researches into chinese superstitions (Vol 5) - henry dore.pdf

misi^mcE; INTO

CHINESE

SUPERSTITIONS

By Henry

Dor6, S.J.

TRANSLATED FROM THE FRENCH

WITH NOTES. HISTORICAL AND EXPLANATORY

By M.

Kennelly, S. J.

First

Part;

SUPERSTITIOUS PRACTICES Profusely illustrated

Vol.

V

T'USEWEI PRINTING PRESS Shangrhal

1918

Gettysburg College Library* Gettysburg, Pa.

RARE BOOK COLLECTION Gift of Dr. Frank K, Kramer Accession 10hli86 Shelf

;S721. TslO

•"

C^

INTO

CHINESE

SUPERSTITIONS

By Henry Dor^,

S.J.

TRANSLATED FROM THE FRENCH

WITH NOTES, HISTORICAL AND EXPLANATORY

By M. Kennelly,

S.J.

First Part SUPERSTITIOUS PRACTICES Profusely illustrated

Vol.

V

T'USEWEI PRINTING PRESS Shanghai

1918

PREFACE. volume of "Chinese Superstitions

fifth

'J'his

terminates the

'

first

part of the Author's plan, or series of superstitious practices, which

have been set forth in the four preceding- volumes. a

more

statement of

detailed

its

contents,

Proceeding to

may

it

be said that

it

comprises four parts.

The

1".

first

deals with various practices connected with magic,

among which may

witchcraft and sorcer\',

custom

calling

of

back the soul

be mentioned

the exercise

(1),

Hat

especially at

sorceresses,

:J§

called,

is

T'iao-ija-cli'anfi to

The custom

(1)

in

of calling back the soul

is

savage and semi-civilized times,

to sleep, lethargy or passing unconsciousness.

century

B C),

it

assumed the shape

from the "Son of Hea\ en"

to the

soul back.

Many

rulers

down

in the

and high

to the doctrine of the Sages

The

(3).

by these

^,

as they

Chinese practice.

desire information in

a very ancient practice,

Under the Chow

A garment

J§[

proscribed Despite

it

dynasty ranks

all

of the deceased

ceremony, and allured, as

officials

it

were, the

as absurd, contrary

all, it

has been trans-

some Buddhist fancies having been added De Groot. The Religious System of China.

p. 245-252.

(2)

See Chinese Superstitions.

\'ol.

\

.

p.

484-488

(VWjoden or paper

puppets). (3)

and

assimilated death

of a rite, extending to

and right reason.

to the present day,

to the original I.

5f

^^|J

when man

humblest peasant.

always plaj'ed an important part

Vol.

^

proceed to the nether world, and

Widows, who

regions of Hades.

probably arose

mitted

jj^

possessed

with the information required about the person or things in

the dismal

(12^''

and

willow-wood,

deemed

and the

(2),

and around Shanghai, and

in

North Kiangsu.

in

j'\\,

of

"lady-dentists",

or

are generally

return

CIiq\^-

image made

marvellous

^ ^,

Tao-nil

of Taoist witches,

ancient

of the black art

even within the sacred precincts of the Imperial palace

work

tlie

See Chinese Superstitions. Vol. V.

p. 488-490,

and

p. 546-562.

.

— — II

women who

regard to their deceased husbands, or childless married

wish

to

learn

regard

in

witches,

mode

their

not unfrequently call upon

the future,

to

The

mediums.

class of spiritualists or

this

intercourse with the fox

their alleged

of life,

on the Haichow

article

world, their method of curing- grown-up persons and children, their

strange utterances

when

and the fear

in a state of hysterical trance,

in

which they are held by the people generally, exhibit

of

cunning and knavery unparalleled

Western quite

"Psychical Research Society" in our

those of the

forestalled

annals of any of our

the

Their experiments in weighing the soul have

countries.

modern times.

in

specimen

a

The appendix, found

has been furnished

by

Author,

the

Knglish

this

in

with

request

the

editiun

that

it

(1),

be

This curious document consists of

inserted in the present volume.

quaint prayer-formulas chanted by the witches to the accompaniment of musical instruments: rattle

and

a brass

the Chinese

mind

wooden

the

fish of

The queries

cymbal. after the

tells

early rulers of the country spirits

of mountains and

us,

a little

raised bespeak a groping of

The reply

Primary Cause.

choirs shows that the people attained to

God, though as History

Buddhist origin,

of

some knowledge

one of the of the true

The

mingled with idolatry.

ever

worshipped not God only, but also the

rivers,

and other parts

present day "Heaven and Earth" T'ien-li

^

(2),

-j^

At the

Nature.

of

are worshipped

by the people, the created world instead of the Creator. This objects:

in closing

down

endowed with of

contains

part

first

also

an

on demon-dispelling

a coffin,

and various

nails used

Chinese Superstitions. Vol. V.

(2)

In Chinese philosophy "heaven of Nature. 3; 515,

and

see here, as in the preceding volumes,

(1)

V. p. 512, note

and plants deemed all

to be

kinds

(3).

The reader can

ming powers

trees

special efficacy for repelling evil spirits

noxious influences

(3)

article

magic coins and swords, the Imperial Calendar,

p. 554-557

1;

517, note

the

(Appendix. Taoist witches).

and earth" represent the transfor-

Chinese Superstitions. Vol. IV.

note

how

1;


555. note 2. p. 500-509.

p. 420.

note

1.

Vol.

— in — Chinaman

the world with

demons and

and disease, annoy,

molest and

peoples

cause illness

misfortune on persons and

fainilies.

say

even

much

resembles

goddesses,

genii

exhibits

part

and

culture

worshipped

heroes

the whole year.

Paganism has wonderfully aped

worship of the masses

life,

China.

The

Chinaman

mind

lives

this practice,

its

surrounded by

and its

culture

From

of the people.

the

idols, tablets,

unseen powers, which are generally

of

and periodically worshipped and thanked.

sufferings of

whom

in

and warriors,

sages

deified

its

and other representations feared,

(3),

gods and goddesses,

its false

heroes, and thus fosters error in the cradle to the tomb, the

jars

in

and saints distributed throughout

its festivals

and genii,

kinds of

complete calendar of gods,

a

has

Immortals

This

(2).

all

shut up

christian church

offers to the

we might

thus ending their mischievous career.

to death,

The second

2".

and

mortals,

of

imps may be caught, tortured, imprisoned, and even burnt

kinds of

the great concern,

is

that

These

(1).

all

almost exclusive religion of the Chinaman

the

world

spectral

bring

protect himself from attacks

'J'o

on the part of these malignant beings

spectres

In

the joys

and

he has his religious festivals, his favourite deities,

he deems capable of granting" his requests and affording him

protection.

Hence the Author deemed

classes

it

advisable to

and goddesses, genii and

of gods

and ranks

in

China.

deified

draw up

a full calendar

heroes worshipped by

all

Twô works have been especially helpful,

and

have furnished him with ample information on the subject.

The

first

mecum"

is

of

the the

which we may

Imperial Calendar,

layman

(4).

The second

(1)

See Chinese Superstitions. Vol.

(2)

The

II.

is

the

Preface, p.

call

the "vade-

"daily liturgy of

Ill

(Shen

jp|

and Kwei

m). of the masses. (3)

struggle with the spectral world constitutes chiefly the religion

Chinese Superstitions. Vol.


(Youthful magicians), and (4)

p.

II.

II.

Preface, p. V.

Preface, p. IV.

Vol. V. p. 480

558 (Taoist witches).

See on the Imperial Calendar,


its origin,

p. 381-401.

use, various prescriptions.

— IV — Buddhist monks"", Shen-men jeh-sxing kindly supplied by the abbot of a

This hood. be

It

may

its

special

At the end of luck}'

list

of the

calendar,

and unlucky days

the reader

Buddhist monasteries, as well as those on which they

into

the tree of religion in China

of

is

(2).

mighty

native, but a

branch of foreign origin has been grafted on the old stock. metaphysical religion of Sakyamuni was added

Modern Taoism has

of Confucius.

dhism

Among

(3).

will,

also

to the

The

moral doctrines

borrowed much from Bud-

the "three religions", there

which has resulted

grafting and dovetailing, of errors,

will

admission of

for the

receive the tonsure or have their heads shaven

Much

or saint;

festival

other festivals peculiar to Southern China have

inserted.

likewise find the

novices

the daily manual of the Buddhist brother-

is

Almost every day has

possible,

been

also

which was

(1),

doubtless the best and most complete guide that could

is

secured.

whenever

work

latter

f| P^ monastery.

j|i|^

larg'e

is

thus a process of

an endless medley

in

The reader

and a pantheon peopled with countless gods.

God of ^; the God

therefore, find in this calendar State Gods, such as the

Agriculture and the Soil

the

;

Wen-ch'ang

of Literature,

God

^

War,

of

Ku-an-li ||

sages and

Confucian

^;

Taoist patriarchs, genii and Immortals

;

worthies;

the impersonal and fictitious

gods of Buddhism: Amitabha, Dipamkara, Samantabhadra, Manjusri, Vaidurya,

Mahastama,

Yama and

Deva-rajas,

(1)

sect) to tion,

Shen sit

well

as

the

as

Lohans,

(transliteration of the Sanscrit Jaina.

now

a special

We Hindu

abstractedly in contemplation, as required by dhyana or abstrac-

whence

day, daily.

^

Padma-Vyulia^

the Presidents of the Courts of Hades.

this

Simg

brotherhood".

It

word has become

fg, to

hum,

a

ritual

is

term for Buddhist monks.

a

in

Jeh 0, a

Hence "daily liturgy of the Buddhist

to chant.

common

use at the morning and evening

Williams. Dictionary of the Chinese Language. —Wylie. Notes on services. Chinese Literature, p. 213 (Rituals and Daily Liturgies of Buddhism). (2)


p.

617

(Lucky days

for

receiving

candidates into Buddhist monasteries). (3)

Several

nostrums.

of

its

gods,

various

Chinese Superstitions.

practices,

Vol.

(Buddhist and Taoist nostrums curing

all

III.

and especially

Preface,

diseases).

p.

L

its

magic

also p. 312-313

—V— would especially special

Board of Health

Taoist

the

attention to the Five

call

patriarch

officers,

and

and preside over Summer diseases

wizard,

Ilsil-sun

accompanied by the dogs and poultry abodes of the Genii;

wine-cup

other

whom

of

all

(3),

who form

gods,

'i'aoist

Immortals,

^

fjp

who was

(2),

house to the

of the

lovers

a

(1);

blissful

Nature and the

of

are worshipped as transcendent

men and

deified beings.

these

All

gods and goddesses have their reputed birthdays, on

which they are honoured with

have

thank-offerings,

sacrifice,

and occasionally with theatricals

fire-crackers,

and the

theatres,

birthdays

gods are almost

of

incense,

All large temples

(4).

invariably

celebrated by the performance of plays before their images.

Lucky

unlucky days

Thus on such

calendar.

framework

the

erect

and

of

barber.

or a

If

house,

pull

a

pay

this

in

betrothal or a marriage,

down

old

walls,

sweep the

take a bath, call in a doctor

visits,

done on others,

feature

a special

fix a

failure

misfortune will

or

befall

and thwart your best endeavours.

The third part describes the

.3".

annually by the people.

celebrated

celebrations which

the

also

may

house, start on a journey,

3'ou,

are

a day one

day,

slips

Henceforth,

of

take place at the i"ed

paper are

nobody may open

it

principal

Principal

New

religious

among

Year

On

(5).

slantwise on

pasted

before the

New

festivals

these are the the eve of

the door

(6).

Year has dawned;

to

do so, would entail the greatest misfortune for the family, and

all

happiness expected during the coming year would thereby escape,

On

were the door even but slightly opened.

(1)


N'ol.

(2)


\'ol.

(Hsil-sun

I'p

one of the slips

V. Fifth month,

V.

First

l^t

month,

is

day. p. 684. 28tli

day. p. 569

ii).

V. Eighth month, IS'h day. p. 599.

(3)


(4)

Theatricals in China are often an act of worship, and are generally

employed

in

Chinese. Vol.

\'ol.

important festive celebrations. II.

Dooiittle.

Social Life of the

p. 298.

619 (Spending the

New

(5)


p.

(G)


p. 622-623. Illustration n" 199.

Year).

.

— VI — "may

written the following motto, of

Fung-men

door",

the

la-kih

great happiness attend the closing

^

and on the other,

;^ '^;

P^

"ma}' unbounded prosperity accompany the opening

K'ni-men ta-kih

^^

some ingots

mock-money, expecting thereby

of

f^

:k.

Several

"a-

attach

to

of the door'\

above

the

slips

to be blessed

with

we might even

say,

abundant riches during the coming year.

The to

idea of sending

the imps of the

oneself

exhibits

with

New

Year's gifts, tips

nether world

thus

hoping'

(1),

to

ingratiate

them and be unmolested during the coming

year,

more foresight and wisdom than the average Chinaman

is

generally credited with

On

the last evening of the old year, shoes,

when taken

are

off,

placed with the soles upwards, so as to prevent the god of epidemics

^

Wen-shen

and plague,

these fatal diseases

On New

f^, from depositing therein the

Year's morning,

of Poverty is

"Heaven and Earth", the household

shown out and burnt

of the Soil, while the God of Wealth

and his picture

set

up

all

of fortune

duly worshipped

(3);

beside the temple of the is

This

(4).

other deities, and

is

is

God

hoping thereby

to secure

during the whole year.

Strange to say, some pagan families abstain from meat on

day

the

ceremoniously introduced,

in the family shrine,

prosperity and an increase

Year's

of

(2).

gods, ancestors and the kitchen god are

God

germs

New

done in honour of Buddha^ Maitreya or

deemed

to propitiate

them and secure happiness

for such pious devotees.

As

superstitious dread ever haunts the

fraternity

New

Year

(1)

Chinaman, the begging

avail

themselves of this sentiment on the occasion of the

(5).

The}' go round in groups, offering their congratul-


\'ol.

^^ p. 624

S

d (Suspending pieces of

yellow paper from cypress-branches). V.

(2)


(3)

See Chinese Superstitions. Vol. V. p. 626-629.

\"ol.

p. 025.

631.— Vol. IV.

(4)


A', p.

(5)


V. p. 632

nity enjoy the occasion).

\'ol.

(How

p. 453.

the begging frater-

— VII — members

ations to

Whosoever would

New

unfortunate

Year,

Many

day.

this

imprecations upon

curses and

expect

a

them,

and wishes of an all

the

especially

interest,

we

shall,

feel

others on

ten

assured, be read

wishes of Chinese

Confucius gave a veneer of politeness

(1).

to his fellow

countrymen, but agnostic as he was, he never raised their

beyond the material goods Besides

the

New

with great display,

On

this

all

ideal

of this world.

we may

Year,

also

Lanterns, celebrated on the fifteenth of the

possible.

may

quaint scenes take place on the above occasion,

greatest

the

happiness

head,

his

in return a

refuse

thing which he fears above

and those described by the Author, with

and be^gin^

of respectable families,

present of cakes or money.

mention the Feast

first

month

(2),

houses being lighted up as

image

the

occasion,

procession through the streets,

several

of

a

brilliantly

dragon

is

of

generally as

borne in

meanwhile vying with each

secure one of the candle-ends placed in the interior of the

other to

monster, or one of his eyes, any of these objects being deemed most efficacious as a luck-bearing

On

the

fifth

in early June,

the

origin

of

day of the

it is

charm. fifth

customary

which

is

moon, a date

to celebrate the

a native

of the

State

of

J^[,

who

^,

Ch'a

a

comprising the present-day provinces of

dragon-boat festival

(3),

332-295, and

lived B.C.

large feudal

principality

Hupeh and Honan, with

Hunan and Kiangsu. The racing is supposed to represent original research made by his countrymen for the purpose of

parts

the

approximately

generally traced to the tragic death of the

statesman and poet K'nli-yuen jg

was

falling

of

recovering his corpse from the waters of the Mih-lo )^

The fourth and

4".

treats

(1)

of various animals,

last

part

of

trees, plants


A'ol.

the

volume

^.

(pp.

657-736)

and minerals endowed with

V. 634-635 (the 10 wishes of Chinese

happiness). (2)

See Chinese Superstitions. Vol. V. p

of Lanterns). (3)

On

642-644 iCelebrating the Feast

the origin of this feast. See p. 644. note

See the dragon-boat festival fully described.

Vol. V. p. 648-650.

2.


— VIII — marvellous powers, that

possessing more vital energ}^

is

Tsing

^,

animation or "spirituousness", Ling, Shen

^

|^, than others of a

some

to

be

kind.

similar

In

cases,

seem

the}'

metamorphosed, or as the Chinese

transformed and

believe "possessed by a spirit".

Foremost among the animals are the four mentioned Li-ki

|£,

jj^

and

tortoise

excepting

Record of Hites

or

dragon,

the

S:e-ling

g

All

(2).

fabulous creatures

are

tortoise,

(1),

gg

the

in

namely the unicorn, phoenix, says

four,

They

(3).

Legge, likewise

wield the power of transformation, and can render themselves visible or

invisible

The phoenix, unicorn and dragon

pleasure.

at

animals of happy omen, heralding by their appearance

moreover,

good government, peace, prosperity and virtuous men. records their appearances, in

are,

gives a

description of

full

The Author

them

as found

Chinese writers, and shows how they have been worshipped by

rulers, literati

The

and the people generally. advent

last

Fung-yang-fu

phoenix

the

of

said

is

^

to

have occurred at

^

^, on the occasion of the [^ jflf, in Nganliwei Imperial power passing into the hands of Hung-\û -^ (4), founder

^

of the

Ming

0^ dynasty

(A.D. 1368\

mound

Hung-wu's

scratching the vellous,

of

^^

Ilwang-ti of

the

for

A

father.

touch of the mar-

all

great enterprises.

time in the Imperial park of

first

(B.C. 2697-2597)

another appeared to the mother

;

Confucius a shoit time before the birth of the Sage (1)

was seen

felicitous bird

gives prominence to

says the Authoi",

The unicorn gamboled

The

Li-ki Si IE- Book VII. p. 384.

(5),

and again

I-egge"s translation (Sacred

Books of

the East. Vol. XXN'II). (2)

Ling

g (composed

sorcerer offering

gems

energ}',* animated,

gems, three mouths and an enchanter, hence

of

to the

mfirvellous.

with marvellous powers.

Book \1L

Legge.

(4)


(5)


if^

|E.

before her, and cast forth from inscription

Chow

)^,

:

g,

S-e-ling

the

four

animals endowed

Williams. Dictionary of the Chinese Language.

(3j

Li-ki

a

gods and praising them) endowed with spiritual

its

p. 384.

\'ol. \'ol.

\'.

V

mouth

.

p.

note

1.

66'.t.

p. 672.

The wondrous animal knelt upon which was the

a slip of jade,

"the son of the essence of water shall succeed to the withering

and be

a throneless king".

of embroidered ribbon around

its

She then, adds the legend,

tied a piece

horn, and the animal disappeared.

— IX — when

he was about to depart from this world

to escape the snares

unique occasion. shipped

The dragon

in

Chinese

solely

that

power

issue

also as a water-god soaring in

(2);

A

and

therefrom,

The

China.

in

embroideries

pictures,

to

and legends as the

history

and pouring out his blessings on the parched earth

streams

Court.

this

extraordinary animal are wor-

this

Spring and the East

of

Imperial

fabled

was caught on

it

mystic power residing in mountains and

as a

the

of

represented

is

clouds

the

Pictures

of the hunter,

Though

the people in order to obtain wise and virtuous children.

b}'

emblem

and shafts

(1).

dragon

The dragon being

(3);

and controlling symbol

the

of

appropriated

is

used by the Imperial

figures

dress with a tive-clawed dragon on

of royal blood only.

as

finally

five-clawêd

or

hills,

it

can be used by one

a rain-god is supplicated in

times of drought by prayers, theatricals and processions, and should he lend a deaf ear to the demands made,

under country

foot

in

effigy,

banished

or

he risks being trampled

remote regions of the

the

to

(4).

Beneath

all

comedy, there

much

is

superstition and silly

and few are the folks who distrust the power

credulity,

monster

fanciful

this

for

granting rain.

The

of this

alleged appearances of the

phoenix and unicorn are but a cunning device, designed to flatter a

prosperous ruler or an eminent man, a political means for upholding a special

(1)

scheme

of the State,

The Sage was much

have you come,

for

added: "the course

or exacting obedience from the tur-

affected

His tears flowed freely, and he Legge. Biography of Confucius.

The Chinese Classics. Xo\ I. p. 59. — \'ol. V. P. 11. p. 834. The dragon is the emblem of Spring and the East. (2) criptions of the hea\ens, the I'lastern quadrant

Ts'ing-lung (3)

^

||.

The dragon

thunder and lightning. (4)

is

De Groot. The Religious System is

a deity,

symbolic of

\'ol.

\'.

p.

In ancient des-

Azure Dragon,

of China. Vol.

fertile rain,

(>Sii.

note.

called the



whom

by the event, and cried out: "for

whom have you come?" of my doctrine is run".

p. 317.

1.

rain-sending clouds, p. 682.

note

1.

(The emperor Kia-k'ing

banishes an obdurate dragon). II

bulent masses of the people.

China

This opinion

and shared by several

statesmen,

the

of

admitted by eminent

is

scholars

present-day

of

(1).

Among place

the

other weird

Fox

(2).

mythology

animals,

and

legends

among

the evil demons.

It

is

were-foxes

represent

malignant beings, holding rank with the animals

holds a prominent

the fox

tiger, the wolf

as

and other

this especially that the

in

fox lives in Chinese thought and tradition, and keeps the country in

constant fear

The people generally

(3).

men and

enter into

When

and even death. that he

girl

In

many

places,

that

idea

This

appears he

and

(5),

at

fox-demons may

the fox changes his form,

as a pretty

it is

most frequently and does most mischief also suspected of arson,

during the

superstitious

ranks

is

believe that

and smite them with disease, insanity

children,

night

fear

of

he can

the

strike

animal

(4).

through the fanciful fire

pervades

out

his

tail.

classes

and

of

all

times throws whole villages into consternation

and panic. Beside the fox, the tiger and the cat are deemed

demon

expellers,

to be

powerful

hence magicians and exorcists are generally repre-

sented riding on a tiger, and images of cats are placed on roofs and the tops of walls for the purpose of warding off evil influences

Shanghai residents may have frequently observed funerals

the

image

of a

crane surmounting the

Chinese

or a living

V. p. ()79-G80.

(1)


(2)

See on "Fox-demons", Hu-U-tsing

\'ol.

pall,

in

(6).

%^

^.


Vol. V. p. 695-710. (3)

foxes)

of China.

Vo\.

1\".

p.

195

(Were-

.

(4)

V.

De Groot. The Reiisious System Dennys. The

F"olk-lore of

China

p. 94.

— Chinese

Superstitions. \'ol.

p. 700. (5)

This superstitious fear of the fox has been shared by emperors,

courtiers, literati

and the common people.

De Groot. The Religious System

of China, ^"ol. V. p. 590. (6)

Sec Chinese Superstitions.

(The Cat).

\'ol.

V. p. 702-704 (The Tiger), -p. 710-712

— XI — white cock placed on the top of the

deemed respectively Shades', and keep

As

spirits of

The Chinese

and may be the abode

by the

Old

people.

souls of the dead,

This

pines

them

especially

are

trees

mystic

deemed

and are

Principal

if

the

long years.

and plants are also believed

and hence capable

Even pictures

effects.

of

of

said to

branches

endowed with

to be

producing wondrous

them produce the same

for this reason the object of superstitious

among

is

for

any one attempts

honours.

these are the peach, which has been held from the

This exorcising

highest antiquity to be a powerful demon-expeller.

power

harbour the

to

whose remains they have sheltered

powers,

and superhuman results,

all

and plant-worship

for tree

(1).

Several special

dominates

false doctrine

and accounts

Centennial trees are deemed to give forth blood to fell

of

believe that very old trees are animated,

of a spirit.

botanical mytholog:y,

their

"Land

darkness away from the soul.

animal kingdom, the tree and plant world has also

in the

inarvels.

its

the disembodied spirit to the

lead

to tlie

These two birds are

coffin.

be derived from the sun, and resides especially in

Persons

(2).

demoniacal diseases,

are

suffering

from

swoon or other

fever,

cured by beating them with a peach-rod,

or simply brandishing the rod over their lieads.

In all Taoist legends

dealing with the pursuit of immortality the peach holds a prominent place.

209),

Even emperors, such as Shi Hâng-ti ia

and

Han Wu-ti

deluded, and tality,

(1)

(2)

mystic

^^

peaches,

(B.C.

hoping thereby


—


The peach

is

a

symbol

^^

p. 717.

of the vernal sun,

to attain

all flesh

of China. Vol.

\'ol.

I\'. p.

note

all

powerful demon-expeller.

other trees, and

De Groot.

is

280 (Tree and

1. it

twigs, hence

it

its

for this reason considered as a

The Religious System

of China.

VI. p. 957.— Chinese Superstitions. Vol. V. p. 504-505: also p. 718. (3)

immor-

(3).

under whose influence

clothed with blossoms, before a single leaf unfolds on

has more vitality than

(B.C. 246-

were thoroughly

140-86),

but nevertheless they followed the way of

plant spirits).

is

ate

-^

^^

See Chinese Superstitions. Vol. V. p. 720.

\'ol.

— XTI — In

gold

mineral world, jade,

the

prolong

and pearls are deemed

and preserve the body from decay

life

course they utterly

fail

kept in temples as objects of worship

some

In

in this result.

after death (1).

It is

(2).

to

Of

places, stones are

a kind of fetichism

similar to that practised by savages in the lower stages of civilization.

The above be

said to be

preparing

volume, which

may

the most interesting and valuable of the series.

In

an outline sketch of this

is

China,

in

customs and

inculcate,

the

goddesses

whom

numerous

the

was

texts

Chinese

of

extracts from historical annals

examined to

a

even

of

calamities;

charms

present

the

demons and

(3)

primitive

it

civilization,

Thus

day.

the

they

gods and

modern,

and

called

customs and practices

has been endeavoured

Many

to

to trace

Chinese

beliefs,

when

and ethnography belong

which may be found

traces of

the peopling

of the

world with

spectres; ascribing to these beings diseases, illness and

the invention

and exorcisms

For a [long

(1)

ancient

have been founded.

to

beliefs

the

upon which, according

in the light of philosophy, history

state at

deemed

which to

and voluminous encyclopaedias

set forth the philosophic basis,

writers, they are

the

A

also necessarily required, while

literature,

handed down from hoary antiquity, and

down

times

other,

In the treatment of

for the best scholarship.

3 ^,

Snn-kiao

they embody,

practices

they worship,

considered.

be

early

borrowings from each

their

day,

present

from

evolution

their

bearing on religion,

to

of the "three religions",

thorough knowledge prevail

had

and ethnography

science

philosophy,

many problems

public,

ihe

for

it

fifth

of

magic with

to repel

series of ages,

its

and check

unscientific system of

evil influences.

In the

peculiar animation and life-prolonging

power was attributed to jade and gold, on account of their mystic relation with heaven, which is the chief seat of the Universal Shen ^. The Yih-hing % ^f says: "the empyrean region is jade and gold", T'ien loeiyiih.iceikin^M'^

^

^. De Groot. The Religious System

p. 271.

Vol

IV. p. 330.

condemned alike by science, religion and morality. By because its means are irrational, silly and ineffective to produce the Magic

(3)

science,

desired results.

and

1.

See Chinese Superstitions. Vol. ^^ p. "35.

(2)

Spirits

of China. Vol.

and the

diabolical.

is

By

religion

and morality, because

spiritual world,

and because many of

Jevons. Comparative Religion, p. 72.

it

pretends to control

its

devices are nefarious

— xiri — man groped

lower stages of civilization,

connected things identity

after

nowise related, made

in

and likeness

hence as we see

(1),

causes,

frequently

distinction between

little

China,

in

diseases

are

attributed to demons, a tiger's head above a door, the image of a cat

on a roof, or a decoction of peach-leaves

and

from

protect

attacks

of

is

deemed

mysterious

these

to expel spectres

Symbols,

beings.

allusions and puns, play also a great part in China's religious

life (2).

Thus the bat produces happiness, cranes and pines lengthen life, while the pumpkin, pomegranate and chestnut are looked upon as effica-

omens

cious its

as

of

numerous progeny.

In

all

such cases, the object and

corresponding symbol arc endowed with spiritual power, deified were, and thus become the object of superstitious worship.

it

The present-day Chinese, classes ideas,

especially

the higher and intelligent

thoroughly dissatisfied with these

are

and look round

for

a

religion,

rude and primitive

which

enlighten

will

the

individual and the nation on (iod, the soul, and the spiritual world, a religion which

the

will

give

them

a lofty

and pure morality making

and strong personal character, a religion which

for upright

whole man here and hereafter, and this they

The

Catholic Church. to all nations

catholic religion

and peoples

is

will save

will find in the

a world religion, extending

of the earth, giving to all the

same

truth,

the same divine strength to face the problems and difficulties of the

same hope

for eternity,

life,

West in the fatherthe human race.

thus uniting East and

hood of the one true God, and the solidarity of

M. Kennelly,

S. J.

Sicawei College, Shanghai.

December

(1)

3,

Thus stabbing an image

magician has but

wound.

to

is

same

the

as stabbing a person.

stab an image and the person portrayed will

Jevons. Comparative Religion. Appendix,

metic magic). (2)

1918.

— Chinese

Superstitions.


animals): p.

XX

\'ol.

VcA.

A',

III.

(Symbolical animals).

note

Preface,

(Pans, the origin of some charms).

A the

268 (Imitative or mi-

p.

p. 487.

feel

p.

—

i.

XIX \'ol.

(Symbolical

V.

p.

713-TlG

— XIV — OF FOREIGN WORKS

LIST

CONSULTED FOR THIS FIFTH VOLUME. L.

du Paiier Chinois.

I'.udiments

Wierjpr, S.J.

Textes Historiques.

Id.

Folk-Lore Chinois Moderne.

Id.

Histoire des Croyances Religieuses en Chine (1917).

Id.

M. Chang, S.J.

Synchronismes Chinois.

Royaume

Histoire du

A.

de Teh 'on.

T^^cliepe,

S.J.

N.

I>.

Dennys.

Chinese Folk-Lore.

J.

A/*"

Gowav.

China and

E

II.

Parker.

of China.

The Folk-Lore

Reli|.;ion.

Id.

Studies in Chinese Reliyion.

Chinese Buddhism.

J. Edhiiis.

Buddhism

S. Beal.

A

Catena

China.

in

Id.

Buddhist Scriptures from the Chinese.

ol

Four Lectures on Buddhist Literature

in

China.

E. J. Eilol.

Chinese Bnddhism.

Hand-Book

of

Buddhism:

Its Historical

Id.

and Popular Aspects,

in

Id.

1'hree Lectures.

Monier Williams.

Buddhism.

Buddhism

as a Religion.

Buddhist China.

The Gods

of

II.

Ilackmann.

/?.

F. Johnston.

A. Getty.

Northern Buddhism.

Calendar of the Gods in China.

TimotJnj Ricliard.

Social Life of the Chine.se (2 Vol.).

J. Doolittlo.

Chinese Repository (Canton.

XX

Vol.).

The Chinese Recorder (Shanghai). The China Review (Honkong). The Religious System The Li Ki

or

Book

The Shu King

or

of

China (VI

of Rites.

Book

of Records.

Annals of the Bamboo Books.

The Shi King

or

Book

of Poetry.

The Yih King

or

Book

of

Changes.

Vol.).

J.

de Groot.

J.

Legrjc.

Id.

Id. Id.

Id.

— XV — Memoires coiiccrnant

Ics

Chinois (XV'I Vol.).

Jesuit Mianionaries in

Peking. Edifiantes

Lettres

et

Curieuses

(Vol.

IX-XII

on

China).

Missionaries

in

Jesuit

China.

Shanghai Jesuit Mission.

Lettres de Jersey (1880-1914).

Le T'ai-chan.

E. Chavannes.

Chinese Reader's Manual.

W.

Notes on Chinese Literature (New Edition).

A. Wylie.

F. Mayers.

Syllabic Dictionary of the Chinese Langûage.

Williams.

Chinese-English Dictionary.

II.

A. Giles.

Chinese Biographical Dictionary.

Id.

Encj'clopeedia Sinica (Shanghai, 1917).

S. Couling.

La

Fustel deCoulanges.

Cite Antique.

The Religions Magie

et

La Religion des Primitifs (2

Magic and Religion

f

Vol.

(Paris, 1909).

London, 1914).

London, 1901).

Myth, Ritual and Religion

De

(2

Le Roy. J.

G. Frazer.

A. Lang. Id.

Vol. 1906).

of Religion (1909).

Custom and Myth

From

Fred. Bouvier, S.J.

(Bruxelles, 1913).

The Golden Bough

The Making

G. Rawlinson.

Ancient World.

of the

Magisme

Id. Id.

(1910).

Spell to Prayer (London, 1904).

A. R. Marett.

Civitate Dei (Book XIX).

S''

Augustine.

Chinese Philosophy and Magic (London, 1911)

H.

Chatleij.

The Coming

IL.

Carrington.

Science.

Introduction to the Study of Comparative Religion. F. B. Jevons

Jade (A study in Chinese archaeology and

religion).

Classical Dictionary.

Laufer.

li.

J

.

Lempriere

Smaller Classical Dictionary of Biography and

W.

Mythology.

>C

'

>K '»S-

Smith.

— XVI — CONTENTS. FIRST PART

— VOLUME

V

Page.

I-XIII

Preface List of Foreign

Works

consulted for this Fifth

Volume

XVI-XXI

Contents

XXII-XXIV

List of Illustrations

CHAPTER V'

Ai'ticle

XIV-XV

...

XIV.

VIII,

aiii' Observances.

/i65-471

Recalling the Soul

471-477

Divers methods employed Article

XV.

Youthful Magicians

478-481

Article

XVI.

Vapouriziiig viuegar

482-483

Article

XVII

Wooden

or paper puppets.

484-488

Exercising the black art

Appendix.

Taoist witches in and about

488-490

Shanghai Article XVIII.

Superstitious ceremonies in connection with

491-492

house building Article

XIX.

Making a vow

493-494

Article

XX.

Taking an oath

495-496

Article

XXI.

Sworn Brotherhood

497-499

Article

XXII

r

Denion-dispeHing objects.

1".

Coins taken from the mouth of a corpse

2**.

Coins borne in the mouth of Peh Lao-yeh

500 ...

500

— XVII — Page.

3".

Magic coins which have passed through

fire

501

4".

Cloth bearing the stamp of a Mandarin's seal

501

5".

Wonderful

501-502

6°.

Nailing up sweet-llag on the door

1°.

efficacy of the Imperial

Calendar

502 Suspending artemisia or mugwort over the door 502

8°.

Efficacy of willow-branches

9^

Veil

503

stamped with the image or

god

seal of a

504

10".

Grave-clothes bearing the seal of Ti-tsang-wang

11°.

Efficacy of

12".

Blowing- on one's hands on leaving the privy

506

13".

Exorcising or magic sword made of coins

506-508

14".

Amulets suspended from the necks

508

15".

Mixing powdered cinnabar

16".

Casting chain-ferns and angelica into wells

17".

Knife that has been used in killing a person

18".

Iron nails used in closing

Article XXIII.

peach-wood amulets

504-505

of children

wine

down

a coffin

508

...

Letters and prayers fallen from heaveu

The Article

in

XXIV.

all-saving- prayer

Pi'ayer addressed to the

Worship

of

509 509 510-514

Sun and Moon. to the sun, the

mightiest of stars to the

508

515-517

Devout prayer addressed

Prayer

504

518-522

moon (composed by Buddha) 522-523 the sun and moon 523

Article

XXV.

Writ of pardon granted by the "Pearly Emperor" 524-525

Article

XXVI.

Buddhist beads

Article

XXVil,

Burning incense for the purpose of obtaining prosperity (Taoist ceremony)

Article 1°.

XXVIII.

Incense sticks and their usage

526-528

529-532 533

Various ingredients which enter into the composition of Chinese incense

2".

Packing

3°.

Usage made

4°.

Principal

of incense sticks into bundles

of these bundles of incense-sticks

534-535 535-536

536-538

circumstances in which incense-sticks

are burnt

538-540 III

— XVIII — Paye.

541-543

Article

XXIX.

Fixiug the water-level of the season

Article

XXX.

Superstitious practice for assuring a plentiful

XXXI.

Article

544-545

harvest

Taoist witches of Hai Chow.

1°.

Various classes of witches

— names

2°.

Their

3°.

mode of life Manner of inviting them

to

4^.

Things necessary

5".

Ceremony

to be

of curing

given to them 546-547

548-550 perform cures

...

550 550-551

prepared

551-554

grown-up persons

Prayer-formulas chanted when curing sick

Appendix.

554

persons I.

Lament on the degeneracy

II.

Neglect of the Primary Cause

III.

Sounding the praises

of the times

of the

...

554-555

555-556 Buddhist

monk 556-557

and the Western Paradise

557-560

6°.

Ceremony

7".

Stipends and fees demanded

560-561

8".

General assembly of the witches

561-562

Article

XXXII.

for

curing children's diseases

Calendar of gods, goddesses and religions festivals in

Appendix.

...

Lucky days

II.

Unlucky days

into

563-616

China

I.

for

receiving

candidates

Buddhist monasteries

...

Buddhist monks

CHAPTER

617

IX.

8oine Aiiniial Religious Festi%'als and Article

I.

The New Year (Eve

of

New

Year

s

(Jiistoiiis.

619

day)

620

1**.

Ceremony

2°.

Sweeping and cleaning up the house

3°.

Making presents on New Year's

4°.

Receiving back the kitchen-god

of closing the wells

Pasting slips of red paper on the door

6°.

Ceremony

rubbing the mouth

620-621

...

621-622

eve

5**.

of

617

shaving the head of

for

622 ...

622-624

624-625

Article

II.

XX — Page.

Article

The Phceuix.

II.

Appearances of the phoenix

666-667

II.

Worship

667-669

III.

Description of the phoenix

I.

of the phoenix

669-671

The Unicorn.

Article III I.

Appearances of the unicorn

672-674

II.

Description of the unicorn

674

III.

Practical conclusion

675-676

The Dragon.

Article IV. I.

Alleged appearances of the dragon

677-680

II.

Description of the dragon

680-685

III.

Worship

dragon

of the

— ceremony

of

praying for

685-687

rain 1°.

Praying

for rain

by the people

687-68S

2°.

Praying

for rain

by the

688-690

Worship

690

of snake-gods

Chinese authors of dragon and

Refutation by

IV.

officials

snake worship

691-693

The Carp

693-694

Appendix.

(fabled to turn into a dragon)

695-701

Fox-demons

Article V.

The monkey-elf, Sun heu-tze

701

Article VI.

The Tiger

702-704

Article VII.

The Fairy-crane

705-706

Article VIII.

The Cock.

I.

The cock protecting from

II.

The cock

Appendix.

as a demon-dispeller

The 12

of the cock

Article IX.

fire

cyclic

animals

707

708

— Fanciful opposition

and the dog

709

The. Cat.

I.

The

cat protecting

silkworms

710-711

II.

The

cat as a demon-dispeller

711-712

Article X.

l^

Symbolical Animals.

The Lion

713

— XXI — Page.

2\

The stag

714

3°.

The Bat

714-715

4°.

The Eagle

715

h\

The Fish

716

Article XI.

.Mai'vellons Trees

and Fruits

717

I.

The Peach-tree

717-721

II.

The Pomegranate

722

III.

The Lotus

723

IV.

The Pine-tree

724 725

V.

The Jujube

W.

The Bamboo

726

VII.

The Plum-tree

726

VIII.

The AVillow

727

IX.

The Chestnut

728

Article XII. I.

.Marvellous Flauts

The

Milfoil or

aud Flowers.

Yarrow

729-731

II.

Sweet-flag and

Mugwort

732

III.

The Chinese Everlasting

732

IV.

The Peony

733

V.

The Pumpkin

733

Appendix. Jade,

Marvellous Minerals. gold and pearls placed in the

dead

mouth

of the

734-735

— XXII — OF ILLUSTRATIONS.

LIST

Page.

180.

Calling back the departed soul

473

181.

Youthful magician expelling spectres, Ts'iang-t'ung-t:e

™

m*^ 182.

Ilsiang-l'an,

expelling

183.

or

ceremony

vapourizing vinegar

of

demons and malignant

(for

482

influences)

Stabbing and burying wooden or paper figures in the

484

ground (Diabolical or Black magic) 184.

Superstitious

employed

practices

the erection

at

of a

490

house 185.

Model

of

vow made

in

honour

of the worshipful

goddess

492

and Holy Mother

^ %

186.

Taking an oath before the temple god, Tu-choK

187.

Liu-pei, Kwan-yii and Chang-fei (Confederate chieftains,

496

taking a solemn oath in the peach-orchard) 188.

Liu-pei, Kwaii-yii and Chang-fei (Confederate chieftains)

189.

Peh Lao-yeh holding

190.

Cash-sword charm

191.

Tablet for worshipping the

mouth

a coin in his

193.

T'sii-yang shen

500

(Taoist)

AVrit

of

— The

pardon

Sun and Moon (Employed 518 522

Sun-god

delivered

by the

"Pearly Emperor""

524

(Supreme Taoist God) 194.

Writ

of

pardon delivered by the "God

of Fire'',

Yen-ti

^^

524

^94bis

Repeating Buddha's name on the rosary beads

195.

Sheet affixed

196.

Efficacious

on

doors

when praying

for

...

prayer

530

employed

at

the

ceremony

for peace" (Taoist)

197.

Eagle devouring a male fox-demon

198.

Eagle holding in

its

526

prosperity

(Taoist ceremony)

"begging

499

506

by Vegetarian Sects) 192.

494

beak a vixen demon

called

532

548 550

— XXIII — Payc,

I9gbis

Images representing the two "Fox-sisters", Ta-hu and

Eul-ku of

H

;f; jf^

(worshipped by the Taoist witches

jf^

Hai Chow)

198'f Wooden

552

and cymbal, employed by Taoist

rattle

fish,

554

witches 199.

Pasting slips of red paper on the door (Chinese

200.

Superstitious

employed

print

New

Year)

worshipping "Heaven

in

627

and Earth" 201.

623

The much worshipped popular "God

Hsilen-fan.

of

Wealth"

638

202.

Placing the dragon-candle on the bedstead

203.

Picture of the "Five venomous animals',

643

...

Wu-tnh

j^

647

204.

Superstitious print employed at the dragon-boat festival

648

205.

Celebrating the dragon-boat festival

650

206.

Eating porridge on the

(5"' of

8"^ of the 12'^

}f^

the b^^ month)

month, Lah-pah-

Â

l^ Preparing red-bean porridge, Ch'ih-teu-cliuh ff m. ^^

652

207.

666

chult

208.

The Phoenix,

209.

The Chinese Unicorn, which appears when Sages

210.

The

a bird of

Horned

happy omen

Dragon

Yellow

(the

most

are born

Insignia of the

"Red

members worship

Sect"",

672

honoured of

China's 4 wondrous animals) 210'^"

^^4

677

Hung-pang ^t

^[5,

whose

the Dragon and the T'nicorn

...

685 694

211.

Carp fabled

212.

Hu-li-tsing, or the "Fairy-fox"

696

213.

The "Fairy-monkey"

701

214.

The "Tiger-demon"'

702

215.

Tiger charm, efficacious in guarding hidden treasures

704

216.

The "Fairy-crane"

217.

The Crane, symbol

218.

Cocks killing a centipede,

219.

The "White Fairy-cock"

220.

The "Bear-dog". Powerful charm

221.

"Fairy-cats

222.

The Stag and Bat, emblems

to

",

happiness

turn into a dragon

705 of happiness

and longevity

Wu-hung

...

^^

706 706 708

for

keeping

off thieves

all-powerful for protecting silkworms of

official

...

708 710

honours and 714

— XXIV — Page.

223.

The Fish,

224.

The Peach, symbol

a

symbol

of wealth of

— Rolling

in wealth

Immortality (Taoist)

...

225.

The Pomegranate, symbol

226.

Lotus Flower, .Stork and Phoenix (Symbols of numerous

227.

The Stag and Stork, symbols

228.

Tsao-sheng-tze.

229.

The Bamboo, symbol

230.

The

numerous progeny

of

...

and happy descendants) honours and

724 Quickly beget children (A pun on the

725

3 characters) of peace

and happiness

(a

demon726

dispeller)

Everlasting,

symbol

of

happiness

and 732

longevity

231.

Lii Tung-pin (Taoist mystic and Immortal) admiring a

peony 232.

722

723 of official

longevity

Chinese

716 719

...

The Pumpkin Sprite

733 (in

female form)

733

— 465 — ARTICLE XIV. RECALI.Ii\(; Tin; >SOLl-.

^

Cliao-liwun fg

In ancient times, bearing-

when

member

a

hands the gârments

his

in

(1).

of the family died, a person

of the deceased,

He then

(2).

invited

him

ceremony known as "calling back the

the

The whole was prompted and offering

deity

the deceased would return. it

was

the

^

utterly impossible,

Thus we

(1)

Chao

see

that

to hail

tS,

in the

da3's

Chow

which

The character

in

is

of calHng back the soul

Confucius held

olden times.

is

composed

of

"demon and

WilHams. Dictionary

it

was highly developed

existed there at the very

dawn

practice arose undoubtedly in savage times and gradually

the shape of a lated

J^ dynasty (B.C.

Language.

The custom

The

^

Hiuun ^, the departed supposed after death

invite.

vapour", the aerial principle, which becomes a ghost.

ation.

was because

for the living.

of the

with the hand, to

to ascend to the higher regions.

(2)

it

throughout Hu-k\vang

prevailed

soul, the shade, the spiritual part of the soul,

of the Chinese

and while praying

piety,

Something similar even took place

(3).

the

the family eagerly desired that

he did not come back,

If

is

inviting the soul to

soul,

filial

the roof of

and accordingly the corpse was placed in

The above custom

bier.

b}'

sacrifice,

So,

agitating-

Such

he deposited the garments on the corpse.

the house,

return".

"So and

home by

to return

Coming down from

clothes three times in the air.

to

went upon the

and turning towards the North, cried out:

housetop,

come back" his

»

rite,

in

China

of civilis-

assumed

Chow jg dynasty. It was then reguand was a ceremony of the greatest import.

especially under the

by minute prescriptions,


of China.

Vol.

I.

p.

245 (Calling back the

soul of the dead). (3)

vince.

Hupeh It

jijj

it

was divided

and Hunan into

itjj

p^,

which formerly constituted one pro-

two under K'ang-hsi

^

S1

— 466 — 1122-249), Sinuj-yuli

(1),

disgraced

^

disciple oi K'il-yuen

Fearing

despite his great merit.

Jf^

(2),

was

who happened

with grief over the misfortune of his master,

filled

be

^^

to

would

lest his soul

depart out of his body and never more return, he resorted to local

magic practices

imploring the Supreme Ruler, and borrowed the

for

formula of a sorceress, in order to compose an incantation for calling

His idea was

back the soul.

and long

beg for his teacher perfect health

to

Prayer, affection and regret, such were the sentiments

life.

expressed in this custom. In

words

the

^

of Confucius,

following

"When his

Li-lii

is

fg,

or

went upon the housetop, and

The emperor Kao-tsu "^ Ts'ien-Han

nephew

He

Ts'u-tz'e^

(B.C. 206-194), of the

is

one of the authors of the class of elegiac poetry

If, or Elegies of Ts'u.

whom

named

who

Having

poem Li-sao

failed,

he resolved to bid farewell to

$jf.

June), and has been ever

commemorated by

the "Dragon-boat Festival". the water-flag,

is

A

§

7.

life,

in

the eyes of the

and betaking himself into the Tungt'ing

moon (end under the name

5'h of the 5th

the Chinese

15,,

of of

special rice-cake, enveloped in the leaves of

eaten on that day. Mayers. Chinese Reader's Manual,

Notes on Chinese Literature, Li-ni 1^

The disgraced

bosom and plunged into the waters

This suicide took place on the

of the stream.

yun s^ M-

circa B.C. 314,

|^, or "Elegy on grief

Hunan, flowing

(0 ^, (a river in

lake on the S.E.), he clasped a stone to his

(3)

^,

unjustly denounced him to the Sovereign.

bank of the 3Iih-Io

— Wylie.

as

p. 196.

^, was Privy Counsellor

K'il-p'ing /g

3E, of the State of Ts'u

wherein he sought to justify his character

dispelled",

known

Mayers. Chinese Reader's Manual,

minister found solace in composing the

to the

He was

he stood in high favour, until ousted from his position by a

jealous rival,

Ruler.

(3).

Former Han,

^ ^. A poet of the State of Ts'u^2, circa B.C. 300.

Prince Hwai, Hwai-ivang ft

with

called out

So and So"

dynasty, raised an army for the purpose of waging

K'iL-yuen J^ ^., also

(2)

f[|

come back,

of the statesman and poet ICii-yuen, and like the latter held office as

a minister.

to

^,

""^j"

Sung-yuh

(1)

a

reference to the recalling of the soul:

prolonged tone, saying:

in a

The

recoi'ding the practices of ancient times.

what he says with

a person died, they

name

Record of Rites, we find quoted the

p. 107.

p. 22G.

or Record of Rites.

Legge's translation. Vol.

Book VH. I.

p. 369.

Ceremonial usages, Li~

— 467 — war

against

enemies

his

^

//u\-U(r/-/isia?i;7

Meanwhile,

(1).

When

fp.

the

woman, who

in

red

the

and the burial took place

coffin,

^

emperors arc

i\orth-East of Llnlung-hsien ^^

in

^

Sliensi

in

The father

"^, of the

g|^

|pj "j^.

Kwang-\'.-u

^

posthumous

^

^,

dynasty

(3),

The

rebel

Wang-mang

3E

chivan

title of

tribes.

Customs

rebel

soldiers.

of the empire

in

House

^

post-

\'ol.

IV. p. 400. note 3 (Mausolea

25-221.

Kwang Wu-ti

ali ^, He was con-

emperor, moved the Capital to Lohyang, in Honan.

Wang-mangJi^.

chief.

Chên-liu fung-suh-

of Han).

B.C.

33— A.D.

empress by marrying her with P'ing-ti

means

marriage to their

of Ch'en-liu (district city of Honan),

stantly engaged in hostilities with internal factions 23.

^

-Jfe

and turbulent princes.

In A.D. 3, he

^, whom A.D.

made 5,

his daughter

he removed by

He then became regent, and in A.D. 8, had himself declared He was eventually driven from power, and perished A.D. 23, in a

of poison.

emperor.

Kien-wu

him the

was then menaced by the Huns and

The Later Han reigned from A.D.

(4)

When

Kao-tsu advanced against them, and being defeated, was

.

(3)

^,

"virtuous and accomplished princess of Sin-yeh

^ f^ M, f^ i^ — Chinese Superstitions.

first

^

then ravaged the

an Imperial decree conferred on

of the Sovereigns of the

its

(A.D.

5^^ (4)

was murdered by the

compelled to sue for peace, and give his daughter (2)

|e^

a native of the district city of Siny eh

The stabihty

(i)

^

^^ ascended the throne, he canonized her with the

(A.D. 25-56),

Tongusic

empress

was married

After the death of her husband, during- the period

^

25 miles

^,

%

Yuen

country.

The

(2).

7C, the eldest sister of the emperor K\K-ang-\vu

Teng-ch'en

Honan

^

Having- encoun-

Lih-yang \^ [^.

at

-Jg j^,.

25-57), of the Later Han, Ileu-IIan to

"famous

the East, while that of the empress herself, or rather

to

of the adder, is on the left

Yuen

of

adder on the brink of a stream, the animal was placed

mausolea of the llan

has his tomb

title

coffin to IlKang-lisiang

in Ilonan jpj 1^, in order to recover the soul. a

at

recalled souls".

The Imperial envoys conducted the

tered

died

he canonized the

over,

and bestowed upon her the posthumous

empress,

^|[5,

empress

the

war was

revolt of his troops.


p. 242.

— 468 — huttious

"imperial President of the Court of Ceremonies",

of

title

Kin-hung-lu-sze-k'ing '^

were despatched

M^M

jj|

^

(3),

of the

^

a

Yueh

of

ruler to

fg

(4),

Western Tsin, Si-Tsin state bordering

secondar}'^ wife, P'ei

Wu ^.

Tung-Han

^,

^ ^,

towards the East, wished

and have

it

(2).

^

^,

dynasty, the

on the sea-coast, happened

officials,

^,

and

^^

(A.D. 317-323), founder of the

dynasty, having subdued the country

to recall the soul of the ruler of

new mausoleum.

duly buried in a

convoked his high

^

taken awa}' by force, and given to one

The emperor Yuen-ti

Eastern Han,

^^

husband

His mausoleum was burnt down by Sliih-leh

die.

his

beside that of her

it

Yung-kia (A.D. 307-313), during the reign of

period

In the

officials

bring back with due honours to Sin-yeh

to

the soul of the princess, and bury

7/u-ai-«i

»"d various high

(1)>

but

all

Yueh

^,

For this purpose, he

contended that such recalling of

the soul was absurd.

The emperor hereupon issued an

edict proscribing the above

custom.

Yuen-hwai

^

^,

Imperial censor,

those days,

in

wrote the

following: "the Sages, in intimating their orders, have ever conformed

common

with

dimensions the corpse. be no

there

If

hence they adapted the outer

sense,

there

is

no corpse, an inner

inner coffin,

why

purpose of enclosing it? To it,

is

coffin

to

the

inner one, and the latter to the requirements of

of the

coffin is useless

;

and

if

should an outer one be made for the

recall a soul for the

to inter a departed spirit,

purpose of burying

and such a custom cannot be

toler-

ated".

(1)

high

Hung-lu-sze

officer,

^

f0,

^,

the Court of Ceremonies.

a President of a Court.

Williams.

— K'ing

^P, a lord, a

Dictionary of the Chinese

Language. (2)

Annals of the Posterior Han, Heu-Han-shu

^

-^

#

(A.D. 25-221).

^

Hwai-ti fg (A.D. 307-313). During his reign the Tartars invaded the North of the empire and took Lohyang, the Capital. (3)

(4)

Yueh ^.

A

rulers extended their

feudal state in the North

sway even

to

Kiangsu.


and East of Chekiang; some It

was reduced by Ts'u ^.

— 469 — Siin-tû ^

The High Intendant with

agreeing:

drew up

|@.

"Some may

that of the censor.

the case of K'i'i-yuen ^,

set forth, says he,

whose soul was

(1),

j^,

a statement quite

recalled, but this

unique instance cannot be considered as establishing a law.

It

may

^ ^ was ^ dynasty,

be also objected, that the soul of the princess of Sin-yeh

under the

recalled

but the

Wu-ti 5^

reig:n of

and doings

facts

of

^

of the II im

(2),

the late dynasties do not establish a

precedent which others are bound to follow". Kan-pao

member

of the

present

matter:

Ilanlin

dead,

really

when

not;

exists"

custom

a

is

is

When

make pretence

it

may

be said, did not Cho\<-fil)e)i(j

corpse of the emperor

says

(1)

it

is

still

II\<-anrj-li

^

^ ^

^, endowed

:

"men

he Avas

write that the

with the virtue of Jji^

|,^

and others

ministers secured his garments and head-dress, and

faithful

had them duly buried.

while

that he

no more, one must not pretend that

the Immortals, ascended on high; and that Fu-wei

who

but no

a person

(3).

But,

of his

recalled,

found in the Classics.

is

contrary to reason to

is

it

thing,

a

^ ^, prominent

wrote also the following on the

"nowadays, the departed soul

example of such is

Academ\',

To

this

we may

reply by quoting Confucius,

benefited by the sage counsels of H\<,-ang-ti living,

still

K'u~i/uen jg

J^,.

and

See above,

after his death, his

p. 4GG.

note

^^

descendants

(4),

fol-

2.

Wu-ti S^ iff (B.C. 140-8G). He waged incessant war against tiie (2) Hsiung-nu, at first with little success. Further attacks against those warlike

nomads proved at last successful, and compelled them to fly to the Oxus whence the}^ subsequently fell upon the Roman Empire in conjun-

regions,

ction with the Huns. (3)

Historic Annals of the Tsin dynasty, Tsin-shu

^

^.

Treatise on

recalling the soul for the purpose of accomplishing the burial rites, T'ung-tien

chao-hwun Uang-i (4)

M M 4o r^M

M-

Hwang-ti j$ "$ (B.C. 2697-2597).

The yellow Emperor, who

He

under the influence of the element earth. of the Chinese empire. his origin

and

says Legge.

life.

"I

looked upon as the founder

Fables and legends beyond

must pronounce Hwang-ti

Introduction to the Shu-king

Classics, p. 82.

is

©

reigned

$§, or

number

exist as regards

to be a fabulous person",

Book

of Records.

Chinese

:

— 470 — them

lowed

Even

Immortal.

absurd

we suppose, which

if

memorandum on

endeavoured

is

is

my

In

souls

their

recall

to

opposed

iJL

tj'f'

down

to the doctrine

it

order to give

them

it

nature,

to

right

The

Sages.

order

of

untutored rustics,

befits

Although

has been rightly proscribed

is,

because the Sages,

To

not

drowned

it

in

the

tomb,

is

recall

contrary to the

hence whoever prefers such puerile and absurd verily transgresses the institutions of the

reason,

practice, therefore, should be proscribed" (2).

Have not the high

condemned

when

only contemplated the burial of the

litcs,

enclose

to

a decent

contrary to right i-eason.

is

merely

handed down by the Sages.

The reason

burial

the

in

soul,

customs

drew up

extract the following-

they never entertained the idea of burying the soul.

;

dictates

does

folks,

practised nowadays, nevertheless

laying

the

in

opinion, such a practice

by our ancient rulers.

body

we

(1).

persons have been murdered by rebels and

Invented bv mean and stupid

and

is,

and their mortal remains having disappeared, some have

brigands,

burial.

burying him?"

the cjuestion, from \vhich

"In recent times, many

'^

he became an

impossible, that he became

is

of

^

Ilwang-ti

to state that

of the Privy Council, K'unrj-yen

The President

it

is

it

what need would there then be

one,

a

and

dead,

manner.

exemplary

most

a

in

really

therefore,

this

prevent

ofliicials

and eminent scholars frequently

practice of recalling the soul?

silly

people

the

of the

in a river or in the sea,

and summoning Taoist

priests,

However, this

present day, whenever one

from seeking Tao-shi

^

is

to recover the corpse,

-^,

for

the purpose of

recalling the soul.

Paddling in a small boat, they cast their nets into the deep,

and

if

(1)

they

happen

See the Lu-shi

to

^

pick

^,

up

a

tiny denizen of the waters or a

a compilation in 47

extravagant Taoist writer of the Sung

5j5

dynasty.

books by Lo-pi ^, v!^, an ^Vylie. Notes on Chinese

Literature, p. 30. (2)

Historic Annals of the Tsin dynasty, Tsin-shu

^ '^.

Treatise on

recalling the soul for the purpose of accomplishing the burial rites, T'ung-tien

chao-hwun tsang-i M.

M

"^^

^M

W

p&-

— 471 — they

slicll-lish,

proclaim

duly buried, as

is

then respectfully borne home, and

T'no-hwun

called

is

is

were the corpse of the deceased.

if it

the soul

case,

that the soul of the deceased

fortlnvith

The animal

enclosed therein.

j'^

^,

that

In the above

"a fished-up

is

or

accidentally discovered soul".

The wash out

for,

as gold dust, or as rice placed in a

to havingto

T'ao ^^ means to search

-word

scour

it

to

scour, to find, to

bamboo basket previous

cooked for dinner, hence the expression T'ao-ml \^

^,

rice.

when

T.ikcwise,

random,

is

it

a

maniac talks incoherently or gesticulates at

imagined that his soul has wandered away from the

body, and hence endeavours are

made

to call

it

back.

Divers methods employed for recalling the soul.

A man

1"

So,

"So and

behind the fireplace cries out:

stationed

come back".

Another standing" in front

"he has

replies:

retur-

ned".

Somebody ascends

2"

the North

(1),

to the roof;

to

the housetop, and turning- towards

chimney

clasps the

a third person

is

of the fireplace;

remains inside the house;

a fourth

another ascends

stationed outside the door- way, while all

four call back the soul, and

reply in turn to each other. 3°

Persons proceed

some candles

to the local shrine,

the

before

temple-god

and the others reply as above

soul,

4°

home,

(1)

the sick

If

persons

the North,

the

ones then

back the

call

(2).

person has contracted the ailment outside his

go a mile out on the way he pursued when enter-

The North

The departed

;

burn incense and light

soul

is

the region of darkness and cold, of the

is

deemed

to

Yinf^

principle.

go there, hence the face was turned towards


of China. Vol.

1.

p.

249 (Calling

back the soul of the dead). (2)

Chinese,

The it

local

god

is

here invoked to help in calling back the soul.

seems, place implicit trust

power over the

soul.

in

him and

believe

him

to

The

have some

— 472 — ing

^

/^' ^" NganliM-ei

^'H

soul

and the one

child

a

of

is

in front

at the rear replies.

In the country around H\<-o

5"

M.

towards the house, the person

Returning" sIoayIv

(1).

recalls the soul,

^,

as follows

the :

CIiO\'^'

^

and LOchow-fu

'}]],

method employed

the child's

name

in recalling the

mentioned,

first

is

then the person adds "where are you amusing yourself, come back

Or thus "where were you frightened, return home"

home".

instance the child's

If for

the

person will say:

"little

name

is

Ngai-hsi

^ ^,

little

(2).

darling,

where have you been scared,

darling,

where are you amusing yourself? Come back home".

Ngai-hsi, ni

"he has

^ §, ^ ^ ^ ^^ ^ "^ ^. Another following behind, replies returned", Lai-liao ^ f. While they shout to burst their

a

person Avithin the house places the clothes of the deceased

tsai-na-k\v'ai-hoh-cheli lai-kia ya

sides,

jff,

i^

fij^

R|$

^. Ni

tsai-na-li waji^

'{£

child on a broomstick, near the house or the door-way, attentively ity,

whether

a leaf or a blade of grass has

or whether an

occurrence

is

moved

has been seen flitting by

insect

and watches

Kao-hang

]^

f?^,

who

j^ (Central part of the provinces

'{^

of Nganhwei and Kiangsu]: "nowadaj's in Hwai-nan.

men on

among

ling

customary when

number

and along the roads,

to call for the

De Groot. The Religious System of China,

^'ol.

I.

p.

of

deceased 245 (Cal-

back the soul of the dead).

''

^Vhen

(2)

a child

is

taken with convulsions or fainting, the Chinese

think the soul wanders awa}' from the bod}' ted

it is

the people has died suddenly', to send a certain

to the roof of his dwelling

everywhere".

^, made

y)f,

lived in the 12"' century, records the following

custom of the inhabitants of Ilivai-nan

any one

any such

a sign that the soul has returned.

People frequenth' employ a gourd-ladle, Sliui-p'iao

(1)

in the vicin-

(3)...

mother hastens up

which

is

lo the roof of the

:

hence

in

such cases the affrigh-

house, and waving a bamboo-pole to

attached the child's garment, calls the child's soul back. Meanwhile,

another inmate beats a gong to arouse the attention of the soul.

If

recovery

does not follow cjuickly, the mother repeats the ceremon}^ until her eiforts are

crowned with success.


of China.

Vol.

I.

p.

243 (Calling back the soul of the dead]. (3)

The

animating a

idea of the wandering soul entering the body of an insect, or leaf or blade of grass,

doctrine of metempsychosis.

is

due to the influence of the Buddhist


1.

p. 133.

Fig.

180

Le rappel de TAme. Calling hack the departed soul.

— 473 — pursue or catch the soul In

every case,

deceased

and

(1),

it

open

in the

is

temple,

secure the garments of the

the smallest insect,

if

fly,

upon the

on the road or near

this they endeavour to

air.

necessary to

the rear or front of the fireplace, village

With

gourd or dried calabash.

of half a

it,

ant

all

perceived to

congratulate each other,

and imagine that they have recovered the soul insect

etc... is

roof of the house, in the

The

of the deceased.

then brought back, and placed beneath the pillow of the

is

sick person, care being taken to cover

him with the garment which

has attracted the soul.

At Ilsucliow-fa Kiangsu,

^

'}[]

more quaint method

a

bowl of water, and covering

is

man

has caused the fright natural.

be

to

the sick child

localities;

it

aloud to the soul", Kiao-liu'un

A

(1)

recognize

it

The

only a few,

then administered to

called

is

thus conjured

officials,

"vociferating or calling

(3).

an important part

was always used.

the court dress

The Chinese

I.

p.

(2),

ceremony vary with

in the

ceremony to

lords,

In calling back the

be used.

De Groot. The

246 (Calling back the soul of the dead).

believe that cases of convulsion vital spirits

and

fright are caused

out of the body, or snatch

the soul. These malignant spirits arc the Ti-shah-^^. Chinese Super-

stitions.

Vol.

to this

woman, her wedding garments should not

by mischievous spectres, who draw the

away

if

on seeing the garment, are expected

vital spirits,

Religious System of China. Vol. (2)

;

and seek refuge therein. In the case of the emperor, feudal

noblemen and soul of a

^

[Hj-

suit of the deceased ever plays

of recalling the soul.

is

that caused the fright

most generally

is

wits

at all are found, the illness is

The names given

and the soul returns. the

none

its

still

drops are found

If several

Part of the water

demon

the

;

if

;

to the

into the bowl, or

fall

adhering, a dog has scared the child out of

deemed

takes a

She then holds up the sheet

and observes whether any drops

adhere to the lower part of the sheet.

a

A woman

employed.

North

in

with a sheet of paper, sprinkles upon

it

the latter a few drops of water. light,

^ jg ^,,

)^ and Sulils'ien-hsien

Vo\.

III. p.

(3)

III.

p

277,

302, 311;

The wandering

calling out the

name.


288, 292, 308, 320; also

or Shen-shah it #^. Vol. soul

is

made

known

III. p.

as Shah-kwei

to return to the

I.

^_,

body by shouts and

Noise arouses the attention of the soul. of China. Vol.

^

317.

De Groot.

p. 243.

2

— 474 — :

Among

:

all

modern

superstitions, the recalling of the soul

most commonly practised.

of those

is

one

In ancient times, this recalling

of the departed spirit, although quite of no avail, was, however, less

reprehensible,

then

for

was but

it

not believe that death was real life

(1),

mark showing that one could

a

and that there was

still

hope that

would return.

Han

In the time of the

the

and

burial, the high officials a

(B.C. 206

began of recalling the soul in order

practice

such

^ dynasty literati

— A.D.

221),

to give

begged the emperors

when

a decent

it

to prohibit

At the present day, this absurd practice has devel-

custom.

oped with renewed vigour.

We

to

soul

was

it

anguish, one's

when

ancient customs, that

and did not know what

people were in

they had

do,

to

magical incantations for the purpose of recalling the

recourse ;

among

also find

extreme fright,

prey to

all

but

mere pretence, we might even say

a

invocations to the

these

affection

for

beloved

dearly

a

a

paroxysm

of

Supreme Ruler, manifesting

person

at

the point of death,

not necessarily exhibit a general belief that the soul wandered

did

outside the body before death really occurred.

Nowadays hence see

is

it

how

all

believe that the soul has really left the body,

they uphold such a

Either the soul is still

really

Let us reason a

called back.

living;

dead.

is

or the soul has

and

and

left

the body, and then the person

Every living being must, therefore, necessarily have

insensibility.

away, but the

folks,

present within the body, and then the person

The Chinese from

temporary

with these

belief.

soul existing within the body

(1)

little

the

a certain time from

most remote times have considered death as

remained with the body

corruption.

If

was thought

in the grave,

own souls). The generally (2)

^'ol.

to

a

wander

and kept

it

the superior soul returned, resurrection

could take place at any time, even after months and years.

Religious System of China,

a

(2).

After death, the superior soul

inferior soul

is

IV

.

p.

De Groot.

The

123 (Resuscitation of the dead by

their

two

souls.

The

first

accepted opinion

or superior one

is

among

called the

the Chinese

Shen

^^, or

is

that

Hwun

man has %^.

This

— 475 — happens

It

the

powers,

soul's

may

times that a severe illness suspends the use of

at

cause

or

delirium.

acute

bodily

suffering and cerebral troubles

such cases the intellectual powers are

in

If

hampered, and absence of sensibility and cessation of movement in,

it

must not be

ligence,

workman,

skilful

these

cases,

or a

Such,

execution

defective

workman.

the

of

naturally can see of

vision

is

its

left

power

the body;

these

which suspends

blunt instrument handled by a

by a clever painter

'.Yielded

must be wholly ascribed

and not

;

to the

power or the

to the lack of

To take an everyday instance, the eye

all objects,

obstructed.

lost its natural

a

worn out brush

inferior state of the instrument,

absence

principle has

are caused by the violence of the crisis,

powers of the soul.

the

in

that the vital

less

still

phenomena

set

inferred that the soul has been deprived of intel-

It

but

if

a speck or film affects

power

it, its

not that the eye has disappeared or

is

of sight, but the film that affects

it,

suspends

visual power.

Thus

is

it

in the case of a person, \vho talks incoherently

suffering from severe illness;

nowise

has in

his soul remains within the

disappeared.

affects the brain, rather

than

Dispel, call

therefore,

when

body and

the disease which

back the soul, which in reality has

never abandoned the body. Reply. the body

— For us,

(1),

we admit that the superior

emanates from the Yang

may abandon

soul

which then remains informed by the

inferior soul.

The second

[^ principle of the Universe.

It

or material

Kwei ^. This emanates from the Yin p^, or dark principle of the Cosmos. The two souls are finally absorbed into the universal Yang and Yin. De Groot. The Religious System of China. Vol. IV p. 3 and 5 (Duality of soul

is

the

.

the

human

soul).

— Chinese

Folk-lore Chinois moderne.

During

(1)

Dreams

sleep,

Superstitions.

Introduction.

\'ol. ,i

9. p.

I.

Preface, p.

III.

—

Wieger.

'J.

the Chinese believe that the soul

may wander away.

are also held to be wanderings, peregrinations, excursions of the vital

principle.

Moreover,

things. This

a

person

may

send his soul out to inquire about hidden

is called "emitting the Shen f4".

The

soul in such cases

is

m,uch

open to fright. All the facts brought forward by Chinese writers to substantiate the above theorj- are pure imagination, extravagant, and strongly tinged with

Buddhist fancies. De Groot. The Religious System of China. Vol. IV. 110, 130.

—

Wieger. Folk-lore Chinois moderne. Introduction.

§

p. 108,

10. p. 9s

;

— 476 — is

we wish

the superior soul which

Countless

the body.

the

are

back to

to call

abode within

its

which show that the superior

facts

soul has wandered out of the body.

during sleep, the superior soul

Thus,

may wander Such

the body, and return later on to its former abode.

enon occurs in cases of severe

illness, or

when

awa}' from

phenom-

a

a child happens to

be frightened.

The proof

of

^^^

Kwai-li

that the superior soul of the Immortal T'ieh

is,

it

wandered through the

(1),

not finding

its

whose

had departed

spirit

Several

among

the

other

Frequently

it

soul

him

cannot

^fj

^. A

to travel

^.

air.

body

the

to

afraid to return.

come back, much

to

like

and one of the

^

himself, his patron occasion-

He

obej-ed, leaving a disciple to

The watcher, called to the death-bed

and when the wandering It

spirit returned, it

therefore entered the

whose

spirit

first

had

In this shape, the patriarch continued his

supporting his halting steps with an iron

Readers Manual,

Mayers.

staff.

Chinese

p. 217.

Soul absent during a dream (De Groot.

China. Vol. IV. p. 108.

monk

it is

the body of a lame and crooked beggar,

departed at that very moment. existence,

and are current

way back

its

habitation no longer vitalized.

available refuge,

Buddhist

adduced,

legendary- Taoist patriarch

through the

his material soul, Kivei

its earthl}'

(2)

find

Lao-tze j^

bj-

of his mother, neglected his trust,

found

are

prove that the soul wanders at

must be assured, coaxed

T'ieh Kicai-li |^

watch over

to

moment.

have been so scared that

"Eight Immortals". Instructed ally invited

returned,

(2).

may

it

facts

purporting

the

occasionalh' also

at that very

legendary-

times out of the body

(1)

it

former body, entered into that of a poor beggar,

people,

In such cases,

and when

air,

— AVieger.

sending out his soul, Shen

|ii^

(De Groot.

- A clairvoyant youth (De — A somnambulist husband

Wieger. n°

24. p. 60).

Wieger. n°

23. p. 59).

— Wieger.

n° 27. p. 64).—

A


Folk-lore Chinois moderne. n" \'ol.

1.

p. 13)

of

—

IV. p. 109.—

Groot. Vol. IV. p.

10.3.

—

(De Groot. Vol. IV. p. 96.

drunken graduate returning home

is

attacked by

a mountain-spectre, apparently killed, rescued by one of his ancestors, and finally resuscitates his p. 64).

own body (De

Groot. Vo]. IV. p. 96.

— Wieger.

n° 27.

— 477 — a

frightened

parent.

mind.

Such

child,

that

is

at the present

afraid

of being- chastised

day

the idiosyncrasy of the Chinese

is

by an angry

— 478 — ARTICLE XV.

YOUTHFUL Ts'iavg-l'ung-tze

||"

m

*?•

lIAGICIArVS.

— Ts'inng-la-sien

|^

These youthful exorcists, Ts'iang-t'ung-tze |^ "spectre-catchers", Ts'iang-ta-sien

pretend to catch and expel

Such exorcising expelling

bring

all

^ ^,

(2), are

-[[I]

evil spectres,

also called

magicians,

Kwei

^

who

(3).

cause illness, and

that annoy,

spectres,

kinds of misfortune upon the inmates of the house.

When

magician

the

it

are

arrives,

placed

Ts'iang T'ung-tze

is

-jit

The

incense.

his head on his folded arms,

rests

some superior god

take by force; and T'ung-tze

prepared in the apart-

candles and

during a quarter of an hour or longer,

in this posture

until he is possessed by

a table

lighted

over the table,

leaning

and remains

(1)

^^

kinds of

(1).

||[j

lads are invited by families, for the purpose of

mischievous

all

ment, and upon exorcist

all

^

From Ts'iang

^-

.^

"M. "f",

or spirit (4).

\i\A,

'•

boy-exorcists, youthful magicians".

|t, to seize, to catch, to

youth: hence "spectre-catchers,

a

Youths are

selected, because being frail,

nervous, impressionable, physically and mentally weak, they are more easily

hypnotised and stirred to ecstasy than others.

tem of China.

VT. p. 12G9 (Possessed

\'ol.

Chinese Superstitions. YoX. Sien

(2)

fill,

1.

De

Gi-oot.

The Religious Sys-

mediums, exorcists and

—

seers).

p. J49. note 2.

an Immortal,

a

genius,

human

souls

endowed with divine

powers. They are inferior to gods, and have the power of becoming invisible. ^Villiams.

Dictionary of the Chinese Language.

Kivei

(3)

^.

A

disembodied soul, a ghost,

a spectre or evil spirit,

oniacal influences.


Superstitions. Vol.

II.

Preface, p.

Ill

a spirit of inferior rank, the idol of

shrine

(The two classes of Spirits

in

De Groot holds that the god who possesses such mediums

(4)

diums).

little

China). is

always

frequented temple or family

gods of a notable rank in the divine world seldom descend into a

;

material,

Groot.

some

dem-

— Chinese

impure human body, save under exceptional circumstances.


of China. \'ol. ^T. p. 1271 (Club-gods

De

and me-

Fig.

181.

— V"^ ,•

fîf:^^

^

-i

^

''V/""^"^"

Tsiang

tong

tse,

magicien faisant profession de prendre

de pourchasser les mauvais esprits. Youthful magician expelling spectres, Ts'iang-t'ung^tze

et

^M

^-

vv^-y.

— 479 — If

god delays too much

the

manifesting his presence, he

in

requests that incense be burnt in honour of such and such a spirit, that a

vow be made

making

a pilgrimage or

Suddenly he

a

— which

are wild, his

movements

has

self-control.

all

trident, frisks

power

throws him into an

to the

disorderly,

— such

at least is the

ecstatic state (1).

He then arms himself with a sword or a in the apartment, jumps like a mad-

cross-beams, runs out from the house, ascends all

sides against unseen agen-

At

perceives.

last,

he seizes one, and further

on two or three of these mischievous

^ -^

a small earthen jar, /vua?i-/:e

spirits,

which he shuts up

pursuit

spectral

being shut up in the :m

red,

no need of placing a cover on the

is

^,

takes

jar, the

two

and

over,

strips

(1)

In club-temples, there

is

the

last

mischievous

a

one

cloth,

of

jar,

ties

spirit

Ts'iang T'ung-lze

youthful magician,

and covering therewith the

diums.

on the

mysterious power holds the prisoner captive.

