&SSS&EC INTO
CHINESE
SUPERSTITIONS
in
m o rCO = =
CD
By Henry
Dor6, S.J.
in
CO
TRANSLATED FROM THE FRENCH WITH NOTES, HISTORICAL AND EXPLANATORY
By M.
Kennelly, S.J.
First
Part
SUPERSTITIOUS PRACTICES Profusely illustrated
Vol.
IV
T'USEWEI PRINTING PRESS Shanghai
1917
RESE ARC INTO
CHINESE
SUPERSTITIONS
By Henry Dore, w»<-. ><_.
S.J.
—«-
TRANSLATED FROM THE FRENCH WITH NOTES, HISTORICAL AND EXPLANATORY
By M. Kennelly,
S.J.
First Part SUPERSTITIOUS PRACTICES Profusely illustrated
Vol.
IV
T'USEWEI PRINTING PRESS Shanghai
1917
2>3
in/
RAn [
'^ITY
OF
T0*SS
¥10835
PREFACE. In offering- to the public this fourth volume of "Chinese Superstitions",
it
has been deemed helpful to state briefly the various
matters which fortune-telling-,
make up
its
divination,
The present volume deals with omens and augury, vain observances,
contents.
such as lucky and unlucky days, geomancy or terrestrial influences over man's life and acts, extending even to his subsequent sojourn in
the
grave,
and the happiness
of
his
descendants.
All
these
occupy about two-thirds of the volume (pp. 321-416), and summed up under the general term of "divination". might The latter part is less connected, and comprises Buddhist and other subjects
be well
practices,
which have
a
Among them
general hold on the people.
the Author enumerates superstitious prints and inscriptions, canny The volume winds characters and slabs for warding off bad luck.
up with some short and pithy articles on Buddhist abstinence from animal food, and the quaint vegetarian sects which flourish throughout China, and form a special branch of the Buddhist religion.
In
would be practically impossible to deal adequately with all these subjects, so it has been deemed preferable to select the leading idea of the work, viz. "divination", and consider it from the a preface,
it
various points of view of the Chinese people
General Notions.
human
race,
and
is
— Divination
(1).
is practically
as
old
as
the
found in every age and country where ethnic "There is, says Cicero, no nation, civilized
religions have prevailed.
Western writers have so far confined their studies on divination, to it was found in Greece or Rome; few have dealt with the subject existed in China from the remotest times down to the present day. The (1)
the art, as as
it
present preface will, therefore, fulfil a much needed want. The passages and quoted are mostly from the Classics, and based on Legge's translations
Couvreur's Chinese text, whenever available.
— — II
which does not
or barbarian,
and persons who can interpret them" (1). Diviners swarmed in Egypt, formed there a
signs of the
are
there
that
believe
future,
special class,
and
At Babylon, were particularly skilled in interpreting dreams (2). and other of cases war in they followed the ruler, and were consulted important State matters
The Hindus and the British Druids
(3).
pretended to foretell the future by signs and omens. The divining art was practised among the Greeks.
The ap-
sky and heavenly phenomena, the flight of birds, the intimations drawn from the entrails of victims, were supposed to pearances of the
and according
events,
prognosticate
consulting
oracles
these
public as well
signs,
No war was undertaken without
as private actions were regulated.
the
to
Augurs and soothsayers followed the
(4).
army (5). The Romans were
equally zealous in divining.
them
and aruspices, who by an adverse word could
colleges of augurs
postpone the most important affairs of State the performance of
all
actions
We
find
among
Due authority
(6).
was derived from the auspices.
for
As
war was undertaken, no colony sent out without con-
in Greece, no
No assembly
sulting the gods.
thunder was
of the people
could be held
heard in a certain quarter of the
heavens
(7).
unless
Other
heavenly signs, the flight of birds, the appetite of the sacred fowls,
Gentem quidem nullam
video, neque tam humanam atque doctam, immanem tamque barbaram, quae non significari futura, et a quibusdam intelligi praedicique posse censeat. On Divination. Book I. § 1. (1)
aeque tam
See Hook of Genesis XLI.
(2)
See Daniel D.
m
stood
es1
'
IV
8.
— Ezechiel
XXI. 21. The king of Babylon head of two ways, seeking divination. Quod helium susceptum ab ea natione (Graecia) sine consilio deorum (4) Cicero. On Divination. Book I. § 1. (3)
the
highway,
(5)
Cicero.
(<;)
The
1|V|1
officer,
On
2.
,
4.
at the
Divination.
Book
I. §
43.
election of every ruler, king, consul, dictator or praetor; of every
every
religious
functionary,
was
invalid if the
auspices were
Chamber's Encyclopaedia. Vol. I. p. 550 (Auguries). rhundei was thi supposed voice of If the flash Jupil r
unfavourable. :
ighl mikI
in
left,
th,
prognostic was bad
success was assured.
:
if
from
left
to
right,
it
proceded
was good,
— in — were
appearance of the entrails of victims,
the
portents of the
was
there
future
The
(1).
considered as
all
such a degree that
scarcely a natural event or even ordinary occurrence
bear in somewise
did not
art prevailed to
on the
future.
which
statesmen and
Rulers,
generals, were guided or pretended to be guided by these intimations,
and employed them
in State affairs as well as in the less
matters of everyday
life.
evidence of the
ample
how
Cato wondered
impostures of the system.
many
important
Classical authors have furnished us
two augurs could meet without laughing at each other (2). Horace and Juvenal shot many a keen shaft at diviners and the credulity of
work on
Cicero, in his
their deluded victims. art in its various forms.
Nature of Divination.
divination, refuted the
— Man has a natural curiosity
to
lift
the
and peer into the future. The divining art is an endeavour to discover hidden and future things through the intervention of Spirits
veil
All divination is in reality a questioning of spiritual beings,
or Gods.
a
communication between higher intelligences and man As magic aims to do (4), divination aims to know. It was
method
(3).
of
could
that the
believed
generally
communicate
this
Gods
or Spirits
knowledge
knew
man
to
(5).
The Romans divined also by the flame of vigorous and quickly consumed the victim if it was (1)
in a
and
future,
the sacrifice.
If it
was
smoke and did was favouromen the pyramidal form, ;
not crackle, but ascended silently
the
Man may know
Chamber's Encylopa?dia. Vol. III. p. 559. Vetus autem illud Catonis admodum scitum (2)
clear of
able.
quod non rideret haruspex, haruspicem cum Book II. § 51. (3)
See Legge.
The Great
qui mirari se aiebat,
Plan, Hung-fan
ift
On
Divination.
$e (a chapter in the
Book
£fc Jl observes that the opinions of men were taken into consideration, but as they were liable to be affected by ignor-
of Becords) p. 335-336. first
est,
vidisset. Cicero.
ance and
selfish
Chu-hsi
considerations, the views of the Spirits, above such distur-
bing influences, and intimated by divination, were considered to have greater weight in all important questions. (4)
(5)
Preface to Chinese Superstitions. divination a folly or an art
Call
man, in order to impart to him On the Nature of the Gods. Book II. § 65.
the gods to
Vol. ;
it
a
is
III.
p. III.
certain that
it
was given by
knowledge of the future. Cicero.
— IV — Some future things with connected with
their
certainty,
causes
(1).
as
when they
Others he
are
may know
necessarily
with less
conjectures, sound inferences, because though not necessarily connected with their causes, they happen As to future contingent things, which depend almost always (2). on free will, they cannot be foretold from their causes, but are known certainty, or as well-founded
Man
cannot know such things, the divinity alone can, because the future is present to the intelligence of such a Being. in themselves.
To appeal, therefore, to false gods for such knowledge, is attributing to them a prerogative of the divinity, and men who use or pretend such knowledge, are said to "divine", that
to use
is
they ape an
attribute of the divinity.
The Gods communicate
knowledge of the future to men through oracles, dreams, signs, omens and portents. All these have been regarded by the ancient world as signs of the Gods and intitheir
mations of their
will.
waters, animals,
birds, even the actions of persons themselves
to
supposed these
the
into
prognosticate coming events.
find life
the
were
of divination
nations.
These methods entered largely
of society,
and held immense sway over,
in different
and habits
air,
Soothsayers interpreted
and thus invented the various methods
signs,
which we
The starry heavens, the earth, the
and people. Divination was practised \nli<|iii(y of divination in China. in China from a very I will not early time. say 5200 years B.C., but as soon as we tread the borders of credible says Legge (3), rulers
—
history,
we
of China's
science
find
it
of the will of
shell of the tortoise (1) (2)
Heaven, from various indications given by the and the stalks of the milfoil The manipul(4).
Thus an astronomer may predict a coming Thus a physician through certain signs a
prognosticate the res-
patient's health; a skilful general the issue ..fa battle; a captain
ship an impcmliiiL storm; a meteorologist the approach of rain. Introduction to the Yih him, V, j®, or Classic of
(3)
Changes (Sacred
Books of the '
,}
III.
eclipse.
may
toration of of a
At that remote period, we get a glimpse them endeavouring to build up a
existing.
ureat Sages, and find
Part
East.
Vol.
'"-- The 2.
p.
33
XVI. oxford,
,in "'
PlaQ
.
1882. p. 40).
Hung-fan
$ U
(The Chinese Classics. Vol.
ation of Fuhsi's f£
the
Chow
was
regard to sacrifice
for
In these remote ages, divination
common
the
Matters
(5).
also the subject of divination
people
of
j*f
(2).
(4),
It
took place in
capping, marriage,
inferior
importance were
Shun f$
In the year B.C. 2255,
(6).
in the selection of a successor
During the Shane/
before
of the
military expeditions
(3),
funerals and mourning
some extent
to
Government, and presided Divination on behalf of rulers was
officials.
more important than
it
was practised
prominent department
over by responsible
practised
(1)
dynasty (B.C. 1122).
/§]
a very
diagrams
|||
(7).
dynasty (B.C. 1766-1122), P'an-keng
^
th emperor of the dynasty, wishing to 1401-1373), XVII J=£ (B.C. remove the capital to Yin J$, North of the Yellow Biver, had recour-
The high
se to divination.
officers
the step, but the ruler overcame
all
and the people were opposed to by consulting the tortoise, which
gave a favourable reply (8). In the time of the Chow M] dynasty (B.C. 1122),
founder of the
•^ 3£,
dreams,
says
dynasty,
coincide
he,
with
Wu-wcmg
practised the divining art.
my
divinations.
See on these mystic symbols. Chinese Superstitions. Vol. note 1.— Vol. IV. p. 342. note 2. (1)
(2) (3)
lation).
"My
The auspicious
II.
p. 223.
China Review, 1885. (The Yih-king and its Appendices, p. 314). Book. IX. p. 428. (Legge's transLi-ki H |E, or Record of Rites. Divining preceded the Border Sacrifice.
The answer was "there
will
be success in sacrificing". (4)
Li-ki,
Called
external undertakings or affairs; the others were internal.
or Record of Rites.
(5)
Record
The
tortoise
of Rites.
Book
1.
was consulted
Vol.
I.
p. 94 (Legge's translation).
for selecting
days of mourning. Li-ki, or
p. 94 (Legge's translation).
China Review, 1885 (The Yih-king and its Appendices, p. 314). of the Great Yii, Ta-yu-mu ^ Counsels fl (A chapter of the Book (7) "Yii submit the meritorious translation. of Records) p. 63. said, Legge's (G)
^
ministers one by one to the tions be followed.
shen
JB,
(8)
jjfti)
trial
tortoise
of divination, and
let
the fortunate indica-
and grass concurred, and the Spirits
(Kx-ci-
signified their assent".
P'an-keng %£ ))i (A chapter of the Book of Records) p. 222. Legge's "I have examined the matter by divination, and obtained the
translation.
reply".
The
— VI — omen
then took the him.
My
double.
is
on Shang
attack
must succeed"
]*§
against the tyrant Chow-sin |T
field
Cho-w-kung
ffl
^,
Thus, when his brother was
likewise in divination.
ill,
die in his stead, prays to the three kings, his ancestors,
The intimation
the tortoise. will be
wang
spared
Later
(2).
year of Ch'eng-'wang
coming troubles in the West. able replv, and an expedition In the Chuw-li
names
the
"Grand shi
|>
flU,
J?!)
He
fiijj;
and
if
two
the Great Plan,
almost every case, are laid
important State
people;
of the milfoil.
(2)
find
The
Puh-
,
of
opinions
practical rules, exten-
reaching a decision. In five
parties
and high
to be
were
officers, of the
stalks
tortoise
Greal Declaration,
355.
(5),
for
ruler, of the nobles
T ai-shi-chung l
^ -g tp
(A chapter
of the
Book
Legge's translation.
The Metal-bound p,
^
down
to be followed.
was supposed to give surer indications hence when the tortoise opposed and the milfoil
of Records), p. 291.
Records),
the
-$t
was
that of the tortoise, and finally that of the
The
milfoil,
lln'
(1)
Hung-fan
matters,
that of the
:
than the
we
These observers interpreted the
\.
agreed, their opinion
to
common
(4),
and the "Observers or interpreters
J^,;
In
weighed
(3).
Chow dynasty
p; the "Master of Divination'
jk:
of the prognostics", Chen-jen £}
ding
upon
the "Keeper of the tortoises", Kwei-jen || J{\ the "Pre-
parer of the fuel", Hwa-shi Ip
results,
informs him of
connected with divination.
officers
Diviner", T'ai-puh
Wu-
consults again, obtains a favour-
or Ritual of the
of the following
and consults
year B.C. 1112, third
consulted,
resolved
is
he offers to
heard and that
is
the
in
on,
the tortoise
^,
/$;
him he
tells
believed
Wu-wang,
brother of
&, younger
He
(1).
and defeated
Coffer.
Kin-t'ang
^
}j:£
(A Chapter
of the
Book
of
Legge's translation.
The Greal Announcement, Ta-hao jz f§ (A Chapter of the Book of "I must proceed, the divinations are Records), p 374 Legge's translation. ;{
)
(
favourable. '.)
There
is
no mistake about the decree of Heaven".
This consists of an elaborate
dynasty, with their respei p.
detail of the various officers
Wylie.
under that
.Notes on Chinese Literature.
'<•
(
p
live duties.
5)
337.
The Greal
Plan,
Hung
Legge's translation.
fan
$
$g (A
Chapter of the Hook of Records),
.
— VII — approved, nothing should be undertaken tortoise were a
opposed
In case the ruler and
(1).
parties, the doubt
other
to all
was
settled
Internal affairs (sacrifice, capping, marriage)
compromise.
by
could
then be proceeded with, while external matters (military expeditions It is needless undertaken beyond the State) should be abandoned. to point out the inconsistency of this
quotations, the reader can see
and continued down Li-ki
or
fE,
flfl
the divining art
of Rites,
the above
commenced
A
time of the Christian era.
to the
Record
how
From
proceeding.
early,
text of the
attributed to Confucius,
sums up
"the Master said, the ancient and intelligent the Hsia, Shang and Chow) all kings of the three dynasties, (i-e served the spiritual intelligences, Shen-ming jji^ 0^, of heaven and briefly the situation
:
:
and invariably used the
earth,
did
They
not
service of the
Authors
presume
own
and divining-stalks.
private
Supreme Ruler, Shang-ti J^ ^f" As a sequel of* Divination.
to
the
who were
but natural to inquire
is
judgment
in
the
(2).
—
it
divination,
tortoise-shell
use their
to
its
antiquity
of
authors, on
was based, and what was the purpose of those principles who invented and used it? The Ancient Classics and especially the what
it
Yih-king
JJ,
$g
of
(Classic
*
Shu-king $g (Rook of and Tso-cliwan $f (Tso's
Changes),
£
fl!j| fj} (Record of Rites) on the Spring and Autumn Annals) inform us that the Commentary
Records), Li-ki
"The was invented by the Sages or Ancient Rulers of China. and the of "Heaven invented divination taught practice Sages (3).
art
1 '
produced the spirit-like things
Sages took advantage of them
(1)
good
the undertaking doubted
The Chinese
fortune".
b
(Li-ki.
M£
text
Puh-kan
Book XXIX.
translation. (3)
ffl-
Vol.
II.
§
may
and the
By
"stillness"
be found in Couvreur, and reads as follows
-^ If
^
i-flr
i?_
i-k'i sze-sieh-shi
52.
p. 349.
Third Appendix
Legge's translation.
milfoil)
of.
Kiai-shi t'ien-ti-chi-shen-ming
M%
and
was expressed thus: "using stillis meant refraining from
In the phraseology of the art, this
ness, there will be
(2)
;
(the tortoise
the Sages set apart the divining plant
Piao-ki
—
to the
ff fjL
Couvreur.
Yih-king
$j.
jjjiji
shang-ti
U
Wu-fei piih-shi-chi-yung
^ &]£ £ $. $E * ± *•
Record of Examples.
Li-ki.
£g
,
:
Vol.
[I.
Legge's
p. 510).
or Classic of Changes, p. 273.
— VIII — and
laid
stood
down
the
the
of
ways
the people"
in life
soothsayers at the
various changes of
the
These Ancient Sages were star-gazers
(3).
As the Yih-king J^ |g tells us, of heaven and earth" (4), interpreted Nature affected man's life and actions,
same time.
"they penetrated the secrets
how
the good and bad fortune
lucky and unlucky days,
of
which attend men and
same source that we must ascribe
likewise to the
It is
(2).
origin
"The Sages fully under(1). divination for the use of and instituted Heaven,
the laws of divination"
and explained signs and omens
word they "read the
in a
;
stars".
China's ancient rulers, in establishing divination, were guided
by the following three principles:
two Powers.
link between these his
affect
omens
Man
1°
is
of
between
life
it
were, the connecting
The phenomena
and actions.
2°
Wed-
a part of Nature.
between heaven and earth, he forms, as
ged in
fore,
—
of Nature, there-
There are in Nature fortunate
coming events (5). This is based on the supposed harmony heaven and earth, and implies that the stars influence the
world beneath, and determine the good and bad fortune of men.
The Sages are
fortunate
movements
3°
interpret the changes of Nature and declare what signs or
unfortunate,
Cosmos
of the
that
affect
the
is
how
explain
life
and actions
the of
various
men.
This
interpretation constitutes the "so-called science of divination".
Purpose of Divination.
(1)
(2) (3)
— The
authors and inventors of divin-
Third Appendix to the Yih-king. p. 373. 74. Legge's translation. Third Appendix to the Yih-king. p. 372. Legge's translation. Lucky and unlucky days owe their origin to and the astrology,
supposed influence of the heavenly bodies over the
hang out its brilliant and bad fortune of
life
of
man.
"The heavens
whence the Sages fixed the good things" (Third Appendix to the Yih-king. p. 374 and
figures (constellations), all
When such a constellation or planet appeared on days and seasons were considered as controlled by its influence, hence they were "lucky or Even though we have discarded unlucky-. nnd its baneful influence, we have still in the language the word "disaster", which reminds us of its original meaning "ill-starred or unfor104.
Legge's translation).
the horizon,
('
Third Appendix See above
""'"' '"'
si
« as
"'
,l >
"'
to the
Yih-king.
principle
laid
p.
360.
down by
""' future and persons
who
Legge's translation.
Cicero:
all
nations believe
can interpret them.
— IX — The diviner was not always a cunning knave and did not seek filthy gain. Divination was resorted This purpose we to in order to solve doubts and settle perplexities.
must have had
ation
a
purpose.
rind clearly set forth in the
the Shu-king
^
or
$f£,
Yih-king J^ $g, or Classic of Changes (1); of Records and the Li-hi f§! §£, or
Book
"If you
Record of Rites.
;
have
consult the tortoise and milfoil"
doubts about any great matter, (2).
"If one has a doubt and has
consulted the shell, you need not think any longer that you will do
wrong"
"Divination settles the doubts of men"
(3).
reason would seem the more obvious
and indecision
of the
when we
consider the hesitancy
Chinese mind in the important events of
Whosoever has observed the people
and noticed
closely
admit that divination was a
will
The above
(4).
its
life.
vacillating for
ending remedy and clearing up the doubts of the nation (5). Another purpose sought in divination was encouragement, and an assurance of success in difficult and important enterprises. In such circum-
character,
fit
—
perplexities
stances,
man
is
filled
with apprehension and anxiety, and will take
any word or sign of encouragement as a favourable omen. by and success thus
up,
Divin-
a skilful reply, gives this assurance, the inquirer is
ation,
purpose seems
r
practicall}
assured.
—A
buoyed and higher
third
be
pursued by divination in China, namely to obtain some kind of divine guidance. Divination would be thus a groping of
of the ethnic
Heaven
his mind, his
(2)
Book
mind
Emperor
(the felt it
object
(1)
to
of
China),
however intelligent might be on what
was, showing that he did not dare
See on this Classic.
Shu-king
"The Son
the will of Heaven.
necessary to obtain a decision (from above)
#
$f.
to take his
Chinese Superstitions. Vol. IV.
The Great
own way,
p. 342.
Plan, Hung-fan #t fg (A chapter of the
of Records), p. 337. Legge's translation.
(3)
Li-ki
jjj|
|g, or
Record of Rites. Book
the Rules of Propriety) p. 94. Vol.
after
I.
^
(Summary
— Com reur.
Chinese
of
text.
p. 62.
Yih-king % Legge's translation. (4)
K'u-li $J
1.
Legge's translation
j£|,
or Classic of Changes.
Appendix
111.
p.
374
§
74.
Wieger. Histoire des Croyances Religieuses et des Opinions Philo(5) sophiques en Chine. 1917. Lecon 8. La divination officielle sous la \V dynastic p. 72. II
—X— and giving honour or
Book
of Records,
stated that the
is
it
command
"the
sed
^
Heaven, T'ien
to
answer
"When
Heaven".
of
In the
(1).
Shu-king f^ $£,
to the diviner expres-
the
former
had
kings
any important business, they reverently obeyed the commands of Heaven" (2). This approval was doubtless used in many cases to
make
an instrument of government, or as a means of
divination
the opposition of Feudal princes, and compelling the
breaking down
turbulent masses of the people to acquiesce in Imperial schemes
What
degree
it
imparted
to the Imperial
Occasionally there are doubts as to
decide.
to
of certainty
its efficacy,
Many modern
handful of withered grass.
the veneration
Various melliods of Divination. methods
in
China
is
milfoil took place as early as
Puh
tortoise-shell
was
pally official,
was employed
[>
2300 B.
and the
(5).
%
(2)
P'an-keng
H
3E -M ft$
/j{-.
(3)
Wieger.
(4)
See
tlic
Ta-yu-mu
~k
II.
^
'& It
p. 222.
B
tortoise-shell
Divining by the
w- Shu-kinq
(6).
Tsi-i
though princi-
The
^ f|
— Couvreur.
tortoise
was
(The Meaning Chinese text.
# ^, or Book of Records.
Chapter
Legge's translation.
Histoire des Croyances Religieuses en Chine, p. 72.
&
Shu-king
M
W-
M,
or
Book
of Becords.
Legge's translation,
the tortoise and milfoil are mentioned. 23rd century
Book XXI.
Legge's translation.
p. 233.
of anti-
of divinatory
(4).
life
wisdom
would
the
by
C.
as this
variety
This method,
also in private
Li-ki it |E, or Record of Rites.
(1)
of Sacrifices). Vol. Vol. II. p. 314.
— The
Divination
great.
very
called
it,
the Sages and the reputed
for
quity.
Yii.
(3).
hard
writers also feel dissatisfied
on the subject, but few have the courage to disown
and
is
expecting any revelation of the future from an old shell or a
folly of
ruin
mind,
p.
03
§
Counsels of the Great 18,
where divination by
This document purports
to be of the
<
Puh I>, to divine by looking at. to examine, to guess. This is a very (5) ancienl character, and supposed to represent the streaks on the tortoise-shell be beal dev< loped 827, a
B.(
(6)
them
Williams.
woman
Dictionary of the Chinese Language. questioned the tortoise-shell as to whether her
husband would return or not. 1
sold
;
"
:
'
1
"" a1
reeds h)
The
"Both by the tortoisereply was yes. divined, and they unite in saving he is near. Shi-king lV J®, or Book of odes. Ode T'i-tu #; ft (Legge's IV. art II. p. have
My
I
\
i:
lation.
Vol,
I
266).
— XI — chosen because while
vault,
back bore a fanciful
its
its flat
inferior
resemblance to the heavenly
represented the
part
horizon
To
(1).
prepare them for their divining function, the Grand Recorder, Ta-shi had them smeared over with blood in the first month of winter j£
^
,
This was a religious ceremony and a kind of consecration
(2).
The diviner held the
(3).
with his face turned
tortoise-shell in his arms,
towards the South, while the Son of Heaven (the Emperor of China) stood with his face towards the North (4). In order to secure a reply, the outer
was taken
shell
As the ink dried up, cracks and
applied beneath.
and
part covered with ink
off,
fire
were formed,
lines
thus indicating" events, and portending whether they would turn out or
favourably
to
of
the
for
unfavourably
Divination
inquirer.
by the
2000 years. About 300 B.C., the key the interpretation was lost, and the method abandoned for that lasted for over
tortoise-shell
the
Pah-hwa
"Eight diagrams",
/\
acquired great vogue both at the Court and
Divination by the milfoil of divination
was
called
was
tion by its stems
Chu
called
— The ^
Wieger.
Li-ki if IE, or Record of Rites.
proceedings of the Government). Vol. Mencius. Book 1. Parti, ch (3)
Li-ki
(4)
Divina-
to manifest.
meaning
(5).
method
The plant seems
(7), to forecast.
Histoire des Croyances Religieuses en Chine p. 71-72.
(1)
(2)
ceremony took
henceforward
the people
among
plant employed for this
(6),
Ski |g
which
j|j»,
I.
Book IV. Yueh-ling p. 298.
7 £ 4.
ft <£
(Monthly
Legge's translation.
When a
was
bell
cast, a similar
place. jflf
|E, or
Record of Rites.
Book XXI. Vol.
II. p.
233.
Legge's
translation. (5)
Wieger. Histoire des Croyances Religieuses en Chine,
(6)
iff
grayish green colour, and a foot or two high. bipinnate and very
finely
are highly aromatic. a
foot
Courtois, (7) 2I£,
s.j.,
The
p. 72,
and
84.
composite herb of a
The leaves are numerous,
flowers,
corolla has 5 petals.
white
The
or
slightly
rose-
leaves and flowers
found
in Shantung Jh ^, and central China (A specihas been supplied to the Translator by Father Curator of the Sicawei Museum).
and
Shi jg.
It is
a half high,
This character
a witch, a sorceress, a
or mayweed.
divided.
Each
coloured, are corymbed.
men,
A
Achillea sibirica, the milfoil or yarrow.
Williams.
is
composed
of
C huh
Jfy,
bamboo, and
medium, hence to divine with stems of the Dictionary of the Chinese Language.
Wu
milfoil
— XII — to
have been chosen on account of it
protected
its
from the attack of insects
strong aromatic (1).
It is
smell which
found at the present
day on and about the tomb of Confucius. For purposes of divination, the stalks were divided into two heaps, representing heaven and earth. They were manipulated according to a fanciful theory of odd and even numbers, symbolizing the cosmic evolution of Nature, the
months
seasons
and
results,
and forecasted therefrom the good or bad fortune
of the
year
(2).
explained
Interpreters
the
of events.
The author
of the Third Appendix to the Yih-king J^ |g[, calls the and tortoise "spirit-like or divine things", "heaven produced
milfoil
the spirit-like things"
meaning,
(3),
seems, that they were wonder-
it
marvellous things employed for ascertaining the will of the Deity.
ful,
Divination by the "Eight diagrams", or After the tortoise and
A
^,
A
:£r
milfoil, the "Eight diagrams",
(4)
—
•
Pah-kwa
were constantly used for purposes of divination, and forecasting
the good or evil triple lines,
H
Pah-kwa
issue of events.
whole and
These symbols
broken — are
(5),
Chow
J| dynasty.
combination of
generally attributed to Fuhsi f£
but were in reality invented by
early part of the
—a
The
Wen-wang
/£
JJ£
(6),
in the
basis of the system is eight,
but by doubling creased to
and combining the symbols, this number was in64. Each of the "Eight diagrams" has a special name (7),
with a symbolical and fanciful the various
expounded
meaning, interpreted and applied to The above system of divination is fully the Yih-king Jl, Jgg, or Classic of Changes, and its
events of in
life.
Wieger. Histoire des Croyances Religieuses en Chine, p. 71. Third Appendix to the Yih-king $jf, or Classic of Changes, p. 365.
(1) (2)
Legge's translation.
—
%
Wieger.
Histoire des Croyances Religieuses en Chine.
p. 72.
Third Appendix to the Yih-king. p. 373-374.
(3)
See
CO Vol.
Chinese Superstitions.
Wieger holds thai his is purely legendary, and only invented to them an air of venerable antiquity. Histoire des Croyances Religit
to
euses in
(
liinc.
p.
79.
(
See Vol
(7)
See Vol. IV
,;
Legge's translation.
exhibiting these diagrams.
p. 22:;.
II.
"')
Imparl
illustration
lip. p.
223.
note
3.— Vol.
IV. p. 342.
332-333, where these
names
note
2.
are enumerated.
— XIII — dynasty (12
Chow
This Classic originated in the early part of the
appendices.
century B.C.), and owes
th
its
authorship
J§j
Wen-wnng
to
£
%
This period was one of trouble (')• 3£ and Chow-kung }$ and text the and anxiety, hence explanations contain covert allusions to the times, and reflect the apprehensions of the writer, and his efforts to find
handbook
be described as a
down
of fortune-tellers
view of Nature,
plete
alities,
but
conduct
for his future
guidance
(2).
and the
of divination,
to the present day.
The work may standard manual
quaint cosmic notions and
its
its
vague gener-
conceal the ignorance of the early Sages.
ill
but incom-
Its primitive
Many
of the
and injurious superstitions prevalent in It China, are based or supposed to be based on this obscure book. teaches fatalism, a vague apprehension of malignant spirits, and the
most unscientific notions
(3)
existence of lucky and unlucky
men's
evil issue of Its
germ. he
is
morality if
right;
he
he
is
of
human
nature
is
man
If a
that of success.
largely
fails,
methods
the
Besides
The goodness
acts. is
which determine the good or
days,
there in
succeeds,
wrong.
of divination
telling is extensively practised
described
fortune-
above,
throughout the length and breadth
of
Our present Yih-king is entirely a book of the Chow ffl dynasty "Was it not during the troubles to the Great Plan. p. 336). notes (Legge's that the stud}' of the Yih began Chow-sin and the between Wen-wang tyrant (1)
—
to flourish?" (2)
(Appendix
The Yih-king
due to Wen-wang. This
is
largely
2°
III. p.
J| £g
403.
Legge's translation).
— comprises several parts. 1' the 64
the explanation of these figures by the
composed
lineal figures
same
(B.C. 1143).
of diviner's language, adapted to the circumstances.
Another explanation by Chow-kung (B.C. 1108). This embodies ethical maxims of the Pre-Confucian times, and some common-sense observations,
3°
v.g
the
any
:
the good upright, prudent conduct will bring prosperity:
mean man error.
4D
comes to grief; he
who
goes forward carefully,
Ten appendices, written
several parts are of different dates.
This
6 is
man
or 7 centuries after the text.
important
for the
winter
cold region (the ecliptic to the tortoise
and
is
caused by the Sun moving
was then unknown): divine
milfoil.
Its
elucidation of
the so-called philosophy and pseudo- science contained in the work. The twofold soul in man: it is the firmament (not the (3)
causes the seasons:
prospers,
will not fall into
to the
Sun
that
North and
intelligence is attributed
— XIV — The Government from
China.
essential part of State
earl}-
times considered the art as an
Official
worship.
manuals were
With regard
to the
published
common
under Imperial patronage (1). people, abound and ply their trade in cities and towns, villages Some of these cunning knaves open shops and may and hamlets. fortune-tellers
be consulted there, while others ramble through the streets, and announce their approach by means of a harp or a rattle (2). Physiognomists are also met with, and from the inspection of the features,
bones or the length of the arms, forecast a lucky or unlucky future for their
customers
sill v
All
(3).
these quacks are consulted in regard
important and unimportant: success in literary the investment of funds, the attainment of fame
to a variety of subjects,
pursuits, in trade, in or official
children, and
what
fortune-teller,
and many
a contract
between the
cyclic
ful pair (5).
Bamboo
month and year
This is
is
broken
especially off
to the
lot is a
customary before marriage,
very
common
practice in China.
wooden blocks prepared for the purpose of divination The lots are drawn before the idol, and every temple.
good and
sufficient reason for
The
last
(6).
answer comes from the gods, shaping one's conduct or busi-
Divination by dissecting written characters
authorized edition
in
Rites A.I). 1741, under KHen-lung §£ Pf p.
in to
slips or
ness accordingly
(1)
are
handed
because of the fanciful antagonism
the people profess to believe that the is
likewise
Horoscopes of birth are
animals that presided over the birth of the youth-
Appeal
are found in
and
will have
and therefrom he forecasts whether the future
lucky or not.
will be
whether one
sickness,
be their sex (4).
will
The hour, day,
drawn. the
recovery from
position,
is
36 books was issued by the Board of
.
133.— Chinese Superstitions. Vol. IV. Chinese Superstitions. Vol. IV. 2) Chinese Superstitions Vol. IV. (3)
Wylie.
Notes on Chinese Literature,
p. 321.
note
2.
p. 326.
note
2.
p. 327.
-
Practical
applications
of
the art, p. 338-339. (4)
Doolittle.
(5)
If
that of
th.-
(0)
Social Life of the Chinese.
the bride was born
dog, no
in
harmony can
See Vol. IV
p
Vol.
II.
the year of the cock,
prevail between thru,
349, 351. note 1; p. 353.
p. 106,
and 331.
and the bridegrooi )m Vol. IV. p. 326.
in
— XV — much
in
vogue among the literary class
to the diviner,
who
dissects
it,
(1).
A pictograph
handed
is
retrenches a few lines or adds there-
thus composing a new character, whence he draws a prognostic
to,
favourable or unfavourable for the inquirer.
much
Such combinations are
appreciated by the literati, as they afford an occasion for dis-
playing wit, and
help into the bargain
many
scholar to
a hard-up
eke out a scant}' livelihood.
Portents or omens exert a telling influence over Chinese every-
day
and implicit
life,
which
belief is placed in the effect
will follow
Thus the appearance or cry of certain birds is deemed forebode good or evil luck. The crow is especially a harbinger of
certain acts. to
evil; in
regard to a rookery, a contrary feeling
Omens
tained
(2).
among
the Chinese as in
some one
that
out
belief in
pervades
talking
countries.
all
lucky and
unlucky
Chinese literature and
in odd numbers, 5
and
Thus sneezing
indicates
(3).
days,
life
(4).
and in lucky numbers, There is luck especially
being the favourite ones
7
enter-
commonly accepted
of you, or that a quarrel will soon break
ill
the woman-folk of the house
among
A
is
Western
however,
is,
of personal sensations are as
The Imperial
(5).
calendar indicates what days are lucky or unlucky
year
On
(6).
throughout the such a day and not on any other, may one start on a
(1)
See Vol. IV.
p. 356.
(2)
See Vol. IV.
p. 371-372.
Greeks and
p. 373-374.
p. 360-361.
Classical readers will
remember how
(4)
Itching of the ears, a tingling sensation
Among
the Greeks, the doctrine of the hidden properties and
numbers was
harmon-
by Pythagoras, and expounded as underlying
also taught
the whole system of the universe (Dennys. Folk-lore in China, p. 39). See cosmic and mythological elements numerically arranged. (5) III.
XIV.— In
p.
down
the
the flight of birds.
the eyes etc.
felt in
ies of
Romans augured from
See Vol. IV.
(3)
Various examples,
to dinner,
China, (6)
England,
held lucky for an odd
it is
always excepting the tabooed
13.
number
Vol.
of people to
(Dennys.
sit
Folk-lore in
p. 41).
See]Vol. IV.
have been suppressed
p. 381.
(at
Under the Republic, lucky and unlucky days on paper) with reference to marriages and
least
burials (Varie'te's Sinologiques. no 47. p. 221).
— XVI — commence building
journey,
operations, open a shop, pay a visit to
Such a day
a friend, take a bath, call in a tailor or a barber.
Accor-
be favourable for a marriage festival or a funeral ceremony.
ding to this
success or failure of an
the
belief,
entirely on the choice of the day
— Confucius, than had
no greater admirer of China's hoary past,
He
characteristic,
and
says he,
He
(3).
great
most
of the
both
entire
"The Master
(4).
"to unravel what discover what
sincerity
(2).
"It
is
be able to
to
must be held
(Kings, Feudal Lords and Sages),
reverence"
strong belief in
the will of Heaven
employed from the earliest antiquity for "The shell and stalks employed by the
divination.
of
men
a
was
there
gives unstinted praise to the use of the milfoil
tortoise-shell,
purposes
whom
Sage foreknowledge of the future.
also attributed to the
foreknow''
man
disclosed to
it
enterprise depends
(1).
Confucius and Divination. divination, and held that
will
in his observations
on the Yih J^ said:
confused and search out what
is
awe and
in
is
mysterious
;
to
deep and reach to what is distant (read the future), thus determining what will be fortunate or unlucky, there is nothingThe study that gave greater than the milfoil and tortoise" is
(5).
Confucius
diagrams
the
greatest
In the Analects,
(6).
some years were added
"if
Yih"
of the
was that
pleasure
to
H fg,
Lun-yu
my
we
find
it
would give 50 perfect book?" (8). I
life,
"Is not the Yih a
(7).
of the explanation of the
Chinese Superstitions. Vol. IV p. 363. des Histoire Wieger. Croyances Religieuses en Chine
I
him
said of to the
:
study
.
(2
Doctrine of the
the
i
Sage
stravagance of is
'
onl\
a
Li-lti
ol.
II
its
attributes.
is
Lcgge's translation,
'p Jjf.
but a figment, so
we need
The foreknowledge here
not
wonder
follies.
H
% %l
«&•
or Record of Rites.
II.
p. 350.
Book XXIX.
Legge's translation.
p. at
attributed to the
guessing by means of augury, sorcery and other
ofExamples). Vol. \
Mem, Chung-yung
This sincerity, says Legge,
281.
p. 130.
Piao-hi
— Couvreur.
(Record
Chinese
text.
p. 512.
(7)
Third App< ndix to the 174 Yih-king g @. p 17 Legge's translation. Third Appendix to the Yih-king. Legge's translation, p. 351. Confucian Analects. Book VII. § 16. translation, 64.
(«)
Third Appendix
(."•)
(6)
I
I
to
the
Yih-king.
p.
fcegge's translation, p. 359.
— XVII — He family,
omens
also
believed
said
he,
;
it
unlucky prognostics"' of his
Master said
map; all
a nation or
perish r
there
sure
are
to
be
For want of auspicious omens at the end
hope of the triumph of his doctrine. "The the phoenix does not come, the river sends forth no
:
is
it
about to
is
(1).
he gave up
life,
"when
:
about to flourish, there are sure to be happy
is
when
and
omens and portents
in
all
me"
over with
all
The
(2).
disciples of Confucius have
followed the example of the Master, and believe likewise in divin-
and omens
ation, portents
(3).
—
The Sages Ellecls of divination on the Chinese people. were the authors of divination and practised it from the earliest times, habits
hence
it
the
of
obvious that
is
people,
disturbing influence at
different
periods
overcome
popular
ministers
were put
employed
it
as an
In
opposition. to
entered largely into the a
life
and
depressing and
Ancient sovereigns and the government
(4).
opinion slighted, hence
it
and exerted over them
such
instrument of State rule to
death or dismissed from
many
and
wise
cases,
office,
faithful
and popular
internal troubles and revolts arose.
introduced the fanciful theory of lucky and unlucky days, which
It still
holds sway over the masses, and makes them postpone acts, which
would be better and more advisedly performed fine,
may
it
knavery, led
be
filled
said
that
it
kept up
an earlier date. In
at
a system
of
deception and
the people with awe for the Spirits and the dead, and
them away from Shang-ti J^
'n^>
tne
Doctrine of the Mean, Chung-yung 41 Classics. Vol. I. p. 281. (1)
m
Supreme Ruler.
In process
M- Ch. XXIV. Legge's Chinese
Confucian Analects, Lun-yii 8. The phoenix is a (2) to- Book IX. fabulous bird, said to appear when a Sage ascended the throne (as in the .§
B.C. 2255), or when right principles were going to triumph $£. throughout the empire. — The river and map carry us further back to the time of Fuhsi ffi. i§g, the legendary founder of the Chinese monarchy, to whom a dragon-horse appeared in the waters of the Yellow river, and revealed the
days of Shun
plan of the diagrams. (3)
Wieger.
(4)
Legge.
Confucius indorses
all
these fables.
Histoire des Croyances Religieuses en Chine, p. 139.
The Great
Plan,
Hung-fan gt $e (A Chapter of the Hook of
Records), p. 335. Ill
— XVIII — of
time some methods have fallen into disuse, while others have
The main principle and tendency have, however, At the present day, soothsayers, diviners and fortuneabound throughout the land, and the people place implicit
been introduced. survived. tellers
faith in their vain forecasts.
When of the better
and
this superstition is eradicated from the
people, his
the
Chinaman
will
shrewd common sense, be
less fatalistic in his outlook
on
less
life
with serenity, undesirous of penetrating his ken, but seeking to
earnest endeavour his
make
own
;
given to procrastination,
its secrets, it,
which are beyond
thereby promoting with
and the welfare of the Nation.
M. Kennelly, Sicawei College, Shanghai. October 10,
1917.
he will use
he will consider the future
;
the best of
interests
minds and habits
be nearer to truth
S. J.
— XIX — LIST OF FOREIGN
WORKS
CONSULTED FOR THIS FOURTH VOLUME.
Rudiments du Parler Chinois.
L. Wieger, S. J.
Textes Historiques.
Id.
Folk-Lore Chinois Moderne.
Id.
Histoire des Croyances Religieuses en Chine (1917).
Id.
M. Chang, S. J. N. B. Denny s.
Synchronismes Chinois.
The Folk-Lore
of China.
M
c
Gowan.
Chinese Folk-Lore.
J.
Vegetarian Sects.
G. Miles.
China and Religion.
E. H. Parker.
Studies in Chinese Religion.
Id.
Edkins.
Chinese Buddhism.
J.
Buddhism
S. Beal.
A
Catena
China.
in
of
Buddhist Scriptures from the Chinese
Four Lectures on Buddhist Literature
Hand-Book
Buddhism
:
in China.
