Escolar Documentos
Profissional Documentos
Cultura Documentos
INTO
CHINESE
SUPERSTITIONS
S.J.
By Henry Dore,
By M. Kennelly,
S.J.
First Part
SUPERSTITIOUS PRACTICES
Profusely illustrated
Vol.
JDS
7=2/
y&
S~?"
Ra jS^
:
19S'i
S/TY OF
\&1%r
Hi ?!i)83fi
PREFACE.
This
fifth
volume
of
first
which
to
it
in the four
Proceeding
be said that
more
detailed
statement of
its
may
The
first
the exercise
and the
work
Tao-nu
<)]],
jf| -fc,
in
especially
Hai Chow fy
of
marvellous
sorceresses,
image made
or
(3).
The
these
bv
"lady-dentists",
is
T'iao-ya-ch ung
$|]
5f
jj|,
as they
are generally
called,
deemed
and
in
return with
Widows, who
desire information in
(1)
The custom
in
is a
savage and semi-civilized times, when man a ssimilate d death to sleep, lethargy or passing unconsciousness. Under the Chow Jul djmastv th (12 century B.C.), it assumed the shape of a rite, extending to all ranks
probably arose
A garment
of the deceased
always played an important part in the ceremony, and allured, as it were, the soul back. Many rulers and high officials proscribed it as absurd, contrary
to the doctrine of the
mitted
to
down
to
Sages and right reason. Despite all, it has been transsome Buddhist fancies having been added
of China.
Vol.
p. 245-252.
(2)
V.
p.
484-488
(Wooden
or
paper
puppets).
(3)
p.
11
ard
to
women who
upon
wish
this
to
in
regard
the future,
class
spiritualists or
mediums.
The
article
on the Haichow
witches,
their
mode
of
life,
their alleged
strange utterances
in
when
in
uf
which they are held by the people generally, exhibit a specimen cunning and knavery unparalleled in the annals of any of our Western countries. Their experiments in weighing the soul have
forestalled
quite
those of the
modern times.
has
been
this
English edition
request
that
it
(1),
furnished
Author,
with
the
be
the
wooden
fish of
Buddhist origin, a
little
and
a brass
cymbal.
after the
The queries
the Chinese
mind
Primary Cause.
ever
The reply of one of the some knowledge of the true The At the
tells
us,
worshipped
God
spirits of
mountains and
rivers,
Nature.
jfe
This
objects:
first
part
contains
also
an
article
on
demon-dispelling
in closing
down
a coffin,
and various
endowed with
how
the
Chinese Superstitions. Vol. V. p. 554-557 (Appendix. Taoist witches). In Chinese philosophy -'heaven and earth" represent the transforming powers of Nature. Chinese Superstitions. Vol. IV. p. ',20. note 1. Vol. V. p. 512, note 3; 515, note 1: 517, note 1; 555. note 2.
I
ITT
spectres
(1).
These
cause illness and disease, annoy, molest and briny all kinds of misfortune on persons and families. To protect himself from attacks
is
we mighl
(2).
almost
ejc cTusive_religixn-^f-the
^Chinaman
all
'This
spectral world
resembles
much
that
of
mortals, and
kinds of
jars
(3),
imps may be caught, tortured, imprisoned, shut up and even burnt to death, thus ending their mischievous
2.
in
career.
The second
genii
part
exhibits
complete
calendar of gods,
in
goddesses,
and
has
culture
heroes
worshipped
China.
The
christian church
its festivals
Immortals
worship of the masses its false gods and goddesses, its and genii, its deified sages and warriors, its culture
mind
of the people.
From
the
surrounded by idols, tablets, and other representations of unseen powers, which are generally In the joys and feared, and periodically worshipped and thanked.
lives
Chinaman
sufferings of
life,
whom
protection.
it
gods and goddesses, genii and deified heroes worshipped by all classes and ranks in China. Two works have been especially helpful,
and
on
The
which we may
is
call
mecum"
of
l^
(4).
J
The second
the
"daily liturgy of
(1)
II.
Preface, p.
Ill
(Shen
jjft
and Kvoei
(2)
The
of the masses.
(3)
struggle with the spectral world constitutes chiefly the religion Chinese Superstitions. Vol. II. Preface, p. V.
Vol.
II.
Preface,
p.
IV.
Vol. V.
p.
480
(Youthful magicians), and p. 558 (Taoist witches). See on the Imperial Calendar, its origin, use, various prescriptions. (4)
p. 381-401.
IV
Buddhist' monks", Shen-men jeh-sung
jjf
ff
fl
(1),
which was
is" latter
It
work
is
the daily
manual
of the
Buddhist brother-
hood.
be
is
secured.
its
special
festival
or
saint;
whenever possible, other festivals peculiar to At the end of the calendar, the reader also been inserted.
likewise find the
list
of lucky
for the
admission of
novices
into
may
Much
of
native, but a
mighty
The branch of foreign origin has been grafted on the old stock. to the moral doctrines metaphysical religion of Sakyamuni was added Taoism has also borrowed much from BudModern of Confucius.
dhism
(3).
Among
is
thus a process of
in
an endless medley
The reader and a pantheon peopled with countless gods. find in this calendar State Gods, such as the God of therefore,
;
the
God
||;
of
War, Kwan-ti
||
^;
the
God
Wen-ch ang
Confucian
;
sages and
worthies;
the impersonal and fictitious Taoist patriarchs, genii and Immortals gods of Buddhism: Amitabha, Dipamkara, Samantabhadra, Manjusri,
Mahaslama,
Deva-rajas,
Vaidurya,
Padma-Vyuha,
as
well
as
the
Lohans,
Kama and
We
Hindu
now
a special
i)
tion,
contemplation, as required by dhyana or abstracwhence this word lias become a term for Buddhist monks. Jeh g, a
abstractedly
in
day, daily.
Sung
It
pjjf,
to
hum,
ritual
to chant.
in
brotherhood".
is
common
Hence "daily liturgy of the Buddhist use at the morning and evening
ins
Williams.
Chinese Literature,
'.!
Dictionary of the Chinese Language. Wylie. Notes on p. 213 (Rituals and Daily Liturgies of Buddhism)
Vol.
V.
p.
(ilT
Chinese Superstitions.
Several
of
its
gods,
various
Vol.
practices,
III.
and especially
p.
I.
its
magic
312-313
nostrums.
Chinese Superstitions.
Preface,
also
p.
all
diseases).
would especially call attention to the Five Taoist gods, who form a special Board of Health officers, and preside over Summer diseasi 5 (1);
the
Taoist
patriarch
and
wizard,
Hsu-sun ^of
jf|
(2),
who was
the
house
of
to the blissful
Immortals,
lovers
wine-cup
(3^,
all
of
whom
men and
deified beings.
All
these
which they are honoured with sacrifice, thank-offerings, incense. All large temples fire-crackers, and occasionally with theatricals (4).
have
theatres,
and the
birthdays
of
invariably
Lucky and unlucky days are also a special feature in thi^ calendar. Thus on such a day one may fix a betrothal or a marriage,
erect
the
framework
of
house,
pull
down
old
walls,
sweep the
house,
or
a
start on a journey,
If
pay
visits,
barber.
principal
religious
Festivals
Principal
among
'
New
the
Year
(5).
the eve of
(6
;
the
day,
slips
red
paper
are
pasted
slantwise on
the door
Hejicejorth_j_jiojDOjdv_^^
to
all
New-Year ha s dawned
for the family,
and
happiness expected during the coming year would thereby escape, On one of the slips is
(1)
(2)
See Chinese Superstitions. Vol. V. Fifth month, 1st day. p. 584. See Chinese Superstitions. Vol. V. First month, 28tl' day. p. 569
:
(Hsu-sun
(3)
(4)
f'f M)See Chinese Superstitions. Vol. V. Eighth month, 18th day. p. 599. Theatricals in China are often an act of worship, and are generally
employed
in
important
II.
festive
celebrations.
Doolittle.
Social
Life
of the
Chinese. Vol.
(5) (6)
p. 298. p.
New
VI
written the following motto,
,,i
"may
ta-kih
the
door",
Fung-men
"may unbounded
K'ai-men ta-kih
prosperity
|!i]
of the door",
|")
^.
attach
to
the
above
slips
some ingots
of
mock-money,
The
to
idea of
of
sending
the
New
be
Year's gifts,
tips
we might even
thus
to
say,
the
imps
with
nether world
oneself
them
and
exhibits
>n
when taken
off,
are
and plague,
Wen-shen
(2).
$a
iji$,
>n
New
Year's morning,
gods, ancestors and the kitchen god are all duly worshipped (3); the (iod of Poverty is shown out and burnt beside the temple of the God
of
ceremoniously introduced, and his picture set up in the family shrine, hoping thereby to secure prosperity and an increase of fortune during the whole year.
Strange to say, some pagan families abstain from meat on New This is done in honour of Buddha, Maitreya or Year's day ('). other deities, and is deemed to propitiate them and secure happiness for such pious devotees.
the
Soil,
while the
God
of
Wealth
is
As superstitious dread ever haunts the Chinaman, the begging fraternity avail themselves of this sentiment on the occasion of the
Vu
(1)
Year
5).
They go round
in
See Chinese Superstitions. Vol. V p. 624 yellow paper from cypress-branches). s,c Chinese Superstitions. Vol. V. 2 p. 625.
See (hint's,
'i
Superstitions.
Vol. V. p. 626-629.
See Chinese Superstitions. Vol. V. p. 631. See Chinese Superstitions. Vol. V. p. 632
Vol.
(How
IV. p
453
VII
ations to
members
or
of respectable families,
and begging
refuse
in
return a
money. may and imprecations upon his head, and wishes of an unfortunate New Year, a thing which he fears above all others on
present
expect curses
this
of cakes
Whosoever would
them,
day.
Many
greatest
(1).
we
ten
feel
assured, be read
especially
the
wishes of Chinese
happiness
Confucius gave a
countrymen,
he
never
raised
their
ideal
New
all
Year,
we may
also
mention
the
(2),
Feast of
generally
as
in
first
month
brilliantly
is
On
this
occasion,
image
of a
dragon
borne
several
monster, or one of his eyes, any of these objects being deemed most
efficacious as a luck-bearing
charm.
fifth
On
the
fifth
day of the
moon,
a date falling
approximately
in early June, it is customary to celebrate the dragon -boat fest ival (3), the origin of which is generally traced to the tragic death of the
Jg|
$f,
who
a
lived B.C.
332-295, and
principality
was
a native
of the
State of
Ch'u ^e,
large feudal
Honan, with
the
Hunan and Kiangsu. The racing is supposed to represent the purpose of original research made by his countrymen for
}]
^.
657-736)
last
part
of
the
volume
(pp.
treats
of various animals,
trees, plants
(1)
A".
happiness).
(2)
of Lanterns).
(3)
See Chinese Superstitions. Vol. V. p. 642-644 Celebrating the Feasl On the origin of this feast. See p. 644. note 2.
Chinese Superstitions.
Vol. V. p. 648-650.
VIII
marvellous
animati
similar
powers,
r
that
is
Tsing
ffi,
g
to
#,
be
than others
of a
kind.
some
cases,
they seem
transformed and
im0 rphosed,
Foremosl
Li-hi if |E.
tortoise
or as the
among
or
the
of
Record
1),
and
the
dragon,
tortoise,
Sze-linr,
All
fom^_sjajs_T#gge,
(3).
pting
are
fabulous
creatures
They likewise
and dragon
are,
invisible
at
pleasure.
The
phoenix,
unicorn
animals of happy omen, heralding by their appearance The Author and virtuous men. good government, peace, prosperity them as found records their appearances, gives a full description of in Chinese writers, and shows how they have been worshipped by
moreover,
rulers, literati
The
last
the
in
phoenix
is
said
%fc,
to
have occurred at
Fung-yang-fu J&
Nganhwei
1368\
Hung-wu
(4),
founder
the
Ming
ID
dynasty
A.I).
The
father.
felicitous bird
was seen
mar-
scratching
vellous,
the
mound
of
Hung-wu's
the
first
A
in
touch
of the
says
the Author,
for
gives prominence to
all
great enterprises.
time
vj'r
(B.C. 2697-2597);
Confucius
1
and again
''
ki US
Book
i.
VII. p. 384.
\X\
sorcerer offering
enei
Ling 'M (composed of gems, three mouths and an enchanter, hence a gems to the gods and praising them) endowed with spiritual
inimated,
marvellous.
Sze-ling
[rt|
the
four animals
endowed
Li-ki
Book
VII.
p.
384. note
1.
'.
Vol. V. p. 669.
ire
See Chinese Superstitions. Vol. V. p. 672. The wondrous animal knelt her, and cast forth from its mouth a slip of jade, upon which was the
Chow
t,\\.
and be
"the son of the essence of water shall succeed to the withering a throneless She then, adds the legend, tied a piece king".
its
IX
when he was about
to escape the snares
to
(1).
Though
fabled
this
and shafts
of
was caught on
unique
occasion.
Pictures
The dragon is represented in Chinese history and legends as the emblem of Spring and the East (2); also as a water-god soaring in
the
as a
clouds
(3);
and controlling
the
is
the
streams
therefrom,
and
finally
as
symbol
of
Imperial
solely
to
power
China.
appropriated
pictures,
embroideries
Court.
a rain-god is supplicated in
demands made, he
banished
to
under
country
foot
(4).
in
effigy,
or
the
Beneath
credulity,
fanciful
all
this
comedy, there
folks
is
much
who
distrust
monster
granting rain.
The
scheme
of the
State,
(1)
affected
'"for
whom
have you come, for whom have you come?" His tears flowed freely, and he added: "the course of my doctrine is run". Legge. Biography of Confucius. The Chinese Classics. Vol I. p. 59. Vol. V. P. II. p. 834. note.
(2)
The dragon
is
the
emblem
of Spring
and the
is
East.
In ancient des-
called the
Azure Dragon,
I.
Ts'ing-lung
(3)
gg.
of China. Vol.
p. HIT.
The dragon
deity,
thunder and lightning. Chinese Superstitions. Vol. V. p. 682. note 1. See Chinese Superstitions. Vol. V. p. 686. (The emperor Kia-k'ing (4) banishes an obdurate dragon).
II
bulent
This opinion
of
is
admitted by eminent
scholars
of
statesmen,
and shared
by several
the
present-day
China
(1).
Among
place
(2).
the
other
weird
animals,
the fox
holds a prominent
were-foxes
as
Fox
mythology
and
legends
represent
the wolf and other malignant beings, holding rank with the tiger, in this especially that the It is animals among the evil demons.
Chinese thought and tradition, and keeps the country in The people generally believe that fox-demons may constant fear (3).
Fox lives in
enter into
men and
he
children,
When
is
is
as a pretty
(4).
that
appears
many
that
places, he
idea
during the
fear
night
of
he
can
strike
out
all
of
his
tail.
This
ranks
superstitious
(5),
the
animal
pervades
classes
and
and
at
and panic.
Beside the fox, the tiger and the cat are deemed to be powerful
demon
expellers,
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
(6).
Shanghai
funerals
the
residents
may
in
Chinese
or a living
(1)
(2)
Chinese Superstitions. Vol. V. p. 679-680. Sec on "Fox-demons", Hu-li-tsinci '% ijg fg Chinese Superstitions.
Set'
.
Vol. V. p. 695-710.
(3)
p.
195
(Were-
foxes).
(4)
Denny s. The
Folk-lore of China
p. 91.
V. p. 700.
(5)
courtiers, literati
This superstitious fear of the fox has been shared by emperors, and the common people. De Groot. The Religious System
Se<
p.
(The Cat).
XI
white cock placed on the top of the
coffin.
lead
"Land
of
spirits of
As
its
in the animal
marvels.
kingdom, the tree and plant world has also The Chinese believe that very old trees are animated,
This
false doctrine
and
may
dominates
all
their
botanical mythology,
people.
and accounts
especially
for tree
by the
Old
pines
are
deemed
Centennial trees
to fell
whose remains they have sheltered for long years. are deemed to give forth blood if any one attempts
them
(1).
and plants are also believed to be endowed with special mystic powers, and hence capable of producing wondrous and superhuman effects. Even pictures of them produce the same
Several
trees
results,
and are
honours.
Principal
among
said to
(2).
these are the peach, which has been held from the
to be a
highest antiquity
powerful demon-expeller.
This exorcising
power
the
is
branches
Persons
are
suffering
from
fever,
swoon
or
other
demoniacal diseases,
Even emperors, such as Shi Hwang-ti jlft (B.C. 246209), and Han Wu-ti -J| jfc $? (B.C. 140-86), were thoroughly deluded, and ate mystic peaches, hoping thereby to attain immorplace.
tality,
M^
way
(1)
and
plant spirits).
(2)
is
p. 717.
note
1. it
The peach
clothed with blossoms, before a single leaf unfolds on its twigs, hence it has more vitality than all other trees, and is for this reason considered as a
powerful demon-eXpeller.
VI. p. 957.
(3)
De Groot.
of China.
Vol.
XII
In
the
life
mineral
world, jade,
gold
to
prolong
Of
course
kept in
they
in
this result.
(2).
In
some
It is
a kind of fetichism
The above
be
said
to
is
fifth
volume, which
of the series.
may
In
be
it
the
for
preparing
the
many problems
had
to
bearing on religion,
be
philosophy,
science
and ethnography
of the
considered.
A
the
thorough knowledge
prevail
in
|fc>
which
to
China,
their
their
evolution
from
early
times
the
down
present
dav,
the
other,
beliefs
they
inculcate,
goddesses
the
whom
was
numerous
texts
Chinese
literature,
ancient
and
modern,
extracts
Chinese
deemed
to
Many
beliefs,
when
examined
to
in the light of
state
at
of
philosophy, history and ethno'graphy belong primitive civilization, traces of which may be found
day.
even
the
present
of
the
world with
demons and
calamities;
and
the invention
magic with
its
unscientific system of
charms
(3)
and exorcisms
to repel
and check
evil influences.
In the
For a long series of ages, peculiar animation and life-prolonging (1) power was attributed to jade and gold, on account of their mystic relation with The Yih-king j| $g heaven, which is the chief seat of the Universal Shen
jjjij).
ys: "the
\-
and gold", T'ienweiyuh, weikinj^ 3? |g De Groot. The Religious System of China. Vol. I. p. 271. Vol. IV. p. 330.
empyrean region
is
jade
(2)
.
ace,
Magic is condemned alike by science, religion and morality. because its means are irrational, silly and ineffective to
results.
By
produce the
desired
Spirits
By
religion
and the
spiritual world,
and morality, because it pretends to control and because many of its devices are nefarious
and diabolical.
KTIT
lower stages of civilization,
man
groped
after
little
causes,
frequently
connected
identity
things
in
distinction between
and likeness
hence as we see
in
China,
diseases
are
image
of a cat
on a
roof,
or a decoction of peach-leaves
is
deemed
to expel spectres
and
protect
from "attacks
of
these
mysterious
beings.