The

H

There

(3).

it

After this incantation, the spectre can

spectre enclosed in the jar.

never more escape

in

He then drinks some water

(2).

mingled with incense burnt before a temple-god, and spurts

vessel, a

His looks

and he resembles a maniac who

brandishing his sword on

which he alone

cies

undertaking

and skips about

man, climbs up to the roof,

to the temple,

thank-offering.

seized by an unseen

is

general belief

lost

something

of donating

green

and the other

them round with

a red

kind of ritual for bringing gods into me-

This incantation was originally uttered by the god himself, with the

come whenever he might hear

additional promise to

it

;

it is

then nothing

short of a magical spell suited for exercising influence upon the divine world.


of China. YoX. VI. p. 1273 (Possessed me-

diums\ — Chinese Superstitions. Vol. (2)

Kxcan-tze

^

^.

A

spout, and used for holding

jar,

oil,

a

III.

Preface (Religious magic).

gallipot,

a

crock;

a

pitcher having no

water or honey. Wîlliams. Dictionary of the

Chinese Language.

The Chinese world of spectres is largely modelled after man's own They appear in human form, have human passions, may be pursued, caught, warded off with weapons, and strange to say, may even be killed. By (3)

image.

burning written charms, Superstitions. Vol.

II.

spirits are caught,

Preface, p. IV.

imprisoned and tortured. Chinese

— 480 — string

Finally, he takes the jar in his hands,

(1).

and quaint gestures, carries

of contortions

it

and amidst a show

out and deposits

it

at

some near cross-road. Piling up around

on

it

The

jar to pieces.

Henceforth,

spectres are thus

family

the

now

a heap of dry grass, the magician

meanwhile brandishing his sword or

fire,

trident,

consumed

in the flame of the

deemed delivered from

is

sets

it

and breaking the fire.

noxious

all

inlhiences

and annoyances

caused

by these mischievous spectres.

As

magician,

still in

the last stage of hysterical agit-

the

to

The comedy

ation.

he

is

soon terminated.

will be

Having returned home, he which incense the

hair

is

improved,

all is

over

much

will

a table

the

person

handsome remuneration

a

practised at

recover

Lvchow-fu

^

'}{]

fl^,

in Xganln'.-ei

are believed to be efficacious in keeping

who

is

^

away

Social Life of the Chinese. Vol.

Then

drum

feel

sa\'s

II.

^.

evil spirits.

it is

using the book

can red cloth or red strings aid in protecting one from them. last,

or

The above custom

(4).

the stops or pauses in the Chinese Classics wiih red ink,

At

him by

Hereupon

(2).

hypnotic state, and the

or

sick

keep awaj' such spirits from the person

(2)

upon

ascribed to the divine power of the magician, and he

Red things

(1)

To mark

swoon

a

Should

(3).

rewarded with

is is

were, from

it

ceremony

arms on

of his associates then seizes

head, and spurts water on his face

of the

he revives, as

rests again his

One

burning.

is

thought, ;

so also

Doolittle.

p. 308.

De Groot. the

spirit

announces

its

intention to depart.

medium

a draught of water in which the ashes of magic papers were dropped another burns some gold paper to reward the spirit, and ask forgiveness should it be displeased a

beaten loudly, another spurts over the

is

;

or impolitely treated. the

medium and

China. Vol. Vl. (3)

of

It is

When

an exorcising ceremony is over, the spirit quits De Groot. The Religious System of 1279 (Possessed mediums).

returns into the idol. p.

asserted that the

what has occurred

to

him.

man

has not the slightest notion or recollection

De Groot. The Religious System of China.

Vol. VI. p. 1275. (4)

A

parish always rejoices to have such

darins, the gentry

and public pay

If

as the above.

Man-

fever or demoniacal

a handsome remuneration is made to the temple and its Cured persons become protected children of the god, send in an sacrifice, and pay for theatricals. De Groot. The Religious System

illness is dispelled,

owners. annual

mediums

for oracular advice.

of China. Vol. Yl. p. 1279.

— 181 — The annexed

illustration exhibits the youthrul

with a trident, and expelling spectral inlluences. his hair

is

dishevelled, he

is

in

prey

to

magician armed

His looks are wild,

extreme excitement,

and

in

a state resembling neurosis.

Ceremonies in villages

may

for expelling disease-spectres

be

traced

back

to pre-Coni'ucian

read in the Li-hi |f f£, or P»ecord of the Yang

Jf^

and noxious inlluences

llites,

Eastern steps to keep the spirits

(1)

theii-

JA-/ci

'J'hus :

jj/ll

(of his

departed

we

"During

ceremony, when the villagers were driving away

ential influences, Confucius put on his court robes,

turbed in

times.

the following

pestil-

and stood on the undis-

ancestors,!

shrines" (0.

111,

or Record of Kites.

border sacrifice, Kiao-feh-sheng


\'oi. II.

'Jffv

# ft.

Preface, p.

Book IX.

II.

note

conducted with great uproar and boisterousness. to expel demons and drive away pestilence.

cofXxOoo

The

single victim

Legge's translation. 'i.

WA.

I.

;it

the

p.'i2:i-

These ceremonies were

Every house was searched

— 482 — ARTICLE XVI.

APOl RIZIXG \I\EGAR.

\

Hsiang-l'an

Xgnnhwei

In the province of

employed

^

^,

important branch of industry.

The

1;.

the manufacture of burners

performance of this

the

in

^

'^

superstition

vessel used

is a

vase or basin, with strong sides and two small

may

an

constitutes

kind of cast-iron

handles, so that

it

frame, to which

is

may

be

be taken easily from one place to another.

Besides,

By seizing the handle, the

attached a long handle.

taken conveniently

As

tongs,

it

^X Sa

(2),

is

may

it

forthwith

i-'^

red-hot metal,

and into

through

all it

Chi-ma (1)

^

all

it

reddens; then by

wooden frame.

poured

into tills

it;

the apartment seizes the

over the house,

castof a

Ilung-l'i'u

vinegar,

l^»ed

The

means

the liquid, on touching the

with a strong

wooden handle, and

introducing

beneath the

it

corners and crannies of the walls.

all

Having gone

the apartments, and introduced his basin everywhere, he at the outer Ve^

(3), fires

door-way. burns some superstitious

Hsiang ^, fragrant, aromatic,

Dictionar3- of the Chinese 7s"'u

^,

papers,

ofTcrackers, and thus terminates the ceremony.

for spirits, oil or other liquids:

(2)

until

The operator now

transports the burner

deposits

fiie

vapourized, and

is

pungent smoke.

tables,

be briefly described as follows.

placed on the

placed on the

is

vessel

over the house.

all

to its use,

iron vessel

wooden

into a small

fitted

is

it

'^ân

Jf,

an earthenware jar or jug

hence an incense burner or basin.

^Villiams.

Language.

Vinegar, pickle.

H

The radical Yin

nal form a vessel for distilling spirits.

Williams.

resembles in

its origi-


Language. (3j

Chi-uia $^

use of the dead.

.Wfj.

immolated on tombs.

ded to the nether world, where spirits.

it§

^^

at funerals for the

(B.C. 246-209), horses were

Later on this abuse was eradicated, and paper images

substituted for the real things.

disembodied

"paper horses" burned

Literally

Under Shi Hwang-ti

These images were burned, and thus forwarit

was thought they would be

Chinese Superstitions. \o\.

W

.

p. 425-420.

useful to the

Fig.

182

*>•

La ceremonie du "Hiang Tan'' ou vaporisation du vinaigre. Hsiang-t'an, or Ceremony of vapourizing vinegar, (for expelling

demons and malignant

influences).

— 483 — The operation

The purpose odour

^ ^.

styled "vcipourizinp vinegar". Hînnrj-fiDi

is

for \vhich

it is

done

is

deemed highly

of the vinegar is

the foMowin^.

The pungent

efficacious for expelling noxious

influences, averting epidemics, and putting to flight

mischievous

all

spectres which threaten the wdfai'L' of the household fl).

The ceremony

and

times of epidemics,

malignant

feared;

.star is

burn incense

when

the

also

when

\engeance of an

the

home

any

witchci'aft or evil influence is feared.

1906, at

In

^,

of the

a family,

bridegroom

II

wo

CIioxk.-

'}\],

whose names were on the

said the pagan owner,

a

month

old.

"^'ou

of "vapourizing

and remove

all

you have brought

which

is

the

little

infested,

is

not yet

ceremony

in order to purify

^'^,

it,

noxious influences which threaten the inmates".

The above ceremony

is

(2).

places for the purpose

The vinegar poured

overflows the vessel and

auspicious of future wealth

some

also used in

of obtainiiig an increase of wealth.

hot burner

well nigh

because a

"My home

in a child

^

IIsiavKj-f/an

^

of Xganh\*:ei

must perform throughout the house

vinegar",

gij],

a bride enters

register,

neighbours,

took into a house a child recently born.

spirit or a

word, whenever

in a

churcli

^'ear, in

Tao-slii j^

when

in the province

got into great trouble with their pagan girl

:

for the hrst time;

%]

evil

'I'aoist priests,

begging blessings and happiness

for

New

practised at the beginning of the

is

ascends

the

in

into the red-

This

air.

is

The more the vinegar overflows,

the more riches are expected to flow into the family coffers. 1,

It is

generaU^- believed in China that

demons and

man

spectres visit

with disease, cause plagues and epidemics, produce poisonous breaths and influences,

working

at times in connection with the vicissitudes of the seasons.


De Groot.

of China.

N'ol.

^'.

p.

705

(Demonism

in

Patholog}). (2)

Twice e\ery day. Chinese bankers,

traders,

store-keepers and petty

shopkeepers burn incense and lights before the "god of wealth", of engaging his protection

an increase of fortune. the

common

worship.

and assistance

'I'his

in the

hope

in securing success in business

and

custom shows how the business transactions

of

people are intimately connected with superstitious views and

Doolittle.

Social Life of the Chinese.

N'ol.

II.

p. 155-150.

—

'i84

—

ARTICLE XVII.

\V001)E\ OR IV\I»ER

A

Muh-ien 7k

or

of puppet,

kind

other

wishes

— Cln-jen

representation of an enemy,

it is

with imprecations and spells

\Ve

following

Annals",

of the Historic

m

@

by

this

^

|K

^3).

of

found

in the

Wu-ll h^

-^

]j^

The

j||.

work "Elucidation

T:e-chi t'linrj-hien-hrmrj-muh

^

j^ '^ |^

'^)-

In those days,

access

free

one

upon

of this superstition recorded in

Former Han dynasty, Ts'ien-Ihin

brief account of all, as

is a

whom

buried in the ground, accompanied

happened during the reign

related,

(B.C. liO-86', of the

upon

sorts of insults

all

the "Abridged (ieneral ilistory", Karifj-PAon

The events

{^)-

(2).

memorable instance

a

find

A

the person

representing^

After heaping

be avenged.

to

|£

consists in malting a wooden, paper,

supei".stitiou.s practice

This

PPETS.

I»l

magic

their

Taoist priests, Tao---
Imperial

the

to

art

and

palace

;

^

and witches had

-J:,

they bewitched

with

themselves

conducted

all

the inmates

utmost

the

insolence.

(1)

hence

Muh'jen

human

(2)

From

From

imprecations and

Han

wooden mr.n

Chi-jen

:

it.

and sorceresses

the very outset, sorcer}-

spells.

\^ dNnasty.

indulged in

litenilly

early ages, sorcerers

the black art

the

X.

:^

#Jf

A. paper man,

images, puppets.

The

in

China have exercised

was associated with poison,

black art played a verj- important role under

and severe measures were adopted against those who

De Groot.

The Religious System of China.

\(i\.

V

.

p.

820

(Sorcery). Literalh- "General Mirror", or Hi^^toric Annals.

(3)

a greater

work brought down

Wit Sheng-kîieyi

^^

j^.

to the close of the

and published

in

1711.

Miug

A compendium

of

Due

to

B^

dynasty.

Wvlie. Xotes on Chinese

Litefatufe. p. 29. (4)

Published

loriographer. p. 20.

Chen

at

the close of the

Jen-sih p^

ir.

^,.

Ming AVylie.

H^ dj-nastj^

by the national his^

Xotes on Chinese Literature.

Fig.

iSS

f^Â. W

•^r. -^

"

-^.

X"'

J Les figurines de bois ou de papier (rEnvoutement). Stabbing and secreting wooden or paper figures. (Diabolical or black magic).

—

themselves of their

Availing:

harem, and

into the

'iHS

gues among the Imperial concubines

wooden puppets and So

they

;

buried

ofTcrcd sacrifices to evil spirits

emperor did

the

far,

these witches penetrated

privilejê,

professional art to fomenting' intri-

their

lent

—

not

(1).

Suddenly,

interfere.

ground

the

in

however,

during the night, thousands of wooden warriors, bearing' staves appeared

hands,

their

him

to

in

dream, and thi'catencd

a

in

thrash

to

him soundly. up from his

Starting fell

ill

be

to

put to death

apparent, illness

languishing

of a

his

and

prey to extreme terror, he

in

"^

Kinnfj-rJt'nnrj yj

(2),

fearing'

the throne passed into the hands of the heir-

if

enemy, persuaded the aged monarch that his

bitter

was due

sleep,

disease.

to sorcery.

Hereupon, the ruler commissioned him in order to discover the

he engaged an

old

to

examine the matter,

authors and punish them. called

sorcei'ess

//((

(.')),

i^'l^j

I'or this pui'pose,

whom

he instructed

dig up the ground and retire therefrom the mischievous wooden

to

puppets.

Whatever was dug up bore

(1)

The magicnl

arts referred to are practised e\eii to

China.

When

wooden

figure resembling

ments, and

all

him made.

M''

Gowan. Imperial History (now

A

Wu-ti %^ ^. hated him

lie

(3)

\'.

p.

She was

l)e

it, it

is

buried

the result of this.

who and

%

"p|',

in

the principalit3'

a

relied

at

bold and martial figure, and a high

on him

intended to put

him

who was most I)e

The To avenge

for his personal safety.

Groot.

to

death.

superstitious, suspect his 'i'he

Religious System of

H.'-iO.

of

and haunted places. 830.

he has a

and commander of the Fûnnish troops

was

himself he made the aged emperor,

\'ol.

life,

then pierced with shnrp instru-

nati\e nf llan-tan

in Chilili proviticel,

whole household of magical practices. China.

is

of China, p. lOl.

^.

favourite of the emperor,

heir-apparent

It

believed that certain death will

is

It

Kictng-cli'ung yl

the court of

present day in

kinds of imprecations having been uttered against

the ground.

of C/i«o Jt

tlie

person wishes to destroy another person's

a

in

(2)

a suspected character, and forthwith

Hunnish

origin

and

skilled in the art of detecting spectres


N'ol.

\.

p.

— 486 — all

who seemed

implicated were belaboured with red-hot iron tongs.

These poor wretches, evercome by the tortures, involved other pre-

sumed accomplices

The number

in their crime.

of the victims thus

ran up into thousands.

At

he proceeded

last,

against the harem, and even the ground

beneath the apartments of the empress the heir-apparent,

was examined

demolished

was

that

it

(I).

Wei ^, and The

was so thoroughly

place

im.possible even to set

her son Li J^,

up

a bedstead

there

for the night.

he spread the rumour

Subsequently,

wooden puppets

and

(2),

number

that a large

spells written on satin cloth,

of

were discovered.

This incident almost caused a revolution in the State, and the unfortunate Crown Prince, failing

to pacify his father, tied into exile,

and there ended his days by hanging himself

Two methods go as

we have already

or paper

puppet,

(1)

then

powerful

their

king;

far

seen,

back into ancient times. The in

in

order to

reigned B.C. 86-73,

M' Gowan. 2)

This It

is

bring

all

kinds of misfortune

had been appointed successor

was

consists,

and invo-

to the throne

but some ministers intrigued to have him supplanted

of a favourite concubine, and in this

who

first

representing ones enemy by a wooden

offering a sacrifice to evil spirits,

aid

'Ihe heir-apparent

7 3'ears old,

(.3).

they finally succeeded.

b\'

when

the son

Chao-ti BS

^,

illegitimate, while the rightful heir died in exile.

Imperial History of China, p. 101.

These wooden

figures

were made of Paulownia or T'ung *^ wood.

the national tree of China and grows throughout the centra! provinces.

has beautiful large flowers and a most stately

appearance.

AVillams.

Dictionary of the Chinese Language. (3)

The prince

hamlet. his

room,

fled

Eastward

to

Honan. and concealed

himself in a

Being pursued, and seeing that escape was impossible, he entered

door and hanged himself.

closed the

reign. A\'H-f/

glj;

i^ discovered he

Towards

had been deceived and took

the

close of his

fearful

revenge

He and all his relatives were exterminated. He built a temple to the memory of the lost heir, and inscribed over the front the following words: "T am thinking of my son and looking for his return". De Groot. The Religious System of China, ^'ol, V. p. 831 (Sorcer\- incident upon Kiang-ch'iing

in the Capital

.

— M'

"/I

'^.

Gowan. Imperial History

of China, p. 101.

— 487 — upon the hated person. upon the puppet, real

person.

manner

'The

the

that they be transmitted to the

intent

be^^cd

spirits are

evil

and cruelty are heaped

All sorts of insults

with

'i'he

accursed substitute

is

then buried

expected that vengeance will soon

may

above metliod

be desciibed as wreakin^;

Another method consists shape of a blustering

on

oi-

in representing

the Evil

begging him

to inllict

unceasingly resorted to in order

highest

vengeance;

hatred which

word,

a

is

The whole

kindled in one's is

is

spared

own

to

One may but Nanking

and

'^^,

]^'

out

one\s

him the

into

for the

purpose of

is

cast at the

enemy;

dissimulated, or assumes special forms

it is

its fatal

recall the

One

(2).

Sometimes, the wooden or paper puppet

accomplish

to carry

instil

imagined

avenging oneself on a hateful adversary

in order to

purpose.

excitement that prevailed some years ago

in

other

places,

when mischievous

folks

spread the news that paper puppets were seen Hying through air,

and cutting

the queues of the peaceful

off

The supposed

(1)

efficacy of this proceeding is

that "like produces like".

and

likeness

inhabitants.

man made

but

little

the

Terror

founded on the principle

Whereas we distinguish between

primitive

identity,

the

and

heart.

a diabolical invention

in other circumstances,

One under

or a lance,

to excite the Evil

him

and compel

nothing

etligy (1).

Incantations and

vengeance on one's enemy.

pitch of fury,

in

is

The

\engeance on a person

brandishing a sword

bully,

it

enemy.

a pei'son in

sacrifices are

at

same

in the

the ground, and

in

ujion the hated

fall

through something representing him,

to the

him

to treat

as the puppet had been treated.

the categories of

The witch

distinction.

has but to stab the image she has drawn or made: the person portrayed will feel

the

wound.

delivered

is

like

In this proceeding, the

image

the blow which the victim

or witch that has the

power thus

to inflict

is like

the person, and the blow

is to feel.

It is

only a magician

wounds, sickness ordeath. Jevons.

Introduction to the Study of Comparative Religion. Appendix, p. 268 (Imitative or (2)

wooden

mimetic magic). See other examples of "Black figures.

Magic", through

Wieger. Folk-lore Chinois moderne.

means

of paper or

nos 50, 157,

I5'J.

— 488 — reigned on

people were in

all sides,

utmost consternation, and

the

the most barbarous acts were committed on this occasion

(1).

A ]»}»«' mlix.

^

Taoisl \^-itches, Tno-ni'i

-^.

To the above superstition may be attached the Tao

witches,

^.

^'

nil

around

and

in

practice of Taoist

Slinrniluw

J^

bosom

professional sorceresses carry constantly in their

and speech, or lather succeed

life it

replies to questions asked in a shrill,

as

if

to

touch

these

who

use

living to

from

recover

wish

them by the

about and cut

to fly

of the cases

suggestion. christians,

it

:^^|]

off

helping

^^

The

Missionnaires, par P. Bi/eul.

to

those

at

Ch. XIII.

leuses de queues coupees et de petits

Several

and

to superstitious fear

these

Xanlcing

hommes

malpractices

— Holcombe. The Heal Chinaman,

(les histoires

merveil-

de papier

System of China. In

(2)

tree

the

It is

power

spirits,

to

\'ol.

p.

p. i82-4',t0 (Tail-cutting

\'.

Southern China, this image exposed to^the dew of speaking. find the

— De

182.

for

is

—

.

Cath. Missions

nights, after

4',)

'The holder professes

person


about \'ol.

II.

whom

which

to

—

it is

is

it

and

15,

China).

wood

send

intelligence

p. 115.

in

of the

(i

The Religious

(Iroot.

panics

made

the

Chinois

3.

(French Kdition) 1876 — Shanghai Courier and China Gazette. April 187(i.

self-

to

J877).

Jan.

177-17'J

p.

who

Invisible malignant spectres

1S7G.

the queues of ciiildren and others.

was beheaded

a catechist

of to

cry of "the lady-dentist

however, attributed

officials,

means persons

a

(3).

quoted are pure hallucination due

and

i"eality

appears

It

sick

announced

is

known

in

affords

It

(12).

in

it

well

The abo\e events happened

(1)

with

it

squeak, for in

protracted tone.

Their approach

illness.

passing by", T' iuo-ija-ch'unri

were said

et

witches,

consult

to

it

endow

it,

animated, skips about, and utters short nasal sounds

wei"e

it

when somebody happens

is

making

in

a marvellous

Through long

imagê, generallv about four or hve inches in height.

prayers and incantations, they pretend to animate

'I'hese

'M-

of the willow-

believed to have

into the world of

sought.

Doolittle.


Vol.

I.

p. 149. note 3. (3)

from the ders,

T'iad-iia-ch'ung teeth"',

the teeth

'i'ian

^|:ij

j\}\.

^

^.

Literally, the '"ladv

to cut, to

— Clfung ^,

open.

—

Ya ^,

who

the smaller sort of animals,


extracts

worms

the molar teeth or grin-

worms,

insects.

— 489 — A man

wide

of

informed the Author

commendable

experience,

he had examined one of these

tliat

scholarly

his

for

and acquaintance with Chinese customs,

attainments, his prudence

little

wooden

and speaking^ images, but could not detect to what cause the pheno-

menon should

be really ascribed.

The witches, T.io-7u(^^, employ these images As

\°

medium

a

profess to send the

In this case, they

dead.

The disembodied

world.

between the living and the

communication

of

for various purposes.

image into the nether

then enters the image, and gives the

spirit

information sought after by the surviving relatives

who The

keeps the image in her bosom, replies appear to

any movement

to notice

a spirit or

image, and speaks through the

indicates

image that There

is is

a sick person consults

If

it.

word

endowed with the power

believed to be

This

obtained

is

image made of the wood of the willow-tree.

in

China

b}-

means

it

;

then changes into an

elf

the

is

of speech. (2).

to ascertain

The

news

of

of a very diminutive

The medium pretends

the image into the world of spirits to find the person about It

in the

the image

probably some kind of ventriloquism emploN'ed

Female mediums are much employed

sought.

it,

the altar of such or such a god, in order to

before

deceased relatives or friends.

is

word.

being possible

god takes up his abode

In all cases, the sorceress does not utter a

be cured.

(1)

to utter a it

proper remedy to be given, or the devotional practice

performed

to be

supposed not

chest, without

sorceress,

of the lips.

They pretend that

2"

is

come from the

The

(I).

whom

or sprite, and departs on

to send

intelligence its

errand.

The spirit of the person enters the image, and gives the information required.

Widows who childless

married

frequently

call

women who wish

upon

'i'he

to proceed

replies

to learn in regard to the

this class of spiritualists or

Life of the Chinese. \'ol. (2)

husbands, or

desire information in regard to their deceased

woman

is

II.

p.

115 (p'emale

supposed not

from the image.

Doolittle. .Social

Mediums).

to utter a

The questions

mediums.

future, not un-

word, the message seeming

are addi'essed to the

medium

;

the

There is probably a kind of venSometimes the willow image is held to the ear of the order that she may understand more readily what is said on the

appear to come from her stomach.

triloquism employed. inquirer, in

subject of inquiry.


Doolittle.


\'ol.

I.

p.

Vol. H. p. 115.—

147 (Evocation of the dead).

4

— 490 — fact

that

medium

the

voice

proceeds

professedly

doubtless helps to delude.

rather numerous, triloquists.

it

As,

from the stomach of the however, these witches are

can hardly be admitted that they are

all

ven-

— 491 — ARTICLE XVIII. SI iMiKsiiiioi s

WITH Numerous erection

offerings,

:

rowm iiox

HOtSE-BLIIJ>l\(.. ceremonies employed

the superstitious

are

new houses

of

i:hk\i<)\ii:s i\

<

stitious inscriptions, inserting a

the

in

burning incense, affixing super-

diamond

in the screw-plate, placing

a piece of silver in the foundations or beneath the principal entrance;

these

all

performed

are

the purpose of securing good luck and

for

prosperity, and are portents of

some

In

when

places,

happy omen.

erecting the ridge-pole, Tung-liang i^

workman, Lu-pan, Lu-pan

the master

patron god of carpenters,

iJf;

^

Ln-pnn

worshipped.

is

^

Shi-fii

\i%

g|||

also

J'f,

jf^,

the

(I),

known

Kimg Shu-tze ^ fl? '^, was a famous mechanic of the Principality of Lu ig-, in Shanluiifj [Jj ^, and said to be contemporary with Confucius, K'ung-t:e jfL -f He is mentioned by Mencius, Mengas

.

i-P

^- Wonderful

iS

mother,

an automatic wheelbarrow

he constructed

that

states

Wm-.'v/ii

^

Tradition

stories are related of his ingenuity.

_^

Hence, he

(2).

is

for his

aged

worshipped as the god

of

carpenters and masons.

Lu-pan

(1)

master, and

Fk

Pan

.-g itE,

-j^,

#:

of the State of Lu—Shi-^\i B$

an artisan or skilled workman, hence

a

from Shi

fiiji,

a

'master workman".

He was

celebrated for his skill and dexterity in the nse of mechanical tools,

some

which he

of

their patron

by

employments,

all

as

is

said to have in\ented, hence he

who

use the chisel and the

house-builders

makers, cabinet-makers

etc.

saw

and carpenters,

is

now worshipped

in

as

their professional

shipwrights,

umbrella-

DooHttle. Social Life of the Chinese.

\'ol.

I.

p.

269. (2)

of

Wu

It

is

also said that his father having been put to death

^, he carved

the figure of a genius, and set

in the direction of that State.

The

result

was

a

it

with

its

by the men

hand pointing

drought of three years.

On

receiving compensation for his father's murder, he cut off the figure's right

hand and the drought ceased. ted a

wooden

days.

Giles.

kite,

He

is

likewise credited with having construc-

which flew up into the

Biographical Dictionary, p. 648.

air

and did not return

for three

— 492 — The Chinese have

also

ceremony similar

a

foundation stone of public monuments. province of

Nganhwei

^

//.nt-.s/ia?*

Author discovered

the

|||f,

At

our laying the

to

-^

the

iii

li|,

founda-

in the

tions of an official residence a square stone, perfectly cut, and bearing the following

Mountain

inscription

scant

even a stone being In the

At present,

left

annexed

brass mirror

^

illustration, the

demons and warding

influences,

off'

evil

all

Thanks

them.

be feared.

or should a pregnant If

recourse

is

'l''ai-shati

(1)

Shantung

lil

^

|g,

The

(2)

lU. liteiiilly

where

Hakka peasant, assumed at the

\'ol.

as

(4),

pass by, no calamity

may

new house.

I\'. p.

^

title

jtc

s;iid to

A

Hung

of

w;ird off

note

438.

unlucky

broke out

and lasted

llsiits'iien

sacred mountain

all

till

^ ^ ^,

the early

in

18B5. a

It

origi-

discontented

"Heavenly King", T'ien-irang

overthrow of the Manchu dynasty.

influ-

i.

-^ rebellion

(I8a0-I8()l),

its chief.

the

^

j'g

charms, should any

the "Great Mountain".

('h'ang-})\an or I'ai-p'ing

in Kirangsi.

aimed

the

oi

part of the reign of Hsienfiing J^

nated

Pili-sieh

or death on entering the

lire

woman

stones from which are


ences.

These are two

not had to such expedients, misfortune will

surely befall the inhabitants

of

and a

purpose of protecting from

exoixising

to these

one utter an ill-omened word, speak of

new house,

how-

it,

see a sieve

the cross-beam. for the

call

showed

(2),

may

lieader

charms, or anti-spectral devices,

pagans

to ruin.

fall

thoroughly ruined, without

is

it

never

will

Sacred

the

standing on another.

suspended from

(3),

it

Ch'artg-mao -^

rebels,

respect.

(1);

\\]

on

reposes

building

^

of the East, T-ai-xiian

The long-haired ever,

"this

:

^ 2, and

followers abandoned

His

^

sg,

properlj' arranged

on

the practice of shaving their heads, and hence were called Ch'ang-mao or long-haired rebels. (3)

The Chinese

believe

their houses, will counteract

that all

concave mirrors,

if

unfavourable influences which proceed from

neighbouring buildings. Doolittle. Social Life of the Chinese. Vol. (4)

Pih

jg,

to

constrain,

to

harass,

to

ward

De Groot.


Sieh

II.

p. 313.

^, abnormal,

harmony with the regular Course The Religious System of China. V"ol. \^. p. 467.

incorrect breaths or influences not in

Nature.

off.

\'ol. III.

Preface, p. XII.

of

—

Fig.

^M

185

— 493 — ARTICLE XIX.

A \0\\.

>l\lii\(;

s^ g|

H.îi-ijitov

Pagans fiequently make vows, such a good work

granted recovery to

go

promising

hnnoui" of the

in

cases

especially in

of

divinity

health, and

ill

perform such or

to

in\oked.

wont

ailing, the parents are

is

who

temple, and pray to the god

promising- in case of recovery to offer a pair

there,

occurs

'I'his

believed that the g-od has

is

it

\\'hen a child

(2).

to the village or city

).

I'l

presides

curtains

of

for

the ornamentation of the shrine; likewise they inay promise to burn

number

incense a specified

pay

temple during for the

before the statue of the god, or

months

several

burning in the

constantly

or years, or to olTer a quantity of oil

purpose of keeping said lamp burning before the god.

made

such an

frequently

the recovered

cases

In several

the promise till

of times

expenses of a lamp to be kept

the

age

that he will

(3

in

,

happens

child

thanksgiving

that

vowed

is

favour

on

written

and

the god,

to

Buddhist

of a

the

for

promise

this

is

wear the habit

monk

granted.

It

a strip of

red

paper, and pasted on the wall of the temple as an ex-voto.

At

other

times, a promise

some famous shrine, Hsil-i/uen |^

(1)

hence to

From

^.

vow".

Hsit

promise, and

to

gf.

are

made

view of the

in

a

vow, promises

to

in health

^

Yuen

[Jj

(4),

/^, a

in

vow,

health of parents, or

ill

and their longevity. The

perform certain acts for a specified

of years, as for one, two. or ten years, in case his

health of his sick relative should be restored.

Chinese.

\'ol.

L

Doolittle.

own

health or the

Social Life

of the

p. 163.

Similar vows are

(3)

children. (4)

:Jl


promote their continuance

who makes

number

p. 225.

perform a pilgrimage to

Kiu-liwa-shan

for instance to

Most generally vows

a desire to

person

a

to

\'ows are made either under the open hea\ens or before the image of

12;

a god.

with

"make

made

is

made


to the

gods

\'ol.

p. 7.

I.

See on this famous pilgrim resort. Vol. IIL p.

.320.

for

the

purpose of obtaining


\'ol. 11.

— 494 — order to thank Ti-tsang-\{-ang

shipped

One may

there.

in

of

some god

vow made

tlesh of

^

K'u-hsiang

^,

Wu-ch'ang-li\'--ei

who

to play

the

part of

Sects" are

J/,

ff^

"^ a

take

to ;

others

wont

One

to

do

is

called;

part in the procession

known

as

of days,

members

of the five well-known

Ch'eng

has

its

officials

j^, the wall of a city

(3)

in a

One

(4)

"God

Hwang

of the City

a dr\'

|>$,

Moat".

who

seeks to save

presides as a ruler.

moat under the

Every walled city

whom

worship

is

in

city

China by the

offered


of the attendants or servants of a god,

public procession.

when

his

Doolittle. Social Life of the Chinese.

See on these "N'egetarian Sects".

p. 456-462.

"Vegetarian

of

Bodhisattvas (illuminating and merciful

municipal temple and city god, to

and people.

to abstain

months and

(4).

representing the saving principle of Buddhism),

walls, hence literally the

it

may have vowed number

specified

mankind from the punishment of Hades, over which he Edkins. Chinese Buddhism, p. 242 (2)

^ ^

Peh Lao-yeh

or "pain-inflicting incense'", as

years, or even for their whole lifetime,

(1)

take part in them, do so

one of his arms and secured with a silver

from animal food during

beings,

or

in the past.

may have promised

third

as

(2),

another to bear in the procession sticks of burning incense,

(3);

inserted in the

a

public

a

that in these public processions

those

or idol,

One may have vowed

pin,

part in

local divinity.

in fulfilment of a

^

take

to

God, Ch'eng-hwang J^ |^

The Reader should understand honour

the Buddhist god wor-

(1),

promise

also

procession in honour of the City

some other

^^

|j|

image Vol.


is

I.

borne

p.

161.

\'ol. I\'.

Firr.

186

Le Serment 'Tom tcheou". Taking an oath before the temple god, Tu-chow

^

%.

— 495 — ARTICLE XX. lAKIVC. \\

<>.\ III.

%

Tu-c/iou- It

Taking

an

oath,

Tx-c/iow

{\).

%,

||-

generally accompanied with imprecations. a quarrel, one contending that his

in

whereupon the other

God

him

in

China,

is

Thus two persons engage

opponent has calumniated him, matter before the City

to take the

(2).

down

There, he bows

before the idol, burns incense, undoes his

and with dishevelled hair and

queue,

condemned

death, swears he

to

in

body

id

the

very

of the

foot

attitude of a person

the

innocent of the crime imputed to

is

Should he be guilty, he begs the god

him. his

invites

practised

as

altar,

to sever his

or to

head from

smite him with the

thunderbolt.

may

Instances like the above

Various and

extreme are the imprecations then uttered

the

in

vile

who have provoked

by the people against those

A

be frequently observed in temples.

similar vocabulary

curses

(^f

they will take vengeance on

is

their anger

(3).

likewise employed in swearing"

an enemy, or a person

who may have

spoken disrespectfully of one's father or mother.

Tii-chow

(Ij

^

From

5£-

7'»

0,

to

wager, to stake, and Chow

curse, to imprecate: hence to "take an oath

5E.)

to

with impreca-

it


tions'".

Every walled

12

to

and accompany

whom

worship

is

city in

China has

offered by the officials

its

municipal temple and city god,

and people. Williams. Dictionary

of the Chinese Language.

The Chinese have

(3)

tions.

<

)n

a large vocabulary of curses, oaths

and impreca-

the most trivial occasions, they are in the habit of imprecating

upon those who have

e.xcited

their anger the

most

expressing their feelings in the most filthy language.

direful

vengeance, or

All classes of societv,

whether Confucianists, Buddhists or Taoists, without distinction of sex or profession in passions.

life,

indulge in cursing those

who have aroused


\'ol.

IL p. 273.

their

angry

— 496 — "May

the

thunderbolt of the year strike

first

my

don't avenge the honour of

father!""

me

dead,

if

I

etc...

Needless to add that such formulas are employed

upholding"

in

falsehood as well as truth.

A still more solemn proceeding is employed in some places. The two opponents betake themselves to the temple of the City God, Ck'eng-hwang [IQ jj]^ (1). There, each one writes down, or requests another

write for him, the eight cyclic characters which indicate

to

^

the year, month, day and hour of his birth, Sheng'kewj

names and age

as well as the

members

of the

of the family.

j^

(2),

When

this

document has been drawn up, both burn incense before the

idol,

and with dishevelled hair

whole family,

if

One may person

offer to

what they swear

undergo death, they and their

not the absolute truth.

is

also write on white paper, the place

who has sworn,

placed

in

When

forwarding proceeding

all

it

to the feet of the

is

st\-led

Fah-.^hu II l^

(3),

in

god

world beyond.

in the a

of paper

is

report or a yellow

^^

Fah hwang-piao If

The above memoriar",

(4).

(1)

See on the "City God" and his worship, pp. 494, 495. note 2

(2)

Sheng ^,

birth,

life

—

Keug

Jji,

folded,

with the purpose of thus

burnt,

"forwarding

or

whose presence the oath

drawn up, the sheet

is

yellow envelope and

a

of the

matter about which the contest arose,

the

and the name of the temple and the god,

was taken.

and name

the seventh of the 10 stems, age,

years, hence the age of a person, expressed by the 8 cyclic characters of his

horoscope,

two each

for

the year,

month, day and hour of one's

birth.


Fah ^,

(3)

made

to

a

to issue, to

superior, a

send forward, to dispatch. — .S/a(

report,

a

memorial.

Williams.

ig^,

a

statement

Dictionary of the

Chinese Language. (4)

Hwang ^.yellow,

the Imperial colour

presented to an emperor, hence a "yellow or Dictionary of the Chinese Language.

in

China.

official

— PiV/o ^,

memorial".

statement

Williams.

FifT.

Lieou Pei, Liu-pei,

187.

Koan Yu et Tchang Fei, dans le jardin des pdchers Kwan-yu and Chang -fei (Confederate chieftains) taking a solemn oath in the peach-orchard.

— 497 — ARTICLE XXI. S\\ (>K1\ ltKO'llli:KII(M>l>. t

Pai li-h.
Ill

^f.

^j

^

{\).

time of the "Three King^doms", San-kwoh

221-265, history records a memorable event

The three heroes

subject. 11"

(3)

and Chang-fei

ij^;

^]|,

met

:

bearing on the present

Liu.-ppi

^\] (^-

A'wan-

(2),

peach-garden of the

the

in

^, A.D.

A

black bullock and

incense was burnt, and in presence

white horse were immolated,

of

days

named, and swore everlasting friendship.

last

a

M

Wi

of those

^

Heaven and Earth, which they took as witnesses and avengers

engagement

their

in case they

would prove unfaithful, they swore brothers, and to succour

consider each other as uterine

A

mutual dangers.

in all

fraternal banquet, in

which

each

of to

other

took part,

all

terminated this historic scene.

Iâi ^-, to

(1)

honour, to reverence, to acUnowledge.

—

Ti-hsiuug ^,

brothers, hence "to acknowledge as brothers, to swear brotherhood".

^Li

Wil-

liams. Dictionary of the Chinese Language. Liii-pei

(2)

ble

gl]

A.D.

if.

A

l(i2-223.

native of Chow-chnio

and descendant of the emperor King-ti

of Chihli,

occupation of a

x'oiunteers,

and

against the usurper

m

i^, in

^. Rising from

command

he took

seller of straw-shoes,

Fcjught

;^;

of a

^

hum-

body of

Later on he

I'tiug-chnh jf J^.

declared against the ambitious Statesman Ts'ao-ts'ao

the X.

the

^, and

in

A.D. 220,

considered to be the legitimate successor of

Han dynasty, Shuh-Han ^ ^, the Great Han. He is canonized

under the

Chinese Biographical Dictionary,

proclaimed himself emperor of the Minor

title

of

Chan

Lieh-ti Hg

^,'J

^.

Giles.

p. 510, (3)

seller of fell

in

Kiran-yu

||

iî^.

Died A.D.

21'J.

Reputed

to

have been

in early life a

bean-curd, but subsequenth' applied himself to study, until in 184, he

with Liu-pei and Chang-fei.

The

three

became

fast friends,

and swore

the famous "peach-garden oath", that the}' would thenceforth fight side by side,

and

live

and

die together. Kwan-i/it followed Liu-pei

through the stirring

adventures of his career, and ever remained faithful to his oath. he was captured and put to death. heroes, he

Kwan-ti

was made

|| •^, or the

a

god

"God

in 151)4,

of \Vâr".

Renowned and

is

(iiles.

as

At length,

one of China's military

worshipped

at the present

day as

Chinese Biographical Dictionary.

p. 384.

5

— 498 — We

which constitute "Sworn Brother-

find here all the elements

hood", so frequently met with

names; accidentals may

China.

in

circumstances, but the fundamental idea

The following

It

called by various

is

also vary according to persons, is

the

places

and

same everywhere.

most generally adopted, together

are the forms

with the names given them.

r.

Pai-pa-l:e ti-hsiuug

This expression means

#

literally a

a "faithful knot" pledged to the

some cases eight

in

Each

purpose.

closing them, are

lays

(U-

"bunch

his

sworn

of

'J"wo

meet together

brothers'",

or three, and for

a

definite

hands Hat on the ground, and

much

endeavours to grasp as

then examined,

X

same purpose.

persons

ten

or

them

of

^G i^ j^

All

earth as possible.

and the one who has gathered up the most,

appointed the head of the company, Lac-ta

^

;^

,

that

is

is

the "elder

brother".

Incense burnt in honour of Heaven, or some other divinity, and a

banquet

in

which

all

share, terminate the ceremony.

Pai-meng ^f ^^

2^

— Kieh-mong-li-l,siunQ $§ ^

^X

(2).

These expressions mean "allied or confederate brothers", because they have sworn a solemn oath before some god. or taken Heaven to witness that they joined in brotherhood. help each other in

all ditliculties.

verbal or written, and

Such an engagement may be

frequently accompanied with

Meng-hxiu^h ii-hsinug "^ jt

3°.

This form together

(1)

is

by a

They mutually pledged

^

>i.

either

imprecations.

(3).

brotherhood means that the members are bound

of

solemn oath conHrmed with blood,

Pa-tzc Ê

to

^,

a bundle, a

handful, or what

is

in a

word, that

bound together.

Wil-

liams. Dictionary of the Chinese Language. (2)

Meng

gg,

a

solemn declaration before the gods, when

sipped or smeared on the body:

to

blood

was

swear, to bind oneself before the gods.

Williams. Dictionary of the Chinese Language. (3)

Meng ^,

a

solemn oath.— Ifsi'teh

by an oath confirmed with blood

".

jJi[,

blood, hence

"members bound

Fig.

488

Lieou-pei, Koang-yu, Tchang-fei.

Liu-pei,

Kwan-yu and Chang-fei (Confederate

chieftains).

—

"199

they are "blood-bound confederates".

superadded

a special rite

by the

A

to that of the oath.

confederates.

each

available,

In

members

of the

some bites

victim

banquet closes the ceremony,

when

cases, his

blood taken therefrom sij^ns the oatii taken. a

a condition results from is

immolated

purpose of confirming; and renderin;; more sacred the oath

for the

taken

Such

own As

a

arjri,

victim

is

not

and with the

in the previous cases,

and thus unites

all

in a

common

purpose. ,

Private

somewise

(1)

bound by such an oath aie assimilated

societies

to those justly proscribed

bv the State

Secret Societies have flourished in China for

were purely

political,

some

religious,

and others

a

in

(1).

many

centuries.

mixture of both.

Some They

movement against

misrule, tyranny, official oppres-

sion and persecution of unorthodox religions.

Members took an oath confirmed to divulge the secret. The

originated, generally as a

by the shedding of blood, and promised not

Government, ever suspicious of exile, confiscation

"Triad

Society",

"Boxers". 4"^

and death.

tried to crush

White

f.otus

Society",

them by'severe laws,

most famous have been the the

'-KolcD-hicei"

and the

— Things

Chinese.

Encycloptedia Sinica. p. 501 (Secret Societies).

Edition, p. 645.

China.

the

revolt,

In recent times, the

—

De

firoot.

Sectarianism and Religious Persecution in

— 500 — ARTICLE XXII.

OBJECTS.

I>EÛ).N-I>I8I»EIJ,I\<;

Pih-sieh jH

Besides written charms, of the

gods

man

(1).

Ilwa-fu j|

^

struggle

in his

number

also a certain

there are

with

help

to

^1^

deemed

of objects

and

great efficacy, for repelling evil spirits

influences. 1".

The following

^

P

(3).

have been placed in the mouth of

which

Coins borne

the

annual

mouth

of

li:m-ti-t>i'ien

|^

in the

procession,

City God, Ch'eng-hwanri :^

Lao-yeh

^ ^ ^,

|ii^

^^

Ht g^

which takes place an

(5),

bears in his

Peh Lao-yeh

efficacious for

(1)

a corpse,

are

individual

(4). $|".

honour

in

J'ih

warding

;iii,

off

mouth some copper

attacks of evil

opposed

to

the

regular

4(i7.

—

which

deemed most

Jfli,

abnormal or

of Nature.

Hence,


"demon-dispelling or exorcising objects". of China. Vol. V. p.

Course

coins,

I'eh

These coins are

restrain.— S'ie/j

harass, to repress, to

to

influences

spirits.

of the

personating

every one desires subsequently to acquire, as they are

incorrect

among many.

to be all-powerful against attacks of evil spirits.

Peh LaO'iieh In

endowed

Coins taken from the mouth of a corpse.

Coins,

2°.

be

to

world,

kinds of noxious

all

arc a few specimens chosen

Han-k'eu-ts'icn Hf

deemed

and the invocation

(2),

with the spectral


\'ol. II. p.

162 (F'lxorcising

Charms). (2)


(3)


\'ol.

I.

Ch.

II.

p. 47

157.

\'l. p.

(Ceremony of placing the corpse

in the coffin). (4)

cession. (5)

to

whom

Peh Lao-yeh

^^

|^,

one of the attendants of

Doolittle. Social Life of the Chinese. \'ol.

Every walled city

worship

is

offered


in

China has

by the

its

officials

1.

a

god

in a public pro-

p. 157.

municipal temple and city god,

and people. Williams. Dictionary

Personnage figurant dans remplissant

"Peh

le

les

processions diaboliques et

role de ''Pe-lao-ye'\

Lao-yeh'* holding a coin (cash) in his mouth, (these coins are endowed with magic powers).

— 501 — suspended from the necks of children, and are believed

talismans, and auspicious of future wealth.

ful protectinfi

Magic coins which have passed through

3".

Shao-ling-ts'ien

When tors (2),

it

power-

to be

paper-houses

customary

is

ai'e

H^

')^

tire.

^

(1).

burnt for the benefit of deceased ancescopper coins

to attach four

to the extremities

of the eaves.

The paper-house once reduced to secure these coins,

much

spirits,

^ ^

Peh Lao-yeh 4".

in the

which are held

same manner

E[]

Chinese folks attach wondrous

deemed he

^

i|i|

nether world. Hence,

it is

efficacy to a

Mandarin's

to the

uncommon

^,

bearing the stamp of

to see

suspended

it

of

in a

is

the

house

Mandarin's

Dollars are carefully wrapt up in

thus deemed that the fortune of the family 5".

seal.

In

some

places,

fire".

^

and especially

Shan ^, to burn, ^, copper mone\',

through

is

it,

and

assured for ever.

^^'ondelful efficacy of the Imperial Calendar. II\K-nnri-lili

(2;

a

so

spirits

considered as a powerful talisman, which assures the household

is

(Ij

of

As

seal.

people,

the countless

not

i|]g

protection and happiness.

'J's'ien

evil

mouth

(3).

and proclamations

also wields authority over

a piece of cloth, Fuli-lze

is

against

all-powerful

Cloth bearing the stamp of a Mandarin's seal.

this ofhcial issues orders

it

to be

as those borne in the

||?.

Yin-fnl>-l:e

This

most anxious

to ashes, people are

jfg

(4).

at //\ve("c/(0\c-/'a

Ling ^,

to roast in a fire. a

coin; hence

;i

^

'}\]

}ff

,

in the

efficacious, powerful.

"magic coin which has passed


See this superstition described and ilhislrated. Vo].

1.

p.

128(Sending

paper-houses to the dead). (3)

Yin

f]],

a seal, a

stamp, to print. Fuh-tze

a roll as of paper, hence a ''cloth bearing the

darin's (4)

seal"'.

-^j a

wide strip of cloth, a

Man-


See on the Imperial

Superstitions.

ijig

stamp or impression of

\'ol. I\'. p.

382.

Calendar,

its

origin and compilation.

Chinese

— 502 — province oi Xg:i.nhwei

Calendar,

Ih^Hnrj-lili

reason assigned

"Son

the

bounded

(I).

A

28

it

to

suspend the Imperial

The

on the bedstead of sick persons. bears the

name

of the reigning emperor,

whose power over the hosts

mansions,

stellar

places

I'esting

o^'

^,

customary

is

it

contains also the names of

It

of the

M. ?H»

;^,

because

is

Heaven"',

of

especially

^ ^

auspicious stars, and

all

^

Eîli-fhili-pah fiing-siu

Sun and Moon

the

of

of spirits is un-

-(-*

annual

in their

revolutions (2).

Nailing up Sweet-ilag (Acorus calamus) on the door.

6".

Early on

customary

Ch'.-nni-p'u-t^'ao

^

morning

fifth

the

every

for

of the

householder

ff '^

day of the

moon,

fifth

up on the

nail

to

[3). it is

of the

lintels

door a few leaves of the sweet-flag, Ch'nnrj-p'n-ts'ao "^ f^ '^, tied together

in

bundle.

a

who

of evil spirits,

the

)n

who

is

the

"Son

and

and ruler of

^

among them

of Heaven".

It

is

(4).

moon,

human

all

families, both in

gods and

spirits.

towns

souls, form part of the uni\ersal

the sou! or spirit of the reigning emperor,

is

then a

first

and natural

religious creed that the emperor, like

all

and

attacks

off

or mu^woi't, over the door.

fifth

be they gods or

|ji}i,

Superior

|^.

political

\'ol.

Shen

All

(1)

Yang

day of the

fifth

places,

cause diseases and misfortunes.

XrjHl

(

marshy

in

great efficacy for warding

it

Suspending Artemisia,

7".

grows

plant

1'his

popular credulity attributes to

article of China's

Heaven

itself, is

the lord


Xl. p. 1154. (2/


(3;

Ch'ang

"^,

rush, the calamus or sweet-flag.

"sweet-flag" fAcorus calamus).

aromatic smell, which influences. (4)

\'o!.

the elegant plant,

De Groot.

'J'aUin I^', It

odour,

its

supposed efficacy

X\']I1 (Cosmic elements).

Pu

fj^.

the cat-tail

herbs, plants in general.

makes it be deemed The Religious System

Xgai ^t (Artemisia vulgaris). moxa is obtained. Like

hence

p.

Hence the

has sword-shaped leaves, and a pungent,

from which

spirits.

III.

the sweet-flag.

in

efficacious in

warding

of China, ^'ol. H'. p.

Artemisia, sweet-flag,

it

mugwort

or

off evil '.^21.

any plant

has a strong aromatic

counteracting


the

influence of evil

— 503 — and .V;/aj

^.

reply

it

han^ up over the door branches

country,

the

in

Should you inquire why a plant

is

I'a/i-sn^/i

)^

^

I'ili-îich

^

It

^\\

ifl^,

information.

further

Mi

jx.

(1).

some

peculiar custom exists in

head

(about the

jjlaces of

wearing

in the hair

This

branch of the willow-tree, Liu-.
a

on the day of the Ts'iivj-ming -^ W^ 5"' of April).

(2),

or

young men wear

All

brown dog

in a

subsequent existence

is

done

"festival of the tombs'"

a green willow-branch

in their hair on this day, to escape, as they say, being a

j^

^.

Liu-^hu-rlu

of the

inlluences,

Etilcacy of willow-branches.

8°.

A

done, they will invariably

is

evil

general throuf^hout the provinces of Kiangsu

is

and Xgnnliwei

this

off

They can furnish you no

iff).

The custom

which wards

of Artemisia,

changed into

This quaint custom

(3).

is

prevalent throughout the whole country extending in North Kiangsu

Liu

(1)

^|l,

Composed

the willow-tree.

of

Muh

yjv

(wood)

the second of the three cyclic characters, which denote the that

is

to say,

it is

the equinoctial

the tree of the

System of China. Vol. \T. (2)

Ts'ing-niing f^

midmost month

over darkness.

victory of light

of Spring,

De Groot.

winter solstice, and

Chinese then

them, hence

visit it

is

In

"Pure Brightness", one

be

is

It

of the 24 terms

occurs lOO days

The

designed to ward

off

"festival of the tombs".

called the

Doolittle.

\'ol. II. p. 44.

is

this festival, every

tiling of the roof, or

from

seen

respecting such a custom

It

The Religious

generally in the early part of April.

South China, on the day of

door, so as to

which contains

the graves of their ancestors and present offerings before

branch introduced under the

it is

falls

commonly

Social Life of the Chinese. i'^l

$\l,

p. 999.

B^, literally

or periods into which the Chinese divide the solar year. after the

Man

cind

F]ast, or the Sprinfj,

the

that

wicked

it

street

house has

hung over the

by passers by.

and

evil influences

willow-

The general

portends good to the family.

spirits

a

front outside

idea

Others say

from the household.

generally believed that on this festi\al the ruler of Hades allows the im-

prisoned spirits to revisit the earth, and possibh' some of them might intrude their societv off.

where they are not welcome.

Another explanation holds that

it

relatives the spirits of their ancestors.

Vol.

II.

p. 50.

The willow-branch keeps them

guides to the houses of their surviving Doolittle. Social Life of the Chinese.

— 504 — fX

,1.1)

ho

^

from the Grand Canal

to the sea,

and

known

localh'

or the country below the level of the canal.

'JpJ,

9°.

stamped with the image or

\'eil

^

Sho\K--)Va

seal of a god.

||]|^.

Pious votaries of pagan divinities have sumetimes

image or

piece of cloth the

a special worship, and in is

as Hsia-

seal of the god,

whom

printed on a

they honour with

This cloth

they place their trust.

much

then worn over the head,

whom

in the

same manner

as a veil in

western countries. 10".

(irave-clothes bearing' the seal of Ti-tsang-wang^. I-.
f^ ^:.

During the well-known pilgrimage

many young men have

to Kiii-li\<;i-sh;iii

on grave-clothes, which they subsequently the day

for

of her

l\egent of Hades,

(1),

(2)

offer to their ag'ed

mother

|j^

3E

deemed

assure protection to the bearer, IVom

to

malignant imps that might molest the soul, and endeavour

all

carry

peach-wood amulets.

Efficacy of

Tâo-fa

According the

wood

(1) fl^,

225.

the

to

T'ao-shu ^^

entertained ^.§,\,

Situated South of the Yangtze river, a

province o{ Xganhivei

\'ol. III. p. ,S20.

dhist China, p. (2)

^.

\4^

ideas generally

of the peach-tree,

in the

One

I'll

—

souls, but

Rdkins.

^

#.

is

little

West

efficacious

of Ch'ichmc-fu


Chinese Buddhism,

fl'he sacred hills of

bv the Chinese,

deemed most

Buddhism

p. 247.

\'ol.

— Johnston.

II.

fii

p.

Bud-

>.

of the fi\e well-known Bnclhisattvas (merciful beings representing

the sa\ing principle of

from those

to

the hideous prisons of hell.

off to

it

11°.

#1

[[]

This magic seal of the Over-Lord and

burial.

is

^

:j\,

printed

the seal of T/'-/saH;/-\va/)f/ j^

Buddhism

who worship

opens

a

him.

•,

who

presides o\er Hades, and saves there-

According

to Edkins, he does not

path for reformation and pardon of

as carrying a staff in one

hand and

sins.

He

is

judge the

represented

a miraculous jewel in the other.

With

the one he opens the portals of Hades, and with the other lights up the

darkness of this gloomy prison. — Getty.

p.02— Johnston.

Buddhist China,

p.

The (iods of Northern Buddhism.

170.— Kdkins. Chinese Buddhism

p, 218.

— 505 — demons and

for expelling

the ^'ounj;", Yin-hîolt.

spectral influences (1).

^^,

if}

we

read the following-

amulet renovates a myriad of families,

^ "H ^ I'unrj

^.

1^

The work assij^ns

j^ 1^ jg,

mountain or land

the

of

Ta-slwh /^

in

making

fever believe that

(1)

awe

in

malignant spectres

all

peach-wood

is

peach-wood

f2),

peach

'I'he

is

jf^

>^ and Yuh-lei

them,

of

^^'hen

^^

(3),

image

their

is

scares

it

monks employ

Taoist and Buddhist

Those suffering from

beaten with peach-wood branches, the

is

symbol of the vernal sun, under whose InHuence

a

clothed with blossoms before a single leaf unfolds on

has more vitality than

"In

of capturing- mischievous spectres,

the seals of their gods.

the bed

if

(4).

j^ljf^

at the foot of a peach-

î|j

on a peach-wood plank, and hung up over doors,

painted

away

demons stand

all

for

T'no-fn \i,-an-hu pien-sin

the reason of this efficacy as follows:

endowed by nature with the power hence

a

:

"Primer

"Popular Customs", Fung-sulL-

two gods named Shen-l'u

are

tree,

called

In the

other trees, and

all

is

its

twigs, hence

it it


powerful demon-expeller. In early times, when rulers visited their states, they

were preceded by sorcerers armed with peach-rods, from spectral

On

evils.

in order to protect

them

the last day of the year, magistrates cut peach-wood

branches, and placed them over the doors for the purpose of exorcising evil

This custom was deeply rooted

influences. IJe

Groot. i2)

this

According

to the Classic of Hills

mountain or island was

(3)

in social life

\T. p

^'ol.

and Rivers,

in the Eastern sea,


of the Genii.

of

Religious System of China,

'I'he

These were two brothers.

a naturalistic tinge.

spectral world

It

was

paint or

draw

Year on

all

to a tiger.

The

^

$«,

of the Isles

of China. \'ol. \T. p. 954. a peach-tree,

spectres

all

This fanciful

tale,

the foliage

who wantonly

invented by Taoists, has

tiger represents the vernal

predominant

China. Vol. \T.

\'ol.

Shan-hai-li-ing Ui

misfortune on men, and after binding them with reeds or rushes,

threw them as food

(4)

in early times.

and formed part

Standing under

which extended 3000 miles, they examined

inflicted

even

057.

in winter.

De

(iroot.

sun which destroys the


of

p. 955.

a general

custom under the [Ian

im;iges of these

official

buildings.

^ dynasty

two divine men, and put

(A.D. 25-221) to

them up

at the

Ne\v


VI. p. 950. 6

— 506 — demon

of fever will be expelled

and

longevity

conferring

even

peach-wood rods that demons

immortality.

Finally,

refractory souls in

kill

Blowing on one's hands on leaving the

12°.

Cli'uh-mao-fang

A

Peaches have also the power of

(1).

c/i'ui-.s/iow

^

,4.1

'^

with

is

it

Hades"

(2).

privy.

^k

^'

curious custom prevails in some parts of Xganli\K-ei province,

^ ^,

and consists

blows

in

in the fact that every one,

hands.

his

rational e.xplanation

the following

outbreak of

this

quaint custom, and folks volunteered

was intended

it

as a

sullied by such a humiliating act,

T'ai-sui

:ic

^

(3),

who

it

meant

is

means

to protect against of reason,

purifying

of

some

obtain

to

more plausible show

others, with a

fire;

informed him

of

Author endeavoured

according to some,

:

on leaving the privy,

The

an

have

hands

the

and offensive in the eyes of Jupiter,

presides over the year, and rules the

life

and

death of mortals here below. Exorcising, or magic sword,

13".

Chan-yao-kien

may

Frequently one

The

(1)

see

exorcising and healing

them with by,

it

a

Persons

;^ ^]

(4).

sword

power conferred on the peach by the Sun

Those which grow

to the East

who have swooned may

When

rod of peach-wood.

a

and South

be cured by beating

spectres are believed to be lurking

but necessary to sprinkle water in the rooms by means of a green

is

De Groot. The Religious

peach-twig, and they are immediately dispelled.

System of China. Vol. (2)

of coins.

hung up on the familv bedstead

abides especially in the branches. are reputed the best.

i|fr

made

\T. p. 9G0.

Treatise on the Buddhist Hell, Yuh-Uh clVan-clurau 3g

M #'

f^'-

One

of the lower class of Taoist productions, describing the horrors of the invisible

world, and the courts of the 10 kings of Hades.

with Buddhist doctrine. T'ai-sui pk

(3)

completes

its

M^

literally the

revolution on

the "Great Year'", T-ai-sui

its

(i)

Kien

fll.

Chan a

spectres".

$)f,

is

:fc

p. 224.

planet Jupiter, which

hence making The ancient Chinese observed very early

and based their

\'ol. I\'. p. 3'J8.

to sunder, to cut in

two-edged sword,

The

"Great Year".

largely tinged

orbit in about 12 of our years,

^.

this period of Jupiter's revolution,


The work

Wylie. Notes on Chinese Literature,

a trust3'

note

c\-clic

computation thereon.

2.

two— Voo weapon

:

jiji,

sprites, elves, ghosts

hence a "sword


for

—

smiting

Fig.

190

Le sabre de sapeques. Cashsword charm (Taoist).

— 507 — composed sword

of

represents

against

fastened

coins

^^

family

from

maîc sword

this

fever,

1662-1723, or at

least ancient pieces of

swords. The sword

money

is

1"

of evil spirits.

two

issued in the glorious

the hilt

(2),

much

is

rods, concealing

coins,

made

all

possible,

as

of

joined

together

formidable weapon

A

li

in

of

(4),

the

which

constructed

wood

or metal, while two iron

foundation of the instrument.

ingeniously fastened on these

The rods in

wires are used for tying on the coins

objects,

is

regarded as a preventive

on the outside

tied

these magic

ancient and of the same emperor's are

them from view.

and the coins are

making

is

feet long, constitute the

About one hundred as

hung

thus prevented

is

usually about two feet long, and

out of three kinds of things, each of which

rods, about

is

Coins cast under the reign of K'ang-hsi J^ EE, A.iJ.

periods of Chinese history, are preferably used in

or

who repose when a member

Occasionally,

hunj; up.

is

it

sulTerinfi-

is

from returning-.

2°

inaoîc

brandishes

formidable weapon,

over the principal door-way, and the fever-demon

reign

This

(1

molest the inhabitants of the house, or those

on the bed, over which of the

^

Chv.nrj-liw'pi

'i'hose latter, perceiving this

evil spirits,

dare not

which

that

with a string.

tooêther

a

3°

Wed cords

These three kinds of

(3).

shape of all

are placed in the centre,

two rows.

sword,

make

a

really

maliciously disposed spirits are

magician, a famous exorcist, a charm-god of great power, said to

have lived under the T'ang )^ dynasty (T'l' centur\-). His picture is hung up over doors and gates for the purpose of expelling spectres, especialh- those that cause diseases in

A

(2;

Summer.

same emperor,

power, the

title

p. 201.

note

Red

(3)

Red

is

of the Chinese. Vol. ^'ol.

\'ol.

and thus so

frequently- repeated

De Groot. The

VI. p. 997 ;Coin-swords\

a powerful devil-expelling colour. II.

p. 308.

— De

Groot.

Doolittle.

Social


of

Vl. p. 990.

These coin-swords are peculiarly

(4)

upon mothers

sick, or

in the

cloth or red strings are believed to help wonderfully in keeping

evil spirits.

China,

3.

for since everything imperial has great exorcising

of reign borne by each coin,

Religious System of China.

Groot.

III.

sword, enhances the power of the latter enormouslv.

in the

Life

\'(i!.

good coin-sword must contain no coins but those made

reign of the

away


—Chinese Superstitions

y\. p. 1178

^'ol.

effectual

when

placed upon the

in childbed, or within the curtains of bridal beds.


of China.

\'ol.

\'\. p.

997.

De

— 508 — exceedingly afraid.

two pendent

Finally,

othergreen, are suspended from the

tassels,

hilt.

Amulets suspended from the necks

14"

made

amulets,

Brass

in

shape

the

suspended from the necks of children

down upon them

^

Tan-ska

On

the

of children.

for

medals, are

religious

of

the purpose

of

drawing

the protection of special divinities.

Mixing powdered cinnabar

15".

one red and the

fifth

in wine.

(1).

fj;

moon, pagan Chinese are wont

of the fifth

some powdered cinnabar, Tan-sha which the wine then assumes,

is

-)^\

deemed

to

ward

to

mix

The red

colour,

ofT spectral

attacks

yp, in wine.

and influences. Casting chain-ferns and angelica into wells.

16°.

K\<-an-chunri

"g; fî [2]

— Ch'M-an-k'innQ

The chain-fern, K\^-an-chunfi h'iung

)\\

~!'^

are two plants

,

These are cast into wells

demons and

deemed

)\\

smell,

and hence

is

fr|i

,

the

a strong aromatic odour.

purpose of expelling therefrom

Angelica, found in Szech'wan, Ch'wan-

to be the best.

It

has a strong, pungent

believed to be a sovereign

is

(.3).

and the angelica, Cli'wan-

endowed with

for

evil influences.

"^,

h'iung

^

)\\ t'}

remedy

for purifj'ing

places haunted by spectres.

(1)

fl\

Tan ^,

a carnation or cinnabar colour, to colour or paint

red— Sha

sand, gravel, granulated as sugar; hence "powdered cinnabar", or red

sulphid of mercury. (2)

\V'illiams.

Kwan-chung "^

{(Ji

Chinese-English Dictionary).


(Woodwardia

radicans,

The "chain-fern",

according

a iarge fern

to

Giles.

with pinnate

fronds and sori (fruit-dots or spores) arranged in a chain-iike row parallel to the midrib of the pinnae. (3)

Ch'wan-k'iung

magic

virtue.

wet

places.

in in

A It

tall

Century' Dictionary and Cyclopa-dia. p^.

Angelica, so called because of

its

supposed

umbelliferous plant, found on the banks of rivers and

has a strong aromatic odour, and hence

expelling demons.

best.

)\\

That found

in

is

deemed

Szech'wan, Ch'ivan-h'iung


)\\

efficacious 'tj, is

the

— 509 — Knife that has been used in

17°.

A

knife

or

charm

for expelling- evil spirits.

up over the bedroom-door, or curtain.

\\'icked

person.

that has been used in killing a person,

da^
hi^^hly \aluable as a

killing- a

in

front

supposed

are

spirits

of to

'I'his

the frame

of

is

is

hung-

the

bed-

keep awav from such an

awe-inspiring weapon. 18".

An

Iron nails used in closing iron nail,

deemed most such a

A of

boy

wristlets

(1)

which has been used

efficacious for

is

then made of he

until

is

In

some

places,

it,

sixteen

and anklets only

a

in closing-

it

down

off evil influences.

to be

years

a coffin, is

Sometimes

and incased in

silver.

worn on the ankles or wrists old.

Daughters

wear such

few years, or for a stated time.

the eldest son

it is

has been taken to entwine is

warding

a coffin (1).

nail is beat out into a long- rod or wire,

large ring a

down

with

a hair

who

drives

down

this nail.

Care

from the queue of the deceased.

It

thus rendered efficacious, and portends numerous descendants.

Chinese

—

Dooiittle.

Superstitions. Vol.

I.

p. 49-50


(Placing the corpse in the coffin). II. p.

309.

— 510 — ARTICLE XXIII.

LETirRS AM) l»RAÊRS

I

^ ^

T'ien-sin

A

common

rather

Buddhist monks such a book,

kind

Sung dynasty, Peh-Sung

j^h

^^ ^>

Im

IP^

@

a mystic halo

up

believe that

his tottering throne.

heavenly genius

'^

hang-muh

Tze-chi t'lmg-hien

appeared to him

(4),

by

of

a brief account of this event, as found in the

is

(-)•

availed

(A.D. 998-1023), of the Northern

"Elucidation of Historic Annals",

M

much

making people

in

even had recourse to this cunning

device for the purpose of propping

ia

(1).

have been received direct from heaven.

letter or prayer,

The emperor Chen-tsung

IIFAVFA.

R()>l

I

imposture,

of

China, consists

in

The following

AIJIA

in a

(3),

^vith

^

head encircled in

dream, and announced that

he would receive in the following month a communication direct

The divine message arrived

from heaven.

One

at the stated time.

morning, the Commander of the City Guard reported that a

fine

pennant

of yellow silk,

twenty

Hew from

feet long,

the terrace of the

^

to heaven, Ch'eng-t' ien-men

Southern gate dedicated

'^ ^^, and

appeared to bear something resembling a letter, tied up with a bright ribbon.

blue at

the

head

assigned. divine

(1)

The emperor played the comedy right through, and

Here,

message,

number

he

had

courtiers,

himself,

and

walked

the

to

ji^

A,

a

the

to the palace,

—

Sin fg,


message.

[I^

Ming

B^

dj-nasty, b}^ the

national

AVylie. Notes on Chinese Literature,

fr H;.

Superstitions. Vol.

Shen-jen

place

having received

brought with due solemnity

it

Published at the close of the

— Chinese

(3;

his

prostrated

historiographer Clven Jen-sih p. 20.

of

T'ien '^, the sky. the air, heaven ph\'sicall3- and divinely

a letter or note, a (2)

a

of

W.

p. 416.

note

2.

being higher than man, a supernatural being, a

god, a divinitj- in the usage of pagans.

"Williams. Dictionary of the Chinese

Language. (4)

The Chinese

is literally

"he wore

text

is

a starry

as follows:

cap and

a

Sing-kwan kiang-i crimson robe'.

M.

M

k^

^^

that

— 511 — whore

was deposited on

it

The

then read the contents to the people. praises

of

emperor

the

commanded him

The State historiographer

a sjiecial altar.

virtue

his

foi"

piety

lilial

promised that his dynasty would endure

third

generations.

\\'hen

was inclosed

praised

excellent

his

for

seven

hundred

heavenly

message

for

the

over,

(1).

heaven sent another message,

Later on,

was

comedy was

the

golden casket

in a

with

filled

the second

;

more economical, while a

be pure in heart and

to

page was

first

and

which the emperor

in

administration

the

of

and

State,

The

assurance conveyed that his conduct was highly satisfactory.

document winded up with

This precious message was found at the foot of the Sacred

life.

^lountain

^

T':ii-fih;in

of

|Jj

suspended from the branch of a

(2),

The whole proceeding was cunningly devised

tree.

of

promise of perpetual peace and long

a

condoning

compelled to sign with the K'itnns

of

Two messages

received

months,

the

six

extraordinary impartial.

!

says

in the

year 1005

from heaven

direct

then could

it

the purpose

(3).

in the short space

historiographer,

national

Everybody knows that heaven

How

f(jr

which the emperor had been

humiliating treaty,

a

is

that

is

really

absolutely just and

emperor with such glaring

treat the

partiality?

(1)

In

token of thankfulness for these heavenly favours, the emperor

ordered a general amnesty throughout the empire. building of a magnificent temple, which

it

took

7

He

also

commenced

the

years to complete, and upon

which such immense sums were lavished that some have dated the commencement of the decline of the Sung Imperial Hist(jry of China, (2)

in to

T'ai-shan

^ Ul,

^

dynasty from this period.

M''

literally the '"Great

Mountain".

A

sacred mountain

Shantung, anciently regarded as a divinity, and raised by a Sung the

rank of "Equal of Heaven".

summit, as well as T'ai chan. (3)

A temple

dedicated

to

^ emperor

a

Confucian temple, erected in 1714.

— iMicyclopiedia

By

silver,

Gowan. Imperial History

is

on the

Chavannes.

Le

Sinica. p. 540 ('P'ai-shan).

this treaty, the

thousand ounces of

"Pearly

the

Yuh-hwang 5E M, the supreme god of the Taoists,

Kmperor",

Gowan.

p. 37G.

emperor agreed

to

pay them annually one hundred

and two hundred thousand pieces of

of China, p. 374.

silk.

M"^^

— 512 — The imposture described above, has been reneued in our days, and even so recently as in the year 1906. The Author has had the of a prayer said to be received directly

good luck of securing a copy from heaven sometime This it

and object

origin, efficacy

summary

a general

hill.

thunder was

cliwang it

^

|5^

^

heard,

red

in

and

A high

also

a

ffi,

On

peal of

A

prayer,

heaven, near Ch'en-kia-

had the prayer copied, and recited

Later on, he communicated refused to believe

punished

terribly

terriiic

from heaven.

fell

from

fell

official

named Ma ^, who

was afterwards

stone-slab

a

with great devotion.

Prefect,

^

south of Peking

f/^,

characters,

|£.

is

end

to those expected at the

humanity during the years 1906-1907.

of the world, will befall

the P'u-t'u

The following

wondrous Sutra.

of this

of its contents.

The greatest misfortunes, similar

written

as

(1),

A large volume has been written on the supposed

styled.

is

"all-saving prayer", Tu-kieli-king /* ^J ^^

an

is

in that eventful year.

for

unbelief,

his

it

to a certain

He

divine origin.

its

for

himself and

his whole family were carried off by death.

When f^,

the

slab

fell

(2),

the last year of the world. be

will

seized

by death:

Out

"all-saving pra3-er''.

ability- to

3'ears,

Handbook

he will descend

of Chinese

will

save ^J,

Earth""

— A'iV/i a

'^)}

is

are no

(3)

-j^l],

longer

a kalpa, a cjxle, a

Buddhist Sutra, hence an

succeed Buddha

'I'uchita

to

Buddhism,

Preface, p. XXII. and 252. (3)

this


The "Merciful One", who world. He now resides in the

of 5000

— A'nisr

3'ears

(2)

the

"Now,

of every ten persons, eight or nine

"Heaven and

Tu g. capacity, power,

(1)

Buddhist age of millions of

^

from heaven, Maitreya, Mi-leh-fuh

uttered the following words from on high.

in

the government of

heavens, from which after a lapse

the earth and open a

p. 70.

—

new

era.


— Hackmann. Buddhism

Eitel.

\"ol.

III.

as a Religion, p. 52.

"Heaven and Earth", Tien-ti Ji ijfe, represent in Chinese philosophy Thus we find in the Yih-king % j^. or

the transforming powers of Nature.

"Book

of Changes":

are transformed Li-/i-i

if |£,

and

"when heaven and earth exert vivified". The same idea is

or "Record of Rites

'.

their influences,

all

things

explicitly expressed in the

— 513 — worshipped

On

widow and

the

sides,

all

piety and respect for authority have disappeared.

tilial

;

weak crushed beneath the yoke all

commercial transactions.

view

\'epêtables arc

injustice reigns

;

who

spared except those

will be

open

his

eyes,

the

years,

months

sixth

homes

all

who

this

and

robberies,

Nobody

will

night,

putrid

found

be

be

made

terror will reign on

words,

will

abound;

no one

and

humanity

all

discord

corpses to

these left to

and

fifth

in the eight

Only

escape from the ten

war, conflagration, anguish

:

death

families,

in

left

shall

him

let

In

In the

desolate.

all-saving prayer,

will befall

mind day and

Should

dead bodies will cover the whole land.

(3),

recite

calamities which

will

my

1906 and 1907.

for there will be

be tilled,

venomous snakes

(2),

and ninth months those

not

will

fields

them, and

till

Nobod}'

killed (1).

to believe these

and consider the years

man

to

recite this all-saving prayer.

any one be so incredulous as not

in

consumed without any

economy, and doincsticated buffaloes, so necessary

to

ploughing and grinding, are unmercifully

for

of

orphan are oppressed, and the

the

of the powerful

unburied

on

of

the

children,

highways.

put on a coat or eat a hearty rice-meal

;

sides.

^

has issued this prayer Sakyamuni, Shih-kiah-fuh |p f^, (4), and given it to protect mortals at the

from the highest heavens,

(1)

See on the Buddhist doctrine of abstaining from killing

sparing animal (2)

Western


life.

These are lunar months, corresponding countries.

At

this season, the heat

is

I\'.

aninicils,

and

p. 440-451.

to those of

intrnse,

June and July

in

and produces various

diseases and epidemics, attributed by the medical art and general popular belief in

China

China. Vol. V. (3)

p.

705

of

September and October, when the change of the season causes

widespread mortality (4)

and demons. De Groot. The Religious S^^stem iDemonism in Pathology).

to spectres

Shih-kiah-fuh

in

China.

#^#.

The name under which the Chinese Buddhists

— in

preference to the term (tuatauia used by other nations

the

reputed

Buddhism,

historic

founder of Buddhism.

Eitel.

— commonly quote Handbook of Chinese

p. 100. 7

— 514 — has been moved

soon

Avill

^ ^

shan

contemplating the misfortunes which

Mi-leh-fuh 5®

and K\
[^,

ifj/

has ordered the two Generals,

ff,,

preside over the Sacred

Mountain

T'ai-

observe the good and bad actions of mortals.

to

(2),

iJj

who

they are not converted from their

evil

mentioned above,

rice

the

price

of

If

ways, besides the ten calamities

become exorbitant,

will

famine and cold

thunderstorms,

floods,

(I),

befall mortals.

Maitreya,

Chao

on

pity

to

m^

The "All-merciful Kwan-yin\

coming- end of the world.

will

and

exterminate the whole

population of the globe.

Sakyamuni,

Sliih-hiali-fuh |p

j|n

having

after

f^};,

ruled

the

now handed over his work to his successor who henceforth holds the seals of '^)]

world for 12,000 years, has Mi-leh-fuh

Maitreya,

^

fijj;

,

office.

At

^

^jp (3),

burning- censer;

ounce

one

sulphur,

has discovered a sovereign remedy for

Only cast into a well four ounces

calamities. a

the high prophet of Taoism, the "Heavenly Master",

last,

THen-shi

ounces of angelica,

ten

chain-fern,

of

Lung-hwang f|

water, shall be saved from

(1)

first

A

Buddhist

known, the

grafted.

is

the patroness of

Gett}'. p. 101

The Gods

In course of time,

unknown

of

(5)

in

She

is

ounces

of

drink of this

At

under what influence

it is

not

principally worshipped by Northern

Siam, Burmah and Ceylon.

