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'^^^yU^ULCrtj^_^
INTO
CHINESE
SUPERSTITIONS
By Henry D ore,
S.J.
f
TRANSLATED FROM THE FRENCH WITH NOTES, HISTORICAL AND EXPLANATORY
By M. Kennelly,
S.J.
First Part SUPERSTITIOUS PRACTICES Profusely illustrated
Vol.
Ill
T'USEWEI PRINTING PRESS Shanghai
1910
2)s V.3
S1H834
PREFACE. This third volume of "Researches into Chinese Superstitions"
and
spells.
contained in
was owing
the
to
he
is
^
Kw'ei-sing all
worshipped by
natural and
its
Author published
difficulty
it
as
he experienced in
and phantastic Taoist and Buddhist philosophy which
abstruse principles,
inventions, the medley of form the basis of charm writing.
cianism.
finds
it
In the French series, the
This the
elucidating
of writing,
Completing as it the two preceding volumes,
logical place here.
Volume V.
and explanation of charms does the doctrine and popular notions
mode
with the form,
deals
the
Jl*,
mythical
Taoism has influenced Confu-
God
and as such
of Literature,
In pictures of him,
of Taoist origin.
is
students,
the
represented as a demon-like personage, standing on one leg,
and with the other kicking the Dipper, which is regarded as his He holds in one hand an immense pencil, and in the other palace. a
cap for graduates
(1).
A
small temple
Eastern side of the entrance to
all
is
erected to
Confucian temples.
him on
Buddhism
has largely borrowed from Taoism both gods and charms. one of the twenty-six Commanders fiT' Ling-kwan 3E
S
Celestial
Army,
disciples of
their
power
a
Sahyamuni, and assigned
temples
He
(2).
for expelling
of the sixth
invention of Taoism,
fanciful
month
carries
demons. (July).
a
a place
wand
in
His birth-day
is
among
the
Wang of
the
adopted by the the guardians of
symbol of his celebrated on the 24 th
his hand, is
Taoists in turn have not failed to borrow
of wandering souls and the metempsyTo discriminate between what belongs properly to each
from Buddhists the doctrine chosis
(3).
religion
and
and labour.
set
it
Few
forth with lucidity
and brevity required much care
writers before the Author had delved scientifically
and methodically into these subjects,
(1)
See Vol.
I.
(2)
See Vol.
III. p. 269.
of this (3)
p. 2.
Figure
III. p.
245.
Inset at the top.
Where
god are briefly described. Vol.
3.
and so the results he has
the genealogy, functions and wqrship
— — II
achieved are
the
all
more wonderful, and
will appeal powerfully to
students of comparative religion. In the
Vol. II., the nature, efficacy and widespread
to
preface
use of charms, have been amply set forth, and so refer the reader thereto.
The
to explain the
parts of the
its
component
object of the present
how
quaint and mysterious writing,
finally to
thoroughly interpret
and superhuman powers curing diseases
(1),
it
its
its
charm,
we
will here but
volume
make-up,
its efficacy is
is
its
chiefly
form,
increased, and
doctrine and significance, the gods
work
sets to
for restraining evil spirits,
and promoting, as the Chinese understand
it,
human happiness in the present life and the next. Ancient and modern characters denoting' charms and spells. a
— The
charm
earliest
or spell
word employed by the Chinese for denoting which means to implore, invoke ipj (2),
Chuh
is
supplicate the
spirits,
assistance of (3),
Li-ki
(1)
summoning
man.
In this sense,
it is
fj}
and Shu-king
^
H
(4),
Demons and
hence prayer combined
gods for blessings,
with some exorcising formula
the gods to
come
found in the Chow-li
$g
(5),
to the )fj
jjj!|
the three most ancient
spectres perform in the world the leading part in the
visit man with disease, cause plagues and epidemproduce poisonous breaths and influences, working at times in connection with the vicissitudes of the seasons. De Groot. The
distribution of evil.
They
ics,
of China.
Vol. V. p. 705
(Demonism
in
Pathology)
Religious System
—
The ancient
British
Druids attempted to cure the generality of diseases by charms and incantations. Dennys. The Folk-lore of China, p. 45.
This character is composed of the radical ^ (2) (Shi) worship, joined to mouth and man, thus meaning to beg, to implore the gods by words. Williams.
Dictionary of the Chinese Language. Chow Ritual. Written in the early part of the Choiv dynasty (B.C. 1122), it consists of an elaborate detail of the various officers under that (3)
dynasty with their respective duties. Wylie. Notes on Chinese Literature, p. 4. Record of Rites. A book of (4) very early origin and by some attributed to Chow Rung % %, brother of Wu Wang ft 3E, founder The doctrine contained in it has rise to
given
of the
Chow dynasty.
several schools of exposition
and teaching. Wylie. ibid. p. 6. Book of History. Compiled (5) by Confucius from the historical records of
the
earliest
dynasties.
The
present-day edition has but 58.
original
Wylie.
contained 100 ibid. p. 3.
chapters,
but the
—
Under the Han
Classics of China.
the
%
word was written
or
recite
spells)
charm
graphic sign for
jf:
%
— ^
dynasty (B.C. 206
the radical
|JJ,
(Yen, words) taking the place of
and the above two forms imprecate,
Ill
P
— A.D.
25),
(K'eu, mouth) or =f
(Shi, religious objects
and matters),
or
f% (pronounced Chow, to curse, have remained down to the present day the
or spell.
In the works of Mencius (B.C.
372-289), the character
$
(Fu,
bamboo
made
or engraved.
Frequently,
Later writers
have finally combined the two words, and thus
slips tally with a corresponding part) occurs and denotes a charm of any form on wood, metal, linen or paper, written to
written
charms are
called
Luh
||£
(1).
we
ffi J|£ ^2), an expression meaning all kinds of magic expelling demons, curing diseases and conferring happiness
have Fu-luk script for
on
man
(3).
—
Two Principal parts of a charm, its form and make-up. be in a its official character considered and the charm, things may A charm is divers manners in which the document is drawn, up. an
document, a mandate, an injunction, emanating from a and god setting to work superhuman powers who carry out the orders of the divinity. The Chinese world of spectres is modelled official
system of the country. As there are higher so there are also higher and lower gods. The
after the administrative
and low
officials,
former command, give orders and injunctions, and the out the
commands
begins
by the
Ch'ih-hwei ^j
j^, to
ever since the Ilan
(1)
(21
jt$
«|Jj,
command
^
This character
phonetic Luh
A
of their superiors.
word Ch'ih
is
to
latter carry
charm, therefore, generally command. The term
order or
spectres, occurs in Chinese literature
dynasty (B.C. 206
composed of the
— A.D.
radical
Chuh
25), as a
%
standard
(bamboo) and the
(to transcribe, to record).
this expression "a magic writing" (Dictionary and Giles "books on magic" (Chinese-English DicCh. VI. p. 157, where this title is employed by the
Williams translates
of the Chinese Language), tionary).
See Vol.
II.
Author. (3
and
De Groot. The Religious System
spells in early times).
of China. Vol. VI. p. 1035
(Charms
— IV — expression
No
exorcism.
for
appears in written head of a
other character
Sometimes we
find at the
charms with more frequency. conduct and behacharm the expression Cheng-chi j£ ?£, orderly Tao the of &, or universal viour. Cheng JE denotes the rectitude a behaviour in accordance this character impressing on spectres Order,
with that Order.
^
and Ming fir, to Other expressions are Ling All these to repress, to reduce to subjection.
command; Chen £,
are powerful exorcising characters.
Charms conferring
longevity
felicity,
characters generally at the top,
though
sed under fantastic or cabalistic forms
charms which embody
In
god
depicted at the top
is
and
have these
peace,
at times they
may
be disgui-
(1).
the divinity, a rough sketch of the
He
(2).
even sometimes represented
is
his ministers and subordinates. sitting on his throne, surrounded by In the body of the charm are found the expressions: Lai ?fc
Kiang p$ 'descend), Sheng ft
(come),
kill
murder,
ascend) K'iX -£ (depart,
those for the destruction of spectres,
In
go away).
(rise,
we
find "kill,
or
spell
with the sword".
To operate with tremendous denote thunder or lightning. issues a flash.
An
effect,
This
increase of effect
is
the
charm
represented by a spiral,
is
must
which
obtained by writing two flashes.
Thunder and lightning charms are intended
to
smite spectres, and
form an essential part of the magic of the Taoist religion. nature
is
influenced by these thunder-gods, of
have been invented by Taoists.
Not
charms are Jeh B the sun, Yueh
^
(1)
Symbolical representations of
Thus dragons producing
rain
and
less
whom
All
a great variety
powerful and frequent in
the moon, often combined into
felicity are extensively
fertility,
used in China.
stags bestowing old age, ducks
and phoenixes promoting conjugal fidelity and love, cranes which lengthen life and give happiness, tortoises which endow man with longevity, and bats Furthermore, unicorns bless man with sage and and pears produce wealth and pecuniary profits; rice peas and wheat secure numerous offspring. De Groot. The Religious System furthering his
felicity.
excellent rulers; coins
of China. (2)
cacy).
Vol. VI. p. 1032 (Symbols of felicity). II. p. 161. figure 66 (Exorcising
See Vol.
charm of marvellous
effi-
—V— Ming
light
0^
gods,
and the constellations in which
represented
by black spots or dots linked to-
Stellar
(1).
they are located,
are
Thus we have the
gether in groups or clusters. of the
the
7
4 stars in the
bowl
the 6 stars in the constellation of the South Pole,
Dipper,
in that of the Great Bear, the 36 stars in the Dipper, the 72
The
man, and cause diseases and epidemics. be destroyed is generally placed at the end, and
stars that injure
maleficent
evil
to
represented by various characters, such as Hsiiuig
Tsai j^,
[XJ,
Hwo
and Fei^i, all meaning misfortune, calamity or ill-luck. 1J;The charm being an official document, as stated above, terminates much in the same manner as Chinese Imperial edicts: "let the law f$, Sui
be
obeyed,
order
this
let
be
and executed forthwith".
respected
Taoists sometimes end their charms b} the expressions "quick, quick", 7
or "quick as fire"
li
Hwo-kih
^ ^, denoting thereby that
the destruc-
tion of spectres should be brought about with lightning velocity.
How
the efficacy
of"
charms
increased.
is
— The
effect of a
charm, as well as that of any other decree or command, depends principally on the power of him who has issued it. Hence the names
images of gods, SJien
or
of the Celestial
Army,
the head of charms, impart
drawings
men
those of deified
jji^,
Commanders
(2),
Taoist genii and famous wizards to
them increased
would produce a similar effect. spiritual power, though no names
Even rough
efficacy.
of the god, the head,
or fragmentary parts
placed at
(3),
arms
or legs,
Charms may, however, harbour of
gods are found on them, provided
they contain or have written on them the characters Slien f^, Ling I both meaning spiritual; or Hsiao g^, to vociferate with manv If ,
mouths, (1)
to revile
The
sun,
(4).
moon and
devil-destroying powers. VI. p. 1043 (The
War
Hwctng-ti ji
(3)
Chang Tao-ling
(4)
See Vol. HI.
The Chinese
stars are
by unfriendly
iff,
Lao-tze 5JI
M
%
is
also
won-
Shen ff or gods, and hence universal
PJo
^, Buddha
of China.
Vol.
or
Chung-hwei g|
Fuh jjlf
$J, etc.
(a
charm-god of great
p. 261.
believe that
wherever
amount
spectres, especially
cries.
charms
The Religious System
De Groot.
their souls represent a considerable
which intimidates
of
against spectres).
(2)
power).
The exorcising power
if
human
of
Yang
beings crowd together, or Shen substance,
%
the crowd enhances
De Groot. The Religious System
ijitjj
its
dangerous aspect
of China. Vol. VI. p. 1045,
— VI — when
derfully increased
the god signs his
name
at the
(1)
end of the
be punctually mandate, or pledges his word that his orders will Charms that mention thunder-gods operate with more executed.
tremendous
Such gods exert great influence over
than others.
effect
Nature, and are especially powerful in smiting spectres. Imperial orders in China are issued under seal, written
seal of the
under the
on
cinnabar or carnation pencil. Taoists
yellow paper, and marked with have cunningly imitated these dispositions, and issue their a
charms
T'ai-sliang Lao-kiln
Supreme Lao-kiln,
J;
-Jfc
them on yellow or
They likewise print ijjt and mark them with a pencil Imperial paper,
obtained
from a mandarin's desk
4i
or
]fj>
that
if
of
Chang Tao-ling
possible
while doing their work,
upon some mighty
may
of the
power
it,
Charm-writers,
charm
its
thunder-god,
and
intelligence or soul instil the
magic They may, moreover, blow on
god into the charm.
thus increasing
a
upon
preferably
own
the pencil while writing the over
(2).
also vigorously concentrate their attention
divinity,
thus together with their
jM HI
or pronounce vigorous spells
(3),
power.
Such and other various
silly
found to-day throughout the length and breadth of the and land, practised by both Taoists and Buddhists, who thus exploit devices are
the ignorance and vain fears of a too credulous people.
Charm-writing — i* date,
written
in
for the benefit,
tation,
therefore,
divine?
—
The charm
and setting protection and welfare
special
powers
it
to
script,
must extend
of
is
a divine
man-
work superhuman man. Its interpre-
to a twofold element, the writing in
which
it is drawn up, and the meaning of this mystic script. Taoists maintain that this quaint writing is of a high order, a special gift of the gods, and give it the names of "celestial writing", pretentious
(1)
See Vol.
111.
p.
273, 297,
319,
where each charm
is
signed by the
god.
The acme of efficacy is reached if the (2) charms are written with a genuine cinnabar pencil obtained from a mandarin's desk. De Groot. The Religious System of China. (3)
See Vol.
saying: "this
is
111.
p.
Vol. VI. p. 1048.
310,
where the charm-writer blows on the pen,
the true breath of
Buddha himself".
— VII — T'ien-shu Ji
Such a claim
charms
"thunder seal-script" Lei-chwen
and
^, is
utterly
We
preposterous.
fif |^ (I). may, however, admit
and drawn up by deified emperors, ancient worthies, cunning wizards and magicians, famous exorcists, and the high prophets of Taoism and Buddhism, the untutored mass
that
see in
having" been invented
them something divine and mysterious This
are very illegible.
drawn up a
is
owing
(2).
As
a rule,
to the fact that they are
in archaic writing, the
knowledge
of
which
charms
sometimes confined to
is
Conventional forms and symbols are also
very few in China.
Even
and these, none but professional charm-writers know.
used,
characters
ordinary
made
fanciful additions
their
rendering
Chinese
are
mutilated,
abbreviated,
arbitrarily
thereto in the shape of strokes or dots, thus
reading perplexing
to
nine-tenths
at
least
Current handwriting, so arbitrary in
people.
another obstacle to
and
many
readers,
even
of the
China,
is
to the literati themselves.
of a superstitious practice is not unfrequently based on a
The origin
pun upon the word, which few Chinese can to them. Thus "Full" $£ a bat, is employed both
good luck,
being similarly pronounced
detect unless explained for happiness, felicity, (3).
All these reasons
have ever made charm-writing a puzzle for the generality of Chinese readers.
Explanation of charms. many,
—
If charm-writing is a puzzle to and analysis are, as a rule, still more ready explanation work. The charm is, in fact, the quintessence of Taoist and
its
difficult
mysticism and practices, based on ancient cosmic notions, largely Confucian, and handed down by books and traditions. All practical and popular Taoism is summed up in
Buddhist
lore,
charms.
Hence
esoteric
to
interpret
them
scientifically,
one must have a
"Three Beligions of China", their variathorough knowledge tions and mutual borrowings one from the other. The whole scheme of the
(1)
Chwen
Jf£,
the square and
dynasty (B.C. 1122-249), and called "seal Dictionary of the Chinese Language.
invented in the time of the characters". (2)
divinity. (3)
Williams.
Charms Vol.
II.
See Vol.
involuted form of Chinese characters,
Chow
ffl
are given out as emanating officially from such or such a p. 160. III. p.
254,
where
this
pun
is
used to denote happiness.
— VIII — Chinese cosmic notions, the supposed influence
of Chinese philosophy, of astrology over the
embodied
the
in
man, much
of
life
of venerable antiquity is
The Chinaman's idea
charm.
misfortune, his conception of the spiritual world,
of happiness
how
it is
and
governed
and administered, the hierarchy of the gods, there being higher and lower ones, as with the Greeks and Romans, the relations between
man and
these
superhuman powers,
these
all
abstruse factor, which enters into the to discriminate
and
set forth the
of the
constitute
a
most
charm. Moreover,
make-up names and functions
of the various
gods, genii, mythical and legendary beings, imposed on the Author an immense amount of research and labour, which now that the
work
is
fills
accomplished,
us with amazement and deserves in the
Reader unbounded praise.
eyes of the intelligent
The method adopted
in
explaining
charms found
all
in
this
volume may be summed up as follows: 1° a literal explanation of terms is given for each charm. The Chinese characters, some of which are drawn up in ancient and fanciful script, have been fully written out in modern form, and their
The names
clearness.
sketched
are
personages allusions
of gods in
a
meaning indicated with brevity and and genii, mythical and legendary few words.
and fabulous animals
(1)
,2),
accompanied with explanatory notes, which, the general Reader.
to
helpful
meaning of to
the
charm
grasp thoroughly
Each charm
in
l
or
IH
and
in
sl
full
(1)
to
appended in
full, so as to
purpose, the
superhuman powers
R rf Buddha, /
sets to
of this
by a number referring the Reader to work, where the document
preceding volumes, this
penetrate
more and more the
See the '-Black Tiger" Heh-hu I he lion,
£
'
it
proposes to attain.
preceded
volume
enable the Reader
is
printed
111
d
one will enable the
intricate psychology of the
jft ft, denoting the -god of wealth". denoting Sakyamuni (Buddha) p. 308. The -Nganor Kraken, that rescued Kw'ei-sing from the watery The g ° lden -Wi ed roc P 2 3 Garuda, sacred to Vishnu, and to o
-
P- c518.
hoped, will prove
coloured paper.
Like the two
Reader
is
it is
is
it
elements,
after explaining each term, the
its
work, and the results
the
2°
Symbolical
have been also set forth and
'
r
p. 268.
^
-
— IX — Religion in China
Chinese religious soul.
hend the
deity
directly.
not an effort to appre-
and enjoy it it is not man's nature clamouring nor is it a duty to serve life and perfection So far as these three volumes impress us, it
Infinite, love
;
for food necessary for
the
is
;
yokes rather the spiritual world, the superhuman element in which man believes, to the needs and welfare of humanity. To the Confucianist,
man and
his present
life
are the centre of
all
attention.
In
the eyes of the Taoist and the Buddhist, the world beyond, so far as realized for
—
Isles of the
Genii or Western Paradise
Man
man's sake.
— exists principally
having made his gods, has rendered them
and purposes. Such a system, utilitarian and selfish, utterly degrades the moral character of the deity as conceived by all nations, and offers to man but a delusive and beggarly happiness here and hereafter. subservient to
all
his needs
M. Kennelly, S.
J.
Sicawei College, Shanghai
September 24, 1916.
the Great European war and the difficulty of transport, of paper failed, and thus the issue of this volume has been unavoidably delayed. A fresh supply has been recently received, and this ivill now enable us to pursue the publication with renewed activity.
N.B.
Owing
to
the printer's stock
a
i>«aee»
t
9
PRINCIPAL ELEMENTS COSMIC, MYTHOLOGICAL,
EMPLOYED
AND SYMBOLICAL
CHINESE CHARMS.
IN
Exorcising terms.
I.
to war, to battle. f£, to tight,
Chen
reduce to obedience, to repress, C/ien"f|, to hold in subjection, keep in order.
Chi
jfa,
Ch'ih
Emperor
Chi
flj,
to
^jj,
to rale, to
govern, to restrain.
to
command,
order,
a
command
special
of the
(1).
Ch'ih-kwei g| Jg,, to command spectres. Ch'u H£, to remove (v.g\ a disease or its causes),
to root out,
to eject.
Fuh $, and Fuh Fuh |$, to remove
Jj]j[,
subdue, to subject, to repress.
to
evil,
to avert sickness, to disperse or drive
away. Holt
Jang Kiai
^fj,
to
accuse or impeach, to restrain.
|||,
to drive off, to expel, as
ffc,
to dispel, to do
by incantations
away with the
(2).
effects of, to release, as
from bonds. K'ien j§,
Kin
to drive
away,
to expel, to
remove.
*|, to frustrate, to restrain, to keep
K' u
^fe>
or
K'u
J||,
to expel, to drive off, to lash or
j|f£i
to drive
away,
(1)
ClV ili-ling- fu
(2)
Written with the radical
fjff
<£ ^f, a
off,
to expel, as
to prohibit.
noxious influences.
whip.
charm containing "special orders" of a god. yf; (Shi) thus fg, it means to fast and pray
as Taoists do, in order to avert calamity, to deprecate evil.
ary of the Chinese Language.
Williams. Diction-
— XI — P'ih
San
fpfc,
ffi,
to repress, to punish, to exorcise. to disperse, to scatter, to break up.
Sung ^f, to send away. Yen jp, to suppress or repress, Yen-sheng YiX
®,
jjpj
]$?,
to
or their influences,
(1)
to
subdue.
conquer
may
and the
be followed by words denoting" spectres
evils
which they cause.
This expression also means sorcery, used for evil ends.
is
(1).
to prevent, to resist, to repulse.
All the above terms
spectres
subdue,
to
if
the
power exerted on the
— XII — II.
Terms Fuh
evil or misfortune. signifying happiness, felicity,
attends divine protection
£
Wu-fuh five
following
peaceful end
fg, the
felicity
which
The Chinese enumerate the riches, health, honours and a
blessings.
a long
life,
(2).
T'ai-p'ing jk
Ngan %,
luck, good chance
(3).
2
P, undisturbed tranquillity, perpetual peace
(4).
peace, calm, quiet.
evil to be destroyed
Hsiung
good fortune, the
(1).
five
blessings:
Kih ^, good
The
blessing,
happiness,
fg,
is
expressed by the following characters
misfortune,
|X],
bad luck.
calamity,
:
The opposite
of
Kih ^. Tsai j£, misfortune that comes from above, adversity (5). |®, evil, misery, which men bring on themselves.
Hwo
opposite of
Fuh
fg.
Sui
&., calamities sent from heaven,
Fei
^,
Sieh
The
which men cannot prevent.
as opposed to good. abnormal influences. The
evil,
j$,
opposite
of
Cheng
j£,
correct, or orderly conduct.
(1)
This character
is
written on embroidery, scrolls, crockery and good fortune and happiness.
all
sorts of objects, in view of securing (2)
See Vol.
(3)
K'ai-chang ta-kih p^ 3g $Z
opening, (4) (5)
is
II. p.
218. note 1.
— Vol. pfi
let
III. p.
265. note 2.
great prosperity attend
a phrase found over shop-doors at
your
new
year. See charm conferring peace and tranquillity. Vol. See Vol. III. p. 262, 283.
II.
p. 221.
re-
— XIII — III.
Cosmic and mythological elements numerically arranged.
1
o The above
denotes the heavens, and sometimes the sun's
circle
disc.
w The above
r
s}
mbol denotes the
2 o-o
o o The second,
first
dual
earth.
©
(5)
— the — the
combination denotes the sun and moon
harmony and concord, Hwo-lioh
the Genii of
/
^rj
n
k
Yang p| and Yin [$§£ principles, or the two Great Powers Nature sometimes also heaven and earth.
third, the of
;
O—O—O
o o—o— O-O—O o— o—o
ZZZ
\
\
The above Triads denote the Three Religions of China, San-kiao The Three Principles, 3£ ^: Confucianism, Taoism and Buddhism The The Three Pure Ones, San-ls'ing j= fjif San-yuen = yt
—
—
—
Three Precious Ones, San-pao j£
^
(1)
— The
Powers recognized by Taoists (heaven, earth and
Three
Primordial
— The Three water)
San-hwang J£ Jl, or ancient legendary emperors of China The Founders of the Three (Fuhsi, Shennung and Hwang ti) The Tripartite soul in Religions (Confucius, Lao-tze, Sakyamuni) Three The San-hwun calamities, San-tsai Jj£ j&j£ man, (2) Rulers,
—
—
^
(1)
—
The "Three Precious Ones"
are a Buddhist Triad; the
"Three Pure
Ones' a Taoist Triad, in imitation of that of Buddhists. This Taoist doctrine is opposed to the orthodox school of Confucian (2) philosophy.
XIV
—
4
5; Under
this
Genii presiding"
kung-ts'ao
g ^ -
s / (l
ng
of the
J
(1)
The Four numeral are comprised the following over the seasons, months, days and hours, Sze-ta:
^
$) ~§
— The
— The p|
human
— The
Four Heavenly
Four seasons
Four
evils,
Sze-hsiung
body, Sze-li
H
Kings, Sze-ta-wang
of the year, Sze-ki (XJ
e£, or S:e-
ffl
— The Four
members
(2).
ooo oo
The Five gods presiding over the Ministry of the Thunderbolt, The The Five ancient sovereigns, Wu-ti 5£ ffi [3) Wu-lei 3[ f|§
—
—
Five points
of the
compass,
Wu-fang 3£
-jj
South,
(North,
East
West, and the Centre) — The Five stars in the constellation of the Great Bear, Wu-teu 3l -r — T ne Five blessings, Wu-fuh 3£ |S> or — The Five elements or primordial essences, WuWu-hsi j£ Ja — The Five hsing 3£ ^f Wu-chang 3L Wj — The Five — The Five sacred mountains, Wu-yoh Wu-sing j| (4)
viscera,
(5)
planets,
5fc
(6)
In Sanscrit Devct-rajas.
