince was very much alarmed at his perilous position, when
+suddenly a Buddhist priest appeared before him, with clasped hands and
+bent head, who bade him not be alarmed, as with Heaven's assistance
+he would soon disperse the water. Hereupon the priest recited a short
+prayer or spell, and the waters receded as rapidly as they had risen,
+and finally returned to their proper channels.
+
+
+The Origin of Chen-shui T'a
+
+The broken basket became a large deep hole, some three _mu_ (about
+half an English acre) in extent, in the centre of which was a fountain
+which threw up a vast body of clear water. From the midst of this
+there arose a pagoda, which rose and fell with the water, floating on
+the top like a vessel; the spire thrusting itself far up into the sky,
+and swaying about like the mast of a ship in a storm.
+
+The Prince returned to the city filled with wonder at what he
+had seen, and with joy at having so successfully carried out the
+directions contained in the packet. On all sides he was greeted by
+the acclamations of the people, who hailed him as the saviour of
+Peking. Since that time Peking has never had the misfortune to be
+without water.
+
+The pagoda is called the Pagoda on the Hill of the Imperial Spring
+(Yue Ch'uean Shan T'a; more commonly Chen-shui T'a, 'Water-repressing
+Pagoda'). [27] The spring is still there, and day and night,
+unceasingly, its clear waters bubble up and flow eastward to Peking,
+which would now be a barren wilderness but for Yen Wang's pursuit of
+the water.
+
+
+
+CHAPTER VIII
+
+Myths of Fire
+
+
+The Ministry of Fire
+
+The celestial organization of Fire is the fifth Ministry, and is
+presided over by a President, Lo Hsuean, whose titular designation is
+Huo-te Hsing-chuen, 'Stellar Sovereign of the Fire-virtue,' with five
+subordinate ministers, four of whom are star-gods, and the fifth a
+"celestial prince who receives fire": Chieh-huo T'ien-chuen. Like so
+many other Chinese deities, the five were all ministers of the tyrant
+emperor Chou.
+
+It is related that Lo Hsuean was originally a Taoist priest known as
+Yen-chung Hsien, of the island Huo-lung, 'Fire-dragon.' His face was
+the colour of ripe fruit of the jujube-tree, his hair and beard red,
+the former done up in the shape of a fish-tail, and he had three
+eyes. He wore a red cloak ornamented with the _pa kua_; his horse
+snorted flames from its nostrils and fire darted from its hoofs.
+
+While fighting in the service of the son of the tyrant emperor,
+Lo Hsuean suddenly changed himself into a giant with three heads and
+six arms. In each of his hands he held a magic weapon. These were a
+seal which reflected the heavens and the earth, a wheel of the five
+fire-dragons, a gourd containing ten thousand fire-crows, and, in
+the other hands, two swords which floated like smoke, and a column
+of smoke several thousands of _li_ long enclosing swords of fire.
+
+
+A Conflagration
+
+Having arrived at the city of Hsi Ch'i, Lo Hsuean sent forth his
+smoke-column, the air was filled with swords of fire, the ten thousand
+fire-crows, emerging from the gourd, spread themselves over the town,
+and a terrible conflagration broke out, the whole place being ablaze
+in a few minutes.
+
+At this juncture there appeared in the sky the Princess Lung Chi,
+daughter of Wang-mu Niang-niang; forthwith she spread over the
+city her shroud of mist and dew, and the fire was extinguished by a
+heavy downpour of rain. All the mysterious mechanisms of Lo Hsuean
+lost their efficacy, and the magician took to his heels down the
+side of the mountain. There he was met by Li, the Pagoda-bearer,
+[28] who threw his golden pagoda into the air. The pagoda fell on Lo
+Hsuean's head and broke his skull.
+
+
+C'ih Ching-tzu
+
+Of the various fire-gods, Ch'ih Ching-tzu, the principle of spiritual
+fire, is one of the five spirits representing the Five Elements. He
+is Fire personified, which has its birth in the south, on Mount
+Shih-t'ang. He himself and everything connected with him--his skin,
+hair, beard, trousers, cloak of leaves, etc.--are all of the colour of
+fire, though he is sometimes represented with a blue cap resembling
+the blue tip of a flame. He appeared in the presence of Huang Lao
+in a fire-cloud. He it was who obtained fire from the wood of the
+mulberry-tree, and the heat of this fire, joined with the moisture
+of water, developed the germs of terrestrial beings.
+
+
+The Red Emperor
+
+Chu Jung, though also otherwise personified, is generally regarded as
+having been a legendary emperor who made his first appearance in the
+time of Hsien Yuan (2698-2598 B.C.). In his youth he asked Kuang-shou
+Lao-jen, 'Old Longevity,' to grant him immortality. "The time has
+not yet come," replied Old Longevity; "before it does you have to
+become an emperor. I will give you the means of reaching the end you
+desire. Give orders that after you are dead you are to be buried on
+the southern slope of the sacred mountain Heng Shan; there you will
+learn the doctrine of Ch'ih Ching-tzu and will become immortal."
+
+The Emperor Hsien Yuean, having abdicated the throne, sent for Chu Jung,
+and bestowed upon him the crown. Chu Jung, having become emperor,
+taught the people the use of fire and the advantages to be derived
+therefrom. In those early times the forests were filled with venomous
+reptiles and savage animals; he ordered the peasants to set fire to the
+brushwood to drive away these dangerous neighbours and keep them at a
+distance. He also taught his subjects the art of purifying, forging,
+and welding metals by the action of fire. He was nicknamed Ch'ih Ti,
+'the Red Emperor.' He reigned for more than two hundred years, and
+became an Immortal, His capital was the ancient city of Kuei, thirty
+_li_ north-east of Hsin-cheng Hsien, in the Prefecture of K'ai-feng
+Fu, Honan. His tomb is on the southern slope of Heng Shan. The peak
+is known as Chu Jung Peak. His descendants, who went to live in the
+south, were the ancestors of the Directors of Fire.
+
+
+Hui Lu
+
+The most popular God of Fire, however, is Hui Lu, a celebrated
+magician who, according to the _Shen hsien t'ung chien_, lived some
+time before the reign of Ti K'u (2436-2366 B.C.), the father of Yao
+the Great, and had a mysterious bird named Pi Fang and a hundred other
+fire-birds shut up in a gourd. He had only to let them out to set up
+a conflagration which would extend over the whole country.
+
+Huang Ti ordered Chu Jung to fight Hui Lu and also to subdue the
+rebel Chih Yu. Chu Jung had a large bracelet of pure gold--a most
+wonderful and effective weapon. He hurled it into the air, and it
+fell on Hui Lu's neck, throwing him to the ground and rendering him
+incapable of moving. Finding resistance impossible, he asked mercy
+from his victor and promised to be his follower in the spiritual
+contests. Subsequently he always called himself Huo-shih Chih T'u,
+'the Disciple of the Master of Fire.'
+
+
+The Fire-emperor
+
+Shen Nung, the God of Agriculture, also adds to his other functions
+those appertaining to the God of Fire, the reason being that when
+he succeeded the Emperor Fu Hsi on the throne he adopted fire as
+the emblem of his government, just as Huang Ti adopted the symbol
+of Earth. Thus he came to be called Huo Ti, the 'Fire-emperor.' He
+taught his subjects the use of fire for smelting metals and making
+implements and weapons, and the use of oil in lamps, etc. All the
+divisions of his official hierarchy were connected in some way with
+this element; thus, there were the Ministers of Fire generally, the
+officers of Fire of the North, South, etc. Becoming thus doubly the
+patron of fire, a second fire symbol (_huo_) was added to his name,
+changing it from Huo Ti, 'Fire-emperor,' to Yen Ti, 'Blazing Emperor,'
+
+
+
+CHAPTER IX
+
+Myths of Epidemics, Medicine, Exorcism, Etc.
+
+
+The Ministry of Epidemics
+
+The gods of epidemics, etc., belong to the sixth, ninth, second,
+and third celestial Ministries. The composition of the Ministry of
+Epidemics is arranged differently in different works as Epidemics
+(regarded as epidemics on earth, but as demons in Heaven) of the
+Centre, Spring, Summer, Autumn, and Winter, or as the marshals clothed
+in yellow, green, red, white, and blue respectively, or as the Officers
+of the East, West, South, and North, with two additional members:
+a Taoist who quells the plague, and the Grand Master who exhorts
+people to do right.
+
+With regard to the Ministry of Seasonal Epidemics, it is related that
+in the sixth moon of the eleventh year (A.D. 599) of the reign of Kao
+Tsu, founder of the Sui dynasty, five stalwart persons appeared in
+the air, clothed in robes of five colours, each carrying different
+objects in his hands: the first a spoon and earthenware vase, the
+second a leather bag and sword, the third a fan, the fourth a club,
+the fifth a jug of fire. The Emperor asked Chang Chue-jen, his Grand
+Historiographer, who these were and if they were benevolent or evil
+spirits. The official answered: "These are the five powers of the five
+directions. Their appearance indicates the imminence of epidemics,
+which will last throughout the four seasons of the year." "What
+remedy is there, and how am I to protect the people?" inquired the
+Emperor. "There is no remedy," replied the official, "for epidemics
+are sent by Heaven." During that year the mortality was very great. The
+Emperor built a temple to the five persons, and bestowed upon them the
+title of Marshals to the Five Spirits of the Plague. During that and
+the following dynasty sacrifices were offered to them on the fifth
+day of the fifth moon.
+
+
+The President of the Ministry
+
+The following particulars are given concerning the President of the
+Ministry, whose name was Lue Yueeh. He was an old Taoist hermit, living
+at Chiu-lung Tao, 'Nine-dragon Island,' who became an Immortal. The
+four members of the Ministry were his disciples. He wore a red garment,
+had a blue face, red hair, long teeth, and three eyes. His war-horse
+was named the Myopic Camel. He carried a magic sword, and was in the
+service of Chou Wang, whose armies were concentrated at Hsi Ch'i. In
+a duel with Mu-cha, brother of No-cha, he had his arm severed by a
+sword-cut. In another battle with Huang T'ien-hua, son of Huang Fei-hu,
+he appeared with three heads and six arms. In his many hands he held
+the celestial seal, plague microbes, the flag of plague, the plague
+sword, and two mysterious swords. His faces were green, and large
+teeth protruded from his mouths. Huang T'ien-hua threw his magic
+weapon, Huo-lung Piao, and hit him on the leg. Just at that moment
+Chiang Tzu-ya arrived with his goblin-dispelling whip and felled him
+with a blow. He was able, however, to rise again, and took to flight.
+
+
+The Plague-disseminating Umbrellas
+
+Resolved to avenge his defeat, he joined General Hsue Fang, who was
+commanding an army corps at Ch'uan-yuen Kuan. Round the mountain he
+organized a system of entrenchments and of infection against their
+enemies. Yang Chien released his celestial hound, which bit Lue Yueeh
+on the crown of his head. Then Yang Jen, armed with his magic fan,
+pursued Lue Yueeh and compelled him to retreat to his fortress. Lue
+Yueeh mounted the central raised part of the embattled wall and opened
+all his plague-disseminating umbrellas, with the object of infecting
+Yang Jen, but the latter, simply by waving his fan, reduced all the
+umbrellas to dust, and also burned the fort, and with it Lue Yueeh.
+
+Similar wonderful achievements are related in short notices in the
+_Feng shen yen i_ of the four other officers of the Ministry.
+
+Li P'ing, the sixth officer of the Ministry, met a like fate to that
+of Lue Yueeh after having failed to induce the latter to abandon the
+cause of the Shang dynasty for that of Chou.
+
+
+The Five Graduates
+
+In Pere Henri Dore's _Recherches sur les Superstitions en Chine_
+is given an interesting legend concerning five other gods of
+epidemics. These gods are called the Wu Yueeh, 'Five Mountains,'
+and are worshipped in the temple San-i Ko at Ju-kao, especially in
+outbreaks of contagious diseases and fevers. A sufferer goes to the
+temple and promises offerings to the gods in the event of recovery. The
+customary offering is five small wheaten loaves, called _shao ping_,
+and a pound of meat.
+
+The Wu Yueeh are stellar devils whom Yue Huang sent to be reincarnated on
+earth. Their names were T'ien Po-hsueeh, Tung Hung-wen, Ts'ai Wen-chue,
+Chao Wu-chen, and Huang Ying-tu, and they were reincarnated at
+Nan-ch'ang Fu, Chien-ch'ang Fu, Yen-men Kuan, Yang Chou, and Nanking
+respectively. They were all noted for their brilliant intellects,
+and were clever scholars who passed their graduate's examination
+with success.
+
+When Li Shih-min ascended the throne, in A.D. 627, he called together
+all the _literati_ of the Empire to take the Doctor's Examination
+in the capital. Our five graduates started for the metropolis, but,
+losing their way, were robbed by brigands, and had to beg help in
+order to reach the end of their journey. By good luck they all met in
+the temple San-i Ko, and related to each other the various hardships
+they had undergone. But when they eventually reached the capital
+the examination was over, and they were out in the streets without
+resources. So they took an oath of brotherhood for life and death. They
+pawned some of the few clothes they possessed, and buying some musical
+instruments formed themselves into a band of strolling musicians.
+
+The first bought a drum, the second a seven-stringed guitar, the
+third a mandolin, the fourth a clarinet, and the fifth and youngest
+composed songs.
+
+Thus they went through the streets of the capital giving their
+concerts, and Fate decreed that Li Shih-min should hear their
+melodies. Charmed with the sweet sounds, he asked Hsue Mao-kung
+whence came this band of musicians, whose skill was certainly
+exceptional. Having made inquiries, the minister related their
+experiences to the Emperor. Li Shih-min ordered them to be brought
+into his presence, and after hearing them play and sing appointed them
+to his private suite, and henceforth they accompanied him wherever
+he went.
+
+
+The Emperors Strategy
+
+The Emperor bore malice toward Chang T'ien-shih, the Master of
+the Taoists, because he refused to pay the taxes on his property,
+and conceived a plan to bring about his destruction. He caused a
+spacious subterranean chamber to be dug under the reception-hall of
+his palace. A wire passed through the ceiling to where the Emperor
+sat. He could thus at will give the signal for the music to begin
+or stop. Having stationed the five musicians in this subterranean
+chamber, he summoned the Master of the Taoists to his presence and
+invited him to a banquet. During the course of this he pulled the wire,
+and a subterranean babel began.
+
+The Emperor pretended to be terrified, and allowed himself to fall
+to the ground. Then, addressing himself to the T'ien-shih, he said:
+"I know that you can at will catch the devilish hobgoblins which
+molest human beings. You can hear for yourself the infernal row they
+make in my palace. I order you under penalty of death to put a stop
+to their pranks and to exterminate them."
+
+
+The Musicians are Slain
+
+Having spoken thus, the Emperor rose and left. The Master of the
+Taoists brought his projecting mirror, and began to seek for the
+evil spirits. In vain he inspected the palace and its precincts;
+he could discover nothing. Fearing that he was lost, he in despair
+threw his mirror on the floor of the reception-hall.
+
+A minute later, sad and pensive, he stooped to pick it up; what was
+his joyful surprise when he saw reflected in it the subterranean room
+and the musicians! At once he drew five talismans on yellow paper,
+burned them, and ordered his celestial general, Chao Kung-ming, to
+take his sword and kill the five musicians. The order was promptly
+executed, and the T'ien-shih informed the Emperor, who received the
+news with ridicule, not believing it to be true. He went to his seat
+and pulled the wire, but all remained silent. A second and third time
+he gave the signal, but without response. He then ordered his Grand
+Officer to ascertain what had happened. The officer found the five
+graduates bathed in their blood, and lifeless.
+
+The Emperor, furious, reproached the Master of the Taoists. "But,"
+replied the T'ien-shih, "was it not your Majesty who ordered me under
+pain of death to exterminate the authors of this pandemonium?" Li
+Shih-min could not reply. He dismissed the Master of the Taoists and
+ordered the five victims to be buried.
+
+
+The Emperor Tormented
+
+After the funeral ceremonies, apparitions appeared at night in the
+place where they had been killed, and the palace became a babel. The
+spirits threw bricks and broke the tiles on the roofs.
+
+The Emperor ordered his uncomfortable visitors to go to the T'ien-shih
+who had murdered them. They obeyed, and, seizing the garments of the
+Master of the Taoists, swore not to allow him any rest if he would
+not restore them to life.
+
+To appease them the Taoist said: "I am going to give each of you a
+wonderful object. You are then to return and spread epidemics among
+wicked people, beginning in the imperial palace and with the Emperor
+himself, with the object of forcing him to canonize you."
+
+One received a fan, another a gourd filled with fire, the third a
+metallic ring to encircle people's heads, the fourth a stick made of
+wolves' teeth, and the fifth a cup of lustral water.
+
+The spirit-graduates left full of joy, and made their first experiment
+on Li Shih-min. The first gave him feverish chills by waving his
+fan, the second burned him with the fire from his gourd, the third
+encircled his head with the ring, causing him violent headache, the
+fourth struck him with his stick, and the fifth poured out his cup
+of lustral water on his head.
+
+The same night a similar tragedy took place in the palace of the
+Empress and the two chief imperial concubines.
+
+T'ai-po Chin-hsing, however, informed Yue Huang what had happened,
+and, touched with compassion, he sent three Immortals with pills and
+talismans which cured the Empress and the ladies of the palace.
+
+
+The Graduates Canonized
+
+Li Shih-min, having also recovered his health, summoned the five
+deceased graduates and expressed his regret for the unfortunate issue
+of his design against the T'ien-shih. He proceeded: "To the south of
+the capital is the temple San-i Ko. I will change its name to Hsiang
+Shan Wu Yueeh Shen, 'Fragrant Hill of the Five Mountain Spirits.' On
+the twenty-eighth day of the ninth moon betake yourselves to that
+temple to receive the seals of your canonization." He conferred upon
+them the title of Ti, 'Emperor.'
+
+
+The Ministry of Medicine
+
+The celestial Ministry of Medicine is composed of three main
+divisions comprising: (1) the Ancestral Gods of the Chinese race;
+(2) the King of Remedies, Yao Wang; and (3) the Specialists. There
+is a separate Ministry of Smallpox. This latter controls and cures
+smallpox, and the establishment of a separate celestial Ministry is
+significant of the prevalence and importance of the affliction. The
+ravages of smallpox in China, indeed, have been terrific: so much so,
+that, until recent years, it was considered as natural and inevitable
+for a child to have smallpox as for it to cut its teeth. One of the
+ceremonial questions addressed by a visitor to the parent of a child
+was always _Ch'u la hua'rh mei yu_? "Has he had the smallpox?" and a
+child who escaped the scourge was often, if not as a rule, regarded
+with disfavour and, curiously enough, as a weakling. Probably the
+train of thought in the Chinese mind was that, as it is the fittest
+who survive, those who have successfully passed through the process of
+"putting out the flowers" have proved their fitness in the struggle
+for existence. Nowadays vaccination is general, and the number of
+pockmarked faces seen is much smaller than it used to be--in fact,
+the pockmarked are now the exception. But, as far as I have been
+able to ascertain, the Ministry of Smallpox has not been abolished,
+and possibly its members, like those of some more mundane ministries,
+continue to draw large salaries for doing little or no work.
+
+
+The Medicine-gods
+
+The chief gods of medicine are the mythical kings P'an Ku, Fu Hsi,
+Shen Nung, and Huang Ti. The first two, being by different writers
+regarded as the first progenitor or creator of the Chinese people,
+are alternatives, so that Fu Hsi, Shen Nung, and Huang Ti may be said
+to be a sort of ancestral triad of medicine-gods, superior to the
+actual God or King of Medicine, Yao Wang. Of P'an Ku we have spoken
+sufficiently in Chapter III, and with regard to Fu Hsi, also called
+T'ien Huang Shih, 'the Celestial Emperor,' the mythical sovereign
+and supposed inventor of cooking, musical instruments, the calendar,
+hunting, fishing, etc., the chief interest for our present purpose
+centres in his discovery of the _pa kua_, or Eight Trigrams. It is on
+the strength of these trigrams that Fu Hsi is regarded as the chief
+god of medicine, since it is by their mystical power that the Chinese
+physicians influence the minds and maladies of their patients. He
+is represented as holding in front of him a disk on which the signs
+are painted.
+
+
+The Ministry of Exorcism
+
+The Ministry of Exorcism is a Taoist invention and is composed of seven
+chief ministers, whose duty is to expel evil spirits from dwellings
+and generally to counteract the annoyances of infernal demons. The
+two gods usually referred to in the popular legends are P'an Kuan and
+Chung K'uei. The first is really the Guardian of the Living and the
+Dead in the Otherworld, Feng-tu P'an Kuan (Feng-tu or Feng-tu Ch'eng
+being the region beyond the tomb). He was originally a scholar named
+Ts'ui Chio, who became Magistrate of Tz'u Chou, and later Minister
+of Ceremonies. After his death he was appointed to the spiritual post
+above mentioned. His best-known achievement is his prolongation of the
+life of the Emperor T'ai Tsung of the T'ang dynasty by twenty years by
+changing _i_, 'one,' into _san_, 'three,' in the life-register kept
+by the gods. The term P'an Kuan is, however, more generally used as
+the designation of an officer or civil or military attendant upon
+a god than of any special individual, and the original P'an Kuan,
+'the Decider of Life in Hades,' has been gradually supplanted in
+popular favour by Chung K'uei, 'the Protector against Evil Spirits.'
+
+
+The Exorcism of 'Emptiness and Devastation'
+
+The Emperor Ming Huang of the T'ang dynasty, also known as T'ang
+Hsuean Tsung, in the reign-period K'ai Yuean (A.D. 712-742), after an
+expedition to Mount Li in Shensi, was attacked by fever. During a
+nightmare he saw a small demon fantastically dressed in red trousers,
+with a shoe on one foot but none on the other, and a shoe hanging from
+his girdle. Having broken through a bamboo gate, he took possession
+of an embroidered box and a jade flute, and then began to make a
+tour of the palace, sporting and gambolling. The Emperor grew angry
+and questioned him. "Your humble servant," replied the little demon,
+"is named Hsue Hao, 'Emptiness and Devastation,'" "I have never heard
+of such a person," said the Emperor. The demon rejoined, "Hsue means to
+desire Emptiness, because in Emptiness one can fly just as one wishes;
+Hao, 'Devastation,' changes people's joy to sadness. "The Emperor,
+irritated by this flippancy, was about to call his guard, when suddenly
+a great devil appeared, wearing a tattered head-covering and a blue
+robe, a horn clasp on his belt, and official boots on his feet. He
+went up to the sprite, tore out one of his eyes, crushed it up, and ate
+it. The Emperor asked the newcomer who he was. "Your humble servant,"
+he replied, "is Chung K'uei, Physician of Tung-nan Shan in Shensi. In
+the reign-period Wu Te (A.D. 618-627) of the Emperor Kao Tsu of the
+T'ang dynasty I was ignominiously rejected and unjustly defrauded
+of a first class in the public examinations. Overwhelmed with shame,
+I committed suicide on the steps of the imperial palace. The Emperor
+ordered me to be buried in a green robe [reserved for members of the
+imperial clan], and out of gratitude for that favour I swore to protect
+the sovereign in any part of the Empire against the evil machinations
+of the demon Hsue Hao." At these words the Emperor awoke and found
+that the fever had left him. His Majesty called for Wu Tao-tzu (one
+of the most celebrated Chinese artists) to paint the portrait of the
+person he had seen in his dream. The work was so well done that the
+Emperor recognized it as the actual demon he had seen in his sleep,
+and rewarded the artist with a hundred taels of gold. The portrait is
+said to have been still in the imperial palace during the Sung dynasty.
+
+Another version of the legend says that Chung K'uefs essay was
+recognized by the examiners as equal to the work of the best authors
+of antiquity, but that the Emperor rejected him on account of his
+extremely ugly features, whereupon he committed suicide in his
+presence, was honoured by the Emperor and accorded a funeral as if
+he had been the successful first candidate, and canonized with the
+title of Great Spiritual Chaser of Demons for the Whole Empire.
+
+
+
+CHAPTER X
+
+The Goddess of Mercy
+
+
+The Guardian Angel of Buddhism
+
+As Mary is the guiding spirit of Rome, so is Kuan Yin of the Buddhist
+faith.
+
+According to a beautiful Chinese legend, Kuan Yin. when about to
+enter Heaven, heard a cry of anguish rising from the earth beneath
+her, and, moved by pity, paused as her feet touched the glorious
+threshold. Hence her name 'Kuan (Shih) Yin' (one who notices or hears
+the cry, or prayer, of the world).
+
+Kuan Yin was at one time always represented as a man; but in the
+T'ang dynasty and Five Dynasties we find him represented as a woman,
+and he has been generally, though not invariably, so represented
+since that time.
+
+In old Buddhism Shakyamuni was the chief god, and in many temples
+he still nominally occupies the seat of honour, but he is completely
+eclipsed by the God or Goddess of Mercy.
+
+"The men love her, the children adore her, and the women chant her
+prayers. Whatever the temple may be, there is nearly always a chapel
+for Kuan Yin within its precincts; she lives in many homes, and in
+many, many hearts she sits enshrined. She is the patron goddess of
+mothers, and when we remember the relative value of a son in Chinese
+estimation we can appreciate the heartiness of the worship. She
+protects in sorrow, and so millions of times the prayer is offered,
+'Great mercy, great pity, save from sorrow, save from suffering,' or,
+as it is in the books, 'Great mercy, great pity, save from misery,
+save from evil, broad, great, efficacious, responsive Kuan Yin Buddha,'
+She saves the tempest-tossed sailor, and so has eclipsed the Empress
+of Heaven, who, as the female Neptune, is the patroness of seamen;
+in drought the mandarins worship the Dragon and the Pearly Emperor,
+but if they fail the bronze Goddess of Mercy from the hills brings
+rain. Other gods are feared, she is loved; others have black,
+scornful faces, her countenance is radiant as gold, and gentle as
+the moon-beam; she draws near to the people and the people draw near
+to her. Her throne is upon the Isle of Pootoo [P'u T'o], to which
+she came floating upon a water-lily. She is the model of Chinese
+beauty, and to say a lady or a little girl is a 'Kuan Yin' is the
+highest compliment that can be paid to grace and loveliness. She is
+fortunate in having three birthdays, the nineteenth of the second,
+sixth, and ninth moons." There are many metamorphoses of this goddess.
+
+
+The Buddhist Saviour
+
+"She is called Kuan Yin because at any cry of misery she 'hears the
+voice and removes the sorrow.' Her appellation is 'Taking-away-fear
+Buddha,' If in the midst of the fire the name of Kuan Yin is called,
+the fire cannot burn; if tossed by mountain billows, call her name,
+and shallow waters will be reached. If merchants go across the sea
+seeking gold, silver, pearls, and precious stones, and a storm comes
+up and threatens to carry the crew to the evil devil's kingdom,
+if one on board calls on the name of Kuan Yin, the ship will be
+saved. If one goes into a conflict and calls on the name of Kuan
+Yin, the sword and spear of the enemy fall harmless. If the three
+thousand great kingdoms are visited by demons, call on her name,
+and these demons cannot with an evil eye look on a man. If, within,
+you have evil thoughts, only call on Kuan Yin, and your heart will
+be purified, Anger and wrath may be dispelled by calling on the name
+of Kuan Yin. A lunatic who prays to Kuan Yin will become sane. Kuan
+Yin gives sons to mothers, and if the mother asks for a daughter she
+will be beautiful. Two men--one chanting the names of the 6,200,000
+Buddhas, in number like the sands of the Ganges, and the other simply
+calling on Kuan Yin--have equal merit. Kuan Yin may take the form of
+a Buddha, a prince, a priest, a nun, a scholar, any form or shape,
+go to any kingdom, and preach the law throughout the earth."
+
+
+Miao Chuang desires an Heir
+
+In the twenty-first year of the reign of Ta Hao, the Great Great
+One, of the Golden Heavenly Dynasty, a man named P'o Chia, whose
+first name was Lo Yue, an enterprising kinglet of Hsi Yii, seized the
+throne for twenty years, after carrying on a war for a space of three
+years. His kingdom was known as Hsing Lin, and the title of his reign
+as Miao Chuang.
+
+The kingdom of Hsing Lin was, so says the Chinese writer, situated
+between India on the west, the kingdom of T'ien Cheng on the south,
+and the kingdom of Siam on the north, and was 3000 _li_ in length. The
+boundaries differ according to different authors. Of this kingdom
+the two pillars of State were the Grand Minister Chao Chen and the
+General Ch'u Chieh. The Queen Pao Te, whose maiden name was Po Ya, and
+the King Miao Chuang had lived nearly half a century without having
+any male issue to succeed to the throne. This was a source of great
+grief to them. Po Ya suggested to the King that the God of Hua Shan,
+the sacred mountain in the west, had the reputation of being always
+willing to help; and that if he prayed to him and asked his pardon
+for having shed so much blood during the wars which preceded his
+accession to the throne he might obtain an heir.
+
+Welcoming this suggestion, the King sent for Chao Chen and ordered
+him to dispatch to the temple of Hua Shan the two Chief Ministers of
+Ceremonies, Hsi Heng-nan and Chih Tu, with instructions to request
+fifty Buddhist and Taoist priests to pray for seven days and seven
+nights in order that the King might obtain a son. When that period
+was over, the King and Queen would go in person to offer sacrifices
+in the temple.
+
+
+Prayers to the Gods
+
+The envoys took with them many rare and valuable presents, and for
+seven days and seven nights the temple resounded with the sound of
+drums, bells, and all kinds of instruments, intermingled with the
+voices of the praying priests. On their arrival the King and Queen
+offered sacrifices to the god of the sacred mountain.
+
+But the God of Hua Shan knew that the King had been deprived of a
+male heir as a punishment for the bloody hecatombs during his three
+years' war. The priests, however, interceded for him, urging that the
+King had come in person to offer the sacrifices, wherefore the God
+could not altogether reject his prayer. So he ordered Ch'ien-li Yen,
+'Thousand-_li_ Eye,' and Shun-feng Erh, 'Favourable-wind Ear,' [29]
+to go quickly and ascertain if there were not some worthy person who
+was on the point of being reincarnated into this world.
+
+The two messengers shortly returned, and stated that in India, in the
+Chiu Ling Mountains, in the village of Chih-shu Yuean, there lived a
+good man named Shih Ch'in-ch'ang, whose ancestors for three generations
+had observed all the ascetic rules of the Buddhists. This man was the
+father of three children, the eldest Shih Wen, the second Shih Chin,
+and the third Shih Shan, all worthy followers of the great Buddha.
+
+
+The Murder of the Tais
+
+Wang Che, a brigand chief, and thirty of his followers, finding
+themselves pursued and harassed by the Indian soldiers, without
+provisions or shelter, dying of hunger, went to Shih Wen and begged for
+something to eat. Knowing that they were evildoers, Shih Wen and his
+two brothers refused to give them anything; if they starved, they said,
+the peasants would no longer suffer from their depredations. Thereupon
+the brigands decided that it was a case of life for life, and broke
+into the house of a rich family of the name of Tai, burning their
+home, killing a hundred men, women, and children, and carrying off
+everything they possessed.
+
+The local _t'u-ti_ at once made a report to Yue Huang.
+
+"This Shih family," replied the god, "for three generations has
+given itself up to good works, and certainly the brigands were not
+deserving of any pity. However, it is impossible to deny that the
+three brothers Shih, in refusing them food, morally compelled them to
+loot the Tai family's house, putting all to the sword or flames. Is
+not this the same as if they had committed the crime themselves? Let
+them be arrested and put in chains in the celestial prison, and let
+them never see the light of the sun again."
+
+"Since," said the messenger to the God of Hua Shan, "your gratitude
+toward Miao Chuang compels you to grant him an heir, why not ask Yue
+Huang to pardon their crime and reincarnate them in the womb of the
+Queen Po Ya, so that they may begin a new terrestrial existence and
+give themselves up to good works?" As a result, the God of Hua Shan
+called the Spirit of the Wind and gave him a message for Yue Huang.
+
+
+A Message for Yue Huang
+
+The message was as follows: "King Miao Chuang has offered sacrifice
+to me and begged me to grant him an heir. But since by his wars he
+has caused the deaths of a large number of human beings, he does not
+deserve to have his request granted. Now these three brothers Shih
+have offended your Majesty by constraining the brigand Wang Che to be
+guilty of murder and robbery. I pray you to take into account their
+past good works and pardon their crime, giving them an opportunity
+of expiating it by causing them all three to be reborn, but of the
+female sex, in the womb of Po Ya the Queen. [30] In this way they
+will be able to atone for their crime and save many souls." Yue Huang
+was pleased to comply, and he ordered the Spirit of the North Pole
+to release the three captives and take their souls to the palace of
+King Miao Chuang, where in three years' time they would be changed
+into females in the womb of Queen Po Ya.
+
+
+Birth of the Three Daughters
+
+The King, who was anxiously expecting day by day the birth of an heir,
+was informed one morning that a daughter had been born to him. She was
+named Miao Ch'ing. A year went by, and another daughter was born. This
+one was named Miao Yin. When, at the end of the third year, another
+daughter was born, the King, beside himself with rage, called his
+Grand Minister Chao Chen and, all disconsolate, said to him, "I am
+past fifty, and have no male child to succeed me on the throne. My
+dynasty will therefore become extinct. Of what use have been all my
+labours and all my victories?" Chao Chen tried to console him, saying,
+"Heaven has granted you three daughters: no human power can change this
+divine decree. When these princesses have grown up, we will choose
+three sons-in-law for your Majesty, and you can elect your successor
+from among them. Who will dare to dispute his right to the throne?"
+
+The King named the third daughter Miao Shan. She became noted for her
+modesty and many other good qualities, and scrupulously observed all
+the tenets of the Buddhist doctrines. Virtuous living seemed, indeed,
+to be to her a second nature.
+
+
+Miao Shan's Ambition
+
+One day, when the three sisters were playing in the palace garden of
+Perpetual Spring, Miao Shan, with a serious mien, said to her sisters,
+"Riches and glory are like the rain in spring or the morning dew;
+a little while, and all is gone. Kings and emperors think to enjoy to
+the end the good fortune which places them in a rank apart from other
+human beings; but sickness lays them low in their coffins, and all
+is over. Where are now all those powerful dynasties which have laid
+down the law to the world? As for me, I desire nothing more than a
+peaceful retreat on a lone mountain, there to attempt the attainment
+of perfection. If some day I can reach a high degree of goodness,
+then, borne on the clouds of Heaven, I will travel throughout the
+universe, passing in the twinkling of an eye from east to west. I
+will rescue my father and mother, and bring them to Heaven; I will
+save the miserable and afflicted on earth; I will convert the spirits
+which do evil, and cause them to do good. That is my only ambition."
+
+
+Her Sisters Marry
+
+No sooner had she finished speaking than a lady of the Court came to
+announce that the King had found sons-in-law to his liking for his two
+elder daughters. The wedding-feast was to be the very next day. "Be
+quick," she added, "and prepare your presents, your dresses, and so
+forth, for the King's order is imperative." The husband chosen for Miao
+Ch'ing was a First Academician named Chao K'uei. His personal name was
+Te Ta, and he was the son of a celebrated minister of the reigning
+dynasty. Miao Yin's husband-elect was a military officer named Ho
+Feng, whose personal name was Ch'ao Yang. He had passed first in the
+examination for the Military Doctorate. The marriage ceremonies were
+of a magnificent character. Festivity followed festivity; the newly-wed
+were duly installed in their palaces, and general happiness prevailed.
+
+
+Miao Shan's Renunciation
+
+There now remained only Miao Shan. The King and Queen wished to find
+for her a man famous for knowledge and virtue, capable of ruling the
+kingdom, and worthy of being the successor to the throne. So the
+King called her and explained to her all his plans regarding her,
+and how all his hopes rested on her.
+
+"It is a crime," she replied, "for me not to comply with my father's
+wishes; but you must pardon me if my ideas differ from yours."
+
+"Tell me what your ideas are," said the King.