She

is in

those engaged in perilous callings.

general

Edkins.

Hackmann. Buddhism as a religion, p. 210. — Northern Buddhism p. 78 — Johnston. Buddhist China. p. 171.

—

and 272.

(2)


(3)


(4)

Chinese Superstitions. Vo\. V.

two plants are (5)

two

shall

'^;

)\\

upon which an Indo-Tibetan divinity (Avalokita)

women and

Chinese Buddhism,

(4),

and whosoever

from

all evil.

sex even changed.

Buddhists, but

of ashes taken

Ch'\K-an-k'iung frfi

future

symbolising "mercifulness and compassion".

deit}',

a Chinese native god,

was afterwards

^

K\K-an-c}aing ]i^

all

11.

V

.

p. 511.

Preface, p. p. 508.

note II:

2.

p. 158.

notes 2 and

note 3,

2; p.

240.

where these

fully described.

Lung H, dragon

— Hwang

if,

sulphur, sulphur springs, brimstone.


— 515 — The nll-xaving

am

I

(ioddess

the

Southern seas. exception.

due

'J"he

worship

from

^-,

||^

of

"Heaven and Earth"

Abstinence from

sacred images have been despised,

(2),

kinds of grain have been wofully wasted.

five

and

disappeared,

on

all

the

without

all

and the honours

(1),

have been totally neglected.

to the Spirits, all

has

Kwan-ijin

Mercy,

of

mortals have perverted their ways,

All

animal food has not been kept

and the

prnijer.

one

sides

Filial piety

authority

sees

despised

;

domesticated buffaloes have been killed, dogs cruelly ilayed, belief in ancestors and Spirits has disappeared from the world.

sad spectacle,

this

to

their

report it,

to

the "Pearly

"Ministry of the Thunderbolt"

hosts of the

Nagas

(5)

race.

Five

of the

four seas,

world

for

and

famine

;

destruction.

the

pestilence

Western Paradise

to the

In Chinese philosophy,

'i20.

note

(2)

1.

will

-Volume

\'.

and the

(4),

p. 512.

human

in the arsenal of the

complete I

the

Tîen-ti

^

of

i^, represent


note

work

rushed from the

in order to propitiate Ja-lai-

"heaven and earth",

the transforming powers of Nature. p.

On

purpose of reducing to ashes the

In presence of such a sad spectacle,

Southern seas

(1)

(3)-

with orders to exterminate the

hundred thunderbolts are prepared

"Ministry of Thunder" guilty

Emperor", Yuh-li\^-ang 3E M.

the god displayed violent anger, and despatched forthwith

divine

the

watchful spirits despatched throug^hout the

the

observe the good and bad actions of mortals, have presented

world

seeing

Contemplating

Vol.

IV.

3.

See on this Buddhist doctrine.

\"ol.

I\'. art.

X.

p.

/i4()

(Abstaining

from killing animals for purposes of food). (3)

Yuh-hiocing 3?

^,

the "Pearly Emperor",

is

deemed

Lord of the physical world, and the saviour of men.

to be the

Supreme

In the Taoist pantheon,

he corresponds to the Confucian Shaug-ti Jt ''$', though he is much more humanised; and to the Buddhist F»/i -f^j, or Sakyamuni. Kdkins. Religion in

China,

p.

112.

(4)


III. p.

(5)

The N'agas

who

are serpent-demons,

below the earth, or under the waters.

230. note.

live in

one of the lower regions

Monier Williams. Buddhism,

p. 220.

— 516 — full

^ ^

f^

full

days,

I

prayers and supplications.

remained

him

obtaining from

my

by

(1),

have

mv

M

^^

(2),

I

succeeded in

bore in

haste to

all

and presented

him

to

at

There,

of the Taoist paradise.

(3),

seven

During:

finally

writ of pardon, which

a

the Golden Gate, Kin-k'iieh

redoubled

and

feet,

Yuh-hwang 3E

the Pearly Emperor,

I

his

at

but failed to obtain any change

tearful supplications,

in the will of the god.

remained seven other days prostrate

still

I

and vowed a solemn

vow

that

discriminate between good and

at his divine feet,

would teach mortals

I

evil.

If

any one doubts

order of the Pearly Emperor, Yuli-h\\.-ang

to carefully

of the divine

^

^,

let

'^

^,

son of an

him await the

year 1907, and events will open his eyes.

A

named Li Sia-yin

lad of twelve,

^

official,

^

born near the village of Cli'en-hia-cJiwang f^ |j£, in the district has recently visited my grotto in of Ch'angp'ing-hsien !|f,,

^ ^

order to thank the Pearly Emperor, Yah-liwang

JJ.

^^'hosoever

M-

When

rejects this revelation, will fall a victim to the epidemic.

thunderbolts mortals from shall

sion,

heaven shall smite the sinful earth,

of

my

Proceeding from one thus

rescue

prayer,

this

to ten,

mortals from

will

thus save his whole famih'.

and extending

to

one hundred, we shall

impending damnation,

for

conversion of sinners the cherished desire of our soul

Those who it

recite this

Ju-Iai-fuh

(1)

predecessor.

that

ji\l

is

It is

^

^,

— Chinese

(2)

(3)

the

?

the

(4).

"thus-come Buddha'

(from

the

Sanscrit

one whose coming and going accords with that of his

the highest appellation given to every Buddha.

Dictionary of the Chinese Language. p. 141.

not

is

prayer should carefully endeavour to paste

in front of the incense-burner

Tata-gata).

the

will protect

Whosoever, moved with compas-

throne on high.

circulate

1

Superstitions. Vol.

— I.

F.itel.

p. 71.

note

2.

See on this Taoist god. Chinese Superstitions

Kin ^, golden

—

AVilliams.

Sanscrit-Chinese Dictionar}-.

\\A.

V

.

p. 515.

note

3.

K'iieh il, a gateway, the gate or city of Imperial

power, hence the "golden gate of paradise".

Williams.

Dictionary of the


families.

An

incense-burner always forms part of the domestic shrine in Chinese


of China. \'o\.

I.

p. 143.

— 517 — "Heaven and Earth"

therefore,

\N'orship,

show

(1),

piet}'

filial

towards parents, and beware of treading under foot written characters

you

lest

(2),

good works

in

perish

order to

the

in

general

conflagration.

escape from the ten calamities

Pi'actise ;

you

will

thus enjoy peace and happiness unalloyed. Follows an order from Buddha, directing that the above prayer be

circulated

mankind

widely,

which, the greatest

failing

evils

befall

will

(3).

The Confucian

who

scholar,

seemed thoroughly convinced the year

secured this prayer for the Author,

that

it

However,

from heaven.

fell

1907 came and passed away, the earth

rolled

on

orbit,

its

Some time afterwards Author found him a little

and the threatened catastrophe never matured.

happening

to

meet his literary friend, the

crest-fallen.

(1)

On

the worship of

Vol. TV. p. 420. note (2)

1.

-

"Heaven and

I'larth".

Vol. V. p. 512. note

.'-5.

See Chinese .Superstitions. p. 515. note

Even those who have never received any instruction reading and writing carefully gather up

and deposit them

in

all

inscribed thus

^

'fg-

^

lif,

that

and the contents thus reduced a river or the sea.

Gods and

is

These baskets are from time

of Literature, official

rank.

The

who

literati

in

characters.

the noble arts of

scraps, printed, written or stamped,

baskets or boxes, which

schoolmasters,

shopkeepers suspend before their houses, and label with

care".

1.

Chinese manifest deep respect for their written

'I'he

a red

zealots

"respect written paper and treat to

and

sheet of paper it

with

time emptied into large brick furnaces

to ashes,

which are subsequently thrown into

consider this a holy work and pleasing to the

are expected in return to reward

them with


literary

\'ol.

V\. p.

1020 (Reverence for lettered paper). (3)

The

intelligent reader will not

Taoist and Confucian doctrine, which

is

fail

to

remark the medley of Buddhist,

jumbled together

in this

quaint prayer.

— 518 — ARTICLE XXIV. I»R\'\FR AI>l>Kr:8SEI>

TO

±

T'ai-ijang-Inmi

Members shippers

particular,

sun,

of

|I§f^

"Vegetarian Sects" sun.

the

of

'J"he

the prayer herewith.

together

may

in

it

due

style,

be

the

reciting at

Pious votaries have

one

in

it

printed and circulated,

meritorious

a

same time

\vork.

The

with some pretended miraculous favours obtained

purchased

The following

bookshop.

arc frequently devout wor-

(2)

Author was acquainted with

deeming thereby they are performing prayer,

(1).

who, every morning prostrated himself before the rising

and< worshipped

thereby,

SL\ AM> MOO\.

TIIF

for

than

less

is a literal

a

penny

in

any Chinese

rendering of this quaint prayer.

T)crout pi'nyor addreîsed to the Sun, the miglillei^l of slurs.

(\>,-ltosoerer reciles \K-hat

it

lipfurc the rising

sun, shnll iufallibly obtain

he demands).

"O Buddha,

thou resplendent and glorious orb!

The genii

ot

the four cardinal points rule the heavens and the earth, but thou,

O

Sun, thou lightest up the whole firmament! Day and night, thou

pursuest

thy

rushes onward course, setting,

course, to

regularly.

all

mortals

call

Whilst

old

tomb, and slowly but inevitably achieves

thou hast crossed the threshold of every

thee disappearing

(1)

and

unfailingly

the

home.

age its

At thy

out thy cherished name, and regretfully see

behind the

T'ai-iiang :k Wji from

hills,

thus depriving of thy presence

T'ui in, great, exalted:

superior of the dual powers in Nature

Yang

(5^,

light, the

hence the "great luminary, the sun".

;


Sects".

See on the origin, doctrine, practices and worship of "\'egetarian


\'ol.

W

.

p.

''i56.

Fig.

i91

Tablette du soleil et de la lune. Tablet for worshipping the Sun and Moon. (Employed by Vegetarian

Sects).

.

— 519 — ^

the "black-haired people", lA-nu'ii of

men.

If

J^ (1), and saddening:: the life thou didst not adorn the heavens, there would be neither

day or ni^ht no crops. should

if

;

you didst not shine upon the earth, there would be

All lêneticent spirits have

honour

not

19"' of the

thee,

month

.'V'

(2)

orb

Direction

in the household need not fear

portals

to

by

all

^

sin-nil-jen

:^

any malignant

Whosoever

be

and

will

(1)

Li ^,

"Pure Land",

(2)

ted

O

thy worship be

women, Slien-naUj

After his death, he will

who grow up

Tsinrj-t'u

brown

j^

^

down

(3), of bliss,

the

to

"nine

Min ^, the people, common multitude, hence

colour.

like plants, the

"black-haired people", an appellation of the Chinese. of the Chinese

them.

morning the above prayer

ancestors

deceased

his

black or dark

a

uninstructed mass,

may

!

any refuse

if

promised reward.

shall recite 7 times every

rescue

also

but

receive

to

believing

never enter the dark abode of Hades. transported to the

star,

7;

Tlie

will

men and

Sun, old or young

to the

Hades are opening

of

righteous

#^

on the

worship})er^

Buddha, thus resplendent and glorious orb practised

is

a red lantern".

W'hosoevcr shall circulate this prayer

do so, the

who, then,

;

Thv birthday

!

on that day, every family should pray to

;

Buddha, and honour thee by lighting

to

worshippers

tiieii"

glorious

o

the

the

VVMlliams. Dictionary

Language.

According to the cosmic notions of the Chinese,

The sun, moon and

stars have

all

all

Nature

their presiding spirits.

is

anima-

Some Greek

philosophers supposed likewise the stars to be living beings, and divine. This

erroneous view led to giving them an origin analogical to that of man.


have birthdays.

Edkins. Religion in Chinese, (3)

An

It

They

NT. p. 929.

Buddhism, introduced

into

China

in

the

'i"'

teaches the fabulous existence of a "Wêstern Paradise", and

much on saving fish and crabs from being killed and eaten Chu-hung, Buddhist monk, who opposed Matteo Ricci in works and letters, belonged

insists

the

\'ol.

p. 105.

esoteric phase of

century, A.D.

of China.

to this school.

Edkins. Chinese Buddhism p. 171.

— 520 — \ ^

Kiu-ls'iien

fountains"",

very depths of Hades.

±

Pi

ic

Pi --

^ ii ^ * t A

m m

^f ff t^

^'

^

ic Pi #.

p-^

J*

^

-^f

3K :^

fi fô

ji

*

-^

#0

^\ a^

I'.o

^^

^

'±o

'>

il^

JTô

±

pt

#o Mo Mo

ô Mo

it

-i:o

:i„

-^L

$f o

«|1]

day of the

|S|

TjV

:t^

month, and the

2'"'

:i^

îj

r#1

|?o

Mo ±o

m

J*

It-

ie ^t

m m ^ ^ m ^ m ^ M T M m m m m^ ^ ^ -^ t> M ^ m m M ^ f# # ^ # A :k ^^ \^ m

^c mo

t.o

l'^'

m

it

^

The

^*

Hi

t^ A: # ^ m m ± m m w -I?}]

^c

ir

j^

Pi

1^

lie

^!c

fin

f^

ill

n

were they buried in the

is,

^M

f-io

m n ± m m \h ^ ± M M « R^ w A m n # •^ Pi H + i: ;; W f# ^ Pi M A f$ ^ i: It •ic

that

(1),

months, are specially designed

for

iffio

.m |I

^ M M 1t ^ M 1^

i^4

m m

19"^ of the

Ho Ao f^,

#o and

3'''

worshipping the sun.

On

1

1

'^^

these

days, incense and prayers should be offered to the great luminary (2).

(1)

^

Kiii-ts'iien

(2)

^,

literal}}'

"nine fountains",

the

Hades or

i.e.


Elysium, the grave.

According

to

Ross, ancient Chinese history offers no positive

D""

Some passages in the Odes, says he, may be interpreted as deifying the siui under the name of hea\en, when that name is used in a material sense. I'nder the Manchu dynast}-, after the sacrifice to "Imperial proof of sun-worship.

Heaven"', a secondary sacrifice

and the elements (clouds, Religion of China,

Ross,

we

p.

194,

the

^

|E,,

offered to the sun, the

wind and thunder).

and 298.

read in the J.i-hi

winter solstice,

was

rain,

moon, the

Ross.

The

stars

Original

Contrarv. however, to the opinion of

D""

or Record of Rites, "at the sacrifice of the

Emperor welcomed the increase of the

da}'.

Solemn

thanksgiving was ottered to heaven, Tien ^, and (for the occasion) the sun

was considered

its

this text as follows

are the sun. is

seat", :^ $S :

"the

moon and

^

ffi]

rfe

B-

spirit of hea\eii

stars".

inaccurate, adds in a note

:

-^

learned commentator explains

cannot be seen, what we can behold

Legge, correcting his

official translation,

which

"the sun became for the time the spirit-tablet of

heaven". Caller\' holds that this text goes far to prove the worship of the sun in ancient times.

Legge.

The

Li-ki. tiook IX.

S

2. n' 2. p.

427.

— 521 — The following are

a few of the extraordinary favours said to be

obtained

through prayers offered

selection

among many

the

to

A

hamlet

it

;

certain person

but no mention

a district,

is

out the

tind

to

is

named, he

made

is

such and such a favour,

In such circumstances,

among

person

real

such or such

lived in

of the precise place, village or

affirmed that he obtained

and nothing more.

are merely a

on no evidence, and accepted

All are purely fanciful facts, based

without control.

They

sun.

others which could easily be quoted.

the

is

it

utterly impossible of one's

fellow

man named

Ta'ien

millions

countrymen.

^,

In the prefecture of Kia-hsing -^

ffi

aged 67 years,

In a dream which he had, a

had no children.

divine messenger appeared to him.

and wearing a long beard

sleeves,

him with it

every

recited it

the heavenly visitor presented

(2),

On awaking,

fasting.

a

Clad in flowing robes with large

a copy of the pra^'er to the sun,

morning it

(1),

and directed him

he wrote out the prayer, and

devoutly together with his wife.

was found that the wife was with

to recite

Before the year was over,

and soon afterwards she

child,

brought forth a pair of twins.

A to

Cantonese was wont efficacy,

its

to recite the prayer to the

he lived without ever being

sun

;

thanks

reached the ripe old

ill,

age of 95, and passed away without even feeling the pangs of agony.

A man named -^

-y?,

in

Chao

H\

Hunayx -^ ]^,

a native of the prefecture of Ch'ang-sha

had always

failed

examination.

Having secured the prayer

and promised

to

have 3000 copies of

it

to

pass a successful

to the sun,

he recited

had not yet circulated 2000, when he came out provincial graduates, the M.A's of that year

first

it,

He

printed and circulated.

among

the

(3).

^ prefectural city in the province of

^

Chekiang

(1)

Kia-hsing '^

(2)

See the annexed picture of the Sun-god, T'ai-yang-shen >k 1^ %^,

drawn

M,

to represent this so-called

3)

heavenly

visitor.

In former times, the second competitive examination for graduates

took place at the provincial capital.

^ X.,

yl.

i.e.,

Successful candidates were styled Ku-jen

promoted scholar, or M.A., also

These

called provincial graduates.

examinations were suppressed by Imperial decree of September

2, 1905.

8

— 522 — A man named

^

Ch'en

in the province of

g,

from extreme poverty.

living in tlie district city of Kin-kx^-ei

One

H,

and aged

of his friends advised

He pawned

prayer to the sun. necessary money,

[5^,

Kuxngau fx

M

years, suffered

him

to recite the

his clothes in order to get the

all

which would enable him

to print

few thousand copies of that marvellous prayer.

and circulate

The following

a

year,

another friend lent him a further small sum, which he employed in

purchasing a profit,

stock of garlic cloves.

little

and thus improved

Votaries of Pha;bus

These he sold

at a fair

his condition.

have imagined setting up a tablet of the

sun

This is composed either of a strip of paper, or of a small (1). wooden board, painted and varnished, and bearing the name of the sun inscribed upon it. Before this seat or throne of the mighty candles and

orb,

heads and

offer

Annexed

up

is

their prayers.

picture of this tablet, as found in the shrines of

a

"vegetarian sects". i.e.

"Spirit of the of the

nails

summit ,

god,

The

Sun"

inscription reads T'ai-yang-shen

and the

of the head.

'J'aoist

In his

left

Prayer

to

the

soul

is

or top-knot on the

form,

of this

character was

Moon (composed hy

supposed

Earthy.

to reside,

I

(3),

thou who

riscst in the

and the nine points

— p.

107. Ancestral tablet, in

Vol.

East

of the

I.

p. 87.

which the departed

and before which incense and prayers are

offered.

Accordmg to the cosmic notions of the Chinese, all Nature is animaThe sun, moon and stars, have all their presidinjr spirits. De Groot.

(2)

ted.

incom-

is

liiuldlm).

See pictures of tablets worshipped by the Chinese.

Heaven and

^,

the heavenly orbs.

goddess of the sombre night

(Tablet of

15§

finger-

hand, he bears the pictograph Jeh

The original

all

-Jc

remark the long

of hair,

coil

and lightest up the heavens. Hades

(1)

will

with a dot in the centre, denoting that the sun

parably the greatest of

"O

The reader

(2).

meaning the sun.

circular,

and worshippers bow their

incense are lighted,

The Religious System of China. Vol. \T. p. 929. The idea of the moon lighting up Hades (3)

is

rather peculiar.

Fiff.

Le

Dieu-Soleil,

192

Tai-yang-kmg.

T'ai-yang-shen — The Sun-god.

— 523 — The

horizon.

^,

and bow

when of

ran^êd

they

merit as

feet".

he

deceased, !

7

times this prayer, will

He

one recited a whole Sutra.

if

happiness and

the

are

Xan-\K-u-fnli

existence.

These

rising:,

Tlie earth brin^cth forth lotus-flowers (2),

maiden, who recites

or

much

as

increase tenfold if

Sutras,

8

eyes are cast upon our miserable exile, and the clouds

thine

Every youth

and

the

thou ascendest, crowned with a diadem of gold,

to thcc as

heaven serve as a footstool to thy

acquire

and

(1),

two rows, honour thy majestic

in

and precious stones.

silver

terms

Buddhist

84,000

Kinrj-hnng |^

lonj^-evity

hasten

will

.Va?j-\vu-/a/(

of his

parents,

ag"ed

!

expressions are merely phonetic, and represent Pali

last

and Chinese words embodying" the "Three-refuge formula'"; in

new

return to a

their

Nan-\K'u-senri

.'

will

trust

I

Buddha, the Law and the Order.

Sun and Moon.

Worshij) of the

The worship to

the

of

dynasty,

B.C.

following

the

Rites,

"a sheep

1122,

(1

84.000.

moon

All

is

(2)

The

lotus-flower

are also a

f^

and the same victims were "Light

Night"

of the

is

fit

(3).

Buddhist phraseology amount to

in

Wylie.

p. 211 (Buddhism'.

a Its

sj-mbol of the evolution of Buddhist worlds

expanded

emblem

petals, reposing

of Nirvana.

Beal.

A

on a calm mirror-

Catena of Buddhist

the Chinese, p. 11.— Monier Williams.

scriptures from

or

also said to contain 84,000 points of doctrine.

from eternal cosmic matter. lake,

^,

Chow

jjj^

the

of

pig were sacrificed to the sun

or a

numeral terms used

the

Buddhism

time

the

in

at the pit called the

Notes on Chinese Literature,

like

:

the altar called the "Royal Palace";

offered to the

China may be traced back

in

Thus, we find in the Li-hi

remotest antiquity.

Record

at

sun and moon

of the

Buddhism,

522

p.

(Sacred symbols;. (3)

^

lA-ki

of sacrifices)

S

3.

IE, or

The

Record of Rites. Book XX. text

is

as follows:

Mai

Tsi-fah

shao-Iao,

^

K^

^^

(The

wang-kung

Law

tfii

jeh

^

tsi yueh yeh JS i> ^, dE BJ H lil- In the B •&mentioned, moon and stars, for worship was offered to the sun, sacrifice here

yeh: yeh-ming

these being the benefactors of the people.

p. 203.

entitled to be

This text of the Li-ki proves again that

and moon existed

—

mankind were

in ancient times.

Couvreur. Li-ki. Vol.

II.

the.

worshipped by

worship of the sun

Legge's translation of the Li-ki. Vol. p.

259 (Chinese text).

II.

— 524 — ARTICLE XXV.

GRAFTED BY THE "PEARLY EMPEROR".

RIT 01 1»ARI>0\

\\

^M

Yuh-h\K-ang Shang-li

Plenary pardons are granted Taoist the

Thanks

Avrit.

official

the monks,

lay

to

Shang-li 1^

h\'^-ang

^

most popular divinity

^'

Jo.

of

Buddhist and

mentioned

of

compensation in

all

in

their

of their sins.

"Pearly Emperor, Supreme Pvuler",

the

by

granted

pardon,

b}'

all faults

here annexed the fac-simile of a writ of

find

will

(M-

the prayers and penitential works of

members share by way

good deeds, and thus obtain forgiveness

The reader

^

persons both

to

promise forgiveness of

Avho

priests,

Jt

Yuh-

high god of the Taoists, and the

^ê

modern China.

These and similar documents are printed by shops dealing in superstitious

purchased

The the

objects,

who wishes

sinner,

if

he pays them

name on

write

his

year,

month and

document

(1)

,^ jj

(2)

is

Yuh-hwang

pray for him, or even fast in his

to

The Buddhist

so doing.

in

burnt,

which

and thus

forwarded

^ ^, the "Pearlj' Emperor",

humanised: and to the Buddhist Fu/i

Vol. (2)

111. p.

—

deemed

is

Mj, literally

to be the

though he

or Sak3'amuni. ^'ol. II.

ruler

of

Supreme


p. 20().

"paper horses", burnt

subsequently extended to

forwarded to the Manes p.

'$,

the

to

The

is

much more

Edkins. note

2: p.

Religion 210. note

315. note 2.

Chi-ma |^

of the dead,

-j^,

Chinese Superstitions,

was granted.

favour

the

he corresponds to the Confucian Shang-ti ±,

in China, p. 112.

priests then

the writ of pardon, taking care to indicate the day,

then

for

Lord of the physical world, and the saviour of men.

3.

where they may be

pardon of his sins, begs

to obtain the

Buddhist or Taoists priests

behalf,

^

Chi-tna-tien

at the current prices of the day.

all

in the nether world.

425 (Superstitious prints).

at funerals for the use

superstitious prints

burnt

and


^4-

o

o

— 525 — Hades

The sins

(I).

was granted, and

whose behalf the document

of the supplicant, in

which

of

a

list

was inscribed on the

writ, are

henceforth deemed effaced.

Among

these writs of pardon,

Supreme

Emperor,

by other powerful ^m

^

(2)>

repentant

burnt writs

it

who

M

thereby pledges his word not

who have

sinners, at

are granted by the "Pearly

Yuh-hwang Shang-li 3E _b ^' or such as the "god of thunder", Lci-kung

liuler",

divinities,

to

hurl his bolts against

such a document, and have

secured

On

the hands of Buddhist or Taoist priests.

inscribed

is

some

a

of sins,

list

which are deemed

all

such

effaced by the

very fact that the ceremony has been performed on one's behalf.

Generally such writs bear inscribed upon them a magic device,

which

by

its

intrinsic

efficacy

is

all-powerful for effacing

all

sins

whatsoever and by whomsoever they have been committed.

The

text

is

Imperial decrees, the

with dragon

encircled

which declare the

document must

also

will

emblems, as

is

"Son

of

of the

drawn up on yellow paper,

be

wont

for

Heaven"

;

this being

the Imperial colour, and hence the most appropriate for such divine acts

(3).

(1)

Ti-tsang-wang

^ 3£,

iifi

one of the

five

well-known liodhisattvas

(merciful beings, representing the saving principle of of Hades.

He has under him

of his dark abode,

can deliver people.

Religion, p. 211. Chinese Superstitions. Vol. 2.

(2)

-Vol. HI.

all

ruler

the horrors

from which, however, the good-natured Bodhisattva,

assiduously worshipped,

note

Buddhism) and the

12 petty kings, executioners of

p. 320.

— Vol.

See on this god.

V.

\'ol.

I.

p. 494, 504.

Hackmann. Buddhism p. GG, 71, 80.

note

— Vol.

if

as a

H. p. 225.

2.

HI. p. 230, 231, 237, 240, 274, 282, 285, 280,

294, 295, 301, 305, 300, 307, 312. (3)

Imperial orders in China are issued under seal, written on yellow

paper, and

marked with

a

cinnabar or carnation pencil.

Taoists have cunningly imitated these dispositions.

System of China. Vol. VI.

p. 1048.

Buddhists and De Groot. The Religious

— 526 — ARTICLE XXVI.

BLDDHIST BEADS. Fuli-chu

The Buddhist rosary Meu-ni-c)iu

^

J^

Jj^,

called

is

rosary

bv

Buddhistic

other

It is

composed

—

of

(1).

in

Chinese FuIi-cJiu this

— commonly

the

sum

total

of

reputed

(2).

When

108 beads.

12

the

name

term Guatama

quote the

describing Buddhist bells,

the origin of this mystic number has been already explained is

J^, or

j,j\,

bein^' the

in preference to the

nations

Buddhism

historical founder of

J|

Sakyamuni,

of

under which Chinese Buddhists used

i^\;

months

(3).

It

terms into

of the year, the 24

Avhich the solar calendar has been divided, and the 72 divisions of

the Chinese year into periods of

up

these respective figures,

days,

five

we have 12

+

known

as

Heu

Adding

{\^.

+ = 108

24

''2

(4).

Bv reciting these beads, the whole year is thus devoted to Buddha and Buddhist worship. Pious votaries of Buddha repeat this

round

of

prayers in view of securing happiness and laying up

merits for the nether world. In accordance

one

must

Nan-wu

(1)

Chu

3f$,

recite

with Buddhist tradition, while telling each bead, the

formula:

O-mi-t'o-fuli ft

Full '^,

*

transliteration

put

"I

my

Pp]

fi

in

Chinese of the

\>t

a pearl, a bead, a string of beads;

fti-

trust

in

The two

first

Amitabha",

tirst

words

syllable of

of

Buddha.

hence "Buddhist beads". Williams.


Chinese Buddhism,

Sakyamuni).

p. t01»

(2)

Eitel.

(3)


(4)

Besides the cosmic origin of the mystic

the Author, others hold that

it

may

1.

p. 124.

number

108, given here

by

also be derived from the 108 divisions of

the sacred foot of Buddha, wherein were pictured his attributes and subsequent career as founder of a new religion. Williams. Dictionary of the

Chinese Language ^. — Monier Williams. Buddhism,

p. 20

(Buddha's birth).

Fig.

194 bis

ooooooooooooooooooo<^6qq6 0600000 OOOOQQQOQQOOOOOOOO0o005(p) OOOOQQ99 <;!)

oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo 00 oo oo oo oo oo oo oo oo oo oo oo oo oo oo CO oo OO oo OO oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo oo

m^-^mw'^

*îi« '*

Zju

ÎSf * 5S-

4

^1

•-'^

.i-

f>t

^^

'*

^'J

^ ir^^&S-

^'4

-^ i^

T f^

V/iC

^^ 'f

^

^

^

J.

^

-f

^

tt;

,^/^ X"^'

fm^

it

^

4

^%

<^^

ft

^1-

\l^^^

m

^^1

^ ^ T j^ -^ B # -K

-^

"

/Xf

':5^

it^

?r-

l'^^ ^ ^? î ^^ # Y ^

rr-^

-^

7^ 't

^

s^

til

.^

^4^ ^J:-

^^ 9;]

-y

^

^"^

%

^,

,^

^

00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 od oo 00 00 00 00 00 00 00 00 00 00 00 00 00 00

00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00 00

0000000000000000000000000000000000000000000

O 000000000 OOOOOOOOOOOQOOOOOOOOOOOOOOOOOQOOO

Nien Fou. Repeating Buddha's name on the rosary heads.

— 527 — this invocation,

Xan-wu

explained by "to

humbly

m^

0-mi-L'o-fuli

M,

|^

represent the Pali

sounds "Namo",

(1)

trust in the person invoked". is

#,

|)'t:

transliteration

the

Chinese of

in

the Sanscrit word Amitnlthn (boundless light, diffusing great light), a Dhijnni niuldha (2)

Mahayana school about A.D.

invented by the

Southern Buddhism kno^vs no Amita or Amitaya.

300.

Originally

conceived of as impersonal, he acquired prominence especially in the century.

fifth

was

It

Western Paradise

—a

vulgar imagination

to

at this period of

Buddhist evolution that the

substitution for Nirvana, too abstruse for the

grasp

— was

invented.

Aniitabha

to-day the

is

ruler of this so-called blissful land, and hence highly popular

the

His

Chinese.

name

repeated

is

among

and the beads

incessantly,

counted in connection with the repetition until the sound becomes

wearisome.

Buddhist beads are commonly called Su-chu beads used by vegetarians; or P'u-t'i-chu

^

^ f^ J^,

J^

(3),

that

is

this latter being

the transliteration in Chinese of the word "Potala", the ancient seat of

Sakyamuni's ancestors, and a port near the mouth

of the Indus.

The beads reputed the most precious are those brought from Tibet,

kingdom

(2)

of the

famous pilgrimages

Pali (Magadhi Prakrit)

(1)

of the

one

or

in

new

is

up

to iOO

Dhyani Buddhas

events or phases in the

life

A.D.

are of

Szechw'an

the vernacular language of

Central India, the holy land of

religion

in

Eitel.

ideal,

all

The

(4).

Magadha, a

Buddhists, and head-quarters

Chinese Buddhism, p. 63 and 88.

abstract

beings,

symbolizing certain

Guatama. They are generally reckoned as

five.

26 (Dhyani Buddhas. Amitabba).

The Gods

of Northern Buddhism, p. Su %, plain, coarse, vegetable diet. Williams. Dictionary of the Chinese Language. — Chinese Superstitions. \'ol. IV. p. 451. note 1.

Getty.

(3)

(4)

of the fJf

Omei mountain, 0-mei-shan i^M

lii^

most famous of Buddhist pilgrimages

situated in this province,

in

Western China.

is

one

P'u-hsien

^

(Samantabhadra), a fabulous Bodhisattva, invented by the Tantra School,

He is represented seated on a sacred elephant, is much worshipped there. and many Dharanii^ (charms and mystic formulas possessing magic power) are

ascribed

Buddhism p. 46.

to

him.

Edkins.


Chinese Buddhism

—

Getty.

The Gods

—

Hackmann.

of Northern

Buddhism.

p.

116.

— 528 — bead suspended outside the

extra

large

form

of a dried bottle-gourd,

IIu-lu

string', is

full

(I).

||[

Besides the rosary described above, there the "rosary of the Lohans", Lo-han-chu

is

another kind, called

^ j^ J^.

This

of

18 beads, in honour of the 18 Lohans

of

Buddha, who have gained knowledge by listening It

is

Almost

is

composed

immediate disciples to his teaching'.

all

indulge

— never use

members

animal food

in

them

— and

recite

these are

in their religious practices.

of "vegetarian sects" (3) are likewise

wont

them.

llu

i\)

plant

who

those

;

numerous nowadays

to recite

(2),

or

noteworthy that only vegetarian Buddhist monks

beads

these

carved in the

fjH,

the bottle-gourd, called also the calabash

(I.agenaria).

This

cultivated everywhere in China and the dried shell used for dippers,

is

spoons and

ladles.

Lu 0,

a gourd,

hence the "dried shell of the bottle-gourd".


Lohans or Arhats.

The Buddhist

have borrowed the idea from India. but the Chinese added Religion, p. 212.

The

18 (3)

Lohan

2,

— Getty.

equivalent of Taoist hermits,

According

making them thus

The Gods

18.

of Northern

to

Hackmann. Buddhism Buddhism,

p. 15(3.

IV'. p.

10,

as a

— Watters.

of Chinese Buddhist temples.


who

Hindu legends they are

456 (Vegetarian Sects).

—

—

r>29

ARTICLE XXVII.

ion

ui K\i\<; ivciivsK Ol

iiii; i»i ki»()si;

OllTAIi\l\Ci I»ROSI»EHITV.

(Ceremony performed by Taoist

Sliao-p'in(i-ngan-hsianri j^

The is

offering- of

honour

in

of

pagan gods,

"^

{\).

^

T:io-shi

priests,

order

in

and the country in general, or

families

for

^

21^

incense for the purpose of obtaining prosperity,

ceremony during which Taoist

a

incense

priests).

in otlier

burn

-^,

happiness

secure

to

words

for the

purpose of shedding on mortals the beneficent dew of heaven amidst the

sufferings

performed or

when

this

of

The ceremony

dreary world.

generally

is

connection with a pilgrimage to some famous shrine,

in

private

families

invite

the

priests

carry

to

it

out within

homes.

their

Performing the ceremony

1".

1q the vicinity of a

famous pilgrim

meet

the

together

for

purpose

in connection

—

with pilgrimages.

resort, several villages or families

worshipping the village

of

Buddhist and Taoist priests are invited

god.

to attend, lead the procession,

and

offer

see

every year some two or three hundred thousand folks wending

their

prayers on behalf of the inhabitants.

way

the

to

famous pilgrimage

situated in XganliM'ei province

(1) lity,

Shan

I*, to burn, to light, to set

peace, prosperity.

burn incense,

^^

to

on

thus that one can

Kiu-hwa-shan

at

(2),

It is

and dedicated

fire.

P'ing-ngan

Hsiang H, perfume, Incense

supplicate the gods for prosperity".

;

Language. — See "charm conferring peace and ^'ol. II. p. 221.

South of the Yangtze

river,

111. p.

320.

a

little

West

-'p

W^llllams.

of the Chinese

(2)

lij>

^,

tranquil-

hence "to worship,

Superstitions


A ^

to Ti-tsang-

to

Dictionary

felicity".

of Chi-choiv-fu

Chinese

ffe

#1

Vol. V. p. 504.

9

fl^P-

— 530 — waruj

^

j;^

3i (0-

^'^

pilgrim

^1^^

hundreds

season,

of

native

boats arrive, gayh' decked out with banners and lanterns, and bearing votaries travel

One

god to his shrine.

of the

two Buddhist priests

or

on each boat, and pray or chant their Sulrnx on the wav.

them and

Incense-sticks are also lighted by

When

returning,

offered to the

Buddhist or Taoist

these

gods. lead

priests

the

procession, and sometimes perform the mystic and solemn ceremony of

"passing over the magic

which leads

to the

Performing

2°.

families

also

ceremony

in their private

living or of the dead.

f[lj

^

(2),

Hades.

of

Taoist priests,

invite

above ceremony

the

^

K\^-o-sien-k'iiio

bridge"".

sombre realm

Tao-.s/ft

^

homes, either

The ceremonial

is

— Private

homes.

private

in

-_£-,

perform the

to

for the benefit of the

carried out in the following

manner.

At the extremity

of the

large

guest-hall,

tables

lower down,

placed

is

At

fourth.

A

narrow plank,

upon which occasion.

called T'iao-ki is

Iwo

erected

up

second range of

then a third, and even sometimes a

on the highest range of tables,

last,

are piled

tables

against the wall or between the wooden pillars.

fi^

is

with a chair

JL (3^,

placed a long, in the centre,

the tablet of the god worshipped on this

lighted candles are placed on each side of the tablet,

and fragrant incense burns

in the censer.

The Buddhist or Taoist

bring

priests

with them

plentiful

a

supply of images of their gods, and superstitious prints, which they (1)

the

One

saving

of the five well-known Bndhisattvas (merciful beings representing

principle

therefrom those

Hackmann. Buddhism Buddhism, (21

of

Buddhism) who presides over Hades, and saves

who worship

him.

Edkins.


Kico

i§,

to go be3Tjnd K'icio 1^,

of the Chinese

T'iao

Ki

Getty.

or up

to.

planks

laid across a

to '"pass the bridge leading to Hades, the

(3)

Chinese Buddhism,

The Gods

p. 218.

of

—

Northern

p. 92.

immortality-, mystic.

things.

—

Language.— Chinese i1^,

an3' thing long

to pass o\er.

magic

f|Il,

bridge"'. AVilliams.

Superstitions. Vol.

and slender,

a

jL, a bench or low table, a side-table.

the Chinese Language.

Sien

leading to

stream, a bridge: hence

I.

Dictionary

p. 151.

classifier of long slender

Williams.

Dictionary of

Fig.

Cette ieuille est collee a

195

la

porte de

la

chambre

ovi

se fait la ceremonie.

Sheet affixed on doors

when praying

for prosperity (Taoist ceremony).

— 531 — up on the walls and

stick

pillars,

and suspend from the cross-beams

around the temporary

altar bedecked with

One may

remark

especially

and

colours,

five

five

fourth

to

another

North,

the

to

the

symbols and magic devices.

.stam|Ded with various

These sheets arc hung up towards the one

gay and variegated banners.

large sheets of paper, bearing the

to

West, while the

the

directions of the horizon

five

South,

third to the

a

placed in the Centre.

fifth is

inscriptions are designed to honour the genii, directions

five

is

It

'J'hese

preside over the

(2).

of this improvised altar that the Biaddhist or

the foot

at

who

(1);

East, a

Taoist priests indulge in quaint gestures, beat their cymbals, blow

musical instruments, recite their Sulra.<,

their

in

noxious

all

Prayers

influences.

and thus expel

and petitions are

also

offered to

protecting divinities, and malignant stars are ceremoniously escorted

some

to

where they are burnt

solitary cross-road,

prevented from injuring folks any further

Almost

all

pagan households have

New

the

opening of the

the

whole twelve months

the

in effigy,

(.3,^

this

ceremony performed

at

Year, in order to obtain prosperity during ;

it

is

performed on the

also

moon, the period when excessive heat begins

fifth

and thus

in

fifth

day of

China, and

exposes the people to various epidemics, from which this ceremony is

deemed

to protect

them.

.3".

Perfonnirtij

the

their

wearin;^

(1)

East,

ceieinonij

in

villagex.

^^

coloured copes, Kia-sha

The Chinese

— Buddhist monks

(4),

or Taoist priests,

recognize five points of the compass: North, South,

^Vest and the Centre.

The Centre denotes China, and

points the remainder of the world, imagined as Ij'ing on

Mayers. Chinese Reader's Manual, (2)

(3)

the other 4

four bordeis.

p. 312.

See specimens of these magic prints, bearing the 5 colours, and

suspended towards the bringing

its

felicity,

5

points of the compass,

^'ol.

II.

p.

210 (Charms

and delivering from Hades;.

See ceremony of escorting malignant stars and burning them in effigy

described.

Chinese Superstitions. Vol. IV

.

p. 427.

From the Sanscrit Kashaya. a coloured garment. Nowadays, a cope outer robe worn by Buddhist priests when officiating. It is made of very (4)

or

thin cotton or gauze.

Chinese Superstitions. Vo\.

I.

p. oG.

note

1.

— 532 — Tao-shi

^

^t^,

playing flutes,

murmuring

liturgical

prayers

and

beating cymbals, go from village to village, and leading the procession beg peace and happiness on the inhabitants (1).

sions generally take place about

nightfall.

Such proces-

Lanterns are lighted on

both sides of the door-^vays, and incense-sticks burn in censers at the entrance to

(1)

all

homesteads.

The Chinaman's

of wealth,

honours,

idea of happiness

descendants, a long


111.

is life

Preface, p. XII.

summed up

in the attainment

and protection of the gods.

"4:

cn

o

O

"a-

a.

D

-4

»l(ûl^

£

-533

—

ARTICLE XXVIII.

1.\CF;\SF.-STU

The worship more

existed

or

the

of

back

incense goes

divinity

the

to

KS AM>

IIIF.IR

by the

LSAGE. and

lic^htinfr

as practised at the present day, or at least in

less

the form of aromatic substances burnt in honour of the gods,

read that in very early times, the emperors Yao

and Yu \-

^

^,

'3,,

while

corrupted,

own

their

\Ve

burnt offerings

offered later

private

of

offering-

remotest times of Chinese history, and

on

as

families

to the

primitive

^

(1),

^^'e

^

Shun

(2)

Supreme Ruler, Shang-li waned

tradition

assumed the right

or

became

of offering incense to

special gods. shall

treat

offering incense to

in

this

article

only of the present-day form of

'Heaven and Earth",

^

T'ien-ti

j:|{l

(4),

and the

The

host of other divinities which compose the Chinese pantheon. subject will be treated under the following heads

—

:

Various ingredients which enter into the composition of

1°.

Chinese incense.

Yao

(1)

^

achievements of his

or

during three

and

(3)

A'ears.

life.

stitions. Vol.

I.

Yu ^.

Tradition

is

Maj-ers. Chinese p. 123.

note

^

some some

p.

were added

in subse-

272.

on the throne, and mourned

displaj-ed the

Manual,

—

filial

him

Readers Manual,

p. 180.

—

Chinese Super-

1.

B.C. 2205-2197.

utmost

p. 280.

for

extremely discordant with reference to his

He completed

Successor to Shun #.

of regulating the water -wa^-s of China.

(4)

Book

Hfe, but countless fabulous details

He succeeded Yao

Golden Age.

work

^ ^,

Shun ^. B.C. 2255-2205. Another of the legendary heroes of China's

(2;

origin

The Shu-king

Ma\-ers. Chinese Reader's Manual,

quent times.

70,

of History, records

ascended the throne B.C. 2357, and reigned over

say even over 90 years.

the

Confucius said of him that he

piety towards the Spirits. Mavers. Chinese Reader's


^'ol.

I.

p. 123.

note

2.

In Chinese philosophy, ''heaven and earth" represent the transfor-

ming powers -Vol. V.

of Nature.


p. 512, 515, 517.

\'ol.

IV. p. 420. note

1.

— 534 — 2°.

The packing

3".

The usage made

4".

Principal circumstances in which incense-sticks are used.

1°.

Variou.-<

of incense-sticks into bundles. of these bundles of incense-sticks.

ivrireiHenl><

enter into the composition

\K-hiclt

of

Chinese incense.

The incense generally employed follo\ving substances of

1"

:

in

China

is

composed

three-fourths of the whole weight

is

of the

made

wood-pulp or rather wood-dust, obtained by crushing pieces of

wood

in

China,

stone mortar,

a

is

the form

of

which, like other utensils in

2" the other quarter is a

most primitive.

bark and root of the elm-tree, Yi'i'Shu

jf%

^

mixture of the

reduced to pulp,

(1),

with the addition of some water, and aromatic substances dissolved

These aromatic substances comprise generally cloves

in native wine.

Tincj-hsiang

^. camphor and

"J*

that of the cypress-tree,

the above ingredients

n#

^

commonly

||]"

wood,

principally

Incense composed of

(2).

styled "gum-incense"', Jii-hsiang

(3).

From is

is

sweet-scented

Peh-shu

placed

these substances a glutinous dough

all

in

hollow cylinder,

a

The dough

extremities.

^1)

Yii

f^..

The is

decoction, which

is

with

is

holes

formed. at

This

one of

its

then forced out, and issuing from the

is

round holes assumes the form

above, the bark

pierced

of

elm-tree (Uhnus).

long-drawn threads.

These are

Besides what the Author mentions

used as a tonic medicine, and the seeds for making a

deemed

helpful in producing sleep. Williams. Dictionary

of the Chinese Language. (2)

its

Peh

ff,

more

correctl}- written ^^,

purity and white colour.

use by the Chinese in

making

It

is

from wood and white, alluding to

a resinous

incense.

and fragrant wood, hence

Williams.

Language. — De Groot. The Religious System of China. Vol. !3)

incense. in

Jii-hsiang

^

^, from

Jil $1,

The gum-resin obtained from

I.

p. 294.

the breast or nipple, and Hsiancj

^,

Xhe Bnavellia papyrifera, and so called

Chinese because the drops resemble nipples.

Chinese Language.

its


Williams. Dictionar3- of the

— 535 — and cut up

dried

The

to the size required for

Such

bundles.

the incense which Chinese generally

is

worshipping their gods.

in

in

thus obtained are of a pale brown colour and about six

sticivs

or seven inches long.

use

packing them

public

In

idols

|)rocessions,

are

followed by large incense-burners (1), conveyed in a pavilion of carved

wood.

or gilt

whole pieces

the

In

aromatic

of

furnaces of these incense-burners

cast-iron

wood

The Author has

burnt.

are

also

heard that powdered aromatic substances are offered in family shrines,

honour

especially in It

may

of the

"God

Wealth", Ts'ai-shen ^^

of

^tjj

(2).

be generally said that the smell of this Chinese incense offensive

peculiarly

to

the olfactory nerves of Westerners, for nine

times out of ten

the love of

the

manufacturer,

heart

of

the

is

illicit

gain

who

stifles all religious zeal in

often

too

employs aromatic

substances of inferior quality or in small quantity, preferably to better ones

which the material would cost more.

of

nearly

Hence the walls

temples are blackened by the smoke of this inferior

all

and exhale

a smell

of

stuff,

which provokes utter disgust.

The packitvj of incense-slicks into bundles.

2°.

Those bundles or packets of incense-sticks, which one may see

hung up

in

composed

of a certain

grocers'

shops and those of vendors of incense, are

number

strips of red or gilt paper.

the

special

whom

(1)

of sticks,

The number

purpose of the devotee,

These are generally square, have

of China. Vol.

and four

feet,

to

and on each

In public processions, such instruments of

p. 143, 1(36.

1.

and evening, three before him,

in

worship


Kvery heathen shop-keeper, banker, and merchant, has

his establishment devoted to the

sticks of incense

and two small candles are regularly lighted

the hope of engaging his protection in the

p. 154 (Daily

a place in

worshipping of the "god of wealth". Morning

business and the increase of wealth. II.

customs, and the gods

a cover

are generally conveyed in a special pavilion.

Vol.

of sticks varies according to

local

they are to be offered.

side a big ear or handle.

(2)

gaudily wrapped up with

Doolittle.

management

of


worship of the god of wealth).

— 536 — and around the Open Port

In

Wuliu

of

in

This trade

towns, and large villages.

cities,

all

remunerative, for incense

packets

(1),

-/j^^

Manufacturers of incense

generally contain 19, 37, 61 or 91 sticks.

abound

Ife

most

is

used in China to an extent that surpasses

is

that Westerners can imagine.

all

3**.

Usage made of

aj'

Placing them in the incense-burner.

tliese /unu//e.'^

of incense-sticks.

— Enter into a

pagan

household, and in front of you, at the extremity of the hall, occupying

^

you

place of honour,

the

(2),

their feet,

in

burner,

hollow-shaped

handles a red

a ;

on both sides of candle.

(3)

burner

centre

the

in the

endeavour

special

gods of the family.

of a

long table or stand

and

square

it

is

^ At

the incense-

instrument with a

pair

of

two candlesticks bearing each

are placed

Every pagan, be he rich or poor, has an incense-

home

to

domestic altar, Kia-t'ang

will tind the

whereon are worshipped the

('j);

have a

well-to-do families,

it

who

even those families

simple

earthenware

one

are quite indigent

wealthy

in

;

and

becomes altogether an expensive and elaborate

object.

This incense-burner

is

with ashes

half-filled

the worshipper

;

has, therefore, but to insert in the ashes the packet of incense-sticks, care

being taken to previously light their upper ends.

(1) It

is

A

large

a grccit rice,

open port on the Yangtze

river,

They must

264 miles from Shanghai.

cotton and tea-exporting centre. The Chinese population

is

recUoned at 130,000, and the foreign about 100. (2)

See on the household or domestic altar.

\'ol. I\'.

p.

417,

where the

gods principally worshipped are described. (3)

In the eyes of the Chinese, red

and hence

in

is

an emblem of joy and happiness,

praying for wealth, the candles must be red.

On

the other hand,

in worshipping the "god of fire", they must be white or yellow or green, because red being the colour of fire, would be an inauspicious omen, and

have a tendency to produce

ceremony to prevent. Vol.

11.

(4)

a

Doolittle.

conllagration,

which

it

is

the object of the

Social Life of the Chinese,

^'ol.

I.

p. 201.

p. 119.

See picture of small incense-burner used in the household shrine.


\'o\.

IV. p. 418.

— o37 — llame of a lamp or a candle, but never from a

be lighted from the stove

or

"God

of the

would be most disrespectful towards the

as this

fireplace,

Hearth"

(1).

Placing them on a spiked supportef.

h).

made

kind of larye candlestick,

wood

of

— This supporter

or metal,

places the

They then burn out slowly without emitting

packet of incense-sticks.

any fiame, much in the same manner as the wick of a candle it

a

and surmounted

upon which the worshipper

by a long tapering spike,

is

after

has been extinguished.

Sometimes, the extremity

cj.

on

set

which

after

tire,

it

of the packet of incense-sticks is

cast

is

on the ground, and

extinguished or burns out slowly until sheer

is

lack

remnants banks

regard in

of

of these

incense-sticks

have been cast there over the

and

place

may

and

to propitiate

local

is

there

consumed.

This

Burnt out

worship of the gods.

the

of rivers, at cross-roads,

finally

it is

frequently found on the

be

those inferior deities,

who

The whole proceeding

aff"airs.

They

at the entrance to bridges.

is

preside carried

out with that callous unconcern so characteristic of the Chinese in

worshipping their gods

Boatmen

fJJ.

when

anchor,

Known

1

jî

3E.

light

sticks

of

incense

before

pass through some strait,

they

in

(2).

Chinese as Tsao-Jdiln

%j:

or

^, Tsao-shen

hauling up the sail

jj:

in front

|^, or

of

Tsao-wang

and regarded as the arbiter of family prosperity. Williams. Dictionary

of the Chinese Language. p. 453. (2)

note

No worship

of heaven

him as

a

is

— Chinese

Superstitions.

\'ol. III. p. 2G1.

— Vol.

IV.

1.

of

God by

the people

too majestic and glorious for a

worshipper.

is

permitted in China.

common man

to dare to

This exclusion of God from the practical

The God approach life

of the

people has led to idolatry, ancestor worship, and the multiplicit}' of inferior deities.

On

the other hand,

modern Confucianism

is

utterl}* atheistic, the

gods of Taoism are legendar\- and grotesque beings, while those of Buddhism are largely fictions of the are subject to mortality,

human mind.

and limited

All

in their

removed beyond human nature, their worship carried out with the

and

97.

— Chinese

utmost unconcern.

Superstitions.

have their birthdays

power. is

like

Being conceived as

men, little

quite material and generally

Edkins. Religion in China, p. 92

\'o\. II. Preface, p.

^T.

10

— 538 — a

famous shrine, This

protection.

man

last case,

the danger of

thank the river-god

to

exposed to great danger, but once

is

the returning' of thanks

over,

gratitude

not

is

outcome

the

thought

is little

of

paân

One

a

little

of the

boatmen

set

it

;

the

^^

pomp ej.

(1),

of the

also

is

it is

then placed at the bow and the

While

on hre. ;

burns, cymbals are

it

a handful of superstitious papers,

occasionally burnt in order to enhance

ceremony.

Chinese sometimes burn incense when high

Chow

or Tao-i'ai did,

^1

î'l,

^^

the province of

in

(2),

happened

Nganhwei

are

^ ^, the Intendant

through the

to pass

officials

The Author being

passing by, intending thereby to honour them. at II\
deftly availed

in a coil, being" careful to leave

beaten and tire-crackers exploded

Clii-ma

is

In

up

rolls it

hollow in the centre

stick of incense within

The

of.

civilisation.

burning these incense-sticks the chain of the anchor of.

kind

his

for

however, happens rarely, for the China-

when he

prays fervently

virtue

order

in

city,

and as he

the inhabitants lighted incense-sticks and placed them within

his sedan-chair.

4".

Prmci-pd.1 circamslances in

which incense-sticks are burnt.

Countless are the circumstances in which the Chinese people

burn incense-sticks.

Generally,

it

is

customary

certain wealthy or highh' superstitious families.

to If

do so daily in

one needs some

favour, the restoration of health or other special blessing, or

intended to honour the household god

(1)

Chi-iua Ut

of the dead,

,'.!.;,

literallj'

"paper

and subsequently extended

forwarded to the nether world.

(1),

if it is

everywhere and at

all

horses'" burnt at funerals for the use to all superstitious prints

Chinese

Superstitions.

Vol.

burnt and

IV.

p.

425

(Superstitious prints).

Tao-fai jt ^, his Excellenc3' the Intendant of Circuit, a territorial Taot'ais may ha\e civil or military jurisdivision of a province in China. (2)

diction,

and are generally

in

charge of custom dues,

rice,

grain and salt reve-

nue, water-ways etc. (3)

See on the household and tutelary gods of the famil}-.

Superstitions. Vol. IV. p. 417-419.

Chinese

— 539 — such times incense

This

burnt.

is

the general form \vhich the

is

popular worship of the gods assumes throughout the land, and

more general as

is

the

is

simple and inexpensive.

purchase

few sticks

a

it

bounden duty

a

is

of

hsien

%^

%,

^

H,

lLi

and towns

Wuliu

of the

on the

on

II
month

the

first

and

Chow

^

'}[]

In

when

Fanch'ang-

-/i^,

^

Ha.nshan-

'}{],

^;

and

all cities

North Kiangsu, incense

|^,

New

more

is

on the

Year,

fifteenth of the eighth

the

(I),

festival of the local gods,

in general

IIwo

and only on the occasion of the

fifth

and

jff.

iffi

Lower Yangtze.

in the valley of the

sparingly used, fifth

i<:

z^

the province of Xganliwei

and places bordering

one's

burn incense.

for all, be fhey rich or poor, to

T'aip'iiig-fa in

to satisfy

however, special circumstances in which

are,

This practice prevails in such places as

lisien

may

person

less, a

and burn them

incense,

month

(2),

during pilgrimages or processions,

On

the inhabitants need rain or fine weather.

fifteenth

it

performing an act of worship

For a halfpenny or

of

There

private devotion.

manner

this

month,

of the

is

it

also

customary

to

burn

some incense. ^Vhosoever village,

on the

placed at

visits in the early

or fifteenth of the

first

doors,

all

morning

a

Chinese

month, mav

citv,

town or

see incense-burners

and the inhabitants busily engaged

in offering

incense to the grods.


This

of the

month.

is

the

The

ped

(this

festival,

original design

and make a thank-offering

seems

and

corresponds to the time of

II.

p. 05-00.

\'ol.

lasts

to be to

V.

demons

p. 705.

from the

of pesti-

— Doolittle.

all.

11"' to

commemorate

The moon the "Harvest moon"

for the harvest crops.

congratulated, and moon-cakes are eaten by

Chinese. Vol.

is

p. 59-00.

II.

Mid-Autumn

heat

by the

Yellow charms are pasted over

processions take place in order to expel the


(2)

attributed

China to spectres and demons. Countless

in

superstitions are practised in every family.

the doors, and

this season the

various diseases and epidemics,

medical art and popular opinion

lence.

At

This occurs about the end of June.

(1)

intense and produces

the 15"'

the season,

is

also worship-

in

England) and

Doolittle. Social Life of the

— 540 — This people that

superstitious

when

custom

has

such

a

general

converts to Christianity abstain from

hold it,

it

on

the

may

be

reasonably inferred that they have practised no other superstition.

This christian attitude and the heroic courage criminates

them obviously from pagans,

particular, unfailingly

(1)

it

who,

requires all

(1),

dis-

and each in

burn incense, and thus worship their gods.

In the early christian

church thousands of martyrs were put to death

for refusing to offer incense to Jupiter

and other pagan gods.

ever been considered as a public profession of paganism.

This act has

— 541 — ARTICLE XXIX. I

l\I\G THE

ATER-I,E\

\\

T as Ind-clm-ang

El, Ol

^jq"

THE
7]^ |/^ (I).

In the rice-cultivating: country situated along' the Yangtze river,

Yanrj-tze-kiang

by

its

^

-^ fX,

waters, the whole harvest of the season

sudden

in a few days by the

these

^"d on the banks

sad occurrences,

of the tidal canals fed

sometimes destroyed

is

and overflow

rise

of the flood-tide.

embankments,

houses,

concern of the farmers inhabiting these localities height which the incoming waters

may

is

Summer

burnt,

and

or

Autumn, an

Hence the great is to

In

the early days of

bowings are performed during several days,

waters are to reach in each of the three seasons. local god, placed in

four

stalwart

carriers,

sacrifice is

The vegetarian

in the

which the

The statue

is

taken processionally through

Children sport their banners,

adjoining villages.

The

level

of the

an open sedan-chair, and borne on the shoulders

and a vegetarian

crackers are exploded,

god.

For

idol procession is organized, incense

hopes that the gods will disclose to the people the

of

ascertain the

attain in the canals.

this purpose they consult the local gods (2).

Spring,

and nearly

cattle,

everything are swept away in the roaring torrent.

(3)

performed as follows:

falls

on his knees at the

all

the

chaplets of

fire-

immolates a cock

to the

— feet of the idol.

Then

rising up, he seizes the cock, severs off the head with his teeth, casts

(1)

and

the palpitating and bleeding fowl in the air before the sedan-

Ta

tT, to drive.

driven in the ground. of the season". (2)

In

Shiii

7j<,

water.

Hence driving a

Chivang ^, a stick, a log, a stake and thus "fixing the water-level

pile,

"Williams. Dictionary of the Chinese Language.

Gods worshipped

in the local village temples,

and deemed

to specially

protect the inhabitants. (3)

See

on "Vegetarian Sects


',

p. 456.

their

tenets,

practices and worship.

— 542 — chair of the

played the

three days,

deemed

the idol

is

belief.

Prayers

grant

This

to be

animated

may then

ceremony during

t\vo or

and beaten loudly cymbals and gongs, (1);

such, at least,

be addressed to

and

it,

the popular

is

it is

the propitious

is

moment.

expected to

Several youths start off fran-

bearing the idol on their shoulders, and taking

it

along the

All of a sudden they halt at a determined spot, and proceed

canals. to

flute

this

petitions.

all

tically

Having repeated

idol.

ascend the embankment, which has been raised to protect the

country from perform

a

advance,

All eyes are fixed for the spot

which the overllow

ground, and thus

home,

(1)

arrive,

circle

to further

to be

they

as

the}'

turn round,

upon

this individual,

where he

and the

marks the exact

fell

waters will reach in the ensuing

to be

done

is

to drive a stake into the

the water-level of the season,

is

local

god

is

brought back

T as hui-ch\',-ang

to

The surging waters

allayed.

to his

and

the temple,

of the

mighty

river

but they will not rise beyond the protecting water-

Buddhists consecrate each image

and formularies.

deemed

fix

the

general anxiety

may now mark (2).

the

in

The crowd then breaks up and each one returns

4T 7K ^^village

of the

The onh' thing now

season.

narrowing

sloping ground,

or other of the bearers, accidentally or as prearranged,

most solemn,

is

this

becomes impossible

last it

the ground.

moment level

movement,

winding

until at

whereupon one tails to

As they ascend

floods.

When

animated with the

beings they represent.

bj^

the repetition of m3'stical texts

images and idols are thus consecrated, they are spirit,

and possess

all

Monier "Williams. Buddhism,

the attributes of the p.

4G9 (Development

of image-worship). (2)

the

Man,

in the

lower stages of civilisation, had

connection between things,

constantl}' confused cause

and

owing

effect (the

to

defective

p. 233.

He

rise, are classical)

Progress consists at least

discovery of the reason of things.

Comparative Religion,

understanding of also

well-known examples of the cuckoo

bringing Spring, and the Ibis causing the Nile to

nected things in nowise related.

little

observation.

Jevons

parti}'

or conin

the

Introduction to the Stud}' of

— 543 — Experience has proved a hundred times over the

above proceeding; you childish

and

irrational

three times every year, tering faith.

may ;

tell

all is

futility of the

these superstitious folks

of no avail, they

it is

simply

renew the ceremony

and believe in their water-level with unfal-

— 544 — ARTICLE XXX.

SUPERSTITIOUS PR ACTICU

FOR ASSURING A

PI>ENTII'UL

Tso-ch'eh-tze

^^

{ffx

HAR\ EST. (1).

order to understand thoroughly the following- superstitious

In practice,

necessary to be acquainted with the methods which

is

it

the generality of Chinese farmers employ in storing up grain after it

Large round baskets,

has been gathered from the thrashing-floor. or

feet

five

more

three-quarters

in diameter, are set

of their

reaching

baskets,

high,

feet

On

to

the top of these

Further quantities of grain are thus poured into

round the rim.

empty space, the whole receiving the name

that

is

of

filled

reed-mats are adapted

this

heap or

a

and

in a granar}',

capacity with grain.

about six

to

up

pile.

On

the farmer.

Such heaps

of grain

Cli'eh-lze

^,

j^

constitute the fortune

the second day of the second month, being the

"local god of the soil",

birthday of the

of

T'u-ti-shen J: f^

(2),

ijilfl

farmers have recourse to the following superstitious practice in order to

secure

Taking

plentiful harvest.

a

a

shovel-full of ashes,

proceed to the thrashing-floor, and turning, scatter of the

In the centre deposited

therein.

earthenware

Four or of millet,

circle, is

a hole is

then

prevent fowls

or

fj^,

regarded as another form of

^ ^, (2)

Ti

iHi,

T'u ±, the fourth of the

a

piece

of

of corn

broken

from interfering with

7"so/i ffS,

to do, to

it.

make. Ch'eh-

a railing, a palisade, a barrier.

five

elements, earth,

a spot, a place, ground, the earth.

soil", local agricultural divinities

moon.

birds

with

dried peas etc., deposited in each and covered as

probably used for $f or fsg, Dictionary of the Chinese Language.

tze

made, and a handful

covered

other circles are successively described, and a handful

maize,

Tsn

(1)

to

five

It

they

round them.

it all

soil,

Williams.

the god Earth.

Hence, the "god of the ground or

worshipped on the second day of the second


— 545 — previously

purpose to

described.

Tso-ch'eh-tze

harvest",

is to

This itk

practice

called

is

"assurin^'^

The allusion

j^ ^-

is

when

scattering

the

ashes

handfuls of grain,

are deposited

all

which the husbandman hopes by

corn, future.

Hence

to

neglect

round,

represent this

The

obvious.

beg the "local god of the soil", T'u-ti-shen

grant them for the present year a plentiful harvest.

described

lucky

a

i The

i^l

^,

circles

and within which

the abundant heaps

means

of

to secure in the

performing this practice would entail a

poor harvest.

The Author has seen Ilai

Chow

fg:

'}\'\,

P'i-chow

this

^

superstitious practice resorted to at ;)'H,

and

IIsuclio\K--fu ^^^

j]]

jflf,

in

North Kiangsu yX M- Iri certain places, every husbandman performs the ceremony unfailingly. If no handful of grain is deposited in the lucky hole, the granary will be empty

(1)

The custom

of performing the

(1).

ceremony on the day

set apart for

the worship of the "god of the soil", and the hopes entertained that infallibly assure a plentiful harvest,

amply show that

it is

it

will

really superstitious.

-«S®i^-

11

— 546 — ARTICLE XXXI.

TAOIST WITCHES Ol IIAICIIOW. Hai Chow Tao Nai-nai i^

M

j]\

fj f}

i'^)-

^

Tung Hsiicliow-fu ^^ Tao-shi^ priests, Buddhist and Taoist

In the country East of Hsiichow-fu, }^,

±,

Hai Chow i^ are less frequently met with than

and

at

')'{],

On

II province.

the

other

j'\\

Kiangsu ^X

in other parts of

^

Tao Nai-nai

hand, Taoist witches,

in quaint practices so far little Pj -^^ are numerous, and indulge known to foreig:ners (2). A whole volume might be written on this

we must

but

subject,

confine our studies within the limits of the

present article, and deal only with the following points of witches

classes of

3"

life.

and appellations given

Manner

of inviting 5"

necessary to be prepared. 6"

Ceremony

of curing 8" General

demanded.

them

Ceremony

of curing

classes

from are

:

it,

who

and hence are

Tao

(1)

it,

or Rationalists.

witches". (2)

grown-up persons.

— appellations given be

fill

|J^

reason, the

Nai-nai

^

vegetarians

strict

^

(4),

a

into

who

two

abstain

The former

are called by the people

class

"Magic Gran-

"Venerable Matrons", Hsiang-t'eu

unknown jifj,

(3).

them.

to

divided

indulge in animal food, and those

the more numerous, and

nies", Sien Nai-nai

Things

4°

Stipends and fees

7°

children's diseases.

Various

Their mode

perform cures.

These witches may, generally speaking, those

V

:

2"

them.

assembly of the witches.

Various classes of witches

1".

to

to

factor or principle in Nature, Taoists

grandmother, an old lady, hence "Taoist


Taoist witches practise their mqgic art also in and around Shanghai,

where they are generally known as "lady-dentists".


Vol. V. p. 488-490.

jif]

(3)

See Chinese Superstitions. \o\.

(4)

Sien

jifj,

a

fill,

an old recluse,

W

.

a fairy or eif,

p. 45t)

(Vegetarian Sects).

an immortal,

a genius.

Nai-nai

grandmother, an old lady, hence "Taoist or Magic Grannies".

liams. Dictionary of the Chinese Language.

Wil-

— 547 — #^

The

^

"Old Dames", Lao Ma-ma-t:e

or

(1),

who

comprise those

class

latter

list

Eggs and

garlic etc...

Some members

(3).

known

of this class are perpetual abstainers, while

Women

with the

"White Lotus

other secret society,

^

Buddhist law they

fact,

;

are

"^

^ ^

^^

^

or

or

(4),

some

^.

imagine that

not, however,

^,

connected

apparently

are

Peh-lien-kiao

Sect",

Mih-mih-kiao

The reader must Tao Nai-nai

They

of this class

^^

Tao Nai-nai

as "Taoist dames",

Tao-nil j^ -^.

"Taoist witches",

taste, as onions,

stronj,'^

likewiscon the prohibited

fish are

others limit this observance to certain days. are generally

(2).

abstain from animal food,

and also from those vegetables which have a shallots,

^| ^| :f

these witches,

all

observe strict vegetarian diet, as imposed by

jlj'j,

a large

number

rather

indifferent

of

them indulge in

animal food.

in

matter,

this

as

we

shall

In see

further on.

These vegetarian witches may be further subdivided into two classes according to the ritual they

employ in expelling demons and

The ones employ three formulas and

curing diseases.

five

Wu-pu-hing

prayers",

(1)

five,

Hsiang-t'eu

^0,,

and are hence tao-nil

H^

M

"fragrant heads",

literally

^; f^ "witches of the

called the

^^

M

H^

"witches of the three prayers", San-pu-king tao-niX while the others recite

are called the

'k-

i.e.

"Venerable matrons

that burn incense". (2)

Lao ^,

old, aged, venerable.

phonetic), an old

woman,

a

dame,

a

Ma

j.%

(from

woman and

horse as the

Hence an "old dame or lady".

mother.


Sects". (4)

See

full

list

of prohibited articles for the adherents of "Vegetarian


The "White Lotus

as a protest against misrule.

During subsequent dynasties

persecuted at various times and places.

Kia-k'ing

^^

present day

it

p. 451.

Sect" arose at the close of the

K'ien-lung

(A.D. 1814) issued edicts against is

said to survive under the

it

name

^

Mongol dynasty

its

[^

members were

(A.D. 1761) and

and other

At the

sects.

of the Tsai Li

^

I^ sect,

whose members abstain from wine, opium and tobacco, but were strongly disliked

by the Manchu Authorities

(White Lotus

Society).

to the end.

Encyclopaedia Sinica.

p.

601

— 548 — Their mode of

2".

life.

All profess abilit}' to cure various diseases.

means

a

bonds

the

in

of

of

witches

these

matrimony, and endeavour

and speculating on the

thus deceiving simple folks,

Poor peasants, deprived

masses.

of the

of the assistance

competent medical men, and imbued from childhood with

of

superstitious notions

the

all

of their native land (1), have always recourse

these witches whenever any

to

are

eke out a

to

They pretend that they hold intercourse with the

scanty livelihood.

nether world, credulity

The greater part

subsistence.

of

engaged

This affords them

member

of the family falls seriously

ill.

The people weasel-demons,

believe

^

with

intercourse

hold

generally that they

Hu-ang-lang-tsing

They

themselves

^^ fn out that they are possessed by a female weasel, or by a fox-

give

(2).

demon, hence their names, the "Weasel Damsel", fh^'ang Ku-niang

%

ifi

^

millet

stalks,

homes,

f[Ij

the}* are

wont

^^

Ku-niang t^

to erect a small shrine

told with refer-

^-f-. The most extraordinary things are

It is

of

the abode of the weasel-demon, Sien-

is called

The

ence to the intercourse of these witches with weasel-demons.

(1)

In

(4).

made

upon which they paste some various coloured paper.

This domestic shrine leu-tze

Hu

and the "Fox Damsel",

(3)'

their private

generally believed in China that

demons and

spectres visit

man

with disease, cause plague and epidemics, produce poisonous breaths and influences,

(2)

working

at

times

in

connection with


seasons.

Hivang-lang

^ ^,

from

the

of the

vicissitudes

of China. Vol. V. p. 705.

Hwang ^,

yellow; and

Lang

that has a den and short hind legs; the weasel, so called from

"^^

its

an animal

yellow

belly.

Tsing ^, the ethereal part of a thing, an apparition, a wraith, a form taken by spirits. Williams. Dictionary of the Chinese Language. (3)

Ku-niang f^ 0, an old term for a paternal aunt, a polite term Williams. Dictionary of the Chinese Language.

for

females, a damsel. (4)

of

Hu %,

The

fox changed into a

his real

name.

he intrudes himself into China. Vol. IV, p. 195.

man

bears the tribal

name

of

Hu

tf]

instead

This does not arouse suspicion, and thus disguised

human

society.


of

Fig. 197.

^ IP

L'aigle devore

un esprit-renard masculin.

Eagle devouring a male fox-demon.

:t

— 549 — worship of those animal-demons

On

this part of the country (1).

one may notice

villages,

It

This

is

the local shrine of the weasel-

and furnished only with a bowl,

quite empty,

is

all

the outskirts of market-towns and

small low structure made of dried earth

a

and covered with branches.

demon.

highly developed throughout

is

half-

with ashes, in which incense-sticks are placed when worship-

filled

ping the weasel-demon.

These rural Sien-jen-t'ang erected to the

shrines

\

fflj

"god

'^

are

called

Weasel-demons as

%U

It

is

generally

the

of

Immortals",

and should be discriminated from those

(2),

of the soil", T'u-ti-miao

well

^

j:^

^.

fox-demons are of both sexes, male

as

and female, Kung-hwanrj-lang lang tsing -^

"temples

tsing

-2^

and Mu-hwang-

|^ ^^ t^,

^. believed

among

the people that these witches

hold sexual intercourse with the animal-demons.

Hence true or

and held in low repute.

they are ill-considered,

tend also to confirm the above opinion.

not,

Popular pictures

At the time

of the

New

Year, pictures, bearing two eagles holding in their beak a weasel, are

exposed for sale in

image

all

places.

Beneath the male weasel

man, while beneath the female one

of a

repre-

is

These pictures are pasted up in homesteads, in the hope

sented.

that the eagle-demon will destroy

female

all

weasel-demons, both male and

(3).

The

li)

literature of

and shapes.

Men,

China

is

rich in tales of

animal-demons

as well during their lives as after,

forms; and conversely, animals

may

shape.

The

fox is one of the

in all

All old

may become demons

in

most dangerous demons that keep China

De Groot. The Religious System of China. Vol. V.

in constant fear.

forms

may assume animal

transform themselves into men.

animals, especially the tiger, the wolf and the fox,

human

found the

is

woman

a

p. 544,

and 596. (2)

Sien

fil],

an old recluse

die; an immortal, a fairy.

Jen

who changes into another \, a man, human beings.

form, but does not

T'ang ^, a hall, Hence 'temples or shrines of the Immortals". AVilliams.

a court, a temple.


The analogy seems

noxious animals,

it

to be that the eagle, being the natural

will also fulfil this

duty in the world of

spirits.

enemy

of

— 550 — These Avitches are generally recruited from to

have been cured by those animal-demons.

thank them

them

Manner

When

A

in

the

any

in

;

carts

native

provide

conditions

wheelbarrow

case,

donkey or

a

The witch

word.

leaves

him

the

to proceed

in that humiliating attitude for a

moments, and then informs him that she of the sick person.

not go in

all

on

would deein myself

at fault, says she, if

<3n reaching the

she

is

tea-leaves. After

having partaken of some cakes, she lights

own

tobacco

refusing a pipe or tobacco offered by others. pipe which she uses

she

Generally

enjoys

il)

and

in all

The long-stem-

peculiar and characteristic of her class.

meal

hearty

Tilings necessary

The following burner,

a

is

(2),

preparatory

to

her

solemn

Charity begins at home.

functions. 4°.

did

served with tea, or rather with hot water,

her pipe, taking care always to use her cases

I

house of

part of these witches refuse to touch any decoction

greater

made from

I

few

will proceed to the bedside

haste to relieve the patient.

person,

sick

for the

med

them on

trundle

would be undignified

it

have

folks

those in less

;

on his knees in their presence, and does not utter a single

falls

the

Wealthy

country

of the

\\'hen the person wishing to invite them reaches the house,

foot.

he

of the art.

conveyance must also be supplied

the bedside of sick persons.

to

them brought fortunate

and trickery

requested to perform cures, the witches must be called

them

take

to

of inviting them to perform curefi.

upon personally in their homes. to

They thus wish

Other witches, already initiated, instruct

for life.

(1),

in the secrets, incantations 3".

pretend

the favour received, and so become their disciples,

for

^^

T'u-li

women who

half-filled

T'u

to be

prepared.

objects are placed on a square table; an incense-

with ashes, together with a bundle of incense-

t$, a follower, a disciple.

Hence "an apprentice,

— Ti

%,

a pupil, a disciple".

a

younger brother, a

Williams.

relative.

Dictionary of the


This

is

probably drugged or mixed with the dried leaves of the

hemp-plant, well-known for

its

narcotic qualities.

Fig. 198.

L'aigle tient dans son bee

Eagle

un esprit-renard feminin.

holding in its beak a vixen fox-demon.

— 551 — sticks

on both sides of the incense-burner are arranged two candle-

;

bearing each a red candle

sticks,

made

of

sects,

it

animals

animal tallow a

is (2)

—

heinous sin

— but

These candles may not be

(1).

according to the tenets of vegetarian

for

take animal

to

and eat the

life

ilesh of

wax, a special product obtained from

of vegetable

In front of the candlesticks a bowl of clean water

Western China.

is placed, while three small coins are laid on the rim of the incense-

made

Strings of mock-money,

burner.

in square

form and pierced

with holes, are placed on the table, exhibiting somewhat

A

the aspect of lace-work.

chair

is

placed near the

to the eye

table,

thus

completing the necessary requirements of the ceremony.

Ceremomi of curing

5".

grox'^m-up persons.

The witch commences by washing her hands clean

water placed on the table

paper and applies burn,

she

to

it

them

takes

the incense-sticks. in

her

in the bowl of

she then lights a sheet of tinder-

;

When

these begin to

hands and carries them outdoors.