Symbols,
life
allusions
(2).
Thus the bat produces happiness, cranes and pines lengthen life, while the pumpkin, pomegranate and chestnut are looked upon as efficacious omens of numerous progeny. In all such cases, the object and
its
corresponding symbol are endowed with spiritual power, deified as it were, and thus become the object of superstitious worship.
and intelligent classes are thoroughly dissatisfied with these rude and primitive ideas, and look round for a religion, which will enlighten the
especially the higher
individual and the nation on God, the soul, and the spiritual world,
a
religion
which
will
give
them
making
for
the
Catholic Church.
to all nations
The
catholic religion
and peoples
same
truth,
the
the
problems and
difficulties of life,
in the father-
same hope
for eternity,
hood of the one true God, and the solidarity of the human
race.
J.
M
Sicawei College, Shanghai.
Kennelly, S.
December
3,
1918.
Thus stabbing an image is the same as stabbing a person. A (1) magician has but to stab an image and the person portrayed will feel the wound. Jevons. Comparative Religion. Appendix, p. 2<>8 (Imitative or mimetic magic).
(2)
Chinese
Superstitions. Vol.
Vol.
A*,
p. 487.
note
I.
III.
Preface,
animals); p.
XX
p.
XIX (Symbolical
Vol. V.
p.
713-716
(Symbolical animals).
XIV
LIST
OF FOREIGN WORKS
L.
Wieger, S.J.
Id.
Id.
Id.
M. Chang, S.J
N. B. Denny s.
J.
Royaume
de Tch'ou.
A. Tschepe, S.J.
The Folk-Lore
of China.
Chinese Folk-Lore.
Gowan.
E
J.
H. Parker.
Id.
Chinese Buddhism.
Edhins.
Buddhism
in
ol
China.
S. Beat. Id.
Id.
Buddhist Scriptures from the Chinese A Catena Four Lectures on Buddhist Literature in China.
lland-Book of Chinese Buddhism.
E.J.
in
Eitel.
Buddhism:
Buddhism.
Its
Historical
Three Lectures.
Id.
Monier Williams.
as a Religion.
II.
Buddhism
The Gods
Hackmann.
Buddhist China.
of
B. F. Johnslon.
A. Gelty.
Northern Buddhism.
in
China.
Timothy Richard.
J. Doolittle.
XX
Vol.).
J.
J.
de Groot.
Li Ki or
Book
or
of Rites. of Records.
Legge.
Id.
Book
Id.
Id.
Book
Book
of Poetry.
of
Changes.
Id.
XV
Memoires concernant
les
Jesuil Missionaries in
Peking.
Lettres
Edifiantes
et
Curieuses
(Vol.
1X-X11
on
China).
in
Jesuit
Missionaries
Lettres de Jersey (1880-1914).
China.
.
Le T'ai-chan.
Chinese Reader's Manual. Notes on Chinese Literature (New Edition).
Syllabic Dictionary of the
W.
Chinese Language.
F. Mayer*.
A. Wylie.
Williams.
II.
Chinese-English Dictionary.
A. Giles.
Id.
S. Couling.
La
Cite Antique.
of the'Ancient
Fustel deCoulanges.
The Religions
Magie
et
World.
G. Rawlinson.
Magisme
(Bruxelles, 1913).
La Religion des Primitifs (Paris, 1909). The Golden Bough (2 Vol. London, 1914).
Magic and Religion (London, 1901). Myth, Ritual and Religion (2 Vol. 1906).
Le Roy.
J.
G. Frazer.
A. Lang.
Id.
Id.
Id.
From
De
A.
l
II.
Marelt.
S Augustine.
II.
II.
Chatley.
Carving ton.
Lempriere
Smith.
Mythology.
W.
>s - : -h-
XVI
CONTENTS.
FIRST PACT
VOLUME
V.
Page.
..
I-XIII
Preface
I
ist
. .
ol
.
Foreign
Works
Volume
...
Contents
List of Illustrations
CHAPTEK
VIII,
Vain- Observances.
Article
XIV.
465-
XV.
XVI.
Youthful .Magicians
Vapouriziug vinegar
XVII
Wooden
or paper puppets.
Appendix.
Shanghai
Article XVIII.
house building
Article
Article
XIX.
Making a vow
Taking au oath
. i
XX.
Article
XXI
Sworn Brotherhood
Article XX.II
1'.
T.
Coins borne
in the
mouth
of
Wh
Lao-yeh
...
XVII
Page.
3.
4.
5.
Magic coins which have passed through fire Cloth bearing the stamp of a Mandarin's seal
501
501
Wonderful
Calendar
501-502
502
6.
7.
8.
9.
503
504
Veil
10. 11.
12.
504
504-505
506
13.
14. 15.
506-508
508 508
508 509
16.
17.
18.
down
a coffin
...
509
510-514 515-517
Article XXIII.
The
Article
all-saving prayer
XXIV
Prayer addressed to the Sun and 3Ioon. Devout prayer addressed to the sun, the
mightiest of stars
518-522
Prayer to the moon (composed by Buddha) 522-523 523 Worship of the sun and moon
Article
XXV.
XXVI.
Writ
Emperor"
Article
Article
524-525
Buddhist beads
526-528
obtain-
XXV II
XXVIII.
529-532
533
com534-535
...
2".
3. 4.
Packing
535-536
536-5:'.s
Usage made
Principal
are burnt
circumstances in which
incense-sticks
538-540
in
XVIII
Page.
Article
XXIX.
541-543
Article
XXX.
XXXI.
harvest
544-545
Article
1. 2".
548-550
3.
\. 5.
Manner
of inviting
to
them
to
perform cures
...
550
550-551
Things necessary
be prepared
Ceremony
of curing
grown-up persons
551-554
sick
Appendix.
persons
I.
Prayer-formulas chanted
when curing
times
^
of the
...
554-555
II.
555-556
Buddhist
III.
monk
556-557
...
557-560
560-561
561-562
Article
XXXII.
China
for
563-616
receiving
Appendix.
I.
Lucky days
Unlucky days
candidates
...
617
for
Buddhist monks
617
CHAPTEK
IX.
Some Annual
Article
1". I.
New
Year's day)
619
620
...
Ceremony
2.
:;".
620-621
Making presents on
New
Year's eve
621-622
622
...
1.
5".
6.
622-624
Ceremony
of
624-625
XIX
Page.
Article II.
1.
New
Year's
Day
(in
the morning-).
2.
of Poverty
3.
4.
Worship
ancestors
5.
6.
7.
62s
628-629
629
temples
8.
9.
in local
calls
New
Year's meal
10.
How
632-636
Article III.
Article IV.
From
mouth 637-641
Fifteenth
Day
of the first
month
(Festival of
Lanterns)
Article V.
642-644
Fifth
Day
The Dragon-boat
Article VI.
festival
th
648-650
of the XII
th
month 651-654
655-656
Article VII.
CHAPTER
X.
657-658
Article
I.
1.
The Tortoise.
Divination by the tortoise-shell
Tortoises assuming female form
659-661
II.
661-662
...
III.
embankments
...
662
Appendix.
663
...
663-665
XX
Page.
Article
I.
II.
The
Plicenix.
666-667
II.
Worship
of the phoenix
667-669
669-671
III.
Article III
I.
The Unicorn.
Appearances of the unicorn Description of the unicorn
Practical conclusion
672-674
674
II.
III.
675-676
Article IV.
I.
The Dragon.
Alleged appearances of the dragon
Description of the dragon
677-680
680-685
for
II.
III.
Worship
rain
of the
685-687
for rain
1. 2.
Praying
by the people
officials
...
687-688 688-690
Worship
IV.
of snake-gods
690
Refutation
by
snake worship
691-693 693-694
695-701
701
Appendix.
Article V.
The Carp
Fox-demons
Article VI.
Article VII.
702-704
705-706
Article VIII.
I.
707
II.
The cock
as a demon-dispeller
cyclic
708
Appendix.
The 12
of the cock
709
Article IX.
I.
The. Cat.
cat protecting
The The
silkworms
710-711
II.
cat as a demon-dispeller
711-712
Article X.
1.
Symbolical Animals.
The Lion
...
71 o / 1 o
XXI
Page.
2.
The
Stag:
714
3.
4. 5.
The Bat
The Eagle The Fish
Marvellous Trees and Fruits
714-715
715
716
717
717-721
Article XI.
I.
The Peach-tree
The Pomegranate The Lotus
II.
722
723 724
III.
IV.
V.
VI.
VII.
VIII.
725
726
726
727
IX.
728
Article XII.
I.
The
Milfoil or
Yarrow
729-731
II.
Sweet-flag and
Mugwort
III.
IV.
V.
Appendix.
Jade,
mouth
of the
dead
734-735
joOOOoo-
XXII
LIST
OF ILLUSTRATIONS.
Page.
ISO.
181.
473
ft it
L82.
478
lr
Hsiang-t'an,
or
ceremony
of
vapourizing vinegar
(for
183.
expelling demons and malignant influences) Stabbing and burying wooden or paper figures
482
in the
484
the erection
of
Superstitious
practices
employed
at
house
18F).
in
Model
of
vow made
honour
of the worshipful
goddess
492
Taking
Liu-pei,
Tu-chow
Iff
494
chieftains,
496 499
chieftains)
500
506
worshipping the
by Vegetarian Sects)
192.
193.
T rai-yang shen
Writ
Writ
of
The Sun-god
delivered
pardon
by the
524
of Fire",
Yen-ti
%%T
194 b ,s
.
524
195.
... Repeating Buddha's name on the rosary beads Sheet affixed on doors when praying for prosperity
526
(Taoist ceremony)
530
employed
at
196.
Efficacious
prayer
the
ceremony
called
"begging
197.
l'.iS.
532
548
550
Eagle holding in
its
XXIII
p (UJC.
Eul-ku
of
r f
^ fy
fish,
Hai Chow)
rattle
552
198
Wooden
witches
199.
Pasting
New
Year)
623
200.
worshipping "Heaven
and Earth"
201.
Hsixen-t'an.
627
of
Wealth"
202. 203. 204.
638 643
~H qjf
Wu-tuh
647
648
205.
206.
th
of the 5 th
650
chuh )K
207.
208.
209.
3$
652
ijfj
654
210.
The Phoenix, a bird of happy omen The Chinese Unicorn, which appears when Sages are born The Horned Yellow Dragon (the most honoured of
China's
4
666 672
wondrous animals)
677
ft,
210 b is Insignia
.
of the
"Red
Sect",
Hung-pang #1
whose
...
members worship
211. 212. 213. 214.
215.
685
694
696
701
702
704
705
of happiness
and longevity
jjnjj,
...
Wu-kung
for
j
off thieves
...
The "White Fairy-cock" The "Bear-dog". Powerful charm The Stag and Bat, emblems
happiness
of
keeping
708
Tin
221.
222.
silkworms
honours and
7
1
XXIV
223. 224. 225.
The Fish, a symbol of wealth Rolling in wealth ... The Peach, symbol of Immortality (Taoist)
Page.
...
716 719
722
226.
... The Pomegranate, symbol of numerous progeny Lotus flower, Stork and Phoenix (Symbols of numerous
227.
723
of official
honours and
724
228.
Tsao-sheng-tze.
3 characters)
pun on the
725
(a
1>2!>.
demon726
230.
The
Chinese
Everlasting,
symbol
of
happiness and
longevity
732
231.
Li'i
733
(in
232.
female form)
733
465
ARTICLE XIV.
ffi
z$|
In
ancient times,
in
when
member
hands the garments of the deceased, went upon the bearing housetop, and turning towards the North, cried out: "So and So, come back" (2). He then invited him to return home by agitating
his his
in the air.
the roof of
the house,
Such
is
the
ceremony known as "calling back the soul, inviting the soul to The whole was prompted by filial piety, and while praying return". to the deity and offering sacrifice, the family eagerly desired that
the deceased would return.
it
If
it
was because
in
$J]
was
utterly impossible,
the
bier.
(3).
The
and accordingly the corpse was placed above custom prevailed throughout Hu-kwang
Jf
Thus we
of the
Chow
jp|
dynasty (B.C.
(1)
Chao
4'g,
to hail
invite.
Hwun
is
5J|,
the departed
after death
soul,
which
is
supposed
of
The character
composed
"demon and
a ghost.
Williams. Dictionary
in
Language. The custom of calling back the soul was highly developed in China (2) olden times. Confucius held it existed there at the verj- dawn of civilis-
ation.
The
practice arose undoubtedly in savage times and gradually assumed Chow ffl dynasty. It was then regu
p.
vince.
It
ft and Hunan $}\ pft, which formerly constituted one Hupeh was divided into two under K'ang-hsi Jji JE&.
jtj]
pro-
466
1122-249), Sung-yuh
tilled
%5
(1),
disciple of
K'u-yuen
Jgj
jj
(2),
was
to
who happened
be
disgraced
would
more return, he resorted to local depart out of his body and never borrowed the magic practices for imploring the Supreme Ruler, and an incantation for calling formula of a sorceress, in order to compose
back the soul.
and long
life.
to beg for his teacher perfect health and regret, such were the sentiments
the
Li-hi
jjg
jfjj,,
or
words
of Confucius,
is
The
:
what he says with reference to the recalling of the soul following "When a person died, they went upon the housetop, and called out
his
name
in a
come back,
So and So"
(3).
fit
Former Han,
^,
dynasty, raised an
army
for the
purpose of waging
a
a
Sung-yuh Sfc 3E- A poet of the State of IVujg, circa B.C. 300. He was nephew of the statesman and poet K'ii-yuen. and like the latter held office as minister. He is one of the authors of the class of elegiac poetry known as
(1)
Ts'u-tz'e^
(2)
K'u-yuen Jg
^,
also
named
Mayers. Chinese Reader's Manual, p. 196. K'u-jp'ing Jg ^p, was Privy Counsellor
,
to
l'riiuc
Hwai, Hwai-wang ig
with
whom
circa B.C. 314, 3, of the State of Ts'u ^f he stood in high favour, until ousted from his position by a
jealous rival,
who unjustly denounced him to the Sovereign. The disgraced minister found solace in composing the poem Li-sao $| J?, or "Elegy on grief dispelled", wherein he sought to justify his character in the eyes of the Ruler. Having failed, he resolved to bid farewell to life, and betaking himself
to the
f0
$| (a river in
lake on the
of the
Hunan, flowing into the Tungt'ing bosom and plunged into the waters
5'h of the 5th
stream.
moon
en d of
of
commemorated by
name
Festival".
Wylie.
(3)
is eaten on that day. Mayers. Chinese Reader's Manual, p. 107. Notes on Chinese Literature, p. 226.
I.i-k, j$ {l,
j|g.
or Record of Rites.
Book
I.
VII.
yun i9
7.
p. 369.
467
war against
Hvta.ng-hsia.ng
his
enemies
$!p\
(1).
Meanwhile,
the
the
over,
empress
died
at
When
war was
he canonized the
title of
empress,
"famous
woman, who
Hwang-hsiang
Honan
red
fpj
"f^f
Having- encoun-
tered
in
the coffin,
at
Lih-yang
j$^ j^.
"jjEf
,
The
25 miles
North-East of Lintung-hsien g|
has his tomb
to the East,
J|.
The father
of the
empress
Yuen
Kwang-wu
(3),
-*fc
ffi
(A.D.
Han, Heu-Han $t
a
^|,
dynast)'
was married
ffi
Teng-ch'en
[S
.
J|,
gf,
Honan
fpf ]ff
The
rebel
Wang-mang
3E ?
(4)
country.
rebel
When
Kwang-wu
fr
|e
posthumous
title of
Kien-wu J$
post-
him the
empire was then menaced by the Huns and Kao-tsu advanced against them, and being defeated, was Tongusic compelled to sue for peace, and give his daughter in marriage to their chief. Customs of Ch'en-liu (district city of Honan), Ch'en-Uu fungsuh* (2)
(1)
The
stability of the
tribes.
chwan
ffi
{ B, f (^.
Chinese Superstitions.
House
of Han).
Vol. IV7
p. 400.
note 3 (Mausolea
first
The Later Han reigned from A.D. 25-221. Kwang Wu-ti p iff, moved the Capital to Lohyang, in Honan. He was conemperor,
-)fc
Wang-mang
3E1&. B.C. 33
A.D.
23.
In
A.D.
empress by marrying her with P'ing-ti ^p ^i whom A.D. 5, he removed by means of poison. He then became regent, and in A.D. 8, had himself declared
emperor.
23, in a
468
humous
title
of
and various high officials ||1 (1), Kin-hung-lu-sze-k'ing $> fa Jjf wore despatched to bring back with due honours to Sin-yeh ^f jgf
the soul of the princess,
In
and bury
it
husband
(2).
the
period
YrT
Yunrj-hia
(A.D. 307-313),
Hwai-ti fi
ruler
to
3 )> of the (
^jg
ff
dynasty, the
of
Yueh
His
(4),
die.
~$)),
and
his
Wu
secondary wife, P'ei ^, taken away by force, The emperor Yuen-ti yt i/1. (A.D. 317-323), founder of the
and given
to one
Eastern Han,
Tung-Han
jfe ^jg,
Yueh
$%,
and have
it
duly buried in a
officials,
new mausoleum.
but
all
Yuen-hwai
^,
Imperial censor,
in
those days,
wrote the
following: "the Sages, in intimating their orders, have ever conformed with common sense, hence they adapted the outer coffin to the
latter to the
requirements of
there
is
no corpse, an inner
coffin is useless;
and
if
be no
inner coffin,
why should an
To
outer one be
made
for the
purpose of
burying
is
to inter a
ated".
(1)
hi^h
1
officer,
#, the Court of Ceremonies. Hung-lu-sze Ul K'ing J$J, a lord, a a President of a Court. Williams. Dictionary of the Chinese
.anguage.
(2)
(3)
g|
(A.D. 25-221).
(A.D. 307-313).
Yueh
jg.
feudal
Lohyang, the Capital. in the North and East of Chekiang some sway even to Kiangsu. It was reduced by Ts'u ^.
state
;
469
The High Intendant SiXn-tsu ^j $& drew up
agreeing"
a statement quite
set forth, says he,
with
of
"Some may
the
case
K'u-yuen
Jfr
(1),
may
was
under the reign of Wu-ti ffi ^f (2), of the linn ^| dynasty, facts and doings of the late dynasties do not establish a precedent which others are bound to follow". Kan-pao ^p 'j^, prominent
but the
member
present
of the
matter:
of
example
is
such
a
it
recalled, but no
When
a person
is
really
;
dead,
a
contrary to reason to
is
make
pretence that he
it
not
when
(3).
it
thing
still
exists"
write that the Chow-sheng with the virtue of corpse of the emperor Hwang-ti ;pr ^f, endowed and others the Immortals, ascended on high; and that Fu-wei Ifc
But,
may
jjjjj
tfjfc
of his
faithful
ministers
To
we may
who
says
"men
Hwang-ti
;pf
(4),
while
he was
still
and
descendants
fol-
(1)
(2)
K'u-yuen Wu-ti 5^
first
M
iff
M- See
little
2.