+
+"I do not wish to marry," she rejoined. "I wish to attain to perfection
+and to Buddhahood. Then I promise that I will not be ungrateful
+to you."
+
+"Wretch of a daughter," cried the King in anger, "you think you can
+teach me, the head of the State and ruler of so great a people! Has
+anyone ever known a daughter of a king become a nun? Can a good woman
+be found in that class? Put aside all these mad ideas of a nunnery,
+and tell me at once if you will marry a First Academician or a Military
+First Graduate."
+
+"Who is there," answered the girl, "who does not love the royal
+dignity?--what person who does not aspire to the happiness of
+marriage? However, I wish to become a nun. With respect to the riches
+and glory of this world, my heart is as cold as a dead cinder, and
+I feel a keen desire to make it ever purer and purer."
+
+The King rose in fury, and wished to cast her out from his
+presence. Miao Shan, knowing she could not openly disobey his orders,
+took another course. "If you absolutely insist upon my marrying,"
+she said, "I will consent; only I must marry a physician."
+
+"A physician!" growled the King. "Are men of good family and talents
+wanting in my kingdom? What an absurd idea, to want to marry a
+physician!"
+
+"My wish is," said Miao Shan, "to heal humanity of all its ills; of
+cold, heat, lust, old age, and all infirmities. I wish to equalize all
+classes, putting rich and poor on the same footing, to have community
+of goods, without distinction of persons. If you will grant me my wish,
+I can still in this way become a Buddha, a Saviour of Mankind. There
+is no necessity to call in the diviners to choose an auspicious day. I
+am ready to be married now."
+
+
+She is Exiled to the Garden
+
+At these words the King was mad with rage. "Wicked imbecile!" he
+cried, "what diabolical suggestions are these that you dare to make
+in my presence?"
+
+Without further ado he called Ho T'ao, who on that day was officer
+of the palace guard. When he had arrived and kneeled to receive the
+King's commands, the latter said: "This wicked nun dishonours me. Take
+from her her Court robes, and drive her from my presence. Take her
+to the Queen's garden, and let her perish there of cold: that will
+be one care less for my troubled heart."
+
+Miao Shan fell on her face and thanked the King, and then went with
+the officer to the Queen's garden, where she began to lead her retired
+hermit life, with the moon for companion and the wind for friend,
+content to see all obstacles overthrown on her way to Nirvana, the
+highest state of spiritual bliss, and glad to exchange the pleasures
+of the palace for the sweetness of solitude.
+
+
+The Nunnery of the White Bird
+
+After futile attempts to dissuade her from her purpose by the Court
+ladies, her parents, and sisters, the King and Queen next deputed
+Miao Hung and Ts'ui Hung to make a last attempt to bring their
+misguided daughter to her senses. Miao Shan, annoyed at this renewed
+solicitation, in a haughty manner ordered them never again to come and
+torment her with their silly prattle. "I have found out," she added,
+"that there is a well-known temple at Ju Chou in Lung-shu Hsien. This
+Buddhist temple is known as the Nunnery of the White Bird, Po-ch'iao
+Ch'an-ssu. In it five hundred nuns give themselves up to the study
+of the true doctrine and the way of perfection. Go then and ask the
+Queen on my behalf to obtain the King's permission for me to retire
+thither. If you can procure me this favour, I will not fail to reward
+you later."
+
+Miao Chuang summoned the messengers and inquired the result of their
+efforts. "She is more unapproachable than ever," they replied; "she has
+even ordered us to ask the Queen to obtain your Majesty's permission
+to retire to the Nunnery of the White Bird in Lung-shu Hsien."
+
+The King gave his permission, but sent strict orders to the nunnery,
+instructing the nuns to do all in their power to dissuade the Princess
+when she arrived from carrying out her intention to remain.
+
+
+Her Reception at the Nunnery
+
+This Nunnery of the White Bird had been built by Huang Ti, and
+the five hundred nuns who lived in it had as Superior a lady named
+I Yu, who was remarkable for her virtue. On receipt of the royal
+mandate, she had summoned Cheng Cheng-ch'ang, the choir-mistress,
+and informed her that Princess Miao Shan, owing to a disagreement
+with her father, would shortly arrive at the temple. She requested
+her to receive the visitor courteously, but at the same time to do
+all she could to dissuade her from adopting the life of a nun. Having
+given these instructions, the Superior, accompanied by two novices,
+went to meet Miao Shan at the gate of the temple. On her arrival
+they saluted her. The Princess returned the salute, but said: "I
+have just left the world in order to place myself under your orders:
+why do you come and salute me on my arrival? I beg you to be so good
+as to take me into the temple, in order that I may pay my respects to
+the Buddha." I Yu led her into the principal hall, and instructed the
+nuns to light incense-sticks, ring the bells, and beat the drums. The
+visit to the temple finished, she went into the preaching-hall, where
+she greeted her instructresses. The latter obeyed the King's command
+and endeavoured to persuade the Princess to return to her home, but,
+as none of their arguments had any effect, it was at length decided to
+give her a trial, and to put her in charge of the kitchen, where she
+could prepare the food for the nunnery, and generally be at the service
+of all. If she did not give satisfaction they could dismiss her.
+
+
+She makes Offering to the Buddha
+
+Miao Shan joyfully agreed, and proceeded to make her humble submission
+to the Buddha. She knelt before Ju Lai, and made offering to him,
+praying as follows: "Great Buddha, full of goodness and mercy, your
+humble servant wishes to leave the world. Grant that I may never
+yield to the temptations which will be sent to try my faith." Miao
+Shan further promised to observe all the regulations of the nunnery
+and to obey the superiors.
+
+
+Spiritual Aid
+
+This generous self-sacrifice touched the heart of Yue Huang, the Master
+of Heaven, who summoned the Spirit of the North Star and instructed
+him as follows: "Miao Shan, the third daughter of King Miao Chuang,
+has renounced the world in order to devote herself to the attainment of
+perfection. Her father has consigned her to the Nunnery of the White
+Bird. She has undertaken without grumbling the burden of all the work
+in the nunnery. If she is left without help, who is there who will be
+willing to adopt the virtuous life? Do you go quickly and order the
+Three Agents, the Gods of the Five Sacred Peaks, the Eight Ministers
+of the Heavenly Dragon, Ch'ieh Lan, and the _t'u-ti_ to send her help
+at once. Tell the Sea-dragon to dig her a well near the kitchen,
+a tiger to bring her firewood, birds to collect vegetables for the
+inmates of the nunnery, and all the spirits of Heaven to help her in
+her duties, that she may give herself up without disturbance to the
+pursuit of perfection. See that my commands are promptly obeyed." The
+Spirit of the North Star complied without delay.
+
+
+The Nunnery on Fire
+
+Seeing all these gods arrive to help the novice, the Superior, I Yu,
+held consultation with the choir-mistress, saying: "We assigned to
+the Princess the burdensome work of the kitchen because she refused to
+return to the world; but since she has entered on her duties the gods
+of the eight caves of Heaven have come to offer her fruit, Ch'ieh Lan
+sweeps the kitchen, the dragon has dug a well, the God of the Hearth
+and the tiger bring her fuel, birds collect vegetables for her, the
+nunnery bell every evening at dusk booms of itself, as if struck by
+some mysterious hand. Obviously miracles are being performed. Hasten
+and fetch the King, and beg his Majesty to recall his daughter."
+
+Cheng Cheng-ch'ang started on her way, and, on arrival, informed
+the King of all that had taken place. The King called Hu Pi-li,
+the chief of the guard, and ordered him to go to the sub-prefecture
+of Lung-shu Hsien at the head of an army corps of 5000 infantry and
+cavalry. He was to surround the Nunnery of the White Bird and burn it
+to the ground, together with the nuns. When he reached the place the
+commander surrounded the nunnery with his soldiers, and set fire to
+it. The five hundred doomed nuns invoked the aid of Heaven and earth,
+and then, addressing Miao Shan, said: "It is you who have brought
+upon us this terrible disaster."
+
+"It is true," said Miao Shan. "I alone am the cause of your
+destruction." She then knelt down and prayed to Heaven: "Great
+Sovereign of the Universe, your servant is the daughter of King Miao
+Chuang; you are the grandson of King Lun. Will you not rescue your
+younger sister? You have left your palace; I also have left mine. You
+in former times betook yourself to the snowy mountains to attain
+perfection; I came here with the same object. Will you not save us
+from this fiery destruction?"
+
+Her prayer ended, Miao Shan took a bamboo hairpin from her hair,
+pricked the roof of her mouth with it, and spat the flowing blood
+toward Heaven. Immediately great clouds gathered in all parts of the
+sky and sent down inundating showers, which put out the fire that
+threatened the nunnery. The nuns threw themselves on their knees and
+thanked her effusively for having saved their lives.
+
+Hu Pi-li retired, and went in haste to inform the King of this
+extraordinary occurrence. The King, enraged, ordered him to go back
+at once, bring his daughter in chains, and behead her on the spot.
+
+
+The Execution of Miao Shan
+
+But the Queen, who had heard of this new plot, begged the King to grant
+her daughter a last chance. "If you will give permission," she said,
+"I will have a magnificent pavilion built at the side of the road
+where Miao Shan will pass in chains on the way to her execution, and
+will go there with our two other daughters and our sons-in-law. As
+she passes we will have music, songs, feasting, everything likely
+to impress her and make her contrast our luxurious life with her
+miserable plight. This will surely bring her to repentance."
+
+"I agree," said the King, "to counter-order her execution until your
+preparations are complete." Nevertheless, when the time came, Miao
+Shan showed nothing but disdain for all this worldly show, and to all
+advances replied only: "I love not these pompous vanities; I swear
+that I prefer death to the so-called joys of this world." She was then
+led to the place of execution. All the Court was present. Sacrifices
+were made to her as to one already dead. A Grand Minister pronounced
+the sacrificial oration.
+
+In the midst of all this the Queen appeared, and ordered the officials
+to return to their posts, that she might once more exhort her daughter
+to repent. But Miao Shan only listened in silence with downcast eyes.
+
+The King felt great repugnance to shedding his daughter's blood, and
+ordered her to be imprisoned in the palace, in order that he might make
+a last effort to save her. "I am the King," he said; "my orders cannot
+be lightly set aside. Disobedience to them involves punishment, and
+in spite of my paternal love for you, if you persist in your present
+attitude, you will be executed to-morrow in front of the palace gate."
+
+The _t'u-ti_, hearing the King's verdict, went with all speed to Yue
+Huang, and reported to him the sentence which had been pronounced
+against Miao Shan. Yue Huang exclaimed: "Save Buddha, there is none in
+the west so noble as this Princess. To-morrow, at the appointed hour,
+go to the scene of execution, break the swords, and splinter the lances
+they will use to kill her. See that she suffers no pain. At the moment
+of her death transform yourself into a tiger, and bring her body to
+the pine-wood. Having deposited it in a safe place, put a magic pill
+in her mouth to arrest decay. Her triumphant soul on its return from
+the lower regions must find it in a perfect state of preservation in
+order to be able to re-enter it and animate it afresh. After that,
+she must betake herself to Hsiang Shan on P'u T'o Island, where she
+will reach the highest state of perfection."
+
+On the day appointed, Commander Hu Pi-li led the condemned Princess
+to the place of execution. A body of troops had been stationed
+there to maintain order. The _t'u-ti_ was in attendance at the
+palace gates. Miao Shan was radiant with joy. "To-day," she said,
+"I leave the world for a better life. Hasten to take my life, but
+beware of mutilating my body."
+
+The King's warrant arrived, and suddenly the sky became overcast and
+darkness fell upon the earth. A bright light surrounded Miao Shan,
+and when the sword of the executioner fell upon the neck of the
+victim it was broken in two. Then they thrust at her with a spear,
+but the weapon fell to pieces. After that the King ordered that she be
+strangled with a silken cord. A few moments later a tiger leapt into
+the execution ground, dispersed the executioners, put the inanimate
+body of Miao Shan on his back, and disappeared into the pine-forest. Hu
+Pi-li rushed to the palace, recounted to the King full details of
+all that had occurred, and received a reward of two ingots of gold.
+
+
+Miao Shan visits the Infernal Regions
+
+Meantime, Miao Shan's soul, which remained unhurt, was borne on
+a cloud; when, waking as from a dream, she lifted her head and
+looked round, she could not see her body. "My father has just had
+me strangled," she sighed. "How is it that I find myself in this
+place? Here are neither mountains, nor trees, nor vegetation; no sun,
+moon, nor stars; no habitation, no sound, no cackling of a fowl nor
+barking of a dog. How can I live in this desolate region?"
+
+Suddenly a young man dressed in blue, shining with a brilliant light,
+and carrying a large banner, appeared and said to her: "By order of
+Yen Wang, the King of the Hells, I come to take you to the eighteen
+infernal regions."
+
+"What is this cursed place where I am now?" asked Miao Shan.
+
+"This is the lower world, Hell," he replied. "Your refusal to marry,
+and the magnanimity with which you chose an ignominious death rather
+than break your resolutions, deserve the recognition of Yue Huang,
+and the ten gods of the lower regions, impressed and pleased at your
+eminent virtue, have sent me to you. Fear nothing and follow me."
+
+Thus Miao Shan began her visit to all the infernal regions. The Gods
+of the Ten Hells came to congratulate her.
+
+"Who am I," asked Miao Shan, "that you should deign to take the
+trouble to show me such respect?"
+
+"We have heard," they replied, "that when you recite your prayers
+all evil disappears as if by magic. We should like to hear you pray."
+
+"I consent," replied Miao Shan, "on condition that all the condemned
+ones in the ten infernal regions be released from their chains in
+order to listen to me."
+
+At the appointed time the condemned were led in by Niu T'ou ('Ox-head')
+and Ma Mien ('Horse-face'), the two chief constables of Hell, and
+Miao Shan began her prayers. No sooner had she finished than Hell was
+suddenly transformed into a paradise of joy, and the instruments of
+torture into lotus-flowers.
+
+
+Hell a Paradise
+
+P'an Kuan, the keeper of the Register of the Living and the Dead,
+presented a memorial to Yen Wang stating that since Miao Shan's
+arrival there was no more pain in Hell; and all the condemned were
+beside themselves with happiness. "Since it has always been decreed,"
+he added, "that, in justice, there must be both a Heaven and a Hell,
+if you do not send this saint back to earth, there will no longer be
+any Hell, but only a Heaven."
+
+"Since that is so," said Yen Wang, "let forty-eight flag-bearers
+escort her across the Styx Bridge [Nai-ho Ch'iao], that she may be
+taken to the pine-forest to reenter her body, and resume her life in
+the upper world."
+
+The King of the Hells having paid his respects to her, the youth
+in blue conducted her soul back to her body, which she found lying
+under a pine-tree. Having reentered it, Miao Shan found herself alive
+again. A bitter sigh escaped from her lips. "I remember," she said,
+"all that I saw and heard in Hell. I sigh for the moment which will
+find me free of all impediments, and yet my soul has re-entered my
+body. Here, without any lonely mountain on which to give myself up
+to the pursuit of perfection, what will become of me?" Great tears
+welled from her eyes.
+
+
+A Test of Virtue
+
+Just then Ju Lai Buddha appeared. "Why have you come to this place?" he
+asked. Miao Shan explained why the King had put her to death, and
+how after her descent into Hell her soul had re-entered her body. "I
+greatly pity your misfortune," Ju Lai said, "but there is no one to
+help you. I also am alone. Why should we not marry? We could build
+ourselves a hut, and pass our days in peace. What say you?" "Sir,"
+she replied, "you must not make impossible suggestions. I died and
+came to life again. How can you speak so lightly? Do me the pleasure
+of withdrawing from my presence."
+
+"Well," said the visitor, "he to whom you are speaking is no other
+than the Buddha of the West. I came to test your virtue. This place
+is not suitable for your devotional exercises; I invite you to come
+to Hsiang Shan."
+
+Miao Shan threw herself on her knees and said: "My bodily eyes deceived
+me. I never thought that your Majesty would come to a place like
+this. Pardon my seeming want of respect. Where is this Hsiang Shan?"
+
+"Hsiang Shan is a very old monastery," Ju Lai replied, "built in
+the earliest historical times. It is inhabited by Immortals. It is
+situated in the sea, on P'u T'o Island, a dependency of the kingdom
+of Annam. There you will be able to reach the highest perfection."
+
+"How far off is this island?" Miao Shan asked. "More than three
+thousand _li_," Ju Lai replied. "I fear," she said, "I could not bear
+the fatigue of so long a journey." "Calm yourself," he rejoined. "I
+have brought with me a magic peach, of a kind not to be found in any
+earthly orchard. Once you have eaten it, you will experience neither
+hunger nor thirst; old age and death will have no power over you:
+you will live for ever."
+
+Miao Shan ate the magic peach, took leave of Ju Lai, and started
+on the way to Hsiang Shan. From the clouds the Spirit of the North
+Star saw her wending her way painfully toward P'u T'o. He called the
+Guardian of the Soil of Hsiang Shan and said to him: "Miao Shan is
+on her way to your country; the way is long and difficult. Do you
+take the form of a tiger, and carry her to her journey's end."
+
+The _t'u-ti_ transformed himself into a tiger and stationed himself
+in the middle of the road along which Miao Shan must pass, giving
+vent to ferocious roars.
+
+"I am a poor girl devoid of filial piety," said Miao Shan when she
+came up. "I have disobeyed my father's commands; devour me, and make
+an end of me."
+
+The tiger then spoke, saying: "I am not a real tiger, but the Guardian
+of the Soil of Hsiang Shan. I have received instructions to carry
+you there. Get on my back."
+
+"Since you have received these instructions," said the girl, "I will
+obey, and when I have attained to perfection I will not forget your
+kindness."
+
+The tiger went off like a flash of lightning, and in the twinkling
+of an eye Miao Shan found herself at the foot of the rocky slopes of
+P'u T'o Island.
+
+
+
+Miao Shan attains to Perfection
+
+After nine years in this retreat Miao Shan had reached the acme
+of perfection. Ti-tsang Wang then came to Hsiang Shan, and was so
+astonished at her virtue that he inquired of the local _t'u-ti_ as to
+what had brought about this wonderful result. "With the exception of Ju
+Lai, in all the west no one equals her in dignity and perfection. She
+is the Queen of the three thousand P'u-sa's and of all the beings on
+earth who have skin and blood. We regard her as our sovereign in all
+things. Therefore, on the nineteenth day of the eleventh moon we will
+enthrone her, that the whole world may profit by her beneficence."
+
+The _t'u-ti_ sent out his invitations for the ceremony. The Dragon-king
+of the Western Sea, the Gods of the Five Sacred Mountains, the
+Emperor-saints to the number of one hundred and twenty, the thirty-six
+officials of the Ministry of Time, the celestial functionaries in
+charge of wind, rain, thunder, and lightning, the Three Causes, the
+Five Saints, the Eight Immortals, the Ten Kings of the Hells--all
+were present on the appointed day. Miao Shan took her seat on the
+lotus-throne, and the assembled gods proclaimed her sovereign of
+Heaven and earth, and a Buddha. Moreover, they decided that it was
+not meet that she should remain alone at Hsiang Shan; so they begged
+her to choose a worthy young man and a virtuous damsel to serve her
+in the temple.
+
+The _t'u-ti_ was entrusted with the task of finding them. While making
+search, he met a young priest named Shan Ts'ai. After the death of
+his parents he had become a hermit on Ta-hua Shan, and was still a
+novice in the science of perfection.
+
+Miao Shan ordered him to be brought to her. "Who are you?" she asked.
+
+"I am a poor orphan priest of no merit," he replied. "From my earliest
+youth I have led the life of a hermit. I have been told that your
+power is equalled only by your goodness, so I have ventured to come
+to pray you to show me how to attain to perfection."
+
+"My only fear," replied Miao Shan, "is that your desire for perfection
+may not be sincere."
+
+"I have now no parents," the priest continued, "and I have come more
+than a thousand _li_ to find you. How can I be wanting in sincerity?"
+
+"What special degree of ability have you attained during your course
+of perfection?" asked Miao Shan.
+
+"I have no skill," replied Shan Ts'ai, "but I rely for everything
+on your great pity, and under your guidance I hope to reach the
+required ability."
+
+"Very well," said Miao Shan, "take up your station on the top of
+yonder peak, and wait till I find a means of transporting you."
+
+
+A Ruse
+
+Miao Shan called the _t'u-ti_ and bade him go and beg all the Immortals
+to disguise themselves as pirates and to besiege the mountain, waving
+torches, and threatening with swords and spears to kill her. "Then
+I will seek refuge on the summit, and thence leap over the precipice
+to prove Shan Ts'ai's fidelity and affection."
+
+A minute later a horde of brigands of ferocious aspect rushed up
+to the temple of Hsiang Shan. Miao Shan cried for help, rushed
+up the steep incline, missed her footing, and rolled down into the
+ravine. Shan Ts'ai, seeing her fall into the abyss, without hesitation
+flung himself after her in order to rescue her. When he reached her,
+he asked: "What have you to fear from the robbers? You have nothing
+for them to steal; why throw yourself over the precipice, exposing
+yourself to certain death?"
+
+Miao Shan saw that he was weeping, and wept too. "I must comply with
+the wish of Heaven," she said.
+
+
+The Transformation of Shan Ts'ai
+
+Shan Ts'ai, inconsolable, prayed Heaven and earth to save his
+protectress. Miao Shan said to him: "You should not have risked
+your life by throwing yourself over the precipice, I have not yet
+transformed you. But you did a brave thing, and I know that you have
+a good heart. Now, look down there." "Oh," said he, "if I mistake
+not, that is a corpse." "Yes," she replied, "that is your former
+body. Now you are transformed you can rise at will and fly in the
+air." Shan Ts'ai bowed low to thank his benefactress, who said to him:
+"Henceforth you must say your prayers by my side, and not leave me
+for a single day."
+
+
+'Brother and Sister'
+
+With her spiritual sight Miao Shan perceived at the bottom of the
+Southern Sea the third son of Lung Wang, who, in carrying out his
+father's orders, was cleaving the waves in the form of a carp. While
+doing so, he was caught in a fisherman's net, taken to the market
+at Yueeh Chou, and offered for sale. Miao Shan at once sent her
+faithful Shan Ts'ai, in the guise of a servant, to buy him, giving
+him a thousand cash to purchase the fish, which he was to take to
+the foot of the rocks at P'u T'o and set free in the sea. The son
+of Lung Wang heartily thanked his deliverer, and on his return to
+the palace related to his father what had occurred. The King said:
+"As a reward, make her a present of a luminous pearl, so that she
+may recite her prayers by its light at night-time."
+
+Lung Nue, the daughter of Lung Wang's third son, obtained her
+grandfather's permission to take the gift to Miao Shan and beg that
+she might be allowed to study the doctrine of the sages under her
+guidance. After having proved her sincerity, she was accepted as a
+pupil. Shan Ts'ai called her his sister, and Lung Nue reciprocated
+by calling him her dear brother. Both lived as brother and sister by
+Miao Shan's side.
+
+
+The King's Punishment
+
+After King Miao Chuang had burned the Nunnery of the White Bird and
+killed his daughter, Ch'ieh Lan Buddha presented a petition to Yue Huang
+praying that the crime be not allowed to go unpunished. Yue Huang,
+justly irritated, ordered P'an Kuan to consult the Register of the
+Living and the Dead to see how long this homicidal King had yet to
+live. P'an Kuan turned over the pages of his register, and saw that
+according to the divine ordinances the King's reign on the throne of
+Hsing Lin should last for twenty years, but that this period had not
+yet expired. [31] "That which has been decreed is immutable," said
+Yue Huang, "but I will punish him by sending him illness." He called
+the God of Epidemics, and ordered him to afflict the King's body with
+ulcers, of a kind which could not be healed except by remedies to be
+given him by his daughter Miao Shan.
+
+The order was promptly executed, and the King could get no rest by day
+or by night. His two daughters and their husbands spent their time in
+feasting while he tossed about in agony on his sick-bed. In vain the
+most famous physicians were called in; the malady only grew worse, and
+despair took hold of the patient. He then caused a proclamation to be
+made that he would grant the succession to the throne to any person who
+would provide him with an effectual remedy to restore him to health.
+
+
+The Disguised Priest-doctor
+
+Miao Shan had learnt by revelation at Hsiang Shan all that was taking
+place at the palace. She assumed the form of a priest-doctor, clothed
+herself in a priest's gown, with the regulation headdress and straw
+shoes, and attached to her girdle a gourd containing pills and other
+medicines. In this apparel she went straight to the palace gate,
+read the royal edict posted there, and tore it down. Some members of
+the palace guard seized her, and inquired angrily: "Who are you that
+you should dare to tear down the royal proclamation?"
+
+"I, a poor priest, am also a doctor," she replied. "I read the edict
+posted on the palace gates. The King is inquiring for a doctor who
+can heal him. I am a doctor of an old cultured family, and propose
+to restore him to health."
+
+"If you are of a cultured family, why did you become a priest?" they
+asked. "Would it not have been better to gain your living honestly
+in practising your art than to shave your head and go loafing about
+the world? Besides, all the highest physicians have tried in vain to
+cure the King; do you imagine that you will be more skilful than all
+the aged practitioners?"
+
+"Set your minds at ease," she replied. "I have received from my
+ancestors the most efficacious remedies, and I guarantee that I
+shall restore the King to health," The palace guard then consented
+to transmit her petition to the Queen, who informed the King, and in
+the end the pretended priest was admitted. Having reached the royal
+bed-chamber, he sat still awhile in order to calm himself before
+feeling the pulse, and to have complete control of all his faculties
+while examining the King. When he felt quite sure of himself, he
+approached the King's bed, took the King's hand, felt his pulse,
+carefully diagnosed the nature of the illness, and assured himself
+that it was easily curable.
+
+
+Strange Medicine
+
+One serious difficulty, however, presented itself, and that was that
+the right medicine was almost impossible to procure. The King showed
+his displeasure by saying: "For every illness there is a medical
+prescription, and for every prescription a specific medicine; how
+can you say that the diagnosis is easy, but that there is no remedy?"
+
+"Your Majesty," replied the priest, "the remedy for your illness is
+not to be found in any pharmacy, and no one would agree to sell it."
+
+The King became angry, believed that he was being imposed upon,
+and ordered those about him to drive away the priest, who left smiling.
+
+The following night the King saw in a dream an old man who said to
+him: "This priest alone can cure your illness, and if you ask him he
+himself will give you the right remedy."
+
+The King awoke as soon as these words had been uttered, and begged
+the Queen to recall the priest. When the latter had returned, the
+King related his dream, and begged the priest to procure for him the
+remedy required. "What, after all, is this remedy that I must have
+in order to be cured?" he asked.
+
+"There must be the hand and eye of a living person, from which to
+compound the ointment which alone can save you," answered the priest.
+
+The King called out in indignation: "This priest is fooling me! Who
+would ever give his hand or his eye? Even if anyone would, I could
+never have the heart to make use of them."
+
+"Nevertheless," said the priest, "there is no other effective remedy."
+
+"Then where can I procure this remedy?" asked the King.
+
+"Your Majesty must send your ministers, who must observe the Buddhist
+rules of abstinence, to Hsiang Shan, where they will be given what
+is required."
+
+"Where is Hsiang Shan, and how far from here?"
+
+"About three thousand or more _li_, but I myself will indicate the
+route to be followed; in a very short time they will return."
+
+The King, who was suffering terribly, was more contented when he
+heard that the journey could be rapidly accomplished. He called his
+two ministers, Chao Chen and Liu Ch'in, and instructed them to lose
+no time in starting for Hsiang Shan and to observe scrupulously the
+Buddhist rules of abstinence. He ordered the Minister of Ceremonies
+to detain the priest in the palace until their return.
+
+
+A Conspiracy that Failed
+
+The two sons-in-law of the King, Ho Feng and Chao K'uei, who had
+already made secret preparations to succeed to the throne as soon as
+the King should breathe his last, learned with no little surprise
+that the priest had hopes of curing the King's illness, and that
+he was waiting in the palace until the saving remedy was brought
+to him. Fearing that they might be disappointed in their ambition,
+and that after his recovery the King, faithful to his promise,
+would give the crown to the priest, they entered into a conspiracy
+with an unscrupulous courtier named Ho Li. They were obliged to act
+quickly, because the ministers were travelling by forced marches,
+and would soon be back. That same night Ho Li was to give to the
+King a poisoned drink, composed, he would say, by the priest with
+the object of assuaging the King's pain until the return of his
+two ministers. Shortly after, an assassin, Su Ta, was to murder the
+priest. Thus at one stroke both the King and the priest would meet
+their death, and the kingdom would pass to the King's two sons-in-law.
+
+Miao Shan had returned to Hsiang Shan, leaving in the palace the bodily
+form of the priest. She saw the two traitors Ho Feng and Chao K'uei
+preparing the poison, and was aware of their wicked intentions. Calling
+the spirit Yu I, who was on duty that day, she told him to fly to
+the palace and change into a harmless soup the poison about to be
+administered to the King and to bind the assassin hand and foot.
+
+At midnight Ho Li, carrying in his hand the poisoned drink, knocked
+at the door of the royal apartment, and said to the Queen that the
+priest had prepared a soothing potion while awaiting the return of
+the ministers. "I come," he said, "to offer it to his Majesty." The
+Queen took the bowl in her hands and was about to give it to the King,
+when Yu I arrived unannounced. Quick as thought he snatched the bowl
+from the Queen and poured the contents on the ground; at the same
+moment he knocked over those present in the room, so that they all
+rolled on the floor.
+
+At the time this was happening the assassin Su Ta entered the priest's
+room, and struck him with his sword. Instantly the assassin, without
+knowing how, found himself enwrapped in the priest's robe and thrown
+to the ground. He struggled and tried to free himself, but found
+that his hands had been rendered useless by some mysterious power,
+and that flight was impossible. The spirit Yu I, having fulfilled the
+mission entrusted to him, now returned to Hsiang Shan and reported
+to Miao Shan.
+
+
+A Confession and its Results
+
+Next morning, the two sons-in-law of the King heard of the turn things
+had taken during the night. The whole palace was in a state of the
+greatest confusion.
+
+When he was informed that the priest had been killed, the King called
+Ch'u Ting-lieh and ordered him to have the murderer arrested. Su Ta
+was put to the torture and confessed all that he knew. Together with
+Ho Li he was condemned to be cut into a thousand pieces.
+
+The two sons-in-law were seized and ordered to instant execution,
+and it was only on the Queen's intercession that their wives were
+spared. The infuriated King, however, ordered that his two daughters
+should be imprisoned in the palace.
+
+
+The Gruesome Remedy
+
+Meantime Chao Chen and Liu Ch'in had reached Hsiang Shan. When they
+were brought to Miao Shan the ministers took out the King's letter and
+read it to her. "I, Miao Chuang, King of Hsing Lin, have learned that
+there dwells at Hsiang Shan an Immortal whose power and compassion
+have no equal in the whole world. I have passed my fiftieth year, and
+am afflicted with ulcers that all remedies have failed to cure. To-day
+a priest has assured me that at Hsiang Shan I can obtain the hand and
+eye of a living person, with which he will prepare an ointment able
+to restore me to my usual state of health. Relying upon his word
+and upon the goodness of the Immortal to whom he has directed me,
+I venture to beg that those two parts of a living body necessary to
+heal my ulcers be sent to me. I assure you of my everlasting gratitude,
+fully confident that my request will not be refused."
+
+The next morning Miao Shan bade the ministers take a knife and cut
+off her left hand and gouge out her left eye. Liu Ch'in took the
+knife offered him, but did not dare to obey the order. "Be quick,"
+urged the Immortal; "you have been commanded to return as soon as
+possible; why do you hesitate as if you were a young girl?" Liu
+Ch'in was forced to proceed. He plunged in the knife, and the red
+blood flooded the ground, spreading an odour like sweet incense. The
+hand and eye were placed on a golden plate, and, having paid their
+grateful respects to the Immortal, the envoys hastened to return.
+
+When they had left, Miao Shan, who had transformed herself in order to
+allow the envoys to remove her hand and eye, told Shan Ts'ai that she
+was now going to prepare the ointment necessary for the cure of the
+King. "Should the Queen," she added, "send for another eye and hand,
+I will transform myself again, and you can give them to her." No sooner
+had she finished speaking than she mounted a cloud and disappeared
+in space. The two ministers reached the palace and presented to the
+Queen the gruesome remedy which they had brought from the temple. She,
+overcome with gratitude and emotion, wept copiously. "What Immortal,"
+she asked, "can have been so charitable as to sacrifice a hand and eye
+for the King's benefit?" Then suddenly her tears gushed forth with
+redoubled vigour, and she uttered a great cry, for she recognized
+the hand of her daughter by a black scar which was on it.
+
+
+Half-measures
+
+"Who else, in fact, but his child," she continued amid her sobs,
+"could have had the courage to give her hand to save her father's
+life?" "What are you saying?" said the King. "In the world there are
+many hands like this." While they thus reasoned, the priest entered
+the King's apartment. "This great Immortal has long devoted herself
+to the attainment of perfection," he said. "Those she has healed
+are innumerable. Give me the hand and eye." He took them and shortly
+produced an ointment which, he told the King, was to be applied to his
+left side. No sooner had it touched his skin than the pain on his left
+side disappeared as if by magic; no sign of ulcers was to be seen on
+that side, but his right side remained swollen and painful as before.
+
+"Why is it," asked the King, "that this remedy, which is so efficacious
+for the left side, should not be applied to the right?" "Because,"
+replied the priest, "the left hand and eye of the saint cures only
+the left side. If you wish to be completely cured, you must send
+your officers to obtain the right eye and right hand also." The King
+accordingly dispatched his envoys anew with a letter of thanks, and
+begging as a further favour that the cure should be completed by the
+healing also of his right side.
+
+
+The King Cured
+
+On the arrival of the envoys Shan Ts'ai met them in the mutilated form
+of Miao Shan, and he bade them cut off his right hand, pluck out his
+right eye, and put them on a plate. At the sight of the four bleeding
+wounds Liu Ch'in could not refrain from calling out indignantly:
+"This priest is a wicked man, thus to make a martyr of a woman in
+order to obtain the succession!"
+
+Having thus spoken, he left with his companion for the kingdom of
+Hsing Lin. On their return the King was overwhelmed with joy. The
+priest quickly prepared the ointment, and the King, without delay,
+applied it to his right side. At once the ulcers disappeared like the
+darkness of night before the rising sun. The whole Court congratulated
+the King and eulogized the priest. The King conferred upon the latter
+the title Priest of the Brilliant Eye. He fell on his face to return
+thanks, and added: "I, a poor priest, have left the world, and have
+only one wish, namely, that your Majesty should govern your subjects
+with justice and sympathy and that all the officials of the realm
+should prove themselves men of integrity. As for me, I am used to
+roaming about. I have no desire for any royal estate. My happiness
+exceeds all earthly joys."
+
+Having thus spoken, the priest waved the sleeve of his cloak, a cloud
+descended from Heaven, and seating himself upon it he disappeared
+in the sky. From the cloud a note containing the following words was
+seen to fall: "I am one of the Teachers of the West. I came to cure
+the King's illness, and so to glorify the True Doctrine."
+
+
+
+The King's Daughter
+
+All who witnessed this miracle exclaimed with one voice: "This priest
+is the Living Buddha, who is going back to Heaven!" The note was taken
+to King Miao Chuang, who exclaimed: "Who am I that I should deserve
+that one of the rulers of Heaven should deign to descend and cure me
+by the sacrifice of hands and eyes?"
+
+"What was the face of the saintly person like who gave you the
+remedy?" he then asked Chao Chen.
+
+"It was like unto that of your deceased daughter, Miao Shan,"
+he replied.
+
+"When you removed her hands and eyes did she seem to suffer?"
+
+"I saw a great flow of blood, and my heart failed, but the face of
+the victim seemed radiant with happiness."