Id.
Buddhism.
of Chinese
Its Historical
Id.
E.
J. Eitel.
and Popular Aspects, in
Three Lectures.
Id.
Monier Williams.
Buddhism.
Buddhism
H. Hackmann.
as a Religion.
Calendar of the Gods in China.
Timothy Richard.
Social Life of the Chinese (2 Vol.).
J. Doolittle.
Chinese Repository (Canton.
XX
Vol.)
The Chinese Recorder (Shanghai). The China Review (Hongkong).
The Religious System The Li Ki or Book of
China (VI
of
Vol.).
Rites.
J.
de Groot.
J.
I.egge.
The Shu King or Book of Records. The Shi King or Book of Poetry.
Id.
The Yih King
Id.
or
Book
Mernoires concernant
of
les
Id.
Changes.
Chinois (XVI Vol.) Jesuit
Missionaries
in
Peking. Lettres
Edifiantes et
Curieuses
(Vol.
IX-XIII
on
China).
Missionaries
in
Jesuit
China.
— XX Shanghai Jesuit Mission. XI-XII.1886). De Groot et Chavannes. H. Cordier.
Lettres de Jersey (1880-1914).
Annalesdu Musee Guimet
(Vol.
Revue de lExtreme-Orient. Chinese Reader's Manual.
W.
Notes on Chinese Literature (New Edition). Syllabic Dictionary of the Chinese Language.
A.
Chinese-English Dictionary.
II.
F. Mayers.
Wylie.
Williams. A. Giles.
Chinese Biographical Dictionary.
De Natura Deorum (On the Nature De Divinatione (On Divination.
Id. of the Gods.
Magie
et
(Bruxelles,
World. 1913).
La Religion des Primitifs (Paris, 1909). The Golden Bough (2 Vol. London, 1914). Magic and Religion (London, 1901). Myth, Ritual and Religion (2 Vol. 1906).
G. Rawlinson.
Fred. Bouvier, S.
Le Roy. G. Frazer.
J.
A. Fang. Id.
The Making of Religion (1909). Custom and Myth (1910).
From De
Cicero.
Id.
Fustel de Coulanges.
of the Ancient
Magisme
II).
Ovid.
Metamorphoses. La Cite Antique.
The Religions
Book
2 Books).
Spell to Prayer (London, 1904).
Civitate Dei (Book XIX).
Id. Id.
A. F. Marett.
S Augustine. 1
Chinese Philosophy and Magic (London, 1911).
//.
Classical Dictionary.
j.
Chatley.
Lempriere
Smaller Classical Dictionary of Biography and
W.
Mythology.
ooCXXJo*-
Smith.
J.
— XXI — CONTENTS. FIRST PART
—
VOLUME
IV.
Pcuje.
I-XVIII
Preface List of Foreign
Works
consulted for this Fourth
Volume
XIX-XX
Contents
XXI-XXII1
List of Illustrations
XXIV-XXV
CHAPTER
VII.
Fortune-telling, divination Article
I.
Article
II.
and omens. 321-326
Fortune-telling
Physiognomy.
I.
Physiognomy
in ancient times
327-330
II.
Physiognom}'
in
modern times
331-335
bones
336-339
III.
Inspecting
persons'
Article III.
Divination according to the method of
Article IV.
Selecting fortunate or lucky days.
Wen-wang 340-343
I.
Divination by means of six cyclic characters
II.
Divination by skilful arrangement of cyclic characters 345-348
...
344-345
349-352
Article V.
Divination by casting lots
Article VI,
Divination by throwing bamboo-blocks
Article VII.
Divination by dissecting written characters
356-362
Article VIII.
Origin of lucky and unlucky days
363-368
Article IX.
Consulting chopsticks placed
Article X.
(Stood
in
...
353-355
a bowl of water 369
or evil omens.
I.
The
II.
Snuff on a lamp-wick
cry of birds
...
370-371
372
— XXII — Page.
372
III.
Itching of the ears
IV.
Tingling sensation
V.
Itching on the face
373
Sneezing
373
VI.
Divining fortune on the linger-joints Commentary on the six mottoes
Article XI.
CHAPTER
377-379
...
VIII.
Things prescribed and prohibited by the Imperial 381-382 calendar
I.
Origin and compilation of prescriptions and pro-
I.
in
hibitions
imperial almanac
the
382-386
...
Cyclic divination.
II.
1"
Concerning birth
387-390
2°
Concerning burial
390-394
The
site of a
IV.
to
lucky and unlucky
396-397
performing burials
for
days III.
394-396
grave
Errors as
Appendix.
Article
374-376
...
Observances.
lain Article
373
the eves
felt in
Astral divination.
Ku
1°
The
2"
Influence of Heaven
stars
Divination by II.
ijjft
means
and
i
ngs)
.
^
398-399
to
graves,
399
names
400-401
temples,
— Antiquity — Rules — .
Moon...
of the
of the five family
Geomancy. Nature (extends 1
Hsii
and that
.
Its
dwcl-
abuses
.
—
Refutati* o
Article
III.
Article IV.
402-416
The household altar
Worshipping the "Five characters"
417-419 :
Heaven,
Earth, the Emperor. Parents and Teachers
420-421
— XXIII — Page.
Forwarding dues
Article VI.
Superstitious Prints
Article VII.
The Magic Inscription
"Kiang Tze-ya to
Article VIII.
to
is
422-424
Heaven
Article V.
425-427 :
here,
there
is
nothing
428-432
fear"
Superstitious characters.
Fuh fg
433-434
I.
The character
II.
The "Five Characters": happiness, honours,
for happiness,
lon-
435-436
gevity, joy, wealth III.
^Article
The expression "may
IX.
Article X.
it
always be Spring weather" 436-437
438-439
Slabs for warding off bad luck
Abstaining from killing animals for purposes
440-444
of food Article XI.
Sparing animal life. Giving freedom
Buddhist work
to
living
beings.
—A 4
45-450
Article XII.
Buddhist abstinence
451-455
Article XIII.
Vegetariau Sects
456-463
— XXIV — LIST OF ILLUSTRATIONS. Page
Fac-simile of fortune-teller's sheet casting one's lot
321
153.
Blind fortune-teller plying- his art in the street
322
154.
The twelve
152.
cyclic
animals mutually opposed for divining
326
purposes
330
155.
Fortune-telling by inspecting the
156.
Fortune-telling after the
157.
Divining instrument for selecting lucky days by combining six cyclic
method
physiognomy of
...
Wen Wang
...
344
characters
lots before
340
the altar of the temple-god
352
158.
Drawing
159.
Divining by means of bamboo blocks
354
160.
Divination by dissecting Chinese characters
356
161.
Table for selecting an auspicious marriage day
366
...
162.
Divining by means of chopsticks placed in a bowl of water 369
163.
Omens drawn from
163
I)IS .
371
the cry of birds
Explanation of the six sentences written on the finger joints 378
L64.
rd Imperial calendar for the 33 year of Kwang-hsii
165.
Chinese Geomancer's compass
406
166.
Household shrine
418
167.
Tablet
rulers,
— Kia-t'ang
the
bearing
...
"Five characters":
Heaven, earth.
parents and teachers
420
168.
Buddhist monks burning mock-money
169.
Magic prints (burnt and forwarded
170.
"Kiang Tze-ya
(so called
dues for
422
heaven)
is
to the
netherworld)
of bean-sauce)
428
Kiang Tze-ya — A
172.
Artistic delineation of the character
73\
famous magician
'.
The character
foi
The character
for longevity
173 d
The character
foi
!
174.
.
th
(12
cetury B.C.)
Fuh (happiness)
431
433
A nother artistic representation of the character for happiness 434
17:;'.
17:;
426
here" (magic sentence written on a jar
171.
1
382
The
434
dignities (Luh)
felicity
(Show)
and joy
(Hsi)
three symbols tor happiness, dignities
436 436
and longevity 436
— XXV — Page.
175.
Slab for warding
off
bad luck (opposite the entrance of a
bridge)
176.
438
Outline figure of a buffalo appealing to the Age to spare its life
444
178.
Buddhist print exhorting folks to abstain from killing frogs 450 Buddhist monk burying the abandoned bones of the dead 454
179.
Valuable Tibetan prayer burnt for the benefit of "vegetar-
1
77.
ian sects"
462
&
CHAPTER
VII.
FORTUNE-TELLING, DIVINATION AND OMENS. E|-*'|5
ARTICLE
I.
FORTUXE-TELLIXG. Suan-ming ~Note
art a
— Fortune-tellers
^f.
^
employ largely
(1).
for the
book in two volumes entitled Silen-tseh-pi-yao
purposes of their jj& |j|
$| ^|, select
and tabulated formulas, or a vade-mecum of the divining" art (1)
Literally to calculate the limit of
life,
(2).
one's appointed lot: to
tell
fortune, to cast destinies. Williams. Dictionary of the Chinese Language. (2)
In 1683', being the 21 st year of K'ang-hsi $f
IBE,
the Board of Rites
published a guide to divination with the title Silen-tseh t'ung-shu j|? 4? iS #• As it contained many inaccuracies and defects, a better and authorized edition
under Imperial patronage was published in 1741 (under K'ien-lung %£ H§r). It contains 36 books, and was considered essential to the efficiency of State worship. Wylie. Notes on Chinese Literature, p. 132 (divination). 1
— 322 — This work contains
almost
formulas which these quacks
all
#
It has also several $fc. employ in the province of Nganhwei methods of divination employed in rural places, and which require only the help of the hands and fingers. The various positions occupied
and
terrestrial
by the genii of joy,
unlucky prognostics are mentioned
astral
influences,
therein,
and the
lucky rules
to
and be
observed in order to detect these influences.
One Annals
of the first fortune-tellers
Sze-ma hi-chu
is
Ch'u *g
(1).
ffj
J|
^
mentioned
^,
a native of the Feudal State of
In the time of the Western
under the reign of the Emperor practised his art at
Han
Wen-ti t£
Ch'ang-ngan-f^
-^f,
China's Historical
in
dynasty, Si-Han
^
(B.C.
"gEf
179-156),
^, he
the then Capital of the Empire.
^
Under the T'ang Jg dynasty (A.D. 620-907), Li Hsu-chung and the |g pf« an Imperial Censor, had the "10 heavenly stems "12 earthly branches" (2) combined with the "5 elements" (3), and 11
,
from their mutual agreement or opposition, he drew the horoscope of people, forecasting a long or short
life,
and a condition
of wealth
or poverty.
This method was followed by Six Tze-p'ing as
Su Ku-yih
ties",
^§ J^.
%fe
Wu-tai 3L
ft;
He
^ -^
^p, also
known
lived in the time of the "Five Dynas-
(A.D. 907-960),
or later,
under the Sung
^
rulers (A.D. 960-1127), according to others.
These two
men may
be justly considered as the pioneers of the
art in ancient times.
(1) It
This State existed from B.C. 740-330.
Hukwang and
occupied
Kingchow-fu (2)
jplj
#|
See Vol.
under the
rule of 30 princes.
Honan and Kiangsu.
(Western Hupeh). p. 142. note 1 and 2.
Its
capital
was
$F I.
enumeratedJand described. represert genii
parts of
who
Where
these cyclic symbols are
Practically they are personified
and deihed, and
preside over the year, months, days and hours. Vol.
III.
p. 262. (
\\
u
hsing JL \j.
schemi
oi
Chinesi
Reader's Manual,
•
These
5 primordial essences, or active principles
wood, metal and earth. Upon them the whole osmogony and divination is based. Mayers. Chinese
Nature, are water,
fire,
p. 313.
See Vol.
III. p.
2G0. note 2.
0} -to CO
«
§^ ce
'S^
co V) .--
>«»»
v
£
%> I—J
+<»
3 3
>1 BQ
— 323 — Modern
who
lived
fortune-tellers generally follow
under the Sung $z dynasty
The two methods
^
M.
differ in the
Su Yen-sheng f£
j§: Jf.,
(1).
following points.
Li Hsu-chung
employed but six characters, denoting the year, the month,
4
1
^
and the day of a person's birth; while Sit Yen-sheng j#F J|. added two others, representing the hour in which a person was born.
Hence comes the combination generally known as the "eight characwhich people give to fortune-tellers in order ters", Pah-tze ^F-j
A
to
know
Two
their destiny.
two
of these characters denote the year,
the month, two the day, and two others the hour of one's birth.
How
is
the destiny of a
person
known through
these canny
elements? Fortune-tellers
denote the
'"five
method.
adopt the following
elements": wood,
earth, metal
fire,
Five
characters
and water. With
elements, they combine in pairs the ten characters representing the heavenly stems, and the twelve denoting the earthly branches. Next in a series of twelve are added the cyclic characters.
these
five
These "five elements" mutually produce or destroy each other.
Thus according
to the rules generally
the divining art, water produces
produces earth
;
are the formulas according to
The laws
wood and
earth
;
earth
to end.
Thus
if it
Metal destroys wood
as follows.
destroys water
;
water destroys
Comments on
the
who have
invented them from
be true to state that water puts out
not equally true to say that
(1)
Such
fire
;
;
as everybody can see, these fanciful laws exist only in the
imagination of fortune-teilers,
it
;
destroys metal.
Now, ning
;
;
metal produces water.
which these elements agree.
of opposition are
destroys
fire
wood
earth produces metal
among the votaries of wood produces fire fire
adopted
fire
beginfire
;
is
extinguishes water?
work "Daily Jottings"
Jeh-chi-luh-chu
pj
£j]
||
fj:,
being the result of 30 years It '4< fftjottings during the daily readings of the author, Ku Yen-ivu comprises 32 books, and was published about the year 1673. Wylie. Notes a collection of notes
on
a
variety of subjects,
iffi.
on Chinese Literature,
p. 163.
Vol.
I.
p. 102
note
2.
— 324 — thus comparing the "eight characters", which denote the
in
It is
month, day and hour of a person's their mutual agreement or opposition, that
and considering
birth,
year,
forecast
fortune-tellers
the destiny of that person.
The inferences drawn from such
and groundless prin-
fanciful
ciples are utterly destitute of any value whatsoever.
In the time of the
^ ^,
named Fei-kwun su tL
ill-
,
Wusih
M ^,
in the province of
Kiang-
an d lived during the reign of the Emperor Kwarig-tsung
A.D. 1190-1195
"According of the
dynasty (A.D. 960-1280\ a writer known also as Pu-chi fjf ;£ refuted them as
Fei was a native of
follows.
^
Sung
day
of the
.
to these people, says he. a
in a
1 ;
Southern Sung dynasty. Nan-Sung person
is
)fc
^N
%.
$j
born every hour
day there are thus twelve persons born
the
in
;
course of a year 4.320 (taking a year of 360 days), and in a cycle of sixty years as If
many
as 259. 200.
we consider the
births is far below the reality,
The
several thousands.
the entire
number
of
and contains obviously an error
of
actual population of China,
error
is
greater
population of the globe,
in
if
we
this
take into consideration
which we
rather
that
see
millions are born in such a long lapse of time.
However,
let
us leave aside the numerical error,
only the condition of the
powerful persons see the light
Why
also born. at the
same hour
is
of
are
day,
poor and humble
of the
"eight characters"
persons. (1)
to
day?
[2
Pah-tze
Thus Ts'ai-king The Ch'en
Jgf,
Kuropean notation.
born.
rich folks
their condition different, since they are
^
all
and are
born
.
The above erroneous inference the
and consider
When
who
persons
is
also evident
when we consider
A
flC,
^, denoting the age of divers Prime Minister in the time of the
or Chinese hour corresponds to two hours according .Mayers.
Chinese Reader's Manual,
p.
M51
'
horarv
periods of the day). l
(2)
Liang-k i-man-chi
close of the 12
^
J£ jg i£.
Written by Fei-kwun
&
jg at the
It contains 10 books, and is a series of notes on century. the antiquities of the Court of China and miscellaneous topics. Wvlie Notes on Chinese Literature, p. 165.
— 325 — ^
Sung
eul-tze
dynasty, had the same "eight characters"
^
Jf|$
^f-
jjjj,
man
Cheng Fenlow condition who was his con-
of
(1),
a
(2),
emperor
as
temporary. T'ai-tsu
-fc
7ffH_
that at Lofr-yang-hsien :fc called Li
^,
in
!|£,
Hereupon, he questioned him "I derive
subsistence.
— "And
revenue of
Ming 0^ dynasty, learned Honan fpT j|f. a certain man
had the same "eight characters" as himself
ting his birth.
beehives".
|^§
of the
my
my
This retort gave
thirteen provinces".
Lang-ying
J}fl
also
J$i,
lived in the reign of
known
Shi-tsung
as
^
-flf
means
of
from twelve
mine from the
derive
the Emperor,
deno-
for
his
to
the swain,
livelihood, said
replied
I,
as
rise to a
Lang Jen-pao §$ fz
comedy.
who
^f.
1522- lob"), of the Ming
(A.I).
0^ dynasty, writes thus: "at every examination which took place for
the promotion of Metropolitan graduates, Tsin-shi
who
three or four hundred
the
same
succeeded,
I
never
"eight characters'
identical
J-.
denoting their
such a vast and populous country teeming with find
}|§
the
among
met any two having In
birth.
literati, if
one cannot
two Metropolitan graduates who have exactly the same age,
does not that clearly prove that none must believe in the fatality a
man's destined
lot?''
^
Yuen Kien-chai Li Hsu-chung
human
life
;
^ ^
^ says
^fj
rfa
how then
so for himself,
of
:
"'the
can calculate
did
it
common
people believe that
unerringly
the
duration
of
happen that he had been unable to do
and that he ended his days by taking poison? Have
we not here evident proof that
his system
is
utterly baseless?"
(1
.
Other Chinese writers make similar criticisms which are marked with sound
common
sense.
If
wealth and a venerable old age result
necessarily from the hour of one's birth,
person born
studying in order (1)
in
it
must be admitted that
a
under such favourable auspices, would never require
Pergonal
to secure literary degrees,
title
containing three characters,
that he would
a fact
become
which seldom occurs
Chinese names.
(2) Temple name of the commonly known as Hung-int (3)
See Ts'ih-siu-lei-kao
first
emperor of the Ming
B%
dynasty, more
j* j^ (A.D. 1368-1399).
-fc
fft£
$f(
jgj
and Sui-yuensui-pih
[Eg
|$t
-¥
H
•
— 326 — any trouble whatsoever, or win a
rich without taking
without incurring risk of his
battle
war
in
life.
customary before engaging in marriage, to hand to the soothsayer the "eight characters" of the two affianced (1), in order It
is
may compare them, and forecast the good or evil fortune of As we know that the hour of one's birth exerts no the concerned. influence upon the destiny of a person, how can the hour of another's that he
same man's future
birth affect in anywise that
The superior man should
hour
perfectly fulfil his duty, but the
of his birth exerts no influence
see
life?
his destiny.
upon The greater part of fortune-tellers are blind persons, who do not how then can they their own way and have to be led about ;
guide others?
(2).
The annexed
illustration exhibits the 12 cyclic animals as they
are generally arranged for divining purposes.
two
series according
to the
These are disposed in
mutual opposition which fortune-tellers
attribute to them.
Thus the horse dog the
to the cock
monkey draw
tellers life
to
is
to the
ox
the serpent to the tiger
;
the
hog.
From
this
the rat to the sheep
;
;
of the people.
Two
;
the
the hare to the dragon
fanciful
the following practical conclusion,
but the proposed bride
groom
opposed
opposition,
which
;
fortune-
affects the
daih
r
persons, for instance, wish to get married,
is
born
in the year of the cock,
in the year of the dog, so
it is
and the bride-
declared that in the case no
harmony can prevail between them. Beside the names of the
12
animals are found the characters
denoting the corresponding cycle. (1)
See Vol.
I.
p. 30.
Exchanging the "eight characters" previous to a
betrothal.
Blind fortune-tellers are usually led about the streets by a lad. Some a kind of harp which they play occasionally as they walk slowly along the street. Others carry a rattle composed of two small pieces of wood. (2)
of
them have
When teller.
struck together, they indicate the approach or presence of the fortuneThis class of men never open a shop where they may be consulted,
but depend on incidental customers. Vol.
II.
p. 332.
Doolittle
Social
fife
of the Chinese.
Fig.
154.
& *
*
3L
% %
^ /'*
'
<* )
jV^
,,:
Jfjf
6
*"£
.K
i
vi $
-a
a*& 4p
*-— N
i
ft? *>. *t
> i ;
£
Les douze animaux du C3 cle opposes Tun a Tautre. The twelve cyclic animals mutually opposed for divining purposes. r
— 327 — ARTICLE
II.
PHYSIOGNOMY. Siang-mien Physiognomy
I.
^ in
"jf]
(1).
ancient times.
Fortune-telling, by inspecting the physiognomy, existed in China
Chow
back as the
as far
^
(2\ famous writer, and according ki-chu j£ IE, ff., Grand Sacrificer
under the ruler Siang-wang
^
H
to the "Historical
h'ing ^j J|p Records" Shi-
of the Feudal State of Ts'i
^
The Yang commentary, Yang-chu j§j §£_, says on this "physiognomy consists in the minute inspection of the
(4).
subject:
structure of the bones, in order to deduce therefrom whether a son's future will be lucky or unlucky, and whether or
(3),
3: (B.C. 282), refuted the system in
This philosopher was a native of the Feudal State of
his works.
Chao
Sim
dynasty (B.C. 1122).
poor.
Sixn-k'ing
A'ain
^
practices
||j
per-
he will be rich
which impose on the ignorant,
and so
wrote a book for the purpose of refuting such
erroneous notions".
For the thorough understanding of the passage quoted, it may prove helpful to premise a few historical notes on the two persons
%
whose names appear in the first lines, viz: Ku-pu Tze-h'ing jfc The following extract is from the ^- J^p, and T'ang-kiX j|f ^. (1) Siang-mien ffl W, to look at and tell the destiny by inspecting the countenance. Williams. Dictionary of the Chinese Language.
(2)
Also
known
as Siin-hw'ang '$ #£, but
A
commonly
called Siln-tze ~%
-f-
Chao Jt (3 rd century B.C.), but who took up his abode in TVi ^, where he founded a school opposed He maintained that human nature is originally to the doctrines of Mencius. or the Philosopher Siin.
evil,
and that
all
Readers Manual, (3)
capital
its
public officer of the State of
goodness
is
the result of education.
Mayers. Chinese
p. 197.
B.C. 1122-224.
It
comprised part of N. Shantung and
was Ying-ku ^jr, to-day
Lin-tze-hsien gigfg
%
S. Chihli.
Dictionary of the Chinese Language. An ancient Feudal State in the S. of Chihli and Shansi. (4) Chao-ch'eng-hsien %&
tfc
W. (Shansi).
The
(Shantung). Williams.
Capital
— 328 — "Records
|| |
$
Shi-hi Ts'ai-tseh-chwan
of Ts'ai-tseh",
|,
where these persons' names are mentioned.
^
Ts'ai-teeh travelled
from one
of Ts'in
$g
the
of
Chao-w&ng
physiognomist T'ang-ku
^
j|f
to
knees weak.
the
tseh
^
how
long
why
have to
— "Sir,
live;
and had
j(£ rfj
for
^p
heaven
vile
is
;jjj
-=p
Jijij]
the
all
to
title
first
^
extended N. and
Yen-king (2)
ally
hed
a
J§|-
jjjf|
I
ignore
art
says?"
^^
thanked
^f-
.
Chao Kien-tze
the physiognomists, and ordered
examine Mu-suh |f|
f[fj
Till
-fj£
jfil[$,
whom
all
Ku-pu held to
-? said to him: "his mother
|§
which renders
The choice made by
(3).
a
man worthy
E. to
rejected Peli-lu f£
Wen-wcing the desert
of esteem",
,j§.,
and chose Chao
it
lasted
down
and the Sungari
river.
Its
&
BE,
B.C. 1122,
to 265 B.C.
capital
was
|, now Peking. Williams. Dictionary of the Chinese Language. Feudal State which arose with Fei tre -f-. B.C. 897, and gradu-
$jt
A
^
extended over the whole of Shensi and Kansu
Hwang. ti
but
JJflj].
Established In
(1)
enjoy,
Ts'ai.-tse/i
Chao Siang-tze
Chao Kien-tze |g f^ -^
1
do
I
^
slave-woman from
replied Tze-k'ing
1
do not
|(j||.
jfc
but a
men
me know what your
to live".
be a superior man. Chao Kien-tze is
that superior
and
air,
JJpJj,
"? h ac* assembled
Tze-k'ing
domineering
to the
of his prediction concerning fi*)
said
"Sir, you have a
"Yang Commentary", Yang-chu f^, Ku-pu was called by his family name Ku-pu ]fc rfj, surname Tze-k'ing ^ He became famous on account
According Tze-k'ing
let
please,
you have still 43 years him, and withdrew smiling.
$S
it
after
don't you follow their example?'' Ts'ai-
|p replied: "wealth and honours I
a
high shoulders,
have heard
I
consult physiognomists,
he begged the
The former,
examine him.
a brief inspection, began to laugh and exclaimed:
big nose, thick eyebrows,
(I),
$ji
Before visiting the ruler
3[ (B.C. 306),
flg
Yen
Principality of
petty State to another.
called
(2),
native
a
-]1|,
$fe
^
'ifr,
it
new but short
lived dynasty, Ts'in chao |§
Dictionary of the Chinese Language. A Feudal State near the Gobi desert, (3) the North ot Shensi.
till
defeated the last of the Choio
Williams,
loc. cit.
th]
in
B.C. 221, under Shi
emperors, and establis-
^, B.C. 249-206. Williams.
now
Yen-nyan-f'u
|jE
g
Jjf,
in
— 329 — ^
Siang-tze
;§|
^f-
The
as heir to the crown.
latter, in fact,
became
his successor on the throne.
Let us
now
my. and the word •^
and
Jjg||
return to Sun-h'm(i's ^j
refutation of physiogno-
Jj(!|i
writes as follows: "formerly there were no physiognomists,
He
is
not found in any
T'ang-ku
Jf-
began
|ji
books.
Ku-pu Tze-k'ing
jfo
^
examine the appearance, the
to
stature and the complexion of persons, in order to deduce therefrom
and whether they would live a long or short life. Ignorant folks believed such nonsense, but in ancient times the practice was quite unknown, and books make no mention their good or evil destiny,
would be much
speak of the heart rather than examine the countenance, better still to discourse on mens' intentions rather than on the heart, for the heart is better than the countenance, of
It
it.
better
to
and a man's intention better than the heart upright, the heart
is
"Even
if
man
he
If
the intention
a man's appearance be against him, but the intention
of his heart is good, he
a
itself.
likewise good".
is
enjoying
all
is
a superior
On
man.
exterior advantages,
if
the contrary, given
his intentions are perverse,
There is nothing more desirable than and man, nothing more despicable than to be a
a worthless individual.
is
to be a superior
worthless person!" "Therefore, a man's exterior, be he of high or low stature, gaunt or stout, gifted with fine features or ugly as
a
toad,
exerts utterly
The Ancients never no influence upon his good or evil fortune. noticed such twaddle, and writers did not even mention it in their books.
The emperor Yao
was below the average
(1)
One
|=§
size;
(1)
was
of lofty
Wen-wang
of China's ancient emperors.
t£ ^£
(2)
(3)
(3)
He ascended
and reigned 70, some say even over 90 years. Manual, p. 272.
Yao on
stature;
was
Shun tall,
^
(2)
and Duke
the throne B.C. 2357.
Mayers.
Chinese Readei-'s
Another of the legendary heroes of China's Golden Age. He succeeded the throne and reigned, B.C. 2255-2205.
United the principal chieftains against the misrule of the Shang
dynasty, and succeeded in overthrowing
it,
B
C. 1122.
2
ftlfi
— 330 — Chow, Chovo'-kung
fe
/SJ
was
of
The head
low stature.
of
Con-
was mucri depressed; Duke Chow, Chow-
fucius, K'ung-tze ^L "Pi
Q, was
(1)
and stood bolt upright like a piece of decayed kung jgj wood; Kao-yao Jji |^, High Minister to Yao f£ and Shun |$, had features like a parched melon Hung-yao (^ ^c, disciple of Kiang stiff
;
Tze-ya
^^%
1078), was
yueh
ff:
and minister
(2),
Wu-wang
to
^
3^
(B.C. 1115-
so beardy that his features were almost concealed;
whom Wu-ting-wang
fj£,
^
Fuh-
3E, one of the emperors of
"T*
the Yin |$ dynasty, chose as minister ^B.C. 1324-1265), resembled a
High Minister to the emperor Ch'ength and last ruler t'ang J$ ^, who subdued the tyran Kieh *gj, XVII of the Hsia J[ dynasty, was beardless and destitute of eyebrows." fish
standing up; I-yin
^*,
-fjf
"The emperors Kieh
and Chow j$
|j|
(3)
were well built and of
commanding stature: they were, notwithstanding, but tyrants. Endowed with Herculean strength, they had enemies on all sides, and They were monsters of and their names have been handed down to posterity as
ruined themselves as well as the empire. cruelty,
symbolical of
all
It
tyranny.
is
not.
therefore,
the
countenance
and intelligence which his Who the causes misfortune. among crafty and cunning folks of our large cities has not pleasing and well-set features? The dress which injures
of
some
are
(1)
in
lack of prudence
and complexion be he ever so unimportant, would be
of these is of exquisite neatness, their gait
effeminate;
ranks
man, but the
a
any
ruler,
Younger brother of the first sovereign of the Chow M dynasty. He virtue, wisdom and honours, with the great rulers of antiquity.
Mayers. Chinese Reader's Manual, p. 21. Counsellor to Wen-wang 3fc 3E (12 th century B.C.), (2) day while hunting, as predicted by an oracle. His family
Many
who met him one name was Lil g.
about him. and concerning his virtue it is related was acknowledged even by the fishes lor which he angled. Although
fables are narrated
that this
he used but thereon.
a
straight
He served
piece of iron,
they
voluntarily impaled themselves
during 20 years, and died Mayers. Chinese Reader's Manual, p. 81. (3)
The two for
conspicuous caused the dow
his prince
last
their
rulers of the
ageel 90,
B.C. 1120.
Hsia |£ dynasty, B.C. 1700. Both were voluptuousness, extravagance and cruelty, and thus
afall of the
d\ nasty.
Fig.
Highioay Robber.
Many brothers,
Doubtful fortune. Will lead
a swell
life.
Bankrupt. Will die on the
155
Long
highway, domestic
Short
Dissolute.
life.
Wealthy but broils,
Will meet with Poor,
life.
childless.
an early grave. Quarrels' with wife. \ (
Arched
nose.
Roman
nose.
Flat nose.
Lucky
Honours and
Riches
in life.
Dignities.
and honours.
Wealthy
and famous.
Hooked
nose.
Humped
Old bachelor. Buddhistmonk.
Untimely death. Tiger-eared. Rat-shaped ear. Robber.
Unmourned.
Prominent nose. Dissolute and
nose.
Will be a
Ill
behaviour.
Most
unfortunate.
Ear like an ass.
miserable,
Fortune-telling by inspecting the physiognomy.
Homeless
and vagrant.
— 331 — to employ them as ministers the most vulgar head of a have would not them teach his children a brother of average family intelligence would blush to acknowledge them, and any man of ordinary common sense would exclude them from his friendship."
ashamed
;
;
"When,
laws of the State, they are seized and
after violating the
bound by the
and exposed
officers of justice,
in the public
thoroughthen in extreme anguish they bitterly regret their past life/'
fares,
"Ask physiognomists which or upright intentions, for
is
it
is
preferable, a pleasing countenance
not the features that injure a man,
but his lack of prudence and intelligence"
This refutation of physiognomy by
(1).
Sun
h'ing
^
JJ§p
is
witty and
peremptory.
II.
Physiognomy
in
modern
Modern physiognomists have modified ding
to
them, the ears,
r
e} es,
times.
their weapons.
Accor-
mouth, nose, eyebrows, forehead, the
cheeks and the chin, correspond to the
five
sacred mountains, the
four great rivers, the five planets and the six stars.
The
left
cheek-bone
T'ai-shan
is
^
(Jj
,
the sacred mountain of
the East, situated in the province of Shantung
The right cheek-bone of the
West, situated
The forehead
is
is
Hwa-shan
Heng-shan
||f
South, situated in the province of
The nose
is
Sung-shan
^
[[}
Centre, situated in the province of
(1)
Works
|j|
in the province of [i|
,
^
]5f
mountain
.
mountain
of the
.
the sacred mountain of the
Honan
fpf
p|j.
$ j$|J, commonly known as Siln-tze '^\ •^-, He founded a school of ethics in opposition
of Siin-JeHng
Philosopher Sun. Ch. V.
|$j*
the sacred fj$j
j|f.
the sacred
,
Shensi
Hunan (2),
jjj
|Jj
or the to the
doctrines propounded by the followers of Mencius. Mayers. Chinese Reader"s
Manual, (2)
p. 197.
The highest
which the ancient emperWilliams. Dictionary of the Chinese Lan^ua^t.
of the 5 sacred mountains, on
ors worshipped Shangti _b
^rfr.
— 332 — The chin
is
Heng-skan
,
|1|
'\b
situated in the province of Shansi
and the mouth the Hwai
The
;
of the North,
[ffj.
(Jj
The ears represent the Yangtze the eyes some other water-courses
mountain
the sacred
^^
Yang-tze-kiang
river,
river, II\vai-ho
f^
-/pj
(1).
ear represents Venus, the golden planet, Kin-sing
left
££;
the nostrils are the minor streams,
The right ear represents Jupiter, the planet
of the element
^ J§L wood,
^H
Muh-sing
The nose represents Saturn,
the
element earth,
of the
planet
T'u-sing ^b M.-
The forehead represents Mars, the planet
of the element fire,
^
Hwo-sing if*. The mouth represents Mercury, the planet Shui-sing
7$.
element water,
Jl.
The
left
The
right eye
The
left eye-lid
eye corresponds to the ,,
Sun
Jek
Moon
Yueh
represents the star Lo-heu
Q ft
|p g%
jj-
ff ^P
M
The right eye-lid The left hand
,,
,,
,,
,,
Yueh-puk
ft
^:
jj[
The right hand
,,
,,
Tze-h'i
^
ft;
j|
They discover .">
of the
also
Ki-tu
on the face the 12 signs of the zodiac; the
senses (sight, hearing, taste, smell and touch) are represented by
the Three Great Powers of Nature (heaven, earth and man),
heavenly stems and the 12 earthly branches
The
live
wood, water,
fingers of the
and
fire
hand represent the "five elements or the
earth),
"Book of Changes ", Yih-king J£ These symbols are the following:
The
(1
into the
Ifivcti-ho
Hungtseh
}{£
;ii]"
runs
j$ hike.
j<£
in is
It
|jg, \
"eight diagrams"
See Vol. Sec
desci ibed
.
Vol.
1.
p.
II.
142, note p.
22:5,
1
1 '
(3)
(metal, of the
invented by Fuh-hsi f£
K'ien
^,
the
Yang
j§|.
or active
Nganhnoei from S.W. to X.E., and flows subject to violent floods, which inundate
the surrounding country to a distance of from (2)
(2
the 10
.
and
2.
111
— Vol.
where the origin
to 20 miles.
111.
p. 25V.
26:-*.
of these mystic
symbols
is
— 333 — N.W.
principle in Nature, heaven, ether, the
Tui (|$|
Q,
point of the compass
water, fountains, ascending vapour, lightness, the
tire,
heat,
light,
warmth,
life,
the
^£ Chen
S.;
W.;
jj|,
the wind, expansive energy,
the
flexibility,
S.E.;
water, the liquid elements, rigidity, cold, the N.;
what sustains,
tains,
gravity,
solidity,
quiet,
•
;
^
Ken
thunder,
Sun
K'an
J^,
the N.E.;
^£
£^ Li
igneous exhalations, the quickening power of Nature, the E.; 5^ JS|,
;
'_
jfc,
mounKw'-un
Yin or passive principle in Nature, compliant J^J, the S.W. on the compass-card. At last the four accord, drought, seasons Spring, Summer, Autumn and Winter. the earth, the
:
Several other fanciful inventions
add endless complications
to
in China.
this so-called science of
It is by combining physiognomy through their supposed opposition to each other, by examining the features, the long and short bones of the
various factors,
these
human
frame, that the physiognomist forecasts a happy or
a long or short
life,
what year
whether husband and wife
will
children or leave no heirs to
will
evil destiny,
be auspicious or inauspicious,
abide
mourn on
long together or not, have
tomb
their
(1).
one considers superficially the features of persons, all are very nearly alike but when they are examined closely, great differences If
;
These help the physiognomist in discriminating individuals from each other. Physiognomists do not, however, stop at are discovered.
these externals, but use
them
whether such a person
will
for forecasting
enjoy health,
happiness or misfortune, or soon meet
with his
end. it
Assuredly
has ever been remarked that the inner dispositions
mirrored forth in the exterior man, and thus by outward movements, his manner of speech, one may examining conjecture whether he is endowed with, a strong or weak character,
of the soul are his
whether he is
is
an upright person or a hypocrite
;
for the
countenance
the mirror of the soul.
However,
it
must not
be forgotten that
man
necessity or compulsion, but enjoys free-will,
(1)
does not act through and may always resist
"Miscellany of Water Classics". Shui-king-tsih
ifc
'in.
#J-
— 334 — One, therefore, can never judge positively from
his evil inclinations.
Greater
external appearances.
who
is
still
the error of those wizards,
forecast that the good or evil destiny of a person
is
intimately connected with the shape of the features, or such and such a peculiarity of the
human
body.
Chinese writers have assembled an interesting number of
which run counter
The following are a few specimens r
^f
Jj(!(|,
facts,
the fanciful calculations of physiognomists.
to
culled
from the work of SiXn-k'i fig
above mentioned.
1°
Hsiang-yu
Kiangsu ££ Jl ^p (B.C. the ancient
Jjf Jfl
(1),
a native of
P'i-chow
2|S
}>\\,
in
North
~ who murdered the Emperor Eul-ski H\
-jtf-
What
and an assassin, and the other a praiseworthy prince. difference between these two men
a
!
2°
Yang-hwo
% f(
and Confucius, K'ung-tze
479) resembled each other like twins.
Lu
rebels in the State of
Q^
Yang-hwo^^
(2),
put to death Ki Hwan-tze
iff.,
(B.C. 551-
head of the
^
|j|
-^
(3)
and his whole family, and overran the Kw'ang [ee country, in Honan Confucius happening ~\$, ten miles South of Sui-chow Uf£ ')]]. fpj" (1)
B.C. 201.
Noted from his }-outh by his great stature and military
prowess. He rose in rebellion against the TsHn §?§ dynasty (B.C. 249-206), butchered an army of 200,000 men sent against him, and finally proclaimed himself ruler of Western Ts'u, Si-Ts'u Bj (to-day Honan and N. Nganhwei).
^
He
also put to death
Tze-ying
the infant son of Eul-shi-wang, and Later on, Liu-pang §i]f[J, Prince of Han j§|',
rightful successor to the throne. dec hired
|g,
^f-
war against him and defeated him. "When all was lost, he committed modern Xganhwei). Mayers. Chinese Reader's '\- (in
suicide at Kai-hsia i%
Manual, (2)
p. 52. Rg fi also called
adherent of Ki-hwan
^
Yang-hu
@, one
the Sage's native State (B.C. 505).
and
It
th (Tiger Yang), 6 century B.C.
who
Confucius refused to see him, and he was
fly
l
S. Chihli, sent
a
Mayers,
Shantung
present of singing-girls and horses, the acceptance of
which by the Duke of Lu official post.
An
rebelled against
the country. Mayers, loc. cit. p. 266. was to him that the Prince of Ts i ^, who ruled N.
eventually compelled to (3)
\% r6
of the three ducal families
loc.
§J, cit.
caused the retirement of Confucius from his p.
7S.
— 335 — one day to pass by that way, the inhabitants took him for Yang-hwo and thereupon arrested him. Having realized their error, he V&9 ^,
was
released after three days' detention, and allowed
Here, the one was a Sage, and the other a rascally rebel.
his way.
The high
3°
the
proceed on
to
Chen-sun
official
who
||,
jjjg
lived in the time of
Western Han, Si-Han |f |g (B.C. 206-A.D.
characters "Heaven's son", T'ien-tze
^
^f- (1),
had the two
25),
tatooed on his hand.
^
The Grand Minister and Generalissimo Wang-mang 3E (2), had him seized, and after examining the characters, exclaimed: "these are the three characters
The character Lull meaning
Yih-ta-tze
man was
-fc
^f-
resembles
-^ (six)
,
^
-^
to death".
.
|J£,
And
executed forthwith.
^
'}\\,
n
^
e
fj?
Wang-hwo
tung-Tsin ^C if'
native of P'i-chow 2$
—
Yih-luh-tze
sound another Luh
in
Under the Emperor Ch'eng-ti J&
4°
Eastern Tsin,
or
So he must be put
to kill, to slaughter.
the unfortunate
—
(A.D. 326-343) of the
BE
P rov i nce °f Kiahgsu
an d had a daughter surnamed K'o
Kiang-yin fx. Plii whose foot was tatooed with seven
stars,
variegated ribbons seven inches in length.
to
a
^TJ,
commoner,
fX. j||> ~pT,
lived at
the sole of
which were attached
The damsel aspired to Ch angcko\<-fu i$ ')\\}ft,
become one day an empress. The Prefect of taking her for some weird apparition, had her c
informed the Emperor, and
finally
into
prison,
put her to death.
Under the Emperor K'ang-ti
5°
cast
%
(A.D. 343-345), of the
^
This is the title given to the Emperor of China. Yew (B.C. 2357(1) 2255) decided not to pass the supreme authority to a worthless son, but to confer it upon a worthy minister. This new departure was regarded by Shun 1& (B.C. 2255-2205) as "heavenly doing'", and from that time he took the dignity of "Son of Heaven", which Chinese emperors bear down to the present It
day. ch.
I.
corresponds to the Western "Dei gratia". Parker. China andReligion.
p. 22.
(2) js.
ifr
B.C. 33-A.D. 23.
A
military official created Generalissimo, Ta-sze-ma
(B.C. 6), and who seized the reins of government under PHng-ti '£ fij (A.D 1-6). Having placed a two-year old child on the throne, he poisoned .P.;
him, and openly usurped the Imperial authority. He governed the country 16 years amidst the greatest disorder, and was killed at Cli'ang-ngan J^ 4
Han
(A.D. 23). Mayers. Chinese Reader's Manual,
p. 241.