(B.C. 140-86).
He waged
incessant
war against
the
Hsiung-nu, at
with
success.
nomads proved at last successful, and compelled them to fly to the Oxus regions, whence they subsequently fell upon the Roman Empire in conjunction with the
(3)
Huns.
#.
Treatise on
chao-hwun
(4)
tBctng-i
M
fr
J^t 4'S
ifr
M 'M-
The yellow Emperor, who reigned Hwang-fi under the influence of the element earth. He is looked upon as the founder
(B.C. 2697-2597).
of the Chinese empire.
his origin
Fables and legends beyond number exist as regards must pronounce Hwang-ti to be a fabulous person", says Legge. Introduction to the Shu-king ^ jjlg, or Book of Records. Chinese
and
life.
"1
Classics, p, 82.
lowed
',70
ft is, most exemplary manner. Hwang-ti to state that he became an and it is absurd therefore, really dead, that he became liven if we suppose, which is impossible, [mmortal. would there then be of burying him?" (1). one, what need drew up fjf, The President of the Privy Council, K'ung-yen from which we extract the following a memorandum on the question, murdered by rebels and -In recent times, many persons have been some have and their mortal remains having disappeared,
them
in
brigands,
endeavoured
burial.
In
to
recall
their
souls
in
order to
is
give
them
a decent
my
Invented by
and
it
is
opposed
Although
is
bv
-
The reason
rites,
is,
when
laying
;
down
the
burial
the soul. To recall body they never entertained the idea of burying to enclose it in the tomb, is contrary to the the soul, in order
dictates
of
to
nature,
customs
Sages.
right
The
condemned
does
not
this
silly
However, this
is
prevent the
people
of the
drowned
priests,
J^.
for the
purpose of
Paddling in a small boat, they cast their nets into the deep,
and
if
they
happen
to
pick
up
(1)
.'U.
extravagant
I
Sung
.iterature. p.
(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
ji'l-
tS
?^J
<&
471
shell- fish,
is
enclosed therein.
The animal
if it
is
duly buried, as
case,
the soul
is
called
that
is
"a fished-up
$j
means
to
search
for,
to
scour, to lind, to
rice placed in a
having
it
jfc,
to scour rice.
Likewise,
when
random,
it
is
maniac talks incoherently or gesticulates at imagined that his soul has wandered away from the
a
to call it back.
A man
stationed
"So and
So,
come back".
ned".
2
Somebody ascends
(1),
to
the housetop,
the North
to the roof;
fourth
a third person is stationed outside the door-way, while remains inside the house; all four call back the soul, and
Persons proceed
some candles before the temple- god the ones then soul, and the others reply as above (2).
4
If
back the
the sick
home,
persons
(1)
The North
is
pj;
principle.
The departed soul is deemed to go there, hence the face was turned towards the North. De Groot. The Religious System of China. Vol. I. p. 249 (Calling
back the soul of the dead).
(2)
The
it
local
god
is
The
Chinese,
to
have some
472
ing
(1).
recalls
the house, Returning slowly towards the one at the rear replies. the soul, and
[
in
50
the
country around
Hwo Chow
the child's
fa
ffl,
and LiXchow-fu
in recalling the
first
ft M\
sou]
)('.[.
Nganhwei
is
#,
the
method employed
oj
.,
child
as
follows:
name
is
mentioned,
then
the
home".
If
Or
back are you amusing yourself, come person adds "where home" (2). frightened, return thus "where were
you
little darling, -gi, Ngai-hsi where have you been scared, the person will say: "little darling, back home". Ngai-hsi, ni Where are you amusing yourself? Come
name
is
tsai-na-h* 'ai-hoh-cheh
ffc
% , ft & 3 $L # * Ni tsai-na-li wan, lai-hia ya # $5 5c # * !# Another following behind, replies to burst their "he has returned", Lai-lino * J. While they shout
the clothes of the deceased person within the house places and watches child on a broomstick, near the house or the door-way, whether a leaf or a blade of grass has moved in the vicinsides,
attentively
ity,
whether an insect has been seen flitting by occurrence is a sign that the soul has returned.
or
(3)...
any such
?fc
UJ,
made
(1)
Kao-h'ang
ft
ffl,
who
&
Hwai-nan,
customary when
died suddenly, to send a certain number of any one among the people has roof of his dwelling and along the roads, to call for the deceased men on to the
everywhere".
I.
p.
245 (Cal-
soul of the dead). ling Ii.kU the When a child is taken with convulsions or fainting, the Chinese (2
away from
the body
hence
in
mother hastens up
is
to the roof of
waving a bamboo-pole
attached the child's garment, calls the child's soul back. Meanwhile. another inmate beats a gong to arouse the attention of the soul. If recovery
which
does not follow quickly, the mother repeats the ceremony until her efforts are crowned with success. De Groot. The Religious System of China. Vol. I. p.
243 (Calling hack the soul of the dead,. The idea of the wandering soul entering the body of an insect, or (3)
animating
leaf or
blade of grass,
is
doctrine of metempsychosis.
p. 133.
Fig.
180
'--'.
Le rappel de r&me.
Calling back the departed soul.
473
of
half a
With
air.
open
every case,
(I),
it
is
necessary to
deceased
and
if
ant
etc...
is
perceived to
upon
it,
temple,
and imagine that they have recovered the soul of the deceased. The insect is then brought back, and placed beneath the pillow of the
sick person, care being taken to cover
him with
At Ilsilchow-fu f ji'l flj and Suhls'ien-hsicn Kiangsu, a more quaint method is employed.
bowl of water, and covering
it
^ j
]$, in
North
A woman
takes a
to the
still
adhere to
part of
the sheet.
If several
its
wits
if
only a few,
man
if
none
deemed
be
;
natural.
then administered to
is
the
demon
is
thus conjured
(2),
The names given to this ceremony vary with most generally called "vociferating or calling
ft?}-
(3).
A
it
The
vital spirits,
recognize
noblemen and
soul of a
and seek refuge therein. In the case of the emperor, feudal lords, In calling back the officials, the court dress was always used. woman, her wedding garments should not be used. De Groot. The
I.
p.
The Chinese
by mischievous spectres,
who draw
away
Chinese Supertft
stitions.
Vol.
III. p.
277,
known
p. 317.
as Shah-kwei
&,
or Shen-shah soul
is
fk.
Vol.
III.
The wandering
name.
to return to the body by shouts and Noise arouses the attention of the soul. He Groot.
I.
made
of China. Vol.
p. 243.
474
Among
of those
all
modern
is
one
although quite of no avail, was, however, less then it was but a mark showing that one could reprehensible, for that not believe that death was real (1), and that there was still hope
life
would return.
In the time of the
Han g| dynasty
(B.C.
206 A. D.
221),
when
the
practice
began of
the emperors to prohibit burial, the high officials and literati begged At the present day, this absurd practice has develsuch a custom.
We
prey to
recourse
soul
;
also find
among
fright,
when
to
people were in
do,
extreme
to
they had
magical
all
incantations
it
was
but
a mere pretence,
paroxysm
of
anguish,
one's
affection
dearly
beloved
did
not
necessarily
w andered
7
Nowadays
hence
see
it is
all
and
called back.
Let us reason a
little
with these
folks,
and
how
living;
really
dead.
and then the person is Every living being must, therefore, necessarily have a
or the soul has left the body,
(2).
(1)
The Chinese from the most remote times have considered death
as a
temporary insensibility. After death, the superior soul was thought to wander away, but the inferior soul remained with the body in the grave, and kept it
a
If
Religious System
their
of China.
months and years. De Groot. The Vol. IV. p. 123 (Resuscitation of the dead by
own
souls).
The generally accepted opinion among the Chinese is that man has two souls. The first or superior one is called the Shen This ffi, or Hioun i%.
(2)
475
It
happens
at
the
soul's
powers,
times that a severe illness suspends the use of or acute bodily suffering and cerebral troubles
If
may
in,
it
cause
delirium.
in
must not be
still
ligence,
less
principle has
left
the body
these
phenomena
the
skilful
in
workman,
cases,
these
worn out brush wielded by a clever painter defective execution must be wholly ascribed to the
or a
and not
to the lack of
power or the
absence
of
the
workman.
all
objects, but
It
is
it, its
power
vision
is
obstructed.
power
suspends
visual power.
Thus
has
in
is it in
who
talks incoherently
when
and
nowise disappeared.
Dispel,
call
therefore,
than
has
Reply.
the body
For
us,
wc admit
may abandon
It
(1),
inferior soul.
emanates from the Yang [i| principle of the Universe. The second or material soul is the Kwei j&. This emanates from the Yin fj:, or dark principle of the
finally
absorbed into the universal Yang and Yin. of China. Vol. IV. p. 3 and 5 (Duality of
Vol.
9.
I.
human
(1)
soul).
Chinese
sleep,
Superstitions.
Preface, p.
III.
Wieger.
p. 9.
During
Dreams
principle.
Moreover,
is
person
may
things. This
send his soul out to inquire about hidden in such cases is much jjj$". The soul
open
to fright.
the above theory are pure imagination, extravagant, and strongly tinged with Buddhist fancies. De Groot. The Religious System of China. Vol. IV. p. 108,
110, 130.
Wieger.
10. p. 9.
476
is
which we wish
are
to call
back to
its
abode within
the
body.
Countless
the
facts
soul has
wandered out
of the body.
soul may wander away from Thus, during sleep, the superior Such a phenomthe body, and return later on to its former abode.
illness, or
when
a child happens to
The proof
K-wai-li gg #}
of
it
is,
(1),
and when
it
returned,
not finding
its
former body,
whose
spirit
had departed
other
people,
moment.
adduced,
Several
legendary facts
are
among
the
Frequently
occasionally also
In
the
it
soul
cannot find
its
way back
it is
to
the body
may
afraid to return.
like
such cases,
it
T'ieh Kwai-li li j$ #. A legendary Taoist patriarch and one of the Immortals". Instructed by Lao-tze % =$ himself, his patron occasion"Eight
(1)
ally
He obeyed, leaving a disciple to invited him to travel through the air. watch over his material soul, Kwei %. The watcher, called to the death-bed of his mother, neglected his trust, and when the wandering spirit returned, it found its earthly habitation no longer vitalized. It therefore entered the first
available
refuge,
whose
spirit
had
Mayers. Chinese
China.
Soul absent during a dream (De Groot. The Religious System of Wieger. Folk-lore Chinois moderne. n 1. p. 13)
Buddhist
monk sending
p. 60).
jjjijj
p.
109.
Wieger. n 24.
Wieger. n
23. p. 59).
Wieger.
n 27. p.
clairvoyant youth (De Groot. Vol. IV. p. 103. somnambulist husband (De Groot. Vol. IV. p. 96. 64). A drunken graduate returning home is attacked by
-A
-A
mountain-spectre, apparently killed, rescued by one of his ancestors, and own body (De Groot. Vol. IV. p. 96. Wieger. n 27.
477
a
frightened
child,
that
is
afraid
parent.
Such
at the present
day
is
mind.
478
ARTICLE XV.
YOUTHFUL MAGICIANS.
Ts'iang-t'ung-tze
H M ^ Ts'iang-ta-sien H ^
.
f|[|
(1).
These youthful exorcists, Ts'iang-t'ung-tze $| jt iP a ] so called (2), are magicians, who fllj "spectre-catchers", Ts'iang-ta-sien
H^
all
kinds of
evil spectres,
Kwei $&
(3).
for the
purpose of
mischievous
spectres,
that annoy,
bring
all
When
exorcist
magician
it
arrives,
are
and incense.
The
(4).
(1)
Ts-ictng T'ung-tze
Jg
ij.
-=f-.
From Ts'iang
^f, a lad, a
hypnotised and stirred to ecstasy than others. p. 1269 (Possessed mediums, exorcists and seers).
I.
p. 149. note 2.
Sien
-f|I|,
powers. They
an Immortal, a genius, human souls endowed with divine and have the power of becoming invisible.
Williams.
(3)
Kwei
evil spirit,
dem-
oniacal influences.
Superstitions. Vol.
(4)
a spirit
II. Preface, p. Ill (The two classes of Spirits in China). De Groot holds that the god who possesses such mediums is always of inferior rank, the idol of some little frequented temple or family
shrine;
material,
in
impure
human
De
me-
Groot.
diums).
Fig.
181.
<
mmm
HP--
4fr
* *
^"VjVN* *
*>'
y>
Tsiang
tong
tse,
et
479
If
the
in
he
vow be made
of donatinga
something
to the temple,
undertaking
pilgrimage or
making
is
thank-offering.
Suddenly he
general
are wild, his
belief which
seized by an unseen
power
such
at least is the
His looks
movements
self-control.
has lost
all
disorderly, and he resembles a maniac who He then arms himself with a sword or a
in the apartment,
trident, frisks
jumps
like a
mad-
man, climbs up
to the roof, cies
to the cross-beams,
At
last,
on two or three of these mischievous spirits, which he shuts up in a small earthen jar, K\van-l:e jjj|f ^f- (2). He then drinks some water
it
on the
the jar.
(3).
There
oyer,
and
the
last
^mischievous
spirit
be ing shut
ff|
up
in
T s'iang T'ung-tze
and
the
m. *?,
takes
two
strips
one
ties
green
other
a red
red,
In club-temples, there is a kind of ritual for bringing gods into meThis incantation was originally uttered by the god himself, with the additional promise to come whenever he might hear it; it is then nothing
(1)
diums.
short of a magical spell suited for exercising influence upon the divine world.
De Groot. The Religious System of China. Vol. VI. p. 1273 (Possessed mediums). Chinese Superstitions. Vol. III. Preface (Religious magic).
(2)
Kwccn-tze
iff
^f-.
jar,
a gallipot,
crock:
a pitcher
having no
water or honey. Williams. Dictionary of the Chinese Language. The Chinese world of spectres is largely modelled after man's own (3) image. They appear in human form, have human passions, may be pursued,
for holding oil,
caught, warded off with weapons, and strange to say, may even be killed. By burning written charms, spirits are caught, imprisoned and tortured. Chinese
Superstitions. Vol.
II.
Preface, p.
IV
480
t
string
(1).
and amidst
show
it
of contortions
it
at
on
fire,
heap of dry grass, the magician now sets it meanwhile brandishing his sword or trident, and breaking the
it
jar to pieces.
The
consumed
fire.
Henceforth,
influences
the
family
is
noxious
As
to the
ation.
The comedy
will be
soon terminated.
Having returned home, he rests again his arms on a table upon which incense is burning. One of his associates then seizes him by
the
hair of the
it
(2).
he revives, as
from
swoon
the
or
hypnotic state,
ceremony
improved,
is
is
over
Should
sick
person
recover
all is
rewarded with
handsome remuneration
J|[
j]]
(4).
is
much
(1)
practised at Liichow-fu
jff,
in
Nganhwei
|g$.
To mark
Red things are believed to be efficacious in keeping away evil spirits. the stops or pauses in the Chinese Classics with red ink, it is thought, will keep away such spirits from the person who is using the book so also
;
can red cloth or red strings aid in protecting one from them. Social Life of the Chinese. Vol. II. p. 308.
(2)
Doolittle.
At
last,
is
Then
water
drum
says De Groot, the spirit announces its intention to depart. beaten loudly, another spurts over the medium a draught of
;
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 or impolitely treated. When an exorcising ceremony is over, the spirit quits
the
medium and
(3)
what
(4)
De Groot. The Religious System of 1279 (Possessed mediums). p. It is asserted that the man has not the slightest notion or recollection has occurred to him. De Groot. The Religious System of China.
returns into the idol.
parish always rejoices to have such mediums as the above. Manand public pay for oracular advice. If fever or demoniacal
a handsome remuneration is made to the temple and its Cured persons become protected children of the god, send in an annual sacrifice, and pay for theatricals. De Groot. The Religious System
illness is dispelled,
owners.
of China.
481
The annexed
illustration exhibits the youthful
magician armed
dishevelled, he
is
in
prey
to
extreme excitement,
and
in
resembling neurosis.
for expelling disease-spectres
Ceremonies
in
villages
may
be
jjj|[
traced
back
to
pre-Confucian
Thus we
"During
pestil-
Yang
|f;
ceremony, when
away
ential influences,
undis-
(1)
Book IX.
The
border sacrifice, Kiao-feh-sheng Sfc ^. Legge's translation. Vol. I. p. '(23. Chinese Superstitions. Vol. II. Preface, p. II. note \. These ceremonies were
demons and
drive
away
pestilence.
-c*s>sX>o
482
ARTICLE XVI.
VAPOURIZIIVG
Hsiang-t'an
In the
VINEGAR.
:=
&ff
(1).
province of Nganlvwei
the
$fc,
employed
in
performance of
this
superstition
constitutes
an
The
may
Besides,
it
is
fitted
into a small
wooden frame,
to
which
is
By
seizing
the
may
be
taken conveniently
all
As
to its use,
is
it
may
The
castof a
iron vessel
placed on the
until
it
reddens; then by
lied
means
tongs,
it
is
vinegar,
Hung-ts'u
fl Ih
(2),
forthwith
is
poured
into
tills
it;
red-hot metal,
vapourized, and
the apartment
seizes the
with a strong
pungent smoke.
introducing
beneath the
and into
all
it
all
Having gone
through
deposits
papers,
Chi-ma
$j
(1)
an
itf,
The
radical
Yin
resembles
in its origi-
nal
form
Williams.
Language.
Literally "paper horses" burned at funerals for the Under Shi llwang-ti j ||^ (B.C. 246-209), horses were immolated on tombs. Later on this abuse was eradicated, and paper images
(3j
!.!.).
Chi-ma $%
use
of the dead.
\
\
substituted for the real things. These images were burned, and thus forwarded to the nether world, where it was thought they would be useful to the
disembodied
spirits.
p.
425 426.
Fig.
182
#4
..k^Mi
>
- W.
.'"> *.
^M
vinaigre.
Ceremony
of vapourizing vinegar,
influences).
(for expelling
483
The operation
is
ftfj.
The purpose
which
it is
done
is
the following.
The pungent
is
deemed highly efficacious for expelling noxious and putting to flight all mischievous
of the household
1).
spectres
The ceremony
times of epidemics,
New
Year,
in
and
when
also
the
vengeance
of an evil
spirit or a
jfr
ftilj.
malignant star
is
feared;
when Taoist
priests,
:
Tao-slii
burn incense
the
for
when
a
a bride enters
home
of the
bridegroom
time;
in
word, whenever
feared.
in
1906, at IIwo
Chow
^-||
j\],
the province of
Nganhwei
well
'fc
a family,
whose names
woe
on the church
register,
nigh
little
neighbours,
because a
is
"My home
infested,
is
which
the
not vet
month
old.
ceremonv
it,
^f
in order to purify
and remove
also used in
some
This
is
auspicious of future
wealth
(2).
the more riches are expected to flow into the family coffers.