+
+"This certainly must be my daughter Miao Shan, who has attained to
+perfection," said the King. "Who but she would have given hands
+and eyes? Purify yourselves and observe the rules of abstinence,
+and go quickly to Hsiang Shan to return thanks to the saint for this
+inestimable favour. I myself will ere long make a pilgrimage thither
+to return thanks in person."
+
+
+The King and Queen taken Prisoners
+
+Three years later the King and Queen, with the grandees of their
+Court, set out to visit Hsiang Shan, but on the way the monarchs were
+captured by the Green Lion, or God of Fire, and the White Elephant,
+or Spirit of the Water, the two guardians of the Temple of Buddha,
+who transported them to a dark cavern in the mountains. A terrific
+battle then took place between the evil spirits on the one side and
+some hosts of heavenly genii, who had been summoned to the rescue,
+on the other. While its issue was still uncertain, reinforcements
+under the Red Child Devil, who could resist fire, and the Dragon-king
+of the Eastern Sea, who could subdue water, finally routed the enemy,
+and the prisoners were released.
+
+
+The King's Repentance
+
+The King and Queen now resumed their pilgrimage, and Miao Shan
+instructed Shan Ts'ai to receive the monarchs when they arrived
+to offer incense. She herself took up her place on the altar, her
+eyes torn out, her hands cut off, and her wrists all dripping with
+blood. The King recognized his daughter, and bitterly reproached
+himself; the Queen fell swooning at her feet. Miao Shan then spoke and
+tried to comfort them. She told them of all that she had experienced
+since the day when she had been executed, and how she had attained
+to immortal perfection. She then went on: "In order to punish you
+for having caused the deaths of all those who perished in the wars
+preceding your accession to the throne, and also to avenge the burning
+of the Nunnery of the White Bird, Yue Huang afflicted you with those
+grievous ulcers. It was then that I changed myself into a priest in
+order to heal you, and gave my eyes and hands, with which I prepared
+the ointment that cured you. It was I, moreover, who procured your
+liberty from Buddha when you were imprisoned in the cave by the Green
+Lion and the White Elephant."
+
+
+Sackcloth and Ashes
+
+At these words the King threw himself with his face on the ground,
+offered incense, worshipped Heaven, earth, the sun, and the moon,
+saying with a voice broken by sobs: "I committed a great crime in
+killing my daughter, who has sacrificed her eyes and hands in order
+to cure my sickness."
+
+No sooner were these words uttered than Miao Shan reassumed her
+normal form, and, descending from the altar, approached her parents
+and sisters. Her body had again its original completeness; and in the
+presence of its perfect beauty, and at finding themselves reunited
+as one family, all wept for joy.
+
+"Well," said Miao Shan to her father, "will you now force me to marry
+and prevent my devoting myself to the attainment of perfection?"
+
+"Speak no more of that," replied the King. "I was in the wrong. If you
+had not reached perfection, I should not now be alive. I have made up
+my mind to exchange my sceptre for the pursuit of the perfect life,
+which I wish to lead henceforth together with you."
+
+
+The King renounces the Throne
+
+Then, in the presence of all, he addressed his Grand Minister Chao
+Chen, saying: "Your devotion to the service of the State has rendered
+you worthy to wear the crown: I surrender it to you." The Court
+proclaimed Chao Chen King of Hsing Lin, bade farewell to Miao Chuang,
+and set out for their kingdom accompanied by their new sovereign.
+
+
+Pardon of the Green Lion and the White Elephant
+
+Buddha had summoned the White Elephant and the Green Lion, and
+was on the point of sentencing them to eternal damnation when the
+compassionate Miao Shan interceded for them. "Certainly you deserve
+no forgiveness," he said, "but I cannot refuse a request made by
+Miao Shan, whose clemency is without limit. I give you over to her,
+to serve and obey her in everything. Follow her."
+
+
+Miao Shan becomes a Buddha
+
+The guardian spirit on duty that day then announced the arrival of a
+messenger from Yue Huang. It was T'ai-po Chin-hsing, who was the bearer
+of a divine decree, which he handed to Miao Shan. It read as follows:
+"I, the august Emperor, make known to you this decree: Miao Chuang,
+King of Hsing Lin, forgetful alike of Heaven and Hell, the six virtues,
+and metempsychosis, has led a blameworthy life; but your nine years
+of penitence, the filial piety which caused you to sacrifice your own
+body to effect his cure, in short, all your virtues, have redeemed
+his faults. Your eyes can see and your ears can hear all the good
+and bad deeds and words of men. You are the object of my especial
+regard. Therefore I make proclamation of this decree of canonization.
+
+"Miao Shan will have the title of Very Merciful and Very Compassionate
+P'u-sa, Saviour of the Afflicted, Miraculous and Always Helpful
+Protectress of Mortals. On your lofty precious lotus-flower throne,
+you will be the Sovereign of the Southern Seas and of P'u T'o Isle.
+
+"Your two sisters, hitherto tainted with earthly pleasures, will
+gradually progress till they reach true perfection.
+
+"Miao Ch'ing will have the title of Very Virtuous P'u-sa, the
+Completely Beautiful, Rider of the Green Lion.
+
+"Miao Yin will be honoured with the title of Very Virtuous and
+Completely Resplendent P'u-sa, Rider of the White Elephant.
+
+"King Miao Chuang is raised to the dignity of Virtuous Conquering
+P'u-sa, Surveyor of Mortals.
+
+"Queen Po Ya receives the title of P'u-sa of Ten Thousand Virtues,
+Surveyor of Famous Women.
+
+"Shan Ts'ai has bestowed upon him the title of Golden Youth.
+
+"Lung Nue has the title of Jade Maiden.
+
+"During all time incense is to be burned before all the members of
+this canonized group."
+
+
+
+CHAPTER XI
+
+The Eight Immortals
+
+
+Pa Hsien
+
+Either singly or in groups the Eight Immortals, Pa Hsien, of the Taoist
+religion are one of the most popular subjects of representation in
+China; their portraits are to be seen everywhere--on porcelain vases,
+teapots, teacups, fans, scrolls, embroidery, etc. Images of them are
+made in porcelain, earthenware, roots, wood, metals. The term 'Eight
+Immortals' is figuratively used for happiness. The number eight has
+become lucky in association with this tradition, and persons or things
+eight in number are graced accordingly. Thus we read of reverence shown
+to the 'Eight Genii Table' (_Pa Hsien Cho_), the 'Eight Genii Bridge'
+(_Pa Hsien Ch'iao_), 'Eight Genii Vermicelli' (_Pa Hsien Mien_), the
+'Eight Genii of the Wine-cup' (_Tin Chung Pa Hsien_)--wine-bibbers of
+the T'ang dynasty celebrated by Tu Fu, the poet. They are favourite
+subjects of romance, and special objects of adoration. In them we see
+"the embodiment of the ideas of perfect but imaginary happiness which
+possess the minds of the Chinese people." Three of them (Chung-li
+Ch'uean, Chang Kuo, and Lue Yen) were historical personages; the others
+are mentioned only in fables or romances. They represent all kinds
+of people--old, young, male, female, civil, military, rich, poor,
+afflicted, cultured, noble. They are also representative of early,
+middle, and later historical periods.
+
+The legend of the Eight Immortals is certainly not older than the time
+of the Sung dynasty (A.D. 960-1280), and is probably to be assigned
+to that of the Yuean dynasty (1280-1368). But some, if not all, of
+the group seem to have been previously celebrated as Immortals in the
+Taoist legends. Their biographies are usually arranged in the order
+of their official eminence or seniority in age. Here I follow that
+adopted in _Hsiu hsiang Pa Hsien tung yu chi_ [32] in which they are
+described in the order in which they became Immortals.
+
+
+Li T'ieh-kuai
+
+Li T'ieh-kuai, depicted always with his crutch and gourd full of
+magic medicines, was of the family name of Li, his own name being
+Li Yuean (Hs'uean, now read Yuean). He is also known as K'ung-mu. Hsi
+Wang Mu cured him of an ulcer on the leg and taught him the art of
+becoming immortal. He was canonized as Rector of the East. He is
+said to have been of commanding stature and dignified mien, devoting
+himself solely to the study of Taoist lore. Hsi Wang Mu made him a
+present of an iron crutch, and sent him to the capital to teach the
+doctrine of immortality to Han Chung-li.
+
+He is also identified with Li Ning-yang, to whom Lao Tzu descended
+from Heaven in order to instruct him in the wisdom of the gods. Soon
+after he had completed his course of instruction his soul left his
+body to go on a visit to Hua Shan. Some say he was summoned by Lao
+Tzu, others that Lao Tzu engaged him as escort to the countries of
+Hsi Yue. He left his disciple Lang Ling in charge of his body, saying
+that if he did not return within seven days he was to have the body
+cremated. Unfortunately, when only six days had elapsed the disciple
+was called away to the death-bed of his mother. In order to be able
+to leave at once he cremated the body forthwith, and when the soul
+returned it found only a heap of ashes. Some say the body was not
+cremated, but only became devitalized through neglect or through
+being uninhabited for so long a time. The object of the setting of
+the watch was not only to prevent injury to or theft of the body,
+but also to prevent any other soul from taking up its abode in it.
+
+In a forest near by a beggar had just died of hunger. Finding this
+corpse untenanted, the wandering spirit entered it through the
+temples, and made off. When he found that his head was long and
+pointed, his face black, his beard and hair woolly and dishevelled,
+his eyes of gigantic size, and one of his legs lame, he wished to
+get out of this vile body; but Lao Tzu advised him not to make the
+attempt and gave him a gold band to keep his hair in order, and an
+iron crutch to help his lame leg. On lifting his hand to his eyes,
+he found they were as large as buckles. That is why he was called Li
+K'ung-mu, 'Li Hollow Eyes.' Popularly he is known as Li T'ieh-kuai,
+'Li with the Iron Crutch.' No precise period seems to be assigned
+to his career on earth, though one tradition places him in the Yuean
+dynasty. Another account says that he was changed into a dragon,
+and in that form ascended to Heaven.
+
+Elsewhere it is related that T'ieh-kuai, after entering the body of
+the lame beggar, benevolently proceeded to revive the mother of Yang,
+his negligent disciple. Leaning on his iron staff and carrying a gourd
+of medicines on his back he went to Yang's house, where preparations
+were being made for the funeral. The contents of the gourd, poured
+into the mouth, revived the dead woman. He then made himself known,
+and, giving Yang another pill, vanished in a gust of wind. Two hundred
+years later he effected the immortalization of his disciple.
+
+During his peregrinations on earth he would hang a bottle on the
+wall at night and jump into it, emerging on the following morning. He
+frequently returned to earth, and at times tried to bring about the
+transmigration of others.
+
+An example is the case of Ch'ao Tu, the watchman. T'ieh-kuai walked
+into a fiery furnace and bade Ch'ao follow. The latter, being afraid
+of imitating an act evidently associated with the supernatural world
+of evil spirits, refused to do so. T'ieh-kuai then told Ch'ao to step
+on to a leaf floating on the surface of the river, saying that it was
+a boat that would bear him across safely. Again the watchman refused,
+whereupon T'ieh-kuai, remarking that the cares of this world were
+evidently too weighty for him to be able to ascend to immortality,
+stepped on to the leaf himself and vanished.
+
+
+Chung-li Ch'uean
+
+Regarding the origin and life of this Immortal several different
+accounts are given. One states that his family name was Chung-li,
+and that he lived in the Han dynasty, being therefore called Han
+Chung-li. His cognomen was Ch'uean, his literary appellation Chi Tao,
+and his pseudonyms Ho-ho Tzu and Wang-yang Tzu; his style Yuen-fang.
+
+He was born in the district of Hsien-yang Hsien (a sub-prefecture of
+the ancient capital Hsi-an Fu) in Shensi. He became Marshal of the
+Empire in the cyclic year 2496. In his old age he became a hermit
+on Yang-chio Shan, thirty _li_ north-east of I-ch'eng Hsien in the
+prefecture of P'ing-yang Fu in Shansi. He is referred to by the title
+of King-emperor of the True Active Principle.
+
+Another account describes Chung-li Ch'uean as merely a vice-marshal
+in the service of Duke Chou Hsiao. He was defeated in battle, and
+escaped to Chung-nan Shan, where he met the Five Heroes, the Flowers
+of the East, who instructed him in the doctrine of immortality. At
+the end of the T'ang dynasty Han Chung-li taught this same science of
+immortality to Lue Tung-pin (see p. 297), and took the pompous title
+of the Only Independent One Under Heaven.
+
+Other versions state that Han Chung-li is not the name of a person,
+but of a country; that he was a Taoist priest Chung Li-tzu; and that
+he was a beggar, Chung-li by name, who gave to one Lao Chih a pill of
+immortality. No sooner had the latter swallowed it than he went mad,
+left his wife, and ascended to Heaven.
+
+During a great famine he transmuted copper and pewter into silver
+by amalgamating them with some mysterious drug. This treasure he
+distributed among the poor, and thousands of lives were thus saved.
+
+One day, while he was meditating, the stone wall of his dwelling in the
+mountains was rent asunder, and a jade casket exposed to view. This was
+found to contain secret information as to how to become an Immortal.
+
+When he had followed these instructions for some time, his room was
+filled with many-coloured clouds, music was heard, and a celestial
+stork came and bore him away on its back to the regions of immortality.
+
+He is sometimes represented holding his feather-fan, Yue-mao Shan;
+at other times the peach of immortality. Since his admission to
+the ranks of the gods, he has appeared on earth at various times as
+the messenger of Heaven. On one of these occasions he met Lue Yen,
+as narrated on p. 297.
+
+
+
+Lan Ts'ai-ho
+
+Lan Ts'ai-ho is variously stated to have been a woman and an
+hermaphrodite. She is the strolling singer or mountebank of the
+Immortals. Usually she plays a flute or a pair of cymbals. Her origin
+is unknown, but her personal name is said to have been Yang Su,
+and her career is assigned to the period of the T'ang dynasty. She
+wandered abroad clad in a tattered blue gown held by a black wooden
+belt three inches wide, with one foot shoeless and the other shod,
+wearing in summer an undergarment of wadded material, and in winter
+sleeping on the snow, her breath rising in a brilliant cloud like
+the steam from a boiling cauldron. In this guise she earned her
+livelihood by singing in the streets, keeping time with a wand three
+feet long. Though taken for a lunatic, the doggerel verse she sang
+disproved the popular slanders. It denounced this fleeting life and
+its delusive pleasures. When given money, she either strung it on
+a cord and waved it to the time of her song or scattered it on the
+ground for the poor to pick up.
+
+One day she was found to have become intoxicated in an inn at Feng-yang
+Fu in Anhui, and while in that state disappeared on a cloud, having
+thrown down to earth her shoe, robe, belt, and castanets.
+
+According to popular belief, however, only one of the Eight Immortals,
+namely, Ho Hsien-ku, was a woman, Lan Ts'ai-ho being represented as a
+young person of about sixteen, bearing a basket of fruit. According
+to the _Hsiu hsiang Pa Hsien tung yu chi_, he was 'the Red-footed
+Great Genius,' Ch'ih-chiao Ta-hsien incarnate. Though he was a man,
+adds the writer, he could not understand how to be a man (which is
+perhaps the reason why he has been supposed to be a woman).
+
+
+
+Chang Kuo
+
+The period assigned to Chang Kuo is the middle or close of the seventh
+to the middle of the eighth century A.D. He lived as a hermit on
+Chung-t'iao Shan, in the prefecture of P'ing-yang Fu in Shansi. The
+Emperors T'ai Tsung and Kao Tsung of the T'ang dynasty frequently
+invited him to Court, but he persistently refused to go. At last,
+pressed once more by the Empress Wu (A.D. 684-705), he consented
+to leave his retreat, but was struck down by death at the gate of
+the Temple of the Jealous Woman. His body began to decay and to be
+eaten by worms, when lo! he was seen again, alive and well, on the
+mountains of Heng Chou in P'ing-yang Fu. He rode on a white mule,
+which carried him thousands of miles in a day, and which, when the
+journey was finished, he folded up like a sheet of paper and put away
+in his wallet. When he again required its services, he had only to
+spurt water upon the packet from his mouth and the animal at once
+assumed its proper shape. At all times he performed wonderful feats
+of necromancy, and declared that he had been Grand Minister to the
+Emperor Yao (2357-2255 B.C.) during a previous existence.
+
+In the twenty-third year (A.D. 735) of the reign-period K'ai Yuean
+of the Emperor Hsuean Tsung of the T'ang dynasty, he was called to
+Lo-yang in Honan, and elected Chief of the Imperial Academy, with
+the honourable title of Very Perspicacious Teacher.
+
+It was just at this time that the famous Taoist Yeh Fa-shan, thanks
+to his skill in necromancy, was in great favour at Court. The Emperor
+asked him who this Chang Kuo Lao (he usually has the epithet Lao,
+'old,' added to his name) was. "I know," replied the magician;
+"but if I were to tell your Majesty I should fall dead at your feet,
+so I dare not speak unless your Majesty will promise that you will
+go with bare feet and bare head to ask Chang Kuo to forgive you, in
+which case I should immediately revive." Hsuean Tsung having promised,
+Fa-shan then said: "Chang Kuo is a white spiritual bat which came out
+of primeval chaos." No sooner had he spoken than he dropped dead at
+the Emperor's feet.
+
+Hsuean Tsung, with bare head and feet, went to Chang Kuo as he had
+promised, and begged forgiveness for his indiscretion. The latter then
+sprinkled water on Fa-shan's face and he revived. Soon after Chang fell
+sick and returned to die in the Heng Chou Mountains during the period
+A.D. 742-746. When his disciples opened his tomb, they found it empty.
+
+He is usually seen mounted on his white mule, sometimes facing its
+head, sometimes its tail. He carries a phoenix-feather or a peach
+of immortality.
+
+At his interviews with the Emperor Ming Huang in A.D. 723 (when he
+was alive still) Chang Kuo "entertained the Emperor with a variety of
+magical tricks, such as rendering himself invisible, drinking off a
+cup of aconite, and felling birds or flowers by pointing at them. He
+refused the hand of an imperial princess, and also declined to have
+his portrait placed in the Hall of Worthies."
+
+A picture of Chang Kuo sitting on a donkey and offering a descendant
+to the newly married couple is often found in the nuptial chamber. It
+seems somewhat incongruous that an old ascetic should be associated
+with matrimonial happiness and the granting of offspring, but the
+explanation may possibly be connected with his performance of wonderful
+feats of necromancy, though he is said not to have given encouragement
+to others in these things during his lifetime.
+
+
+
+Ho Hsien Ku
+
+A maiden holding in her hand a magic lotus-blossom, the flower of
+open-heartedness, or the peach of immortality given her by Lue Tung-pin
+in the mountain-gorge as a symbol of identity, playing at times the
+_sheng_ or reed-organ, or drinking wine--this is the picture the
+Chinese paint of the Immortal Ho Hsien Ku.
+
+She was the daughter of Ho T'ai, a native of Tseng-ch'eng Hsien in
+Kuangtung. Others say her father was a shopkeeper at Ling-ling in
+Hunan. She lived in the time of the usurping empress Wu (A.D. 684-705)
+of the T'ang dynasty. At her birth six hairs were found growing on
+the crown of her head, and the account says she never had any more,
+though the pictures represent her with a full head of hair. She
+elected to live on Yuen-mu Ling, twenty _li_ west of Tseng-ch'eng
+Hsien. On that mountain was found a stone called _yuen-mu shih_,
+'mother-of-pearl.' In a dream she saw a spirit who ordered her to
+powder and eat one of these stones, by doing which she could acquire
+both agility and immortality. She complied with this injunction, and
+also vowed herself to a life of virginity. Her days were thenceforth
+passed in floating from one peak to another, bringing home at night
+to her mother the fruits she collected on the mountain. She gradually
+found that she had no need to eat in order to live. Her fame having
+reached the ears of the Empress, she was invited to Court, but while
+journeying thither suddenly disappeared from mortal view and became
+an Immortal. She is said to have been seen again in A.D. 750 floating
+upon a cloud of many colours at the temple of Ma Ku, the famous female
+Taoist magician, and again, some years later, in the city of Canton.
+
+She is represented as an extremely beautiful maiden, and is remarkable
+as occupying so prominent a position in a cult in which no system of
+female asceticism is developed.
+
+
+Lue Tung-pin
+
+Lue Tung-pin's family name was Lue; his personal name Tung-pin; also Yen;
+and his pseudonym Shun Yang Tzu. He was born in A.D. 798 at Yung-lo
+Hsien, in the prefecture of Ho-chung Fu in Shansi, a hundred and twenty
+_li_ south-east of the present sub-prefecture of Yung-chi Hsien (P'u
+Chou). He came of an official family, his grandfather having been
+President of the Ministry of Ceremonies, and his father Prefect of
+Hai Chou. He was 5 feet 2 inches in height, and at twenty was still
+unmarried. At this time he made a journey to Lu Shan in Kiangsi,
+where he met the Fire-dragon, who presented him with a magic sword,
+which enabled him at will to hide himself in the heavens.
+
+During his visit to the capital, Ch'ang-an in Shensi, he met
+the Immortal Han Chung-li, who instructed him in the mysteries of
+alchemy and the elixir of life. When he revealed himself as Yuen-fang
+Hsien-sheng, Lue Yen expressed an ardent desire to aid in converting
+mankind to the true doctrine, but was first exposed to a series of
+ten temptations. These being successfully overcome, he was invested
+with supernatural power and magic weapons, with which he traversed
+the Empire, slaying dragons and ridding the earth of divers kinds
+of evils, during a period of upward of four hundred years. Another
+version says that Han Chung-li was in an inn, heating a jug of
+rice-wine. Here Lue met him, and going to sleep dreamed that he
+was promoted to a very high office and was exceptionally favoured
+by fortune in every way. This had gone on for fifty years when
+unexpectedly a serious fault caused him to be condemned to exile,
+and his family was exterminated. Alone in the world, he was sighing
+bitterly, when he awoke with a start. All had taken place in so short
+a space of time that Han Chung-li's wine was not yet hot. This is the
+incident referred to in Chinese literature in the phrase 'rice-wine
+dream.' Convinced of the hollowness of worldly dignities, he followed
+Han Chung-li to the Ho Ling Mountains at Chung-nan in Shensi, where
+he was initiated into the divine mysteries, and became an Immortal.
+
+In A.D. 1115 the Emperor Hui Tsung conferred on him the title of Hero
+of Marvellous Wisdom; and later he was proclaimed King-emperor and
+Strong Protector.
+
+There are various versions of the legend of Lue Tung-pin. One of these
+adds that in order to fulfil his promise made to Chung-li to do what
+he could to aid in the work of converting his fellow-creatures to the
+true doctrine, he went to Yuech Yang in the guise of an oil-seller,
+intending to immortalize all those who did not ask for additional
+weight to the quantity of oil purchased. During a whole year he met
+only selfish and extortionate customers, with the exception of one
+old lady who alone did not ask for more than was her due. So he went
+to her house, and seeing a well in the courtyard threw a few grains
+of rice into it. The water miraculously turned into wine, from the
+sale of which the dame amassed great wealth.
+
+He was very skilful in fencing, and is always represented with his
+magic Excalibur named Chan-yao Kuai, 'Devil-slaying Sabre,' and in
+one hand holds a fly-whisk, Yuen-chou, or 'Cloud-sweeper,' a symbol
+common in Taoism of being able to fly at will through the air and to
+walk on the clouds of Heaven.
+
+Like Kuan Kung, he is shown bearing in his arms a male
+child--indicating a promise of numerous progeny, including _literati_
+and famous officials. Consequently he is one of the spiritual beings
+honoured by the _literati_.
+
+
+Han Hsiang Tzu
+
+Han Hsiang Tzu, who is depicted with a bouquet of flowers or a basket
+of peaches of immortality, is stated to have been a grand-nephew of
+Han Yue (A.D. 768-824), the great statesman, philosopher, and poet of
+the T'ang dynasty, and an ardent votary of transcendental study. His
+own name was Ch'ing Fu. The child was entrusted to his uncle to
+be educated and prepared for the public examinations. He excelled
+his teacher in intelligence and the performance of wonderful feats,
+such as the production from a little earth in a flower-pot of some
+marvellous flowering plants, on the leaves of which were written in
+letters of gold some verses to this effect:
+
+
+    The clouds hide Mount Ch'in Ling.
+      Where is your abode?
+    The snow is deep on Lan Kuan;
+      Your horse refuses to advance.
+
+
+"What is the meaning of these verses?" asked Han Yue. "You will see,"
+replied Han Hsiang Tzu.
+
+Some time afterward Han Yue was sent in disgrace to the prefecture of
+Ch'ao-chou Fu in Kuangtung. When he reached the foot of Lan Kuan the
+snow was so deep that he could not go on. Han Hsiang Tzu appeared, and,
+sweeping away the snow, made a path for him. Han Yue then understood
+the prophecy in his pupil's verses.
+
+When Han Hsiang Tzu was leaving his uncle, he gave him the following
+in verse:
+
+Many indeed are the eminent men who have served their country, but
+which of them surpasses you in his knowledge of literature? When
+you have reached a high position, you will be buried in a damp and
+foggy land.
+
+Han Yue also gave his pupil a farewell verse:
+
+How many here below allow themselves to be inebriated by the love
+of honours and pelf! Alone and watchful you persevere in the right
+path. But a time will come when, taking your flight to the sky,
+you will open in the ethereal blue a luminous roadway.
+
+Han Yue was depressed at the thought of the damp climate of his place
+of exile. "I fear there is no doubt," he said, "that I shall die
+without seeing my family again."
+
+Han Hsiang Tzu consoled him, gave him a prescription, and said: "Not
+only will you return in perfect health to the bosom of your family,
+but you will be reinstated in your former offices." All this took
+place exactly as he had predicted.
+
+Another account states that he became the disciple of Lue Tung-pin, and,
+having been carried up to the supernatural peach-tree of the genii,
+fell from its branches, but during his descent attained to the state
+of immortality. Still another version says that he was killed by the
+fall, was transformed, and then underwent the various experiences
+with Han Yue already related.
+
+
+Ts'ao Kuo-chiu
+
+Ts'ao Kuo-chiu was connected with the imperial family of the Sungs,
+and is shown with the tablet of admission to Court in his hand. He
+became one of the Eight Immortals because the other seven, who
+occupied seven of the eight grottos of the Upper Spheres, wished to
+see the eighth inhabited, and nominated him because "his disposition
+resembled that of a genie." The legend relates that the Empress
+Ts'ao, wife of the Emperor Jen Tsung (A.D. 1023-64), had two younger
+brothers. The elder of the two, Ching-hsiu, did not concern himself
+with the affairs of State; the younger, Ching-chih, was notorious for
+his misbehaviour. In spite of all warnings he refused to reform, and
+being at last guilty of homicide was condemned to death. His brother,
+ashamed at what had occurred, went and hid in the mountains, where he
+clothed his head and body with wild plants, resolved to lead the life
+of a hermit. One day Han Chung-li and Lue Tung-pin found him in his
+retreat, and asked him what he was doing. "I am engaged in studying
+the Way," he replied. "What way, and where is it?" they asked. He
+pointed to the sky. "Where is the sky?" they went on. He pointed to
+his heart. The two visitors smiled and said: "The heart is the sky,
+and the sky is the Way; you understand the origin of things." They
+then gave him a recipe for perfection, to enable him to take his
+place among the Perfect Ones. In a few days only he had reached this
+much-sought-after condition.
+
+In another version we find fuller details concerning this
+Immortal. A graduate named Yuean Wen-cheng of Ch'ao-yang Hsien, in
+the sub-prefecture of Ch'ao-chou Fu in Kuangtung, was travelling with
+his wife to take his examinations at the capital. Ts'ao Ching-chih,
+the younger brother of the Empress, saw the lady, and was struck with
+her beauty. In order to gratify his passion he invited the graduate
+and his young wife to the palace, where he strangled the husband and
+tried to force the wife to cohabit with him. She refused obstinately,
+and as a last resort he had her imprisoned in a noisome dungeon. The
+soul of the graduate appeared to the imperial Censor Pao Lao-yeh,
+and begged him to exact vengeance for the execrable crime. The
+elder brother, Ching-hsiu, seeing the case put in the hands of the
+upright Pao Lao-yeh, and knowing his brother to be guilty of homicide,
+advised him to put the woman to death, in order to cut off all sources
+of information and so to prevent further proceedings. The young
+voluptuary thereupon caused the woman to be thrown down a deep well,
+but the star T'ai-po Chin-hsing, in the form of an old man, drew her
+out again. While making her escape, she met on the road an official
+procession which she mistook for that of Pao Lao-yeh, and, going up to
+the sedan chair, made her accusation. This official was no other than
+the elder brother of the murderer. Ching-hsiu, terrified, dared not
+refuse to accept the charge, but on the pretext that the woman had
+not placed herself respectfully by the side of the official chair,
+and thus had not left a way clear for the passage of his retinue, he
+had her beaten with iron-spiked whips, and she was cast away for dead
+in a neighbouring lane. This time also she revived, and ran to inform
+Pao Lao-yeh. The latter immediately had Ts'ao Ching-hsiu arrested,
+cangued, and fettered. Without loss of time he wrote an invitation to
+the second brother, Ts'ao Ching-chih, and on his arrival confronted him
+with the graduate's wife, who accused him to his face. Pao Lao-yeh had
+him put in a pit, and remained deaf to all entreaties of the Emperor
+and Empress on his behalf. A few days later the murderer was taken to
+the place of execution, and his head rolled in the dust. The problem
+now was how to get Ts'ao Ching-hsiu out of the hands of the terrible
+Censor. The Emperor Jen Tsung, to please the Empress, had a universal
+amnesty proclaimed throughout the Empire, under which all prisoners
+were set free. On receipt of this edict, Pao Lao-yeh liberated Ts'ao
+Ching-hsiu from the cangue, and allowed him to go free. As one risen
+from the dead, he gave himself up to the practice of perfection,
+became a hermit, and, through the instruction of the Perfect Ones,
+became one of the Eight Immortals.
+
+
+Pa Hsien Kuo Hai
+
+The phrase _Pa Hsien kuo hai_, 'the Eight Immortals crossing the sea,'
+refers to the legend of an expedition made by these deities. Their
+object was to behold the wondrous things of the sea not to be found
+in the celestial sphere.
+
+The usual mode of celestial locomotion--by taking a seat on a
+cloud--was discarded at the suggestion of Lue Yen who recommended that
+they should show the infinite variety of their talents by placing
+things on the surface of the sea and stepping on them.
+
+Li T'ieh-kuai threw down his crutch, and scudded rapidly over the
+waves. Chung-li Ch'uean used his feather-fan, Chang Kuo his paper
+mule, Lue Tung-pin his sword, Han Hsiang Tzu his flower-basket, Ho
+Hsien Ku her lotus-flower, Lan Ts'ai-ho his musical instrument, and
+Ts'ao Kuo-chiu his tablet of admission to Court. The popular pictures
+often represent most of these articles changed into various kinds
+of sea-monsters. The musical instrument was noticed by the son of
+the Dragon-king of the Eastern Sea. This avaricious prince conceived
+the idea of stealing the instrument and imprisoning its owner. The
+Immortals thereupon declared war, the details of which are described at
+length by the Chinese writers, the outcome being that the Dragon-king
+was utterly defeated. After this the Eight Immortals continued their
+submarine exploits for an indefinite time, encountering numberless
+adventures; but here the author travels far into the fertile region
+of romance, beyond the frontiers of our present province.
+
+
+
+CHAPTER XII
+
+The Guardian of the Gate of Heaven
+
+
+Li, the Pagoda-bearer
+
+In Buddhist temples there is to be seen a richly attired figure of
+a man holding in his hand a model of a pagoda. He is Li, the Prime
+Minister of Heaven and father of No-cha.
+
+He was a general under the tyrant Chou and commander of Ch'en-t'ang
+Kuan at the time when the bloody war was being waged which resulted
+in the extinction of the Yin dynasty.
+
+No-cha is one of the most frequently mentioned heroes in Chinese
+romance; he is represented in one account as being Yue Huang's
+shield-bearer, sixty feet in height, his three heads with nine
+eyes crowned by a golden wheel, his eight hands each holding a
+magic weapon, and his mouth vomiting blue clouds. At the sound of
+his Voice, we are told, the heavens shook and the foundations of the
+earth trembled. His duty was to bring into submission all the demons
+which desolated the world.
+
+His birth was in this wise. Li Ching's wife, Yin Shih, bore him three
+sons, the eldest Chin-cha, the second Mu-cha, and the third No-cha,
+generally known as 'the Third Prince.'
+
+Yin Shih dreamed one night that a Taoist priest entered her room. She
+indignantly exclaimed: "How dare you come into my room in this
+indiscreet manner?" The priest replied: "Woman, receive the child of
+the unicorn!" Before she could reply the Taoist pushed an object to
+her bosom.
+
+Yin Shih awoke in a fright, a cold sweat all over her body. Having
+awakened her husband, she told him what she had dreamed. At that moment
+she was seized with the pains of childbirth. Li Ching withdrew to an
+adjoining room, uneasy at what seemed to be inauspicious omens. A
+little later two servants ran to him, crying out: "Your wife has
+given birth to a monstrous freak!"
+
+
+An Avatar of the Intelligent Pearl
+
+Li Ching seized his sword and went into his wife's room, which he found
+filled with a red light exhaling a most extraordinary odour. A ball
+of flesh was rolling on the floor like a wheel; with a blow of his
+sword he cut it open, and a babe emerged, surrounded by a halo of red
+light. Its face was very white, a gold bracelet was on its right wrist,
+and it wore a pair of red silk trousers, from which proceeded rays
+of dazzling golden light. The bracelet was 'the horizon of Heaven and
+earth,' and the two precious objects belonged to the cave Chin-kuang
+Tung of T'ai-i Chen-jen, the priest who had bestowed them upon him
+when he appeared to his mother during her sleep. The child itself
+was an avatar of Ling Chu-tzu, 'the Intelligent Pearl.'
+
+On the morrow T'ai-i Chen-jen returned and asked Li Ching's permission
+to see the new-born babe. "He shall be called No-cha," he said,
+"and will become my disciple."
+
+
+A Precocious Youth
+
+At seven years of age No-cha was already six feet in height. One day
+he asked his mother if he might go for a walk outside the town. His
+mother granted him permission on condition that he was accompanied
+by a servant. She also counselled him not to remain too long outside
+the wall, lest his father should become anxious.
+
+It was in the fifth moon: the heat was excessive. No-cha had not gone
+a _li_ before he was in a profuse perspiration. Some way ahead he saw
+a clump of trees, to which he hastened, and, settling himself in the
+shade, opened his coat, and breathed with relief the fresher air. In
+front of him he saw a stream of limpid green water running between
+two rows of willows, gently agitated by the movement of the wind, and
+flowing round a rock. The child ran to the banks of the stream, and
+said to his guardian: "I am covered with perspiration, and will bathe
+from the rock." "Be quick," said the servant; "if your father returns
+home before you he will be anxious." No-cha stripped himself, took his
+red silk trousers, several feet long, and dipped them in the water,
+intending to use them as a towel. No sooner were the magic trousers
+immersed in the stream than the water began to boil, and Heaven and
+earth trembled. The water of this river, the Chiu-wan Ho, 'Nine-bends
+River,' which communicated with the Eastern Sea, turned completely
+red, and Lung Wang's palace shook to its foundations. The Dragon-king,
+surprised at seeing the walls of his crystal palace shaking, called
+his officers and inquired: "How is it that the palace threatens to
+collapse? There should not be an earthquake at this time." He ordered
+one of his attendants to go at once and find out what evil was giving
+rise to the commotion. When the officer reached the river he saw that
+the water was red, but noticed nothing else except a boy dipping a
+band of silk in the stream. He cleft the water and called out angrily:
+"That child should be thrown into the water for making the river red
+and causing Lung Wang's palace to shake."
+
+"Who is that who speaks so brutally?" said No-cha. Then, seeing that
+the man intended to seize him, he jumped aside, took his gold bracelet,
+and hurled it in the air. It fell on the head of the officer, and
+No-cha left him dead on the rock. Then he picked up his bracelet and
+said smiling: "His blood has stained my precious horizon of Heaven
+and earth." He then washed it in the water.