Stopping beside the outer doorway,

she bends down,

T'ien Lao-yeh î -^

Heaven,

offering being over,

(3),

the

offers to

The

bundle of incense.

she re-enters the house and places the incense-

the censer.

sticks in

^

two

traces

cross-markings on the ground, and placing a foot on each,

She now examines

and

attentively the colour

form of the ashes, which remain on the upper part of the burnt out incense-sticks,

and draws therefrom prognostics favourable or unShould

favourable with reference to the recovery of the sick person. the ashes

(1)

Doolittle.

be dark-coloured or present a drooping appearance,

Red

is

deemed

in

China

to

it is

be a powerful devil-expelling colour.


II.

p. 308.

—

De Groot. The Reli-

gious System of China. Vol. VI. p. 997. (2)

See on "Vegetarian Sects", and the Buddhist doctrine of abstaining

from killing animals. (3)

T'ien

^,


p. 440-451.

heaven, both physically and divinely; the sky, the

firmament; the Power above.

— Lao-yeh ^

|j^,

air,

aged or venerable Sire, a

the title

used by the Chinese in addressing divinities. Hence "N'enerable Heaven", the

Ruler of the sky, the Power above, the highest god, whoever he Williams. Dictionary of the Chinese Language.

may

be.

— 552 — death

that

inferred

ensue

will

should they be whitish or of a

;

pale-grey colour and stand erect, the patient's recovery

However,

make assurance

to

is

assured

on the edge of the incense-burner, and holds them

placed

smoke issuing from the

shaken them, casts them on the obverse

are

whether recovery If

or

ceases

they

attend,

is

may

not

agree

procrastinate,

to

of the

their

whole body trembles, the mouth

inarticulate

sounds,

Others of the

;

They,

view of the matter. chair placed

the

beside

the

weasel-demon, who enters into

When

mouth.

possessed

(2),

the

gaping wide, frantic and disor-

is

the witches then mutter forth

rather the spirit

or

craft, in case

said to do so

is

some

through

The following are some of these strange utterances

mouth.

their

displayed

are

this

down on

sit

them and speaks through

derly gestures

finally

unfavourable to the patient, the witch hence-

pray for his recovery.

to

She now^ examines how

table.

and from these signs augurs

reverse,

and await the coming

table,

they are sufficiently

will take place or not.

the forecast

forth

therefore,

When

incense-sticks.

in the

she places them within her closed hands, and having

influenced,

many

(1).

double, the witch takes the three coins

:

^ ^ declares one of them "I am the Blue Damsel", Lan Ku-niang says another; whilst a third proclaims herself the MMM am

"I

the eldest

sister

of the

(3),

Pearly

Emperor",

Yuh-h\':anQ

;

(^)»

(1)

This

is

pure divination or guessing by signs, which have no causal

connection with the recovery of the sick person.

cunning knavery. (2)

sed.


\'ol.

See ''youthful magicians'", and the manner

Such divination IV. Preface, p. in

is

but

XIV.

which they get posses-

Club-temples in China have also a kind of ritual for bringing gods into

mediums.


note

p. 479.

1.

Yuh-hwayig 5E M.- ^ he supreme god of the Taoist pantheon. He corresponds to the Confucian Shang-ti _t ^, and the Buddhist Fuh ^, or (3)

Sakyamuni. II.

p. 206.

note

Edkins. Religion in China, p. 112.

note 2:

p. 210.

note

3.

Vol.

III.

— Chinese

p. 315.

note

Superstitions. Vol. 2.

Vol. V. p. 524.

1.

(4)

damsel.

Lan

j^,

blue,

indigo.

Ku-niang

jii

tl,

a

polite term for females, a


Fig.

Image de Ta Kou

et

198*"*.

de Eul Kou, veneree par une Tao nai nai,

ou sorciere du Hai-tcheou. Images representing the two "Fox-sisters", Ta-ku and Eul-ku -j^^ZLj^. (worshipped by the Taoist witches of Hai Chow).

— 553 — "Eldest sister of the Spriny Flood",

Cli'iin-hnnrj

^

f&

Those

(1).

present then ply them with questions and ask: "will the sick person

recover?

If

you

or olTer

you

The

will kindly restore

sum

of a certain

of

money; we

him, we shall make you a present

shall celebrate a feast in

a banquet, a paper-horse or a

spirit

awaits

the

till

parents

your honour,

human puppet

or

etc"...

have promised

friends

something of importance before giving a reply with reference

to the

recovery of the patient.

The witch gradually recovers consciousness and the dons her tations

She then spends part of the night

(2).

in

spirit

aban-

muttering incan-

and magic formulas, drinking occasionally some water and

eating cakes in order to refresh herself.

In the early morning, before

taking breakfast, she returns to the bedside of the sick person, and

shampooes the whole body

in order to expel

therefrom the mischiev-

ous demons that have caused the disease. It

may

be

here observed that the class called Taoist witches,

^ ^j

Tao Nai-nai

magic grannies,

j^fj,

generally

Sien-ni'i,

-Ijr JiIi

feel (3),

known

the pulse, while those

as

shampooing.

practice the art of

Mention must be also made of the odious practice which these

when they

witches frequently resort to

see that recovery is impos-

They then ascribe the misfortune

sible.

to

such or such a person.

Unless a certain child dies the patient cannot be cured, for these

two

opposed to each other

lives are

Ch'itn

(1)

flood.

^,

fanciful inventions of Taoists. (2)

When

associate seizes

Hereupon he

Hung

Spring, vernal.

Used by the Triad Society

(4),

y^<,

hence one or other of them rising water,

in a cabalistic

an inundation, a

way. These two damsels are


a "youthful magician" is

brought back to consciousness, an

him by the hair of the head, and spurts water on

revives, as

it

were, from a swoon or hypnotic state.

his face.

Chinese

Superstitions. Vol. V. p. 480. (3)

Sien

a female, a

fill,

an old recluse,

woman,

a lady.

a fairy or

elf,

an immortal,

a genius. Nil

Hence "magic dames or grannies".

ix-,

Williams.


This so-called opposition

is

founded on horoscopes, and the cyclic

animals that presided over the birthday of the person. stitions.

See Chinese Sviper-

Vol. IV. p. 324, 320. 12

— 554 — must

In such

perish.

circumstances,

parents or relatives

death one or other of their children in order to save the of their

elders.

of one

life

have frequently endeavoured to

Officials

prevent

barbarous practice, but their edicts are generally unheeded,

this

the witch

is

and

too feared

all

bow

When

these

Taoist witches,

(2).

Tao Nai-nai

M

^>

|/!(

ceremonies for curing sick .persons, they are wont

their

various

prayer-formulas

ments.

Some

strike

little

rattle

shake a

handed down

The following

to

the

accompaniment

on the "wooden

fish",

are a few specimens chosen at

chant

^

>j^

(3),

others

The prayer-formulas

beat a brass cymbal.

or

perform to

musical instru-

of

Muh-yil

manuscript form from generation

in

for

to her decision (1).

Appendix

are

put to

random

:

to generation.

—

I.

Lament on

Few suffer

are the good

They

beyond.

shall

;

the ilegeneracy of the times.

punishment awaits the wicked

in the

be changed into dogs and swine;

world

they shall

from hunger, and shall have no other food but the excrement

of animals.

(1)

who on

They

shall be

changed into beggars; they

In magic, great stress has ever been laid on the this

account

has the power to

is

inflict

feared by

all.

It is

shall feel the

power

of the witch,

only a magician or a witch that

wounds, sickness or death.

The

services of the

magician or witch are employed for no other reason than that the ordinary person has not the power, even by the aid of the Jevons. Comparative Religion. Appendix, (2)

that

it

rite, to

cause the

effect.

p. 209.

This Appendix has been furnished by the Author, with the request be translated into English and inserted in the present volume.

The

Sicawei Library has a manuscript copy of same, due to the kindness of Father

Richard, S. (3)

J.

Muh-yu

':^

^,

literally

"wooden

fish'

,

which Buddhist monks beat time when chanting. the Chinese Language.

a

skull-shaped

block

on

AVilliams. Dictionary of

Fie.

Woodeti

fish, rattle

198''

and cymbal, employed by Taoist witches.

— 555 — pangs of hunger and thirst;

they shall Avocp and

Countless are the mountains,

countless the stones,

rarely

in vain.

but gems are

Several study religious doctrine, but few practise

found.

When

moan

it.

shall we meet with the true Sage? All speak inconsiderately

and foolishly; sensible

Among

fulks are few.

students only a small

how few are competent All number become officials, and Where shall we find the true are unmindful of their benefactors. diminish daily more and men Sage? Vulgar folks abound; wise of these

more.

Hypocrisy reigns on

among

mortals.

False doctrine

sincerity is no longer found

;

Where

shall

the

are

but

stones,

we meet with the

the true

will

are

pearls

Sage?

true

humanity

right;

is

we meet with

on the increase; the true doctrine

is

Countless

AN'hen shall

sides

At the present day, might

banished from the world.

extinct.

all

!

is

Sage?

soon become

rarely

found.

(1).

II.

Neglecl of the Primary Cause.

Ingratitude of

The following stanzas First choir 1.

about

:

men towards

the divinity.

are chanted in alternate choirs.

—

Heaven and Earth Second

them.

(2)

choir:

ancestors are forgotten

(this

are neglected,

— Ingratitude is

nobody in concerned reigns

on

all

sides;

repeated after each of the following

lines). 2.

The

3.

The god

4.

The regulator

5.

Neglected

(1) is

little

ruler of

of the sea of

he

is

and

who

ming powers

Autumn

it

is

of Nature. 3;

^

i^

.

note

neglected.

Ch.

XXIV.

^'oI.

I.

p.

p. 9-10.

There

the doctrine of

1.3.3.

"heaven and earth" represent the transfor-


515.

is

largely tinged with



neglected.

causeth the crops to grow.

Wei-iuei puh-tung kiien -^ '^ :^

In Chinese philosophy,

is

rivers is ignored.

Spring and

of a prayer in this, but

metempsychosis. (2)

Heaven and Earth

1;

517. note 1.

^'ol.

IV. p. 420. note !.-•

— 556 — 6.

Ignored

7.

The Lord

The reply

he

is

who

directs the course of the

sun and moon.

of the universe is neglected.

of the second choir here changes.

First choir

—

:

Whence come

1.

Autumn and

the

they not the work of an infinite and

all-

the Spring,

four seasons?

Second choir:

— Are

powerful Spirit?

5.

Whence come all living creatures? Whence come the Sun and Moon? Whence the lakes and the seas? \Miat is the origin of the human race?

6.

\Mience come gold,

2. 3. 4.

8.

Who Who

9.

Whence come

7.

10.

\\

silver

and wealth

?

bestowed on us the Sages of the "Three Religions"? gave us the prayers we recite? bullocks and horses?

ho feeds the myriads of beings?

(1).

III.

Sounding

Ike praises of Ike Budilhist

and

How

tke

(2).

great are the meritorious deeds of the Buddhist

rejoices the heart of the

(1)

Western Paradise

monk

thousand Buddhas

Cheng-fiin-ch'u-i-pan-hiien ]£ fa

[t^

monk, he

!

M^ ^-

Ch. L. p.

The

2.

queries

The

here raised bespeak a groping of the Chinese mind after the true God. reply of the second choir

Him, though as

shows that the people attained

history' tells us, evêr

the country worshipped not rivers,

bj'

daj-,

of Chinese

of

early rulers of

and

"heaven and earth"

the people, the created world instead of the Creator.

The product Amitabha

The

only, but also the spirits of mountains

of evolution in Buddhist doctrine.

Invented in the

century as a substitute for Nirvana, too abstruse for the grasp.

some knowledge

idolatr}'.

and of other parts of Nature. At the present

are worshipped (2)

God

mingled with

to

is

common

the ruler of this so-called blissful land.

Buddhism,

p. G.

— Gettj'.

(Dhyani Buddhas. Amitabha).

The Gods

of Northern

Eitel.

5*'*

people to

Handbook

Buddhism,

p. 38

— 557 — Could you

and

silver,

np the space between heaven and earth with ôld

fill

your happiness would not equal his

(ireat are the merits of those

^

[SI

^vill

(1)

The

and merits

Buddhas

the

all

the

protect

necessary will perform miracles in order to defend him.

if

propagate Buddhism,

Therefore,

merits for the nether world

Ye wise and powerful will

monk throw open

Buddhist

of the

Yen-M'ang

;

on them.

blessing^s

^\'hen danger threatens,

portals of Hades,

Buddhism

protect

shower his incomparable

virtues

him, and

who

I

;

and you

will

up

lay

infinite

you may even become Buddhas.

of this world, protect

Buddhism, and you

become Buddhas, the greatest happiness and the highest dignity

of the world.

Whosoever you

be,

Should danger

assail

and you

pay heed you,

will be reborn in the

Ceremony

6°.

to

my the

all

words, and protect religion.

Buddhas

(2),

and

in

the sick child,

burn incense, as

but instead of feeling the pulse or shampooing

the body, they adopt here another method.

hand,

protect you,

for curing children's diseases.

\^ hen called to cure a sick person the witches

previously stated

will

Western Paradise.

the other a sheet of

Carrying

mock-money

(3),

blow on the sheet of paper, and feign

thing beside the child.

a

bowl

in

one

they approach

some-

to seize

The witches thus endeavour

to catch the

Yama, the Hindu god of the dead, and king of the demons, Kivei ^, The common people all expect to meet him after death, and be judged by him with the strictest impartiality. They believe that he fixes the (1)

in

Hades.

hour of dissolution, and that the decision once made, nothing can postpone

it.

This

is

alter or

the most remarkable example of the influence of Hindvi

mythology on the popular mind

of China.

Edkins. Chinese Buddhism,

p.

219

(Hindu gods). (2)

See above.

(3)

See on "mock-money",

in the nether world). p. 422. note 2.

Chinese Superstitions. its

\'o\.

origin and use

V.

p. 551.

(it is

Chinese Superstitions, Vol.

I.

the currency of ghosts p. 117-123.

— Vol.

IV.

— 558 — malignant

up

spirits

bowl

in a

that have caused the disease

a small

;

fire is

and the bowl together with the Besides

spirits are

burnt therein

This has been

superstitious practice of calling back the soul.

commencement

described at the therefore,

only

peculiar to our

supplement

(2).

they have also recourse to the

above ceremony,

the

and shut them

(1),

subsequently lighted outside the house,

of the present

volume

We

(3).

fully shall,

by setting forth the three methods

it

Haichow witches.

First method.

Bringing back the soul by means of a cock.

sets

down

it

beside the

child's garments, cries out

:

The purpose which the cock

So,

to

body which

recently

it

deposits

it

it

^^

^,

with the

it

come back".

return, hence

donkey cannot be procured, the cock

returned, the witch seizes

of the

serves on this occasion is as follows.

The soul needs some conveyance

the

and covering

doorway,

"So and

member

Tno Nai-7iai

family presents a cock to the Taoist witch,

who

—A

will bring

abandoned

when

When

(4).

a horse or

back the soul into the

soul

has

together with the garments of the child,

on the bed, spreads out the garments over the child's

body, or even has him fully dressed up, and thus the soul

is

deemed

to re-enter the body.

(1)

Demons and

spectres visit

man

with disease, cause plagues and

epidemics, produce poisonous breaths, working at times in connection with the vicissitudes of the seasons.


Vol. V. p. 705.

The Chinese world of spectres is largely modelled after man's image. (2) They may be pursued, caught, warded off, and strange to say, may even be Chinese Superstitions. Vol.

killed. (3)


(4)

The Chinese

II.

believe that cases of convulsion

by mischievous spectres, who draw the

away

the soul.

Preface, p. IV.

Vol. V. p. 465-477 (Recalling the soul).

vital spirits


and

fright are caused

out of the body, or snatch

of China. Vol.

I.

p. 244.

— 559 — Second method. Recalling the soul by means of the soul

nia.ng

^pj)

^^

tK

— The

"Willow Goddess".

by means of the "VN'illow Goddess", lAu-muh Niang-

is recalled

This "Willow Goddess"

(1).

is

a purely

imaginary

person, the proceeding' being only founded on the following popular

opinion

power be

the

:

deemed

is

||>)',

'\j\\

of expelling spectres, as has been already stated

shown more amply towards the The witches take

form of which is

Liu-sku

willow-tree,

a large scoop

made

and

(2),

volume

of willow-wood, the

somewise the appearance

in

offers

close of the present

have the

to

will

(3).

round This

of a skull.

dressed out in a long piece of red or blue cloth, and resembles a

manikin, the handle of the scoop playing the part of the body. statue

of the

goddess being thus prepared, two

their arms,

and carry

alley-ways,

seeking

it all

on

women

all

bring back the child's soul,

1

shall slay

The two women then take brought

to

the spot.

goddess

is

then

(1)

Liu-muh

a goddess.

Laying occasionally

^\l

;^,

you

to the local

The empty bushel The bushel

little

is

(4),

or place

and enjoined

lower than at the

first

Niang-niang

the willow-tree.

duly weighed

now weighed

it

j(g

to

the

deposit

again, and

experiment,

ig,

;

a

young

it

if

is

lady,

"Williams. Dictionary of the Chinese Language.


Chinese Superstitions. Vol. V. Art. XI. n°

(4)

The

local

god

is

p.

503 (Efficacj- of willow-branches). 8.

here invoked to help in calling back the soul.

The

seems, place implicit trust in him and believe him to have some

power over the wandering 2.

temple

is first

scales,

(3)

it

"if you will not

to death".

(2)

Chinese,

note

it

shaken over the

descend a

scales

in

bushel and a pair of scales have been previously

therein the child's soul.

the

it

The witch

the wandering soul.

sides

the edge on the head of the goddess, she exclaims:

A

take

over the house, and along the neighbouring

follows in the rear, brandishing a large chopper.

on a grave-mound.

The

soul.


Vol. V.

p.

471.

— 560 — has been deposited in the bushel

soul

the

that

inferred

garments are forthwith

child's

thereon

laid

haste to

fetched back in

is

it

;

and the soul

the bedside of the sick child,

The

(1).

is

thus restored

to the body.

Third method.

means

Restoring- the soul by

China

have great power for warding

to

therefore, obvious to see

lies

;

and endeavours

of willow- wood,

with the wandering soul

inlluences

Before

is,

commen-

she then takes a hollow to

pursue or catch there-

To

the open air.

in

it

(2);

some mock-money on the threshold

apartment where the sick child

made

ladle

off evil

sieve is reputed in

used on this occasion.

it

cing the ceremony, the witch burns of the

—A

of a sieve.

her purpose,

effect

she strikes in turn the upper and lower part of the door, knocks on the

meanwhile calling back the

sieve,

called

out with

soul.

Having shouted and

her might, she takes the ladle and sieve to the

all

bedside of the sick child, and thus restores the wandering soul.

Slipends and, fees demanded.

7".

The mere entitles

them

hearty

meals.

fact of calling the

a

to

of

fee

case

In

are

handsomely

also

(1)

sick

all

child

vows

remunerated

These Chinese witches have quite

This was

weight found to be

of the soul-substance. fact,

being spiritual,

treated

to :

forestalled the M'=

—

health,

all

The witches

many

a

good

"Psychic Research

Dougall for weighing

tfie

soul.

for

is

Psychical

in

one case three-fourths of an ounce, and in

Hence, he infers, this value must be the equivalence

He admits, however, Research. in

May,

fixed

on

1907.

weighing the


numerous eyes

possibility of error.

the spirits,

I.

—

The

soul, in

Journal of the American

an imponderable substance.

Science, p. 285 (Experiments (2)

to

done by the learned doctor at the hour of death and after, and the

another half an ounce.

Society

restored

faithfully fulfilled.

and

Society", and the experiments of D' Duncan

loss in

is

These matters are carried out as follows

dinner.

home

20 cents (Mexican currency), and a few

the

promises must be kept and

witches to burn incense in a

Carrington.

The Coming

soul).

p. 23 (a sieve gives the illusion of

and thus puts them

to flight).

— 561 — a).

one has promised to thank the weasel-demon by offering

If

a sacriiicial dinner

red cloth,

and moreover

As

meat

buns

5

(2),

into the bargain h).

or

falls also to

the piece

;

her share,

on the table a dollar for her

comprises generally 5 bowls of

it

kinds of dessert, and native wine

5

fritters,

(3).

has promised to make an offering of money,

hands

be paid into the

offer

one or more paper-horses, or a

On

paper-slave, for the service of the god that has cured the child.

appointed day,

the

Mock-money perquisites

these

burnt in

is

it

of the witch.

Others promise to

c).

to place

dinner,

the

to

one

If

feet in length,

customary

is

it

perquisites.

the benelit of the witch

is for

measuring about ten

of clolh,

must

and decorating" the ddor-vvay with pieces of

(1),

the entire dinner

must be handed honour

of the

to the

witch personally.

and here

god,

some

also

In each of the hoofs of the paper-horse, 99

are added.

copper cash (about 10 cents Mexican) are

mouth

and a

neatly concealed,

similer

number

deemed

to be the perquisites of the witch, besides the various hearty

the

in

of

the paper-slave.

All

these

are

meals which are to be added into the bargain. General assembly of the witches.

8°.

The reader may for feeding

(1)

annual

see described in the article entitled "Association

hungry ghosts", Yil-layi-hwui ;^

'^

||'

(4)

one of these

Cured persons become protected children of the god, send sacrifice,

and pay

for theatricals.

in

an

De Groot. The Religious System of

China. Vol. \T. p. 1279. (2)

in

The Chinese

Western (3)

from

Doolittle.

A

always

a

kind of whisky, made

The Chinese never make wine from

the juice of the grape.

is

a distilled liquor,

for feeding

especially of ancestors.

bowls.

p. 230.

II.

hungry ghosts

They were originally Hindu Pretas, but are

is

in

the

15'li

China the

of the 7th

month.

spirits of the dead,

Buddhists are appealed to on behalf of the dead,

have no descendants to worship them, and feed them by Chinese Buddhism,

wont

many


The day

is

service thus consists of so

Chinese wine

rice or grain.

(4)

serve up their meats in bowls, not in dishes as

countries.

sacrifices.

who

Edkins.

p. 268.

13

— 562 — superstitious

pond,

societies

for

Hsueh-hu j^ ^,

the purpose of rescuing from the bloody the

souls

women who

of

have

died

in

childbirth (1).

Wealthy pagan 15^''

for

of the

are

families

month, or

at the

New

the purpose above stated.

wont Year,

to

all

assemble,

on the

1^'

or

the witches of the country

The ceremony

carried out in the

is

guest hall or the principal apartment of the house.

It i?

preceded

by a hearty meal and the eating of cakes, in order to gain strength

and shout subsequently

at

deem that assembled

large

efficacious,

An Hades

top

of their

numbers

fail to

of

them taken

they drag the soul one-third of the

honour

During the

held to extend to three years.

way

out;

all this is

(1)

first

pilgrimage,

is finally

released.

utter trickery, resorted to for getting a few

more hearty meals, and securing more

p. 84-87

of the gods of

during the second

another one-third, and during the last one the soul In reality,

more

indivi-

secure.

invitation to attend the pilgrimage in

is

The witches

lungs.

their prayers will be

and thus obtain what one or other

would

dually,

in

the

perquisites.

See on this Buddhist superstition.


I.

(Howling ceremony performed by the witches of Hai Chow); also

p. 153-154.

— De

Groot.


-
of China. Vol.

I.

p. 83.

— 563 — ARTICLE XXXII.

CALENDAR OF

f;OI>S.

(;OI)DE8SES A\l> KEIJCilOl'S

FESTI\ VLS The Christian Church has

l.\

CHIXA

its

calendar of festivals and saints

The purpose intended

distributed throughout the whole year.

make

all

believers live

a supernatural environment,

in

them some mystery

before

1 ).

(

by

is to

setting"

or fact calculated to raise the heart to

God, our heavenh' Father, the saints our brethern, and heaven our eternal

Paganism has wonderfully aped

home.

Church, thus instilling into the millions that its

countless errors and false doctrines.

gated

and thus from the beginning

models, is

From

fostered.

the cradle

Much

1

to

is

is

errors

the

Chinaman

and sufferings

native, but a

mighty branch

The metaphysical

the moral doctrines

Taoism has borrowed much from Buddhism. there

tomb,

in the joys

(2);

of the tree of religion ia China

Sakvamuni was added

end of the year pagan

the

of foreign origin has been grafted on the old stock. of

Holv

holds in bondage

These are thereby propa-

to the

to

amidst his native superstitions

lives

it still

the lives of false gods, Immortals and genii, are set forth as

;

error

this practice of

Among

religion

Modern

of Confucius.

the "three religions",

thus a process of grafting which has resulted in an endless medley of

and a pantheon peopled with countless gods.

The

existence of three

national religions in China has occasioned a perpetual conflict of opinions

between the people of that country. Edkins. Religion (2)

The

child

in China, p. 50

and the youth are trained successively

idolatrous customs and ceremonies.

They

evil.

They

115.

are taught to believe in the cons-

tant presence and powerful influence of numberless gods

good or

and

to the practice of

are also constantly taught

and goddesses

for

by parental precept and

example the absolute necessity of reverencing the gods and goddesses according to established forms,

if

they would succeed in

life.

They grow

to adult

age surrounded by idols, tablets and other representations of unseen powers,

which are periodically worshipped, thanked and and superstitious customs and sentiments social, religious,

feared.

business, educational and governmental.

Life of the Chinese. Vol.

II. p.

425.

These idolatrous

relate to all subjects,

domestic,

Doolittle. Social

— 564 — of

he has his religious festivals and his gods,

life,

him

capable of granting his requests and affording

Hence the Author has deemed

whom

protection.

advisable to

it

he deems

draw up

a full

calendar of gods and goddesses, genii and deified heroes worshipped

Two works

in China.

have been especially helpful, and have furnished

him with ample information on Calendar, H\Kang-lih of

layman.

the

^

jg

The

supplied

which we ma}'

second

monks", Shen-men jeli-sung

The

this subject.

(1),

jjj^

is

the

f^

g f^

"daily (2),

first is

the Imperial

the

vade-mecum

call

liturgy

Buddhist

of

which has been kindly

by the abbot of a large monastery.

At the end of the

the feasts peculiar to Northern

Buddhism, the gods

volume are

all

and goddesses that must be specially commemorated and worshipped on certain days throughout the year. This latter work hood.

is

the daily

manual

Buddhist brother-

of the

doubtless the best and most complete guide that can be

It is

secured. Almost ever\' day has

its special festival

or saint

possible, other festivals peculiar to the provinces of

^ ^,

Nganhwei calendar,

whenever

;

Kiangsu yX

H ^"d

At the end of the present

have also been inserted.

the reader will likewise find the

list of luck}^

and unlucky

days for the admission of novices into Buddhist monasteries, as well

which they may receive the Buddhist tonsure.

as those on

The months here mentioned

arc lunar ones,

reckoned as having 29, and others 30 days.

which happens generally twice

The months

omitted.

are

in

five

spoken of

in

(1)

of

which are

The intercalary month, has been

successive years,

China as the

no distinct name for each month being

etc...

some

in

first,

common

second

use.

See on the origin and compilation of the Imperial Calendar. Chinese

Superstitions. Vol. IV. p. 382. (2)

Shen |f (transliteration of the Sanscrit Jaina, now a special Hindu contemplation, as required by dhyana or abstrac-

sect), to sit abstractedly in

tion,

whence

day, daily.

word has become a term for Buddhist monks. Jeh g, a ff, to hum, to chant. Hence "daily liturgy of the Buddhist This is a general ritual in common use at the morning and

this

Sung

brotherhood".

evening services.



p.

—

Wylie.

213 (Rituals and Daily Liturgies of Buddhism).

— 565 — GODS, GODDESSES, GENIT, CULTURE HEROES

AND RELIGIOUS FESTIVALS

IN CHINA.

First month.

Day

1.

M

:t.

— Holy

(1)-

sheng-ian

^

fjj

of Maitreya

birtliday

H

flji

j^

^

'g',

)]^

Buddlia, Mi-loh-fuJi

— Abstinence

(2).

T'ien-kwan

ruler of heaven,

^

Heaven, T'ien-laJi-chi-ch'en

of offering- sacrifice to

honour

in

from the

1^'

to

of tlie 15'''

the

of

the month.

Lucky day

2.

the

genii

for digging wells, K'ai-tsing f^

Buddha", versary (3).

tan

of

Liu-pei's

tan

Day

^

j}])

fl.

Lia-pei sheng-jeh

birthday,

of the Taoist genius

— Anni^

§lj

(/|j

^Â

ffi

ii-

of receiving-

Sun, Sun chen-jen sheng-

— Birthday

of

the

Â

II

nJi-

^[5

Taoist

gods three days after the winter

while another similar

is

genius

Hoh,

back the gods from heaven (Taoist\ Tsieli-shen

T'ien 5^, heaven, both physically and divinely.

(1)

to the

jl'^f.

of Generalissimo Ch'eh, Cli'eh-ta-yuen-shwai

Iloh chen-jen sheng-lan 4.

Offerings to

yt ^^ il-

Holy birthday

3.

^.

birthday of the "Precious Victory

Pao-slicng-fuh sheng-lan '^

— Birthday

^^

— Holy

of wells.

solstice.

offered to the Earth

This

on the

Lah is

f^, to sacrifice

a Taoist sacrifice,

fifth

of the

fifth

moon.


The "Merciful One", who will succeed Buddha in the government of He now resides in the Tuchita heavens, from which after a lapse

(2)

the world.

of 5000 years,

Handbook p. 252.

—

person

is

emperor. (3)

he will descend to the earth and open a

of Chinese

Tan H,

to

Buddhism,

p. 70.

—

Tan-jeh

^

and therefore applied only

to

magnify, to praise.

magnified,

new

era.

Eitel.

Chinese Superstitions. Vol. HI.

0, the day gods,

in

saints

which a and the

Williams. Dictionary of the Chinese Language. See on this famous warrior and emperor of the Later


Vob

V. p. 497. note

2.

Han dynasty.

—

— 566 — Lucky day

5.

patron

sweeping the house.

for

god

of

Festival of Ju-yuen, the

sweepers. — Birthday

6.

^.

;;k.

Merciful

^^^

(1).

Holy birthday of Buddha of Fixed Light (Dipamkara), Tingk\K'ang-fuh sheng-tan "^ it i^

M.

7.

Anniversar}' of the day in which

8.

Holy birthday of the god protector

A

^

{~)-

man

appeared, Jen-jeli

first

H-

^^M

tung-shen sheng-lan fX President of the

^^M

Kiangsu, Kiang-

of Eastern

^-

— Holy

Court of Hades,

fifth

f^heng-tan 31 Uk ^M 9.

Great

the

of

Goddess Kwan-yin, Ta-lz'c Kwan-yin slieng

birthday of the

W'u-tien Yen-lo-x'i'ang

M-

Birthday of Shakra or Indra,

Hindu god

of the atmosphere,

the Pearly Emperor, supreme Ti-shi ^ ^. — Holy birthday aheng-tan ^ ^ J; the Taoists, god — Storm the Pearly Emperor, Yuh-h\',-ang-pao '^ ^ of

Yuli-h\'^-ang-.'>hang'ti

of

10.

of

(3).

ffi

Festival

of the gods of the five cardinal points

West, and Centre), Wu-fang-shen 3l

East,

each a festival on

the 10"' of the five first

They have

months.

Buddhists

:/f

and Taoists take the images of these gods performing ceremonies therein.

God

of the

(1) is

A

Buddhist

principall}'

Burmah and to

of the Soil,

deitj-,

worshipped In

Ce3-lon.

mothers pra3'ing

and those engaged

(2)

A

some

fictitious

Buddhism, (3)

note

3.

is

In

B

unknown

She

is in

in

Siam,

general the patroness of

women,

Edkins. Chinese Buddhism, p. 171.

— Chinese

Superstitions. Vol.

I.

2.

Buddha, who received Sakyamuni as his

is

^

pictures representing her, she presents a child

foretold he wôuld in a subsequent kalpa

temples his image

Southern China, birthday'

Northern Buddhists, but


and

houses when

sj'mbolising "mercifulness and compassion". She b}^

for offspring.

Hackmann. Buddhism

to

Ti-kung sheng-jeh i^ '^

in perilous callings.

p. 1. Illustrations 1

— In

(North, South, ^^.

become Buddha.

placed behind that of Jil-lai

f\l

^.

In

disciple,

and

modern Chinese Edkins.

Chinese

p. 12.

See on the "Pearly Emperor". Chinese Superstitions. Vol.

— Vol.

III. p.

315. note 2.

— Vol.

V. p. 515. note

3. p. 524.

II.

p. 210.

note

1,

— 567 — other places this

festival

on the

celebrated

is

2"^'

the

of

2"*^

month. 11.

Festival of the Taoist genius Ma-yiX.

12.

Festival of the openiny^ clouds,

Yun-h'ai-t.sieh

^

J^ fp.

Holy birthday of the Taoist General Liu-mcng, Liu-mfing-tsinng

13.

sheng-tan

God

—

^

|(|. |^ }[ff War, Kwan-yil [^

of

||l|

honour

Official offerings in

^^.

—

Sacrifice

of the

the gods of the

to

Nine Palaces (during the T'ang j^ dynasty), Chuh-kiu-kung kwei-sheyi

MX^

'M T^-

—

Preparing the feast of lanterns, T'eu-teng uM'MAnniversary of the grand illumination organized by Hung-wu •]&. ;^, at

14.

Nanking ]f

Tjf,

A.D.

on the canals.

floated

Ten thousand lighted lanterns

1372.

Buddha descended from

the

Tucliita

heavens to enjoy the spectacle. 15.

The

—

of lanterns. First of the three festivals in honour "Three Principles", Sliang-yuen-t'ien-kwan sheng-tan

feast

of the

_h TC

^

M ii

'^

(1)-

— Holy

birthday of the genii

who

preside

p

over the doorways, Men-ch'eng-hu-wei sheng-tan f^ 7^ î Holy birthday of the Taoist genius and General Yiufl.

—

S

sheng, Yiu-sheng-chen-kiln sheng-tan

—

HM^

IS tMHoly birthday of the Taoist genius and General Cheng-yih-tsing-

—

Che7ig-yih-tsing-ying chen-kiln sheng-tan J£ Holy birthday of Chang Tao-ling, the first 11-

ying,

•

—

M^S

head of the Taoist fjl (2).

— Descent

San-yuen

(1)

H

the "three rulers". gical epoch, but

TCi

^M

the "three principles", also called San-kivan ;=

They were

earth and water.

They

and save the

Edkins. Religion in China,

III. p.

2.

are said to send

— Vol.

deified.

who

down good and p. 115.

They form to-day

preside over heaven, ill

fortune on men,

— Chinese Superstitions.

236, note 2; p. 254, note 2; p. 293, note 3; p. 314, note 2.

See on Chang Tao-ling.

(2)

'b',

originally vast periods of time, like a geolo-

were subsequently personified and

lost.

^^ official

Chang Tao-ling sheng-tan |^ SB from the skies of the Holy Mother of the sect,

a peculiar Taoist triad of subordinate divinities,

Vol.

f^'

III. p.


241. note 2; p. 243, 270.

II.

p. 158.

note

— 568 — North,

Sheng-mu-kianrj

"three

Original

^^

sheng-lan j^ yt

g

'\'^

-^

— Holy

[If:.

Hwun-yuen

Powers", -f

birthday

^ M M M-

They

are all-powerful

over evil spirits from the eighth to the fifteenth.

Buddhist abstinence

keeps

immense t#

^

+

^""

A ^

J^ ^,.

1^>

during -f 3i

— End

period

this

M

M

:k n^

Whosoever acquire

will

I'^M

A

]^t

^

of \Vinter, Kiai-lung

H

^.

hungy ghosts, Tsu-ya \^ ^. This may be done on the 2"*^ and 6"' of every month (1). Women

Offerings

16.

-^

merit,

the

of

Iw'cang-ii si-tze ti-kiXn

made

to

—

also

burn incense on bridges

purpose of expelling pestilential

for the

influences.

Anniversary of introducing the

17.

^^

Yuen-lsung doors were

left

first

Spring

air into the palace of

T'ang jg dynasty. open throughout the whole night.

The

(A.D. 739), of the

Paper-boats lighted and floated on canals, for the purpose of

18.

expelling the pest and other contagious diseases.

Holy birthday of the Taoist genius Chang Ch'un-lih, Chang

19.

Ch'un-lih chen-jen sheng-lan of

heu-\'.-ang-shpng j^ \^

Day

20.

^

ÂS

jil

^

i^ zE

occasion.

and placed on the

Birthday of the youth Shen-ts'ai,

Tfie feeding of

(1)

hungry ghosts

who

^ f^

The

original

P

.

who

Cakes,

on this

stands in the

^ ;a 'P ^

who was

hungry ghosts were,

(2).

said to have been instituted by

directed Moginlin, one of his disciples, to

offerings for the benefit of his mother,

tence.

is

Wei-lsi-li

table, are offered

presence of Kwan-yin, Shen-ts'ai-t'ung-tze-tan'^

Sakyaynuni himself,

— Birthday

^

of appeasing heaven's hunger, T'ien-ki-jeh

tied Avith a red string

tji-

who remove,

patron of those

Taoist

VVei-tsi-li,

^ft

make

reborn in this state of exis-

therefore,

Hindu Pretas.

In China,

the hungrj' ghosts are the spirits of the dead, especiallj^ ancestors. Buddhists are appealed to on behalf of the dead

them, and feed them (2)

3E,

bj' sacrifices.

who have no

Edlvins.

descendants to worship

Chinese Buddhism,

Originally the daughter of Sagara, king of the Nagas,

but subsequently metamorphosed into a man, in order to

hissatva.

This legend

is

well represented in ^'ol.

I.

p. 2G8.

Lung-wang |f become a Bod-

Illustration

1.

Chinese

Superstitions (Kwan-yin presenting a child to mothers praying for offspring).

— 569 — An unlucky

21.

known

day,

as Pi {^

close the door, hold no

i.e.,

home.

intercourse, stay at

Anniversary of the day in which Yuen-tsunrj

22.

T'ang

of the

canonized

China Seas with the

the

Anniversary of the day in which Yuen-lsunrj

23.

^

T-ang

of the

of

title

"Duke", Kung ^.

^

especially bestowed on //uo/i-s/ian

same

T'ien-chu-shan 24.

Lucky day

25.

Festival of feasting^

^

Heng-shan

as

^

î

[Jj

[Jj,

abundant granaries,

27.

Lucky day

28.

Birthday of the Earl of Long g|.

for offering sacrifices

for starting

deemed

new house.

^.

T'ien-ts'ang J^

General

Â

and repairing roads.

and Immortal

r#

#

^ ^ i^

Pao-slio\<-lieu-ta)i

Life,

— Descent from

heaven

Hsii, one of the patriarchs

sect,

HsU-sien chen-jen kiang-

(2).

See on these "five sacred mountains

(1)

IV. p.

fill

was

commercial pursuits and burying the dead.

and presiding genii of the Taoist

^

of a

to confer longevity.


shen

title

peak in Hunan,

rejoicing.

Lucky day

is

[Jj,

This

a lofty

also called the "Atlas of China",

framework

26.

He

(A.D. 747),

(1).

for erecting' the

and

^^

dynasty, canonized the 5 Sacred Mountains of

China with the

the

(A.D. 747),

"Duke", Kung ^.

of

title

^ dynasty,

^^


'.

3.31-3.32.

(2)

Hsii-sun If

chen-kim %^ phrjenix

S

:§".

^, commonly designed

as "Hsii the Immortalized", Hsii

Just before his birth, his mother dreamt that a golden

dropped a pearl from

its

beak into her hand. In early

himself to study and ascetic pursuits.

Made

life,

he devoted

Prefect of a district, he distin-

guished himself by great benevolence, healing diseases by means of secret preparations, and transmuting the baser metals into gold. 134 years old, he

was caught up

to heaven, together

the dogs and poultry of the house following genii

He

is

him

with

all

At length, when his family, even

to the blissful

abodes of the

considered as one of the patriarchs of the Taoist sect.

Chinese Reader's Manual,

Mayers.

p. 66.

14

—

— 570 — 29.

Sacrifice

^.

7^

Lucky day

God

the

to

An

and Medicine, Slien-nimg

of Agriculture

who

ancient monarch,

reigned B.C. 2737-2697.

throwing .sweepings into water or canals, and

for

— Storm

thus averting poverty.

the dragons, Lung-pao f^

attributed to the meeting of

^.

Second month.

1.

Sun entering

Festival of the

and

sacrifice

§1.

sheng-lan

^^

1^

—

^^

^,

month

gl]

m.

AMM- — Birthday

2.

^ ]^ ^ ^

|i|.

— Offering

Holy birthday

of

of

— Abstinence

of

the

chenj-shen sheng-tan

new wine

local

in

honour

from the P'

God

to the

of the

of

gods of grain. T'u-ii-lao-ych

Soil,

i M ^ ^ IE ^^ ^ ^-

^he

pardon

At Yun-ls'ao jg

festival in

;f^,

in iVân/iwei -^

^,

Kwan-yin

to the 19"' of this

recitation

of all sins.

honour

m ^. — Birthday of the philosopher Mencius, sheng-jeh ^ ^ ^ B

A'ua/i-7/ui

3.

Meng-

Wen-ch'ang

Birthday of the God of Literature, Wen-ch'ang,

^^

sheng-lan

^SC

^

"^

^M

(A.D. 1450-1458), of the

^-

Ming

B)]

Canonized by King-fâi dynasty.

of certain prayers 9 times will obtain the

;A;

zlf

(1)

See Chinese Superstitions

(2)

B.C. 372-289.

and second

A to

moralist and philosopher.

^M

The

pardon

Birthday of the great Taoist General Ts'ao, kiXn sheng-tan "^

himself,

of

(2).

ti-kii.n

4.

M

Ts'in-kwang, President

of certain prayers 9 times will obtain the

tze

Pj|i

Yih-tien Ts'in-ku-ang-\':ang sheng-

the Goddess of Mercy, (1).

^

birthday of the Taoist genius Liu, Liu-chen-jen

of the first Court of Hades. laii

M^

±

i-fen-

— Holy birthday

M^K f^ P> /tEgod Kow-ch'en, Ko\K-ch'en sheng-tan

-jk

stellar

— Holy

T'ai-yang-sheng-tien-clii-clL'en

offered.

hsiang-tsi-sz'e of the

Incense must be lighted

its palace.

recitation

of all sins.

Ts'ao la-lsiang-

^•

Vol. IV. p. 452.

native of the Principality of

Lu

-g, like

Confucius

the great master in reputation and authority as a


p. 153.

— 571 — An unlucky

5.

None must remove,

day.

commence any kind

or

ot

needle-work.

Birthday of

6.

\l\,

mm

-^

God

tlic

in .^hnnlmyj

^J

Eastern Mountain,

of the

J||.

#^

^ m M- — Birthday

:k

.'
^

^f

(2).

Birthday of the Great Buler Chang,

8.

^^^

(^)-

Duke Siao becomes an Immortal, Siao-kuno

7.

^

T'ai-shnn

Ttuig-lnK'n-li-hun slienrj-lan

sheng-tan ^^ Ch'ang-fuh,

Clinnfj la-ti

genius

Taoist

the

of

—

^

M

g

chcn-knn !>hpng-tnn Holy S* fS Hbirthday of Sung-wang, President of the third Court of Hades,

Ch'nng-fnii

Sung-ti-wnng

San-lien

Sakyamuni '$C

ilfn

"M

tt}

f'lb

Festival

9.

the

in

God

supposed

Immense merit acquired by

("^)-

^

honour

fjS

for

$^

If^ i:b

t

^^

^ ^

HI

or Charles'

^

Si

of

Wu-fang-tan

King Wii, Wu-wcnig this title

died in battle, and

China. (2)

is

j^

-ff

^

Hwang

thus one of the gods of the

^,

^, is

literally

of 2"^'

long

life,

god of the

fj|.

j^ 3i (B.C. 1122-1115), of the

one of his Generals,

T. Richard. Calendar of the Gods. p. Sheng-t'ien

^

Wain

agricultural labours, building and

[5^.

(1)

if-

(5)-

— Festival the Taoist god — Birthday of the Chang-shcng-kiang ^ ^ going to school.

honoured with

7^> ^))

a

— The white-robed Kwan-yin appeared,

commencing

5 cardinal points,

1§-

reciting

god Kw'ei-sing

The Dipper

(4).

to be his palace.

Lucky day

-

of the Taoist stellar

of Literature

Peh-i-kwan-yin-lifiien 10.

— cli'uh-kia ^ M

3E

tI?

home, Shih-hiali-wPn-fuJi

leaves his

Sutra of prayers,

H^

^heng-Uin

Chow

Fei-hu

five

M

^^

dynasty, j^,

who

sacred mountains of

3.

ascends to heaven, but in Taoist lore to

become an Immortal. (3)

This

is

what

the Buddhists call the "great going forth from home",

accomplished by Buddha riding on his favourite horse. p. 28

(4)

See on this

Preface, p. (5)

Vol.

Monier Williams,

(Buddhism).

I.

I

;

"God

of Literature".


III.

p. 311.

See picture of the "White-robed Kwan-yin". Chinese Superstitions. p. 1.

Illustration 2.

— 572 — 11.

Lucky day

12.

Birthday of flowers,

for taking^ a bath or consulting a doctor.

falls

year.

— Canonization

li

"^

philosopher

the Taoist

of

no

^Â

Chwang-tze,

C^)-

^ M M. H- — Worship of the Taoist Dark God, Tz'e-ts'ingup in the time of the Sung ^ dynasty (A.D. ^ '^, set

ijip]

1147). — Birthday

of

Ilung-sheng-tan

^

ytt

Hung-sheng, a god

South Sea,

of the

Î.

The Taoist Liu-k'iu becomes an Immortal, Liu-k'iu-sien f^

^ 15.

If

•

Birthday of the Taoist genius Koh, Koh chen-kiln fiheng-lan 1^

14.

B

on this day, they will be beautiful throughout the

rain

Nan-hwa chen-jen 13.

^^

Peh-hwa sheng-jeh '^

fiU-

Anniversary of Sakyamuni's entrance into Nirvana, Shih-kiah-

wen nieh-p'en fp

jjjw

-^

-^Q

^

(2).

Immense merit acquired by

— Birthday

reciting a certain prayer.

of Lao-tze, founder of the

Taoist system of philosophy, T'âi-shang Lao-kiln sheng-lan

Jb^S"S|i Kwan-hung

(3).

—

^

[||

Official sacrifice offered to the

(4).

— Birthday ^

yuen-shwai sheng-tan -^ 16.

Festival in

honour

j^ '^, celebrated 17.

tC

îjl

of the Taoist

at

IIwo

Chow

(1)

A.D. 742. Nan-hwa

Confucius with such

^^ skill

^ ^,

of

MH

(A.D. 1103-1141).

midwife Koh, Koh-hu-h\vui

^

^

War,

of General Yoh-fei, Yoh-fei-

;J'|'|,

in

Nganlnvei

Birthday of the Taoist General Tu, Tu-tsiang-kiln.

on which Chivang-tze

God

a hill in Ts'aochoio-fu

lived in retirement,

^

^

^

^.

— Ascension

ffl fl^,

Shantung,

and attacked the school

of

that the best scholars of the age were unable to

refute his destructive criticism. Giles. Chinese Biographical Dictionary, p. 203. (2)

Nieh-p'en

/i^

|g,

transliteration

of the

Pali

Nihbctna or Nirvana,

explained by separation from the circle of transmigration; the Buddhist state of beatitude. Williams. Dictionary of the Chinese Language.

Chinese Dictionary,

— Eitel.

Sanscrit-

p. 85.

(3)

See on Lao-tze.

(4)

Kioan Lao-yeh


M^M

p. 70.

note

1.

(^he Venerable Kwan), and Kwan-kung

(Duke Kwan), are popular names graphical Dictionary, p. 384.

I.

for the

"God

of

War".

Giles.

13

^

Chinese Bio-

— 573 — ~

two Taoists amonj? the Immortals, Eul-:înn-fei-f
of

Jili

Birthday of Wu-k\van, President of the fourth Court of Hades,

18.

Wu-hwan-wang sheng-tan Cheng-yang ascends among

PH 14^

Taoist

the Immortals,

sheng-sien JE |^ H-

Holy birthday

19.

sheng-tan

20.

Sacrifice

^.

^^

|||

^

-^

7]^.

He wrote

^.

their images.

|ii

Goddess of Mercy, Kwan-yin, Kwayi-yin (I)-

— Storm

Kwan-yin, KM-an-yin-pno

of

of the

Goddess

^.

— Tze-yiu's

in

praise of the

18 Lolians

— The Dragons move

dynasty, A.D. 56.

^

— Birthday

^.

Tsi-ma-shen

^x ^^

jjit^

j^

other.

Han

In the time of the

of the Bodhissatva P'u-hsien

^^^

11-

Bfti

fjl

(3).

Prime Ministers

4

^ ^, chief god

theon, Ma-yuen-shwai-lan of horses,

^

and obtained

(2),

away from each

Birthday of General Ma, one of the Pearly Emperor, Yuh-hv^âng

Shui-mu-niang-

of AVaters,

birthday, Tze-yiu-sheng

(Samantabhadra), P'u-hsicn sheng-tan 22.

^^

time of the T'ang j^ dynasty, A.D.

the

in

Heaven, Tsi-l'ien

Sacrifice to

^

Cheng-yang

"Heaven and Earth", Nnn-Juao hoh-tsi J^

to

— Birthday

niang

^- '^

fill.

of the

Established

742.

21.

^ H f|. — The

Sze-tien

—

of the

of the Taoist pan-

Sacrifice to the

god

Established in the time

(4).

Avilokita, a Buddhist deity symbolising "mercifulness and compas-

ti)

She

sion".

is

principally worshipped

by Northern Buddhists.

In

some

pic-

tures representing her, she presents a child to mothers praying for offspring.

She

in general the patroness

is

callings.

Edkins.

Religion, p. 210. p. 514.

note

women and

—

p. 171.

—

those engaged in perilous

Hackmann. Buddhism


p. 418,

note

See on the 18 Lohans. Chinese Superstitions. Vo]. V.

(3)

A

(4)

fictitious

flf;,

Tsi

^,

a horse.

literally to

3;

as a

Vol. V.

1.

(2)

ascribed to him.

Ma

of

Chinese Buddhism,

He

Buddha is

of the

worshipped

at

Tantra School. 0-mi-shan

llg^

jq

p. 528.

llj,

in

Szech'wan

to sacrifice, to offer victims to the gods, to bring

Shen

î}i,

a divinity,

a

god

"sacrifice to the horse-spirit',


in the

or

"god

note

Many Dharanis

jl|.

an oblation.

usage of pagans. of horses".

^

2.

are

Hence

AVilliams.

— 574 — of the

Ming

5§

in

j\],

and

dynasty,

0^

Kiangsu

fx.

performed

still

T'ung Chow

at

M-

Birthday of the Taoist genius Pao-teh, Pao-tek-clien-kun-hiang

23.

—A

^^^^;^|5^. is

Nanking j^

discovered in a temple at

Unlucky day

24.

bronze statue of Buddha, lost for 20 years,

planting or sowing.

for

A.D. 49t.

tJ*;,

Misfortune will attend

whosoever digs into the earth. Sacrifice to the Earth, Shen-tsi

25.

//an j^ dynasty, A.D. 56.

Sombre Heavens, Inn :^

^M

heavens"

3C

A ^

^

'J)J

(Taoist),

M S ^ ii-

Also

In the time of the

Yuon-fien

7^.

j\^

llsii,

known

as the "original

IIsi(-chon-jen-sh
(2).

The Buddhist monk Tsiang ascends

27.

(1).

of the holy father of the

Il>^nen-l'ien ^hpng-fa-ming-cJien-liiln sheng-

Birthday of the Taoist genius

2().

jjj'll

— Birthday

shang sheng-L'ien ^^ A.D. 1072. 28.

An unlucky

29.

The "Empress

^

Only

day.

"^

^

^

may

sacrifices

Heaven"

of

T'ion-fei slieng-hwa

jj\^

]j].

Tsiang-hwo-

heaven,

to

^. Under the Sung

^

dynasty,

be offered.

becomes one of the Immortals,

She was the

f^^.

G"'

daughter

of a

small sub-district mandarin in Foochow, born A.D. 979.

She

is

of

largely worshipped by Southern sailors under the title

Queen

of

Shen

(1)

jjfpi

to level

(3),

and

is

supposed to

in red robes.

nn area for an

altar,

to sacrifice to the hills

and


fountains.

Chen-jen

(2)

^^

Heaven, T'ien-heu

appear often clothed

S

the ideal and

J\,

most elevated man.

One who has

disciplined himself in Taoist mysticism, and attained perfect rule over himself

and over nature.

Buddhism,

He

is

higher than Sien

This sailor-goddess has

(3)

on each side of her

Vol.

is I.

said to cure from fever p.

immortal.

2 principal assistants,

in her temples.

the other "Thousand-mile-eye".

and

fil|,

Edkins.

Chinese

p. 388.

One This

and ague.

2G4 (the Goddess of Sailors).

is

whose images stand

called "Favourable-wind-ear",

latter is also a

and

kind of sailor-doctor,


.

— 575 — The Holy Mother and Goddess (Taoist) descends from heaven, S/ien^-

mu

M

]iuen-hun-liinn(i

"© 7C

^

— Storm

P$-

on the occasion

of the Draj;on-kin^ visiting- Yuh-ti, Lunri-\K-ang-pao

made

Offerings

30.

to a Taoist General,

'Vuen-shwai, at

^

^%

^.

Tan-yang^^^

Third montb. 1

.

Birthday of Ch'u-kiang-, President of the second Court of Hades,

^^

Eul-tien Ch'u-kiang-wang sheng-tan Zl 2.

Birthday of the Taoist leaves, gathered

dispelling 3.

for

M i^ (0-

washing away '^

custom

of silk, Tsi-sien-ls'an

A

J^

IM

Chow

of the

til-

— Birthday

equinox, Ts'iln-fen

(A.D.

On

430),

—

for

j^ dynasty, established Sacrifice to the inventor

^ -^ g. — Birthday

born A.D. 589,

Nanking

— Peach-

Fuli-ch'u-lisin-yuh

evils,

all


Chen-wu-chen-jen sheng-tan

of the

^^

Ruler of the Sombre Heavens,

HsiXen-t'ienshang-li sheng-tan 2^

at

[5^ jj^ ff^.

I5I-

on this day and dried, are most efficacious

long before the time of Confucius.

Chen-wu,

^

yX 3E

kinds of heart trouble.

all

Bathing-day

MR^

Worthy Luh-siu-tsing

5'^

^M

_t

^ ^. — Anniversary ^

pj| (2).

of the

— Spring

banquet given

^

^

M,

to

avert the danger that threatened the dynasty.

by Wen-ti

Sung

'^, of the

this day, all families partake of a

meal

to

ward

dynasty

off diseases

throughout the year. 4.

A

5.

Birthday of the Great

most unlucky day.

dynasty,

(1)

to

Fuh

jjijc,

Ta-yO,-\vang

Yii,

reputed founder of the

sheng-tan

buskins or breeches.

Ch'u

;^ 3^ 3E

^

take

off.

K^, to

wM

Hsia

("^)-

Hsin-yuh

^

Also

^

^,

perfume and wash, as enchanters do. Williams. Dictionary of the Chinese

Language. (2)

See above.

Twenty-fifth day, second month,

He rendered (3) The latter raised him

faithful services to the

to the joint position of regent of the

cognized him as his successor to the exclusion of his

him

to drain

accomplished

p. 574.

Emperors Yan

own

^

and Shun ^.

Empire, and

sons.

re-

Shun ordered

the great floods from the Empire, a task which he eventually after nine years' toil.


p. 280.

——

— 576 — known

Shen-yu

"divine Yii",

the

as

6.

pî

^

]15.

Birthday of the goddess that cures eye-diseases,

niang-niang sheng-tan PR

^^M

jfc

Yen-hx'^'ang-

— Birthday

(1).

f|i

2205).

(B.C.

^^j

Shensi

Feast of peonies in the province of

of

the Buddhist god called the Elder, Chang-lao-siang-kung sheng-

1^

tan

^M

i^fl

Yama,

®l-

Hindu king

and ruler of Hades,

7.

Storm

8.

Birthday of Yama, Ruler of Hades, Yen-lo-wang-lan

of

— Birthday

pjl (2).

of

q5i-

—

i'he

Â

'^ f[

11"' century,

dynasty,

^-

He

Patronized by the -emperor

^

"t'"

M

under the

to be

800 years

(3).

^

^, on a white Kao-tsung"^ ^, 7"* century.

Feast of Chang Yuh-lang ^g 3£

Tao-ling 5^

^

x^"

lived

and pretended

Apparition of the magician Yeh-fah-shan deer.

3E

Taoist doctor Li Pah-peh becomes an immortal,

hence his name

old, 9.

^

^

jH)

of Pien-ch'eng, President of the sixth Court

Li Pah-peh sheng-t'ien

Sung

of death

Luh-tien Pien-cli'eng-wang sheng-tan

Hades,

iM

the

|[5,

-^

grand-daughter of Chang

[^, first official head of the Taoist sect.

— The

Taoist genius Y'in disappears in a white cloud, A.D. 151, Yin-

^

chen-jen fei-sheng 10.

of

the

day

for

five

^

fj^

cardinal

^]

of

works, Chang Tao-ling pai

^- — Birthday

points,

T'u-shen-tan

Siao-meh sheng-jeh

of wheat,

^

^,

Birthday of one of the 5

One

^. of one of the

^

j^

|(|.

gods

— Lucky

hunting and capturing evil-doers.

Birthday

(1)

nes.

^

1^

rated at Kia-ting 12.

J\,

Chang Tao-ling made minister sze-k'ung ^^

11.

m.

in

Kiangsu fx

evil spirits

who

j]^

^^

Celeb-

.^ cause various diseases

of the atlt-ndants of the Goddess of T'cn-shan

Le T'ai-chan.

Q.

^

U].

Chavan-

p. 32.

(2)

See on this Hindu god. Chinese Superstitions. Vol. V.

p. 557.

note

(3)

He was an adept

and

said to

in the mysteries of transmutation,

have passed awaj- from earth without undergoing bodily disease. Chinese Readers Manual,

p. 113.

is

1.

Mayers.

— 577 — Chunrj-yr.ng-wu-tao sheng-lan t^

in children,

13.

^li^MM

(^)-

^

^,

Practised in Chihli

Festival of shooting: artificial hares.

by young folks armed with bows and arrows. 14.

^

Tan-yang

she7ig-lan |^ 15.

who

Birthday of the Taoist genius T'ao Hung-king",

%,

in

Kiangsu yx

ÂM

M,

A.D. 542,

lived at

T'ao-chen-jen

|l-

Birthday of the Glorious Heavens, Hao-l'ien-ta-ti sheng-tan

M

î :h '^

God

(2)-

pjl

— Birthday

Chao,

of General

Yiyi

^

^M^

7C

Wealth, who flourished about the end of the

of

Ilsiuin-t'an Chao-yuen-sh\
dynasty,

^

the Taoist

M il- — Birthday of the God Medecine, I-ling-la-ti the Taoist General, the God tan ^ M. "^ H- — Birthday ta-tsiang-kiin sheng-tan ^ ^ Thunder, Lei-t'ing-k'il-mo M M ;^ ^ M ®i — Birthday the ancestors the of

D(|l

of

::k

of

Master

Heavenly sheng-tan 16.

f\g

of

(3).

zlf

3R

BiP

M

il

^M

Tao-ling

(Chang-

of

Tsu-Vicn-shi

1^))

•

Birthday of the Hindu goddess Chun-t'i (the Bodhissatva Margoddess of

ilchi,

light)

Chun-t'i sheng-tan

^M

il Birthday of the god of mountains, Shan-shen sheng-tan

^ (1)

f^.

— Birthday

These

South, East,

worshipped on (2)

evil spirits

West and

^

J:

^

occupy the

five

^,

—

]\\

f^

points of the compass, viz. North,

the Centre, and cause various diseases.

^,

{^)-

of the Taoist genius Yil-yang.

Chung-yang

this date occupies the centre,

Hao-t'ien

Shang-ti ft

3$.

the empyrean,

the bright sky,

'|i

The

spirit

^.

whence Hao-t'ien

the Shangti of the Glorious Heavens.

Williams. Dic-

tionary of the Chinese Language. (3)

^ ^, rumbling thunder. Xii-»io ^ ^, a whipping demon. Williams. "demon who whips up and hurls the thunderbolt'

Lei-t'ing

Hence the

.


In

Brahmanic mythology, the offspring

fication of light.

two

of

Among Chinese,

which are holding

aloft

she

is

emblems

"Queen

in a star that

forms part of the Great Bear.

of heaven", T'ien-heu

Eitel.

Brahma, and the personiand moon.

Taoists

and believe her

to reside

of the sun

address her as

husband and 9 sons.

of

represented as a female with 8 arms,

^ )^,

They have

also given her a

Sanscrit-Chinese Dictionary, p. 75. 15

— 578 — changing lodgings.

17.

Unlucky day

18.

Birthday of the Goddess of Earth, Ileu-t'u Isun-shen sheng-tan

on

for starting

M il^ ^. — Birthday of the

}^

i

t%

A.1S0

t'!^

a journey, or

White Dragon

appearing in Chekiang ^^

often

Peh-lung slicng-jeh

^

Ueu-Va niang-niang

called

^

%%

-/Xj •

(a

and

^

J:

white thunder-cloud

called by this name),

— Festival

in

honour

of the

Mao ^, who gave up their official positions, and became genii, San-mao chen-kiln teli-tao H Birthday of the Taoist genius Wu-yang, Wu-yang itlchen-jen &]ieng-tan 3l P^ A mJI- Birthday of the God of

three Taoist brothers

^M

—

^#

—

M M

^ ^

the Central Mountain, Cliung-yoh-ta-li slieng-tan ^^ IM

^

His original name was Wcn-p'ing

^.

who

between the

the struggle

in

fell

^

Yin ^^

'^^,

a General

^^^^

Cliow j^

dynasties.

M

19.

Birthday of the Sun-god, T'ai-yang sheng-lan ;k P^

20.

Lucky day

in general.

21.

Lucky day.

Sterile

22.

Lucky day

23.

Birthday of the Queen of Heaven, T'icn-lieu sheng-tan

^ of

mothers may pray

^^

Said to be a deified damsel, named Liu, of the province

fj|.

Fukien |g

^

(2).

Unlucky day

25.

Festival of the beginning of

26.

The Taoist genius Tu sheng-i'ien

on a journey, or calling in a

for starting

•

Summer, Lih-hsia 2L H-

— Birthday

of the

Goddess petitioned

Tze-sun niang-niang sheng-lan -^ ^^

See on the worship

tailor.

becomes an Immortal, Tu-clien-jen

^j;;^

i^^ \ ^ ^

for offspring,

(1)

for offspring.

for receiving guests.

24.

p.

nil ('I)-

of the

^

^^J>i

M ii


Sun.

(3)-

Vol.

V.

520 — also picture of the Sun-god. p. 522. 2'»i

month,


29"^ day.

(2)

See

(3)

This goddess, of Taoist origin,

in the sacred

dess",

mountain of the East.

T'ai-shan niang-niang

Shantui^g Ul ^.

^

\li

M

is

the daughter of the god

She

is

dwells

also called the "T'ai-shan god-

M, and


p. 574.

who

I.

is

principally worshipped in

p. 2.

— 579 — Birthday of T'ai-shan, President of the seventh Court of Hades,

27.

T';ii-fih;ni-waiui nhojui-lmi

Ti^'ih-lieii

Birthday of the six over

tively

who

evil deities

heaven,

^

lAih-luh-tn~wang tan

|^ ;^ 3E

^

3E

|i|

exercise their

month,

the year,

earth,

|ix

-t;

M

mJI-

—

power respec-

day and hour,

mJI-

Birthday of the God of the Eastern Mountain, Tung-yoh-ta-ti

28.

^^

slieng-tan

::k.

'^ M. tM

— Birthday

{^)-

of Ts'ang-hsieh

i^ ^^, otherwise called the "Recorder-sovereign", Shi-liwang

^,

rfi

minister

Fuhsi

of

j)^

%

(B.C.

and reputed

2852),

inventor of writing in the mythical period of antiquity. this divine invention, events

cords".

Before

were recorded by means of "knotted

Ts'ang-lisieli Ize-tsu Ian

^

^^

^

)j(|

|^.

29.

Anniversary of the apparition of Buddha in a temple of S/ian-

30.

Daring the of children

latter is

half of this

month, the goddess protectress

worshipped, Pao-sheng-la-ti

f;^

^

;^ 1^

Fourlli monlh.

1.

Feast of Tu-shi, President of the eighth Court of Hades, Pahtien

Tu-shi-wang sheng-lan

of Siao-kung,

^M 2.

t^-

A

^

^P

an ancient statesman,

— Storm

of the ^^'hite

— Birthday Siao-kung slieng-tan ^

ifT

^M

tM-

Dragon, Peh-lung-pao

^

f|

Apparition of the Stellar god Chow-peh.

3.

All the gods

4.

Birthday of the Bodhissatva

worship the Spirit of Heaven.

fabulous gods of the

Wu-t'ai-shan 3l ft

(1)

dynasty.

A

posthumous

title

Wen-chu

Mahayana lil^

(Manjusri), one of the

He

school.

^^ Sliansi ^]

gf

.

is

wôrshipped at

Wen-chu

given to one of the adherents of the

See T. Richard. Calendar of the Gods. p.

9.

ji'u-sah

Yin

^

— 580 — ^ # ^ M fl

sheng-tan ;^

Empiess

Tih-liang:, minister of the

^ m

dynasty

Sacrifice in the temples of

6.

Lucky day

for

for starting-

|'JI^

^^

Hunan

in

Yao

^

and

^

Yil

(2).

arranging betrothals and marriages, but unlucky

on a journey.

The Taoist genius

Holy birthday Tata-gata or

of

who

Sze, a hermit

lived at Heng-slian

^y

Jj,

ascends to heaven riding on a white leopard,

"j^,

^^^

^

Sheng-pao-filiih-jen i^lieng-t'ion 8.

of the deified hero

Wii-keii j^ J^, T'ang

m-

5.

7.

Wu,

Tih-liang-hung sheng-lnn

century),

(7'''

— Birthday

(!)•

Sakyamuni,

Ji'i-Iai'

^p

^,

kinli-wen-fuh sheng-lan |^

the

-^

the Taoist genius San T''icn-yin,

•

known as "Guatama, Buddha "Thus come Buddha", Shih-

also

f/jn

A ^^

^^ j^

fij|',

^

f^

(3).

— Birthday

San T'ien-yin chen-jen

of

sJieng-

M A M ii- — Birthday the Taoist genius Koh Hsioh-sien, Koli Ilsioh-sien cJien-jen slieng-lan ^ ^ -^ MAM — Birthday P'ing-teng, President the ninth Court Hades, Kiu-tien P'ing-teng-wang fiheng-lan ^ ^ 2^ — Festival the three realms or regions ^2M isin

H^

of

f*

of

fji-

of

of

JManjusri represents transcendent wisdom.

(1)

that burst from Guatama's forehead.

Law"

His duty

is

He is generally represented with a Hackmann. Buddhism as a Religion, Sanscrit-Chinese Dictionary, p. 71. — Getty. The Gods of

2H.

—

Eitel.

Northern Buddhism, (2)

p. 95.

Yao ^, one

—

a lion.

Edkins. Chinese Buddhism, p. 208.

—

Yi'i

^

He some say even over 90

of the legendary emperors of China's golden age.

ascended the throne B.C. 2357, and reigned over years.

He was born from a ray "Wheel of the

to turn the

for the salvation of the Chinese.

sword and book, and seated on p.

of

of

Mî-

succeeded Shun ^, B.C. 2205.

that then threatened the Empire.

70,

He drained

off the

great floods


p.

272

and 280. (3)

Sakyamuni,

i.e,

the Sage of the house of Sakya.

The

born at Kapilavastu, on the banks of the modern Kohana. birth is generally given as B.C. G22,

Handbook p. 21.

of Chinese

Buddhism,

though some put p.

110.

—

it

historic

The

Buddha,

date of his

as late as 412.

Eitel.

Monier Williams. Buddhism.

.

— 581 — existence (Trilokya),

S;in-hiai-lan

the Heir-Apparent, T':d-lzfi-pao

A

9.

Sheng-ku sheng-lan

Sea,

the gods

who

t'n-shen-tan

(^)-

— .Storm

the

wife

M^M

genius

the

of

of

III-

3i,

if

±

j^ fl for

China

of the

— Birthday

one of

of

Wu-fang-

presides over the five cardinal points,

Unlucky day, except

11.

fii

very unlucky day.

Birthday of the goddess,

10.

-jy^

H ^ ^ ^.

(2).

worshipping the gods,

— Sacrifice

to

Ancestor [T'ang jg dynasty A.D. 743\ Cli'ang-t'ni-

first

miao Pg ic jf

The Taoist professor Yuen-chung becomes an Immortal, Yuen-

12.

chung-sien

jt;

pj^

^[\\.

Descent of the three ancient emperors,

13.

M

[>$:

(3).

la-ti tan

—

^

Worship W. :M '^

San-liwaiig-hiang

ill-

Birthday of the Taoist patriarch Liu Tung-pin,

14.

^

Great God of Medecine, I-ling

of the

Liii

Tung-pin

M

^

tsu-slii sheng-tan g ft 0ip M- He is worshipped throughout China under the name Sliun-yang ^jjl p^, the "Pure -}|g]

Supreme Essence

of the Universe"

Birthday of the Taoist patriarch

15.

Immortals",

The

(1)

Chung-li,

(4).

and

chief

of

the

"Eight

Chung-li tsu-shi sheng-lan |g

^

j^^

three regions of existence are, according the the Taoists, heaven,

earth and the waters; according to the Buddhists, the regions of earthly longings, of form and formlessness (this latter place

Nirvana).


p. 37. note

I.

(2)

See First month, tenth day. p. 566.

(3)

San-hioang

^

^,

is

the ante-chamber to

1.

the three primordial sovereigns,

Shen-nung f^ ^, and Hwang-ti

^

^.

i.e,

Fu-hsi {^

^,


p. 2'J7.

A.D. 751-805. One of the most prominent among the later patriarchs

(4)

of the Taoist sect.

In the 12"' century, temples were erected in his honour.

He

is

also called the "Patriarch Lii", Lii-tsu

he

is

worshipped by the fraternity of barbers.

Manual,

p. 147.

J^

in&,

under which designation

Mayers. Chinese Reader's

— 582 — ^M ti

ii

(!)•

±

p'o-p'o

— Festival

Commencement

16.

^

j^ i^

—

Summer, Lih-hsia jL ^The rainy season monks retire to the mountains for study and

T'ien-ls'anrj-k'ai

^

"^

believed that

if

;

[j^.

— Divination

Should

basket over the house-top. the harvest will be good also

the open side up,

fall

it

otherwise,

if

by tossing a

rain falls on this day,

Yil-li jjien-ch'eng-hai iif

^^

J^

it

^

^

It is

who

he

^

-f*

who

It is

heavy

will be so

Birthday of the "King of the Revolving \^'heer\ over the tenth Court of Hades.

—

will be poor.

it

as to cause a flood, Sze-yudi-fihih-liili-sln^-ai I^

17.

T'u-

of the Soil,

(2).

of

begins and the rest,

Goddess

of the local

^,

presides

regulates trans-

migration.

Sliih-tien Cli'\Ken-lun-wang sheng-lan

~t*

SM

^Vhosoever observes abstinence on the

festival of a

li-

|^

lji1|

jj^

President of Hades shall be reborn in a higher state of exis-

— Festival

tence.

Kin-hwa-lan

goddess of midwifery,

of the

Birthday of the Great lUiler of the North Pole, Tze-wei-ta-ti

18.

sheng-tan

^

;fc

ttj^

^M

— Birthday

Goddess

of

^

lil

1^

of the Great Ruler, Ta-li-pao

^

fl-

of the

T'ai-shan, Tai-shan ting-shang niang-niang sheng-tan

^

J^

-^

^

Birthday of

19.

falls

|(|

(3).

— Storm

Wei-shen,

on this day.

of

the lady guardian of Goodness,

A

— Birthday Yiu-slieng-fu-jen tan M 5^

washing

flowers.

of

jjf^

ii-

Yen-kwang

Birthday of the goddess that cures eye-diseases,

20.

il) first

Said to have lived in the time of the

and greatest (2)

2"^

Rain never

goddess of flowers.

the

— Festival

P'o-p'o i^ H^,

month (3)

in the category of the

2"'^

literall}'

Chow

j^ dj'nasty.

He

"Eight Immortals", Pah-siox

"granny", called by courtesy

is

A

a goddess.

the

i\l\-

See

day. p. 570.

Also called the "Goddess of the Crimson Clouds", Pih-hsia yuen-kiln

^ f! 7C ^-

Her temple

Le T'ai-chan.

p. 29.

is

on the summit of the T'ai-shan

^

[Ij

.

Chavannes.

— 583 — slienij-niu niamj-nianrj slieng-tan HH ^t

A.D.

In

21.

the National College

1044,

hiang-llen

lisioh

^

-j^

^^

Unlucky day

23.

Storm

24.

Unlucky day

of the

M il

(l)-

I'ai-

-^ dynasty,

Ilan

the

there were 1800 chambers with 3000 students 22.

Mi

^)!k

was enlarged, Ts'ik

In

JS^.

^#

(2).

in general.

Heir-Apparent,

T'ai-lze-pao -^

mending

for sewing- or

clothes.

^

^.

— Birthday

of the

Buddhist Devas, bestowers of children, Cku-t'ien-p'u-sah Ian

Storm

25.

White Dragon, Lung-slien-l'ai-peh pao

of the Great

^±^

B-

Birthday of General Chung-shan, a petty

26.

chow

^

'}\\,

official

from Yang-

slain by rebels at the close of the //an

-^ dynasty,

and subsequently

m

\hM

"|j^

Chung-shan-lsiang-kung sheng-tan

deified,

mm-

^2^

27.

An unlucky

28.

Birthday of the Medical King and healing Bodhissatva, Yoh-

^ i M M^-

shi-fuh

1^

day, but auspicious for taking a bath.

gjji

and lengthen

(Daishajyaguru Duddha), Yoh-wang sheng-tan

f^,

A

Buddha said to remove suffering He forms one of a Triad with Amitabha

fabulous

life.

in the centre (3).

29.

An unlucky

30.

A

3'''

No

day.

very unlucky day.

(2)

See T. Richard. Calendar of the Gods.

(3)

This Buddhist yEsculapius

and Japan.

He

is

to a

new house.

all

suffering.

Edkins. Chinese Buddhism, 2.

See above.

p. 12.

power from Guatama, and

when properly worshipped.

may

li|.'

venerated in Tibet, Manchuria, China

It

is

is

said to

even believed

be accomplished by merely touching his image.

the ruler of the Eastern world, and has 2 attendants,

removing

note

is

received his healing

that an efficacious cure

in

None should remove

One of the attendants of the Goddess of T'ai-shan '0 (1) month 6'>i day. p. 57G. — Chavannes. Le T'ai-chan. p. 32.

dispense spiritual medicine

He

trees should be planted.

Getty.

The Gods

p. 235.

of Northern

— Chinese

who

assist

Buddhism,

him

p. 23.

—

Superstitions. Vol. HI. p. 278.

— 584 — Fifth month.

This month

called the ynaJignayit

is

month, Tuh-yueli

^^

(1).

Birthday of the God of the South Pole, the Star-God of Lon(Canopus,

gevity

in

the constellation Argo),

Nan-kih Chang-

'J^^-^^:k'^MM

(2).— The Taoist

sheng-ta-ti sheng-tan

P'ing-chung ascended (A.D.

daylight

^" fl H-

f4'

Summer

345),

heaven riding on a dragon in broad

to

P'ing-chung-sJieng-lung sheng-l'ien

^- — Birthday

f

diseases from the

^^

pu-\vn-ti-lan

55 1^

gods

of five Taoist

to the 5"' of this

They form

ill-

who

2Ji

rule over

month, Wen-

"Board

a special

of Health officers".

Lucky

All

day.

work and manual labour

literary

will

be

successful.

Lucky day

for all sorts of needle-work, but

no journey should

be undertaken. First of the

healthy

malignant days, the hottest and most un-

nine

part

Tuh-jeh

^

K'iXh-yuen

^

Summer,

of

.

— General

pardon

granted by heaven.

The Dragon-boat

festival.

2,

Prince Hvvei, H\'.-ei-wang f^

B.C. 314, the Mi-lo

'Dil

lake

on

boat

festival

^1)

Tuh

^:,

Privy Councillor to

of the State of Ts'u

^,

circa

being disgraced, threw himself into the waters of

the

^

(a

S.E.),

Hunan, flowing

river in

yf^

f^

commemoration

in

^

j)^.

Special

The dragonof this

event,

three-cornered

Yueh

dangerous, destructive, malignant.

or lunar month.

Tungt'ing

into the

and perished in the stream.

celebrated

is

Twan-yang hing-tn

moon

|f^,

j^,

the

moon,


this season (corresponding to our

months

of

June and

rice

a

— At

July), the heat is inten-

se,

and produces various diseases and epidemics, attributed by the medical

art

and general popular opinion (2)

On account

Longevity

is

in

China

to spectres

and demons.

of the malignant character of this

invoked, and

human

life

month, the God of

placed under his protection.

.

— 585 — ^

^,

dumplings,

Tsung-lze

water-flag-,

Ch'iwri-p'u-Wao

day

(1).