(1)
The
four demon-kings,
who guard
the four
quarters of the world from Asuras (monsters). They also ect as guardians at the entrance to Buddhist temples, and were introduced from India into
China
in
Manual,
the 8ih century of the christian era.
Mayers.
Chinese Reader's
p. 310.
(2)
The
(3)
Fuhsi, Shennung, Hwangti, Shaohao and Chivanhsii
head, trunk, arms and legs. ;
also called the
(5)
White, and Red Rulers respectively. Long life, riches, health, honours, and a peaceful end. Water, fire, wood, metal and earth.
(6)
Mercury, Venus, Mars, Jupiter and Saturn.
Black, Blue, Yellow, (4)
— XV — 3l Wi
— The
(!)— The
demons
Five plagues or
Five metals,
Wu-seh 3£
Five colours,
Wu-kin
3£
^
of pestilence,
(3)
% — The
Wu-ts e ai 3£
|S, or
Wu-wen
— The Five Sages,
3£
$|[
(2)
Wu-sheng
2£ ||.
6 o o o o oo
The Six gods Luh-kiah
^
\
and Luh-ting Six exorcising or demon-expelling gods, Luh-shen -^ stars in the constellation of the
^ H — The
r£,
(5)
— The Six
^
|f|
"j^
jf-
—-The
^
(6)-
(7)
(8)
King of the six great The Six deadly influences, Luh-shah
(9)
^ ffe
(terrifying and dangerous
subdued by special charms).
spectres,
(1)
fjfy
— The
(4)
— The Six j^ — The superior Powers, Luh-tsung £; ^ — demons, Luh-ta Mo-Wang ^ ^ J| 3£
Six breaths or influences of heaven, Luh-k'i or six
~T
South Pole, Nan-teu luh-sing
Six paths of transmigration, Luh-tao
Honoured Ones
^
T'ai-shan in Shantung; Hang-shan in Shansi
Hwa-shan
;
Sung-shan
in
Honan;
and Heng-shan in Hunan. Yellow, white, red, blue and black.
(2)
in Shensi
;
(3)
Gold, silver, copper, lead and iron.
(4)
Twelve Taoist
genii,
corresponding to the 12 Yuen-kiah
%
tfl
of the
Buddhist religion. (5)
Ancestors, the household god, the god of the hearth, the door-god, and the male and female genii of the (a powerful charm-god
Chung-kwei bed.
See
,
p. 261.
In Sanscrit Gati. These are, according to Buddhist teaching, six (6) forms or conditions of existence through which living beings can pass. See p. 299.
note
3.
(7i
The Yang and Yin
(8)
Water,
fire,
principles, light
wind, thunder,
and darkness, wind and
and
rain.
According to others, seas and mountains. hills
lakes.
they are the sun, moon, stars, rivers, The sons and daughters of Mara, the Buddhist god of (9) author of sin and death.
lust,
and
—
XVI
00 o
bo
The Seven ts'ih-sing
ft
aaa/v
^n_rur^
°8° ° ° °
o°
the Great Bear, stars in the constellation of
S- The
4*
seasons, Ts'ih-cheng J£
Brahmans, Ts'ih-sien Ts'ih-k'iao J& *M ( 3
)
jft
*
—The
Seven regulators
or
(l)-The Seven Genii
ffl|
of
(2)
Seven souls or P assions Ts'ih-peh >
The Eight diagrams, Pah-kwa
M
jfc
A
offered ifr
ir
— The
(4)
sacrifice;,
A
If]
(6)
|H
-g^
evils or sufferings,
A
Pah-nan
'
W-
A
fijfc.
fl (
A
(to
** ^)
f|||— The Eight
— The
Pah-tze
characters employed in forecasting horoscopes,
The Eight
Eight gods
Pah-shen
Eight Genii or Taoist Immortals, Pah-sien
Pah-tsieh periods of the Chinese year,
%
= ^=
o—o-o
-o
-o-o-o-o
Shi H-wangti
Immortals of the
Seven apertures of the head,
-The
8
whom —The
Peh-leu
the times and
Eight
A ¥
cyclic C7 )
"
om which Kwan-yin
delivers mortals).
9
/VWV\
"%; IQSU
The Nine heavenly mansions
(1)
The
(2)
In Sanscrit Rishis.
sun,
(3)
The
Nine divisions of the heavenly
moon, and the 5 planets. Hermit monks, who, by dint of meditation and
asceticism, have so transformed their indefinite period.
or
body that
it is
exempt from death
for
an
Chinese Taoists have borrowed the idea from India.
ears, eyes,
mouth and
nostrils.
(4)
A
(6)
The commencement of the 4 seasons, the 2 equinoxes, and the 2 solstices.
(7)
Two
whole and broken, said to be invented by Fuhai, and used for purposes of divination and geomancy. Heaven, earth, war, sun, moon, seasons, the Yin and Yang principles. (5)
1.
p.
30
combination of
lines,
denoting the year, month, day and hour respectively. See Vol.
— XVII — sphere,
Kiu-kung
heaven, Kiu-yao
\ \
/
|f j||
,
or Kiu-t'ien
j\^
^
(1)
— The
Nine lights
of
(2).
10
H
The Ten heavenly stems, The Ten points of ^P 3 (
)
—
Ten great Rulers
of
or Cyclic symbols,
Shih t'ien-kan
direction, Shih-fang
Hades, Shih-ta-yen-wang
-f-
f
^
if
|^j
(4)
BE
-f-
— The
(5)-
12
The Twelve earthly branches, or duodenary cycle of symbols, ~ The Twelve animals of the duoden-f3>C (6)
—
M
Sliih-eul ti-chi
ary cycle, Shih-eul siang-sliuh -f ZL
(1)
^ M
(
7)
— Tne Twe ve l
cyclic
Centre, North, North-West, North-East, South, South-West, South-
East, East
and West. sun, moon, and the 7 stars in the constellation of the Great Bear.
(2)
The
(3)
See Vol.
(4)
The
I.
p. 142,
note
1.
4 cardinal points, the 4 intermediate ones, to
which are added
"above and below". (5)
Yctma, the Indian Pluto, with his 9 attendants,
who
preside over
the state of the dead. (6)
Combined with the 10 heavenly stems, they form the
employed by the Chinese from
a
cycle of 60,
period of remote antiquity for the purpose
of designating years
These are the
rat,
monkey, cock, dog and
pig.
(7)
ox, tiger,
hare, dragon,
serpent, horse, sheep,
3
— XVIII — ~
+
or horary genii, Shih-eul yuen-kiah teachers, Shih-eul ta-t'ien-shi
+
heavenly
Ep-The Twelve
7C
~
* *~ ftp—The
divisions of the ecliptic, Shih-eul kung-ch'en -f
g"
M
I
great
Twelve 1 )-
18 The Eighteen Arhats,or Arhans, Shih-pah Lo-han
+Ai|
C2 )-
28 The Twenty-eight constellations, or pah-suh Z.
+ A
North or South
of the ecliptic.
"resting-places"
mansions, Eul-shih-
These constellations do not
of the zodiac, nor are they
with our signs
the
^-
stellar
of
the
They and
sun
Manual, (Mayers. Chinese Reader's
p.
all
all
correspond
included within 23°
are interpreted as signifying
moon
in
their
revolutions
358).
36 The Thirty-six auspicious jg
(3).
They
are
stellar gods,
represented
known
as T'ien-kang 3R
by 9 dots, arranged in a scries of
4
groups.
72 The Seventy-two malignant stellar gods, called Ti-*hah ty ^C, enemies of man, and causes of all diseases and ailments.
These divisions, or mansions, mark the 12 places in which the sun (1) and moon come into conjunction, and are thus in some degree analogous to our signs of the zodiac. Mayers. Chinese Reader's Manual, p. 351. (2)
The immediate r
designated as I"sun-cheh
great disciples of Sahyctmuni.
% ^f,
their images are placed in attendance (3)
The
4,
In Chinese, they are
worthies, venerable disciples.
upon those
In large temples
of Buddha.
Buddhists place these gods in the constellation of the Great Bear. however, that form the bowl of the Dipper, are specially called the
T'ien-kang
^
j£.
See Vol.
III. p.
253, 285, 292.
— XIX — Symbolical ami fabulous animals.
IV.
The golden-winged
1.
This
%.
A
Vishnu. It is said
2.
bird
sacred
is
of
picture
ward
to
depths.
frequently found on Buddhist charms.
is
influences that cause diseases
off all evil
(11.
The Ngao fjjj, or Kraken. A huge sea-monster, allied to the and said to have rescued Rw'ei-sing Jl from the watery ascribes
Taoist lore
earth, and
also
that
states
genii into the Eastern sea
who was an
to
it
the function of bearing
up the
mountains
of the
carried
it
away
3.
The Lion,
Buddha, one
Shi Hwang-ti j& Jl $? (B.C. 246-
(2>.
Sakya 6
as
insect or a 4.
In
'Pre£a"
|{jjj
-^
The
.
in the
hope
(3).
lion
is
the
emblem
of
once as a hare, but never as a
woman, an
(4).
is
represented
charm, reputed
the "black-tiger
^,
being
The Black Tiger, lleh-hu iji$,
;§£
"Sakyasinha" , the "Lion of the repeated births, he was born 10 times as a
titles
his
an elephant, f
Tn'ai-shon |^ certain
Shi-lze
of his
tribe".
Ihe
ardent Taoist, went to Chefoo
of seeing this blissful Fairy-land, but failed
lion,
)]JJ§
^
turtle,
209),
"rukh", Kin-p eng-niao Sa.kyarn.uni, who borrowed it from
to
it
^
1
roc, or
charm"
(1)
See Vol.
III. p.
(2)
See Vol.
111.
(3)
China Review.
(4)
See Vol.
111.
(5)
See Vol.
III. p.
M
j&.
riding on
for securing
208.
Vol.
note 1.
1.
p. 2J(>
p. 308. note 2.
318.
a
of wealth",
black tiger, hence a
an increase of wealth,
(5).
p. 253.
The "god
(Taoism).
is
called
— XX — Puns, the origin of
V.
of a superstitious practice or allusion is not unfre-
The origin
erroneous pronunciation of a word Thus the natives of KiangsufX. M* and other
peculiar to a locality.
Chinese
be
confuse the
constantly
provinces,
"aspirate" h to
or an
on a pun,
quently based
some charms.
(1).
with
the
"Hu" and "Fu"
hence employed the one for the
pronounced, and
similarly
f
"spirant"
This has caused such words as
other, as the Reader will see in the following examples.
Hu
Hu ^,
with another
it
Hu
a
$$),
butterfly, is
likewise
Fuh
ifeg,
a bat,
is
because this word
is
fortune, prosperity
(4).
Wen
charm.
where
In places,
(2).
maintained by con-
is still
to protect, to
a spell or
$jf,
guard.
pronounced
Fu
%fr,
a spell
or
charm
for
evil (3).
preventing
-${,
frequently used as an
pronounced exactly
literature, being similarly
denotes by allusion the
hear,
Fu
Hence the figure of a butterfly denotes a spell or
charm.
who
pronounced
not pronounced "Fix", the pun
is
fusing
is
pot denotes a charm
of a
Hence the figure "Hit"
a jug,
a pot,
g|,
hears,
Wen
T'ai-shi
^ ^
"god laijl
emblem
like Full
of happiness,
jjjg,
pronounced as
felicity,
good
Wen ^,
of thunder", the Great
to
Master
(5).
The sound denoted by h
is a strong expulsion of breath, hence called breath or "spiritus asper", rough "aspirate". The "spirant" is a less strong breath than the "aspirate. Papillon. Comparative Philology, Oxford (classification of sounds, p. 34).
(1)
(2)
See Vol.
III. p.
(3)
See Vol.
III.
(4)
The bat
is
256.
p. 318.
frequently
felicities. (5)
drawn
as the
emblem
of happiness, from the
sound of the two words. Five bats denote the Williams. Dictionary of the Chinese Language.
similarity of
See Vol.
III. p.
297.
5 blessings or
— XXI — Elemental and stellar gods
VI.
The departed soul, spectres. Thunder, thunder-gods, or the "Ministry
1°
Lei
f|f
,
are represented as follows
ifft*
2°
»3b
*||The
Dipper, thus
constellation :
:
—
T'ien-kanrj 5^ jg,
and the bowl
of the
^Zj?
xn?
3°
of the thunderbolt",
—
The 72 malignant
stellar gods,
Ti-shah
jfc
f$, thus
:
—
Thunder and lightning charms operate with more tremendcontains the component ous effect than others. The character Lei alone remains. The rain, but this is frequently omitted, so that 4°
^
projecting
spiral
part signifies the flash.
obtained by writing two all
evil
We
(1).
and
influences,
have thus
:
—
flashes.
Such
forces spectres,
An
increase of effect
a display of
Kwei
J{|,,
is
power overawes
to hide
themselves
A As the shades are
of the dead,
Kuei j^|, roam abroad during
sometimes represented by the moon, Yueh (1)
War
De Groot.
The Religious System
against spectres).
(2)
See Vol.
III. p.
237, 239, 250.
ft (2),
of China.
night, they
the orb of night.
Vol. VI. p. 1040 (The
— XXII — of charm-writing. Archaic, fanciful, and abridged forms
VII.
r command
2°
The expression Ch'ih-ling of a god, is written
The
written thus
is
term of
final :
a
thus
fjj :
^,
charm, Yiu
—
X 3°
The
Chung-sin
to
command,
r^
henceforth, forthwith,
,
*x*
signature of a god, or his pledging his
— ^
fe
is
,fr,
denoting each character
:
order, special
—
—
thus abridged,
-
&
*
a
word, Yik-p'ien
mere stroke fancifully
V7 The
4°
character
Rung ^,
radical
Chang
Chang T'ien-shi
jig
a
bow, being a component part of the
denotes frequently Chang Tao-ling
%
frjj,
»jj|
j!ff
^,
or
Chang, the "Heavenly Master" (1); somethe first %)} f$ (2), as it forms
times also Maitreya, Mi-leh-fuh ^§ part of the character
(1)
The
inscribed on
first all
Mi
official
charms.
jjff.
head of the Taoist magical church. Mayers. Chinese Reader's Manual,
name
is
p. 10.
The "Merciful One'', who will succeed Buddha in the government of He now resides in the Tuchita heavens, from which after a lapse 5000 years, he will descend to the earth and open a new era. Eitel. Hand(2)
the world. of
His
book of Chinese Buddhism,
p.
70.— Vol.
III.
p. 252.
— XXIII — LIST OF FOREIGN
WORKS
CONSULTED FOR THIS THIRD VOLUME.
Rudiments du Parler Chinois.
L.
Textes Historiques.
Folk-Lore Chinois Moderne.
Synchronismes Chinois. The Folk-Lore of China. Chinese Folk-Lore. Vegetarian Sects.
China and Religion. Studies in Chinese Religion.
Chinese Buddhism.
Buddhism
A
in China.
Catena of Buddhist Scriptures from the Chinese.
Four Lectures on Buddhist Literature
Hand-Book
Buddhism
:
of Chinese
in China.
Buddhism.
Its Historical
and Popular Aspects,
in
Three Lectures.
Buddhism.
Buddhism
as a Religion.
Calendar of the Gods in China. Social Life of the Chinese.
Chinese Repository (Canton. XX Vol.) The Chinese Recorder (Shanghai).
The China Review (Hongkong). The Religious System of China The Li Ki
or
Book
J. de Groot.
(VI Vol.)
J. Legge.
of Rites.
The Shi King or Book of Poetry. Memoires concernant les Chinois (XVI
Id.
Vol.) Jesuit
Missionaries
in
Peking. Lettres
Edifiantes
et
Curieuses (Vol. IX-XIII
on
China).
Jesuit
Missionaries in China. Lettres de Jersey (1880-1914).
AnnalesduMuseeGuimet (Vol. XI-XII.
Shanghai Jesuit Mission. 1886). De Groot et Chavannes.
— XXIV — H. Cornier.
Revue de l'Extreme-Orient. Chinese Reader's Manual.
W.
Notes on Chinese Literature
A. Wylie.
(New
Syllabic Dictionary of the Chinese
Edition).
Language.
F. Mayers.
Williams. H. A. Giles.
Chinese-English Dictionary.
Id.
Chinese Riographical Dictionary.
De Natura Deorum (On the Nature
of the
Gods. Rook
of the Ancient
Cicero.
Ovid.
Metamorphoses. La Cite Antique.
The Religions
III.
Fuslel de Coulanges.
World.
<•.
Rawlinson.
Magie Magisme (Bruxelles, 1913). La Religion des Primitifs [Paris, 1909).
Fred. Bouvier, S.
The Golden Rough. 2 Vol. London, 1914. Magic and Religion (London, 1901).
J. G.
From
A. R. Marett.
et
De
Spell to Prayer (London, 1904).
Civitate Dei
Le Roy. Frazer.
A. Lang.
S Augustine. (Rook XIX). Chinese Philosophy and Magic (London. 1911). H. Chatley. Classical Dictionary.
l
J.
Lempriere.
Smaller Classical Dictionary of Biography and
Mythology.
w. Smith.
J.
— XXV — CONTENTS.
— VOLUME
FIRST PART
III.
Page.
MX
Preface
cosmic, mythological and symbolical em-
Principal elements:
ployed in Chinese
X-XXIV XXV-XXVIII
charms
Contents
Literal explanation
and
full reading-
of
all
charms
contained in this volume. Taoist
7.
7
bis .
charm
Another
229
for hastening delivery
efficacious
charm
231
for hastening- delivery
232
30.
Purifying charm bestowed by Lao-tze
32.
Charm assuring a happy rebirth Charm for helping wandering souls to obtain rebirth ... ... Charm opening the portals of the Buddhist paradise Charm informing the ruler of Hades Charm for the benefit of a woman who died in childbirth
35.
36. 37.
43. 44. 45.
...
235 236
237
240
Charm
delivering the
soul
of a person
harassed by
evil
241
spirits
47.
234
Charm delivering from Hades the soul of a person hanged 239 Charm delivering from Hades the soul of a person who has been assassinated
46.
233
Charm
delivering from
Hades the victim
of an unjust law-
242
suit
48.
Charm
49.
Charm rescuing from
for
delivering
a
person
who
died
of
wounds
or
243
ill-treatment
person
the waters the soul of a drowned ••
•••
4
244
— XXVI — Page.
50.
hastening the rebirth of a
Charm
person
who
died in
945 ^ prison 51. 52.
Charm
for the benefit of a victim of
Charm
for
the benefit of a person
246
calumny poisoned by doctors'
^7
prescriptions 65.
Charm
rescuing from the Buddhist purgatory "P'o-ti-yuh"
Suspended
,,
in the Centre
248
towards the North
249
towards the East
250
...
,,
towards the South
251
,,
towards the West
252
66.
Demon-expelling charm
67.
Exorcising
253
charm employed by Taoists, when rescuing 254
departed souls 68.
Demon-expelling charm employed by Taoists
70.
Charm
protecting from
255
fire.
Suspended towards the East towards the South ,,
256
,,
towards the
West
258
73.
,,
towards the
North
259
74.
,,
in the Centre
71.
72.
77.
Charm
for curing a person born in the
257
260
"Tse" year
of the
262
rat
78.
Charm
79.
Charm
80.
Charm
for
curing a person born in the
"Ch'eu" year
of
263
the ox for
curing a person born in the
for
curing a person born in the
"Yin" year
of the
264
tiger
"Mao"
year of the
hare 81.
Charm
265 for
curing a person born in the
"Ch'en" year
of
the dragon 82.
Charm
for
266
curing a person
born in the "Sze"
}'ear of
the
267
serpent 83.
Charm horse
for curing a
person born in the
"Wu"
year of the
oco
— XXVII — Page-
Si.
Charm
for
curing a person born in the
"Wei"
year of
the sheep
269
85.
Charm
86.
monkey Charm for curing
87.
Charm
88.
Charm
89.
Charm
for curing a person born in the
"Shen" year
of the
270 born in the "Yiu" year of
a person
the cock
271
for curing a person
born in the "Hsuh" year of
272
the dog for curing a person
born in the "Hai" year of the
273
hog
274
90.
preserving from an epidemic, 1907 Another charm for warding off epidemics
91.
Taoist charm for warding
276
off
275
contagious diseases
92.
Charm curing from cough
93.
Charm for stopping vomiting Charm for relieving excessive throbbing of the heart ... Charm for expelling typhoid fever Charm for curing persistent stomach-aches Charm curing from dropsy Charm curing all kinds of heart trouble, headaches and
94. 95. 96.
97. 98.
277
Charm
100.
Charm
101.
102. 103. 104.
105.
280 282
283
284
dyspepsy 99.
278
279
similar to the preceding one
285
relieving from
cough
286
Charm for healing sore eyes Charm curing from asthma Charm for relieving mucous expectoration Charm for relieving inflammation of the lungs and Charm for stopping persistent perspiration
287
288 289 chest
290 291
106.
Charm curing from
107.
Another charm
108.
Charm
109.
Another fear-dispelling charm
295
110.
Anti-delirium charm
296
111.
Charm for assuaging abdominal Charm curing from diarrhoea
112.
292
fever
for allaying fever heat
for dispelling sadness
and anxiety
pains
293 294
297
298
— XXVIII — Page.
299
113.
Buddhist charm
114.
Another anti-delirium charm
115.
Charm
113.
Buddhist charm
117.
Charm
118. 119.
Charm curing from an unknown or extraordinary disease Charm for stopping bleeding from the nose
120.
Charm
for healing breast-sores in
121.
Charm
for protecting
122. 123.
Buddhist charm assuring a happy delivery Charm for curing stiches in the side
124.
Charm curing aching
125.
Another soul-restoring charm
311
126.
Buddhist nostrum curing all kinds of disease Taoist nostrum curing all diseases
312
Charm Charm
314
127.
128. 138.
for
for
hastening delivery
300 of
reducing swelling for
the limbs or body
...
303
protecting from malevolent ghosts
suckling
women
...
women when nearing confinement
of the
preserving from the
stomach and
effects of
301
302
curing sore eyes
gastritis
sun-stroke
of universal efficacy
304 305 306 307 308
309 ...
310
313
315
317
144.
Charm bestowing heavenly consolation Charm assuring protection to a new building Charm for obtaining an increase of fortune
145.
Charm
319
150.
Luck-bearing charm obtained at Kiu-hwa-shan
139. 140.
for obtaining protection at sea
316
318
320
— 229 — CHARM Couched
in
thunder and lightning form
Lei, thunder, lightning
The upper part of these
charms,
The apparition
( 1 ).
(2).
Literal explanation of terms.
/.
f&
FOR HASTENING DELIVERY
.V 7.
(3).
of all characters, that enter into the composition
the abridged form of the word Lei
is
of lightning is always
|{f,
lightning.
accompanied with power and
Similar are the effects of this charm, which
appalling rapidity.
invokes such a mysterious agency. )w,
Hsien,
HE
Ling,
totally,
effective,
W
k£
I$f
action
all,
reaching everywhere.
powerful.
Wu-ning-chi,
nothing
can
impede,
obstruct
its
irresistible.
;
Hf
Yun, the clouds. P'u,
ft totally
f/ua
universal,
all,
changed
^
is
The cloud,
into rain.
P'u-kwa jt
understood.
by the lightning,
rift
re-
solves itself into rain.
5U
woman
Jii,
in
likewise,
in labour;
may
a similar
Be
manner.
the lightning open
her
it
thus for this
womb, and
enable
her to bring forth her child!
Full reading of the
77.
As
lightning, that most powerful and irresistible element, rends
the cloud and dissolves
woman
this
(1)
in labour,
See Vol.
sheng ling-fu #g (2)
magic
text.
I.
p. 6.
£B
The use
it
into rain,
and hasten her Efficacious
#.-Vol.
II.
may
it
open the
womb
of
deliverv.
charm
Ts'ui-
for hastening delivery.
p. 192.
of thunder and lightning
of Taoist religion.
so
charms
De Groot. Vol. VI.
is
an essential part of the
p. 1040 (The
War
against spec-
tres).
Thunder, according to the Chinese, Yang coming into mutual collision |5£ (^ ]£ |5J (3)
is pjjr
produced by the Yin and flf)
J5c-
1
— 230 — Note.
Heaven";
— Thunder,
as the Chinese
its
roll
•
majestic
power
is terrible,
which
it
three
feelings
acts.
with
"the gread
is
involuntary
and nothing can be compared
voice
oJ"
terror.
Jts
to the rapidity
with
Terror, power and rapidity of action, such are the which Taoist priests, Tfio-^hi ~jz, propose to
^
according to their
Thunder,
develop.
inspires
say,
tenets,
strikes
fear
into
the
demons, shatters their resistance, and obtains the desired result with lightning rapidity.