+
+
+The Slaying of the Dragon-king's Son
+
+"How is it that the officer does not return?" inquired Lung Wang. At
+that moment attendants came to inform him that his retainer had been
+murdered by a boy.
+
+Thereupon Ao Ping, the third son of Lung Wang, placing himself at the
+head of a troop of marines, his trident in his hand, left the palace
+precincts. The warriors dashed into the river, raising on every side
+waves mountains high. Seeing the water rising, No-cha stood up on
+the rock and was confronted by Ao Ping mounted on a sea-monster.
+
+"Who slew my messenger?" cried the warrior.
+
+"I did," answered No-cha.
+
+"Who are you?" demanded Ao Ping.
+
+"I am No-cha, the third son of Li Ching of Ch'en-t'ang Kuan. I came
+here to bathe and refresh myself; your messenger cursed me, and I
+killed him. Then--"
+
+"Rascal! do you not know that your victim was a deputy of the King
+of Heaven? How dare you kill him, and then boast of your crime?"
+
+So saying, Ao Ping thrust at the boy with his trident. No-cha, by a
+brisk move, evaded the thrust.
+
+"Who are you?" he asked in turn.
+
+"I am Ao Ping, the third son of Lung Wang."
+
+"Ah, you are a blusterer," jeered the boy; "if you dare to touch me
+I will skin you alive, you and your mud-eels!"
+
+"You make me choke with rage," rejoined Ao Ping, at the same time
+thrusting again with his trident.
+
+Furious at this renewed attack, No-cha spread his silk trousers in
+the air, and thousands of balls of fire flew out of them, felling Lung
+Wang's son. No-cha put his foot on Ao Ping's head and struck it with
+his magic bracelet, whereupon he appeared in his true form of a dragon.
+
+"I am now going to pull out your sinews," he said, "in order to make
+a belt for my father to use to bind on his cuirass."
+
+No-cha was as good as his word, and Ao Ping's escort ran and informed
+Lung Wang of the fate of his son. The Dragon-king went to Li Ching
+and demanded an explanation.
+
+Being entirely ignorant of what had taken place, Li Ching sought
+No-cha to question him.
+
+
+An Unruly Son
+
+No-cha was in the garden, occupied in weaving the belt of
+dragon-sinew. The stupefaction of Li Ching may be imagined. "You
+have brought most awful misfortunes upon us," he exclaimed. "Come
+and give an account of your conduct." "Have no fear," replied No-cha
+superciliously; "his son's sinews are still intact; I will give them
+back to him if he wishes."
+
+When they entered the house he saluted the Dragon-king, made a curt
+apology, and offered to return his son's sinews. The father, moved
+with grief at the sight of the proofs of the tragedy, said bitterly
+to Li Ching: "You have such a son and yet dare to deny his guilt,
+though you heard him haughtily admitting it! To-morrow I shall report
+the matter to Yue Huang." Having spoken thus, he departed.
+
+Li Ching was overwhelmed at the enormity of his son's crime. His
+wife, in an adjoining room, hearing his lamentations, went to her
+husband. "What obnoxious creature is this that you have brought into
+the world?" he said to her angrily. "He has slain two spirits, the
+son of Lung Wang and a steward sent by the King of Heaven. To-morrow
+the Dragon-king is to lodge a complaint with Yue Huang, and two or
+three days hence will see the end of our existence."
+
+The poor mother began to weep copiously. "What!" she sobbed, "you whom
+I suffered so much for, you are to be the cause of our ruin and death!"
+
+No-cha, seeing his parents so distracted, fell on his knees. "Let me
+tell you once for all," he said, "that I am no ordinary mortal. I am
+the disciple of T'ai-i Chen-jen; my magic weapons I received from him;
+it is they which brought upon me the undying hatred of Lung Wang. But
+he cannot prevail. To-day I will go and ask my master's advice. The
+guilty alone should suffer the penalty; it is unjust that his parents
+should suffer in his stead."
+
+
+Drastic Measures
+
+He then left for Ch'ien-yuean Shan, and entered the cave of his master
+T'ai-i Chen-jen, to whom he related his adventures. The master dwelt
+upon the grave consequences of the murders, and then ordered No-cha to
+bare his breast. With his finger he drew on the skin a magic formula,
+after which he gave him some secret instructions. "Now," he said, "go
+to the gate of Heaven and await the arrival of Lung Wang, who purposes
+to accuse you before Yue Huang. Then you must come again to consult me,
+that your parents may not be molested because of your misdeeds."
+
+When No-cha reached the gate of Heaven it was closed. In vain he sought
+for Lung Wang, but after a while he saw him approaching. Lung Wang did
+not see No-cha, for the formula written by T'ai-i Chen-jen rendered
+him invisible. As Lung Wang approached the gate No-cha ran up to him
+and struck him so hard a blow with his golden bracelet that he fell
+to the ground. Then No-cha stamped on him, cursing him vehemently.
+
+The Dragon-king now recognized his assailant and sharply reproached him
+with his crimes, but the only reparation he got was a renewal of kicks
+and blows. Then, partially lifting Lung Wang's cloak and raising his
+shield, No-cha tore off from his body about forty scales. Blood flowed
+copiously, and the Dragon-king, under stress of the pain, begged his
+foe to spare his life. To this No-cha consented on condition that he
+relinquished his purpose of accusing him before Yue Huang.
+
+"Now," went on No-cha, "change yourself into a small serpent that I
+may take you back without fear of your escaping."
+
+Lung Wang took the form of a small blue dragon, and followed No-cha
+to his father's house, upon entering which Lung Wang resumed his
+normal form, and accused No-cha of having belaboured him. "I will go
+with all the Dragon-kings and lay an accusation before Yue Huang,"
+he said. Thereupon he transformed himself into a gust of wind,
+and disappeared.
+
+
+
+No-cha draws a Bow at a Venture
+
+"Things are going from bad to worse," sighed Li Ching, His son,
+however, consoled him: "I beg you, my father, not to let the future
+trouble you. I am the chosen one of the gods. My master is T'ai-i
+Chen-jen, and he has assured me that he can easily protect us."
+
+No-cha now went out and ascended a tower which commanded a view of
+the entrance of the fort. There he found a wonderful bow and three
+magic arrows. No-cha did not know that this was the spiritual weapon
+belonging to the fort. "My master informed me that I am destined
+to fight to establish the coming Chou dynasty; I ought therefore to
+perfect myself in the use of weapons. This is a good opportunity." He
+accordingly seized the bow and shot an arrow toward the south-west. A
+red trail indicated the path of the arrow, which hissed as it flew. At
+that moment Pi Yuen, a servant of Shih-chi Niang-niang, happened to be
+at the foot of K'u-lou Shan (Skeleton Hill), in front of the cave of
+his mistress. The arrow pierced his throat, and he fell dead, bathed
+in his blood. Shih-chi Niang-niang came out of her cave, and examining
+the arrow found that it bore the inscription: "Arrow which shakes the
+heavens." She thus knew that it must have come from Ch'en-t'ang Kuan,
+where the magic bow was kept.
+
+
+Another Encounter
+
+The goddess mounted her blue phoenix, flew over the fort, seized Li
+Ching, and carried him to her cave. There she made him kneel before
+her, and reminded him how she had protected him that he might gain
+honour and glory on earth before he attained to immortality. "It is
+thus that you show your gratitude--by killing my servant!"
+
+Li Ching swore that he was innocent; but the tell-tale arrow was
+there, and it could not but have come from the fortress. Li Ching
+begged the goddess to set him at liberty, in order that he might find
+the culprit and bring him to her. "If I cannot find him," he added,
+"you may take my life."
+
+Once again No-cha frankly admitted his deed to his father, and followed
+him to the cave of Shih-chi Niang-niang. When he reached the entrance
+the second servant reproached him with the crime, whereupon No-cha
+struck him a heavy blow. Shih-chi Niang-niang, infuriated, threw
+herself at No-cha, sword in hand; one after the other she wrenched
+from him his bracelet and magic trousers.
+
+Deprived of his magic weapons, No-cha fled to his master, T'ai-i
+Chen-jen. The goddess followed and demanded that he be put to
+death. A terrible conflict ensued between the two champions, until
+T'ai-i Chen-jen hurled into the air his globe of nine fire-dragons,
+which, falling on Shih-chi Niang-niang, enveloped her in a whirlwind
+of flame. When this had passed it was seen that she was changed
+into stone.
+
+"Now you are safe," said T'ai-i Chen-jen to No-cha, "but return
+quickly, for the Four Dragon-kings have laid their accusation before
+Yue Huang, and they are going to carry off your parents. Follow my
+advice, and you will rescue your parents from their misfortune."
+
+
+No-cha commits Hara-Kiri
+
+On his return No-cha found the Four Dragon-kings on the point of
+carrying off his parents. "It is I," he said, "who killed Ao Ping, and
+I who should pay the penalty. Why are you molesting my parents? I am
+about to return to them what I received from them. Will it satisfy
+you?"
+
+Lung Wang agreed, whereupon No-cha took a sword, and before their eyes
+cut off an arm, sliced open his stomach, and fell unconscious. His
+soul, borne on the wind, went straight to the cave of T'ai-i Chen-jen,
+while his mother busied herself with burying his body.
+
+"Your home is not here," said his master to him; "return to Ch'en-t'ang
+Kuan, and beg your mother to build a temple on Ts'ui-p'ing Shan,
+forty _li_ farther on. Incense will be burned to you for three years,
+at the end of which time you will be reincarnated."
+
+
+A Habitation for the Soul
+
+During the night, toward the third watch, while his mother was in a
+deep sleep, No-cha appeared to her in a dream and said: "My mother,
+pity me; since my death, my soul, separated from my body, wanders about
+without a home. Build me, I pray you, a temple on Ts'ui-p'ing Shan,
+that I may be reincarnated." His mother awoke in tears, and related
+her vision to Li Ching, who reproached her for her blind attachment
+to her unnatural son, the cause of so much disaster.
+
+For five or six nights the son appeared to his mother, each time
+repeating his request. The last time he added: "Do not forget that by
+nature I am ferocious; if you refuse my request evil will befall you."
+
+His mother then sent builders to the mountain to construct a temple
+to No-cha, and his image was set up in it. Miracles were not wanting,
+and the number of pilgrims who visited the shrine increased daily.
+
+
+
+Li Ching destroys his Son's Statue
+
+One day Li Ching, with a troop of his soldiers, was passing this
+mountain, and saw the roads crowded with pilgrims of both sexes. "Where
+are these people going?" he asked. "For six months past," he was told,
+"the spirit of the temple on this mountain has continued to perform
+miracles. People come from far and near to worship and supplicate him."
+
+"What is the name of this spirit?" inquired Li Ching.
+
+"No-cha," they replied.
+
+"No-cha!" exclaimed the father. "I will go and see him myself."
+
+In a rage Li Ching entered the temple and examined the statue, which
+was a speaking image of his son. By its side were images of two of
+his servants. He took his whip and began to beat the statue, cursing
+it all the while. "It is not enough, apparently, for you to have been
+a source of disaster to us," he said; "but even after your death you
+must deceive the multitude." He whipped the statue until it fell to
+pieces; he then kicked over the images of the servants, and went back,
+admonishing the people not to worship so wicked a man, the shame and
+ruin of his family. By his orders the temple was burnt to the ground.
+
+When he reached Ch'en-t'ang Kuan his wife came to him, but he received
+her coldly. "You gave birth to that cursed son," he said, "who has been
+the plague of our lives, and after his death you build him a temple in
+which he deceives the people. Do you wish to have me disgraced? If I
+were to be accused at Court of having instituted the worship of false
+gods, would not my destruction be certain? I have burned the temple,
+and intend that that shall settle the matter once for all; if ever
+you think of rebuilding it I will break off all relations with you."
+
+
+No-cha consults his Master
+
+At the time of his father's visit No-cha was absent from the temple. On
+his return he found only its smoking remnants. The spirits of his
+two servants ran up lamenting. "Who has demolished my temple?" he
+asked. "Li Ching," they replied. "In doing this he has exceeded his
+powers," said No-cha. "I gave him back the substance I received from
+him; why did he come with violence to break up my image? I will have
+nothing more to do with him."
+
+No-cha's soul had already begun to be spiritualised. So he determined
+to go to T'ai-i Chen-jen and beg for his help. "The worship rendered
+to you there," replied the Taoist, "had nothing in it which should
+have offended your father; it did not concern him. He was in the
+wrong. Before long Chiang Tzu-ya will descend to inaugurate the new
+dynasty, and since you must throw in your lot with him I will find
+a way to aid you."
+
+
+A New No-cha
+
+T'ai-i Chen-jen had two water-lily stalks and three lotus-leaves
+brought to him. He spread these on the ground in the form of a human
+being and placed the soul of No-cha in this lotus skeleton, uttering
+magic incantations the while. There emerged a new No-cha full of
+life, with a fresh complexion, purple lips, keen glance, and sixteen
+feet of height. "Follow me to my peach-garden," said T'ai-i Chen-jen,
+"and I will give you your weapons." He handed him a fiery spear, very
+sharp, and two wind-and-fire wheels which, placed under his feet,
+served as a Vehicle. A brick of gold in a panther-skin bag completed
+his magic armament. The new warrior, after thanking his master,
+mounted his wind-and-fire wheels and returned to Ch'en-t'ang Kuan.
+
+
+A Battle between Father and Son
+
+Li Ching was informed that his son No-cha had returned and was
+threatening vengeance. So he took his weapons, mounted his horse,
+and went forth to meet him. Having cursed each other profusely, they
+joined battle, but Li Ching was worsted and compelled to flee. No-cha
+pursued his father, but as he was on the point of overtaking him Li
+Ching's second son, Mu-cha, came on the scene, and keenly reproached
+his brother for his unfilial conduct.
+
+"Li Ching is no longer my father," replied No-cha. "I gave him back
+my substance; why did he burn my temple and smash up my image?"
+
+Mu-cha thereupon prepared to defend his father, but received on his
+back a blow from the golden brick, and fell unconscious. No-cha then
+resumed his pursuit of Li Ching.
+
+His strength exhausted, and in danger of falling into the hands
+of his enemy, Li Ching drew his sword and was about to kill
+himself. "Stop!" cried a Taoist priest. "Come into my cave, and I
+will protect you."
+
+When No-cha came up he could not see Li Ching, and demanded his
+surrender from the Taoist. But he had to do with one stronger than
+himself, no less a being than Wen-chu T'ien-tsun, whom T'ai-i Chen-jen
+had sent in order that No-cha might receive a lesson. The Taoist,
+with the aid of his magic weapon, seized No-cha, and in a moment he
+found a gold ring fastened round his neck, two chains on his feet,
+and he was bound to a pillar of gold.
+
+
+Peace at the Last
+
+At this moment, as if by accident, T'ai-i Chen-jen appeared upon the
+scene. His master had No-cha brought before Wen-chu T'ien-tsun and
+Li Ching, and advised him to live at peace with his father, but he
+also rebuked the father for having burned the temple on Ts'ui-p'ing
+Shan. This done, he ordered Li Ching to go home, and No-cha to return
+to his cave. The latter, overflowing with anger, his heart full of
+vengeance, started again in pursuit of Li Ching, swearing that he would
+punish him. But the Taoist reappeared and prepared to protect Li Ching.
+
+No-cha, bristling like a savage cat, threw himself at his enemy
+and tried to pierce him with his spear, but a white lotus-flower
+emerged from the Taoist's mouth and arrested the course of the
+weapon. As No-cha continued to threaten him, the Taoist drew from
+his sleeve a mysterious object which rose in the air, and, falling
+at the feet of No-cha, enveloped him in flames. Then No-cha prayed
+for mercy. The Taoist exacted from him three separate promises: to
+live in harmony with his father, to recognize and address him as his
+father, and to throw himself at his, the Taoist's, feet, to indicate
+his reconciliation with himself.
+
+After this act of reconciliation had been performed, Wen-chu T'ien-tsun
+promised Li Ching that he should leave his official post to become an
+Immortal able to place his services at the disposal of the new Chou
+dynasty, shortly to come into power. In order to ensure that their
+reconciliation should last for ever, and to place it beyond No-cha's
+power to seek revenge, he gave Li Ching the wonderful object by whose
+agency No-cha's feet had been burned, and which had been the means
+of bringing him into subjection. It was a golden pagoda, which became
+the characteristic weapon of Li Ching, and gave rise to his nickname,
+Li the Pagoda-bearer. Finally, Yue Huang appointed him Generalissimo
+of the Twenty-six Celestial Officers, Grand Marshal of the Skies,
+and Guardian of the Gate of Heaven.
+
+
+
+CHAPTER XIII
+
+A Battle of the Gods
+
+
+Multifarious Versatile Divinities
+
+The _Feng shen yen i_ describes at length how, during the wars which
+preceded the accession of the Chou dynasty in 1122 B.C., a multitude
+of demigods, Buddhas, Immortals, etc., took part on one side or the
+other, some fighting for the old, some for the new dynasty. They were
+wonderful creatures, gifted with marvellous powers. They could at will
+change their form, multiply their heads and limbs, become invisible,
+and create, by merely uttering a word, terrible monsters who bit and
+destroyed, or sent forth poison gases, or emitted flames from their
+nostrils. In these battles there is much lightning, thunder, flight
+of fire-dragons, dark clouds which vomit burning hails of murderous
+weapons; swords, spears, and arrows fall from the sky on to the heads
+of the combatants; the earth trembles, the pillars of Heaven shake.
+
+
+Chun T'i
+
+One of these gifted warriors was Chun T'i, a Taoist of the Western
+Paradise, who appeared on the scene when the armies of the rival
+dynasties were facing each other. K'ung Hsuean was gallantly holding
+the pass of the Chin-chi Ling; Chiang Tzu-ya was trying to take it
+by assault--so far without success.
+
+Chun T'i's mission was to take K'ung Hsuean to the abode of the blest,
+his wisdom and general progress having now reached the required
+degree of perfection. This was a means of breaking down the invincible
+resistance of this powerful enemy and at the same time of rewarding
+his brilliant talents.
+
+But K'ung Hsuean did not approve of this plan, and a fight took
+place between the two champions. At one moment Chun T'i was seized
+by a luminous bow and carried into the air, but while enveloped in a
+cloud of fire he appeared with eighteen arms and twenty-four heads,
+holding in each hand a powerful talisman.
+
+
+The One-eyed Peacock
+
+He put a silk cord round K'ung Hsuean's neck, touched him with his
+wand, and forced him to reassume his original form of a red one-eyed
+peacock. Chun T'i seated himself on the peacock's back, and it
+flew across the sky, bearing its saviour and master to the Western
+Paradise. Brilliantly variegated clouds marked its track through space.
+
+
+Arrangements for the Siege
+
+On the disappearance of its defender the defile of Chin-chi Ling
+was captured, and the village of Chieh-p'ai Kuan, the bulwark of the
+enemy's forces, reached. This place was defended by a host of genii
+and Immortals, the most distinguished among them being the Taoist
+T'ung-t'ien Chiao-chu, whose specially effective charms had so far
+kept the fort secure against every attempt upon it.
+
+Lao Tzu himself had deigned to descend from dwelling in happiness,
+together with Yuean-shih T'ien-tsun and Chieh-yin Tao-jen, to take
+part in the siege. But the town had four gates, and these heavenly
+rulers were only three in number. So Chun T'i was recalled, and each
+member of the quartette was entrusted with the task of capturing one
+of the gates.
+
+
+
+Impediments
+
+Chun T'i's duty was to take the Chueeh-hsien Men, defended by
+T'ung-t'ien Chiao-chu. The warriors who had tried to enter the town by
+this gate had one and all paid for their temerity with their lives. The
+moment each had crossed the threshold a clap of thunder had resounded,
+and a mysterious sword, moving with lightning rapidity, had slain him.
+
+
+Offence and Defence
+
+As Chun T'i advanced at the head of his warriors terrible lightning
+rent the air and the mysterious sword descended like a thunderbolt
+upon his head. But Chun T'i held on high his Seven-precious Branch,
+whereupon there emerged from it thousands of lotus-flowers, which
+formed an impenetrable covering and stopped the sword in its fall. This
+and the other gates were then forced, and a grand assault was now
+directed against the chief defender of the town.
+
+T'ung-t'ien Chiao-chu, riding his ox and surrounded by his warriors,
+for the last time risked the chance of war and bravely faced his four
+terrible adversaries. With his sword held aloft, he threw himself on
+Chieh-yin Tao-jen, whose only weapon was his fly-whisk. But there
+emerged from this a five-coloured lotus-flower, which stopped the
+sword-thrust. While Lao Tzu struck the hero with his staff, Yuean-shih
+T'ien-tsun warded off the terrible sword with his jade _ju-i_.
+
+Chun T'i now called to his help the spiritual peacock, and took the
+form of a warrior with twenty-four heads and eighteen arms. His
+mysterious weapons surrounded T'ung-t'ien Chiao-chu, and Lao Tzu
+struck the hero so hard that fire came out from his eyes, nose,
+and mouth. Unable to parry the assaults of his adversaries, he next
+received a blow from Chun T'i's magic wand, which felled him, and he
+took flight in a whirlwind of dust.
+
+The defenders now offered no further resistance, and Yuean-shih
+T'ien-tsun thanked Chun T'i for the valuable assistance he had rendered
+in the capture of the village, after which the gods returned to their
+palace in the Western Heaven.
+
+
+Attempts at Revenge
+
+T'ung-t'ien Chiao-chu, vanquished and routed, swore to have his
+revenge. He called to his aid the spirits of the twenty-eight
+constellations, and marched to attack Wu Wang's army. The honour of
+the victory that ensued belonged to Chun T'i, who disarmed both the
+Immortal Wu Yuen and T'ung-t'ien Chiao-chu.
+
+Wu Yuen, armed with his magic sword, entered the lists against Chun
+T'i; but the latter opened his mouth and a blue lotus-flower came
+out and stopped the blows aimed at him. Other thrusts were met by
+similar miracles.
+
+"Why continue so useless a fight?" said Chun T'i at last. "Abandon
+the cause of the Shang, and come with me to the Western Paradise. I
+came to save you, and you must not compel me to make you resume your
+original form."
+
+An insulting flow of words was the reply; again the magic sword
+descended like lightning, and again the stroke was averted by a timely
+lotus-flower. Chun T'i now waved his wand, and the magic sword was
+broken to bits, the handle only remaining in Wu Yuen's hand.
+
+
+
+The Golden-bearded Turtle
+
+Mad with rage, Wu Yuen seized his club and tried to fell his enemy. But
+Chun T'i summoned a disciple, who appeared with a bamboo pole. This he
+thrust out like a fishing-rod, and on a hook at the end of the line
+attached to the pole dangled a large golden-bearded turtle. This
+was the Immortal Wu Yuen, now in his original form of a spiritual
+turtle. The disciple seated himself on its back, and both, disappearing
+into space, returned to the Western Heavens.
+
+
+The Battle Won
+
+To conquer T'ung-t'ien Chiao-chu was more difficult, but after a long
+fight Chun T'i waved his Wand of the Seven Treasures and broke his
+adversary's sword. The latter, disarmed and vanquished, disappeared
+in a cloud of dust. Chun T'i did not trouble to pursue him. The battle
+was won.
+
+
+Buddhahood
+
+A disciple of T'ung-t'ien Chiao-chu, P'i-lu Hsien, 'the Immortal
+P'i-lu,' seeing his master beaten in two successive engagements,
+left the battlefield and followed Chun T'i to the Western Paradise,
+to become a Buddha. He is known as P'i-lu Fo, one of the principal
+gods of Buddhism.
+
+Chun T'i's festival is celebrated on the sixth day of the third
+moon. He is generally shown with eight hands and three faces, one of
+the latter being that of a pig.
+
+
+
+CHAPTER XIV
+
+How the Monkey Became a God
+
+
+The Hsi Yu Chi
+
+In dealing with the gods of China we noticed the monkey among them. Why
+and in what manner he attained to that exalted rank is set forth in
+detail in the _Hsi yu chi_ [33]--a work the contents of which have
+become woven into the fabric of Chinese legendary lore and are known
+and loved by every intelligent native. Its pages are filled with
+ghosts, demons, and fairies, good and bad, but "it contains no more
+than the average Chinese really believes to exist, and his belief in
+such manifestations is so firm that from the cradle to the grave he
+lives and moves and has his being in reference to them." Its characters
+are said to be allegorical, though it may be doubted whether these
+implications may rightly be read into the Chinese text. Thus:
+
+Hsuean (or Yuean) Chuang, or T'ang Seng, is the pilgrim of the _Hsi yu
+chi_, who symbolizes conscience, to which all actions are brought for
+trial. The priestly garment of Hsuean Chuang symbolizes the good work
+of the rectified human nature. It is held to be a great protection
+to the new heart from the myriads of evil beings which surround it,
+seeking its destruction.
+
+Sun Hou-tzu, the Monkey Fairy, represents human nature, which is prone
+to all evil. His unreasonable vagaries moved Hsuean Chuang to compel
+him to wear a Head-splitting Helmet which would contract upon his head
+in moments of waywardness. The agonizing pressure thus caused would
+bring him to his senses, irrespective of his distance from his master.
+
+The iron wand of Sun Hou-tzu is said to represent the use that can be
+made of doctrine. It was useful for all purposes, great or small. By
+a word it could be made invisible, and by a word it could become long
+enough to span the distance between Heaven and earth.
+
+Chu Pa-chieh, the Pig Fairy, with his muck-rake, stands for the
+coarser passions, which are constantly at war with the conscience in
+their endeavours to cast off all restraint.
+
+Sha Ho-shang, Priest Sha, is a good representation of Mr Faithful
+in _The Pilgrim's Progress_. In the _Hsi yu chi_ he stands for the
+human character, which is naturally weak and which needs constant
+encouragement.
+
+
+Legend of Sun Hou-tzu
+
+The deeds of this marvellous creature, the hero of the _Hsi yu chi_,
+are to be met with continually in Chinese popular literature, and they
+are very much alive in the popular mind. In certain parts a regular
+worship is offered to him, and in many temples representations of or
+legends concerning him are to be seen or heard.
+
+Other names by which Sun Hou-tzu is referred to are: Sun Hsing-che,
+Sun Wu-k'ung, Mei Hou-wang, Ch'i-t'ien Ta Sheng, and Pi-ma Wen, the
+last-mentioned being a title which caused him annoyance by recalling
+the derisive dignity conferred upon him by Yue Huang. [34] Throughout
+the remainder of this chapter Sun Hou-tzu will be shortly referred
+to as 'Sun.'
+
+Beyond the seas, in the Eastern continent, in the kingdom of Ao-lai,
+is the mountain Hua-kuo Shan. On the steep sides of this mountain there
+is a rocky point 36 feet 5 inches high and 24 feet in circumference. At
+the very top an egg formed, and, fructified by the breath of the wind,
+gave birth to a stone monkey. The newly-born saluted the four points
+of the horizon; from his eyes shone golden streaks of lightning,
+which filled the palace of the North Pole Star with light. This light
+subsided as soon as he was able to take nourishment.
+
+"To-day," said Yue Huang to himself, "I am going to complete the
+wonderful diversity of the beings engendered by Heaven and earth. This
+monkey will skip and gambol to the highest peaks of mountains, jump
+about in the waters, and, eating the fruit of the trees, will be the
+companion of the gibbon and the crane. Like the deer he will pass
+his nights on the mountain slopes, and during the day will be seen
+leaping on their summits or in their caverns. That will be the finest
+ornament of all for the mountains!"
+
+The creature's exploits soon caused him to be proclaimed king
+of the monkeys. He then began to try to find some means of
+becoming immortal. After travelling for eighteen years by land
+and sea he met the Immortal P'u-t'i Tsu-shih on the mountain
+Ling-t'ai-fang-ts'un. During his travels the monkey had gradually
+acquired human attributes; his face remained always as it had been
+originally, but dressed in human apparel he began to be civilized. His
+new master gave him the family name of Sun, and personal name of
+Wu-k'ung, 'Discoverer of Secrets.' He taught him how to fly through
+the air, and to change into seventy-two different forms. With one
+leap he could cover 108,000 _li_ (about 36,000 miles).
+
+
+
+A Rod of Iron
+
+Sun, after his return to Hua-kuo Shan, slew the demon Hun-shih Mo-wang,
+who had been molesting the monkeys during his long absence. Then he
+organized his subjects into a regular army, 47,000 all told. Thus the
+peace of the simian kingdom was assured. As for himself, he could
+not find a weapon to suit him, and went to consult Ao Kuang, the
+Lung Wang, or Dragon-king of the Eastern Sea, about it. It was from
+him that he obtained the formidable rod of iron, formerly planted in
+the ocean-bed by the Great Yue (Yue Wang) to regulate the level of the
+waters. He pulled it out, and modified it to suit his tastes. The
+two extremities he bound round with gold bands, and on it engraved
+the words: 'Gold-bound Wand of my Desires.' This magic weapon could
+accommodate itself to all his wishes; being able to assume the most
+incredible proportions or to reduce itself to the form of the finest of
+needles, which he kept hidden in his ear. He terrorized the Four Kings
+of the sea, and dressed himself at their expense. The neighbouring
+kings allied themselves with him. A splendid banquet with copious
+libations of wine sealed the alliance of friendship with the seven
+kings; but alas! Sun had partaken so liberally that when he was seeing
+his guests off, no sooner had he taken a few steps than he fell into a
+drunken sleep. The undertakers of Yen Wang, the King of the Hells, to
+whom Lung Wang had accused him as the disturber of his watery kingdom,
+seized his soul, put chains round its neck, and led it down to the
+infernal regions. Sun awoke in front of the gate of the kingdom of
+the dead, broke his fetters, killed his two custodians, and, armed
+with his magic staff, penetrated into the realm of Yen Wang, where
+he threatened to carry out general destruction. He called to the ten
+infernal gods to bring him the Register of the Living and the Dead,
+tore out with his own hand the page on which were written his name
+and those of his monkey subjects, and then told the King of the Hells
+that he was no longer subject to the laws of death. Yen Wang yielded,
+though with bad grace, and Sun returned triumphant from his expedition
+beyond the tomb.
+
+Before long Sun's escapades came to the knowledge of Yue Huang. Ao
+Kuang and Yen Wang each sent deputies to the Master of Heaven, who
+took note of the double accusation, and sent T'ai-po Chin-hsing to
+summon before him this disturber of the heavenly peace.
+
+
+Grand Master of the Heavenly Stables
+
+In order to keep him occupied, Sun was appointed Grand Master of the
+Heavenly Stables, and was entrusted with the feeding of Yue Huang's
+horses; his official celestial title being Pi-ma Wen. Later on,
+learning the object of the creation of this derisory appointment,
+he overturned the Master's throne, seized his staff, broke down the
+South Gate of Heaven, and descended on a cloud to Hua-kuo Shan.
+
+
+Grand Superintendent of the Heavenly Peach-garden
+
+Yue Huang in great indignation organized a siege of Hua-kuo Shan,
+but the Kings of Heaven and the generals with their celestial armies
+were repulsed several times. Sun now arrogated to himself the pompous
+title of Grand Saint, Governor of Heaven. He had this emblazoned on
+his banners, and threatened Yue Huang that he would carry destruction
+into his kingdom if he refused to recognize his new dignity. Yue
+Huang, alarmed at the result of the military operations, agreed to
+the condition laid down by Sun. The latter was then appointed Grand
+Superintendent of the Heavenly Peach-garden, the fruit of which
+conferred immortality, and a new palace was built for him.
+
+
+Double Immortality
+
+Having made minute observations on the secret properties of the
+peaches, Sun ate of them and was thus assured against death. The
+time was ripe for him to indulge in his tricks without restraint,
+and an opportunity soon presented itself. Deeply hurt at not having
+been invited to the feast of the Peach Festival, P'an-t'ao Hui, given
+periodically to the Immortals by Wang-mu Niang-niang, the Goddess of
+the Immortals, he resolved upon revenge. When the preparations for the
+feast were complete he cast a spell over the servants, causing them
+to fall into a deep sleep, and then ate up all the most juicy meats
+and drank the fine wines provided for the heavenly guests. Sun had,
+however, indulged himself too liberally; with heavy head and bleary
+eye he missed the road back to his heavenly abode, and came unaware
+to the gate of Lao Chuen, who was, however, absent from his palace. It
+was only a matter of a few minutes for Sun to enter and swallow the
+pills of immortality which Lao Chuen kept in five gourds. Thus Sun,
+doubly immortal, riding on the mist, again descended to Hua-kuo Shan.
+
+
+Sun Hou-tzu Captured
+
+These numerous misdeeds aroused the indignation of all the gods and
+goddesses. Accusations poured in upon Yue Huang, and he ordered the Four
+Gods of the Heavens and their chief generals to bring Sun to him. The
+armies laid siege to Hua-kuo Shan, a net was spread in the heavens,
+fantastic battles took place, but the resistance of the enemy was as
+strenuous and obstinate as before.
+
+Lao Chuen and Erh-lang, nephew of Yue Huang, then appeared on the
+scene. Sun's warriors resisted gallantly, but the forces of Heaven
+were too much for them, and at length they were overcome. At this
+juncture Sun changed his form, and in spite of the net in the sky
+managed to find a way out. In vain search was made everywhere, until
+Li T'ien-wang, by the help of his devil-finding mirror, detected the
+quarry and informed Erh-lang, who rushed off in pursuit. Lao Chuen
+hurled his magic ring on to the head of the fugitive, who stumbled
+and fell. Quick as lightning, the celestial dog, T'ien Kou, who was
+in Erh-lang's service, threw himself on him, bit him in the calf,
+and caused him to stumble afresh. This was the end of the fight. Sun,
+surrounded on all sides, was seized and chained. The battle was won.
+
+
+Sun escapes from Lao Chuen's Furnace
+
+The celestial armies now raised the siege, and returned to their
+quarters. But a new and unexpected difficulty arose. Yue Huang condemned
+the criminal to death, but when they went to carry out the sentence
+the executioners learned that he was invulnerable; swords, iron,
+fire, even lightning, could make no impression on his skin. Yue Huang,
+alarmed, asked Lao Chuen the reason of this. The latter replied that
+there was nothing surprising about it, seeing that the knave had
+eaten the peaches of life in the garden of Heaven and the pills of
+immortality which he had composed. "Hand him over to me," he added. "I
+will distil him in my furnace of the Eight Trigrams, and extract from
+his composition the elements which render him immortal."
+
+Yue Huang ordered that the prisoner be handed over, and in the sight
+of all he was shut up in Lao Chuen's alchemical furnace, which for
+forty-nine days was heated white-hot. But at an unguarded moment
+Sun lifted the lid, emerged in a rage, seized his magic staff, and
+threatened to destroy Heaven and exterminate its inhabitants. Yue Huang,
+at the end of his resources, summoned Buddha, who came and addressed
+Sun as follows: "Why do you wish to possess yourself of the Kingdom
+of the Heavens?"
+
+"Have I not power enough to be the God of Heaven?" was the arrogant
+reply.
+
+"What qualifications have you?" asked Buddha. "Enumerate them."
+
+"My qualifications are innumerable," replied Sun. "I am invulnerable,
+I am immortal, I can change myself into seventy-two different forms,
+I can ride on the clouds of Heaven and pass through the air at will,
+with one leap I can traverse a hundred and eight thousand _li_."
+
+"Well," replied Buddha, "have a match with me; I wager that in one
+leap you cannot even jump out of the palm of my hand. If you succeed
+I will bestow upon you the sovereignty of Heaven."
+
+
+Broad-jump Competition
+
+Sun rose into space, flew like lightning in the great vastness, and
+reached the confines of Heaven, opposite the five great red pillars
+which are the boundaries of the created universe. On one of them
+he wrote his name, as irrefutable evidence that he could reach this
+extreme limit; this done, he returned triumphant to demand of Buddha
+the coveted inheritance.