— Summer

Twan-\KU the

Earth,

^

ffff

also

|^,

^[^j

the

of

on

eaten

are

T\'^-an-yang

Solstice,

that called

^ f^ — Taoist sacrifice — Birthday HI ^ M

Ti-hih-chi-cU'en it

Prince Teng,

'^,

and T'icn-chun
^,

y,^

enveloped in the leaves

(2).

President of the

of

Ministry of the Thunderbolt,

Lei-t'ing

Teng-Vien-kiln sheng-lan

Birthday

of General

Wen,

to

^^

^

fP

patron of the

;§"

M

fi-

Ti-k'i

soil,

—

Wen-

—

M

yuen-shwai shevg-lan ^^ ;|f^ im. 7C îjl Festival of the il"Five poisonous animals", Wu-luh-jeh '^ 0. These animals

^

are

the

centipede, scorpion, toad and spider.

viper,

Pictures

representing them are pasted up in houses, and believed to be

expelling

protecting children from

in

efficacious

all

pernicious influences

6.

Unlucky day

7.

Birthday of Governor Chu,

for

children,

Lucky day

9.

Dragon-boat Giles.

T'âi-wei sheng-tan :^ >{c ^t god of carpenters and masons,

U^ \$

five

month,

who

Evil Spirits

p. 107.

supposed to be a search

causes diseases

^

31 M, M. |i-

'ff

day. p. 565. note

Giles adds "the

for the

modern

body of K'ilh-yuen

^

p. 201.

a special Taoist sacrifice offered

on this day.

See above.

1*'

1.


known

i^)-

Nan-fang Wu-tao sheng-tan


first

(3)

^

taking a bath or arresting outlaws.

festival is

Lah ^,

(2)

\'ol. II. p. 224.

Illustration 149

(Charm

as the "Five Poisons").

Lu-pan

(4)

and Fu

"($.,

-•§'.

who

^, Pan

of the State of Lu.

Shi-fu,

from Shi

fiiji,

a master,

an artisan or skilled workman, hence a "master workman".

Celebrated for his all

for

and

(3).


(1)

)^.

^M

Birthday of One of the

among

Chu

of the patron

Lu-pan shi-fu sheng 8.

diseases,

performing burials.

— Birthday

§g f^.

summer

skill

in the use of

mechanical

tools,

he

is

worshipped by

use the chisel and the saw in their professional employments, as

house-builders and carpenters, shipwrights, umbrella-makers, cabinet-makers etc.

tions.


Vol. V. p. 491, notes

1

and

Vol.

I.

p. 269.

— Chinese

Supersti-

2.

16

— 586 — ^^

Birthday of the Taoist genius Li Sh\<-avg-ijali

10.

discovered the golden

Dragon-god, \vho presides over one of the

i

Wu-t'u-lung- shen tan 31

^

Im-amj-slien

|-p

(^ %^

j^}%

^

[ij,

man

Ping-ling-kung tan

Hwang

called

cardinal points,

f^-

7Ji$

(1).

Birthday of Ping" Ling-kung,

12.

five

He

of the

God, Ch'eng-hwang, Tsi-lu-ch'eng-

Sacrifice to the Capital City

11.

fI

^.

— Birthday

of immortality.

pill

son

^p§

T'ien-li\<-a

God

the

of

^ ^ H^^

of

T'ai-.'
Originally

a states-

Chow

under the

'fti

j^

dynasty.

Birthday of Kwan-yii, the God of War.

13.

early

in

a

life

of

seller

renowned as one

day

^^M

of the

He

of China's military heroes.

died A.D.

Sacrifices are offered to-

^^

his temples, Kwan-yiX sheng-li-kiln sheng-lan

in all

^

[II

to have been

he became subsequently

bean-curd,

219, and was made a god in 1594.

SI pao

Reputed

ii

^.

God

(2).

— Storm

— Birthday

of ^^'ar,

God

of the

Kwan-kung-

of AVar,

Kwan-p'ing, adopted son

of General

and renowned as a military leader

in the

time of the "Three Kingdoms", Kwan-ji'iiig-lsiang-Jnin tan

^ ^

H.

Celebrated in

.

Sacrifice

14.

— Birthday

!p! n^-

Jlf

1123).

to

Imperial

— The

Hunan Earth

fjjj]

^. Tz'e-lieu-tu

(3),

Dragons ascend

heaven.

to

malignant and unhealthy days

[||

Lung-sheng-lan f^

Dragon,

the

of

of

Summer

(as

J: (A.D.

jgf

fn)

— Last

of the nine

reckoned by

some).

(1)

city, a

Tsi

^,

to sacrifice, to offer victims before the gods.

metropolis or capital.

moat under and

city god, to

whom

i^^,

a place

walled

Hence the "god of the

a city wall.

tutelar or palladial god.

Ch'eng

Every walled

worship

is

city in

offered

officials

its

Tu

a large

#p,

Hwang

city wall

China has

by the

in.

\,§,

a

dry

and moat", the

municipal temple

and people. Williams.


note

3. (3)

See on the

— Second

"God

month,

of

War".


\'ol.

V

.

p. 497.

15"' day. p. 572.

See Third month, 18'h day.


p. 578.

— 587 — God

Sacrifice to the

15.

^

Bear

1095). — liirthday

(AD.

i}-

4t

of the Great

mother

of the

Goddess Chun-t'i, Chun-tn-fuh-mu tun r^

Heaven and Earth unite and produce h'i

j^.

]\Ien

wine.

—

years, with

^

— The

rich.

-^-

3*^

M

|i|

i^)-

—

'l^'he

Birthday of the Western

#M

first

'[M

roads should be repaired.

(3)

lOtli

28'l>


day.

day.


\

See on the "Heavenly Master". Chinese Superstitions. Vol.

A

mountains

V.

.

p. 577. p. 5G9.

II.

p. 158.

p. 576.

legendary being supposed to dwell upon the K'uenlun at the

once in 3000 years, and confer immortality upon those

S--

Giles. II.

who

eat them.

Later

"Royal Lord of the East", Tung-wang-

Chinese Biographical p. 258.

-^

genii,

tradition has given her a husband, the

Superstitions. Vol.

^

and hold from time to time interIn her garden grow peaches, which ripen but

head of troops of

course with China's rulers.

kung "^ 3E

four stars

AVilliams. Dictionar}' of the Chinese Language.

See Third month,

(5)

3i

Peh-teu Jt A'y the part of Ursa Major containing the

— Vol.

Yang

^ \ ^ ^ ^^^- —

if^

(5)-

See First month,

2.

Yang Wen-

Taoist genius

li

(2)

(4)

Chang T'ien-shi

Boyal Mother, head of the tribe of

the genii, Si-\',-ang-mu sheng-tan

(1)

Tao-ling

Clianrj

heaven stepping on white stones,

clien-jen tah-peh-sliili slieng-t'ien

No

to-day

(3).

1^) first official head of the Taoist sect,

Unlucky dav.

JiX-

Hsii-sun, aged 134

Birthday of Chang, the "Heavenly Master", or

in the Dipper.

^

;^ 74 ^^

and poultry, ascended

his family, even the dogs

all

^

note

^^

who make them

All

Taoist patriarch

Hsil-sun f^henrj-t'ien f^ j^

sheng-tan 5M Blfi kwang ascended to

19.

—

^.

i^

making bargains.

for

become

^M

(2).

Buddhas (Tata-gata),

Festival of one of the Jii-lai

to heaven,

18.

-^ fl

and \vomen should keep apart, and abstain from

Lucky day will

f',

Hindu

things, T'ion-li hsilen-

all

x'.-an-wuh-chi ch'en 5^ if 3^

kih-tsao

lai-fuh tan fH 17.

^

of the

appeared on mount 0-ming.

I.ao-lze

16.

^

Pni-moh-peli-tcu

(1),

Dictionary,

p.

272.

—

Chinese

— 588 — 20.

Bii'thday of the Taoist genius

^^^^

jen sheng-tan 21.

Lucky day

22.

Birthday of Shang-ngo,

Tan-yang, Tan-yang Ma-chen-

^

J\,

^.

for taking a bath.

concubine

moon, and was transformed

the

niang-niang sheng-tan

Diana

Prince

of

/

^.

Having

swallowed the liquor of immortality, she ascended

and

stolen to

Ma

^

'^^

^t^

^^)5i

M

Chinese or the goddess

of the

Shang-ngo

into a spider,

She represents the

ill-

moon, and

in the

called heaven's consort, T'ien-fei "^ j^

is

also

(1).

23.

Unlucky day.

24.

Lucky day

25.

The Taoist genius T'ai-p'ing becomes an Immortal, T'ai-p'ing

26.

Grain should not be sown, nor trees planted.

for calling in a doctor.

chen-jen sheng-l'ien

-jl^

Anniversary

da}'

of

the

^jS

^^^

in

Southern Sung, Nan-Sung

which "(^

^j^,

picture of a tiger be engraved on 27.

^%

^,

of the

dynasty, ordered that the (A.D. 1129).

official seals

Pao-teh

^

-^ captures

dragon

a

two

length (A.D. 1012).

Birthday of the deified Statesman Hsii-yuen, minister under the T'ang

^ dynasty,

Hsu-\<'ei-hsien-\vang sheng-tan f^ j^ i|

mm-

3^ 30.

"j^

p$.

The Taoist genius I\oh-l}ung feet in

29.

Kao-lsung

The Taoist genius Pao-teh descended from heaven, kiang

28.

all

^^

Unlucky day.

All

digging or opening of the

soil

should be

avoided.

Sixth month.

1.

Buddhist abstinence from the

Merciful

Goddess

the

1''

to

the

19"'

Kwan-yin p'u-sah

(1)

Williams. Dictionary of the Chinese Language,

(2)


honour

of the

Goddess of Mercy).

â

in

^^

honour

^

of

10]

ilJ.

Vol. IV. p. 452 (Buddhist abstinence in

— 589 — Abstinence from

Thunder, 2.

the

Lci-hunfj

Anniversary

day

24'''

the

to

^^

the

of

I'''

lionour of the

in

God

of

(1).

which

in

Northern Sung, Poli-Sunri 4b

^^

Jen-lxung

f:!

^,

the

of

dynasty, obtained rain (A.L).

1060). 3.

Birthday of Wci-t'o (Veda, a fabulous Bodhissatva, borrowed

from India), valiant protector of Buddhism.

drawn sword,

is

Hu-fah Wei-t'o

placed

p'u-fâli

the entrance of every monastery,

at

&$

fl

#^

f^'B

4.

Sung

The Taoist genius

6.

Lucky day

-jk.

M.

Offered

becomes an Immortal,

T'ai-lsu

Â

^•

M-

taking a bath.

who

Birthday of one of the attendants of Hades

judgments, Ts'ui-fu-hi'in sheng-tan

district

magistrate,

of the soil

(3).

^

tsiang'kiln sheng-tan

;^|r

[?g

finally

"0.

^b)

-/j^J

h^

Originally

became a

canonized as the local god

of General

^^

hurries on the

^ f^ ^ M. fl-

Hupeli

in

'}\],

and was

— Birthday

Sacrifice to

]^ i^.

for calling in a barber, or

a native of K'ichow

—

dynasty, A.D. 970.

T'ai-tsu

chen-jen sheng-l'ien 5.

^

(2)-

^

the god of the Southern sea, Tsi-nan-hai in the time of the

His statue, with

Yang

^

fjl.

Sze-lang, Yang-sze

A

native of Kiangsi

—

Sacrifice to Emperor Yao's iX iM? deified for his filial piety. and Ngo-hwang f^ ^, given two daughters, Nil-ying -^

^

as

iE

the

consorts ('i)-

to

the

— Opening

virtuous

Shun ^,

(1)

See Chinese Superstitions. Vol. IV.

God

of Thunder).

of August,

when thunderstorms

particularly worshipped.

(2)

Eitel.

Buddhism,

p.

p.

Religion, p. 211.

—

\\^

7^ P^

•

452 (Abstinence in honour of

are frequent in

China, hence the

— Edkins.

Sanscrit-Chinese Dictionary, p. 165 (Verfaj. 207

||^

fg,

This sixth lunar month corresponds to July and part

Thunder

is

Sz'e-siang-fei

of heaven's portals, Kiai-t'ien-men

(Birthday of Wei-t'o).

—


(3)


(4)


Hackmann. II.

p. 159.

God

Chinese

Buddhism

note

as

1.

p. 15.

p. 163 (:^

^).

p. 165

of

(^ ^].

a

— 590 — Birthday

7.

Han

of

Immortals playing the

Yao-liwa

Simig-t:e

^

sheng J^

^

T'ai-sltan

day

for

Shanlimg

^

M:

"kW

^^

/(cTJ-.s/ien

U-hiin shoig-lan

An unlucky

day.

Luckv day

for

.

12.

for

A.D. 1008 (2).— Lucky

^,

[Jj

higher court.

a

j§

fij

!lji

#

:^

M

^

— Birthday

ii-

and other subtle

wells, fountains

^^

j^

parents and friends,

visiting

sheng

Jil-lai

of the Taoist genius Liu-hai, Liu-

ences, Tsing-ts'uon ti-meh lHng-\','ang 1 1

day

and forests near

in clouds

Buddhas, Kin-suli

— Birthday

['^)-

Dragon-king of

of the

musicians,

of

— Lucky

(1).

in general.

Festival of one of the Jii-lai

10.

the Eight

of buildings.

appealing from a lower to

Lucky day

9.

^J, in

of

patron

the

:§"

Further revelations from heaven seen

8.

seventh

represented as a youth

is

is

'^

work and repairing

agricultural

^,

J|[l

He

and

Till |§",

flute,

ti-kiin

|f:

legend.

Taoist

of

|]^

|j|

inilu-

3i

[^)-

or starting on a

journey. 13.

Lucky day

14.

Lucky day

in general.

for cleaning

up

a

house, taking a bath, or offering

sacrifice.

Festival

15.

of the

goddess that

niang-niang slieng-tan

(1)

P

^,

him he

He was an ardent votary

from

mortality. (2)

tion, p.

or

^^

'iiî

the day of birth, Chu-sheng

%l

-M.

njll-

its

Having being carried up

to the

/-I'i

in the

of the

Tung-pin

^,

body and made

magic peach-tree of the

genii,

branches, and in descending entered upon the state of im-

]VIa3'ers.


See Chavannes.

A.D. 1008.

— Birthday

of transcendental stud}-.

himself one of the Immortals, appeared to him

his pupil.

fell

lixes

Le T'ai-chan.

T'ien-shu-hwan

^

-#

p. 48.

p. 114 (temple of the |iil.

— Chinese

heavenly revela-

Superstitions. Vol. V.

510 (Letters and prayers fallen from heaven). IGU' day. p. 587.

See above.

(4)

In geomantic lore, the configuration

hill,

The

month,

(3)

Fifth

and situation

of

any mountain

and the direction of watercourses, are called the dragon.

Religious System of China. Vol.

Vol. IV. p. 406 (Geomancy).

III.

p.

1009.

—

De Groot.


— 591 — Immortal who dwells

M^^^^

hiin sheng

Lucky day

16.

Emperor,

ati ^ Lucky day

17.

^,

:§•

for

to

Pearly

the

ii-

hunting: or taking a bath, but unfavourable for

or dark principle

[5^,

moon, Yueh ^.

and the

Apotheosis of Kwan-yin, Goddess of Mercy, KM-an-yin cli'eng-

19.

tao

21.

Processions take place in her honour

^ ^^^jjîM-

Festival

20.

the

of

Luk-la-shen

music,

of

g:od

Lucky day

in general.

Lucky day

for otTering- sacrifice.

Birthday of the Taoist General Hsieh-hwui,

22.

and shoots the

^

tI^

^

celestial

dog-,

— Another lucky day

fii-

Buddhist patriarch Asvagosha school, Ta-shcng -X

sheng-tan

^

1)

^,

A

T'ai-shan fi^.

(2)

Taoist divinity,

^

lit,

and

See above.

who

said to

Liih

^,

First

month,

^

^

^%

The

fi.

founder of the Mahayana of the

God

of Fire, H\K-o-shen

^

dynasty.

summit

of the

p. 04. ot'i

day. p. 566.

day. p. 571.

—

— Second

Second month, music

WiUiams. Dictionary

Li'i

month,

lO^'i

1st

day.

day. p. 573.

g, the tones

in

music.


Asvagosha, explained in Chinese by a "neighing horse".

He

tan \^

for offering sacrifice.

presides over the Eastern

a standard tube in ancient

12''i

children,

be also the "god of happiness", Fuh-shen

month,

0'1>

of music".

Benares, he was the

minism.

is

—

Said to have been originally Lo-hsilen

Chavannes. Le T'ai-chan.

Hence the "god (4)

M ii-

(2).

(3).

iji^

Isiang-kiin

a Taoist Sage and supporter of the Yin

570. — Second (3)

f^

jA;

(4),

^. — Birthday

g

||:

who guards

Hîeh-h\':ni

Birthday of Ma-ming, Ma-ming-\
23.

p.

Minister

IAng-k\ân \
Very unlucky day influenced by the Yin in Nature,

y^

Prime

the

of

new lodgings.

removing- to 18.

— Birthday

marriag^c.

Lin^-kwan,

Yuh-h\<-ang 3g

li-

{^)-

and

betrothals

for

Immortal

Taoist

the Eastern mountain, Tung-liwa

in

Born

in

Buddhist patriarch, and a noted antagonist of Brah-

died about A.D. 100.

Eitel.

Sanscrit-Chinese Dictionary, p. 16.

— 592 — 24.

Wang-ling-

Birthday of the Taoist genius Wang-ling-kvvan, the slieng-lan ^ fil^'M Hi- — Festival — Birthday M ashen sliemj-ian ^ j^ ^ of

War

of horses,

Kwan-ti,

of

fji.

God

god

of

k\<-an

the

(according to the Imperial Calendar), Kwan-ti-kun

— Birthday of the Taoist God of ^ M t^- Husbandmen and

^M

sheng-lan |i 1^ fl (1). Thunder, Lei-tsu sheng-tan

;ljf§.

eating-house keepers enjoy the day, begging the god to spare the crops and thus protect their business. 25.

Birthday of the three

brothers,

^^

II\^'o-hoh Cliang-liu-sien tan

heavenly genius

the

Thunderbolt, this

Sin

^,

all

abstinence

^^\]

— Birthday of

|(|.

f[ij

the

of

siteng-lan

Sin-t'ien-\<-ang

and on

date,

^^

President

Sin,

and concord,

of peace

genii

Ministry

^ ^M

^-

of the

fl-

^^

others designated by the cyclic character to be kept in order to obtain that crops

is

be protected from thunder (2\ 26.

Birthday

of

Immortal

the

Emperor,

]'u/i-/aca?)r/ 3E,

Eul-lang

chen-ki'm

nephew

Eul-lang,

M, supreme God

~

slieng-lan

of

il-

of the Taoist genius Ts'ing-liang,

Ts'ing-liang- sien

27.

Lucky day

for agricultural labours

and

28.

Lucky day

for

29.

Birthday of the Taoist genius, star

Duhhe

^g

Ursa

30.

i^fj?

fill

•

who

in

Major),

the

last

helps heaven's axis (the

(3)-

Iso-siang

Said to be Ilan-sheng

of the Yin

days

chen-hiXn

|j^

dynasty, and

god of the Great Bear.

Lucky day

(1)

|f|

travellings.

T'ien-cli'u

&^ ^^ MM

1^ ^, minister deified as

— Festival

adopting children.

in

^

sheng-tan

Pearly

of the Taoist sect,

M^^

SP

the


See above.

Second month,

IS'li

day.

p.

572 —Fifth month,

13tl»

day.

p. 586. (2)

See on this abstinence.

(3)

T'icn 5^, heaven

hinges.

Cli'u

Chinese Superstitions. Vol. flS,

Hence "heaven's pivot or

assistant or coadjutor.

a centre,

axis".

IV'. p.

453.

an axis, that on which a thing

This genius

is

said to help


it

as

— 593 — ScvciiUi month.

deootcd

T/iis niontli is

worsliip of

Lo the

llie

dcadj and sacrifices

are offered to liuugnj ghosts.

1

Birthday of Lao-tze

m

Calendar).

(Imperial

for

Lucky day

month

the present

15*'^ of

Lucky day

— Abstinence

in

Jt ^^

:;k

honour

"Three Principles"), Ti-kwan

of the

(2"^'

to the

l**'

mystic pliilosopher and founder of the

system, T'ai-shang Lao-hila sheng-tan

Taoist

ruler

(1),

^

'g',

^M

Earth's

of

from the

(2).

burning incense and visiting one's friends. erecting

for

framework

the

and

house,

of a

for

beginning' one's studies.

Lucky day

Another lucky day

An unlucky day Puh-lsiang

the

^

^

^

general

in

^^, 1)1

of the

M

;^

no work should be undertaken,

;

(3)-

Tao-teh lah-chi

Taoist sacrifices,

— Anniversary

of

the day in

which

to the emperor Wu-ti |^ Former Han dynasty, Ts'ien-Han -^

Western Royal Mother appeared

M^ Si-Wdng-mu God

^,

chi

M^

(''i)-

— The

having scaled

riding

H

the

M-

— Birthday

Keu-shan

Second month,

See above.

(2)


^3)

Lah

]§_,

Wang

Wang \\]

15'"

Earth on the

Language. —

fifth

Kw'ei-sing,

,

Tze-k'iao

ascends

of the fifth

U'li

^^ heaven

Taoist genius

day. p. 572.

Heaven

moon.

p.

45L

after the winter solstice,

Williams. Dictionary of


Second month,

to

Tze-k'iao chen-jen keu-shan


a 'I'aoist sacrifice offered to

See above.

^f.

of

Kw'ei-sing sheng-tan

i^^MAlilil^'^"^- —The

(1)

the Chinese

#

Taoist genius

on a while stork,

sheng-l'ien

to the

3i

of Literature (Imperial Calendar),

MMM

(4)

five

(B.C. 140-86), of the

the

and

worshipping the gods.

for

^.

of one

Festival cli'en

signing a marriage contract.

for offering- sacrihce, or

p.

5G5 and 585.

day. p. 571. 17

— 594 — Ngaii-kung rides

T'ao

^

^.

Way

—

on a

astride

red

-2^ !^ fl Cow-herd and Spinning Damsel cross the Milky

Thie

and meet, K'ien-niu ts'ih-sih hoh

^ -^

'^

immortality

to

off

T'ao Ngan-kung k'i-lung sheng-l'ien p@ -^

dragon,

— Festival

(1).

^

Teu-mu-yuen-kiln 8.

Lucky day

9.

Unlucky day

10.

Lucky day

11.

Lucky day

Lady

of the Taoist

-^ yt

^^

C/ii/i-nii

^

-fc

of the Great Bear,

^^

for inviting a tailor to cut clothes. for starting

on

a journey.

for taking a bath.

performing a marriage ceremony, or erecting

for

the framework of a building.

Birthday of the

12.

chen-jen tan fu

^

Yuen

He was

ill-

Shantung

in

f^,

')]]

^MA

;3:

\\]

Chang-di'un

Chang-ch'nn,

genius

Taoist

^, and

Tengchovo-

a native of

lived in the time of the

Mongol dynasty.

7C, or

Birthday of the General named the "White horse", Peh-ma

13.

sheng-jeh

tsiang-hiln

^

@|

^|^

^^

— Birthday

.

of

the

Bodhissatva Ta-shi-chi (the Hindu god Mahastama or Mahas-

who has

i.e.,

chi p'u-sah

sheng-tan

generally found

Kwan-yin 14.

he

tamaprapta,

(1)

^,

|||

Lucky day

in

obtained great strength), Ta-shi-

^M^^

;:^

a triad

to

the Goddess of Mercy,

"Cow-herd",

literally the

Aquila and others East of the Milky

7th

A

Mahastama,

—

Eitel.

is

on the

he

is

while

left.

group of stars comprising

when they

"Spinning

year round,

cross over the Milky

p. 97,

a Dhyani-Bodhissatva, identified

wisdom

of

p. 100.

by some with Maud-

In Japan, he

is

looked upon


.\ /?uV/rt.

Sanscrit-Chinese Dictionary,

Northern Buddhism,

a

romantic legend invented by Hwai Nan-tze f^ j^ ^.

as the manifestation of the 209.

China,

Chih-nil $f :^, the

galyayana. the right-hand disciple of Buddha.

p.

In

to be separated all the

night of the 7th month,

Mayers. Chinese Reader's Manual, f2)

Way.

These stars are said

damsel", a Lyrae.

Wây and meet.

(2).

right of Amitabha,

for visiting one's friends.

Kien-niu^^,

except on the

the

p.

G7.

—

Getty.

The Gods

of

— 595 — 15.

honour

Festival in

Chung-yuen

Mother

of the

of the

Three Taoist Principles,

M 7C ^ *§'

— Birthday

til (!)•

Three Principles, Sun-hwan sJieng-mu tan

—

M

H

of the second of the

ti'k\K\in slieug-tan cf

Birthday of the Taoist genius Ling-tsi, "^ li1^ A native of Wti-ling Ling-tsi chen-kun tan tjlt^ _^ Chang-puh family name was and whose ;^(^, ^^ /^.-^ Sacrifice

^

^

to

hungry ghosts,

of the Sanscrit

End

16.

hwui

Yil-lan

Ulambn,

Summer, Kiai-hsia

of

^ f^

•^

(2),

(transliteration

enduring great anguish).

i.e.,

^

— Unlucky day

^.

for agricul-

tural work, or starting on a journey.

Shen-jan kiao-hwui-pao f^

of the meeting of the gods,

17.

Storm

18.

Birthday of the Royal Mother, the Fairy Queen of the West,

Wang-mu 19.

niang-niang sheng-lan

^

^

-j^^

'^

^

(3).

tj|

Birthday of the god who presides over the year, and controls births and deaths, Tang-nien t'ai-sui-lan "^

^

:i:

^ f|.

There

are 60 ruling deities, one for each year of the cycle. 20.

Lucky day

21.

Birthday of the Buddhist patriarch P'u-ngan, P'u-ngan tsu-shi sheng-tan

(1)

in general.

^

See above.

j^

First

jjij.

Bljl

M

month,

fM-

^^

lived

time of the

the

in

15th day. p. 567. note 1.

The feeding of hungry ghosts is said to have been instituted by (2) Sakyamuni himself, who directed Aloginlin, one of his disciples, to make offerings for the benefit of his mother, who was reborn in this state of The original hungry ghosts were, therefore, Hindu Pretas. In existence. China, the hungry ghosts are the spirits of the dead, especially ancestors.

Buddhists are appealed to on behalf

of the dead,

worship them, and feed them by

sacrifices.

p. 268.

— Eitel

Engrafted upon the native ancestral worship,

immense popularity, and Taoists and Buddhists.

is

nowadays practised by

Food and

fruit are

clothes burnt for the benefit of those

an elaborate (3)

descendants to

Chinese Buddhism,

adds: this Hindu ceremony was brought to China by Amogha,

about A.D. 733.

to

who have no Edkins.

ritual.

Eitel.

all

it

obtained

sects, Confucianists,

offered to the dead,

who have been drowned,

all

and paper according

Sanscrit-Chinese Dictionary, p. ibb (Ulamba).

See Chinese Superstitions. Vol. HI. p. 258.

— Vol.

V.

p. 587.

note

5.

— 596 — ^

Sung

— Birthday

dynasty.

22.

who

Festival of the god

23.

^

tj^

0"^

Tseng

minor

of the

who

supports heaven's axis,

^

flw J:;

/ff^

^

^

fjlj

^• of the Taoist

^. He was

Birthday

a native of

Buddhist

the

of

Lung-shu ta-wang 26.

An unlucky

27.

Sacrifice

^

'^, or

Birthday of the local City God, Tu-ch'eng-hwang tan ^P

^. — Birthday

25.

^ f M 15-

His family name was Chu Koh-liang

K'ung-niing ^L 24.

fM-

chcn-hun sheng-lan

T'ien-ch'u shang-siang 1^-

T'ang,

g-enius

^Jj.

Birthday of the chief Taoist genius

^M

Taoist

S

;^

increases happiness and riches,

fuJi-ts'ai-shen sheng-lan i^ f§ deities of T'ai-shan

the

of

^

T'ang chen-kiln sheng-lan j^

Ian f|

Kwangchow-fu (Canton)

|y

:::fc

3E

[^

^1^

jjij

J^.

Lung-shu (Nagarjuna),

patriarch j"

j)}%

Tien-sien-lan

genius Ngan-k'i,

H

(1)-

day.

Wind and

Bain, in the time of the

T'ang j^ dynasty, Tsi-fung-yu-shcn

^ M M ^^- — Lucky day

for

the

to

god of

sending a child

to school.

28.

Lucky day

for

29.

Lucky day

for the entering of ofticials into office.

30.

Birthday of the Bodhissatva Ti-tsang-wang (the Hindu god

engaging a servant.

^

Yama),

M

Ti-tsang-wang sheng-tan j^ This 3: t^ (2)month is brought to a close by the festival of the God of Hades. Nagarjiina. In Chinese "f.ung-shu" nltsti ie-) the Arguna or dragon-

(1)

tree.

He

is

the 14"^ Buddhist patriarch,

and author of the "one hundred

discourses", one of the most noted of the Buddhist Shustras. characteristic

is

a sophistic nihiUsm,

tained truth whatsoever. Edkins. Chinese Buddhism, p. 210.

Chinese Dictionary,

His special

which admits practically of no ascer-

— F.itel.

Sanscrit-

p. 80.

Yama, the Hindu god of the dead, and king of the demons, Kwei 5ll, The common people all expect to meet him after death, and be judged by him with the strictest impartiality. They believe that he fixes the (2)

in Hades.

hour of dissolution, and that the decision once made, nothing can postpone

it.

This

is

the

alter or

most remarkable example of the influence of Hindu

mythology on the popular mind of China. Edkins. Chinese Buddhism (Hindu gods).

— See

also above.

Third month,

8tli

day. p. 576.

p.

219

—

;97

Eifihlh month.

Birthday of the Taoist

1.

^

f^ tt ;§

Kiangsi yX

in

Festival

^

fihcn-kiln Ian

^

jjj^

;§

|(I.

up

a house.

!>henrj-lan

^

Nnncli'ang-fu "^

name

Armour Worthy

Golden

the

of

a native of

bore the family

^"cl

iMi

chen-hun

/7su

Hsii.

jiênius

He was

fjl.

of

Sun

(Taoist),

Lucky day

3.

Birthday of the God of the Kitchen, Tsao-kiin sheng-Inn

M

ill

known

Also

(0-

and Chang-tan -^

^,

as Taao-shen 'j^

who makes

he

i.e.,

ft}],

Tsao-wang

out

a bill.

—

Kin-Jiinh

2.

for cleaning

jj^,

j^.

^^ ^^,

— Festival

of the descent of the Great Bear, Peli-teu hsia-kiang tan 4b

~F

[>$

Pole"

^-

Lucky day

4. 5.

of

^M

betrothals.

and

New

:§",

'j;J:

is

loth of ever\'

month,

in

^^ of

members

Lei-sheng-ta-li

M-

H\Kei-yuen

^ jg,

He was

founder of the Tsinga native of Shansi

One The image

or the "Kitchen god".

|ij

of the peculiar institu-

of this god

month, on the occurrence of the great

the middle of the

heaven and reports to the of the

North

is

found

in

worshipped with incense, candles and offerings on the

The Chinese

Year.

of the

month.

performing marriage ceremonies, or arranging

for

— Death

every family, and he

5>li

of every

Thunderbolt,

the

borrowed from Taoism.

tions of China

Isi

'M

of

\^ J:, (Pure Land) School.

Tsao-lxi'in

(1)

Ruler

the

Birthda}'

sheng-tan

t'u

7'''

-4'

for offering sacrifice, or taking a bath.

Lucky day

6.

and

3'^

observed on the

is

"God

Abstinence in honour of the

8il'

month,

at the

festivals in the

winter solstice and at the

beliesc that at the end of the year he ascends to Pearl}-

of the family.

Emperor, Yiih-hiiâng 3i M-' on the conduct is thus a kind of spy in the service of the

He

above god, though professedlj' he only presides over the kitchen.

Man}'

devices are adopted on this occasion for the purpose of bribing him,

silly

among

others that of placing balls of glutinous rice in his mouth, and thus sealing

up

his lips.

mences

his

Doolittle.

Buddhism,

He descends again on

the 4'h day of the

New

Year, and recom-

honorary functions of presiding over the kitchen and family

Social p. 207.

Life

of the Chinese.

Vol. H.

p.

81-83.

— Edkins.

life.

Chinese

— 598 — 'llf

and

,

Unlucky day

7.

removing

for

§ dynasty,

time of the Tsin

lived in the

to

new house,

a

century).

(4''>

or engaging in

agricultural pursuits. 8.

An unlucky

9.

Still

day in general.

another unlucky day.

Birthday of the God of the Northern Mountain, (Heng-shan

10.

in

(Jj,

Shansi

^), Peh-yoli

\\\

A posthumous

^. who

title

given to Tsui-ying J^

^ and

died in the struggle of the Yin

No

11.

Unlucky day.

12.

Birthday of one of the

spirit

Chow

five evil spirits

who

^H

:^

a General

j^ dynasties.

wu-lao f^heng-tan

cause various diseases

^

]|i

for calling in a barber, but

^ f^-

3l M.

worshipped on this date occupies the West

Lucky day

^

^,

'['g

trees should be transplanted.

in children, Si-fang

13.

sheng-lan 4k

la-ti

unlucky

The

(1).

for all

kinds of

needle-work. 14.

Storm

15.

Festival of

yt

^

clii rli'en

is

t^

—

(3).

P^

>{c

?(!)]

that this day

7C

is

Soldiers

birthday.

ning,

Sacrifice to the

Yii-lze

^

M-

See above.

(2)

Kalanta Buddha.

— Birthday

for this

volley at its rising.

tan

Jf-

observance

^ ^,

A

In the even-

are eaten together with

and water-caltrops, Ling-kioh

(4),

Third month, 12th day.

(1)

lilcfp-

according to national tradition the Moon's

Yueh-ping

-^

(2)-

Moon, T'ai-yin chao-yuen-

The ground

fire off a

moon-cakes,

taros,

^

cja

Teu-mu yuen-kun

Great Bear,

of the

M^

fJn

Mid-Autumn, Chung-lsiu-tsieh.

Goddess

of the

M

Buddha, Kia-lan-pao

of Kalanta

p. 577.

note

^

^.

1.

Chinese name for Buddha, so-called from a

park or bamboo grove (Kalanta Venuvana), which Bimbasara offered to Saky-

amuni, and upon which he

Handbook

of Chinese

(3)

See above.

(4)

Yil-tze

of this fruit

is

transmigration. fruit

Vol.

^ ^,

built a

Buddhism, First

month,

Vihara (monastery)

15tli

p. 35.

monks.

day. p. 508.

Eitel.

the taro, an edible tuber

(Arum

Second month, 29'h day. esculeyxtum).

supposed to strengthen the eyesight; others say

The connection between

does not seem very manifest. II.

for the

p. 52.

either result

Doolittle.

The it

eating

prevents

and the eating of the

Social Life of the

Chinese.

— 599 — On

a small table placed beside the door, oderings arc laid out.

Daring the night pious devotees keep watch and 16.

An unlucky day

for

agricultural work.

— Birthday

^

7C

on a journey, or engaging in

starting:

born in the K'uen-lun

^^

offer incense.

of General

Chu,

a Taoist warrior

mountains, Chu Yuen-sliwui Ian

ii-

ailJ

17.

Lucky day

18.

Festival of several Immortals, lovers of the wine-cup, Tsiu-sien

^

tan

filj

for repairing roads.

Principal

|(|.

among them were Tu-k'ang j^

the inventor of wine; Liu-ling

Li T'd.i-peh last

^

f^, poet and wine-bibber

one of China's famous poets

j^, (1);

The

(2).

two tumbled into the water when drunk, and were drowned.

Unlucky day

19.

^,

-j^

Îj

for

starting on a journey, or

removing

to a

new

house.

A

20.

very unlucky day,

death, Wa.ng-\>ja.ng

^

people }^.

Storm caused by the meeting

21.

being even exposed to danger of

of the

gods of waters and springs,

^

Lung-shen ta-liwui pao "^ %^ :k ^ general term M^the ruling powers of Nature and their worship.

for

Birthday of Jan-teng, the ancient Buddha of Brilliant Light

22.

(Dipamhara), Jan-leng-fuli sheng-tan

foretold

jt§

f^

H

to be

^.

A

fic-

disciple,

and

he would in a subsequent kalpa become Buddha.

In

Liu-ling

(1)

wished

j^Ji

Buddha, who received Sakyamuni as his

titious

§i]

f^.

He was

Third century A.D.

a hard drinker,

and

always accompanied by a servant with wine, and another with

a spade, so that he might be buried

where he

fell.

()9y.762.

A

Giles.

Chinese Biographi-

cal Dictionary, p. 511. (2)

Li Tai-pehiîsi Q.

erratic genius in

and romantic

A.D.

career.

poet, distinguished for his

Leading a wandering

life,

he celebrated

continual flights of verse the enjoyment of the wine-rup, and the beauties

of Nature in the various localities he visited.

Nayi-ldng effort

to

^

'^^,

He was

finally

from leaning one night over the edge of

embrace the

Dictionary, p. 456.

reflection of the

moon.

Giles.

drowned near

a boat in a

drunken

Chinese Biographical

—

,

— 600 — modern Chinese temples, Jii-lai

jip

^.

He

oil-lamps which

burn

number

the

108,

tan

f|S

of divisions

M5

of

slien
f^

One

(2).

Birthday of General T'ien,

Y'ili-lt'h

Lucky day

^ ^

patron

the

of

ped

j^ltl

ancestor,

first

M. f^, Cliang-fei

—

tli-

,^

|||

Mongol dynasty.

or

y^,

^.

(A.D. 221-265).

in general, except for agricultural

Yuen

—

(1).

sheng-

play-actors and sport

of

kling of mare's milk, Slia- nia-nai-lze

heaven and the

foot

heroes of the time of

of the

generally, T'len-ijuoi-alnK-ni Ian P3 7C 24.

They usually number

Specially worshipped in Fohien |g

il-

M

of little

Kwoh sheng-wang, Kwoh

"Three Kingdoms", Sayi-kwoh

the

number

Buddha's sacred

Birthday of Chang-fei, also known as

23.

placed behind that of

is

his honour.

in

Birthday of the Taoist genius

wang

image

his

generally covered with a

is

laboui".

^

— SprinA

-f

custom

During the ceremony,

Genghis Khan, were worship-

(3).

Birthday of Ilsii-hai |^ ^, Minister in the time of the Yin dynasty, and subsequently deified as the genius of the Sun,

25.

^

T'ai-yang-sing kiln shoig-tan

Lucky day

26.

of the apparition

^

J^.

of the star of longevity.

W-

— Anniversary

Show-sing

^

lisien

Abstinence kept on this day by the Taoists.

K'ung-ize sien-slii shciig-lati ^L

(1)

12

See above. First montii,

O'l'

^^

day. p. 566.

lîjl

M

— Edkins.

IS-

Ceremonies

Chinese Buddhism,

and 210.

(2)

with

f^

Birthday of Confucius, China's great philosopher and moralist,

27.

p.

M^M

I^

:ic

for calling in a baibcr, or taking a bath.

Chang-fei ?g f^.

whom

Bosom

he cast in his

lot

friend of Ktoan-iiil in

perished at length, after performing assassin

named Fan-kiang

{"J

^.


many

and

Liit-pei

gi]


p. 497,

ff

He

heroic deeds, by the hand of an

notes 2 and

p. 3.

3.

(3)


(4)

See on the Sun-god and worship of the Sun

Vol. V. p. 518-523.

M ^

the time of the "Three Kingdoms".

p. 23.


— 601 —

2S.

which

it

temple

(1).

the

by

performed

are

local

in

oflicials,

customary throughout China

is

walled

all

to

cities

in

have a Confucian *

Lucky day

worshipping or taking" a bath.

for

^^^

god of horses, Tsi-ma slien 29.

Lucky day

30.

Taoist

worship of the Moon.

burn incense, Yeh-hsiang

^

Sacrifice to the

(2).

and also

for repairing roads,

—

for taking a bath.

Devotees

sit

up

all

night and

^.

Ninth month.

1.

Southern constellation descends

The God

of the

death

mortals,

^

of

From

Jg.

Nim-hih 1^'

the

to control the

hsia-kiaruj-clii di'en 1^

to the

^M

T

Abstinence observed in their honour

Star visit the earth.

1^

9"\ the nine genii of the Polar is

most meritorious. 2.

Lucky day

for taking^

a bath.

— Taoists

the divine Essence, Ch'ao-chen ^^ m. 3.

(3).

Birthday of the god of epidemics and plague, Wu-\ên shengi^^^

3l

^M

Lii-yoh 4.

worship the Eternal,

g

a

Taoist hermit called

old wâlls,

but unfavourable for

originally

-g-.

Lucky day starting"

He was

fi-

for

pulling

down

on a journey.

The Imperial Government gave no recognition of his merit until nearly 300 yeans after his death. From that time every new dynasty paid respect to his memory. At the present day (1)

Conhicius,

K'ung-tze^^.

B.C. 551-479.

ceremonies are performed in his temple twice every year by local

The

revolution of 1911 gave a set-back to his worship, but in 1914, the Presi-

dent of the Republic, his

officials.

birthday,

Yuan

and urged

Shi-kai ft

to

^

fjl,

re-established the celebration of

pay him the customary honours of past days.

Encyclopti?dia Sinica. p. 128. (2)

See above.

(3)

Ch'ao

means

fH,

Second month, to

pay homage,

22'li

day. p. 573 note

to worship.

divinity, immortality, essence, true,

real.

4.

Chen ^, among Taoists, it Williams. Dictionary of

the Chinese Language.

18

.

— 602 — Unlucky day

5.

for travelling or sewing,

but favourable for paying

visits.

State sacrifice to heaven in the time of the

6.

Sung

^

dynasty,

Sz'e-ming-t'ang fg BJ^ ^Fixed by the emperor Jen-tsung Lucky day for entering upon official duties, ^:Z. ^, A.D. 1040.

—

or sending a boy to school. 7.

Lucky day

8.

Ch'eng sien

for

engaging

Ki'in-yiu

in

hunting or sport.

becomes an Immortal, Cli'eng Kiin-ijiu sheng-

@^^^

engaging

in

— Lucky

f[Ij.

day for adopting a child,

or

commercial pursuits.

Birthday of the Taoist Goddess supposed to reside in the Dipper,

9.

Teu-mu yuen-kiin sheng-tan afterwards, Pai-t'ien

^^

7C

-4- tft

heaven in the l^'year of the Km ^,

fjl

(M-

— Worship

or Golden Tartars,

of

and yearly

^ ^. — Chang Tao-ling, aged 123 years,

ascends to heaven together with his wife, from the peak Yun-

® M S :^ the

God

^

Chang Tao-ling yun-fung-t'ai sheng-l'ien ^^

fung-t'ai,

3"^

War,

of

— Anniversary

(2).

|^

of the apotheosis of Kwan-ti,

H^

K\K'an-ti fei-slieng

fH ^[

— The Taoist ^

General Chen-wu ascends to heaven, Chen-wu sheng-t'ien

^ ^ ^. or the 9*''

Said by some to be the God of the Sombre Heavens,

North Pole.

moon,

Ch'ung-yang

season opens on

(1)

See above.

— The double-odd

First

this

month,

^W

tsieh M.

day

(4).

festival, or

15iliday. p. 567.

'I'he

(3)-

— Birthday

9''^

of

— Second

day of the kite-flying

Hao-li,

month,

Ilao-li

29'1>

day.

p. 575. (2)

See on Chang Tao-ling ?g jt

Third month, (3)

15th day. p. 577.

Ch'ung

jg,

— Fifth

P^.

First

month,

to double, to repeat.

month,

15th day. p.

567.—

18th day. p. 587.

Yang

[^,

the superior of the dual

powers, the active principle in Nature represented by odd numbers, according to the

odd

theory of the Yih-hing

festival". (4)

^ $f, or Classic

of Changes.

Hence the "double-


Chinese in great numbers repair to the

national pastime.

hills,

and indulge

in this

Generally a petty mandarin and a large staff of policemen

are also present for the purpose of keeping the peace,

and quelling distur-

bances, should any arise. Doolittle. Social Life of the Chinese. Vol.

II.

p. 71.

— 603 — ^^^

sheiig-tan

shan the

^

f^.

where

^J,

Elysian

all

fields of

This

is a

hillock at the foot of T'ai-

departed souls are gathered together;

the Taoists

(1).

— Birthday

ruler of Hades, Funrj-lu ta-ti sheng-tan Festival of the sîen

^f^

of the Taoist

M :k ^ M M.

{-)•

—

two Immortals, Yang and Koh, Yang-koli eul-

^^

sl)ong-tan

Zl i^

^•

'M.

10.

An unlucky day

1 1.

Birthday of Yen-tze, kinsman and favourite disciple of Confucius,

in general.

ren-/;e-A'/i sheng-lan 12.

Lucky day

13.

Lucky day

^^^M

fl

(3).


for

offering sacrifice, but unfavourable for agricul-

for

tural work.

Unlucky day

14.

for

removing

a

to

new house,

travelling

or

engaging in agricultural work. Birthday of the philosopher

15.

^^

mm

"f-

Chu-hsi,

sheng-tan

Cliu-fu-tze

('*)

16.

Birthday of the god of looms, Ki-shen-lan ^^

17.

Birthday of one of the four demon-kings (Deva-rajas), -who

guard the

4

|l^

fj|.

quarters of the world against Asuras (monsters),

—

S M

^::^ ;^ fl Birthday of the Taoist genius Hung-ngen, Hung-ngen chen-

Kin-lung

sze-la-\K-ang

(1)

See Chavannes.

(2)

Fung-tu

%

Le T'ai-chan.

f^ in Taoist lore

of the dead are judged.

subordinate kings, is

sheng-taii

who

The

ruler

1.3

and

107.

preside each over a court of Hades.

largely borrowed from Buddhism.

M

p.

means the underworld, where the souls of this sombre realm is helped by 10 xVll

Chavannes. Le T'ai-chan.

this doctrine p. 95.

At the age of 29, his hair had grown Yen-tze ^(3) white, and he died at 32. He surpassed in wisdom and quick perception all He ranks first among the "Four Assessors" in the disciples of the Master. Confucian temples. (4)

B.C. 514-483.


Chu-hsi :^ M:-

A. D. 1130-1200.

expounders of the Confucian system.

p. 270.

The most famous among the later His commentaries have formed for

centuries the recognized standard of orthodoxy, but within the last 150 years, critics

have vigorously impugned the doctrines


p. 26.

of his

school.

Mayers.

— 604 — kiln

sheng-tan

18.

work

of Ts'ang-hsieh

Koh-hung chen-kiln 19.

M

:§*

The

M.-

Calendar

Imperial

name was Koh M.

Taoist genius

of the

Festival

^

•(& >@,

states that his familv

^

who continued

Koh-hung",

the

the reputed inventor of writing,

^^,

^

tan 1^ '^ m.

f(I.

Apotheosis of Kwan-yin, the Goddess of Mercy, Kx^'an-ijin p'u^ sah fei-sheng

20.

Lucky day

21.

Lucky day up

M

^M^^

"^

(^)-

for all kinds of labour in general.

calling in a barber, taking a bath, or cleaning

for

a house.

22.

Lucky day

23.

Anniversary of the day in which Kwan-yin appeared in the

Hwa-yen

in general, especially for

Kwan-yin hwa-yen

Sea,

paying

lisicn

visits to relatives.

^

'q^

HI

J^ 51-

Birthday of the Taoist genius Sah, Sail chen-jen Ian Originally a native of Si-ho

|i|.

2\.

An unlucky

25.

Festival

of the

Hwo Chow 26.

day

for

removing

city

god of

removing

for

Hwo Chow, j]]

^[j

a

to

Szech'wan

in

-JpJ,

^SA |H.]

)\\.

new house.

to a

ch'eng-hwayig hwni

Unlucky day

g

—

in

Xganliwei

f^ -^

j]^

new house,

^

^,

(2).

or starting on a

journey. 27.

Birthday of the Taoist genius Ts'ing-yuen, Ts'ing-yiien chen-jen tan In

28.

— Storm

pjl-

who

Birthday of the god

^

to

Â

yl^,

;7^

^

See on Kivan-yin

(2)

Every walled worship

is

Hiva-kwang

^

cit}-

offered


protects from

^

^-.

in

Second month,

China has

by the

— Chinese

its

officials

Ilwa-kwang tan

fire.

ta-ti

t^,

10"' dn3'. p. 57.3.

note

municipal temple and

i.

cit}-

god,

Superstitions, ^'ol. V. p. 494. note 2.

"Effulgent Great Emperor", Hwa-hioang

with great pomp.

fire,

and people. ^Villiams. Dictionary

the god of

(3)

wind, Ling-fung sin-pao

Formerly, he was a necromancer named Ma-ling

(3).

(1)

whom

of cold

At Canton, he 1^ 7t

:A;

^, and

called the

is is

worshipped


— 605 — ^

— Birthday

H.

^

sheng-lan 29.

Lucky day

30.

Birthday

jt ^^

M

Buddha

healing

the

ynen-Klm-ai

bedding and bed covers.

J/f^

^

Bodhissatva

governs the Eastern world

Liu-li

Sea (Vaidiirya),

Crystal

the

of

k\>:ang-Kang-fu}i slieng-lan

with

Ma

M-

for preparing

of

Ma,

of the Taoist General

I

jt

fti

M

Identified

M-

Yoli-shi-fuh |^

who

ff,,

jjliji

(1).

Tenth month.

1.

Day

of sacrifice annually offered

^MM^^

ch'en

pitiation.

— Birthday

Taoist day of atonement and pro-

{-)•

of the

great ruler of the East (Jupiter),

— Festival

of

the Taoist genius Chow, Cho\<' chen-ki'in slieng-lan )^ m.

^

Tung-h\<-ang

^

gl.

ta-ti

sheng-lan

— Abstinence

to the 15"' of the

1^'

in

San-yuen

Principles",

2.

by the people, Min-sui-lali-citi

honour

^ %,

month

Birthday of General Ku,

M^

Ku

^M

:k

"Three

third of the

the

of

M-

the ruler of water, kept from the (3).

la-lsiang-kiin tan ]^ :k

Originally a native of Shantung ^J

^.

M W- ^

— Lucky day

for

wor-

shipping, but unfavourable for starting" on a journey. 3.

fleeting of

jeh fI ^5

all

B

.

the dragons

— Birthday

who guard

the four seas. Lung-tsii-

of the three brothers

Mao

(4),

who

became genii on the same day, Mao san-ti chen-hiln sheng-tan

(1)

See above.

(2)

One

Fourth month, 28th day.

p. 583.

of the great festivals of the Taoists to propitiate evil spirits,

thus obtain forgiveness and prolongation of

life.

and

T. Richard. Calendar of

the Gods. p. 29. (3)

note

3. (4)

is


—

Vol. V. Seventh month.

Reputed

ling

^

'J^

M-

^ Si,

Vol.

IV

.

p.

451.

day. p. 533.

to be the three sons of the

named Mao^ying

time of the

Chinese Superstitions. 1st

God

the second ^fao-hu

%

of T'ai-shan EI,

% UJ.

The

eldest

and the third :Mao Ping-

Historically, they are said to have lived B.C. 149-144, in the

Han

^ dynasty.

Chavannes.

Le T'ai-chan.

Superstitions. \'ol. V. Third month, 18th day. p. 578.

p. 144.

—

Chinese

^_^

^

^^ ^'^ M

m.

sheng-tan 4.

-|-

^

Ngan-kung, Ngan-hung

f^-

^.

— An

tsu-slii s]ieng-l;m

Birthday of the

mountains

tanji-^ l.

of

day in general.

unluclt}'

Birthday of Tah-mo (the Hindu patriarch Bodliidharma), Tah-

mo 6.

||i.

Anniversary of the apparition of ten Immortals, Shih-chenlisien

5.

— 606 — — Birthday

five

of China,

f^ v\ iL

Unlucky day

for

j^

j||

jjfl

^

î]}

who

rulers,

|(|

(1).

preside over the five sacred

T'ien-ts'ao-chu-sze

wu-yoh wu-ti

s/ie?7(/-

m3L'^mm

removing

a

to

new house,

or starting on a

journey. 8.

Extraordinary merit acquired by setting

on

this

^

day,

:lijC

-

:4

f0,

some

free

^ ^

living animal

On

74 ^^ li-

the

contrary, every act committed against this Buddhist precept

most grievous 9.

A lucky day

(2).

for

doctor Chang-yii

all

undertakings

in

general.

— The

Hanlin

snatches a white-horn cup from fairy-foxes,

A.D. 818, Peh-hioli-l>i'ion 10.

is

^ ^

'^.

Birthday of the King of the Western heavens, Si-t'ien-wang kiang lH

3'^

^

P$.

— Lucky

day for fishing, hunting, paying

visits, or calling in a barber.

11.

Lucky day

for

pulling

down

old houses

and walls, or calling

in a doctor.

(1)

Bndhidhar>na. The 28"> Indian and

China A.D. 520, and after

a short stay at

where the Emperor Wu-fi y^ Lnh-yctng -^^ |^, and there sat in ;^,

iff

1^'

Chinese patriarch.

He reached

Canton, proceeded to Nan-king

held his court.

silent meditation

for 9 years,

Chinese have called him the "wall-gazing Brahman".

He

hence the

represents the

contemplative and mystic school of Buddhism. The date of his death

A.D. 529. Canton.

is

about

His body rests in the PaO'hic
—

Buddhism, (2)

^

Later on, he went to

p. 100-102.

See on this Buddhist doctrine of setting free living animals. Chinese

Superstitions. Vol. IV. p. 445.

—

— 607 — Lucky day

12.

removing

performing a marriage ceremony, a burial, or

for

new house.

to a

13.

The stone-mortar may be prepared

1'*.

Unlucky day

15.

Third of the three

— Birthday of General

M

— Festival

[[\.

^

4fc

^f

^

^-

She

tion of children

is

#H

f^

(2).

Originally

Yil

worshipped under the bed

reputed

to

Lih-tung

of winter,

be the

for the protec-

first

(4).

—

husband

^ ^

g|.

— Lucky

7\\

Wu-shan goddess, worshipped by Wu-shan niang-niang Ian |1| ^ ^

of the

Festival

and

^.

'fj^

man, and born

from the waters of the ocean, P'an-ku shui-sheng

^

Peh-

^ dynasty, — Birthday Ch'\\anrj-t'eu h\
— Commencement

[3).

Birthday of P'au-ku,

16.

I]

sons, lost their lives in its cause.

five

of a goddess of smallpox,

•^

Teu-shen

subordinate smallpox god,

of a

fl' ^ minister in the last days of the Yin

who, with his

^

Wen, Wen-yuen-

C)ne of the petty gods of T'ai-shan

^^

Liu-shi-cheh tan lii^Ô

rice.

engaging in agricultural work.

for travelling, or

il (!)• 'i^ shwai Ian j^ yt ^^

^

thrashing

festivals in honour of the "Three Principles' god of water), Hsia-ijuen shui-kx^-an sheng-lan ~^

(the Taoist

7C tK

for

wife,

^

day for offering

sacrifice,

but unfavourable for

starting on a journey.

See above.

1

month,

First

15'ii

day. p. 567. note

1.

Seventh month,

15th day. p. 595.

Teu-shen

(2)

^

jj^,

the god of smallpox.

Shi-cheh j^

^, one who

is

sent

or commissioned, hence an "inferior or subordinate smallpox god". Williams.



(4)

P'an-ku

^

"S".

A

The

of the primitive Chaos.

Yang

^

(the dark

p. 30.

mythical being alleged to have been evolved out

and bright

great

Monad

principles),

separated into the

Yin

f^

and

and these again subdividing, from

P'an-ku was produced.

His chief function seems to

have been the organization of cosmic matter.

Compilers of legends have

the interaction of the

4,

improved on this idea with marvellous and grotesque embellishments

human

race arose from the parasites

Chinese Reader's Manual, p. 613.

p. 173.

—

which

Giles.

infested his body).

(as the

Mayers.


— 608 — 17.

Unlucky day

18.

Lucky day

jeli '[^

H

^^

Birthday of

20.

5'^

^(ll

ascended

S

^

preach the law, Sze-hing-

to

to

[^

in

tsung

T'ai-shan

of

of the

^^

— Feast

^

|ll

assembly of

visits the

^.

cleaning up a house, or

when

of happiness,

the emperor Chen-

and pronounced forgiveness on

A.D. 1013, Yin-fuh-yen fX f§

22.

Lucky day

for

23.

Lucky day

for visiting relatives

24.

Lucky day

for offering sacrifice, or

able for

and

and fowls

dog

His

meeting of the gods, Pao

visited the temples

his subjects,

all

of immortality

pills

noonday.

full

Luck}^ day for calling in a barber,

taking a bath.

rien-x/a" sheng-lan

some, they also entered heaven with their

eat

— The god the gods. — Storm master.

21.

"Heavenly Master",

Ilsu-ts'ing

(2),

He made some

fjl-

heaven

to

happening

(1)

day for fishing or angling-.

llsii-ts'ing, 30"* successor of the

Tao-liug ^^

Ciianfj

1^ Ih

— Lucky

kinds of needle-work,

for all

official duties.

500 Lohans

of the .

and

upon

for entering"

Assembly

19.

for travelling,

^•

performing a marriage ceremony.

removing

and

friends.

taking a bath, but unfavour-

new house.

to a

25.

Lucky day, except

26.

Birthday of the gods who preside over the 5 Sacred Mountains of China,

died

all

for starting

Wu-yoh

ta-ti

sheng-tan 3i

on the same day, and

adversary, Chang-k'wei ^^

Lohans or Arhatn.

(i)

to be

They

endowed with are said to

occupying p. 13.

great

number

whole room

•;^

'^ M.

(3)-

They

the hand of the same

^. disciples of

Buddha, supposed

act as guardians of the Buddhist doctrine.

Their images

500.

^ at

to themselves. Eitel.

may

be seen in large temples

Handbook


of Chinese

— Edkins.

Buddhism,

Chinese Bud-

p. 178.

(2)

— Vol. (3)

fell

The immediate

power and

— Hackmann. Buddhism

dhism,

2.

a

on a journey.

See on Chang Tao-Ung.


II.

p. 158.

note

V. Fifth month, 18Hi day. p. 587.

See on these "five sacred mountains".

IV. p. 331-332.


-^609-^ 27.

of the

Festival

^ U^

shewj-inn

^Hi

^

MB

"^

28.

An unlucky day

20.

r.ucky day for taking a bath.

30.

Birthda}^

Pcli-liili

Ize-wei In-li

(^)-

in general.

Ma, who

of General

lived in the time of the "'JMiree

Ma

Kingdoms'', A.D. 221-265,

m¥M

North Pole,

of the

ruler

sheng-tan

la-tsiaug-liiln

^^

mEleventh month.

1.

Lucky day

2.

Lucky day

for

sweeping a house, or taking- a bath.

for

worshipping- the gods,

new

starting on a journey, or removing^ to 3.

Lucky day

for entering

upon

unfavourable

but

for

lodgings.

official duties,

performing a mar-

riage ceremony, or building a house. 4.

Birthday of Chang

the

who

Immortal,

shoots the heavenly dog, Chang-sien tan 5.

Lucky day

6.

Birthda}' of the Pearly Emperor,

of the

slieng-lan

]5l

^

God ::^

"^

S

Peh

(1)

^

Jit,

chief god of the

^ ^ :k

He was

fjl-

the north, northern.

Kih

'^

^ t^

(3)-

—

originally

a

General

died fighting at the close of

|dj6,

the utmost point, an apex.

Williams. Dictionary of the Chinese

the stars in the Dipper.

^,

(2).

Western Mountain, Si-yoh-ta-li

named Tsiang-hsiung ^^ ^, who

Tze-wei

fjl

j^lj

Yuh-hwang,

Taoist sect, Yuh-h\^-ang ta-ti sheng-tan Festival

^

and

and visiting parents or friends.

for offering sacrifice,

of the

grants children

Language. (2)

Chang

the Immortal, Chang-sien 5§

extensively worshipped during the Sung

desirous of offspring.

Le T'ai-chan. (3)

5J5

fjlj,

a divinity of doubtful origin,

dynasty. A.D. 425-479, by


p. 151 {î\\\J^).

— Chinese

p. 10.

Superstitions. Vol.

The Pearly Emperor, Yuh-hwang

^

^.

L

Illustration 9.


he corresponds to the Confucian Shang-ti J; ^, though he is humanised; and the Buddhist Fuh {î, or Sakyamuni. Edkins. China,

women

— Chavannes.

much more Religion in

p. 112.

19

— 610 — the Yin ^^ dynasty.

known

— Winter ^

Tung-isieli

as

Cliang-clii tsieh

^p,

^ ^M

Tung-chi

solstice,

31; also tfJ)

and

observed as one of the popular festivals. 7.

Unlucky day, influenced by the moon, Yueh ^, or the Yin (^ principle in Nature (I).

8.

Lucky day

for

worshipping the gods, also

for planting or felling

trees.

Lucky day, inlluenced by the

9.

virtue of heaven, T'icn-leh

^

(^,,

favourable also for felling trees.

Lucky day

10.

offering

for

sacrifice,

taking a

hunting or

bath,

sweeping a house.

who

Birthday of the Deva T'ai-yih,

11.

T'ai-yih

hiu-h'u

^

The Sung

12.

River.

— An

affords relief in suffering,

t'ien-tsun sheng-tan

dynasty

sacrificed

to

-jk

:^li

'j§

H ^^

god of the

the

unlucky day, but favourable

Z^

Yellow

for taking a bath.

13.

An unlucky day

14.

Death of Ilsien-chow, founder of a school bearing his name,

in general.

and advocating the Mahayana system.

who

Lucky day

15.

— Birthday

presides over water, Sliui-sien sheng-tan

removing duties,

for

to a

performing

a

burial

new house, paying

or

visits,

engaging in trade, or doing

all

y)f,

of the genius

^

f[Ij

^.

ceremony,

marriage

entering upon

official

kinds of needle-work.

16.

Neither lucky nor unlucky.

17.

Birthday of 0-mi-t'o-fuh (Amitabha, the Buddha of boundless

(1)

what

Scanty luck.

The Imperial Almanac formerly

direction one should turn,

heaven or that of the moon.

indicated for each month, towards

in order to enjoy the genial

influence of

This was especially important whenever a

bridal chair started to fetch a bride

home.


p. 390. (2)

literally

T'ien

^, heaven.

Tsun ^, respected, honoured, venerated, hence in Buddhist phraseology a "Deva". Williams.

"honoured of heaven", or


— Eitel.

Handbook

of Chinese

Buddhism.

— 611 — day

f/g

fj|;

^ ||

— Unlucky

(1).

taking a bath.

for

18.

Lucky day

19.

Festival

'f IM

^^

0-mi-l'o-fah !^heng-tan

light),


Kwang

of

—

tji-

Kwang

t'icn-tze,

Apparition

the

of

L'ien-lze sliencj-lan

-jt

Bodhissatva of the nine Lotus leaves (Kwan-yin), Ta-tze

^^

sheng kiu-lien p'u-sali hsien ;^ ^.

ji

^ ^ ^^

20.

Lucky day

for

21.

Lucky day

for erecting the

22.

Lucky day

for calling in a barber, or taking a bath.

23.

The God

who bestows ii

M

framework

South Pole descends

M ^ "F

ij-

children,

(2).

P$-

of a building".

Nan-teu-sing-kiin

to earth,

— Birthday

of the

Immortal Chang,

Sung-tze Chang-sien tan jM -f 5M

fill

(3).

Birthday of the Pearly

24.

clii-


of the

hfiia-hiang 1^

Ji

most holy

and

all-merciful

3fe

^'J

A

^

tM-

Dame

Liu,

Chu-ma Liu-fu-jen

popular goddess of smallpox.

Ian

^

— Unlucky

day for starting on a journey, but favourable for calling in a tailor.

Festival of congratulating heaven,

25.

T'ien-k'ing tsieh

Established by the emperor Clien-lsung

Sung, Peh-Sung 4b k'ai,

^

dynasty, A.D. 1004.

of the

^^

'|p.

Northern

— Death

of C/ii-

founder of the T'ien-t'ai school.

A

Amitabha.

(1)

^,

^,

Dhyani Buddha, invented by the Mahayana School

about A.D. 300. Southern Buddhism knows no Amita or Amitaya. Originally conceived of as impersonal, he acquired prominence especially in the 5th century. (a

It

was

at this period of

substitution

was invented.

Buddhist evolution that the Western Paradise

p. G.

people to grasp)

too abstruse for the

Amitabha

to-day the ruler of this so-called blissful land,

is

and hence highly popular among the Chinese.

Buddhism,

common

for Nirvana,

—

Getty.

The Gods

Eitel.

of Northern

Handbook

Buddhism,

of Chinese

p. 38

(Dhyani

Buddhas. Amitabha). (2)

p. 573. (3)

See above. First month,

5tli

day. p. 566.

Second month, lOth day.

Sixth month, 19th day. p. 591.

See above.

Eleventh month,

4th

day. note

2. p.

609.

— 612 — gods Avho preside over

of the

Festival

26.

compass, Shih-fang wu-tao tan of the

-j-

the points

all

of the

— Apparition M — Birthday JM;^ t^

if IL

goddess Miao, Miao-ku hsien

(')•

of

j(^

the Taoist genius Chu-kii.

work and

27.

Lucky day

28.

Shi Yung-ngo becomes an Immortal.

29.

Festival to Light, the offspring of heaven,

tan

B it

Jil-lai-fuli

for all kinds of

— Birthday yi slicng-lan iw ^ M f^jj

Lucky day

30.

for

Jeh-hwang

fl

t'ien-tze

Buddhas,

of one of the Jii-lai

m5I-

•'f'

enterprise.

(2).


Twelfth month.

Assembly

1.

Eight Taoist

of the

^^ ^

P'eng-lai, P'eng-lai-lw.-ui

on

'genii

the

Island

fairy

— Whosoever

(3).

of

recites a

Sutra on this day will acquire immense merit.

Cha chen-jen [1].

[jjj

A

4.

Anniversary

^ ^

San-mao

for entering

upon

Han-yu"s journey

of

Anniversary

day

the

of

North-West, zenith and (2)

See above.

(3)

P'eng-lai shan

(k)'

B.C. 44, called

^ ;^ ^y ^. Kao-isung "^

^

(A.D.

North-East, South-West, South-East,

:

Fifth

month,

MM

l^^

16th day. p. 587.

mountain

fairj^-land, a

^Villiams.

in the

Eastern sea,


—

De Groot. The Religious System of China. \'ol. \T. p. 954. Mao-ying ^, eldest of the three brothers, came to Kiangsu jl

^

and

lived in the Kii-k'ii

"Mao-shan"

ed as the genii.

one of China's sacred

to

nadir.

forming part of the Isles of the Genii.

Language.

'p]

the

(4).

which

in

North, South, East, \Vest

(1)

to

official duties.

mountains, Han-yii lising-yoh 5.

Â^^S

30 miles south of Nanking, and sacred

hill

Lucky day

Ku-k'u-shan ^"

fei-lioh-chi

three brothers Mao, 3.

assemble at Kii-k'ii-shan,

riding on cranes,

All Taoist genii,

2.

^

ill,

8th of the 36

Chavannes.

in

mountain

memory

of his

marvels, and the

Le T'ai-chan.

p. 144.

^

iSj

UJ,

name. In Taoist

first

/dft,

which even to-day lore

it is

is

reckon-

of the sacred mountains of the

—

— 613 — 1127-1163), titles

6.

^

Sung

of the

bestowed new honorary

dynasty,

on Confucius.

Apparition of six heavenly snakes endowed with supernatural powers.

7.

Lucky day

8.

Anniversary of the

Wang-heu

for

performing a burial ceremony. sacrifice offered

^ "^ DM ^ M- — Birthday of Changsheng-tan ^^ j^ M Said to be a faithful

lah-clii-cJi'en

siin, Cliang-siln

fii-

T'ang /^dynasty (A.D. 620-907).

minister under the

niversary of Sakyamuni's

a Sulra

Festival

pih

elevation

# f^

Shih-kiah-wen JU-lai-fiih recites

by feudal princes and dukes,

;^

^^

555-

^

;^n

rank of Buddha,

#'

Whosoever

C^)-

on this day will acquire immense merit.

of the seven precious things

1

the

to

monks

J^^

feast to

Ts'ih-pao-

(Saptaralna),

mint

Bodhidharma

^

JL

(2),

^ ^^^^ went

S-

One evening

Shen-kwang never moved At

last,

till

in

study religion under

winter snow

snow was above

the

he took a sharp knife and cut

Bodhidharma heard

off

light standing in the

or cleaning


Unlucky day, except

11.

Another unlucky day, owing

for

Buddha, on the night of the

perfect

See on Bodhidharma.

— Vol. (3)

the

baneful influence of the

enlightenment

day of the

8tli

Sanscrit-Chinese Dictionary, p. 111. (2)

to

(3).

Sakyamuni reached

(1)

snow".

up the house, but

on a journey.

10.

moon

When

he was convinced of his earnestness,

this

taking a bath,

for starting

and

his knees.

Lucky day

for

fell,

his right arm.

and gave him the name "Divine

unlucky

399

to

but the latter sat in silent meditation and

taught him nothing.

p.

etc...

Anniversary of Shen-kwang standing- in the snow, Shen-kwang lih-hsueh %^

3.

—

day on bowls of gruel made

of seven precious ingredients, earth-nuts, walnuts, 9.

— An-

—

5tl'

1.

or

became 592.


a

Eitel.

p. 208.

p. 45G.

note

day. p. GOG.

See on the influence of the moon.

V. p. 610. note

(Bodhi),

month, B.C.


V. above. Tenth month,

— Vol.

12th

Chinese Superstitions. Vol. TV.

— 614 — numerous

12.

Day

of receiving

13.

Day

in

14.

Festival of the Taoist genius Hai-yeh-tze.

15.

B'estival

blessings, Peh-fuh-jcJi

which T'ai-yih worships heaven,

God

the

of

the

of

Great

Bear,

longevity, Peli-teu-sing-hun Ian 4b -^

^

M

£^

Hunan

^j, in

^ ^M

18.

T'ai-yih hing-t'ien

who

M^

Lucky day

f,ij]

]|)),

Nun-yoh

presides

over

— Lucky day

IH-

ta-ti

days of the Yin

in the latter

^

sheng-tan f^

named Tsung-hch-hu

Originally a General

(-)•

til

^, who

f^%

dynasty.

for offering sacrifice; also for fishing or

hunting.

fell

Birthday of the Taoist genius Ihâng-ijin, commonly known as the

"Old Worthy

19.

Lucky day

20.

Another

for

of the Five Pines'',

Wu-sung

Ini-slii

3l

consulting fortune-tellers. of

festival

masons, Lu-pan 21.

•

Birthday of the Taoist god of the Southern mountain (Heng-

shan

17.

fg H


for

16.

"§"

the

sien-.'^hi

god
mechanics,

of

^

Itt

>t

BlP

ii

carpenters

and

(^)-

Birthday of the Lord of heavenly doctrine, T'ion-yiu shnng-ti

—

^M

Festival of Buddha of Many il (ÔJewels (in Sanscrit Prabhularalna), To-pao-fuh sheng J^ f^f; ^. A fabulous Buddha, who, anxious for the spread of Bud-

slieng-tan 3R

i^J;

Jl

^

(1)

T'ai-yih

4000 years ago

;

Z^,

is:

began under Wu-fi

ji^

Thuban, the Polar star of The worship of T'ai-yih :Jk Z, of the Former Han dynasty, Ts'ien-Han

a star in Draco, probably

God

the

of the North Pole.

^ (B.C. 140-8G),

was renewed under the T'ang j^ (A.D. 620-907), and especially Rii f^:. under the Yuen jc, or Mongol dynasty (A.D. 1280-1368). Chavannes. Le It

T'ai-chan. p. 226. (2)

See on the 5 sacred mountains of China.


Vol. IV. p. 331. (3) is

See above.

Fifth

month,

70i

day. p. 585. note

4.

"Where

this festival

already indicated and described. (4)

T'ien-yiu

counsel, doctrine.

^

^, from T'ien ^, heaven, heavenly; and Yiu

AVilliams. Dictionary of the Chinese Language.

^)^,

plan,

— 615 — dhism, divided his person into ten parts, each of which

Buddha

by some on the third 22.

^-

'Jtt

^

^

Yuh-}i\>:ang

the

during^

Sung

the Kitchen God,

Isao-kiXn

off.

The Kitchen God ascends Emperor,

off

Buddhist and Taoist priests are invited to read

prayers, and see the god 24.

Wang-kih sheng

(I)-

Preparations for showing-

g|

a

*

month.

Birthday of the Taoist genius Wang-kih,

«^ 23.

of each

is

Worshipped

labourinjr in one of the ten directions.

past

year,

to heaven,

^,

on

and reports

the

conduct

family

the

of

^

Tsao-kiln ch'ao-t'ien

Reception of Yuh-hwang

to the Pearly

;§"

^-

^)]

—

^

^, chief gôd of the Taoist sect, who comes down to examine human conduct, Tsieli Yuh-hwang Superstitious papers, Chi-ma ^ ^, are burnt in ^^ 3E Mhis honour.

liwui

H

dhists

made 25.

—

In

(2).

Festival

A

'^-

—

"Three Pure Ones", Sayi-tsHng

of the

Taoist triad,

All houses are swept

Bud-

in imitation of that of

up. — Offerings

and cleaned

to expel pestilential influences.

Anniversary of Lao-tze going through the Pass, Lao-tze tu-

kwan /^ -f- ]^ W^- Lao-tze, foreseeing the decadence of the Chow ^ dynasty, betook himself to the West. He came riding on a light cart frontier-pass of

drawn by a black

Han-kuh, Han-huh-k\^-an

^

gate,

Yin-lisi

writing

his

principal

world.

The philosopher

king i^

^ ^,

of

the

(1)

^, Born

1130,

and

||, the governor set

to

from

retiring

prepared

down

the

in

the

Tao-leh-

after

committing

it

to Yin-lisi

(3).

he applied himself early to the study of Taoism,

and associated with the followers of Fourth month, 14th day.

^g^

reaching the

Cosmic Order and correct conduct

disappeared from mortal ken

AD.

before

accordingly

or '"Classic of

^

besought him

instructions

modelled on this Order",

^

^,

On

ox.

Lil

Tung-pin

S

P

^.

See above.

p. 581.

(2)

See on this Taoist triad. Chinese Superstitions.

(3)

See Mayers. Chinese Reader's Manual,

Biographical Dictionary, p. 416-418.

\'ol. III. p. 275.

p. 110-J13.

—

Giles.

note

2.

Chinese

— 616 — kinds of work and enterprise.

26.

Luck}' day for

all

27.

Lucky day

worshipping' the gods, and also for hunting.

28.

Unlucky day

29.

lor

for

removing

to a

new house.

Birthday of the goddess Hwa-yen (Padma-Vijaha), Ilwa-yen p'u-sali slipng-tan said to be

^

^ ^ M ^-

j^

the retinue of

in

Sakyamuni

Great Bear descends to earth,

of every

immense

will acquire

30.

month.

\Miosoever

(1).

— The God

of the

U">,

8'^»,

recites a

15"',

!? ?^

^

Furtg-t>;ing

fal ^.J-

^' M=

(3)-

^. The

congratulations

to

and

Suira on those days

to earth to

examine the good and

deeds of men, Chu-fuh hsia-kiai ch'ali~min u'en-slian-ngoh 1^

1^

-4'

23'-''

merit.

Buddhas descend

All the

fabulous Bodhissatva,

Peh-teu lisia-kiang 4b

This god descends on the

Pf: (2).

29'''

A

— Ceremony

of closing

up the

evil

^

fijji

wells,

following week being principally devoted

and feasting,

it

necessary to lay in a

is

quantity of water for those days.

(1)

Eitel.

dhism,

p. 230.

(2)

p. 597.

See above.


Another descent

(3)

good and

evil

^

^,

V'ol.

— Edkins.

Chinese Bud-

Eighth month,

V.

3'i'

day.

of the god.

Ch'ah ^, to examine,

shan-ngoh f^ guage.

Sanscrit-Chinese Dictionary, p. 172.

to inquire into.

to investigate

deeds of mortals".

good and Williams.

evil.

M

in |^,

Hence

the people. to

Wen

"examine the

Dictionary of the Chinese Lan-

— 617 — APPENDIX. Lucky

I.

for receiving candidates into

days,

Buddhist monas-

teries (1).

may

Candidates

be received into Buddhist monasteries only on

the following- days: the 3'^

19'\ 27"\

28"'

and

4*'',

6"^,

8'\ 10"', 11'^, 13">,

29"' of each lunar

16'^,

IS'*',

month.

Should the abbot of the monastery admit candidates on other

Some

days than those indicated above, misfortune will befall them. days are even reputed so unlucky

month

— that

and the abbot

of

The

following^

for

of the

each

suffer in

shaving the head of Buddhist ynonks.

days are deemed unlucky for shaving the head

Buddhist monks: the

shall

and 2P*

meet with an early death.