It is for
word thunder, Lei
find the
f[§,
this reason that
the
employed frequently
in
reader shall the
compo-
charms, and especially in those used in difficult and urgent In the eyes of Taoists, thunder has also another mysterious cases. and means the "super- human ministry" or assembly of gods, sense, sition of
who
preside over winds and storms (1). It is,
therefore, the gods of
thunder and storms who arc influen-
ced through the agency of the charm, and on this principle its
is
based
all-powerful efficacy (2).
(I)
See Second Part, where
"By means
full details will
be given on this Ministry.
charms and -spells, Taoist priests, in all ages to this day, have made thunder, rain and snow, or stopped rainfall and made lair weather". De Groot. The Religious 1025. System of China. Vol. VI. (1)
of
p.
* $»
3fc
T^X ;% N° 7
#
4 B -ix*
-£#
#f
/ <**=
N° 7
bis
fr
%
/
L
— 231 — CHARM \
7 Ms
ALSO FOR HASTENING DELIVERY
.
Literal explanation of terms.
I.
Lei, thunder.
03
ding charm.
(I).
It is a
This
the same heading: as in the prece-
is
mandate, an order, despatched by the "Ministry
of the thunderbolt'', for the purpose of
Iff
Kiai, opening;, rending; (the
3rr»
Wu,
$k
Chan, promptly, quickly.
s\-
Eul,
none, nothing.
homonym
of
^,
Let
womb).
all
also
obstacles be waived.
pronounced "Evil", and mean-
ing thou, thine.
Tu, the womb.
)\T.
5E Sheng,
bring forth, to be born.
to
Full reading of the
77.
text.
We, the gods presiding over the "Ministry of the hereby command that the womb of So-and-So be rent obstacles be waived, forth
and
let
thunderbolt", open.
Let
all
the expected child be promptly brought
(2).
(1)
See Vol.
(2)
The power
we may
call
VI. p. 1024.
it
I.
p. 7.
Another
efficacious
charm
for hastening delivery.
attributed in China to spells and charms
unlimited.
De Groot.
The Religious System
is
so great that Vol.
of China.
— V
30.
PURIFYING CHARM
H
San, the Three.
%fc
3£ Kiao-chu,
three teachers of actual
Hen
Kiao-chu fe This charm
^
is,
Wfy
%
(1).
fc
±
in
is
.,1
Taoism. The
Heaven), Lao-tze
%
•?
,
and
^
F'tXTig
the universal teacher of religion). (
therefore, an order
emanating from the
Three
commanding
Yuh-shen, the gods
Hwun,
Bl LAO-TZE
Yuen-she T'ien-tsun 7U #f
Taoism are:
sovereign teachers", and Jt
BESTOWED
Teachers of religion, thai
Beginning, honoured
(the
—
Literal explanation of terms.
/.
^
2:52
of
Hades
(to
seize immediately).
the ghost, the shade.
Shen, the body, hence the soul and body of the deceased,
and plunge them into the pond (outlined at the foot of the charm), in order that they may be purified from all stain of sin.
//.
Full reading of the
text.
of Taoism command through the charm the gods of Hades (2) to plunge into the pond waters, the soul and body of the deceased, and purify him
The Three Great Teachers present written of living
therein from
all
stain of sin.
(1)
See on Lao-tze and this charm, Vol.
(2)
Amitabha, Ti-ts'ang-wang, Yen-wang, and the ten inferior gods
I.
p. 70.
preside over the ten divisions of the Infernal regions (See
Book
I.
who
p. 64, 70,71).
f
3-
N°32
\%
fj
— 233 — N" U2.
CHARM ASSURING A HAPPY REBIRTH /.
(I).
Literal explanation of terms.
£p Luh-kiah, the gods Luh-kiah. The gods Luh-kiah, and Luh-ting -^ "J* (2) are twelve Taoist genii, corresponding
•^ •^ Ep
Yuen-hiah j£
to the twelve
in
Buddhist
of the
E|3
religion.
a mother.
"Pf
Mu,
"F
Tze, a child.
The
six
Kiah gods promote at first the conception the womb of a mother, and then preside over its
of the
birth
child
in
the
second part of the charm.
Ml
K'itin, the plaited
This skirt
is
of a
skirt
woman's
dress,
a petticoat.
of eight plaits or folds, represented
generally composed
by the eight hexagons of the charm.
This skirt, on being opened,
allows the child to come forth.
Men, a
\1
gate, a doorway.
//.
The rebirth)
six
Kiah gods are ordered to introduce the child (in a new womb of a mother (3), and opening her skirt, allow
into the
the new-born babe to
(1) I.
Full reading of the charm.
come
forth.
See the doctrine of the metempsychosis by ""way of rebirth".
Vol.
p. 137.
According to the doctrine of the Taoists. the gods Luh-kiah and Luh-ting can move mountains and empty the seas •£; l]\ -^ ~J pT \.\ % $] #|. — Williams and Giles translate ^P Luh-hiah by the gravid uterus, six (2)
jJL|
A
months gone with child. The excarnated soul that seeks (3) pregnant woman, and animates the soul.
to be
foetus,
reborn enters the
which so
far
womb
had but an
of a
inferior
Frequently it enters into the foetus in the latter stage of pregnancy, and then childbirth is generally advanced (Vol. I. p. 137).
— 234 — CHARM FOR HELPING
No 35.
WANDERING SOULS TO OBTAIN REBIRTH Literal explanation of terms.
;.
U
First character of the
Ling.
g^^t.
-mystic jewel, honoured
H
San-ts'ing
Ling-pao T'ien-t&un running hand style. The
name
written in a neglected
It is
(1).
ft*
or
Heaven",
of
is
Taoisl Trinity
of
one of the "Three Pur. ones-, (2).
Worthy,
This majestic
azure the spirits inhabiting addressing himself to his inferiors, so his orders are couched little about Hue writing, and the
vault, cares
and
in a very abbreviated form
in
neglected
handwriting.
Orders
are therefore given
fH
all despatch. Fei, to proceed quickly, to act with
$$C
liberate. Kiu, and rescue, save,
^
Hwun,
^
Nan,
3C
Nil,
Note.
of
the souls.
men
and women.
— This
charm shows how Taoists have borrowed from
Buddhists, and adopted their belief in regard to wandering souls. share in is, no doubt, largely due to the desire of securing a
This
the profits of the trade (3).
//.
Ling-pao T'ien-tsun
Full rending of the
f|f
JJ
%
jjf^the
text.
"mystic jewel, honoured of
Heaven", hereby orders the gods and spirits of Hades, to rescue the
wandering souls
(1)
See
benefit of
of
men and women, and
Vol-. I. p. 77.
lead
them
to a
happy
rebirth.
Opening the ceremony of the Lemuria
for
the
wandering souls.
(2)
See Vol.
(3)
The use
II.
of
note:
the Taoist Trinity and the three Taoist heavens.
charms gives
rise to a profitable trade,
and when
it
occa-
sionally languishes, alarming tales about dangerous spectres are circulated.
De Groot.
The Religious System
of China.
Vol. VI. p. 1059.
SB
* «rik
i
**L
£ *
-*c
^ PI
N°36
9 *.
ri
*
— 235 — V
CHARM
36.
THE PORTALS
THE BUDDHIST PARADISE
Ol
%% San
(I).
Literal explanation of term*.
/.
22.
OPE!\I.\G
kiao, the three religions.
zontal lines, or the
Frequently three hori-
marks juxtaposited
three
at
the
heading of a
charm, indicate the "three religions" of China: Confucianism,
An
and Buddhism.
religious cannot fail
order
K'ai, to open
\1
Men, the
JFi
T'ien, of heaven.
TJ
Men, and ofpt
three
despatched collectively by of a result. These three religions order
flf]
%
Taoism
these
gate, the door.
also the gate
Ti-yuh
(2),
of the earthly prison (the
Buddhist purgatory).
/j Yueh, the moon, moonlight. Disembodied souls, wander, as a general rule, during the night, hence the character Yueh ft (moon) is used to denote all departed spirits.
py Ch'uh,
to
go forth, to come out from. //.
Full reading of the
text.
The "three religions" (Confucianism, Taoism and Buddhism) order to throw open the portals of heaven, and let the victims of Hades
sally forth in the night
The
i,
and enjoy perpetual happiness
intelligent reader can see hereby,
how
Taoists,
(3).
Tao-shi
jff
have utterly no shame, and borrow from the religious systems
of others,
whatever
may enhance
the value of their wares.
They thus
and pious Buddhists every opportunity for using
afford the literati
their charms.
Charm considered
as the
of heaven".
(1)
See Vol.
(2)
Corresponding to the Sanscrit "Narctkct", the abode of wicked men.
See Vol. (3)
I.
p. 152.
I.
p. 78.
note
1.
See on the Buddhist paradise.
Vol
I.
p.
130.
"key
— 236 — No 37.
INFORMING THE RULER OF HADES I.
f/j
(I).
Literal explanation of term*.
or Imperial Ch'ih, an order, a special
££ J| ^J San-hwang-kiiin,
command.
of the -'Three Rulers"
2
.
the
Three Principles.
U
Yun,
Hf
Lei,
(to
the spirits presiding over) the clouds.
and the thunderbolt.
Kiai, to open, to release.
Hwun, ji{
the soul.
Yuh, a prison, Hades. 77.
Full reading of the
Special order of the
the clouds
"Three Rulers"
and the thunderbolt
to
text.
to the spirits presiding over
release
from
Hades such and
such a soul. This charm
is
common
both to Buddhists and Taoists,
as the letter of information delivered
therewith.
Taoists
as
well
employ
it
in various parts of these provinces.
Yen-wang. See Vol. 1. p. 70. note 1. These are the ancient legendary emperors of China, Fuh-hsi, Shennung and Hwang-ti. In Taoist mythology they represent also a triad of subordinate divinities, who preside over heaven, earth and water. They are (1)
(2)
said to send
Religion Kiiin
in
down good and
ill
fortune on men, and save the lost (Edkins.
China, p. 115).
added to the name
is
a term of respect,
and answers
gentleman (Williams. Dictionary of the Chinese Language).
to
our, Sir,
N° 37
«t
*fr
k
ft
i ?r$t
if
N°43
n
ft fy%>faa
ff
— 237 — CHARM FOR THE BENEFIT OF A
43.
N°
WHO
CHILDBIRTH
D1EI> IX
WO MAIN
(1).
Literal explanation of terms.
/.
It Chuh, bamboo. PR
a
Tz'e,
a thorn
prickle,
these two characters form the
of
which means an order
j^,
Here the order emanates from Ling-
emanating' from a sovereign.
H
The combination
on plants.
word Cifih
^
the "mystic jewel, honoured of Heaven", pao THen-tsun 1$., 3)1 one of the "Three Rulers" presiding over the Taoist heavens (2).
IE ity, to
Chu, here employed order as invested with
Wu
3£ Hf (3),
(the
lei,
the
namely Lei-tsu ff
Fung-peh
Jjjl
f£
all
powerfulness.
of the
with author-
2fe,to act
^
of thunder),
Tien-mu ig -^
ruler
f$(
presiding over the thunderbolt
(the father
jjj|
(the
Tso-chu
five spirits
of thunder),
ruler
for
(the
Lei-kung ff mother of lightning),
wind), and Yii-shi
pf
(the
£jfj
master of the rain). Ylieh, the
J\ is
moon.
In superstitious terminology,
taken figuratively for the
shades of
night,
and through extension
before
bringing
ordered to extract to
for the
the dead, Kwei fy, who roam about during night time.
The moon, therefore, signifies here "Kwei-hwun" %, of the unborn child, that never saw the light of day, died
moon
the
it
forth.
it
from
its
The gods
of
the
z^, as
the shade its
mother
thunderbolt are
mother's womb, and for that purpose
produce the pangs of childbirth.
(1)
souls of
See Vol.
I.
women who
p.
8tj.
Ceremony rescuing from the "bloody pond"
have died
note
the Taoist Trinity.
- Vol.
(2)
See Vol.
(3)
Taoist mythology resembles, in several points, that of
II.
p. 20li.
the
in childbirth. 2.
III. p.
234.
many heathen
nations. Some of its divinities personate beings supposed to reside in the various departments of Nature. One of these divinities is called the "Ruler Edkins. Religion in of thunder", and another the "Mother of lightning".
China, p. 105.
2
— 238 — 1$
Ch'en, for Yih-ch'en
pain, such as a
woman would
—
|$,
a
crisis,
Full reading of the
//.
a
as in
fit,
violent
experience in childbirth.
text.
The all-powerful, Ling-pao T'ien-tsun ft jf 5R
the "mystic
H-
honoured of Heaven", hereby orders the five gods presiding over the thunderbolt, to extract violently from the womb of the
jewel,
mother the soul of such and such an unborn child.
The reader
will
not
remark here the quaint ideas enterThis charm seems to take no concern in
fail to
tained by pagan Chinese.
In the order issued, mention
the welfare of the mother. of the
unborn
child.
Now,
the mother from Hades
is
is
made only
the necessary condition of the release
the welfare
of
the
child,
considering her case, the soul of the child must be
The unfortunate mother, who
so
first
that
.
>|
before
attended
to.
dies in childbirth, is regarded by
pagans as an object of execration, the mere aspect of whom is odious " Heaven and On the tumulus raised over Earth".
in the eyes of
her grave,
is
occasionally placed
an old umbrella maintained open
Its purpose is to hide the impure by means of a clump of earth. and sullied corpse, which offends the regard of Heaven (I). This
custom
is
Kiangsu fx
(1)
particularly
prevalent at
T'ung Chow jS
jt|,
in
North
4b-
See Vol.
are also exposed.
I.
p. 57.
-
p. 84, 85
— p.
153,
where these Buddhist tenets
JL ffli.
M
n
u
$*.% &i
* N" 44
n
&e
^ *#r
— 239 — CHARH DELIVERING FROM HADES
N° 44.
THE SOLI OF A PERSON HANGED Literal explanation of terms.
I.
rE Chu, the god
a lord, a sovereign.
ruler of the underworld is
Kwei-chu
%
the "Lord of
^,
Let Yen-wang, therefore, order
Yueh, that the moon, the night, during which shades roam
/j
abroad, the shade 7T* halter
The
3£, called also
Yen-wang |g
Shades".
(I).
itself (2
.
Tsing, a well, a deep
tied
round the neck,
pit.
In mystic style,
King-sheng
|f| $j|,
it
represents a
hence
it
signifies
here the person hanged with a cord round the neck.
7
Yin, to lead, to bring forward.
1
yK.
T'ien, heaven (to heaven).
56.
^
HI
Wu-ts'ai-yun, the five-coloured clouds Full reading of the
77.
Yen-wang \^
^£,
the
•
(3).
text.
Ruler of Hades,
is
hereby ordered
to
conduct to the Buddhist paradise, wafted on the five-coloured clouds, the soul of So-and-So,
who has been hanged.
See Vol. I. p. 88. According to Buddhist doctrine, all persons who (1) have committed suicide are confined in a special place called "the city of suicide victims", and cannot be released therefrom except through the ministry of (2) (3)
Buddhist priests. See Vol. III. p. 237.
The Wu-ts
l
ai 3L
and black ("Williams.
&
or five colours, are blue, yellow, carnation, white
Dictionary of the Chinese Language).
— 240 — 45.
I*n
CHARM DELIVERING FROM HADES THE SOUL
A PERSON WHO HAS REEN ASSASSINATED
01
Literal explanation of term*.
J.
^} Kung, of
Ji
Chang 1, that
is
classifier, or first part of
Chang Tao-ling
^M
Chang, the "Heavenly Master"
ftp,
This
Here the
bow.
a
belongs
the class
to
(1).
of
spirit
(2),
§t, or
the
name
Chang T'ien-shi
H
head of the Taoist religion. in
charms,
which
the
great
and gives his orders. "Heavenly Master" comes forward personally, Jfll
where Ch'ang-ti, the place
$$£
Mfe.
Fen
$j|
7$
Kwan-tsai, a
J{
Jen, a
JH
murdered person was
the
killed. ti,
a burial place.
man
coffin.
(the person assassinated,
whose corpse
is
here
represented at the end of the charm).
Full reading of
//.
Chang T'ien-shi proceeds personally to
3^
(j||
the
gjjj,
place
the.
te.xl.
the
"Heavenly Master", where the murder occurred, and Chang,
orders the victim's corpse to be encoffined and buried forthwith.
I. p. 89. The soul of a person assassinated roams about and pursues the assassin to be avenged on him. The encoffining of the corpse seems to fix the wandering soul in Hades. The same idea prevailed among the Greeks and Romans.
(1)
See Vol.
in the air,
(3)
See Vol
II.
p.
158.
note
2.
241 X" 46.
CHARM DELIVERING THE SOLI- OF A PERSON HARASSED RY FAIL SPIRITS (I). Literal explanation of terms.
/.
^; Kung, a bow. part of the
first
—
Chang Tao-lihg
Here, as in the preceding- charm,
name Chang ;jg
jjf
it
§^ therefore comes forward and orders.
jjfi
-jjfl
Pu, to pursue, to capture.
"7^.
Yao, the demons, "spooks", who have spirited away the
J\
Jen. of this man.
Full rending of the
II.
It is
famous
to
capture the mal-
who have caused the death of this man. known fact that Chang, the "Heavenly
a well
expeller
and
punishes them for and his successors
killer of
(2),
Master",
^
The vulgar generally
is
a
and that he pursues and
Frequently, in Taoist annals, he
are represented holding" in their hands a
mirror" Chao-yao-king Bg ££ of spectres.
demons
their misdeeds.
life.
text.
Chang Tao-ling gg ^f §| comes personally eficent spirits,
the
is
written thus in an abbreviated form.
.
(3),
"magic
they detect all
whereby
believe that they can reallv
kinds
unmask
and capture these maleficent beings.
(1)
See Vol.
1.
p. 00.
Where
this
charm
is
found printed on yellow
paper. (2)
His portrait
is
often suspended in houses
outer walls, especially at the
midsummer
festival
and rooms, as also on
(about the
5"'
June).
He
is
represented as a black, grim-looking, awe-inspiring figure, often seated on a He brandishes a sword tiger, the typical devil-destroying monster in China. received from heaven, and holds before his breast a "/iiouft" J£, symbol of office for courtiers in
China.
ancient times.
Vol. VI. p. 1184 (The
War
De Groot.
The Religious System
of
against spectres).
Mirrors have peerless virtue for detecting spectres in animal shape. In ancient times, ti-avelling Taoist doctors used to protect themselves by (3)
magic mirrors fastened on their backs. mirrors).
De Groot.
loc.
cit.
p.
100 (Magic
—
242
CHARM DELIVERING FROM HADES
!V 47.
THE VICTIM OF AX UNJUST LAWSUIT
(I).
Literal explanation of terms.
/.
3E Wang, a king, a ruler. sits wang ||] 5, who comes and
Here,
the ruler of Hades,
Yen-
as judge at the grave of the victim,
in order to avenge.
7U Yuen,
Commencement,
effect of
heightens the flower vase,
the
the written charm.
which charms the
sound with another Yuen expression Shen-yuen
wrong. iJC
There ^6«
%
This character
the First Cause. It
an ornamental
is like
The character
eye.
is
similar
in
enters into the formation of the
%, which %, to judge,
to
redress
an
injustice,
a
obviously a pun on the word.
is
Fen-ti, a burial place, a grave.
"""*
J% Eul-kwei, (summoning
thereto)
the
two contending
ghosts.
//.
Yen-vtang his
judgment
HI]
Full reading of the
3:, the ruler of Hades,
seat, at the
tomb
of the
text.
summons
victims,
to
appear before
the two
parties, in order to settle the disputed point raised
contending
between them as
to the site of a burial place.
in
The reader must know that in China families frequently engage long and expensive lawsuits concerning the site of old graves. The
custom of burying the dead in the midst of the fields, as each one pleases, and the prevailing influence of geomancy, "Fung-shui" JH, yj^, are powerful factors in stirring
by the death or the
(1)
paper.
See Vol.
I.
final
p. 91.
up hatred, which ends frequently only
ruin of the contending parties.
Whei-e this charm
is
found printed on yellow
~^3
r
fe-
JJM^tf
&^ N°48
* *&
ML
S
M
243
CHARM FOR DELIVERING A PERSON WHO DIED OF WOUNDS OR ILL-TREATMENT \
IS.
(
1 ).
Literal explanation of terms.
/.
/"*
Shi, a corpse, the corpse of the deceased (near
3ft
Chang, Chang Tao-ling
ffi
the
}f §t,
which stands).
official
head- of the
Taoist church.
^f
^7/
who
Ch'ih-ling,
JH ^, San-hwun, ~tu
ty%
the deceased FJ
specially orders.
the three souls.
Ts'ih-p'eh, and the seven senses;
the corpse of
i,e,
(2).
Siao,
homonym //.
used for Siao f$
,
to deliver from, to heal.
Full reading of the
text.
^
Chang Tao-ling ip §|? (official head of the Taoist church), comes personally beside the corpse of the deceased, and orders the
wounds
chi
of his soul
(1)
See Vol.
(2)
The Hwun
ft.
n?T
M W
Taoist Yin ^",
1.
and body
to be healed.
p. 92.
and
P'c/i bj& arc thus described in the Sing-ming Kweion the (treatise government of the inner man), written by the of the Sung dynastj'. It was first printed in 1615, and another ZJfc
was issued about 1670, in a large and handsome style. Wylie. Notes on Chinese Literature (Taoism), p. 222. The Hwun fjfa (soul) emanates from the Yang [^, or bright principle in Nature; the P'e/i $%, from the Yin pjj, or dark principle. The Hwun is manedition
M
This has a twofold movement, expansion (breath). by the K'i and contraction, or inspiration and respiration. Man inhales air through the nasal organ, and expels it through the mouth. Inspiration is the expansive ifested
power
of the active principle, respiration the contraction of the passive prin-
ciple.
The P'eh
$% is the manifestation of natural energy,
The eye
and
this energy
and the ear hears; vision has also its active and passive aspect. is caused through the working of the active principle, and hearing through sees
the working of the passive principle. The tripartite Hwun %%_ and the septempartite
new psychological tenet, opposed and the orthodox school of Confucian philosophy. doctrine, a
System
of China. Vol. IV. p. 70
P
l
eh
6JI
is
a peculiar Taoist
to the doctrine of the Ancients,
De Groot.
The Religious
(On the multiplicity of the souls of man).
— 244 — IV"
49.
CHARM FOR RESCUING FROM THE WATERS
THE SOUL OF A DROWNED PERSON Literal explanation of terms.
/.
^
fj
orders are given. Ch'ih-ling. special
J% Kwei,
to the spirits (2).
water
Shlli, of the
7jt
(1).
rescue from the watery element with
(to
the instrument represented on the charm).
^
JH
Full reading of the charm.
77.
The
spirit of the
the three souls
(1)
the three souls (of the victim).
San-hwun,
See Vol.
(3)
I.
waters
of such
p. 93.
is
hereby specially ordered to rescue
and such a drowned person.
Charm
for the benefit of
drowned persons.
mated.
According to the Cosmic notions of the Chinese, The sun, moon, stars, clouds, winds, rain, have
spirits.
Others control
(2)
the
year,
the
seasons,
months,
all
Nature
all
their presiding
is
ani-
hours and days.
Mountains, hills, rivers, streams, have their gods. 'J'aoists represent these under the most uncouth forms. De Groot. The Religious System of China. Vol. VI. p. 929. (3)
See Vol.
III. p.
243. note 2,
where
this doctrine is held to be heterodox.
— 246 — CHARM FOR THE BENEFIT OF A VICTIM
N° 51.
OF CALUMNY
Literal explanation of term*.
/.
£7 Kung, \,
that
is
Classifier or first part of the character
a bow.
Chang T'ien-shi
®j ^t
( 1 ).
%
frjj,
Chang, the
Chang
"Heavenly Master
1
'.
Ch'ih-ling, specially orders.
god of thunder, or Lei-kung ',!i 2V< whose two With one hand, are represented on the charm. arms outstretched he brandishes his iron mallet, and in the other holds a chisel (2).
Hf
Lei, the
3f
Sheng, a sound, the rambling of thunder. Full reading of the
//.
Chang T'ien-shi specially
jjj|
orders the god
^ of
gjjj,
Chang,
text.
the
"Heavenly Master",
thunder, Lei-hung fg
^,
to
hurl
his
bolt at the calumniator.
(1)
See Vol.
ering them
I.
justice,
Charm
calumniated persons, rendrestoring their reputation, and punishing their calumnia" p. 95.
for delivering
tors.
The Chinese animate thunder and lightning, and worship the gods preside over these phenomena. The thunder-god is represented as a being
(2)
who
shape and appearance much like a cock, having four claws to each foot, and two hands proceeding from under the wings. In one hand, he holds a
in
mallet and in the other a chisel. II. p.
Doolittle.
Social Life of the Chinese.
301 ^Concerning thunder and lightning).
Vol.