+
+"But, wretch," said Buddha, "you never went out of my hand!"
+
+"How is that?" rejoined Sun. "I went as far as the pillars of Heaven,
+and even took the precaution of writing my name on one of them as
+proof in case of need."
+
+"Look then at the words you have written," said Buddha, lifting
+a finger on which Sun read with stupefaction his name as he had
+inscribed it.
+
+Buddha then seized Sun, transported him out of Heaven, and changed
+his five fingers into the five elements, metal, wood, water, fire,
+and earth, which instantly formed five high mountains contiguous to
+each other. The mountains were called Wu Hsing Shan, and Buddha shut
+Sun up in them.
+
+
+Conditions of Release
+
+Thus subdued, Sun would not have been able to get out of his stone
+prison but for the intercession of Kuan Yin P'u-sa, who obtained
+his release on his solemn promise that he would serve as guide,
+philosopher, and friend to Hsuean Chuang, the priest who was to
+undertake the difficult journey of 108,000 _li_ to the Western
+Heaven. This promise, on the whole, he fulfilled in the service
+of Hsuean Chuang during the fourteen years of the long journey. Now
+faithful, now restive and undisciplined, he was always the one to
+triumph in the end over the eighty-one fantastical tribulations which
+beset them as they journeyed.
+
+
+
+Sha Ho-shang
+
+One of the principal of Sun's fellow-servants of the Master was
+Sha Ho-shang.
+
+He is depicted wearing a necklace of skulls, the heads of the nine
+Chinese deputies sent in former centuries to find the Buddhist canon,
+but whom Sha Ho-shang had devoured on the banks of Liu-sha River when
+they had attempted to cross it.
+
+He is also known by the name of Sha Wu-ching, and was originally
+Grand Superintendent of the Manufactory of Stores for Yue Huang's
+palace. During a great banquet given on the Peach Festival to all
+the gods and Immortals of the Chinese Olympus he let fall a crystal
+bowl, which was smashed to atoms. Yue Huang caused him to be beaten
+with eight hundred blows, drove him out of Heaven, and exiled him to
+earth. He lived on the banks of the Liu-sha Ho, where every seventh
+day a mysterious sword appeared and wounded him in the neck. Having
+no other means of subsistence, he used to devour the passers-by.
+
+
+Sha Ho-shang becomes Baggage-coolie
+
+When Kuan Yin passed through that region on her way to China to find
+the priest who was predestined to devote himself to the laborious
+undertaking of the quest of the sacred Buddhist books, Sha Ho-shang
+threw himself on his knees before her and begged her to put an end
+to all his woes.
+
+The goddess promised that he should be delivered by the priest,
+her envoy, provided he would engage himself in the service of the
+pilgrim. On his promising to do this, and to lead a better life,
+she herself ordained him priest. In the end it came about that Hsuean
+Chuang, when passing the Sha Ho, took him into his suite as coolie
+to carry his baggage. Yue Huang pardoned him in consideration of the
+service he was rendering to the Buddhist cause.
+
+
+Chu Pa-chieh
+
+Chu Pa-chieh is a grotesque, even gross, personage, with all the
+instincts of animalism. One day, while he was occupying the high office
+of Overseer-general of the Navigation of the Milky Way, he, during a
+fit of drunkenness, vilely assaulted the daughter of Yue Huang. The
+latter had him beaten with two thousand blows from an iron hammer,
+and exiled to earth to be reincarnated.
+
+During his transition a mistake was made, and entering the womb of
+a sow he was born half-man, half-pig, with the head and ears of a
+pig and a human body. He began by killing and eating his mother, and
+then devoured his little porcine brothers. Then he went to live on the
+wild mountain Fu-ling Shan, where, armed with an iron rake, he first
+robbed and then ate the travellers who passed through that region.
+
+Mao Erh-chieh, who lived in the cave Yuen-chan Tung, engaged him as
+carrier of her personal effects, which she afterward bequeathed to him.
+
+Yielding to the exhortations of the Goddess Kuan Yin, who, at the
+time of her journey to China, persuaded him to lead a less dissolute
+life, he was ordained a priest by the goddess herself, who gave him
+the name of Chu (Pig), and the religious name of Wu-neng, 'Seeker
+after Strength.' This monster was knocked down by Sun when the latter
+was passing over the mountain accompanied by Hsuean Chuang, and he
+declared himself a disciple of the pilgrim priest. He accompanied him
+throughout the journey, and was also received in the Western Paradise
+as a reward for his aid to the Buddhist propaganda.
+
+
+
+Hsuean Chuang, the Master
+
+The origin of this priest was as follows: In the reign of the Emperor
+T'ai Tsung of the T'ang dynasty, Ch'en Kuang-jui, a graduate of Hai
+Chou, in his examination for the doctor's degree came out as _chuang
+yuean_, first on the list. Wen Chiao (also named Man-t'ang Chiao), the
+daughter of the minister Yin K'ai-shan, meeting the young academician,
+fell in love with him, and married him. Several days after the wedding
+the Emperor appointed Ch'en Kuang-jui Governor of Chiang Chou (modern
+Chen-chiang Fu), in Kiangsu. After a short visit to his native town he
+started to take up his post. His old mother and his wife accompanied
+him. When they reached Hung Chou his mother fell sick and they were
+forced to stay for a time at the Inn of Ten Thousand Flowers, kept
+by one Liu Hsiao-erh. Days passed; the sickness did not leave her,
+and as the time for her son to take over the seals of office was
+drawing near, he had to proceed without her.
+
+
+The Released Carp
+
+Before his departure he noticed a fisherman holding in his hand a fine
+carp; this he bought for a small sum to give to his mother. Suddenly
+he noticed that the fish had a very extraordinary look, and, changing
+his mind, he let it go in the waters of the Hung Chiang, afterward
+telling his mother what he had done. She congratulated him on his
+action, and assured him that the good deed would not go unrewarded.
+
+
+The Chuang Yuean Murdered
+
+Ch'en Kuang-jui re-entered his boat with his wife and a servant. They
+were stopped by the chief waterman, Liu Hung, and his assistant. Struck
+with the great beauty of Ch'en Kuang-jui's wife, the former planned
+a crime which he carried out with the help of his assistant. At the
+dead of night he took the boat to a retired spot, killed Ch'en and
+his servant, threw their bodies into the river, seized his official
+documents of title and the woman he coveted, passed himself off as the
+real _chuang yuean_, and took possession of the magistracy of Chiang
+Chou. The widow, who was with child, had two alternatives--silence
+or death. Meantime she chose the former. Before she gave birth to her
+child, T'ai-po Chin-hsing, the Spirit of the South Pole Star, appeared
+to her, and said he had been sent by Kuan Yin, the Goddess of Mercy,
+to present her with a son whose fame would fill the Empire. "Above
+all," he added, "take every precaution lest Liu Hung kill the child,
+for he will certainly do so if he can." When the child was born the
+mother, during the absence of Liu Hung, determined to expose it rather
+than see it slain. Accordingly she wrapped it up carefully in a shirt,
+and carried it to the bank of the Blue River. She then bit her finger,
+and with the blood wrote a short note stating the child's origin,
+and hid it in its breast. Moreover, she bit off the infant's left
+little toe, as an indelible mark of identity. No sooner had this been
+done than a gust of wind blew a large plank to the river's edge. The
+poor mother tied her infant firmly to this plank and abandoned it to
+the mercy of the waves. The waif was carried to the shore of the isle
+of Chin Shan, on which stands the famous monastery of Chin-shan Ssu,
+near Chinkiang. The cries of the infant attracted the attention of
+an old monk named Chang Lao, who rescued it and gave it the name of
+Chiang Liu, 'Waif of the River.' He reared it with much care, and
+treasured the note its mother had written with her blood. The child
+grew up, and Chang Lao made him a priest, naming him Hsuean Chuang on
+the day of his taking the vows. When he was eighteen years of age,
+having one day quarrelled with another priest, who had cursed him and
+reproached him with having neither father nor mother, he, much hurt,
+went to his protector Chang Lao. The latter said to him: "The time has
+come to reveal to you your origin." He then told him all, showed him
+the note, and made him promise to avenge his assassinated father. To
+this end he was made a roving priest, went to the official Court,
+and eventually got into touch with his mother, who was still living
+with the prefect Liu Hung. The letter placed in his bosom, and the
+shirt in which he had been wrapped, easily proved the truth of his
+statements. The mother, happy at having found her son, promised to
+go and see him at Chin Shan. In order to do this, she pretended to
+be sick, and told Liu Hung that formerly, when still young, she had
+taken a vow which she had not yet been able to fulfil. Liu Hung himself
+helped her to do so by sending a large gift of money to the priests,
+and allowed her to go with her servants to perform her devotions at
+Chin-shan Ssu. On this second visit, during which she could speak
+more freely with her son, she wished to see for herself the wound
+she had made on his foot. This removed the last shadow of doubt.
+
+
+Hsuean Chuang finds his Grandmother
+
+She told Hsuean Chuang that he must first of all go to Hung Chou and
+find his grandmother, formerly left at the Inn of Ten Thousand Flowers,
+and then on to Ch'ang-an to take to her father Yin K'ai-shan a letter,
+putting him in possession of the chief facts concerning Liu Hung,
+and praying him to avenge her.
+
+She gave him a stick of incense to take to her mother-in-law. The old
+lady lived the life of a beggar in a wretched hovel near the city gate,
+and had become blind from weeping. The priest told her of the tragic
+death of her son, then touched her eyes with the stick of incense, and
+her sight was restored. "And I," she exclaimed, "have so often accused
+my son of ingratitude, believing him to be still alive!" He took her
+back to the Inn of Ten Thousand Flowers and settled the account, then
+hastened to the palace of Yin K'ai-shan. Having obtained an audience,
+he showed the minister the letter, and informed him of all that had
+taken place.
+
+
+The Murderer Executed
+
+The following day a report was presented to the Emperor, who gave
+orders for the immediate arrest and execution of the murderer of
+Ch'en Kuang-jui.
+
+Yin K'ai-shan went with all haste to Chen-chiang, where he arrived
+during the night, surrounded the official residence, and seized
+the culprit, whom he sent to the place where he had committed the
+murder. His heart and liver were torn out and sacrificed to the victim.
+
+
+The Carp's Gratitude
+
+Now it happened that Ch'en Kuang-jui was not dead after all. The
+carp released by him was in fact no other than Lung Wang, the God
+of the River, who had been going through his kingdom in that guise
+and had been caught in the fisherman's net. On learning that his
+rescuer had been cast into the river, Lung Wang had saved him, and
+appointed him an officer of his Court. On that day, when his son,
+wife, and father-in-law were sacrificing the heart of his assassin
+to his _manes_ on the river-bank, Lung Wang ordered that he return
+to earth. His body suddenly appeared on the surface of the water,
+floated to the bank, revived, and came out full of life and health. The
+happiness of the family reunited under such unexpected circumstances
+may well be imagined. Ch'en Kuang-jui returned with his father-in-law
+to Chen-chiang, where he took up his official post, eighteen years
+after his nomination to it.
+
+Hsuean Chuang became the Emperor's favourite priest. He was held in
+great respect at the capital, and had innumerable honours bestowed upon
+him, and in the end was chosen for the journey to the Western Paradise,
+where Buddha in person handed him the sacred books of Buddhism.
+
+
+Pai Ma, the White Horse
+
+When he left the capital, Hsuean Chuang had been presented by the
+Emperor with a white horse to carry him on his long pilgrimage. One
+day, when he reached She-p'an Shan, near a torrent, a dragon emerged
+from the deep river-bed and devoured both the horse and its saddle. Sun
+tried in vain to find the dragon, and at last had to seek the aid of
+Kuan Yin.
+
+Now Yue Lung San T'ai-tzu, son of Ao Jun, Dragonking of the Western
+Sea, having burnt a precious pearl on the roof of his father's palace,
+was denounced to Yue Huang, who had him beaten with three hundred blows
+and suspended in the air. He was awaiting death when Kuan Yin passed
+on her way to China. The unfortunate dragon requested the goddess
+to have pity on him, whereupon she prevailed upon Yue Huang to spare
+his life on condition that he served as steed for her pilgrim on the
+expedition to the Western Paradise. The dragon was handed over to
+Kuan Yin, who showed him the deep pool in which he was to dwell while
+awaiting the arrival of the priest. It was this dragon who had devoured
+Hsuean Chuang's horse, and Kuan Yin now bade him change himself into a
+horse of the same colour to carry the priest to his destination. He
+had the honour of bearing on his back the sacred books that Buddha
+gave to T'ai Tsung's deputy, and the first Buddhist temple built at
+the capital bore the name of Pai-ma Miao, 'Temple of the White Horse.'
+
+
+Perils by the Way
+
+It is natural to expect that numberless exciting adventures should
+befall such an interesting quartette, and indeed the _Hsi yu chi_,
+which contains a hundred chapters, is full of them. The pilgrims
+encountered eighty difficulties on the journey out and one on the
+journey home. The following examples are characteristic of the rest.
+
+
+The Grove of Cypress-trees
+
+The travellers were making their way westward through shining
+waters and over green hills, where they found endless luxuriance
+of vegetation and flowers of all colours in profusion. But the way
+was long and lonely, and as darkness came on without any sign of
+habitation the Priest said: "Where shall we find a resting-place for
+the night?" The Monkey replied: "My Master, he who has left home
+and become a priest must dine on the wind and lodge on the water,
+lie down under the moon and sleep in the forest; everywhere is his
+home; why then ask where shall we rest?" But Pa-chieh, who was the
+bearer of the pilgrim's baggage, was not satisfied with this reply,
+and tried to get his load transferred to the horse, but was silenced
+when told that the latter's sole duty was to carry the Master.
+
+However, the Monkey gave Pai Ma a blow with his rod, causing him to
+start forward at a great pace, and in a few minutes from the brow of
+a hill Hsuean Chuang espied in the distance a grove of cypress-trees,
+beneath the shade of which was a large enclosure. This seemed a
+suitable place to pass the night, so they made toward it, and as
+they approached observed in the enclosure a spacious and luxurious
+establishment. There being no indications that the place was then
+inhabited, the Monkey made his way inside.
+
+
+A Proposal of Marriage
+
+He was met by a lady of charming appearance, who came out of an inner
+room, and said: "Who is this that ventures to intrude upon a widow's
+household?" The situation was embarrassing, but the lady proved to
+be most affable, welcomed them all very heartily, told them how she
+became a widow and had been left in possession of riches in abundance,
+and that she had three daughters, Truth, Love, and Pity by name. She
+then proceeded to make a proposal of marriage, not only on behalf
+of herself, but of her three daughters as well. They were four men,
+and here were four women; she had mountain lands for fruit-trees,
+dry lands for grain, flooded fields for rice--more than five thousand
+acres of each; horses, oxen, sheep, pigs innumerable; sixty or seventy
+farmsteads; granaries choked with grain; storehouses full of silks
+and satins; gold and silver enough to last several lifetimes however
+extravagantly they lived. Why should the four travellers not finish
+their journey there, and be happy ever afterward? The temptation was
+great, especially as the three daughters were ladies of surpassing
+beauty as well as adepts at needlework and embroidery, well read,
+and able to sing sweetly.
+
+But Hsuean Chuang sat as if listening to frogs after rain, unmoved
+except by anger that she should attempt to divert him from his heavenly
+purpose, and in the end the lady retired in a rage, slamming the door
+behind her.
+
+The covetous Pa-chieh, however, expressed himself in favour of
+accepting the widow's terms. Finding it impossible to do so openly,
+he stole round to the back and secured a private interview. His
+personal appearance was against him, but the widow was not altogether
+uncompliant. She not only entertained the travellers, but agreed
+to Pa-chieh retiring within the household in the character of a
+son-in-law, the other three remaining as guests in the guest-rooms.
+
+
+Blind Man's Buff
+
+But a new problem now arose. If Pa-chieh were wedded to one of the
+three daughters, the others would feel aggrieved. So the widow proposed
+to blindfold him with a handkerchief, and marry him to whichever
+he succeeded in catching. But, with the bandage tied over his eyes,
+Pa-chieh only found himself groping in darkness. "The tinkling sound
+of female trinkets was all around him, the odour of musk was in his
+nostrils; like fairy forms they fluttered about him, but he could no
+more grasp one than he could a shadow. One way and another he ran till
+he was too giddy to stand, and could only stumble helplessly about."
+
+The prospective mother-in-law then unloosed the bandage, and informed
+Pa-chieh that it was not her daughters' 'slipperiness,' as he had
+called it, which prevented their capture, but the extreme modesty of
+each in being generous enough to forgo her claims in favour of one of
+her sisters. Pa-chieh thereupon became very importunate, urging his
+suit for any one of the daughters or for the mother herself or for all
+three or all four. This was beyond all conscience, but the widow was
+equal to the emergency, and suggested another solution. Each of her
+daughters wore a waistcoat embroidered in jewels and gold. Pa-chieh
+was to try these on in turn, and to marry the owner of the one which
+fitted him. Pa-chieh put one on, but as he was tying the cord round
+his waist it transformed itself into strong coils of rope which bound
+him tightly in every limb. He rolled about in excruciating agony,
+and as he did so the curtain of enchantment fell and the beauties
+and the palace disappeared.
+
+Next morning the rest of the party on waking up also found that all
+had changed, and saw that they had been sleeping on the ground in the
+cypress-grove. On making search they found Pa-chieh bound fast to a
+tree. They cut him down, to pursue the journey a sadder and wiser Pig,
+and the butt of many a quip from his fellow-travellers.
+
+
+The Lotus Cave
+
+When the party left the Elephant Country, seeing a mountain ahead,
+the Master warned his disciples to be careful. Sun said: "Master, say
+not so; remember the text of the Sacred Book, 'So long as the heart is
+right there is nothing to fear.'" After this Sun kept a close watch
+on Pa-chieh, who, while professing to be on guard, slept most of the
+time. When they arrived at Ping-ting Shan they were approached by a
+woodcutter, who warned them that in the mountain, which extended for
+600 _li_ (200 miles), there was a Lotus Cave, inhabited by a band
+of demons under two chiefs, who were lying in wait to devour the
+travellers. The woodcutter then disappeared. Accordingly, Pa-chieh
+was ordered to keep watch. But, seeing some hay, he lay down and went
+to sleep, and the mountain demons carried him away to the Lotus Cave.
+
+On seeing Pa-chieh, the second chief said: "He is no good; you must
+go in search of the Master and the Monkey." All this time the Monkey,
+to protect his Master, was walking ahead of the horse, swinging his
+club up and down and to right and left. The Demon-king saw him from
+the top of the mountain and said to himself: "This Monkey is famous
+for his magic, but I will prove that he is no match for me; I will
+yet feast on his Master." So, descending the mountain, he transformed
+himself into a lame beggar and waited by the roadside. The Master,
+out of pity, persuaded the Monkey to carry him. While on the Monkey's
+back the Demon, by magic skill, threw Mount Meru on to Sun's head,
+but the Monkey warded it off with his left shoulder, and walked
+on. Then the Demon threw Mount O-mei on to Sun's head, and this
+he warded off with his right shoulder, and walked on, much to the
+Demon's surprise. Lastly the Demon caused T'ai Shan to fall on to his
+head. This at last stunned the Monkey. Sha Ho-shang now defended the
+Master with his staff, which was, however, no match for the Demon's
+starry sword. The Demon seized the Master and carried him under one
+arm and Sha Ho-shang under the other to the Lotus Cave.
+
+The two Demons then planned to take their two most precious things,
+a yellow gourd and a jade vase, and try to bottle the Monkey. They
+arranged to carry them upside down and call out the Monkey's name. If
+he replied, then he would be inside, and they could seal him up,
+using the seal of the great Ancient of Days, the dweller in the
+mansion of T'ai Sui. [35]
+
+
+The Monkey under the Mountain
+
+When the Monkey found that he was being crushed under the mountain he
+was greatly distressed about his Master, and cried out: "Oh, Master,
+you delivered me from under the mountain before, and trained me in
+religion; how is it that you have brought me to this pass? If you
+must die, why should Sha Ho-shang and Pa-chieh and the Dragon-horse
+also suffer?" Then his tears poured down like rain.
+
+The spirits of the mountain were astonished at hearing these words. The
+guardian angels of the Five Religions asked: "Whose is this mountain,
+and who is crushed beneath it?" The local gods replied: "The mountain
+is ours, but who is under it we do not know." "If you do not know,"
+the angels replied, "we will tell you. It is the Great Holy One,
+the Equal of Heaven, who rebelled there five hundred years ago. He
+is now converted, and is the disciple of the Chinese ambassador. How
+dare you lend your mountain to the Demon for such a purpose?" The
+guardian angels and local gods then recited some prayers, and the
+mountain was removed. The Monkey sprang up, brandishing his spear,
+and the spirits at once apologized, saying that they were under
+enforced service to the Demons.
+
+While they were speaking Sun saw a light approaching, and asked
+what it was. The spirits replied: "This light comes from the Demons'
+magic treasures. We fear they are bringing them to catch you." Sun
+then said: "Now we shall have some sport. Who is the Demon-chief's
+associate?" "He is a Taoist," they replied, "who is always occupied in
+preparing chemicals." The Monkey said: "Leave me, and I will catch them
+myself." He then transformed himself into a duplicate of the Taoist.
+
+
+The Magic Gourd
+
+Sun went to meet the Demons, and in conversation learnt from them that
+they were on their way to catch the famous Monkey, and that the magic
+gourd and vase were for that purpose. They showed these treasures to
+him, and explained that the gourd, though small, could hold a thousand
+people. "That is nothing," replied Sun. "I have a gourd which can
+contain all the heavens." At this they marvelled greatly, and made a
+bargain with him, according to which he was to give them his gourd,
+after it had been tested as to its capacity to contain the heavens,
+in exchange for their precious gourd and vase. Going up to Heaven,
+the Monkey obtained permission to extinguish the light of the sun,
+moon, and stars for one hour. At noon the next day there was complete
+darkness, and the Demons believed Sun when he stated that he had put
+the whole heavens into his gourd so that there could be no light. They
+then handed over to the Monkey their magic gourd and vase, and in
+exchange he gave them his false gourd.
+
+
+
+The Magic Rope
+
+On discovering that they had been deceived, the Demons made complaint
+to their chiefs, who informed them that Sun, by pretending to be one
+of the Immortals, had outwitted them. They had now lost two out of
+their five magic treasures. There remained three, the magic sword,
+the magic palm fan, and the magic rope. "Go," said they, "and invite
+our dear grandmother to come and dine on human flesh." Personating
+one of the Demons, Sun himself went on this errand. He told the old
+lady that he wanted her to bring with her the magic rope, with which
+to catch Sun. She was delighted, and set out in her chair carried by
+two fairies.
+
+When they had gone some few _li_, Sun killed the ladies, and then saw
+that they were foxes. He took the magic rope, and thus had three of
+the magic treasures. Having changed the dead so that they looked like
+living creatures, he returned to the Lotus Cave. Many small demons came
+running up, saying that the old lady had been slain. The Demon-king,
+alarmed, proposed to release the whole party. But his younger brother
+said: "No, let me fight Sun. If I win, we can eat them; if I fail,
+we can let them go."
+
+After thirty bouts Sun lost the magic rope, and the Demon lassoed him
+with it and carried him to the cave, and took back the magic gourd
+and vase. Sun now transformed himself into two false demons. One he
+placed instead of himself in the lasso bound to a pillar, and then
+went and reported to the second Demon-chief that Sun was struggling
+hard, and that he should be bound with a stronger rope lest he make
+his escape. Thus, by this strategy, Sun obtained possession of the
+magic rope again. By a similar trick he also got back the magic gourd
+and vase.
+
+
+
+The Master Rescued
+
+Sun and the Demons now began to wrangle about the respective merits
+of their gourds, which, each assured the other, could imprison men
+and make them obey their wishes. Finally, Sun succeeded in putting
+one of the Demons into his gourd.
+
+There ensued another fight concerning the magic sword and palm fan,
+during which the fan was burnt to ashes. After more encounters Sun
+succeeded in bottling the second Demon in the magic vase, and sealed
+him up with the seal of the Ancient of Days. Then the magic sword
+was delivered, and the Demons submitted. Sun returned to the cave,
+fetched his Master out, swept the cave clean of all evil spirits, and
+they then started again on their westward journey. On the road they
+met a blind man, who addressed them saying: "Whither away, Buddhist
+Priest? I am the Ancient of Days. Give me back my magic treasures. In
+the gourd I keep the pills of immortality. In the vase I keep the
+water of life. The sword I use to subdue demons. With the fan I stir
+up enthusiasm. With the cord I bind bundles. One of these two Demons
+had charge of the gold crucible. They stole my magic treasures and
+fled to the mundane sphere of mortals. You, having captured them,
+are deserving of great reward." But Sun replied: "You should be
+severely punished for allowing your servants to do this evil in the
+world." The Ancient of Days replied: "No, without these trials your
+Master and his disciples could never attain to perfection."
+
+Sun understood and said: "Since you have come in person for the magic
+treasures, I return them to you." After receiving them, the Ancient
+of Days returned to his T'ai Sui mansion in the skies.
+
+
+
+The Red Child Demon
+
+By the autumn the travellers arrived at a great mountain. They saw
+on the road a red cloud which the Monkey thought must be a demon. It
+was in fact a demon child who, in order to entrap the Master, had had
+himself bound and tied to the branch of a tree. The child repeatedly
+cried out to the passers-by to deliver him. Sun suspected that it was
+a trick; but the Master could no longer endure the pitiful wails; he
+ordered his disciples to loose the child, and the Monkey to carry him.
+
+As they proceeded on their way the Demon caused a strong whirlwind to
+spring up, and during this he carried off the Master. Sun discovered
+that the Demon was an old friend of his, who, centuries before, had
+pledged himself to eternal friendship. So he consoled his comrades
+by saying that he felt sure no harm would come to the Master.
+
+
+A Prospective Feast
+
+Soon Sun and his companions reached a mountain covered with
+pine-forests. Here they found the Demon in his cave, intent upon
+feasting on the Priest. The Demon refused to recognize his ancient
+friendship with Sun, so the two came to blows. The Demon set fire to
+everything, so that the Monkey might be blinded by the smoke. Thus
+he was unable to find his Master. In despair he said: "I must get
+the help of some one more skilful than myself." Pa-chieh was sent
+to fetch Kuan Yin. The Demon then seized a magic bag, transformed
+himself into the shape of Kuan Yin, and invited Pa-chieh to enter the
+cave. The simpleton fell into the trap and was seized and placed in
+the bag. Then the Demon appeared in his true form, and said: "I am
+the beggar child, and mean to cook you for my dinner. A fine man to
+protect his Master you are!" The Demon then summoned six of his most
+doughty generals and ordered them to accompany him to fetch his father,
+King Ox-head, to dine off the pilgrim. When they had gone Sun opened
+the bag, released Pa-chieh, and both followed the six generals.
+
+
+The Generals Tricked
+
+Sun thought that as the Demon had played a trick on Pa-chieh, he
+would play one on his generals. So he hurried on in front of them,
+and changed himself into the form of King Ox-head. The Demon and
+his generals were invited into his presence, and Red Child said:
+"If anyone eats of the pilgrim's flesh, his life will be prolonged
+indefinitely. Now he is caught and I invite you to feast on him." Sun,
+personifying the father, said: "No, I cannot come. I am fasting
+to-day. Moreover, Sun has charge of the pilgrim, and if any harm befall
+him it will be the worse for you, for he has seventy-two magic arts. He
+can make himself so big that your cave cannot contain him, and he
+can make himself as small as a fly, a mosquito, a bee, or a butterfly."
+
+Sun then went to Kuan Yin and appealed for help. She gave him a
+bottle, but he found he could not move it. "No," said Kuan Yin,
+"for all the forces of the ocean are stored in it."
+
+Kuan Yin lifted it with ease, and said: "This dew water is different
+from dragon water, and can extinguish the fire of passion. I will
+send a fairy with you on your boat. You need no sails. The fairy
+needs only to blow a little, and the boat moves along without any
+effort." Finally, the Red Child, having been overcome, repented and
+begged to be received as a disciple. Kuan Yin received him and blessed
+him, giving him the name of Steward.
+
+
+The Demons of Blackwater River
+
+One day the Master suddenly exclaimed: "What is that noise?" Sun
+replied: "You are afraid; you have forgotten the Heart Prayer,
+according to which we are to be indifferent to all the calls of the
+six senses--the eye, ear, nose, tongue, body, mind. These are the Six
+Thieves. If you cannot suppress them, how do you expect to see the
+Great Lord?" The Master thought a while and then said: "O disciple,
+when shall we see the Incarnate Model (Ju Lai) face to face?"
+
+Pa-chieh said: "If we are to meet such demons as these, it will take
+us a thousand years to get to the West." But Sha Ho-shang rejoined:
+"Both you and I are stupid; if we persevere and travel on, shoulder
+to shoulder, we shall reach there at last." While thus talking,
+they saw before them a dark river in flood, which the horse could not
+cross. Seeing a small boat, the Master said: "Let us engage that boat
+to take us across." While crossing the river in it, they discovered
+that it was a boat sent by the Demon of Blackwater River to entrap
+them in midstream, and the Master would have been slain had not Sun
+and the Western Dragon come to the rescue.
+
+
+The Slow-carts Country
+
+Having crossed the Blackwater River, they journeyed westward,
+facing wind and snow. Suddenly they heard a great shout as of
+ten thousand voices. The Master was alarmed, but Sun laughingly
+went to investigate. Sitting on a cloud, he rose in the air, and
+saw a city, outside of which there were thousands of priests and
+carts laden with bricks and all kinds of building materials. This
+was the city where Taoists were respected, and Buddhists were not
+wanted. The Monkey, who appeared among the people as a Taoist, was
+informed that the country was called the Ch'e Ch'ih, 'Slow-carts
+Country,' and for twenty years had been ruled by three Taoists who
+could procure rain during times of drought. Their names were Tiger,
+Deer, and Sheep. They could also command the wind, and change stones
+into gold. The Monkey said to the two leading Taoists: "I wonder
+if I shall be so fortunate as to see your Emperor?" They replied:
+"We will see to that when we have attended to our business." The
+Monkey inquired what business the priests could have. "In former
+times," they said, "when our King ordered the Buddhists to pray for
+rain, their prayers were not answered. Then the Taoists prayed, and
+copious showers fell. Since then all the Buddhist priests have been
+our slaves, and have to carry the building materials, as you see. We
+must assign them their work, and then will come to you." Sun replied:
+"Never mind; I am in search of an uncle of mine, from whom I have not
+heard for many years. Perhaps he is here among your slaves." They said:
+"You may see if you can find him."
+
+
+Restraints on Freedom
+
+Sun went to look for his uncle. Hearing this, many Buddhist priests
+surrounded him, hoping to be recognized as his lost relative. After
+a while he smiled. They asked him the reason. He said: "Why do you
+make no progress? Life is not meant for idleness." They said: "We
+cannot do anything. We are terribly oppressed." "What power have your
+masters?" "By using their magic they can call up wind or rain." "That
+is a small matter," said Sun. "What else can they do?" "They can make
+the pills of immortality, and change stone into gold."
+
+Sun said: "These are also small matters; many can do the same. How did
+these Taoists deceive your King?" "The King attends their prayers night
+and day, expecting thereby to attain to immortality." "Why do you not
+leave the place?" "It is impossible, for the King has ordered pictures
+of us to be hung up everywhere. In all the numerous prefectures,
+magistracies, and market-places in Slow-carts Country are pictures of
+the Buddhist priests, and any official who catches a runaway priest
+is promoted three degrees, while every non-official receives fifty
+taels. The proclamation is signed by the King. So you see we are
+helpless." Sun then said: "You might as well die and end it all."
+
+
+Immortal for Suffering
+
+They replied: "A great number have died. At one time we numbered
+more than two thousand. But through deaths and suicides there now
+remain only about five hundred. And we who remain cannot die. Ropes
+cannot strangle us, swords cannot cut us; if we plunge into the
+river we cannot sink; poison does not kill us." Sun said: "Then
+you are fortunate, for you are all Immortals." "Alas!" said they,
+"we are immortal only for suffering. We get poor food. We have only
+sand to sleep on. But in the night hours spirits appear to us and
+tell us not to kill ourselves, for an Arhat will come from the East
+to deliver us. With him there is a disciple, the Great Holy One,
+the Equal of Heaven, most powerful and tender-hearted. He will put
+an end to these Taoists and have pity on us Buddhists."
+
+
+The Saviour of the Buddhists
+
+Inwardly Sun was glad that his fame had gone abroad. Returning to the
+city, he met the two chief Taoists. They asked him if he had found
+his relative. "Yes," he replied, "they are all my relatives!" They
+smiled and said: "How is it that you have so many relatives?" Sun
+said: "One hundred are my father's relatives, one hundred my mother's
+relatives, and the remainder my adopted relatives. If you will let
+all these priests depart with me, then I will enter the city with you;
+otherwise I will not enter." "You must be mad to speak to us in this
+way. The priests were given us by the King. If you had asked for a
+few only, we might have consented, but your request is altogether
+unreasonable." Sun then asked them three times if they would liberate
+the priests. When they finally refused, he grew very angry, took his
+magic spear from his ear and brandished it in the air, when all their
+heads fell off and rolled on the ground.
+
+
+Anger of the Buddhist Priests
+
+The Buddhist priests saw from a distance what had taken place,
+and shouted: "Murder, murder! The Taoist superintendents are being
+killed." They surrounded Sun, saying: "These priests are our masters;
+they go to the temple without visiting the King, and return home
+without taking leave of the King. The King is the high priest. Why
+have you killed his disciples? The Taoist chief priest will certainly
+accuse us Buddhist priests of the murders. What are we to do? If we go
+into the city with you they will make you pay for this with your life."
+
+Sun laughed. "My friends," he said, "do not trouble yourselves over
+this matter. I am not the Master of the Clouds, but the Great Holy
+One, a disciple of the Holy Master from China, going to the Western
+Paradise to fetch the sacred books, and have come to save you."
+
+"No, no," said they, "this cannot be, for we know him." Sun replied:
+"Having never met him, how can you know him?" They replied: "We have
+seen him in our dreams. The spirit of the planet Venus has described
+him to us and warned us not to make a mistake." "What description did
+he give?" asked Sun. They replied: "He has a hard head, bright eyes,
+a round, hairy face without cheeks, sharp teeth, prominent mouth,
+a hot temper, and is uglier than the Thunder-god. He has a rod of
+iron, caused a disturbance in Heaven itself, but later repented,
+and is coming with the Buddhist pilgrim in order to save mankind from
+calamities and misery." With mixed feelings Sun replied: "My friends,
+no doubt you are right in saying I am not Sun. I am only his disciple,
+who has come to learn how to carry out his plans. But," he added,
+pointing with his hand, "is not that Sun coming yonder?" They all
+looked in the direction in which he had pointed.
+
+
+Sun bestows Talismans
+
+Sun quickly changed himself from a Taoist priest, and appeared in
+his natural form. At this they all fell down and worshipped him,
+asking his forgiveness because their mortal eyes could not recognize
+him. They then begged him to enter the city and compel the demons to
+repent. Sun told them to follow him. He then went with them to a sandy
+place, emptied two carts and smashed them into splinters, and threw
+all the bricks, tiles, and timber into a heap, calling upon all the
+priests to disperse. "Tomorrow," he said, "I am going to see the King,
+and will destroy the Taoists!" Then they said: "Sir, we dare not go
+any farther, lest they attempt to seize you and cause trouble." "Have
+no fear," he replied; "but if you think so I will give you a charm to
+protect you." He pulled out some hairs, and gave one to each to hold
+firmly on the third finger. "If anyone tries to seize you," he said,
+"keep tight hold of it, call out 'Great Holy One, the Equal of Heaven,'
+and I will at once come to your rescue, even though I be ten thousand
+miles away." Some of them tried the charm, and, sure enough, there
+he was before them like the God of Thunder. In his hand he held a
+rod of iron, and he could keep ten thousand men and horses at bay.