Unlucky days

of

18"'

the

should an admission take place, both the candidate will

II.

pectively

— thus

lunar

2"'',

12"', 17"», 18"', 20*>>

5">,

Whosoever

month.

his person or reputation,

or

and

violates

may

21^'

these

res-

rules,

down

even draw

untoward misfortune on the whole monastery.

The above

rules, taken originally

Ta-tsang-king :k

M

liturgy of Buddhist

(1)

^^^

monks", Shen-men-jeh-sung

The admission ceremony

fined to certain acts

competent monk.

from the "Vinaya Pitaka"

reproduced in the present-day

^re

of a novice

is

jjj^

p^

g

(2),

"daily

f^.

extremely simple, and con-

and words on the part of the candidate, witnessed by any

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

monk repeats the Law and the Sangha".

then before a dha, the (2)

Vinaya Pitaho.

scriptures,

embracing

all

One rules

three-refuge formula

:

"I go for refuge to Bud-


p. 78.

of the three grand divisions of the Buddhist

and monastic

discipline.

Wylie. Notes on

Chinese Literature, p. 206 (Buddhism).

20

— 618 —

-@x"K6r

CHAPTER

IX.

SOME ANNUAL RELIGIOUS FESTIVALS AND CUSTOMS.

ARTICLE

THE

IV

EW

YEAR

(Eve of

Kwo-nien j^

The reader customs forth.

will

much

I.

New

^

Year's day).

(1).

appreciate to see the principal superstitious

observed at Chinese

New Year

briefl}'

Doubtless, there are some local variations, but these are of

petty importance, and

it

may

be said that the general outlines and

We

purport of the practices remain unchanged. describe

(I)

described and set

them

Kwo

in the regular

3®,

to

the seasons, a year,

sequence in

vN'hich

go through, to pass, to spend.

hence

to

"pass or spend the


shall,

therefore,

they occur.

Nien ^,

New

a revolution of

Year".

Williams,

— 620 — Ceremony

1°.

of closing the wells

Fung-tsing

On New for

Year's eve,

three days,

during the are well

as

it

deemed unlucky

is

which covers the mouth "closing up

covering

or

bamboo

a

places,

draw water from

to

When

all

the

of

the

the

ceremony

This

well.

New

^,

is

;

a

on the mouth of the

called

is

^.

Fung-lsing ^\

well",

sieve is placed

second day of the p^

jars

also frequently pasted on the stone

is

some

In

well, so as to

On

allow the genius of the waters to pass in and out at will.

K'ai-tsiiig

a well

"kangs" and

a few sticks of incense are burnt beside the well

filled,

written on red paper,

motto,

(1).

every family lays in a provision of water

days of the year.

first

^^

the

Year, the ceremony of re-opening the well,

On

performed.

candles are again lighted,

and cakes and dainties

and

incense

occasion

this

offered

the

to

genius of the well.

Sweeping and cleaning up the house

2°.

^

Sao-ti i^

On the

during the

cast

first

all

houses

are

three days of the

mite of happiness fallen out.

(1)

Such

Fung

an

act

would

It) to close, to cover.

public well in the middle.

Sao

tt, to

swept and cleaned up

New

(3^,

for

Year none may sweep a house,

on the

floor

deprive

should be accidentally family

the

^, a deep among eight

Tsing

acter originally designed fields divided

(2)

or sometimes on that of

the evening of the thirtieth day,

twenty-fourth,

lest a

(2).

of

pit, a well.

families,

as

much

The

char-

and having a


sweep, to brush, to clean up.

Ti

M,

a space, a spot, the

Williams. Dictionary of the Chinese Language. This must be done on a fortunate day, as an omen of good luck. The instrument employed is not the common limber broom, but a broom made out of the branches of the bamboo. Not only is the floor of the house ground. (3)

thoroughly swept, but the sides of the rooms and the posts, etc... The operation seems to be regarded as an act of festive and joyous import. Doolittle. Social Life of the Chinese. Vol. IL p. 78.

— 621 — felicity

during the course of the year.

sidered not overclean, the dust a favourable da}'

some

In

up on the to

when

day of the

following

the

a whip,

be cast out.

she concealed

month.

first

This custom owes

Ngeu-ming,

legend.

named JiX-yuen

slave-girl

^p

]^^.

herself in

days afterwards misfortune

befell

One

a

native

honour

had a

and

To avoid

of the

Making presents on New Year's

^^^

Yah-sui-ts'ien

On down to

a few

a similar

Elsewhere,

12"'

month,

in

eve.

(1).

the evening of the last day of the year, every family sits

solemn banquet, in which

a

all,

and young

elders

folks,

At the close of the banquet, the children come and

participate.

congratulate their

parents,

sum

present of a small

Yah-sui-ts'ien

^^

virtue of protecting

^'

of

who, on

this

occasion,

money, as a kind This present

(2).

them from every

A

the ensuing year.

occasion

make them

New

of

deemed

is

Year's to

a

gift,

have the

possible danger of death during

superstitious idea has been thus appended to a

custom, which prevails throughout every part of the the

origin

of the genius of dust.

3°.

On

Sliang,

the dust of the floor,

her master.

ceremony takes place on the twentieth

this

of

its

day, having beaten her with

dust and sweepings are thrown out on this day.

fate, all

are con-

apartments are cleaned and the dust gathered

places,

fifth

the apartments

gathered up in the corners, awaiting

is

may

it

If

of the

New

Year,

civilized world.

parents in every country offer

gifts to their children.

(1)

Yah

:^, to pledge, to give as security.

Ts'ien^, copper money, coppers, of the

New Year

(2)

such a

".

Williams.

coin.

Sui

^,

a

year of one's age.

Hence "money given on the eve


The sum given varies according to the age of the children. Making present is an omen of good for the coming year. The money presented

should be strung upon a red string, as a symbol of joy.

These

little gifts

are usually spent in purchasing candies or sweetmeats at the opening of the

New

Year.

Doolittle.


II.

p. 89.

— 622 — To show out the Old Year, lighted lanterns

are suspended over

the principal door- way. 4".

Receiving back the Kitchen God

^^

Tsieh-tsao

On

evening

the

purchases pastes

up over the

it

generallv accompanied

On

the

day

last

address

Emperor,

where superstitious prints are

read

is

and

is

deemed

is

to return

and

the evening of the 2'i"\

to the Pearly

compliments and an

(3),

'J^^

:§",

Yuh-hwiunj

^

^,

of the Taoist sect (2).

In shops,

J^

family

every

by his helpmate, the goddess of the hearth.

annual report

supreme god

^

year,

Tsao-kiln

At the present day, this god

fireplace.

from heaven, wlieie he ascended on his

the

day of the year, the Kitchen God

the last

made

of

picture of the Kitchen God,

new

a

of

(1).

official

sold,

^

Chi-ma-tien

This

address are obtained.

out by the head of the family before the image of

the god, and then burnt in order to be thus conveyed to the nether

world.

Red candles and incense

are

burnt before the god, and

three bowings are performed by the head of the family.

members then advance

other male

as this

not sanctioned

is

class, the

above rule

in this worship, at least officially,

by the

is less strictly

maintained.

^

Fung-men

(1) •)i,

all

families of the lower

In

rites.

Pasting slips of red paper on the door

5".

When

and perform the same

successively,

ceremony. The women take no part

the

All

preparations have been

f^ (4).

made

for the

opening of the

Tsao Tsieh ^^, to receive, to greet, to go out and meet a visitor. Hence to "receive for Tsao-hiln i± ^, the God of the Kitchen.

employed

back the Kitchen God". (2)

See above.


Chinese Superstitions. Vol. V. Twelfth month,

24tli

day.

p. 615. (3)

See on these Superstitious Prints.

Chinese Superstitions

Vol.

I\'.

p. 425-427. (4)

Fung

Jf, to close, to seal up.

original represents the

two leaves


Men

of a

|"J,

a gate,

an outer door.

Chinese door or gate.

The

Williams.

Fiff.

Superstitions du nouvel an,

Pasting

slips

199

La porte sous

of red paper on the door (Chinese

scelles.

New

Year).

— 623 — New

Year,

family

every

pastes slips

paper on

red

of

the

door.

These are placed slantwise athwart the leaves of the outer door.

family,

to

do

and

all

;

would

so

entail

the

misfortune

greatest

written the following motto of the door",

On

^

Pi

P^

Fung-men Several

o^-

the

for

"may

:

one of the slips

attach

to

is

great happiness attend the closing

and on the other "let

:^ "^;

ta-kili $>i f^

K'ai-men ia-kih

prosperity attend the opening of the door",

mock-money

Year has

happiness expected during the year would thereby

escape, even were the door but slightly opened.

great

New

nobody may open this door before the

Henceforth,

dawned

above slips some ingots

the

of

expecting thereby that they will be blessed with

(1),

abundant riches during the coming year. Other superstitious objects suspended about the house

6".

Besides the slips of red paper pasted over the doors,

customary

to

suspend

five

(2).

it is

also

paper streamers from the lintel of the door,

while other superstitious objects are placed beneath the eaves of the house.

At the lower extremity of the gable

tij.

sesamum, bearing for

the

God

its

of the

heaven on the

24**^

This

pods.

Kitchen,

is

is

placed a sprig of

intended to serve as a ladder

^

Tsao-kiln

^, when

he ascends to

month, and when he returns on the

of the

last

day of the year.

some

pagan families add

Several

bj.

cypress-branch,

places Peh-lze

(1)

is

^,

coloured yellow,

paper, having holes in Life of the Chinese. (2)

"g"

it,

Vol.

(3).

it

to

size,

p.

sprig

having

tin-foil if

of

a in

Hence, through

pasted upon them.

uncoloured,

common copper XVI (Mock-money).

sesamum

pronounced

is

children.

represents gold;

represents I.

the

This word

numerous

i.e.,

Sheets of paper of various

the tin-foil

it

^

Peh-chi i^

coins.

silver.

If

Coarse

Doolittle. Social

This number has been supplied by the Author, with the request that

be inserted here. (3)

Peh.-^^, the cypress.

referring to its purity

The character

and durability.

Dictionary of the Chinese Language

Chi

is

^,

composed

of

wood and

a twig, a branch.

white,

\\îlliams.

— 624 — a

pun on the word, the cypress-branch

deemed

is

to

augur numerous

posterity in the family.

The same notion

c).

expressed by attaching to the cypress-

is

branch several seeds of the maiden-hair This

;gf (1). brief!}'

fruit

Peh-k\KO "§"

Peh-ko-t:e

^

are suspended

-f

,

i

e.,

New

Year's

In

e).

a

is

a

many

||

^

t^

^,

or

white or yellow paper

I'hese represent gold

A'uei

^,

of the nether

and

world

expected they

it is

during the course of the year. Tung-ta'inr)

This evergreen

^^

(2),

symbolical of a

is

life.

Ceremony

of

rubbing the mouth

K'd.i (ts'ah) tsui

It

of

few places, a sprig of privet,

7".

utter

pieces

to this present,

suspended over the door-way.

long and happy

"g"

offspring.

demons,

Thanks

gift.

Peh-k\K-o-shu

similar in sound with the expression

from the cypress-branch.

will not molest the family

is

is

numerous

pieces fowarded to the

silver

a

J^, which

tree,

Peh'k\
called

Sometimes small round

dj.

as

"g"

generally

is

well-known

that

fact

inconsiderate

^

(^) V^ (3\

children

Now,

words.

it

act is

thoughtlessly

of the

and

utmost impor-

tance that none in the family should speak an unauspicious word on the

first

day of the year, as this would bring down upon

Peh-kwo-shu

(1)

biloha).

6^1^

The maiden-hair

genus coniferae, but the family.

It

cultivated for ornament.

in its habits

and

for food in

It

belongs to the

foliage is unlike all other

has fan-shaped, deciduous leaves.

and sold

members

(Salisburia adiantifolia. or in the East Gingko

tree,

The

members

of

fruit is peculiar in noi:

developing the embryo of the seed until after ripening. astringent,

its

It is

resinous and

the markets of China (Century Dictionary

and Cjclopcedia). Tung-ts'ing

(2)

^ ^

(Ligustrian luciduml privet.

green in the province of Kiangsu yl cells

fijfi.

It

A

well-known ever-

has elongated lucid leaves, and

containing small berries.

K'ai

(3)

Hence

to

P3, to

open.

Ts'ah

^,

to brush, to rub.

"rub the mouth", intimating that

it


Tsui

ng,

the mouth.

should be carefully guarded.

— 625 — all

kinds

parents

of

misfortune,

summon

into

and cause misery.

their presence

certain soothsayers, later in life.

When

with paper-money,

fifteen

some may pass all

To avert such

^ p

or sixteen,

evil,

who have

the children

Tung-kwan

yet passed the "Eastern barrier",

have not attained the age of

all

(I),

for

i.e.,

not

who

according to

this barrier earlier,

and others

are assembled, the parents rub their

which means that every word they are

mouths to utter

on the next day must be auspicious, and augur prosperity and happiness for the family.

On

the last evening of the old year, shoes,

when taken

off,

are

placed with the soles upwards, so as to prevent the god of epidemics

and

plague,

therein the

(1)

to pass. (2)

Wen-slien p'u-sah

germs

^

f^

^^

See on the 30 barriers through which

Chinese Superstitions. Vol. See above

:

(2),

from

depositing

of these fatal diseases.

I.

all

p. 26-27

Chinese children are deemed (Crossing the barriers).


Ninth month,

3''''

p. 601.

OOCXXJOO-

21

day.

— 626 — ARTICLE i\E\V

YEAR'S DAY

II.

^

K\vo~nien

^.

Opening the gate

1°.

morning).

(in the

of wealth.

K'ai-ti>'ai-men f^ Ht f^ (M-

A

morning, the head

New New

the

ceremony 2".

Year,

as

called

h'iun
some

In

God

t^'iaiifj

families,

morning,

a

/.s',n'-s//en

^

Poverty", K'iung-slien

^

}ji^,

Wealth,

On

returning

Ts'ai-shen W{ j^,

K'ai ^, to open,

(1)

worldly goods.

it

(3)

|,f

the %^,

rich.

Tjii^

j^ ||

show out

to

the

jjj^

God

the

midnight,

(3).

of

or in the

inscription

"God

of

taken out and deposited beside the

is

the

is set

f'j,

This

±

i^

^

deemed protected from house,

up

a

in the

the gate.

picture

j^.

Here,

his baneful

of the

family shrine.

God

of

Incense

Ta'ai Hf, wealth, possessions,

of wealth",

or

may you make


This extra number has been supplied by the Author, with the request

(2)

fifji,

^fen

fortune,

etc...

(2).

After

ij}^.

Hence "opening the gate

money, may you get that

to

for

and introducing

T'li-ti Lao-ijeh

burnt, and thus the family

it is

influence.

make

happy one"

jg |^

bearing"

is

temple of the God of the Soil,

talcing

good omen

of wealth".

Wealth

image,

paper

a

customary

is

it

be

of Poverty,

of

Suvrj k'iiinrj-.
Poverty, early

God

the

the

Sung

will

"opening the gate

Showing out

of

"this year we shall

Year that commences is

hours of the

the early

in

same time some sentences

instance:

for

or

family opens the principal door,

of the

care to pronounce at the

the

midnight,

time after

short

be inserted here.

Sung ig, to see one off, to bow one out to the gate. K'iung-shen ^ God of Poverty. — Ts'iang 'It, to compel, to take with force. Ts'ai-shen the God of Wealth. Williams. Dictionary of the Chinese Language.

Fig.

200

Tchema brulc pour Vadoration du Ciel et de la TerreSuperstitious print eynploijed in worsJdjiping "Heaven and Earth".

— 027 — and candlos are lighted, and

him

bow down

all

before the ôd, beg-ffincc

bestow on them an increase of wealth and prosperity through-

to

out the year.

^

Worshipping Heaven and Earlh.

li".

^^

Pni rien-ti

Immediately

with offerings

spread

and

On

reception-hall.

three

censer,

the

sticks

used

kind

fragrant

placed

is

table

on

onh'

the

or one

day

kneels

the

places

incense

in

sheet of superstitious paper, Tah-sieli liumj-ngen

favours,

every thing

^

Chi-nta

^

He then

censer.

^\

burnt,

is

are exploded.

It

may

mock-money

(3),

set

is

be added that

is

Rising

takes a large

returns thanks for past

^, ^Bl^

fit

and be successful in business.

fi'om sickness,

above paper

the

a

down and bows

three times, holding a stick of lighted incense in his hands.

he

table

large stick of a

When

(2).

arranged, the head of the family advances,

up,

A

two large red candles,

incense,

this

j:^.

front part of the principal

placed

are

T'ion-li 3^

earth"",

in

common

of

(1).

door has been opened, the head

after the principal

of the family worships "heaven

\^

begs to be protected

At the conclusion, the

on

fire

and fire-crackers

two ornamental lanterns

up the door-way, and enhance the pomp

of this important

light

New

Year's ceremony.

(1)

111

Chinese philosophy, "heaven and earth", T'ien-ti

^

Jti!,

the transforming powers of Nature, not the living, personal God, the

Being, the Sovereign T.ord of 420. note (2)

five

all

things.


represent

Supreme

\"ol. ]\'.

p.

1.

In

Southern China,

a

bucket of boiled

rice is

placed on the table. Also

or ten bowls of different kinds of vegetables, ten cups of tea, ten cups of

wine, and a dish of loose-skinned oranges. of oranges are left undisturbed for a

the Chinese. Vol. (3)

Literally,

whole ceremony

is

II.

The bucket

day or two.

and the plate

of rice

Doolittle.

Social Life of

p. 24.

"we

give thee thanks for

thy immense benefits".

The

intended to express the obligation of the family to "heaven

and earth", and their dependence upon them

for protection, life

Doolittle. Social Life of the Chinese. Vol.

p. 24.

II.

and success.

— 628 — Worship

4°.

household gods and deceased ancestors.

of the

^^

Pai-kia-t'ang

The reader may

occupying the

gods,

family

Buddha, Full

:

domestic shrine and household

its

honour

place of

in the principal

Kiang T'ai-kung

who have no

^

some famous

have been duly worshipped,

the male

three

members

^

Muh-chu

deemed

to reside (2).

yjvC

5".

God, Tsao-kiXn

Emperor,

^,

(1)

down, and performs and the wooden

of these gods,

W'orshipping the Kitchen God.

^?

^^^

(3).

that at the end of the year the Kitchen

ascends to heaven, and reports to the Pearly

Yuh-h\va7ig 3E

honoured on

be

with

wherein the souls of deceased ancestors are

on the conduct of the members of the

M,

Such an important

family during the past year. fore,

^

lighted

of the family, together

of the house, then kneels

believe

j^^

"heaven and earth", T'ien-ti

The head

Pai tsao-kiln

The Chinese

{})

candles and incense are

bowings before the images

tablets,

exorcists,

Families of small means,

also place in the household shrine

When

before the household gods. all

-)s.

ancestral temples,

the tablets of their ancestors. j!^,

apartment of

the Goddess of Mercy, /uvaii-r/in HJ •^;

f^,;

the guardian god of the door, Men-slien p^ f^, especially

of this series, p. 417,

These comprise the tutelary and favourite gods of the

house.

the

Volume IV

see described in

family in China has

how each

^.

New

Year's day.

deity must, there-

Candles and incense are

See on this famous magician and exorcist.


Vol. IV. p. 428-432. (2)

See on the ancestral tablet.

(3)

Pai

to kneel

^

(derived from

^


down, bow the head, and make an

the Kitchen God.

The image

\'ol.

I.

p. 97-108.

hands, and -^ head to the earth), to honour; act of worship.

Tsao-hun

fj: :§",

of this god as well as the ancestral tablet,

found in every Chinese family, and the practice of worshipping them universal.

Doolittle.


Superstitions. Vol. V. p. 597, note

\'ol. II.

1.— Also twelfth month,

p. 81.

—

is is

Chinese

24th day. p. 615.

— 629 — the male

times

members

before

The head

image.

his

before

lighted

of the house,

then kneels down and bows three

Mock-money

the god.

of the family, followed by all

and fire-crackers

also burnt

is

are exploded.

Vapourizing vinegar

6".

^

Fali-hfiiang-ran If

Women

(1).

have taken no

as stated above,

folks,

$f

part in

oflicial

the worship of "heaven and earth'", that of the household gods, and the Kitchen God.

Social etiquette

and according

exclusively to the inner apartments,

may

not offer sacrifice.

^^

China confines them almost

in

The ceremony

however, allowed them, and few

hsiang-t'an

|*-

perform

especially in the provinces of Nganh\K-ei

it,

The purpose intended

Kiangsu ^X .âvert epidemics will flow

is,

(2),

and so propitiate the God

(3),

abundantly into the family

7°.

^Vorshipping

^

Fahfail

to

^, and North

noxious influences,

to expel

is

they

to the rites

of vapourizing vinegar,

of \Vealth that riches

coffers.

in local

Pai-miao

^

temples

f|^.

In the early hours of the morning, sometime even before dawn,

the

carrying in his hand a lighted lantern,

head of the family,

proceeds to the local temple, gods.

Kneeling

presents incense,

(1)

Fah ^,

to

and' there makes his offerings to the

down and bowing

three

times

before

them,

he

burns mock-money or other superstitious papers,

issue,

fragrant, aromatic.

to

throw

out,

to cause to

Hsiang

go out

T'an ^, an earthenware jar or jug

for spirits,

oil

"^,

or

other liquids, hence an incense-burner or bisin, here used for vapourizing vinegar. (2)

^Viîams. Dictionary of the Chinese Language. See this ceremony fully described above.


Vol. V. p. 482 (\'apourizing vinegar). (3)

The pungent odour

expelling noxious influences,

mischievous spectres.

of the vinegar

is

deemed highly

averting epidemics,


^'ol.

efficacious for

and putting V.

p. 483.

to

flight

all

— 630 — Clii-ma

^

|g;

Ch'eng-h\<,\ing

hwang

^

sometimes

and

(1),

has

a

|^,

is3c

^,

War, Kwan-ii

Buddha

God

the

-^

|||

or Fiih

of Literature,

Married

(2).

of

strin<;-

The gods generally worshipped

exploded.

the Pearly Emperor, Yuh-

j^,,

Wm-clt'nng

tJC

women

take

also

Kwnn-ijin

of Mercy,

^

|||

(3),

God

of

occasion

to

Goddess

to the

some other female

or

the

^^

some popular temple, preferably that dedicated

visit

fire-crackers

the local City God,

are

deity

deemed

capable of affording them protection and granting their prayers. the

neighbourhood

large

of all

temples,

there

is

a vast

In

amount

of

theatricals performed on this day.

8".

Making New Year's

The gods having been worshipped, the family

pay

to

its

calls.

now becomes

it

respects to relatives and friends.

male membei"s start forth, and make their

husband must

thrice,

The

in the air,

calling

with hot tea to

sip,

to

eat,

Friends of equal rank

bow

on meeting,

society,

in

when

melon seeds

The adult calls.

living within a reason-

if

and express their congratulations.

hands

Adults,

Year's

Married sons kneel down before their seniors, bow

and standing their

on his wife's parents,

call

distance.

able

New

the duty of

to

each other, shaking

and each mutually congratulating the other. at

the

New

Y'ear,

good tobacco or

rather to

to

must invariably be served

smoke, and a plate of water-

nibble,

because in fact there

is

nothing substantial to eat in them.

Enjoying the

9".

When (1)

all

Chi-iua

of the dead.

these

Ijf

J,?j,

divers

literally

tirst

New

ceremonies

Year's meal. over,

are

"paper horses", burned

At the present day, the expression

is

the family

at funerals for the

used for

all

Chinese Superstitions. Vol. (2)

Buddha,

The God (3)

I\'. p.

Vol. V.

p. 538. note

See on the City God. Chinese Superstitions. Vol. V. p. 580.

of

note 3.— The Pearly Emperor,

War.

p. 497.

note

1; p.

See

1.

p. 494.

p. 515. note 3; p. 524.

note

2.—

notel.—

3.

See on Kwan-yin, or the Goddess of Mercy.


use

kinds of

superstitious papers burned, and thus forwarded to the nether world. 425-427. —

sits

566. note 1; p.

573. note

1.


— 631 — down

enjoy the

to

the gods

to

of the food offered

and consumed by the members of the

customary

is

it

U

Hwan-t'\^-an ;^

called

lings, is

Besides,

Most

Year's meal.

brought back,

is

household.

New

first

dumpword "hwan" ^

glutinous rice

to serve

because the

(1),

synonymous with another "hwan", which forms

expression

Hwan-hsi

deemed

be of good

to

meaning great

1^,

fJC

joy.

of

the

Such words

arc

part

omen, and augur prosperity and happiness

throughout the year.

Mothers

of

families

saying: Pu-pu kao-sheng

may you

finally

^

^_

'0]

their children small cakes,

to

offer

-^

(2),

gradually rise to eminence,

Here again, there

a high official.

Cakes, in Chinese, are called Kao

on the words. in

become

also

sound with the other Kao '^, meaning

a

|j'",

is

a

pun

word similar

setting oneself a

lofty,

high aim. It

abstain

may

be also remarked that a good

from

eating

meat on

New

number

account of reverence for "heaven and earth".

times called

and in

is

"eating vegetables

honour

in

regarded as an act of great merit

(3).

the

done on

is

The custom

is

some-

heaven and earth",

of

Others keep abstinence

honour of Buddha, in the hopes of obtaining wealth, happiness

and prosperity during the current year. to

pagan families

of

This

Year's day.

(4).

M

is

also dedicated

Buddha

of

By keeping abstinence, devotees expect thereby

to

the worship of Maitreya,

Future

This day

Mi-leh-fuli

Wi

the

i'l^,

propitiate him.

(1)

a lump.

Hwan

j\^,

T'wan ^, round,

a pellet, a small ball, forced-meat balls.

Hence "meat-balls or

rice

dumplings".

Williams.

Dictionary of

the Chinese Language. (2)

^,

Pii

^,

a step, a pace.

Hence Pu-pu. step by

high, lofty; high place or condition.

Hence "gradually ascend

to

eminence,

Sheng

may you

\if^,

step, graduall3\

Kan

to ascend, to advance.

be promoted".

Williams.


and

Abstinence

15"' of (4)

in

each month.

See above.

honour

of

"heaven and earth"



p. 565 (Birthday of Maitreya Buddha).

Vol. V.

is

observed on the

IV^. p.

First

1*'

453.

month,

Isi

day.

.

— 632 — Moreover, the Chinese honour on this day the birthday of hens,

Ki

^

.
;^

•

The greatest importance

most insignificant things, as these

it is

and portend happiness and prosperity

How

10".

is

attached to the

thought bear on the future,

for the current year (1).

the begging fraternity enjoy the occasion.

The superstitious dread, which ever haunts the Chinaman, has been admirably availed of by the begging fraternity on this occasion.

They go around

members

money

of

presenting

groups,

in

of respectable families,

some kind.

New

Year,

a

to

and begging a present of cakes or

may

\Yhosoever would refuse them,

curses and imprecations upon his head

tunate

congratulations

their

thing which

(2),

and wishes

he fears above

all

of

expect

an unfor-

others on this

day.

The Author happened more than once the quaint and interesting scenes occasion.

He has even had

to be

an eye-witness of

which take place on the above

the good fortune,

assisted by a native

scholar, of securing a copy of the congratulations

which the beggars

heap on the heads of their cherished friends.

They form

into

two choirs, each alternating with the other.

The more musical members

drone out the leading

of the fraternity

stanzas, while the others express their approval by a well punctuated yes, indeed, or be

(1) life,

Hao

j(f

faith is placed in the effects

follow certain acts. (2)

so,

Portents and omens exert a telling influence over Chinese everyday

and implicit

tions.

it


The Chinese have

On

a large

\'ol.

which are blindly deemed IV Preface, .

vocabulary of curses, oaths and impreca-

excited their anger the

most

expressing their feelings in the most filthy language.

without distinction of sex or profession in have aroused their angry passions. II.

to

XV.

the most trivial occasions, they are in the habit of imprecating

upon those who have

Vol.

p.

p. 273.

life,

Doolittle.

direful

vengeance, or

All classes of society,

indulge in cursing those

who


— 633 — First Stauza.

Now very rich

comes the !

New

Year, the

new season

;

may you become

— Yes.

May money and

all

kinds of wealth abound in the family

!

—

!

—

Yes.

May

gold and silver be your lot for ever

May you purchase

— Yes.

!

lands and extend your happy

homestead

Yes.

May

a

thousand acres, Meu

May your numerous of rent

^

(I),

fall to

your

lot

!

— Yes.

acres of land bring you thousands of dollars

— Yes.

!

Amidst your

fine rent,

we beg

to cast a

few golden llowers

I

—

Yes.

(So saying,

the

against the door,

c7.s

May you rank the whole country

!

beggars take up a handful of dust, and cast

it

exhibiting the golden flowers of the fraternity).

as the first rich person, or at least the second of

— Yes. Second Stauza.

— Yes May your business bring you plenty money! — Yes — Yes. Last year has brought you hundreds

The

old year is out, the

New Year

is

in!

(2).

(3).

of dollars

May

they

(thrice repealed)

(1)

acre.

JMeu

rJ^,

!

come by the thousand during the present year

!

— Yes. a

Chinese acre, measuring about one-sixth of an English


(2)

Kwo-yili-nien, yiu-yih-nien M. ~^

(3)

Here the head of the family

old board or plank,

is

^ ^ ~^ ^-

See Chinese text.

addressed as Lao-pan

^

^,

p. 636.

literally

corresponding to our "Sir", or in more familiar style,

"Governor, Boss". 22

— 634 — Receive our best thanks for what will be our share

May

a second gift be added to the tirst

We

shall then

wish you a happy

I

New

!

— Yes.

— Yes. — Yes.

"bear

I

Receive our salutations with raised hands, Tsoh-yih^'^

—

:ij^[\)\

Yes.

^\e also bow down our heads

!

— Yes.

Before leaving, give us a pair of good rice dumplings

Receive our best wishes for your prosperity

May

silver pieces,

May

precious stones

May

agate

May

they

as large as a bushel,

— Yes.

— Yes.

!

up your

fill

!

coffers

—

I

Yes.

May you

!

all

gems fall in

— Yes. up your back door — Yes. abundance pave the road — Yes.

fall at

your front door

be piled

such

I

at

!

as to

!

kinds of wealth enter your door and never abandon

— Yes. Good luck! and may you soon become For our

pieces of silver

stanzas

fine !

—

a

pawnbroker!

and good wishes,

give

— Yes

(2).

us twenty-four

Yes.

Thil'd Stanza (the ten \<-ishes of Chinese happiness).

The beggars

lake

up each a handful of

fhist,

times against the door, expressing the follo\<'ing First,

we

(1)

breast.

Tsoh-yih f^ It

differs

^,

ten

\','ishes.

!

make

a

bow with ]fi

^,

the

hands joined upon the

or very formal bow, the hands

Williams. Dictionar}- of the Chinese Language.

Large pawn-shops

in

China are opened only by the wealthy.

carry on these establishments with success

pawned

it

!

from the Kung-yih

being raised to the eves. (2)

to

cast

— Ves. before thee — Yes.

cast gold at thy feet

Second, we cast silver

and

much

capital

are kept for three years, unless redeemed.

very high compared with that of Western countries. of the Chinese. Vol. IL p. 160.

is

The

To

required. Articles rate of interest

Doolittle.

is

Social Life

—

— 035 — we

Third, at

thy

feet

and the magic box of wealth

the lotus-Ilower,

cast

— Yes.

!

may

Fourth,

riches attend thee throii;;hout the four seasons

—

!

Yes.

mayest thou have

Fifth,

may you

Sixth,

time,

all

i.e.,

Seventh,

literary graduates

all

may

may

— Yes.

I

enjoy the six harmonics and perpetual !

Spring-

— Yes.

seven wives adorn thy house

—

I

Yes.

eight proud steeds be found in thy stables

Ninth, ma}' you enjoy a Tenth,

sons

the happiness of this world

may

Eighth,

five

tine old

abound

riches

age

!

— Yes.

— Yes.

your house

in

!

for ever

!

— Yes

(1).

Having crossed the door-way, may thy steps be never retraced

!

Yes.

May

thy

feet ever tread

on a

Let the following seven

pavement!

May

— Yes

tiled

pavement

!

— Yes.

characters be engraved

on thy tiled

(2).

thy children and grandchildren become

all

high

officials!

—

Yes.

^

^ ^ $^M ^ m fr

if

l[]

M ^ M M n M M ^

It It

* m %m M -t m M it * IB M ^ T =p m ^ m hX * n^ ^ m ^ m * SI # ^ ^ ^M MW^M

^

IS ti

i^^

i^^

ffl

isx

?i-

(1)

The Chinaman has

a

poor idea of happiness;

it

seldom goes beyond the

material goods of this world: riches, honours, a well-stocked (2) :A:

It,

These characters are 'Tze-tze

which mean "ma}'

all

thy descendants become high


harem and

sun-f
^^

officials".

old age. -f^,

M

ip-

Williams.

— 636 — ^

5L

- ^

if iff

1w$ ^ # ^ ^

#

^J

iff

^ i^^ i^

:t

n iff

mm

iff iff

m

fs ;^

i^ :^

mit

31 l: J3.

4

^

Tc It ig ji

iff iff

?!5

iff iff iff

iff

;f 1=

tiJ

iff

^^ t^ Pi

iff

iff

iff iff

:t

^

z:

+

::^

7C

iff

iff

z:

mig

iff

H #M^

S$

^^

# ^ It It 5 m5^^f ^#^^ ^ PR

ffl

iff iff

4-

iff

|5l

iff

iff

A # A E :^ ,1 A ^ A A :^ # + # + 1 * It

^ M

iff iff

iff

5i :^

P"?

:^

^

iP :i

^

r^ ^t

^

^

f#

^

'g

-i^

iff

^ iff

— 637 — ARTICLE ROÎ

I

THE

IKS

I

TO

I'

TIIF

I

III.

lEKVI'll

II

OF

TIIK P' MO\TII.

Second day.

day

This

Keu

dogs, it

^

slieng-jeh ^^

customary

is

considered by the Chinese

is

^^

ji'u-sah ;£ |g

from the neck,

The head

lighted.

times

three

image

The more

may

In some places,

Wealth

of

A

cock

is

he

as

(2),

Â

kiao-jen

and

all

is

other enterprises throughout the

deemed

to be

a

God

Mahometan, Hwei-hwei-

Instead, he is presented with a piece of beef.

part of the

in his

blood

is

At the conclusion of the

honour.

sprinkled at the feet of the god,

smeared on the lower part of the frame which contains

Hsiten-t'an -^

more success

people refrain from offering pork to the

immolated

also

ceremony,

•

while fire-crackers are

the street in front of the house,

fire-crackers exploded, the

be expected in business,

year.

god,

of the

exploded not far distant, often in or at the door.

Candles and incense are also

fish.

family then advances, kneels and bows

of the

the

before

^,

Wealth, Hsuen-t'an

hog's head, a piece of meat

a

:

of

prepared for the purpose,

a table

offerings

hen and a

a

be the birthday of

In the province of Ngauli\',-ei -^

.

Upon

(1).

placed the following

are

^

worship the Taoist God

to

to

the

sombre or dark

or

his image.

In

earl}-

times, this god was worshipped in the Northern suburbs, and enjoj-ed

much

(1)

less influence

Literally,

-i^,.

than at the present

daj'.

In images of him, he

with a red countenance, black whiskers, and

one standing on his the Chinese. 15tli

Vol.

right,

II.

is

—

is

represented

accompanied by two assistants,

and the other on the

p. 155.

altar.

left.


Doolittle. Social Life of ^'ol.

V. Third month,

day. p. 577. (2)

In Southern China, the

commission merchants dealing

fruits, etc...

on the second of every month make a feast

of Wealth.

On

in fish,

honour

wood,

of the

God

this occasion, fowls, fish, pork, goat's flesh, crabs, vermicelli

and wine are offered p. 154.

in

to him.

Doolittle.

Social Life of the Chinese,

^'ol. II.

— 638 — Third day.

On

this

Chii f
^-'^

God

Wealth

of

collected

This ceremony

(1).

Should the head

pomp.

dons his

customary

the birthday of hog's,

to

burn

of daily gain", IJ-jeh-clii

consumed, the ashes are

this is

the

^^

•

"mock-money

called the

commemorate

the Chinese

day,

of

mock-money,

and deposited is

^-.

-;flj

When

at the feet of

carried out with no

little

be a literary graduate, he

the family

costume and knobbed cap, burns personally the

official

mock-money, gathers up the ashes and lays them on the He then kneels down, and bowing three times god. image, begs the god

shower on him

to

altar of the

before the

his choicest favours.

Fourlli daij.

On

this day,

Yah

sl}png-jeli

it is

customary

the Chinese

fl :^

Fl

commemorate

the birthday of ducks.

Bathing establishments are opened, and

•

to celebrate the event

with religious

rites.

^

-^, are For this purpose, Buddhist or Taoist priests, Tao-slii These recite their Sutras, burn incense, and accompany invited.

both with beating of cymbals and drums.

The ceremony

is

conclu-

ded by the head-priest taking in his hands a hen, previously killed and plucked, and upon which he spurts some native wine. He then bites

into

its

head with the teeth, and smears with the blood that

flows therefrom

none may

be

the door-posts of the establishment,

drowned

steam, of the hot water

(1)

The professed

Wealth, and obtain

in

the

bath-rooms,

or

praying that

smothered by the

(2).

object of this

ceremony

his assistance in the

securing an increase of riches.

is

to propitiate the

management

God

of

of business, thereby

Doolittle. Social Life of the Chinese. Vol.

II.

p. 154. (2)

In China, baths

may

days would be attended with Vol. V. Second month,

Sixth month,

5tli

ll'l'

be taken only on lucky days; to do so on other fatal results.

day. p. 572.

See above. Chinese Superstitions.

—

Fifth

month,

9tli

day. p. 589 (Lucky day for taking a bath).

day. p. 585.

—

Fig.

Hsuen-tan-

201

Hiuen Tan pou-sah. The much worshipped popular ^'Qod of Wealth".

— 639 — Fiflli day.

On

shenij-jeli

4^ :^

Ji.

^'""^

course of the day,

of wealth of the

worship the yods

^^^

It ^^-

'"

(O-

Fl

honour the birthday

Chinese

the

day,

this

made comprise

offerinj,^s

which are lighted

five directions,

their honour.

in

five

Mock-money

Niu

of oxen,

customary

it is

Wu-la

to

ts'ai-shen

sticks of incense, is

also copiously

burned, and the usual bowings are made before the images of these deities.

Sixth

On

sheng-jeh ,^ ;^ festival

sheng-lan "^ it

Light (Dipamkaru),

Fixed

of

i^,

Buddhist temples, the monks celebrate the

In

.

Buddha

of

M:i

the Chinese honour the birthday of horses,

day,

this

(Jay.

MM

Ting-liWimrj-fuh

(2)-

Seventh day.

Anniversary of the day ie/^

A ^

B

•

Incense

benefit of existence

is

in

which

man

first

appeared, .Jen sheng-

heaven in thanksgiving for the

offered to

(3).

Should there be sunshine on this day, the whole year

will be

any other

of the

happy, and none misfortunes

which

may

epidemics,

either

fear

aftlict

should the day be gloomy or overcast,

(1)

Xiu ^, an ox,

(2)

disciple,

Dipamhara.

A

fictitious

and foretold he would his


This

is

contrary, expected.

in

China, San-sheng

H ^4-

Mayers.

p. 301.

modern Chinese temples

(3)

On the misfortune may be

The ox, sheep and pig have ever been consi-

a cow.

dered as the three great sacrificial victims

Chinese Readers Manual,

or

humanity.

suffering

p.

Huddha, who received Sakyamuni as his

in

subsequent kalpa become Buddha.

In

placed behind that of Jil-lai

^.

is

ji\\

12.

one of the instances

influenced by Christianity.

a

image

in

which the Buddhist calendar has been

— 640 — On

this day,

customary

it is

for business

work

to dismiss or engagê clerks for the

Eighth

On

this day, the

edible grains,

men and shopkeepers

of the year.

'h.y.

Chinese honour the birthday of

Tao sheng-jeh

^^

rice

and other

(I).

Ninth day.

On r.s'ai

this

day,

sheng-jeh

honour the birthday

the Chinese

^^

Taoists, Tao-shi

U

^ ^,

Yuh-hwang

temples the birthday of the Pearly Emperor,

supreme god

of vegetables,

celebrate in their

This

siiang-ti

is very 3£ :^ Jl ^, popular among the Chinese, who consider him as the Lord of the

physical world

their

of

sect.

divinity

(2).

Tenth day.

On

this day, the Chinese

honour the birthday

and other grains with an awn, Meh slieng-jeh

of wheat, barley,

^^

B

.

Eleventh day. Preparations are

made

to-day for the Feast of Lanterns,

low-lying localities, where rice

cially in

protected from inundations by

is

cultivated,

is

means

espe-

and the country

of dykes.

Thirteenth day.

On called

this

day,

lamps are placed on tombs.

"ghost-lamps'",

disembodied soul

the

there for

(1)

back

to

These lamps are

^

jg, and are intended to guide the grave, and the sacrifices offered

K\êi-leng

its benefit (3).

Tao

fg, rice

when growing

in the field,

paddy. Williams. Dictionary

of the Chinese Language. (2)

i^,

112. 2.

In the Taoist pantheon, he corresponds to the Confucian Shang-ti

and the Buddhist Fuh

—

—

Sakyamuni.


Vol. V. First month, (3j

î, or

9th

II.

p. 210.

Edkins. note

3.

h

Religion in China, p.

—

Vol. HI. p. 315. note

day. p. 566.

De Groot. The Religious System of China. Vol.

I.

p. 22.

— 641 — In

lanterns,

the

eveninj;,

and the

the last preparations are

iinag-e of

the dragon.

made

Lung-ieng

for the feast of

||| j[^,

which

is

carried processionally through the streets on this occasion.

In cities

pomp on

the night

and towns,

this festival is celebrated with great

of the fifteenth.

23

— 642-^ ARTICLE

IV.

FIFTEEXTH DAY OF THE Spending Ihc

The

little

day that the This

place.

A

New

first

— /Cwo

month

China

in

of the festival

New

Year.

procession

organized,

is

It is

of lanterns,

borne through the streets.

known

^

r^, because

>],

in

which the image

made

is

It

;lg

(1),

of

takes

dragon

of a

bamboo

This framework of hoops

over Avith gauze or paper, and so arranged that the interior.

on the evening of

also

Lung-teng f|

(2).

This image

tied so as to be nearly circular.

in

ip.

;]>

gencrallj

is

Year", A'uo siao-nien

celebrated as follows

is

siao-nien j^

enjoy themselves, and bring to a close the feasting-

all

and congratulations this

Ne\^ Year

day of the

fifteenth

as "spending^ the

on that day

little

MOMTI.

II8ST

I

it

is

splints,

covered

is

can be lighted up

then carried on bamboo poles, raised above

is

the heads of the crowd,

those

who cany

making

it

bend and

it

writhe in the same manner as they imagine that the dragon goes

As

about.

this weird

the streets,

crowd on

and singular procession wends

and exhibit gaudily coloured lanterns this feast of lanterns is a general

Lung

form

hands accompany

Private families also join in the general merr3'-making,

all sides.

(1)

way through

cymbals are beaten and fire-crackers exploded, while a

of children bearing lighted lanterns in their

and national

and movement of

a

dragon.

Williams.

fine,

festival.

Teng ^,

"dragon-lantern", so called because

literally a

In

at their front doors.

a dragon, the chief of scaly animals.

g|,

Hence

lantern.

its

a

lamp, a

imitates the

it


Language. Nearl3- every respectable family celebrates this festival in

(2)

with greater or

less

expense and

dispja}-.

It is

some

vv'ay,

an occasion of great hilarity

and gladness. is

The houses are lighted up as brilliantly as possible. There probably more of revelry and abandonment on this evening than usual at

common cards.

festivals

:

more drinking of wine, and more gambling and playing

Doolittle. Social Life of the Chinese. \'ol.

feast of lanterns).

II.

p

.35

at

(Celebration of the

Fig.

202.

La bougie du Dragon, sur le bord du lit. Placing the dragon-candle on the bedstead.

Respectable

display

and

if

who

females,

of lanterns la the street (1).

endeavour

they

childless,

laid

Others pluck out the

and deemed

charm,

of the fifteenth to see

When

conveniently near/

This

is

then taken

male ofTspi'ing

artiticial

them home with the greatest Thanks

eggs.

very

home

on the bedstead, expecting or desiring as a consequence of

this devotional act to be blessed with

take

secluded

procure one of the candle-ends

to

placed in the interior of the paper dragon.

and

usually

are

home, may go out on the evening

at

strictly

the

married

and every one

efficacious

this

to

device,

According

eyes of the

paper dragon, and

They

are then used as a

care.

procuring the lucky hatching of

in

not a

cg^

single

bring forth a

will infallibly

(2).

little

prove sterile,

will

chick

(3).

Sze-\vu-hi yn-yen, the feast of lanterns

to the \\'ork

originated as follows.

During the reign

the

of

705-710), of the T'ang

emperor Chung-tsung

dynasty,

a certain

cfj

tavour of lighting on the evening of the fifteenth of the

one hundred thousand lanterns. Imperial

palace

to

it

also,

(A.D.

first

month

The emperor went out from the

contemplate the spectacle, and in order

people to enjoy

the

^

Peh-to requested the

he had the gates of the city

to

allow

left

open

the whole night, so that everybody could go in and out at pleasure.

The same Work adds that the (A.D. 960),

founder of the Sung

^

first

year

dynasty,

of

T'ai-tsu

^

and the harvest abundant, the emperor desired the illuminations that

last for three nights,

is

to

jjil

being so prosperous to

say from the fifteenth to the eigh-

teenth of the month.

(i)

There appears

to be

more

licence granted

by custom

married females on the evening of the fifteenth of the other evenings (2)

home

In

Doolittle.

to this act expect to be Life of the Chinese, (3)


Foochow and other

a shoe or a flower

first II.

to respectable

month than on p. 30.

places in South China, childless

women

take

from the shrine of the Goddess of Mercy, and thanks

soon blessed with mnle children.

Doolittle.

Social

^'ol. II. p. 30.

Dragons' eyes (as explained above) are deemed to give complete

success to a brooding hen.

Encyclopccdia Sinica. p. 287.

— 644 — The encyclopeedia, states

entitled Ts'ien-k'ioh lei-shu

Chow

that in the time of the

certain emperor allowed the festival

the thirteenth

The serious

especially

disorder,

^

T'ang

under the

^

dynasty.

harem

of the

ladies

among them

also

went out

never returned

In the

went out from the

enjoyed the spectacle in the streets of the capital.

several

(1),

took place during the night gave rise to

that

revelling

and other

^^

i'^

(2).

year 710, the emperor C hung -t sung r^

and

^^

J^ dynasty (B.C. 1122-249), a to commence on the evening of

(3).

in great

palace,

His consorts

numbers, but

The empress,

who was

already unduly intimate with some courtiers, finally sent her feeble-

minded

some poisoned

lord

She kept

afterwards.

this

cakes, tragic

which he

of

ate

and died soon

deed a secret until she had got

the Privy Council to appoint her regent, and her

own

son, a lad of

sixteen, as successor to the throne (4).

(1)

T'sien-k'ioh lei-shu J# If

who completed and

treats of

it

in 1G32.

It

upwards of 1400

^ ^.

Compiled by Ch'en-jen-sih

subjects.

Two

books, the ll'h and

(2)

Han

The Encyclopeedia

f^ dynasty (B.C.

worship

New

month, bringing the part of the festival

300 years later

till

still,

Imperial authority. (3)

'M

^M

206

Wylie.

p. 187.

Sinica states that this festival dates from the

—

A.D. 221), and was originally a ceremonial

the temple of the First Cause, from the 13'h to the

in

Year's festivities to a close.

16t''

,

of the

Lanterns were not

some 800 years later (under the Sung ^ dynasty), and making G in all, were added to the feast by

2 days,

Encyclopeedia Sinica.

p.

287 (Feast of Lanterns).

"Elucidation of Historic Annals", Tze-chi t'ung-hien-kang-muh

H

IJi,

which

14th,

spoke disparagingly of the Manchus, have been later on suppressed. Notes on Chinese Literature,

t

[f^

comprises 120 books, divided into 13 sections,

published at the close of the

historiographer Ch'en Jen-sih ^^

-fn

^,.

Ming

^

The Chinese

^^

dynasty by the national text has

"they went out

by the thousand, but a good number never returned". (4)

M^'

Gowan.

The Imperial History

tsung).

-oo&00=o

of China, p. 309 (Period Chung-

— 645 — ARTICLE

Film

\^
i>

V.

111 111

iiii:

Various proloctiinj cluimm

month

This

^

month, Tuh-yueh gods

Health Officers,

^

whom

to

epidemics break out

From

(I).

summer

over

preside

known

^ênerally

is

the

affixi'd

common

G'**,

When

(/uocs.

a

I6'i',

1^^,

15"',

the

excessive

17"', 25"', 26"'

heat

of

Board of

are those

when

according

or

which others

to

and 27"' of the month.

June and July

sets

in,

and epidemics break out among the inhabitants.

diseases

Taoist

five

fifth,

special

people have recourse

The most dangerous days

(2).

malignant

the

as

the

first to

and form

occur between the fourth and fourteenth, the 5"\

on

Cliina

in

the

diseases,

>io\rii.

various

General

popular opinion, and even the medical art in China, attribute these not to

the

influence i.e.,

of season

or

other

natural causes,

but

malignant spectres and demons known as Sieh

of

malignant breaths that cause disease.

priests for

change

have invented

all

to

the

^

(3),

Buddhist and Taoist

kinds of charms deemed to be efficacious

protecting from such spectral diseases, and expelling malignant

homes

influences from the

These written

or

(5),

(4).

charms or amulets are

protecting

charms

of the people

called

Fa ^,

i.e.,

more frequently "charms conferring peace

Tuh ^, dangerous, destructive, malignant. Yueli H» the moon, lunar month in China. Williams. Dictionary of the Chinese Language. (i)

(2)

p.


See above.

584 (Taoist gods and (3)

The

Sieh

that cause disease.

Jf|»

summer

Fifth

month,

1st

a

da}-.

diseases).

are abnormal, malignant breaths or influences, spectres


p.

467

it

oc-

(Demonology). (4)

The use

of

charms gives

rise to a profitable trade,

and when

casionally languishes, alarming tales about dangerous spectres are circulated.

De Groot. The Religious System of China. Vol. VI. (5)

See on this word and

Preface, p.

III.

its

meaning.

p. 1059.


\'ol. III.

— 646 — and

P'inrj-ngan-fu Z^

tranquillit)'",

^^

Avhich in the eyes of

(1),

Chinaman means freedom from sickness and

the

pestilence through-

out the year.

Such charms are

affixed over the principal

curtains, and at times

Early in

worn on the person

morning

the

of this

up on the

householder

to nail

sweet-flag,

Cli'anri-p'u-(s'ao

marshy

and moats.

places

and

illustration;,

attributes

who

to

sweet-Hag,

^^ It

customary

is

it

This

grows

plant

in

has sword-like leaves (see annexed

pungent aromatic smell, hence popular credulity

a

families, both in

attacks of evil spirits,

off

Together with the leaves of the

towns and

in the country,

over the door branches of artemisia or mugwort, Nrjai 5c

deemed

for every

door a few leaves of the

'^ {2\

great efficacy for warding

it

all

day,

to bed-

or in the hair.

lintels of the

cause diseases and epidemics.

also

placed on

door-way,

suspended from a cross-beam of the house, attached

walls,

(3),

hang up which

is

efficacious in counteracting the influence of evil spirits.

Vendors

Buddhist and Taorst

of superstitious prints, as well as

priests, ever eager after gain, drive a roaring trade by selling pictures

venomous animals", Wu-tuh 31

of the "five viper,

centipede,

scorpion,

are said to have the

After having been affixed

(1)

toad and spider.

These are the

(4).

Taken together, they

of counteracting all pernicious influences.

stamped with the

of a god,

seal

the picture

is

on one of the walls of the house, and henceforth the family

"charm conferring peace and

See

luck-bearing script

on the

power

^

fifth

is

felicity".

Vol.

II.

p. 221.

This

suspended from the cross-beams of the house, especially

day of the

month, with the purpose of securing peace

fifth

throughout the year. (2)

Ch'ang-p'u-ts'ao

^^^.

Chinese Superstitions. Vol. (3)

moxa

is

(4)

Xgai

'i^

(

obtained.

See

having the

colic,

p.

The

s\\vet-?[ag

(

A corns

calamus). See above.

502 (Nailing up sweet-flag on the door).

mugwort, or

an}- plant

from which

Chinese Superstitions. Vol. V. p. 502.

Illustration

charm on the

.

Ai'temisia vulgaris),

Chinese Superstitions. this

\

exhibiting this protecting and exorcising charm.

\'ol.

first

II.

five

p. 224.

It is

days of the

believed that children,

fifth

month,

who wear

will be protected

and from pernicious influences generally.

from

Fiff.

203.

^f^y^

Image qu'on et

affiche

dans

les

maisons

comme

representant les 5 animaux nuisibles

Picture of the "Five venomous animals'",

porte-bonheur

Ou Ton. Wu-tuh 3L ^.

1

— deemed protected from

is

and from also of

all

6'i7

diseases and epidemics of the season,

may

iniluences which

all evil

—

frequently employ for the

same superstitious purpose

Chang, the Heavenly Master, Chang-t'ien-^hi

^^^

Tao-ling

i}|

^

head of the Taoist

^^'^^ official

(1)'

People

injure the household.

g||j,

pictures

Chang

or

sect.

Others more generally prefer a picture of Cliung-kwei Im a famous

magician and exorcist, said

the T'ang

^

He

dynasty.

is

to

/[|,

(2),

have lived in the time of

represented as a swash-buckler, bran-

dishing a sword, and trampling under foot a

demon whose

eyes he

finally plucks out.

The above two

pictures

They do

households.

not,

are

Principal

"^

^

(3);

T'ien-k\
On

^

as the

fij

V. First month,

Chung-kwei |S

(2)

T'ang

^

He was

j[|.

dynasty.

houses and rooms as

pagan

these are pictures

vft

j[|j

(4);

^^

a

15ili

Kwan-yin || ^. to mix;


day. p.

as the

the Ruler of Heaven,

customary among pagan families

it is

— ^'ol.

all

^, more commonly known

See on Chang, the Heavenly Master.

(1)

p. 158. note 2.

among

'g; or the Goddess of Mercy,

this day,

in

three Regions (Trilohya), San-kiai ta-li

Pvuler of the

Liu hsuen-ying ^J Immortal Liu-hai, Liu-hai sien ::k

on this day

however, exclude others from being also

used for exorcising purposes. of the

affixed

some

^'ol. II.

5(37.

considered as a demon-e.\peIler as early

At the present day, pictures

of

him are put up

protection against the disease-demons of

De Groot. The Religious System of China. Vol. VI.

p. 1178.

in

summer.

— Chinese Super-

stitions. Vol. 111. p. 261. note 3.

The

3)

three regions of existence are, according to the Taoists, heaven,

earth and the waters

;

according to the Buddhists, the regions of earthly

longings, the region of form and that of formlessness (this latter place

ante-chamber to Nirvana). Mayers. Chinese Reader's Manual, Superstitions. Vol.

Liu-hai

[4)

He

is

which

I.

ff

p. 37. .

note

emblem

of monej'-making),

five pieces of

is

the

— Chinese

I.

Tenth century A.D.

An

ardent votary of Taoism.

popularly represented as a lad with one foot resting

frog (the

p. 505.

§i]

p. 297.

gold are strung.

and

holding in his

on

hand

a three-legged

a ribbon,

upon

Giles. Chinese Biographical Dictionary.

— 648 — powdered cinnabar

The red

native wine,

in

^

Lung-hwang-lsiu g| is deemed

whicli the wine then assumes,

colour,

jg to

(1).

ward

attacks and influences.

off spectral

The Dragôn-boat

festival.

^M

Twan-yang hing-lu t^ The dragôn-boat

^M

(2)-

Dragon-

on this day.

festival is also celebrated

boats are long, slender crafts, usually about 40 or 50 feet in length.

They are made an

Each boat

in imitation of the fancied shape of a dragon,

bow resembling

elevated is

manned by 20

while another

stern,

boat are two other men,

drum

(see

annexed

head

with

having

open mouth.

The helmsman stands on the

or 30 men.

on the dragon's head holding a Hag, and

sits

movement

regulating the

dragon's

a

rowers.

of the

Near the centre

of the

one beating a gong, and the other a large

Large crowds of adults and children

illustration).

assemble to behold these "native regattas".

Sometimes

it

happens

that two

boats run against each other, or other boats, or the stone

butments

of the

bridge which spans the river or canal

and rewards are given rise

to

the swiftest boats,

quarrelling and fighting

to

In

various crafts.

general,

among

^

(1)

2Ji,

(2)

(3)

middle.

most popular, and an

among

all

classes.

named K'iih-yuen

^

^^,

or K'iXh-

who lived B.C. 332-295, and was a native of the State Chinese Superstitions.

See above.

powdered cinnabar Literally

Dragon-boat

to the

of this racing of dragon-boats is traced to the tragic

death of a statesman and poet,

p'ing

and these often give

men who belong

this festival is

occasion of betting and merry-making

The origin

the

Prizes

(3).

\'ol.

V.

p. 508.

n° 15

(Mixing

in wine).

"Summer

The boats

solstice

regattas'".

Seeing the races on the

^Villiams. Dictionary of the Chinese Language.

festival.

are also so long

and narrow that they easily break

in the

Accidents likewise occur from the excessive heat of the sun on the

occasion of racing in these open boats. of excitement,

owing

to the presence

The men

are usually in a high state

and the shouts of the spectators, the

drinking of spirits, and the natural desire of excelling. of the Chinese.

Vol.

IL

p. 59.

Doolittie. Social Life

o a -9 o i .

cu ^_»

-< .^»

CO

u

Jyj

2

^

o

,

— 649 — ^,

of Cli'u

modern provinces

(the

and

Kiiiiijfiu

Under the reign

^

328-299), K'illi-ijuen

ambassadors

^

and cast into

fpj,

on

(B.C.

Though he had

the

of

confidence of

full

he was impeached by a jealous rival named Kin-shung

prince,

the

J^

j^,

^'|'|

was Privy Councillor and introducer

J[^

the Court.

to

'(^

Hwai-\Kanij f^ }£

of

^

yjj^

parts of Ilonan

was Kinfjchow-fa ^j

capital

^^^

^.

\^j

Hupeh and Hunan),

of

jX. lie-

Yamjlzt'

the

Ha-kwang

a laryc feudal principality comprising^

^^

poem Li-sao

Here he found solace in composing^ the

exile.

(I),

"Elegy on

or

wherein he

dispelled",

g^rief

Later

sought to justify his character in the eyes of his sovereign. on, he advised Prince

^

upon the Ts'in

warning, and was

Hwai, Ilwui-wnnrj f^

state (2), finally

^,

against

making war

but the ruler disregarded his minister's

His son Prince

captured by his opponents.

^^

^

sunk Slang, Siang-wang 3E» succeeding him, K'iXh-guen deeper into disfavour, and was exiled for the second time to a place south

Yangtze

the

of

^

^.

Discouraged,

bank

he

resolved

to

bid

^

Mih-lo f^ (a river in Hunan, flowing into the Tungt'ing lake on the S.E.), he clasped a

farewell to

Going

life.

to the

of the

stone to his bosom, and plunged into the waters of the stream

This took place on the ever

been

"Dragon-boat

month, B.C. 295, and has

fifth

In

The racing

festival".

made by

the

supposed

is

countrymen

his

in

name

of the

to represent

the

hope of recovering his

bamboo tubes were

cast

as a sacrifice to the spirit of the lo3âl minister.

At

olden time offerings of rice in

into the river,

(1)

the

commemorated by the Chinese under

original research corpse.

fifth of

(3).

See text. Zottoli. Cursus Litteraturaj

Siiiicae.

VoX.

T\'. p.

209.

K'uh-

yuen's whole works were published in 17 volumes in 1883.' (2)

Ts'in

^.

An

ancient

feudal

which arose B.C.

State,

gradually extended over the whole of Shensi |^ and Kansu -^ ^^, 249,

under Shi Hioang-ti j^

^ ^,

short-lived dynasty of Ts'in

it

subdued

(B.C. 249-200).

all

897,

till

and

in B.C.

China, and established the

Williams.

Dictionary of the


The exact spot Yuh-keu hill,

foot of the

yin-hsien

^

p^ ||.

is

known

as K'ilh-fan jg

Yuh-lceu-shan

^^

til,

A. Tschepe, S.J. Histoire du

j'^

(K'uh's rapids), at the

twenty miles North of Siang-

Royaume

de Tch'ou. p. 322.

note (\'arietes Sinologiques. n° 22).

24

— 650 — the present day, special three-cornered rice dumplings, called T.
^

'f

p'u-ts'ao

(1)

In

(1)?

^

envelopped in the leaves of the water-flag-, Ch'ang-

f^ '^, are eaten

literary style

in

Kioh->ilni

memory

^

^,

a

of the event.

preparation of rice and millet,

made from the variety Nien-hwang-))ii f-fi ^ >(t, and eaten on the 5'h moon. Williams. Dictionary of the Chinese Language.

the Sih day of

Fiff.

205.

Bateau-Dragon. Celebrating the Dragon-hoat festival

(o^^

of the o* moon).

— 651 — ARTICLE

o\ the S"

KATivii im>i
Lah-pah-chuh

The twelfth month Lali-ijueli

^,

)]^

)]|(

On

huh 3l Wc

This

is

among

composed

^

dynasty (B.C.

Hence

))^

this twelfth

month". /V, a singular

of the five kinds of grain,

some

(in

Wu-

also a variety of

places jujubes

and water-caltropsl, seeds of the medlar and trumpet-creeper and

boil

8"^ of

them

a

into

mass known

thick

the XII"' month", Lali-paJi-chuli

This off evil

On

deemed

is

(1)

same day Buddhist monks

the

Lak

to

Jlg,

eight.

sacrifice to the

Txth-i/ueh

Wu-Jxuh

32,

pulse and hemp. (3)

(3),

"porridge of the

^f^-

Bignonia.

It

^,

/it

J1

is

it

feast

from cold, warding

A

on their own special

to their benefactors.

gods three days after the winter a

name

for the twelfth

month.

This

is

solstice.

Chuh

^^^,

Williams. Dictionary of the Chinese Language. the five esculents or grains are rice, millet, wheat,


of the highest trees.

creeper".

A

to be efficacious in protecting

gruel, congee, porridge. (2)

flf

as the

influences and preserving from epidemics.

porridge, and send a bowl or two of

Pah A,

in

the people of eating a certain

a"d vegetables, into which they put

(2)>

month",

during this month

f)^ sacrificial

such as earth-nuts, chestnuts, dates

fruits,

sacrificial

T.^'in

offered

"Lah

.>iOi\Tii.

(1).

"Lah

called the

was

as the

annually observed

kind of porridge.

^f?

day of the month, Lali-pah

eighth

the is

A

fji

and Immortals.

genii

month has been designated

custom

is

sacrifice

the gods,

of all

China

oi nir: xir"

because in the time of the

249-206\ the Lah honour

in

VI.

p. 316.

species of creeper, reaching in the tropics to the tops

The flower

is

tury Dictionary and Cyclopaedia.

name "trumpetmuch albumen. Cen-

trumpet-shaped, hence the

has pod-like fruit and winged seeds with

— 652 -— "porridg-e of the seven precious ingredients

the

called

and the

tastes", Ts'ih-pao wu-\vei-c/iw/i

five

The emperor despatched

bowls of

it

were then forwarded

and the high In

8"' of

localities

it

door",

Men-shen

fruit in the

Official to preside over

to the princes of the

Several

Imperial famil}',

is

customary

to

smear part

in

Tsao-shu

Juiube-trees,

(2).

of

this

"guardian god of

^

||| (3),

the hopes that the}' will bear more

ensuing year.

may

It

jji^

f^

smeared therewith

are also

('^)-

5|: ?f5

the XII'^ month.

as an offering to the

porridge on the door-posts, the

3l

the State.

officials of

several

Court

a special

the cooking of this porridge on the

^

-fc

(Saplaralna)

without interest

not be

to record here a conversation,

which took place between the Author and a Buddhist monk, with regard to the efficacy and origin of this superstitious practice.

The Missionary.

—

you put the vegetables and the various

If

and prepare each

grains apart,

in

a

different

cooking-pan,

you

on the other hand you cook them together,

will have

two

you

have a mixed dish of both, differing from the former only

will

through the

Why pan

dishes.

fact that

it

has been prepared in a single cooking-pan.

then do you attribute to the ingredients cooked in the single

a virtue

which the others have not

moreover, you

If,

the twelfth, identical

on the

stuff

eat this

first

?

porridge during the

first

month,

or eighth day of the

it is

month the

or

same

descends into your stomach, and thus appeases

that

Why

your hunger.

month

If

then must you eat

in order to produce

it

special effects ?

on the

No

8'^ of

the

XII'''

cause can produce an

elevation to the rank of Buddha.

month is the anniversary of Sakyamuni's The monks feast on seven precious things,

earth-nuts, walnuts, mint etc...

See above.

(1)

Twelfth month, (2)

(3)

in

8th

Tsao-shu

^

ift

Men-shen

of the door,


fruit is


day. p. G13.

The guardian god

hold god.

whose

of the 12"i

The eighth

III. p.

P*}

fiiji.

See on this house-

201.

(Zizyphus jujuha), the buck-thorn

commonly

shape and taste of both.

or jujube-tree,

by foreigners, from the resemblance Williams. Dictionary of the Chinese Language.

called a date

Fie.

La

206

du 8 de la XIP lune. of the 12^^ month, Lah-pah-chuh

bouillie

Eating porridge on the

6'^

M A ^.

— nns — beyond

effect it

nature, hence to attribute to a

its

cannot obviously produce,

common

opposed to

is

body admits that the power of warding

every

preserving from epidemics,

them

expecting from

in

effect

iniluences, or

oil evil

You

this porridge.

which

Now,

sense.

quite beyond the nature of the

is

ables or grains which compose

wrong

an

tliinj;

veget-

are, therefore,

which they cannot naturally

elTccts

produce.

The Buddhist monk.

— The

practice of eating this porridge

general throughout the provinces of Kiangsu yX M.

^

^, and

even

extends

towns and country-places,

who

those

warding

of

throughout the winter,

^

read,

marching

Siao^

and the

||

ji[

in

at

It

(3).

fact,

in

it

will

happened

it

to

be

protected from cold

the soldiers of Prince

^. annals

the

of the principality of

was

in the

the

cold

midst of winter, and his soldiers suffered season.

The argument adduced above,

(1)

The

prince

passed

men

;

personally officers

and

beyond

its

viz.

that no cause can produce an

nature, would convince any reasonable person of the futility

of these superstitions, but in China

powerful than reason, law or right.

custom and precedent are generally more See Doolittle. Social

T>ife

of the Chinese.

p. 411.

Ch'u

(2)

^. A

large feudal State in the time of the

Chow

existing from B.C. 740-330, under the rule of twenty princes.

M

^,

was Kingchou^-fu

M

Hitpeh i^ it, capital

Ch'u

were thereby cheered up, and forgot the cold of the winter.

soldiers

II.

even

and drawing down happiness

evil,

eats

through the ranks, consoling and encouraging the

Vol.

cities,

people,

Chwang, Chwunrj-wîuuj |£ "^ (B.C. 613-590), the head of his troops, waged war against the ruler of

exceedingly from

effect

In

(1).

common

Prince

that

(2),

as

Cln\\i.n(j-wanrj |j£

^^'e

off

Whosoever

upon themselves.

Chwang,

literati

Cliihli

of

is

Nga)iJiwei

never eat porridge on other occasions, do so on this day,

the purpose

for

that

to

^'""^

Hunan

parts •)]]

Kf,

of

Honan

jhT

T^

and Kiangsu

on the Yangtze î ^.

jgj

dynasty,

It

occupied

y.T

^.

Its

Williams. Diction-

ary of the Chinese Language.

yfi

^, a small principality near the Yellow Hiver, now Siao-hf
Siao

(3)

II,

in

Language.

— 654 — Such

is

up the superstitious practice

build

aging words of the Prince of Ch'u

^,

that these words prevented

them from

Buddhist monks and followers that the eating of porridge on

it

does not

words

of

of

Buddhism generally

the 8"' of the XII"*

cold of the winter season,

"^£

their

of

^, who

prince.

mean

feeling the cold.

and that

month all

believe,

will protect

who

porridge will enjoy the same favour as the soldiers of Prince

this silly

8'''

so comforted the troops that

they bore up manfully the cold of the winter, but

them from the

on the

of eating porridge

The passage quoted means simply, that the encour-

the XII"* month.

C'/t\va?ir/-\*,"an;/

monks

the historical argument, upon which Buddhist

eat

such

Chwang,

were protected from the cold through the

Buddhists themselves show the fallacy of

argument, and desiring

to feel

during the winter.

--

warm, put on heavy clothing

Fig.

La

207

bouillie de pois rouges.

Preparing red-hean porridge, Ch'ih-teu-chuh

^^

^.

— 655 — ARTICLE

LM ICACV

REI>-BEA\

Ol

#s

Ch'ih-loM-chuh

Lejênd

who

vassals

records

Fuhî

^

j)^

POItUIIHiii;.

(^)-

^15

^X

Kung-hung

that

rose agâinst

VII.

one of the

(2),

petty

(B.C. 2S52-2737), had a rebel

This youth happened to die on the day of the winter solstice,

son.

and was subsequently worshipped as the God

of epidemics.

This

malignant deity has a salutary fear of red beans, and hence porridge

made to

them

of

ward

eaten on the 25"' day of the XIP'' month, in order

is

Such

off all evil influences.

among

prevalent

practice so

all classes,

the untutored peasant, of eating

Should any one be absent, a bowl

the family.

him on

the dish,

return.

his

Even

and the same favour

household

the

annexed

(see

the

some

families,

addition of a

porridge" and

(1)

Ch-ih

#,

gruel, porridge.

month. (2)

is

it is

it

little

is

placed in

member

reserved,

of

and given

extended to the cats and dogs of

is

and

Hence, this mixture

It

is

mouths".

all

customary

sugar.

is

to

this

suckling children get their share of

illustration).

called "porridge for all folks,

In

part of

These are then distributed to each

small bows or cups.

to

from the learned scholar

mixed with red beans on

rice

has been cooked,

porridge

After the

day.

the origin of the present-day

is

is

to prepare this porridge

with

then called "sweet red-bean

all-powerful for purifying foul air.

red, a purplish

Ught

red.

Ten

:g, pulse, beans.

Hence "red-bean porridge", eaten on the

Chuh

^^,

25"' of the twelfth


Kung-hung

Jfc

X-

A

titanic rebellion in olden times,

represented as leader of a

legendary being,

when he

well nigh

overwhelmed the earth with

a deluge (a Taoist fancy representing the struggle of the element

water with

He was vanquished by Nil-kwa ix %, the sister of Fuhsi {^ From these legendary notions, the superstitions of later times have invested Kung-hung Jfc X with the attributes of the God of ^Vater, Shui-shen that of wood).

H. 7j<

]f^.


p. 297.

— 656 — Others add thereto some refuse of bean-curd, Ttni-fu-cha

^^

(I),

to

be

sions

and enjoy a hearty meal efficacious

in

obtaining"

of the

delicacy,

remission of

all

as

it

is

^

J^

deemed

sins and transgres-

(2).

Ten ^, pulse, beans, l-'u ^, rotten, corrupt, crushed (1) The two characters taken together mean "bean-curd". Cha j§, refuse.

Hence "refuse of bean-curd".

to

powder.

lees, dregs,

Williams. Dictionary of the Chinese

Language. (2)

the

Sung

Lu-slii ^^

^

^,

a Taoist

work

dynast^'.— TsUng-kia-luh

in j^-

'i7

^

books, written by Lo-pi |^.

'i^

•^^,

of

CHAPTER

X.

ANIMALS, TREES AND PLANTS

ENDOWED WITH

Among of

Rites,

Lin '^,

unicorn,

(1)

Li-ki

^

|£.

POWERS.

animals of China, four are deemed

enumerates them the phcEnix,

and the dragon, Lung f^

are called

\K\EI,l,OL S

endowed with marvellous powers.

specially

Record

the various

:>!

in

the

Fung j^;

The

Ll-I:i ij^ fE,

"spiritually

the tortoise,

:

A'u'î

or

the

^

;

(1),

Book VW.

p. 384.

Legge's translation.

rendered

endowed

b}' "

some authors

(MaA-ers),

as

These animals

"supernatural" (Maj'ers, Giles),

and "intelligent" (Legge).

Couvreur elude the rendering of this rather abstruse character. ordinar\- animals are said to wield the

power

excepting the tortoise, are fabulous creatures.

AVîlliams

and

These extra-

of transformation,

render themselves visible or invisible at pleasure.

1

order

following'

by Chinese writers the "four wondrous creatures", Sze-liug gg Q,

incorrectU'

note

to be

and can

All the four, says Legge,

Legge. Li-ki. Jôok VIT.

p. 384.

(Sacred Books of the East. Vol. XXVII).

25

— 658 — these

All

appearance

is

animals

deemed

are

of

happy

\Vith regard to several other animals, crane and the cock, popular

erroneous ideas, and

alleged

men.

or the birth of virtuous

fox, the

and their

portent,

herald the approach of good government,

to

tainted with

is

especially the tiger,

belief in

much

the

China entertains many

superstition.

At a verv remote period of Chinese history, the shell of the

was employed

tortoise

purposes of divination,

for

but was abandoned about 300 B.C., owing

oflilcial

and

private,

to the difficulty of secur-

ing a plentiful supply of the animals, and also because the key to

was

this species of divination

Among Avas also

the plants,

much

the milfoil or yarrow, Chu-ts'ao

^

'^

(2),

used for clearing up doubts, and forecasting the good

The

or evil issue of events.

heaven and

ting

lost (1).

earth,

two heaps represen-

stalks, divided into

were manipulated according

to

a fanciful

theory of odd and even numbers, symbolizing the cosmic evolution

and months of the year

of nature, the seasons

^Ve plants,

shall deal briefly with each of these marvellous animals

and wind up

effects attributed to

(1)

(3).

Wieger.

this

volume by

a few

and

words on the wondrous

some minerals.

Histoire des Croyances Religieuses en Chine, p. 72 and 84.

"LY'caille de tortue fut

abandonnee apres

le

troisieme siecle avant

I'ere chr^-

tienne, I'antique clef d'interpretation des fissures s etant perdue". (2)

Chu ^. Achillea

of a grayish green colour,

bipinnate and ed,

highly aromatic.

(3,1

Each It is

^'ol. 1\'.

The

in

to the

A

composite herb

leaves are

numerous,

flowers, white or slightly rose-colour-

Shantung

\li

Preface, p. XI. note

— Wieger.

yarrow.

two high. The

corolla has 5 petals.

found

Third Appendix

Legge's translation. p. 72.

and

a foot or

very finely divided.

are corymbed.

Superstitions,

sibirica. the milfoil or

Yih-king

^

^,

The

leaves

and flowers are

;ind Central Cfiina.

Chinese

0. iff,

or Clnssic of Changes, p.

Mr.5.

Histoire des Croyances Religieuses en Chine,

— 659 — ARTICLE lilE

^

(1).

l)iri}Uitlon hy tho lovloise-shell.

1".

took

remote

llwang-li

^

lortoisc-

In these

appeared

to

in the waters of the Yellow River, and bore on

its

legendary

^,

— Divininj^ by the

China as early as 2300, or 2600 B.C.

place in

times,

"

TOKTOISE.

Kwei

sholl

I.

that

relates

lore

tortoise

a

back some quaint script, generally called "dragon-writing"

According

\Vork

to the

entitled "Elucidation of Historic

^

Tze-chi-t'ung-kien-kang-uiuh

^

sliang

^,

Emperor Yao

the ^^-

j-^

M, i^

Annam

present-day

M

§>

^ prince

Tongking,

or

(2).

Annals", of Yueli-

sent

to

the

the carapace of a large tortoise,

(B.C. 2357-2255),

upon whose back appeared ancient characters. the

Yii

coming

tortoise (3).

•Jpf

ing

all

Ta-ya ^k

Great,

The animal bestowed on him

a chart of the

about the regulating of the

Avaters,

Great Plan, Hung-fan -^ |q

(1)

(B.C. 2205-2197),

\Sj

Kivei^. The

ployed as an

also

a

emblem

and

Ho

contain-

-jpj,

scheme

a

of the

which has swayed the rulers and

(4),

tortoise, regarded as the chief of mailed animals,

and em-

of longevity. Williams. Dictionary of the Chinese Language.

Annals of the Bamboo Books,

(2)

beheld

forth from the waters of the Loh river, Loli-lw j^

C/iu/j-.s/jk-/.-/

^t

ift'

(The Reign of

Ê

Hwang-ti). Legge. p. 109.

The dragon-writing came forth from the l/o writing from the Loh ^. The spirit of the Ho came (3)

containing

chart,

Bamboo Books

Heaven gave

(h)

The Great

ions. p. 323.