—
—
3°'3
M
Tung-Tsin Wi a soldier named Ch'en-tu had a daughter whose surname was T'ai jj|, and beneath |J|f -jjf, whose foot were found written the following words: "Mother of the Eastern Tsin dynasty,
Universe",
By
T e ien-hsia-chi-mu
Ji ~f
order of the government, she
££ M.
(
£ #,
was
that
is
Empress
of China.
cast into prison at Kien-k'ang
novv Nanking), and died without ascending the throne
From
the above examples, one
how
see
may
(1).
worthless
utterly
are prognostics founded on the external appearance of persons.
Inspecting persons' bones.
III.
Physiognomy founded on
the inspection of 'persons' bones.
Another kind of physiognomy consists in foretelling the future
through the inspection
A
of a person's bones.
blind Taoist priest,
Tao-shi jg -±, who lived under the emperor Teh-tsung 780-805), of the
T'ang
the divining art.
He
dynasty, became famous
Jjij
foretold the
good or
merely feeling the bones and joints
him about
the length of the arms case of Liu-pei
Han
%gj
v||
§lj
his
9j?
(A.D.
branch of
fortune of people, by
who came
of those
He based
their destiny.
evil
H
in this
predictions
to
consult
principally
on
To uphold his system he adduced the founder of the Minor Han dynasty, Shuh-
(2).
$f (3),
(A.D. 221-265), and whose hands reached
down beyond
the knees.
Against the aforesaid case,
^
~f-.
The following
"Works
(1)
Set'
(2)
••Record of
(3)
A.I).
descendanl
are
many
others are quoted by Siln-tze
two instances.
of the Philosopher Siln-tze"
Happy Sayings", Kia-htua-luh 162-223. A native of Choh-chow f%
of the
'|j
-I'M,
;
His
^-.
j| f£
§$..
in the N. of Chihli,
and
appearance was
emperor King-ti |jc personal He was seven feet five inches in height, he could see behind extraordinary. his back, his ears reached to his shoulders, and his hands to his knees. Rising from the humble occupation of a seller of straw-shoes, he took command of rjf\
body of volunteers, and fought against the usurper Tung-choh if J$.. Later on he declared against the ambitious Statesman 7Vrt«-f.s'aof ^, and in A.D. 220 proclaimed himself emperor of the Minor Han dynasty, Shuh-Han V% g£, .i
considered to be the legitimate successor of the Greal Han. He is canonized under the title oi Chao Lieh-ti U M 3f!| ifr. Giles. Chinese Biographical Dictionary, p
516.
— 337 — Wang-yen
1° ~$i\
3fj,
was a native
kien 3i
man was
This
5Hi-
Honan
ol
of the
emperor
3T£ fjf,
-JpT
~$],
Former Shuh, Ts'ien-Shuh
and had
a butcher, a
r
donke}
smuggler. He joined the army under Hsi-tsung ot
the
T'amj seized
troops,
Ch eng-tu
fg.
^
c
%$,
ff£
capital
a salt-
(A.D. 874-889), of the
Szechw'an
of
Wang-
and
-stealer,
became Generalissimo
dynasty,
Jff
for his father
Imperial
gg
J||,
and
"Prince of Szechw'an", under the honorary emperor Chao-tsung 0g 9^ (A.D. 889-905). After the demise of this emperor, he established his capital at Ch'eng-tu ffa ^ffl, and gave to His successor on the throne his dynasty the name of Shuh J|p (I). the
received
was
^
his son,
more commonly known as Tsung-yen square chin, a large mouth, hands extending to
Wang-yen
He had
Iff.
of
title
a
3:
fjj"'
the knees, and eyes so prominent that he could see back to the ears.
He was wherewithal weak-minded, and careless
about
Ckwang-tsung $£
^
the
government
of
the
The emperor
State.
(A.D. 923-926) of the Posterior T'ang dynasty,
sent an
Heu-T'ang f|? Jjif, him, and finally put him Liu Yuen-tsin
2°
given to pleasure and debauchery,
army against him,
seized
and imprisoned
to death.
|flj
j£
j||,
a native of YiX-hang |£
had hands a
of
foot
in the
jfc,
long and reaching
Chekiang $ft f£., Prognosticating this as of good omen, he placed beyond the knees. himself at the head of outlaws, the riffraff of the country, seized province
the district of
^
Wu
^.,
and
himself up as emperor.
set
(A.D. 605-618), of the Sui
[$f|
him, and the ambitious rebel perished on the
Do
who
not these historical facts give the
forecast the
future
Yang-ti
^
dynasty, despatched an army against battle-field.
the fanciful quacks and joints? Should a hundred thousand cases, that lie to
by inspecting bones
events turn out as predicted once in
If an inexperienced archer sends an only through mere chance. arrow or two into the target, that is by chance, and does not prove is
in
anywise that he
(1)
is a skilful
bowman.
H
This was one of the Three Petty Kingdoms, San-kwoh IH, which Han jfj dynasty, A.D. 221. It was situated
arose after the extinction of the in
Szechw'an
[70
Jl|,
and had
for its capital Ch'eng-tu
Ifc #|i.
It
lasted
\
'•
years.
3
— 338 — Confucius. K'ung-tze
iJL
^
,
said
"if
:
we should judge people by
outward appearances, we would have lost Tze-yu -f ffi' (1). According to the work entitled "Review of the writers of the Four Classics", Sze-shM jien-wuh-k'm
Confucius
tells
in practical
what
^f ^) had an extremely
outward appearances,
their
life.
Practical applications.
physiognomy is found in physiognomy", Ma-i siang-fah
practical application of the art of
the
work
ft
$
entitled: £fe>
Herein
the reader
are
figures
to
may
bearing
Divination
some he is
Chinese
various
the
of these curious figures,
may
characters
In the annexed illustration,
branch of divination.
see
to proceed further, 1.
"Easy guide
which the Author received from a votary of the art.
in this
employed
and
if
he wishes
consult the above-named work.
practised through
means
of the five planets
the six constellations, the five sacred mountains,
(2),
and the four great
China.
rivers of
The nine divisions
1!.
Born B.C. 513.
(I
For this reason,
and capacity, a wise counsel
their virtue
is
IV.
men by
us not to judge
but to seek rather
The
^ Tze-yu
but was intellectually well-endowed.
face,
ugly
A #/
Hr
ffl
A
of
the
celestial
native of Shantung
]Jj
sphere
^, and one
(3)
are
also
of the disciples
His outward appearance was so ugly that the Sage at first despised him, until further acquaintance revealed a high degree of mental After studying under Confucius, he travelled Southwards to the excellence. of Confucius.
Yangtze, and founded a school of 300 disciples. Confucius said of him "had been guided in my choice by outward appearance, 1 should have missed :
1
In
Tze-yii.
A.D. 739, his tablet was placed
Chinese Header's Manual,
in the
Confucian temple. Mayers.
p. 213.
Mercury, Venus, Mars, Jupiter and Saturn.
(2)
These are the Centre, East, North-East, North, North-West, West, South West, South and South-East. The above division seems also to correspond to the 9 fields of heaven of which Hioai Nan-tze jft p£j -f- (an ardent (3)
\"tar\ in
the mystic researches
..I
his great
forms one
Manual,
p.
and
work Hung lieh-chwan ,,i
the
:i'( (i.
treatises
f
fanciful speculations of the Taoists) Jjg ?}\
the Taoisl
\%
speaks
(History of Great Fight), which
Canon.
Mayers. Chinese Reader's
339
employed, the 64 hexagrams of the "Book of Changes", Yih-himj J!, the "ten heavenly stems", and the "twelve earthly branches" (1). |Jg,
and nose, and the lines of the eyebrows furnish other elements, which help in determining the good or evil fortune, and the future destiny of persons.
The shape
3.
(1)
See Vol.
described.
— Vol.
I.
of the ears
p. 142,
III. p.
262.
where these
cyclic
symbols are enumerated and
— 340 — ARTICLE
III.
WEN-WANG.
DIVINATION ACCORDING TO THE METHOD Ol Wen-
e
o
~*£
3E
ffc
(!)•
method generally use "divining by means of cash'
fortunes according to this
tell
1
coins, hence
Ts'ien-puh g£
called
commonly
is
it
(2
|>
,
.
diviner takes three coins and
The
puts
them
into
a
tortoise-
he empties them on the
ground, then
shaking them once or twice, examines whether they have the obverse or reverse
side
in
shell (3); after
upwards,
side on
The
order to forecast thereby a lucky or unlucky fortune.
which characters are written
is
the
The former corresponds
to
the
the other the reverse.
and
obverse,
Yang
or
Jl§,
active principle in Nature, happiness, good fortune, luck; the latter
denotes the Yin |^, or passive principle, hence misfortune,
ill-luck,
evil.
The following are
The three coins
1°
the coins
is
(
hung
Two
3°
toss
Kino
called
The three coins
2° called
the combinations wliich
called
is
A
I
o ,*
1§[,
take place:
the obverse side upwards.
fall
^, and fall
may
denotes good-luck, happiness.
the reverse side upwards.
and denotes
This toss of
This toss
have the obverse upwards, and one downwards.
Tan ^L to
,
and
is
misfortune.
ill-luck,
This
interpreted as middling, second-rate.
is
reckon, to see
what the
issue will be, to divine. Williams.
Dictionary of the Chinese Language. Puh |>, to rattle coins inside a tortoise or terrapin's shell, to divine, (2) in guess fortunes Williams. Dictionary of the Chinese Language.
Those who ile
\
m.i\
fortunes
T'ang II.
p.
l,i',
336.
p
divination in
be consulted by those I
he cash
dynasty
who
commonly used
AD.
this
prefer this are a
manner have shops, where method
certain
of ascertaining their kind coined during the
620-907). Doolittle. Social Life of the Chinese.
Vol.
Fig.
Tirant les sorts au
moyen de
Fortune-telLing after the
156
la divination
method of
de
Wen-wang
Wen Wang.
— 341 — Two
4°
toss
have the reverse upwards, and one downwards. Ts'eh
is called
and
^,
is
This
interpreted almost bad, only a poor
chance.
Some
method
fortune-tellers adopt a contrary
call the side of the
and the other the obverse
The coins
to the above,
and
coin on which characters are written the reverse, (1).
down
are tossed
six times,
and their
relative positions
examined and noted each time.
A
tolerable
An
good throw, Tan,
One
classed as
is
almost bad one, Ts'eh,
,,
,,
Yang
$^.
Yin
[5j§J.
good chance, Kiao, changes Yin into Yang [^ [^. One of bad chance, Chung, changes Yang into Yin [£|. of
^
Each one
of these results is then referred to
ponding trigrams
^
by Fuh-hsi f£
invented
comparison, the fortune-teller forecasts the
one of the corres(2),
good or
and evil
from
the
destiny of
persons.
Chinese writers
method
with much wit and judgment the above
criticize
The following
of fortune-telling.
are a few specimens culled
from their works.
"The uppermost.
coins
This
on
fall
is all
the
ground the
reverse, or
How
mere chance.
obverse side
can a person of sound
reason logically infer from such hazard that one's destiny will be infallibly lucky or unlucky?'
some
"Moreover, According
of
1
these
quacks
to the ones, the reverse side
according to the others
denotes
it
upwards,
Yin
operations of these fortune-tellers the
follow
|S|£.
same
If
(1)
(2)
~$£
3£
methods.
Fang
we submit
to
|^:
the
of the
two
is
right?"
multiplied the eight original diagrams,
(3)
#
3x =# Kdi-yu-ts'ung-k'ao $% See Vol. IV. p. 333, where these trigrams are enumerated and their
various combinations described. 3)
denotes
case, one will forecast a
happy destiny, the other an unhappy one. Which
"Wen-wang
opposite
See Vol.
I.
p.
131, note
3.— Vol.
II.
p. 223.
— 342 — Pah-kwa
A
if
invented by Fuh-hsi
(1),
ffc
%,
to sixty-four
double
ones. happy omen, and which of evil? All trigram these fanciful inventions are due to the Author of the Yih-king J^ |f
Which
(2),
and
upon such
it is
good or
evil
of
is
a sorry basis that
"To shake ground that
is
The whole comes
destiny of persons.
fortune-teller speaks rashly,
soothsayers forecast the
saying that the
to
and makes mere groundless
coins in a tortoise-shell, and toss
assertions'".
them out on the
whether they will fall on the obverse or reverse, all but childish play, and will never convince any serious person to see
that one
The
may draw
therefrom a happy or
"Historical
ancient emperors
Annals"
evil
"in
say:
horoscope".
cases
of
perplexity,
the
consulted their ministers and
reflected first of all,
the people, and then sought the opinion of diviners".
"This shows that
in important matters of State,
rulers pondered deeply, and before promulgating consulted with their advisers and the people;
these ancient
officially their if
the}-
laws,
suspected
opposition on the part of the latter, they pretended to have recourse to soothsayers in
order to impart more weight to imperial author-
ity".
We buted to
201, 273, (2)
Fung Mung-cheng
See Vol.
(1)
^
read in the "Treasure of Wisdom"', Chi-hwai
27(1,
II.
^
)jijj(,
p. 223, their origin
that the renowned
and use
in divination.
attri-
Commander
—
Vol.
III. p.
284, 304, 320.
The mystic symbols
ted to Fuh-hsi
$|
'||f,
$H
of the Yih-King. or Pah-kwct
(B.C. 2952-2837).
The
text,
composed
A
Sj>,
are attribu-
of 04 short essays
%
th cen3E (12 enigmatically and symbolically expressed, is due to Wen-ivang His son Tan known as J3 of the Duke B.C.). tury (later Choiv-kung jg £•, (how) added observations on the strokes in each figure. The work of these
two I
is
called the
Chow-Yih
/fl
%, or Book
of
Changes of the Chow dynasty.
he appendixes, written 600 years after the text, are said to be from Confucius.
Legge, however, rejects this opinion, and maintains the}- were written about 350. The work was intended by its Author as a book of divination. The (.real Diviner used it at first under the Chow dynasty (B.C. 1122-240), and in subsequent times, soothsayers employed its trigrams to ascertain the future and forecasl the good or evil of events, l.egge. Introduction to the Yih-
King.
— 343 — Ti-t$'ing
|^
^
(1),
dynasty, Peh-Sung
who
^
4b
A D -
(
the
in
lived
-
time of the Northern
960-1127),
was ordered
to
Sung attack
^
Before engaging in battle with ~^j. $| the enemy, he took a handful of coins, somewhat about a hundred, the rebel
Nung Chi-kao
and shouted vehemently in presence of his troops: "if fall
the obverse side upwards,
may
all
be ours"!
victory
these coins
He then
cast
them on the ground, and all had the side with the written characters On seeing this, officers and soldiers were filled on them upwards. with joy, and rushing frantically on the enemy, won a complete The battle over, some one happened to examine the coins, victory.
and found that characters were written on both had been carefully prepared by Ti-ts'ing encourage his
(1)
Died
officers
AD.
1057.
and men
A
ffc
^
sides.
The
trick
himself in order to
11
(2).
native of Si-ho
MM,
hi Shansi UM
M. He entered
as many as early upon a military career, and between 1038 and 1042, fought he about rebels. Later 25 battles against 1054, on, entirely suppressed the
dangerous rebellion of Nung Chi-kao, in Kwangsi ^ W- He was always much esteemed as General, and shared the hardships and dangers of his men. He was canonized as Wu-siang jfc J| (military perfection). Giles. Chinese Biographical Dictionar}'. p. 725. Historical Annals of the (2)
Jfc jfe. This dynasty Kin or Golden Tartars seized
Sung dynasty, Sung-shi
ruled China from A.D. 960 to 1280. In 1127, the
the Northern part of the country and compelled the then emperor to transfer the capital to Nanking. Later on, it was removed to Hangchow, in Chekiang.
The dynasty soon
after ended,
and was succeeded by that of the Mongols.
— 344 — ARTICLE
IV.
SELECTING FORTUNATE OR LUCKY DAIS. Luh-jen-k'o
^
^
f£
(1).
Divination by means of the six cyclic characters.
I.
This method of Chinese divination
is
by combining
practised
each of the "ten heavenly stems", Shih-t'ien-kan
~
^
-f-
=
•
p, with the
"twelve earthly branches", Shih-eul-ti-chi -Jifc j£, taking care, Thus six however, to select but one out of every two of the latter.
"stems" joined with six of the "branches" form six combinations. Hence comes the name "divining by means of the six jen",
of the
Luh-jen-k'o 7^ f£ f$, or combination of six cyclic characters. These six combinations being further repeated with each of the "heavenly stems" form a cycle of sixty (6x10), and are called Kiah-tze E|3 -^,
Hwa-kiah-tze
sexagenary cycle
Why
is
in order to
formed reason,
^f>,
Luh-shih-h'wa-kiah
-£;
-J-
jfe
or
E|3,
the
(2).
the cyclic character Jen f£ selected, rather than another, denominate this combination ? It is because Heaven
"Wafer", denoted by the character Jen
at first it
Ep
jfe
represents
the
primordial
matter, the very origin of things, that
The following method wooden tub.
with
foundation
is
is
For this
mundane
adopted in forecasting the future.
each hole one of the twelve cyclic characters ball,
f£. all
water.
twelve holes pierced in
then takes a small red
of
and
rolls it
till
it,
is
is
The operator
written.
it falls
A
Beside
selected.
into
one of the
holes.
(1)
K'o
ffl,
to reckon, to calculate, to see
the ninth of the ten stems.
It
is
what the issue
will be.
i
is a book of magic Luh-jen /^ respecting lucky days. the Chinese of Dictionary Language.
water.
J
rated
See Vol. ;in<[
1.
described.
p.
142, note 2,
Jen ^,
connected with the North, and running
where these
"Williams.
cyclic characters are
enume-
Fig.
457
Appareil usite pour la divination des six "Jen". six cyclic characters. instrument for selecting lucky days by combining Divining
— 345 — The
cyclic character opposite
the hole
is
now combined with
one of the "ten heavenly stems", the two thus furnishing the elements which conduce to the desired result. By referring to a guide-book
which are consigned sentences corresponding
of the art, in
possible combinations, the forecast, good or bad,
is
to
all
finally secured.
Divination by skilful arrangement of cyclic characters.
II.
K'i-men tun-kiah-k'o
The
skilful
^
f^
^
j7§
f^
(1).
of cyclic characters, called in
arrangement
Chinese
K'i-men tun-kiah-k'o ^f f"j j! ^ 1$, is performed almost in the same manner as stated in the previous paragraph, so it is needless to enter into any further description thereof. the two works: "Guide to cyclic divination", Luh-
By studying
and "Complete manual for the characters", K'i-men la-ts'iien^ f^ ^
jen siXn-yuen -^ ££ ||
arrangement of
cyclic
^,
skilful i|s,
one
can see that the methods employed for foretelling the future are mere fanciful inventions,
When building
and utterly devoid
these wizards
(2),
a
case
they
lucky (1)
of
day
to
any rational
select
basis.
an auspicious site for a by the "ten heavenly
represent the constructor
stems", and the projected In
wish
of
a marriage
(4),
the
by the "twelve earthly branches
site
3).
ceremony which must take place on
bridegroom
K'i-men tun-kiah T^fjjlf ^3,
is
represented
by
to skilfully dispose troops in
the
"ten
am bush, hence
rare skill or art of a geomancer. Williams. Dictionary of the Chinese Language. (2)
purpose.
The builder of a house must always select a propitious day for this The soothsayer, applying the rules of his art, decides on the month,
day, and even the hour for laying the foundation, putting up the ridge-pole in its place, hanging the main door, digging the well, and making the fireplace in the kitchen. Doolittle. Social Life of the Chinese. Vol. (3)
See Vol.
I.
p. 142. note 2,
where these
cj^clic
II.
p. 346.
characters are enumerated.
In South China, no respectable heathen would think of entering upon (4) the important business of marrige without having received the decision of a fortune-teller, indicating the lucky days and hours for cutting the wedding
garments, adjusting the bridal bed in
its place,
finishing the curtains, embroi-
dering the pillows, and for the entering of the bridal sedan-chair into the residence of the husband. Doolittle. loc.
cit. p.
345.
4
— 346 — heavenly stems", and the bride by the "twelve earthly branches''. Similarly in a case of sickness, the patient is represented by the "ten heavenly stems", and the disease or illness by the "twelve earthly branches". Who would ever sincerely believe that his destiny,
good or bad, depends on a ball sent spinning round in a wooden tub, and which happens by chance to fall into one of the twelve holes pierced therein? Let us suppose, against
the operation.
Beg
should
some reason underlies
possibility, that
the
necessarily
How
however, arrives.
into
fall
the
then can an}
7
same
and the
it,
the
If
experiment.
the second should agree with
first result is true,
ball
all
the operator to renew
little
The contrary,
hole.
one trust the predictions of
these cunning knaves?
Such
some
are
to theory,
quite opposed
consult such
of the excellent
reflexions
made
silly
and
all,
a fuller study of divination,
^
great cyclic characters", Ta-luli-j<>u siXn-yuen first
twelve pages are found
various combinations of the Pa/t-fcwa
eight diagrams, essences,
Wu-h$ing 3£
A
%
>=p;
the
Yang §r
>
[ij|
~
-f-
A
twelve earthly
|g;
|p
(1);
Alter
If.
1
in
these fundamental of various
correspond
M.
exhibiting the principles;
the
primordial
cases.
Ti-shi
j|Jj
^;
Eul-shih-xze-tsieh ffJ
~
the -f-
^.
notions are found other figures
The twelve gods, Shih-eul-shen
1. p. 124, where these divisions are enumerated. They the different positions which the sun occupies with reference
See Vol. to
six
the ten heavenly stems,
and the duodenary cycle or Kiah-tze
for the soluti
|J|£
Wi-
elements or
branches,
twenty-four divisions of the Chinese year, 09
figures
and I'm
tne nve
zk ££
the twenty-eight constellations or stellar
^=f;
mansions, Eul-shih-pah-siu T-icn-h;ni
consult
may
"Researches into the origin of the
the three volumes entitled:
In the
is
be they officials, literati or peasants,
methods.
Whosoever would make
I.
occasionally by
Nevertheless, one sees every day that practice
Chinese writers.
to the 12 signs of the zodiac.
— 347 — "f"
ZOjfa
,
the twelve genii of immortality, Cli'ang-sheng shik-eul-shen
^^ +"#• III.
The
third
volume contains figures
of about sixty gods or genii,
who
various conditions and events of
The Genius
of
Joy
The Genius
of
Good Luck
illustrating the influence
are supposed to
human
preside
over the
life.
Hsi-shen
The Star-god of Literature Heavenly Favour
The Star-god of Happiness The Ruler of Heaven The Genius
of Fidelity
Male Spectres Female Spectres
The God
Death
of
The Genius The Ruler
of Travellers
of the
The Master The Ruler
of
of
Winds
Rain
Hades
The Five Empty Spaces The Genius of Lewdness
The Five Demons The Genius
of
The God
Thieving
of
Wailing
The Demon
of
Gold
The Demon
of
Heaven
The Genius
of
Woe
Let the Reader imagine the endless combinations resulting from
such fanciful elements, and none will be surprised to find that the divining art,
as
practised
in
China,
requires skilful training" (1),
Fortune-telling— and this includes all kinds of divining or prognosti(1) cating the fortunes of an individual or his descendants requires a vast amount of care, skill and lore, as well as experience, to cast a reliable horoscope. Many, however, have little or no confidence in those ignorant quacks. The
—
literary class profess to believe, at least very
is
many
of them, that
A
when
divi-
i!\ the method properly done by the "eight diagrams", Pah-kwct infallible. Doolittle. Social Life of the Chinese. Vol. 11. p. 3^7.
nation
is
— 348 — necessitates
recurring to various guide-books
filled
with intricate
formulas, and supposes in the votary of the art a prompt and powerful memory, in order to have at one's fingers' ends the countless
combinations and deductions which are characteristic of this so-called science.
— 349 — ARTICLE
V.
DIVINATION BY CASTING LOTS. Ts'ien-puh
A
hundred bamboo-slips,
§|j
(1).
well polished,
all
These are then numbered, which
|>
are prepared
(2).
done by writing on them the
is
Kiah-kiah ^ ^, Kiah-yih ^ £, Kiah-ping which correspond to our numeral series: 1, 2, 3, etc., Ep p^j, until the number Kwei-kwei %$, 100, is reached.
ten cyclic characters:
^
On
each
slip
"great
following:
are also felicity,
unbounded happiness, middling chance,
exceedingly good, fairly good, bad"
A
1
,
etc.
reference-book, containing a hundred pages,
vided, each page bearing a slips.
some pithy sentences, as the
written
On
each sheet
is
likewise pro-
is
number corresponding with
inscribed a short stanza
(3),
that of the
describing the
human life: prosperity or misfortune, honours, These verses are sometimes ambiguous, and then
various conditions of riches or poverty.
an explanation is annexed, designed to help the applicant as to he must understand and interpret the oracular saying.
a
how
The person, who wishes to receive an answer, places the lots in bamboo tube, then shakes it gentl} with his two hands before the T
idol (4), until a slip falls to the
He now
rises
the corresponding (1)
ground.
from his knees, picks up the slip, and refers to number in the book prepared for the purpose.
|g Ts'ien, a bamboo-slip used for drawing lots, a lot on
which names
or characters are written. Williams. Dictionary of the Chinese Language. (2)
Each temple
in
slips, corresponding to a
China has a quantity of these lots made of bamboonumber of stanzas, and referring to them b} number. -
Doolittle. Social Life of the Chinese. Vol. (3)
It is
said that
II.
p. 109.
most of these stanzas were originally presented as
thank-offerings to the god or goddess worshipped in each particular temple. Doolittle. loc. cit. (4)
The
lots are
drawn before some
idol in a public
affirmed, in a private dwelling-house. Doolittle. loc.
cit.
temple; never,
it is
— 350 — Here he reads the stanza which discloses or evil fortune.
prognosticates a good
If
to
him the
future,
drawn
the lot has been
and for
the purpose of finding a remedy for a sick person, the same sheet indicates the medicine, which will infallibly restore him to health (1).
Ten
Instead of bamboo-slips, copper cash are sometimes used.
marked with vermilion, are placed in a bamboo tube; the applicant then shakes them with the two hands,
of these, one of
which
is
until the coloured cash falls to the ground.
This operation
is
repeated
twice.
the coloured cash falls out
If
this is interpreted as equivalent to
first in
each of the two operations,
Kiah-kiah
Ep
E|3
the coloured cash comes out second at the
11
,
or
number
1.
and third in
first,
the second toss, then the series of the cyclic characters are consulted.
The second
of these is
Yih £,, and the third Ping
ptj.
The applicant
has therefore obtained the number 13.
By in the
referring to the book above described, the
as
found
is
corresponding page.
Such for
answer
the
is
drawing
method followed nowadays, when
a person
applies
lots (2).
As has been previously done, we may imagine here a discussion taking place with one who believes that by drawing lots he may His replies will disclose to the Reader the
ascertain the future.
whole theory that underlies this peculiar method
of divination.
— "'How
do you pretend to ascertain through means of these whether the future will be good or bad? The poetical bamboo-slips stanzas consigned in the reference-book, and the explanations given therein, are
all
corresponding
(1)
slips.
The objects
of a person who has adapted them to the Moreover, these slips are cast out of the tube
work
the
in
regard to which the Chinese are accustomed to
make
inquiries arc various, such as recovery from sickness, birth of male children,
success Doolittle. (2)
in
trade,
literary
pursuits, and
Social Life of the Chinese.
Ling-t8'ien-shu
'
ft
,':.
Vol.
or Book
the attainment of fame or office. II. <>('
p. 106.
Mystic Divination.
— 351 — :by
the application of physical force, and have no choice of remaining
inside or being" cast on the ground".
— "It
quite true that the slips, the stanzas, and
is
the
accom-
panying explanations exert little influence, but the gods speak through them, and thus disclose to men their intentions and wishes.
The
slips
and reference-book are but the means whereby the divinity
reveals to us its will" (1).
— "Well!
us grant what you say for the moment.
let
It
would
then follow that whenever you carry out the directions given, you will infallibly obtain happiness, and never meet with misfortune.
none would ever require any foresight, or taking
In such a case,
any means towards securing success. Everybody need but draw lots, and follow the directions indicated in the reference-book. There would be no further concern of calling in a doctor when a person falls
ill
all
;
that
is
required
is to
give to
the patient the medicine
prescribed by the reference-book, and he will infallibly be restored to
health.
One should even appeal
in a word,
to
lots
in
all
the important
and follow exactly the directions prescribed by them
affairs of life (2),
we should
bow
all
to
;
the decisions of these cunning-
operators, and depend on them, as a blind man depends on the
person
who
leads
him about".
— "If we have
not ever}r certainty about future events,
at least the hopes that in is
the custom
of the
many
cases the gods will
we have
protect us.
country to consult them, so we
follow'
It
the
beaten track and do as others do".
(1)
The Chinese
profess to believe that the gods will indicate the con-
dition of things in regard to the future, or their will in regard to the present, and the answer given is considered to those who employ certain methods ;
good and
sufficient reason for
shaping one's conduct and business accordingly.
Doolittle. Social Life of the Chinese. Vol.
the will of the gods). Appeal to the lot (2)
and
its
decisions final.
trivial questions.
is
They
a very
II.
p. 106
common
resort to
it
(Methods of ascertaining
practice
to decide
among
the Chinese,
important as well as very
Doolittle. Social Life of the Chinese.
Vol.
II.
p. 384.
— 352 — The annexed method
of divination is practised.
by drawing
(1)
illustration will
Ch
l
lots", Ck'eu-ts'ien
eu
#,
to take out
J$\
exhibit to the Reader It is §||
commonly
called
this
"divining
(1).
with the hand, to draw as a
Dictionary of the Chinese Language.
how
lot.
Williams.
Fig.
158
,£&
— Tirant les fiches divinatoires.
Drawing
lots before the
altar of the temple-god.
— 353 — ARTICLE
VI.
DIVINATION BY THROWING B \>IBOO-IU.OCKS. Chih-kiao pei-kiao |$ $£ This method
meaning purpose In halves,
draw
to is
divination
of lots.
known
The kind
was used.
is
is
glass
of
it
"Pwh-fcwa"
called
h
an oyster-shell.
%
an
two
into
lengthwise
made of wood or Some also are made This divining
j£, a cup-shaped or concave block,
oyster-shell
and resembles
wine-
a
(2).
The person, who wishes to make inquiries through this method divination, throws down the above utensil before the idol, and
then examines whether the plane or oval surface of both parts both plane surfaces turn up
upwards or downwards. the answer is in the negative, or Yin If
the answer
is in
[^;
the affirmative, or Yang
if
falls
when thrown,
both convex sides are up,
|^|;
if
the
flat
surface of
upwards, and the other downwards, the answer is regarded Sheng %fc or Sheng-kwa J$£ =£\>, superior, best, most propitious.
one as
ih
are
purpose into two halves.
called Pei-kiao
hollow like
split
blocks
these
Nowadays
of buffalo-horn, split for the
because
(1).
of hemispherical block used for the
an oyster-shell,
in close imitation of
instrument
3t£
as Kiao j£.
ancient times,
bamboo,
also
is
%
is
(1)
Chili
J!K,
to
throw down.
Kiao
g£,
hemispherical blocks thrown on
the ground by worshippers to divine the answer to their prayers. They are called Kiao-ff&i l£.ltf- and Kiao-kwa ££ !£J», and are now made of wood, scallop
Pei Jf£, a cup, a glass, divining-blocks used before shells, or bamboo roots. the gods. Williams. Dictionary of the Chinese Language. This instrument is made of wood, if to be used in private families; (2)
One end is smalof the root of a bamboo-tree, if to be used in temples. than the other, sometimes tapering to a point. It is 5 inches in diameter
and ler
end and 8 inches long. After being made to the desired size and shape, it is split lengthwise through the middle. Each piece has thus a flat and a round side. Doolittle. Social T.ife of the Chinese. Vol. II. p. 108. at the largest
5
— 354 — The blocks
are
thrown three times on the ground, and the prognostic,
favourable or unfavourable,
The character Kiao is
purposes,
to instruct,
$£>,
in
pronounced
thus obtained.
meaning a bamboo-block for divining the same manner as Kiao ^r, to teach,
hence the answers given are considered as coming from
who
the gods,
is
use these means for instructing mortals.
At the present day, common bamboo-tree.
This
is
folks generally use the root of the
usually about an inch in diameter, and from
The
three to five inches long.
instrument made therefrom
is
root
two, and the divining
split in
is
called T'iao ^5"
ground three times, and the forecast made
(1).
in
It is
cast
on the
the same manner
as
described above. In a book,
for
prepared
specially
purposes of divination, are
found the answers resulting from the various combinations of the three characters:
Yang, Yin, Sheng
will exhibit to the
The following
Sheng, sheng, sheng
fffi
)Jf
j§
Sheng, sheng, yang
ffi
$£
%
sheng
|$§
jp
Jjf
Sheng, yang,
sheng
f§
%
f§
Yang,
yin,
yin
%
|g|
|S|
Yin,
yang,
yang
|S|
After each of these
sheng,
groups
then a poetical
;
[^ $%.
table
Reader these curious combinations:
Yang,
vourable
|5J^
is
|SJ|
%
found a note, favourable or unfa-
stanza, accompanied by
prescribing what must be done
or avoided
undertaking, sets out on a journey...
when one
a
commentary, on some
starts
etc.
— Whether these
blocks fall with the oval side up or down, is mere chance, and the physical dexterity of the operator, in the same manner as when one throws dice on a table; how then
due
to
This instrument (1) frequently used before the tablets of deceased ancestors, in order to ascertain the sentiments of the dead in regard to various subjects under consideration.
own
use, in
Doolittle.
Heathen families have generally one
making inquiries before household gods and ancestral
Social Life of the Chinese.
Vol.
II.
p.
108.
for their
tablets.
Fig.
159
Jeter les sorts.
Divining by means of bamboo blocks.
— 355 — can a person draw therefrom a favourable or unfavourable prognostic? Why then It is the gods who arrange these combinations (1).
—
—
do they constantly disagree when inquiry is made about the same matter? Have the gods two minds when declaring their will, and do
most flagrant manner? they not contradict themselves in the are unable to discover the wherefore of these things, but it custom
(1)
(2),
— We is
the
is
con-
and so we inquire no further.
The stanza
of poetry corresponding to the
sidered to be the oracle of the god.
If
the
meaning
number is
of the lot
propitious,
it is
judged
that the matter referred to the god will terminate favourably. Doolittle. Social Life of the Chinese. Vol.
II.
p. 110.
nothing so important as the influence of precedent in China. The people are prejudiced against changes and reform, loving to do as they have been taught to do, and as they are accustomed to do. Custom and (2)
There
is
precedent are there more powerful than law or right. Doolittle.
loc. cit. p. 411.
— 356 — ARTICLE
VII.
DIVINATION BY DISSI.C -TlXCi WRITTEN CHARACTERS. Ts'eh-tze
^
$ij
(1).
This method of divination consists in dissecting or writing out
composed, and with these elements making one or several new words, which have separately the distinct parts of which a character
is
a different meaning from the original.
The work known
1
Annals of Ancient Shantung" $fjj says that the custom of (2),
as "Dynastic
,
Lang-ya tai-sui-pien $$ gfjj f^ jf£ decomposing, and in somewise dissecting through where it Chi
JJ2,
passage
is
stated that the character
to halt, to stop;
We chwan
Kwo
and
Wu
]j^ is
originated
Tso-chwan composed
of
^
-^
(3),
two parts
:
a spear, a lance.
-\£,
Kung-sun Shun", Kung-sun ShuhA.D. 23, under the Western Han
read in the "Annals of
£
|£
j$t
that
f$,
dynasty, Si-Han "g
in
Q ^
Kung-sun Shuli proclaimed himself Emperor of Shuh !§jj.
(1)
characters,
"Tso's Commentary",
of
a
Ts'eh-tze
jjjl]
i||,
^,
jljc
Having
and
(4) revolted,
fixed
his Capital
and recombine the parts in new Dictionary of the Chinese Language. the Principality of Lang-ya, an ancient name
to dissect characters
senses, as fortune-tellers do. Williams. (2)
for the
Lang-ya-kiin ty{ t$ ^5, Eastern part of Shantung
Williams, (.'-*)
^Tf*
jfj
Jjr,
including Ts'ing-chow-fu ff
H]
)ff.
loc. cit.
An
Autumn Annals", Ch'itn-ts'iu from B.C. 722-484, written by Confucius), and called Tso-chwan ^£ f^ Tso's narrative
amplification of the "Spring and
(History of the State of
made by Tso K'iu-ming
''{_
Lu
Iff,
$J,
#
,
Wylie. Notes on Chinese Literature, p. 0. "i Died A.D. 36. Son of a former (Governor of Honan, and conqueror of Shuh *§, the modern Sze-chio'an J||, where he established himself under
or commentary. |
[fC|
the
title
of the
"While Emperor",
invested Ch'eng-tu dX
His head was cut
off
ftp,
his Capital,
and sent
to
Peh-ti
g
ifr.
In
36, the
Han
Generals
and he died wounded during a
Loh-yang
\%, his
sortie.
family exterminated, and
the city sacked. Giles. Chinese Biographical Dictionary, p. 395.
->
CO 01
3
.s CO CO
Si
O «
i
,
v
fm
-=
Yf«i,J*
— 357 — at
Ch'eng-tu
he saw in a dream a person
^,
jj£
A
Pah-sze tze-hsi shih-eul wei-k'i
+
Z* -p -^
who
.H 3U
said '^]
to.
him
:
(!)•
"we now have riches and Upon awaking, may not our happiness vanish in a moment?" The wife replied: "He who has heard good tidings in the morning, may die in the afternoon, therefore much more after twelve days have elapsed". Kung-sun Shuh ^ ^ ^tJc interpreted these words as of good omen, he said to his wife:
honours, but
and had himself proclaimed Emperor under the
$ M
title
of Ch'eng-kia
'2).
During the
year of Kwang-wu ifc ffi (A.D. 25), of the Han dynasty, Tung-Han jfc ^|, Ts'ai-meu |pc j%, Prefect of Han-chow £=| j'\], in Sze-chw'an. J||, had a dream, in which he first
Eastern
saw three
ripe ears of corn
upon the cross-beam
of a palace
;
waking
up he grasped them eagerly, but they escaped out of his hand. asked Kwoli-ho
^Jf
;f]$
matter.
Kwoli-ho
saying:
"the palace
denote the rich
his assistant official,
,
He
what he thought on the
rising up from
^,
table, congratulated him, Emperor, and the ears of corn emoluments which His Majesty bestows on all his j||5
is
that of the
These ears of corn, which you have seized, represent the Do not worry in high honours which will be conferred on you. Shi the character the of the least about (to lose favour); meaning officials.
^
for this
same character the
of
position
which you
word Chih
shall be
The Intendant
^
Yang-liu not
know
#j],
77\co 7}^ (grain, corn),
^,
official
enters
the com-
into
rank and perquisites with
awarded". of Circuit, Cliao
in the province of
exactly the time
when
Yun-sung |§ ^g ^, Kiangsu ]£
jlft,
a native of
writes;
"we do
divination by dissecting characters
began, but the two facts related above, concerning Kung-sun Shuh and Ts'ai-meu jr£, have much helped to establish the JTJU
^
Q ^
The
(1)
$?.
The
Shih-eul wei-h'i
means (2)
Pah
characters
characters Tze -+*
JH
^
-f-
;H#
A
and
signifies
are the
component parts of Kung make up Sun Jg. The phrase "after; twelve days". The whole sentence .Sec
J.\
and Hsi j£ go
to
therefore: "after twelve days Kurig'-dtini
Annals of "Kung-sun Shuh'
,
-&•
Kiing-suii
{% will be an emperor".
Shuh-chwan
£• j$ 3$ f#.
— 358 — custom.
nobody made a
at that time,
However,
practice of
special
the art".
Under the T'ang Jf dynasty (A.D. 620-907), the Taoist priest Ts'ui Wu-yih became famous in this art. Yang Teli-hwui
^M^
j§j
^
him
^p, desiring to crush the rebel Li-kao
scheme and besought
his
to write a few
characters
characters Pen
Jfc
(North) and Ts'ien
priest took the character Ts'ien
the character Peh
^f-
^
requested
He wrote down (one thousand).
and placed
=f-,
proposed to
(1),
it
in
him
the two
The Taoist
the
midst of
Kwai 3jE, adding' forthrush on him head foremost, butt
thus making the word
^,
with "Kvcai-kioh]'
Ts'ui
his advice.
on the dust.
^^
3jE
that
ft],
is,
him with the horns. the time
In
method to.
of the
divine and
%
Sung
of dissecting characters
was
the destiny by
tell
dynasty (A.D.
960-1280),
called Siang-tze
^ ^,
means
this
to select,
of characters.
^
During the reign of Hwei-tsung <£ (A.D. 1101-1126) of the Northern Sung dynasty, Peh-Swig 4b *M (2), Sieh-shih %] ft, also
known
as
He
excelled in this art.
^,
Jun-fu f^
dissected forthwith any character that
and drew therefrom
a favourable or
Ts'ien^Yuen-soli $£ 7C to
according
promotion.
"Will
it
replied Sieh-shih
contain
all
j|,
(1)
to
him,
selected the character Ts'ing fjf,
and
official
be that of Imperial Censor, said he, smilingly?"
— No, !§"
^
interpretation, he should obtain
obvious
its
was presented
unfavourable prognostic.
f|J-
;g\
the character Ts'ing
fpf
does not
the elements which enter into the composition of Yen-tseh
meaning "Censor". A
Kansuh
native of Ch'eng-chi in
He was made magistrate him Governor of Tun-hwang. the Jade-stone Gate, Yuh-men 3?
-y* j§|f.
of Ifsian-huh $( $£, but his followers called
Later on, he seized |"j,
himself (2)
the territory
£M
West
and Suh-choiu
of
ffl, in the Hami desert, and styled "Duke of Liang". Giles. Chinese Biographical Dictionary, p. 443. The Northern Sung 5fc ruled China A.D. 900-1127, and had its Capital
at K'ai-fung-fu
or
all
between Ngan-si
\)\\
iff
/fi'\
in
Kin Tartars, Hwei tsung
the conquerors.