+
+
+The Magic Circle
+
+It was now winter. The pilgrims were crossing a high mountain by
+a narrow pass, and the Master was afraid of wild beasts. The three
+disciples bade him fear not, as they were united, and were all good
+men seeking truth. Being cold and hungry they rejoiced to see a fine
+building ahead of them, but Sun said: "It is another devil's trap. I
+will make a ring round you. Inside that you will be safe. Do not wander
+outside it. I will go and look for food." Sun returned with his bowl
+full of rice, but found that his companions had got tired of waiting,
+and had disappeared. They had gone forward to the fine building, which
+Pa-chieh entered. Not a soul was to be seen, but on going upstairs
+he was terrified to see a human skeleton of immense size lying on
+the floor. At this moment the Demon of the house descended on them,
+bound the Master, and said: "We have been told that if we eat of your
+flesh our white hair will become black again, and our lost teeth grow
+anew." So he ordered the small devils who accompanied him to bind the
+others. This they did, and thrust the pilgrims into a cave, and then
+lay in wait for Sun. It was not long before the Monkey came up, when
+a great fight ensued. In the end, having failed, notwithstanding the
+exercise of numerous magic arts, to release his companions, Sun betook
+himself to the Spiritual Mountain and besought Ju Lai's aid. Eighteen
+_lohan_ were sent to help him against the Demon. When Sun renewed the
+attack, the _lohan_ threw diamond dust into the air, which blinded the
+Demon and also half buried him. But, by skilful use of his magic coil,
+he gathered up all the diamond dust and carried it back to his cave.
+
+The _lohan_ then advised Sun to seek the aid of the Ancient of
+Days. Accordingly, Sun ascended to the thirty-third Heaven, where
+was the palace of the god. He there discovered that the Demon was
+none other than one of the god's ox-spirits who had stolen the magic
+coil. It was, in fact, the same coil with which Sun himself had at
+last been subdued when he had rebelled against Heaven.
+
+
+Help from Ju Lai
+
+The Ancient of Days mounted a cloud and went with Sun to the cave. When
+the Demon saw who had come he was terrified. The Ancient of Days then
+recited an incantation, and the Demon surrendered the magic coil
+to him. On the recitation of a second incantation all his strength
+left him, and he appeared as a bull, and was led away by a ring in
+his nose. The Master and his disciples were then set at liberty,
+and proceeded on their journey.
+
+
+The Fire-quenching Fan
+
+In the autumn the pilgrims found themselves in the Ssu Ha Li Country,
+where everything was red--red walls, red tiles, red varnish on doors
+and furniture. Sixty _li_ from this place was the Flaming Mountain,
+which lay on their road westward.
+
+An old man they met told them that it was possible to cross the
+Flaming Mountain only if they had the Magic Iron Fan, which, waved
+once, quenched fire, waved a second time produced strong wind, and
+waved a third time produced rain. This magic fan was kept by the
+Iron-fan Princess in a cave on Ts'ui-yuen Shan, 1500 _li_ distant. On
+hearing this, Sun mounted a cloud, and in an instant was transported
+to the cave. The Iron-fan Princess was one of the _lochas_ (wives
+and daughters of demons), and the mother of the Red Child Demon, who
+had become a disciple of Kuan Yin. On seeing Sun she was very angry,
+and determined to be revenged for the outwitting of her husband,
+King Ox-head, and for the carrying away of her son. The Monkey said:
+"If you lend me the Iron Fan I will bring your son to see you." For
+answer she struck him with a sword. They then fell to fighting, the
+contest lasting a long while, until at length, feeling her strength
+failing, the Princess took out the Iron Fan and waved it. The wind
+it raised blew Sun to a distance of 84,000 _li_, and whirled him
+about like a leaf in a whirlwind. But he soon returned, reinforced
+by further magic power lent him by the Buddhist saints. The Princess,
+however, deceived him by giving him a fan which increased the flames
+of the mountain instead of quenching them. Sun and his friends had
+to retreat more than 20 _li_, or they would have been burned.
+
+The local mountain-gods now appeared, bringing refreshments, and urging
+the pilgrims to get the Fan so as to enable them to proceed on their
+journey. Sun pointed to his fan and said: "Is not this the Fan?" They
+smiled and said: "No, this is a false one which the Princess has
+given you." They added: "Originally there was no Flaming Mountain, but
+when you upset the furnace in Heaven five hundred years ago the fire
+fell here, and has been burning ever since. For not having taken more
+care in Heaven, we have been set to guard it. The Demon-king Ox-head,
+though he married the _locha_ Princess, deserted her some two years
+ago for the only daughter of a fox-king. They live at Chi-lei Shan,
+some three thousand _li_ from here. If you can get the true Iron
+Fan through his help you will be able to extinguish the flames, take
+your Master to the West, save the lives of many people round here,
+and enable us to return to Heaven once more."
+
+Sun at once mounted a cloud and was soon at Chi-lei Shan. There
+he met the Fox-princess, whom he upbraided and pursued back to
+her cave. The Ox-demon came out and became very angry with Sun
+for having frightened her. Sun asked him to return with him to the
+_locha_ Princess and persuade her to give him the Magic Fan, This he
+refused to do. They then fought three battles, in all of which Sun
+was successful. He changed into the Ox-demon's shape and visited the
+_locha_ Princess. She, thinking he was the Ox-demon, gladly received
+him, and finally gave him the Magic Fan; he then set out to return
+to his Master.
+
+
+The Power of the Magic Fan
+
+The Ox-demon, following after Sun, saw him walking along, joyfully
+carrying the Magic Fan on his shoulder. Now Sun had forgotten to ask
+how to make it small, like an apricot leaf, as it was at first. The
+Ox-demon changed himself into the form of Pa-chieh, and going up to
+Sun he said: "Brother Sun, I am glad to see you back; I hope you have
+succeeded." "Yes," replied Sun, and described his fights, and how he
+had tricked the Ox-demon's wife into giving him the Fan. The seeming
+Pa-chieh said: "You must be very tired after all your efforts; let
+me carry the Magic Fan for you." As soon as he had got possession of
+it he appeared in his true form, and tried to use it to blow Sun away
+84,000 _li_, for he did not know that the Great Holy One had swallowed
+a wind-resisting pill, and was therefore immovable. He then put the
+Magic Fan in his mouth and fought with his two swords. He was a match
+for Sun in all the magic arts, but through the aid of Pa-chieh and
+the help of the local gods sent by the Master the Monkey was able
+to prevail against him. The Ox-demon changed himself many times into
+a number of birds, but for each of these Sun changed himself into a
+swifter and stronger one. The Ox-demon then changed himself into many
+beasts, such as tigers, leopards, bears, elephants, and an ox 10,000
+feet long. He then said to Sun, with a laugh: "What can you do to me
+now?" Sun seized his rod of iron, and cried: "Grow!" He immediately
+became 100,000 feet high, with eyes like the sun and moon. They fought
+till the heavens and the earth shook with their onslaughts.
+
+
+
+Defeat of the Ox-demon
+
+The Ox-demon being of so fierce and terrible a nature, both Buddha
+in Heaven and the Taoist Celestial Ruler sent down whole legions of
+celebrated warriors to help the Master's servant. The Ox-demon tried
+to escape in every direction, one after the other, but his efforts
+were in vain. Finally defeated, he was made to promise for himself and
+his wife to give up their evil ways and to follow the holy precepts
+of the Buddhist doctrine.
+
+The Magic Fan was given to Sun, who at once proceeded to test its
+powers. When he waved it once the fires on Flaming Mountain died
+out. When he waved it a second time a gentle breeze sprang up. When
+he waved it a third time refreshing rain fell everywhere, and the
+pilgrims proceeded on their way in comfort.
+
+
+The Lovely Women
+
+Having travelled over many mountains, the travellers came to a
+village. The Master said: "You, my disciples, are always very kind,
+taking round the begging-bowl and getting food for me. To-day I will
+take the begging-bowl myself." But Sun said: "That is not right; you
+must let us, your disciples, do this for you." But the Master insisted.
+
+When he reached the village, there was not a man to be seen, but only
+some lovely women. He did not think that it was right for him to speak
+to women. On the other hand, if he did not procure anything for their
+meal, his disciples would make fun of him. So, after long hesitation,
+he went forward and begged food of them. They invited him to their cave
+home, and, having learnt who he was, ordered food for him, but it was
+all human flesh. The Master informed them that he was a vegetarian,
+and rose to take his departure, but instead of letting him go they
+surrounded and bound him, thinking that he would be a fine meal for
+them next day.
+
+
+An Awkward Predicament
+
+Then seven of the women went out to bathe in a pool. There Sun, in
+search of his Master, found them and would have killed them, only he
+thought it was not right to kill women. So he changed himself into an
+eagle and carried away their clothes to his nest. This so frightened
+the women that they crouched in the pool and did not dare to come out.
+
+But Pa-chieh, also in search of his Master, found the women bathing. He
+changed himself into a fish, which the women tried to catch, chasing
+him hither and thither round the pool. After a while Pa-chieh leapt
+out of the pool and, appearing in his true form, threatened the
+women for having bound his Master. In their fright the women fled to
+a pavilion, round which they spun spiders' threads so thickly that
+Pa-chieh became entangled and fell. They then escaped to their cave
+and put on some clothes.
+
+
+How the Master was Rescued
+
+When Pa-chieh at length had disentangled himself from the webs, he saw
+Sun and Sha Ho-shang approaching. Having learnt what had happened,
+they feared the women might do some injury to the Master, so they
+ran to the cave to rescue him. On the way they were beset by the
+seven dwarf sons of the seven women, who transformed themselves into
+a swarm of dragon-flies, bees, and other insects. But Sun pulled out
+some hairs and, changing them into seven different swarms of flying
+insects, destroyed the hostile swarm, and the ground was covered a
+foot deep with the dead bodies. On reaching the cave, the pilgrims
+found it had been deserted by the women. They released the Master,
+and made him promise never to beg for food again. Having given the
+promise, he mounted his horse, and they proceeded on their journey.
+
+
+The Spiders and the Extinguisher
+
+When they had gone a short distance they perceived a great building of
+fine architecture ahead of them. It proved to be a Taoist temple. Sha
+Ho-shang said: "Let us enter, for Buddhism and Taoism teach the
+same things. They differ only in their vestments." The Taoist abbot
+received them with civility and ordered five cups of tea. Now he was
+in league with the seven women, and when the servant had made the tea
+they put poison in each cup. Sun, however, suspected a conspiracy,
+and did not drink his tea. Seeing that the rest had been poisoned, he
+went and attacked the sisters, who transformed themselves into huge
+spiders. They were able to spin ropes instead of webs with which to
+bind their enemies. But Sun attacked and killed them all.
+
+The Taoist abbot then showed himself in his true form, a demon with
+a thousand eyes. He joined battle with Sun, and a terrible contest
+ensued, the result being that the Demon succeeded in putting an
+extinguisher on his enemy. This was a new trick which Sun did not
+understand. However, after trying in vain to break out through the
+top and sides, he began to bore downward, and, finding that the
+extinguisher was not deep in the ground, he succeeded in effecting
+his escape from below. But he feared that his Master and the others
+would die of the poison. At this juncture, while he was suffering
+mental tortures on their behalf, a Bodhisattva, Lady Pi Lan, came
+to his rescue. By the aid of her magic he broke the extinguisher,
+gave his Master and fellow-disciples pills to counteract the poison,
+and so rescued them.
+
+
+Shaving a Whole City
+
+The summer had now arrived. On the road the pilgrims met an old
+lady and a little boy. The old lady said: "You are priests; do not
+go forward, for you are about to pass into the country known as the
+Country that exterminates Religion. The inhabitants have vowed to
+kill ten thousand priests. They have already slain that number all
+but four noted ones whose arrival they expect; then their number will
+be complete."
+
+This old lady was Kuan Yin, with Shen Tsai (Steward), who had come to
+give them warning. Sun thereupon changed himself into a candle-moth
+and flew into the city to examine for himself. He entered an inn,
+and heard the innkeeper warning his guests to look after their own
+clothes and belongings when they went to sleep. In order to travel
+safely through the city, Sun decided that they should all put on
+turbans and clothing resembling that of the citizens. Perceiving
+from the innkeeper's warning that thieving was common, Sun stole some
+clothing and turbans for his Master and comrades. Then they all came
+to the inn at dusk, Sun representing himself as a horse-dealer.
+
+Fearing that in their sleep their turbans would fall off, and their
+shaven heads be revealed, Sun arranged that they should sleep in a
+cupboard, which he asked the landlady to lock.
+
+During the night robbers came and carried the cupboard away, thinking
+to find in it silver to buy horses. A watchman saw many men carrying
+this cupboard, and became suspicious, and called out the soldiers. The
+robbers ran away, leaving the cupboard in the open. The Master was very
+angry with Sun for getting him into this danger. He feared that at
+daylight they would be discovered and all be executed. But Sun said:
+"Do not be alarmed; I will save you yet!" He changed himself into an
+ant, and escaped from the cupboard. Then he plucked out some hairs
+and changed them into a thousand monkeys like himself. To each he
+gave a razor and a charm for inducing sleep. When the King and all
+the officials and their wives had succumbed to this charm, the monkeys
+were to shave their heads.
+
+On the morrow there was a terrible commotion throughout the city,
+as all the leaders and their families found themselves shaved like
+Buddhists.
+
+Thus the Master was saved again.
+
+
+The Return to China
+
+The pilgrims having overcome the predicted eighty difficulties of
+their outward journey, there remained only one to be overcome on the
+homeward way.
+
+They were now returning upon a cloud which had been placed at their
+disposal, and which had been charged to bear them safely home. But
+alas! the cloud broke and precipitated them to the earth by the side
+of a wide river which they must cross. There were no ferry-boats or
+rafts to be seen, so they were glad to avail themselves of the kind
+offices of a turtle, who offered to take them across on his back. But
+in midstream the turtle reminded Hsuean Chuang of a promise he had made
+him when on his outward journey, namely, that he would intercede for
+him before the Ruler of the West, and ask his Majesty to forgive all
+past offences and allow him to resume his humanity again. The turtle
+asked him if he had remembered to keep his word. Hsuean Chuang replied:
+"I remember our conversation, but I am sorry to say that under great
+pressure I quite forgot to keep my promise." "Then," said the turtle,
+"you are at liberty to dispense with my services." He then disappeared
+beneath the water, leaving the pilgrims floundering in the stream with
+their precious books. They swam the river, and with great difficulty
+managed to save a number of volumes, which they dried in the sun.
+
+
+The Travellers Honoured
+
+The pilgrims reached the capital of their country without further
+difficulty. As soon as they appeared in sight the whole population
+became greatly excited, and cutting down branches of willow-trees
+went out to meet them. As a mark of special distinction the Emperor
+sent his own horse for Hsuean Chuang to ride on, and the pilgrims were
+escorted with royal honours into the city, where the Emperor and his
+grateful Court were waiting to receive them. Hsuean Chuang's queer
+trio of converts at first caused great amusement among the crowds
+who thronged to see them, but when they learned of Sun's superhuman
+achievements, and his brave defence of the Master, their amusement
+was changed into wondering admiration.
+
+But the greatest honours were conferred upon the travellers at
+a meeting of the Immortals presided over by Mi-lo Fo, the Coming
+Buddha. Addressing Hsuean Chuang, the Buddha said, "In a previous
+existence you were one of my chief disciples. But for disobedience
+and for lightly esteeming the great teaching your soul was imprisoned
+in the Eastern Land. Now a memorial has been presented to me stating
+that you have obtained the True Classics of Salvation, thus, by your
+faithfulness, completing your meritorious labours. You are appointed
+to the high office of Controller of Sacrifices to his Supreme Majesty
+the Pearly Emperor."
+
+Turning to Sun, the Buddha said, "You, Sun, for creating a disturbance
+in the palace of Heaven, were imprisoned beneath the Mountain of
+the Five Elements, until the fullness of Heaven's calamities had
+descended upon you, and you had repented and had joined the holy
+religion of Buddha. From that time you have endeavoured to suppress
+evil and cherish virtue. And on your journey to the West you have
+subjugated evil spirits, ghosts, and demons. For your services you
+are appointed God of Victorious Strife."
+
+For his repentance, and for his assistance to his Master, Chu Pa-chieh,
+the Pig Fairy, was appointed Head Altar-washer to the Gods. This
+was the highest office for which he was eligible, on account of his
+inherent greed.
+
+Sha Ho-shang was elevated to the rank of Golden Body Perpetual Saint.
+
+Pai Ma, the white horse who had patiently carried Hsuean Chuang and
+his burden of books, was led by a god down the Spirit Mountain to
+the banks of the Pool of Dragon-transformation. Pai Ma plunged in,
+when he changed at once into a four-footed dragon, with horns, scales,
+claws, and wings complete. From this time he became the chief of the
+celestial dragon tribe.
+
+Sun's first thought upon receiving his promotion was to get rid of the
+Head-splitting Helmet. Accordingly he said to his Master, "Now that
+I am, like yourself, a Buddha, I want you to relieve my head of the
+helmet you imposed upon me during the years of my waywardness." Hsuean
+Chuang replied, "If you have really become a Buddha, your helmet
+should have disappeared of itself. Are you sure it is still upon your
+head?" Sun raised his hand, and lo! the helmet was gone.
+
+After this the great assembly broke up, and each of the Immortals
+returned in peace to his own celestial abode.
+
+
+
+CHAPTER XV
+
+Fox Legends
+
+
+The Fox
+
+Among the many animals worshipped by the Chinese, those at times
+seen emerging from coffins or graves naturally hold a prominent
+place. They are supposed to be the transmigrated souls of deceased
+human beings. We should therefore expect such animals as the fox,
+stoat, weasel, etc., to be closely associated with the worship of
+ghosts, spirits, and suchlike creatures, and that they should be the
+subjects of, or included in, a large number of Chinese legends. This
+we find. Of these animals the fox is mentioned in Chinese legendary
+lore perhaps more often than any other.
+
+The subject of fox-lore has been dealt with exhaustively by
+my respected colleague, the late Mr Thomas Watters (formerly
+H.B.M. Consul-General at Canton, a man of vast learning and extreme
+modesty, insufficiently appreciated in his generation), in the _Journal
+of the North China Branch of the Royal Asiatic Society_, viii, 45-65,
+to which the reader is referred for details. Generally, the fox is
+a creature of ill omen, long-lived (living to eight hundred or even
+a thousand years), with a peculiar virtue in every part of his body,
+able to produce fire by striking the ground with his tail, cunning,
+cautious, sceptical, able to see into the future, to transform himself
+(usually into old men, or scholars, or pretty young maidens), and
+fond of playing pranks and tormenting mankind.
+
+
+Fox Legends
+
+Many interesting fox legends are to be found in a collection of stories
+entitled _Liao chai chih i_, by P'u Sung-ling (seventeenth century
+A.D.), part of which was translated into English many years ago by
+Professor H.A. Giles and appeared in two fascinating volumes called
+_Strange Stories from a Chinese Studio_. These legends were related
+to the Chinese writer by various people as their own experiences.
+
+
+Friendship with Foxes
+
+A certain man had an enormous stack of straw, as big as a hill, in
+which his servants, taking what was daily required for use, had made
+quite a large hole. In this hole a fox fixed his abode, and would
+often show himself to the master of the house under the form of an
+old man. One day the latter invited the master to walk into his abode;
+he at first declined, but accepted on being pressed; and when he got
+inside, lo! he saw a long suite of handsome apartments. They then
+sat down, and exquisitely perfumed tea and wine were brought; but
+the place was so gloomy that there was no difference between night
+and day. By and by, the entertainment being over, the guest took his
+leave; and on looking back the beautiful rooms and their contents had
+all disappeared. The old man himself was in the habit of going away in
+the evening and returning with the first streaks of morning; and as
+no one was able to follow him, the master of the house asked him one
+day whither he went. To this he replied that a friend invited him to
+take wine; and then the master begged to be allowed to accompany him,
+a proposal to which the old man very reluctantly consented. However,
+he seized the master by the arm, and away they went as though riding
+on the wings of the wind; and in about the time it takes to cook
+a pot of millet they reached a city and walked into a restaurant,
+where there were a number of people drinking together and making a
+great noise. The old man led his companion to a gallery above, from
+which they could look down on the feasters below; and he himself went
+down and brought away from the tables all kinds of nice food and wine,
+without appearing to be seen or noticed by any of the company. After
+a while a man dressed in red garments came forward and laid upon
+the table some dishes of cumquats; [36] the master at once requested
+the old man to go down and get him some of these. "Ah," replied the
+latter, "that is an upright man: I cannot approach him." Thereupon
+the master said to himself, "By thus seeking the companionship of a
+fox, I then am deflected from the true course. Henceforth I too will
+be an upright man." No sooner had he formed this resolution than he
+suddenly lost all control over his body, and fell from the gallery
+down among the revellers below. These gentlemen were much astonished
+by his unexpected descent; and he himself, looking up, saw there was
+no gallery to the house, but only a large beam upon which he had
+been sitting. He now detailed the whole of the circumstances, and
+those present made up a purse for him to pay his travelling expenses;
+for he was at Yue-t'ai--a thousand _li_ from home.
+
+
+The Marriage Lottery
+
+A certain labourer, named Ma T'ien-jung, lost his wife when he was
+only about twenty years of age, and was too poor to take another. One
+day, when out hoeing in the fields, he beheld a nice-looking young
+lady leave the path and come tripping across the furrows toward
+him. Her face was well painted, [37] and she had altogether such a
+refined look that Ma concluded she must have lost her way, and began
+to make some playful remarks in consequence. "You go along home,"
+cried the young lady, "and I'll be with you by and by." Ma doubted
+this rather extraordinary promise, but she vowed and declared she
+would not break her word; and then Ma went off, telling her that his
+front door faced the north, etc. At midnight the young lady arrived,
+and then Ma saw that her hands and face were covered with fine hair,
+which made him suspect at once that she was a fox. She did not deny the
+accusation; and accordingly Ma said to her, "If you really are one of
+those wonderful creatures you will be able to get me anything I want;
+and I should be much obliged if you would begin by giving me some
+money to relieve my poverty." The young lady said she would; and next
+evening, when she came again, Ma asked her where the money was. "Dear
+me!" replied she, "I quite forgot it." When she was going away Ma
+reminded her of what he wanted, but on the following evening she made
+precisely the same excuse, promising to bring it another day. A few
+nights afterward Ma asked her once more for the money, and then she
+drew from her sleeve two pieces of silver, each weighing about five
+or six ounces. They were both of fine quality, with turned-up edges,
+[38] and Ma was very pleased, and stored them away in a cupboard. Some
+months after this he happened to require some money for use, and took
+out these pieces; but the person to whom he showed them said they
+were only pewter, and easily bit off a portion of one of them with
+his teeth. Ma was much alarmed, and put the pieces away directly,
+taking the opportunity when evening came of abusing the young lady
+roundly. "It's all your bad luck," retorted she. "Real gold would be
+too much for your inferior destiny." There was an end of that; but Ma
+went on to say, "I always heard that fox-girls were of surpassing
+beauty; how is it you are not?" "Oh," replied the young lady,
+"we always adapt ourselves to our company. Now you haven't the luck
+of an ounce of silver to call your own; and what would you do, for
+instance, with a beautiful princess? My beauty may not be good enough
+for the aristocracy; but among your big-footed, bent-backed rustics,
+[39] why, it may safely be called 'surpassing'!"
+
+A few months passed away, and then one day the young lady came and
+gave Ma three ounces of silver, saying, "You have often asked me for
+money, but in consequence of your bad luck I have always refrained
+from giving you any. Now, however, your marriage is at hand, and
+I here give you the cost of a wife, which you may also regard as a
+parting gift from me." Ma replied that he was not engaged, to which the
+young lady answered that in a few days a go-between would visit him
+to arrange the affair. "And what will she be like?" asked Ma. "Why,
+as your aspirations are for 'surpassing' beauty," replied the young
+lady, "of course she will be possessed of surpassing beauty." "I hardly
+expect that," said Ma; "at any rate, three ounces of silver will not be
+enough to get a wife." "Marriages," explained the young lady, "are made
+in the moon; [40] mortals have nothing to do with them." "And why must
+you be going away like this?" inquired Ma. "Because," answered she,
+"for us to meet only by night is not the proper thing. I had better
+get you another wife and have done with you." Then when morning came
+she departed, giving Ma a pinch of yellow powder, saying, "In case
+you are ill after we are separated, this will cure you." Next day,
+sure enough, a go-between did come, and Ma at once asked what the
+proposed bride was like; to which the former replied that she was
+very passable-looking. Four or five ounces of silver was fixed as the
+marriage present, Ma making no difficulty on that score, but declaring
+he must have a peep at the young lady. [41]  The go-between said she
+was a respectable girl, and would never allow herself to be seen;
+however, it was arranged that they should go to the house together,
+and await a good opportunity. So off they went, Ma remaining outside
+while the go-between went in, returning in a little while to tell
+him it was all right. "A relative of mine lives in the same court,
+and just now I saw the young lady sitting in the hall. We have only
+got to pretend we are going to see my relative, and you will be able
+to get a glimpse of her." Ma consented, and they accordingly passed
+through the hall, where he saw the young lady sitting down with her
+head bent forward while some one was scratching her back. She seemed
+to be all that the go-between had said; but when they came to discuss
+the money it appeared that the young lady wanted only one or two ounces
+of silver, just to buy herself a few clothes, etc., which Ma thought
+was a very small amount; so he gave the go-between a present for her
+trouble, which just finished up the three ounces his fox-friend had
+provided. An auspicious day was chosen, and the young lady came over
+to his house; when lo! she was humpbacked and pigeon-breasted, with
+a short neck like a tortoise, and feet which were fully ten inches
+long. The meaning of his fox-friend's remarks then flashed upon him.
+
+
+The Magnanimous Girl
+
+At Chin-ling there lived a young man named Ku, who had considerable
+ability, but was very poor; and having an old mother, he was very
+loth to leave home. So he employed himself in writing or painting
+[42] for people, and gave his mother the proceeds, going on thus
+till he was twenty-five years of age without taking a wife. Opposite
+to their house was another building, which had long been untenanted;
+and one day an old woman and a young girl came to occupy it, but there
+being no gentleman with them young Ku did not make any inquiries as
+to who they were or whence they hailed. Shortly afterward it chanced
+that just as Ku was entering the house he observed a young lady
+come out of his mother's door. She was about eighteen or nineteen,
+very clever and refined-looking, and altogether such a girl as one
+rarely sets eyes on; and when she noticed Mr Ku she did not run away,
+but seemed quite self-possessed. "It was the young lady over the way;
+she came to borrow my scissors and measure," said his mother, "and
+she told me that there is only her mother and herself. They don't
+seem to belong to the lower classes. I asked her why she didn't get
+married, to which she replied that her mother was old. I must go and
+call on her to-morrow, and find out how the land lies. If she doesn't
+expect too much, you could take care of her mother for her." So next
+day Ku's mother went, and found that the girl's mother was deaf, and
+that they were evidently poor, apparently not having a day's food in
+the house. Ku's mother asked what their employment was, and the old
+lady said they trusted for food to her daughter's ten fingers. She
+then threw out some hints about uniting the two families, to which
+the old lady seemed to agree; but, on consultation with her daughter,
+the latter would not consent. Mrs Ku returned home and told her son,
+saying, "Perhaps she thinks we are too poor. She doesn't speak or
+laugh, is very nice-looking, and as pure as snow; truly no ordinary
+girl." There ended that; until one day, as Ku was sitting in his
+study, up came a very agreeable young fellow, who said he was from a
+neighbouring village, and engaged Ku to draw a picture for him. The
+two youths soon struck up a firm friendship and met constantly,
+and later it happened that the stranger chanced to see the young
+lady of over the way. "Who is that?" said he, following her with
+his eyes. Ku told him, and then he said, "She is certainly pretty,
+but rather stern in her appearance." By and by Ku went in, and his
+mother told him the girl had come to beg a little rice, as they had
+had nothing to eat all day. "She's a good daughter," said his mother,
+"and I'm very sorry for her. We must try and help them a little." Ku
+thereupon shouldered a peck of rice, and, knocking at their door,
+presented it with his mother's compliments. The young lady received
+the rice, but said nothing; and then she got into the habit of coming
+over and helping Ku's mother with her work and household affairs,
+almost as if she had been her daughter-in-law, for which Ku was very
+grateful to her, and whenever he had anything nice he always sent some
+of it in to her mother, though the young lady herself never once took
+the trouble to thank him. So things went on until Ku's mother got an
+abscess on her leg, and lay writhing in agony day and night. Then the
+young lady devoted herself to the invalid, waiting on her and giving
+her medicine with such care and attention that at last the sick woman
+cried out, "O that I could secure such a daughter-in-law as you to see
+this old body into its grave!" The young lady soothed her, and replied,
+"Your son is a hundred times more filial than I, a poor widow's only
+daughter." "But even a filial son makes a bad nurse," answered the
+patient; "besides, I am now drawing toward the evening of my life,
+when my body will be exposed to the mists and the dews, and I am
+vexed in spirit about our ancestral worship and the continuance of our
+line." As she was speaking Ku walked in; and his mother, weeping, said,
+"I am deeply indebted to this young lady; do not forget to repay her
+goodness." Ku made a low bow, but the young lady said, "Sir, when you
+were kind to my mother, I did not thank you; why then thank me?" Ku
+thereupon became more than ever attached to her; but could never get
+her to depart in the slightest degree from her cold demeanour toward
+himself. One day, however, he managed to squeeze her hand, upon which
+she told him never to do so again; and then for some time he neither
+saw nor heard anything of her. She had conceived a violent dislike
+to the young stranger above mentioned; and one evening, when he was
+sitting talking with Ku, the young lady appeared. After a while she
+got angry at something he said, and drew from her robe a glittering
+knife about a foot long. The young man, seeing her do this, ran out
+in a fright and she after him, only to find that he had vanished. She
+then threw her dagger up into the air, and _whish!_ a streak of light
+like a rainbow, and something came tumbling down with a flop. Ku got
+a light, and ran to see what it was; and lo! there lay a white fox,
+head in one place and body in another. "There is your _friend_,"
+cried the girl; "I knew he would cause me to destroy him sooner or
+later." Ku dragged it into the house, and said, "Let us wait till
+to-morrow to talk it over; we shall then be more calm." Next day the
+young lady arrived, and Ku inquired about her knowledge of the black
+art; but she told Ku not to trouble himself about such affairs, and
+to keep it secret or it might be prejudicial to his happiness. Ku
+then entreated her to consent to their union, to which she replied
+that she had already been as it were a daughter-in-law to his mother,
+and there was no need to push the thing further. "Is it because I am
+poor?" asked Ku. "Well, I am not rich," answered she, "but the fact
+is I had rather not." She then took her leave, and the next evening
+when Ku went across to their house to try once more to persuade her
+the young lady had disappeared, and was never seen again.
+
+
+The Boon-companion
+
+Once upon a time there was a young man named Ch'e, who was not
+particularly well off, but at the same time very fond of his wine;
+so much so that without his three stoups of liquor every night he was
+quite unable to sleep, and bottles were seldom absent from the head
+of his bed. One night he had woken up and was turning over and over,
+when he fancied some one was in the bed with him; but then, thinking
+it was only the clothes which had slipped off, he put out his hand
+to feel, and in doing so touched something silky like a cat. Striking
+a light, he found it was a fox, lying in a drunken sleep like a dog;
+and then looking at his wine bottle he saw that it had been emptied. "A
+boon-companion," said he, laughing, as he avoided startling the animal,
+and, covering it up, lay down to sleep with his arm across it, and the
+candle alight so as to see what transformation it might undergo. About
+midnight the fox stretched itself, and Ch'e cried, "Well, to be sure,
+you've had a nice sleep!" He then drew off the clothes, and beheld an
+elegant young man in a scholar's dress; but the young man jumped up,
+and, making a low obeisance, returned his host many thanks for not
+cutting off his head. "Oh," replied Ch'e, "I am not averse to liquor
+myself; in fact they say I'm too much given to it. If you have no
+objection, we'll be a pair of bottle-and-glass chums." So they lay
+down and went to sleep again, Ch'e urging the young man to visit him
+often, and saying that they must have faith in each other. The fox
+agreed to this, but when Ch'e awoke in the morning his bedfellow had
+already disappeared. So he prepared a goblet of first-rate wine in
+expectation of his friend's arrival, and at nightfall sure enough he
+came. They then sat together drinking, and the fox cracked so many
+jokes that Ch'e said he regretted he had not known him before. "And
+truly I don't know how to repay your kindness," replied the former,
+"in preparing all this nice wine for me." "Oh," said Ch'e, "what's
+a pint or so of wine?--nothing worth speaking of." "Well," rejoined
+the fox, "you are only a poor scholar, and money isn't so easily to be
+got. I must see if I can't secure a little wine capital for you." Next
+evening, when he arrived, he said to Ch'e, "Two miles down toward
+the south-east you will find some silver lying by the wayside. Go
+early in the morning and get it." So on the morrow Ch'e set off,
+and actually obtained two lumps of silver, with which he bought some
+choice morsels to help them out with their wine that evening. The fox
+now told him that there was a vault in his backyard which he ought to
+open; and when he did so he found therein more than a hundred strings
+of cash. [43] "Now then," cried Ch'e, delighted, "I shall have no more
+anxiety about funds for buying wine with all this in my purse!" "Ah,"
+replied the fox, "the water in a puddle is not inexhaustible. I must
+do something further for you." Some days afterward the fox said to
+Ch'e, "Buckwheat is very cheap in the market just now. Something is
+to be done in that line." Accordingly Ch'e bought over forty tons,
+and thereby incurred general ridicule; but by and by there was a bad
+drought, and all kinds of grain and beans were spoilt. Only buckwheat
+would grow, and Ch'e sold off his stock at a profit of 1000 per
+cent. His wealth thus began to increase; he bought two hundred acres
+of rich land, and always planted his crops, corn, millet, or what not,
+upon the advice of the fox secretly given him beforehand. The fox
+looked on Ch'e's wife as a sister, and on Ch'e's children as his own;
+but when subsequently Ch'e died it never came to the house again.