5.r-fiL^ff fo
/*V
m N°51
^3
f?
t
ik
&¥
5.
ff tf#*
N° 52
&*« ^ykwh
— 247 — \
CHARM FOR THE BENEFIT OF A PERSON
52.
POISONED BY DOCTORS* PRESCRIPTIONS Literal explanation of terms.
/.
Chang, that is "Heavenly Master 12).
Chang
jj||
-
W)
I?
~^1
plf
T'ien-shi
San-wan,
(to
proceed
to)
the three
Chang Tao-ling
*j|)|
Full reading of the
jf|
§|?
Vol.
I.
p.
quack-doctors of China
the
See Vol.
The
bends of a
II.
river,
(3).
text.
of the
departed from the
The insensate treatment of patients by the 96. makes countless victims. This charm is designed to
relieve their souls, while their bodies
!§,
Chang,
specially orders to take the pure water
running stream, and cleanse the soul poison which has caused his death.
of a
(3)
ftp
water of a running stream, and wash.
the ghost, the shade of the departed
//.
(2)
H
Ch'ih-ling, specially orders.
JH Kwei,
See
"jjf
"
that is to take the clean
(1)
( I ).
p. 158. note 2.
have been stricken down by death. Vol.
111. p.
241. note 2.
spirit of a deceased person, a ghost.
of the Chinese Language.
Williams.
Dictionary
— 248 — N" 65.
CHARM RESILING FROM THE BUDDHIST PURGATORY in the Centre).
(Suspended
souls
the
employed, as
is
This ceremony
(1).
its
name
indicates, in delivering
When from the Buddhist purgatory, P'u-ti-yuh $T Jjfe it the appointed place, the Buddhist priests have assembled in wand
small
&&M
Hwo-chang
head-priest, Fah-hai
and brandishing
(2),
lakes
1ft,
it,
his
in
charm
outlines a
in
hand
to the centre, and outlines there a directions; he then returns of Hades be thrown open, charm, ordering that the portals
has been
that the souls for whose benefit the ceremony
a
the four fifth
and
performed,
be forthwith released. Literal explanation of terms.
I.
5
Chung-yang,
jit!
$£
Jii-lai,
1$)
^t
orders. Ch'ih-ling, specially
^
35^
San-hwun, the three
[Hfj
Ch'uh, to come forth from.
P
Men,
J
folding door,
Buddha
the
of the future, or "Jit-lai
Buddha"[3).
souls of the victim.
The outlined charm depicts
the portals of Hades.
which
Central charm.
in the middle, the centre.
^h.
Cf
a
closed.
is
Full reading of the
77.
The "Buddha of
the
future"
text.
orders the
soul
of
So-and-So,
detained in Hades, to be released forthwith.
It
IX
is
(1)
See Vol.
(2)
This
made It
1st.
acts the
is
I.
(3)
power over
exerts a great
whole host of
De Groot.
A
Buddha".
Where
this
ceremony and
of tutenag, resembles a crosier
disembodied souls. dead.
p. 152.
described.
I.
is
monks
in India.
called in Chinese "Sih-chang"
infernal beings,
and
resists
and counter-
spirits of darkness, that are
It is
always ready to injure borne and brandished at Buddhist services for the
The Religious System
translation Vol.
is
the Sancrit "TcafcTiaram" or staff of begging
p. 71.
of the
-
Vol.
of China.
Vol.
Sanscrit "Tata-gata", II.
p. 192.
or
I.
p. 55.
the
"Thus come
* A* f^
JM
-
? fL
N°65
XLjMKW
a
it &?
N° 65
m
tei
s
?k h
&* 4-
— 249 — SAME PURPOSE AS PREVIOUS CHARM.
05.
I\°
(Suspended lowai'ds /.
Literati
North).
explanation of terms.
yj Peh-fang, Northern
jfc
llio
direction,
charm suspended towards
the North.
—
^
.
Buddhas
San-pao, the "Three Precious Ones"
the three souls of the victim
San-hwun,
H57 Yin-yang (3), the two great and passive, whence proceed all beings.
|tg active
^P
(1).
These three
order.
^p*
Hwo-hoh,
be accorded.
'-'.Powers
(2).
of Nature',
Through the co-operation
the Yin and Yang principles with the three souls of the victim, will be reborn into a
new
II.
of the victim,
he
state of existence.
Full reading of the
text.
The "Three Precious Ones" order that the Yin and Yang ciples of the Universe,
of
prin-
harmoniously co-operate with the three souls
and thus enable him
to be
reborn into a
new
state
of
existence.
(1)
The
Sancrit "Triratna" or Buddhist Trinity,
(Dharma), and the Church (Sanga). ified are
i.e,
Buddha, the
worshipped as three gods by the common people.
Chinese Dictionary. See Vol. III. (2)
p. 243.
On
Law
These philosophical abstractions person-
this
Eitel.
Sanscrit-
unorthodox multiplicity of the
soul.
"Powers of Nature", male and female, heaven and earth. This bi-sexual system, borrowed from man, and applied to cosmic evolution, runs through all Chinese philosophy, and has led to much silly nonsense on the origin of all things, human existence, man's nature, his soul and destiny. (3)
The two
De Groot. in
great
The Religious System
Chinese philosophy).
of China.
Vol. IV. p. 24 and 32 (The soul
— 250 — \
65.
SAME PURPOSE AS PREVIOUS CHARM. (Suspended towards the East). Literal explanation of terms.
/.
J^f
)j Tung-fang, Eastern
direction,
charm suspended towards
the East. ~%s
fuh"
jin
*/|
—
^
second character of the expression "Ju-lai-
Lai, to come, ?fc
#,
"Buddha
the
of the future" (1).
Yin, to lead, to conduct, to
San, the three
show
the way.
(souls).
ft
Yueh, the moon, the shade
f$.
Kiai, to extricate, to deliver.
of the deceased (2).
Full reading of the
//.
The "Buddha of
the
conduct along the way
text.
future", JiX-lai-fuh
%\\
$$.
f$,
the three souls of the deceased,
orders
to
and release
them from Hades.
A Bodhisattva (Would-be-Buddha in his next reincarnation). Saky(1) amuni met him in the "Tuchitq" heaven, and appointed him as his successor, He is, therefore, the to appear as Buddha after the lapse of 5000 years. Messiah of controls the and Buddhism, expected propagation of the already Buddhist (2)
237.
faith.
Eitel.
The shades
Sanscrit-Chinese Dictionary (Maitreya).
of the dead
roam about during night time.
Vol.
111.
p.
— 251 — \
05.
SAME PURPOSE AS PREVIOUS CHARM. (Suspended towards the South). Literal explanation of terms.
/.
/J
Nan-fang, Southern direction, charm suspended tow-
ards the South.
TT St Fu-t'eu, the head of the charm. Efficacious charms have a head, and penetrate like a nail into the regions of the nether world
(1).
/Hi
K'iih, to perforate, to open.
71
Yin, to lead, to conduct, to guide.
Kwei, the shade
Full reading of the
II.
This wonderful
of the deceased.
charm
penetrates
into
text.
the
Hades, and releases therefrom the imprisoned soul
(1)
The Chinese
ascribe to their
unlimited.
charms
a
power
inner
recesses
of the
of
deceased.
so great that
we may
They bring back departed souls, or if impossible, relieve at least their condition in the "world of shades". De Groot. The Religious call it
System of China. Vol. VI.
p. 1024.
— 252 — I\o
SAME PURPOSE AS PREVIOUS CHARM.
65.
(Suspended towards the West). Literal explanation of terms.
/.
f§ f) the West.
^
Si-fang,
Western
a bow.
Kung,
Here the
%
This merciful Buddha
of the future".
part of the character
first
"Mi-leh-fuh" $f |$
in the expression
charm suspended towards
direction,
or Maitreya, the
(1)
Mi $g
"Buddha
orders.
(2).
the live directions Wll-fang, the spirits presiding over While the Buddhist priests chant their Sutras, the images of
these
five divinities
3£
its care.
7
1
~/f
They are
are placed, each facing the direction entrusted to specially invoked here,
and begged.
Yin, to conduct, to guide.
7^ Kwei,
the disembodied soul.
pi Ch'uh, going 77.
Maitr-eya, the
iding over the
forth from Hades.
Full reading of the
"Buddha
text.
of the future", orders
five directions,
to
the spirits pres-
conduct along the way and release
from Hades, the soul of So-and-So imprisoned therein.
These merciful beings are the outcome of philosophical speculation in Buddhist doctrine. hey represent the compassionate and saving principle of modern Buddhism. Hackmann. Buddhism as a Religion, (1)
and evolution
p. 52 (Historical (2)
'I
development of Buddhism).
The Five Points
or Directions are North, South, East
which the Chinese add the Centre.
China
itself is
of the world, while the remaining continents
Chinese Reader's Manual,
p. 312.
lie
on
supposed its
to
and West,
to
be the centre
four borders.
Mayers.
— 253 — DEMON-EXPELLING CHARM.
N° ««.
Literal explanation of terms.
/.
This charm belongs to the class of religious magic for expelling
^^
ghosts and spectres.
Chang T'ien-shi Chang, the gjjj, of the Master" Taoist comes religion "Heavenly personally to enjoin his orders, and a picture of him is found at the head of the charm.
spirits,
A large star, the god who presides over T'ien-kang. Buddhists reckon 36 stars in this constellation the four, how7^ JE
it.
;
ever,
which form the bowl Stellar
^.
T'ien-kang ~%
of the
Dipper are specially called the
gods are efficacious in counteracting the
influence of evil stars, and protecting good folks.
Tp
1
1
harmonious concord,
in
agreement with.
P }\ Jeh, Yueh, the sun and moon, that and the moon-goddess. Jil
*~U
the
sun-god
Ts'ih-sing, the 7 stars in the constellation of the Great
Bear, Peh-teu-sing
;fb
J\-
Jl.
Hsioh, a school, the learned, those
<^p£
is
who have mastered
true
wisdom, the heavenly enlightened.
huge sea-fish (allied to the turtle), that rescued M. from th e watery depths, and brought him to the Kw'ei-sing, surface, whence he ascended on high.
Ngao
|P&
(1),
a
^
This
fish is represented here
Ch'ang $% and
liver,
Kan
Jjf
with
Full reading of the
//.
Chang, the "Heavenly Master" spirits of the Dipper,
Sun and Moon, and the
T'ien-kang
the 7 gods
This sea-monster
^
is
here,
^jr,
>fr,
intestines,
text.
and commands the 36
the spirits dwelling in the
Ngao
Jlf,
Banish, therefore, is
Sin
of the Great Bear, all the heavenly host,
spirit of the sea-monster,
from the watery depths. (1)
its heart.
.
that rescued Kw'ei-sing all fear.
said to bear up the earth,
and
to
have carried
for away the mountains of the genii into the Eastern sea. Its legs were used the four poles of the earth. Williams. Dictionary of the Chinese Language. 4
— 254 — EXORCISING CHARM USED BY TAOISTS. (When they perform (he ceremony for rescuing departed IV
67.
souls "Ta-tsiao"
<
» )•
Literal explanation of terms.
/.
H
M)
tT
^
San-kiao ch'ih-ling, special order emanating This imparts to the charm a certain from the "three religions". Three lines placed horizontally at the heading of
character.
official
a
WL %ft
charm
rr
^
"three religions". signify generally the
7C San-yuen, Hu,
the "three Principles"
Here employed
a pot, a jug.
(2).
for ]i,
also
pronounced
to similarity of
Hu, and meaning together, with. Owing pun is made on the word. The accent on both
~h^^L
is,
however, different.
Luh-ti-chi, the six earthly branches.
They represent 12
sound, a
6
+ 6 = 12.
divinities.
These branches are divided into two sections, in order to tate the is
facili
Each earthly branch
ornamental character of the charm.
here represented by the sign: &. 7$.
Lai, to come.
!ftp9
Fuh, the
emblem exists
This animal
bat.
of happiness,
Fuh
is
fg, from the
between the two words.
This
is
frequently similarity
of
drawn
as
the
sound which
the second pun which occurs
in this charm.
3^
"t*
characters.
employed
~F*
Shih-t'ien-kan, the 10 celestial stems, or cyclic
Here they mean constantly, perpetually, as they are
to designate all periods of time. 77.
By
Full reading of the
text.
the authority of the "three religions",
we hereby order that
the "three Principles", together with the twelve spirits of the earthly
branches, bestow abundant and perpetual happiness. See this ceremony described. Vol. I. p. 151. The three primitive Great Rulers. They were originally vast periods of time, like a geological epoch, but were subsequently personified and deified. They form to-day a peculiar Taoist triad. "Williams. Dictionary of the (1)
(2)
Chinese Language y^.
Mk-k&^k — 7L ^Ohj^
*te>K
if
*.
N°67 **>
tf %>
°Hf
— 255 — \
DEMON-EXPELLING CHARM EMPLOYED BY
HH.
Kiao-men, the gate
of religion,
the head of the Taoist religion, Chang Tao-ling YlU, on the right.
in China, hence
AGISTS.
Literal explanation of terms.
I.
fa
I
The right-hand
that ijg
the teacher,
is
^
§g?.
side is the lower place
^
here denotes a second or deputy. Lao-tze j£ holds the highest or first place in the Taoist hierarchy, and Chang it
Tao-ling the second.
^n
San-kiao,
t$£
the
(in
name
of)
the "three religions".
They
are here represented by three circles placed at the head of the charm.
WJ
HJT
commands.
P
Jeh, the sun, the spirit of the sun
T
Men,
J
the door
JvL
that
Ts'ii-sheng, Chang T'ien-shi
we know
shine upon).
Sunshine dispels darkness and
already,
is
to lay jjjj|
^
hold on, to seize, to suppress and $$,
Chang, the "Heavenly Master",
the great expeller of spectres and ghosts.
pi Klh, luck, happiness, prosperity, of good omen. then turn out well.
This character
an
official
is
placed at the end of the charm, as
All will
it
were
|||,
com-
if
order.
77.
The secondary head
mands
Here
roam about during night.
iffi
conquer.
(to
an outer door, the family in the house.
a gate,
represented as open.
is
evil spirits
as
Ch'ih-ling, specially orders,
in the
name
Full reading of he I
of
text.
Taoism, Chang Tao-ling
jjjjf
^
of the "three religions" that the sun, penetrating
through the open doorway, enlighten by its rays the house of Soand-So, and dispel the noxious influences that dwell in the place, so that henceforth happiness
may
abide therein.
— 256 — \
CHARM PROTECTING FROM
70.
(Suspended towards the The
five
I
IRE.
East).
The
following charms are spirit-charms.
ding over the 5 elements: metal, wood, water,
fire
spirits presi-
and earth, protect
the quarters entrusted to their care.
Litem] explanation of terms.
I.
^ charm
Tung-fang, the Eastern direction. At the top of the represented the head of the spirit presiding over the
~/j is
This spirit controls the Eastern quarter of the world.
element wood. Igf
Hu,
a pot, a jug,
a
The natives
vase.
of
Kiangsu
fjl
M
and other provinces pronounce this character like Fu $£, a spell or It charm to prevent evil. There is, therefore, a pun on the word. means here a charm, and represents the spirit who controls the East. In places where
by confusing
it
Hu
is
not pronounced Fu, the pun
with another
Hu
|^,
forms part of the expression Hu-fu yfC
to
fj| $jf
Mllh, wood, the element wood.
protect,
is still
to
maintained
guard, which
a protecting charm.
,
This part of the charm
is
composed of an ancient form representing the character Muh 7JC, wood. The character represents here the spirit presiding over the element wood, and controlling the Eastern part of the universe. This spirit is called Muli-hung Q, and also Tung-wang-kung 4l 3E ^, the king of the Immortals (1). He was born in the East, originating from the
^
embrace of ''Heaven and Earth" with the primitive matter of the Yang and Yin principles. Of imposing deportment and high stature, he clothed himself with green leaves and hawthorn (lowers 77.
Muh-kung ft ^, the ruler of charm the Eastern quarter.
this
(1)
JE
(2).
text.
the element wood, protects through
According to Taoist legend, one of the first beings evolved fro in is the male patriarch of the genii and the husband of Si-wctng-mu
He
chaos.
W
Full reading of the
#
Western Royal Mother), the queen
tribe.
The
original conception of such a personage arose from the desire to find a
mate
for the (2)
(the
of the
immortal
above fairy queen. Mayers. Chinese Reader's Manual, p. 158. General Mirror of the Immortals, Shen-sien jg f|]| t'ung-kien jjjiji
Ch.
I.
art. 1.
$£.
J&
»f#
N° 70
*
t
N°71
yc 3L5f
X
ffii\£
& ^
£.
— 257 — CHARM PROTECTING FROM
N» 71.
FIRE.
(Suspended towards the South). Literal explanation of term*.
/.
At the head
Nan-fang, the South.
~/j
represented the spirit pi'esiding over the element
of the fire.
charm
is
This spirit
controls the southern quarter of the world. Hll, a pot, a vase employed here for Fu ffi charm, through on the as word, pun already explained above (p. 256).
Sg
a
;
lK Hwo, fire, the spirit presiding over element, who can, therefore, prevent fires, as Pr ^f ^>
S
Nan-teu luh-sing, the
presiding over the South Pole.
the ruler of this
fire,
he pleases
(1).
6 stars or stellar gods,
Because of their position, they are
expected to lend their kind assistance to the god of the Southern region.
HL -T 't
S
Peh-teu ts'ih-sing, the 7 stars in the constellThese stellar divinities are the assistants
ation of the Great Bear. of the
"god
of water
11
and water
,
3l ^t Wu-teu,
is
necessary to extinguish
1
the 5 constellations of the
These are also expected
II.
to help, each in its
own
Full reading of the
text.
Charm emanating from Ch'ih
Tsing-tze ff
fires.
"five directions'
.
sphere of influence.
^
z
f, the
"god
of
fire", together with his attendants, the six divinities of the South Pole, the seven divinities of the constellation of the Great Bear, and the five
constellations presiding over the five directions of the universe.
(1)
The god
(the fiery ruler).
of
lire
is
called Ch'ih Tsing-tze
He was born
#ff
at Shih-t'ang-shan ft $f Ul,
or Ch'ih Ti in the
#^
Southern
quarter of the world, being evolved from the Yang and Yin primordial elements, assisted by the First Ancestor of all living beings, Hsuen-hstten Shangjen
ii_tA
(the parent of the
sombre heavens).
His body was of a
fiery
bright red hue, resembling a flaming charcoal. He was garbed in a suit of reddish leaves. General Mirror of the M. H- Ch. I. art. 1. Immortals, or Tales of the Genii, Shen-sien t'ung-kien jjif colour,
and his hair and beard of
a
#
— 258 — CHARM PROTECTING FROM
72.
IV"
FIRE.
(Suspended towards the West). /.
|§
Literal explanation of terms.
Si-fang, the
~)j
sented the spirit
over the
presiding-
of the
At the head
West.
charm
is
*ereprc
This tutelary
element metal.
of the world. god controls the Western quarter
$
and eighth of the 10 stems, or Keng-sin, the seventh ±, to desigcharacters, employed here by Taoists, Tao-shi
j|f cyclic
H
nate the West. These two cyclic characters represent each a divinity, and these are summoned to bear assistance to the chief god of the West.
over the West. Kin, gold, the element metal, which presides the region. over The "Golden Mother", Kin-mu 4fc #, holds sway jfe
This goddess
mu
#,
ll 3E
with the "Western lioyal Mother", Si-wanghead of the tribe of the genii. Dwelling in her fairy
is identified
palace on the K'uen-lun
convoked
to
j=*
Jgg-
mountains
(1),
an annual banquet, P'an-t'ao-hwei
she ijg§
is
have
said to
jfc -ft,
all
the gods,
sharing with them her magnificent peaches, which confer immortality. Born of the Yang and Yin elements, beneath the influence of "Heaven
and Earth", she
up
in a knot
is
and
represented in Taoist lore with her
tied over the bead.
tiger; she wears a heavy jade
made she
of
first
Her
necklace,
Such indeed
mulberry leaves.
made her appearance
in this
and is
a
skirt
the aspect she bore
when
Charm emanating from
the
is
dressed
mortal world
Full reading of the
//.
bound
hair
teeth resemble those of a in
(2;.
text.
"Golden Mother", Kin-mu
^
-JsJ:,
who, together with the two cyclic gods of the West, protects this region from
(1)
The
so high that
all
danger of
fairy land of
when
fire.
Chinese writers, one of whom saj's its peaks are is on one side, the moonlight is on the other.
sunlight
Williams. (2)
Ch.
I.
Dictionary of the Chinese Language. General Mirror of the Immortals, Shen-sien t'ung-kien
art. 1.
jjjfji
f|lj
M H
N° 72
fr
Jt4*£ N° 73
^ T!£J
ff
^
%
Mb
— 259 — V
CHARM PROTECTING FROM
7li.
I
IRE.
(Suspended towards the North). Literal explanation of terms.
/.
$L the
Peh-fang, the North.
~f)
"god
Au
of water",
-n
~fc
who
H
At the head of the charm
is
presides over the Northern region.
Peh-teu ts'ih-sing, the
7 stars
in
the con-
stellation of the Great Bear.
7JC
Shui, water, the god of the watery element
&J
Tsg
M
Pien, Hat, thin.
Kao-ngai, high and low,
77.
Full reading of the
Charm emanating from Shui stellar
gods
function of distributing water in
thereby
(1)
the
7JC
all
|j|
^p-,
the "god
of
Northern region, together
Great Bear, to
of the
valleys (2).
text.
Txing-tze
the watery element", presiding over
with the 7
and
hills
(1).
whom
belongs the
ponds and reservoirs, enabling
to extinguish fires.
He was born
at
l
Ts ctng-lang -^
i&,
in
the Northern
region.
The
^^
Ancestor of the sombre heavens, Hsilen-hsi'ien Shang-jen _fc Agave him the name of Shui Tsing-tze ?]< ff ^f- (the azure son of the water). His features were exceedingly handsome, and his garments were made from First
the bark of the ebony tree. It is for this reason that black is the special colour of the North. He bears a long staff in his hand. General Mirror of art I. the Immortals, Shen-sien t'ung-kien ;iji $!£ Ch. I. f|ll water over the surface of the of distribution To this the (2 god belongs ijifji
earth, all
to equalize its flow over mountains and valleys, so that be provided therewith for extinguishing fires.
examining how
regions
may
— 260 — N
74.
CHARM PROTECTING FROM (Suspended
^
is
(
1 ).
in the Centre).
Literal explanation of terms.
I.
41
FR\E
At the head of the charm
Chung-yang, the Centre.
over the Centre. represented the spirit presiding
the T'U, earth, the element earth,
Jfc,
known
Wu-hsing 3£ ft
as
who
spirit,
(2).
of the live elements
fifth
This element
is
action of heat and moisture.
The very aspect forehead
his round head, and his intelligent
offspring of heaven.
As soon
presided over by a
from the combined
originated in the centre of the earth
of
his
was born he stood
as he
square body.
betokened him as the erect,
glanced
over the horizon, and contemplated, filled with admiration, the rising of the sun and the setting of the moon. Suddenly from a large central star arose a white
luminous
and advanced towards him. loftier stature and shining
was the "ruler 3£ ]£ J^
\
of the
A like
upon the earth but of
This
appeared beside him.
gold,
sombre heavens", Hsilen-hsiXen Shang-jen
from plants, and bestowed on him the
"Yellow Ancient"
fell
genius similar to himself,
the primordial ancestor,
(3),
which
trail,
who made him
title of
a loin-cloth
Hwang-lao
jif
^,
or
(4).
This spirit employs in the administration of his functions.
(1)
See Vol.
(2)
These
II.
p. 164.
Charms protecting from
fire.
5 primordial essences, or active principles of
Nature, are water,
wood, metal and earth. Upon them the whole scheme of Chinese philosophy, cosmogony and divination, as originated in the Great Plan "Hungfire,
fcui' ££
Manual,
ifr,
f
(
Book
the
of Records, is based.
Mayers.
Chinese Reader's
p. 313.
This god
(3) _fc
jj^
and
is
is
also called Hsilen-ti
^
i
$-,
or Hsuen-tien Shctng-ti j£
^
North Pole. Williams. Dictionary added to his name means Superior,
practically identified with the
of the Chinese Language. Shang-jen
_fc
A
Master, Venerable. (4)
Ch.
I.
General Mirror of the Immortals,
art. 1.
Shen-sien
Vung-kien
jjjiji
j|I|
M
$£
— 261 — TV I
?EV
Pah-kwa.
5^ "^
heavenly stems
^S
(2).
^» if
Kia-t'ang
2°
Muh-chu ^C
3°
Tsao-kiiin
4°
Menshen
5°
Chung-kwei
6°
Kin-ki luh-shen, the six gods of the "Minis-
namely:
^
1°
of great
(1).
Shih-t'ien-kan, (the spirits presiding over) the 10
try of Exorcism',
god
the eight diagrams
^,
the household gods.
;±, the ancestral tablets.
the god of the hearth.
>)± ;g",
f^
power
jji$,
H
the gods guardians of the door. a magician, a
/[if,
famous
exorcist, a
charm-
(3).
Ch'wang-kung
%fo
^, Ch'wang-mu
^
-EJ:,
the
male
and
female genii of the bed.