(1)
ft is
generally believed
in
visit
man
with disease, cause plagues and epidemics, produce poisonous breaths and influences, working at times in connection with the vicissitudes of the seasons.
De Groot.
Pathology).
(2)
of China.
Vol.
V.
p. 7or>
Demonisim
in
traders,
the hope
securing success
in
business and
an increase of fortune.
the
common
worship.
people are intimately connected with superstitious views ami Social Life of the Chinese. Vol. II. p. 155-156. Doolittle.
484
ARTICLE XVII.
Chi-jen
(0-
or
This superstitious practice consists in making a wooden, paper, whom one other kind of puppet, representing the person upon
to
wishes
be avenged.
After heaping
it
all
sorts of insults
upon
this
an enemy, representation of
with imprecations and spells
is
(2).
We
rind
memorable instance
K&ng-hien
(3).
The events
related,
happened during the reign of Wu-ti jj Former Han dynasty, Ts'ien-IIan m f|L The
all,
a brief account of
as found in the
work "Elucidation
of the Historic
Annals",
Tze-chi t'ung-hien-hang-muh
fp
W.
m
free
M wIn
those days,
to
access
their
the
Imperial palace;
they bewitched
the inmates
by
magic
art
and
conducted
themselves
with
the
utmost
insolence.
Muh-jen ;fc A> literally wooden man: Chi-jen $ A., paper man. human images, puppets. From early ayes, sorcerers and sorceresses in China have exercised (2) from the very outset, sorcery was associated with poison, the black art and spells. The black art played a very important role under imprecations
(1)
hence
the
llan
j')V
indulged
(Sorcery).
(3)
a
in
dynasty, and severe measures were adopted against those who it. De Groot. The Religious System of China. Vol. V. p. 82G
A compendium
of
Due to greater work brought down to the close of the Ming H^ dynasty. \Yu Sheng-k'iien ig. ^ $f, and published in 1711. Notes on Chinese Wylie.
p.
2'.).
Literature,
(4)
Published
at
Ming
Wylie.
B^
Fig.
183
A.
JT^
->*
/"
.>
Les figurines de bois ou de papier (rEnvoutement). Stabbing and secreting wooden or paper figures.
(Diabolical or black magic).
485
Availing
into
the
fomenting
in
(1).
intri-
gues
among
So
Imperial concubines
they buried
the
ground
during the
their
emperor did not interfere. Suddenly, however, thousands of wooden warriors, bearing staves in night,
the
hands,
appeared
to
him
in a
to
thrash
him soundly.
Starting
fell
ill
up from his
sleep,
and
in
of a
languishing disease.
if
Kiang-ch'ung }x
(2),
fearing
to
be
put to death
his
bitter
apparent,
illness
was due
to sorcery.
to
he
to
engaged an old sorceress called IIu (3), whom he instructed the ground and retire therefrom the mischievous wooden dig up
puppets.
a suspected character,
and forthwith
arts referred to are practised even to the present day in person wishes to destroy another person's life, he has a wooden figure resembling him made. It is then pierced with sharp instruments, and all kinds of imprecations having been uttered against it. it is bui ied
(1)
The magical
a
China.
When
in
the ground. It is believed that certain death M' Gowan. Imperial History of China, p. 101.
(2)
will
Kicing-ch'ung yX ;.
j|
native of Han-tan
-\\][
"p|",
in
the principality
of
Chao
(now
in Chihli province^,
the
court of
Wu-ti
iff.
and commander of the Hunnish troops ;it He was a bold and martial figure, and a high
relied
who
on
to
him
put
The
heir-apparent
hated
him
to
death.
To avenge
himself he made the aged emperor, who was most superstitious, suspecl his whole household of magical practices. De (".mot. The Religious System of
China. Vol. V.
(3)
p. 830.
She was of Hunnish origin and skilled in the art of detecting spectres and haunted places. De Groot. The Religious System of China. Vol. V. p.
sau.
486
all
who seemed
These poor
red-hot iron tongs. implicated were belaboured with involved other prewretches, evercome by the tortures,
in their crime.
sumed accomplices
The number
of the victims
thus
the ground against the harem, and even and her son Li J|, beneath the apartments of the empress Wei %,
At
last,
he proceeded
the
heir-apparent,
that
it
was examined
was
(1).
The
place
was
so thoroughly
demolished
for the
up
a bedstead
there
night.
Subsequently,
that a large
number
of
wooden puppets
(2),
and
spells written
Crown
Two methods
as
go
far
first
consists,
we have already
puppet,
seen,
representing
one's
enemy
by a
wooden
or paper
then
and invo-
aid
order to
bring
all
kinds of misfortune
The heir-apparent had been appointed successor to the throne when some ministers intrigued to have him supplanted by the son years
(1)
old, but
of a favourite concubine,
and
in this
Chan-ti
flS
ifr,
B.C. 86-73,
was
These wooden figures were made of Paulownia or '/''ung ^ wood. This is the national tree of China and grows throughout the central provinces. It has beautiful large flowers and a most stately appearance. Willams.
Dictionary of the Chinese Language.
(3)
The prince
fled
Eastward
to
himself
in
Being pursued, and seeing that escape was impossible, he entered his room, closed the door and hanged himself. Towards the close of his
hamlet.
reign,
Wu-ti
iv.
'ifr
upon Kiang-ch'ung
built a
He and
all
his
relatives
were exterminated.
He
temple
the following
to the
of
my
Dc Groot.
in the
The Beligious System of China. Vol. V. p. 831 (Sorcery incident M c Gowan. Imperial History of China, p. 101. Capital).
487
upon the hated person.
All sorts of insults
upon the puppet, with the intent that they be transmitted to the real person. The evil spirits are begged to treat him in the same
manner
as the puppet
then buried
fall
in
it
is
The
person
may
be described as wreaking
person
effigy (1).
)ne
under the
bully,
brandishing
sword or
a lance,
and
begging him
sacrifices are
to the
Incantations and
One
one's
the
highest
in
and compel
is
him
to
to carry
out
vengeance;
word,
nothing
spared
heart.
instil
into
him
hatred which
kindled in one's
is
own
The whole
a diabolical invention
imagined
(2).
is
for the
purpose of
cast at the
enemy
is
dissimulated, or
assumes
special forms
accomplish
its fatal
purpose.
recall the
Nanking ^\, and in other places, when mischievous folks spread the news that paper puppets were seen living through the
air,
and cutting
oil
peaceful
inhabitants.
Terror
The supposed efficacy of this proceeding is founded on the principle (1) that "like produces like". Whereas we distinguish between the categories "I
likeness
and identity, primitive man made but little distinction. The witch has but to stab the image she has drawn or made: the person portrayed will
the
feel
wound.
is
image
is like
is
delivered
like
to feel.
is
only
magician
power thus to indict wounds, sickness or death. Jevons. Introduction to the Study of Comparative Religion. Appendix, p. 268 Imitative or
(2)
mimetic magic).
See other examples of "Black
figures.
Magic",
through
11
means of paper or
^
wooden
Wieger.
50, 157,
159.
488
reigned on
all
sides,
people were in
the
committed on
Appendix.
jj|
icof Taoist
To the above superstition may be attached the practice Maround Shanghai -. in and witches, Tnonii
&
These
constantly in their bosom a marvellous professional sorceresses carry Through long lour or five inches in height. image, generally about
to animate it, prayers and incantations, they pretend it squeak, for in reality life and speech, or rather succeed in making
it
it
endow
with
replies to questions
if
it
asked in a
shrill,
protracted tone.
It
appears
as
were animated,
touch
use
it
it
(2).
It
affords
sick
means
persons
those
of to
these
witches,
who
in
is
helping
recover from
illness.
Their approach
announced
to
who
wish
is
to
%
in
5f J|
1876.
(3).
Invisible
malignant spectres
Several
were said
off
of the cases
and
to
self-
suggestion.
christians,
et
The
and
officials,
the
a catechist
1'.
was beheaded
at
Nanking Jan.
p.
177-17'.
3.
1877).
Chinois
merveil-
Bizeul.
Ch. XIII.
(les histoires
.
(French Edition)
1876 Shanghai
homines de papier Cath. Missions Courier and China Gazette. April 6 and 15,
p.
182.
De
Groot.
The Religious
System of China. Vol. V. p. 182-490 (Tail-cutting panics in China). In Southern China, this image is made of the wood of the willow(2) tree It is exposed to the dew Cor 49 nights, after which it is believed to have
the
power
to
of speaking.
find
The holder
about
Vol.
11.
professes to send
intelligence
is
it
into the
world of
Doolittle.
spirits,
the person
whom
p.
sought.
115.
Chinese
Superstitions.
Vol.
I.
149. note 3.
Literally, the "lady who extracts worms (3) T'iao-ya-ch'ung %}\ -if- ^. Ya -5f, the molar teeth or grinfrom the teeth". l"iao j\}\, to cut, to open.
ders,
the teeth Ch'ung j, the smaller sort of animals, worms, Williams. Dictionary of the Chinese Language.
insects.
489
A man
of
wide
experience,
commendable
for
his
scholarly
Chinese customs,
little
wooden
and speaking images, but could not detect menon should be really ascribed.
to
what cause
the pheno-
As
medium
of
communication
profess to
and the
dead.
In this case,
they
world.
The disembodied
The
sorceress,
who keeps
The
replies
to notice
the
image
to
in
her bosom,
is
supposed not
to utter a
it
word.
come from
being possible
lips.
a spirit or
it.
god takes up
his
abode in the
it,
If a
the image
proper remedy
before
to be
performed
be cured.
word
it
is
the
image that
There
(1)
believed to be
of speech.
(2).
The
Female mediums are much employed in China to ascertain news of This is obtained by means of a very diminutive
image made of the wood of the willow-tree. The medium pretends to send the image into the world of spirits to find the person about whom intelligence
is
sought.
It
elf
its
errand.
The
Widows who
childless
married
call
women who
11.
wish to learn
regard to the
frequently
upon
mediums.
Social
The woman
is
supposed not
to utter a
to
proceed from the image. The questions are addressed to the medium: tinThere is probably a kind of veil replies appear to come from her stomach.
.riloquism employed.
inquirer,
in
Sometimes the willow image is held to may understand more readily what
Social Life of the Chinese.
I.
said on the
II
subject of inquiry.
Doolittle.
Vol.
p.
115.
490
fact
that
the
voice
proceeds
professedly
medium
As,
rather numerous,
triloquists.
ven-
00
be
491
ARTICLE XVIII.
SUPERSTITIOUS CEREMONIES
IN
CONNECTION
WITH HOUSE-BU1EDING.
Numerous are the erection of new houses
superstitious
:
ceremonies
employed
in
the
diamond
in
these
are
performed
for
the
happy omen.
jjj|f jjjfe,
some
places,
when
the master
(I),
the
patron god
as
worshipped.
Lu-]>;in
Jv'f
also
known
Rung Shu-tze Q ^ was a famous mechanic of the Principality of Lu iff-, in Shantung [jj l|f, and said to be contemporary with M e s mentioned by Mencius, MengConfucius, K'ung-tze ^L "?
'
ze
jjii
"P-
Wonderful
Tradition
states
that
he constructed
l
mother, Wu-shi
jL
(2).
of
$, Pan of the State of Lu Shi-fu Lu-pan and fii^.an artisan or skilled workman, hence master,
(i)
Elp
#:
from
Slii
gjjj,
a '"master
workman".
He was celebrated
some
of
for
is
his skill
which he
by
all
said to
and dexterity in the use of mechanical tools. have invented, hence he is now worshipped as
in
their patron
who
their professional
employments,
269.
(2)
It
as
house-builders
etc.
and
carpenters,
shipwrights,
umbrellaVol.
I.
makers, cabinet-makers
p.
is
also said that his father having been put to death by the
a
men
of
Wu
J^,
genius, and
result
set
it
with
its
hand pointing
in the direction
The
was
On
ted a
hand and the drought ceased. He is likewise credited with having construcwooden kite, which flew up into the air and did not return for three
days.
Giles. Biographical Dictionary, p. 548.
492
ceremony similar to our laying the in the At Han-shan |X| foundation stone of public monuments. discovered in the foundatlie Author i$fc> province of Nganhwei
also
and bearing
the
fall
the following
inscription
"this
building
reposes on
Sacred
to ruin.
it,
Mountain
of the East,
T'ni-shnn
|X|
(I); it will
-J|
never
The long-haired
ever,
rebels,
Ch'ang-mao
(2),
showed
how-
scant
respect.
left
annexed
(3),
illustration, the
may
see a sieve
and
brass mirror
suspended from
the cross-beam.
charms,
demons and warding off all evil influences, Pih-sieh j'Jf ffi (4), as Thanks to these exorcising charms, should any pagans call them.
one utter an ill-omened word, speak of
fire
new house,
be feared.
or should a pregnant
If
woman
may
recourse
is
new house.
(1)
T'qi-shan
|i|
[1],
literally the
"Great .Mountain".
A sacred mountain
off all
of
Shantung
ward
1.
unlucky
influ-
ences.
(2)
note
The Ch'ang-mao
or T'ai-p'ing
rebellion
Hsien/ung / Ji (1850-1861), and lasted till I860. It originated in Kwangsi, where its chief. Hung Hsu-ts'i'ien }* |f ^, a discontented Hakka peasant, assumed the title (if "Heaven^ King'', 'J'-ien-wang j, and
part of the reign of
aimed
overthrow of the Manchu dynasty. His followers abandoned the practice of shaving their heads, and hence were called Ch'ang-mao J| 2g,
at the
(3)
or long-haired rebels.
The Chinese
believe
that concave
all
neighbouring buildings.
(4)
II.
p. 313.
Pih jg,
to
constrain,
harass, to
ward
off.
Sieh
abnormal,
Nature
De Groot.
harmony with the regular Course of The Religious System of China. Vol. V. p. 467.
III.
Preface, p. XII.
Fig.
185
493
ARTICLE XIX.
MAKING A VOW.
HsiX-yuen
fj:
g|
(1).
Pagans frequently make vows, promising to perform such or This occurs such a good work in honour of the divinity invoked.
especially in
cases of
(2).
ill
health, and
a child
it
is
granted recovery
to
When
is
wont
go
T to the village or ci ty
god who
presides
there,
promising in case of recovery to offer a pair of curtains for the ornamentation of the shrine; likewise they may promise to burn
incense a specified
number
of a
of times
pav
the
expenses
to be kept
In several
the
recovered
child
is
vowed
of a
to
the god,
and
the promise
till
made
that he will
Buddhist
monk
It
such an
the
favour
granted.
a strip of
frequently
happens
promise
written
on
red
At
other
times, a promise
is
made
to
perform a pilgrimage to
ji
for instance to
Kiu-hwa-shan
(Jj
(4),
in
Hsii-yuen
fft
M-
hence
to
12)
from llsii |^. to promise, and Yuen jg. a vow, Williams. Dictionary of the Chinese Language. either under the open heavens or before the image of
are
a god.
made
in
view of the
ill
health of parents, or
with
a desire to
person
who makes
number
health
own
Social
health or the
Life
of the
Chinese. Vol.
(3)
p. 163.
Similar
vows
are
made
to the
children.
4)
II
p. 225.
Vol.
p. 320.
494
order to
thank Ti-tsang-wang
there.
jfa
^ 3:
(1),
shipped
One may
also
promise
to
take
part in
jjfc
a
[$j|
public(2),
God, Ch'eng-hwang
or
some other
local divinity.
in these
public processions
in
honour
of
in fulfilment
some god or idol, those who take part of a vow made in the past.
to play
them, do so
the
part of
Peh Lao-yeh
jj
(3);
inserted in the
pin,
K'u-hsiang
:ff,
it is
called;
a third
as
take
others
known
Wu-ch'ang-hwei 3l {H
to abstain
from
whole
lifetime,
members
of
"Vegetarian
to
do
(4).
(1)
One
of the five
well-known
beings, representing the saving principle of Buddhism), who seeks to save mankind from the punishment of Hades, over which he presides as a ruler.
Edkins.
(2)
Chinese Buddhism,
p. 242.
Hwang |>J|, a dry moat under the city Ch'eng fyfc, hence literally the "God of the City Moat". Every walled city in China walls, has its municipal temple and city god, to whom worship is offered bv the
the wall of a city
officials
(3)
and people.
One
when
his
image
Vol.
is
borne
in a public procession.
(4)
I.
p. 161.
p. 456-462.
Fig,
186
Le Serment "Tou tcheou\ Taking an oath before the temple god, Tu-chow
j$f
%.
495
ARTICLE XX.
TAKING
Tu-chow
Taking
an
oath,
AI\
OATH.
(1).
$ %
Tu-chow | ^,
as
practised
in
China,
is
him
to take the
down
the
attitude
of a person
condemned
him.
his
death, swears he
is
head from
the
very
foot
of the
altar,
or to smite
thunderbolt.
may
Various and
vile
in
the
their anger
(3).
A
they
will
take vengeance on
an enemy, or a person
(1)
curse, to
tions".
(2
From Tu $f, to wager, to stake, and Chow 5t, to 5. hence to "take an oath and accompany it with imprecaimprecate: Williams. Dictionary of the Chinese Language. Every walled city in China has its municipal temple and city .yod.
Tu-chow $g
worship
is
to
whom
(3)
of the Chinese
tions.
<>n
most
trivial
classes of society,
whether Confucianists, Buddhists or Taoists, without distinction of sex or profession in life, indulge in cursing those who have aroused their angry
passions.
Doolittle. Social Life of the Chinese.
Vol.
II.
p. 273.
496
"May
the
first
me
dead,
if
my
father
l'
etc...
still
is
employed
in
some
places.
to the
(I).
another to write for him, the eight cyclic characters which indicate
the year, month, day and hour of his birth, Sheng-keng
as well as the
this
idol,
J|f
(2),
names and age of the members of the family. When document has been drawn up, both burn incense before the and with dishevelled hair offer to undergo death, they and their
if
whole family,
is
One may
person
and name
of the
who has sworn, the matter about which the contest arose, and the name of the temple and the god, in whose presence the oath
drawn up, the sheet of paper is folded, placed yellow envelope and burnt, with the purpose of thus forwarding it to the feet of the god in the world beyond. The above proceeding is styled "forwarding a report or a yellow memorial ',
was taken.
in
all
When
is
Fah-shu |f
Jjfc
(3),
or
Fah hwang-piao
ff-
$:
(4).
(1) (2)
See on the "City God" and his worship, pp. 494, 495. note
2.