At the approach of the Golden Horde Nanking, and ceded Shansi and Chihli to
Ih.nan. fled to
|;\"
— 359 — In fact, the second half of the character Ts'ing
has less strokes than Tseli
\ ^7
!fft
— to
in
$|
fj|
random the handle il
Emperor Kao-tzung "^
dynasty, there also lived one
another famous votary of this
Ts'in-kwei at
^
Sung
is
^
(A.D. 1127-
Chang Kiu-wan
and taking Yih
to his palace,
of a fan, wrote on the dust the character
One", then asked his guest to prognosticate what would happen Kiu-wan ji "^ answered: "Your Excellency will advance
him.
honours".
am High
I
Minister to the Emperor;
highest dignity in the State, what more
Kiu-wan
j^
earth, will
^
Wang
it
may
I
enjoy the
I
attain?
expect to
"one stroke more added
replied:
make
Whoever may wish ts'ung-k'ao
3E> a ruler, a king" (2).
to see other
curious cases of this kind, can
character, or writing one prefer.
is
Kai-
f$ jf :#.
|5g
The method followed
This
—
T'u j^, the
to
consult the work entitled: "Collection of Collateral Records", yii
fl\
art.
had him brought
(1)
that
,
jlf.
During- the reign of the
"1163\ of the
|f
at the present
down on
day consists in selecting a
a slip
then handed to the diviner,
or adds thereto, thus composing
new
of paper,
who
as people
dissects
may
retrenches
it,
characters with these parts,
and drawing therefrom a favourable or unfavourable prognostication.
A native of Nanking j^f ^, in Kiangsu jX Ufa. Famous and Censor, he was taken prisoner by the Kin Tartars, and held by them for some years as a nominal captive. In 1134 he escaped to Hangchow, and implored the Emperor to consent to a peaceable division of (1)
A.D. 1090-1155.
as a Statesman
the Empire, ceding the Northern half of China to the conquering Tartars. to what was perhaps the wisest counsel in the crisis.
The Sovereign agreed
For this step, Ts'in-kwei has been covered with perpetual obloqivy by patriotic Even at the present day, his name serves as an opprobrious synonym
writers.
for Chinese Ministers
who show
a disposition to deal amicably with Kuropeans.
was invested with the title "Sublime Prince of the Realm", " Wei-kwoh-kung" %% [^ £•, and held the supreme direction of affairs till his
In A.D. 1142, he
death. ch'eu g| (2)
The people fife,
cancelled his
posthumous
title,
and changed
it
"False and Foul". Mayers. Chinese Reader's Manual,
"Collection of Collateral Records", Kai-yu-ts'ung-k'ao
^
into
Miu
p. 235. fi$
$
:#•
— 360 — The case
Wei Chung-hsien §|
of
the close of the
Ming
character Siu
and handed
|A|
,
profoundly, said to him in a
a
is
happy
kingdom, that cannot be any one
much
(1),
to the diviner.
it
"this
:
ff
rebel,
who
lived at
He wrote
out the
The
bowing
famous.
is
dynasty,
f^j
,<£,
latter,
prognostic, a solitary
man
but an Emperor".
As
else
as to say, you shall one day reach the throne yourself. *. JJ withdrew, whereupon the diviner said to "this character forecasts a great misfortune for him; a
Chung-hsien the crowd:
man suspended
dangling in the
in space, his feet
that
air,
means
that he will be hanged" (2).
A
came one day and father who was then
person
whether his
wrote down the character
—
said the diviner; Yih (living), life is
and the
lirst of
ended and he
is
Fi'/i
—
,
a
selected
character,
would recover
ill,
meaning
one.
"This
inquiring
or is
He
not.
of ill-omen,
^
the last stroke of the character
is
Sheng Your father's
the character Sze ^E (death).
now
at the point of death".
The soothsayer
then inquired of the year in which his father was born. belongs to the year of the ox,
Shuh-niu
J§|
^
".
"My
father
replied he
(3).
Died A.D. 1027. A native of Suh-ning J$ ^, in Chihli. Of profligate made himself a eunuch, and managed by bribery to get into the the reign of Hsi-tsung j# (A.D. 1621-1628), he practically During palace. ruled China, expelled all loyal men from office and put his opponents to death. In 1626. temples were erected to him, he was made the equal of Confucius, and styled "nine thousand years ", Kiu-ts'ien-sui Jl -T- ^, only one thousand His virtue caused the appearance of a "uniless than the Emperor himself. corn" in Shantung. At the death of Hsi-tsung, he was dismissed, and hanged himself to escape trial. Nearly three hundred persons were executed for being connected with his crimes. Giles. Chinese Biographical Dictionary, p. 859. (1)
character, he
^
(2)
12 books
^
"Select Extracts", Ki-yue>i Ki-so-ki
— doctrinal,
historical
and
g|
^
— formed
ffi
^. A compilation
in
by selections from precematters of antiquity, and the rest deals
literary
ding works. One fourth relates to with events of the Ming Bfi dynasty. Notes on Chinese Literature, p. 171.
It
was completed
in
1659.
Wylie.
(3) Every Chinaman is said to be born under a certain animal, or to belong to a certain animal. The Chinese usually express this idea by saying "his animal is the rat", or "his animal is the monkey", as the case may be.
The meaning ponding
is.
thai
lie
was born during the year, when the character corres"monkey", enters into the term which denotes
to the "rat" or to the
thai year, according to the chronological cycle of sixty. Doolittle. Social Life of the Chinese. Vol. II. p. 342.
— 361 — then that changes the case; add the stroke Yih
"Oh!
Niu ^, and you
character ox, will live
A
shall have
Sheng
^
—
(one) to the
(life).
Your
father
11
(1).
scholar,
named Sung
proceeding to the Capital for the
7^,
purpose of passing his examination,
down
beforehand, and wrote said
ill-omen",
wished
have his fortune told
to
own name, Sung "your name is
his
the fortune-teller;
^" .rye*. Xgan .^ The Reader must here
list of 6 iauLmuo, graduates,
"This
$£.
is
of
not found on the
(V\
i
^.
grasp the exquisite niceties and intricacies of the Chinese language, reduced on account of its ideo-
and
graphic
discriminate
homonyms from
The character
character Ju is
each other.
has two meanings, according as
-J£
pronounced Nu combination with Shui
ced Ju, and
-fc, ;
and means (water)
(
5fc,
ffi,
little
scholar,
begging him 11 ,
character: 1° list
of
woman,
which enters into the composition
a female; used it is
successful
7J<;
him
his family
therefrom his fortune.
graduates
crowning piece decidedly head the list
this
word Ngan
the
;
2°
Mien
character
t*->,
which
Ngan
of all candidates,
|j|.
and you
name Sung
— "You will enjoy I
(wood), classifier of the character
of
pronoun-
Now,
of the
said the votary of the prophetic art, "for
the
bears a
deterred by the above oracle, applied to an-
to foretell
Muh
it
Sung ^.
other fortune-teller, and handed again to
good luck
a
and written }£,
means the personal pronoun thou, you.
not found in the character
Our
kinds of devices in order to
all
read with a rising inflection, or in the ascending
is
it
tone,
i^L,
If
to
character,
syllabic
different tone.
in
try to
is
find in this
^,
Pang
a
the upper part,
Your name will
come out
will first
Tripos".
This method of divination the
is
component parts and meaning
based, as the Reader can see, on of the Chinese characters,
whence
a favourable or unfavourable horoscope is deftly inferred.
(1) (2)
"Collection of Collateral Records", Kai-yu ts'ung-k'ao $% f£ |§ %. Xgan |j|, an official list of graduates, affixed in a district or prefec-
tural city of China.
Williams.
Dictionary of the Chinese Language.
6
— 362 — The as
fortune-teller dissects the character,
and according
he pleases,
therewith afford
a
new
character
opportunity to
as
or
it
circumstances require,
characters
and scholars
literati
changes and inverts
(1).
composes Such combinations
for displaying- their wit,
and are much appreciated by the Chinese. This explains how the above kind of divination is held in high favour even among literary
men. In these
two provinces of Kiangsu yX
jlfc
an d Nganhwei
^
^,
may every day the same individual going to two fortunetellers, giving them the same character, and seeking a forecast conone
see
Both predict thereon the most
cerning the same identical matter. contrary things.
The
All
that,
practice goes on, and
is
however,
is
viewed with
little
concern.
ever esteemed by the people.
These cunning knaves overrun the country, speculating on the general credulity, and deceiving silly folks with their endless twaddle. Nevertheless,
every body
believes
in
their fanciful forecasts.
The
Author has seen high and dignified officials, dressed in the ordinary garb of the literary class, going from one city-gate to the other, and consulting characters, in order to ascertain whether such an under-
taking would be successful or not.
is reached, he adds strokes, by an some or all of these component parts under inspection, thereby making new words out of them, from whose meaning he draws sagacious and wonderful inferences in regard to the good or bad fortune
(1)
Oftentimes, before the conclusion
adroit use of his writing pencil, to
of the individual
Vol.
11.
p. 33(3.
who
is
consulting him. Doolittle. Social Life of the Chinese.
— 363 — ARTICLE
VIII.
ORIGIN OF LUCKY \\l>
UNLUCKY DAYS.
T seh-jeh }f
We
(1).
shall see in the article entitled "Prohibitions andlprescrip-
tions
of the
New
Year,
Imperial Almanac", that at the
J§ J§, in which each day of the year has
its
This
is
whether
it
commencement
of the
every family in China purchases a calendar, Hwang-lift
is
lucky or unlucky.
every Chinaman.
It
is
peculiar mark, indicating
the "Daily Manual" of
consulted in order to ascertain whether the
day is auspicious or inauspicious for calling in the tailor, starting on a journey, taking a bath, or requiring the services of the barber. directory, a certain number of hard-up on the general credulity, select fortunate days, speculating
Besides this literati,
general
and ply their trade According
The good luck
to
in the streets
and
at the city gates.
them, days are either propitious or unpropitious.
or misfortune of a person, his success or failure in
an undertaking, depends entirely on the choice of a lucky or unlucky day.
Under the Tsin |f dynasty (A.D. Hsu-sun
fj'jf
j|§
(2)
by means of the
(1)
Tseh-jeh
:jf|
2(35-420), the Taoist wizard
devised selecting fortunate and unfortunate days
"ten heavenly stems
1
',
T'ien-kan
^
-^p,
g, to choose days, especially lucky ones.
and the
Williams.
Dictionary of the Chinese Language. A.D. 240-374. Just before his birth, his mother dreamt that a golden (2) phoenix dropped a pearl from its beak into her hand. In early life he devoted himself to study and ascetic pursuits. Made Prefect of a district, he distinguished himself by great benevolence, healing diseases by means of secret preparations, and transmuting the baser metals into gold. At length, when 134 years old, he was caught up to heaven together with all his family, even the dogs and poultry of the house following him to the blissful abodes of the He is considered as one of the patriarchs and presiding genii of the genii. Taoist srct.
Mayers.
Chinese Reader's Manual,
p. 66.
— 364 — Ti-shi
"twelve earthly branches",
combining the the
which form the basis
(1),
Chinese sexagenary cycle or Kiah-tze
the
of
^ ^
twenty-eight constellations
(2),
planets, and the two great Powers
five
^
Yin [^ principles, he evolved his system These were applied lucky and unlucky days. actions of life: marriages, the building of houses
tailor
;
all
these events were determined
or unlucky day
The
for
in
skilfully
;
upon
(3;,
Yang
|5§
discriminating the
important
even in the petty
such as keeping a dog or a
life,
By
.
of Nature, the
and
details of domestic
-^
the five elements
cat, fetching the
after selecting a lucky
(4).
original
purpose which determined the choice of the "ten
heavenly stems", and the "twelve earthly branches" employed in the
computing j ears and days, in the same manner as figures are used in Western countries. The five elements, the five planets, and the twenty-eight consexagenary cycle, was
stellations
also
employed
for designating days.
It is
a
method
first, second or third day of of intention without month, determining whether the day any
reckoning equivalent to saying, the
of
the is
are
T
to establish a series for
lucky or unlucky.
The high
^,
(1)
note
official
Yuen Kien-chai
minister to Hwang-ti
1. (2)
^^
(5)
^
fjfj
^ff
writes
arranged the cyclic
See on these heavenly stems and earthly branches. Vol. III. p. 262. note 2., and p. 283. note 2.
Eul-shih-pah-kung ZL
-\"
A
*g,
sions, so called because the sun and their revolutions.
Mention
of
them
is
(3)
See Vol.
(4)
"Pearly Casket of General Records",
IE SI
^
series
in
Vol.
I.
p.
the 28 constellations or stellar
and the Record of Rites, Li-Ki jp§ fg,. They form flfj, zodiac, and are applied also in regular and recurring order month. Mayers. Chinese Reader's Manual, p. 358. 2G0, note 2.
Ta-nao
142.
man-
moon are supposed to rest therein in first made in the Chow Ritual, Clww-li
f§\
III. p.
:
Vol. IV. p. 322, note
a kind of Chinese to the
days of the
3.
Yuh-hsiah-ki-t'ung-shu 3£ Eg
'&
The Yellow Emperor, so called because he reigned under the influence One of the five legendary sovereigns who ruled at the dawn of Chinese history, B.C. 2697-2597. He is looked upon as the founder (5)
of the element earth.
of the Empire,
and the inventor of music and Fine Arts.
Reader's Manual,
p. 72.
Mayers.
Chinese
— 365 — order to compute years, and serve as the numbers
but never had the intention or
fortune.
evil
in order that they
name,
personal
such names are given of understanding them.
to
^
$fc
Ej3
^f-
(that is the first)
£y
(2)
was defeated;
military circles".
—
may
when
reply
?fr,
fl£
this
memorable date
^
ife
replied:
is
the
Government
still
Emperor Chow remembered in
"if this day
Chow f$, it marked also the victory The General made no reply, but ordering his gloriously won the battle. Nowadays
(1),
"on the day Kiah-tze
said to the prince:
of the sexagenary cycle, the
Wu-ti
No
designated.
Wei §| kingdom
of the
of
defeat
good
inanimate objects, as these are incapable
Under the Emperor Wu-ti General Yao-ch'ung
2, 3, 4 etc....
1,
for designating'
thus that individuals are given a family and
is
It
employing them
of
of
marked the
Wu-wang
troops to
fixes the date for the
]j£
3£".
advance, he
examination of
provincial and metropolitan graduates, and takes no concern whether it
lucky or unlucky.
is
Neither are fortune-tellers or selectors of
This shows that
auspicious days consulted.
such
officials
do not believe
silh' theories.
Do we
not
see
several persons
engaging
in
marriage the same
day, starting building enterprises and opening shops; notwithstanding,
one meets with misfortune and the other becomes rich in life,
early
choice
the
;
one dies
and the other reaches a green old age how then does influence the and do matter, days why people consult ;
of
those selectors of auspicious days?
These grandiloquent prophets contradict each other, and none of
them agree
(1)
One
in their fanciful forecasts.
of the three petty
kingdoms
set
up
at the close of the
Han
g|
dynasty, A.D. 221. It comprised the Central and Northern provinces, and had for its Capital Lohyang *j& %. It lasted 59 years. (2) j$j
Chow
or Chow-sin *$
d}Miasty, B.C.
1122.
Among
his vices
Defeated by Wu-wang, he miserably in the flames. Mayers.
lust.
tyrant, who closed the Shang were extravagance and unbridled a tower, set it on fire, and perished
^, the abandoned fled to
Chinese Reader's Manual,
p. 22.
— 366 — The Emperor Wu-ti
summoned
^
of the
Wei §| kingdom
(1),
a
day would be auspicious or not
for his
marriage
Five replied in the affirmative, and several in the negative.
ones
forecasted
would
befall
that
him.
the others
happiness,
that great
r
bright or dark speck on the horizon
;
in fine, the result
?
The
misfortune
soothsa3 ers, wizards, each
Astrologers,
once
them
the fortune-tellers into his presence, and asked
all
whether such
jj£
saw
a
was a Babel
of contradictions (2).
In presence of such jarring,
Does not the matter come because one fancies that
it
so
;
believe?
such a day will be unlucky, such another will turn out lucky, because Success or failure
one's persuasion.
is
what can any serious person
to saying:
is
not the outcome of
any special day, but depends principally on our personal endeavours.
Why
then consult those selectors of lucky days
^ (A.D.
In the reign of Chao-tsung Hg
?
889-904), of the T'ang |f
dvnasty, there lived the Hanlin doctor Ch'en-yen ]% J|f, also known as K'o-chu pf §f|, a native of the district city of Wu, Wu-kiin 1%. |J[),
and president
of the Imperial College.
an essay in which he refutes those
The following
days.
"We for
days
sacrifice.
is
who
This scholar composed
believe in luck}'
and unlucky
an extract therefrom.
see, said he, that in ancient times, rulers selected certain
commencing hostilities against an enemy, and This was done in order to give the officials time
offering to
make
necessary preparations, and rehearse the ceremonies, so as to perform them carefully and with scrupulous exactness; they did, however, believe in nowise that victory or defeat depended on selec-
the
ting one day preferably to another".
Gradually, ignorant folks, without examining the reasons which
determined the wise conduct of the Ancients, selected as each one
(1)
Scr above. Vol. IV.
(2)
Historical Records, Shi-ki
(B.C. 163-85), of the
11
p.
:u\:>. Jfe
|£,
the Herodotus of China.
an $£ dynasty.
?'& composed by Sze-mct Ts'ien ftj Reign of Wu-ti g£ ifr, fifth emperor .',!.}
Fig.
161
#^|L
Tableau pour trouver
le
jour favorable pour un mariage.
Table for selecting an auspicious marriage day.
— 367 — auspicious days
pleased,
or
common
shrub, the
a
whether the day
and
extended
with astounding rapidity. At one to wishes a build a dig well, house, plant a tree any
if
present,
then through carelessness to repress this
;
custom
the
innovation,
people will not do so without ascertaining
auspicious or not.
is
Happiness or misfortune depends entirely on man's endeavours, nowise on the choice of davs.
in
the
In
thoroughfares,
public
animals going
and
where we
see
wagons and pack-
from morning to night in the market of the five great cities (1), where wares and precious stones places are permanently exposed in our large manufacturing and trading to
fro
;
;
do not disputes and quarrels occur every day, and are not
cities,
people themselves the causes of these things?
who
For those
seek to lead a virtuous
while
changed into good, good or
who
those
for
event becomes a
fortunate
calamity
destiny in
little
win
all
man
such cases, ascribe to the
holds in his hands his evil of
the day whatever
has ever seriously imagined that an incompetent General a
battle
if
he chooses an auspicious day? Will the hus-
bandman who has chosen
a
lucky day, but neglects to plough his
or sows therein bad grain, reap an
held
abundant harvest? In
has the choice of a fortunate day ever changed any gold, or a heap of stones into precious
These
(1)
in
Honan
~\*q
MM
in
Jft
Honan
in
Cities or Capitals are
fnf):
Hantan-hsien :
even a
misfortune befalls them.
Who will
evil-minded,
disposition of individuals.
evil
These who do not consider that
own
are
itself is
therefore, depends on the
all
;
misfortune
life,
H15
Hantan '*f$
hi (Ij
!p|5,
Lohyang
)
;
Jj§
[^j Jff Honan-fu Chan Jt (to-day
|^ (to-day
}BJ'
capital of the Feudal State of
South Chihli
^
j^
;
governors and
Jf
Wanch'eng
Ch'ang-ngan j%
traders.
cities,
officials,
fine,
metal into
gems?
^); Lintze
$jj
f$ (to-day Tsinan-fu
f& i$ (to-day Xani/ang-f'u
1
fnf
Over each of these
among
M
Shantung
1H>
vile
-3c
(to-day Si-ngan-fu 15 ^c
the usurper
Wang-rnang
3E
^
ffi
in
(A.I). 8-23,
who superintended commerce and
p£[
Shensi
i!§
|5jjj
tff ]5f.
appointed
decided disputes
— 368 — What
then
Among people
is
the influence of your lucky days?
some have been
our ancient rulers,
chosen
the
by
others have reached the
on account of their lofty virtues;
throne through the straightforwardness of their policy, and which of our many and famous Generals has not carried the day through either his prudence or personal bravery?"
The annexed
will
illustration
(1).
exhibit
to
the
Reader how a
The following method is for a marriage is selected. take the Should ceremony place during a lunar month of adopted. The thirty days (2), these are reckoned in the following manner. fortunate
day
character
Fu
5^, denotes
on through the series If
the lunar
till
the
inverse sense,
If
the
fixed
Vang, ch'u, or it
;
the character
for
Ku
j{£,
the day of the marriage
month has but twenty-nine
in
day
1
denotes
ceremony
2,
is
and so
attained.
days, the reckoning
beginning always from the character
is
made
Fu
3^.
the marriage corresponds to the character Ti,
lsa<>, Jj| ig* Jgf
|J,
it
is felicitous.
If
on the contrary,
corresponds to one of the two characters Weng, Ku,
|f|,
j(£,
then
two cases may occur. Either the father or mother of the bridegroom is still living, and in this case the day is inauspicious, and the marriage
may
not take place
so the marriage
(1)
A
or one or other of
them
is
dead, and
ceremony may be celebrated.
Classified Miscellany (Cyclopoedia) Shi-wen lei-tsu
'\i
~X $$ K£.
A
Chinese month has never 28 or 31 days, but always either 2'J or month is one moon, the character for month and moon being identical.
(2)
30.
;
Hence the number which indicates the age of the moon at any particular time, denotes also the day of the month. Doolittle. Social Life of the Chinese. Vol.
II.
p. 14.
Fig.
162
3.
En train de planter les batonnets Divining by means of chopsticks placed in a bowl of water.
— 369 — ARTICLE
IX.
CONSULTING CHOPSTICKS PLACED Shu-chu jg ££ This superstitious
is
practice
A BOWL OF WATER.
IX
(1).
peculiar to women-folks, and
is
scarcely ever used
It consists in taking in the by any other class. hand three chopsticks, placing them perpendicularly in a bowl of water, turning them round, and wetting the upper parts until they
While performing
stand straight up of themselves. the question
headache?
is
Is it
his
why
asked,
because his deceased uncle is in
it is
is
ill,
this operation
why has
displeased
(2),
he got a
or because
need of money in the nether world?...
grandmother chopsticks remain upright are asked,
such a child
is
in the
If
the
bowl of water while these questions
inferred that one has guessed right.
In
most cases
questions are asked until the chopsticks remain erect for a
several
few moments.
Mothers
of families have frequently recourse to this
vain and frivolous method of divination, whenever their children suffer
from some indisposition.
selves, that
thing
placed together stand upright of them-
the three chopsticks
If
must be ascribed
required
is
to
be
to the
The only
laws of equilibrium.
lucky and balance them well
;
the result
obtained has absolutely no connexion with the question asked. Even
should one guess by chance the true cause of the chopsticks
have
not
been
well
fall
(1)
Shu
Williams. (2)
§£, to erect, to set
then
if
the
balanced in the bowl of water, they
down; on the contrary they are sure the laws of equilibrium have been observed.
will
illness,
up perpendicularly
:
to
remain upright
Chu ^,
if
a pillar, a post.
Dictionary of the Chinese Language.
Remark
the popular belief in the connection of the living and the
dead, and the influence the latter are supposed to wield over the former.
— 370 — ARTICLE
X.
GOOD OR EVIL OMENS.
^
Kih-hsiung-cki-chao
;£
|X]
$fo
(I).
Events, circumstances and animals, deemed to be of good or
omen, are so numerous, that order
to treat this
our observations
it
would require
We
question adequately. to a
few prominent
a
whole volume
must, therefore,
in
limit
will illustrate the
which
facts,
evil
nonsensical stuff offered to popular credulity by professional fortunetellers.
The cry of
/.
Niao-kiao ,%
birds.
Let us take as example the cry of the crow
pi}--
A
(2).
previous
remark may be made that the cry of the bird must not come from a If beyond a hundred paces, Tung Fang-shoh jf[ too great distance. jf
f)\
(3),
When
1. If
in the
an expert in the matter, says
heard
morning,
from seven 11 a.m,
(1)
to
and Chew
1
;Jfc,
it
p.m,
Dennys. (3)
The
;
if
;
if
heard
heard between
quarrelling will occur.
an omen, a prognostic.
Kill
^,
luck,
the opposite of Kih
evil,
The Chinese consider to
wind or rain
eleven, there will be
misfortune, calamity, of the Chinese Language. (2)
between the hours of three and seven
indicates that presents will be received
(K|,
anyone about
need not be heeded.
comes exactly from the South.
the cry of the crow
in this direction,
it
undertake an
^
.
good fortune; Hsiung Williams.
Dictionary
the cry of the crow so unlucky that affair
hears
it.
when
he generally postpones action.
Folk-lore of China, p. 83.
Much
Born 100 B.C.
the fanciful invention that he
legend hovers round his birth,
was
the
embodiment
among
others
of the planet Venus.
He
have had the power of effecting transformation of shape in defiance of the ordinary laws of nature. During the greater part of his life, he was one of the associates and advisers of the Emperor Wu-ti g^ ifr (B.C. is
also said to
l-iU-86).
He encouraged
the ruler's leaning to a belief in the supernatural and
his love for the introduction of
Chinese Reader's Manual,
new and
p. 209.
occult religious ceremonies. Mayers.
Fig.
163
v z*z*
U^l;
f
-»
.
"Hi* &\
-•,*«.'
*V NnpvJE W* N ^
.
i
..
..
Le
cri
des oiseaux.
Omens rtrmnn fmm.
the
mi
of birds.
«
-
— 371 — the
In
from one
heard
if
afternoon,
some great misfortune will happen;
to five,
forebodes that
it
heard from
if
five to
seven, a
lawsuit will take place.
When
2.
heard in the morning, from three
If
impending quarrel heard between
animal; a
comes exactly from
the cry
lost
if
it
3.
heard from seven
a.m, and
11
it
heard from one to three
in
be found
will
1
;
heard
When
comes from the East.
ding lawsuit
heard from one to
be
if
;
received
;
if
If
When
and
it
is
1
p.m,
five in
it
ominous
of
an increase
indicates an impen-
the afternoon, a present
between the hours of
five
and seven,
a friend
comes from the West.
the cry
heard in the morning from three to seven, a visitor will come
heard from
breakfast;
untoward event;
if
,
to
eleven,
foreshadows some
it
;
if heard from five to seven, a stranger will good luck is no need of mentioning the intermediate positions,
indicates
arrive.
seven
heard between the hours of 11 a.m, and 1 p.m, heard from one to five in the afternoon,
a present will be received
N.E
five
pay a visit. 4.
it
foretells that
it
to eleven, it foretells
a.m, and
between
11
an
visit;
will fall sick.
of fortune; heard
for
the afternoon,
some one
the cry
portends a
between the hours of
indicates that
some happy event; heard from seven
will
to eleven, it
heard in the morning from three to seven,
If
will
to seven, it indicates
forebodes the loss of a domestic
p.m,
object
seven,
if
;
the North.
;
There
N.W.,
S.E.,
according to the
The crow being misfortune,
S.W., each
hour of the day a bird of
ill
of at
which
is
ominous
which the cry
of
good or
heard
is
evil,
(1).
omen, whose cry generally forebodes
one might be led to believe that villagers are loathe to
see a colony of rooks build their nests in the
neighbourhood of their
When homes, quite the contrary feeling is, however, entertained. in the abode and its builds nests takes a rookerv village trees, up
(1)
General Repertory, Shi-shi t'ung-k'ao
it:
^M
:#•
1
Vol.
— 372 — this
thereon,
inhabitants
happy omen, and indicates that its become wealthy, hence nobody would be easily
considered
is
will
allowed to disturb or
above
This
When
fall to
the snuff splits up into two distinct parts, this denotes
should
;
;
should If a
it
(1).
the ground, as this would bring misfortune.
honours and riches
soon
;f£
is
take
bend
it
journev will be soon undertaken wick, without there being any around will
jig
important to avoid cutting the wick, and thereby causing
all
the snuff to
future
Teng-lnva
happens that snuff forms on the summit of a It considered as ominous of good or bad luck.
frequently
lamp-wick. is
the birds.
Snuff on a lainp-\
77.
It
kill
a
if
it,
and that a child
place,
this portends that a feast
will be
run round the whole wick, a guest
lamp goes out
of itself,
an omen of
it is
downwards, a long
forms in the middle of the
it
born to the family
evil,
;
be soon expected.
may
and forebodes that
death will soon visit the family.
Should the lamp-light emit will
When
break out.
sparks, quarrels and trouble
little
a long spell of dry
and sparks burst out with a crackling will fall
after three days.
If
lamp appears bright and
weather has taken place,
noise,
it is
a sign that rain
during the rainy season, the light of a it
clear,
is
a sign that fine
weather
will
soon arrive. 7/7.
Good or of
itching eleven
or
ill
I letting
luck
sensation at
is is
of the
Eul-jeh J£
lift-
connected with the hour at which a burning in
felt
and one
night
eai*s.
between husband and wife;
the ears.
If felt
the morning,
in
between the hours
harmony
will prevail
experienced between one and three in will soon the morning, a guest arrive; if from three to five, a great if from five to seven, a stranger may be feast will take place expected; if
;
if
from seven
(1)
to nine, a
J'eng $£,
;\
happy event
lamp, a lantern
:
will befall the family
Hwct
}£, a
spores or snuff' formed on the wick of a lamp.
;
if
from
flower, a blossom, here the
— 373 — nine to eleven, presents will be offered; 1
a
p.m, good news
are
coming;
soon arrive
stranger will
;
if
between 11
if felt
from one to three
if
from three to
am, and
in the afternoon, it
five,
is
a sign of a
and a grand feast; if from five to seven, the ladies will visit each other; if from seven to nine, quarrels will break out; if from nine to eleven, it foretells that a lawsuit and trouble will future journey
ensue.
IV
Tingling sensation
Yen-t'iao
the eyes.
felt in
fig
jj^jc.
Here, as in the case of the ears, the hour at which the sensation
and the eye in which it is felt, play an important part, and determine whether good or evil fortune is in store for us. If felt in the left eye between the hours of 11 p.m, and 1 a.m, a
is
experienced,
guest will shortly pay us a
distinguished
there will be a grand feast.
and
If felt
the right eye, a visitor
in
visit
from one
in the right eye,
if
;
to three in the
morning,
be expected, and so forth for
may
all
the other hours of the day or night.
Itching on the face.
V.
An good or if
evil kick,
at
felt
or
itching
noon,
irritating
Mien-jeh
sensation
"jfj
on the
felt
according to the hour at which is
it
!jj&.
it
face, forebodes
happens.
Thus
happy marriage and grand
the harbinger of a
rejoicing.
VI.
Sneezing
hour
at
which
p.m, and
1
regarded as a good or
it
takes place.
it
it
is
is
evil
\^
(Eg
(1).
omen, according
to the
happens between the hours of 11
portends a grand feast;
if
from one
to three in
among
(2;.
In regard to sneezing the Chinese
somebody (2)
If it
1ft
a sign that a quarrel will soon break out
the women-folk of the house
(1)
Ta-p'en-ti
is
a.m,
the morning,
Sneezing.
talking about me, for
I
have
a general
have been sneezing
General Repertory, Shi-shi t'ung-k'cio
tJfc
*ji
jlig
proverb which says: times — j^ tT
many jg.
— 374 — ARTICLE
FORTUNE ON THE FINGER
DIVINING
Ta-shi
This kind of divination because owing to
people,
its
is
fl-
B£
much
.JOINTS.
(1).
vogue among" the
in
common
simplicity, everybody, even the good
it without there being any need of a the and hour mouth, examining day, person. taken and which an event has place, prognosticating therefrom
village
dames, can easily use
third in
XI.
It
whether
be attended with success or not.
will
it
consists in
There
is
no need
The inquirer of a book, and no complicated reckoning is required. merely stretches out his left hand, and neglecting the thumb and reckons on the two upper joints of the three middle little finger, Six joints are thus used in the order indicated
fingers of the hand.
below.
from
1
each
Upon
to 6, it is
sentences, some
of these joints,
numbers representing them
or
customary to write one of the following pre-arranged of which prognosticate good fortune, and others bad
or doubtful luck.
Grand peace and
luck.
1°
^C ^f Ta-ngan.
2°
j§
jgi
Liu-lien.
A
3°
jjg
si.
Suh-hsi.
4°
ff
P
Ch'ih-k'eu
Prompt joy. Red mouth (disappointment and
cf
Siao-kih.
(2).
little
patience.
quarrels). 5°
A^
6°
5£ Cj K'ung-wang.
Scanty luck. Loss and death.
Explanations and comments on each of the above sentences, are
found in books which treat of this
meaning and be
made,
of divination.
The
may
will
be
explained further on
needless to indicate (1)
fortune. (2)
common form
practical adaptation to the various questions that
how
the method
is
;
meanwhile
it
will not be
practically applied.
Ta-shi tT B#, inquiring about a lucky or unlucky hour; forecasting Williams. Dictionary of the Chinese Language. Ch'ih-k'eu-jeh
#
P 0, "red-mouthed days"
Cantonese avoid bargaining.
are those in
which the
Williams. Dictionary of the Chinese Language.
— 375 — If
for
whether
down
an object has been
instance,
can
it
the
these data,
To
be recovered.
the question
lost,
asked
is
find this out, the inquirer notes
month, day and hour, when it was lost, and combining draws one of the above six sentences. He then seeks
and whether they prognosticate good or As an example let us take the following: J have lost
their
interpretation,
luck.
penknife
this
;
fourth day of the month, and at the
Shi-ch'en
\t$
The Chinese
JfH (I).
now
is
my
on the
of the year,
Chinese hour of the cycle,
fifth
divide the day, or rather the day
and night, into 12 hours, and so one two of ours (2).
The method
month
third
the
in
happened
evil
The
applied.
hours corresponds to
of their
knife
month, so the inquirer reckons on the joints
was
lost in the third
of his fingers 1, 2, 3.
happened on the fourth day of the month, whereupon he adds 4, At proceeding on the joints of the fingers and saying 4, 5, 6, 1. It
the 7
hour, Shi-ch'en
fifth
and
9 a.m.
joints,
total
and
of the
to
it
five,
be
is lost for
between
and reckoning on his
finger's
reads the sentence inscribed on
K'ung-wang good
;
it
5ji?
has
t'
prognosticating
fallen into the water.
example — A
person falls sick during the first month of on the second day of the month, and at the second hour
Another the year,
of the Chinese day, that is
He now
4, 5, 6.
finds
The knife
loss.
Jjp|,
Hereupon, he adds
2, 3,
says
this joint,
fl^p
day
(3).
It
is
required to
know whether he
will recover or
not? The inquirer reckons on the joints of the fingers, saying the
month
;
the hour, saying 4. 5.
He thus ends on
the
fifth
for
joint of the finger,
and reading the motto inscribed thereon, finds Siao-kih
(1)
1
then adds 2 for the day, saying 2, 3; furthermore 2 for
j\\
^
,
small
Ch'en JH, a Chinese hour, or one-twelfth of a day, but especially the 7 to 9 a.m. Williams. Dictionary of the Chinese Language.
time from (2)
See Vol. IV.
p. 324.
note 1.— Mayers.
Chinese Reader's Manual,
p.
351 (horary periods of the day).
The Chinese hour corresponds to two hours according to Kuropean notation. Mayers. Chinese Reader's Manual. (3)
p. 351.
That
is
from
1
to 3 a.
m.
— 376 — The commentary on this sentence reads recover and live to an extreme old age. luck.
The above two examples amply
when reckoning
followed
may
:
the
suffice for elucidating the
fortune on
will
patient
method
the joints of the fingers.
it
be remarked that one always follows the series of the joints
the last one
Thus
if
inquirer
is
reached
;
the series
is
an event happens on the reckons
I
saying
2.
3. 4.
5.
which
he
ends
is
for 6.
1.
the 2.
till
then recommenced and so forth. 14"'
day of the
month, the
first
month; then completes the number 14, 3.
4.
5.
6.
1.
2.
3.
found the sentence Suh-hsi
On j$C
joint
on
prompt
joy,
the
-§,
such words auguring the speedy enjoyment of good luck.
— 377 — Commentary on Ta-ngan
1.
be rich, to
an object,
and
feet,
not
shall
I
Liu-lien f§ settled.
easily
endeavour
If
good luck.
is
it
a
want
1
If
I
to
chance
the
up
thus
will
finally
Suh-hsi
South, and you which has been
will
— Joy
§.
3||
become
with child for three or
is
Such
soon arrive!
will
a sick
five
person
Seek towards the
Are you looking
rich.
An
succeed.
due time, he has encountered
in
A woman
way.
is
one must proceed carefully,
lawsuit,
not turn
The matter
have patience.
all
months; she will bring forth a male child. must pray to the gods, and will thus recover. 3.
If
it
compromise, and he
to
on
obstacles
tind
— Above
j|l.
guest does
expected
lot,
within a circumference of thirty the direction of the South.
in
2.
happy
need but look towards the South and West.
I
lose
—A
4%.
-fc
the six mottoes.
for
some
object
you will find it in the centre. As soon as you discover that you have lost something, search for it without delay. The traveller will soon reach the end of his journey. Let not such a
woman
^
with child repine on hearing that she will bring forth a
The
girl.
Wu
and
sick
4f-
will be
person
and Hsiih
9 p.m.
to
7
lost,
that
/$;,
Such
much exposed during
is
from 3
a child is
ill,
to 5
a.m
the hours Yin
11 a.m, to
;
p.m
1
;
he will recover in three days'
time.
Ch'ih-k'eu
\.
a
p.
iff
person must not go
to
— Disappointment
court;
if
Avoid carefully every lawsuit or quarrel. been
lost,
will
not be recovered.
etc.,
should a
be
call
in
male child
carried a is
The
Such an
object,
traveller will
which has
meet with much
All domestic animals, fowls, pigs, the
annoyance on the way. will
Such
and quarrels.
he does, he will lose his lawsuit.
Such
off.
a
dog
person, suffering from delirium,
competent doctor, and follow his prescriptions. born, he should be adopted by another person.
such a one wants to get rich, he must endure
many
a quarrel,
If If
and
after all the result will be rather poor. 5.
Siao-hih
^ — Scanty -
;J>
.
luck,
no
great
chance.
Come S
— 378 — what may, the matter
will be easily settled.
a person searches for an object
The
a lucky one for celebrating a marriage.
in vain that
It is
which has been
Such
lost.
K ung-wang 5g This sick woman e
out.
woman
a
An
god must be begged
is
Such a
lost
object
has
traveller will return in the harvest season. a day, she will bring forth a girl,
Any kind
to avert
of lawsuit will
molest the sick person.
evil spirit will
such a danger
person has well stored in his
If a
The
escape.
within eight days.
will die
end unfavourably.
day
Impossible to hold
and death.
hardly
on such
will lie in
and the child
— Loss
will
The
fallen into the water. If
£;.
such
sick person will recover
and reach a happy old age. Business will be prosperous. woman with child will bring forth a male child. 6.
a
The
(1).
memory
the above commentary,
he can answer immediately almost every question proposed. Besides the general arguments for refuting such a method of divination, suffice
As in
set
mention the following:
in the foregoing system, everything that
forth
this world is the necessary
or in
other words
thousand persons and so they must
them
attacked
Who theory
is
it
fall
outcome
pure fatalism
of
Thus
(2).
sick at such an
happens
months, days, and hours, for instance:
ten
hour and day of the month,
either fatally die or recover, because the illness
all
same
at the
identical time.
does not see by a moment's reflexion the falsity of such a
?
who
Moreover, or
to
it
is
not aware that
many
events turn out favourably
unfavourably owing to the choice made by man's free-will, or
l-
(1)
repertory ts'iien-shu (2)
The Home Magazine",
of"
M
Wan-poo
ts'ilen-shu
|
f^ f
(literally
ten thousand precious things), and "selected excerpts", T'ung-kao
^
:# Fatalism
iS. is
that theory
happen by unavoidable necessity.
which holds that It
of things, independent of the deity or
and active influence
in
events
any controlling cause.
pagan countries.
the Stoics held this doctrine.
all
in
man's
life
admits a fixed and unalterable course
Among
It
exerted a wide
the Greeks and
Romans,
Fig.
163 bis
Explication des six cliches.
Explanation of the six sentences written on the finger joints.
— 379 — day or hour? How often do we not see travellers starting at the same hour on a train,
through circumstances quite independent
and
if
it
runs
off the rails,
escape totally unhurt?
some
Where
are killed or injured, while others
then
over the events of a man's life?
of the
is
the fatal influence of the hour
380
—
-@>t"KG)-
—B^> OOC^fr J**-
CHAPTER VAIN
VIII.
OBSERVANCES. >>C
ARTICLE
I.
THINGS PRESCRIBED AM) PROHIB1
1
El>
BY THE IMPERIAL CALENDAR. Lih-chung
i-ki
H+ S
IE
(')•
^
indicates The Imperial Chinese almanac, Hwang-lih j|§ (2), which days are lucky and unlucky throughout the year. On such on such another, one will meet a day, one may start on a journey ;
with misfortune
(1)
to lucky (2)
personal
if
he does
I 5t, suitable, fitting,
days
so.
lucky.
Building operations
Ki
!£,,
notes,
records.
may
be com-
Hence Guide
in the Calendar.
M- This was formerly written Jff, but from the latter being name of K'ienlung |£ |S| (A.D. 1736-1796), it was abandoned for
Lih
originally the heavenly bodies, chiefly the sun
the Jg,
and moon, which divide times
and seasons; to-day it means almanac or calendar, as influenced largely by Williams. Dictionary of the Chinese Language. astrology.
— 382 — menced on such
a day, or a visit
may
Such
be paid.
a
day
will be
favourable for a marriage festival or a burial ceremony.
The present stud}
7
comprise four parts
of this subject will
:
Origin and compilation of the Imperial Almanac.
1°
As the prescriptions and prohibitions
almanac seem
of the
to be
derived from the three following sources, the other parts will be
:
Practices founded on cyclic divination.
2° 3°
Practices derived from astral divination.
4°
Divination by means of the "Five Names*'.
Origin and compilation
I.
of prescriptions
The almanac
of
history well
is
and prohibitions
set
the
origin
forth in the
Introduction of the Calendar'*, ascribed to Mei
in the
and
work
Imperial Almanac. of
compilation entitled
the
Imperial to the
"Supplement
^
Lih-hsioh-i-wen-pu jg |§ fq] "fjf This Author treats in a (1).
Wen-ting $| $£
,
^
and prescriptions of the almanac, that is things which should be done or avoided on certain days. Writing on this matter, he says: "do the prescriptions of the special chapter of the prohibitions
almanac date back
to a
remote antiquity?