Full reading of the
//.
Charm emanating from element, earth, and
is
the spirit
who
lext.
presides over the central
assisted in his functions by the spirits of the
"eight diagrams", the "ten
celestial
stems", and the "six tutelary
household gods".
(1)
See Vol.
II.
(2)
See Vol.
I.
p. 223.
note
p. 142. note
1. 1
Where
and
2.
these diagrams are described.
The
10 celestial stems
and the
12
earthly branches. Said to have lived under the T'ang Hf djnasty (7 th century). His (3) picture is affixed to doors and gates for the purpose of expelling spectres, especially those of diseases in
China.
Vol. VI. p. 1178.
Summer. De
Groot.
The Religious System
of
— 262 — CHARM
77.
IV
BORN
I
OH CURING A PERSON
THE "TSE" YEAR OF THE RAT
I\
The 12 following charms belong god
is
1 ).
Literal explanation of terms.
/.
spirit or
(
the twelve earthly branches
which
are "super- human powers", to
(2)
a
The 12 gods, who preside over
to reside.
supposed
to the class of those in
whom
born in the year over prayers are addressed, in order to cure persons
which they preside.
-f
At the head
§" Tze-kung.
charm
of the
is
represented
the palace or mansion, in which resides the spirit presiding over the
^
earthly branch Tie
This spirit
known
is
brother of Ti-hwang
^£
jEl
A
ations.
.
ffc
H
K'uen-tun
as
fj£.
|$]
is
the eldest
(3).
afflictions, divine
San-tsai, the three calamities,
stereotyped
He
meaning
phrase
kinds
all
of
visit-
misfortune,
misery, and suffering in general.
Hsiung, danger,
3^
Ts'iien, completely, wholly, entirely.
"2t
K*ii, to
The Tze ^-
,
(1)
orders
gs|
g^(,
who
text.
controls the earthly
branch
misfortunes and calamities to be wholly removed.
all
II. p. 167. The 12 wonderful therapeutic charms. The 12 branches are thus enumerated by the Chinese: Tze -?-, Ch'eu Mao Jjp, C/i'en Jg, Sze E- Wv Wei 3c, Shen ifJ, Yin "g,
See Vol
(2)
Fin
Full reading of the
K'uen-tun
spirit
evil,
dismiss, to remove, to expel. //.
ft,
bad luck.
IXJ
%
f
Hai £.
Hsi'ih $;,
Combined with the
,
10 stems,
they form the sexagenary
said, B.C. 2637, and designed to give names to years. Other combinations with the 5 elements, the symbolical animals and the zo-
cycle, invented,
it
is
diacal signs, play a great part in divination
the soothsayer's (3)
skill.
Mayers.
and furnish the groundwork
Chinese Reader's Manual,
p. 349.
The Earthly Ruler. A fabulous being connected with the
branches.
See the Chinese Pantheon.
Part
II.
Ch.
for
III. art. 17.
12 earthly
— 263 — A
CHARM FOR CURING A PERSON
38.
RORN
THE "CH'EC" YEAR OF THE OX
IN
Literal explanation of terms.
/.
-&
(I).
@
Ch'eu-kung. At the head of the charm is represented which resides the spirit presiding- over the palace earthly branch Ch'eu Q. This spirit is called Ch'ih-fen-joh %, second
the
in
ff^
brother of Ti-hwang
;hjj
4|l.
San-kiao. the "three religions"
&
kb.
(2).
the passive and active principles of
Yin-yang (3), whence emanate all living beings.
ture,
|5^7
Na-
.
BH T'ien, a held, cultivated land. Here the whole human body. The Yin and^Yang principles of the human body being in perfect
harmony,
be dispelled.
all illness will
—
Wl
Shih-eul ti-chi, the 12 earthly branches, ded into two series, six on each side, for ornamental purposes. I
1>C
divi-
This means that the disease will disappear, not only during the year designated by the character G/i'eu
J/_-
(second of the duodenary
series) but also during the other eleven, that
is
during one's whole
lifetime
//.
The
name
the
spirit
who
text.
controls the earthly branch Ch'eu
of the "three religions", the Yin
maintain harmony
may
Full reading of the
in the
^j-,
orders in
and Yang principles
to
body of such and such a person, so that he
enjoy health during his whole lifetime.
(1)
See Vol.
II.
p. 167.
Namely Confucianism, Taoism and Buddhism. The (3) Yang principle represents light, warmth, heat and life the Yin, darkness, cold and death. They are engaged in a perpetual struggle manifesMan is affected by both, and his ted by alternations of warmth and cold. well-being consists in their mutual harmony. De Groot. The Religious System (2)
:
of China.
Vol. VI. p. 980.
— 264 — CHARM OR CURING A PERSON
7<>.
I\o
BORN
I
THE "YIN" YEAR OF THE TIGER
IV
/.
^
I?
Literal explanation of terms.
Yin-kung, the palace
of the spirit
over the earthly branch Yin $f, who presides
H
%
a lucky
Hwui-sing, a propitious, who bestows favours on mortals (3). ^|f
Jj|
ffl
T'ien, a Held, cultivated land.
^
Sheh-t'i-koh
ffi
f|
(2).
San-kiao, the "three religions".
%L
[Jtj
(1).
Sze-ki.
the
star,
Here, the whole
four seasons
Spring,
:
a
stellar
human
god
body.
Summer, Autumn
and Winter. times.
|ZQ
B^r*
Sze-shi, at
^H
^
Hwo-hoh, harmony 77.
The
god Hwui
ji|,
orders in the
j§|, to
of the
humours, good health.
Full reading of the
Sheh-t'i-koh
spirit
branch Fin
all
-j$f.
$| $f,
name
who
text.
presides over the earthly
of the "three religions" the stellar
maintain harmony of the humours in the body of
such and such a person, so that he
may
enjoy perfect and ever unfail-
ing health throughout lifetime.
(1)
See Vol.
This
II.
p. 167.
the third of the twelve branches.
It is symbolised by a tiger, and connected with wood (one of the five elements). It denotes also the hour 3 to 5 a.m. Williams. Dictionary of the Chinese Language |&. (2)
is
Some Greek philosophers supposed the stars to be living beings and The Taoists believe in a doctrine like this. Among Chinese divinities, divine. are The stars are regarded as the sublimated essences of many star-gods. (3)
things.
These star-gods revolve
in the vast sea of ether of
which our atmos-
phere forms the lower and grosser part. They look down from their region of purity and stillness on the world beneath, and they influence the actions of
men
invisibly, but
most powerfully.
Edkins.
Religion in China, p. 106.
t
3
5-
It
$tf N°79
^
^ if 8
*s»
f:
£~ l«
*f
— 265 — N
CHARM FOR CURING A PERSON
SO.
BORN
IN
THE "MAO" YEAR /.
S
5P who
the
Mao-kung,
WC W)
/
(I).
Literal explanation of term*.
palace
of the
Mao
presides over the earthly branch
—
THE HARE
Ol
spirit
Tan-ngoh
Jji
$|,
Sj\\.
TT San-kiao Ch'ih-ling, special order
of the "three
1
religions'
.
y\
Yueh, the moon, the goddess that controls the moon.
P
Jeh, the sun, the sun-god.
Je
Eul-sing, two stars, the above two luminaries.
TT.
J)
Wll-fang, the spirits of the
TL
-§-
Wu-hsi
.
(2),
to
bestow the
five directions.
five
blessings (upon the un-
dermentioned personl.
The
five
blessings are
:
jjfj£
Fuh, happiness, felicity conferred by the gods. Luh. official emoluments, honours.
|ip
8/ioWj years, longevity
j|j~
Ts'ai, wealth, riches.
:|£
Hsi, joy, good luck.
ijfg
Full reading of the
77.
Tan-ngoh
jp.
ff§,
(3).
the spirit
who
text.
presides over the earthly branch
"three religions", the sun-god Jjn, orders in the name of the and moon-goddess, to despatch the gods of the five directions, and bestow the five blessings upon such and such a person. 3fao
(1)
See Vol.
II.
p. 167.
of blessings are represented by 5 bats, fn mi the similarity sound between the two words. Williams. Dictionary of the Chinese Language.
Vol.
(2)
The
(3)
See artistic cipher representing the
II.
five
p. 218.
first
three of these 5 blessings.
— 266 — V BORN
CHARM FOB TURING A PERSON
81.
<
"CH'EN" YEAR OF
l\ Till
I
DRAGON
III
(
1 ).
Literal explanation o) lain*.
/.
&
Ch'en-kung, the palace of the His name the earthly branch Ch'en ||.
who
spirit
Chih^sii
is
presides over 'ft
f£,
fifth
brother of Ti-h\vang j$ Jl.
H
^
Wi %J)
San-kiao ch'ih-ling, special order of the "three
religions".
^ T ^ ^P ^
Luh-ting, the six gods Luh-ting
Luh-kiah, the
gods Luh-kiah
six
Fah, employed here
(2).
for
Fah^san
%
(3).
^,
to
dispel,
to
cure
the disease.
Full reading of [he
77.
The
orders in the "J*
who name of
spirit
and Luh-kiah -^
presides
over the
text.
earthly
the "three religions",
E]3,
to dispel the disease
branch Ch'en JH,
the gods
Luh-ting
^
and restore the patient
to health.
(1)
See Vol.
II.
p. 167.
Taoist gods, who are most powerful for expelling demons. Williams. Dictionary of the Chinese Language. (2)
(3)
The gods Luh-kiah and Luh-ting
ding to the twelve
Yuen-kiah yt
E|I
are twelve Taoist genii, correspon-
of the Puddhist religion.
— 267 — N
BORN
CHARM FOR CURING A PERSON
S>.
THE "SZE" YEAR OF THE SERPENT
IN
I
( 1 ).
Literal explanation of terms.
.
E S
Sze-kung, the palace of the spirit who presides over the earthly branch Sze g,. His name is Ta-hwang-lok % j£ fg, sixth brother of
Ti-hwang
jfe
j|l.
Z P,
Chll, a lord, a master, the
"U
Jl:
Ts'ih-sing, the 7 stars in the constellation of the Great
The supreme
Bear.
ruler.
supreme
ruler of this constellation
ill.
Li, to control, to regulate, to heal.
^
Shen. the body.
J\
Jen, of this man.
In the Chinese phrase the verb
is
here inverted the order for clearness
is
Kw'ei-sing
^
J|[ (2).
we have
the end;
placed
at
sake.
The charm represents
the 2 arms, the 2 legs, and the chest of the patient. 77.
The
spirit
the supreme
M
Jjl,
(1)
who
Full reading of the
text.
presides over the earthly branch Sze
Q,
orders
ruler of the constellation of the Great Bear, Kw'ei-sing
to restore to health the
See Vol.
II.
p.
107.
The Dipper is regarded as deified by the Emperor Yen-yiu 5i dynastv. He is nowadays in China (2)
body of this man
Formerly a mortal, he was l£ (A.D. 1314) of the Yuen jt or Mongol the "god of Literature" and is worshipped his palace.
by all students. A small temple is erected to him on the Kast side of the entrance to Confucian temples. In pictures of him. he is represented as a demon-like personage, standing on one leg, and with the other kicking the Dipper.
He holds
graduates.
in
one hand an immense pencil, and in the other Dictionary of the Chinese Language.
a cap for
Williams.
Taoist paid to this Taoist god by scholars shows how the Confucianists. are has influenced professedly them, although they religion Edkins. Religion in China, p. 108.
The regard
— \
IX
I
THE «Wl)" VEAR OF THE HORSE
§
Wu-kung,
the earthly branch
(I).
Literal explanation of terms.
/.
^p
—
(HARM OK CURIXG A PERSON
Hii.
BORN
2fiS
who
the palace of the spirit
Wu ^.
His name
is
Tun-tsang
presides over |j[
^,
seventh
brother of Ti-hwang j^ Jl.
H
^C
San-kiao. the "three religions".
$Jj
^
order. Ch'ih-ling, special
^ 1
|| if whose
Pole,
Nail-teu luh-sing. the six stars of the Sonth
ruler is the
"god
of Longevity".
^C -t SI Peh-teu
^It
constellation of the Great Bear.
region are under the control
and slayer
A%
of
)1§
the
ts'ih-sing,
these
All
of Chen-wit
seven of
spirits
H
]j£,
stars
in
the
Northern
the
famous exorcist
a
demons. roc or "rukh" Kin-p'eng-niao, the golden-winged
,1?
sacred to Sakyamuni, and a picture of it is all evil influences frequently found on Buddhist charms. It wards olT
This bird
bird (2).
is
that cause diseases.
M
Ch'i-pang, the wings
f$?
(of
the bird).
These are repre-
sented at the foot of the charm.
Full reading of the
//.
The in the
who
spirit
name
presides over the earthly branch
"three religions",
of the
text.
the
six
Wu
stellar
£f-,
orders
gods
of the
South Pole, the seven gods in the constellation of the Great Bear, and the golden-winged roc bird, Kin-p'eng -^ J||, to expel all malignant influences which have caused this disease.
iif
(1)
See Vol.
(2)
In
Vidhnu. from
truous
size,
Book
III.
p. 167.
whom Buddha
famous
Simurg' and to teed its
11
Sanscrit "Garuda", the king of birds and the constant
in oriental
the Arabic
young, and
ll
borrowed
it.
A
mythology, and corresponding to the Persian It is represented as carrying off elephants resembles thunder. (See Yule's Marco Polo.
Anita".
its llight
companion
fabulous bird of prey of mons-
Ch. 33. note 5.— Lane's Arabian Nights. Ch. XX).
— 269 — \
CHARM FOR CURING A PERSON
SI.
BORN
THE "WF1" YEAR OF THE SHEEP
IX
Literal explanation of terms.
/.
^
§
Wei-kung, the
Wei ^.
the earthly branch
brother of Ti-hwang
—
V)
$fc
religions"
hjj
name
His
Hsieh-hsiah
is
presides over -|$
$\
eighth
^§1.
San-kiao Ch'ih-Hng,
V
who
palace of the spirit
special order of the "three
(2).
3: IB
g
Wang-ling kwan,
Fah, employed here
^pf
(I).
for
a
Taoist god
Fah-san
-§*
(3).
to dispel, to
fjft,
remove,
to cure the disease.
Full reading of the
77.
The
spirit
name
in the
who
text.
presides over the earthly branch
of the "three religions",
Wei
W&ng-ling-kwan,
>jc,
orders
to expel the
disease of So-and-So.
See Vol.
(1)
II.
p. KIT.
Namely Confucianism. Taoism and Buddhism. Also called Generalissimo Wang, one of the 2C> commanders of the (3) heavenly army, a fanciful invention of Taoism. He is said to have lived at (2)
the close of the Northern Sung,
(A.D.
erected a shrine in
assign him a place his hand,
symbol
Peh-sung
Ming
art. 10.
(AD.
1126).
Yung-loh
%
*?*
BJ
the guardians of the temple. He carries a wand in power for expelling demons. His birthday is celebrated
among
of his
on the 24 th of the sixth month (July. Ch. IV.
# %
dynasty specially worshipped him. and his honour. Though of Taoist origin, Buddhists frequently
1403-1425), of the
See Part
11.
The Chinese Pantheon.
— 270 — \
BORN
CHARM FOR CURING A PERSON
85.
IN
THE "SHEN" YEAR OF THE MONKEY
(I).
Literal explanation of terms.
/.
^ §
win. presides over Shen-kung, the palace of the spirit His name is Kiun-t'an •$ jg|, ninth the earthly branch Shen ^.
brother of Ti-hwang 3ft
jfe
Jl.
Chang-t'ien, that
3£
the "Heavenly Master"
Ht1^
Chang T'ien-shi
is
^
ft|j
Chang,
'
(2).
San-kiao Chihling, special order
ol
the "three
religions".
•>
¥
Luh-kiah, the
^C
T
Luh-ting, the six gods Luh-ting
5pj
Ping, sickness, illness, ailment.
|Z9
A ^ W
gods Luh-kiah.
six
Sze-ta-kung-ts'ao, the
^Q*
Hwo-hoh, harmony //.
The
who
spirit
of the
the
over
commissioned by Chang Tao-linij
gods,
^
who
~f
,
^
ifj|
§|?,
branch Shen
orders in
^ ^
of So-and-So.
to dispel the illness
preside over the
officially
text.
earthly
the "three religions", the six gods Luh-kiah
Luh-ting
who
humours, good health.
Full reading of the
presides
4 spirits
months and days.
preside over the seasons, years,
^n
3).
seasons,
years,
the
and the
{ft,
name six
of
gods
The elemental
months and days,
are
likewise ordered to grant peace and felicity to the family.
(1)
See Vol.
(2)
See Vol
(3)
See on these 12 gods.
11. p. II.
167.
p. 158. note 2.
Chang Tan-ling, head
Vol.
111.
p.
2:-53,
266.
of the Taoist church.
£
§
— 271 — V
CHARM FOR CURING A PERSON
80.
BORN
THE
l\
"VII'*
YEAR OF THE COCK
(I).
Literal explanation of terms.
/.
Yiu-kung, the palace of the spirit who presides over branch Yin ||. His name is Tsoh-ngoh ff: f|, tenth earthly r3
the
brother of Ti-hwang
~
/
WC W)
Jl.
ffe
TT
San-kiaoch'ih-ling, special order of the "three
religions".
[m B
3:
7T
)
Tsing, a well, a deep
pagan custom
a Taoist
Wang-ling-kwan,
Allusion
pit.
god
(2).
is
here
made
to
the
burning incense on the brink of the well before drawing water from it. This water is used afterwards in making a of
decoction of medicinal plants for curing diseases.
remove, to cure
"2r
K'ii, to expel,
7f*>|
Ping, sickness, illness, an ailment.
to
Full reading of the
//.
The
spirit
branch Yin
ling-kwan
]g|,
Tsoh-ngoh
\\'.
orders in the
J f ^to
a disease.
impart
Jfjf,
name
who
text.
the
earthly
of the "three religions",
Wamg-
to the
presides
over
water of the well the power of
curing this disease.
(1)
See Vol.
II.
(2)
See Vol.
III.
of this
p.
167.
p. 269.
eod are described.
Where
the genealogy, functions and worship
— 272 — \
CHARM OR CURING A PERSON
87.
BORN
ll\
I
THE "HSEH" YEAR OF
Hsiih-kung, the palace of the His name the earthly branch HsiXh j£. r=j
eleventh brother of .El
ifc
Ti-hwang
^
W)
HE
IHH.
(1
).
Literal explanation of terms.
/.
J^
I
spirit is
who
presides over
Yen-meu
PI]
/£
(2),
JL
Jjjj
San-kiao ch'ih-ling, special order of the "three
religions".
for
in their
1
a
Ch'en, a minister,
jEj?
memorials:
1,
courtier.
Chinese statesmen use
the high officer.
"^C
T
Luh-ting, the six gods Luh-ting.
a^
^P
Luh-kiah, the
//.
The Hsiih
spirit
FJc,
is
Yen-Meu
six
gods Luh-kiah
Full reading of the
^
ordered in the
it
"fj|,
who
name
(3).
text.
presides over the earthly branch
of the "three religions'*, to proceed
personally to the patient's bedside, together with the 12 cyclic gods
Luh-ting and Luh-kiah, and restore him to health.
(1)
See Vol.
p. 167.
II.
This cyclic god was originally the eleventh brother of the "heavenh' (2) ruler". ruler' Ji, a fanciful Taoist deity like the "earthly T'ien-hn^cing The latter had but 10 brothers, and so borrowed two from the "heavenly -
^
number of The Chinese Pantheon).
ruler" to complete the art iT. (3)
See on these
12 cyclic
his
12
branch gods (See Part
and horary ^ods.
Vol.
III.
II.
Ch
p. 233, 266.
.
III.
*•
%
% =.
Jt
N°88
/\
/
*
*
— 273 — CHARM FOR
X" 88.
BORN
l\
^ S JH
^
qfc
Ti-hwang
jfc
San-kiao. the "three
"X JE T'ien-kang, the four
/\
;§r
Fuh-hsi
Pah-kwa. I!, and
jfc
/\ is
g|J
religions"'.
stars in the bowl of the Dipper
(.'{).
the eight diagrams, said to be invented
by
deemed all-powerful
Pah-tsieh, the
3J3
for $ff>
expelling
demons and
(4).
regular periods or divisions of time,
the solstices, equinoxes, and the beginning of the four seasons.
The popular expression Sze-shi pah-tsieh §§ A tfr and 8 periods), means the whole year round, constantly,
^
name and signature
Hai, the
The
spirit
name
who
Dipper, T'ien-kang
diagrams, to expel of the cyclic
(1)
Set'
^ all
god Hai
Vol.
II.
(4
jjr,
the
god himself.
text.
foiv
stellar
^,
orders
gods
of the
assisted by the magic power of the eight
pernicious and spectral influences.
%
seasons
unfailingly.
presides over the earthly branch Hai
"three religions",
of the
of the cyclic
Full reading of the
//.
in the
jjjf|
Jl.
noxious influences known as Pih-sieh
that
(I).
Hai-kung, the palace of the spirit who presides over branch Hai ^. His name is Ta-yuen-hsien /^
twelfth brother of
(2),
A PERSON
Kl\<.
Literal explanation of terms.
/.
the earthly
I
«Wl" YEAR OF THE HORSE
Hi:
I
<
Signature
himself.
p. 167.
^
son of the '"heavenly ruler" T'ien-hwcmg Jz (2) he was transferred to the "earthly ruler" Ti-hwang iiji j§.. and became the god presiding over the twelfth earthly branch (Sec Pari II. Ch. III. art. IT. Originally the 12"
1
The Chinese Pantheon). are the four guardians found at the gateways of Buddhisl Williams. temples. Dictionary of the Chinese Language Jg, are abnormal, incorrect breaths or influences, spectres The Sieh 3f|i ('1) (3)
They
that cause disease.
467 (Demonology).
De Groot.
The Religious System of China.
Vol.
V.
p.
— 274 — V
CHARM PRESERVING FROM AX
Si>.
These are Lei-tsu
namely the
1
).
five.
god of the thunderbolt and his assistants.
Lei, thunder, the
'fg
(
Literal explanation of term*.
/.
3l Wu,
EPIDEMIC, I1M>7
god
flf
f£, the father of thunder, and his 4 associates,
of the
mother
the
thunderbolt,
of
lightning,
the
ruler of the wind (the Chinese Mollis) and the master of rain (2). The expression Wu-lei 3l fa has also another mysterious
meaning, and gods,
who
signifies
super-human ministry,
or
assembly of
preside over thunder, winds and storms.
Chen,
jpL
the
to
guard,
to
to
protect,
and
restrain
forestall
evil
inlluences, as pagodas or peaked hills do.
Full reading of the
//.
The
live
protect this
gods, presiding over the "Ministry of the thunderbolt",
abode from
(1)
See Vol.
II
(2)
See Vol.
III.
(3)
Demons and
p.
inlluences (3).
all evil
1(58,
where
this
A
demons
roaring trade
icines.
onism
is
De Groot. in
charm
p. 230, 231, 237, 246.
is
note
hriefly described. 2.
spectres perform in the universe the leading part in the
distribution of evil, and hence visit influence of
text:
is
never so
mankind with
much
felt
disease.
and feared as
in
The disastrous
times of epidemics.
then driven in charms, amulets, and demon-expelling medThe Religious System of China. Vol. V. p. 705 (Dem-
Pathology).
— 275 — ANOTHER CHARM OR WARDING OFF IMIMMK
N' 90.
I
—
San-ts'ing, the "Three Pure Ones",
7fJ
.
who compose
the
(2).
Luh-ting, the six cyclic gods Luh-ting
•>»
"J*
P>|
Hsiung,
evil,
malevolent, wicked, cruel
Shen, demons, spectres.
J|n|J
(I).
Literal explanation of terms.
/.
Taoist Trinity
s
I
That
is
(3).
(4).
those
malignant beings
that spread epidemics and cause desolation in the world.
II.
Full reading of the
text.
The "Three Pure Ones", forming the Taoist six cyclic
gods Luh-ting -^ "T\ to expel that cause epidemics. spectres
(1)
See Vol.
II.
all
Trinity,
order the
malignant demons and
p. 169.
The Taoist Trinity
or "Three Pure Ones" are Yuh-hwang 3s M.i the and chief god of the Taoist Pantheon: Tao-kun *&' ff and Pearly Kmperor, Lao-tze % ^f~. They are also called T'ien-pan ^ *(?, Ling-pan J™ Jf, and Shen(2)
pao
jjjij)
They
f?,
or the heavenly, the mystic, and the spiritual jewel respectively. the Pearly Azure
inhabit the Three Taoist heavens Yuh-ts'ing 3? jf
±
,
Upper Azure), and T'ai-tsHng k ft (the Supreme Shang-tsHng Azure). These abodes are 3 parts, into which Taoists divide the primordial (the
fif
cosmic space. See Vol. II. p. 206. — Part II. Ch. 1. See on these cyclic and horary gods. Vol. (3)
Hsiung |X| pernicious or baneful Kih ^f felicity, which the Shen %$, or good ('i)
,
in requital of sacrifices offered to
China.
V r ol.
V.
p.
them.