Sheng
,4k,
birth,
life
Keng
}fc,
years, hence the age of a person, expressed by the 8 cyclic characters of his
horoscope,
two each
for the
year,
birth.
Williams. Dictionary of the Chinese Language. Fah $|, to issue, to send forward, to dispatch. Shu (3)
jfifc,
statement
made
to
superior, a
report,
memorial.
Williams.
Dictionary of the
Chinese Language.
(4)
Hwang
ilr,
Piao
J,
statement
presented to
memorial".
Williams.
"feO*"
Fig.
187.
et Tchang Fei, dans le jardin des pec hers and Chang-fei (Confederate chieftains) Kwan-yii
Yu
in the nart^h^^l.r.
,..!
497
ARTICLE XXI.
SWORN BROTHERHOOD.
Pai ti-hsiung
In
^%
ft
(1).
the
jj
||j,
A.D.
of those days
Liu-poi
the
f||
(2),
Kwan-
H^
and Chang-fei
Jfe,
met
in
peach-garden of the
named, and swore everlasting friendship. A black bullock and a white horse were immolated, incense was burnt, and in presence
last
of
Heaven and Earth, which they took as witnesses and avengers their engagement in case they would prove unfaithful, they swore
brothers, and to succour
of
to
each
other
mutual dangers.
fraternal banquet, in
which
all
took part,
Ti-hsiung f%, to honour, to reverence, to acknowledge. hence "to acknowledge as brothers, to swear brotherhood". brothers, liams. Dictionary of the Chinese Language.
(1)
Pai
5J,,
Wil-
(2)
Liu-pei
fij
If.
A.D.
1(32-223.
native of
Chow-chow
ftt
<W
in
the X.
of Chihli,
ble
j?: ifr.
command of a body of and fought against the usurper Tung-choh jr $L. Later on he volunteers, declared against the ambitious Statesman Ts'ao-ts'ao ~0 t%-, and in A.D. 220,
occupation of a seller of straw-shoes,
he took
proclaimed himself emperor of the Minor Han dynasty, Shuh-Han ^} $, considered to be the legitimate successor of the Great Han. He is canonized
under the
p. 516.
(3)
title
of
Chao
Lieh-ti Bg
^)1
iff-.
Giles.
Kwan-yil
||
%.
Deputed
to
have been
in early life a
seller of
fell
in
bean-curd, but subsequently applied himself to study, until in 184, he with Liu-pei and Chang-fei. The three became fast friends, and swore
side by
stirring
the
side,
famous "peach-garden oath", that they would thenceforth fight and live and die together. Kwan-yu followed Liu-pei through the
At length,
was captured and put to death. Renowned as one of China's military heroes, he was made a god in 1594, and is worshipped at the present day as
Kivan-ti
p. 384.
dj
*$-,
or the
"God
of
War".
Giles.
498
We
hood",
find here all the elements
so
in
called
persons,
The
Pai-pa-tze ti-hsiung
tf*
^ %
ft
(1).
literally a
"bunch
of
sworn
brothers'",
some
cases
eight
of
or
or three,
for
and
definite
purpose.
closing"
Each
them
his
hands
fiat
them, endeavours
grasp as
much
earth as possible.
are
then examined,
^,
that
is
the "elder
which
all
Pai-meng
"^
Kieh-meng-ti-hsiung $f ^
rfo
ft
(2).
These expressions mean "allied or confederate brothers", because they have sworn a solemn oath before some god, or taken Heaven to
witness that they joined in brotherhood.
help each other in
all difficulties. is
Meng-hsueh ti-hsiung
of brotherhood
jfn.
ft.
(3).
This form
together
means that
the
members
in a
are
bound
blood,
word, that
(1)
Pct-tze
ffi
-f-,
a bundle, a handful, or
what
is
bound together.
blood
Wil-
Meng
fg,
was
to swear,
to
Williams. Dictionary of the Chinese Language. (3) Meng jjg, a solemn oath. Hsiieh blood, hence "members bound
jfit.,
Fig.
488
chieftains).
499
they are "blood-bound confederates".
a special rite for the
Such
a condition results
from
victim
is
immolated
taken
by the confederates.
each
of the
some
bites
cases,
his
when
victim
is
not
available,
members
the
previous cases,
in a
common
purpose.
Private
societies
are
(1).
assimilated
in
somewise
to
(1)
many
centuries.
Some
They
oppres-
were purely
some
religious,
and others
mixture of both.
official
originated, generally as a
movement
divulge the
secret.
The
Government, ever suspicious of revolt, tried to crush them by severe laws, exile, confiscation and death. In recent times, the most famous have been the
"Triad
4U
Society",
the
"White Lotus
Society",
the
"Kolao-hiuei" and
the
"Boxers".
'
Encyclopaedia Sinica.
Things
Chinese.
in
Edition, p. 645.
China.
500
ARTICLE XXII.
DEMON-MSPELLHVG OBJECTS.
Pih-sieh jg <$
(1).
Besides written
of the gods to
charms,
Hwa-fu
jjj
(2),
help
man
in his
struggle
there are
also a certain
number
of objects
deemed
and
all
to
be
endowed
with great
influences.
kinds of noxious
The following
among many,
1.
f$
(3).
Coins,
which
a corpse,
are
deemed
2.
(4).
&
an
3t %$ Ut #J
Min
the
annual
e
procession,
honour of the
City God,
Ch eng-hv>ang
fz3
J5J*
individual
personating
coins,
Peh
most
Lao-yeh
j)
|^,
bears in his
which
warding
off
attacks of evil
spirits.
(1)
Sieh
%,,
abnormal or
incorrect
Hence, "demon-dispelling or exorcising objects". De Groot. The Religious System of China. Vol. V. p. 467. Chinese Superstitions. Vol. II. p. 162 (Exorcising
regular
opposed to the
Course
of Nature.
Charms).
(2)
(3)
See Chinese Superstitions. Vol. II. Ch. VI. p. 157. Chinese Superstitions. Vol. I. p. 47 (Ceremony of placing the corpse
in the coffin).
(4)
Peh Lao-yeh
j^,
in a public pro-
cession.
(5)
p. 157.
in
China has
its
to
whom
worship
is
offered
by the
officials
Fig.
1H9
"Peh
processions diaboliques et remplissant le role de "Pe-lao-ye". Lao-yeh" holding a coin (cash) in his mouth.
les
(these coins are endoived with
magic powers).
501
suspended from the necks of children, and are believed to be powerful protecting talismans, and auspicious of future wealth.
3.
fire.
f|
(1).
When
tors (2),
it
customary
of the eaves.
The paper-house once reduced to ashes, people are most anxious which are held to be all-powerful against evil spirits, much in the same manner as those borne in the mouth of
Peh Lao-yeh
4.
|jj.
Yin-fuh-tze
tf\
ijig
(3).
As
is
deemed he
the countless
to see
spirits
of
the
not
=
f-,
uncommon
Fuh-tze
This
is
is
assured
for ever.
Wonderful
Hwang-lih
In
Jg
(4).
some
Shan
places,
and
especially at
Hweichow-fu
ffi
}>\]
i^f,
in the
j|, to burn, to roast in a fire. Ling fi, efficacious, powerful. copper money, a coin; hence a "magic coin which lias passed through fire". Williams. Dictionary of the Chinese Language. See this superstition described and illustrated. Vol. I. p. 128 (Sending (2)
(1)
Ts'ien
$s|,
Yin
flj,
a seal, a
stamp,
to print. Fuh-tze
ijig
^f-,
wide
strip of cloth,
stamp or impression
of a
Man-
Williams. Dictionary of the Chinese Language. Calendar, its origin and compilation.
Chinese
502
province of
Nganhwei 4
Jjl
jjjjfc,
it is
customary
to
Calendar,
Ilwang-lih
is
j||,
it
The
reason assigned
the
because
name
"Son
of
bounded
especially
(1).
Heaven", whose power over the hosts of spirits is unIt contains also the names of all auspicious stars, and
28
stellar
of the
A M
?if)
or
resting
places
mansions, Euh-shih-pah sing-siu JH -jof the Sun and Moon in their annual
revolutions (2).
6".
Ch'ang-p'u-ts'ao
Early on the morning of the
^
fifth
ff
(3).
day
of the fifth
moon,
it is
customary
for
every
householder
to
nail
up on the
in
lintels
of the
tied
f$
Ipl,
bundle.
This
plant
it
grows
marshy
places,
off
and
warding
attacks
who
(4).
On
the
fifth
day of the
fifth
moon,
all
families, both in
towns
(1)
All Shen
jjifji,
be they gods or
is
is
human souls, form part of the universal the soul or spirit of the reigning emperor,
then a
first
and natural
article of China's
and religious creed that the emperor, like Heaven itself, is the lord and ruler of all gods and spirits. De Groot. The Religious System of China.
Vol. VI. p. 1154.
(2) (3;
III.
p.
Ch'ang H,', the elegant plant, the sweet-flag. rush, the calamus or sweet-flag. Ts'ao ^iC, herbs, plants
"sweet-flag" (Acorus calamus).
It
the cat-tail
in general.
Hence the
De Groot.
~i
warding
off evil
Xgai
hence
(Artemisia vulgaris). Artemisia, mugwort or any plant is obtained. Like sweet-flag, it has a strong aromaticevil
its supposed efficacy in counteracting the influence of Williams. Dictionary of the Chinese Language.
503
and
in
of Artemisia,
is
the
country,
Ngai J.
reply
it
is
influences,
Pih-sieh
jfi|
'fl>,
Yah-sieh
no
further
information.
j \\
ffifi
The custom
is
and Nganhwei
8.
$fc.
KHicacy of willow-branches.
Liu-shu-chi if
/$
(1).
A
of the
some
This
is
done
FIF^
(2),
or
"festival of the
tombs"
All
a green willow-branch
changed into
is
brown dog
in a
subsequent existence
(3).
(1)
Liu
$|l,
the willow-tree.
Composed
of
Muh
/f;
(wood) and
Mao
JJ|],
the second of the three cyclic characters, which denote the East, or the Spring,
that
is to
say,
it
is
midmost month
De Groot.
The Religious
of the
2'i
p. 999.
,
'1's'ing-ming
fff
$j
literally
terms
falls
generally
in
Chinese then
them, hence
is
commonly
called the
II.
Doolittle.
p.
44.
festival,
In
willow-
hung over
by.
from
is
the
it
street
by passers
The
general
idea
that
portends good
to the family.
is
is
designed to ward
off
wicked
spirits
and
evil influences
from
generally believed that on this festival the ruler of Hades allows the imprisoned spirits to revisit the earth, and possibly some of them might intrude
their society
off.
guides to the houses of their surviving relatives the spirits of their ancestors. Doolittle. Social Life of the Chinese
Vol.
II.
504
yX iffci from the Grand Canal to the ho ~F -jpj, or the country below the
9.
sea,
and
locally
known
as Hsia-
Veil
seal of a god.
Show-p'a
-f|*
ijift.
Pious votaries of pagan divinities have sometimes printed on a piece of cloth the image or seal of the god, whom they honour with
a special worship, and in
is
whom
This cloth
as a veil in
much
same manner
western countries.
10.
I-shang
^t.
During the well-known pilgrimage to Kiu-hwa-shan ji ip |i| (I), many young men have the seal of Ti-tsang-wang jfc <$i J (2) printed
on grave-clothes, which they subsequently offer to their aged mother
for the
Regent
all
Hades,
is
deemed
that
from
malignant imps
it off
might
carry
to the
hideous prisons of
11.
Efficacy of
peach-wood amulets.
T'ao-fu ft
#. ^,
is
According
the
to
wood
of the peach-tree,
T'ao-slm ft
deemed most
efficacious
(1)
#|
tfr,
the province of
111. p.
225.
Vol.
320.
Edkins.
Nganhwei
little West of Ch'ichow-fu Chinese Superstitions. Vol. II. p. Chinese Buddhism, p. 247. Johnston. Budfill
|ffe.
One
who
According to EdUins, he does not judge the souls, but opens a path for reformation and pardon of sins. He is represented With as carrying a staff in one hand and a miraculous jewel in the other.
from those
the one he opens the portals of Hades, and with
the other lights up the
of Northern
who worship
him.
The Gods
Buddhism,
p. 218.
Edkins.
Chinese Buddhism
505
for expelling
demons and
In the
"Primer
for
the
Young", Yiu-hsioh
if]
ty,
we
wan-hu pien-sin
1^
MPH
/$(,
ff-
The work
called
"Popular Customs",
t'ung
(ft
ji,
(2),
are
ftp
>fe
and Yuh-lei
% ^
(3),
of them. When their image is and hung up over doors, it scares painted peach-wood plank, away all malignant spectres (4). Taoist and Buddhist monks employ peach-wood in making the seals of their gods. Those suffering from
endowed by nature with the power hence all demons stand in awe
on a
if
the bed
is
(1)
is
The peach
is
it it
twigs, hence
is
considered as
powerful demon-expeller. In early times, when rulers visited their states, they were preceded by sorcerers armed with peach-rods, in order to protect them from spectral evils. On the last day of the year, magistrates cut peach-wood
branches, and placed them over the doors for the purpose of exorcising
influences.
evil
in social life
even
in early
times.
De Groot. The Religious System of China. Vol. VI. p 957. 12) According to the Classic of Hills and Rivers, Shctn-hai-king
this
UJ #$
fe',
Isles
of the Genii.
(3)
p. 954.
of
inflicted
which extended 3000 miles, they examined all spectres who wantonly misfortune on men, and after binding them with reeds or rushes,
to a tiger.
This fanciful
tale,
The
spectral world
predominant
p. 055.
winter.
De Groot.
was
a general
paint or
draw images
all
Year on
official
95<J.
* dynasty (A.I). 25-221) to two divine men. and put them up at the New De Groot. The Religious System of China. buildings.
of these
Vol. VI. p.
506
demon
of fever will be expelled (1).
conferring
longevity and
even
kill
immortality.
is
with
refractory souls in
Hades"
(2).
A
blows
Nganhwei
to
province,
his
hands.
of
The
this
to
Author endeavoured
quaint
obtain
some
rational explanation
the following
according
some,
it
meant
an
outbreak of
fire;
it
others, with a
have
informed him
sullied by
was
the
hands
such a humiliating
T'ai-sui >k
(3),
who
and
13
n
.
made
il}\
of coins.
Chan-yao-hien
Frequently one
j|ff
1fc
(4).
may
see
hung up on
The exorcising and healing power conferred on the peach by the Sun (1) abides especially in the branches. Those which grow to the Kast and South
are reputed the best.
Persons
be cured by beating
them with
by,
rod of peach-wood.
When
it is but necessary to sprinkle water in the rooms by means of a green De Groot. The Religious peach-twig, and they are immediately dispelled. System of China. Vol. VI. p. 960.
Treatise on the Buddhist Hell, Yuh-lih ch'ao-chwan 3 (2) ( One of the lower class of Taoist productions, the horrors of the invisible describing
M#
The work
is
largely tinged
Wylie. Notes on Chinese Literature, p. 224. T'ai-sui (3) ^, literally the "Great Year". The planet Jupiter, which completes its revolution on its orbit in about 12 of our years, hence making the "Great Year", T'ai-sui ^ ^. The ancient Chinese observed
very early
cyclic
computation thereon.
p. 398.
Chan
a
Kien
$IJ.
spectres".
$c, sprites, elves, ghosts two-edged sword, a trusty weapon: hence a "sword for smiting Williams. Dictionary of the Chinese Language.
fft,
to sunder, to cut in
two Van
Fig.
190
Le sabre de sapeques.
Cash-sword charm (Taoist).
507
composed of coins fastened together with a string. This magic sword represents that which Chung-hw'ei Hi j^ (I) brandishes
against evil spirits.
dare not
Those
latter,
hung
up.
fever,
Occasionally,
this
family
is
suffering from
magic sword
is
hung
A.l).
thus prevented
[Jt
ffi,
from returning.
money
making
and
is
these magic
is
feet long,
is
constructed
regarded as a preventive
or metal, while two iron
the hilt
is
made
of
wood
rods, about
2
two
reign
as
much
as
possible,
on these
rods, concealing
The rods
in
on the outside
two rows.
(3).
objects,
in
the
shape
all
of
make
reallv
formidable weapon
of
which
A magician, a famous exorcist, a charm-god of great power, said to 1) have lived under the T'ang ) dynasty (7 century). His picture is hung up
l '>
over doors and gates for the purpose of expelling spectres, especially those that cause diseases in Summer. De Groot. The Religious System of China.
Vol. VI. p. 1178.
(2)
111.
p. 261.
note
3.
in the
reign of the
same emperor,
power, the
in the
title of reign borne by each coin, and thus so frequently repeated De Groot. The sword, enhances the power of the latter enormously. Religious System of China. Vol. VI. p. 997 (Coin-swords).
(3)
Red
away
Life
evil spirits.
Red
p. 996.
is
Doolittle.
Social
of
of the Chinese.
Vol.
p. 308.
when
placed
upon the
De
sick, or
upon mothers
Groot.
of China.
508
exceedingly afraid.
Finally,
two pendent
hilt.
tassels,
of children.
Brass
made
in
the
shape
for
of
religious
medals,
of
are
the purpose
drawing
Tans ha ft
On
the
fifth
fp
(1).
moon, pagan Chinese are wont to mix Tan-sha ft \j/ in wine. The red colour, some powdered cinnabar, which the wine then assumes, is deemed to ward off spectral attacks
of the fifth
,
and influences.
16.
Kwan-chung j|
(2)
Ch'wan-k'iung
^
the
)\\
t%
(3).
The chain-fern, Kwan-chung frb, and the angelica, Ch'wanare two plants endowed with a strong aromatic odour. k'iung )\\ lej,
These are cast into wells
for
demons and
k'iung
)\\
evil influences.
is
'^,
deemed
is
to be the best.
believed to be a sovereign
remedy
for purifying
(1)
Tan
jf, a carnation or
&b,
sulphid of mercury.
(2)
Kwan-chung
(Woodwardia
radicans,
according
to
Giles.
Chinese-English Dictionary). The "chain-fern", a large fern with pinnate fronds and sori (fruit-dots or spores) arranged in a chain-like row parallel to
the midrib of the pinnae.
(3)
Ch'wan-kHung
virtue.
)\\
i^.
its
supposed
efficacious
t$, is the
magic in wet
in
A
It
tall
places.
deemed
)\\
expelling demons.
best.
That found
in
509
17.
A
up
knife
is
highly valuable as a
charm
This
of
is
hung
bed-
or
in
the
curtain.
Wicked
spirits
are
awe-inspiring weapon.
18.
down
a coffin (1).
An
in closing
down
a coffin, is
deemed most
such a nail
is
efficacious for
Sometimes
A
of
large ring
a
then
made
is
it,
to be
or wrists
boy
until
he
sixteen
years
Daughters
wear
such
wristlets
(1)
In
some
places,
it is it
who
drives
down
this nail.