Yil

to

(The Emperor Yu). Legge. Tit

the waters of the Yii

^

^

Tpon

yi;-

i|i'ii

of

Annals of the

yi;

%'\j,,

with

its divis-

(A chapter of the Book of Records),

this text,

K'ung Xgan-kicoh ?L ^ ^ says: made its appearance in

the mysterious tortoise, which

Loh

-^5,

bearing marks on

its

back from

1 to 9,

and there-

determined the virtues of these numbers as referring to heaven

and earth, the Yin and Yang principles".

The

occult qualities and applic-

numbers were further developed in the Yih-king Changes. Legge. The Great Plan. p. 321.

ations of

tortoise-

and gave him a

p. 117.

the Great Plan. Hung-fan

Plan, Hung-fan

^

forth

about the regulating of the waters. |;G


"Heaven gave upon

all

%^

and the

jnf,

%

J^, or Classic

— 660 — down

sages of China life

and shaped the habits and

to the present day,

of the people.

In these remote ages,

government

to

The

shell.

customary principle of

a

was chosen because heavenly

the

to

represented

the

outer

was taken

shell

was

earth's

part

oft,

while

vault,

back

bore

Hat

its

a fanciful part

inferior

order to secure a reply,

In

horizon.

its

the

covered with ink and hre applied

As the ink dried up, cracks and

beneath.

state-

seek the will of Heaven by consulting the tortoise-

tortoise

resemblance

it

were formed, thus

lines

portending whether events would turn out favourably or unfavourably for

only

Diviners

inquirer.

the

forgot

by a natural cause acting on a mere

produced

lifeless shell,

handed down from antiquity,

China, and the people place implicit faith in

The Li-ki If passages

f£,

referring

to

during the period of the (B.C. 206

— A. Thus

1°.

Nei-lseh j^

we

child,

a Feudal

On

him. to

in

us

furnishes

iiites,

Book X,

the

entitled

"when

find the following:

Han j^

"Pattern of the Family", at the birth of a

and heir

a son

to the ruler of

was born, the father made arrangements

State

to receive

the third day, the tortoise was consulted for a high

in

chamber"

(2).

and he who was chosen kept a

Government",

in

Book

Yueh-ling

IV,

^

him

received

his court robes,

Again

,

we

find:

"in

(1)


(2)

JA-ki

^

\'ol.

IE, or Record of Rites. 1.

p.

472). — Couvreur.

\V Preface, .

Book X.

vigil over night,

the

Chinese

j^

p.

official

arms outside the

"Monthly proceedings

entitled

/%

in his

orders were given to the Grand Recorder,

translation. Vol.

(1).

several

and

1122-249),

(B.C.

|^

prevails in

consulting the tortoise-shell,

and dealing with the observances

carry the child,

winter,

C7io\r

of

by

still

vain forecasts

221) dynasties.

1).

|lj,

and then

2**.

l»ecoid

oi-

divination

its

and

This so-called

hence were in nowise connected with future events. science of divination,

were

cracks

these

that

first

Ta-shi

of the

month

of

;;f;

to

jjfj,

XVIII. S

M'j-

text. Vol.

2 I.

n° 17 (Legge's p. 663.

smear with blood the interpreting

the

and the divining-stalks, and by

tortoise-shells

indications

of

the

and

former,

examining

figures formed by the latter, to determine the good

determinations"

and

day,

burial

a

Records",

^

T-âh-ld

to

choosing the

grave

site of a

found in Book XVIII, entitled "Miscellaneous

is

they were divining burial-day of a

evil of their

(1).

Another reference, relating

3"*.

and

the

we read

Here,

ptJ,.

the

"when

following:

by the tortoise-shell about the grave and the

High

Prefect, the officer superintending the operation

wore an upper robe of sackcloth, with strips of coarser cloth across the

chest,

a skin cap" is

It

A

likewise recorded in history that divining by the tortoise-

the

new emperor

nothing better than

^,

i.e.,

Ilsien-lsung

^ dynasty

(A.D. 620-907).

^^

of longevity

its

Tortoise

(1)

Li-ki li

(2) I.

or those

or Record of Rites.

111,

(Legge's translation.

Part

— Divers

\'ol.

^

I.

was

p. 298).

Li-Jd «g IE, or Record of Rites. n° 12 (Legge's translation, ^'ol.

II.

rivers,

huge stone

Book IV.

— Couvreur.

tales are

found

may assume sometimes

These were-tortoises haunt pedestals,

It

(3).

Chinese folklore relating that tortoises

men.

found

806-821),

back moss and sea-weed.

Tortoises assuming female form.

female form.

(A.D.

forward him a hairy tortoise, Mao-hwei

to

an animal bearing on

happy portent 2".

in

during the T'ang

to

Prefect in the southern part of the State, wishing to curry favour

with

a

The diviner

(2).

was resorted

shell

same material, and the usual mourning

of the

girdle

His cap was of black cloth, without any fringe.

shoes.

wore

a

H

tortoises erected on

•f?-

Chinese

Book XVIII. p. 135).

—

a

and seduce lewd

S 4.

Part

text. \'ol.

Tsah-ki

I.

|P,

1.

n° 11

p. 393. ||.

Couvreur. Chinese

§

J.

text.

Vol. U. p. 122. (3)

The

tortoise

is

the symbol of old age.

narrated in Chinese folklore with regard to faculty of transformation. p. 53. \'ol. III. p. 1147.

—

its

Divers marvellous tales are

fabulous longevity, and

De Groot. The Religious System of China. Vol. Mayers. Chinese Readers Manual,

p. 94.

its I.

— 662 — Chinese graves and mausolea

and

female form,

men

This

(2).

may

deceased,

the

of

notices

ical

and bearing epigraphs or biograph-

(1),

thus

why

by the Chinese as a symbol of lewdness

saying he

is

Besides,

into

intercourse

with

the tortoise is considered

To sketch the outlines

(3),

a pointed insult, equivalent

of a tortoise on a person's door or wall is to

metamorphozed

sexual

have

disguised,

one of the reasons

is

be

also

profligate or of lax morals.

may

it

observed

be

that

sketch

Chinese

the

the

picture of a tortoise at the extremities of blind alleys, at street-corners,

and places where two walls meet, as these are generally availed This

by passers-by for relieving nature.

saying:

"unless you have lost

tortoise,

you

keep

olT

a

carapace

tortoise's

has given

them from giving way

reign

of the

Edict

ordered

shrine

on

sticks

of

rise

to

incense

embankments.

protected the

protect effectively

(A.D. 1875-1908), to

River,

divine

the

to

^

season.

proceed

an Imperial

and there

tortoise

or practically that

offer

is

three

having

for

(4)

it

famous

a

to

This shows that the tortoise

embankments,

of

During the

|g-

|J|

solidity

embankments, and

the Hood

Yellow

banks of the

Tibetan

— The

the superstitious notion

in

^

Ilung-chang

Li

the

^

K\^-ancj-}iSH

late

to people,

and commit no nuisance here".

that a stone tortoise can effectively protect river

prevent

warning

shame, and resemble this lewd

all

Tortoise prolecling ricer embnnltments.

))".

the

will

is

of

is

held to

worshipped

as a river-god even at the present day.

(1)

of the

custom of erecting tortoise-sh
^rhe .Si(t

\'fi

dynasty, A.D. 590-G20.

stand on the back of

a

huge stone

III.

This causes long

must

to all,

and

p. 1140.

See Wieger. Folk-lore Chinois modcrne. u° 104,

(3)

It

also said to propagate its species

the progeny of the tortoise, for the bastard-born. (4)

life


(2)

is

in the time

tablet raised for a high officer

tortoise.

perpetuates the existence of the family.

China. Vol.

A

knowing no

iV

190.

by thought alone, and hence

father, is vulgarly taken as a


This divine tortoise was identified as the River-god.

Biographical Dictionary, p. 439.

synonym

p. 94.

Giles.

Chinese

— 663 — APPENDIX. Tho

The

tortoise

mention

to

strength

o.v fiialoclinfj

protecting

(lijlio-'i

ami

(Inm-'^.

embankments

river

naturally leads us

The enormous

similar service rendered by the ox.

a

animal has led

of the

to

its

being chosen, for protecting

dykes and earthworks, raised on the banks of lakes and waterways.

A

bronze ox, cast under the reign of K'anrj-hsi j^ E£ (A.D.

full-size

1662-1723),

is

found at the present day at the outlet of the Hung-

Hung-lseh-hu '^

tseh lake,

superstitious

\^. j^^,

in

market-town of Kao-lin-kien "^

^

Ch'un-niu

On

is

customary in China

through the principal

The

of Spring.

robes

(1)

by a

This lake

its

to

of Spring,

lies

part in

and the suburbs, officials,

and are borne

Xganhwei in

it

its

Lih-cli'un

organize a public procession,

band of native musicians, and

Heav}' -laden junks can cross brisk on

(3),

near the

(2).

and other petty

and court caps, attend

preceded

^^

streets of every city

Prefect

This

(1)-

in procession.

commencement

the day preceding the it

H

side,

f^.

The Spring-ox borne

2L 7^,

North Kiangsu 7X

monster may be seen on the Eastern

^

in

honour

dressed in in

full

open sedans,

a retinue of servants

#, and

entire length,

part in Kiangsu ji

and navigation

,^^.

is ver^'

waters.

Ch'un ^, Spring, the beginning of the 3'ear. Xiu 4^, an ox, a cow. Hence the "Spring ox'" borne in procession at the opening of Spring. This (2)

date varies with the lunar

months

of the Chinese year.

It

takes place gener-

January or early Februar3'. Williams. Dictionary of the Chinese Language. — China Review, ^'ol. I. p. 02. — AVieger. Rudiments de parler ally

in

Chinois. Vol. IV. p. GG5. (3)

two

The

Prefect on this da^-

district magistrates,

and

is

b}' a

militarj- officers or soldiers ma}-

attended by the Coast Inspector, and the

large

engage

Life of the Chinese. Vol. IL p. 21

(t

23.

number in the

of well-dressed citizens.

procession.

Doolittle.

No

Social

— 664 — The ceremony

bearing honorary tablets.

New

joy on the arrival of a

procession,

the

In

large as

buffalo,

as

bamboo

splints,

—

is

The

work by

five

them on

sticks

at

and

in

after

marches out

or

in other

colours represent the

metal, wood, water,

^T-

some cases by

in

and proceeds

honour

five

and

of the

to a spot,

where

god of the Soil and

Here, the Prefect worships, or

words "welcomes the Spring", Ying-ch'un

^-

jÎ

Incense,

officials

kneel

and knock their heads nine times on the ground.

The

procession then re-enters the local

fire

through the principal streets of

passing

of the East gate,

the god of Agriculture.

thrice,

of

man, who

blind

a

candles and wine are placed on the altar, while the

down

made

is

red, black, white,

random.

a temporary altar is erected

Grain,

five

—

kinds of paper are generally pasted on the frame-

The procession, the city,

The framework

(1).

of five colours

These

pasted.

soothsayer,

a

carried

is

Wu-hsing 31

elements of Nature, earth.

paper image of an ox or domesticated

upon which paper

green and yellow

a public expression of

Spring.

a

life,

is

custom,

it is

not merely a

is

part of the annual observances in connection with

the State religion of China

(2).

The next day, a number

of court underlings return,

with whips, beat the paper-ox

Ta-ch'un

the Spring",

This ceremony

city.

Jff

^

This

pieces.

to

and

(3),

and armed

called

is

"beating

a symbolical invitation to

is

diligence in agriculture.

(1)

In

some

the

places, besides the paper-ox, a living buffalo

When

the procession.

the ceremony

meat divided among the

image of an ox Chinese. Vol. (2)

II.

is

local

is

over, this animal

officials.

is

led

along in

butchered, and

is

In other places, a small clay

borne in the processioji.

Social Life of the

Doolittle.

p. 22.

In early times, the

Son

of

Heaven, accompanied

bj-

his high officials

and the Feudal Princes, went out to meet the Spring in the Eastern suburb. Li'ki |g |£, or Record of Rites.

ment, Yueh-ling (3)

I.

and

p. 203.

]\'.

Monthly proceedings

(Legge's translation. \'ol.

Beating the spring-ox

of Spring,

Vol.

^ ^

BooU

may

1.

of the Govern-

p. 253).

be interpreted of

commencing the labours

of energetic driving of cattle in ploughing.

China Review.

— 665 — The crowd, which assembles attentively

which

to

behold this procession, observes

of the five colours predominates,

and draws there-

from forecasts of the weather, rain, droug^ht, cold or heat, during the coming" year

(1)

If

(4).

white predominates, there will be a superabundance of floGds and

rain; while red portends fire; blue, strong

and yellow,

a plentiful year.

winds and storms

China Review. Vol.

I.

;

black, sickness;

p. G2.

-<^f®^-

26

— 666"ARTICLE

THE

II.

PIIUl.MX.

Funrj-h\ânrj }$,

Appearances of the Pluenix.

I.

This \vondrous bird

and

rulers,

also

is

*^

a

said to appear on the advent of virtuous

is

presage and an emblem of their auspicious

The following

government.

"Annals

as narrated in the

J§, {\).

some

are

of its recorded appearances,

Bamboo Books", Chuh-sliu-ki Yf

of the

and other historical documents alleged

(2),

to date

from the

earliest times.

The

1°.

appearance of the bird happened in the reign of

first

Hwang-ti

^^

(B.C. 2697-2597),

"Annals

of

the

Bamboo Books",

was

the emperor

sitting in a

together phix-nixes,

Fung

i^.

A

^

Chuh-shu-ki Yf

boat near the Loh

some

;

recorded as follows in the

is

Some

male and female.

emperor's Eastern garden

(1)

and

of

"while

$E'

there

f:§,

them abode

came in the

their nests in the corniced

built

fabulous and felicitous bird (Williams), of wondrous

form and mystic nature, the second among the four supernatural creatures (Mayers. Chinese Reader's Manual,

The

p. 40).

exaggerated (Williams), while Professor

Newton

of India (Giles. Adversaria Sinica. N°

p. 9).

(2)

1.

8

3i (deceased B.C. 295), of

bosom a

of the earth.

It

Wei

|^,

tomb

(who

in reality

for all future ages.

many

gomena

Shu-l,i)ig "^ |f.

Books).

the

|5 ^g.

A

collection of

of Prince Siang, Siang-ioang

last of the

^

Chow

in the

among them

)^ rulers, B.C.

recorders, intended to present

were but petty chieftains) as perfect sages

It is filled

statements, and to

embellished and

with the peacock

haxing been thus over 570 years

book of annals from Hicang-ti If ^, to the The whole is a compilation of the Tsin

early sovereigns

^•y

it

contains about 20 different documents,

298.

and models

graduallj'^

identifies

Annals of the Bamboo Eooks, Chuh-shu-Jd

ancient documents, found A.D. 279, in the

of this bird seems to

tj-pe

have been the Argus pheasant, which has been

with ridiculous legends, extravagant

absurdities about the ancient worthies.

Ch.

I\'.

p.

Legge

105-107 (Annals of the

Prole-

Bamboo

.

Fig.

208

Le Phenix, Fong Hoang The Phoenix, a hird of happy omen.

— 667 — and some sang

galleries of the palace,

^Vhcn Clhioliao

2".

^

Ilwang-ti

omen

^\^

^

(B.C. 2597-2513), son and successor

ascended the throne, there was the auspicious

'^,

*

where he organized his

\^êst,

by names taken from

oft'icers

(2).

^ and Shun ^ (B.C. 2357-2205), they appeared

Under Yao

3°.

The "Bamboo Annals', Chuh-shu-ki Yf

several times.

tain the following

"When

:

phoenixes appeared

Yao

"they came and nested

^

read also in the Sliu-hing

Confucius from

Shun

^

gambol

text

folio vs'S

performed,

gamboUings

the

to

Book

melodious

its

of History, compiled by

strains (4).

Worship of

original

the Phoenix.

During pre-historic times, no record

Ts'ien-Han

The

into the court".

^

reign of Chao-ti Hg

^

being

f^,

that

of the

only under the

It is

Former Han dynasty,

find the first historical record of official

we

the

number

Legge's Chinese Classics. Vol.

III. P.I. p.

offered

Bamboo Books.

(B.C. 86-73),

found of the phoenix

is

to

it.

Considering

Elucidation of Historic Annals, Tze-chi t'ung-hien-hang-muh

(3)

Bamboo Books. Bamboo Books.

(4)

This

(2)

music

male and female phoenix came with their measured

having so far received any kind of worship.

worship

We

(3).

the nine parts of the service had been

"when

:

//.

1".

or

while on the

in the courts"

not only moved Spirits and men, but even caused beasts to

as

|^,

Ê- con-

the records of the earliest dynasties, that the

and birds is

^

#

had been on the throne 70 years,

courtyard of the palace",

the

in

accession of Sliun '^,

(1)

(1).

The "Bamboo Annals", Chuh-shu-ki \^ |£, that during his reign "he led an army of birds and dwelt in

birds"

of

the females

year of the cycle,

of phcienixes.

relate

the

TjT"*

autumn, phoenixes, male and female, appeared again".

in the

to

in the courtyard,

In the

gambolling- to the notes of the males.

is

Legge's Chinese Classics. VoX. Legge's Chinese Classics. Vol.

111.

III.

of

State

108,

109.—

^ ^^ M ^ #^

H

•

P.I. p. 110. P.I. p. 113, 115.

the music which so delighted Confucius that he forgot the

taste of flesh for three

months.

Legge's Chinese Classics. Vol.

I.

Analects, p. 03.

Lunxjii

m

Ib-

Book MI. Ch.

13.

— 668 — superstitious functions, which were already performed under

^^

(B.C. 140-86), the preceding emperor, this

nowise

surprise us

purpose of flattering that

a

regent H\i,'oh~k\K-ang

Hereupon, a court of

making

scholar,

official

H

-^

boy-emperor Chao-ti

tlie

appeared

phoenix

[]g

on the

B.C. 84,

in

Shantung

jjj

year

^,

B.C.

73,

apparently

to

a bevy of

officials for

the purpose of

for the

^

Ming

the

purpose

dynasty,

(3).

appeared in

Suen-ti

Hwoh-k\<:ang

(4).

for

the regent been a

phoenixes

congratulate

73-48) on his accession to the throne

despatched

^,

informed him

Had

he would never have committed such a blunder the

who,

was immediately despatched

offerings to the auspicious bird.

In

(2),

Eastern sea-coast.

says the national historiographer of the

2".

in

Historians attribute the novel worship to

(1).

the influence of the

Wu-ti

new one should

making them

^ '^ (B.C. ^ ^ again

a thank-offering,

while the emperor granted a general amnesty, in order to manifest his

Three years

joy at the appearance of the auspicious birds.

wondrous creatures appeared again

in the principality of

^

his

(1)

Wu-fi i^

(B.C. 140-8(3)

was throughout

later,

the

^

(5),

Lu

whole reign under the

Magic intrigues Gowan. Imperial History

influence of Taoists, and believed in their degraded practices.

disturbed the peace of the palace and the State. of China, p. 97-100. (2)

He his

— Chinese Superstitions.

Hicoh-kwang Ê

Vol. V. p. 484

hands,

(3)

mm

U

(4)

(Wooden puppets). Han dynasty.

Called the "king-maker" of the

Tfe-

raised successively to the throne three emperors,

affairs.

who were

all

puppets

in

he having ever succeeded in holding the supreme direction of


p. 54.

Elucidation of Historic Annals, Tze-chi fung-hien-kang-muh "^ i^

M

(Reign of Chao-ti). Suen-ti

g^

(B.C.

daughter he wedded. In the the

M"^

empress and

child,

73-48). 3'"'^

Reared

in

a

peasant's

family,

whose

year of his reign, Hwoh-kwang's wife poisoned

and had her own daughter placed on the throne.

Later on, she plotted to murder the emperor, but was arrested and executed. M"^

Gowan. Imperial History (5)

Lu

Granted to

of China, p. 103.

The native state of Confucius, Mencius and their disciples. Tan, Duke of Chow, Chow Kung-tan ^ S- H., B.C. 1122. The --g.

"Spring and Autumn Annals", Ch'un-ts'iu-ch\oen^^\%, written byConfucius, Williams. Dictionary of the Chinese its history from B.C. 722-481.

record

Language.

— 669 — and

second time an amnesty was granted throughout the

the

for

The emperor was thoroughly deluded, says with no

State,

irony the State historiographer Cli/on Jen-sili

|1^

'fz

little

%

This craze for inventing appearances of the wondrous bird and

worshipping

was due

it,

principally

to

'^

Ih'.-oJi-hwnnrj

^, who

of ilattering the pride of powerful monarchs,

found therein a means

himself with them, and thus wielding influence in the

ingratiating State.

In recent times, the appearance of the phoenix in

Whenever

Chinese history.

a

Minister deems

glorify a

peaceful reign or flatter a successful

appears.

The whole

is

it

commonplace necessary to

monarch, the phojnix

cunning device invented

a

is a

to

uphold a tottering

to

have occurred at

throne, or flatter a powerful ruler.

The

last

Fiing-ijang-fu

advent of the in

j^ |^ j^,

phoenix

is

said

Nganliwei

^

^,

on the occasion of the

Imperial power passing into the hands of IIung-\vu of the

Ming

H^ dynasty, A.D. 1368.

jit

^

founder

(1),

The phoenix, says the legend,

appeared on the tomb of Hung-wu's father, and scratched the erected to his all

^

has become famous for

its

pictures of the phoenix.

these productions are real masterpieces, and the

enormous number

and exports

///.

of peace

(1)

of

them which the

to all parts of the

The phoenix

is

iJt

against the in 13G8,

Mongol

which appears only

His original

dj^nasty. title

in times

name was Chu Yuen-chang

at first

the Buddhist monastery

but later on joined an army of insurgents,

and took the

imagine

difficult to

city turns out annually,

but remains concealed when a kingdom

Born of obscure parents, he entered near Fung-yang-fu,

of

country.

a mysterious bird,

g^.

it is

Some

Descripliun of the Pho'nix.

and prosperity,

Hung-iuii

mound

of the marvellous lends relief to

Since this auspicious event, Fung-yang-fu )^

great enterprises! )ff

A touch

memor3\

Finally victorious, he

:5j^

^

5f.

j{^

-f/

who

is

^,

rose

was proclaimed emperor

Hung-ivu. Mayers. Chinese Reader's Manual,

p. 27.

— 670 — in

a state of unrest

Among

(1).

the three hundred and sixty kinds

of the feathery tribe, the phoenix is the king^ of all.

has a hen's head, the eye of a man, the neck of a serpent, a

It

and the back

locust's viscera, a swallow's brow,

which

Its tail,

song'

composed

is

that of a fish, has twelve feathers, except

is like

when they

an intercalary month,

in 3'ears with

colours embellish

This divine bird

plumage.

the Sun, the great Yang |^ principle, as gazing on the sun, or a ball of

Sun being

are thirteen.

harmonious notes, and each

of five its

of a tortoise (2).

hence

the active principle in

of the

five

the product of

often represented

it is

annexed

fire (see

is

Its

The

illustration).

Nature, the phoenix has great

influence in the begetting of children.

The phoenix comes from the East, the realm

of the Sages.

bathes in the limpid waters of the clearest fountains,

^^

K'uen-lun

mountains, and rests at night

immediately

all

humble

their

^.

Tan

Vermilion Rock.

in

If

its

flight,

it

above the

in the caves of the

descends

the feathery tribe gather round

earth,

to

and pay

it,

to

Chinese paintings represent

Several

respects.

flies

It

it

this

fanciful scene.

only on

alights

It ;j§j"

the "sterculia-tree",

and feeds on the

(3),

fruit

waters of crystal streams.

Fung

It

is

six

feet

in

^

Wu-t'ung-shu j^

bamboo.

of the

It

drinks

height.

onl}'

the

The male

is

and the female IIxKang J^, the two forming a compound name, which is usually employed as the generic designation

called

for this

(1)

j§H^,

wondrous

When

bird.

a kingdom

tranquil,

is

phoenixes come and dwell in

Chinese Classics. (2)

is

fond of peace, the

Maj-ers adds "and the outward semblance of a dragon".

Wu

t'ung-shu

fetid flowers of

some

#

follicles

for lamps.

tl^

in

Sterculia platanifolia,

Ht-

A

arrival of

Maj-ers.

The fruit has The seeds give an

drooping panicles.

fall

of

autumn.

so called

from the

large tree with simple feather-veined leaves,

opening on the upper edge.

In China, the

announces the

Lcgge's

p. 41.

species.

and unisexual flowers

woody

and the ruler

Annals of the Bamboo Books. 109 (notes and comments).

\'ol. III. P.I. p.

Chinese Reader's Manual, (3)

it.

its leaves,

five

acrid

radiating oil,

used

according to a popular saying,

Century Dictionary and Cyclopcedia.

— 671 — In Chinese poetry, fellowship

emblem

of the

many

allusions are

male and female phiitnix

of conjugâl fidelity,

made (I).

to the

inseparable

The pha-nix

is

the

and jade ^nrdle-ornaments, with double

phoenixes, are frequently g:iven as love-tokens between husband and

wife

(2).

(1)

See the Shi-king if

^|,

(Greater Odes of the Kingdom). p.

494.

ridge".

or

Book

Book

II.

of Odes.

Ode

8.

Part

III.

Ta-ya

Legges Chinese

^ %

Classics,

"The male and female phoenix give out their notes on that lofty Upon which Legge remarks: of course, it was all imagination about

such fabulous birds making their appearance. (2)

Laufer.

Jade (A study

in

Chinese archteology and religion),

-'^y^

p. 222.

—

— 672 — AETICLE

III.

THE UiMCOKiX. K'i-lin

Annals",

preface

the

to

^

Tze-chi-l'ung-kien-kiing-inuh

^^

appeared one day in the Imperial park stated in the

It is also

same

in the vicinity of Yao's capital tradition,

t^

M

§' ê read

(2).

Work

(3).

ia 7^

(B.C. 2697-2597), a unicorn

that two unicorns gambolled

This place was deemed, according

P'ing-yang-fu ^p |^ j^, in the South-East of

be

to

"Elucidation of Historic

\\'ork entitled

that during the reign of Ilwang-li

to

(1).

Appearances of the Unicorn.

/.

In the

i|

II;.

Shansi ^J Ig.

The biographers hero, mention

of Confucius,

to

inscription

the withering

The wondrous animal knelt

Sage.

before her, and cast forth fiom its

to extol their

mother a short

likewise that a unicorn appeared to his

time before the birth of the

was the

wishing doubtless

mouth

a slip of jade,

upon which

"the son of the essence of water shall succeed

:

Chow

)^,

and be

a throneless king".

She then,

adds the legend, tied a piece of embroidered ribbon around

(1)

K'i

Hft,

ignis fatuus,

the male of the Chinese unicorn.

because

it

appears

flittingly), the

^

horn.

(from deer and

female of the unicorn, which


is

drawn with

A

fabulous, auspicious animal, which appears

a scaly bod^'.

wise and virtuous rulers are on the throne.

been some kind of animal

Lin

its

now

when Sages are born, or when Some authors hold it may have

entirely extinct, while others consider that

the Chinese derived the idea from the girafTe, or a large species of antelope. (2) is first

(3)

Annals of the Bamboo Books, Chuh-shu-hi recorded.

K'i-lin in the times of

was

#'|:B)

where

this legend

Legge's translation, p. 109 (Reign of Hwang-ti).

The Annals

of Yao, there

-ft

Bamboo Books Yao ^. The text is

of the

a K'i-lin'.

record but one appearance of the as follows;

"in the seventh year

Legge's translation, p. 112.

Fig.

209

La Licorne. The Chinese Unicorn, which appears when Sages are horn.

— 673 — and the animal disappeared.

W'lien

the

or unicorn

(1).

circumstances

fully exhibit the peculiar

The forcgoiny examples

Like the phoenix and the dragon,

which the unicorn appears.

in

the

to

must have been the K'i-lin

father of Confucius, he said, the creature

^ H,

was related

fact

the

unicorn

portends peace and prosperity.

is a

cunning

device,

designed to

appearance

Its alleged

an eminent man, or a pros-

llattcr

The same mysterious animal may, however, appear the forerunner of some impending calamity, or when the death

perous as

ruler.

Sage

of a

is

Thus, in the Spring of B.C. 479, a short

approaching.

time before the death of Confucius, a strange animal was caught in

hunting

a

Nobody being

excursion.

Confucius was called to look at

^,

or unicorn

which

and

cried

have you come" of

my

doctrine

"for

out:

its

afflicted

my

end

is

or

whom

the people, ever in quest of the marvellous,

eminent

(1)

note

To honour the unicorn

man.

is

(3).

mere

a

the historian wishes to

designed to concentre the admiration of

is

it

by

whom

approaching

In fine, the unicorn, like the dragon and the phoenix,

extol to the skies,

horn the

and he added: "the course

freely,

device invented for flattering a hero,

Lin

the one that

have you come, for

run", or in other wôrds,

is

bore on to

Avas,

it

to be a

it

The Sage was much

whom

His tears flowed

?

it

what

tell

knew

mother had attached

his

appeared to her before his birth. the event,

to

at once

Legend writers add that

(2).

of ribbon,

piece

able

He

it.

Legge's biography of Confucius.

upon the memory is

to

The Chinese

honour

a

Classics. \'ol.

of

an

purely

p. 59.

I.

5.

(2)

kung

^

The ^,

original text in Spring,

Giles translates

it.

si-show hwoh-lin

is

as follows

some hunters

:

''in

Ch -English Dictionary,

^®#^

Ifif-

The Chinese

834.

Vol. V.

P

II. p.

See the 'Family Sayings", Kia-yu

aprocryphal Analects".

Legge.

Duke Ngai, Xgai-

(not western hunters, as

n° 7186 HI) captured a lin, Ch'un

from the pen of Confucius.

is

Classics.

West

§

These words close the Ch'un-ts'iu

but Legge doubts whether the passage

(3)

the 14"' 3'ear of

in the

^

The Chinese

fg,

which Legge

Classics.

\'ol.

styles

V. P. II.

^,

Legge.

"The

p. 834.

note.

27

— 674 — which has never existed except

fabulous creature,

brain of extravagânt writers

fanciful

(1).

Description of the Unicorn.

//.

The following

the

in

a description

is

of this

wondrous animal,

as

found in Chinese authors.

"The male

denominated K'i ^1, and the female Lin J^, whence the generic description usually employed, is the compound It is

"Literary Expositor", tail of It

an ox, and on

feeds

grass

According

of Prince Ngai,

We

and never treads on

may

wise and

writers add that

of

^

f^

or

(2),

it

a

tip

(3).

blade of live

virtuous rulers are on

cunningly avoids the snares

Unfortunately, however, one was captured

of the hunter.

in the Principality

the Eul-ya

horn with a fleshy growth on the

a single

Some

to

has the body of a deer, a horse's hoof, the

appears only when

It

(4).

(1)

it

no living thing,

the throne"".

and shafts

the noblest form of the animal creation,

of gentleness.

full

is

is

^ ^.

epithet K'i-lin

and

beast

Lu

^

in the fourteenth year of the rule

(5\

Xgai-kung ;^ ^.

be sure, says Legge, there never

was such an animal

as

the lexicographers and scholars of China describe and delight to dwell upon.

Chinese Classics. Vol. V. P. II.

Eul-ya

(2)

writings.

is

It

^ f^. A

divided into 10 sections, each of which treats of a separate

class of subjects.

^

p. 8.34.

dictionary of terms used in classical and other

Part of

dynasty, B.C. 1122.

it is

said to date from the early times of the

Chow

\Vylie. Notes on Chinese Literature, p. 9.

To show, saNs Legge, that the creature while able for war, wills to Legge. The Chinese Classics, ^'ol. 1\'. P.I. p. I'J. — That it had

(3)

have peace.

but one horn

wu"s tomb,

and

is

at

contradicted

pair of straight horns

a

System of China. Vol. In the

(4) is

b}' later

writers.

Nanking, the unicorn has

II.

In the alley leading to

Hung-

split hoofs, a scaled dorsal back,

bent backwards.

De Groot.

i 82.3. Bamboo Books, Chuh-shu-hi ^'^

The Religious

p. 819

Annals of the

applied to the phoenix,

but not to the unicorn.

"iSÊ. this

Legge.

passage

The Chinese

Classics. Vol. III. P.I. p. 108.

This must have been some sort of antelope, says Legge,

(5)

in

Lu

'-g.

Legge.

The Chinese

Classics, ^'ol. V. P. II. p. 834.

uncommon

— 675 — Practical conclusion.

///.

The following

which the people,

conclusion,

practical

the

is

by extravagant and fanciful writers, have drawn from the

deceived

Since the unicorn appears in times of universal

above description.

and portends the birth of sages and eminent men, we must

peace,

worship countless

representing

pictures

and

parents,

order to obtain wise and virtuous children.

in

it,

unicorn

a

bestowing

bearing the following inscription

grants children", K'i-lin sung-lze ft

li|

jM "?

:

a

Hence

child

on

"the unicorn that

C^)-

Painters and artists have given various forms to pictures of the

bestowing a child on parents.

unicorn

occasion

the

marriage,

of a

advanced years,

affix

hoping thereby

to

is

Newly married

with pleasure.

received

likewise stuck

is

To

offer

such a present on

always of good omen, and hence females,

and even those

is

of

frequently these pictures in their private rooms,

give birth to sons

A

(2).

picture of the unicorn

on the door of the women's apartments for the

some purpose.

When groom,

it

bride

a

is

brought in pomp

customary

is

to

place

unicorn in front of the bridal sedan


(1)

Unicorn bestowing

a

The

child).

the

to

home

of the bride-

the picture of a boy riding on a (3).

I.

p. 5. Illustration G

(The

K'i-lin, or

painter has depicted the animal with a

pair of horns.

Hence, perhaps, the origin of the saying that an extraordinary bright

(2)

boy

is

"A

the "son of the unicorn", or the "gift of the unicorn".

can ride the unicorn",

is

one

who

gives

marks

future promise as a scholar or a mandarin".

Chinese. Vol. f3)

II.

At the

the act,

wish you

Chinese. Vol.

II.

and of

Social Life of the

p. 322.

riding a unicorn

one purchases such I

Doolittle.

feast of lanterns (fifteenth of the

representing a boy

When

child that

of unusual talent,

a lantern

may have

p. 322.

is

1*'

month),

a

kind of lantern

exposed for sale in vast numbers.

and gives

a very bright son.

it

to a friend,

he means by

Doolittle. Social Life of the

— 676 — Goddesses invoked for granting children, as K\Kan-yin

and the Celestial Fairy, T'ien-sien

^

j|lj

,

^

^,

are frequently represented

riding on a unicorn, and bearing in their arms a child, which they are

deemed

to

bestow on their devout worshippers

(1).

In this, as in other instances, the people have gradually passed

from the symbol to the worship of the object represented, placing therein implicit faith, and hoping to obtain therefrom special favours.

(1;


\o\.

I.

p. 1

tnonth, 2G"' day.

-î/?^-

and

2.

-

Vol.

\'.

p. 578.

Third

Fig.

210

Le Dragon. The Horned Yellow Dragon. (The

rnost

honoured

of China's

4 wondrous animals).

— 677 — ARTICLE

THE

IV.

I)RA(;0.\.

Lung f^ The dragon, Lung and

fabulous creature,

confusion in

the

we

of this

article,

the latter with

in

of authors,

as

well as in the folklore of

describing this quaint monster.

and

China as a

of in

others as a veritable deity, hence endless

^\•ritings

when

the country

at

sometimes spoken

is

fl^,

(1).

In the first part

with the dragon as a fabulous beast,

shall deal

same being considered

the

as

a

or

deity,

rain-god, and especially supplicated in times of drought or floods.

Alleged appearances of Uie Dragon

7.

The dragon

is

a fabulous monster, described by Chinese tradition

and writers, in the same extravagant manner as the phoenix and the

The

unicorn. said

first

recorded appearance of the dragon.

have occurred under the reign of Fuhsi

to

A

2737).

strange creature,

waters of the Ts'ai,

called

Ts'ai-lio

^

The monster bore on

f^ (2). Eight Diagrams, or

(1)

Lung

Pa/i-fev^â

The dragon,

||.

jpj,

A

$[

^

(3).

jj^

^

power

(2)

MM

p. 19.

note

them

and the

of transformation,

probably derived from the crocodile, which hides

Chinese History,

river

with the

received

Encyclopoedia Sinica.

itself in the p. 147.

gift

In its shape,

of rendering itself visible or invisible at pleasure (Williams).

appears again in the spring.

Hwai

a legendary four-footed monster (Mayers),

the chief of scaly beings, \vielding the

is

is

(B.C. 2852-

scroll inscribed

Fuhsi

f|,

rose from the

a tributary of the

back a

its

fj^

dragon-horse,

a

Lung

—

it

winter, and

Allen.

Early

3.

Elucidation of Historic Annals, Tze-chi fiing-kien-kcuig-muh 'M iH M.

@. — Chavannes.

Mdmoires historiques de Se Ma-ts1en.

Annales des

trois souverains. p. 6 (Fou-hi). (3)

Pah-kwa A #, or the Eight Diagrams. They served much for divingeomancy during the period preceding the era of Wen-wang "% 3E

ation and

(12th century B.C.).

^

^J, or Classic of

Transmitted

orally, they

were consigned

in the

Yih-hing

Changes, one of the most ancient of the Chinese Classics.


p. 334.

— 678 — as

a

whole and broken of

These symbols

from heaven.

gift

— were embodied

Each

Changes.

the

of

symbolical and fanciful

and deemed

life,

Fuhsi

combination

a

dragon

title of

of

lines,

|^, or Classic

name, with a

has a special

meaning, applied

gave the

^

Yili-hing

in the

trigrams

the various events of

to

manifest the will of Heaven

to

^

j)^

—

(1).

to his officials, in

memory

monster which bestowed on him the mystic symbols.

of the

^

(B.C. 2697-2597) beheld in a The emperor Ilwang-ti ;^ dream two dragons, who presented him with a scroll. He kept vigil

and

then

fasted,

Hwang-lio

'-^

When

']?[,

Yao

proceeding a

huge tortoise

^

was

on

banks of the Yellow River,

the

to

offered itself to his gaze

throne

the

second month, a dragon-horse appeared

The animal ascended the

ground. departed

In the fourteenth year of

When the

(1) (2)

^

ffl

B

(3)

down

the scheme, and

the crouching dragons came

^

crossing the Kinng

(4).

^, was

-/X)

(5).

the

his biographers inform us that

birthda}' of Confucius,

See Chinese Superstitions

Vol.

I\'. p.

333.

— Preface,

p. XII-XIII.

Elucidation of Historic Annals, Tze-chi t'ung-l;ien-l;ang-muh "^

^M

(Hwang-ti).

Annals of the Bamboo Books, Chuh-shu-ld 4t #' III.

P.I. p.

III.

P.I. p. IIG

III.

P.I. p. 118

(The Emperor

but Yii laughed and said: to be born

Heaven's decree. dragging their

Why

tails.

Legge's Chinese

%^

^g,.

Legge's Chinese

(Reign of Shun).

Annals of the Bamboo Books, Chuh-shu-ki

Classics. Vol.

Ê-

113 (Reign of Yao).

Annals of the Bamboo Books, Chuh-shu-Jci

Classics. Vol. (5)

with red lines on a green

altar, laid

Shun ^,

Yii the Great, Ta-yil

Classics. Vol. (4)

the

in

middle of the stream, two yellow dragons took the boat on

their backs

On

years,

(3).

forth from their dens

in

seventy

(2).

is

Yii).

-T^

'^f

^^. Legge's

The people were

Chinese

all afraid,

the course of Nature; to die

be troubled by the dragons?

On

this,

they went

is

by

avva}',

— 679 — two dragons entwined which he was born

The

with

appearances of the dragon have ever

alleged

house in

roof of the

the

folds

their

(I).

important part in the State ministers, whenever

government

was necessary

it

prop up a tottering throne,

to

and

uphold Imperial schemes or

themselves of

availed

an

played

Rulers

China.

of

ingenious

five

devices, viz: heaven, the dragon, the phoenix, the unicorn, divination

by the tortoise-shell and the milfoil

consummate

of the times.

The High Minister and

Wang

courtier,

one day to the emperor Chen-lsung

said

These, they wielded with

and in thorough consonance with the needs

ability,

and requirements

(2'.

K'in-joli j£ i^

^^

^

(3),

(A.D. 998-1023), of

Northern Sung dynasty. Peh-Sung 4b ^- "the ancient sovereigns of China had recourse to so-called revelations, whenever they the

were needed

back up Imperial schemes, or curb the turbulent

to

masses of the people into submissiveness

Majesty believe that a dragon-horse appeared Great

Ta-yu

Yii,

these

Verily,

and

Tu-hao

7^:

a

^,

1,

or the

to

The foregoing words caused the emperor

to

few days afterwards he wrote

and asked him

to the

According to

a

its

back, appeared

him forth

legend, the mother of Confucius brought

in the cave of the "'hollow mulberr^'-tree

born, two dragons

famous scholar

most straightforward manner:

in the

true that a dragon-horse, bearing a scroll on

'"is it

^,

Sages invented those so-called appearances in order

sanction their policy". reflect,

to Fulisi f^

and presented them with mystic scrolls?

^,

;;^

Does your

to the throne.

".

On

came and kept watch on

the night

when

the right and

the child

was

of the

hill,

left

while a spring of clear water bubbled up from the ground, and dried again

when

the child

(2)

was washed

IV. Preface, p. X-XII. (3;

in

it.

Legge. Biography of Confucius, p. 59.

See on the tortoise-shell and the milfoil. Chinese Superstitions. Vol.

Wang

— Vol.

Kin-joh

i

V.

|fc

p. 660-661.

^.

A

courtier and high

official,

during the

whose superstitious vagaries he encouraged, enjoying in return the highest Imperial favour and bounty. To his intrigues, the upright minister K'ow-chun ^ 1$ owed his downfall, and finally his death in exile. reign of Chen-tsung.


p. 241.

— 680 — to Full-si j'g.

^,

fj^

and that a large tortoise rose from the Loh, Loh-ho

and appeared

'JpJ,

the

to

Great

the emperor,

"the Sages invented these appearances in

replied:

These words sunk deep

order to exact obedience from the people".

mind

the

heavenly beings

summit

Even

(1).

He had

he

henceforth

visions and visits from

blue dragon vouchsafed to appear on

T'ai-shan

the

of

a

and

emperor,

superstitious

the

of

resolved to adopt a similar course.

the

The aged

^•?"'

taken rather unawares, and ignoring the exact purpose of

scholar,

into

^

Ta-yu

Yli,

^

the

conferring

thereby

(2),

|i|

approval of heaven on the unscrupulous policy of the ruler.

This opinion of China.

by several of the present-day scholars

shared

is

Materialistic

and agnostic as they generally

are,

they

disbelieve altogether these so-called appearances, but maintain they

are

and compelling them

necessary for governing the masses,

submit

to the will of the rulers.

The various appearances in the

same manner, and

for

of the

dragon have been conjured up

the same purpose,

as the blue monster

that appeared during the reign of Clien-tsung m.

The following

a description of this fabulous animal as found

is

Kwan-tze

Chinese writers.

becomes

1,

^^

(3)

that the dragon

declares

reduced to the size of a silkworm, or swollen until

will

at

^.

Description of the Dragon.

//.

in

to


See above.

\'ol.

\'.

p. 510-511

(Two

letters

received direct from heaven in the short space of six months). (2)

in

Tai-shan

Shantung

emperor

to

Uj ;^,

^

literallj'

the "Great Mountain'.

the rank of '"Equal of Heaven

Encyclopcedia Sinica. (3)

IJU,

ancientl3' regarded as a divinit}',

Kican-tze

^

p.

".

A

sacred mountain

Sung

^

Le Tai-chan.

—

and raised by

Chavannes.

540 (T'ai-shan).

^. Died

B.C. 645.

A

native of the State of Ts'i

and one of the most reno%vned statesmen of antiquity. He wrote ical

a

a

^,

philosoph-

work on government and legislation (Giles holds it is a forger}^ of later and his name is enrolled in the list of Sages. Mayers. Chinese Reader's

times),

Manual,

p. 01.

— Giles.


p. 382.

— 681 — it

fills

the space of heaven and earth.

formation, and can render the Spring equinox,

equinox, its

it

It

wields the power of trans-

and

(I);

at the

buries itself in rivers or in the depths of the ocean.

X

forehead a peculiar protuberance, called Ch'ili-inuh

dragons, ^Yhich bear this distinctive mark, can ascend

the following nine characteristics l".

The horns

2".

The head

3".

A

4°.

The neck

5°.

6".

A tortoise's viscera. A hawks claws.

7".

The palms

8".

A

9°.

And

power

Autumnal It

bears on

^- Only

the

to the skies (2).

species of dragon has, according to Chinese belief,

The authentic

all

At

itself visible or invisible at pleasure.

ascends to the skies

it

:

of a deer.

of a camel.

demon's eyes

(3).

of a snake.

of a tiger.

cow's ears. hears thi-ough

it

its

liorns,

its

ears being deprived of

of hearing^.

The dragon

the active principle of the Yin ^^, or in other words,

is

Yang |^ of the Yin |I^, and produces clouds at pleasure. The clouds, which rise in the air and flit across the heavens, are produced he

is

the

bv the breath of his mouth, states the scholar Ilan-yu

The dragon

(1)

the

is

emblem

of Spring and the East.

criptions of the heavens, the Eastern quadrant

Ts'ing-lung

^

contains 540 radicals).

and Sciences

first

^

Banished

dynasty.

In ancient des-

of China. \'ol.

Dragon", I.

p. 317.

H

7^

E

#

(Cyclopaedia of Arts

pictorial embellishments).

has a rabbit's eyes, a frog's belU", a carp's scales.

it

He

p. 108 (Description of the

detested Buddhism, because

at the'close of his life to

rude inhabitants,

their rivers a

as

He

Dragon).

Han-yil '^ ^,. A.D. 768-824. Statesman, philosopher and poet of the

(4)

its

t'u-hwui

Numerous

Dennys. The Folk-lore of China,

T'ang

(4).

dictionary published in China, A.D. 100.

- San-ts'ai

in 106 books.

Others state

f3)

(the

;^

called the ''Azure

is


Shicoh-icen g^

(2)

It

^

g|.

|f:

Wen ^,

or

who

s\-mbolized his efforts in

huge crocodile, Xgoh-yu&§_

HanWen-kung:^^

it

was

a foreign religion.

Kwang-tung. he devoted himself

S-.

M.-

a

to civilizing

legend that he expelled from

After his death, he

was canonized

Mayers. Chinese Reader's Manual, 28

p. 50.

— 682 — soars on the clouds, and thus speeds through the air is

and used

for

The

Beneath

(1).

found a special kind of pearl, possessing magic powers,

his chin

bewitching his pursuers.

dragons

classification of

due

is

to the

emperor Hwei-lsung

$X 9^ (A.D. 1101-1126), one of the last rulers of the Northern dynasty, Peh-Sung 4b

Sung

tIc-

This superstitious prince divided

which he canonized under the

dragons into

all

of "dragon-spirits'",

title

kinds,

five

and raised

to the dignity of kings. 1".

The blue-dragon

spirits,

most compassionate

2".

The red-dragon

spirits,

kings that

bestow

kings.-

on

blessings

lakes.

The yellow-dragon

3°.

kings that favourably hear

spirits,

all

petitions; 4".

The white-dragon

5".

The black-dragon

spirits, virtuous

and pure kings.

kings dwelling in the depths of

spirits,

the mystic waters.

To the above kinds may lanrj

ti;iJ-

f|,

be added the hornless dragon, K'iu-

on the tombs of high

placed

and deemed

officials,

shower down blessings on the deceased and his descendants

The Cyclopocdia ijuen 1^ ^^

^

vicinity of the

(1)

of Arts states

1^ (3\

Mao

The dragon

and Sciences, that

Mao-shan

hills,

jfj

As

^'ol.

is

liing-

in

the

comparatively

and pours


HI. p. 1194.

During the Ming

0^

hornless dragons were carved on the

d3-nast3\

tombstones of Imperial princes and high

System of China. (3)

This lake

found

a water-god, he soars in the clouds,

out his blessings on the parched earth.

2)

.

is

a deity, symbolic of fertile rain, rain-sending clouds,

is

thunder and lightning.

China,

^J

(2).

Koh-chi

entitled

dragon-lake

a

to

\'ol. III. p.

Koh-chi hing-i/iien tÛfJlJ^".

by Ch'en Yucn-hing

[1$

Tt ||,

officials.

De Groot.

The Religions

1142.

A

C3-clopa;dia in 100 books, compiled

and published

in 17.S5.

It

contains the origin

and history of various subjects, with quotations (frequently incorrect) from ancient and modern literature. ^Vylic. Notes on Chinese Literature, p. 188.

— B83 — but

small,

in

watcis

its

They

three inches in length.

I'un

lizards.

In

made

are

ten small black dragons, about

all

foui-footed creatures, and hold

Their eyes shine with a greenish lustre, and red

their heads erect.

streaks

some

live

abdomen.

the

across

times

drought,

of

They

them, and hence they are honoured

to

and resemble

are sexless,

grant rain when offerings are

they

in the

same manner

as

mountain demons.

|R?

ff;^

[Ij

South

(P,

also

After

Pole.

is

rain,

may

jjj

the

rebel

By making

^

Ch'l-ijia

and was thus compelled

-j^

(2),

it

to hide

beneath

a picture of this

dragon,

be secured.

Kiu-yn

^^

]î],

that has given rise to the ridiculous cere-

^!g,

f^j

which pictures

in

Shan-hai-

^^'aters),

that a winged dragon dwells at the

probably this passage of the Classic of Hills and Rivers,

Shan-Jmi-hivQ

mony

air,

causing drought.

earth,

an abundant rainfall It

relates

having slain

could not ascend in the the

and

Classic of Hills and Hivers (Lands

'i'he Jiincj

of

dragons are borne in procession

and which

to

ensure

will be described further on.

Other fanciful writers divide dragons into four classes, of which various accounts are given. 1°.

t'ien-chi-luiui

The

2°.

dragon, that ascends to

celestial

'J'he

^f"

^

the

The

(1)

spiritual dragon,

that causes the

Classic of Hills

and Rivers, Shan-hai-king

compilation dating back to the times of the C/iojo

B C).

It

contains

Sheng-

;^ "nl (o).

wind

produces rain for the benefit of mankind, Slipn-lung

ical

skies,

many

zoological and botanical

/^

|il

to

iji^

blow, and

f|.

^ W:- A geograph-

dynasty

(12^1

century

statements about strange and singular beings,

wonders said

to

exist in ancient

China.

Modern

much of its contents. \Vylie. Notes on Chinese Literature, De Groot. The Religious System of China. Vol. IV. p. 215.

scholars distrust p. 43.

—

(2)

Ch'i-yiu

B.C. 2G37. (3)

-^!-

'}t-

A


Mayers

states that this class of

gods, and prevents them

Manual,

legendary being said to have rebelled against Fuhsi,

p. 142.

from

dragon guards the mansions of the

falling to earth.

Mayors. Chinese Reader's

— 684 — The earthly dragon, that works out the course

3°.

and streams, and cannot ascend

The dragon

4*^.

T'li-lung

to the skies,

Ts'sng-haui

he

(1),

it

from the rapacity

^ f|. God

In several pictures of the Taoist f\^,

"H

hidden treasures, that watches over wealth

of

concealed in the bosom of the earth, and protects of mortals,

^

of rivers

Wealth, T^'ai-slten

of

^J[

represented riding on a dragon, or accompanied by two

is

dragons, which stand on each side of him, and are deemed to watch over his boundless treasures

(2).

would seem that these representations owe their origin

It

Hindu

Yakslias

Brahmanic god sculptures in

or

Yaksliinis,

over

ruled

genii

by

Yakshas are commonly represented

of wealth.

semi-human form, and

some

arc described by

to

the

KuversLj

in

as cruel.

Chinese painters may have copied the Hindu picture, and gradually transformed the Yakshas into dragons. China, the dragon symbolizes the emperor, and the blessings

In

of his

The picture

beneficent government.

ered on the Imperial robes

(3).

of a

dragon

Gods and goddesses are

is

embroid-

also frequently

represented riding on a dragon.

At the present day, to

the grave,

catafalques,

of their

officials

and wealthy Chinese, when borne

have dragons and a tiger embroidered on the drapery on the top and the two opposite sides.

These

represent the Eastern and

Western quadrants, and the beneficent

influences of the Universe,

which

are

deemed thereby

the bearers, and the grave of the deceased (1)

The

earth,

the

control

spiritual energies settle in

streams that issue from them.

called the dragon. (2)

descend on

four quadrants of the heavens influence corresponding parts of

and their

the

to

(4).

mountains and

These


See above.


hills,

and

spiritual influences are III. p.

1009.

Illustration 201

p. 637.

(The Taoist God of Wealth). (3)

eries

The

five-clawed dragon

is

appropriated solely to pictures, embroid-

or figures, used by the Imperial Court.

dragon worked on

it

A

dress with a five-clawed

can be used by one of Royal blood only.

Dennys. The

Folk-lore of China, p. 107. (4)


of China. Vol.

I.

p. 317.

Fig.

Insignia of the

"Red

210 bis

Sect",

ivhose yueiubers ivorship the

Hung-pang

dragon aiid

Jl

^[J,

the unicorn.

— 685 — Womhip

///.

At drought

day

present

the

China,

in

customary

is

it

nf prnyinri for min.

followed.

is generall}'

A

A

horns adapted

of

times

in

is

of

The

for rain (1).

paper dragon

so as to represent a scaly monster.

on the snout, and a pair is

— f'eremnnij

dragon procession, and pray

to organize a

following method

painted

of Iho Drngon.

made and

few hairs are stuck

This image

to the head.

men bear it on their men carrying banners,

then placed on a platfoi'm, and eight stalwart

shoulders.

The procession

upon each

of

is

inscribed the following sentence

"all

:

good

(on one side of the banner) pray for rain"" (on the other side).

folks

The men side

which

headed by two

is

as

They

rain".

hand

who

boys

or

carry

they walk along,

"the rain

branch

of

the

willow-tree

incense-sticks, and display their joy at the

ceremony

Kiangsu

practised

is ;^x

in

Shen-nung kiu-yO-sliu

the above

^ ^

(1)

to

day,

while

coming

burn

others

The

of the rain.

manner thi'oughout

iji^

^

The dragon

is

>]^

f^

^,

that

states

blue dragons are to

and youths aged from

all

in

North

order

(3),

to

be invoked on a

12 to

must dance

16

Red dragons must be supplicated on

the East.

ially supplicated in

very great

(2),

begging Shen-nung to grant rain

for

obtain a copious downpour,

turning

to

let it

1^-

The prayer formulary

Kiali-yik

coming,

is

are followed by the crowd, each person bearing in the

green

a

banners wave them from side

the

crying out:

a

Ping-

the symbol of fertilizing rain, the god of waters, espec-

times of drought or flood.

among such an

Its

importance

agricultural people as the Chinese

is,

therefore,

Encyclopcedia

Sinica. p. 147. (2)

V.

See on the efficacy of the willow-tree.


p. 50.3. n° 8. (3)

Shen-nung

said to have lived

ji\^

Jft.

The

divine

B.C. 2737-2G07,

husbandman.

husbandry' and the medical use of plants. as the

God

of Agriculture

ary, p. 646.

Jade. p. 186.

A

legendary emperor,

and who taught the people the

and Medicine.

He

is

Giles.

honoured

art of

at the present da}-

Chinese Biographical Diction-

In early times, prayers for rain were addressed to him.

Laufer.

— 686 — ^T

ting

invoked on

^

Wu-hi }^

a

in the central point of the

on

KeiKj-sin j^

a

^

day, and

compass

day,

time

are invoked

performed by old men

is

and water sprinkled outside

closed,

is

it.

At the same

curious ceremony takes place at the North gate.

a

opened, and a piece of

human bone

^^'hen the drought

customarv

buried beside

prolonged and threatens the crops,

is

the local official to order general abstinence

for

This

;

it

money

ations, his

honour

is

Should he neither be moved by prayers, theatricals

(2).

is

had

and the infuriated people

to threats,

even trample under foot a picture representing him in

Formerly, under the reign of Kia-h'ing

China sulTered from

edict, I-li

for

performing theatricals in

collected for the purpose of

or processions, recourse

processions

is

procla-

a deaf car to these supplic-

Should the rain-god lend

days.

is

it.

mations are also occasionally issued forbidding the killing of swine three

^

Should

in a Northerly' direction.

come despite these peculiar ceremonies, the South gate

to

fail

of the city

White dragons

(1).

and dancing

day, and old men must dance

rain

grown-up persons must dance

Black dragons are supplicated on a Jen-k\^'ei

West,

facing the

^

Yellow dragons are to be

turned towards the South.

faces

their

must be performed by grown-up persons,

day, and dancing-

a

prolonged drought.

proving of no avail,

the

banishing the obdurate dragon

river, I-li-ho

^{

f)^

'JpJ.

-|^

effigy.

Jg (A.D. 1796-1821),

Prayers, sacrifices and

Emperor issued an Imperial to

the remote regions of the

These orders were being carried out, and

the unfortunate dragon had already reached the plains of Mongolia,

when some Court of the

victim,

An

pardon.

(1)

officials,

supplicated the

Emperor

in

his behalf

and obtained

Imperial messenger was forthwith despatched, and the

The Chinese admit

West, and the Centre. (2)

touched with compassion at the sufferings

five

points of the compass:

North, South, East,


p. 312.

Theatricals in China are often an act of worship, and are generally

All large temples have theatres, in important festive celebrations. and the reputed birthdays of gods are almost invariably celebrated by the

employed

performance of Vol.

II. p.

298.

plaj's before their

images. Doolittle. Social Life of the Chinese.

— 687 — happy news communicated with

returned

hiin

Beneath

element.

comedy, there

this

all

hini

much

is

who

folks

the

of

and restored

haste

all

and rare are those

credulity,

silly

in

^Hiardians

the

to

the

to

watery

superstition and

distrust the

Should a sudden gust

the dragon for g^ranting rain.

who

draiôn,

power

of

wind sweep

of

across the higher regions of the heavens, and cause a break in the clouds, immediately

and

all

cry out

:

"behold the dragon soaring on high

through the clouds" (P.

flitting

The Author witnessed one day Ch'ao-hu

^

^

to the

(2),

'{^^

On

W^ province.

South of Uxciu)\<-fa )£ the

occurrence,

this

Ch'ao

a waterspout on the '}\\

lake,

)^, in Xg.-iukwei

numerous boatmen, who

then travelled on the lake, seemed terrified and cried out with

might:

their

The time

of the year

sixth or seventh

such

In

when

excessive drought prevails,

month, nearly corresponding both

occasions,

the

a).

made

of

cloth,

men the

^

Fraying

An

here set forth

called

splints.

the dragon-king,

This

is

flags, yellow, green,

Liing-\
On

each

is

while the

an inscription

Iq Southern China, especially in Canton, typhoons are believed to

sometimes averred that

passing through the Ck'ao-lut -^

(2)

air. jijj.

the surrounding region. it

is

The yellow and

white flags symbolize respectively wind and water,

(1)

into

^,

Preceding or following are several black and white.

be caused by the passage of a "bob-tail dragon", Twan-icei-luncj is

fl^

covered over with yellow paper or

green and black ones represent clouds.

it

Mc

;^X

for rain by the people.

and carried by some youths.

bearing

\\"e shall

^.

image,

bamboo

the

our July or August.

followed in the provinces of Kiangsu

the methods generally

and Nganlmei

to

is in

people and the ofiicials pray for rain,

each in a manner peculiar to themselves.

1°.

all

"the dragon, behold the dragon".

from

everj^ side,

^

^, through

Yang-t:e

this animctl

Dennj-s.

This lake Its

The lies

is

ff,

and

Folk-lore of China, p. 100. at the

circumference

is

bottom of a basin formed by about 125 miles.

except on the East, where a large canal.

^^

actually seen on such occasions

it

empties

Rivers flow itself into

the

— 688 — sig^nifyiny that prayer is offered lor rain,

the

for

benefit

and

At the head

of the people.

tiiat

the procession

of the procession

is

march

musicians playing^ on native instruments, while others beat boisterously their gongs and drums. Besides,

two buckets

man

a

suspended at the extremities of a pole

carries

With

of water.

a green branch, he sprinkles

wear white conical caps without

in the procession

bear in their hands lighted sticks of incense.

way

also

erect

tassels,

and several

Shopkeepers along the

(1).

Should the drought,

bj.

the

it

on the

the dragon-king, and burn incense and

tablet to

a

white candles before

it

The people

ground, crying' out: "the rain comes, the rain comes''.

persist,

instead of the dragon-king,

^

Goddess of Mercy, Kwan-yin |^ {2), or some deity is fetched from a neighbouring temple, and borne

of the

statue

other local

in procession.

In places

c)»

at

where a mountain stream or

Shang-men-tung J^

P^

proceeds to the spot.

-}|^,

The

in

Ningkwoh-fa

and returns carefully with

will be

soon blessed with an abundant

Praying

In

for rain

In/

would

Red

is

;in

with

hopes that the country

rainfall.

the officials.

custom

emblem

of joy,

tolerated in praying for rain. p.

a bottle

;

to

act

popular feeling, and run counter to hoary

irritate

traditions and the general

(1)

in the

it,

fills

the oflicials also pray for rain

times of drought,

otherwise

^ )^ ^, the procession

worthy then

village

water,

2".

a grotto is found, as

of the country.

and therefore red candles would not be Social Life of the Chinese. Vol.

Doolittle.

II.

119. (2)

In

Southern China, this goddess

is

also invoked for rain.

Sometimes,

says Doolittle, in place of the dragon-king, an image of the Goddess of Mercy, or of a Goddess of Children, taken from is

Occasionally also, while praying for rain, the

carried in the procession.

image of

a

deified

monkey

is

some celebrated or popular temple,

used by some classes of the people.


II.

p. 118.

Doolittle.

— 689 — a).

ordinary cases, they go once or twice a day, usually on

In

carrying

foot,

a stick of lighted incense, to

neighbourhood

the

(I).

There they

some famous shrine

incense

offer

the

before

in

idol,

accompanied with three bowings and nine knockings of the head on the ground.

When

b).

proclamations

the drought

prescribing

is

general abstinence,

slaughtering of swine for three days

may

these orders

may

no meat

be extended to a week or more.

is

it

and

always unlawful

Sometimes, though

In

During

the

the

rarel\%

When

outside the

It

to their supplicto the sun's rays

imagined that the god thus

is

exposed, and becoming dry and parched by this process, will

more the need

of rain,

mark

a

is

of all for rain.

sometimes degraded, or exposed

gate of the temple.

opinion

during the

done, this

and indicates the earnest desire

is

this time,

general

close

officials

Should the deity invoked lend a deaf ear

d).

ations, the idol

persist,

to kill cattle for food.

daytime one or more of the city gates. of great distress,

forbidding the

Should the drought

(2).

be exposed for sale publicly.

of the people, c)m

they occasionally issue

excessive,

and hence be moved

to grant relief

the

feel

without

delay

The pernicious superstition known yY. (3),

on the

as geoniancy,

Fnntj-^hui

and which causes much disorder among the people, belief in

the

power

of the dragon.

Whenever

is

^

founded

the mineral

resources of the country are to be exploited, whenever a quarry

is to

be opened in a mountain, or a brick-kiln erected on a hill-side, im-

mediately

(1)

it

is

and

said the dragon will be troubled in his den,

In Southern

will

China, they generally go to the temple of the Pearly

Emperor, Yiih-hiuang 3E M' the supreme divinity of the Taoists. While they burn incense, a company of Taoist priests recite prayers according to their custom, and beg their god to procure Chinese. Vol. (2)

II.

Doolittle.

Social Life of the

p. 120.

During these days, pork may be had privately, but

what dearer than (3)

rain.

usual. Doolittle.

See on geomancy and the disorders

Superstitions. Vol. IV. p. 414. note

at a price

Social Life of the Chinese. it

some-

\'ol. 11. p.

causes in China.

1.

29

121.

Chinese

— 690 — misfortune on the country

inflict

Hence the work undertaken

(1).

has to be abandoned in deference

popular feeling, and through

to

anger of the masses.

fear of exciting the

Worshiyj of snake-gods.

From

the

snake-gods

is

worship of the dragon, easy

transition

These snakes are found

(2).

throughout the country. king"',

the

Shrines,

Lung-\
to

that

of

in various places

"temples of the dragon-

called

)^, are erected in their

honour, and

they are worshipped as a deitv.

Wu-ho

^^'hen the Author was at

that

city

^pj,

One

he witnessed the following incident. over the

Ji

Nganhwei

in

day,

it

^, all

The animal was

snake had been discovered.

a

^

was reported

taken with the greatest care to a local shrine, and there worshipped

by the whole population.

The

Salt Commissioner, Yen-tao

oflicial

1^ 3§, accompanied by the people, went processionally to the shrine,

and

offered

incense

the animal,

to

knockings of the head

in

honour

bowing three times with nine

new

of the

Finally a large

deity.

temple was erected, and the animal maintained at the expense of the temples

found

public.

Similar

honours

offered to these deified snakes

(1)

It

is

are

this superstition

other

in

It

Western appliances

introduce a necessary invention, the

The

had

to be obe^'ed.

religious

mind

between snake and dragon. (3)

In

Bail.

Dennys.

hole,

'F'he

South China, and especially

made up its mind to made to feel that the

Things Chinese,

of China has never

residence of a sacred serpent, which, its

people were

silly

made

p. .^14.

a scientific distinction

Folk-lore of China, p. 107. in

Canton, manj^ temples are the

when

sacrifice is offered, crawls out of

drinks the wine and devours the eggs placed on the altar without

being deterred at the sight of the persons standing by. meal, the creature quietly glides awa}'. p. 105.

in-

into

has not, however, proved an

insuperable obstruction, for whenever the Government

(2)

official

which has so strenuously opposed the

in the latter part of the 19Hi centurj'.

will of the rulers

and

(3).

troduction of railways, telegraph lines and other

China

places,

Dennj's.

The

After finishing

its

Folk-lore of China.

— 691 — Rofutnlion by Cliinefê authors of drurjon and f^nake

IV.

Wu

The scholar in

ChihU jt

||,

^^

Yupv-i

in the

Jg, Prefect of Ting

^^

time of Chen-l>ûng

\^-orsh-ip.

Chow

%

j'|'|,

(A.D. 998-1023),

Northern Sung dynasty, Peh-Sung 4b ^, refused energetically comply with the desires of soothsayers, who begged him pray to

of the to

the dragon

He answered them,

the purpose of obtaining rain.

for

saying: "soothsayers deceive the people; dragons are mere animals,

how can

they in anywise influence the clouds? Only sincerity of

heart can

move heaven"

the emperor Suh-tsung

In A.D. 757,

ordered

dynasty,

and

altars,

erect

to

The

ponds.

certain

that lived in

(1).

^

district magistrate of

^ J^

Chao-ying-hsien Hg |^ ^>, to-day Lin-t'ung- listen

^

H)

presented

following terms

:

memorandum

a

"ponds

and when there

;

when they dry

Chao-ying,

l|^,,

;

then

is

none, they expire.

honour them, and repair the temples

worshipped?" Let us primitive "Critical

also

heng-lung-hsii-p'ien

up, the dragons

At present,

in

(2)

^.

in

all

them

;

which they are

it is

forth

set

on

^^

the fm

Wang-ch'ung's

a

chapter

of

fictive

dragon,

Wang-ch'img lun~

in

# f| ^

M-

characteristic of the dragon to dwell in the clouds,

and there he brings forth his young, and does not descend

(1)

is

quote for curiosity sake some of the quaint and

arguments

Annals of the Sung dynasty, notice on

Yuen-i chwan

Shensi

(2).

Disquisition"

"Either

in

when water

ponds are long dried up, and there are no dragons found

why

dragons

Hence, so long as water remains, they

are no better than crickets. it

;

^

T'ang

couched in the

the throne,

to

are the abodes of dragons

found in them, the dragons are gods

disport in

of the

9^,

offer sacrifice to the

^ ^^

7t

M

Wu

to earth

Yuen-i, Sung-shi

Wu

W-

Encycloptedia of general information, Weii-hsien t'ung-k'ao 5C IJ Ma Twan-lin B^ "i^ ai the close of the 13t'i century.

^

Compiled by

contains 348 books.

Supplements have been added


;

p. G9.

in 158G,

M It

and 1772. Wylie.

— 692 — may

or he

descend and ascend, and then his young' are brought forth

and when they grow up, they ascend into the clouds.

below,

here

When that he

that the dragon ascends into the air,

said

is

it

a spirit;

is

the clouds,

for

it

if

is

that the

nobler than the dragon

is

— Besides,

can also

eat

;

now

visibly about

Moreover, of the

is

it

and

eats,

cannot be called

of

spirit.

a

animals? As he for

what

is is

we may quote the words and deeds

opposed

to

the worship of dragons.

Ilu-ying

called

^

He was

||.

is

the king

the king of the a king that has

^

Xan-Sung

Sung dynasty,

]^

of another

This praiseworthy

a native of

the reign of Tu-tsung f^

office in

Southern

he moves about,

(1).

Finally,

held

if

that the dragon

not generally said,

hundred kinds

three

no body?"

was

then

being that has an outward appearance,

a

animal creation, he must have a body,

official

is it

has an outward

the dragon

and therefore moves visibly about;

appearance, he

how

;

nobler creature cannot ascend on high, and the lower and

inferior one can do so?...

moves

meant

characteristic of spirits to be able to ascend on

Man, however,

high.

is

it

he were not a spirit, he could not ascend into

Ilunan

^

high

official

(^,

and

(A.D. 1265-1275), of the

^.

Upright,

energetic,

sincere and learned, he disbelieved the wonders attributed to so-called spiritual

beings

;

wherever he passed,

he demolished superstitious

shrines, and laboured for the reform of the manners and customs of

the people.

^j j\\ j|^, in Hunan \p^ '^, there which through some contrivance, the

In the city of Uengcho\K^-fu

was

a

celebrated

pious pilgrims levelled to the

(1)

original

shrine,

in

were impressed with

fear;

Ilu-ying

^

|^ had

it

ground.

Wang-ch'ung dE

A.D. 19-90.

':^.

and judicious among

all

In his "Critical Disquisitions',

A

philosopher, perhaps the most

the metaphysicians

Lun-heng

m

China has produced.

Î, in 30 books, he

exposes the

exaggerations and inventions, /fsiij^, of Confucianists and 'laoists with equal

freedom, and evinces a strange superiority

countrymen.

The Emperor K'ien-lung

upon superstitious notions.

|^ |g

to

the fantastic

beliefs

of

his

admits the truth of his attacks


p. 239.

— 693 — At rh'aocho\^--fu

monks

kept in one of

and

of exciting

^

the

fear into

instilling-

passed through the place, worshipped failed to

it

^,

calamity

the

was compelled

make

to

the ceremony,

was attributed

people.

the

At

its

who

last, a Prefect

oiiicial's

afflicted the

He

neglect.

While performing

offerings to the monster.

serpent crawled out of

the

purpose

All officials,

as a god.

to

Buddhist

(1), for the

perform this duty, and as a prolonged drought

country,

was

^

K\K'anglung

in

;ff,

;I'H

temples a huge serpent

tlieir

and the

hole,

official

so scared that he died of fright.

When

Ilu-ying

occurrence.

He,

^^

came

Canton, he heard about this sad

to

monks

ordered the

therefore,

to

bring the serpent

Exhibited shut up in a cage, the animal was of

into his presence.

a black colour, and had attained considerable size.

^

Ilu-ying

,^ addressed the monster, and said:

spirit,

you may transform yourself

done,

all

shall see that

had elapsed, the serpent Ilu-ying

^ ^

had

it

also the mischievous

in three

you are not

retained

still

its

If

this

is

not

After the three days

natural form, whereupon

and destroying the temple, punished

killed,

monks

davs (2\

a spirit".

area

"if you

^3).

APPENDIX. The Carp,

The dragon roams about

ly

Dennys

(2)

note

— See

under the shape

how such and such

were also kept

at

Wuchow-fu

^ ^^

above. Sacred serpents kept in temples in Canton.

3.

The dragon

rendering

(4).

in its watery element

states that such serpents

Kicangsi ^'S.

p. 690.

^^

Countless are the legends that relate

of a carp.

f^. in

Li-yil

wields the power of transformation,

itself visible or invisible at pleasure.

Chinese Language.

—


Superstitions. Vol. V. p. 677. note

Annals of the Sung dynasty, Sung-shi 5^ ^.

'4

Li

the carp.

turn into a dragon.

It

is

gift

of

p. 142.

—

Chinese

1.

(3)

jji.,

and the

Williams. Dictionary of the

regarded as the king offish, and

is

fabled tu


— 694-a person

was

was rewarded

The finny creature

for setting free a carp (1).

in reality a dragon-king, /-'n]f/-\rauf7

f|

3Ei or a

member

of that

fabulous race.

Thus we

find

it

Si-ijiu-hi '^ jH f£

related in the

the

that

(2),

"Records

father

of

Western Travels",

of

T'ang-seng j^ f^,

was

whom he formerly carp. A considerable

resuscitated by a dragon-king, Lung-M-ang |[| ^5, set

in

free

number a

the

waters under the form of a

of folks consider

it

a

good and meritorious work

carp, which they have caught

See annexed illustration,

in a net, or fished

where the carp

the dragon's gate", Li-yil t'iao-lung-nien allusion,

meaning rapid promotion

in

^

river.

exhibited "leaping

^^

f|, P^,

a recondite

getting degrees.

See on this Buddhist doctrine of giving freedom to living animals.

(1)

Chinese Superstitions. Vol. [V Si-ijiu-]ii

(2)

M^

fill-

A

monk, named Yiten-chwang

.

p. 445.

fanciful account of the adventures of a

jt

iÊ,

who went

after sojourning 17 years in the country,

and pictures, p. 202.

^^

is

to set free

up from the

—

all

Giles.

relating to

Buddhism

to India in the

Tt'^

Buddhist

century, and

returned with 657 volumes, images

Wylie. Notes on Chinese Literature,


p. 313.

Fig.

211.

"^1% -'/î

I.a

Carpe Dragon.

Carp fabled

to

turn into a dragon.

— 695 — ARTICLE I

0.\-DEÎO.\S.

%m^

Hu-li-tsinti

lâgans

assert

Ilu-li 5E ^Mj in

01"

This

and generally plays

from

Cho\K-

families,

acts,

^p

for

the

name

as

invisible,

it is

This fox-fiend

is

purpose

^,

-^

who

it

is

believed,

^'I'l

assumes on

Rural shrines are erected, and of

honouring him.

written on a tablet.

an act of worship.

Hu

(1)

%

private

In

Candles and incense are

set before

This

it.

is

regarded

Sometimes, three tablets are juxtaposited,

(composed of dog and orphan contracted, because

always seen alone),

a

canny animal that can change

sed by spirits, especially of

women

:

the

fo.x,

because

it

Li

?5|I

lurks about villages and hamlets).

Tsing ^, an apparition,

a

its

this beast

believe to bo

(composed of dog and

A name

wraith, a form taken by spectres.

or urchin like a fox, a fairj^-fox, a fox-demon.

sisters.

form, or be posses-

which the Chinese

rather a brownie or urchin, than a wild animal. village,

is

}^, j^ malignant monster

this

simple-minded folks fancying that these fox-demons are three

is

their

purpose of protecting themselves

and choice meats are

then lighted,

to

has the ears of a

In the cities of Lilclw\K'fu

in Ngnuli\^-ei

^'I'j,

burnt for the

his

it

;

pranks during the night.

its

these occasions the form of a fox. is

according

is,

In the daytime,

worshipped, or rather the demon,

incense

fox,

scampers along the beams, and

of houses,

whole family.

malignant inllucnces.

its

disguise of a

the

and pagan families spare no expense and perform

superstitious

and //uo is

(2),

animal

mysterious

roofs

strikes with terroi" the

feared

demon under

than the ordinary weasel

larger

man, gets on the

much many

(1)-

a monster, semi-weasel, semi-fox, appears very often

homes.

their

statements,

the

that

V.

AVilliams.

for the fox.

Hence an

elfin

Dictionary of the

Chinese Language.

The

(2)

constant literati

fox

fear.

is

'I'his

one of the most dangerous demons that keep China

and the common people.

Vol. V. p. 596.

in

superstitious fear has been shared by emperors, courtiers,


— 696 — The

Hist tablet bears the inscription, "eldest sister",

second

the

third is

entitled

is

honoured under the

avoid

carefully

demons

j^ -^

-j^

^;

while

the

jj^,

"Venerable

the

(1).

molesting in the least these so-called fox-

Hu-li-lsin(i %^ ^^

(2),

-([Ij

Ta-ku ;^

The whole group

ji^.

title of

collective

Fairy Damsels", Sien-ku lao-t'ai All

^

San-hu

inscribed "third sister",

is

generally

^

"second sister", Eul-hu

them;

or doing anything to expel

5f.^,

on the contrary, they are treated with the most religious respect.

Should any

one

offerings are

made

Sometimes,

manner

who then become raving maniacs, and perform

of extravagances

fortune

the worship which

to

demons.