466 (Demonology).
in
art. 2. 111.
general.
spirits
p. 2'3'A, 266. It
is
the opposite
i>{'
and gods bestow, especially
De Groot.
The Religious System
"f
— V
27fi
TAOIST CHARM
91.
— I
OK WARDING OFF
CONTAGIOUS DISEASES
(1).
Literal explanation of terms.
/.
San-kiao, the "three religions".
pi
Yueh,
to utter, to prescribe, to order.
vC
Hwo.
fire,
to
burn, to consume.
diagrams, or
thirtieth of the 64
brightness, and signifies
||
--
,
Shan,
|
'The trigram Li }$|
the
\
(2),
refers
to
The Ingram Ken
_g.
diagrams,
>N
fire.
/V $* Pah-kwa, a
of
fifth
the eight diagrams
mountain,
hills,
(3).
heights.
third of the eight diagrams, corresponds to mountains.
This charm alludes to a custom, which unfortunately prevails in
many
At the close
parts of China.
grass on mountain sides sides appear to the
all
ablaze,
on
is set
of the
Taoist
contemplate the spectacle. people to this practice, as
it
is
season,
the dry
the night, the hill-
During
fire.
and immense streaks of
The whole population
summit.
Autumn tire
curl
and ascend
of the country goes out to
priests,
Tno-slii
jjf
^
urge the
considered necessary for the expulsion
demons it is mainly for the purpose of expelling and spectral influences that the mountain is set on tire.
of evil spirits.
77.
The "three
religions" prescribe that the
(1)
Sec Vol
(2)
The Author a
II.
170.
Its
passage
attribute
is
mountain be
set on tire,
Charm
for
warding
off
contagious diseases
.
follows the posterior arrangement of the 8 diagrams, in the
trigram, "it represents fire these.
text.
malignant demons that cause epidemics.
in order to expel all
adopted from
Full reading of the
and
Confucian commentary. T.egge says on this light, and the sun as the source of both of
hrightness" (The Yih-king. 30'h trigram. p. 121. Oxford
Edition, 1882). (3)
See Vol.
geomancy.
II
p. 223.
note
1.
Their origin and use in divination and
— 277 — V
CHARM CURING FROM COUGH
0>.
5f'J
is
T1 Tl te Ch'ih-ling, special order, an Imperial command; here given by Yuh-hwang J£ j§|, the "Pearly Eiriper >r".
and chief god
of the Taoist
m
&
^
W> Yun-pan.
announced an iron
|).
Literal explanation of terms.
/.
order
(
pantheon
(2).
Lei-kung, the god of thunder. the
board.
cloudy
at the residence of
an
official
In
China, visitors are
monastery bv tapping
or
Magistrates also use a similar slip of
plate.
wood
or ivory,
and strike therewith the desk when giving sentence against criminals. Here the thunder-god wields his mallet and chisel to produce the thunderbolt. J{|
J3E
xK
Yao.
cing ghost f?ft
stellar all
the king of the demons.
Kwei-wang, a sprite,
an imp
;
an ominous, ill-boding, evil-produ-
(3).
Shah,
malignant,
baleful,
gods known as Ti-shah
infirmities
Jj|
murderous
=Jfc.
(4).
enemies of
man and
The "god
Full reading of the
all ffe
thunder"
of
is
^C,
who
See Vol.
II.
(2)
See Vol.
II.
(3)
To denote
p.
ces,
gods
171.
that a
word Yao
iH
is
('.root.
-p.
210. note 3.
%
(haunting ghost) bears a malevolent It is also used substantioften prefixed to it.
"Kwai"
The Religious System
This word means "murderous,
killing",
and whatever destroys the happiness of man.
System of China.
king of the stellar
cause infirmities and ailments.
p. 206. note 2.
vely for "spooks'. De '4)
causes of
hereby specially ordered to take his
mischievous spectres, and the malignant
(1)
character, the
72
text.
mallet and chisel, and strike with the thunderbolt the
Ti-shah
the
and ailments.
//.
demons,
Here
Vol. V. p.
of China. Vol IV. p. 130.
hence
dangerous influenDe Groot. The Religious all
T(>8.
7
— 278 — V
93.
CHARM OK STOPPING VOMITING I
1
).
Literal explanation of terms.
/.
of
(
m>
Fllh, the Chinese
H
fil
P'U-hwa,
to
name
of
change
Buddha.
totally, to cure.
Buddhist priests invoke Buddha in their litanies, under the title J "universal healer, honoured of Heaven", l 'u-hwa T'ien-tsun jk
H
is Another healing Buddha, Yoh-shi-fuh (2), frj| This charm is based on the allinvoked under the same title.
it yi also
H-
powerfulness of Buddha's name, and the magic formula
padme hum''
1
(3),
Oh
the jewel of creation in the
!
the Chinese transliterate as follows:
Thanks
to
Buddha and
/}
/> perous, that '
is
rf
this
one's whole
&
'Cr*
Lotus
Ngan-ma-gni-hung
(4),
Pj£
IU$c
which !•)£
H*.
six
days
will
be pros-
life.
Yih-p'ien chung-sin, Full reading of the
//.
"Om[ mani
magic formula.
Luh-jeh nai-shun, the
ll|f|
f.)|',
I
pledge you
my
word.
text.
Buddha, the "universal healer" of mankind, hereby deliver thee from this ailment through the magic formula li Om! muni padme I,
hum", Oh! the jewel piness attend thee
(1)
See Vol.
II.
all
of creation in the Lotus.
the days of thy
life.
Henceforth
My word
is
may hap-
pledged thereto.
p. 172.
Buddha, the healing teacher. This fabulous Buddha removes suffering and lengthens life He is in fact but the symbol of these two ideas. He is assisted by a pair of medical Bodhisattvas, Yoh-tsang and His is in the Eastern of the Buddhist universe. Edkins. Yoh-wang. palace part Chinese Buddhism. Ch. 13. p. 235. (2)
Baishctji/cigiiru
These Tibetan words are
powerful charm against evil and ward off however, as popular in China as they are Tibet, where they are seen everywhere inscribed on pillars, walls etc. (3)
noxious influences. in
Eitel. (4)
There are
a
not,
Sanscrit-Chinese Dictionary, p. 87. The Lotus-flower is the symbol of the evolution of Buddhist worlds
from eternal cosmic matter. Chinese, p. 11.
Beal.
A
Catena of Buddhist Scriptures from the
— 279 — \
CHARM OR
"tt-l.
Kl
I
Ol
/
Here
Tl
HEART
HI,
(1).
Literal explanation of terms.
I.
jJj
I
EXCESSIVE THROBBING
\l\<.
II
I
a
Ch'ih-ling.
an
order,
special
emanates from one of the great Taoist
it
P*£
l(
incantation
Om!
"Cbn", the
to
Ngan, equivalent
ma.ni pad me
hum".
first
By simply uttering
equivalent "Ngari",
embles
sound another "Argon"
in
through
this simple
pun on the word, the
a
the Tibetan
in
it
this
whenever opportunitv
word "Oni",
or
its
Chinese
This word "Nf/;m"
diseases are cured.
all
word
Taoists have borrowed
magic formula from Buddhists, and employ offers.
command.
Imperial
divinities (2).
res-
meaning peace, health, hence
$£,
hitter idea is that
conveyed here
to
that
is
the reader.
3^ "P
I
Shih-t'ien-kan,
the
LO
heavenly
stems,
throughout the whole year, constantly, unfailingly.
y>
Bear.
Luh-ting, the
six cyclic
gods Luh-ting.
Ts*ih-sing. the 7 stars in the constellation of the Great Together with the H cyclic gods, they counteract and destroy
~\^
demons
J
aE
in the world.
P'eng. friends,
order to expel the maleficent spirits,
who
The supreme Taoist
in
cause the disease.
Full reading of the
//.
text.
rest. .red. divinity hereby orders that health be
Let the six cyclic gods Luh-ting, stellation of the Great
Let these gods co-operate
associates.
Bear,
and
the seven
unite their
efforts,
stars
and
in
the con-
expel the evil
spirits that cause this disease.
See Vol II. p. 173. This charm is first pasted over the chest, thru (1) burnt, and the ashes mingled with wine, are administered to the patient. or another of the Taoirt jji. the "Pearly Emperor", (2)
Trinity.
Yuh-luvang 3? See Vol. II. p. 206. note
2.
— 280 — V
OHARM FOB EXPELLING TYPHOID FEVER
i>5.
charm comprises three
This
1°
distinct pacts.
Superscription.
Literal explanation of terms.
I.
Chen, employed here
Jjt
(I).
for
gg (Chen),
to
to
repress,
guard,
to protect.
^
Ts'tien, entirely, completely, perfectly.
IP?
Sheng, holy, sacred, divine.
|ff
Sheh, employed here
for
%
(Sheh), to pursue and seize,
to
help.
lull protection
ami divine help arc hereby granted. 2°
spell.
who preside over the volcanoes of the East approach. who control the noonday fiery chariot arrive. ferocious tigers, who escort the setting orb of the West,
1°
Let the spirits
2°
Let the spirits
3° Let the
The
advance.
Let the "god of
4°
Chen-'wu
fire", assistant of
\0L
^
(one of the
Immortal warriors), who presides over the North Pole, come thither. 5°
Let the Unicorn, that controls the central
and roast
(1)
(2)
the maleficent spirits
See Vol.
II.
who
fire
of the earth, arrive,
cause this disease
(3).
p. 174.
The names and titles of various gods are inscribed upon charms. By burning them, demons are most successfully caught, fettered, imprisoned, tortured, burned, roasted, killed and drowned. De Groot. The Religious Sys(2)
tem of China. (3)
produce cold patient. idea,
holds
chills,
are
all
these
demons? They
and have caused the
These are the
first
guilty wretches.
are of the kind that
shivering of the fever in the
Such
at least is the
popular caused by heat, from considering typhoid rather to be caused by a chill or cold, Shang-han-ping $$]$} (illness
which, it
Vol. VI. p. 1044.
One may ask who
caused by
far
real
fever as a disease
H
cold).
— 281 — 3°
I
Intimidating threats.
Literal explanation of terms
.
nC
Ki, to
remember,
H§,
Lung,
a
Jg
Kin, employed here for
tfh*
Chan,
tf]>
Sieh
dragon (here the dragon
malignant demons
.
to
Moh,
^ft
Ngoh,
7Jr
Chwang,
IT
f|[
of
fire
.
(Kin), careful, attentive, to heed.
to sunder, to cut in two. to behead.
•7^
,
to recollect.
wipe
(1).
clean, to obliterate, to dispel.
wickedness.
evil,
robustness, health.
x
peace, tranquillity, contentment.
~t£
Ngan,
^f$|
Ki, an occasion, an opportunity, a chance.
to give, to grant.
Kih,
77.
Pay heed. Oh demons,
to
opportunity
(1)
the
dispel
The
Dragon
of
fire,
Sieh
JJR
text.
and behead those malignant
present dire disease,
grant health and peace of
that cause disease.
(Demonology).
!
Full reading of the
and
mind
avail
thyself of
the
to the patient.
are abnormal, incorrect breaths or influences, spectres
De Groot. The Religious System
of China. Vol. V. p. 167
— 282 — V
CHARM
96.
I
OR CURING PERSISTENT
STOMACH-ACHES
(1).
Literal explanation of terms.
/.
U
Lei, thunder, the god of the thunderbolt,
HI
Yun, clouds.
$) ^t
IM-hunq
an Imperial Ch'ih-ling, a special order,
yfi
%
(2).
command.
Yiu, henceforth.
ffl
//.
The "god
Full reading of the
of thunder",
Lei-hung
fff
^
text.
(3),
from his seat amidst
the clouds, specially orders that this ailment be henceforth cured.
See Vol
(1)
boiled
down
II.
p.
to a pulp
175.
This charm
and strained
off.
is
thus administered.
The paper charm
is
Turnips are then burnt, and
the ashes mingled with the decoction arc given to the patient as
nostrum (2)
a
medicinal
.
The use of thunder and lightning charms is an essential part of the De Groot. The Religious System of China. Vol.
magic of Taoist religion.
"War against spectres). See on this Taoist god. Vol. III.
VI. p. 1040 (The (3)
p.
230, 231, 237. note 3, 246.
4* y$v
5.-R.
*Li N°97
< )>
jji.
Tff *
-f
Af
— 283 — V
US.
CHARM CURING FROM RROPS1 Literal explanation of terms.
/.
yp)
TJ
Ch'ih-ling, a special order, an Imperial
-Tl
-^
San-tsai, the three misfortunes, calamities.
expression meaning <)nlv the
7U
all
kinds of suffering,
upper part of the character
is
it
style
is
(I).
customary
to read the
tsai
misfortune is
general.
drawn, but
in
magic
the previous swelling.
is
represented by the angle of the character
abdomen
A Chinese in
"three misfortunes".
Sien, former, previous, that
the wind swelled the
command.
Fung
This
wind, as
Jgf,.
if
of the patient.
^P
fU.
-HI-
Hsiieh, snow, congealed rain, water which
SiaO-tU, the region of the bladder. swells
the
ab-
domen.
7^
1
Shih-t'ien-kan, the 10 heavenly stems
1
(12),
i.e,
the
whole year round, constantly, perpetually. Full reading of the
//.
A
divine order
is
text.
hereby issued, commanding that
previous swelling of the abdomen, and
the
all
water which
pain, the
caused
it,
disappear for ever.
(1)
See Vol.
abdomen. (2)
note
2.
It
is
II.
p. 176.
The
written charm must be
firsl
then burnt, and the ashes are administered
See on these heavenly stuns.
Vol.
I.
p.
142. note
pasted over the
to the patient. I.
Vol
111. p. 2(>2.
— 284 — A
(HARM
98.
(
IKI\(.
ALL KINDS OF HEART TROUBLE,
HEADACHES AM) D1SPEPSY. Literal explanation of terms.
/.
This charm comprises three distinct divine mandates. 1° ^/J
iT Ch'ih-ling,
[7U|
^
a special
order, an Imperial
3£ Sze-t'ien-wang,
command.
the four demon-kings,
who guard
the lour quarters of the world from Asuras 'monsters).
Kwei, the demon, the spectre that is endeavouring to enter the body of the patient, and attacks his head and heart, in order to 7^.
supplant his soul. 2°
jfc
jftfy
^
Ch'ih-ling, a special divine order.
/\
3=r
Pah-kwa,
the eight diagrams,
and employed by the Chinese
-;§g,
for
attributed
to
Fuh-hsi
purposes of divination
and
geomancy. 3° '%']
7p j&\
Ti-shah
m
H
Ch'ih-ling. a special order, a divine mandate.
Chi, to govern, to rule.
Shah, malevolent ghosts, the jjjj ^|C, and enemies of man.
72
stellar
i;ods
known
as
Yiu, henceforth. //.
Full reading of the
text.
The four demon-kings, who guard the four quarters
of
the
Buddhist world, are hereby ordered to expel the malignant demon, that endeavours to enter the body of So-and-So, and supplant his soul. It is
hereby enjoined to employ the "eight diagrams", in order
discover the author of the ailment, and expel
A
special order is hereby issued to
all
to
maleficent influences.
disarm the malignant
stellar
gods, enemies of man's happiness, so that the patient may henceforth enjoy perfect health and happiness.
jb A
N 99
K *K
— 285 — CHARM SIMILAR TO THE PRECEDING ONE
N" 99.
Literal explanation of terms.
I.
/
*ffij
an Imperial command.
a special order,
TT Ch'ih-ling,
Lei, thunder, the
pf
"god
of
thunder", the
lightning", Tien-mu
^
-fp:,
five
gods presiding
especially the
over the "ministry of the thunderbolt",
ML
(I).
and the "ruler
of the
"mother
of
wind", Fung-peh
(2).
ffi
Fung, the wind, a
/Mi
yC Hwo,
the
gale, a breeze.
In the ordinary opinion of the people, the
fire.
greater part of these diseases or ailments
be caused
are held to
by
the wind or excessive heat, hence they are generally called Fung-ping
JH $f, Hwo-ping
the
$f (wind and heat diseases).
jE Kang, employed here god who presides over it.
constellation
for
a
T'.ien-kang Ji jg,
star,
large
Buddhists reckon 36 stars in this
the four, however, which form the bowl of the Dipper,
;
are specially called the T'ien-kang 3^
(3).
Full reading of the
77.
The "ministry
jf[-
text.
of the thunderbolt" is hereby specially ordered to
counteract the influence of the wind and heat, and the 36 stellar gods,
J'ien-hang
(1)
one.
^
jjr,
See Vol.
II.
are to help in fully restoring the patient's health.
p. 178.
This charm
(2)
See Vol.
(3)
and
III. p.
230,
but a variety of the preceding
employing it are also identical. of these gods 231, 237, 246, where the names
The purpose and method
are found,
is
of
their various functions described.
See Vol.
III.
p.
253.
Stellar
gods are efficacious
the influence of evil stars, and protecting good
in
counteracting
folks.
8
— 286 — \
CHARM RELIEVING FROM COUGH
100.
Literal explanation of term*.
/.
Hf
(1).
the
Lei, thunder,
five
gods presiding over the "ministry
of the thunderbolt" (2).
Ling-hsia, to enjoin, to command.
h
^TT
Si Hu,
a
pot,
Here used
a jug.
Fu
for
%$,
a charm.
In
several places throughout Kiangsu ££ $|, these two words are similarly
pronounced, hence one
IE To
to
Cheng-chi-
Mo,
]||
is easily
a
malignant
employed
for the other.
govern, to rule, to reduce to order.
spirit, a goblin, a devil.
^
Shah, murderous, noxious, baleful influences. Here the 72 malignant stellar gods, known as Ti-shah jfc ^fc, and enemies of man.
3E SI j*f
Fu
JE
fc?
Wang-ling kwan,
1§* ,
a
a
Taoist god
(3).
charm.
HB $k Cheng-chi ch'uh-chan,
to reduce to order
and
behead.
IE Kwei-wang,
JtI
the ruler of the demons.
Full reading of the
//.
text.
The gods, presiding over the "ministry of the thunderbolt', hereby command that the evil spirits and the 72 malignant stellar divinities, Ti-shah
for
jfe
f&,
who have caused
this ailment, be reduced
Wang-ling- kwan 3E '•& 1=T a so vl"ite out a charm the purpose of muzzling and beheading them, together with
to order.
Let
'
\
their maleficent ruler.
(1)
See Vol.
II
p. 179.
This charm
is in
great
demand by
old people
during the severe winter months. (2)
See Vol.
III. p.
(3)
See Vol.
III.
p.
230, 231, 237. note 3, 246.
269,
of this god, are described.
where the genealogy, functions and worship
— 287 — V KM. CHARM FOR HEAIIXG SORE EYES Literal explanation of terms.
/.
Ch'ih-ling, a special order, an Imperial
fl
ty]
SK Hu, words
a pot, a jug.
Here used
for
Fu
command.
%$, a charm, the two
pronounced.
being" similarly
$X yf
(I).
Mieh-ch'ih,
to
reduce the swelling, to cure the inflam-
mation.
W
$ik
Yen-tsing. of the eyes. the
thunder,
Lei,
fzj
"god
of
thunder", the
preside over the "ministry of the thunderbolt" pf)
M
K'ai-san, to dissipate, to remove.
'ffi
Hf
Feu-yun, the
five
gods who
(2).
floating clouds, the mist, the film
which
obstructs the sight.
7& Kwei,
(and
is
caused by) maleficent spirits Full reading of the
//.
The supreme gods hereby
specially
(3).
text.
order
that
the
inflammation of the eyes be cured, and
command
the thunderbolt"
which obstructs the
to
dissipate the
and has been caused by maleficent
(1)
See Vol.
lous charm.
film
the
present
"ministry of sight,
spirits.
p. 180. The eyes must be first rubbed with this marvelthen burnt, and the ashes steeped in some beverage are
II.
It is
administered to the sufferer. (2)
See Vol.
(3)
Kwei
character
denote
is
III. p.
230,
231..
237. note 3.
2'<0.
the disembodied spirit, a ghost, a spectre, a demon. The formed of a demon's head on a man's legs, with crafty added to J|,
its guile.
Williams.
Dictionary of the Chinese Language.
— 288 — IV
CHARM CURING FROM ASTHMA
102.
Literal explanation of term*.
/.
^ Eh
!
transliteration of the Tibetan
Ngan, Chinese
now
therefore
(1).
word
Jjify
f?&
Shah,
baleful,
ficent stellar gods,
malignant, murderous.
known
as Ti-shah fy *&,
^i
K'i, the respiration, the breathing.
^P
P'ing, regular, even.
Full reading of the
//.
six
household gods,
maleficent stellar gods, Ti-shah of the patient,
(1)
See Vol
and
II.
let his
who
obstruct the respi-
p.
181.
J^jj
See Vol.
III. p.
261,
See Vol.
III.
p. 277.
text.
*tk,
expel
quickly the
that obstruct the respiration
breathing become regular.
This charm dries up the mucous membrane, It
is
in
great
demand by
where the names of these gods are found and
their functions described. (3)
or
Here the 72 male-
Kin-ki 1£ ,§,
and reduces the excessive need of expectorating. those who live in damp and marshy places. (2)
,g»,
of the patient (3).
ratory organs
Eh! ye
0m".
!
Luh-shen, the six household gods, Kin-ki *£ exorcising genii, who expel and destroy demons (2).
/>
li
note
4.
— 289 — \
CHARM FOR RELIEVING
103.
MUCOUS EXPECTORATION /.
Wl
ii
7U
Chih-ling,
a special order,
to enjoin,
to
an Imperial command.
urgently insist on, to reiterate
(2).
Sien, past, former, previous.
Hi Chung,
inflated, swollen.
Siao, to lessen, to diminish, to destroy.
{Fj
>JC
Ch'eh, to enjoin as a superior,
-^
Tllh, a poison, a virus.
WC
San, dispersed throughout the organism.
H
).
Literal explanation of terms.
Jf TT Fen-fu, an order
( I
fu P'U-hwa,
to
to
order explicitly.
change, to transform, to cure.
03 Yiu, henceforth. Full reading of the
//.
A
divine order
text.
hereby issued, commanding that
is
all
swelling
disappear, and that the noxious virus disseminated throughout the
body be destroyed, and may never again injure the patient.
(1)
See Vol.
II.
p.
182.
Old people esteem this charm
remedy, for relieving mucous expectoration and (2)
The
injunction
the ruler's will.
is
a
wonderful
difficult breathing.
given twice, in order to express more explicitly
— 290 — V
(HARM FOR
101.
OF
I
Jllh, flesh
be refreshed by
INFLAMMATION
hl\(;s \\l> CHEST
HI.
(I).
Literal explanation of terms.
/.
ps*J
m.l.li:\l\<.
the body of the patient.
.
Let
his
whole bod)
:
Hi-
Hsiieh, snow.
frfc
Ping,
ice.
Si Shwang,
hoar
Hf
Lu. the dew.
7§v
Han,
iHv
Tung,
frost.
cold. to freeze, to conceal.
frost,
Full reading of the
//.
Let the snow,
ice,
hoar
frost,
text.
dew. wintrv cold and
frost,
come
and refresh the body of the patient.
(1)
See Vol.
II.
p.
183.
This
charm
is
employed
in cases "I
inflamma-
tory diseases caused by the prolonged heat of the season. The written charm is burnt, and the ashes steeped in an infusion of plantain are administered to the patient.
— 291 — X
CHARM FOR STOPPING
105.
PERSISTENT PERSPIRATION
Literal explanation of term*.
I.
This charm assumes that
all
by excessive internal heat, which
all
is
caused
means.
the eaves, especially from
icicles,
ice.
wk Shwang, ^fr
be allayed by
frost.
Tung,
^K Ping,
abundant perspiration
must
1§ Liu, water dripping from when the thaw sets in.
$L
(1).
Leng,
3: Wang,
frozen dew, hoar frost.
cold, chilly. i.e.,
Wang-ling-kwan 3E
-!§•
UJ
Hsiieh-shan
UW
w
Kiah-hung,
g
*g",
a Taoist god (2).
the snow-clad mountains, glaciers. to
down with deafening
roll
roar,
to
precipitate.
It it Chih-chih, fvL
m
to cease, to stop
Cheng-twan,
^H Shwang, frozen
to be completely arrested,
dew, hoar
frost.
discontinued.
Let his body become as frozen.
Full rending of the
II.
Let the dripping
suddenly.
text.
dew and wintry cold, Wang-ling-kwan 3E St if?
icicles, frost, ice, frozen
allay the heat of the patient's
body
;
let
upon him the mountain snows. Let the perspiration and let his body become cold as icy water. stopped, precipitate
(1)
See Vol
II.
p. 184.
This charm
is
administered as follows.
be
Some
grains of corn, already half-eaten by weevils, are boiled in water. The yellow paper charm is then burnt, and the ashes mingled with the above decoction
This remedy is of marvellous efficacy. where the genealogy, functions and worship
are administered to the patient. (2)
See Vol.
III.
p. 269,
this god, are described.
of
— 292 — \
CHARM CURING FROM FEVER
10tt.
(1).
Literal explanation of terms.
/.
Fuh, the Chinese name of Buddha.