— They do
not, he states,
but are of recent origin, and only began under modern dynasties.
Yao
|=j|
(1)
commanded
(2)
A.D. 1032-1721.
his
A
two Ministers Hsi
jig
*?&.
and
Hwo
^
native of Siien-ch'eng gf t$, in Ngctnhwei
He
(3),
£
Hfc.
many
astronomical works during the discussed and compared Chinese and Western
Celebrated mathematician and author of reign of K'anghsi
jf§|,
methods of computing time, and corrected the section on astronomy
in the
Mings EJJj. His "Introduction to Astronomy", T'ien-hsioh i-wen was revised by the Kmperor K'anghsi himself. Later on, he wrote
History of the
^ $k M l"h his
%
"Supplement M. T$ (2)
%$ One
to the Introduction of the Calendar", Lih-hsioh i-rven-pu
and reigned 70, some say even over 90 years Manual, p. 272. (3)
to
Two
Mayers.
astronomers, said to have been brothers. Yao
observe the planetary revolutions.
p. 272.
M
Chinese Biographical Dictionary, p. 587. of China's ancient emperors. He ascended the throne B.C. 2357. Giles.
Mayers.
Chinese Reader's
commanded them
Chinese Reader's Manual,
Fig.
164
i\
~f*
vac?
Modele d'almanach. rd Imperial calendar for the 33 year of Kwang-hsu.
— 383 — to regulate the divisions of the seasons, in order to direct
and enable them
The sun
sow
to
to
rises in the East, so
to
quarter
he ordered the
promote husbandry
commanded
;
sun
placed over that
official
West, so he He said, direct the harvesting.
the
the presiding official to
sets
the
in
these two astronomers: "the calendar
to
therefore,
thepeople, East and gather in at the West.
the
portance for directing the
and enabling them
officials
im-
of great
is
to successfully
terminate the labours of the harvest'". Since the above purpose was that which gave rise to the calendar,
why
is
made
a choice
Chow
the close of the
custom originated towards
of certain days? This
dynasty
Jj|]
(I),
when
the various Feudal States
were engaged in mutual warfare, and disorder reigned on Soothsayers were then
In the latter days of the Sui
under the selection
Q
3f
and
T'ang
dynasty
Jjg-
(A.D.
620-907),
the
craze
the
for
Hereupon, LiX-ts'ai days developed exceedingly. reminded the people of the ancient customs of the country,
(2)
almanac,
printed
entitled
(4),
and especially
rulers (A.D. 620),
[$j|
innovation with powerful arguments
The prescriptions and prohibitions
^
sides.
of lucky
set to refute the
work
all
high repute, and acquired much influence.
in
as
it
by order of the
"Calendar
of the present
-
of lucky days
Ming
day Imperial
Government, are taken from the ',
Suen-tseh lih-shu jg
existed either in the time of the
1368), or under the
(3).
Mongol
f$ dynasty (A.D.
^
/§
rule (A.D. 1280-
In ancient
1368-1644).
This famous dynasty ended B.C. 24 J. Its closing years were a period and plots. The Ts'in H, one of the (
(1)
of great confusion, trouble, intrigues
most powerful of the Feudal Legge.
A
(2)
the
States, succeeded
Introduction to the Shu-king
~$-
native of Ts'ing-p'ing-hsien -^ 2p f£,
Emperor T'ai-tsung several
works
nation and geomancy. (3)
Supplement
m%mw (4)
>'i
jz g= (A.D. 027-650), of the
raised to the dignity of Minister of Rites,
He wrote
but was of short duration.
it,
£g, or Classic of
to
History,
Shantung
ffj
p. 198.
^.
Under
T'ang fH dynasty, he was
Tai-chang Poh-shi
js.
f£ t? i"
purpose of refuting the vain practices of Wieger. Textes Historiques. Vol. 111. p. 1580.
for the
divi-
the Introduction of the Calendar, Lih-hsioh i-wcn-pu
Mi.
Siien-tseh
Chinese Language.
j$4
^,
to
pick out, to select.
Williams. Dictionary of the
— 384 — no mention
times,
made
is
of lucky days, nor of the superstition in
connection with the four supplementary stars, Yueh-puh lieu
$i
f|5
f|-
and
(1),
^
Tze-h'i
Generally,
£&.
Lo-
^,
only
were mentioned, namely the sun, moon, and the Venus, Jupiter, Mercury, Mars and Saturn. principal planets Chinese Jeh 0, Yueh ^, Kin-sing J|, Muh-sing 7J; j"|, luminaries
seven rive
Ki-tu
ff$*
f]
:
^
In
Shui-sing
Hwo-sing >\
Ji,
7k.
Kwoh Show-king of Hsing-t'ai
Shi-tsu
j$
collected
Mongol dynasty, and published the work shuh
|j§
fl^r
The
(4)-
||if
of "official almanacs",
Ming
,
first
emperor
of the
made by
^
(5),
$fc
a native
time of
Yuen j£
or
private individuals,
of divination",
"System
known by
Show-shithe
name
and published under the all that is found in
embodied
1368-1644),
dynasty (A.D.
B^
,§,
^,
collection of calendars
Ta-t'ung
(2).
lived in the
Jjl[
entitled
J§|
and who
calendars
all
^
T'u-sing
surnamed Joh-sze 7^
(3),
Chihli
1280-1295),
(A.D.
f[§_
-ftf;
^^
Ej$
in
^, and
"System of divination". Such is the origin of the erroneous views and opinions prevailing at the present day, and which are,
the
much
needless to say,
The Author
to
to be deprecated.
whom
surnamed Pno Choh-tze
S hens j^Hf,
are
ascribed,
Yuen-t'ung JC $£,
^p, a native of
Ch'ang-ngan -^ ^, in four volumes the work entitled "System
$Jj
collected into
i
of divination'*,
(1)
^
they
Show-shi-shuh %£
fl^f
ffif.
The compilation was com-
Lo-heu and Ki-tu are two monsters called
Rahu and
Ketu,
who
located at the ascending and descending nodes of the moon's orbit.
Chinese vocabulary
Buddhism,
is
from
derived
Hindu mvthologv.
Edkins.
are
The
Chinese
p. 212.
See above. Vol. IV. p
7C
832. Physiognomy. A famous mathematician, who lived in the early part of the Yuen lie wrote the work on dynasty, chronology entitled Show-shi lih-ts'ao ]£
D#
M
(2)
(3)
.Notes on
Wylie.
1$.-
Chinese Literature,
p.
124
(Astronomy and ma-
thematics). ('1
in
Show
reality a (5)
'he sa
shi-shuhJg£$f$jjj, literally the art of giving the times oy"seasons.
system of chronology and divination.
Ta-t'ung sense as
the country.
jz
Ift,
repertory, magazine, official almanac.
general
Has
'
/
iok/-n/m<
ji|i
,lj.
,
a
calendar, an almanac, current throughout
— 385 — towards the close of the Yuen yt dynasty, and presented by to T'ai-tsu -j^ jjj§ founder of the Ming B^ dynasty, (1),
pleted
Author
the
th of his reign. 1385, being the 17
the year
in
"General
entitled
Calendar",
purpose of the work was
Ta-t'ung-lih
to
fix
^
The new work was The |£ J|. but its
main
popular notions,
official
indications have not prevented the masses from believing in the silly
nonsense contained
in
such almanacs,
numerous
publications are
in
lished by private individuals,
would
vain
writer
a
would not put
China;
T'ung-shu
^
jgj
These
(2).
countless also are those pub-
and dealing with the same subject. In the falsehoods contained in them, that
refute
the
they disseminate among the such people. superstitious collections, and replace them by useful and practical notions on husbandrv, and If it
the
a
stop to
were possible
produce of the
errors
to destroy all
different
in
soil
would
this
countries,
likelihood bring back to the people the prosperous days of Yao
Shun
and
"fqL
Yil
(4),
fj|
in
all
|fe ^3),
the three primitive rulers of China's Golden
age.
Helps for the better understanding of term*
employed in the Imperial Almanac "Hwang-lih" 1.
Days.
—
In
the
present-day
edition
l|l
the
of
/f§.
"Imperial
Almanac", prescriptions are laid down as to what should be done or avoided on lucky or unlucky days. There is further a series of
(1)
1399).
known under
Better
He
his style of reign as
established his Capital at
Nanking
W\
Hung-wu
£S
jr^C
(A.D. 1368-
£•
T'ung-shu jifi #", a calendar, an almanac, issued with the approval of the Government, and hence in current use throughout the country. One of China's ancient emperors. He ascended the throne B.C. 2357, (3) (2)
and reigned
70,
some say even over 90 years, He stands at a model of all wisdom and sovereign virtue.
Chinese history as
ment was so beneficent that universal concord reigned on Chinese Reader's Manual (4)
Two
others
succeeded Shin) of the country.
#f:,
all
the
dawn
of
His govern-
sides.
Mayers
272.
p
of the
legendary rulers of primitive China.
Yi't
$|
and completed the work of controlling the water-courses
See Vol.
1.
p. 123.
note 2
9
— 386 twelve
days
(1).
is set
Ch'u
It
unlucky character of certain These are arranged in the following" table, and their meaning
terms denoting the
lucky
or
forth for the direction of the Reader.
— 387 — and according as they are controlled by the influence of heaven, T'ien-teh ^, and that of a
certain
or
good
planet
malignant,
^
the
Yueh-teh
moon,
The
^|.
ft
Ku
stars
and Hsu $[
ffi
(1)
are
ever held to be malignant.
Ku
Hsu
Very unlucky
Very unlucky
month
month
Besides
these
general
^
T'ien-teji 3^
|1
Yueh-teh
South -West
North-East
indications,
ft
remarks,
special
denoting
good or evil luck, are added in red ink above and below each day.
Cyclic divination.
II.
Concerning birth.
1.
— Such a day
by such a cyclic character, cious.
A
is
of the
auspicious
Chinese month, denoted
such another
;
is
inauspi-
person, therefore, born on a day denoted by such a cyclic
character, should fatally have such a destiny, previously determined
such at least esting
above
see
to (2),
summed up
the theory
is
how
Q
LiX-ts'ai
reproduced
M
Ufl
III
Hwang, Hwang Peh-to-luh |f
"many
persons belonging
H, the
Hsii-sing J^
mansions", Header's Manual, p.
KJ.
star
f£3
Hsu
name was
is
;
inter-
mentioned
note
(3)
Literally "Exposition of truth
(4)
1830-KKM).
139.
is
social class, are
the eleventh to
Father Peter
"Here below", says
fj^ (4).
same
late
of the
Aquarius.
born the
twenty-eight Chinese
Mayers.
35(1.
(2)
l'.MO. p.
by the
(3)>
nearly
See Vol. IV.
several
^ ^
to the
and answers
"lunar
Author of
whose
^",
It
The principal passages of his essay have been verbally in the work entitled "Refutation of false doctrine",
Ch'ow-chen pieh-wang
(1)
few words.
has refuted this fatalism with powerful arguments and rare
good sense.
he,
in a
p. 383.
A
native
of
2.
and refutation of error",
Hai-men
&
|"j,
in
North
"Miscellanies on China" and other works. (Biographical notice and
list
of works).
p. 45-47.
Kiangsu fr
,0.
'l''ung-pao
i5
— 388 — same
year,
and
have a fate absolutely different; others born on
still
same day or
the
same parents,
of the
die earlier or later in
The
life.
following few examples will prove this abundantly".
born
Yih-hai £,
of
month
the seventh
in
acters
Duke
Chwang,
1°.
^.
face, lead
a good
f§£
an unknown
old age.
^
|£
^, was
of the year denoted by the cyclic charto
According
horoscope", Luh-ming-shu
ugly
Lu Chwang-hung
Lu,
#
-pfr
life,
(1),
and
Now, according
work
the
he was destined to have an
live in
to the
"General
entitled
bad health, but to enjoy
"Book
of
Odes
1
',
Shi-king
Duke Chwang, Chwang-huug $£ ^, enjoyed graceful f^F ,f£ (2), was of powerful build and high stature, and died at the features, early age of forty-five.
ming-shu
|J<
'pjr
||-',
The
is
forecast of the "General horoscope",
Luh-
therefore found to be false.
^
Shi Hwang-ti #J Jl B.C. 24H-209), founder of the Ts'in was born in the first month of the year denoted by |jg dynasty (3), the cyclic characters Jen-yin f£ jp|. According to the "General 2".
^
Luh-ming-shu $fe I&, he was never to enjoy any would commence badly and end well, and only have prosper-
horoscope", dignity, in
ity
history,
advanced years and
we
find
therein
live to a tine old age.
that this
Now,
if
we consult
emperor began well and ended
badly, that in advanced years he was beset with endless misfortunes,
and
at
last
died
at
the
age of
horoscope", Luh-ming-shu
ff£
The
fifty.
^,
is
forecast of the "General
again found to be thoroughly
misleading. (1) Literally the "Book of fortunate destiny", a kind of general horoscope, consulted at a person's birth and forecasting one's lot here below as
determined by cyclic characters, Lu Chwang-kung -|| J0E &> xvas born in the year B.C. 717, in the month denoted by the cyclic characters Kien-shen ^l Under the Chow j^ dynasty (B.C. 1122-249), this month was reckoned as the
^
ninth, but in the present-day reformed calendar, (2)
Praise Odes of
Lu
it is
.
the seventh.
(Legge's translation. Part IV. Hook
2).
Shi Hwang-ti (the First Hwang-ti or divine ruler) ascended the throne the age of 13. He is famous for having swept away the Feudal system, (3)
at
completing the Great Wall, and destroying all ancient literature, except books on astrology, divination and husbandry. After his death, the dynasty lived but a few years. Mayers. Chinese Header's Manual, p. 184. his
— 389 — 3°. The Emperor Wu-ti jfc ft (B.C. 140-86^ of the Former Han dynasty, Ts'ien Han ~ffi -$. (1 was born in the morning of the seventh day, and in the seventh month of the year denoted by the 1
,
cyclic characters
Luh-ming-shu
cope",
-fit
the "General horos-
vve believe
|&, in the early years of his
life
he was
neither dignity nor glory, but should wield great power in
to enjoy
the Historic Annals of the dynasty, Ilan-shu ^|
Now,
his old age.
^,
jjfe
^
M-
Yih-yiu Zj
that he ascended the throne at the
state
commencement
of his
sixth year, and that in his old age he had lost half of his subjects
For the third f!^,
is
time the
''General horoscope"',
(2).
f|£ fir
egregiously at fault.
£
Wen-ti
4°.
was born characters
the
in
ft (A.D.
Ting-wei ~T
^.
to ignore his
own
father,
the Annals of Wei,
Hsien-tsu if
the year
of
Luh-ming-shu
fit
jjfj^
Wei-shu
§|, IJ^,
Nan-Sung
On
the contrary,
state that he succeeded his father
and had him honoured throughout the kingdom.
ffl,
Kao-tsung
^^
%
born
]fj
drawn from
If, he was destined
and would never reign.
For the fourth time the ''General horoscope ^, has been wrong. 5°.
denoted by the cyclic
the forecast
to
According
Wei §| kingdom,
the
of
472-500),
eighth month
the "General horoscope ",
I)
Luh-ming-shu
(3\
(A.D. in
",
Luh-ming-shu
ijfj£
fit
1127-1163), of the Southern Sung,
month
the third
of the year denoted
The Western or Former Han dynasty was founded by Liu-pang
gij
modern Kiangsu). Prince a on of and Western Honan. Han. Feudal State the Southern border Shensi of The Capital was at near the river Han. hence the name of the dynasty. f[5
(originally a peasant of the district of P'ei
(f|i,
in
Ch'ang-ngan J| ^£, in Shensi. but connected by a highroad with Lnhyang •;£ [^, in Hnnan. Wylie. Chinese Reader's Manual, p. 133. He waged incessant war against the Huns, and compelled one of their (2) tribes to retire to the Oxus,
Empire.
When
whence they subsequently
the Chinese troops returned,
golden statue of Buddha (B.C. 121). The Sung 5fc dynasty, worsted (3)
Horde" Tartars,
fled to
in
among
fell
upon the Roman
the booty was found a
the North by the Kins or "Golden
the South of the Yangtze, and established
its
Capital
Nanking r£| jfC, hence the name of Southern Sunt;. Most of its monarch* were weak and pusillanimous rulers, who finally ceded the throne to the at
Mongols A.D.
1280.
— 390 — ^
]%, should, according to the by the cyclic characters Kwei-hai "General horoscope", Luh-ming-shu ^r ^, never enjoy any reach the throne, his eldest son was to His power or dignity. jfjjfc
one
second
was
an early age,
at
die
to
become rich and powerful.
Sung-shu
^
victim
the
to
;
:
jf
,
we
find
hands
and his grandson would
"History of the Sung dynasty",
In the
His eldest son
quite the contrary.
fell
a
the second one ascended the throne
of rebels,
and reigned for long years, while his grandson, harassed by rebels, was almost on the point of taking flight and abandoning the throne. This
the
is
Hn
t$ $t
fifth
time that the "General horoscope", Luh-ming-shu
woefully untrue.
Concerning burial.
2,
times
is
was deemed
it
wood and dry grass over the grave
— Suitable
sufficient to cover over the corpse
mound was
no
;
The Sages
(1).
time for burial
of
In ancient
with brush-
raised nor were trees planted
subsequent ages employed coffins it in order to remove it
deposed the corpse therein, and buried
(2),
from the eyes of the living. Under the later dynasties, superstitious practices were added to the burial rites, such as the choice of the year and month, and the selection of a certain site for the placing of the
coffin.
of
speak their of
Hundreds
happiness
apprehensions,
them, they
(1)
all
"When
of families
or misfortune,
and
ascribe
the
Ancients
mound
over
it,
all
befall
any one
to those silly practices.
buried
thickly with pieces of wood, having laid
no
;
seek some means of allaying
all
happiness or misfortune
if it
and more bury their dead
their dead, they it
nor planted trees around
in the ;
covered the
body
They
raised
open country.
nor had they any fixed period of
mourning. In subsequent ages, the Sages substituted for these practices inner and outer coffins". The Yih-king % £f or Book of Changes. Appendix III.
p. S85.
(2)
coffins:
Legge s translation. "In the time of Yushun j£ (B.C. 2255-2205), they used earthenware under the sovereigns of Hsia (B.C. 2205-1766), they surrounded
#
S
these with an enclosure of bricks.
wooden
coffins, the outer
The people of Yin
Those of Chow
and inner.
fix
(B.C. 1766-1122) used
ffl
(B.C. 1122-249) added
the surrounding curtains and the feathery ornaments".
of Rites.
Book
II.
T'an-kung
•fj
fJ
.
Legge.
Vol.
I.
Li-ki |§ IE or Record
p. 125.
— 391 — ^
According to "Tso's Commentary", Tso-chwan ;£ (1), the was buried on the seventh day of the seventh month. Feudal princes were buried on the fifth day of the fifth month. High officers 1°.
ruler
were buried three months
and people of the lower Nobles and commoners were not
after their demise,
month
after their death.
treated in a like
manner; more or
class one
less
time was to intervene between
We
the time of their demise and the day of their burial. there being a fixed and legal time for
that
a
was no need
there
rites, is
first
argument
drawn from the
of selecting a special year or
months
refuting the choice of
see
month.
or days,
^^
place on the day denoted by the cyclic characters Ting-sze to
day happening
Wou-wu
day
it
is
Classics.
state that the
to the
This
and
The "Spring and Autumn Annals", Ch'un-ts'iu burial of Duke Ting, Ting-hung 5j? ^, was
2°.
the
then
performing the burial
jfj^
be a rainy one, the
^p,
and
all
~T*
(2),
to take
Q,
but
ceremony was postponed
the Sages approved of the act.
Perusing the work entitled "Thesaurus of Mourning"', Tsang-
^ If
shu
denoted
the
by
Ch'un-ts'iu on
that very
selected the
Annals",
day
read in
that
This
day.
if
characters
cyclic
f^(,
7^.
a burial takes place on the day Yih-hai £, ;£>, great misfortune the "Spring and Autumn Annals",
find therein that
Now, we
ensue.
will
we
(3),
some twenty important is
another proof that
for carrying out a burial.
Ch'un-ts'iu
^
^,
are,
as
in
burials took place
those times none
The "Spring and Autumn
everybody
knows,
written
throughout by Confucius himself.
An amplification of the "'Spring and Autumn Annals" by one of (1) his work being named" Tso's Confucius' pupils named Tso Kii-ming Jfr> EIJ], It dilates Tso-chwan ~£ \%. especially on contemporary events Commentary",
^
necessary to throw light on the original chronicle. Literature, p. 2)
One
history of his
Wylie. Notes on Chinese
R.
of the
Five Classics, actually written
native State of f.n
Chinese Literature
.||,
by Confucius, being a Notes on from B.C. 722-484. Wylie.
p. 6
Tsang i$, to lay a body in the tomb, to bury with decorum. Shu book, hence "Directory or Thesaurus of Mourning". Williams. Dictionary of the Chinese Language. (3j
H£, a
— 392 — The "Record
of Rites", Li-ki fg fB (1), states that in the dynasty (R.C. 1122-249), the mourning colour was red, and burials took place in the forenoon. Under the Yin j=j$ 3°.
time of the
dynasty
Chow
^
on
1766),
the
J
noon.
at
black for mourning, and burials
adopted
contrary,
were carried out in the evening
The "Commentaries
mourning colour was white, and The Hsia dynasty (B.C. 2205-
the
1766-1122),
(B.C.
burials were performed
of
(2).
Cheng", Cheng-chu
ff|$
and
that burial ceremonies
reference to the above,
^
remark
(3),
rites
in
connected
therewith, depended on the peculiar taste of each dynasty; nobody selected the hour, and people were buried either in the forenoon or the afternoon.
The Work
entitled
"Amplification of the Spring and
^^
Annals'", Ck'un-ts'iu-chwan
document
Tze-ch'atn
^f-
A
Record of Rites.
(1)
to
:
Choio
^
(4),
Minister of the Feudal State of Cheng
book of very early origin, and by some attributed W'u Wang jfv; 3E, founder of the Chow
brother of
£-. Kung The doctrine contained ,/gj
dynasty.
fs|.,
Autumn
furnishes us another important
in
it
has given
rise to several
schools of
exposition and teaching. Wylie. Notes on Chinese Literature, p. (5. Under the Sovereigns of Hsia M, they preferred what was black. (2)
Under the Yin %x dynasty, they preferred what was white. Under the Choiv dynasty, they preferred what was red. On occasions of mourning, they
JSI
coffined the
sunrise
at
body
with black manes and of Rites. 3)
Vol.
Cheng
I.
f|>,
.Northern part of
names I
of
p.
tails,
;
for the business of war, they
and
their victims
were
red.
Li-ki
H
%^ or Record
Legge's translation.
120.
an important Feudal State B.C. 774-500.
Honan
used red horses
}5f
p£j,
and had
18 princes are recorded.
for its Capital
Williams.
It
occupied the
Cheng-chow
J||$
#|.
The
Dictionary of the Chinese
.anguage. (4)
Younger son of Duke Ch'eng, Ch'eng-kung }i% £-, of Cheng ^|J (reigned made chief minister of that State at a time when lawlessness
B.C. 584-571
,
and disorder prevailed.
ment immediately years, so threat
set
His virtues and wisdom were so great that improveWhen he had governed the State during three
in.
W as
the change effected that doors were not locked at night were not picked up from the highway. When he died, all andjost the people were bathed in tears and women laid aside their ornaments for a space of three months. Confucius wept on hearing of his death. Mayers. articles
Chinese Reader's Manual,
p. 22J.
— 393 — and
fU$,
dian of the the
-fa
were performing the funeral
(1), f§]
The lodge
^.
across
the
ground. By and the burial could take place
shortened,
of the guar-
way leading
direct
removing the house, the road would be
burial
standing,
7^
Duke Kien, Kien-kung tomb happened to lie
of
ceremony to
^
Tze T'ai-shuh
would
it
be
necessary
in the forenoon
if left
;
way round, and the Tze-ch'an /§i would
go a long
to
^
burial could not be performed before noon.
not have the house of the guardian removed, and preferred waiting
noon
till
wait
till
^
-j^
^, made not
noon,
will
be
obliged
ceremony,
"since they are
all
to
willing
remark
a
later?"
depart to
may
assist,
in
of the youthful heir,
even
All
the literati hold that Tze-ch'an
the knowledge of the rites.
ceremony,
at
least
Now,
^
there
rfe
is
wise
these
people
external circumstances
^
noon, there
replied:
is
nothing
of
burial took place at noon.
was thoroutrhlv versed
in
nothing so important as a
in the eyes of the
have overlooked
why
Thus the lodge
Chinese;
happiness or misfortune were attached to such a day could
we
assist at the
anywise offend the people;
was nut removed, and the
guardian
who
Tze-ch'an -^ at
"if
him, saying:
not the burial take place at that hour?"
the
burial
to
the Feudal Princes,
which can inconvenience them, or then
The uncle
carry out the burial.
to
Tze T'ai-shuh
it,
if,
therefore,
and hour, how
and considered only
?
Moreover, in the"Questions of Tseng-tie'' ^xeng-tze-wen^t^fvl^, T'ai-shuh j\ $[, the senior of the younger uncles of the heir appar-
(1)
Williams.
ent.
Dictionary of the Chinese Language.
Tseng-tze $*
(2)
^f-,
disciples of Confucius,
master's death. ^;
^,
P3 @E,
5p !&•
or of
A portion
Tseng the Philosopher, B.C. 506. <>ne of the chief whose doctrines he became the expositor after his
of the Classic entitled the "Great Learning'
,
l"a-hsioh
He ranks second among the 4 Assessors, Sze-p'ci of Confucius, and enjoys the title of "Honourable Sage", Tsung-sheng He is conspicuously noted for his filial piety, and it is related of him
is
attributed to him.
when a boy he was away from home gathering firewood on the hills wheti his mother suddenly required his presence. L'nable to make him hear
that
her
call,
she
bit
announced the
death of his parents,
Mayers.
a sympathetic twinge of pain at once and hent his steps homeward. After the he youth, he heard the rites of mourning. whenever wept
her finger, whereupon
fact to the hi'
Chinese Reader's Manual,
p.
223.
10
— 394 — we read
that
if
was
to
the bier
the burial
ground
^
Tsang-shu take
ally
K'ien
^,
the
third
a burial,
the
place
Ken
J|,
A
the
and
bv
third
of a grave.
—
numerous descendants
grave,
site of a
such
the rites.
to
is
about the hour
In tine,
is
according
This
the
fortune of a
grave: or
extinction
tin'
is
thoroughly refuted.
that a long or short
here
life
of the family, are
and the
for a burial
site
the general belief entertained by the
is
found
words,
following
^
"eight diagrams",
that
Confucius refuted long ago this superstitious view
Chinese people.
Hsiao-king
the
^,
vitally connected with the choice of the day
ancestral
to
characters
mystic
That the honour and
1"
below,
the
the
of
this superstition
family
by
the
Mourning',
of
the burial day should not be selected.
depend on the
of an
when
;
be auspicious, should gener-
to
denoted
first
argument whereby site
order
in
hours
custom quite contrary
Classics,
The
"Thesaurus
invented by Fuhsi f^
$|> (2),
of midnight, a to
side of the road
left
view put forward in the
at
j^£.
Pah-kwa
the
(1).
we adopt the
If
down on
be laid
over, the procession should then re-start and advance
was
eclipse
an eclipse of the sun should happen during a funeral,
(3).
j|g
"It
is
in
by
"Classic of Filial
the
leading
a
virtuous
life,
Piety",
says he,
name will go down to posterity, and that you will reflect honour on your ancestors". We read also in the "Classic of Changes", Yih-king ^, |^: "honours are the great reward of virtuous men.
that your
(f
This was the opinion of Lao-tze % -^ as we find in the "Record of was §£: "Confucius said, formerly along with Lao-tan,
)
Kites",
Li-ki
assisting at a
I
flfj
burial
in
when we had got to the the book-name me: K'ii
village of Hsiang, and
the
[f. highway, the sun was eclipsed. Lao-tan said to to him in consequence of a prominent protuberance on the forehead), let the bier be stopped on the left of the road (i.e. the East),
of Confucius, given
and then
Li-ki
let
we
again
jjHH
will
?,£•
(2)
us wail and wait
proceed.
tze
FT ir,
till
said
the eclipse pass away.
that
Questions of Tseng-tze,
See Vol.
geomancy. — Vol. (.'<
Me
II.
p.
223. note
I.
this
Vol.
was the I.
p
339.
rule.
When
it
is
light
Record of Rites.
Legge's translation. in divination and
Their origin and use
IM. p. 27;i, 276, 284, 320.
Said to be
a
recorded
contains 18 chapters.
conversation between Confucius ami his disciple TsengIt another disciple whose name is not preserved.
by
W'vlie.
Notes on Chinese Literature
p.
8.
— 395 — But how can one enjoy such honours permanently ? By making daily benevolence, and bestowing favours on others, so that
progress in
may
all
as
be,
is
lacking, happiness that
brief
a
or
of
span
nowise on the lucky or unlucky If
Tsang Sun-tnh $£ Kendal
the
in
buried
State of
Lu
j$|j,
had
<|§.,
On
on a lucky day.
Prince of King
ji£
jfc
real virtue is
1
These words amply show prosperity and happiness depends in
of short duration'
long
When
therewith.
deluged
were,
it
.
site of a grave.
had
(1) is
it
long line of descendants
a
not because his ancestors were
the other
hand, Joh-ngao %f
ffl (2),
no descendants; however, nobody deemed
We
change the site of his ancestral tombs.
advisable
to
additional
arguments which compel us
to infer
how
vain
is
it
have thus the belief
the lucky or unlucky influence ascribed to the site of a grave, or
in
other superstitions connected with burials.
This
is
a
first
refutation
of the aforesaid error.
People have frequently seen persons of low extraction attain
2°.
the
to
highest
honours; others on
the contrary have fallen into a
state of poverty.
Thus, Tze-wen ^p t£ one after the other his
Chan-k'in Jg -^
a
,
official (3),
follower of Confucius, lost three times position.
another
disciple
of
the
was
Sage,
also
Minister to Duke Hwan, Hwan-kung fa £, of the Principality of Lu One day. he reproached the ruler with having received pecuniary presents 1
•f|.
from rebels, which he subsequently deposited in the temple of his Ancestors. A native of the Feudal State of Ch'u %> (B.C. 740-330. It occupied (2)
He Capital fiing-chow-fu #lj tt| /ftp). Hupeh, parts of Hunan and Kiangsu reckoned among his kinsfolk a person named Yueh-tsiao jH" tfeThis man had the ferocity of a tiger or a bear, and his harsh voice resembled the howling of a
Tze-wen
wolf.
Joh-ngao. 4jE,
ruler of Ch'u
the
members
man
$§f
£
said
:
Yueh-tsiao will bring ruin on the family of started a revolt, and
B.C. 013-590), fought against
Chwang him and exterminated all
of his family, Jeh-ngao ^f #/ being included in the massacre.
Governor of the
(3)
a
-f-
A short time afterwards, Yueh-tsiao
of eminent merit
district of Lil-hsia
When
%|i
|>,
in
the State of
Lu #, and
he died, his wife pronounced a funeral oration
over his body, urging that none knew his great merits as well as she. was canonised as "gracious", Hwei .4- and is now commonly known as f
,
hsia-hwei
$|l
T
$E,
the
Biographical Dictionary,
"Gracious Governor of p. 8.
l.ii-hsia".
Giles.
He Ltt-
Chinese
— 396 — deprived three times of his
tombs was
ancestral
still
office of
undergone such ups and downs
Whence
loss of official position
influenced
by the
refutation
of
;
why
The
site of their
then had their fortune
?
evident that honour or misfortune, promotion or
is
it
magistrate.
never changed
depend on persons themselves, and are in nowise of their ancestors' graves. This is another
site
above absurd
the
and
belief,
is
it
furnished us by
itself.
history
The Reader may see on the next page the principal extracts from the work of LiX-ts'ai g (1), "Supplement to the Introduction of the Calendar", Lih-hsioh-i-wen-pu /§ Jfl |§ fa] fjf, edited by Met
^
^. These
Wen-ting
tf$ ~$£
Hwang's
"Refutation of
mm%
— We
and unlucky days
^\\
for
must
still
note two other errors as to lucky
performing burial ceremonies.
holds that one must not weep for a deceased person
first
on the day
of the
when paying
(3);
Ch'ow-chen pien-wang
(2).
Appendix.
The
extracts are extensively quoted in Father
false doctrine",
month denoted by
a visit of
the cyclic character Ch'en
^
condolence, one should put on a smiling
countenance.
The second same
cyclic
approaching
up
in
festal
of one's
own
being carried
(1)
day the
consists as
attire
Vol. IV
See on Lu-ts'ai.
See Vol. IV. Ch'en
J§§.
Williams.
for the
.
p.
383. note 2.
Biographical sketch of his
purpose of refuting the vain practices of
— Page 387.
note
2.
p. 387. note. 3.
The
A Chinese hour, or one a.m.
from
one should dress
by acting otherwise, a person risks seriously
and principal works, divination and geomancy.
3)
carefully
these circumstances,
on the
abstain
by death.
life
(2)
should
and avoid following the funeral procession even
parents; off
deceased, in
coffin.
believing that everybody born
in
the
fifth
of the 12 stems, over which the dragon rules.
twelfth of a day, but especially the time from 7 to 9
Dictionary of the Chinese Language.
— 397 — Cyclic divination concerning birth.
$t * Jfc-W ^c « E H,^ # # G * #,rfff * ft !i £&,££ £ ^l!H?l^ltl^ Aiiil, ^ ^,n @ * #: -^ # £ *,4> * # a m %M m. I ^,)fl & H ^,Jh + 3L £,jft T> - 4# #,*5 & it >-W n & ^,i ^ a je ^ £.* m ^ #.* ^ t n.s Ami&G PI
Jgfc.A
|5j
jiJS-t:
WrT
/r
&,m %
7b
ffi
£,# % #
ffi
%&
til
&
ffi,»
M
7*
ifr
-i>
£W
*&
& **,£
For selecting a burial day.
MM fillHI 5 £ W H,A £ 5 ?f £ H ^dr^if £ M £,:£ft * N.ifi^ll #.>!«& & & ± n,* * m a.* & f* ^'jfe if ^ $.* # ^ a - 4-if -fc
II
,-fc
riff
rrn
flit,
ft
s«j
^«n#.ja a ^ £ rj *ik #,A - + fl # J* 9J P * ft ffe
For determining
w.fflf
H
*
*^i ^£ !
i
r
n
•••
the site of a grave.
* m * as,? #> n flr,p « &,^ n n m ^,a # ft a, an # £ » « # ja # # ,& six £ *»,i3 &,fnr ja^ft, - a .an i»»i a^ & * ft,m ^ ^ * fc,-ji v\ h ut Tk.iib # a * n ^ ixi,m * * £ m ffi.JS % w ft *& #•* ,# ft $1,* A & If £ *,* IS $W n BR f£ # £ it P E £>* t * *T ft,? * = * f,Jg G = IW QkW ft £ ^ ff.fl -dL.tt » « J* ?f ». R HA.*** "*r
'
mij
£fc
IX|
H'i
frl
I:
ftp,
'K-
See "Refutation of false doctrine", Ch'oio-chen pien-icung 0\
^4.
^f
^-
— 398 — Astral divination.
III.
The second source, whence the prescriptions almanac are derived, such
or
such
and
rays,
beams
a
Ku ^,
The stars Jin the
opposed
must
to
the star
Hsu f^
T'ai-sui
and the star the
almanac,
Ku
^R,
or
(2),
months
Hsu
Ku
^&,
on
falls
within the cycle Wu-\vei
it
years influenced both by
stars, against
has commenced
is
are
denoted
The
|jg.
influenced
Ku
whose
known
^f-
-JR
^.
and
as
annual revolu-
its
month,
first
by the
influenced
for instance, is
within the cycle Tze-ch'eu -^ by the star Hsu
^
(3),
There are also periods of
E}3
-^
.
period of five years denoted by the cyclic characters
Hsii
(1)
jjf.
The
star
mansions", and answers
Manual,
p. 356.
— See
"Orphan", Ku
FJsil
is
nearly
to
above. Vol. IV.
five
Other years
are merely influenced by one or other of these malignant stars.
influenced only by the
if it
|g, thus the period of five
Ilsii
years denoted by the cyclic characters Kiah-tze
is
as
by eight hours.
it
if it falls
j£;
the contrary,
— The
$g_,
"Emptiness, Void". Astrologers $1, is found in the zodiacal sign It rises in the heavens four hours
$£ precedes
the star
influenced by the star
over the landscape.
|j|,
(1).
^
-Jfc
llsii
In
star
forth their fatal
be ever on the watch, are those
"Orphan", Ku
after Jupiter,
tion,
when Hashed
and Hsu
ffi
"Orphan", and Hsu the
orbs dart
fiery
every corner of the horizon, like the powerful
penetrate
that
state
These
direction.
influence one
of the Imperial
influence of malignant stars acting in
of an electric search-light
1". fatal
the
is
ffi
Hsuh-hai
^
The
^,
likewise, the period of
;
the eleventh of the twenty-eight "lunar
Aquarius.
Mayers.
p. 387. note
Chinese Reader's
1.
The
planet Jupiter, which completes its revolution on its orbit in our years (exactly speaking in 11.86 of them), hence making the "Great year" T'ai-sui >k ^-. The ancient Chinese observed very early this (2)
about
12 of
period of Jupiter's revolution, as well as its retrograde movement among the signs, and based their cyclic computation thereon. Jupiter's cycle began at the head of Sagittarius. 3
the stars
See
Vol.
Km and
T'ung-pao
[V. p. 387. l/sii.
ifi $||.
Vol.
Very unlucky
XV.
1914 (Le Cycle de Jupiter).
months, when influenced by
— 399 — ^
years denoted by the cyclic characters Ch'en-sze
five
g,
is influ-
enced only by Hsu J^.
Influence of heaven, T'ieu-teh 3^
2°.
fj§
— The ^§.
and
(I),
that of the
almanac indicates for each month, moon, Yueli-teh ft what direction one must turn, in order to enjoy the genial
towards
influence
pagans,
heaven or that of the moon.
of
It
thus that we see
is
attaching the greatest importance as to which direction the
sedan-chair should be turned, when they start on the
home.
bride
which
Previously,
located
"Genius
the
direction
on that day.
If
of
Joy",
to
the
be
it
then the front of the sedan-chair
when
in order that
way
to fetch a
been mathematically calculated in
lias
it
Hsi-shen
si.
was
(2),
jffi
South-East or North-West,
turned exactly in that direction,
is
the bride enters therein, she
may
be as
it
were,
inundated with the genial influence of the god.
humble Minister,
"I, your
that
in
the
mentioned
days
these
all
movements
the
^
Yao
of
said Lit-ts rai
and Shun
absurdities
of the
;
^
/i),
If:
3
zlf
,
am
of opinion,
the calendar never
purpose was merely
its
sun and moon, the revolutions
to record
of the stars
and planets, and furnish useful hints for the advancement of husbandry and the works of agriculture; also to indicate exactly the course seasons, and instruct the people whether the elements would
of the
be favourable this,
it
would have
overstepped its
silly
or unfavourable for the tilling of the land
its
fulfilled
a
useful
prescriptions"
if it
Nowadays,
purpose.
original character, and none
;
of our
it
did
has
Sages can trust
(5).
^
virtue, power: hence the energy of heaven Williams. manifesting god. Dictionary of the Chinese Language. 5£ Hsi This character is frequently doubled, (2) joy, delight, gladness. thus |g, and placed on walls, cups etc as a wish that all joys may be (1)
T'ien Jz heaven
:
Teh
itself as a
.
doubled.
Social Life of the Chinese.
Uoolittle.
(3)
See above. Vol. IV.
p. 383. note
(4)
See Vol. IV.
note 3
p. 385.
Vol.
p. 32(1.
II.
2.
Yao): note
4
(Shun
.
legendary rulers of
primitive China. (5)
pu
•'Supplement
M%M
?$
ffl-
to
the Introduction of the Calendar", Lih-hsioh i-wcn
s «-' above. Vol. IV.
p.
382
note
I.
— 400 — Divination by means of the "Five Names".
IV.
Drawers
modern times invented the combination
of horoscopes in
"Five Names", Wu-sing 3[ #£. These five family names are the following: Rung Shang j*j, Kioh 'p], Chi f|fc, Yil j$, to entitled the
^
which are referred of
good
Thus the
a
Their
Shang
parent-word
the
to
|j£f,
$£],
the ground
Hung
'g',
not. refer
nor Chao
^
self-contradictory.
and
»;J|
Wang
Wu
names
3E, to
names
that these
the
refer
they
manner, should, according
like
are
names: Chung
are
and
jj^
These names being accented in
Yii f$.
prototype
But then they should
word
on
likewise,
accented;
draw therefrom prognostics
explanations
for instance, they refer the
similarly Yi'i
omen.
or evil
,
others, in order to
all
to
them, mutually help each other.
such names as Liu ^p,
Kioh
to that of
f^
to the parent-
as these are utterly
,
dissimilar.
the
In
trace
single
the
destiny
whole range of Classical
Literature,
of the
of these
and
selected
influence
none can find a
"Five Names" over
of mortals, be this felicitous or not.
were
graves
so-called
located fixed
the
to
North
therefore,
spot;
the
of
there
Formerly, family
Capital,
in
a
specially
was never any question
of
consulting the "Five Names'", in order to select the site of Imperial
tombs.
The tombs
\
Kiu-yuen
Chan
(1)
Shctnsi
|i]
jjj
An
jijf.
Its
rulers
Han
the
of
ancient Keudal State
^j|
(1)
f||
were situated
dynasty
the South of Chihli
in
was the present Chaoch'eng-hsien
Capital
(3),
Jfi
jit
tf$
at
were |$ and (||,
in
Dictionary of the Chinese Language. -|ff
#1
.
a
department
in
the North of
gf.
The ma usolea
(3)
were situated at
The
(2).
At the present day Hsin Chow
(2)
^,
ffi
Williams.
Shansi.
Shansi
Bf-
Feudal House of Chno
of the
to the
of the tirst four Sovereigns of the House of Han #}£ North-East, North, and North-West of Ch'ang-ngan J|
distances of about
another
to the
died B.C. laT.