+
+
+The Alchemist [44]
+
+At Ch'ang-an there lived a scholar named Chia Tzu-lung, who one day
+noticed a very refined-looking stranger; and, on making inquiries
+about him, learned that he was a Mr Chen who had taken lodgings
+hard by. Accordingly, Chia called next day and sent in his card,
+but did not see Chen, who happened to be out at the time. The same
+thing occurred thrice; and at length Chia engaged some one to watch
+and let him know when Mr Chen was at home. However, even then the
+latter would not come forth to receive his guest, and Chia had to
+go in and rout him out. The two now entered into conversation, and
+soon became mutually charmed with each other; and by and by Chia sent
+off a servant to bring wine from a neighbouring wine-shop. Mr Chen
+proved himself a pleasant boon-companion, and when the wine was nearly
+finished he went to a box and took from it some wine-cups and a large
+and beautiful jade tankard; into the latter he poured a single cup of
+wine, and immediately it was filled to the brim. They then proceeded
+to help themselves from the tankard; but however much they took out,
+the contents never seemed to diminish. Chia was astonished at this,
+and begged Mr Chen to tell him how it was done. "Ah," replied Mr Chen,
+"I tried to avoid making your acquaintance solely because of your
+one bad quality--avarice. The art I practise is a secret known to
+the Immortals only: how can I divulge it to you?" "You do me wrong,"
+rejoined Chia, "in thus attributing avarice to me. The avaricious,
+indeed, are always poor." Mr Chen laughed, and they separated for that
+day; but from that time they were constantly together, and all ceremony
+was laid aside between them. Whenever Chia wanted money Mr Chen would
+bring out a black stone, and, muttering a charm, would rub it on a tile
+or a brick, which was forthwith changed into a lump of silver. This
+silver he would give to Chia, and it was always just as much as he
+actually required, neither more nor less; and if ever the latter asked
+for more Mr Chen would rally him on the subject of avarice. Finally
+Chia determined to try to get possession of this stone; and one day,
+when Mr Chen was sleeping off the fumes of a drinking-bout, he tried
+to extract it from his clothes. However, Chen detected him at once,
+and declared that they could be friends no more, and next day he
+left the place altogether. About a year afterward Chia was one day
+wandering by the river-bank, when he saw a handsome-looking stone,
+marvellously like that in the possession of Mr Chen; and he picked
+it up at once and carried it home with him. A few days passed away,
+and suddenly Mr Chen presented himself at Chia's house, and explained
+that the stone in question possessed the property of changing anything
+into gold, and had been bestowed upon him long before by a certain
+Taoist priest whom he had followed as a disciple. "Alas!" added he,
+"I got tipsy and lost it; but divination told me where it was,
+and if you will now restore it to me I will take care to repay your
+kindness." "You have divined rightly," replied Chia; "the stone is
+with me; but recollect, if you please, that the indigent Kuan Chung
+[45] shared the wealth of his friend Pao Shu." At this hint Mr Chen
+said he would give Chia one hundred ounces of silver; to which the
+latter replied that one hundred ounces was a fair offer, but that he
+would far sooner have Mr Chen teach him the formula to utter when
+rubbing the stone on anything, so that he might try the thing once
+himself. Mr Chen was afraid to do this; whereupon Chia cried out,
+"You are an Immortal yourself; you must know well enough that I
+would never deceive a friend." So Mr Chen was prevailed upon to
+teach him the formula, and then Chia would have tried the art upon
+the immense stone washing-block [46] which was lying near at hand
+had not Mr Chen seized his arm and begged him not to do anything
+so outrageous. Chia then picked up half a brick and laid it on the
+washing-block, saying to Mr Chen, "This little piece is not too much,
+surely?" Accordingly Mr Chen relaxed his hold and let Chia proceed;
+which he did by promptly ignoring the half-brick and quickly rubbing
+the stone on the washing-block. Mr Chen turned pale when he saw him
+do this, and made a dash forward to get hold of the stone, but it was
+too late; the washing-block was already a solid mass of silver, and
+Chia quietly handed him back the stone. "Alas! alas!" cried Mr Chen
+in despair, "what is to be done now? For, having thus irregularly
+conferred wealth upon a mortal, Heaven will surely punish me. Oh,
+if you would save me, give away one hundred coffins [47] and one
+hundred suits of wadded clothes." "My friend," replied Chia, "my
+object in getting money was not to hoard it up like a miser." Mr
+Chen was delighted at this; and during the next three years Chia
+engaged in trade, taking care to fulfil always his promise to Mr
+Chen. At the expiration of that time Mr Chen himself reappeared, and,
+grasping Chia's hand, said to him, "Trustworthy and noble friend,
+when we last parted the Spirit of Happiness impeached me before God,
+[48] and my name was erased from the list of angels. But now that you
+have carried out my request that sentence has been rescinded. Go on
+as you have begun, without ceasing." Chia asked Mr Chen what office
+he filled in Heaven; to which the latter replied that he was only
+a fox who, by a sinless life, had finally attained to that clear
+perception of the truth which leads to immortality. Wine was then
+brought, and the two friends enjoyed themselves together as of old;
+and even when Chia had passed the age of ninety years the fox still
+used to visit him from time to time.
+
+
+
+CHAPTER XVI
+
+Miscellaneous Legends
+
+
+The Unnatural People
+
+The _Shan hai ching_, or _Hill and River Classic_, contains
+descriptions of some curious people supposed to inhabit the regions
+on the maps represented on the nine tripod vases of the Great Yue,
+first emperor of the Hsia dynasty.
+
+
+The Pygmies
+
+The pygmies inhabit many mountainous regions of the Empire, but are
+few in number. They are less than nine inches high, but are well
+formed. They live in thatched houses that resemble ants' nests. When
+they walk out they go in companies of from six to ten, joining hands
+in a line for mutual protection against birds that might carry them
+away, or other creatures that might attack them. Their tone of voice
+is too low to be distinguished by an ordinary human ear. They occupy
+themselves in working in wood, gold, silver, and precious stones, but
+a small proportion are tillers of the soil. They wear clothes of a red
+colour. The sexes are distinguishable by a slight beard on the men,
+and long tresses on the women, the latter in some cases reaching four
+to five inches in length. Their heads are unduly large, being quite
+out of proportion to their small bodies. A husband and wife usually
+go about hand in hand. A Hakka charcoal-burner once found three of the
+children playing in his tobacco-box. He kept them there, and afterward,
+when he was showing them to a friend, he laughed so that drops of
+saliva flew from his mouth and shot two of them dead. He then begged
+his friend to take the third and put it in a place of safety before
+he should laugh again. His friend attempted to lift it from the box,
+but it died on being touched.
+
+
+The Giants
+
+In the Country of the Giants the people are fifty feet in height. Their
+footprints are six feet in length. Their teeth are like those of a
+saw. Their finger-nails present the appearance of hooked claws, while
+their diet consists wholly of uncooked animal food. Their eyebrows
+are of such length as to protrude from the front of the carts in
+which they ride, large though it is necessary for these vehicles to
+be. Their bodies are covered with long black hair resembling that
+of the bear. They live to the advanced age of eighteen thousand
+years. Though cannibals, they never eat members of their own tribe,
+confining their indulgence in human flesh chiefly to enemies taken in
+battle. Their country extends some thousands of miles along certain
+mountain ranges in North-eastern Asia, in the passes of which they
+have strong iron gates, easy to close, but difficult to open; hence,
+though their neighbours maintain large standing armies, they have
+thus far never been conquered.
+
+
+The Headless People
+
+The Headless People inhabit the Long Sheep range, to which their
+ancestors were banished in the remote past for an offence against the
+gods. One of the said ancestors had entered into a controversy with
+the rulers of the heavens, and they in their anger had transformed
+his two breasts into eyes and his navel into a mouth, removed his
+head, leaving him without nose and ears, thus cutting him off from
+smell and sound, and banished him to the Long Sheep Mountains, where
+with a shield and axe, the only weapons vouchsafed to the people of
+the Headless Country, he and his posterity were compelled to defend
+themselves from their enemies and provide their subsistence. This,
+however, does not in the least seem to have affected their tempers,
+as their bodies are wreathed in perpetual smiles, except when they
+flourish their warlike weapons on the approach of an enemy. They are
+not without understanding, because, according to Chinese notions of
+physiology, "their bellies are full of wisdom."
+
+
+The Armless People
+
+In the Mountains of the Sun and Moon, which are in the Centre of the
+Great Waste, are the people who have no arms, but whose legs instead
+grow out of their shoulders. They pick flowers with their toes. They
+bow by raising the body horizontal with the shoulders, thus turning
+the face to the ground.
+
+
+The Long-armed and Long-legged People
+
+The Long-armed People are about thirty feet high, their arms reaching
+from the shoulders to the ground. Once when a company of explorers
+was passing through the country which borders on the Eastern Sea they
+inquired of an old man if he knew whether or not there were people
+dwelling beyond the waters. He replied that a cloth garment, in fashion
+and texture not unlike that of a Chinese coat, with sleeves thirty
+feet in length, had been found in the sea. The explorers fitted out an
+expedition, and the discovery of the Long-armed Country was the result.
+
+The natives subsist for the most part on fish, which they obtain by
+wading in the water, and taking the fish with their hands instead of
+with hooks or nets.
+
+The arms of the Long-legged People are of a normal length, the legs
+are developed to a length corresponding to that of the arms of the
+Long-armed People.
+
+The country of the latter borders on that of the Long-legs. The habits
+and food of the two are similar. The difference in their physical
+structure makes them of mutual assistance, those with the long arms
+being able to take the shellfish of the shallow waters, while those
+with the long legs take the surface fish from the deeper localities;
+thus the two gather a harvest otherwise unobtainable.
+
+
+The One-eyed People and Others
+
+A little to the east of the Country of the Long-legs are to be found
+the One-eyed People. They have but one eye, rather larger than the
+ordinary human eye, placed in the centre of the forehead, directly
+above the nose. Other clans or families have but one arm and one leg,
+some having a right arm and left leg, others a left arm and right
+leg, while still others have both on the same side, and go in pairs,
+like shoes. Another species not only has but one arm and one leg,
+but is of such fashion as to have but one eye, one nostril, and beard
+on but one side of the face, there being as it were rights and lefts,
+the two in reality being one, for it is in this way that they pair. The
+Long-eared People resemble Chinese in all except their ears. They live
+in the far West among mountains and in caves. Their pendant, flabby
+ears extend to the ground, and would impede their feet in walking if
+they did not support them on their hands. They are sensitive to the
+faintest sound. Still another people in this region are distinguished
+by having six toes on each foot.
+
+
+
+The Feathered People, etc.
+
+The Feathered People are very tall, and are covered with fluffy
+down. They have wings in place of arms, and can fly short distances. On
+the points of the wings are claws, which serve as hands. Their
+noses are like beaks. Gentle and timid, they do not leave their own
+country. They have good voices, and like to sing ballads. If one
+wishes to visit this people he must go far to the south-east and then
+inquire. There is also the Land of the People with Three Faces, who
+live in the centre of the Great Waste and never die; the Land of the
+Three-heads, east of the K'un-lun Mountains; the Three-body Country,
+the inhabitants of which have one head with three bodies, three arms
+and but two legs; and yet another where the people have square heads,
+broad shoulders, and three legs, and the stones on the land are all
+gold and jade.
+
+
+The People of the Punctured Bodies
+
+Another community is said to be composed of people who have holes
+through their chests. They can be carried about on a pole put through
+the orifice, or may be comfortably hung upon a peg. They sometimes
+string themselves on a rope, and thus walk out in file. They are
+harmless people, and eat snakes that they kill with bows and arrows,
+and they are very long-lived.
+
+
+The Women's Kingdom
+
+The Women's Kingdom, the country inhabited exclusively by women, is
+said to be surrounded by a sea of less density than ordinary water,
+so that ships sink on approaching the shores. It has been reached only
+by boats carried thither in whirlwinds, and but few of those wrecked
+on its rocks have survived and returned to tell of its wonders. The
+women have houses, gardens, and shops. Instead of money they use gems,
+perforated and strung like beads. They reproduce their kind by sleeping
+where the south wind blows upon them.
+
+
+The Land of the Flying Cart
+
+Situated to the north of the Plain of Great Joy, the Land of
+the Flying Cart joins the Country of the One-armed People on the
+south-west and that of the Three-bodied People on the south-east. The
+inhabitants have but one arm, and an additional eye of large size in
+the centre of the forehead, making three eyes in all. Their carts,
+though wheeled, do not run along the ground, but chase each other in
+mid-air as gracefully as a flock of swallows. The vehicles have a
+kind of winged framework at each end, and the one-armed occupants,
+each grasping a flag, talk and laugh one to another in great glee
+during what might be called their aerial recreation were it not for
+the fact that it seems to be their sole occupation.
+
+
+The Expectant Wife
+
+A curious legend is told regarding a solitary, weird figure which
+stands out, rudely weatherworn, from a hill-top in the pass called
+Shao-hsing Gorge, Canton Province. This point of the pass is called
+Lung-men, or Dragon's Mouth, and the hill the Husband-expecting
+Hill. The figure itself, which is called the Expectant Wife, resembles
+that of a woman. Her bent head and figure down to the waist are
+very lifelike.
+
+The story, widely known in this and the neighbouring province, runs as
+follows. Centuries ago a certain poor woman was left by her husband,
+who went on a journey into Kwangsi, close by, but in those days
+considered a wild and distant region, full of dangers. He promised
+to return in three years. The time went slowly and sadly past, for
+she dearly loved her lord, but no husband appeared. He, ungrateful
+and unfaithful spouse, had fallen in love with a fair one in Kwangsi,
+a sorceress or witch, who threw a spell over him and charmed him to
+his destruction, turning him at length into stone. To this day his
+figure may be seen standing near a cave close by the river which is
+known by the name of the Detained Man Cave.
+
+The wife, broken by grief at her husband's failure to return, was
+likewise turned into a stone, and it is said that a supernatural
+power will one day bring the couple to life again and reward the
+ever-faithful wife. The legend receives entire credence from the
+simple boatmen sad country people.
+
+
+The Wild Men
+
+The wild beasts of the mountain have a king. He is a wild man, with
+long, thick locks, fiery red in colour, and his body is covered with
+hair. He is very strong: with a single blow of his huge fist, he can
+break large rocks to pieces; he also can pull up the trees of the
+forest by the root. His flesh is as hard as iron and is invulnerable
+to the thrusts of knife, spear, or sword. He rides upon a tiger when
+he leaves his home; he rules over the wolves, leopards, and tigers, and
+governs all their affairs. Many other wild men, like him in appearance,
+live in these mountains, but on account of his great strength he alone
+is king. These wild men kill and eat all human beings they meet, and
+other hill tribes live in terror of meeting them. Indeed, who of all
+these mountain people would have been left alive had not some men,
+more crafty than their fellows, devised a means of overpowering these
+fierce savages?
+
+This is the method referred to: On leaving his home the herb-gatherer
+of the mountains arms himself with two large hollow bamboo tubes which
+he slips over his wrists and arms; he also carries a jar of very
+strong wine. When he meets one of the wild men he stands still and
+allows the giant to grasp him by the arm. As the giant holds him fast,
+as he supposes, in his firm grasp, he quietly and slowly withdraws
+one arm from the bamboo cuff, and, taking the pot of wine from the
+other hand, quickly pours it down the throat of the stooping giant,
+whose mouth is wide open with immoderate laughter at the thought of
+having captured a victim so easily. The potent draught of wine acts
+at once, causing the victim to drop to the ground in a dead sleep,
+whereupon the herb-gatherer either dispatches him summarily with a
+thrust through the heart, or leaves the drunken tyrant to sleep off the
+effect of his draught, while he returns again to his work of collecting
+the health-restoring herbs. In this way have the numbers of these wild
+men become less and less, until at the present time but few remain.
+
+
+The Jointed Snake
+
+The people on O-mei Shan tell of a wonderful kind of snake that is
+said to live there. Part of its life is spent among the branches of
+the trees; if by chance it falls to the ground it breaks up into two
+or more pieces. These separate segments later on come together again
+and unite.
+
+Many other marvellous and interesting tales are related of this
+mountain and its inhabitants.
+
+
+
+The Casting of the Great Bell
+
+In every province of China there is a legend relating to the casting
+of the great bell swung in the bell tower of the chief city. These
+legends are curiously identical in almost every detail. The following
+is the one current in Peking.
+
+It was in the reign of Yung Lo, the third monarch of the Ming dynasty,
+that Peking first became the capital of China. Till that period the
+'Son of Heaven' had held his Court at Nanking, and Peking had been
+of comparatively little note. Now, however, on being honoured by the
+'Sacred Presence,' stately buildings arose in all directions for
+the accommodation of the Emperor and his courtiers. Clever men from
+all parts of the Empire were attracted to the capital, and such as
+possessed talent were sure of lucrative employment. About this time the
+Drum Tower and the Bell Tower were built; both of them as 'look-out'
+and 'alarm' towers. The Drum Tower was furnished with a monster drum,
+which it still possesses, of such a size that the thunder of its tones
+might be heard all over the city, the sound being almost enough to
+waken the dead.
+
+The Bell Tower had been completed some time before attempts were
+made to cast a bell proportionate to the size of the building. At
+length Yung Lo ordered Kuan Yu, a mandarin of the second grade, who
+was skilled in casting guns, to cast a bell the sound of which should
+be heard, on the least alarm, in every part of the city. Kuan Yu at
+once commenced the undertaking. He secured the services of a great
+number of experienced workmen, and collected immense quantities of
+material. Months passed, and at length it was announced to the Emperor
+that everything was ready for the casting. A day was appointed; the
+Emperor, surrounded by a crowd of courtiers, and preceded by the
+Court musicians, went to witness the ceremony. At a given signal,
+and to the crash of music, the melted metal rushed into the mould
+prepared for it. The Emperor and his Court then retired, leaving
+Kuan Yu and his subordinates to await the cooling of the metal, which
+would tell of failure or success. At length the metal was sufficiently
+cool to detach the mould from it. Kuan Yu, in breathless trepidation,
+hastened to inspect it, but to his mortification and grief discovered
+it to be honeycombed in many places. The circumstance was reported to
+the Emperor, who was naturally vexed at the expenditure of so much
+time, labour, and money with so unsatisfactory a result. However,
+he ordered Kuan Yu to try again.
+
+The mandarin hastened to obey, and, thinking the failure of the
+first attempt must have resulted from some oversight or omission on
+his part, he watched every detail with redoubled care and attention,
+fully determined that no neglect or remissness should mar the success
+of this second casting.
+
+After months of labour the mould was again prepared, and the metal
+poured into it, but again with the same result. Kuan Yu was distracted,
+not only at the loss of his reputation, but at the certain loss of
+the Emperor's favour. Yung Lo, when he heard of this second failure,
+was very wroth, and at once ordered Kuan Yu into his presence, and
+told him he would give him a third and last trial, and if he did
+not succeed this time he would behead him. Kuan Yu went home in a
+despairing state of mind, asking himself what crime he or any of his
+ancestors could have committed to have justified this calamity.
+
+Now Kuan Yu had an only daughter, about sixteen years of age, and,
+having no sons, the whole of his love was centred in this girl, for
+he had hopes of perpetuating his name and fame through her marriage
+with some deserving young nobleman. Truly she was worthy of being
+loved. She had "almond-shaped eyes, like the autumn waves, which,
+sparkling and dancing in the sun, seem to leap up in very joy and
+wantonness to kiss the fragrant reeds that grow upon the rivers'
+banks, yet of such limpid transparency that one's form could be
+seen in their liquid depths as if reflected in a mirror. These were
+surrounded by long silken lashes--now drooping in coy modesty, anon
+rising in youthful gaiety and disclosing the laughing eyes but just
+before concealed beneath them. Eyebrows like the willow leaf; cheeks
+of snowy whiteness, yet tinged with the gentlest colouring of the
+rose; teeth like pearls of the finest water were seen peeping from
+between half-open lips, so luscious and juicy that they resembled
+two cherries; hair of the jettiest blackness and of the silkiest
+texture. Her form was such as poets love to describe and painters
+limn; there was grace and ease in every movement; she appeared to
+glide rather than walk, so light was she of foot. Add to her other
+charms that she was skilful in verse-making, excellent in embroidery,
+and unequalled in the execution of her household duties, and we have
+but a faint description of Ko-ai, the beautiful daughter of Kuan Yu."
+
+Well might the father be proud of and love his beautiful child,
+and she returned his love with all the ardour of her affectionate
+nature; often cheering him with her innocent gaiety when he returned
+from his daily vocations wearied or vexed. Seeing him now return
+with despair depicted in his countenance, she tenderly inquired the
+cause, not without hope of being the means of alleviating it. When
+her father told her of his failures, and of the Emperor's threat, she
+exclaimed: "Oh, my father, be comforted! Heaven will not always be thus
+unrelenting. Are we not told that 'out of evil cometh good'? These
+two failures will but enhance the glory of your eventual success,
+for success _this_ time _must_ crown your efforts. I am only a girl,
+and cannot assist you but with my prayers; these I will daily and
+hourly offer up for your success; and the prayers of a daughter for
+a loved parent _must_ be heard." Somewhat soothed by the endearments
+of Ko-ai, Kuan Yu again devoted himself to his task with redoubled
+energy, Ko-ai meanwhile constantly praying for him in his absence,
+and ministering to his wants when he returned home. One day it
+occurred to the maiden to go to a celebrated astrologer to ascertain
+the cause of these failures, and to ask what means could be taken to
+prevent a recurrence of them. She thus learned that the next casting
+would also be a disappointment if the blood of a maiden were not
+mixed with the ingredients. She returned home full of horror at this
+information, yet inwardly resolving to immolate herself rather than
+allow her father to fail. The day for the casting at length came,
+and Ko-ai requested her father to allow her to witness the ceremony
+and "to exult in his success," as she laughingly said. Kuan Yu gave
+his consent, and accompanied by several servants she went, taking up
+a position near the mould.
+
+Everything was prepared as before. An immense concourse assembled
+to witness the third and final casting, which was to result either
+in honour or degradation and death for Kuan Yu. A dead silence
+prevailed through the vast assemblage as the melted metal once more
+rushed to its destination; this was broken by a shriek, and a cry,
+"For my father!" and Ko-ai was seen to throw herself headlong into the
+seething, hissing metal. One of her servants attempted to seize her
+while in the act of plunging into the boiling fluid, but succeeded only
+in grasping one of her shoes, which came off in his hand. The father
+was frantic, and had to be kept by force from following her example;
+he was taken home a raving maniac. The prediction of the astrologer
+was fulfilled, for, on uncovering the bell after it had cooled, it
+was found to be perfect, but not a vestige of Ko-ai was to be seen;
+the blood of a maiden had indeed been infused with the ingredients.
+
+After a time the bell was suspended by order of the Emperor,
+and expectation was at its height to hear it rung for the first
+time. The Emperor himself was present. The bell was struck, and far
+and near was heard the deep tone of its sonorous boom. This indeed
+was a triumph! Here was a bell surpassing in size and sound any
+other that had ever been cast! But--and the surrounding multitudes
+were horror-struck as they listened--the heavy boom of the bell was
+followed by a low wailing sound like the agonized cry of a woman, and
+the word _hsieh_ (shoe) was distinctly heard. To this day the bell,
+each time it is rung, after every boom appears to utter the word
+'hsieh,' and people when they hear it shudder and say, "There's poor
+Ko-ai's voice calling for her shoe."
+
+
+The Cursed Temple
+
+The reign of Ch'ung Cheng, the last monarch of the Ming dynasty,
+was much troubled both by internal broils and by wars. He was
+constantly threatened by Tartar hordes from without, though these
+were generally beaten back by the celebrated general Wu San-kuei,
+and the country was perpetually in a state of anarchy and confusion,
+being overrun by bands of marauding rebels; indeed, so bold did
+these become under a chief named Li Tzu-ch'eng that they actually
+marched on the capital with the avowed intention of placing their
+leader on the Dragon Throne. Ch'ung Cheng, on the reception of this
+startling news, with no one that he could trust in such an emergency
+(for Wu San-kuei was absent on an expedition against the Tartars),
+was at his wits' end. The insurgents were almost in sight of Peking,
+and at any moment might arrive. Rebellion threatened in the city
+itself. If he went out boldly to attack the oncoming rebels his own
+troops might go over to the enemy, or deliver him into their hands;
+if he stayed in the city the people would naturally attribute it to
+pusillanimity, and probably open the gates to the rebels.
+
+In this strait he resolved to go to the San Kuan Miao, an imperial
+temple situated near the Ch'ao-yang Men, and inquire of the gods as
+to what he should do, and decide his fate by 'drawing the slip.' If he
+drew a long slip, this would be a good omen, and he would boldly march
+out to meet the rebels, confident of victory; if a middle length one,
+he would remain quietly in the palace and passively await whatever
+might happen; but if he should unfortunately draw a short one he would
+take his own life rather than suffer death at the hands of the rebels.
+
+Upon arrival at the temple, in the presence of the high officers of
+his Court, the sacrifices were offered up, and the incense burnt,
+previous to drawing the slip on which hung the destiny of an empire,
+while Ch'ung Cheng himself remained on his knees in prayer. At the
+conclusion of the sacrificial ceremony the tube containing the bamboo
+fortune-telling sticks was placed in the Emperor's hand by one of
+the priests. His courtiers and the attendant priests stood round in
+breathless suspense, watching him as he swayed the tube to and fro;
+at length one fell to the ground; there was dead silence as it was
+raised by a priest and handed to the Emperor. _It was a short one!_
+Dismay fell on every one present, no one daring to break the painful,
+horrible silence. After a pause the Emperor, with a cry of mingled
+rage and despair, dashed the slip to the ground, exclaiming: "May this
+temple built by my ancestors evermore be accursed! Henceforward may
+every suppliant be denied what he entreats, as I have been! Those
+who come in sorrow, may that sorrow be doubled; in happiness, may
+that happiness be changed to misery; in hope, may they meet despair;
+in health, sickness; in the pride of life and strength, death! I,
+Ch'ung Cheng, the last of the Mings, curse it!"
+
+Without another word he retired, followed by his courtiers, proceeded
+at once to the palace, and went straight to the apartments of the
+Empress. The next morning he and his Empress were found suspended from
+a tree on Prospect Hill. "In their death they were not divided." The
+scenes that followed; how the rebels took possession of the city and
+were driven out again by the Chinese general, assisted by the Tartars;
+how the Tartars finally succeeded in establishing the Manchu dynasty,
+are all matters of history. The words used by the Emperor at the
+temple were prophetic; he _was_ the last of the Mings. The tree on
+which the monarch of a mighty Empire closed his career and brought
+the Ming dynasty to an end was ordered to be surrounded with chains;
+it still exists, and is still in chains. Upward of two hundred
+and seventy years have passed since that time, yet the temple is
+standing as of old; but the halls that at one time were crowded with
+worshippers are now silent, no one ever venturing to worship there;
+it is the resort of the fox and the bat, and people at night pass it
+shudderingly--"It is the cursed temple!"
+
+
+The Maniac's Mite
+
+An interesting story is told of a lady named Ch'en, who was a
+Buddhist nun celebrated for her virtue and austerity. Between the
+years 1628 and 1643 she left her nunnery near Wei-hai city and set
+out on a long journey for the purpose of collecting subscriptions for
+casting a new image of the Buddha. She wandered through Shantung and
+Chihli and finally reached Peking, and there--subscription-book in
+hand--she stationed herself at the great south gate in order to take
+toll from those who wished to lay up for themselves treasures in the
+Western Heaven. The first passer-by who took any notice of her was an
+amiable maniac. His dress was made of coloured shreds and patches,
+and his general appearance was wild and uncouth. "Whither away,
+nun?" he asked. She explained that she was collecting subscriptions
+for the casting of a great image of Buddha, and had come all the
+way from Shantung. "Throughout my life," remarked the madman, "I was
+ever a generous giver." So, taking the nun's subscription-book, he
+headed a page with his own name (in very large characters) and the
+amount subscribed. The amount in question was two cash, equivalent
+to a small fraction of a farthing. He then handed over the two small
+coins and went on his way.
+
+In course of time the nun returned to Wei-hai-wei with her
+subscriptions, and the work of casting the image was duly begun. When
+the time had come for the process of smelting, it was observed that
+the copper remained hard and intractable. Again and again the furnace
+was fed with fuel, but the shapeless mass of metal remained firm as a
+rock. The head workman, who was a man of wide experience, volunteered
+an explanation of the mystery. "An offering of great value must be
+missing," he said. "Let the collection-book be examined so that it
+may be seen whose subscription has been withheld." The nun, who was
+standing by, immediately produced the madman's money, which on account
+of its minute value she had not taken the trouble to hand over. "There
+is one cash," she said, "and there is another. Certainly the offering
+of these must have been an act of the highest merit, and the giver
+must be a holy man who will some day attain Buddhahood." As she said
+this she threw the two cash into the midst of the cauldron. Great
+bubbles rose and burst, the metal melted and ran like the sap from
+a tree, limpid as flowing water, and in a few moments the work was
+accomplished and the new Buddha successfully cast.
+
+
+The City-god of Yen Ch'eng
+
+The following story of the Ch'eng-huang P'u-sa of Yen Ch'eng (Salt
+City) is told by Helena von Poseck in the _East of Asia Magazine_,
+vol. iii (1904), pp. 169-171. This legend is also related of several
+other cities in China.
+
+The Ch'eng-huang P'u-sa is, as already noted, the tutelary god of a
+city, his position in the unseen world answering to that of a _chih
+hsien_, or district magistrate, among men, if the city under his
+care be a _hsien_; but if the city hold the rank of a _fu_, it has
+(or used to have until recently) two Ch'eng-huang P'u-sas, one a
+prefect, and the other a district magistrate. One part of his duty
+consists of sending small demons to carry off the spirits of the
+dying, of which spirits he afterward acts as ruler and judge. He is
+supposed to exercise special care over the _k'u kuei_, or spirits
+which have no descendants to worship and offer sacrifices to them,
+and on the occasion of the Seventh Month Festival he is carried round
+the city in his chair to maintain order among them, while the people
+offer food to them, and burn paper money for their benefit. He is
+also carried in procession at the Ch'ing Ming Festival, and on the
+first day of the tenth month.
+
+The Ch'eng-huang P'u-sa of the city of Yen Ch'eng is in the extremely
+unfortunate predicament of having no skin to his face, which fact is
+thus accounted for:
+
+Once upon a time there lived at Yen Ch'eng an orphan boy who was
+brought up by his uncle and aunt. He was just entering upon his teens
+when his aunt lost a gold hairpin, and accused him of having stolen
+it. The boy, whose conscience was clear in the matter, thought of a
+plan by which his innocence might be proved.
+
+"Let us go to-morrow to Ch'eng-huang P'u-sa's temple," he said, "and
+I will there swear an oath before the god, so that he may manifest
+my innocence."
+
+They accordingly repaired to the temple, and the boy, solemnly
+addressing the idol, said:
+
+"If I have taken my aunt's gold pin, may my foot twist, and may I
+fall as I go out of your temple door!"
+
+Alas for the poor suppliant! As he stepped over the threshold his
+foot twisted, and he fell to the ground. Of course, everybody was
+firmly convinced of his guilt, and what could the poor boy say when
+his own appeal to the god thus turned against him?
+
+After such a proof of his depravity his aunt had no room in her house
+for her orphan nephew, neither did he himself wish to stay with people
+who suspected him of theft. So he left the home which had sheltered
+him for years, and wandered out alone into the cold hard world. Many
+a hardship did he encounter, but with rare pluck he persevered in
+his studies, and at the age of twenty odd years became a mandarin.
+
+In course of time our hero returned to Yen Ch'eng to visit his uncle
+and aunt. While there he betook himself to the temple of the deity who
+had dealt so hardly with him, and prayed for a revelation as to the
+whereabouts of the lost hairpin. He slept that night in the temple,
+and was rewarded by a vision in which the Ch'eng-huang P'u-sa told
+him that the pin would be found under the floor of his aunt's house.
+
+He hastened back, and informed his relatives, who took up the boards
+in the place indicated, and lo! there lay the long-lost pin! The
+women of the house then remembered that the pin had been used in
+pasting together the various layers of the soles of shoes, and, when
+night came, had been carelessly left on the table. No doubt rats,
+attracted by the smell of the paste which clung to it, had carried
+it off to their domains under the floor.
+
+The young mandarin joyfully returned to the temple, and offered
+sacrifices by way of thanksgiving to the Ch'eng-huang P'u-sa for
+bringing his innocence to light, but he could not refrain from
+addressing to him what one is disposed to consider a well-merited
+reproach.
+
+"You made me fall down," he said, "and so led people to think I was
+guilty, and now you accept my gifts. Aren't you ashamed to do such
+a thing? _You have no face!_"
+
+As he uttered the words all the plaster fell from the face of the idol,
+and was smashed into fragments.
+
+From that day forward the Ch'eng-huang P'u-sa of Yen Ch'eng has had
+no skin on his face. People have tried to patch up the disfigured
+countenance, but in vain: the plaster always falls off, and the face
+remains skinless.
+
+Some try to defend the Ch'eng-huang P'u-sa by saying that he was not
+at home on the day when his temple was visited by the accused boy and
+his relatives, and that one of the little demons employed by him in
+carrying off dead people's spirits out of sheer mischief perpetrated
+a practical joke on the poor boy.
+
+In that case it is certainly hard that his skin should so persistently
+testify against him by refusing to remain on his face!
+
+
+The Origin of a Lake
+
+In the city of Ta-yeh Hsien, Hupei, there is a large sheet of water
+known as the Liang-ti Lake. The people of the district give the
+following account of its origin:
+
+About five hundred years ago, during the Ming dynasty, there was no
+lake where the broad waters now spread. A flourishing _hsien_ city
+stood in the centre of a populous country. The city was noted for its
+wickedness, but amid the wicked population dwelt one righteous woman,
+a strict vegetarian and a follower of all good works. In a vision of
+the night it was revealed to her that the city and neighbourhood would
+be destroyed by water, and the sign promised was that when the stone
+lions in front of the _yamen_ wept tears of blood, then destruction
+was near at hand. Like Jonah at Nineveh, the woman, known to-day
+simply as Niang-tzu, walked up and down the streets of the city,
+warning all of the coming calamity. She was laughed at and looked
+upon as mad by the careless people. A pork-butcher in the town,
+a noted wag, took some pig's blood and sprinkled it round the eyes
+of the stone lions. This had the desired effect, for when Niang-tzu
+saw the blood she fled from the city amid the jeers and laughter of
+the inhabitants. Before many hours had passed, however, the face of
+the sky darkened, a mighty earthquake shook the country-side, there
+was a great subsidence of the earth's surface, and the waters of the
+Yangtzu River flowed into the hollow, burying the city and villages
+out of sight. But a spot of ground on which the good woman stood,
+after escaping from the doomed city, remained at its normal level,
+and it stands to-day in the midst of the lake, an island called
+Niang-tzu, a place at which boats anchor at night, or to which they
+fly for shelter from the storms that sweep the lake. They are saved
+to-day because of one good woman helped by the gods so long ago.
+
+As a proof of the truth of the above story, it is asserted that on
+clear days traces of the buried city may be seen, while occasionally
+a fisherman casting his net hauls up some household utensil or relic
+of bygone days.
+
+
+Miao Creation Legends
+
+If the Miao have no written records, they have many legends in verse,
+which they learn to repeat and sing. The Hei Miao (or Black Miao, so
+called from their dark chocolate-coloured clothes) treasure poetical
+legends of the Creation and of a deluge. These are composed in lines
+of five syllables, in stanzas of unequal length, one interrogative
+and one responsive. They are sung or recited by two persons or two
+groups at feasts and festivals, often by a group of youths and a
+group of maidens. The legend of the Creation commences:
+
+
+    Who made Heaven and earth?
+    Who made insects?
+    Who made men?
+    Made male and made female?
+      I who speak don't know.
+
+
+
+
+    Heavenly King made Heaven and earth,
+    Ziene made insects,
+    Ziene made men and demons,
+    Made male and made female.
+      How is it you don't know?
+
+
+
+    How made Heaven and earth?
+    How made insects?
+    How made men and demons?
+    Made male and made female?
+      I who speak don't know.
+
+
+
+    Heavenly King was intelligent,
+    Spat a lot of spittle into his hand,
+    Clapped his hands with a noise,
+    Produced Heaven and earth,
+    Tall grass made insects,
+    Stories made men and demons,
+    Made male and made female.
+      How is it you don't know?
+
+
+
+The legend proceeds to state how and by whom the heavens were
+propped up and how the sun was made and fixed in its place, but the
+continuation is exceedingly silly.
+
+The legend of the Flood is another very silly composition, but it is
+interesting to note that it tells of a great deluge. It commences:
+
+
+    Who came to the bad disposition,
+    To send fire and burn the hill?
+    Who came to the bad disposition,
+    To send water and destroy the earth?
+      I who sing don't know.
+
+
+
+    Zie did. Zie was of bad disposition,
+    Zie sent fire and burned the hill;
+    Thunder did. Thunder was of bad disposition,
+    Thunder sent water and destroyed the earth.
+      Why don't you know?
+
+
+In this story of the flood only two persons were saved in a large
+bottle gourd used as a boat, and these were A Zie and his sister. After
+the flood the brother wished his sister to become his wife, but she
+objected to this as not being proper. At length she proposed that
+one should take the upper and one the nether millstone, and going to
+opposite hills should set the stones rolling to the valley between. If
+these should be found in the valley properly adjusted one above the
+other she would be his wife, but not if they came to rest apart. The
+young man, considering it unlikely that two stones thus rolled down
+from opposite hills would be found in the valley one upon another,
+while pretending to accept the test suggested, secretly placed two
+other stones in the valley one upon the other. The stones rolled from
+the hills were lost in the tall wild grass, and on descending into
+the valley A Zie called his sister to come and see the stones he had
+placed. She, however, was not satisfied, and suggested as another test
+that each should take a knife from a double sheath and, going again
+to the opposite hill-tops, hurl them into the valley below. If both
+these knives were found in the sheath in the valley she would marry
+him, but if the knives were found apart they would live apart. Again
+the brother surreptitiously placed two knives in the sheath, and, the
+experiment ending as A Zie wished, his sister became his wife. They
+had one child, a misshapen thing without arms or legs, which A Zie
+in great anger killed and cut to pieces. He threw the pieces all
+over the hill, and next morning, on awaking, he found these pieces
+transformed into men and women; thus the earth was repeopled.