Such possessed persons are deemed

(3).

many wealthy

Moreover,

curing

of

sorts of diseases.

and good

they have unfailingly offered to fox-

representing this

Pictures,

all

families ascribe their riches

the two provinces of Kiaiig.îi yx in the

honours and

these fox-demons are said to enter into possession

endowed with the power

to be

them,

in order to atone for the offence committed.

persons,

of certain all

himself towards

misbehave

^.1

belief,

are found throughout

and Xga)ihwei

^ ^,

especially

Northern parts.

Let us quote some facts exhibiting the worship rendered to these

fox-demons. lived

fairy foxes.

1)

for

the

city

Hanshan,

of

Sien

damsels". ladyships.

f|I|,

a fair}' or elf,

Lao-t'ai

^

AVilliams.

an immortal, a genius.

young and unmarried,

especially

in,

a

title

of

In a certain family, difterent

was

members

it

fox.


said,

in

The Chinese

respect,

Dictionar}' of the Chinese

mad,

(3)

Ilanahnn-Iiaien

^

\\\

H^,,

In the upper stor^' of the house, a special shrine is set

females,

(2)

In

wealthy tobacco merchant, who ascribed his good fortune to

a

a

Kii

damsel.

venerable,

j(i,

a polite

Hence

term

"Fairy

honoured,

your

Language.

for three generations

had gone

consequence of one of their ancestors having injured

believe that

a

p. 96.

fox-demons can enter into men and cause

disease and madness, sometimes acting in a spirit of revenge, but mostlj^

from mere unprovoked malignity. Vol. V. p. 582 (Foxes as

demons

De Groot. The Religious System of China. of disease).

Fiii.

212.

,-

W.. •V.,"^'

Hou-ii tsing, ou diabies renards. Hu-ii-tsing, or the ''Fairy Fox".

I.

— 697 — apart for the purpose of worshipping these fox-demons

one

may

before

see a tablet,

and meat offerings made at the

same time

was a

literar}-

in

thanksgiving for past favours, begging This tobacco merchant

a continuance of the same.

graduate

(a

There,

(1).

which incense and candles are lighted,

simple B.A., old

and

style),

lived

on good

terms with the missionaries. the

In

city,

another literary graduate, named Chang

In a hurried and inconsiderate manner, he seized his

pupils.

long-stemmed tobacco pipe

No

^,

one evening a weasel crossing the room where he taught

beheld

some

same

had

sooner

erected a small

been a fox-demon, and

shrine,

for favours,

gave up

at last

A

all

atone for his fault,

to

offered incense to

and

Failing to obtain

for his family.

a little

disappointed in his hopes, he

such worship.

wealthy man. living a few miles from Lnchow-fu j^ that he also owes

believes

he

to obtain forgiveness for his inadvertence,

and secure an increase of fortune these wished

blow at the animal.

and during several years

He hoped thereby

the fox.

a

done so than he bethought himself that the

he

may have

intruder

and aimed

(2),

his

good fortune

have taken up their abode beneath a

pile of

as the

)^,

farmyard.

straw in his

For well nigh twenty years, he never disturbed the heap

which he considered

'}\\

fox-demons, which

to

abode of the fox-demons

3);

of straw,

every year

he even piled on a fresh supply, to repair in somewise, as he fancied, the roof of their home.

(1)

of Hai (2)

In vain did

some persons apply, requesting

See on the worship of fox and weasel-demons by the Taoist witches

Chow.

Chinese Superstitions. Vol. V. Art. 31.

The stem

of the Chinese tobacco pipe

is

p. 548-549.

generally

made

of

bamboo,

in length from a few inches to over two feet. At the extremity bowl of metal, which may be incidentally used in striking or in

and may vary is

a small

Ball. Things Chinese, p. 714. Fox mythology and legends represent were-foxes as malicious beings, holding rank with the tiger, the wolf, and other animals among the evil demons. It is in this especially that the fox lives in Chinese thought and

self defence. (3;

tradition.

De Groot. The Religious System of China,

^'nl.

IV. p. 195 (^Vere-

foxes).

30

— 698 — him

his straw, he persistingly refused, deeming- that

them

to sell

he so acted the fox-demons would mete out punishment to

him

if

for

his irreligious conduct.

The following incident occurred -p ')]],

^

two years

happened

of age,

He

tombs.

North-West

a market-town three miles

i^,

in the province of .Yga?i/n^-et

^

July, 1907, at Shih-li-pu

in

surrounded on

to cross a field

^

Hwo Chow

of

A young man,

^.

of twentyall

sides

b}^

suspended from a pole two baskets of beans,

carried

and was accompanied by several people from the neighbouring

village.

All of a sudden, he pretends he cannot advance a step further;

baskets have become so heavy that he

is

unable

to

lift

his

them up from

Those who accompanied him, finding him so extrav-

the ground.

agant, took charge of the baskets, and led the maniac to his home.

There he indulged

~

i(i»

sien-tze

^

countless

and wild gestures,

fantastic

was possessed by the second Fairy-fox

asserted that he

whom

in

tS

fill

^

(U-

an epidemic of bad fever then reigned, and carried

power flocked

The

(2;.

of curing to

him

presents and

all

in

who were

afllicted

to restore

him

lavished upon

by

See on IheTaoist witches of Hai Chow,

a fox or weasel-demon.

j^^,

who

Superstitions, ^'ol. V. p. 479. note {2j

;

People

(3).

them

to health

in fine, the

name

was mentioned on

;

of all

pretend thej-are possessed


"youthful niagicians"', and the manner in which

It is

where

people by the

off

with the disease

crowds begging him

money were

countr}',

possessed youth claimed to have the

so-called

the second "Fair3'-fox sister", Eul-ku JH

(1)

Eul-ku

sister,

he called the "Fairy of the Golden Blossom", Kin-h\<'a

The incident became known throughout the whole thousand

and

p. 548.

thej' get possessed.

—

Also

Chinese

1.

generally believed in China that

demons and

spectres visit

man

with disease, cause plagues and epidemics, produce poisonous breaths and

working at times in connection with De Groot. The Religious System of China,

influences,

the vicissitudes of the seasons. ^'ol.

V.

p.

705

Demonism

in

Pathology). (3)

Taoist witches claim

a

similar power,

and cure

demoniacal diseases both grown-up persons and children. stitions.

Vol. V. p. 551

&

557.

fi'om

so-called

Chinese Super-

— 699^ sides,

and hailed as a

The Prefect

deliverer.

named Teh-hsivg ^^ ^,

sister" fetched to his official residence,

who was

his son,

then

suflFering"

IIwo CItow

of

T^p

>|'|'|,

and had the "Fairy

sent his sedan-chair,

where he begged her

from an acute attack of

to cure

The

fever.

present offered on this occasion reached one hundred dollars.

Later on, private

"Fairy sister"

the

homes, and advised

and even

offered

those

all

her money,

refused to visit anybody in their

who implored

take a

to

little

her assistance,

ashes from the censer

burning- before her image, or the tablet of the "Fairy of the Golden

Blossom", but

mix

Kiii-ln'.-a Kien-ize

a

little

of this

cured"

3ôu will infallibly be

:^

^

f[l|

^.

"You

need,

said

she,

ashes in some water and take the potion, (1).

Countless were the deluded victims of this so-called possessed

Thanks

youth.

in

honour There

to

generous

their

up within

it

to

a shrine

fox-demon.

of his favourite is

set

was enabled

he

offerings,

handsome brick-building, and

construct a

no doubt but this swindler, helped by an unscrupulous

knave of an uncle, a literary graduate, exploited popular credulity,

and was possessed only with the idea the conclusion at which a person of

having visited the shrine and these fox-demons

Chinese houses. }^,

are

its

common

but weasels,

which

and in the vicinity of Hai Chow

minded

endowed with folks,

sense

^

It is at least

may

arrive, after

so-called possessed owner. Generally,

^^ ^-,

supernatural

jf^

j'\],

numbers

in great

infest

Throughout the country East

demons, Ilwang-lang-tsing creatures

of filthy gain.

of Hsilchow-fu

It is

believe in weasel-

all

powers

whose imagination has been

an everyday practice

in

China

'}\\

and pagans worship them as

fed

(2).

These

to

simple-

from childhood on

superstitious tales, Buddhist and Taoist lore, fancy they see

(1)

^^

demons

burn paper charms, steep the

ashes in tea or hot water, and drink the potion as a specific against bad influences or demons.

Superstitions, Vol. (2)

III.

Dennys.

The

Folk-lore of China,

p. 54.

—

Chinese

contains various specimens of such charms.

See on this belief in weasel-demons, shrines erected in their honour,

and the various methods of worshipping them. V. p. 548-549.


,^ on

sides,

all

much

the

in

—

700

same manner

Western ancestors

as our

saw were-wolves, goblins and other quaint monsters Possibly

Ages. for

may happen, God

it

purpose

the

may

instances

are,

thorough

scientific

number

however,

superstitious

these

of incidents

minds

and

rare

be

exist only

The greater to

demons,

the fanciful or excited brain of

in

In every age, fear has exerted

mighty influence

of their wits (1),

and made

spectres about the midnight hour,

see were-wolves in forests,

lonesome places

in

Such

without a

accepted

kind are falsely attributed

of this

men, driven them out

of

and hobgoblins

cannot

examination of individual cases.

the deluded victims.

them

spreading

demon,

appear under the disguise of a weasel or a fox.

and such apparitions

over the

and

fostering

of

practices,

in the Middle

so permitting, that the

Such apparitions, when

(2).

recorded in Chinese folklore, are largely the outcome of superstitious fear

and excited fancy,

during

the

the dark

night,

man

it

is

when such phenomena happen

well-known psychological

a

prone to be dominated by

is

Numerous

are

endowed,

it

and entering houses even though

and even death.

maids

(1)

(3),

all

also

power

may

confer on

are closed.

them with

of

live

Fox-demons

disease,

assume the shape

tempt lewd men, and even

the

through doors and walls,

windows

children, and smite

They may

with

moreover, they

;

their protegees the privilege of penetrating

men and

fear.

believed,

is

transporting persons through the air

enter into

fact that in

the tales related in Chinese folklore about fox-

are

They

demons.

as

especially

of

insanity

charming

with them long years as

Fear arrests the normal flow of blood to the brain.

^Vhen accom-

panied with expectancy and anxiety, illusions and hallucinations are frequent.

Mental images are rapidly conjured up, and being externalized, give the illusion of ghosts, spectres result of the inner (2)

The

The phenomena are in subject's own mind and excited

and other phantoms. workings of the

vicinity of a

churchyard produces

in the

reality the

fancy.

minds of some

folks

a similar effect. (3)

It is

as a pretty girl that the fox appears

most mischief.

Disguised as a

woman,

it

is

more frequently, and does

always young and handsome,

generally wicked, but on rare occasions very good. of China, p. 94.

Dennys. The Folk-lore

Fig.

213

Singe transcendant. The "Fairy-Monkey"

— 701 — their wives.

At times, they put on

some one

known, but who

In

\vell

many

acting Finally,

believed

is

it

garb and appearance of

either dead, or at a great distance.

is

under constant suspicion of arson

they are

places,

the

through a

spirit

of

revenge and

(I),

malignity.

they take up their abode in private houses, and carry on

there their mischievous pranks to the great annoyance of the inmates.

The fox-demon, despite be wounded,

power

his

of transformation,

caught by hounds, or

killed in various

then appears in his natural form, divested of superstitious fear,

a

demon.

silly

may, however,

all

ways

He

(2).

the power which

fancy and extravagance attributed to him as

moves along the

generally

Fox-literature

lines

of

the

^

^,

above ideas.

The T'ai-shan goddess,

who

summit

dwells on the

^

T'ai-shan niang-niang sacred mountain,

of the

is

li|

held to be

the heavenly patroness of fox-demons.

*

The monkey, Heu-Lze ^^ ^, is also deemed to be endowed with The legend of Sun, transformed into the power of transformation. a monkey-elf. here.

Sun

Annexed

heu-tze

^ |^

is

-?-,

too well-known to be related

the picture of a fairy-monkey,

is

as

represented in

Chinese folklore.

At night, the fox is believed to (1) The Religious System of China. \'ol. IV

may

strike fire out of its tail. .

De Groot.

p. 194 (\Vere-foxes).

back to their pristine state

wounded and seized by dogs. They monks and ghost-seers, and conjured by incantations and written charms. One must

always investigate whether

the}-

{2'j

Were-foxes

ma\' be also

unmasked by

when they immediately System of China,

^'ol.

be pursued,

clever literati,

have

take to flight on

complete

a

all

V. p. 600.

-.^!««S>-

fours.

tail,

and then cut

it off.

De Groot. The Religious

— 702 — ARTICLE

VI.

THE TIGER. IIu )^ (1).

The

tiger,

owing

has been naturally chosen as a

to its ferocity,

demon-destroying and demon-expelling monster

and exorcists are generally represented riding on a Tao-ling

Clianri

^^

and who withdrew

sect,

|^

Mountain", Lung-hu-shan jlf,

is

(3),

the

first otticial

the recesses of the

to

|^

"fl

llj>

hence magicians

(2),

tiger.

head of the Taoist

"Dragon and Tiger

^ê province of Kiangsi yX

'f^

represented at times astride on a dragon, and at others seated

on a tiger.

The Taoist God is

represented

knotty Avand.

of

Wealth, Ilsuen-fan

riding on

a

tiger,

and brandishing

The ferocious monster

magic money-chest

p'u-)inli

is

of this popular god,

deemed and he

to

is

[^ i^ in

^^

(4),

the air his

watch over the

pictorially repre-

sented with a dragon standing on one side of him, and a tiger on the other.

The famous magician Kiaug Tze-ya the Generals that fought in the dynastic

Hu

(1)

^ (the

^

-f-

^

(5),

who canonized

war between the Houses

of

original form rudely represents the stripes of the animal).

The tiger, the greatest of four-footed beasts, and the lord of all wild animals. He is seven feet in length and bears his young seven months. When 500 years old, he becomes white, and years.

The murderous character

(2)

accounts for this selection. VI. p. 955.

2.

—

(3)

HI. p. 240, 241. note

(5)

of that

most ferocious

\'ol.

of Asiatic brutes

HI. p. 307. note


2. p.

255.

—

See on this Taoist God of Wealth. note

p. GO.

See also Chinese Superstitions.

~ Vol. (4)

said to live sometimes to the age of 1000


See on Chang Tao-ling.

p. 637.

is


3.

\ôl. II. p. 158.

note

Vol. V. p. 567, 587.


1.

See on Kiang Tze-ya.

Illustration n" 171. p. 431.


p.

428-432.

Fig.

24 4

Tigre transcendant.

The

''

Tiger-demon".

— 703 — Chow

^,

and Yin

f§\

also represented ridinj^ on a tiger.

is

Immortals enjoy the same legends,

mount

'J'he

tiger is not only the

but

also

is

on

aftixed

the

it

^^'^^°

C^)'

His image

is

deemed

to be a potent

Tao-shi

Taoist priests,

spectral influences.

is

with the seal of the tutelary City God, Ch'enrj-]i\^-ang considered to be the divine controller of

'^

Sometimes,

deities.

and

walls of houses,

charm protecting from

^ J;, stamp ^^

superhuman

reputed himself as endowed with

power, equivalent in somewise to that of a deity. often

in

Gods, Immortals, exorcists, destroyers of demons and

for the

spectres,

and are thus represented

privilege,

and popular pictures.

folklore

Several

Widkj

character

the

written on the animal's forehead.

He

is

inferior

all

^, meaning

king,

is

then the Royal Tiger, or

king of animal demons.

Legends

and man-eating tigers abound

of werc-tigers

and generally represent him

most ferocious brute, and the terror

At times, he disguises himself under the shape

panic.

and suddenly

upon

falls

the

vicinity

disappears

all

afl"ected

is

of a

benighted

a

Should he happen

pieces.

sudden

to be in

traveller,

wounded

said,

become his

him constantly

(1)

to

to

or killed, a certain person

(2).

^^'hen a person has been devoured Cli'!in(j-k\<--ei

f^-

leads the monster to the destruction of other victims. is

man,

of a

and tears him

a corresponding part of the body, or

by a man-eating tiger, he becomes a

it

China,

throwing whole villages into general consternation and

of the people,

in

as a

in

slaves,

protect

j,^

and

(3),

These ghosts,

him from danger, and

excite

new murders.

See on this tulelary City God.

Chinese Superstitions. Vol

V. p.

494. note 2. p. 495, 496. (2)

also

A wound

inflicted

on

a

on the corresponding part of

A

shape.

thropy

in

were-beast its

body,

is

believed in China to be visible

when

it

has re-assumed the

human

similar characteristic has been remarked with reference to lycan-

Western

countries.

De Groot.


of China.

Vol. V. p. 549. (3)

same in

In the dictionary of K'ang-hsi,

belief is expressed in the following

such a

way

K'ang-hsi-tze-tien J^

words: "when

S^

M,

a tiger bites a

the

man

that death ensues, his soul has not the courage to go elsewhere,

but regularly serves the brute as a slave, and

is

called

Ch'ang

f^".

— 704 — magistrates paint images of tigers, and

District

affix

them

to

the central gateposts, and over the entrance to their courts, expecting

thereby to

from

protected

be

Images

sometimes

demons

in silver,

set

A

of disease.

if

bound

Spectral fevers are

The bones

be cured by sitting on a tiger's skin.

to

claw or nail of

to the bod}' or carried

in the pocket, is very efficient for averting evil.

believed

head over

carved in wood, ivory or metal, are worn on

of tigers,

the person as amulets against beast,

of tigers or a tiger's

and shopkeepers on the front of their shop.

their doors,

the

The common people imitate

evil (1).

and place also hgures

example,

this

pounded and roasted, and taken with some

tiger's

head,

water,

protect against

bad dreams and fever

nightmare,

of a

tea

(2).

or

In

mothers make a tiger-cap, Hu-inao J^ If, and have it worn by their childien, hoping thereby they will be protected from

some

places,

evil influences.

Other

parts

excrements

we must

(3),

the

of

especially

tiger,

its

llesh,

eyeballs

and

occupy a prominent place in Chinese drugshops, but

leave this matter to those interested in the pharmacopoeia

of this primitive people.

(1)

In ancient times,

it

was customary

picture of a tiger, either winged or not, or

paper or a thin board, over the dwellings.

day as

a

'I'his

powerful expeller of spectres and

The small bones

and amulets, and are sions. (3)

Pills

to

of

door-charm has maintained

Religious System of China. Vol. (2)

lintels

its

W.

tied to the

prepared from a

is

all

recommended

^"ol.

palaces, temples and

position

down

evil influences.

deemed

to the present

De Groot. The

to be potent

feet of children to

charms

prevent convul-

of China. Vol. \T. p. 963.

for debility of the spleen or

stomach.

cure convulsions, but patients are advised

beware of spurious imitations of this precious

gious System of China,

to affix the

p. 962.

hands or

tiger"s eyeball

New Year

official

its

of a tiger's foot are also

De Groot. The Religious SN-stem Tiger's flesh

at the

head only, roughly painted on

^T. p. 964.

stuff.

De Groot. The Reli-

Fig.

A^

if)

JJ.

i5(f.

4*

215

^ -^ J^^«'] ^

fal

a»

#

Tigre-amulette, gardien des tresors. treasures. Tiger-charm, efficacious in guarding hidden

Fig.

216.

La Grue. The "Fairy-Crane''

— 705 — ARTICLE

THE

AIKV CRAr\E.

I

Sien-hoh

The crane

of years,

whenever they wish

hence

to lly

of Historic Annals",

when

has been chosen as the emblem of

it

air.

described as such in the

is

^^

Chow

In the above \^'ork, the following

"the Northern barbarians.

:

I-hung

I,

a

to

^,

|;§

^^,

Wei

Prince of

species

of crane

that

resented this

exclaimed

dynasty.

invaded the territory of

^

:

advance,

hence the battle

^.

he took

ye crane-loving officers,

(1)

Sien-hoh

called the

-fill

said to

is

it

He was the

to

Manchurian

and the

is

the more

no longer takes food.

emblem (2)

of longevity.

Tso's

tso-chioen

It is

how can we engage

in

lost

by cranes, Yin-hoh-pai

Generally is

the most

reputed as the patriarch of the feathered

Immortals.

long-lived.

It

reaches a fabulous age.

^Vhen 600 years


old,

it

p. 52.

drinks but

— It

is

the


Commentary on

^ ^ :& W

The

officers.

Next to the phoenix, this bird

crane.

much

soldiers were shamefully defeated,

have been

aerial courser of the

The^black species

so

ruler

battlefield

(Grus viridirostris or Gi-us Japanensis).

ft;

celebrated in Chinese legends. tribe,

^

The

(B.C. 660).

on the part of their leaders, and

infatuation

without you? The Wei

battle

@,

(B.C. 676-651), one

perched on his chariot, while others accompanied the soldiers

"Elucidation

related with reference to this

is

Till

^

fought against them near the marsh of Yung attached

for a vehicle,

Tze-chi t'ling-kien kang-muli ^Jp'jî^ll^

of the rulers in the latter part of the

bird

accom-

It

thus a kind of "fairy

It is

recording the reign of Hwei-\^:ang

Duke

attributes.

and serves them

J\^,

filj

through the

magic bird", and

or

•

(1).

endowed with many wondrous

panies the Immortals, Sion-jen

bird

i|

fill

celebrated throughout China for living" hundreds,

is

nay thousands longevity, and

VII.

the Spring and

(Second year,

Legge. The Chinese Classics. Vol.

V^.

12tli

Autumn

month

Annals, Ch'un-ts'iu

of Min-kung's

^

S- reign).

P.I. p. 12'J.

31

— 706 — Work

The same

furnishes us another incident which occurred

Han

in tlie time of the Later

Liu-ijing

younger

^,

Îj

(A.D. 58-76), expected

brother

emperor

the

to

Ming-ti P^ -^

obtain the most wondrous effects from jade

shaped in the form of a crane, and golden tortoises,

amulets, of

to

The prince

dynasty, Ileu-IIan f^ j^.

which he employed as charms,

and luck-bearing-

both

He

objects.

succeeded so well, that having- risen in rebellion and being banished,

he committed suicide

when proceeding

sad occurrence took place at Sia.o-Tan-yaug,

^

The crane

}^.

failed to

is

commonly designated

Sien-hoh

of the

crane

(1).

coffins

Genius

are

When

^.

jjlj

front

house,

A

is in

b}'

Ning-kwoh-fu

China the symbol

the people as the

a person dies, a long

on the top of which

picture of the crane

borne to the grave

of Immortality,

in

^

bring him the good fortune he expected.

At the present day, the crane and

This

to the place appointed.

is

of longevity,

"Fairy Crane",

bamboo

is

erected in

fastened the image of a

surmounts the catafalque when

The crane

(2).

and as such

is

often represents the

the object of superstitious

worship.

(1)

Doolittle.


Vol.

I.

p.

l'J3

(Death

and

Burial in China). (2)

In funerals of wealthy Chinese, an image of the departed, placed in a

wheeled sedan-chair, posed thus

to

is

sometimes drawn by

convey the departed soul

a paper crane.

The

to the blissful land of the

Doolittle. Social Life of the Chinese, ^'ol.

I.

of China, p. 25.

-->S-^-84-

p. 193.

— Dennys.

bird

is

sup-

Immortals.

The

Folk-lore

217

Fig.

La grue accompagne

ici le

dieu du bonheur,

honneurs, et est elle-m^me consideree le

dieu de

la

longevite

:

comme

le

dieu des

representant

Cheou.

The Crane, symbol of happiness and longevity.

:;

—

I

s-H

— 707 — ARTICLE

VIII,

THE COCK. Kung-ki

^m

(1).

The Cock protecting from

7.

Leg"ends relate that on the Siao-hvva [Jj,

is

found

of red pheasant,

species

a

Some have endeavoured

to

This fabulous story

is

due originally

fact

jQ:

\[\

is

|^

to the

of

Hills

Siao-Iiwa-shan

hills,

called a

(2),

and when found in

above work.

later publications

Simple-minded believe

it

folks, seeing the

On

contents.

to

the

other

hand,

as

protect houses from

as efficacious to paint the

New

The

to be quite true.

and Rivers contains, however, many strange and

"mountain-cocks"

doors on

^

fire.

singular statements, and scholars of the present day disbelieve of its

>J>

"mountain-cock".

taken from the Classic of Hills and Rivers,

recorded in an ancient work,

Classic

fire.

domesticate these birds, and believe they

are all-powerful for protecting from

Slian-liai-hing

^

image

is

it

fire,

of a red cock,

much

not easy to procure people deem

and

affix it

it

quite

over their

Year's day.

Experience

has,

however,

constantly

shown

that

when

fire

breaks out, these magic cocks have been unable to protect places, or even themselves from the terrible element, as that they

have been always burnt

it is

well-known

a

Despite

in the flames.

fact

all this,

credulous folks ever believe in the efficacy of red cocks.

Ki ^1 (from bird and why, the bird which knows place and time). (1) The cock, a rooster. In China, the cock is a solar bird, the emblem of the Sun and of the South, because every morning it loudly announces the arrival Some believe there is a cock in the sun, and a hare in the of the Day God. moon. De Groot. The Religious System of China, ^'ol. I. p. 200. (2)

Classic

of Hills

ancient and fanciful

note

1.

and Rivers, Shan-hai-king

compilation.

Chinese

Jij

^

Superstitions.

^f.

See on this

Vol. V.

p. 683.

— 708 — The Cock as a demon-dispeller

//.

generally during the hours of darkness that spectres

It is

and

about,

(1).

Hence,

disappear.

on man.

evil

inflict

it

inferred

is

When

roam

cock-crow arrives, they

that the cock

demon-

a great

is

all

dispeller.

a coffin

by of

not unusual to see a live white-cock placed on the top of

is

It

when

(2),

it

is

The rooster

borne to the grave.

keep the spirits

presence to strengthen the disembodied soul,

its

darkness away from the

home.

Blood,

taken

coffin,

and

deemed

is

lead the ghost to its destined

from the comb of the bird,

is

also

employed

in dotting the tablet.

At

marriage ceremony, the cock

a

A

an exorcising agent.

and held

to be of

made

a cock

good omen.

of sugar

Frequently one killing a centipede,

When

may see Wu-kung

affixed $j|.

insects,

protect themselves on the

fifth of

the

five

In the time of the

(1)

a live

is offered to the bride

venomous

among

pla3'S

an important part as

present of this bird is always gladly accepted,

Han

j;^.

in

one cannot be obtained,

and bridegroom

houses the image of a cock

This latter animal

is

reckoned

Wu-tuh 3£ |^, from which folks the 5"' moon.

^ dynasty

(B.C.

20G— A.D.

on

221),

Year's day, a cock was put up over the gate of the palace and buildings.

(3).

New

all official

Following this example, the people carved cocks of wood or

painted images of cocks, and put them above their doors.

From

down

spectres, dispel

evil

to the present day,

heads of cocks are believed to

kill

and avert pestilence. De Groot. The Religious System

that time

of China. Vol. VI.

p. 957.

To prevent the cock from flying away, its feet are tied with a string, many cases the bird is kept in a state of drowsiness, by spirits which have been poured down its throat. De Groot. The Religious System of China. (2)

while in

Vol.

I.

(3)

note

1.

p. 199.

See on the marriage ceremony.


1.

p. 38.

Fig.

219

Coq bianc transcendant. The "White Fairy-Cock".

— 709 — APPENDIX. According

to the superstitious ideas

which

fortune-tellers enter-

tain with reference to the 12 cyclic animals, the cock

be in constant opposition with the dog

Annexed

charm

(1)

for

is

the

keeping

picture

of a

is

deemed

to

(1).

bear-dog,

deemed

to be a potent

off thieves.

See on the fanciful opposition of these

Superstitions. Vol. IV. p. 32G.

--C-f -!>§>

cyclic

animals.

Chinese

— 710 — ARTICLE

IX.

THE CAT. Mao-tze

The Cat

/.

It

Now,

silkworms. houses,

well

a

is

their ravages.

known as

the feeding of the

that

fact

to

T^'an-inao

all

^f^'.

swarm

protect the

to

Chinese

in

worms from

worms commences,

keep

to

buy up

off

the rats,

seekers after cats visit towns the pussies they can find

alt

Since the simple presence of the

some fancied that the

result.

'J'he

of sticking

protecting silkworms from

all

picture of a

device being simple,

prove also less costly than the real animal.

introduced

When

places devoted to the silk industry.

cat would produce the same

gradually

^

have a peculiar liking for rodents

deemed necessary

the protection of the silkworms. suffices

rats

these destructive

and hamlets, and endeavour

cat

(1).

Cats are employed for this purpose, and are shut up

during the night in

foj"

^

proleclinri -silkworms,

has been

it

^/g

'J"he

would

custom was thus

on the walls pictures of cats,

attacks by rats.

In

for

this process, the

image or symbol has been endowed with spiritual power, deified as it

were

and thus enabled

(2),

to

produce the desired

The same method has been adopted or the

the doors,

(1)

Mao

destroyers of

f^\

Such

effect.

the origin of the cat protecting silkworms, T>^'an-rnaa

|^

is

^f^.

in deifying the "genii of

guardian gods of the door", Men-slten f^

jji^

(3).

(from beast and sprout, denoting that cats eat mice, the

young

grain),

a

cat,

a

puss}'.

^Vil]iams.

Dictionar}' of the


symbol

See above, another instance to the

deified the

in

which the Chinese passed from the

worship of the object represented, or

symbol.


in

other words

\'ol. A', p.

how

they

G76 (Worship of the

Unicorn). (3)

Vol.

See on these "guardian 'gods of the door".

III. p.

261.


Fiij.

221

f ^

Chats protecteur des vers a

soie.

Les Chats-Esprits sont

censes eloigner les rats tres friant de vers a soie, les fleurs sont

de bonne augure et preserve les vers a soie des epidemies. "Fairy-Cats", all-powerful for protecting silkworms.

— 711 — These were originally the

guarded the palace gates of the emperor

The

//.

T'ai-tsung

-j^

^

deified.

cat as a domon-dispeller

(1).

Besides the cat that protects silkworms, Ts'an-mao |^ pictures

of

frequently

the

cat,

The simple

in

a

^({j,

with staring eyes,

posture,

sitting-

on roofs as a charm against

placed

(A.D.

The pictures have been endowed

627-650), of the T'ang j^ dynasty.

with spiritual power and

who

two famous Generals,

of

pictui-es

fact that the cat sees in the dark,

has been interpreted,

walls,

or

As the proverb says: birds of

in the night.

Hence the picture

together.

flock

of a cat

are

evil influences (2).

as suggesting that the animal holds intercourse with the spirits

wander about

clay

who

a feather

placed on the tops of

is

beneath the eaves of houses, for the purpose of repelling

spectral influences.

In

Section

I,

Clii-weii-lali

of the

the inhabitants of Liangcliow-fii

and

its

spirit

transferred

is

related that

Kansu -^ ^, somej^, The animal was first killed,

cat.

wooden

a

to

it

f^,

in

j'\\

{ff^

times did homage to the ghost of a

^

|,^,

The depraved imp

tablet.

was credited with

pilfering during the night people's things

peas, fruit... etc.

Those who honoured

Such worship does not seem

to exist in

:

rice,

always got rich quickly.

it,

Kiangsu yx ^) '^^^t pictures and are deemed to possess

of cats are frequently placed on housetops,

great demon-dispelling power.

The Work t'ung-kien of

Wen-ti

(1)

craft

entitled

hang-muh

^^

^

(A.D.

"Elucidation of Historic Annals", f

a

M Im

590-605),

Cat-demons have occupied

than in AVestern countries,

employed them China. (2)

\'ol.

V.

for p.

Shanghai

works of

11^

a less

still

iniquity.

that in the time

§» mentions Sui

of the

[Jf

dynasty, a female

pre-eminent part

there are

some cases

De Groot.

Tze-chi

Chinese witch-

in

in

which sorcerers


of

610 (Cat-spectres in the service of sorcerers). folks

may

see the picture of a

rest-Tiouse, beside the bridge, leading to the

magic cat on the roof of the

Lunghwa Pagoda.

— 712 — slave in the service of Prince T'o

Tuh-ku

^

cat-demons

(1)

christian

^,

[1^,

employed a special form

for nefarious purposes,

The Standard Annals era),

younger brother

-^ ^^

to the

of witchcraft,

empress

and evoked

^ Hb f^ J^ ^ A

C^)-

century

(7"'

relate that in the following

of the

Imperial consorts believed also that persons could change

themselves after death into cats, to take revenge upon those persecutors during

life.

who were

their


p. G12.

-
713

ARTICLE

X.

SVÎIJOIKAL AIMlllALS.

— Slu-l:e

The Lion.

1".

Whosoever has

visited

officials

;

and wealthy

animals are merely decorative, have

regard

of stone

Sakyamuni

is

elephant,

Prela

The

Hence the the

of

is

and

the protector

(1)

the lion

Shi is

f^l

of the titles

Lion of the Sakya

In

tribe.

ten times as a lion, six as

an

charm

(from beast and

a

Buddhism, the protecting

its

being chosen as the guardian

for repelling all evil influences.

leader, a general,

the king of wild beasts).

indigenous in South-West China.

of

The strength and undaunted

Buddhist religion.

a powerful

One

an

term for Buddhist preaching.

boldness of the animal have led to of temples,

(2).

is

but never as a woman, an insect or a

lion's roar is a

lion

or the

However, with

be said that the lion

religion

Buddha was born

once as a hare,

(3).

genius

must

it

Sakijasinhn,

his repeated births,

may have

Generally speaking, these

beside one's door.

lions

China,

place also two stone lions before

Buddha and the Buddhist

of

in

being considered rather fashionable

it

Buddhist temples,

to

emblem of

pair

a

(1).

guarded by two lions carved in

is

folks

the principal entrance to their mansions.

to

^

Buddhist temple

a

noticed that the entrance thereof

stone

Ijp

A

lion.

meaning thereby that

This wild beast was formerly

The non-descript animals

called

lions,

and which keep guard before Cliinese buildings of importance, are mere charms. Dennys. The Folk-lore of China, (2)

The

p. 332. note (3)

lion is

p. 48.

an emblem of the Buddha.


2.



III. p.

p.

112 (Buddha's repeated births.

308. note 2.

32

—

— 714 — 2\

The stag owes

— Luh ^

The Stag.

importance

all its

to a

(1).

pun upon the word.

The

word Luh J^, a stag, is pronounced in the same manner as Luh f\^, meaning honours, dignities, official emoluments. As the Chinese language, owing to

monosyllabic character and the small number

its

of its sounds, lends itself

admirably

to

have imagined painting a stag upon

Luh

out the character

punning and

rather than write

picture,

a

Custom has

honours and emoluments.

jf^,

sanctioned this ingenious rebus,

and hence the image

suggests dignities,

enjoyment

honours,

the

of

stag

a

income and

of

some

allusions,

official

At the present day, one may see exposed throughout

emoluments.

the whole land, the famous picture representing the "three stars of

happiness, honours and longevity",

HM

(2)-

Genius,

who

him

beside

the centre,

I"

is

the

God

of Longevity, ShoK-sinrj

handsome stag T.

The bat

(1)

is

staff,

depicted.

is

frequently

drawn

it

The

attains 500 3ênrs,

as the

^^ :f

ijijl

emblem

its

(3);

(5).

from

of happiness,

deer, especially the males,

which have

— Chinese De

hair turns white.

and

antlers.

legends relate that

flroot.

The Religious

p. 198.


e.xhibiting the "three (3)

|^ |g

a venerable

Lith JH (the originnl form bears a rude resemblance to the horns

System of China. Vol. IV. (2)

^^

l^"

(4),

^^

Celestial

See annexed illustration.

AVilliams. Dictionary of the Chinese I,angnage.

when

^

il^

while in another part of the picture

The liat.—Pien-fnl,-t:<^

of the animal).

legs

san-shuj

grants happiness", T'ifin-kwan szc-fuh

bald-headed sire leaning on a a large and

Fiili-luh~f
"Heavenly Mandarin or

the

is

symbols

\'ol.

1\'.

p.

4.Hf).

for happiness, dignities

See picture of this "Heavenlj' Mandarin,


W.

p.

4.'i'i.

Illustration

n°

174,

and longevity".

who

grants happiness".

Illustration n° IT;^.

A

bat

may

be

seen flitting in a corner to the right. (4)

See picture exhibiting the

tions. Vol. IV. p. 436. (5)

Pien-fuh Jf $g.

The

the "flying mouse", Fei-shii j% the Chinese Language.

"God

Illustration n" 173'-

of Longevity".

and

Chinese Supersti-

174.

bat, also called the "fairy rat", Sien-shu {f,,

f|I|

^,

and other names. Williams. Dictionary of

Fig.

222

Le Cerf, sjmbole de la dignite officielle. La Chauve-soans, symbole de bonheur. The Stag and hat, emhlems cf official honours and happiness.

^t, V

— 715 — resemblance in sound between the word

the

the word for felicity or happiness, which

From

this

similarity

it

for bat,

customary

is

Fuh

J^,

pronounced Fuh

also

to paint or

and jjfg.

draw

attend a person or a household.

Symbolical images, representing

^

"happiness, honours and longevity",

^^ in

^,

Fuh-luh-.^how san-sing fg are frequently offered as birthday presents, and hung up

apartments in the hope of securing such favours.

part of the picture a bat beautiful stag

The bat The The

a

wish that happiness, good luck and blessings

bat, implying- thereby a

may

sound,

in

is

flits

above

the symbol of happiness, FuJi

pine-tree, the

the

stag,

down

a

depicted.

is

is

In the upper

pine-tree, while lower

a

emblem

emblem

of longevit}'.

jjfg

Show ^.

honours and

of

(1).

official

emoluments,

Lull f^.

The Eagle.

4°.

The powerful clutches naturally led to

endowed with in

its

of

North Kiangsu

]^.

the eagle and

its

strong beak, have

The

being chosen as a demon-expeller.

spiritual power, is -^X

W^

(2)-

eagle,

an exorcising agent much employed

Generally, two eagles are represented

Words, indicating

on a picture.

— Ying

power and

their nature,

efficacy in

dispelling spectres, are appended in the upper corner of the image.

Usually,

one of the eagles holds in

demon, while the second bird devours and mischievous animal-spectres

these

may is

beak a weasel or fox-

its

tears to pieces another of

Beneath one of the eagles

(3).

be seen the image of a youth, while beneath the other a maiden

represented,

thereby hinting that fox-demons have assumed this

disguise for evil purposes.

(1)

Five bats denote the 5 blessings or

honours and a peaceful end. (2)

The analogy seems

noxious animals, (3)

n° 198.

it

See above.

felicities

:

long

life,

riches, health,

Williams. Dictionary of the Chinese Language. to be that the eagle, being the natural

will also fulfil this

duty

in the


Eagle devouring a fox-demon.

Vo].

world of V.

p.

enemy

of

spirits.

549.

Illustration

— 716 — 5°.

The Fish, a symbol of wealth.

Fu-k\Kei yiu-yn

Wealth and good fortune In

the

pants,

are

^^

;^

(1).

sometimes symbolized

two children,

here annexed,

picture

g*

in

b}^

plunge their hands into a glass globe containing

simply hold the

hands.

fish in their

a pun, the

word

YiX -^^ (2),

meaning abundance

fish Yil -^^

The two phrases make

a fish.

gaudy and baggy

This symbol

is

fish,

or

also based on

being identical in sound with another or plentifulness.

a kind of rebus,

and run as follows:

—

Fu-h\Kei yiu-ya g" ;^ 7^ ;^.

Rich and noble, he has a Fu-k\s:ei yiu-yii 'g ;;^

^

fish.

'^•

Rich and noble, he enjoys abundant wealth.

(1)

Fu

'g, affluence, wealth, riches. A'loet •^,

honourable, noble, exalted.


Yu

fj:,

what

is

left after

eating, superabundant.

has more than enough, enough and to spare.

Chinese Language.

Yiu-yii

^

|^,

he

Williams. Dictionary of the

— TITARTICLE .ÎAR\

XI.

En.OlS TRFFS AM)

I

Kl

IS.

I

Those who are intimately acquainted with China may have

how

observed

old age (1).

growing

In

old, they

Tsing ^^, and are deemed

Incense

worship.

may

inanimate, It is

of

are burnt beneath

their protecting

In China, whatever

is old,

be

it

animate or

acquire this kind of mystic or spiritual power.

venerable

are

trees

when

endowed with

same

results,

and are

some

like

this

all

other

We

shall,

and plants deemed

trees

effects.

for

age,

spiritual power.

mystic power,

special

producing wondrous and superhuman produce the

of great

new

therefore, treat in this chapter only of

be

superstitious

and bowings made towards them,

things, but they acquire thereby no

to

energy,

vital

a kind of mystic or

not intended to deal here with this primitive and unscien-

belief;

tific

have acquired more

endowed with

become the object

they were gods.

if

to lai'ge trees,

they have reached a great

they

fire-crackers are exploded,

shade, as

be

to

if

and candles

Hence,

power.

spiritual

honours

the people pay superstitious

wide-spreading foliage, especially

with

and hence capable of

Even pictures reason the

them

of

object

of

superstitious worship.

The

/.

T'ao-shu

j^]^

i0[.

Peach-wood has been considered from the highest antiquity

A)»

The Chinese

(1)

Pencil-tree,

believe that very old trees are animated,

the abode of a Spirit, Shen

mythology, and accounts

%
This

for tree

false doctrine

dominates

all

and may be

their botanical

and plant-worship by the people.

Old

pines, especially, are deemed to harbour the souls of the dead, whose remains

they have sheltered for long years. blood,

^

3E

if

any one attempts

(12*>i

fell

them.

In the time of

century B.C.), the people of Yung Chow ^f

tree inhabited

with

to

Centennial trees are believed to give forth

by

sacrifices.

a

King #|

Wu,

V^û-wang

worshipped a big

ShenT^. They took wine thither, and worshipped the tree


(Tree and plant spirits).

of China. \o\.

W

.

p. 280

— 718 — means and

as a principal exorcising It

suppresses and subdues

spectres

The

check.

in

twigs plucked from the

powerful demon-expeller

a

gum, chips

bark,

tree, are also

grow

which

powerful

In early times, sorcerers,

(2).

were armed influences

peach-rods,

with

up branches

many

young and

bathe

body

the

The

been soaked. for

in

seals

warm

the root.

water,

efficacy

would be

which

in

employed by Taoist

considered that

It is

no avail

of

New

At

Year"s

moon

full

peach-twig has

a

Tao-shi

priests,

^

^,

of peach-wood, or part of

they were

if

put

prescription,

drink peach-soup, while at

old,

rulers,

obnoxious

order a decoction of peach-leaves

stamping charms, are usually made

their

A common

most

officials

all

(4),

purpose of expelling spectres fi'om the body.

people,

dav,

is to

away

keep

to

ceremonies

peach-wood over their doors.

of

even to-dav, of Chinese doctors, for the

^

efficac3\

the

are

when accompanying

order

in

".Vo"

the

After

(3).

the

to

South,

or

of

wood, and even

of the

endowed with the same East

Those twigs,

(1).

and keeps the legions

evil influences,

made

of

any other wood,

expelling spectres and evil

for

influences.

Peach-wood arrows are shot 3R

^fij

(1)

in

(5),

order

The peach

is

to

a

at the

"Heavenly dog", T'ien-heu

children

protect

from

the

symbol of the vernal sun, under whose influence

clothed with blossoms, before a single leaf unfolds on

more ful

vitality

than

all

(2)

— Chinese The

other trees, and


exorcising and healing

are reputed the best. I)e(iroot.

See Chinese Superstitions,

(4)

The purpose

^'ol. II.

of these ceremonies

cause disease and pestilence.

Vol. VI.

— This

Standard Histories.

Preface, p.

was

II.

note

1.

\'o\. II.

Preface, p.

Chinese Superstitions. as

and South

demons, supposed

to expel

demon appears as early He is deemed to feed on the

the

livers

hence the panic he generally causes in Chinese homes. gious Sj-stem of China. Vol. ^^ p. 574.

to the East

of China. \'ol. NT. p. 960.


See on this mjsterious monster. 8.

has

power-

power conferred on the peach by the sun

Those which grow

The Religious S^-stem

(3)

Illustration

of China.

it is

it

Superstitions. A'ol. V. p. 504-505.

abides especialh- in the branches.

(5)

is

twigs, hence

its

The Religious SNstem

De Groot.

demon-expeller.

p. 957.

attacks of this

6'''

to II.

\'ol. 1. p. 8.

century in the

and blood of children,

De Groot. The

Reli-

Fig. 224.

La p^che de

I'immortalite.

The Peach, symbol of Immortality (Taoist).

— 719 — mysterious demon, that has fascinated the Chinese people for a

long-

series of centuries.

Persons suffering from

fever,

swoon

diseases,

brandishing the rod over their heads. powerful, and

if

Wooden

other demoniacal

Peach-blossoms are also most

refractory

kill

(2),

In times of epidemics,

wood on the

or

peach-rod, or simply

peach-rods that demons

with

is

It

Hades

souls in

a

taken with hot water, cure from convulsions, spasms

and lethargy.

men and women wear swords them over

as amulets, or suspend

breast,

of peach-

their doors.

peach charms, placed over doorways, prevent spectres from

entering dwellings.

deemed

(1),

are cured by beating them with

Though

B).

Stakes of peach-wood, stuck in the ground, are

houses and yards from

to protect

produce marvellous

the

all

evil influences.

wood, twigs and blossoms of the peach-tree

effects, still

more prominent

is

the position given

to the fruit in the mystical fancies of Taoists.

Of traditional fame

is

annual banquet served up to the

the

Immortals by the Fairy Qneen of the West, Si-\K-ang-mu

and

in

which peaches, grown

Some

dish.

Emperor

Han "^ to

him

these,

of

Wu-U^^[B.C.

j^. in all

On

is

her fairy

Persons

(3),

said to have brought one day to the

140-86), of the Former

pomp

(4),

Han

dynasty, Ts'ien-

and presented him with four

who have swooned may

rod of peach-wood.

of her

Having eaten them, he put away the stones,

hope of raising trees from them,

(1)

H 3E "^

her magic groves, form a special

the seventh day of the seventh month, she appeared

exquisite peaches.

the

she

in

in

but the Fairy Queen said to

be cured by beating

them with

a

De Groot. The Religious System of China. Vol. VI.

p. 960. (2)


(3)

See on this

Vol. IV. Illustration. n° (4)

See above.

p. 50(3.— Treatise

on the Buddhist

^M#

f^ (A Taoist production). Chinese Superstitions. "P'airy Queen".

hell, Yuh-Iih ch'ao-chiven

17'i.


p. 593.

\'ol. 111. p. 258.

— 720 — him:

"these peaches grow once only in 3000 years;

China

is

them"

too barren for

Most

of the

Poh-loli-slian

^

i^'

(1).

owed

Genii

Tung Tze-yang j| -^ |^

immortality to peaches.

their

90 years, on no other food than peaches,

Kao K'il-kung "^ ic -^ became

and water running from the rocks. an Immortal peach to

a

by

peach-gum.

eating

Damsel Ho,

the Fairy

Thus

the recesses of the Poh-loh hills,

lived in

for

^J,

the soil of

g

Tung-i>in

Lil

Ilo-sien-hu

fjlj

j(^,

fjlj

^

-JlpJ

gave

when she

strayed into the recesses of the mountains, and thus she ascended

Land

to the

of the Genii.

The God

Longevity,

of

Slio\'.--sing

^

^,

sometimes repre-

is

sented emerging from a peach, thereby ever renewing his youth

A peach-stone, cut a

charm In

all

shape of

the

in

prolonging the

for

life

a padlock,

of children

M# ^ (B C.

(B.C. 246-209),

iu

Wu-ti f^ fit

both

i%i

employed as

is

(.'i).

legends dealing with the pursuit of immortality,

'I'aoist

the peach holds always a prominent place. ''

(2).

140-8(P, of the

ardent

The emperor

S/ii H\<'ang-

founder of the Tx'tn || dynasty, and

Former Han dynasty, T^'\en-Han

votaries of the Taoist sect, ate

magic peaches,

hoping- thereby to attain immortality, but nevertheless they followed

way

the

of

Jlesh.

all

The peach hence it

a

to-day the

is

picture

of

would prolong

life,

emblem

found

is

it

of longevity

pagan homes,

in all

and enable the inmates

and immortality, in the

to

hope that

attain a blissful

old age.

The peach

is

The graceful elegance

(1)

Han

Home

W'li-ti

and nuptials.

also applied metaphorically to females

of the peach blossom symbolizes the virtues of

Traditions concerning the emperor VVû of the

nei-chwen

recording principally

(31

S^ 1^

p^ ffi-

Wang-mu's

gious System of China.

\'ol.

A

Han dynasty,

Taoist work of only a few leaves,

visit to the

emperor.

I)e

Groot.

'I'he

Reli-

IV. p. 804.

(2)


(3)


\'ol.

\o\.

1.

p. 22.

I.

of these padlocks on each of the child's feet.

p. 24.

Illustration n° 18. I'he

mother attaches one

— 721 — a Chinese bride.

t^

^,

U

graceful

flowers.

Book

or

'J'his

of

yon

'J'his

allusion

based on a stanza of the Shi-hinrj

is

Odes, commencing with these words:

peach-tree

stands,

maiden comes

order her house and

home

to

blooming and

"graceful,

bright

are

its

her husband's abode, well will she

'

(1).

• (1)

Set'

r,egge.

States, Kicoh-fiinfi

^

Chinese Classics.

'I'lu-

^.

liook

1.

Ode

\'ol. I\'.

G ('I'-ao-yan

f^l^

IM.

Lessons from the

^).

p. 12

(Praise of a

bride goinj^ to be married).

33

— 722

The Pomegranate, Shili-liu :^

//.

The

pomegranate

This S3'mbolism

emblem

the

is

progeny, because of the

number

g^reat

of

;j;^

fertility

(1).

and

based on a pun upon the word Tze

is

numerous

of seeds contained in its fruit.

^, which

means kernel, stone, grain, and also offspring or descendants. The pomegranate contains numerous small hence

roseate colour,

to offer this fruit to a

that he

may have many

of this

symbolical

children and

fruit,

fertility,

a present,

marriage,

(1)

and

offered

hung up

bless the

to

a

numerous

in

Pomegranate,

(Piinica Granatum).

houses, and are deemed to

home with numerous

offspring.

Such

family on the occasion of a betrothal or a

Shih-liu

It is

^ ^;

also

called

scarlet or pale

feet

in

height.

The

red

red.

It

Ngan-shih-liu

not indigenous in China, but

Central Asia at the beginning of the christian era.

from 15 to 20

fruit

^ 5

|§

was introduced from

About Nanking,

it

attains

The leaves are lance-shaped, and the nowers is

outwardl}^ of a beautiful orange colour,

contains numerous seeds, each inclosed in a

pulp of a reddish colour. the fruit.

Pictures

open and the

always of good omen.

is

shaded with

of a red or

postcrit3\

fully ripe, the pulp bursting

seeds thus well exposed, are

bestow

seeds,

person, implies a wish

The Chinese grow

Encj^cloptedia Sinica. p. 446.

it

— Century

more

for

la3-er of

ornament than

for

Dictionary and Cycloptedia.

Fig. 225.

La grenade symbole d'une nombreuse

posterite.

The Pomegranate, symbol of num,erous progeny.

"'n-^',?

y\

V

Fiff.

228

Pres du nenuphar on voit une cigogne, au-dessus plane le phenix. Done gage d'une nombreuse et heureuse posterity. Lotus Flower, Stork and Phoenix. (Symbols of numerous and happy descendants).

— 723 —

The Lotus, Licn-hwa-lzo ^"

///

The

lotus,

owint;

to

the

many

^ ^

seeds which

it

(1).

contains,

is

also

an emblem of numerous progeny.

Buddhist temples, several gods and goddesses are represented

In

seated

Wi

5ii

Thus

on the lotus. f^»'

pictures of Amitabha,

him sometimes emerging from a

I'epi'esent

or seated on a pedestal of lotus-leaves (2).

Mercy,

K\<,-an-yin f^

of the Eastern Sea,

The to

0-mi-l'o-fah

-g^,

also

is

'i'he

represented

and

lotus- blossom,

famous (loddess

of

wafted on the waters

and seated on a lotus-flower

lotus-ilower, petals

ifpf

(3).

fruit, are all sacred

symbols peculiar

Buddhism.

(1) lily,

I.ien-ha'Ct }M i^ (NeliDnbiiou specinsu))i).

a flower sacred to

worlds from eternal cosmic matter.

from the Chinese,

p. II.

— Chinese

Beal.

A

Lotus-flower, or water-

Catena of Buddhist Scriptures

Superstitions. Vol.

(2)

Monier Williams, lûddhism.

(3)

When

p.

III. p.

278. note 4.

483 (Images of the Buddhas).

adherents of Buddhism depart from this world, they are

placed by Kwan-yin %l lâradise.

'I'he

Buddha. The lotus represents the evolution of Buddhist

^

in the heart of a lotus,

Johnston. Buddhist China,

p. 104.

and borne

to the

'Western

.\llriâ^f'->i

ISiiT^.

'-.^'ii

^>?^n^

\i.h?v.VQ

^0

:îoOiT:w^

,^^'>.:>V^

!a;<^vi

>5XjV^

^:i

228

Fifr

Aux

jeunes maries.

Explication: Tsao (branche de jujubier,)

Cheng (instrument de musiquej en langage vulgaire, Tsao-sheng-tze".

sig-nifie

et Tse (enfants). :

Engendrez

'Tsao chen

tse"

\ite des enfants.

Quickly beget children (a pun on the three characters).

— 725 —

name

'J'hc

another 7'sao a

olTerin^

in

may you

^,

T.sao

(1).

identical

is

meaning quickly, soon or

pun on these two characters,

would say is,

of the jujube,

^,

^

The Jujubp, Tsno-tzo |g

V.

him some jujubes:

Tsno-.^hoiuj

Now,

depict

As

/jjV.

meaning

J^^ jJ£,

that

to

beside

the jujube

word

this

of a marriage,

beget or bring forth,

exactly

forth a son.

hand

a

branch of the jujube,

mouth-organ,

-^lieng

^•jV,

7'.sao

^;

^,

owing-- to the

All these ideas are

A

graphically set forth in the annexed illustration. its

called

Slieng

like

the phrase implies,

pun upon the word, quickly bring

the

Chinese painters

mouth-organ,

small

a

pronounced

is

that

-J|-,

quickly beget children.

is,

in order to better express the latter idea,

frequently

Sheng

ff.

I

Should jujubes be offeied on the occasion r.sao-s/te/fry

'{"hrou^h

a person wishin-; to (latter an oflicial

receive rapid promotion

donor would say:

sound with

in

in f;ood time,

child

bears in

another displays a small

while in a corner of the picture, a young

spouse exhibits with pride her olTspring, rebus, expressing a wish, T.^no-sheng-lze

Tze J|l

-f-

.

We

have thus a

j^ i^, which interpreted

means, may you be soon a happy mother.

(1)

whose taste

Tsan-tzc fruit is

^^

(Ziziiphus jiijitba).

comnionly

and form.

It

is

cultivated in

brown and plump when are eaten fresh,

dried,

called a date

fresh,

\'ol.

I.

North and Central China.

but shri\els

tree,

when

dried.

The

fruit is

Different varieties

preserved in sugar, stewed or smoUed.

Williams.

— Kncjclopcedia

— Chinese

Dictionar}^ of the Chinese Language.

Superstitions.

The buck-thorn or jujube

by foreigners, from the resemblance in

p. 33.

\'ol.

V.

p. (j52.

note

3.

Sinica. p. 201.

— 726 — The Bamboo, Chuh ft

VI.

The verdant as an

emblem

of the

foliage

bamboo has

and

of longevity,

place in symbolical pictures.

It

is

is

prominent

moreover, regarded as peculiarly In several places, a rod of green

way

evil spirits,

to tlie

burial place

VII.

Tho I'lnm-lreo, Moi j^

The llowcrs are

away

to be efficacious in driving

obstruct the

of

to

tombs", T>i'inrj-ming

for

efficacious

0^.

-J^

who might

(3).

with

interwoven driving

gather these llowers

exorcising agents.

and

(2).

plum-tree,

the

deemed most

Pagans are wont

powerful

being chosen

carried at funerals, by near relatives of the deceased,

supposed

peach,

led to its

like the pine, it holds a is,

powerful over goblins and imps.

bamboo

(^)-

at

away

the

and hang them up

those of the evil

in their

Inder the inlluence

spirits.

of the

"festival

homes

of ^^'estern

as life

and science, the superstitious ideas connected with the ilowers of the

peach

and

plum-tree,

especially in Shanghai,

tend

disappear

to

where the gathering

considered as a Spring outing

after

of

at

the

them

Open Ports,

now

is

largely

the severe cold of the \\inter

months.

(1)

in

Chxih JY (the original form represented leaves drooping

which way the Chinese draw the bamboo).

Chinese reckon GO varieties. (2)

Bamboo

also fear them.

on two

The bamboo,

of

stalks,

which the

AVilliams. Dictionary- of the Chinese Language.

roots are the terror of robbers

and thieves, and spectres

Decoctions of them cure patients struck with demoniacal

diseases, or suffering from convulsions.


of

China. Vol. VI. p. 1075. (3)

yiei

tfe.

A

name for plums and prunes. Williams. Diction— The plum is regarded as possessing mysteraway evil spirits, but it is not thought equal to the

general

ary of the Chinese Language. ious virtues for driving

willow.


p. 47.

.

Fiff.

229

"Tchou pao ping ngan'^ Un bebe tient un vase a fleur contenant des rameaux de bambou. Le bambou ici est symbole de paix et de sante. The Bamhoo, srjmhol of peace and happiyiess (a demon-dispeller)

— 727 — The Willow, IJu-^ha

Vlll.

)(^\\

Iff (1).

The willow-tree has been already menlioned

when

volume,

this

in

speakinj; of the "festival of the tombs", Ti^'inrj-ming -^ B^

North Kiangsu yX ^, especially and Yangcliow-fu cliow "^ j'\\,

^

extending- from

Grand Canal

the

(2).

the country about Kaoijiu-

in

In

J^j

and

}^,

')]]

to the sea,

the

lowlands

young men wear

all

green willow-branch in their hair at the "festival of the tombs"

They

thus,

will,

dog in

is

it

subsequent

a

The willow

Kwan-yin

pictures of the Goddess of Mercy,

represent

her as seated on a rock,

willow-branch in a vase of water

|||

Chinese painters

may

while beside her

be seen a

The Goddess employs

(4).

In

inlluences.

evil

^,

most

considered

is

wicked spirits and

off

(3).

escape being changed into a brown

believed,

existence.

keeping

for

efficacious

this

mysterious water and the branch for putting demons to llight It is oflF

(1)

Liu

Taoist witches, Tao-niX jg

the willow-tree.

^[I,

Composed

of

J/i
(5).

used in warding

for this reason that the willow-tree is

perhaps

attacks of evil spirits.

a

^,

;^ (wood),

also

employ

and

Mao

^\\,

the second of the three cyclic characters, which denote the East or the Spring, that

is

to say,

it is

the equinoctial

victory

System of China. (2)

the tree of the

\'ol.

of light

\T. p.

midmost month over darkness.

of Spring,

which contains

Groot.

The Religious

I)e

9'.)U.

See ahove. Chinese Snperstitions

Vi>\.

V

.

p.

503 (Efficacy of willow-

branches). (3)

Doohttle states:

It is

generally belie\ed that on the "festival of the

tombs", the ruler of Hades allows the imprisoned

and possibly some of them might intrude

The willow-branch keeps them

welcome.

Chinese. Vol. (4)

II.

spirits to revisit the earth,

their society

where they are not

Doolittle.

Social Life of the

off.

p. 50.


Illustration

I.

of the vase and the dove were adopted from Northern

Gods of Northern Buddhism, (5)

the divine nectar, which the Chinese

p. 214.

of .Northern

— The

two symbols

Buddhism. Getty. The

p. 71.

Getty adds that the willow-branch

The Gods

1.

Buddhism,

call

p. 72.

is

used for sprinkling around her

"sweet dew", Kan-hi

— Chinese

-y*

^.

Superstitions.

Getty. \'ol.

II.

— 728 — a small imajê of

made

of the

wood

communicating with the

spirits of the dead.

where the disembodied

to the nether world, it,

of the willow-tree,

and give the desired information

'J'he

When

chestnut

offered

to

held

is

a

China

in

Tins symbolism

^ ^,

is

the chestnut,

meaning

''to

to

deemed

is

^ it

is

(I).

happy omen.

implies the

based upon

n

pun.

wish of Lih-lze

similar in sound with another lAh-tze 2L

The

beget children".

to

fail

marriage

(1)

send such

life

presents on the occasion of a betrothal or a

(2).

and their mar\ellous willow image.

See on these Taoist witches,

Chinese Superstitions. (2)

"-?"»

zest of these symbolical gifts is

highly appreciated by the superstitious masses, and in everyday

few

sent

to enter

^.

be a fruit of

newly married couple,

numerous progeny.

image

surviving relatives

to

The Chestnut, Lih-lze

IX.

'J"he

spirit is

purpose

for the

\'ol.

V. p. 488-480.


on the occasion of

a

\'ol.

p. 33

1.

marriage).

K

>C ->

"

3{

-

(Auspicious presents offered

— 729 — ARTICLE

XII.

MAUI FIJ.OLS PLAIVTS AM) Tlie Milfoil or

/.

is

It

Annals

frequently

A^

,

meaning

rulers, officials

and the people its

stems was called Shi

Thus

(3).

the tortoise-shell was also generally

milfoil,

in the time of the CIio\k-

^

249), augurs and diviners swarmed, and solved

ment

affairs

purposes

for

to forecast (2).

Together with the consulted

throughout the Histor}' and

Divining by this plant and

of divination.

(1).

that the milfoil or yarrow has been

Chinese nation,

employed by

IIUS.

^^

Yarrow, Shi-ts'ao

various places

recorded in

of the

l,()\\

I

dynasty (B.C. 1122doubts in govern-

all

by consulting the tortoise-shell and the

following are a few examples selected at

The

milfoil.

random from the

Historical

Annals.

During the reign

Duke Hsien ^,

651),

King Hwei, Ilwei-^vang

of

shell

and the divining

The

her to wife".

may wed

Shi-ts'ao

The

tortoise replied

The duke added, saying: "I

her".

—

^^( Achillea Sibirica).

The

finely divided.

rose-coloured, are corymbed.

Each

flowers are highly aromatic.

It

is

milfoil or

yarrow.

(3)

"you

A composite

The

leaves are

flowers, white or slightly

corolla has five petals.

The

sold in parcels of 04 stalks for purposes of divination.

XI. note (2)

The

:

leaves

and

grows much about the grave of Confucius,

Dictionary of the Chinese Language. p.

"do not take

"the tortoise gives

herb of a grayish green colour, and a foot or two high.

and

:

prefer following the

The diviner then said:

numerous, bipinnate and very

desired to take

and consulted thereon the tortoise-

on the other hand, determined

milfoil,

advice of the milfoil".

(1)

^[5,

stalks.

3E (B.C. 676-

^,

of the Principality of Tsin

consort the lady Li-ki ,^

as

^

— Chinese

Superstitions, ^'ol.

Williams. I\^.

Preface,

6.

See Chinese Superstitions. Vol. IV. Preface, p. XI. note See on divination by the tortoise-shell.

7.


IV. Preface, p. X.

34

— 730 — surer indications than the milfoil

following

The duke persisted

'decisions".

_its

and wedded the lady Ki

^

who gave him

(2),

^[5

his successor on the throne

In the Li-ki

hence you would do well in

(1),

^ ^,

the boy Hsi-tsi

(3).

ov Record

fE,

in his determination,

Chapter

of Rites,

entitled

I,

Rules of Propriety", K'u-lC}^ ig, we find the "Summary following rules laid down for consulting the stalks, and determining of the

This method was

thereby whether a day would be lucky or not.

adopted by rulers and the people from the remotest antiquity.

was

made the people

sage [kings

believe

spiritual beings, King k\K-ei-shen

laws and orders.

was

It

perplexities

their if

and

^

in

longer think that you boldly do on

it

what you

Needless to

of their

Hence,

stalks,

kings and sages did

you need not any

(4).

They did

not select luck}' days.

sacrificing to spirits or ancestors,

ceremony

This practice has been adopted by the whole body of the

(1)


(2)

The

M- One

the daughter of a

Vol.

W

expedition undertaken against her tribe by

(4)

M

^'I.

Captured

in

^

Duhe Hsien of Tsin

J^ •&, she

ManuaL

after his accession,

p. 51.

AVhile

still

a boy, he

by the ambitious minister

^

Li-ki

lation, p. 94.

^ IE,

or

Record of Rites. Book

— Couvreur.

Chinese

text. Vol.

I.

I.

K'ii-li

p. 62.

ftH-

— Chinese

Vol. IV. Preface, p. IX. (5)

She

B.C. 672, in an

p. 116.

See Mayers. Chinese Reader's

was murdered immediately Li-k'oh

Preface, p.

and became the favourite among many concubines.

Mayers. Chinese Reader's Manual, (3)

.

(5).

literati

of the fatal beauties of Chinese history.

barbarian chieftain.

to wife,

before

so

engaging in military expeditions,

fixing the day for a burial, a marriage or a capping

was taken by him

:

us, after quoting the above text, that the ancient

tell

lady Ki

said

it is

the day be clearly fixed,

If

desire to do"

revere

awe

in

methods, that they decided

their misgivings.

do wrong.

will

and days,

and stand

iji^,

j^g,

also by these

settled

seasons

you have doubts, and have consulted the

was

"It

by consulting the tortoise-shell and the stalks, that the ancient

See Chinese Superstitions. Vol. IV. Preface, p. V.

Legge's transSuperstitions.

— 731 — and

disciples

down

Confucius

of

the

to

day

present

Westerners think that these Confucian scholars are

The most eminent among them, Cliu-hsi j^

erstitious.

who

1130-1200), "j^

^,

lived in the time of the

^^

Ning-tsimg

Many

^

(A.D.

Southern Sung, Nan-Sung

when he and

consulted the stalks,

dynasty,

his

Appointed royal preceptor

encountered adverse fortune. of

(1).

nowise sup-

in

disciples

at the court

(A.D. 1195-1225), after a stay of only 46 days,

Not content with

he was dismissed from the palace.

the

this,

emperor got the queen-dowager, who then held the reins of power, to issue

an

edict, forbidding the

use of the philosopher's commentaries

on the Classics by the scholars of China, and as many as 59 of his adherents were dismissed from the government service official,

he

taking the seals of

before

discarded

the

principles

deprived of his court function and

which he intended

was bound

office,

new

the

of

present to the emperor.

to

Every

to declare that

Chu-hsi ;^

school.

drew up

titles,

(2).

It

^,

memorandum,

a

was couched

in

such violent and sarcastic language, that his disciples feared the

happen

worst would Yuen-ting

^% ^

both

to

bosom

his

(3),

writer

the

wisdom

as to the

choice

on a passage from the

Changes,

"Tung-jen"

Chu-shi :^ I

^

^

disgraced,

advised

\,

that

Yili-king

him

to consult

memorandum.

^

|^,

or

Tsâi

The

Classic

of

"be with your fellow-men",

is

pondered over the reply, and said: "that means that

must follow the advice Despite

friend,

of presenting the

the stalks, fell

and themselves.

this

of

my

disciples".

determination,

and was

closely

the

watched

aged

till

philosopher

remained

the end of his days.

He

died A.D. 1200.

(1)

Wieger. Histoire des Croyances Religieuses en Chine,

(2)

M'^

tsung

^^

(3)

Gowan. The Imperial History

p. 139.

of China, p. 409 iReign of Ning-

A.D. 1195-1225).

Ts'ai

^ yt ^- A.D. 1135-1198. Celebrated among the ^ dynasty, notably for his labours in elucidation of

Yuen-ting

schoolmen of the Sung

the text of the Yih-king

%

|^|,

or Classic of Changes.

Was

highly revered

by Chu-hsi :^ ^^, whose friend and correspondent he became, and who in turn bestowed instruction on his son 'J's'ai-ch'en ^ j'/^- Maja^rs. Chinese Reader's Manual,

p. 227.

— 732 — and

S^-eet-flag

//.

Popular credulity attributes

^

^

efficacy

»i'eat

aromatic

Mugwort, Ngai 5t

spectres. its

On

supposed the

in

of the

fifth

Tlie

moon,

doors

lintels of their

a plant

is

which remains

name, Wan-nien-ts 'ing "^ 4p

its

evil spirits.

households in China nail up

all

^

(4).

It

(3).

^

Chinese Everlasting, Wan-nien-ts' ing "H

The Chinese everlasting hence

demons and

to

pungent odour, hence

lias also a

bunches of these two plants over the

///.

obnoxious

be

counteracting the influence of

efficacy

fifth

to

(2),

attacks of evil spirits.

off

has sword-shaped leaves, and a

it

deemed

smell

5t-

Ch'ang-p'u-is'ao

to the sweet-flag-,

Avarding

for

['^)i fM This is owing to the fact that

strong,

W^ — Ngai

Ch'ang-p'u-ts'ao '^

Mug\',-ort,

^.

for ever green, is

offered as a

present on the occasion of a betrothal or a marriage, and expresses the wish

Such

ever.

deemed tion, famil}'

a

present

promote

to

exhibiting a

may

is

always held

effectively a

g

for its invigorating

and the wish that the "j^

The

^^


\'ol.

'f'he

V.

J§

(5).

sweet-flag,

which

highly exalted by Chinese medical authors

and immortalizing power; and by sorcerers

De Groot.

repelling efficac\\

last for

See annexed illustra-

j^ !^ (Acorns calamus). is

may

good omen, and even

Wnn-nien-kia-h' ing

life,

marsh}' places, and

in

to be of

happy union.

present of everlastings,

enjoy long

Ch'ang-p'u-ts'an

(1)

grows

that the happiness of the newly married pair

Religious System of China.

for its

demon-

\"ol. I\'. p. 321.

p. 502.

Xgai 5t (Artemisia vulgaris). Artemisia, mugwort. or any plant from which moxa is obtained. Williams. Dictionary of the Chinese I.anguage. See Chinese Superstitions. Vol. V. p. 502 and G46. (3) (2)

(4)

Wan-nien-ts'ing

thousand,

a

m^'riad.

^, the dark green an everlasting". (5)

^

:^ if

Xien ^,

of plants.

(Rhodea Japonica).

From Wan ^,

a year, a revolution of the seasons.

Hence "the plant which remains

ten

Ts'ing

for ever green,


Kia ^, the family, the household. K'ing g, to congratulate with gifts. Hence "to wish the family long life". Williams.

good wishes and


"Wan Le vase de

nieu kia king"

fleur contient la fleur

nommee

" Wan-nieu-tsing" Dix mille annees vertes. ,

Jeu de mots entre "Tsing" vert The

Chineîe Everlasting,

et

"King'"

symhnl of happiness and

feliciter. longeviti/.

Fig.

Liu Tong-ping (rimmortel

231

et le

patron des

en contemplation devant une pivoine, '^Liu Tong-ping

Lu Tung-pin

(Taoist mystic

Hi mou

Le

lettr^s.)

titre

est

tan.''

and Immortal) adm,iring a peony.

Fig.

232

Citrouille trans cendante.

The Pumpkin Sprite

(in

female form).

— 733 — The Peony, Meu-tan-hwa

IV.

The peony the

is

It

happiness and riches, and always occupies a

of

^

the whole hall

i-e.

^X;

circumstances of rejoicing' the house Generally, favourite

this

flower

see the

Tung-pin hsi-meu-tan

The pumpkin, owing pulp,

is

an emblem of

li-lsing }^

(1)

to the

fertility

several

emblem

^

/l^

î

Kwa

many

::P1*

(2)-

J!R

(3).

seeds contained in

and numerous progeny.

The annexed

into a sprite,

^, and

disguised in female form

(4).

on a

stalk.

species root

Its

is

shrubby,

fleshy

its

pumpkin metamorphosed

The Chinese

of

admiring a peony,

Lii Tung'-pin

Meu-tan-hiva H^ -^ -^ (Pieonia moidan). The Peony.

of Central Asia. flowers,

']|^

all

expresses this idea,

illustration

Immortal

g

because in

is red,

the eyes of pagans the

in

festivals,

a

exhibits

|^

and

hung' in red.

is

The Pumpkin,

V.

illustration

is

The annexed

beauty.

and the reader can Lii

(1).

in pictures exhibiting' family rejoicings

Man-t'ang-hung f^

a

^^

considered in China to be the queen of flowers.

is

emblem

prominent place

iSft

It is

Kwa-

a native

-with large rose-coloured

was formerly considered

a

charm.

Century Dictionary and Cyclopaedia. (2)

See on lAi Tung-pin.


\'ol.

V. Fourth month,

14th day. p. 581. (3)

Kwa

jA (Cucurhita pepo).

The Pumpkin.

It is

of Asiatic origin,

has lobed leaves, almost prickly as are also the stalks. globular, or rather oblong and flattened at the ends.

yellow

when

ripe,

The

It is

and

fruit is nearly

of a deep orange

and contains numerous seeds embedded

in

the

pulp.

Century Dictionary and Cyclopaedia. (4)

Plant spirits assume anthropomorphous shapes, generally that of a

man, woman or child, and sometimes that of an animal, dwelling in or near the plant, and emerging from it at times to do harm or to dispense blessings. De Groot. The Religious System of China. Vol. IV. p. 27.3 (Animated plants).

— 734 — APPENDIX. Marvellous Minerals.

The mystic powers

of the

animal and vegetable kingdoms have

been set forth in the previous chapters

;

study by a few words on the wondrous

we

now complete

shall

this

mineral

effects ascribed to the

world.

The

belief prevailed

that jade, gold and pearls are

present day,

man's

erty of prolonging decs}' after death.

The

and precious stones, heaven the to

ancient times, and

in

endowed with the prop-

and even preserving the body from

life,

life-conferring

is

held at the

is still

derived

power inherent

from

to these metals

their mystic

with

relation

In the time of and the Yang j^ principle of Nature. (12''' century B.C.), jade pounded and reduced j^ dynasty

(1),

Cho\<.'

fine

powder, was taken

internall}' as food.

was

It

also believed

that immortality could be secured by eating from bowls of jade

Jade, dead,

and pearls were also placed in the mouth of the

gold

and the various apertures of the corpse,

preventing decomposition

(1)

(2).

Princes

(3).

sent

for the

purpose of

of jade

pieces

to

be

For a long series of ages, peculiar animation and life-prolonging

power was attributed

to jade

with heaven, which

the chief seat of the Universal Sheti

is

and gold, on account of their mystic relation

%

$f says: "the emp3'rean region

5^

M2

j^

is

jade and gold",

jjj^.

T'ien


#•

The Yih-hing

icei

yuh, wei kin

\'ol.

I.

p. 271.

Vol. IV. p. 330. (2)

The emperor Wen-ti

% % (B.C.

179-156), of the

Former Han

d^^nastj,

^

^, acquired a drinking-cup of jade, on which was carved the following inscription: "Master of mankind, may thy life be prolonged to the great delight of this world". De Groot. The Religious System of China. Vol. Ts'ien-Han

I.

p. 272.

— Laufer.

Jade

p.

297 (A study in Chinese archccology and religion).

Koh-hung 3^ ij^ (an alchemistic author of the there be gold and jade in the nine openings, the result (3)

not putref\'".

It

was an established

rule with the

4"' is

House

century) says:

"if

that the corpse does of

Han ^,

to

bury

every prince or feudal lord with boxes of jade in order to prevent putrefaction.


of China. Vol.

I.

p. 273-274.

— 735 — placed in the

mouth

of their deceased friends

(1).

This stuffing

of

the body with jade took the place of embalming in Western countries,

but of course

it

had not the same

lumps

In some places,

This

of worship.

is

effect.

of stone

owing

their

to

are kept in temples as objects

having increased, or moved

about accidentally, or because they have been noticed sweating at certain

upon

This

times of the year.

of science is fully cool

a

province of

aware

last

^

phenomenon, as every student

simply due to condensation of vapour Flanshan-Iisien -^

Visitors to

surface.

Nganhwei

of, is

^, may

see

huge

\[\

in the

j^,,

pieces of stone set

up

small shrines on the hill-side, and worshipped by the people.

in

It is

a kind of fetichism, similar to that practised by savages in the lower

stages of civilisation.

In terminating this series of superstitious practices, to

point

needless

out to the reader the hold that these beliefs, sentiments,

customs and practices exert over the nation. that they enter largely into the

the people,

and influence

To eradicate them science,

it is

and when

will

all

life

It

and habits of

may

even be said

rulers, literati

and

their acts from the cradle to the tomb.

require the combined efforts of religion and

this wôrk is accomplished,

fulness of truth, and thus also attain

China

will enjoy the

more prosperity and happiness

than she ever realized in the hoary past.

(1)

See the presentation of these gifts described in the Li-ki || |E, or

Record of Rites. Book XVIII. P.

2.

n° 31. (Sending the

gem

Miscellaneous Records. for the

mouth).

p. 145.

-
Tsah-Jd JH |E.


§ 1.

Vôl. II.

— 736 —

-@X')<@"

researches into chinese superstitions (Vol 5) - henry dore.pdf

Recommend Documents