12
The
Han
25 miles.
to
Only one was
to the
South, and
has the corpse ol Wen-ti 'T\? &. who dynasty wasted the wealth of the nation in equipping
This
South-East.
latter
the Imperial mausolea and other abodes of the dead. One-third of the revenue
was employed In
the year
Imperial
for this
2'i
tombs.
413, and 423.
A.I),
De
purpose, and vast treasures were buried with the dead. the
rebel
(.root.
Fan-chung pillaged the greater part of these The Religious System of China.
Vol.
II.
p.
— 401 — buried
at
different
descendants of Liu-pang
Han
dynasty, Si-Han
|tj"
and may be compared (B.C.
|f!)
^
to
— A.D.
were very numerous, those of the three ancient dynasties Hsia J[
Shang
2205-1766),
throughout the empire. However, the £|$ (1), founder of the Former or Western
places
(B.C. 206
jgf
25),
1766-1122) and Chow Mj (B.C.
(B.C.
1122-249).
The Chao |§ family reckoned of the six petty
Yen ^b and to
Feudal States:
^
Ts'i
among its descendants princes §|, Han f$, Chao £§, Ch'u $g,
also
Wei
This amply shows that
(2).
1
have recourse to the "Five Names'
site
for
a
grave,
and
if
it is
not necessary
in order to assure a felicitous
persons bearing the same family
buried in the same tomb, that
is
in
name
are
nowise a warrant of prosperity
for their descendants.
(1) (2)
See above.
The most
See on Wei.
p.
Vol. IV. p. 389. note
1.
of these Petty States have been mentioned above. Vol.
365; Ch'u.
p.
322; Yen.
p.
328;
Ts'i. p. 327.
11
IV
— 402 — ARTICLE
II.
GEOMAACY. Fung-shui
Jj^ 7k.
(1).
According to the "Records of the Sayings of Chu-tze", Chu-tze yiX-luh
^fc
tH $1
-Jr
water can control climatic influences, and
(2),
the absence of -wind can dispel them.
This system
of
geomancy, Fung-shui
JU,
7]^,
receives various
names: "Inspecting earth"
of the ground, examining the laws of heaven and Others say that the "Genius of the Land" has drawn up
(3).
the plan of
all
and buildings on the surface
places
Ancients always selected favourable other cities of the empire, dwellings,
Wang-ch'ung 3E (1)
and also
but history makes
spots for the burial of the
Literally
The and
for constructing their private
no mention of their selecting special
dead in those remote ages. (4),
"ft}
of the earth.
sites for building the Capital
a scholar
"wind and water",
who
lived in the time of the
climatic and atmospherical influences.
In reality, a quasi-scientific system, supposed to teach
men where and how
temples and dwellings, in order that the dead, the gods and be located therein exclusively, or as far as possible, under the
to build graves,
the living
may
auspicious influences of Nature. Vol. III. p. 935 (Fung-shui).
The Religious System
De Groot.
comprises one hundred and forty books. See Vol. I. p. 102. art is intimately connected with the movements and
(2)
It
(3)
The geomantic
the influence of the celestial sphere, and the
"four quadrants" of the heavens. The earth continuously poured upon of China. Vol. 111. p. 940. (4)
among
A.D. 19-90. all
of China.
A
it
by heaven.
harmony is
of the
ground with the
the depository of the influences
De Groot.
The Religious System
philosopher, perhaps the most original and judicious
the metaphysicians China has produced.
In his "Critical Disquis-
he exposes the exaggerations and Lun-heng inventions of Confucianists and Taoists with equal freedom, and evinces a itions".
$fa
f|f,
in
30
books,
strange superiority to the fantastic beliefs of his countrymen. The Emperor K'ienlung 'ft lj£ admits the truth of his attacks upon superstitious notions. His
work
is extensively quoted Reader's Manual, p. 239.
in
cyclopaedias and compilations. Mayers. Chinese
— 403 — Han
dynasty, states that previous to the period chronicled by the "Spring and Autumn Annals*', Ch'un-ts'iu "^ (B.C. 722-484), of ||[
^
was never any question about these prescriptions, and no apprehension was entertained about the site of a grave. there
Confucius,
The "Record
of Rites*',
with the words Tsah-ki
Mourning
seems
Rites),
^
Book XVI II, commencing
§J2,
|j|
§£ (Miscellaneous Records, principally on
to be of a different
ancient customs concerning"
it
burials,
opinion, for enumerating"
mentions the selecting of a
which was then wont
site for a grave,
the tortoise-shell that occasion
Li-ki
(1)
to be determined by consulting and the costume which the diviner wore on
;
"When
minutely described.
is
they were divining bv
the tortoise-shell about the grave and the burial-day of a the
official
sackcloth
the
superintending
(2),
black material, without any fringe.
wore a skin cap"
(4),
outer
robe
of
mourning shoes. His cap was of He who interpreted the prognos-
(3).
About the year 615 B.C., under the reign
Duke
the
an
Officer,
with a strip of coarser cloth across the chest, and a
girdle of the same, and the usual
tics,
wore
operation
High
of
of
K'ing-wang
Chu, Chu-hung %$ Q, named Wen
j$r,
tj(
*""£
consulted
the tortoise-shell, inquiring whether the transfer of his residence to
Yih H§, would be felicitous or not. It is thus historically proved that at this remote period, divination was resorted to in ord«r to determine a suitable
site for a building.
During the Han
^
dynasty (B.C. 206
— A.D. 221), people began
Divination by the use of the "eight diagrams", or the tortoise-shell, (1) regarded generally by the Chinese as the most correct of all the ways in use of prognosticating the condition of things in the future. The literary is
class profess to
done, this
believe
method
Life of the Chinese. (2)
Mci-i
Jjjrg
— at
least
of divination
is
many
very
of
orthodox and
them — that when properly
infallible.
Doolittle.
Social
Vol. U. p. 337.
jfe,
literally
hempen
cloth.
Williams,
Dictionary of the
Chinese Language. (3)
(4)
612.
Li-ki
H
ff[,
K'ing-Wang
or Record of Rites. tjf
3£, of
the
Chow
Vol. ffl
II.
p.
1H5.
Legge's translation.
dynasty, reigned from B.C. 618-
— 404 — to
choose a
of
Kwoh-p oh
but
site for a grave,
f
f|$
3p
(1),
was
especially during the lifetime
was spread throughout the country.
that this superstition
Kwoh-p'oh
it
under the Tsin |f dynasty (A.D. 265-420),
'wrote a book in twenty chapters, wherein he
fjS J|*
In
set forth the rules to be observed in choosing a site for a grave.
the time of the Southern 1280), Ts'ai Yuen-ting
P§
Fokien
in
]§|,
Sung dynasty, Nan-Sung
^
%
y£
@, and
jjjg
some twelve chapters, made
(2),
^^
(A.D. 1127-
^
a native of
disciple of
Kienyang-hsien Chu-hsi jfc ^, discarding from
a special selection of eight others
the above work.
subsequent votaries of the geomantic art followed the rules
All laid
down by Kwoh-p'oh
^
f||,
who may
be quoted as the patriarch
of this fanciful art.
in j|j$
Kwoh-p'oh was a native of the district city of Wen-hsi ^ §, He was taught magic by the famous Kwoh-kung Shansi |Jj "g". Q, who made him a present of nine volumes of a work, which
he carried about with him enclosed in a "green satchel". It
the
was
method
in
for
this
work that he
choosing the
learnt the art of divination,
site of a grave,
the dead from a lucky to an unlucky one.
A
A.D. 276-324.
(1)
native of Wen-hsi
Hfl
and
changing the abode
of
His disciple Chao-tsai ^g
H,
in
Shansi
Jii
M- Famous
scholar and commentator, and expositor of the doctrines of Taoist transcenIt is narrated of him that when a youth, he had received from dentalism.
Kivoh-kung
"$$
indoctrinated
£•,
him
a "green satchel", containing a treatise in 9 books, in the secret mysteries of
alchemy and divination.
which
He
is
the reputed founder of the art of geomancy, as applied to graves. He edited the dictionary of ancient terms, known as Eul-ya f$f #, the Classic of Hills
and Waters, Shan-hai-king LU $*• H, and the Elegies of Ch'u, Ch'u-tz'e $t PiHe ranks amongst the highest authorities on antiquarian as well as mystical Chinese Biographical Dictionary, p. 408. Celebrated among the schoolmen of the Sung %Z (2) his erudition in dynasty by general, and notably for his labours in elucidating the text of the Yih-king M, or Book of Changes. Highly revered by ChuGiles.
subjects.
A.D. 1135-1198.
%
^
and correspondent he became, and who in turn bestowed instruction on his son Ts'ai-ch'en %£ jft. Mayers. Chinese Reader's
hsi
j|£,
Manual,
whose
p. 227.
friend
— 405 — ^
him
deprived
consumed by
fire
Kwoh-p'oh copious
In
unrestrained. give him good irregular of his
life,
last,
led
a
vain
all
did
of
life
His
remonstrate with him and
friends
his
and indulged in passions were quite
dissipation,
excesses.
he ever found a thousand excuses for his
leading
officials of
the day despised him because
involved in an intrigue with a maid-servant of one of
and
his friends,
failing to obtain her in lawful wedlock, he
art to get her into his power,
magic
was sentenced age
the volumes were
misconduct.
At
his
3|f
and sexual
advice,
and
all
before he could peruse their contents.
~f|)
libations
mystic treasure, but
of this
to
death,
employed and having oppressed her,
being then in the forty-ninth year of his
(1).
The followers
of
Kwoh-p'oh
"fj$
^
divided into two schools, that of Fokien
?X Hf- The
first
school
is
and his geomantic art were and that of Kiangsi jjfg ^fj",
frequently styled the
"House and Mansion
^
Method*', Wuh-tseh-chi-fah Jg ;£ ^, and arose in the province of It based its theory on the influence of the "Five Fokien fg ^.
A
sition (2).
and the "Eight Diagrams" Pah-kwa %[, attributed to or oppojf|, and deduced therefrom its laws of harmony This school flourished much in Chekiang '$"f jJX, but has
nowadays
fallen into utter disrepute.
Planets
Fuhsi
1
',
jfc
The second system, known
Kanchow-fu
^
j'l]
as that of Kiangsi
}ff, in the province of
fx.
Kiangsi ^£]|.
15\ ai"ose at It is
based
on the direction of surrounding objects and the physical configuration The Dragon and his den, alluvial formations and of the landscape.
(1)
Historical Annals of the Tsin dynasty, Tsin-shit
^
^.—Abridgment
of General History,
Kang-kien %ft |g. The School of Fokien lays stress on the constellations, the "eight (2) diagrams", the twelve branches, and assigns a place of minor importance to the configurations of the earth.
It is
more attached
to the use of the
compass
than the Kiangsi School, this latter using that instrument only as a secondary viz. to sound the influences of the country around, after its forms and The Religious contours have been pronounced to be favourable. De Groot. of 1008. Vol. China. III. p. System
aid,
— 406 — water-courses,
considered
are
the
as
essential
system by the votaries of this school In
their
the brink of a stream flowing
round the grave, the configuration and outlines of the
burial-ground,
which the
coffin
is
are
the
called
lowered
the
of
(1).
phraseology,
peculiar
groundwork
Dragon
is called
hills that
surround
The grave-pit
(2).
the Dragon's den
;
into
brooks or
springs near the grave are called water-courses, and lands bordering
on these waters are called especially
prevalent
Nganhwei
^
When professor
the site, the
it
in
two provinces
of
Kiangsu
method jj£
j($ft
is
and
$fc.
is
to
required
ofgeomancy
is
carry out a burial or build a house, a
immediately
he determines whether
purpose.
This
formations.
alluvial
the
it
summoned
is
(3).
After examining
favourable or unfavourable for
His words, listened to as
if
they were oracles, are
admitted without the least discussion, and subsequently his directions are punctually carried out
(4).
This school sounds the influences of the country around after its forms and contours have been pronounced to be favourable. The two schools 1
are to-day so fused together that no good expert in either neglects to practise
the methods of the other school as well as his own.
Even
in
Fohien
jjjg
Jjl,
geomancers pretend to exercise their art in strict accord with the Kiunysi yl De Groot. The Religious System of China. Vol. III. p. 1008 jgf methods. (The grave). (2)
sphere.
The geomantic art in China is intimately connected with the celestial The four quadrants influence corresponding parts of the earth, and
the spiritual energy of the four symbolical animals, representing these quad-
mountains and hills, and the streams that issue from them. Hence the configuration and situation of any mountain or hill, and the direction of water-courses, are called the Dragon. De Groot. ibid. p. 1009. rants, settles in
(3)
mancer,
Before building in
a
house,
it
is
customary
in
order to ascertain whether the site will
China to invite
a geo-
be favourable or not.
Building charms are an integral part of the Fungshui j®, ^< system. They are employed at the erection and repair of houses, to counteract the influence of
murderous ghosts, prevent spectres from coming near, and sowing diseases and especially to pacifj- the spirits of the soil. De Groot. The
or evil,
Religious System of China.
Vol. IV. p. 1058.
The masses regard geomancers as fountains of wisdom and marvels of learning, capable of fathoming all the mysteries of heaven and earth. De ('i)
Groot.
The Religious System
of China.
Vol.
III. p.
1010.
Fig.
165
Houssole des geomanciens chinois. Chinese Geomancer's compass.
— 407 — The
who
experts,
follow the principles of forms and configurations
when
of the ground, pretend that
water-courses and buried in
the burial place
is
surrounded by
wherein the Dragon lurks, then
hills
all
ancestors
such a spot will draw from the bowels of the earth a
mysterious fecundity which will be transmitted
to their
descendants.
These people believe that the place where their ancestors are buried exerts
a
influence upon
real
the future prosperity or misfortune of
their children and grandchildren
(1).
Several Chinese writers of talent and sound
found
"When up
or sat
ever
We
art.
geomantic
common
sense have
the absurd claims of the
refuting
shall quote here a few of them.
our parents were living, they walked about, rested, rose
down
as the}- pleased, and wherever
able
being
for
arguments
powerful
descendants.
wherein they
their death,
after
How
of the earth that vital
they are said to transmit to their
then can their dry bones draw from the grave
the burial-ground be surrounded or not by hills and it
water-courses,
suited them, without
happiness and blessings for their offspring?"
lie
"Whether
from the bowels
extract
to
energy, which
it
abundant harvest
mere earth.
but
is
after
is
due entirely
all
to the
good
Now,
a
poor or
or bad quality of the
land, without reference to its external configuration.
How
then can
the outward forms of a spot selected for a burial-ground impart to the dry bones deposited therein this so-called vital energy?
can the contours and shape of
hills, all
How
also
purely external things, influence
the happiness or misfortune of subsequent generations?"
"Where
are
the
The Chinese
(1)
trated on a grave,
it
and mothers who do not
fathers
believe that
if
will bring the
love their
the good influences of Nature are concen-
occupants happiness and comfort, and
at
same time secure the prosperity of the living in this world and the world to come. They believe that by showing filial piety towards the dead, this will render them well disposed towards their descendants, make them work vigorously as protectors of their offspring, and give sons, that most coveted the
of
all
blessings in China.
worship
for
of China.
many Vol.
These sons
generations to
III. p.
937.
.
come.
will l)e
assure to the dead sacrifices and Groot.
The
Religious System
— 408 — offspring?
therefore,
If,
their
after
they could
death,
still
bestow
even were they buried in caves or hill-sides, as in ancient times, they would certainly not fail to do so; if they are
favours on them,
unable to confer such blessings, buried
is
it
in vain that their corpses are
the Dragon's den, that will not enable
in
them
to influence
in the least the future happiness of their posterity". tells
"History
JH
^
us that
"Shun
(1),
arrogant and ill-conducted man. LiX-hsia-hwei
hsia",
Fabulous Beast", Yix-shun (2) was an
of the
was a wise ruler, while his brother Siang
~f ^C
$|j
^
The "Gracious Governor
(3),
was held
to be a
model
of Lii-
of virtue
and benevolence, while his brother Chili Jj3t (4) was a leader of robbers. Sze-ma. Niu if] J|| ^- was one of the followers of Confucius, his brother, on the contrary, Hsiang-t'ui of outlaws,
or
and resolved
l|§,
[fi]
Confucius
to put
was the head
to death.
If
of a
the
gang wisdom
ill-conduct of descendants depends on the site of a burial-place
how then
happen that brothers, born of the same father and mother, are the ones good, and the others thorough
for
parents,
does
it
rascals ?"
The
Emperor
Yu U,
(1)
appeared
—
fj?
(A.D.
590-605),
of
the
Sui
|Jf
mild disposition, which is said to have 3t- Williams. Dictionary of the Chinese
a fabulous beast of a
in the
Language.
£
Wen-ti
days of
Wu-way^g
Others hold
it is
a
je^
place in Honctn
ynf
$f, or in Chekictng $f f£,
Shun $£with these provinces. Tradition is extremely discordant with reference to his origin and descent. Mayers. Chinese Reader's Manual, p 189. — See Vol. I. p. 123. notei. Vol. IV. p. 885. according as they endeavour to connect
note
4.
On the death of Shun's mother, his father (the blind old man) took second wife, by whom he had a son named Siang j&. He preferred the offspring of this second union to his eldest son, and repeatedly sought to put the latter to death. Slum, however, escaped and in nowise lessened his (2)
a
dutiful conduct
Siang.
who
Mayers.
towards his father and step-mother, or his fraternal regard for was ever arrogant and revengeful.
despite such virtuous conduct,
Chinese Reader's Manual,
(3)
See above. Vol. IV.
(-4)
A
sort of
Shun-chih-chi-fen
$fc
p. 395.
Robin Hood jfjff
;£
^,
in
p. 189.
note
3.
Biographical sketch.
early Chinese history, hence the phrase
as unlike as
Shun and Chih.
:
— 409 — made
shrewd remark on this subject, saying: "I cannot think that the site chosen for my father's grave was unfavourable, dynasty,
otherwise I
a
would not have ascended the throne
I
cannot say that
it
war"
killed in the
was
entirely favourable, for
chief,
the
who
close
^
dynasty, and Li Tze-ch'eng
rose
of
brother has been
my
Hwang-ch'ao
noted insurgent leader in the time of Hsi-tsung
T'ang
on the other hand,
(1).
Everybody repeats constantly that of the
;
^M.
^
^ |
;fif
J|
(2),
a
(A.D. 874-889),
j^
the rebel
(3),
^
|j|" (A.D. 1628-1644), at were both defeated because the Ming B^ dynasty,
against Ch'ung-cheng
the
ashes of their ancestors were scattered to the four winds of heaven.
This argument Jj|
ft
-^,
in
fjf
If (A.D. 620-627),
p)|
^
|J$
,
founder of the led
(4)
The
dynasty.
Generalissimo of Ch'ang-ngan had the bones of the ancestors of Kao-tsu for the
worthless,
Shensi (^
when Li-yuen Sui
is
the
T'ang
dug up,
dynasty,
j|f
insurrectionary troops against the
desecration
of the
ancestral
tombs did
not,
however, check in the least his victorious advance.
#
Annals of the Sui dynasty, Sui-shu Pf (A.D. 590-620). discontented candidate at the literary examinations, he gathered (2) together a band of rebels, ravaged the empire, captured the Imperial residence at Ch'ang-ngan -J| t£, A.D. 880, and proclaimed himself ruler of China. Four (1)
Historical
A
years afterwards, he was defeated by the aid of the Tartar nations adjoining the Chinese frontier, and slain by his own adherents. Mayers. Chinese Reader's Manual, (3)
A.D.
p. 60.
1606-1645.
A
native
of
Michi-hsien %:
jjg
If,
in
Shensi.
A
prophecy announced that he was to get the throne In early age, famine and In 1640, he overran Hupeh and excessive taxation drove him into rebellion. he In 1644, he advanced against and in Shensi. 1642, Honan, subjugated Peking, took the city, and compelled the last emperor of the Mings hill. Pursued by Wu San-kwei hang himself on the Wan-sui
H^
he
fled
South, and was slain by local militia
Biographical Dictionary, (4)
One
B^ to
^ H
in
ti.
Hupeh.
Giles.
Chinese
who
rose in
rebellion
p. 472.
of the generals of the Sui
Pf|
dynasty,
against Yang-ti j^ iff (A.D. 605-620), and subsequently became the founder of the T'ang jf dynasty, under the style of Kao-tsu |§ (A.D. 620-627). jftft
12
— 410 — Ts'ai-king
^ ;£
High Minister
(1),
to
1101-1126), last emperor of the Northern
Hwei-tsung
$fc
^
(A.D.
Sung dynasty, Peh-Sung
was a fervent votary of the geomantic art, Fung-shui Jig, 7^.. and had his father buried in Chekiang $Jf %£., twenty miles North-East river served as a waterof Hangchow jfc j>[\. The Ts'ien-t'ang 4b
t£>
^^
course, and the Ts'in-wang
chow
;$£
||s
3£
hill,
bounded the horizon.
jJI],
about three miles South of Hang-
Everything forecasted perpetual
happiness, and notwithstanding, the whole family was exterminated.
Who
has not seen the imposing prospect of the Ming V$ tombs, and still what a tragic end has "j^ TjC (2),
North-East of Nanking befallen
the
ruler
last
like wild beasts,
of this
now
extinct dynasty!
(3).
Pursued
seeking refuge in one place after the other, all finally
perished by violent death.
Yuen Kien-chai j£ (1)
A.D. 1046-1126.
^fj
A
jff
(4),
a native of Ts'ien-t'ang |§ ||j, in
native of Sien-yiu
}$, in Fokien.
He
rose to
power under the Emperor Hivei-tsung^ ^, and was appointed Lord Chief Chamberlain. He ruled harshly, advised aggressive frontier wars, and encouraged the vagaries in which the Emperor took delight. The appearance of a comet in 1106 led to his degradation, but he returned soon again to power. The disasters of Hwei-tsung's reign are principally attributed to him. He left
behind him a name execrated
in history as "chief of the six traitors",
Luh-
Chinese Biographical Dictionary, p. 748. Giles. tseh-chi-show 7^ J$ ;£ #. (2) j^, founder of the Ming HJ dynasty, was buried A.D. 1399. Hung-wu
$
to the
shan"
North-East of Nanking, at the foot of "Purple Mountain", "Tze-kinFrom the terrace of the Soul-Tower the view extends over the UJ
%&
.
walled city, formerly the metropolis of the Empire, and the vast plain beyond, now treeless, but once planted with countless sepulchral trees. De Groot. The Religious System of China. Vol. III. p. 1265 (The Nanking Mausoleum).
^
^f(, the last Emperor of the Ming Ch'ung-cheng dynasty, seeing invaded the rebel Li Tze-ch'eng 2^ |=J Ji%, hanged himself on the Peking by Wan-sui J£ )H hill. Giles. Chinese Biographical Dictionary, p. 472. See
(3)
Eijj
—
above. Vol. IV. p. 409. note (4)
3.
A.D. 1716-1797. At the age of nine, he evinced
a
keen love of poetry,
and soon became an adept at the art. Graduating as a Hanlin in 1739, he held office at Nanking, where he distinguished himself by the vigour and At the age of 40, he retired from the official justice of his administration. arena, and led a
life
of lettered ease in his beautiful garden at
Nanking, whence
he obtained the nickname of the "gentleman of the leisurely kingdom", Sui-
kwoh Siensheng
ffi
H| fc
^.
Giles.
Chinese Biographical Dictionary,
p. 970.
— 411 — Chehiang
ffc
highly esteemed under the reign of K'ien-lung
£r_,
HI (A.D. 1736-1796). and that and who held office at Nanking
"the geomantic
art,
Fung-shui
everybody chatters about is
it
of
^ J|
Kia-k'ing /£
p|j
(A.D. 1796-1821),
said in reference to
,
jjr|;
geomancy:
exerts no influence whatsoever,
JH, 7k.,
as he pleases
whosoever
;
still
believes
it
utterly insensate".
Several eminent schoolmen,
who
time of the Sung
lived in the
^
dynasty (A.D. 960-1280), placed implicit trust in the system. Chu-hsi fa JH (1) wrote as follows: "geomancy can direct the influence of the gods, Shen %fy, and modify the laws of heaven it ;
can supplement the insufficiency of so
efficacious".
— The
scholar
human
energy
is
;
I-chw f an
Ch'eng
expressed himself thus: "geomancy, Fung-shui
fundamental roots of man,
there is nothing ^!|
ffi
(2),
)\\
nourishes the
Jif^y]^,
and thus the leaves and branches, that
the descendants, sprout out abundantly".
Many
scholars,
who
flourished during the period of the
Sung
5|c
dynasty (A.D. 960-1280), were imbued with these absurd notions about geomancy, Fung-shui Jjl, yfc, and extolled the system beyond all rational bounds and the experimental teachings of daily life. How in fact
can they ignore that a large number of poverty-stricken people
are born of well-to-do parents; and that parents, a fine old age, have given birth to children
who
all
of
whom
lived to
died very early. Since
these remote ancestors have been unable during their lifetime to instil
more
how
vital
energy into the leaves and branches of their descendants,
can they accomplish any such
1)
Within the
impugned
last
one hundred and
the doctrines of his school.
death?"
effect after their
fifty
See Vol.
(3).
years, critics have vigorously 1.
p. 101.
note.
2.
His criticisms on the classics opened a new era in (2) Chinese philosophy and were adopted by Chu-hsi Jfc ^- Wholly absorbed in philosophic researches he acceded only late in life to an official post. Mayers.
A.D. 1033-1107.
Chinese Reader's Manual, (3)
p. 34.
— Vol.
I.
p.
101. note
1.
"Leisurely Essays of the Leisurely Garden", Sui-yuen sui-pih
pi sp, probably attributed to Yuen Kicn-chcti Ht
fiff
and Collateral Records", Tsing-yen ts'ung-luh
l=f /il
who
t$
lived at the
commencement
Chinese Literature,
p. 168.
of the
Ming
jgf.
$*
— Also r
-S&i
dynasty.
bj
[§g
|S
"Bibliographic
Wang-wei
Wylie.
3E
#,
Notes on
— 412 — In
his
Chu-hsi
grandiloquent effusions,
^
maintains not-
J=|
withstanding that geomancy "can direct the influence of the gods and supplement the insufficiency of human energy", while Ch'eng I-chw'an attributes to it "the power of nourishing the -£$- )\\
@
man".
vital roots of
The greater part
of
modern Chinese scholars
believe in
geomancy.
are led thereto by the authority of the two famous philosophers
They
This does not, however, hinder them from laughing
quoted above. at
occasionally
geomancy and the geomantic
of
professors
art in
general. If
to
Kwoh-p'oh
*j$
3|f
them, had the power
the patriarch of the system, according
(1),
of securing happiness
of a burial place for parents,
by the lucky selection
would he not have done
so for his
father, thus shielding him from the executioner's axe, which
own
finally
ended his days.
These wise adepts of the geomantic art, Fung-shui JUJ, y\^, are almost all a set of quacks, who, if they had been able to discover the thrice
own
blessed den of the Dragon,
elders in such a
for, as
happy
In a popular quatrain
to
point find
become
experts in Fung-shui
(2),
"professors of geomancy are wont to the
South,
rich themselves
;
"well ordered charity begins at home".
the proverb says:
described:
would doubtless have buried their
spot, in order to
West and
North,
places in the mountains
JU,
tell
East, but
are thus
7J<.
nonsense; they they can really
if
which produce princely
dignities,
why
then do not they immediately bury their own elders there?" Despite that the above
being constantly repeated, logical force,
a
is
and would ever
it
does not lose a jot of
suffice to silence these
(1)
See above. Vol. IV
(2)
Herewith this interesting
.
commonplace argument through
still
p. 404.
note
:
chi-si-tung,
Shan-chung, je-yiu-wang-heu-ti, Ho-puh-sun,
lai
its
powerful
quacks.
1.
text, current also in other parts of China
Ti-li Sien-sheng, kioan shicoh lucang,
Chi-nan, chi-peh
its
tsang nai weng
?
% ^
ffi
ill
'|'
*(BI
^
J|
%^ ^# ^^
'Jg
g£
}|f
]g
flr.
3: f£
ifc.
|p
^
&
£f*
1
J}
ffc.
.
— 413 — What would a
building
the South, for
exposed
a
man
of
common
house? He would
summer
season of the
floods nor excessive moisture It is
when he contemplates
a piece of high ground, facing
protected from the wintery
sufficiently
the
sense do
select
heat
;
where neither
would injure his family.
modern scholars, that our
thus, say our
and well
blasts
a place
forefathers
the advantages and the favourable configuration of places,
examined
when thev
intended to erect a city or build a dwelling house.
When,
however, they come and
must
direction of a house, one
us that with regard to the
tell
carefully avoid offending the
noxious influences", Hsiung-shah
[X]
"god
of
and that the happiness
fl& (I),
or misfortune of the inhabitants depends on this, they really outstep
the bounds of reason and
common
Such dwellings, whatever
sense.
be the direction in which they are built, are purely inanimate things, utterly devoid of in
any personal activity; they cannot, therefore, injure
anywise the inhabitants, no more than the inhabitants can injure
What
them.
then
the
is
value of
all
nonsense attributed
the
^
r
noxious influences? In an essay written by Ki-k ang of
the Feudal
State
Wei
of
we
fj|,,
J||£,
to
a native
read the following remarkable
"build a palace for a prince, and make a peasant dwell therein, that will not make a prince of him".
words
:
The scholar Wang-fu 3: $?
Han
^|[
"have we not seen members without enjoying for
(1)
good
Hsiung
[><|
.
noxious influences".
who
in the time of the
lived
"How
often", says he,
the same family living together
same happy
lot".
misfortune, calamity, had luck, the opposite of Kih ^, Shah ffc, baleful, malignant, hence the "god of
—
See Vol.
Second century A.D.
distinguished
of
that the
all
fortune, prosperity
(2)
(2),
dynasty, wrote in a similar strain:
himself in
III.
A
youth
p. 275.
note
4;
note
p. 277.
native of Lin-king fg
jjg,
by his great learning.
4.
Kansu, who Too honest and in
straightforward to take office under the existing government, he spent his life He wrote a book on the vices of the age, which he published in seclusion. hence he is as "Essays of a Hermit", Ts'ien-fu-Iun $f fit),
^
anonymously generally
known
Dictionary, p. 819.
as
the
"Hermit Scholar".
Giles.
Chinese
Biographical
— 414 — The same Imperial palace was occupied by the two illustrious emperors Ch'eng-wang }fc 3E (B.C. 1115-1078), and K'ang-wang J|| both of the
3E (B.C. 1078-1052),
Chow
and inhabited
M) dynasty;
on by the two unprincipled and depraved rulers Li-wang
later
and
(B.C. 878-827),
dynasty
to
Yu-wang
ruin.
its
not
Is
^
3£
that
who
(B.C. 781-770),
proof that
a
a
J||
led
3E the
dwelling-place
confers neither happiness nor misfortune?
are
All these arguments advanced by the most renowned scholars most cogent, and prove beyond cavil that neither good fortune
nor adversity are in anywise connected with the
site of a
dwelling-
place.
The long experience of the Author himself among the Chinese people, has furnished him an opportunity of witnessing with his own eyes so many cases of injustice and glaring abuses, committed in the
name
of
he here
and beneath the cloak of geomancy, Fung-shui JUJ, 7J<., that begs to add a personal remark as a sequel to what Chinese
scholars have already set forth on the matter.
The system but also causes
of
much
litigation (1); in a
Whenever the
famiW
geomancy, Fung-shui
a
it
is
neighbour
or erected
consulted, and
disorder
word,
a
among
JjU,
7k.,
is
not only false,
the people and leads to endless
a pernicious system.
has
buried
new house,
a
a
deceased
professor
of
member
of
geomancy
is
should he find that the new grave or dwelling-place
disturbs the favourable influence hitherto enjoyed by other graves or
(1) Quarrels and litigation arising from geomantic changes are of daily occurrence in Chinese towns. The repairing of a house, the building of a wall or dwelling, especially if it overtops its surroundings, the planting of a
pole or cutting down of a tree, in short any change in the ordinary position of objects, may disturb the good luck of the houses and temples in the vicinity, and of the whole quarter, and cause the people to be visited by disasters,
misery and death. No wonder Chinamen do not repair their houses until De Groot. The Religious they are ready to fall and become uninhabitable. System of China. Vol. III. p. 1041.
— 415 — words are eagerly listened to, and forthwith, trouble, contestations and lawsuits ensue, and endless hatred is sown between his
dwelling's
(1),
families,
clans
or
villages.'
money from
extort
site
geomantic one",
and
are
order to vent their personal spite
In
maintain
others
people,
wont
they
to
'by building
say,
that
their
good
"Such and such
has been unduly interfered with. his
a
house in such a
direction, has destroyed the lucky influence we so far enjoyed, and henceforth only bad ruined the general prosperity of the country ;
luck will
befall
a
excited,
The
us".
accusation
general
unfortunate occupant of
Such are some of
of the
is
new house
a
is
thus ruined by a lawsuit.
disorders caused by this absurd practice
many
geomancy, Fung-shui
simple-minded folks are thus drawn up and signed, and the
feelings of
7^
JU,
(2).
Chinese scholars, as stated above, have written various works purpose of refuting geomancy, and their arguments cannot
for
the
be
gainsayed.
who have not lived in China, may men do not believe in geomancy, nor
anywise the
in
Chinaman not
is
art.
illogical,
necessarily
lead
him
inferring the conduct of
to
adopt
1)
off the
A
men from
made
obvious
grave
in
The
conclusion.
when
to be
their spoken words.
^
(A.D. 780-805), of the T'ang
on the eve of ascending the throne.
The young
Jgf
ruler
an adjacent spot ma}' injure a previous one by cutting The new occupants hold to their right of
influence of the Dragon.
retaining a place secured at the cost of is
an
show how cautious one ought
The Emperor Teh-tsung {g dynasty,
practise
Things are, however, quite otherwise. The and two propositions of absolute certainty do
following historical fact will
is
be thus
Readers,
led to think that such
to the magistrate,
in the right.
De Groot.
and
much
A
science and money.
finally the party that pays best
The Religious System
of China. Vol.
is
complaint found to be
111.
p. 1036.
which has so strenuously opposed the intro(2) duction of railways, telegraph lines, and other Western appliances in the past, or was made to do duty as an objection to them. It has not, however, proved an insuperable* obstruction, for whenever the Government made up its mind It is
to
introduce
this pseudo-science
a
necessary
invention,
the
silly
that the will of the rulers had to be obeyed.
(Geomancy).
people Ball.
were
made
Things Chinese,
to p.
feel
314
— 416 — and
his
omens nor
believed neither in
that
declared
the coffin,
if
famous
the
adviser,
military
were borne
^,
situated, this
would run counter
to
necessary
the
in
lay
jf|$
^f
m
(1),
Geomancers, however, geomancy. the remains of his late father, bearing in
Tai-tsung f^
whose destiny
Kvtoh Tze-i
the
to
where the grave was
South,
to the
new Emperor,
fortunes of the
same region
would
it
;
therefore,
be,
"Never
turn aside and proceed in a circuitous way.
^
^, "go straight South, mind", replied the youthful Teh-tsung why make my father take a roundabout way on account of me?" Happily at
least
such nonsensical ideas
The following
"He
in gold.
the
Emperor Teh-tsung
did not believe
!
extract deserves attention, and
buried his father in the seventh
an orthodox way, for such was the rule.
was ready, and moreover did not did
^^
He
call in
is
worth
it
when everything
its
weight month, and acted in
did
the geomancers
;
neither
he consult the tortoise-shell in order to determine the day of
the burial, but in that he was wrong, for such was the immemorial
custom"
He wrongly
(2).
did in
the Chinese
well
in
not believing in superstitions,
not following the custom.
mind
in this
Such
and similar cases
is
but
he
acted
the idiosyncrasy of
!
A.I). 697-78t. A native of Hwn chow ij§ j\\ in Shensi |$5 jlj, and one most renowned of Chinese Generals under four successive emperors of the T'ang dynasty. In early life, returning from a campaign on the borders (1)
,
of the
,f|f
&
of the Gobi desert, the goddess called the
"Spinning Damsel", Chih-nil $$ (Alpha Lyrae), appeared to him. and promised him great prosperity and a long life. His long career was spent in warfare, and he was almost uniformly He was ennobled as "Prince of Fen-ymig'\ Fen-yang wring $} §| successful. 3i,
wu
and canonized ,"£,
yfc.
high posts. (2) i.i(5
^ M
after his death
He had Giles.
with the
title
of "Faithful warrior", Chung-
eight sons and seven sons-in-law. all of Chinese Biographical Dictionary, p. 'ill.
whom
occupied
^
"Elucidation of Historic Annals", Tze-chi t'ung-kien-kang-muh $jf II- published at the close of the Ming $| dynasty by the national
historiographer Ch'en Jen-sih |^
fr
%.
Wylie. Notes on Chinese Literature.
— 417 — ARTICLE
III.
THE HOUSEHOLD ALTAR.
^ ^
Kia-t'ang
Each family
China has
in
Such
domestic shrine.
its
custom handed down from antiquity society almost in the same manner.
(1).
;
the idea pervades
is
the
classes of
all
This family shrine sometimes assumes the form of a miniature house,
and
suspended from the cross-beam of the roof
is
however,
generally,
it
is
-jit
2
jjl
,
the principal apartment of the honour upon the long table or stand. every Chinese home.
assigned
house, and occupies the place
Kung-choh
more
;
of
found in
Various divinities, changing with the locality, are placed in this shrine.
Inscriptions
and suitable sentences
in red paper,
in accord
Thus we
with the taste of the family, are set up at the two sides. find
the
gods"; altar'"
following:
Others
(3).
bearing the shrine"
(4),
'"family
"shrine of
also,
all
erect
Kia
a
J??,
for
incense to
offering
gods worshipped
made
tablet
following inscription also,
of
varnished
"gods honoured
:
the
all
household
at the
and
wood,
the family
in
"heaven, earth, the emperor, parents and teachers".
T'ien-ti-kiun-ts'in-shi Ji
(1)
a
shrine the
Jfjj
%
3$,
family, a household,
"household gods".
or briefly
gjjj;
domestic— T'ang ^, the
principal
room in a house, a hall, temple: hence the household altar or domestic Williams. shrine. Dictionary of the Chinese Language. a
(2)
Kung $,
to lay out, to give
— C/io/i
M,
a table, stand;
Williams.
table on which are placed flowers or images
hence a long of the
Dictionary
Chinese Language. (3;
literally
Kia-t'ang to
the
hsiang-hwo peh-ling-sheng-chung
hundred divine Sages,
% ^^M£ #
sheng-chi-shen-wei shipped in the family shrine"'. (4)
incense
Kia-t'ang is
ft-
hsiang-hwo-chi-shen
i.e.,
deified
^ ^^
"spiritual seat of
%.
^#
'X
WH
men— Kia-t'ang
>K Z.
#•
all
1^
-?c-
chung-
the Sages wor-
"gods
to
whom
offered in the family shrine".
13
— 418 — Chung-liu-shen
tf ffi 1^
1
I
*
)-
some
n
we
cases,
Kin-ki-shen
"tutelary gods of the house",
H
find
the
,§ |f gods of the house comprise the ancestral tablets, Muh-chu the god
the
of
Men-shen
door,
Tsao-kiiXn
hearth,
>)±
Tze-ya || -$ %-, also called Kiang T'ai-kung || fc Several
^
Kwan-yin gg Iff
(3),
Generalissimo Mung,
the Five Sages,
(4),
therein
chief place
the
give
Wu-sheng
3l
M
Mung
Tsiang-hiiXn
of
Mercy, $jfc
$f
or other divinities.
(5),
cp
9 Sti
an ancient god
was placed in the inner court, but as often in a He answers nearly to the Penates of the Romans.
his shrine
;
the hall.
in
^;
(2).
Goddess
,
skylight
&
to the
Liu ff the eaves of a house. Chung-liu-shen
(1)
of the earth
^
guardian god of the
and some famous exorcists, especially Kiang
$$;
f^
the
^";
title
These tutelary
.
Williams.
Dictionary of the Chinese Language. See on these household or tutelary gods.
(2)
Vol.
III.
p. 2<>1
and 288.
where their names are found and their functions described.
A
(3)
Buddhist deity, symbolising ''mercifulness and compassion". At native god, upon which an Indo-Tibetan divinity (Avalokita)
a Chinese
first
was afterwards
grafted.
In
course of time, under what influence
She
known, the sex even changed. Buddhists, but
is
unknown
Siam,
in
representing her, she presents is in general the patroness of
Chinese Buddhism,
Edkins. p. 210.
— Vol. A
(4)
During them to he
is
1.
p.
1.
is
Burmah and
women
p.
171.
—
In
Hackmann. Buddhism
and
some
pictures
as a Religion,
2.
he liberated
their mothers,
Ceylon.
mothers praying for posterity. She and those engaged in perilous callings.
native of the Feudal State of Chau
visit
not
a child to
Illustrations 1
his tenure of office,
it is
principally worshipped by Northern
all
^ff,
where he became an
official.
the prisoners in order to allow
and was hence called the "Merciful".
To-day
"Commanders of the heavenly army", a See Part II. The Chinese Pantheon. Ch. IV.
considered as one of the 26
fanciful invention
of
Taoism.
Article 41.
The
(5)
their later
shrines )M
S
a
origin of these gods is most obscure. They were worshipped in phase under Hung-wu X y^". founder of the Ming BJJ dynasty, when foot and a half high were erected in their honour. Under K'ang-hsi
AD.
]
\
1699),
their
worship was forbidden, as they were said to visit and seduce women. '"Refutation of false doct-
families with divers diseases
Ch'ow-chen pien-ioang |f(( jjt ^f gg Also "Truth established from various texts", Tsih-shwoh ts'iien-chen j£ j$ f& jg, by the late father Peter
rine".
Hwang,
p. 235
166
Fig.
%.
Le Sanctuaire
-**
1SL
familial,
Household shrine
Kia-Vang.
— Kia-t'ang
.
— 419 — who have no
Indigent families,
ancestral temple,
Tz'e-t'ang J$
^g*,
place in the household shrine the tablets of their ancestors.
the
first
is
and
fifteenth of the
burnt before them
;
On
month, candles are lighted and incense
nobody would dispense with this customary
duty. In fine, this domestic altar
the
gods
generally placed in
of
the family
made
in
but a miniature pagoda, wherein
is
honoured.
shape of
part of the house.
any gods of the family: alissimo
the
are
a
For convenience sake,
portable shrine,
it is
which may be
Thereon are exposed the favourite
the Goddess of Mercy,
Mung, Mung Tsiang-hiiXn
^^
Kwan-yin etc... Ipf
|j|
-|f,
Gener-
— 420 — ARTICLE
IV.