®|
^
Ch'ih-ling, orders,
B
3E 16
commands.
Wang-ling-kwan,
a Taolsi
|oJ
T'ung, jointly, together with.
E?EJ
3Jc
[SJ
T'ung, together with.
3l /?
3E Sze-t'ien-wang,
PP Wu-fang-shen.
god
(2).
the four heavenly kings.
the spirits
who
preside
over the
five directions.
5^
jF,
the
T'ien-kang,
36
auspicious
stellar
Buddhists place in the constellation of the Great Bear f?T>
Shah,
divinities,
Pq
baleful,
known
Yill,
malignant, murderous.
as Ti-sliah
;hjj
^3).
Here the 72
f$, and enemies of
Buddha hereby
man.
Full reading of the
orders
text.
Wang-ling-kwan
JJ£
Hi
^,
assisted
the four heavenly kings, the spirits of the five directions,
36 auspicious stellar gods,
(1)
stellar
henceforth.
77.
the maleficent
that
j;ods,
T'ien-kang
demons who have caused
See Vol.
II.
p. 185.
This charm
is
^
jg,
to
by
and the
expel forthwith
this fever.
administered in a decoction of
ginger.
nowise surprise us in modern Buddhism. (Biography of gods and goddesses), that Wang-lingInian, though belonging to the Taoist pantheon, is also found at the entrance to Buddhist temples, where he acts as guardian, together with the four (2)
We
Such an order must
shall see in Part
demon (3)
in
II.
kings, or Maharajas.
See Vol.
III. p.
253, 273.
— 293 — N°
ANOTHER CHARM OR ALLAY 1\(; EVER HEAT
107.
I
I
This charm comprises two distinct and the other the incantation or spell.
parts, one the
(1
).
charm proper,
The charm proper. y\\
Tn
Shui-ti, the god
who
presides over water
;
also
known
Shui-kwan 7^ 'g", the ruler of the watery element. He third of the "Three Primordial Powers" recognized by Taoist as
sophy,
viz.,
is
the
philo-
heaven, earth and water, over each of which a special
deity presides.
The written charm is
vase,
is
burnt,
and over the ashes, placed
The Let the gods
who
spell.
preside over the Nine Rivers of the Universe
(2), and the rulers of the four great water-ways with snow, and cover the earth with hoar-frost.
be
carried
out
without delay.
Let the
"Three Rulers", the "Three Emperors" allav forthwith the heat which has caused
(1)
in a
pronounced the following- spell.
See Vol.
II.
p.
The Universe
the atmosphere
fill
Let these orders
"Three Principles", (3)
lend
assistance,
the
and
this fever.
180.
China, the Ancients knowing no other country. The (2) Nine Rivers are those whose course was regulated by Yii ^ (B.C. 2205-2197). Among them are the Yangtze, the Han, Wei, Tsi, Hwai and Loh rivers. See is
Legge's Classics. Vol. 111. p. 141 (The Tribute of Yii). These are the ancient legendary emperors of China, Fuh-hsi, Sheni3)
nung and Hwctng-ti.
In
subordinate divinities,
who
said to send
Taoist mythology, they represent also a triad of They are preside over heaven, earth and water.
down good and
Religion in China,
p. 115.
ill-fortune
— See
on men, and save the
also Vol.
III. p.
254.
lost.
Kdkins.
— 294 — V
108.
II
<
AIU1 FOB DISPELLING
AM) VWIIIV
9$)
tt Ch'ih-Hng,
3£
eeF
in
for
Chi, to arrest, to stop.
^
Ping, the ailment, the pain.
//.
stellar
Full reading of the
jj',
gods
a constellation
(3
.
text.
upon the live gods presiding over the the thunderbolt", and the 36 stellar gods, T'ien-kang
hereby
"Ministry of
H
T'ien-kang
Jr.
is
command.
the five spirits presiding over the thunderbolt (2)
Wu-leL
which Buddhists reckon 36 stars or
It
).
a special oiclci-, a divine
Kang, employed here
i"-,
I
Literal explanation of terms.
/.
/
(
SADNESS
enjoined
3^ jp, to restore the patient to health,
and
dispel
all
sadness and
anxiety which prey on his mind.
(i)
room (2) (3)
See Vol. It
is
II.
p.
1ST.
This
charm
is
first
then burnt, and the ashes steeped
affixed in the patient's bed-
in tea are
administered to him.
See on these thunder gods. Vol. p. 230, 237. note 3, 246. See Vol. 111. p. 253. Stellar j,'ods are efficacious in counteracting the III.
influence of evil stars, and protecting good folks.
— 295 — V
ANOTHER FEAR-DISPEMJNG CHARM
109.
I
^ TI
^
i*R
(I (I)
Literal explanation of terms.
.
Ch'ih-ling, a special order, a divine
neh-yun, dark,
black
command.
that
clouds,
sickness
is
and
calamity. ;ff
Shen, the human body, which comprises the four limbs,
m
Sze-chi
the
J&;
^
organs, Luh-fei
m
l^ei,
five
viscera,
Wu-ch'ang 3£
thunder, the spirits presiding over the
the thunderbolt"
M
JE Kang, employed
here for T'ien-kang
which Buddhists reckon 36
Kwei,
Jnt
the
six-
"Ministry of
(2).
7J< Iff Shui-sing-fu, the ministry over the planet Mercury (3).
in
and
]%-,
fffi.
II.
gods
^
jg, a constellation
stars or stellar gods
a ghost, a spectre, a
who
or
preside
(4).
demon.
Full reading of the
text.
hereby ordered to restore bodily health and peace of mind Let the gods who preside over the "Ministry of patient.
It is
to the
the thunderbolt'' and the planet Mercury, Shui-sing
with the 36
stellar
gods,
demons that have caused
T'ien-kang 3R
\\-
yfc
dispel
J|, together
all
malignant
this disease.
(1)
See Vol.
(2)
See on these thunder
(3)
In Taoist philosophy, the stars are regarded as the sublimated essen-
ces of things.
II.
The
p. 188.
gods..
Vol.
111.
p. 23d,
souls of the 5 elements rose
237
note
•'<,
246.
when highly purified through Thus Mercury is
the air to the region of stars, and became the five planets.
the essence of water (the water-star, Shui-sing 7j< jl), Venus of metal. Mars of in China, p. 106. fire, Jupiter of wood, and Saturn of earth. Edkins. Religion (4)
See Vol.
III.
p. 253,
where these
stellar
gods are described.
— 296 — \
HO. ANTl-DEURIUM CHARM Literal explanation of terms.
/.
*$}
Ch'ih-ling, a special order, a divine
'tt
(I).
command.
Jeh, the sun. ,rj
Yueh, the moon.
JH
Jp|
"lT
heavenly
bodies,
the stars
Let
(2).
Ts'ih-sing. the seven stars in the constellation of the
Je
Great Bear
(3).
JE Kang, employed in
the
Sing-ch'en,
the heavenly bodies restore lucidity to the patient.
all
here for T'ien-kang
which Buddhists reckon
^
jp-,
stars or stellar gods
.'!(>
a constellation
[\).
ft Yiu, forthwith. //.
Ful] reading of the
The sun, moon, and to restore lucidity to
all
the heavenly bodies, are hereby ordered
the patient.
constellation of the Great Bear,
Ji xe, relieve
Let the seven star-gods in the
and the 36
stellar gods,
Tien-hang
him forthwith.
charm is applied on the chest or pinned Should he be capable of drinking something, burnt, and the ashes steeped in tea are administered to him. CTi'en ;fg, a Chinese hour, especially the time from 7 to 9 a.m: also (2)
(1)
on
text.
See Vol.
II.
p. 189.
This
to the clothes of the patient.
it is
the heavenly bodies which
mark
the times, especially the sun and
Williams. Dictionary of the Chinese Language. See Vol. III. p. 253, where a similar demon-expelling charm (3) cribed. (4)
Also
p. 267, 268.
See on these stellar gods. Vol.
III.
p. 253, 273.
note
3.
moon.
is
des-
ft
3
I*.
N° 110
Jk
X3D
I
— 297 — IV"
(HARM OR ASSl
111.
V(;i\fi
I
command.
yffi}
Ch'ih, an order, a
HE
Ling, efficacious, powerful. Lei, thunder, the
"god
of thunder".
/lEv
Fung, the wind,
B/C
WL
Fei-yiu, hark!
5f!7J
^tt
Ch'ih-ling, a special order, a divine
pa
W3
M> Tang-ming-liang,
,vC
Wen, homonym employed
acter of
Wen
name given
^
T'ai-shi
to
(I).
Literal explanation of terms.
J.
pi
AltDOMIW), 1V\I\S
Lei-lsu
f{f
a gale, a breeze.
ye (maleficent imps).
^c
Bip
(T ne
the
jjj|,
pains cease forthwith.
let all
for
command.
another
Wen ^,
Great Master
"god
who
of thunder",
first
char-
hears),
from
a
whom
this order emanates.
Full rending of the
//.
Powerful as thunder and wind maleficent
imps.
Signed by
Wen
thunderbolt
is
had
t'ai-shi
11.
(
p.
1
.»0.
When
(2)
!
ye
fi|j,
all
other remedies have failed, recourse
that
all
wonderful specific. have here a specimen of those charms that operate through awakens the idea of the -'god of thunder", and The word Wen
to this
allusion.
Hark
pains cease forthwith. the god who presides over the
enjoin
^ %
the present order.
(2).
See Vol.
(1)
hereby
I
is
text.
We
%
thus inspires a salutary terror.
— 298 — CHARM CURING FROM DIARRHOEA
112.
IV
Literal explanation of terms.
/.
^
(1).
employed here for P'U-hwa THen-tsun j& f£ the "healing Buddha, honoured of Heaven" 2 P'U,
^
;jgt,
.
first of
word "Om",
transliteration of the Tibetan
$t Ngan, Chinese
il
the magic formula
0m!
ma.ni padme,
hum!" Oh!
the jewel
of creation in the Lotus.
]$)
Ch'ih, an order, an Imperial mandate.
ZTl
t$£
§11
T'eu. the head, the ruler.
^
"fcr
San-kiao, the "three religions'".
Ts'ih-sing, the seven stars
Great Bear, which, under the control of
the constellation
in
Chen-WU 0L
]j£,
of the
counteract
the influence of malevolent demons. "jftf
ff&
Shah,
pursue and capture,
to
Show-pu,
iJX
to seize.
murderous ghosts; employed here
for
Ti-s/iafi
Jjjj
%k, malevolent demons, enemies of man. fiE
J2L
Yiu,
\£\
Suh-chu,
to
detain quickly, to imprison.
Forthwith.
Full reading of Ihe
//.
The "healing Buddha, honoured word, "Om". and orders in the name the ruler of the seven stars in seize
the
maleficent
the
of
text.
Heaven" utters the magic
of the "three
constellation
demons who have caused
religions", that
of the
this
Great
ailment,
Bear
and
imprison them forthwith.
bv-
(1)
See Vol.
(2)
In Sanscrit "Bhaishajyctguni
II.
p. 191.
Northern Buddhism.
He
is
Buddha",
a
fabulous being introduced
worshipped as a deity
who removes
suffering
and lengthens life, but is in fact only the symbol of those ideas. His birthday is on the 30"' of the ninth month. Edkins. Chinese Buddhism, p. 235.
— 299 — V
1
BUDDHIST CHARM FOR HASTENING DELIVERY
13.
/.
B
W
Heaven" I&i
I
>.
Literal explanation of terms.
^
P'u-fuh, employed here for P'u-hwa-fuh
P'u-hwa T'ien-tsun of
<
#
ft ?* ^c.
the
ft
%,
or
"healing Buddha, honoured
;2).
^H
Ch'i-san-yin, gnashing the teeth utters the three
IB
magic words.
PR
ffi
^Z.
B
WW
Yii-moh-lin, a magic formula.
San-kwan,
the "three rulers",
who
preside over heaven,
earth and water.
m
Yiu, from.
jff.
Wei,
a peak, a high
•> 3© Lllh-tao,
rugged rock.
the six paths of transmigration
help in bringing forth the child from its mother's
Full reading
//.
^
ft
^
and orders the "three great rulers" child from its mother's womb.
(1)
See Vol.
II.
"Ju-lcti
Buddha"
p.
192.
when
hastening delivery,
(the
rescue of the person
of
is
to
help
a special
in
li
Yu-moh-lin"
bringing
forth
,
the
Buddhist charm renowned for
difficult.
Prayers are addressed to
of the future), and
he comes personally to the
childbirth
Buddha
who
This
to
Heaven", P'u-hwa T'ien-
has uttered the magic formula
^,
i.e.,
oj the text.
The "healing Buddha, honoured tsun
(3),
womb.
is
invokes him.
See on this "healing Buddha". Vol. III. p. 298. (2) Buddhists hold that there are only 6 forms or In Sanscrit "6?«ri". (3) which of existence living beings can pass, viz: gods (De vas ), through ways
men, Asuras (demons), dwellers
in hell,
Pretax (hungry -hosts) and animals.
the Brahmanical system, Transmigration stocks and stones. Monier Williams. Buddhism, p. 121. is
not extended, as
in
to plants,
— 300 — V
I
I
WO
I.
/.
r
J'he
and
is
I
AM l-DII-IRH M
HER
Literal explanation of terms.
person suffering from
in
violent
to
prey
IHM»I.
delirium
internal
utters
agitation,
extravagant
ideas,
hence the charm
is
divided into three parts. 1°
^
Chen.
#f
Tsing.
tic
Ngan.
Jfi
Meng.
ffi
Chao.
The above
five
The
spell.
magic words are endowed with powerful
Inarticulate mutterings of the patient.
2°
4&
4ft
4ft
Hoh, hoh, hoh!
fl)
$j[i
m
Hsiang, hsiang, hsiang!
WH *
Ts'ao, ts'ao. tsao! 3° Efficacy of the
H%
Ling- powerful, efficacious.
:§H-
Chen, to repress, to restrain.
tK Hwo.
efficacy.
tire,
charm.
the internal fever which preys on the patient.
Full reading of the
//.
texi.
Through the magic formula "Chen-lsing-ngan-meng-chao", let the patient cease to mutter the extravagant words "Hoh-lwh-hok! Hsiang-hsiang-hsiang
!
Ts'ao-ts'ao-ts'ao !"
which preys on him he forthwith
allayed.
and
let
the internal fever
/fc^
Jf It
^ »J
*« N° 114
#&ikr
ft
I
#.
^ _fc.fc.-t
-A
— 30 — 1
V
CHARM FOR REDUCING
11-5.
OF THE MRUS OR BODY
FB
is
drawn up
in the
a deep pool,
and deep.
still
ffl?
Ch'eng,
/fJ/j
Hll, a lake, a large pool.
Lei, thunder,
*M TO
?Ks
J^
Chen-WU,
fe
form of an imprecation.
Lei, thunder, let the thunderbolt strike, extirpate.
SI Hung,
pi
(I).
Literal explanation of terms.
/.
This charm
S\VL;I,I,I\(,
"T* fife
let
the thunderbolt strike, blast.
Chung. Chao, at exact
Hsiien-Shih,
//.
to
Li, three maleficent stellar gods.
noon, in
full
mid-day.
dry up and eliminate.
Full reading of the
text.
Let the thunderbolt extirpate this morbid humour, deep as lake; Li,
who have
and eliminate
(1) It is
caused this ailment. all
See Vol.
a
the three maleficent stellar gods, Chung, Chao and
let it strike
Let the noonday sun
dry up
diseased germs of the patient's body.
II.
p.
104.
This charm
is
first
applied on the swollen part.
then burnt, and the ashes mingled with some beverage are given
to
sufferer.
10
the
— 302 — \
BUDDHIST CHARM FOR it RING SORE EYES
116.
Literal explanation of terms.
/.
i% Fuh,
the Chinese
% &) T
(1).
Ch'ih
"/>
JH Luh-sing,
pfj
^f Nan-teu,
name
of
Buddha.
(ling) hsia, orders,
prescribes.
the six stars or stellar gods.
South Pole. presiding over the
the Shah-kwei, murderous, malevolent demons. Here man. '$, and enemies of gods, known as Ti-shah
f$ j% 72 stellar fil
lij)
ij Fung-hsing,
jE Kang, employed in
to
obey,
to
here For T'ien-hang
which Buddhists reckon 36 stars or
Hf
carry out
commands.
^
a constellation
g,
stellar gods.
Lei, thunder, to strike with the thunderbolt.
7& Kwei,
maleficent demons.
Eastern) eve.
jfC
Tung, the
j?Ef
Si, the right (literally
$J9
Yen, obscured by a mist or vapour, dimmed.
left
(literally
Western' eve.
Here Yin-yang, the two great ''Powers of Nature". supposed to proceed from the Yang principle, and the
$H rS one eye
is
other from the Yin.
II.
Full reading of the
Buddha hereby orders the Nan-teu luh-sing
M
t&-
^
left
(1)
charm.
gods of the South Pole, expel the maleficent demons Ti-shah
six stellar
-^ j|, to
Let the auspicious stellar gods, T'ien-hang
troy the evil spirits,
the
if-
text.
who have
injured
one, thus affording perfect
right
eye
jf?,
also des-
and obscured
relief to both.
II. p. 195. The eyes are first rubbed with the written then burnt, and the ashes steeped in water are used for washing
See Vol. It is
the
%
the eye-lashes.
— 303 — V
117.
CHARM
l»ROII.( ||\(,
FROM MALEVOLENT GHOSTS.
Literal explanation of levins.
/.
J^C
Jjl
Feil-tui, a
3£
$
Wu-ying, employed here
grave-mound, a tumulus. for
|§|
(Ying), the
five
-rave-
yards, the coffins buried therein.
San-ying, the three graves.
JZ1
'S
P
Jeh, the auspicious day for the burial,
as
prescribed
bv
the rules of geomancy, or Fnng-shui J^ 7^.
S
M,
Fll-kwei, riches and honours, abundant happiness.
iH
i^C
Fen-tui, a graveyard.
^
jF,
T'ien-kang, a constellation,
the
36
stellar
gods who
grant riches.
Shah, malevolent ghosts, the 72 Ti-shah fy |$C, and enemies of man. f?&
stellar
Keng,
^
Yiu, forthwith.
@g
Lei, thunder, let the thunderbolt strike.
^Hj-
known
as
to change, to alter.
j|f
>H Kwei,
gods,
the ghost, the spectre.
Hstieh, to wipe out, to avenge a disgrace, an insult.
//.
Full reading of the
text.
The family grave-mounds, with the three
or five coffins
buried
there on an auspicious day, thus assuring abundant happiness to the dead, were formerly protected by the 36 stellar gods T'ien-kang but at present one of the malevolent spirits, Ti-s/ia/i j:^ ^C, has jjr, Let the regular order be established, and let invaded the enclosure.
^
the thunderbolt strike the
evil spectre
that has caused
this trouble.
— 304 — V
CHARM CURING FROM \\
IN.
I
I
\k\OW \
OK EXTRAORDINARY DISEASE Literal explanation of terms.
/.
%
/
7$)
(1).
f
a special order,
Ch'ihling,
an Imperial command.
Sze-ta Kung-ts'aO, the lour elemental genii presiding" over the seasons, months, days and hours (2).
for
|J9
^w S/
/V
3tP
]l|
Pah-kwa,
the eight diagrams, employed by the Chinese
purposes of divination and geomancy
Fei-shen, vicious, unruly demons.
•4\-
Wfy
3p£
Yun, dwelling
03
Yiu, henceforth.
'fjf
Lei, thunder,
Kwei,
W.
in
let
the clouds..
the thunderbolt strike.
a spectre, a ghost.
Jf-
Ch'eh, Joh. Tuh, three malevolent stellar gods.
Full reading of the
II.
The four genii
of
the
year are
through the magic power of the the unruly bolt
crush
(3).
the
hereby
ordered
to
discover,
eight diagrams, Pah-kwa
demons hidden amidst the forthwith
text.
clouds,
and
malevolent stellar gods
let
A
if»,
the thunder-
Ch'eh,
Joh and
Tuh, who have caused this disease.
(1)
Sec Vol.
II.
medical nostrums on
p.
a
When
Chinese quacks have exhausted all their poor patient, recourse is hud at last to this wonderful 197.
specific. (2)
and
See Vol.
111.
p. 270.
Also Part
II.
Ch. V.
art. 7,
where these gods
their functions are described. (3)
See Vol.
II.
p. 223.
note
ly— Vol.
111. p.
273, 276, 284.
¥tk*t%
N° 118
& 4
J3-
— 305 — X
CHARM OR STOPPING
119.
I
FROM THE NOSE
(
|
Ul
I
I
M\<.
).
Literal explanation of terms.
/.
This charm contains only two characters. Eg
Lei, thunder, the thunderbolt.
0/C
Ch'ui, to blow, to crash into.
//.
Let
the
bleeding".
Full reading of tho
thunderbolt
crash
into
his
text.
nostrils
and arrest the
This magic formula, when recited seven times,
is
deemed
to be of marvellous efficacy.
(1)
See Vol
II.
p. 198.
This charm
is
burnt
in
front of the sufferer,
The part burnt beside the right foot is designed to from the right nostril: the other part, burnt near the of blood the flow stop Some ashes left foot, must stop the blood that issues from the left nostril. quite close to his toes.
are also introduced into the nostrils.
— 306 — \
120.
CHARM FOB
WOMEN
SUCKLING
IV
charm proper. Literal explanation
/.
A mischievous
lerms.
<>/
The quack advertisement.
I"
The
(1).
the quack advertisement and
This charm comprises two parts, the
BREAST-SORES
\l l\(.
III
has
urchin
latter accosts a Taoist priest
the
injured
breasts
and asks what
lias
of
its
nurse.
caused the pain.
can't say, replies the quack, but wipe quickly with your hand the By the bye, nipples, in order to Stop the blood and allav the pain. I
1
have just received
Lao-kiXn
-Jc
_h
§
"£'
a •
ancl
1!"
Hf
Lei, thunder,
Jt|
Kwei,
Yueh ^. 'fg
Shili
Kwei, Cheung J|, Loh
l
u
'"
re ^ eve
the
Honourable
-
The charm proper. the thunderbolt strike.
the five malevolent stellar gods:
#. Yung
'£.,
Wei ^, Yuh
Qfc.
Tsing
and Ting ~f.
-f*
Lei. thunder,
7^,
let
'
from
nostrum
marvellous
let
the thunderbolt strike.
the five malevolent ffc
and San
II.
stellar
gods:
ffl.
Full reading of the
Let the thunderbolt strike the
five
text.
malevolent stellar gods, Tsing,
Yung, Yueh, Shih and Ting, who have injured the left breast of this woman: and likewise the five other malignant star-gods, Wei, Yuh, Gh'ung, Loh and San, who have caused the pain in her right breast.
(1)
When
See Vol. applied,
it
11.
is
p.
199.
This chartn
said the sores close up.
through the mysterious power of Lao-tze
%
is
;i
and
^-
pure invention of Taoists. all
pain quite disappears,
— 307 — V
CHARM OR PROTECTING WOMEN
121.
I
WHEN
\E\Rli\G CONI
INEMEM
(I).
Literal explanation of terms.
/.
$5
Lei-ch'ih, order emanating from Lei-tsu ff of the "Ministry of the thunderbolt" (2).
%g
3£ Hu,
a vase, a jug".
Employed here
two words being similarly pronounced
in
for
Fu
5H
T'eil, the head,
jru
Slj
Hu-t'eu, (and protecting as
3C
A
Nu-jen, this woman.
worn on the head or
lit
Lei, thunder, the thunderbolt.
fyf
Chan,
ruler
charm, the
Kiangsu ftM-
hair.
head
tiger's
a)
a
ffi,
in several parts of
jj|,
(3).
to cut in two, to crush, to destroy.
JE ivang, employed here for T'ien-kang Ji jjr, a constellation which Buddhists reckon 36 auspicious stars or stellar gods. to
change, to
JE!
Keng,
Efel
Yiu, forthwith. //.
The
alter.
Full reading of
I
he
text.
ruler of the "Ministry of the thunderbolt",
Lei-tsu ff
jjjg.
hereby orders that the charm which this woman wears in her hair afford her protection as would a tiger's head. Let the thunderbolt
wreck her
^
and
evil star,
let
the auspicious
stellar
gods,
T'ien-kang
^p, henceforth abide by her.
(1)
See Vol.
II.
p. 200.
Child-bearing
women wear
this
charm hidden
in the hair of the head. (2)
See Vol.
(3)
The
111.
tiger is
expeller of spectres.
them.
p. 230. 231, 237, 24ti.
'The picture of a tiger's head
counteracting
all
note
2,
274.
deemed by the Chinese to be a great destroyer and He can grasp them, tear them asunder, and devour is
believed to he very efficacious
pernicious influences that affect children.
De Groot.
in
The
of spectres Religious System of China. Vol. VI. 055 (The tiger, a destroyer
— V
—
:*08
BUDDHIST CHARM \ssi RING
122.
A HAPPY DELIVER1
/
\i
HX
M S
ch'ih-ling, mandate emanating from Buddha.
I-shi, taking a lion
(2).
to be responsible for, to fulfil a duty.
•J^
Hai, an infant, a child.