Care
from the queue of the deceased. It thus rendered efficacious, and portends numerous descendants. Chinese
with
a hair
I.
Superstitions. Vol.
p. 49-50
p. 309.
510
ARTICLE XXIII.
-|g
(1).
rather
common
in
kind
of
imposture,
much
availed
of
by
Buddhist monks
such a book,
letter or prayer,
(A.D. 998-1023), of the Northern even had recourse to this cunning Sung dynasty, Peh-Sung 4t v^>
up
The
following"
is
"Elucidation of Historic
fp
Annals",
Tze-chi t'ung-kien
(3),
kang-muh
ilm
(-)
heavenly genius
to
appeared
him
in a
from heaven.
fine
One
a
the City
pennant
twenty
feet long.
Hew from
to heaven,
Ch'eng-t'ien-men
^^
to
P^,
and
ribbon.
the
head
number
of
his
courtiers,
walked
assigned.
divine
Here,
he
prostrated
it
himself,
and having
received
message,
had
to the palace,
(1)
'J''ien
^,
a letter or note, a
(2)
heaven physically and divinely Sin fl", Williams. Dictionary of the Chinese Language.
air,
-fc
Chinese
%.
(3;
Shen-jen
\,
Language.
(4)
The Chinese
text
is
as follows:
is literally
511
where
it
was deposited on
of the
a special altar.
The
emperor
to
for
his
virtue
and
piety
the second
a
commanded him
third
seven
hundred
generations.
When
in a
the
comedy was
(1).
over,
the
heavenly
message
was inclosed
golden casket
Later on,
in
was praised
for
excellent
administration
The
promise
of perpetual
at
Mountain
tree.
T'ai-shan
dj
(2),
of
The whole proceeding was cunningly devised lor the purpose condoning a humiliating treaty, which the emperor had been
in the
year 1005
in
(3).
Two messages
of
six
received
direct
from heaven
months,
!
says
the
national
historiographer,
is
that
is
really
extraordinary
impartial.
partiality
?
Everybody knows
then could
it
that heaven
How
treat the
(1)
In
ordered a general amnesty throughout the empire. He also commenced the building of a magnificent temple, which it took 7 years to complete, and upon
which such immense sums were lavished that some have dated the commencement of the decline of the Sung $ dynasty from
Imperial History of China,
(2)
this period.
M' Gowan.
p. 376.
T'cti-shan
tU, literally
A
a
sacred mountain
in to
Shantung, anciently regarded as a divinity, and raised by Sung >fc emperoi the rank of "Equal of Heaven". A temple dedicated to the "Pearly Emperor", Yuh-hwang 3 Jis* the supreme god of the Taoists, is on the
a
summit, as well as
T'ai chan.
(3)
in
1714.
Chavannes.
Le
Encyclopaedia
this treaty, the
By
thousand ounces of
silver,
emperor agreed to pay them annually one hundred and two hundred thousand pieces of silk. M'
of China, p. 'M\.
512
The imposture described above, has been renewed in our days, and even so recently as in the year 1906. The Author has had the
g-ood
is
an
fg
(1),
as
is
styled.
origin, efficacy
a general
volume has been written on the supposed and object of this wondrous Sutra. The following is
of its contents.
to those expected at the
summary
end
On
peal of Peking 4b M, A prayer, thunder was heard, and a stone-slab fell from heaven. in red characters, also fell from heaven, near Ck'en-kiawritten
the P'u-t'u
hill,
"jf
|?g,
terrific
chwang (^
it
$.
high
official
to a certain
Prefect,
named Ma
1^,
who
refused to believe
for
its
divine origin.
for
He
was afterwards
terribly
punished
his
unbelief,
himself and
When
(ij|j
the
slab
fell
^
this
'<$}
(2).
"Now,
are
is
Out
be
seized
by death
(3)
no longer
a kalpa, a cycle, a Tu |g;, capacity, power, ability to save Kieh (1) Buddhist age of millions of years King j, a Buddhist Sutra, hence an Williams. Dictionary of the Chinese Language. "all-saving prayer ".
^felj,
The "Merciful One", who will succeed Buddha in the government of He now resides in the Tuchita heavens, from which after a lapse of 5000 years, he will descend to the earth and open a new era. Eitel. Handbook of Chinese Buddhism, p. 70. Chinese Superstitions. Vol. 111.
(2)
the world.
Hackmann. Buddhism as a Religion, p. 52. "Heaven and Earth", T'ien-ti Jz i&t represent in Chinese philosophy the transforming powers of Nature. Thus we find in the Yih-king % M, or "Book of Changes": "when heaven and earth exert their influences, all things
Preface, p. XXII. and 252.
(3)
are transformed
and
vivified".
The same
idea
is
Li-ki | IE,
or
"Record
of Rites".
513
worshipped
;
filial
disappeared.
On
all
all
sides,
the
widow and
the
of the powerful
injustice reigns
in
Vegetables are
man
killed (1).
Nobody
Should
let
who
my
words,
him
his
eyes,
In
these
the
fields
not be
tilled,
be no one left to
In the fifth
them,
and
all
homes
will
be
made
will
desolate.
and
sixth
months
(2),
venomous snakes
(3),
abound;
and
in the eigb.1
who
recite
this
will
shall
calamities
of
which
humanity
in
left
night,
discord
death
of
children,
robberies,
putrid
corpses
to
unburied
on
the
highways.
;
Nobody
found
all
sides.
fijj ,
(4),
it
to
mortals at the
(1)
sparing animal
(2)
See on the Buddhist doctrine of abstaining from killing animals, and life. Chinese Superstitions. Vol. IV. p. 440-451.
Western countries. At
China
These are lunar months, corresponding, to those of. June and July in this season, the heat is intense, and produces various
medical art and general popular
of
to spectres
p.
and demons.
China. Vol. V.
(3)
705
(Demonism
in
in Pathology).
widespread mortality
(4)
in
the
Shih-kiah-fuh
#^g#.
reputed
historic
The name under which the Chinese Buddhists Guatama used by other nations commonly quote Handbook of Chinese founder of Buddhism. Eitel.
Buddhism,
p. 109.
7
514
|| coming end of the world. The "All-merciful Kwan-yin (1), has been moved to pity on contemplating- the misfortunes which
,
will
soon
belall mortals.
Maitreya, Mi-leh-fuh
>||/
f.|f',
Chao
shan
^ ^
and
|Jj
Kwan
to
|||,
who
Mountain
T'aiIf
(2),
mentioned above,
iloods,
the
price
of
rice
become
exorbitant,
and
thunderstorms,
Sakyamuni,
Shih-kiah-fuh
f|| jtg
f>)|',
after
having ruled
to his
the
world for 12,000 years, has now handed over his work
Maitreya,
office.
successor
Mi-leh-fuh
|jjf
j$J
fjjjj,
who
At
last,
T'ien-shi
(3),
all
future
calamities.
Only
cast into
burning censer;
ounce
of
one
chain-fern,
fji
Kwa.n-ch.ung
|j| (5)
*=;
of
sulphur,
Lung-hwang
and whosoever
drink of this
from
all evil.
(1)
first
Buddhist deity, symbolising "mercifulness and compassion". At upon which an lndo-Tibetan divinity (Avalokita)
In course of time,
was afterwards
Buddhists, but
it is
not
unknown
p. 171.
in
She
is
the patroness of
women and
Edkins.
Chinese Buddhism,
Getty.
p.
The Gods
and 272.
of
101
(2)
(3)
(4)
See Chinese Superstitions. Vol. V. p. 511. note 2. Chinese Superstitions. Vol. II. Preface, p. II: p. 158. note
2: p.
240.
p. 508.
notes 2 and
3,
where these
dragon Hwang if, sulphur, sulphur springs, brimstone. Williams. Dictionary of the Chinese Language.
Lung
515
The all-saving prayer.
I
am
the
seas.
Goddess
All
of
Mercy,
Kwnn-i/in
#JJ
-"-,
from
all
the
Southern
exception.
withoul
The worship
(1),
due
animal food has not been kept (2), sacred images have been despised, and the five kinds of grain have been wofully wasted. Filial piet\
has
disappeared,
and
on
all
sides
one
sees
authority
despised
in
Contemplating
sad
to
spectacle,
the
world
their
Emperor", Yuli-hwang 3 j|l (3). On seeing it, the god displayed violent anger, and despatched forthwith the divine hosts of the "Ministry of the Thunderbolt" (4), and the
report
the "Pearly
Nagas
race.
(5)
of
the
four seas,
human
hundred thunderbolts are prepared in the arsenal of the "Ministry of Thunder" for the purpose of reducing to ashes the famine and pestilence will complete the work of guilty world
Five
;
destruction.
In presence of
to the
Southern seas
Western Paradise
in order to propitiate
i'i-lai-
(1)
In Chinese philosophy,
Ji
itJT,
represenl
Vol.
IV.
1. Volume
V. p.
humanised: and
in
to the
Buddhist Fuh
$}*;,
or Sakyamuni.
Edkins.
Religion
China,
(4) (5)
p. 112.
III.
p. 230. note.
The Nagas
are serpent-demons,
who
live in
516
fuh
full
JL\] jjji
i% (1),
1
by
my
During seven
succeeded in
all
days,
and
1
finally
obtaining from
him
a writ of pardon,
which
(2),
bore in
haste to
and presented
to
him
at
There,
redoubled
my
any change
still
feet,
to carefully
evil.
of the divine
Yuh-hwang 3l JL
et
will
lad of twelve,
named Li Siu-yin
^^
|Jjj|
Jcj,
son of an
official,
$, in the district
l|,
my
grotto in
Yuh-hwang 3
b1-
Whosoever
When
the
thunderbolts
mortals from
sion,
shall
of
will protect
my
circulate
prayer,
will
mortals from
impending damnation,
is
not
the
Those who
it
recite this
(1)
Jii-lcii-fuh #p
$fr,
the
"thus-come Buddha'
(from
the
Sanscrit
'I'atci-gata).
that
is
predecessor.
It is
one whose coming and going accords with that of his the highest appellation given to every Buddha. Williams.
Chinese
Kir}
Language.
I.
Eitel,
Superstitions. Vol.
p. 71.
3.
^, golden
An
families.
incense-burner always forms part of the domestic shrine in Chinese De Groot. The Religious System of China. Vol. I. p. 143.
r>
17
Worship, therefore, "Heaven and Earth" (1), show filial piety towards parents, and beware of treading- under foot written characters
(2),
lest
yon
in
perish
in
the
general
conflagration.
;
Practise
good works
order to
escape
you
will
circulated
(3).
widely,
failing
evils
will
befall
mankind
The Confucian
scholar,
who
seemed thoroughly convinced that it fell from heaven. However, the year 1907 came and passed away, the earth rolled on its orbit,
and the threatened catastrophe never matured. Some time afterwards happening to meet his literary friend, the Author found him a little
crest-fallen.
(1)
On
the worship of
'<20.
Vol. IV. p.
(2)
note
1.
3. p.
respect
their
written
characters.
Even those who have never received any instruction in the noble arts of reading and writing carefully gather up all scraps, printed, written or stamped,
and deposit them
inscribed thus
care".
in
schoolmasters,
zealots and
shopkeepers suspend before their houses, and label with a red sheet of paper
:
Sjfc
'{f,
|j,
that
is
"respect written paper and treat it with to time emptied into large brick furnaces
to ashes,
into
The
literati
Gods of Literature, who and official rank. I)e Croot. The Religious System of China. Vol.
1020 (Reverence for lettered paper).
(3)
consider this a holy work and pleasing to the are expected in return to reward them with literary
VI. p.
The
of Buddhist.
jumbled together
quain! prayer.
oCx>3-
518
ARTICLE XXIV.
[S$g (1).
Members
shippers
of
of
"Vegetarian Sects"
sun.
(2)
the
one
in
rising-
it
due
style,
reciting
it
at
the
same time
deeming thereby they are performing a meritorious work. The prayer, together with some pretended miraculous favours obtained
thereby,
may
be
purchased
is
for
less
than a penny
in
any Chinese
bookshop.
The following
a literal
to the
Sun,
tlie
mightiest of stars.
what
lie
demands).
thou resplendent and glorious orb
points
rule the heavens
"O Buddha,
the four
cardinal
The genii
of
O Sun,
pursuest
unfailingly
and slowly but inevitably achieves its At thy course, thou hast crossed the threshold of every home.
the tomb,
setting,
all
rushes onward
mortals
call
thee disappearing
behind the
from Taijs,, great, exalted; Yang %, light, the hence the "great luminary, the sun". Williams. Dictionary of the Chinese Language. See on the origin, doctrine, practices and worship of "Vegetarian (2)
(1)
T'cci-yctng
-)s.
H7,
Sects".
7
.
p. 456.
Fig.
191
Tablette du soleil et de la lune. Tablet for worshipping the Sun and Moon. (Employed by Vegetarian Sects).
519
the "black-haired people".
of
Li-min
fj|
_g
(1).
life
men.
if
day or night if you didst not shine upon the earth, there would be no crops. All beneficent spirits have their worshippers who, then,
;
o
;
glorious
orb
Thy
birthday
is
on the
to
month
(2)
worshippers
Whosoever
in the
to
star, but it any refuse Hades are opening to receive them. O portals Buddha, thus resplendent and glorious orb! may thy worship be practised by all righteous men and believing women, Shen-nan,
do so,
sin-niX-jen
<fj=
be
and
also
"Pure Land", Tsing-t'u ffi J^ (3), f bliss, rescue his deceased ancestors down to the "nine
(1)
Li
|g,
black or dark
brown
colour.
uninstructed mass,
who grow up
like plants,
the
Min common
J,
the
people,
the
Williams. Dictionary
According
sun,
to the
all
Nature
is
anima-
ted.
The
moon and
have
all
Some Greek
philosophers supposed likewise the stars to be living beings, and divine. This hev erroneous view led to giving them an origin analogical to that of man.
I
have birthdays.
of China.
An
esoteric phase of
It
Buddhism, introduced
a
into
liina
in
the
.
i"
century, A.D.
insists
"Western
Paradise'
and
and crabs from being killed and eaten Chu-hung, the Buddhist monk, who opposed Matteo Ricci in works and letters, belonged to this school. Edkins. Chinese Buddhism p. 171.
much on
saving
fish
520
fountains",
Kiu-ls'ilen
ji
^
ft, |to
(1),
that
Ja"
=5.
is,
^c |%
A % W W ft it A Pi -1 3R \% * i a n m $ $ pi a % n oj m %
III
W *
i
jfr
ft-
-to
??
$ #
ii'f
Mo
-o
m m %
* t m n
3*
mi
x&ftteMfta m m # w w a m A It H + A
J
Q
* ^ ?r * a* ^ $ ^ & m m^
IE %i tto
* * ^ ^ &
# if #o *
m a % m
&o &o Mo
*'&
ft ft ll
W A
ft fc f#
nj]
M
A
A
It
A % g ^ A PI f?
j
>t
ft
#
El
^ $ $] & - & $ BW
1
st
So o
1 f ^ IS $ f$ H # * it Z> A &
^ ^ ^ S ft ic PI ^ ft -k Ac A M PI at ^ fe #
fit
The
On these months, are specially designed for worshipping: the sun. days, incense and prayers should be offered to the great luminary (2).
(1)
Kiu-ts'ilen
^,
literally
the
"nine
fountains",
i.e.
Hades or
Williams. Dictionary of the Chinese Language. to D r Ross, ancient Chinese history offers no positive (2) According proof of sun-worship. Some passages in the Odes, says he, may be interpreted as deifying the sun under the name of heaven, when that name is used in
Elysium, the grave.
a material sense.
a
moon, the stars Heaven", secondary and the elements (clouds, rain, wind and thunder). Ross. The Original r Religion of China, p. 194, and 298. Contrary, however, to the opinion of D
Ross,
was
we
read in the J.i-Li if IE, or Record of Rites, "at the sacrifice of the
the increase of the day.
Jz,
the Emperor welcomed was offered to heaven, T'ien thanksgiving was considered its seat", ^: |$ ;?< rfn rfe B
winter solstice,
Solemn
the sun
and
"the
spirit of
moon and
stars".
:
Legge, correcting his official translation, which "the sun became for the time the spirit-tablet of
heaven". Callery holds that this text goes far to prove the worship of the sun in ancient times. Legge. The Li-ki. Rook IX. 2. n 2. p. 427.
521
The
obtained
following' are a few of the extraordinary favours said to be
selection among"
through prayers offered to the sun. They arc merely many others which could easily be quoted.
without control.
a district,
certain person
is
is
but
it
no mention
made
hamlet
is
In such circumstances,
utterly impossible
of
out the
real
person
among
the
millions
one's
fellow
countrymen.
In the prefecture of Kia-hsing
H", aged 67 years,
$|
(1),
man named
Ts'ien
had no children.
sleeves, and wearing a long beard (2), the heavenly visitor presented him with a copy of the prayer to the sun, and directed him to recite
it
every
morning
it
fasting.
On awaking,
recited
it
A
to
its
to recite
thanks
age of 95, and passed away without even feeling the pangs of agony.
A man named
J| fp,
in
Hunan
Chao |g, a native of the prefecture of Gh'ang-sha, $J ]^, had always failed to pass a successful
examination.
Having secured the prayer to the sun, he recited it, He and promised to have 3000 copies of it printed and circulated. had not yet circulated 2000, when he came out first among the
provincial graduates, the
M.A's
of that year
(3).
(1)
(2)
Kia-hsing 3g f|, a prefectural city in the province of Chekiang See the annexed picture of the Sun-god, T'ai-yang-shen js.
to represent this so-called heavenly visitor. In former times,
}}7r
U-jjft,
[>
drawn
3)
promoted scholar, or M.A., also called provincial graduates. These examinations were suppressed by Imperial decree of September 2, 1905.
A,
i-e.,
522
A man named
Ch'en |^, living in the
district city of Kin-kxvei
|f(;,
in the province of
Kiangsu fx If
>
arj d
aSe^
^ y ears
him
>
suffered
One
to recite
the
He pawned all his clothes in order to get the which would enable him to print and circulate a necessary money, few thousand copies of that marvellous prayer. The following- year,
another friend lent him a further small sum, which he employed in
purchasing a
profit,
little
stock of garlic
cloves.
These he sold
at a fair
up
a tablet of the
sun (1). This is composed either of a strip of paper, or of a small wooden board, painted and varnished, and bearing the name of the
sun inscribed upon it. Before this seat or throne of the mighty candles and incense are lighted, and worshippers bow their orb,
heads and
offer
up
a
their prayers.
Annexed
is
"vegetarian sects".
i.e.
"Spirit of the
of the
Sun"
The inscription reads T'ai-yang-shen -Jfc The reader will remark the long (2).
coil
[5||
f$,
finger-
nails
god,
of
hair,
or top-knot on the
summit
of the head.
meaning
the
sun.