WORSHIPPING THE FIVE CHARACTERS. Heaven ^, Earth
the
jfc,
Emperor
This superstition consists
"heaven,
the
(1),
Parents ||, Teachers
in
emperor,
a socket, the five characters:
and
parents
The
teachers".
set up in a prominent and honourable is then and incense are burned and prostrations made before
place,
inscription
candles it
embodies, so the
earth,
to
say,
emperor,
which man owes
the duties
and
parents
the
In
of
of
personal God, the the
ethereal
who
Lord
not the
vault,
generally called
%m (1)
the
material
therein.
the
of
the
heaven
christian,,
Supreme Being
resides
object
the
to the
;
Practically,
worship
"tablet of the
five
as
it,
heaven and
Reader
represents
should
the
living,
Chinaman, heaven
is
but
and not the Sovereign
firmament,
offered
to
China do not entertain the
pagan masses in heaven as Christians do.
eyes
The
teachers.
understand that the
same notion
gjjj,
writing upon a strip of paper, or
in
carving on a wooden tablet, inserted earth
;f£,
therefore,
the true god
is
which
is
to this inscription,
characters".
Wu-tze-p'ai 5E
(2).
In Chinese philosophy, "heaven
transforming powers
of Nature.
and earth",
Thus we
T'ien-ti
find in the
^citJ!.
Yih-king
represent the
J§ £§, or
"Book
"when heaven and earth exert their influences, all things are transformed and vivified ". The same idea is explicitly expressed in the Li-ki
of Changes":
iji§
"Record of Rites": "everything which exists is engendered after heaven and earth have joined together"; and again "when in the first month of the l^,
or
vernal season, the celestial breath descends and the terrestrial breath ascends,
heaven and earth unite harmoniously, and the vegetable kingdom set in motion". Chu-hsi ^, the authoritative philosopher,
^
and
is
revived
who
lived
the 12 th century, formally subscribed to these ancient doctrines, declaring that "the two breaths by uniting and exciting each other produce and reproin
duce each other". 2)
P'cti
inscription or
Language.
$$.,
See the character
^,
in K'ang-hsi's Dictionary.
a sign-board, a tablet, a flat piece of
names
of gods on
it.
Williams.
wood
or stone, with an
Dictionary of the Chinese
Fig.
167
Inscription des 5 caracteres,
Ou
tse pai.
Tablet bearing the "Five characters": Heaven, earth, rulers, parents and teachers.
— 421 — The generality only do they offer t'ien-ti to
^
jfe
Not pagan Chinese go even much further. worship to the material heaven and earth, Kingof
as they say, but they also pay reverential
j5}£,
the characters themselves.
Each
of these characters
with spiritual energy and superhuman power religious honour.
accomplish
they
beings,
them
five
to
is
homage endowed
which they render
Before these large characters carved on the tablet, ritual
gods",
ceremonies, as
whom
in
presence of "five spiritual
they deem capable, of protecting or injuring
in their daily life (1).
The Author has met with some
families,
who had
no other
Before this inscription, incense religious symbols in their homes. and candles were burned, and at all prescribed times when religious to be performed, as on the first and fifteenth of each month, worship was offered collectively by the family in honour
ceremonies were
of these superstitious characters,
which
all
believe to
harbour super-
human power.
(I)
The
inscription on the annexed illustration reads as follows
:
"(spiri-
parents and teachers", i.e.. they are See tablet of "heaven considered as spiritually present and abiding therein. tual)
seat
of
heaven, earth,
rulers,
and earth", before which the bride and bridegroom in China pledge their troth. Vol. I. p. 37. — Also the "ancestral tablet", and the teaching of the Confucianist Vol. I. p. 10(3 school, that the disembodied soul really abides in the tablet. and
107.
— 422 — ARTICLE
V.
FORWARDING DUES TO HEAVEN. Kiai-t'ien-hsiang (^
who
the keeper of the temple
is
It
these so-called dues
heaven.
for
^
He
|pJ
(1).
takes charge of forwarding
places in boxes strings of cash
and mock-money commonly called "dues for heaven".
When
the crowd of worshippers offer one, ten or lifteen strings
mock-money, they must always add
of
to defray,
paying these
remiss in
there beat the is
a
few copper coins
in order
Should any one be too collectors are sent to his house, and
so to say, the cost of forwarding.
tamtam
divided into a
When
all
first,
tolls,
in order to
urge payment of the duty, which
second, and third instalment.
dues have been received, the mock-money
(2)
collected
heap and burned near the door of the temple, for piled up This ceremony is the purpose of begging happiness on the people. called "forwarding dues to heaven" (3). in
is
no soldiers
— Buddhist army
1
in its service; to
whom
priests maintain that these rations are forwarded to the
"dues Kiai
taxes paid to
for
ffl,
heaven".
They should not, therefore, be what use would paper ashes
Moreover, of
to transmit, to forward, to
government
hand over or up to.— Hsiang fft, Kiai-hsiang ft? fM means
in kind, duties, revenue.
generally in China to send on the duties to Peking. of the Chinese Language. (2)
Heaven has
then will the pay be distributed?
demons who inhabit Hades.
of
called
given for providing soldiers with rations.
is
Pay
a
Williams.
Dictionary
Sheets of paper of various size, having tinfoil pasted upon them. If is coloured yellow, it represents gold; if uncoloured, silver. Coarse
the tinfoil
it, represents cash. These are believed to become when idolatrous worship, gold, silver, copper or dollars, according to
paper, having holes in
burned
in
colour and shape, which for
whom
Chinese. Vol. (3)
may
they are destined I.
be used by the divinity or the deceased person,
in the
nether world.
Doolittle.
Social Life of the
p. 16.
Ts'ing-kia-hih jf |g £$, or "Records of
Memorable Deeds".
— 423 — be
demons? As the
these
to
whole ceremony
Reader can now
intelligent
see, the
but a cunning device on the part of the templeto get money, pretending that the Ruler of Hades (1) receives keeper
dues
the
in
is
nether
the
underlings in
Such methods resemble those
world.
These
Chinese courts.
of
human vampires collect debts So also their own interests.
and taxes, but always with an eye to do these Ruddhist priests, for under pretence of exacting mockmoney, they seek also genuine coin of the realm, and divert it to
own
their
benefit.
paying these dues, there
In
no need of employing carts or
is
horses, a single spark is quite enough, and the pile is ablaze without
Rut they yearn
any expense of forwarding.
mock-money; this.
If
notice
it
apparently taken of
not further urged. fore,
1723), of
it,
This so-called
called
and the offering toll
forwarded
Ch'ang-chow -^
in
$>|>|,
^^
Kiangsu
|£,
fx.
of
to
own
writer, in the reign of K'ang-hsi
Ch'u Hsioh-kia
and not
for
in order to see
pay the cost of forwarding, no
to
an ingenious device for feathering one's
An eminent
Don
not necessary to be a learned
is
any one resolutely refuses
is
for real coin
mock-money
heaven
is
there-
is,
nest.
Jf|
EE (A.D. 1662-
a native of the district city
}|fc>
s& id in one of his works:
the close Ming B^ dynasty, an arrogant Taoist priest, Tao-shi jf| J^, assumed the title of "Heavenly Master", Tien-shi of
'at
the
^
gjfj
(2),
(1)
beings,
and degraded capriciously or raised to higher dignity
Ti-tsang-wcing
who
iflj
the
one of the well-known Bodhisattvas (merciful
'^ dE,
forego entering Nirvana
modern creation
all
He
of Buddhism).
is
in order to help their
fellow-beings—
the Ruler of Hades, and as such
a
much
Under him are twelve kings, the executioners
revered by the Chinese people
the hellish pains and tortures, from which, however, the good-natured Hackmann Bodhisattva, if assiduously worshipped, can deliver people.
of
all
Buddhism as (2)
a Religion, p. 211.
Chang Tao-ling
lived
in
the time of the
Vol.
II.
p.
successors.
158.
note
2.
M
Hi
Han
H
jJJ|
—The
tne
"Heavenly Master",
dynasty
(2
nd
T'ienshi Jt
ftji.
century of the Christian Era)
person mentioned here must
be one of his
— 426 — %
Kiah-ma ^ ,^ is given to paper prints Nganhwei $fc, the name on which representations of disembodied spirits, Buddha etc... are These prints are burned whenever a thank-offering- is The disembodied spirit, or the divinity honoured, is supposed
stamped.
made. to to
accompany these pictures like them in some mysterious way
we now examine what
If
a rider on his horse, or be attracted (1).
is
more generally
pictures of gods are
Chi-ma $£
printed upon these superstitious papers,
almost countless, and a complete
number
,^, their
could hardly be given here.
list
Those most commonly found are the following: the Ruler of Hades,
Yen-wang of
$
Ts'ai-shen
Riches,
%
ch'ang
God
the
^;
|§]
||;
the
God
Show-sing f| j|; the God
of Longevity,
the Patron
$$;
of Fire,
God
Hwo-shen >X
Ch'eng-hwang $4 |$j|; the Goddess g% the God of War, Kwan-ti |f iff etc...
of Literature,
f$; of
City Moat,
tne
God
Wenot
tne
Mercy, Kwan-yin
3fc
When
marriage, burial, or other important ceremony takes
a
place within the family,
these superstitious prints,
it
is
indispensable to offer some sheets of
Chi-ma $£
J||,
as well as meats
and wine
;
when
the salutations and prayers are over, these are burned together
with
mock-money
and
paper
ingots.
"escorting the gods", Sung-shen %£
As
Taoists,
Tao-xhi
jf|
J^,
"Memoranda
ngeu-teh
^
=ff fjf
j$
ceremony
%fe
is
called
(2).
worship countless
several superstitious prints, Chi-ma.
(1)
ftf\l
This
stellar
gods
(3),
J^, represent these divinities.
written in the heavenly incense hall", T'ien-hsiang-leu
%.
A
collection of notes written
by
Yil
Chan-lung
^
^fc
the latter part of the 17 th century, and gathered from a perusal of recent Notes on Chinese Literature, p. 169. publications of that period. Wylie. P£, in
Sung
(2)
jg, to see
one
of the Chinese Language.
When
incense
—
burned, he
off,
In
to
bow
out, to escort. Williams. Dictionary
all sacrifices,
the god
is
greeted and escorted.
supposed to descend, to approach (he perceives the fragrance and approaches), and when the ceremony is over, he is escorted off by music. Medhurst. The word for God in Chinese, p. 47 and 50. (8)
nation
than
<>l
.to
charms).
is
is
According to Taoist teaching, every human being some stellar orb. Hence, should he fall sick, there invoke the star incarnated within him.
Vol.
II.
is
a living incar-
is
nothing better
p.
226.
(Stellar
Fig.
169
?
Tche-ma Magic prints (burnt and forwarded
to the
nether world).
— 427 — them, some are benevolent and others malignant. Hence, ceremonies are of two kinds, the ones intended to honour those stars
Among
which are held
be
to
auspicious,
supplicate them,
and beg their
protection over mortals.
A
shown towards malignant stars. These with an apparent show of honour, or as the Chinese
different
are escorted
attitude
say "they are
shown
native music,
then
effigy,
amidst the din of fireworks and
out politely",
on reaching
a solitary spot,
and thus prevented from injuring
ceremony $$,
is
is called
Wz M. $5
(!)•
a
Previous to the
common
This
any further.
"escorting malignant stars", Sung-hwai-sing-siu Pictures
upon which
blocks,
folks
they are burned in
of
these
gods
made from wooden
are
rough design had been previously carved. printing
of the
god comes and abides therein. these
there
picture,
sheet of paper; no sooner, however,
existed but
a
printed than the Should ten, a hundred, or a thousand
are as
is
it
of the
copies
be
who
thus reproduced and made present upon each printed sheet. large towns, there may be found some ten or more shops
In
is
all
engaged
in
province of
printed,
many
making these superstitious China reckons
at least a
duplicates
prints,
Chi-ma
%fc
divinity,
^.
Every
good thousand of such shops.
%
and Hwai i|| are opposites, good; Hwai iH, evil, malignant. Hao 1) bad or depraved — Siu !fg, a constellation. Sing-siu J| %s is one of the 28 stellar mansions or palaces into which the Chinese zodiac in divided. Williams. Dictionary of the Chinese Language.
— 428 — ARTICLE
VII.
THE MAGIC INSCRIPTION "Kiang Tze-ya
peh-wu hin-hi
H^C^^jltH^^^-
According to the custom prevailing
at the present day, a strip
Kiang Tax-hung
of
here, there is nothing to fear".
is
red
inscription
Tze-ya
stuck up
is
paper :
tsai-tz'e,
over the
"Kiang Tze-ya
^
peh-wu hin-hi Hf
tsai-tz'e,
and bears the following
door,
here, there is nothing to fear",
is
^
5?
itb
If
Kiang Another
^ |r ^-
same words, may be found at the The above custom originated in the following
inscription, couched in almost the
end of this
manner
we
If
article.
:
talent
little
displayed
some
believe
in
that special brand of sauce
other
native
(B.C. 206
— A.D.
"Commander who laljj
fH
%.
l=f
regulated
^T
•
preparing
all
As he $f
Jjf
bean-sauce,
Chief Counsellor to
)
frjj
(2),
and
Han ^ dynasty "General who relished }|, and also the
relishes", Chi-ling
peh-wei eul hang
so
in
marshalling
the
military
he should also prove an expert in
Tsiang-yiu
Wen-ivang
him one day while hunting,
1 I
^
excelled ,
5ip
of the
Peh-wei-chi-tsiang §" 5|
',
^
Tsiang-yiu
1
Tsiang-tsiang
leaders,
(1)
ffij
as soy,
in the time
was nicknamed the
221), he
the hundred sauces
known
-^
|(|
moreover, a marked taste for
evinced,
Hence
relishes.
Tze-ya
but excelled in advising
leading troops,
He
commanders.
military
Kiang
historians,
^
-/^.
%
The wit
of
3E (12th century B.C.),
as predicted by an oracle.
He
is
above
the
who met
said to have
exercised authority over the spirits of the unseen world. Even Sze-ma Ts'ien speaks of him as having "marshalled the spirits". Hence the phrase "Kiang
T'ai-kung tsai-tz'e" j£ js S-^fclHj, Kiang T'ai-kung is here, often seen written upon doors to frighten away evil spirits. Giles. Chinese Biographical Dictionary, p. 135. (2)
— See
also Vol.
Tsiang ^,
II.
a relish
p. 159.
made
note
of salt
Hour, and water, and allowed to remain or relish
—
Language.
Yiu
yft,
grease,
fat,
oil.
2.
Vol. IV. p. 330. note
2.
mixed with bean or other kinds of
till
cured.
Williams.
It is
used as
a
condiment
Dictionary of the Chinese
Fig.
"Kianq Tze-va
is
170
Marinades. here" (maqic sentence written on a jar of bean-sauce).
— 429 — double sense of the Chinese word Tsiang, which in one case means a "General", and is written thus ^, while in the other
in the
lies
phrase
it
As the Reader can
Owing write on
is
hinder
to
influence
here", Kiang Tze-ya tsai-tz'e evil
who
stick
is
House
host of spirits tent,
of
who
their doors this
up over
^,
never
J*|
^f-
53*
^
fail
^,
^
^,
Jfc
same
:
in
inscription, do
having excelled in guiding
also considered as Generalissimo of the
demons who inhabit Hades.
his
"Tsiang",
from injuring them by their noxious
spirits
because Kiang T'ai-kung
the rising
to
^
prepare bean-sauce, Tsiang-yiu
military leaders, he of
based upon a pun.
sound on the word
of
similarity
is
(1).
Those, so,
who
whole allusion
written as follows |#.
is
the jars containing the precious relish the inscription
"Kiang Tze-ya order
see, the
this
to
manufacturers to
condiment", and
signifies "sauce,
Chow
/njj
,
army
Others narrate, that when he helped against the effete Yin f$_ dynasty, the
inhabit the four quarters of the universe, rushed
and requested him
the nether world.
to
Kiang Tze-ya
procure them important posts in
|j|
-^ 5^ received them kindly, and
granted their requests.
When
the rulers of
Chow
f$
had
Kiang Tze-ya |j| ^f- 5fcontending armies, and raised them dynasty
(2),
Nowadays,
the
tsai-tz'e |j|
^f-
-3:
stuck
is
]Jfc>
vanquished the Yin
to the dignity of gods,
"Kiang Tze-ya
inscription 5J"
finally
fjfc
canonized the Generals of the
is
Shen
jj}^.
here", Kiang Tze-ya
up over doors
to
scare
away
are immediately compelled
malignant demons, who, upon perceiving it, and thus prevented from molesting honest
to take to flight,
Peace
(1)
U
been
having
established,
Kiang Tze-ya
|j|
^f-
folks.
a l-so
5?,
See "Leisurely Essays of the Leisurely Garden". Sui-yuen sui-pih Yuen Kien-chai $t if ^. Vol. IV. p. WO. note
—
PI 3£, attributed to
Pig
'.
or Yin J$ dynasty ended B.C. 1122. Its last monarchs The Shang (2) were weak and extravagant, notorious for their debauchery, and lacking in jgjj
religious observance.
of History", p. 198.
Legge.
Introduction to the Shu-king
f£j>
Jjs^,
or
"Book
—
—^430 known
^ ^ ^
gave up his career of Kiang T'ai-kung (1), to Wu-wang Counsellor Chief and became military Commander, He is said to have been a model statesman, 3£ (B.C. 1122-1115). as
^
while
legendary lore
added
has
his
to
fame,
and made
of
him
a
demi-god.
The legend,
which
him up
sets
making bean-sauce, Tsiang-yiu high military leaders, It is
the fanciful
shen yen-i
^
jji$
-/H
is
|f|
because he excelled in directing
,
jjtj
merely based on a
work: "The Art
^
an expert in the art of
as
(2),
silly
pun upon
a word.
of deifying persons",
that relates
how
Fung-
the host of wandering
thronged into his presence, requesting official posts in the nether world. The quaint idea that he canonized the Generals of the
spirits
two contending armies, who fell the Houses of Chow ffi\ and Yin
war waged between found in the same work.
in the dynastic Jj$, is
also
Every one acquainted with history knows full well, that Wuwang ^E marched at the head of his ''brave Western mountaineers",
^
Si-k'i
]ftf
||{£
and
(3),
led
them
Finances, and the Minister
of
The Superintendent of swore that War, they would take up to
victory.
the lance and shield, and uphold the cause of their sovereign
imagined summoning the
ever
in defeating the If
been
spirits of the
unseen world
;
nobody to assist
enemy.
the tyrant
vanquished,
Chow it
is
fef,
last
emperor
of the
Yin
dynasty, has
Jj$;
because his Generals were at variance with
(1) T'ai-kung jz £•, literally "Honourable Sir or Grand Duke". Williams. Dictionary of the Chinese Language. 12)
China.
wang
^
Fung-shen it #. to deify The work here mentioned 3E,
the founder of the
with Chowsin
ffi
a person, is a tale
Chow
jt]
^?, the last ruler of the
'3)
K'i
is
done by the Emperors of
dynasty (B.C. 1122),
House of Shang
chapters, most of which are utterly fanciful ginations.
as
regarding the adventures of
and
filled
j§j.
ary of the Chinese Language.
It
contains 100
with fabulous ima-
Notes on Chinese Literature, p. 204. Wylie The State or appanage where the ancestors \\k
dynasty lived. It corresponds South- West of Shensi Kfc Bf, not
Wu-
in his contest
of the Choiv
f£[
the present Fungtsiang-fu JjJ, f\\ fff, in the far from the river Wei ?|. Williams. Diction-
to
Fig.
172
Le caractere Fou. Artistic delineation of the character
Fuh
(happiness).
— 433 — ARTICLE
VIII.
SUPERSTITIOUS CHARACTERS. Fuh,
luh, show, ts'ai, hsi
M
$$ 1$
j$a
1&
l
)-
(
Happiness, honours, longevity, wealth, joy.
May
was
character
for
who
Ming
lh
dynasty (14 century), on doors and walls the
Hfj
affixing
Fuh
"happiness",
At
jjjg.
that
amused themselves
delighted in riddles, and facetious
of
^.
happiness", Full fg
in the early days of the
custom commenced
the
that
••
The character
I.
It
g
always be Spring weather, I-ch'un
it
the
time,
in solving
people
Some
them.
wags bethought themselves of sketching a barefooted female,
pumpkin in her arms everybody laughed at and began making similar pictures, which they stuck up
clasped a huge
the joke,
;
on their doors.
During the night, jjf£
disguising
(2),
these
pictures,
jff
sound with "Hwai-si" of the
Hwai
Fuh
I
river".
jjig.
them ]ftf
f||
Luh
Emperor or Ruler, and income. — Show J*. Longevity, a
— Ts'cti — Hsi
ting persons on birthdays.
Williams. 222.
Vol.
men can
Official
III.
emolument
State or Superior fine old
Wealth,
age
:
:
"West
designates
.
happiness
enjoyment of salary
much used
riches,
use. 5jf. Joy, delight, Dictionary of the Chinese Language.
in congratula-
money, worldly goods,
good luck, merry limes. See also Vol. II. p. '-is,
—
p. 265.
Temple name of the commonly known as HTung-iou (2)
l!|.
jf$.
to the feet
from the protection of the
felicity resulting
—
similar in
West) are
meaning
This barefooted female with large
blessings.
-fc
The two
following manner.
|f, an expression
conferred by the
whatever
month, T'ai-tsu
out of the palace, and seeing
in the
(embracing the
Happiness, the
good fortune,
gods,
15"' of the first
strolled
himself,
explained
"Hwai-si"
characters
the
'on
first
$•
gv.
emperoi of the Ming A I) 1368-1399).
B%
dynasty, more
15
— 434 — the
Empress Ma
to the
West
The picture was
Empress Ma
Hwai fact
in
of
Nansuh chow
~
%$^fg
river, in the province of
purposely designed
and raising
J^,
Imperial lord
native
Jj|,
of the
a
laugh
at
j'\],
a city lying
Nganhwei
for
^
quizzing the
her huge boorish
feet.
He-
new Her
relished the joke, which he considered, moreover,
little
as being anti-dynastic.
On strips
returning to the palace, he ordered to write out on numerous
of
character
the
paper
Full |g,
happiness,
and had them
during the night on the doors of those families
pasted up
not bear the large-footed female.
were despatched and ordered not the character
Fuh
|fg,
which did
Early, the next morning, officials
to put to death the families
which had
happiness, pasted on their doors.
From
that time forwards, on the 30"' evening of the twelfth month, every
family stuck up the character Full
jjfg,
happiness, on
its
doors, and
thus the custom became general throughout the land.
The
of the
origin
not superstitious.
by affixing
Fuh
character
T'ai-tsu
-fc
jfi§.,
jjfg,
happiness,
is,
therefore,
founder of the Ming 0^ dynasty,
secretly on doors, only intended to designate peaceable
it
and subsequently every family had the character written in large type, and stuck up on the door, in order to show its loyalty families,
to the
This custom has been transmitted down to the
new dynasty.
present day. The greater part of those who stick it up on their doors ignore its real origin, and by affixing it, only wish to adorn the
door or wall of their houses. Others,
however,
prosperity
(1)
tous
In
(1).
their
The character Oftentimes,
it
is
without any rational ground, fg, happiness, will bring them felicity and but
consider,
Fuh
that this character
for
eyes,
the character
happiness,
written with
l-'uh
jjjg,
is
is
endowed with some
considered to be very
felici-
black ink on red paper several inches
square; or on white paper with red ink. and then pasted up on the doors of houses. At other times, it is carved on wood, and after being gilded, is
suspended or nailed up over a door, inside or outside the house, or on a cross-beam or post The custom is explained by saying that happiness will in it.
this
manner
Doolittle'.
be always near by.
On opening
Social Life of the Chinese.
Vol.
the door, every one will see
II.
g, 323.
Fig.
173 a
Caractere Fou.
Another
artistic representation of the
character for happiness.
Fig.
47Sc*>
Caractere Lou. The character for dignities (Luh
>.
— 435 — magic virtue which produces happiness, and they
up on their They imagine that the character
doors for this superstitious purpose. can
confer
not tear
it
off.
shaped form
The
it
favours, and for aught in the world, they would
special
This character
II.
stick
is
generally written on red paper, cut in lozenge-
(1).
characters- happiness, honours, longevity, joy. wealth.
live
Fnh fs, Lull
jf$,
Show
Hsi
f|p,
Ts
§,
;
ai It-
Strips of paper pasted up over the door, Men-t'ieh f ] j^ 1
On New strips
of
Year's
paper,
each
(2).
everybody pastes up over the door
day, strip
written
having
characters" above mentioned.
on
it
five
one of the "five of paper bear
Sometimes, these strips
them images of the gods, who confer the foregoing The names of these deities are as follows on
five gifts.
:
at
Happiness, Full
fg
T'ien-hwan sze-fuh
^
*g
$j|
Honours,
Lull
f|£
Luh-shen
fj*
^
(4).
Longevity,
Show
^
Show-sing
W M.
(5)-
Joy,
Hsi
*£.
Hsi-shen
3j£ jji^.
Wealth,
Ts'aiffi
Ts'ai-shen
It
g
jjf
(3).
#•
These strips of paper are also called the "five blessings knocking the door", Wu-fuh lin-men Ji fg f"| (6).
^
(1)
Also
See Vol.
p. 216. (2)
II.
p. 218.
Artistic cipher representing the three blessings.
Lozenge-shaped charm expressing
T'ieh $£, to paste
up.— Men H,
Dictionary of the Chinese Language. (3) Literally the "heavenly Mandarin, (4)
Luh-shen
jj$
jjjiji,
who
Williams.
confers happiness".
the god of official emoluments, honours and dignities.
In the course of time, the function p. IV.
a desire for gold.
the door, over the door.
has been deified.
''Chinese gods are, as with the
needs of man, "Numinct nominci"
Romans,
See Preface to Vol.
largely
names
1.
for the various
.
This is generally considered to 5) Literally the "star of Longevity". be Canopus, in the constellation Argo. See Vol. II. p. 218. note 3. These 5 blessings are generally represented by "five bats", from the ((>) similarity of
sound of the two words.
See Vol.
III.
p. 254.
— 436 — These
are
inscriptions
During the
of
period
written
generally
mourning, red
is
on
red
paper
legally proscribed.
(1).
Other
colours are, therefore, used: white, green, blue etc... The choice is in the locality, and the taste regulated by the custom which prevails of the head or
In a
work
members
of the family.
referring to this custom, and
known
as "Miscellaneous
Records of the Southern Sung dynasty", Nan-Sung tsah-hi ~$j %. $£ recommended to change at the end of the year all it is ft} (2),
up on posts or over doors, and
inscriptions pasted
following characters
Show H;
joy,
was
It
:
happiness, Full
jjjg;
Hsi ||; and wealth, Ts'ai
at this period of the
Sung
stick
honours, Luh
up anew the
fffc;
longevity,
Jbj\
%
dynasty (A.D. 1127-1280),
that the custom originated of sticking up over doors these supersti-
characters
tious
in
;
times
previous
they
were
used
merely
on
occasions of rejoicing and congratulation.
The expression: "may
III.
I-ch'un
These two characters mean
and Ch'un
lucky;
Spring;
always be Spring- weather".
% ^
(3).
^, fitting, prosperous, "may it always be Spring
literally:
hence
/
As the phrase expresses good
weather".
Red things
(1)
^,
it
are generally believed
the two dynasties
luck,
by the Chinese
to be serviceable
keeping away evil spirits. To mark the stops or pauses in the Classics with red ink, is thought to keep away such spirits from the one who is using the book. Parents oftentimes put a piece of red cloth upon or in the pockets in
of their
boys, in order to prevent mutilation by evil spirits. They often thread braided in the queues of their children, in order to secure
little
have red
silk
them from being cut Vol.
II.
(2)
off
by the
spirits.
Doolittle.
betide
of the Chinese.
#
celebrated scholar and functionar}-.
(3)
T.ife
Yuh-t'ang tsah-ki 3? ^: £{£ |E- "Miscellaneous Records written This work is by Chow Pih-ta ffi iz, A.D. 1126-1204.
the Pearly Hall".
official
Social
p. 308.
experience. T-ch
you;
Language.
l
un
'f£
Wylie. ^p.
It
consists chiefly of
Notes on Chinese Literature,
May you
enjoy merry Williams.
a phrase before doors.
times,
memoranda
in
A
of his
p. 67.
or ma}' genial times
Dictionary of the Chinese
Fig.
173 c
Caractere Ts'ai.
The character for longevity (Show).
Fig.
173
1
Caractere Hi.
The character for
felicity
and joy
(Hsi).
Fig.
174
Fou lou cheou san sing: ou Bonheur, Digmtes, Longevity. The three symbols for happiness, dignities and longevity.
— 437 — Ts'in it
^
for
their
designating
which
custom,
Han g|
(B.C. 249-206) and
has
Imperial
been
We
read
ffi jfe
bearing the
title
about seventeen province
m a
$|
(2),
North
miles
|jj.
|$£
mentions that
House
of the
palace
ch'un-yuen
Jj[
the
the present da
^ ^g
v.
<>|
luck.
of
^j|
£f §£
(1).
Lin-t'ung-hsien
{$£
^
^,
lay
This place
^ J^,
in
is
the
The cyclopaedia "Pearly Sea", Yuh-hai
West of Tu-hsien j$ ^. there was Han ^, called "Perpetual Spring", I-
to the
of
It is
(3).
the
"List of famous monuments", palace of the Ts'in || dynasty,
Wan-nien-hsien
of
Skensi
of
down to an omen of good
221) employed originated
entitled
that
f^,
Hence
"Perpetual Spring", I-ch'un-kung J[
South-West
to the
work
the
in
206— A. D.
transmitted
writing these two characters as
Kwoh-ti-chi
(B.C.
palaces.
narrated in the Annals of the Southern
Liang dynasty, Nan-Liang ~$ '^ (A.D. 502-557), that at the commencement of Spring, it was customary to stick up on doors the two characters, "Perpetual Spring", l-ch'un *£ ^. The same
custom of
is
recorded
also
in
the
memoranda known
Peking", Peh-king sui-hwa-ki 4b
(1)
&m
Kwoh-ti-chi
U-
??>
W>
ij§
as
"Chronology
IE-
S^IIitiSlg.
A cyclopoedia in 200 books, bv Wang the early part of the 12 lh century. It comprises upwards of 240 articles dealing with native literature, but requires to be read with (2)
Yuh-hai 35
Ying-lin 3E ]g
discrimination. (3)
Yuen
|$|,
Hi,
in
Wylie. ^Jr,
"Pearly Sea".
a
Notes on Chinese Literature,
park,
Imperial
Dictionary of the Chinese Language.
parks,
p. 184.
pleasure-grounds.
Williams.
— 438 — ARTICLE
IX.
SLABS FOR WARDING OFF BAD MJCK.
^
Shih-kan-tang fi
||
(1).
Every road or bridge, which abutts in a straight or dwelling, is a source of
the vulgar belief in
danger
for that
is
erected
on
a
house
such, at least,
is
China. To counteract those mysterious influences,
a stone slab, bearing the three characters:
Such
front of the house.
in
house;
line
Shih-kan-tang fi
a stone,
demons and warding
the power of repressing
it
off all evil
j$r
<^,
believed, has
is
influences
(2).
Should the road, alleyway or bridge, run parallel to the house, thev would exert no baneful influence, and it would not be required to erect
any slab
for
warding
Let us reason a
and endeavour
opposite If
consequence. to
it,
how
in front of
and bridges, are
all
can
house or alongside
a
hold such quaint ideas, silly
for
it,
influence
they
it
adversely
belief.
the use of travellers.
Whether they
utterly a
is
they cannot injure a house
be
matter of no
when they run when they are
parallel
directly
it ?
Let us take for instance a
(1)
who
with those
inanimate beings, destitute of reason.
are
directly
bad luck.
dissuade them from their
streets
Roads,
They
to
little
off
Shih-han-tang
^
%fc
bow and arrow,
^*, literally
or a powerful cannon.
"the stone that dares to resist"
evil
The phrase is cut on tablets and be seen erected in by-paths, alleyways,
influences; an invincible, scare-devil stone. slabs to
ward
bad luck.
They may Some have the characters T'ai-shan ^ )Jj prefixed, and others bear a tiger's head. The T'ai-shan, being a sacred mountain, is added to enhance the charm, while the tiger is the great enemy of spectres. China off
bridges and roads.
Review. III.
Vol.
XXV.
p.
170.
—
Researches into Chinese Superstitions.
Vol.
p. HUT. note 3 (efficacy of a tiger's head. (2)
Such
a
stone
is
believed to be necessary, for the well-being of those
living or doing business near the entrance of the alley, opposite which Doolittle. Social Life of the Chinese. Vol. II. p. 313. placed.
it
is
c o
z 7)
i
o
s(/)
'_
City !-
>
— 439 — All are
arms
If
life.
weapons which may inllict death and destroy human a bow and arrow in front of a person, without
or
one
places
shooting at him; not
fire
off
it
one sets up a cannon before an object, but does
if
even should a hundred such pieces be available and
;
placed in a similar
manner, they would never cause the death
of
any
body, nor destroy any thing whatsoever.
alleyways and bridges, which run directly in front of a
Roads,
house, do not move or act
how
;
then can they injure good folks or
cause noxious influences? All that
is
quite true,
it is
replied
bridges and roads have really
;
no activity, but upon these roads and bridges are found demons
who dash headlong only
injure
way (2). demons in their
(1)
It
those
them and never turn
before
houses,
which are
(1),
aside, so that they
in
directly
front
of
their
added that when such houses are encountered, the
is
get irritated, take vengeance on the inhabitants, and do
power
to
all
cause them misfortune.
According to the popular conception, malevolent spirits prowl about and infest streets and thoroughfares, mountains and forests,
everywhere, rivers
and creeks, causing
all
sorts of
Religious System of China. Vol. (2)
It is in
of a grave.
In order to avoid this,
which
is
men.
De Groot.
I
he
no straight
the avenue
in the
line
may
mausoleum
run in front of
Hung-wu
describes a curve dynasty, near Nanking f% ^, lined with stone images of men and animals. De Groot.
Ming
The Religious System I
to befall
p. 154.
virtue of this principle that
£t p£, founder of the in the part
I.
mishap
E$
of China. Vol.
III.
p. 977.
— 440 — ARTICLE
ABSTAINING
X.
ROM KILLING ANIMALS
1
FOR PURPOSES OF FOOD.
$^
Kiai-sha
Buddhists prohibit the killing of loves
as they say,
man,
how then can one
existence;
all
life;
(1).
living animals
all
beings
living
deprive
them
of
life,
(2).
cling
and
Every
likewise his
fill
to
mouth
and stomach with their substance"?
"There
is
number
a limited
When
as food.
number
this
is
of created beings capable of serving
exhausted, death ensues; those
have eaten living animals will for
life
give
it
life;
stage of existence that
is
to
this
all
theory,
we
According
beings of the present day are purely and
living
therefore,
if,
this
for prohibiting the killing of living beings
on the Buddhist doctrine of metempsychosis.
simply men of former generations, form.
changed into brutes, and thus
only when they have passed through they can be reborn as human beings".
is
The fundamental reason based
be
who
kill
who
them, we
are reborn under this shall be
new
punished by being
changed ourselves into those same animal forms after our death.
The system (1)
of the
Kiai-sha }$ %£,
metempsychosis once refuted
literally
to
warn against
killing,
this whole
(3),
hence
to
abstain
Williams. Dictionary of the Chinese Language. This tenet of Buddhism has obtained a strong hold upon the Chinese
from, to avoid killing animals. (2)
numerous men and women partly or
people, and
food
in
obedience
might lead
to
to
the slaughtering of animals.
that a deceased
totally abstain
from animal
the precept "not to kill", nay to avoid everything that
person
may
not wear
in
is
It
also
the coffin
owing
to this doctrine
leather-soled shoes, or
appear with them in tin- nether world. The violation of the precept would expose him to the fury of "Father Buffalo", Niu-ya ^ Jnf. the inseperable attendant of Yama. De Groot. The Religious System of China. Vol. 1. p. (Hi. (^)
See refutation of this system
of Buddhists, resull
from
t
making his false
.
Vol.
I.
p
Cio.
All the
extravagances
vain and fruitless efforts to avoid killing sentient beings,
dod rine.
— 441 — theory crumbles to pieces, being sapped at its very foundation. As such a system, however, has penetrated deeply into the popular mind, it is on this account implicitly believed by countless numbers.
Chinese scholars ridicule with no
little
wit this quaint Buddhist
doctrine.
Buddhists say: "whosoever kills an ox, will be changed into an ox (1); and if he kills a pig, he will be transformed into a like
animal
;
if
he deprives of
a fish or a
life
prawn, he shall in turn be
changed into animals of the same kind". they should add:
man
;
"whosoever
kills a
To be thoroughly shall be
man,
logical,
changed into a
brigands and murderers will be reborn in their previous state
and grasping officials shall be addicted to the same malpractices".
of existence,
new phase
in a
of existence
Buddhists are wont to say that "whosoever consumes four ounces of flesh meat, will have to refund half a pound in the nether world". There is no need of exacting such a heavy toll, for the poor wretch cannot even pay back the capital; man, after his death, has no further his body
;
it
has entirely returned
to dust.
Perhaps some one might say, that the very fact of his body crumbling into dust, is a proof that he pays back the flesh he has eaten? fall
—The bodies
of little children,
into dust just as those of
who have
grown up persons do;
however, are not bound to pay back any
"Whosoever another
(1)
Buddhist
destroys tenet.
The slaughter
the eating of beef
is
life,
—A
among
these children,
flesh.
must return
life for life".
pig weighs several stone,
of buffaloes for food
ideas generally prevailing
never eaten any flesh,
is
This
is
and some
unlawful, according to the
the Chinese people, and the abstaining from
regarded as very meritorious.
The
flesh of the buffalo is
not used in presenting meat-offerings to gods and spirits in general worship
by the people, nor are candles made of buffalo-tallow burnt before idols. The law, however, permits the killing of the buffalo to be used in sacrifice to "heaven and earth" by the Emperor, in sacrifice to Confucius, and a few other deified
men
in the
Spring and
Social Life of the Chinese.
Vol.
II.
Autumn p.
by the high mandarins. Doolittle
187.
16
— 442 — dozen
persons
return
life for
have eaten
may life
;
must each one,
and wolves devour sheep and pigs
Tigers
and tortoises
fishes
its ilesh
therefore,
'?
crocodiles devour
;
birds of prey feed on doves and sparrows
;
and
;
now, Buddhists do not impose on these animals which prey on one another, any obligation of rendering life for life,
oysters on leeches
;
man
while they pretend that the flesh of animals
we consider the habits
Tf
obliged to do so, should he live on
such an obligation reasonable"?
is
;
is
of the
Do
thev never forbade the use of animal food.
Shi-ki
Artnals,
^
fE
(1),
that
state
fh^ing-li fr $?
nung f$ ||
(B.C. 2737-2697),
known
broth
;
fact
that Cfi'eng-t'ang
Wen-wang five /
^C 3E
jfo
^
that Shen-
;
Is
it
(2),
the
not a well-known
Yao §| (B.C. 2357-2255) delighted
that
2697-
(B.C.
as Yen-ti fe $?
"Fiery Ruler", drank the blood of animals. historical
find that
not the Historical
2597) cooked the flesh of animals for purposes of food also
we
ancient Sages,
in
pheasant and that
eat the flesh of wild geese;
ordered each family to rear two sow-pigs and
(3)
hens? In the same venerable Becords we read that Tseng Tzp-yu
H' -f
Hj-
(4)
had
a special fancy for
Q
Yeh-ch'ang lp :Sb partook of on the hills. Tseng-tze -f-
a
^
meats and wine
Mencius,
;
minced goat
flesh,
while
Kung
goat, which a tiger had abandoned
entertained his friends with choice
Meng-tze
jfc
^f-
(5)
delighted in eating
^
g
fish and bears' paws. San I-sheng ff£ (6), ^, Hung-yao |§j and Nan Kung-kwa ~$ were contemporary jff, three Sages, who with Kiang T'ai-kung wine in and drank ate meat (7),
^ ^ ^^
1
(2)
See "Refutation of false doctrine" by Father Hwang. Vol. II. p. 65. See Vol. II. p. 164. note 1. Where Yen-ti, or the "Fiery Ruler of
the Southern Region", (3)
See Vol.
I.
p.
is
honoured as the God of
Fire.
131. note 3. -- Vol. IV. p. 320.
note
3.
p.
See oh this Philosopher and chief disciple of Confucius. (4) 393. note 2.
to
Confucius.
(5)
1
;
See Vol.
I.
p.
See al.me. Vol. IV.
(7)
See Vol.
p. 431.
II.
p.
Philosopher and moralist, second only
123. note 4.
(6)
ir>«.t.
p. 380.
note
2.
Vol. IV.
Disciple of
— Vol.
Kiang Tze-ya
IV. p. XM). V28. note
% I:
-^
p.
^.
YAO. note
— 443 — order to testify their mutual friendship ate
pork,
the
beef,
K'ung-tze
China's
-f.
JfL
which T:e-ln
pork the
Lun-yi'i f^
Feudal
State
the
that
during three months.
whims and
the
He
diet.
eat
some it
meat
proper sauce all
they should,
in
the his
historical
animals. therefore,
-fc,
to fetch
enrolled
when
;
table;
own
meat about
in detail
his Prince sent
him until
it
he refused to touch meat
kitchen, or served up without
quotations,
According all
all
it
is
obvious that the
eaten meat and partaken of the
to the doctrine held
by Buddhists,
be transformed into animals,
birds
or
compensate twofold for the flesh they have eaten.
The annexed outline
(1)
the
in
his taste for good
lose
(2).
these
fishes, in order to
Pien
in the "Analects",
which he heard
offered in sacrifice, he did not partake of
ancient Emperors and Sages have flesh of living
Yen-yuen JK $$, and
which the Sage entertained in regard to his have his minced meat cut quite small; he did not
properly arranged on
From
he was expelled
The same work informs us
which was not prepared its
made him
present of beef,
he, likewise, accepted
We read
music,
which was overdone
flesh
of the
was
of
^f,
Jj;
Confucius,
he delighted eating
^, ;
;
fancies
liked to
or
fish
excellent
Ts'i ^|,
of
Manes
the
to
having played the lute.
after
^,
|JJf
and Ts'ai
procured him
1)
jj$.
meats offered
sacrificial
enjoyed them
-=p
a
When
him.
sent
from the Feudal States of Given
chicken-stew received
Sage,
great
H^ ^
which Chao Kien-tze
Mencius, Meng-tze
;
and
of goats
flesh
figure of a buffalo
is
formed from a series
The temple name of Chung-yiu # &. A native of #. His family being poor, he had been accustomed hence after their death he was rice from a distance for his parents as one of the 24 examples of filial piety. For some time, he was one B.C.