+
+
+The Dream of the South Branch
+
+The dawn of Chinese romantic literature must be ascribed to the
+period between the eighth and tenth centuries of our era, when
+the cultivation of the liberal arts received encouragement at the
+hands of sovereigns who had reunited the Empire under the sway of
+a single ruler, and whose conquests and distant embassies attracted
+representatives from every Asiatic nation to their splendid Court. It
+was during this period that the vast bulk of Indian literature was
+successfully attacked by a host of Buddhist translators, and that the
+alchemists and mechanicians of Central Asia, Persia, and the Byzantine
+Empire introduced their varied acquirements to the knowledge of the
+Chinese. With the flow of new learning which thus gained admittance to
+qualify the frigid and monotonous cultivation of the ancient classics
+and their commentators, there came also an impetus to indulgence in
+the licence of imagination in which it is impossible to mistake the
+influence of Western minds. While the Sanskrit fables, on the one
+hand, passed into a Chinese dress, and contributed to the colouring
+of the popular mythology, the legends which circulated from mouth to
+mouth in the lively Arabian bazaars found, in like manner, an echo
+in the heart of China. Side by side with the mechanical efforts
+of rhythmical composition which constitute the national ideal of
+poetry there began, during the middle period of the T'ang dynasty
+(A.D. 618-907), to grow up a class of romantic tales in which the
+kinship of ideas with those that distinguish the products of Arabian
+genius is too marked to be ignored. The invisible world appears
+suddenly to open before the Chinese eye; the relations of the sexes
+overstep for a moment the chilling limit imposed by the traditions
+of Confucian decorum; a certain degree of freedom and geniality is,
+in a word, for the first time and only for a brief interval infused
+into the intellectual expression of a nation hitherto closely cramped
+in the bonds of a narrow pedantry. It was at this period that the
+drama began to flourish, and the germs of the modern novelist's art
+made their first appearance. Among the works of imagination dating
+from the period in question which have come down to the present
+day there is perhaps none which better illustrates the effect of an
+exotic fancy upon the sober and methodical authorship of the Chinese,
+or which has left a more enduring mark upon the language, than the
+little tale which is given in translation in the following pages.
+
+The _Nan k'o meng_, or _Dream of the South Branch_ (as the title,
+literally translated, should read), is the work of a writer named
+Li Kung-tso, who, from an incidental mention of his own experiences
+in Kiangsi which appears in another of his tales, is ascertained
+to have lived at the beginning of the ninth century of our era. The
+_nan k'o_, or South Branch, is the portion of a _huai_ tree (_Sophora
+Japdonica_, a tree well known in China, and somewhat resembling the
+American locust-tree) in which the adventures narrated in the story
+are supposed to have occurred; and from this narrative of a dream,
+recalling more than one of the incidents recounted in the Arabian
+Nights, the Chinese have borrowed a metaphor to enrich the vocabulary
+of their literature. The equivalent of our own phrase "the baseless
+fabric of a vision" is in Chinese _nan k'o chih meng_--a dream of
+the south branch.
+
+
+Ch'un-yue Fen enters the Locust-tree
+
+Ch'un-yue Fen, a native of Tung-p'ing, was by nature a gallant who
+had little regard for the proprieties of life, and whose principal
+enjoyment was found in indulgence in wine-bibbing in the society
+of boon-companions. At one time he held a commission in the army,
+but this he lost through his dissipated conduct, and from that time
+he more than ever gave himself up to the pleasures of the wine-cup.
+
+One day--it was in the ninth moon of the seventh year of Cheng Yuean
+(A.D. 791)--after drinking heavily with a party of friends under a
+wide-spreading old locust-tree near his house, he had to be carried
+to bed and there left to recover, his friends saying that they would
+leave him while they went to bathe their feet. The moment he laid down
+his head he fell into a deep slumber. In his dream appeared to him two
+men clothed in purple, who kneeling down informed him that they had
+been sent by their master the King of Huai-an ('Locust-tree Peace') to
+request his presence. Unconsciously he rose, and, arranging his dress,
+followed his visitors to the door, where he saw a varnished chariot
+drawn by a white horse. On each side were ranged seven attendants,
+by whom he was assisted to mount, whereupon the carriage drove off,
+and, going out of the garden gate, passed through a hole in the trunk
+of the locust-tree already spoken of. Filled with astonishment, but
+too much afraid to speak, Ch'un-yue noticed that he was passing by
+hills and rivers, trees and roads, but of quite a different kind from
+those he was accustomed to. A few miles brought them to the walls
+of a city, the approach to which was lined with men and vehicles,
+who fell back at once the moment the order was given. Over the gate
+of the city was a pavilion on which was written in gold letters "The
+Capital of Huai-an." As he passed through, the guard turned out, and
+a mounted officer, shouting that the husband of the King's daughter
+had arrived, showed him the way into a hall where he was to rest
+awhile. The room contained fruits and flowers of every description,
+and on the tables was laid out a profuse display of refreshments.
+
+While Ch'un-yue still remained lost in astonishment, a cry was raised
+that the Prime Minister was coming. Ch'un-yue got up to meet him,
+and the two received each other with every demonstration of politeness.
+
+
+He marries the King's Daughter
+
+The minister, looking at Ch'un-yue, said: "The King, my master,
+has brought you to this remote region in order to give his daughter
+in marriage to you." "How could I, a poor useless wretch," replied
+Ch'un-yue, "have ever aspired to such honour?" With these words both
+proceeded toward the audience-chamber, passing through a hall lined
+with soldiers, among whom, to his great joy and surprise, Ch'un-yue
+recognized an old friend of his former drinking days, to whom he
+did not, however, then venture to speak; and, following the Prime
+Minister, he was ushered into the King's presence. The King, a man
+of noble bearing and imposing stature, was dressed in plain silk,
+a jewelled crown reposing on his head. Ch'un-yue was so awe-stricken
+that he was powerless even to look up, and the attendants on either
+side were obliged to remind him to make his prostrations. The King,
+addressing him, said: "Your father, small as my kingdom is, did not
+disdain to promise that you should marry my daughter." Ch'un-yue could
+not utter a word; he merely lay prostrate on the ground. After a
+few moments he was taken back to his apartments, and he busied his
+thoughts in trying to discover what all this meant. "My father,"
+he said to himself, "fought on the northern frontier, and was taken
+prisoner; but whether his life was saved or not I don't know. It may
+be that this affair was settled while he was in those distant regions."
+
+That same night preparations were made for the marriage; and the
+rooms and passages were filled with damsels who passed and repassed,
+filling the air with the sound of their dancing and music. They
+surrounded Ch'un-yue and kept up a constant fire of witty remarks,
+while he sat there overcome by their grace and beauty, unable to say
+a word. "Do you remember," said one of them, coming up to Ch'un-yue,
+"the other day when with the Lady Ling-chi I was listening to the
+service in the courtyard of a temple, and while I, with all the other
+girls, was sitting on the window step, you came up to us, talking
+nonsense, and trying to get up a flirtation? Don't you remember how
+we tied a handkerchief on the stem of a bamboo?" Then she continued:
+"Another time at a temple, when I threw down two gold hairpins and an
+ivory box as an offering, you asked the priest to let you look at the
+things, and after admiring them for a long time you turned toward me,
+and said that neither the gifts nor the donor were of this world;
+and you wanted to know my name, and where I lived, but I wouldn't
+tell you; and then you gazed on me so tenderly, and could not take
+your eyes off me. You remember this, without doubt?" "I have ever
+treasured the recollection in my heart; how could I possibly forget
+it?" was Ch'un-yue's reply, whereat all the maidens exclaimed that they
+had never expected to see him in their midst on this joyful occasion.
+
+At this moment three men came up to Ch'un-yue and stated that they
+had been appointed his ministers. He stepped up to one of them
+and asked him if his name was not Tzu-hua. "It is," was the reply;
+whereupon Ch'un-yue, taking him by the hands, recalled to him their
+old friendship, and questioned him as to how he had found his way
+to this spot. He then proceeded to ask him if Chou-pien was also
+here. "He is," replied the other, "and holding very high office;
+he has often used his influence on my behalf."
+
+As they were talking, Ch'un-yue was summoned to the palace, and as he
+passed within, a curtain in front of him was drawn aside, disclosing
+a young girl of about fourteen years of age. She was known as the
+Princess of the Golden Stem, and her dazzling beauty was well in
+keeping with her matchless grace.
+
+
+He writes to his Father
+
+The marriage was celebrated with all magnificence, and the young
+couple grew fonder from day to day. Their establishment was kept up
+in princely style, their principal amusement being the chase, the King
+himself frequently inviting Ch'un-yue to join him in hunting expeditions
+to the Tortoise-back Hill. As they were returning one day from one of
+these excursions, Ch'un-yue said to the King: "On my marriage day your
+Majesty told me that it was my father's desire that I should espouse
+your daughter. My father was worsted in battle on the frontier, and
+for seventeen years we have had no news of him. If your Majesty knows
+his whereabouts, I would beg permission to go and see him."
+
+"Your father," replied the King, "is frequently heard of; you may
+send him a letter; it is not necessary to go to him." Accordingly a
+letter and some presents were got ready and sent, and in due time a
+reply was received, in which Ch'un-yue's father asked many questions
+about his relations, his son's occupation, but manifested no desire
+that the latter should come to him.
+
+
+He takes Office
+
+One day Ch'un-yue's wife asked him if he would not like to hold
+office. His answer was to the effect that he had always been a rolling
+stone, and had no experience of official affairs, but the Princess
+promised to give him her assistance, and found occasion to speak on the
+subject to her father. In consequence the King one day told Ch'un-yue
+that he was not satisfied with the state of affairs in the south of his
+territory, that the present governor was old and useless, and that he
+would be pleased if he would proceed thither. Ch'un-yue bowed to the
+King's commands, and inwardly congratulated himself that such good
+fortune should have befallen a rover like him. He was supplied with a
+splendid outfit, and farewell entertainments were given in his honour.
+
+Before leaving he acknowledged to the King that he had no great
+confidence in his own powers, and suggested that he should be allowed
+to take with him Chou-pien and Tzu-hua as commissioners of justice
+and finance. The King gave his consent, and issued the necessary
+instructions. The day of departure having arrived, both the King
+and the Queen came to see Ch'un-yue and his wife off, and to Ch'un-yue
+the King said: "The province of Nan-k'o is rich and fertile; and the
+inhabitants are brave and prosperous; it is by kindness that you must
+rule them." To her daughter the Queen said: "Your husband is violent
+and fond of wine. The duty of a wife is to be kind and submissive. Act
+well toward him, and I shall have no anxiety. Nan-k'o, it is true,
+is not very far--only one day's journey; still, in parting from
+you my tears will flow." Ch'un-yue and his bride waved a farewell,
+and were whirled away toward their destination, reaching Nan-k'o the
+same evening.
+
+Once settled in the place, Ch'un-yue set himself to become thoroughly
+acquainted with the manners and customs of the people, and to relieve
+distress. To Chou-pien and Tzu-hua he confided all questions of
+administration, and in the course of twenty years a great improvement
+was to be noticed in the affairs of the province. The people showed
+their appreciation by erecting a monument to his honour, while the
+King conferred upon him an estate and the dignity of a title, and in
+recognition of their services promoted Chou-pien and Tzu-hua to very
+high posts. Ch'un-yue's children also shared their father's rewards;
+the two sons were given office, while the two daughters were betrothed
+to members of the royal family. There remained nothing which could
+add to his fame and greatness.
+
+
+He meets with Disasters
+
+About this period the state of T'an-lo made an incursion on the
+province of Nan-k'o. The King at once commanded that Chou-pien should
+proceed at the head of 30,000 men to repel the enemy. Chou-pien,
+full of confidence, attacked the foe, but sustained a disastrous
+defeat, and, barely escaping with his life, returned to the capital,
+leaving the invaders to plunder the country and retire. Ch'un-yue threw
+Chou-pien into prison, and asked the King what punishment should be
+visited upon him. His Majesty granted Chou-pien his pardon; but that
+same month he died of disease.
+
+A few days later Ch'un-yue's wife also fell ill and died, whereupon
+he begged permission to resign his post and return to Court with his
+wife's remains. This request was granted, and Tzu-hua was appointed
+in his stead. As Ch'un-yue, sad and dejected, was leaving the city
+with the funeral _cortege_, he found the road lined with people giving
+loud expression to their grief, and almost ready to prevent his taking
+his departure.
+
+
+
+He returns Home
+
+As he neared the capital the King and Queen, dressed in mourning, were
+awaiting the bier in tears. The Princess, after a posthumous title
+had been conferred upon her, was buried with great magnificence a few
+miles to the east of the city, while Ch'un-yue remained in the capital,
+living in such state, and gaining so much influence, that he excited
+the King's jealousy; and when it was foretold, by means of signs in
+the heavens, that ruin threatened the kingdom, that its inhabitants
+would be swept away, and that this would be the work of an alien,
+the prophecy seemed to point to ambitious designs on the part of
+Ch'un-yue, and means were taken to keep him under restraint.
+
+Ch'un-yue, conscious that he had faithfully filled a high office for
+many years, felt greatly grieved by these calumnies--a result which
+the King could not avoid noticing. He accordingly sent for Ch'un-yue,
+and said: "For more than twenty years we have been connexions,
+although my poor daughter, unfortunately, has not been spared to be
+a companion to you in old age. Her mother is now taking care of her
+children; your own home you have not seen for many years; return to
+see your friends; your children will be looked after, and in three
+years you will see them again." "Is not this my home? Whither else am
+I to go?" was Ch'un-yue's reply. "My friend," the King said laughingly,
+"you are a human being; you don't belong to this place." At these words
+Ch'un-yue seemed to fall into a deep swoon, and he remained unconscious
+for some time, after which he began to recall some glimpses of the
+distant past. With tears in his eyes he begged that he might be
+allowed to return to his home, and, saying farewell, he departed.
+
+Outside the palace he found the same two officials in purple clothes
+who had led the way so many years ago. A conveyance was also there,
+but this time it was a mere bullock-cart, with no outriders. He took
+the same road as before, and noticed the same hills and streams. The
+two officials were by no means imposing this time, and when he asked
+how far was his destination they continued to hum and whistle and
+paid no attention to him. At last they passed through an opening, and
+he recognized his own village, precisely as he had left it. The two
+officials desired him to get down and walk up the steps before him,
+where, much to his horror, he saw himself lying down in the porch. He
+was too much bedazed with terror to advance, but the two officials
+called out his name several times, and upon this he awoke. The
+servants were bustling about the house, and his two companions
+were still washing their feet. Everything was as he had left it,
+and the lifetime he had lived in his dream had occupied only a few
+moments. Calling out to his two friends, he made them follow him to
+the locust-tree, and pointed out the opening through which he had
+begun his journey in dream-land.
+
+An axe was sent for, and the interior of the trunk thrown open,
+whereupon a series of galleries was laid bare. At the root of the
+tree a mound of earth was discovered, in shape like a city, and
+swarming with ants. This was the capital of the kingdom in which
+he had lived in his dream. A terrace surrounded by a guard of ants
+was the residence of the King and Queen, two winged insects with
+red heads. Twenty feet or so along another gallery was found an
+old tortoise-shell covered with a thick growth of moss; it was the
+Tortoise-back Hill of the dream. In another direction was found a
+small mound of earth round which was coiled a root in shape like a
+dragon's tongue; it was the grave of the King's daughter, Ch'un-yue's
+wife in the vision. As he recalled each incident of the dream he was
+much affected at discovering its counterpart in this nest of ants,
+and he refused to allow his companions to disturb it further. They
+replaced everything as they had found it; but that night a storm of
+wind and rain came, and next morning not a vestige of the ants was
+to be seen. They had all disappeared, and here was the fulfilment of
+the warning in the dream, that the kingdom would be swept away.
+
+
+Ch'un-yue Regenerate
+
+At this time Ch'un-yue had not seen Chou-pien and Tzu-hua for some
+ten days. He sent a messenger to make inquiries about them, and the
+news he brought back was that Chou-pien was dead and Tzu-hua lying
+ill. The fleeting nature of man's existence revealed itself to him
+as he recalled the greatness of these two men in the ant-world. From
+that day he became a reformed man; drink and dissipation were put
+aside. After three years had elapsed he died, thus giving effect to
+the promise of the ant-king that he should see his children once more
+at the end of three years.
+
+
+Why the Jung Tribe have Heads of Dogs
+
+The wave of conquest which swept from north to south in the earliest
+periods of Chinese history [49] left on its way, like small islands
+in the ocean, certain remnants of aboriginal tribes which survived
+and continued to exist despite the sustained hostile attitude of the
+flood of alien settlers around them. When stationed at Foochow I saw
+the settlements of one of these tribes which lived in the mountainous
+country not very many miles inland from that place. They were those
+of the Jung tribe, the members of which wore on their heads a large
+and peculiar headgear constructed of bamboo splints resting on a
+peg inserted in the chignon at the back of the head, the weight of
+the structure in front being counterbalanced by a pad, serving as
+a weight, attached to the end of the splints, which projected as
+far down as the middle of the shoulders. This framework was covered
+by a mantilla of red cloth which, when not rolled up, concealed the
+whole head and face, The following legend, related to me on the spot,
+explains the origin of this unusual headdress.
+
+
+Two Tribes at War
+
+In early times the Chief of a Chinese tribe (another version says
+an Emperor of China) was at war with the Chief of another tribe who
+came to attack his territory from the west. The Western Chief so badly
+defeated the Chinese army that none of the generals or soldiers could
+be induced to renew hostilities and endeavour to drive the enemy back
+to his own country. This distressed the Chinese Chief very much. As
+a last resort he issued a proclamation promising his daughter in
+marriage to anyone who would bring him the head of his enemy, the
+Chief of the West.
+
+
+The Chief's Promise
+
+The people in the palace talked much of this promise made by the
+Chief, and their conversation was listened to by a fine large white
+dog belonging to one of the generals. This dog, having pondered the
+matter well, waited until midnight and then stole over to the tent
+of the enemy Chief. The latter, as well as his guard, was asleep;
+or, if the guard was not, the dog succeeded in avoiding him in the
+darkness. Entering the tent, the dog gnawed through the Chief's
+neck and carried his head off in his mouth. At dawn he placed it at
+the Chinese Chief's feet, and waited for his reward. The Chief was
+soon able to verify the fact that his enemy had been slain, for the
+headless body had caused so much consternation in the hostile army
+that it had already begun to retreat from Chinese territory.
+
+
+A Strange Contract
+
+The dog then reminded the Chief of his promise, and asked for his
+daughter's hand in marriage. "But how," said the Chief, "can I possibly
+marry my daughter to a dog?" "Well," replied the dog, "will you agree
+to her marrying me if I change myself into a man?" This seemed a safe
+promise to make, and the Chief agreed. The dog then stipulated that
+he should be placed under a large bell and that no one should move
+it or look into it for a space of 280 days.
+
+
+The Chiefs Curiosity
+
+This was done, and for 279 days the bell remained unmoved, but on
+the 280th day the Chief could restrain his curiosity no longer,
+and tilting up the bell saw that the dog had changed into a man
+all except his head, the last day being required to complete the
+transformation. However, the spell was now broken, and the result was
+a man with a dog's head. Since it was the Chief's fault that, through
+his over-inquisitiveness, the dog could not become altogether a man,
+he was obliged to keep his promise, and the wedding duly took place,
+the bridegroom's head being veiled for the occasion by a red mantilla.
+
+
+The Origin of a Custom
+
+Unfortunately the fruit of the union took more after their father
+than their mother, and though comely of limb had exceedingly ugly
+features. [50] They were therefore obliged to continue to wear the
+head-covering adopted by their father at the marriage ceremony, and
+this became so much an integral part of the tribal costume that not
+only has it been worn ever since by their descendants, but a change
+of headgear has become synonymous with a change of husbands or a
+divorce. One account says that at the original bridal ceremony the
+bride wore the red mantilla to prevent her seeing her husband's ugly
+features, and that is why the headdress is worn by the women and not by
+the men, or more generally by the former than the latter, though others
+say that it was originally worn by the ugly children of both sexes.
+
+
+And of a Worship
+
+This legend explains the dog-worship of the Jung tribe, which now
+consists of four clans, with a separate surname (Lei, Chung, Lang,
+and Pan) to each, has a language of its own, and does not intermarry
+with the Foochow natives. At about the time of the old Chinese New
+Year (somewhere in February) they paint a large figure of a dog on a
+screen and worship it, saying it is their ancestor who was victorious
+over the Western invader.
+
+
+
+Conclusion
+
+If the greatness of nations is to be judged by the greatness of
+their myths (using the word 'great' in the sense of world-famous
+and of perennial influence), there would be few great nations, and
+China would not be one of them. As stated in an earlier chapter, the
+design has been to give an account of Chinese myth as it is, and not
+as it might have been under imaginary conditions. But for the Chinese
+philosophers we should in all probability have had more Chinese myths,
+but philosophy is unifying, and without it we might have had a break-up
+of China and perhaps no myths at all, or none specially belonging to
+China as a whole and separate independent nation. Had there been great,
+world-stirring myths there could hardly but have been also more wars,
+more cruelty, more wounding of the "heart that weeps and trembles,"
+more saturating of the earth with human blood. It is not a small thing
+to have conquered myth with philosophy, especially at a time when the
+Western world was still steeped in the grossest superstition. Therefore
+we may be thankful that the Chinese were and are a peace-loving, sober,
+agricultural, industrial, non-military, non-priest-ridden, literary,
+and philosophical people, and that we have instead of great myths a
+great people.
+
+But if the real test of greatness is purity and justice, then Chinese
+myth must be placed among the greatest of all; for it is not obscene,
+and it is invariably just.
+
+
+
+
+
+
+The Pronunciation of Chinese Words
+
+During the course of Chinese history the restriction of intercourse
+due to mountain-chains or other natural obstacles between various
+tribes or divisions of the Chinese people led to the birth of a number
+of families of languages, which again became the parents of numerous
+local dialects. These dialects have in most cases restricted ranges,
+so that that of one district may be partially or wholly unintelligible
+to the natives of another situated at a distance of only a hundred
+miles or less.
+
+The Court or Government language is that spoken in Peking and the
+metropolitan district, and is the language of official communication
+throughout the country. Though neither the oldest nor the purest
+Chinese dialect, it seems destined more than any other to come into
+universal use in China. The natives of each province or district will
+of course continue to speak to each other in their own particular
+dialect, and foreign missionaries or merchants, for example, whose
+special duties or transactions are connected with special districts
+will naturally learn and use the dialects of those districts; but as
+a means of intercommunication generally between natives of different
+provinces, or between natives and foreigners, the Court language seems
+likely to continue in use and to spread more and more over the whole
+country. It is to this that the following remarks apply.
+
+The essentials of correct pronunciation of Chinese are accuracy of
+sound, tone, and rhythm.
+
+
+Sound
+
+_Vowels and Diphthongs_
+
+_a_ as in _father_.
+
+_ai_ as in Italian _amai_.
+
+_ao_. Italian _ao_ in _Aosta_: sometimes _a-oo,_ the _au_ in _cauto_.
+
+_e_ in _eh_, _en_, as in _yet_, _lens_.
+
+_ei_. Nearly _ey_ in _grey_, but more as in Italian _lei_, _contei_.
+
+_e_. The vowel-sound in _lurk_.
+
+_ei_. The foregoing _e_ followed enclitically by _y_. _Money_ without
+the _n_ = _mei_.
+
+_erh._ The _urr_ in _purr_.
+
+_i_. As a single or final syllable the vowel-sound in _ease_, _tree_;
+in _ih_, _in_, _ing_, as in _chick_, _thing_.
+
+_ia_ generally as in the Italian _Maria_.
+
+_iai_. The _iai_ in the Italian _vecchiaia_.
+
+_iao_ as in _ia_ and _ao_, with the terminal peculiarity of the latter.
+
+_ie_ as in the Italian _siesta_.
+
+_io_. The French _io_ in _pioche_.
+
+_iu_ as a final, longer than the English _ew_. In _liu, niu_, almost
+_leyew, neyew_. In _chiung, hsiung, iung_, is _eeyong_ (_o_ in _roll_).
+
+_o._ Between vowel-sound in _awe_ and that in _roll_.
+
+_ou._ Really _eo_; _ou_ in _round_.
+
+_ue._ The vowel-sound in the French _tu, eut_.
+
+_uea._ Only in _uean_, which in some tones is _ueen_. The _u_ as above;
+the _an_ as       in _antic_.
+
+_uee_. The vowel-sounds in the French _tu es_.
+
+_ueo_. A disputed sound, used, if at all, interchangeably with _io_
+in certain       syllables.
+
+_u_. The _oo_ in _too_; in _un_ and _ung_ as in the Italian _punto_.
+
+_ua_. Nearly _ooa_, in many instances contracting to _wa_.
+
+_uai_ as in the Italian _guai_.
+
+_uei._ The vowel-sounds in the French _jouer_.
+
+_ue._ Only in final _uen_ = _u-un_; frequently _wen_ or _wun_.
+
+_ui._ The vowel-sounds in _screwy_; in some tones _uei_.
+
+_uo._ The Italian _uo_ in _fuori_; often _wo_, and at times nearly
+_oo_.
+
+_u._ Between the _i_ in _bit_ and the _u_ in _shut_.
+
+_Consonants_
+
+_ch_ as in _chair_; but before _ih_ softened to _dj_.
+
+_ch'_. A strong breathing. _Mu_ch-ha_rm_ without the italicized
+letters = _ch'a_.
+
+_f_ as in farm.
+
+_h_ as _ch_ in Scotch _loch_.
+
+_hs_. A slight aspirate preceding and modifying the sibilant, which is,
+however, the stronger of the two consonants; _e.g. hsing_ = _hissing_
+without the first _i_,
+
+_j_. Nearly the French _j_ in _jaune_; the English _s_ in _fusion_.
+
+_k_. _c_ in _car_, _k_ in _king_; but when following other sounds
+often softened to       _g_ in _go, gate_.
+
+_k'_. The aspirate as in _ch'_. _Ki_ck-ha_rd_ without the italicized
+letters =        _k'a_; and _ki_ck-he_r_ == _k'e_.
+
+_l_ as in English.
+
+_m_ as in English.
+
+_n_ as in English.
+
+_ng_. The italicized letters in the French mo_n ga_lant = _nga_;
+mo_n gai_llard = _ngai_; so_n go_sier = _ngo_.
+
+_p_ as in English.
+
+_p'_ The Irish pronunciation of _p_arty, _p_arliament. _Sla_p-ha_rd_
+without the italicized letters = _p'a_.
+
+_s_ as in English.
+
+_sh_ as in English.
+
+_ss_. Only in _ssu_. The object of employing _ss_ is to fix attention
+on the peculiar vowel-sound _u_ (see above).
+
+_t_ as in English.
+
+_t'_ The Irish _t_ in _t_orment. _Hi_t-ha_rd_ without the italicized
+letters = _t'a_.
+
+_ts_ as in _jetsam_; after another word softened to _ds_ in _gladsome_.
+
+_ts'._ The aspirate intervening, as in _ch'_, etc. _Be_ts-ha_rd_
+without the italicized         letters = _ts'a_.
+
+_tz_. Employed to mark the peculiarity of the final _u_; hardly of
+greater power than _ts_.
+
+_tz'_ like _ts'_. This, _tz_, and _ss_ used only before _u_.
+
+_w_ as in English; but very faint, or even non-existent, before _ue_.
+
+_y_ as in English; but very faint before _i_ or _ue_.
+
+
+Tone
+
+The correct pronunciation of the sound (_yin_) is not sufficient to
+make a Chinese spoken word intelligible. Unless the tone (_sheng_),
+or musical note, is simultaneously correctly given, either the wrong
+meaning or no meaning at all will be conveyed. The tone is the key in
+which the voice is pitched. Accent is a 'song added to,' and tone is
+emphasized accent. The number of these tones differs in the different
+dialects. In Pekingese there are now four. They are best indicated
+in transliteration by numbers added to the sound, thus:
+
+_pa_ (1) _pa_ (2) _pa_ (3) _pa_ (4)
+
+To say, for example, _pa_ (3) instead of _pa_ (1) would be as great
+a mistake as to say 'grasp' instead of 'trumpet.' Correctness of tone
+cannot be learnt except by oral instruction.
+
+
+Rhythm
+
+What tone is to the individual sound rhythm is to the sentence. This
+also, together with proper appreciation of the mutual modifications
+of tone and rhythm, can be correctly acquired only by oral instruction.
+
+
+
+
+
+
+NOTES
+
+[1] The inventions of the Chinese during a period of four thousand
+years may be numbered on the fingers of one hand.
+
+[2] _East of Asia Magazine_, i, 15-16.
+
+[3] _Cf_. Aristotle's belief that bugs arose spontaneously from sweat.
+
+[4] For the Buddhist account see _China Review_, xi, 80-82.
+
+[5] Compare the Japanese legend, which relates that the Sun-goddess was
+induced to come out of a cave by being tempted to gaze at herself in a
+mirror. See _Myths and Legends of Japan_, F. Hadland Davis, pp. 27-28.
+
+[6] See _Myths of the Norsemen_, by H. A. Guerber. These resemblances
+and the further one--namely, the dualism in the prechaotic epoch
+(a very interesting point in Scandinavian mythology)--illustrate the
+danger of inferring identity of origin from similarity of physical,
+intellectual, or moral results. Several remarkable parallelisms of
+Chinese religious and mythological beliefs with those recorded in
+the Hebrew scriptures may also be briefly noted. There is an age
+of virtue and happiness, a garden with a tree bearing 'apples of
+immortality,' guarded by a winged serpent (dragon), the fall of man,
+the beginnings of lust and war (the doctrine of original sin), a great
+flood, virgin-born god-men who rescue man from barbarism and endow
+him with superhuman attributes, discipleship, worship of a Virgin
+Mother, trinities, monasticism, celibacy, fasting, preaching, prayers,
+primeval Chaos, Paradise, etc. For details see _Chinese Repository,_
+vii, 520-521.
+
+[7] _Cf._ the dwarfs in the Scandinavian myth.
+
+[8] See Legge, _Shu ching_, ii, 320, note.
+
+[9] In order to avoid misunderstanding, it is as well to note that the
+mention of the _t'ai chi_ in the _Canon of Changes (I ching_) no more
+constituted monism the philosophy of China than did the steam-driven
+machinery mentioned by Hero of Alexandria constitute the first century
+B.C. the 'age of steam.' Similarly, to take another example, the idea
+of the earth's rotundity, though conceived centuries before Ptolemy
+in the second century, did not become established before the sixteenth
+century. It was, in fact, from the _I ching_ that the Chinese derived
+their _dualistic_ (not their monistic) conception of the world.
+
+[10] "Formerly, I, Chuang Chou, dreamt that I was a butterfly, flying
+about and feeling that it was enjoying itself. I did not know that
+it was Chou. Suddenly I awoke and was myself again, the veritable
+Chou. I did not know whether it had formerly been Chou dreaming that
+he was a butterfly, or whether it was now a butterfly dreaming that
+it was Chou." _Chuang Tzu_, Book II.
+
+[11] See the present writer's _China of the Chinese_, chapter viii.
+
+[12] See Du Bose, pp. 282, 286, 361, 409, 410, and _Journal of the
+North China Branch of the Royal Asiatic Society_, xxxiv, 110-111.
+
+[13] Du Bose, p. 38.
+
+[14] He is sometimes represented as a reincarnation of Wen Chung;
+see p. 198.
+
+[16] See footnote, p. 107.
+
+[17] _Religion_, p. 177.
+
+[18] See _Myths of the Hindus and Buddhists_, by Sister Nivedita and
+Ananda Coomaraswamy.
+
+[19] The native accounts differ on this point. _Cf._ p. 16.
+
+[20] For further details concerning T'ai I see _Babylonian and Oriental
+Record_, vi, 145-150.
+
+[21] _Cf._ Chapter I.
+
+[22] She is the same as Ch'ang O, the name Heng being changed to
+Ch'ang because it was the tabooed personal name of the Emperors Mu
+Tsung of the T'ang dynasty and Chen Tsung of the Sung dynasty.
+
+[23] See p. 45.
+
+[24] In Sagittarius, or the Sieve; Chinese constellation of the
+Leopard.
+
+[25] See Chapter XIV.
+
+[26] See Chapter XII.
+
+[27] This pagoda is distant about twenty _li_ (seven miles) from
+Peking. It is on the top of the hill, while the spring is at the foot,
+half a _li_ distant. The imperial family used the water from this
+spring, whence it was carried to Peking in carts.
+
+[28] See Chapter XII.
+
+[29] See Chapter IV.
+
+[30] This has reference to the change of Kuan Yin from the masculine
+to the feminine gender, already mentioned.
+
+[31] There is evidently a mistake here, since the King was twenty
+when he ascended the throne and fifty at the birth of Miao Shan.
+
+[32] _An Illustrated Account of the Eight Immortals' Mission to
+the East_.
+
+[33] A record of a journey to the Western Paradise to procure
+the Buddhist scriptures for the Emperor of China. The work is a
+dramatization of the introduction of Buddhism into China.
+
+[34] See p. 329.
+
+[35] See p. 195.
+
+[36] Literally 'golden oranges.' These are skilfully preserved by
+the Cantonese, and form a delicious sweetmeat for dessert.
+
+[37] Only slave-girls and women of the poorer classes and old women
+omit this very important part of a Chinese lady's toilet.
+
+[38] Alluding probably to the shape of the 'shoe' or ingot of silver.
+
+[39] Slave-girls do not have their feet compressed.
+
+[40] Wherein resides an old gentleman who ties together with a red cord
+the feet of those destined to become man and wife. From this bond there
+is no escape, no matter what distance may separate the affianced pair.
+
+[41] This proceeding is highly improper, but is 'winked at' in a
+large majority of Chinese betrothals.
+
+[42] The usual occupation of poor scholars who are ashamed to go
+into trade and who have not enterprise enough to start as doctors or
+fortune-tellers. Besides painting pictures and fans, and illustrating
+books, these men write fancy scrolls in the various ornamental styles
+so much prized by the Chinese; they keep accounts for people, and
+write or read business and private letters for the illiterate masses.
+
+[43] Say about L10.
+
+[44] Alchemy is first mentioned in Chinese history B.C. 133, and was
+widely cultivated in China during the Han dynasty by priests of the
+Taoist religion.
+
+[45] Kuan Chung and Pao Shu are the Chinese types of friendship. They
+were two statesmen of considerable ability who flourished in the
+seventh century B.C.
+
+[46] These are used, together with a heavy wooden _baton_, by the
+Chinese washerman, the effect being most disastrous to a European
+wardrobe.
+
+[47] To provide coffins for poor people has ever been regarded as
+an act of transcendent merit. The tornado at Canton in April 1878,
+in which several thousand lives were lost, afforded an admirable
+opportunity for the exercise of this form of charity--an opportunity
+which was largely taken advantage of by the benevolent.
+
+[48] For usurping its prerogative by allowing Chia to obtain wealth.
+
+[49] See Chapter I.
+
+[50] Compare the legend of the tailed Miao Tzu tribes named Yao,
+'mountain-dogs' or 'jackals,' living on the mountain ranges in the
+north-west of Kuangtung Province, related in the _Jih chi so chih_.
+
+
+
+
+
+End of Project Gutenberg's Myths and Legends of China, by E. T. C. Werner
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