The
original form
this
character was
is
circular,
incom-
Prayer
to
the
"O
who
risest in the
East
of the
(1)
(Tablet of
soul
is (2)
See pictures of tablets worshipped by the Chinese. Vol. I. p. 37. Heaven and Earth). p. 107. Ancestral tablet, in which the departed
supposed
to reside, to the
According
The sun, moon ted. The Religious System of China. Vol. VI. p. 929. The idea of the moon lighting up Hades (3)
and before which incense and prayers are offered. cosmic notions of the Chinese, all Nature is animaand stars, have all their presiding spirits. De Groot.
is
rather peculiar.
Fig.
192
Le
Dieu-Soleil, Tai-yang-king
523
horizon.
The
84,000
Buddhist
in
terms
(1),
and
the
Sutras,
two rows, honour thy majestic rising, $$, ranged thee as thou ascendest, crowned with a diadem of gold.
and precious stones. The earth bringeth forth lotus-flowers (2), when thine eyes are cast upon our miserable exile, and the clouds
of
to
thy feet".
recites 7 times this prayer, will
who
acquire
increase
as
much
merit as
the
if
He
will
tenfold
and
if
they
happiness and longevity of his aged parents, are deceased, he will hasten their return to a new!
existence.
Nan-wu-fuh
last
Nan-wu-fah
Nan-wu-serni
These
and Chinese words embodying the "Three-refuge formula"; in Buddha, the Law and the Order.
trust
Worship
The worship
to
of the
of the
the
remotest antiquity.
of
ffji,
or
1 I, ,]
Record
dynasty,
at
Rites,
the
following
in
the
time
of
the
Qhow
B.C.
1122,
"a sheep
or a
the altar
called the
offered to the
(1)
moon
"Light
Night"
(3).
to
All
the
84,000.
Buddhism
Wylie.
211 (Buddhism).
The
lotus-flower
is
a
Its
symbol
expanded
on a calm mirror-
lake,
are also a
fit
emblem
of Nirvana..
Beal.
Catena of Buddhist
scriptures from
Buddhism,
p.
522
(Sacred symbols).
(3)
Li-ki | |E, or
Tsi-fah
&
H
(The Law
tsi
of sacrifices)
3.
tsi
The
as follows
Mai
B
shao-lao,
&,
""
9JJ
wang-kung
ill-
jeh
,h(
"
yeh;
yeh-ming
yueh yeh
g/Jj^I'gg
ln
sacrifice here
mentioned, worship was offered to the sun, moon and stars, for mankind were entitled to be worshipped by This text of the Li-ki proves again that the worship of the sun
in ancient times.
II.
\ ol.
II
259 (Chinese
text).
524
ARTICLE XXV.
EMPEROR*'.
_L
'rfr
(M-
Plenary pardons are granted to persons both by Buddhist and Taoist priests, who promise forgiveness of all faults mentioned in
the
official
writ.
Thanks
to
the monks,
lay
compensation in
all
their
of their sins.
The reader
pardon,
will
find
granted
Yuh-
hwang Shang-li } al
most popular divinity
of
modern China.
These and similar documents are printed by shops dealing in superstitious objects, Chi-ma-tien $ f^| J^ (2) where they may be
purchased at the current prices of the day.
The
sinner,
who wishes
to obtain the
the Buddhist or Taoists priests to pray for him, or even fast in his
behalf,
if
The Buddhist
priests then
write his
year,
name on
is
month and
then
The
of
document
burnt,
the
ruler
(1) Yuh-hwang 3? j{|, the "Pearly Emperor", is deemed to be the Supreme Lord of the physical world, and the saviour of men. In the Taoist pantheon, he corresponds to the Confucian Shang-ti Jb ^f", though he is much more
humanised; and
in China, p. 112.
3.
to the
Buddhist Fuh
$jt,
or Sakyamuni.
II.
Edkins.
note
Religion
note
Chinese
Superstitions. Vol.
p. 206.
2; p. 210.
Vol.
(2)
III. p.
315. note 2.
Chi-ma
of the dead,
$j% If, literally "paper horses", burnt at funerals for the use subsequently extended to all superstitious prints burnt and
M
G).
^f
o-.
c-. V -i4<
-_
V4
,o
Ili^'
Dfx
Linic
'
>
o
f-fcs'vf!*^'^^
'
Vs/
**-
<-:;
<r
K\
fe
-.
51
ZZ
-C
a
CO
k
--
-
--
-=
c
t
*~
525
Hades
(1).
The
and
of
which a
list
was inscribed on
effaced.
Among
Emperor,
some
Supreme Ruler",
Yuh-hwang Shang-ti 3
-j
}^,
or
(2),
who
at
repentant
sinners,
who have
a
list
secured
burnt
writs
it
On
all
such
is
inscribed
effaced by the
very fact that the ceremony has been performed on one's behalf.
which
by
its
intrinsic
efficacy
is
all
sins
The
text
is
encircled
with dragon
emblems, as
is
wont
for
;
Imperial decrees,
the
will of the
"Son
of
Heaven"
document must
drawn up on yellow paper, this beinu and hence the most appropriate for such divine
be
(1)
Ti-tsang-wctng
jft
% 3E,
one of the
five
well-known Bodhisattvas
ruler
the horrors
from which, however, the good-natured Bodhisattva, if assiduously worshipped, can deliver people. Hackmann. Buddhism as a Beligion. p. 211. Chinese Superstitions. Vol. I. p. 06, 71, 86. -Vol. II. p. 225. note 2. -Vol. III. p. 320. -Vol. V. p. 494, 504. note 2.
of his dark abode,
(2)
Vol.
111. p.
seal, written
paper,
cinnabar or carnation
pencil.
p. 1048.
=fes^)OsSf=
526
ARTICLE XXVI.
BUDDHIST BEADS.
Fuh-chu #,
The Buddhist rosary is Meu-ni-chu ?$. J& J|, rosary
used
other
called
Jfc
(1).
in
Chinese Fuh-chu
this
f>JJ5
J|, or
of
Sakyamuni,
nations commonly
(2).
in preference to the
term Guatama
reputed
quote the
historical founder of
It
Buddhism
of
is
composed
total
108 beads.
When
the
sum
of
number has been already explained (3). It the 12 months of the year, the 24 terms into
of
which the solar calendar has been divided, and the 72 divisions
the Chinese year into periods of five days,
known
24
-f-
as
Heu
up
we have 12
the
-J-
72
is
= 108
\\%..
Adding
(4).
beads,
whole year
thus devoted
to
round
of prayers
and laying up
merits
for the
nether world.
one
must
recite
the
formula:
]fj
"I
put
pg f|-
my
trust
in
Nan-wit O-mi-t'o-fuh
|a
|fpj
The two
first
Amitabha", words of
(1)
Fiih
fl),
transliteration
in
Chinese of the
;
first
syllable of
Buddha.
Chu
Dictionary of the Chinese Language. Eitel. Chinese Buddhism, p. 109 (Sakyamuni). (2)
(3)
(4)
See Chinese Superstitions. Vol. I. p. 124. Besides the cosmic origin of the mystic
it
number
by
may
the sacred foot of Buddha, wherein were pictured his attributes and subsequent career as founder of a new religion. Williams. Dictionary of the
p. 20
(Buddha's birth).
Fig.
,
194 bh
OOOOOOOOL
3&#lfeW# # + *
J#
3f.
oo oo oo
1$
4l ~? 4$
oo
3
#x 4- T. ,h
%
ff.J
fit A
il
ir . ** -^
i&#m
OO oo
,
>
J.
'%
*
-tf-
oo CO OO OO OO oo oo oo oo oc
-f 4s*
%&
#
4A.
ffl
4-
J- it
it
# &
IL
h
it
7%
4r "
Jfc
&
&
'5
^&
^
%>f'*Z<3;
%<**'
t.
4-
T ^ * *
-fi
oo oc 00 oo 00 00 oc oo oo 00 oo oo oo 00 oo oo oo
J
oo
42
it
S
-$y$
^^
v
fif-f
;v
%
J*sf
oo oo oo oo oo oo oo 00 oo oo oo oo 00 00
Q
8ft*^
x*^*^*^*
00 00
JiJco
527
this invocation,
Nari-wu
iff
(1)
sounds "Namo",
person invoked".
transliteration
in
O-mi-t'o-fuh
the Sanscrit
a
|S|iT
>j$f
|t
the
Chinese
"I
Dhyani Buddha (2) invented by the Mahayana school about A.I). ;^00. Southern Buddhism knows no Amita or Amitaya. Originally
in
the
century.
It
was
Western Paradise
a
to
at this period of
vulgar imagination
grasp
was
invented.
Amitabha
is
to-day the
the
Chinese.
His
name
is
and hence highly popular among repeated incessantly, and the beads
wearisome.
Buddhist beads are commonly called Su-chu beads used by vegetarians; or P'u-l'i-chu JJj;-,
J^
(3),
that
is
^^
of the Indus.
The beads reputed the most precious are those brought from The Tibet, or one of the famous pilgrimages in Szechw'an (4).
(1)
is
kingdom
of the
(2)
new
up
to 400
A.D.
Eitel.
Chinese Buddhism,
beings,
63 and 88.
symbolizing certain events or phases in the life of Guatama. They are generally reckoned as five. Getty. The Gods of Northern Buddhism, p. 26 (Dhyani Buddhas. Amitabha
are
ideal,
Dhyani Buddhas
abstract
Su ^, plain, coarse, vegetable diet. Williams. Dictionary Chinese Language. Chinese Superstitions. Vol. IV. p. 451. note I.
(3)
of the
(4)
of the
t
is
Omei mountain, O-mei-shan |!($ /g |b\ situated in this province, is one most famous of Buddhist pilgrimages in Western China. P'u-hsien
',",
much worshipped there. He is represented seated on a sacred elephant, and many Dharanis (charms and mystic formulas possessing magic power 116. Hackmann. are ascribed to him. Edkins. Chinese Buddhism p Getty. The Gods of Northern Buddhism Buddhism as a Beligion. p. 237.
p. 46.
528
large
extra
full string", is
j| (1).
is
carved in the
form
of a dried bottle-gourd,
Hu-lu
|$[
J^.
honour
of the 18
Lohans
(2),
or
This
to his teaching.
recite
these
beads
those
who
numerous nowadays
Almost
to recite
all
never
indulge
in
animal food
and
these are
members
wont
them.
H)
plant
is
Hu H,
(Lagenaria).
This
shell
spoons and ladles. Lu 0, a gourd, hence the "dried shell of the bottle-gourd". Williams. Dictionary of the Chinese Language. Lohans or Arhats. The Buddhist equivalent of Taoist hermits, who (2)
have borrowed the idea from India.
but the Chinese added
2,
According
to
are 16,
making them thus 18. Hackmann. Buddhism as a Getty. The Gods of Northern Buddhism, p. 150. Watters. Beligion. p. 212. The 18 Lohan of Chinese Buddhist temples.
(3)
p.
529
ARTICLE XXVII.
Shao-p'ing-ngan-hsiang
2p -^
(1).
The
is
offering: of
incense in
for
ceremony during; which Taoist priests, Tao-slii j|| J;, burn honour of pagan gods, in order to secure happiness families and the country in general, or in other words for the
of
this
dreary world.
The ceremony
to
is
generally
performed
or
when
private
the
priests
carry
it
out within
their
homes.
1".
in
together for the purpose of worshipping the village god. Buddhist and Taoist priests are invited to attend, lead the procession, and offer prayers on behalf of the inhabitants. It is thus that one can
see
every year
some two
the
their
way
to
famous pilgrimage
$fc
Kiu-hwa-slian
\ $
|i|
situated in
Nganhwei province -^
(2),
and dedicated
to Ti-tsang-
fire. P'ing-ngan f- -', tranquilhence "to worship, to perfume, incense burn incense, to supplicate the gods for prosperit\'". Williams. Dictionary of the Chinese Language. See "charm conferring peace and felicity '. ( hmese
(1)
Slum
*, to
lity,
peace, prosperity.
Hsiang
ff,
Superstitions. Vol.
(2)
II.
p. 221.
river,
p. 320.
little
West
of Chi-chow-fu
flfe
-HI
fft.
Vol. V. p. 504.
9
530
wanij j^
3E
(I),
Jn
the
pilgrim
season,
hundreds
of
native
boats arrive, gayly decked out with banners and lanterns, and bearing One or two Buddhist priests votaries of the god to his shrine.
travel
them and
gods.
lead
When
of
returning,
these
Buddhist or Taoist
the
"passing over the magic bridge", Kwo-sien-k'iao which leads to the sombre realm of Hades.
2.
jfth
f[I|
(2),
Performing
also
invite
the
ceremony
in
private
homes.
-fc,
Private
families
Taoist priests,
Tao-shi
to
perform the
above ceremony in their private homes, either for the benefit of the The ceremonial is carried out in the following living or of the dead.
manner.
At the extremity of the large guest-hall, tables are piled up A second range of against the wall or between the wooden pillars. tables is -.placed lower down, then a third, and even sometimes a
fourth.
At
last,
is
placed a long,
of
Two
The Buddhist
supply
(1)
or
Taoist priests
of
images
of their gods,
One
of the five
the
saving
principle
of
well-known Bodhisccttvas (merciful beings representing Buddhism) who presides over Hades, and saves
Edkins.
therefrom those
Chinese Buddhism,
Getty.
p. 218.
Hackmann. Buddhism
Buddhism,
(2)
as a Beligion. p. 211.
The Gods
of Northern
p. 92.
go beyond or up to, to pass over. Sien f|I|, leading to immortality, mystic. K'iao ^jf, planks laid across a stream, a bridge: hence to "pass the bridge leading to Hades, the magic bridge". Williams. Dictionary
j,
Kwo
to
Chinese
Superstitions. Vol.
I.
p.
151.
things.
jij, any thing long and slender, a Ki JL, a bench or low table, a side-table.
T'iao
classifier of
long slender
Williams.
Dictionary of
HI
Fig.
195
SB
la
porte de
ia
cbambre
ovj
se fait la ceremonie.
when praying
531
up on the walls and pillars, and suspend from the cross-beams around the temporary altar bedecked with gay and variegated banners'.
stick
One may
especially
remark
five
large
five colours, and stamped with various symbols and magic devices. These sheets are hung up towards the five directions of the horizon (1);
one
to
the
to
North,
another
to
the
fifth
South,
is
third to the
East, a
'these
fourth
the
honour the
who
directions
it is
(2).
at
the foot
Taoist
in
all
priests
their
musical instruments,
influences.
their Sutras,
noxious
protecting divinities,
to
Prayers and petitions are also offered to and malignant stars are ceremoniously escorted
some
solitary cross-road,
in effigy,
and thus
Almost
all
this
ceremony performed
at
New
the the
it
is
also
performed on the
fifth
day of
when
deemed
3.
them.
villages.
Buddhist
monks
(4),
or Taoist priests.
East,
the other
four borders.
Mayers. Chinese Reader's Manual, p. 312. See specimens of these magic prints, bearing the (2) suspended towards the 5 points of the compass. Vol. II.
bringing
(3)
5
p.
colours,
and
2lo
harms
felicity,
described.
(4)
See ceremony of escorting malignant stars and burning them Chinese Superstitions. Vol. IV. p. 427.
or outer robe
From the Sanscrit Kashaya, a coloured garment. Nowadays, a worn by Buddhist priests when officiating. It is made of
Chinese Superstitions. Vol.
I.
very
p. 56. note
1.
532
Tao-shi
^,
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).
both
sides
of the door-ways,
all
the entrance to
homesteads.
(1)
The Chinaman's
honours,
idea of happiness
a
is
life
summed up
in the
attainment
of
wealth,
descendants,
III.
long
Preface, p. XII.
-oo&00>o
p **
o
&>
-
P
TH
=:
_ X
"S
a.
9
/
&
*'
533
ARTICLE XXVIII.
The worship
more
or
the
divinity
existed
less
as
the form
honour
of the ^ods.
(1),
We
'%?.
>'
Shun
(2)
and
_h
j
burnt offerings
on
as
while
later
corrupted,
their
private
families
Supreme Ruler, Shang-ti primitive tradition waned or became assumed the right of offering incense to
to the
own
special gods.
shall
We
treat
in
this
article
offering incense to
"Heaven and
Earth*', T'ien-ti
(4),
and the
The
Chinese incense.
(1)
Yao
j%
70, s
r or Book of History, records < jjsjf, say even over 90 years. The Shu-king achievements of his life, but countless fabulous details were added in subsi
quent times.
Mayers. Chinese Beader's Manual, p. 272. Shun &. B.C. 2255-2205, Another of the legendary heroes ol China's (2) Golden Age. He succeeded Yao j*t on the throne, and mourned for him
during three years.
is extremely discordant with reference to his Chinese Beader's Manual, p. 189. Chinese SuperMayers.
Tradition
origin and
life.
I.
stitions. Vol.
(3)
p. 123.
note
1.
Yii j%.
B.C. 2205-2197.
Successor to Shun
work
Manual,
(4)
Chinese Superstitions. Vol. I. p. 123. note 2. p. 280. In Chinese philosophy, "heaven and earth" represent the
of Nature.
Vol. IV.
p. 120.
oote
I.
534
2.
3.
The packing'
4.
1.
Chinese incense.
in
China
is
composed
is
of the
made
of
wood
wood-pulp or rather wood-dust, obtained by crushing" pieces in a stone mortar, the form of which, like other utensils
is
in
China,
most primitive.
mixture of the
(1),
reduced to pulp,
Ting-hsiang
"J"
These aromatic substances comprise generally cloves ^, camphor and sweet-scented wood, principally
Peh-shu ^|
|gj
(2).
Incense composed of
is
commonly
styled
"gum-incense", JiX-hsiang
?l
(3).
From
is
all
is
formed.
at
This
its
placed
in
hollow cylinder,
pierced
with
holes
one of
The dough is then forced out, and issuing from the round holes assumes the form of long-drawn threads. These are
extremities.
11)
Yii
f|j.
The
is
elm-tree (Uhnus).
a
Besides
used as
making
is
deemed
helpful in
Peh
fpf,
;fjjf,
its
is
a resinous
Williams.
Language. De Groot. The Religious System of China. Vol. I. p. 294. r (3) Jil-hsiang iL' lf, from Jit i?L, the breast or nipple, and Hsiang ^, incense. The gum-resin obtained from the Boswellia papyrifera, and so called
in
Chinese Language.