543-480.
in the State of Lit
;
most intimate of the disciples of Confucius, but finally entered upon a He was rash to 8 public career and became magistrate at P'u-yih j$f g,. he would meet his foretold dreaded impetuosity, fault, and Confucius, who killed by confact he was in of his the end life, with a violent death. At
of the
spirators. in
He was posthumously ennobled
as Duke, and his tablet
Confucian temples. Giles. Chinese Biographical Dictionary, See '-Confucian Analects". Lun-yH $& fg. Hook X. ch. (2)
translation, p. 96-97.
is
placed
p. 208. 8.
Legge's
— 444 — of
Chinese
pathetically admonishing the age against and eating its ilesh (1), and depicting in vivid language the sad and laborious life of that animal spent in ploughing and grinding, and the unthankful fate it often meets at the hands killing the
whom
of those
commences words"
characters,
buffalo
in
it
has
front
served.
of the
left
The
first
horn:
character
of
the
"mortals, pay heed
series to
my
(2).
The domesticated buffalo, on account of its aid in ploughing, is (1) considered in China as deserving of great praise, and as having great merits; and therefore, men who enjoy the benefit of its toil should not consume its The law only permits
flesh.
it
to be used in sacrifice to
"heaven and earth"
by the Emperor, in sacrifice to Confucius, and a few other deified men in the Spring and Autumn by the high mandarins. Doolittle. Social Life of the Chinese. Vol. (2)
II. p.
187.
Notwithstanding
all
these tracts, the superstitious feelings of the
people, and the laws in regard to killing buffaloes, the consumption of beef is increasing among the Chinese, and it is found at the present day on the tables of both the
Vol.
II.
mandarins and the
p. 191.
literati.
Doolittle.
Social Life of the Chinese.
1 & k^^m^ CO
4r& %
*% t.
***** .*
s*^****^
^
|\o ********* ^i^^^fafcr *
$
I
-toggle
— 445 — ARTICLE
XI.
SPARING ANIMAL Fang-sheng
From live
the
doctrine
LIFE.
$£
of sparing
(1).
animal
life
originated
the "let
^
The members of this Fang-sheng-hwei -fa -§|\ association pool their funds, and employ the annual interest derived society",
therefrom
in
maintaining old dogs,
cats,
geese, and decrepit buf-
faloes (2)...
In
order
to
deter
folks
from taking
animal
life,
Buddhists
the
employ following arguments: "animals and birds shut up in cages, suspended or attached by the feet; birds and fish caught with nets, and strung together through the gills or by tying up their such animals
all
wings,
that death
feel full well
is
in store for
but that does not extinguish their craving for existence; at
the approach
of
death,
they seem to beg us
to
them,
trembling
spare their
life.
By expending money for this purpose, and maintaining them as long as they live, we not only show compassion towards them, but
down upon
also bring
of the gods
ourselves the favour of heaven and the blessing
11 .
The above arguments follows
—
:
are
refuted
by
From the foregoing arguments, it is make pretence of showing compassion and creation.
for
Love,
in
fact,
prescribes
Chinese
evident that love
literati
as
Buddhists
towards the brute
not to do unto others what we
(1) Fang-sheng #c £, to let animals live, to give freedom to living beings, which purpose there are "let live societies", Fang-sheng-hivei j&fc $L fr
Williams. (2)
Dictionary of the Chinese Language.
Shanghai residents may see one of these
"let live societies", a
little
The establishment was founded
outside the South gate of the native city. in
the
and dogs cruelly put to death minutes walk from S Catherine's Bridge. See
1867, for the purpose of rescuing buffaloes
by foreigners.
It is
about
five
Catholic Missions, French Edition.
by Rev. Father Ravary,
S.J.).
1
1892.
p.
163, 167
L'Hospice des Betes,
— 446 — would not wish them to avoid
with regard
but
to do to ourselves (1),
it
command doing to men
does not
animals what we should avoid
to
Love of animals would require at most to abstain from destroying their nests, killing their little ones, or treating them with wanton cruelty
;
does not forbid the killing of a bird, a quadruped, a fish
it
much
or an insect; therefore, of
class
any
natural death
less does
either birds
of animals,
prescribe the maintenance
it
or
fish,
Their ilesh serves as food for man, their blood
(2).
serviceable for imparting a varnish to bells their'
industries, and manufactured into
necessaries
who
Buddhists,
of
man
above question,
to the
Thus we
rated.
followed
everybody life
Fuh-lisi f£
the
of birds, fish
example of and all kinds lost for
the conduct of the ancient Sages with regard
all
the foregoing arguments are fully corrobo-
—
find that: ||| (3),
the
first of
the
five
legendary rulers of China
It is worthy of remark that this (1) prescription is all negative, what should not be done, but does not positively inculcate any virtue
by inference.
Social Life of the Chinese. Vol.
Doolittle.
Some
and
?
we now consider
If
If
life.
in various
articles of dress, into shoes
exhort to spare the
is
their skin, fur, feathers,
would not such various industrial resources be
of animals,
the use of
;
horns and antlers, their bones are employed
teeth,
other
they die their
until
II.
telling
—
only
p. 166.
Buddhism vow that they will let various kinds of some kinds of birds and fish. This includes the idea of providing the means of their support, until they die of old age or by In order to prevent them from being stolen and accident. subsequently used (2)
animals
votaries of
as well as
live,
as food, as in the case of chickens, ducks, geese and pigs, and also to save themselves trouble in taking care of them, they are placed in a monastery,
under the superintendence and care of the resident monks. In such cases, those who have made the vow, furnish food for them, or pay monthly a certain
sum
for their board. (3)
divine
beings
society
was
years.
Doolittle.
The legendary founder
He
Social Life of the Chinese. of the Chinese empire.
who
Vol.
II.
p. 181.
He succeeded
are believed to have reigned countless ages before constituted. His father was heaven, and his mother bore
established his capital in
him
12
Honan
province, near the present K'aicredited with having invented the art of writing and
He is fung-fu pj #t Mthe eight diagrams, Pah-kwaA£fr. See also Vol.
to the
human
II.
p 223.— Vol. IV.
Mayers. Chinese Reader's Manual, p. 342. note 2.
p. 45.
— 447 — invented
(B.C. 3852-2737),
cords
for
making
and taught
nets,
his
subjects the arts of fishing and hunting.
The emperor Yao ?& (1) of T'ang Jg, exhorted those living near and streams to have recourse to fishing, as a means of providing
rivers
food for their families.
Shun
of the
Fabulous Beast, YiX-shun
streams of Lei-tseh f§
^.
at the foot of the
the present-day P'uchow-fu
jff
Jfi
>)>[}
,
^
Jf|
Show-fang
Shansi
in
angled in the
(2),
%
-jf"
hills,
"g.
\\}
Wen-wang £ £ (3) hunted at Wei-yang ffi g§, on the brink Wei river, Wei-shui This locality corresponds to the y\^.
of the
•J'pf
present-day district city of Paohi-hsien ^f K£ $|, in Shensi $fc jjg. In ancient times, the Emperor and his feudal vassals indulged
annually in
the
and exhorted country
chase,
folks to
hunt during
winter, in order to inure themselves to the hardships of military
There was big hunting Autumn and Winter.
We
the four
at
ffc
^,
net;
net
preferred angling to
"?•
iJL
in
ponds teeming with
fish,
jg;
^f-
,
See on
pond
Yao.
I.
fishing with
mean
does not
See on Yu-shun. Vol.
(3)
See Vol.
I.
(5).
that one should to
such an extent
p.
122.
— Vol.
IV.
p.
329 and 385.
— Mayors.
p. 189.
(2)
IN',
p. 131. note
p.
385 and i08
3.— Vol.
IV.
p.
329. note 3.
Vol I!, p 65. See "Refutation of false doctrine" by Father Hwaiig "The Master angled, but did not use a net; he shut, bul nol at birds
perching". translation, life
dynasty
of its entire stock.
Vol.
Chinese Reader's Manual,
5)
$j-j
says not to abuse of
not catch fish, but that they should not be caught
(4)
that T'ang
he shot at birds on the wing, but not at birds perching
as to exhaust the
(1)
[4),
founder of the Shang
The passage where Mencius. Meng-tze the
Summer.
Spring,
1766\ took exceeding delight in hunting with nets.
Confucius, K'ung-tze a
of
read in the Historical Annals, Shi-ki {£ fg
the Successful, Ch'eng-t'ang (B.C.
seasons
life.
Confucian Analects, Lun-yti f| f§. Book. VII. cb. 26. Legj wftal Confucius in note adds (he 67. destroyed ohl} p. L-egge
was neccessary
:
for his use,
and
this
showed
his
humanity.
— 448 — Wu-ti f£ $r (A.D.
of
reign
seems
Buddhist custom
This
have commenced during the
to
founder of the
502-550),
Liang $£
Emperor professed an ardent reverence for the dynasty (1). tenets of Buddhism, and the professors of that religion availed This
themselves of the Imperial favour in order to establish their practices
throughout the State.
Wu-ti
]j£
*$?.
the end
at
his
of
reign,
abandoned
his palace,
Here he lived on scanty fare, Buddhist monastery. and particularly abstained from the use of meat or fish. He forbade and
entered
even
using
ordered
a
animal
that
in
matters
departed
be
made
Through
(2).
of
purposes
the Confucian sacrifices
used, and that figures
them should
for
medicine.
He
also
only vegetables should be
animals that were usually offered in
of the
of Hour, fear of
and presented
punishment
to the
Manes
of the
in the nether world, he
forbade figures of animals or birds to be embroidered on any silk or lest
satin,
dresses
would be injured when cutting up the cloth for even in such a trifle, he saw a lack of compassion
they
(3);
Nanking ~$ /£ was once so scarce that rats and became beseiged by provisions mice were eagerly sought for and devoured by the starving popula-
While
towards animals.
his
Capital,
,
the enemy,
(1)
This short-lived dynasty existed A.D. 502-557. The emperor being were neglected, rebellions broke out
given to superstition, the affairs of state
on
all
sides,
and
finally
caused the downfall of the dynasty.
This order caused an immense commotion throughout every grade of society. Whatever faith they might have had in any other form of religion, (2)
all
believed that the spirits of their ancestors in
the fortunes of each family,
and that no
Men began
that did not contain the flesh of animals.
would come upon
their
signs of speed}' decay,
homes.
some way or other controlled would be acceptable to them
sacrifice
to fear that
sorrow
was looked upon as one the dynasty. Macgowan.
This decree
and extinction of
of the
The
Imperial History of China, p. 233. (3)
Wu-ti carried
to its
extreme limit
the
Buddhist
tenet
that
men
should under no circumstances deprive anything of life. He imagined that the tailors in cutting up such cloth for dresses were in danger of becoming
accustomed wis.
and
Macgowan.
to
the
idea
that animal
life,
after all,
they would thus be made more cruel
The Imperial History
of China, p. 233.
was not in
so precious as
their treatment
of
it
it.
— 449 — Even Wu-ti
tion.
jj£
$r had to suffer with the
rest,
and
failing to
secure the usual vegetarian diet prescribed by his Buddhist vows, he
was compelled
to
live
upon eggs, which one
of his courtiers kindly
procured him.
Weighed down with
sickness and worry, he begged in vain for a
to alleviate the bitterness of his
little
honey soon afterwards, dynasty
and through his
folly
parched tongue
he died
;
caused the downfall of the
(1).
Who
could ever have shown more compassion towards animals than this eccentric emperor, since he could not even bear to see one
through their figures when embroidered on
cutting
He hoped thereby however,
all
imitated
the
silk or satin
!
heaven and bring happiness on himself; kinds of misfortune befell him. ho then should be to influence
W
T
more,
Wu-ti
^\
fj£
with his morbid sentimentality
towards the brute creation, or the Sages of antiquity, who indulged and hunting?
in the pleasure of fishing
Oftentimes, Imperial Edicts have been issued, ordering to exter-
minate locusts that destroy the crops, and tigers and wolves that devour human beings. According
Buddhist tenets, such
to
harmful animals should
be set free, after having been captured in obedience to the orders of officials. They would thus continue anew their destructive ravages, and this would be, to quote the words of Mencius "handing man
the
:
over to become the prey of wild beasts".
Owing vow
to
to
the prevalence of the above doctrine,
many
they acquire merit, and will escape punishment in Hades (1)
i2)
persons
never eat meat or touch dog's flesh, believing thereby that
Compendium of Historic Annals, Kang-kien $$ 8£The feeling that the eating of flesh is sensual and
(2).
sinful,
is
a very
popular one
among the Chinese people, hence a large majority of the make some kind of vow in regard to abstaining from animal
adult
food. population This is done for the purpose of acquiring merit, or obtaining certain definite favours from the gods male children, longevity, prosperity in business, literary :
The any marked
who
excellence and rank.
poor,
not receive
blessings from the gods in this
enjoy the proper reward
necessarily live on vegetables,
of their self-denial in the world to
Social Life of the Chinese. Vol.
II.
p.
if
they do
hope ^till to come. Doolittle
life,
183.
17
— 450 — In the hiiKj
rats
When
monks. the
at
immense number
an
$C,
j^j
rats
summons
the bell
run out of their holes
are sleek and
five
plump;
three thousand
catties
them with rations
Annexed
Buddha
(2),
of
the
to
maintained
are
community
to the
the
by
dining-room
enjoy also their daily fare.
,
They two to
large chests, each containing from
are specially set apart for providing
rice,
(1).
Buddhist
a
is
of
frogs and other
killing
Ilwa-shan, East of Nan-
famous Buddhist monastery
print
exhorting folks In the
living creatures.
they are begged
to
spare
life,
and
to abstain
name
of
from
Amitabha
set free all
animals
that happen to be captured.
On two
each side of the frog are the following sentences, embodying
of the
most important Buddhist tenets:
"Here below, the most meritorious
—
act
is
to
spare the
life
of
living creatures".
Here below,
(2)
the
who prny
him
to
to
most popular Buddha
the Hth month.
The
(3)
Do
Kdkins.
fivefold
are the following >\.
being
is
one of the greatest sins"
(3).
See "Lettres de Jersey", 1882. p. 27/.. A Buddha who rules over the West, and grants the requests of
(1)
those
to kill a sentient
:
— 1.
admit them
to the
Western Paradise. He
His birthday is celebrated on the China. Chinese Buddhism, p. 208.
in
Buddhist prohibitions for
Do not
not speak falsely.
is
5.
kill.
2.
Do
all
classes, including
not steal.
3.
by
all
far
17th of
laymen,
Commit
not adultery. All these have
Abstain from strong drinks.
reference chiefly to our neighbour, and except the last, are taken from Brah-
manism. the
Five others of a trivial character are imposed on
brotherhood.
Buddhism).
Monier Williams.
Buddhism,
p
12<>
monks who
(The
join
Morality
of
4
Fig.
77
mtmn&fo K ft
* £
&M Jl4l t
Shift r*. •^r ^" X)
41
v-
$k%ikl~
;X
>
IS.
'X
5L
A
E '--uilles
vendues p
la
protection
Buddhist print exhorting folks
to '''-tain
i
from
uilles
hilling fn
— 451 — ARTICLE
XII.
BUDDHIST ABSTINENCE. Ch'ih-su
Abstinence
from
It
described
is
deeds", Ts'ing-kia-luli
"Nowadays of
observed by Buddhists at the from that practised by Chinese in ancient
fjif
seeds
(2),
their
strong
scallions
be eaten
J|
fish,
the "Records of memorable
^. Buddhism reckon
as
meats the
such as the tortoise, crabs,
flesh
shrimps,
Among- the vegetables, garlic, rape, coriander and onions are also prohibited on account of In
taste. ;
follows in
the adherents of
mussels...
oysters,
not
as
and animals,
birds
(1).
animal food,
present day, differs totally times.
^
Pf»
fine,
meat,
fish,
wine (though made from
and rank vegetables may on the
rice or grain) is also
interdicted list".
also
The weeks and days prescribed for abstaining from animal food vary, as well as the names given to these kinds of abstinence.
The following
1JJ
are a few specimens.
Abstinence in honour of the "Three Principles", San-kwan j£ which is observed from the I st to the 15 th day of the first, (3),
seventh and tenth month.
(1)
to eat, to take a meal. to live
The Chinese employ
Ch'ih R^, to absorb, to swallow.
for eating or drinking.
on vegetable
Thus
— Su
diet.
Ch'ih-tsiu R^
j^f,
to drink
wine
the term either Ch'ih-fan (^
jlS,
Hence Ch'ih-su Pj| 3$f. simple, plain, coarse. Williams. Dictionary of the Chinese Language.
^,
The
seeds of the cultivated or garden coriander (Coriandrum sativum) The leaves are pleasantly aromatic, and used for flavouring curry, pastry... (2)
have a strong smell. The three primitive Great Rulers. Also known as San-yuen 7C(3) like a geological epoch, but were were of vast time, They originally periods
H
subsequently personified and deified. They form to-day triad. Williams. Dictionary of the Chinese Language.
Chinese Superstitions.
Vol.
111.
p. 254.
note
2.
p. 293.
a
peculiar Taoist
—
Researches into
note
3.
p. 299.
— 452 — Abstinence for congratulating the "Three Principles", observed on the 1 st 7 th and 10 th day of each month. ,
This abstinence
is
founded on the
ascend to heaven on the
and report
times,
15
th
of each
the higher deities
to
belief that these three
month, or
gods
at various other
on the delinquencies or
(1)
good works of mortals.
honour
Abstinence in
H^ sixth
(2),
"Goddess
of the
observed from the
1
st
to
of
Mercy", Kwan-yin
the 19 th day of the second and
Popular custom places the birthday of this fabulous 19 th of the second month. She was deified on
month.
Bodhisattva on the
19 th day of the sixth month, hence on these two anniversaries
the
Buddhists are wont to keep abstinence. Abstinence in honour of the "God of Fire", //wo-s/ipn
>)^
jjj^
(3),
the 23 rd day of the sixth month, this being his reputed birthday.
Abstinence in honour of the "God of Thunder" 24 th day
the
reputed
the
of
month.
sixth
and as such
birthday,
This
is
observed on
(4),
considered to
be his
preceded by an abstinence of 24
is
days.
Abstinence
thunder
is
in
honour
heard for the
of the "first claps of thunder".
first
time
in the year,
some,
if
When
eating meat
immediately stop eating, and go without eating animal food whole day.
for the
(1) Principally to the "Pearly Emperor", Yuh-hwang 3£ Jl, the chief god of the Taoist pantheon. See Vol. II. p 206. note 2. p. 210. note 3. He is deemed to be the Lord of the physical world and the Saviour of men.
Edkins. (2)
Religion in China, p. 112. See on this Goddess. Vol.
IN*,
p. 418.
note
3.
Where
her origin,
worship, and principal characteristics are described. (3)
he
is
See Vol.
II.
thanked either
p.
164.
When
a
building escapes in
a
conflagration,
in his
temple or near the place destroyed. Taoist priests tea, are offered to him. The candles, however, may
Food, wine and not be red, as this is inauspicious, but white, yellow, or green. All Nature is influenced (4) by thunder-gods, of whom a great variety have been invented by Taoists. See Vol. III. p. 229. notes 2 and 3. p. 230,
officiate.
231, 237, 246, note 2.
Where
the thunder-god
is
described.
— 453 — Abstinence in honour of the birthday of the "heavenly genius" Sin'^fc,
who
observed
on
others
Sin-chai
month designated by the cyclic character Sin ^r, is known as the "abstinence of the genius Sin"
the
of
constitute
over the "Ministry of the Thunderbolt 25 th day of the sixth month. This date, and all
presides
the
what
^
^.
Abstinence
in
honour
of the
1
of the kitchen
"god
',
Tsao-kiun
on the 3 rd of the eighth month, this being considered the day on which he was born. >)±
^3
(I),
Abstinence in honour of "heaven and earth" the
4fc
1
and 15 th
st
of each
Abstinence in honour of the "god of the North Pole", Peh-teu observed on the 3 rd and 7 th day of each month. if-, Abstinence observed on the nine
honour
in
of the
first
"nine heavenly emperors"
Abstinence known as that of
"filial
days of the
piety"
month, or forty-nine days, and in some cases A few persons extend twenty-five months.
7'soo
-J-jv
This
fct
3E.
the
may
be kept for a
lasts
even thirteen
it
to
three
the contracted form of the character.
is
Hence Tsoo-shen
place for cooking, a kitchen.
or Tsao-ivang
which a pious
(4),
It
or
(1)
month,
first
(3).
son observes after the death of his father.
a
observed on
(2),
month.
'J;i
jji$,
A
entire
furnace,
or Tsao-kiun
"god of the kitchen", regarded as the
ij:
;$".
arbiter of the
family prosperity, whence the phrase "Ning-mei iiii-tsan" &l $f J^tt, you had better flatter, or not fail to propitiate the kitchen god. Williams. Dictionary of the Chinese Language. In Chinese philosophy
(2)
of
the transforming powers entertain the p. 420.
fied
note
same notions
"heaven and earth".
Nature.
T'ien-ti
The pagan masses
of heaven as christians do.
Hi,
3*:
in
represent
China do not
See above.
\ ol.
IN
1.
(3)
These seem
and
deified. Kiu-t'ien
to be the nine divisions of the heavenly sphere personi-
%
^-
Set" Vol.
III.
Preface, p. XVII.
time-honoured religious rite connected "Because pain and affliction with mourning and demanded by filial piety. (4)
filled
This
is
"ritual" fasting,
the heart of the
filial
son. his
a
mouth could not relish an\ savoury XXXII. Wen^ang ?% $.
Li-ki j& f£, or Record of Rites. Book
food
— 454 — which case
years, in
called the "abstinence of thanksgiving".
is
it
Various are the names given
Those who observe them,
that
to
from
meat and wine,
precepts of
Buddhism, which
abstain
is
generally do so in obedience to the
these kinds of abstinence.
all
five
prohibit the killing of living beings and forbid drinking intoxicating liquors.
The following are the as laid down by Buddhism 3°
not.
Commit
also
is
meat and
1°
Kill
4°
Do
Such
fish.
who vow
All
to
to
eat
not any living thing.
garlic,
a deduction
is,
5°
2° Steal
Drink no
onions...
because
these
and are thus reckoned
indeed, far fetched and quite
recover
to
on a vegetable
live
have the same
children,
diet,
from sickness,
enjoy
prosperity
literary
excellence and rank,
gods,
or from
the particular god or goddess in
have made their vow
(2).
folks
a
generally adopt
and carry out this to beget male
They hope thereby
purpose.
attain
feel
moral conduct
not speak falsely.
strong taste, a rank smell,
a
of
to the letter of the law.
opposed
vow,
fundamental rules
(1).
prohibited
vegetables have as
:
not adultery.
intoxicating liquors It
five
—
in
business,
obtain certain favours from the
whose honour they Such are the motives for which Chinese
vegetable diet
(3).
Buddha, Fuh
fijjj,
they
convinced, will be pleased, and shall confer happiness on them,
and deliver them from
1)
These
five
all
misfortune.
precepts oblige
all
classes, including
They are
laymen.
was Buddhism probably that first interdicted strong drink. It prohibited too what the Brahmans allowed — killing for sacrificial purposes. Monier Williams. Buddhism, p. 126. Barren married women frequently take this method of interesting (2)
taken from Brahmanism. except the
the
gods
Doolittle.
in
their
behalf,
in
fifth.
It
the hope that they
Social Life of the Chinese.
Vol.
II.
p.
may have male
children.
181.
The main and professed object of vegetarians is the obtaining of It is in nowise sanitary, and does not relate to the temporal blessings. (3)
health of the individuals concerned, except in general. of the Chinese.
Vol.
11.
p. 184.
Doolittle.
Social Lite
Fig.
178
ft
i
5r*r **
r
^*3
^r>
-1*1.1',. «",,..
=?'
rf^" "CEuvre bouddhique" sert
il se pour Bonze tenant en main sa beche rcAa* foe dont sa route. enfouir les ossements trouves sur bones abandoned of the dead. the Buddhist monk buruinq
N-
c.„.
— 455 — In the early period of the language, the term Chat ^f to
purify,
to
was excessive animal food
(1)
t
regulate.
or irregular
for the
Chai
The Ancients wished
jSf,
;
to regulate
nobody had the idea
purpose of obtaining favours
ffi,
table food.
Williams.
meant
whatever
of abstaining from
from Buddha.
by fasting or penance. Hence the expressions on vegetables; Ts'ing-chai jf| J|f, he has only vege-
to purify, as
to fast
Shih-chai J£
(\)
Dictionary of the Chinese Language.
— 456 — ARTICLE
XIII.
VEGETARIAN SECTS. Ch'ih-su-kiao
Every member of
a
name given them in
enrolled
of
(1).
|fc
vegetarian society vows never to eat animal
and subsist only on
food,
^
l$g
a vegetable diet
"perpetual
while he
vegetarians"
a district or local branch,
lives,
(2).
and the whole
associations form the "vegetarian society", which
whom
is
of these petty
governed by a
is
Supreme Head, having under him various subordinate of
hence the
A member
officers,
some
control large districts, while others preach the doctrine and
introduce candidates into the society.
The founders in the
of the
time of the T'ang
Chow Hung-jen
^
%r
two Buddhist monks, who lived dynasty (A.D. 620-907), and were called
sect
j|f
$?,,
are
and Lu Hwei-neng
^U
f£.
According to the work entitled "Abridged Reader's Manual",
Tuh-shu-ki shu-lioh
ff|
^
$£
jf£ pj§,
Chinese
^
Buddhism reckons
Tah-mo Fuh-kia luh-tsu f^ first, -f^ jjj§. jH J§§ (3), who came from the West under the reign of Wu-ti jf£ dynasty (A.D. 502-557); the second, Hwei-k'o $f, of the Liang six
patriarchs,
The
^
Kiao
(1)
religious sect.
f&.
Doctrine, tenets, opinions; the people
Williams.
who
hold them,
a
Dictionary of the Chinese Language.
They comprise poor and and learned rich, ignorant persons. Comparatively man}' females, and but few males make this vow. Doolittle. Social Life of the Chinese. Vol. II. p. are also called "vegetable Buddhas".
(2)
They
(3)
Bodhidharma
185. .
The
28th Indian
and
1st
Chinese patriarch. He reach-
ed China A.D. 520 (21 st day of the 9th month), and after a short stay at Canton, proceeded to Nanking j^j ^, where the Emperor Wu-ti ffc ifr (A.D.
Later on, he went to Loh-yang ffr |j§, and there sat a wall for nine years, hence the Chinese have called him the "wall-gazing Brahman". He represents the 502-550) held his court. in
silent
meditation with his face turned to
contemplative and mystic school of Buddhism. The date of his death is about Eitel. Handbook of Chinese Buddhism, p. 28. Edkins. Chinese
—
A.D. 529.
Buddhism,
p.
100-102.
— 457 — H
Pf;
the third,
Hung-jen
fifth,
Hung-jen Hwpe/i f$,
in
$
4fc
;
% % jQ
was
a native of
Hwei-neng
;
Kwangtung
^
^
%. Tang
of
^ $|
;
t
|,e
in
H
^ £
^
Hwangmei
;
Hwangmei-hsien #| §|. was born at Sinhsing-hsien $f Under the reign of Tai-tsung
& f£
the (A.D. 627-650), Jg- dynasty, Hung-jen the Eastern Buddhist monastery, Tung-shen-sze || district of
£
Seng-ts'an ff g| the fourth, Tao-sin *g }&; and the sixth, Hwei-neng §| flfc.
there
Hwei-neng jg |g
% J& ^
lived in j,,
(1),
visited
placed himself under his direction, in order to be initiated
the
him, and into
the
true doctrine at the hands of such a famous teacher.
£
Hung-jen }&, one day, ordered all his disciples to write some verses. The monk Shen-siv wrote on the wall the following lines: "man's body resembles the P'u-li his heart 3f |§ tree
^
jjity
(2),
an unsullied mirror; it must be constantly cleansed, to remove the dust which tarnishes it". is like
Hwei-neng f| ll
P'u-ti^£
%,
f{§
order
in
animadverted upon these verses as follows
said he, is not a tree, but the true doctrine.
polished mirror has no dust upon
it
it
;
A
:
well-
does not, therefore, require
to be cleansed".
Hung-jen
%
jg% declared that
H
Hwei-neng
f£ understood the
true doctrine, and hence could receive the Buddhist habit and alms-
bowl.
custom
According in
to the
work "Fan-shu" ^£ If
Buddhist monasteries,
(3),
give a dress
to
it
of
is
the general
yellow cloth
To sit abstractedly in Sze ^f. A Buddhist monastery. Skem flif (1) contemplation; fixed contemplation or Dhyana, intended to destroy all attach ment to existence in the thought or wish whence this word has become a .
:
term for Buddhist monks.
Dictionary of the Chinese Language sacred fig-tree or Pippala, beneath which
Williams.
In Sanscrit Bodhi. The (2) Buddha acquired knowledge and enlightenment i.e. an ultra pessimistic view of life and its miseries, while he ignored its joys), and spent seven years in
doing penitential works. Cuttings carried to China are objects erf reverence, as the tree is considered to be a symbol of the spread and growth <>t the
Buddhist church. (3)
This
is
Eitel.
Handbook
of Chinese
Buddhism,
p. 2r>
the Vinaya Pitaka, one of the three -rand division-
oi th(
Buddhist scriptures, embracing all rules of organisation and monastic discrp line. Wylie. Notes on Chinese Literature, p. 20
— 458 — with large sleeves, to the candidate is
worn over the
fl\ is
They
left
shoulder
followed in
found the
%
called in Chinese Hai-ts'ing #|
Poh
§fr (2).
]Q ordered him to assemble
"vegetarian sect", Ch'ih-su-kiao
down
are
society
The above
^
R$J
Elders",
ritual
monk.
the disciples
all
ffc,
to the present day.
"Venerable
called
This
joins the brotherhood.
large monasteries at the reception of a junior
all
that time has been maintained
the
and
(1),
also receive an alms-bowl, called
Ilung-jen
of
who
and
which from
The Heads
Lao-hwan j£
*£.
sect, must previously make some join to him presents to the "Venerable Elder", who thereupon discloses "Renthe secret password "Amitabha", O-mi-t'o-fuh PpJ?® PS IPfe-
Whosoever wishes
ounce
all
the
to
worldly vanity
;
with thy whole heart invoke Buddha, and
aspire to the blissful land (the (the craving for existence),
Western Paradise);
cast off thy fetters
and escape from the endless wheel of
life
and death (transmigration)". Several prominent writers have endeavoured to explain the
"Amitabha", which it
is
represents the "eternal" or the "infinitely
In China,
(1)
Buddha
is
name
Some state that glorious" Buddha (3).
constantly uttered by Buddhists.
generally transliterated by the character Fuhjfc
The admission ceremony
of a
novice
is
extremely simple,
(4).
and
confined to certain acts and words on the part of the candidate, witnessed by
any competent monk. The novice first cuts off his hair, puts on the yellow garments, adjusts the upper robe so as to leave the right shoulder bare, and then before a monk repeats the three-refuge formula: "I go for refuge to Buddha, the Law and the Sangha". Monier Williams. Buddhism, p. 78. (2)
In Sanscrit Pdtra (Patera).
The alms-bowl
The one which Buddha used was taken Tuchita heavens, and
finally
of Maitreya, the future
Buddha.
fell
of Buddhist mendicants.
Ceylon and China, to the into the ocean, where it awaits the arrival to Persia,
when this bowl disappears, Handbook of Chinese Buddhism, p. 92. China. Ch. XIV. p. 159 (Amitabha). It is
believed that
the religion of Buddha will perish. Eitel. (3)
Beal.
Buddhism
in
The word Buddha is derived from the Sanscrit Bodhi, meaning know(4) hence Buddha means "the Perceiver, the Sage". The syllable wisdom; ledge, Bud has been transliterated into Chinese by the character -$}», anciently pronounced But, and lated fourteen
at the present
day Fuh. Sanscrit books having been trans-
centuries ago, the phonetic powers of the Chinese characters have changed in the meantime. Rdkins. Chinese Buddhism, p. 413.
— 459 — "Amitabha",
O-mi-t'o-fuh
|JpT
transliteration of the Sanscrit
Adherents
make
the
it
$g
f;,
|?g
would, therefore,
word "Amitabha"
be
the
(1).
of the sect are required to recite this invocation and
constant object of their meditation.
Private
members
not receive any candidates into the sect under penalty of being tortured in the nether world moreover, every adherent must have
may
;
absolute faith
"Amitabha"
in
Western Paradise, and the
the
(2),
reward deserved by individual good works.
The
father of a family
husband
his son, nor a
may
not transmit his religious tenets
to
to his wife.
There are twelve hierarchical ranks or dignities
in the sect,
all
corresponding to the amount of presents offered by the new candidate (3). Should the son offer more than his father, he enjoys a higher dignity of the
;
and likewise, when the wife surpasses the generositv
husband, she
is
placed above her lord.
This Buddhist sect exhorts people
to live their
whole
life
on
a
Amitabha (boundless light, diffusing great light). A Dhyani Buddha, (1) invented by the Mahayana School about A.D. 300. Southern Buddhism knows no Amita or Amitaya. Originally conceived of as impersonal, he acquired in the 5 th century. It was at this period of Buddhist Western Paradise (a substitution for Nirvana, too abstruse the common people to grasp) was invented. Amitabha is to-day the ruler
prominence especially evolution that the for
and hence highly popular among the Chines — Getty. The Gods of Northern p. 6.
of this so-called blissful land, Eitel.
Handbook
Buddhism,
p.
38.
of Chinese
Buddhism,
(Dhyani Buddhas.
Amitabha).
Oxford.
flu-
Clarendon
Press, 1914. (2)
in
The name Amitabha
connection
Regarding
with
the
this kind of worship,
himself a believing heart. fruitless".
repeated incessantly, and the beads counted
is
repetition,
Beal.
Huddhism
If a
in
until
the sound
becomes wearisome
"every person should first of all excite man has no faith, his exercises will he
China,
p.
129 (Amitabha).
by no means a cheap religion. The entrance is very high, presents have to be constantly made to officials, as well contributions for various purposes: allowing animals to live, printing tra< (3)
Vegetarianism
is
propagating the doctrine, and providing food Vegetarian Sects (Recorder. 1902. p.
8).
in all
foi
the u
fe<
.is
ts
Miles
— 460 — vegetable
order to
in
diet,
and the blessings
least to be reborn in a
Such
its
in reality is
own
new phase
after their death, or at
of existence
abounding in wealth main purpose of this quaint religious sect, divided into various minor branches each following
general, the
in
is,
which
enjoy peace and happiness here below,
Western Paradise
of the
peculiar by-laws.
The
tenet of the sect is to abstain from animal food.
principal
^
Now, according to the work Liang-pan-ts'iu-yu-ngan we see that the god himself (1) enjoys three kinds "j§|, meat
by anybody killed;
and
killed.
If
;
that of
one adds died
a
birds of prey,
we
kinds of meats
(|
his seeing
them
killed
animals which nobody informed him had been
(2).
to these three
natural find
offered,
or been killed by wild beasts and
the god
which he
ffi
may an
also
Buddhist monk, called Teh-sin eggs were
kinds of meats the flesh of animals
death,
that
The same work contains
occasion,
|l;
lastly that of animals which he believes not to have been
have
that
him without
that of animals offered to
:
)^
of unsullied
jfr,
enjoy on the whole
five
famous
old
anecdote to
of
whom
a
a large quantity of
ate with the greatest delight.
On
he even wrote a few verses, of which the following
translation: "Little chick, while
still
is
this
the
enclosed like heaven and earth
within the primitive chaos (the white of the egg and the yellow yolk before thou hadst any skin, bones or represent heaven and earth) ;
wings;
(1)
I.
venerable old monk, will bear thee to the Western Paradise,
One
of the vegetarian gods.
M
A
vegetarian hall
is
called Tscti-kung-
The gods principally worshipped are the Goddess of Mercy, Kwan-yin Bodhidharma, {<%,: -^-; Tah-mo ^ 0: the Pearly Emperor, Yuh-hwang 35 ft; the kitchen god, also called Tsao-kiun j;i :g": the Western Royal Mother, Si-wang-mu |g 3£ the "Golden Mother", Kin-inu 4&W- Worship always commences at Jl p.m., M, or Buddha, Fuh
t'ang
5lf
#£
Siien-tao-fcing m\
"^
j|J£
-fij",
and consists
in
repeating prayers, burning written prayers
in offering to
the
god, and presenting vegetarian dishes, grape wine and cups of tea. Worship takes place generally on the birthday of the gods, and is conducted by the Miles. highest official present. Vegetarian Sects. Recorder. 11)02. p. 5. (2)
z.
\>x
k
gm£h® .%
r*j,fi
&,@ %.&%.
* a % n m,* m % & ®,* % 8 n
®& s
— 461 — and thus rescue thee from the deprive thee of existence"
In the time of the T'ang
monk, who was flesh,
exclaimed:
cruel
knife which
one day would
(1).
dynasty (A.D. 620-907), a Buddhist fond of the legs of geese and tortoise
J||
particularly
"would
heaven that geese had four
to
two lumps of fat each". (The dainty the lump of fat which adheres to the shell). tortoises
and
legs,
bit of a tortoise is
Another monk broke up
a statue of Kia-lan jfa J£ (2), for the purpose of cooking some dog's flesh (3), making thus a pun upon Buddha's name. Kia-lan f| is a Chinese name for Buddha, while
%
a similar expression, also fuel
pronounced Kia-lan j}\\ -J||, means "to add and cook thoroughly". The dog's flesh was not yet sufficiently
cooked.
Kia-lan
statue Kia-lan
fjjj
j)\}
cried
|g on the
the meat will be well cooked *an
ijU
the
fire.
;
let
monk, That
wood
the
piling
of the
say by adding more
is
us have
fuel,
thoroughly done, Kia-
it
Jfg.
The foregoing examples show that Buddhist monks themselves have not always abstained from animal food.
Buddhist monks of the present day, who pride themselves
in
being faithful disciples of their founder, make great display of not
touching any meat when itinerating outside their monastery, and if perchance they find a few bits of onion in cakes purcdased along
(1)
nn&
#* -
*&
& '£>f.A!IKif # &ft * & m& m & # in m ^,% te#wBc**.#*Ai8jg-
-k *n -ft\#
is -£!,&
ffl
I
I,
n. (2) (
A
Chinese name for Buddha, so-called from
Kcdantct Venuvana),
he built
a
Buddhism, (3)
which Bimbisara
Vihara ('monastery)
for the
From ancient first
month
eats hemp-seeds
Yueh-ling
monks.
a
park or
bamboo grove
Sakyamuni, and upon which Eitel. Handbook of Chinese
p. 52.
times, the flesh of the dog
and even found on the Emperor's "In the
offered to
ft
^
of
Autumn
and dog's
table.
the Son of Heaven
flesh ".
Li-ki f@
M,
I.
p. 284.
is
priced in China,
in the Li-ki
in
*}}
clothed in whit.-
or Record of Elites.
(The Proceedings of Government
Legge's translation. Vol.
was highly
Thus we read
the different
Book
|fi
Be IN
months
— 462 — the way, immediately these are rejected with great disdain lest such a prohibited thing Is
would enter their mouths.
not a well-known fact that they close the doors of their
it
monasteries, and enjoy in private fish
and wine abound?
many
a hearty meal, in
which meat
(1).
Vegetarian sects are
founded on the two following tenets: "not
any living being, and abstain from animal food" (2). The purpose in so doing is to draw down blessings upon themselves, and escape being transformed into animals in a future state of existence
to
kill
(Buddhist abstinence and the belief in metempsychosis).
The annexed print represents
round piece of yellow-coloured paper, bearing a prayer transliterated from the Tibetan. Every deceased member of a vegetarian sect, for whose benefit one of these round pieces of paper receive
is
burnt immediately
after
his death, will
nether world an equivalent value in the shape of a
the
in
a
piece of pure gold.
burnt for the benefit of any Buddhist, while
If
entitles
him
for use
in
hundred copper coins
to eight
world
the future
^
Chai-kung
entitles
it
Qt,
if
one
him
to
;
is
still
living,
(cash), placed to his a
"perpetual
it
account
vegetarian",
one thousand coins to be used
as in the previous case.
The following acters
may
the regular order in which the Chinese char-
is
be read.
First, the four in the centre;
then the others,
proceeding regularly from the outside to the centre. (1)
from South China, quite agrees with the Author.
Doolittle, writing
•'It
is
the
monks
among the common people, that many when they can do it unobserved. Most, or all
generally believed, says he, eat animal food
of of
the travelling monks, probably indulge in eating meat quite often". Doolittle. Social Life of the Chinese. Vol. I. p. 243. (2)
Persons
who become members
keeping fowls and pigs. should take a rat's life silkworm's the other.
life
:
of this sect
must promise
They are not even allowed nor must they wear silk or
to
keep
a
to give
up
cat, lest it
leather shoes, as the
has been taken to procure the one, and that of the ox to procure
Should their ploughing
be sold or eaten, as
buffalo, horse, or
dog
die,
they must not
usually the case, but be buried, to prevent the possibility of their flesh being eaten. Miles. Vegetarian Sects (Recorder. 1902. p. 5). is
Fig.
* m
179
fc
Priere figuree de l'indou a l'aide des caracteres chin 018 a 1'usage de la secte des 'mangeurs d'herbes".
:
;
Valuable Tibetan prayer burnt for the benefit of "vegetarian
sects".
— 463 — mm h psr
f \
i
PPT
sfi
#±m% M % 31 ^.^ n §i ^ ^^ M # im,ppl gt,$ it $ s.ro » w £ n ^s i #m
— 464 —
-©X'KGT
<
I
DS
721 D613 v.4.
Dore, Henri Researches into Chinese superstitions. v.4
DO NOT REMOVE FROM THIS POCKET
PLEASE SLIPS
UNIVERSITY OF TORONTO LIBRARY
\