JF,
Kang, employed here
which Buddhists reckon i"
.'!»')
for
T'ien-kang
f?r^
Shah, malevolent ghosts.
^
Yiu,
f$. and enemies of
auspicious gods,
T'ien-kang Ji
maleficent influences caused bv
See Vol.
II.
lion
This
p. 201.
head of the bed
of a child-bearing
The
stellar gods,
known
man.
at
mother's womb.
its
-ft!-,
Sakya
of
head of
Moreover, the all
stars.
evil
charm
is
sold by Buddhist priests,
Buddha, one of his
tribe".
the
must forthwith counteract
for the purpose of obtaining the
woman. is the emblem
sinha'\ the -'Lion of the
o) the text.
that the lion keep guard
the bed, and protect the child in
(2)
Here the 72
Full reading
Huddha hereby orders
1)
a constellation
forthwith.
//.
affixed at the
jf';,
to alter.
change,
Keng,
Jftj
^
auspicious stars or stellar gods.
J5.
as Tirshah
).
Ch'wang-t'eu, the head of the bed.
l£ Jen.
in
Fuh
tt
I
Literal explanation of terms.
/.
5p/J
(
titles
and
happy delivery being "Sa/cya-
In his repeated births, he
was born
10
times as a lion, 6 as an elephant, once as a hare, but never as a woman, an insect or a "Preta". The "lion's roar" is a term for Buddhist preaching. -Monier Williams. Buddhism, p. 112, 382.
4 P
& &f#^ Ik v/.
N" 122
1%
%
J &-.
&£ #
j%jK^
-— 309
V
—
CHARM FOR CUBING STITCHES IN
l>;i.
I
III 5
h
P'U, employed here for P'u-hwa T'ien-tsun the "healing Buddha, honoured of Heaven" (2).
Ngan, Chinese
W)
^
<0
Iffi
}\
P
(
| ).
Literal explanation of terms.
/.
ffit
SIDE
transliteration of the Tibetan
Ch'ih-ling, orders,
$
word
ft Ji
j$,
'
'O,,,
.
(.'>
commands.
Chi-tsin. to remedy, to heal completely.
Yueh-jeh, the moon and the day.
% % A
~~"
1
i*
B
Kiu-kiu pah-shih-yih jeh,
9x J= si (
cold days of winter.
If
Lei. thunder, let the thunderbolt strike, crush.
p|)
Yin, a trace, a mark.
!?&
Shah,
known
gods,
S
baleful,
as Ti-shalt
malignant, murderous. ffc
^fc,
and enemies
Full reading of the
The "healing Buddha, honoured 1
^jf
stellar
man.
of
Yiu, forthwith.
//.
tsun
Here the 72
ft
^
^,
utters the
of
magic word
le.vt.
Heaven", P'u-hwu
"Om" and ',
T'ien-
orders that the
stitches in the side, contracted on such a day and in such a month.
during the Si cold days of winter,
crush forthwith
the
maleficent
be cured.
stellar
gods,
the
Let
Ti-shah
thunderbolt j^ =&,
who
have caused these pains.
(1)
See Vol.
II.
p.
202.
This charm
is
applied over the lungs, and sides,
or placed over the spot where pain is felt. See Vol. III. p. 27S. note 2. —This fabulous Buddha removes suffering (2)
and lengthens (3)
hum".
life.
••Um'' is the first
word
of the
<>h! the jewel of creation in
magic formula
the Lotus.
Sec Vol.
li
Om! mani padme,
III.
p. 288, 298.
11
— 310 — \
CHARM CURING ACHING
134.
AND GASTRITIS
W) '&) Fuh-ch'ih sonally seated on his throne
Hwuh,
|S|
!^1
circle.
(I).
emanating from Buddha.
(ling\ order
Fllh-Wei, Buddha
tyj
STOMACH
111,
I
Literal explanation of leans.
/.
fi
Ol
2
s
Buddha comes
throne.
seat,
per-
.
a tablet held by courtiers (3).
^
^C
traces
K'iien-nei tsih-pih,
The substitute
Buddha
of
a
traces
spiral
seven
lines
of seven
in
lines
a
on
the chest of the patient.
Before
four
the
tracing
characters,
following
the
substitute
breathes on the pen, and then writes out the words.
Mi Wi
K'i-ts'u, the breath emitted
jA Mi
Chen-k'i,
is
//.
upon
Buddha
the true breath of
Full reading of the
This order emanates from Buddha
this pen.
himself.
text.
nay more, he comes personally seated on his throne, and traces a spiral of seven lines on the The substitute then breathes on the pen, and chest of the patient. ;
writes forthwith the four following characters, is
the true breath of
(1)
See Vol
lines, failing (2)
II.
which
Fuh-ioei
f)|'r
p.
it
Buddha
203.
The
them
this breath
spiral traced on the chest
must have seven
has no efficacy for dispelling the pain. Buddha's throne, on which he is seated, and thus
{)'/;.
considered to be personally present.
down gods
saying:
himself.
to receive sacrifice
Charms
and bestow
set to
felicity,
work divine powers, propitiate them,
call
interest
welfare and happiness of man Preface to Vol. II. p. IV). was (3) generally about three feet lon^, and made of ivory, gem, or bamboo. wood, Designed at first for taking notes on, it became subsea of honour for courtiers. It ended with the Ming $j dynasty, quently badge in the It
A.D. 1644. Williams. Dictionary of the Chinese Language.
4 ¥
At-dSfc-
Wf
#i£ ft
N° 124
iS^^^
K £r
^
— 311 — \
125.
ANOTHER SOI
The
1°
Ngan, Chinese !
now
spell.
transliteration of the Tibetan
J#
m
the seasons, years,
command.
Sze-kung-tsao. the four months and days.
Fu
genii
1£f
Hll,
employed here
JtI
f?&
Kwei-Shah. maleficent demons.
known
as Ti-shah
nX $L Show-kwei, svL
'/n
for
f$C,
j$l
Lei, thunder, the
03
word "0>//".
therefore.
Ch'ih, an order, a
gods,
HARM.
<
Literal explanation of terms.
/.
Eh
l.-RF.SI ORI\<.
a
:f£,
preside over
charm.
and enemies
of
Here the 72
stellar
man.
of thunder.
god
to restrain,
to seize the
demons.
annihilate the demons.
to destroy, to
Siao-kwei,
wh..
Pursuit of the soul.
2°
The magic words employed
in
pursuing" the soul are found below
in the full text.
Return of the soul.
3°
^\?
5p[Jj
^ ^ ^
command.
a divine Cb/ih-ling, an order,
Kw'ei-sing, the supreme ruler the Great Bear: Kwei-sirtg "U; j| arrives. J|l
Shen-ming, and
!
the genii
presiding
destroy the maleficent
away the
life
of
text.
over the year are hereby ordered to
demons Ti-shah
soul of So-and-So.
constellation
to the corpse.
Full reading of the
//.
Eh
restores
of the
jfo
f&,
who have snatched
Let the thunderbolt strike and anni-
hilate those disturbers of established order.
Pursuer of the
soul, carry out this order forthwith,
and
let
the
re-enter the body. three souls and the seven senses of the deceased
A
divine order
to arrive,
is
and restore
hereby issued, commanding Kw'ei-sing life
to
the corpse.
&
j|
— 312 — N
BUDDHIST NOSTRUM CURING Ml KINDS
I2«.
OF DISEASE
pot, a
Hll, a
Ik-re
Jul:.
used
wmcls being similarly pronounced ilf
^ M
-— :
in
T*
for /'"
p)~-
,
a
charm, the two
several parts of
in
to
Ch'ih-ling-hsia,
Ki&ngsu
fx.
Mi-
command.
order, to
San-kiao, the "three religions".
here For T'ien-kang Kailg. employed
which Buddhists reckon TF»
)•
Lei, thunder, the "Ministry of the thunderbolt".
ty)
iF
1
Literal explanation of terms.
/.
'rf£*
(
fp Chen-chi,
:!•'>
^
jj§,
a constellation
stars or stellar gods.
to subject,
to
reduce to order.
Here the 72 stellar malignant, murderous. gods, known as Ti-shah J^ ''&. and enemies of man. |
baleful,
Shah,
f?& -
£li
Hu, here employed
IF,
fp
7^,
Kwei,
M
fcB
|£|
Yiu, forthwith.
Chen-chi,
to
K'tih-Ch'uh,
order
name
commanding stellar gods,
T'ien-kang
also
(1)
restrain, to reduce to order.
demons.
to drive off,
to expel.
Full reading of
in the
must
${, a charm.
th>-
text.
hereby made by the "Ministry of the thunderbolt
is
mons, Ti-shah
Fu
spectres, maleficent
11.
An
for
^
^,
reduce to order the maleficent de-
who have
f$C,
J-jfl
',
of the "three religions" that the auspicious
caused this disease.
The charm
repress these malignant beings and expel them forthwith.
See Vol.
ailments, that
II.
is all
p.
205.
This charm
kinds of disease.
It
is
said
seems
to
to
cure the one hundred
have been borrowed from
the followers of Lao-tze
%
following one, which
exclusively employed by Taoist priests, Tao-chi j^£dt-
is
^f,
and produces the same
identical effects as the
J2x
<
£?S
x
-*»
f.|>|ft;o
N° 126
0»>
£
*? If
/&
K
& \£
—
'ft
^^Fp^ j£ ?*
§ AT9
N" 127
Ov jfe*
—&<^Q
^
4£
— 313 — W
TAOIST NOSTRUM CURING
127.
/.
All,
Cheng-fu, the second character $£, a genuine charm.
—
W.
San-kiao, the "three religions
JH )R
San-tsMng, the
m
It
(I).
Literal explanation of terms.
ih 3£
Fu
DISEASES
03 Jh J| Sze-hwui-sing.
reduce
to
for
".
"Three Pure Ones",
to repress,
Cheng-Shi,
hero employed
is
a Taoist triad.
to order.
the four comets,
the spirits
who
preside over them, malevolent and erratic demons.
TW
Kiieh. to expel, to extirpate.
s\
Jlftp
J\ ^p
the six household or tutelary gods (2).
Luh-shen,
T'ai-p'ing, undisturbed peace and contentment.
ZZ.
7C San-yuen,
$*
to
Shah,
kill,
the
$J TT
Chih-ling,
jt.
frj"
Wang-fu,
>\
Ta, great, wonderful.
M@
3^
to order, to
command.
a peerless, an all-powerful
Full reading of the
This genuine charm hereby orders,
and the "Three Pure Ones",
erratic spirits
hold gods
Such
is
who
the
to life.
to
name
repress and so that
Let the
demons who have caused
"three
the
of
expel
the
the house-
"Three Printhis
disease.
the order contained in this all-powerful charm, whose efficacy
so great that
it
See Vol.
II.
(1)
the
peace and happiness.
maleficent
thedead
text.
preside over the four comets,
may maintain
ciples" slay
is
in
charm.
to restore
K'i-szehwui-sheng,able
//.
religions"
(3).
to slay.
/
ffi
'Three Principles"
can restore the dead p. 206.
This charm
to life.
is
given out in the
name
of the
"Three religions", the "Three Pure Ones", and the "Three Principles", hence its
all-powerfulness. (2)
See Vol.
III. p.
261,
where the names
of these gods are found, and
their functions described. (3)
See Vol.
III. p.
236. note 2: also p. 254. note
2.
— \
itis.
haiui rm:si;it\
<
OF
XSTROKi:
mi:
1:1
1
i:<
is
(I).
I 1
R'
Tsai-tz'e.
^V.
ltL
vpfl
Hung,
a
Wang-ling-kwan, is
Taoist god
pi).
here.
stunning noise.
the rumbling of carriages, a
the lashing which
(2).
command.
Ch'ih-ling, to order, to
^TT
^/J
i«oti
the "Three Principles*'
7C San-yuen,
.
i
San-kiao, the "three religions".
^C
—
SI
i\<-
Literal explanation of terms.
/.
JZl
31
Wang-lin g-h wan
3E ft
'l'V
administers
to
Here male-
demons.
ficent
P
Chi-jeh, the Allusion is here
flO.
charge.
Kung-tz'ao
tienii",
!))
n9
Pfl
Chu-shen,
5oL
[Hj
Mien-llWUi,
ling-kxvan
£
'<$
(1)
and so
See Vol.
retire,
(3)
One
p.
of the 26
cause disease.
He
in
text.
and the "Three Principles" order Wangand lash unmercifully
Alone, he
is
well able to
207
.
This charm
is
may
keep these imps
retire.
used during the excessive and
Summers.
Originally vast periods of time, like
Taoism.
is
withdraw.
a
geological
subsequently personified and deified. They form to-day triad. Williams. Dictionary of the Chinese Language. tion of
officer
one of the "four
of
to attend here officially,
protracted heat of Chinese (2)
certain
preside over the dav.
the other tutelary gods
all
II.
a
office
Full readying of the
the malevolent demons. in order,
which the
the other tutelarv gods.
may
religions*' 'gf
to
all
//.
The "three
on
who
.
T&f
day
made
commanders
epoch, they were peculiar Taoist
a
of the "heavenly army", a fanciful inven-
to-day a famous exorcist and expeller of demons who Represented with a whip in hand, he chastises and lashes is
them unmercifully. This is graphically depicted by the red the charm and ending in fork-shape form (Vol. II. p. 207).
line
drawn across
— 315 — V
CHARM OF UNIVERSAL EFFICACY
138.
(I).
Literal explanation of terms.
/.
Ji ^E
T'ien-ti, heaven
P
/I
Jeh-yueh. the sun and moon.
:£
Chll, a lord, a master, the chief ruler of a country.
3£
7pf
and earth.
1
Yuh-tsing, the "Pearly Azure ', one of the Taoist heavens. The g-od who dwells in this blissful abode is
three called
^ H, the ''Pearly Emperor"; also known as T'ien Pao-ktin ^ ^ |*, the "Precious ruler of heaven", and Yuen-shi T'ien-tsun ^ % ^, the "Origin, honoured of heaven" Yuh-hwang
jfe
r*ij
(2).
Wan-ling, ten thousand
j|f
Pj Fu,
a spell or
charm
prevent
evil.
Full reading of the
//.
Charm
to
virtues, universal efficacy.
text.
of universal efficacy, bestowed by the "Pearly emperor
Yuh-kwang 5E
supreme
hI,
lord
of
the
sun
and moon, and
',
of
heaven and earth.
(1)
shi
M
See Vol.
II.
p. 213.
This charm
db, while performing the ceremony
is
employed by Taoist
known
delivering souls from Hades (Vol. I. p. 151). (2) Yuh-lurang 3? J|, the "Pearly Emperor"
as
is
ll
deemed
reme Lord of the physical world, and the saviour of men. the Confucian Shang-ti _h
theon he corresponds
to
more humanised: and
to the
gion
in
China,
p. 112.
Buddhist Fuh
$}, or
priests,
Tao-
Ta-tsiao" tf W.- that
#
to be
In the
the Sup-
Taoist pan-
though he
Sakyamuni.
is
is
Kdkins.
much Reli-
— 316 — N°
l'4U.
CHARM BESTOWING HEAVENL1 CONSOLATION dew from
(sweet
above).
Literal explanation of term*.
/.
(I).
..
.
of the Taoist Ling-pao, the 'mystic jewel' second god also known as Ling-pao T'ien-tsun ?& %, the "mystic
Wi
.
ffC
^ ^
triad,
honoured
jewel,
heaven
of
He dwells
".
the
in
"I'pper Azure", abode of culture-
Slwng-ts'ing _tl Hv or second Taoist heavens, heroes, hermits and recluses, all comprised under the general term
^
^('hcii-jeri''
A
'1
irf
Kan, sweet,
&fr
Lll,
1|Pe1
Jun,
.
consoling..
dew, dew-drops, ambrosia. moisten, to bedew,
to
Jap
Tseh.
to benefit
•pj
Fu, a
spell, a
//.
Charm bestowed
to refresh.
to enrich.
.
charm
to
prevent
evil.
Full reading of the
text.
by the "mystic jewel", Ling-pao
god of the Taoist triad, and conveying sweet, ficent
dew from
the blissful
'<§_
refreshing,
abode of the gods
for
the
^f, second
and beneconsolation
of all afflicted hearts.
(1)
See Vol.
of the gods,
II.
p.
and Taoist
214.
This 'sweet dew"
priests, Tao-shi
$
rjr.
is
regarded as the ambrosia
sprinkle
il
for
ghosts to
sip.
Williams. Dictionary of the Chinese Language. (2)
The
ideal
One who has
and most elevated man.
disciplined himself
Taoist mysticism, and attained perfect rule over himself and over nature. He is higher than Sien immortal, but not so high as Sheng ig, the Confucian
in
f|l|
Saint, such as were of the
Chow
Van
J|,
Shun #.
Ml dynasty. B.C. 1122).
Yii
^
and
Wen Wang
%
Edkins. Chinese Buddhism
dE (founder p. 388.
— 317 — V
CHARM ASSURING PROTECTION
146.
TO A \E\V BUILDING /.
^
0t
(I).
Literal explanation of terms.
Shuh-hai,
given
on
the
present
day,
Hat,
ol
thi
Chinese cvclic vear.
m
Lei, thunder, the
$fr
of
thunder". Lei-tsu ff
Chen-ch'ih-ling. orders, commands.
H
Ry Sze-ts'ao, the four genii, the seasons, years, months and days.
officially
Yiu, to go on a circuit, to inspect and seize.
'm
JfiL
Li-kwei, discontented orbate ghosts.
^
/|[=
Yun-k'i, to send, to enjoin, to command. that
Wang
is
heavenly ruler: one of the genii,
3& Shen-shah.
P|'
known
T'ien-kun
who
3E
^
preside
over
Wang,
the
^,
controls the thunderbolt.
Lieh, to bind, to restrain.
ify
as
Tishah
j^
ffc,
On
erratic
the present day Hai
of
^.
of the
stellar -oris.
man. text.
Chinese cyclic year, the "god
hereby orders the four genii who preside over the year, to proceed on a tour of inspection and seize
of thunder". Lei-tsu officially
demons: here the 72
and enemies
Full rending of the
//.
Hf
jjjft.
all
discontented orbate ghosts.
jg,
is
who
who
;W;
3E Wang,
jjjfl.
in all haste.
Chan, shortly,
^r W) T^
"god
commanded
Moreover,
Wang
to repress the malevolent stellar
T'ien-kun jE 7i
gods Ti-shah
j^f)
f&.
disturb the peace and happiness of mortals.
(1)
See Vol.
China to invite
a
II.
p.
Before building
215.
geomancer,
in
a
house,
it
is
customary
order to ascertain whether the
site
will
in
be
favourable or not. Building-charms are an integral part of the Fung-shui fcifc
system.
Thev
are
employed at the erection and repair of bouses, to counmurderous ghosts, prevent spectres from coming neat
teract the influence of
and sowing disease or Groot.
evil,
and especially
The Religions System
of China.
to pacify the spirits of the soil.
Vol. VI. p. 1058
12
De
— 318 — \
CHARM
II.
1
I
OK OBTAINING
AN INCREASE OF FORTUNE
Literal explanation of term*.
/.
5v
T'ien, heaven physically and divinely.
i=lli
Ti, the earth, the
HI*
Lei, thunder, the
Q
second of the "Three Prime Powers"'. 'Ministry of the thunderbolt'.
Peh-lei, the hundred species,
^9
(I).
The above taken
all
world, the world-soul, the animated universe;
whence emanate the dual powers, Yang It is sometimes described that produce all things.
'TT
Ch'ih-ling, orders,
•fey]
Hu,
a butterfly.
is
part
pronounced
charm
^
))xt
In several places of
Hu
synonymous
|JJ?,
employed
for
a
the latter
for
preventing
Kiangsu
fx.
tn ' s
fjjfc<
It
is
also
to
protect,
evil.
Heh-hu, the black
The "god
tiger.
name
of wealth"
is
repre-
given to this charm,
reputed efficacy for securing an increase of fortune.
its
77.
Full reading of the
The world-soul, T'ai-kih
-fc
^,
text.
hereby orders the "black tiger"
to protect the petitioner and "god securing him an abundant increase of fortune.
of wealth",
charm, namely the help in
(1)
and Yin
as
and forming charm. Hu, a protecting expression, and means a
meaning
fj|,
sented riding on a black tiger, hence the
and
the
^
as Fit ^p, a charm.
llu-fu f^ ^p,
expression
butterilv, is here spell, a
(2),
commands.
same way
in the
confounded with another of the
^
ffi.
~$)
word
fc
the general, abstract
principle
with Shangti j^
beings.
living
collectively constitute the T'ai-kih
See Vol.
II.
p. 219.
This charm
Taoist priests, Tao-shi %£ rfc. (2) Literally the "Great Extreme ".
nated the
Yang and Yin
principles
(
is
almost exclusively employed b\
r
The primordial monad whence
V//i-/.-?»r/
%
£«j.
Appendix
III.
Ch. XI
origi8
70).
o
— 319 — V
145.
CHARM FOR OBTAINING PROTECTION AT SEA Literal explanation of term*.
/.
7^
T'ien, heaven physically and divinelv.
^ffi,
Ti, the earth, the second of the
R
^
(1).
"Three Prime Powers"
Peh-lei, the hundred species,
all
-
.
living beings.
m
Lei, thunder, the "Ministry of the thunderbolt'. All these taken collectively, as in the previous charm, constitute the T'ai-kih ~Jk ^> the world, the world-soul, all nature.
|g %T]
Lei, thunder, the "Ministry of the thunderbolt".
^TT
^K Yen,
brilliant,
flashes
gleam on
man.
Hence
all
is
it
fiery.
K'lih, or
The "god
^
T'ai-kih
^
Lei-tsu
^,
fjf
/jj|,
text.
from the depths of the
hereby orders
with
and extend
him
influence of the star of Confucius,
by the "god of thunder",
of the
protection
j|, the star of Confucius.
Full reading of the
of thunder",
breaks out,
of the seafaring
life
star.
Wdn-k'ilh-sing "£
protect the seafaring petitioner,
who
a thunder-storm
necessary to beg the powerful
//.
ethereal vault,
'When
and endanger the
sides,
thunder-god and the auspicious [tfl
commands.
Ch'ih-ling, orders,
Lei-tsu
Wen-k f{§
jiji§,
to
l
iXh-sing
-*£
fiery
^lare
to
the auspicious
^
the great and
j|.
Signed
fiery
ruler
thrones in boundless space.
This charm is preceded by the following injunp. 220. hereby issued to the 89 temples erected along the Yangtze river, the gods presiding over the waters, and the dragon-kings (these control the seas around Meru, the fabulous centre of the Huddhist universe) t<> (1)
ction.
See Vol.
An
order
II.
is
M
l
.
take notice of this document and assure the traveller
a
happy voyage.
— 320 — \
LUCK-BEARING CHARM OBTAINED
ISO.
AT
(
1
).
Sien-shan, the sacred mountain. of
Kiu-hwa,
jl
A-SIIW
Literal explanation of terms.
/.
|Jj
Kll -IIW
Kiu-hvta
2
command.
divine
^fj
tt*
Ch'ihling, an order,
jit
%f
charm. Ling-fu, an efficacious
~j\
^P*
and perfect contentment. T'ai-p'ing, peace
A
iV Pah-kwa,
/
Hv |^ Yin-yang, and passive, whence
all
the eight diagrams.
"Powers
the two great
of
active
.Nature",
beings proceed.
^g Hu,
a pot, a jug.
31
Wu-lei, the
'1b
a
Here used for Fv ^F, a live
spell, a
charm.
gods who preside over the "Ministry
of the thunderbolt".
in
'Ix
or "SutrasY. King, the Buddhist classics
JFF.
Kang, here employed
for
T'ien-kang Ji
which Buddhists reckon 36 stars or //.
jf;,
a constellation
stellar gods.
Full reading of the
text.
Order emanating from the sacred mountain of Kiu-hwa-shan
and bearing the seal of Ti-ts'ang-wang jfe $fc £. The Yin and Yang principles and the eight diagrams, Pah-kwa A. #, jl Ip dJ,
are hereby
commanded
to
grant peace and perfect contentment. This
charm, approved by the five "gods of the thunderbolt", the Buddhist "Sutras", and the 36 auspicious stellar gods, T'ien-kang j|r,
^
will assure the holder thereof (1)
Ti-ts
See Vol.
l
ang-wang
-Jiji
II.
^
p.
225.
3E,
unbounded good-luck.
At the head of the charm
one of the
five
jl'l'l
Situated South of the Yangtze river, a
$F, in the province of
Nganhrvei i
I
£
#<.
OOP
seal
of
well-known Bodhisattvas (merciful
beings representing the saving principle of Buddhism; Hades, and saves therefrom those who worship him. (2)
found the
is
<
ii
little
who
West
of
presides
over
Ch i-chow-fu l
jfe
iii4*M
$ ftj
fU^-
1^ «M
^^ f *
N° 150
^t£
2g
Stiff
i
DS 721 D613 v.3
Dore, Henri Researches into Chinese
superstitions . v.3
DO NOT REMOVE FROM THIS POCKET
PLEASE SLIPS
OF TORONTO
UNIVERSITY LIBRARY
/
/ /
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