535
dried
and cut up
sticks
to the size
in
bundles.
six
The
Such
is
use
in
public
processions,
idols
arc
conveyed
in a pavilion of carved
the
cast-iron
whole pieces
aromatic
wood
burnt.
also
family shrines,
\\\
honour
of the
"God
of Wealth''
Ts'ai-shen
f\\
(2).
is
may
peculiarly
the olfactory
illicit
gain
too
stifles all
religious zeal in
heart
of
the
manufacturer,
who
often
employs aromatic
substances of inferior quality or in small quantity, preferably to better ones of which the material would cost more. Hence the walls ol
nearly
all
stuff,
into bundles.
see
Those bundles or packets of incense-sticks, which one may hung up in grocers' shops and those of vendors of incense,
are
composed
the
of a certain
number
of sticks,
The number
special
local
to
whom
(1)
feet,
and on each
are generally
conveyed
I.
in a special pavilion.
of China. Vol.
(2)
p. 143, 166.
place in
"god and evening, three sticks of incense and two small candles are regularly
before
of wealth
Morning
lighted
ol
him,
in
protection
in
the
managemenl
Doolittle.
p.
536
la
of
Wuhu
Sp
$jj
(1),
packets
Manufacturers of incense
This trade
is
abound
all
cities,
most
a).
Enter into a
pagan
household, and in front of you, at the extremity of the hall, occupying the place of honour, you will find the domestic altar, Kia-t'ang
^jg*
(2),
special
At
their feet,
the centre
of a
the incensea
burner,
a
;
hollow-shaped
and
it
instrument with
pair
of
handles
a red
on both sides of
candle.
(3)
two candlesticks bearing each Every pagan, be he rich or poor, has an incenseare placed
(4);
burner
in the
to
home
have
who
;
endeavour
a
it
well-to-do families,
object.
in simple earthenware one wealthy and becomes altogether an expensive and elaborate
This incense-burner
is
half-filled
with ashes
the worshipper
has, therefore, but to insert in the ashes the packet of incense-sticks, care
They must
(1)
It is a
large
river,
is
reckoned at 130,000, and the foreign about 100. See on the household or domestic altar. (2)
gods principally worshipped
(3)
417,
where the
are described.
is
In
and hence
in
in
praying
must be
red.
On
worshipping the
"god
of fire",
because red being the colour of have a tendency to produce a conflagration, which
ceremonj' to prevent.
Vol.
11.
they must be white or yellow or green, fire, would be an inauspicious omen, and
it
is
Doolittle.
p. 261.
p. 119.
(4)
537
be lighted or
stove
fireplace,
of a lamp or a candle, but never from a would be most disrespectful towards the
"God
of the
Hearth"
b).
Placing them on
a spiked supporter.
This
supporter
is
by a long tapering spike, upon which the worshipper places the packet of incense-sticks. They then burn out slowly without emitting
any ilame,
it
much
in the
same manner
set
on
Sometimes, the extremity of the packet of incense-sticks is after which it is cast on the ground, and is there fire,
it
is finally
consumed.
This
regard gods. worship remnants of these incense-sticks may be frequently found on the banks of rivers, at cross-roads, and at the entrance to bridges. They
sheer
lack
of
in
the
of the
Burnt out
to propitiate
who
is
preside
carried
in
and
local
affairs.
(2).
Boatmen
light
sticks
of
incense
before
or
hauling
sail
up the
front
of
anchor,
when
Known
strait,
in
(1)
'M:
in
Chinese as Tsao-hiiin f
ff,
Tsao-shen
j;[;
j$, or
Tsa
3i,
Chinese
God by
Superstitions.
Vol.
111.
p. 261.
Vol.
1\
note
f.
No worship
of
the people
for a
is
permitted
in
China.
The God
approach
and glorious
common man
to dare to
This exclusion of God from the practical lite of the people has led to idolatry, ancestor worship, and the multiplicity of inferioi On the other hand, modern Confucianism is utterly atheistic, the deities.
him as
a worshipper.
gods of Taoism are legendary and grotesque beings, while those ol Buddhism All have their birthdays like men. are largely fictions of the human mind.
are subject to mortality,
and limited
in their
power.
Being conceived as
China,
little
removed beyond human nature, their worship is utmost unconcern. Kdkins. Religion and 97. Chinese Superstitions. Vol. II. Preface, p. VI.
in
p.
1"
538
a
famous
shrine,
in
order
to
for
his
kind
protection.
This
last case,
however, happens
is
China-
man
virtue
prays fervently
when he
not the
thought
of.
The
In
gratitude
outcome
of
pagan
civilisation.
is deftly
availed
One
little
of the
boatmen
rolls it
;
up
it is
set
on hre.
;
While
it
Chi-ma $
the
E| (1),
is
also
pomp
e).
of the ceremony.
officials
are
honour them.
Hwo Clww
^p
jH'|,
in the province of
Nganhwei $
through the city, and as he (2), the inhabitants lighted incense-sticks and placed them within did,
or Tao-t'ai
jf
happened
to pass
his sedan-chair.
4.
burn incense-sticks.
Generally,
it
is
customary
to do
If
so
daily in
(1),
everywhere and at
all
Chi-ma $ , literally "paper horses" burnt at funerals for the use of the dead, and subsequently extended to all superstitious prints burnt and
(1)
Chinese
Superstitions.
Vol.
IV.
p.
425
Tao-t'ai
jf|
j|,
Taot'ais
may have
civil
or military juris-
in
See on the household and tutelary gods of the family. Superstitions. Vol. IV. p. 417-419.
(3)
Chinese
539
is the general form which the popular worship of the gods assumes throughout the land, and it is the more general as this manner of performing an act ol worship
is
burnt.
This
is
purchase
For a halfpenny or less, a person may and burn them to satisfy one's
in
private devotion.
it
There
are,
which
is
bounden duty
for all,
This practice prevails in such places as Wuhu w. hsien %, T'aip'ing-fu 2fi Iff. Hwo chow
Fanch'ang-
%g
^
^;
|,
Hanshanall
hsien -^
]\\
%,
in
the province of
Nganhwei
'
In
and
cities
and towns
and
places
Lower Yangtze.
North Kiangsu,
incense
is
bordering
on
HsiXchow-fu
j\\
/ff,
more
on the
(2
sparingly used,
fifth
of the
New
Year,
of
the
fifth
month
(1),
month
on the festival of the local gods, during pilgrimages or processions, and in general when the inhabitants need rain or line weather, In
<
the
first
and
fifteenth
of the
month,
it
is
also
customary
to
burn
some incense.
Whosoever
village,
morning
Chinese
city,
town or
on the
at
all
first
or fifteenth of the
month, may
see incense-burners
in offering
placed
doors,
(1)
At
ln.it
is
and produces various diseases and epidemics, attributed by the medical art and popular opinion in China to spectres and demons. Countless
intense
superstitions are practised in every family.
Yellow charms
demons
p. 59-60.
This
is
the
Mid-Autumn
festival,
and
lasts
from the
II"' to
the 15
of the
month.
The
to be to
and make a thank-offering for the harvest crops. ped (this corresponds to the time of the "Harvest moon"
congratulated, and moon-cakes are eaten by Chinese. Vol. II. p. 05-GG.
all.
England
and
540
This
superstitious
custom
has
such
general
hold
it,
on
the
people that
when
it
may
(1),
be
reasonably inferred
requires
dis-
them obviously from pagans, who, all and each in unfailingly burn incense, and thus worship their gods.
(1)
thousands of martyrs were put to death and other pagan gods. This act has
541
ARTICLE XXIX.
FIXING THE
WATER-LEVEL
Ol
THE SEASON.
)-
Ta-shui-chwang 4T 7K
(F C 1
Yang-tze-kiang
-=f
jx.,
by
its
sometimes destroyed
flood-tide.
In
sudden
rise
these
sad
occurrences,
houses,
embankments,
cattle,
and
nearly
ascertain the
may
For
the early
days of
Spring,
is
Summer
or
Autumn, an
burnt,
waters are
hopes that the gods will disclose to the people the level which the to reach in each of the three seasons. The statue of the
of
four
stalwart
carriers,
all
the
fire-
adjoining villages.
chaplets of
and a vegetarian
(3)
god.
The
sacrifice is
performed as follows:
on his knees at the
The vegetarian
casts
falls
Then
rising up, he seizes the cock, severs off the head with his teeth, and
the palpitating and bleeding fowl in the air before the sedan
(1)
Shui
?]K,
water.
Chwang
ffi
Hence driving
a pile,
Williams. Dictionary of the Chinese Language. Gods worshipped in the local village temples, and deemed to specially
See on "Vegetarian Sects', their tenets, practices and worship. (3) Chinese Superstitions. Vol. IV. p. 456.
542
chair of the idol.
three
during two or
days,
is
played the
the idol
belief.
deemed
to be
animated
(1);
such, at least,
to
it,
is
the popular
Prayers
all
may
then be addressed
and
it is
expected to
grant
petitions.
is
This
tically
the propitious
moment.
along the
canals.
to
sudden they halt at a determined spot, and proceed ascend the embankment, which has been raised to protect the
Hoods.
country from
As they ascend
this
sloping ground,
in
they they
perform
the
circle
as
to farther
turn round,
the ground.
is
moment
level
most solemn,
upon this individual, and the the spot where he fell marks the exact
waters will reach in the ensuing
to be
of the
season.
done
is to
H$-
The
crovv d then
local
village
home, the
is
god
brought back
to
general anxiety
allayed.
of the
mighty
river
arrive, but they will not rise beyond the protecting water-
Buddhists consecrate each image by the repetition of mystical texts and formularies. When images and idols are thus consecrated, they are
(1)
deemed
to
all
469 (Development
(2) Man, in the lower stages of civilisation, had little understanding of the connection between things, owing to defective observation. He also
constantly confused cause and effect (the well-known examples of the cuckoo bringing Spring, and the Ibis causing the Nile to rise, are classical) or con-
Progress consists at least partly in the reason of thing9. Jevons. Introduction to the Study of
p. 233.
Comparative Religion,
543
Experience has proved a hundred limes over the above proceeding; you
childish
futility "I
ii
the
may
all
tell
is
is
simply
and irrational;
of no avail, they
and believe
-ooC>00<>
544
ARTICLE XXX.
SUPERSTITIOUS PRACTICE
^^
(1).
In
practice,
is
five
or
more
up
in a granary,
and
filled to
three-quarters
baskets,
of their capacity
to
with grain.
feet
On
reaching
about six
high,
empty space, the whole receiving the name of Ch'eh-tze j^t ^f, Such heaps of grain constitute the fortune that is a heap or pile.
of
the farmer.
On
"local god of the soil", T'u-ti-shen j jjj$ (2), farmers have recourse to the following superstitious practice in order
birthday of the
Taking a shovel-full of ashes, they proceed to the thrashing-floor, and turning, scatter it all round them. In the centre of the circle, a hole is made, and a handful of corn
to
secure
plentiful harvest.
deposited
therein.
to
It
is
then
or
covered
birds
with
piece
of
broken
earthenware
Four or
of millet,
five
from interfering with it. prevent fowls other circles are successively described, and a handful
dried peas etc., deposited in each and covered as
maize,
(1)
7'so f$,
jfc,
to do, to
make. Ch'eh-
tze |g
(2)
T'u
.,
soil,
Ti
ifc,
moon.
worshipped on the second day of the second Williams. Dictionary of the Chinese Language.
545
previously
harvest",
described.
This
practice
fjt
is
called
"assuring
is
lucky
Tso-ch'eh-tze f$
The
allusion
obvious.
Jjjj
The
ijiiji.
purpose
to
is
grant them for the present year a described when scattering the ashes
are
plentiful harvest.
all
The
circles
round,
the
deposited
handfuls of grain,
represent
this
abundant heaps
of
corn,
future.
means
to secure in the
neglect
entail a
poor harvest.
this
at
Chow $1
>}\],
P'i-chow 7
I 11
and Hsiichow-fu fa
)]}
)(.]",
in
husbandman performs
is
no handful of grain
deposited in
empty
(1).
(1)
The custom
of performing the
the worship of the "god of the soil", and the hopes entertained that it will infallibly assure a plentiful harvest, amply show that it is really superstitious.
-<S23>-
11
546
ARTICLE XXXI.
f\]
&%
fj
(1).
and
are
at
i,
-$}
Tung Hsuchow-fu Buddhist and Taoist priests, Tao-shi Hai Chow #| less frequently met with than in other parts of Kiangsu
>)>\\,
^%
j\]
$
fx.
j||
|| province.
j0,
are
to
On
the
other
Tao Nai-nai
known
subject,
numerous, and indulge in quaint practices so far little A whole volume might be written on this foreigners (2).
1
Various
of witches
3
to
them.
Their mode
4
Manner
them
to
perform cures.
of curing
7
Things
necessary to be prepared.
6
Ceremony
Ceremony
of curing
8 General
children's diseases.
demanded.
1.
assembly
of the witches.
appellations given
be
to
them.
those
who
who
abstain
class
from
it,
vegetarians
(3).
The former
are the
"Magic Gran-
ffi
(1)
Tao
or Rationalists.
witches".
(2)
j
unknown factor or principle in Nature, Taoists Nai-nai $] jtfj, a grandmother, an old lady, hence "Taoist Williams. Dictionary of the Chinese Language.
},
reason, the
Taoist witches practise their magic art also in and around Shanghai, known as "lady-dentists". Chinese Superstitions.
Vol. V. p. 488-490.
(3) (4)
$ft
See Chinese Superstitions. Vol. IV. p. 456 (Vegetarian Sects). Sien an old recluse, a fairy or elf, an immortal, a genius. Nai-nai
-f|Ij,
grandmother, an old lady, hence "Taoist or Magic Grannies". liams. Dictionary of the Chinese Language.
#J, a
Wil-
547
#M
C1
),
or
Ma.-ma.-lze jg
$l
j$
.y.
(o).
abstain from animal food, and also from those vegetables which have a strong taste, as onions shallots, garlic etc... Eggs and fish are likewise on the prohibited
list (3).
The
latter
comprise those
who
Some members
known
Women
of this class
7 7
Tao Nai-nai
are
jrV
^J ;
jjj ;,
or
"Taoist witches",
Tao-nil %%
Sect",
They
apparently
connected
or
with the
"White Lotus
Peh-lien-kiao
1$L
(4),
some
^.
all
not, however,
imagine that
these witches,
Buddhist law;
fact,
observe strict vegetarian diet, as imposed by jjj / jftj, a large number of them indulge in animal food. In
1
they
are
rather
indifferent
in
this
matter,
as
we
shall
see
further on.
may
be
curing diseases.
^C!
five,
called the
"witches of the
prayers",
Wu-pu-king
i>C-
(1)
Hsiang-t'eu
I?? If},
literally
"fragrant heads",
i.e.
"Venerable matrons
Lao
Ma
#| (from
woman and
horse as the
'.
Williams. Dictionary of the Chinese Language. See full list of prohibited articles for the adherents of "Vegetarian (3) Sects". Chinese Superstitions. Vol. IV. p. 451.
(4)
its
Kia-k'ing
1^
it
present day
K'ien-lung '! F (A.D. lTiil) and (A.D. 1814) issued edicts against it and other sects. At the i is said to survive under the name of the Tsai Li sect,
]
]
'{]'-.
whose members abstain from wine, opium and tobacco, but were strongly
by the Manchu Authorities (White Lotus Society).
disliked to the end.
Encyclopaedia Sinica.
p.
601
548
2.
Their mode of
life.
means
of
in
subsistence.
engaged
the
scanty livelihood.
nether world,
credulity
of
They pretend that they hold intercourse with the and speculating on the
Poor peasants, deprived
of the assistance
of the
competent medical men, and imbued from childhood with all the superstitious notions of their native land (1), have always recourse
to
ill.
member
The people
weasel-demons,
give
believe
hold
intercourse
with
Hwang-lang-tsing jlf <jJl %r (2). They out that they are possessed by a female weasel, or by a fox-
themselves
demon, hence, their names, the "Weasel Damsel", Hwang Ku-niang " Fox 3 )> and the Damsel", Hu Ku-niang ffl jfc fl| (4). In It jft their private homes, they are wont to erect a small shrine made of
millet
stalks,
called the
^^
The
(1)
It is
demons and
spectres visit
man
with disease, cause plague and epidemics, produce poisonous breaths and influences, working at times in connection with the vicissitudes of the
De Groot. The Religious System of China. Vol. V. p. 705. Hwang-lang w <jf(, from Hwang |S, yellow; and Lang 3(g, an animal that has a den and short hind legs; the weasel, so called from its yellow belly.
seasons.
(2)
Tsing
^f,
Williams. Dictionary of the Chinese Language. Ku-niang #& j(|, an old term for a paternal aunt, a polite term for females, a damsel. Williams. Dictionary of the Chinese Language. The fox changed into a man bears the tribal name of Hu tf{ instead (4) of Hu /flj, his real name. This does not arouse suspicion, and thus disguised he intrudes himself into human society. De Groot. The Religious System of
by
spirits.
(3)
Fig. 197.
1 4ti
*&.
a i
P-
L'aigle devore
un
549
worship
of those
animal-demons
is
all
On
one
may
is
made
of dried earth
This
is
demon.
filled
quite empty, and furnished only with a bowl, halfwith ashes, in which incense-sticks are placed when worshipIt
These rural
Sien-jen-t'ang
erected to the
f[Jj
shrines
are
\^
(2),
called
"god
Weasel-demons as well
"px
^.|i|,
and Mu-hwang-
$g
ffi.
generally
believed
among
in
Hence true or
not,
low repute. Popular pictures confirm the above opinion. At the time of the New
and held
Year, pictures, bearing two eagles holding in their beak a weasel, are
all
places.
is
found the
is
image
sented.
of a
woman
repre-
homesteads,
in the
hope
female
(3).
(1)
The
literature of
China
is
rich in tales of
animal-demons
in all
forms
and shapes. Men, as well during their lives as after, may assume animal forms; and conversely, animals may transform themselves into men. All old
animals, especially the tiger, the wolf and the fox,
in
human
in
shape. The fox is one of the-most dangerous demons that keep China constant fear. De Groot. The Religious System of China. Vol. V. p. 544,
and 590.
(2)
Sien
-fill,
an old recluse
a fairy.
die;
an immortal,
T'ang
Iff,
hall,
a court, a temple.
Williams
enemy
of
noxious animals,
spirits
550
to
These witches are generally recruited from have been cured by those animal-demons.
for
(1),
women who
pretend
thank them
T'u-ti $ t$
them
Manner
of inviting
them
to
perform cures.
When
upon
to
requested to
personally in their
perform cures, the witches must be called homes. A conveyance must also be supplied
take
them
to
Wealthy
;
folks
have
them brought
fortunate
in
the native
provide
case,
it
carts
of the
country
those in less
conditions
in
wheelbarrow;
foot.
any
When
he
falls
them reaches the house, presence, and does not utter a single
few
will proceed to the bedside
at fault, says she, if
I
word.
The witch
leaves
him
moments, and then informs him that she I would deem myself of the sick person.
not go in
the
for
all
did
On
sick
person,
she
is
having partaken of some cakes, she lights her pipe, taking care always to use her own tobacco (2), and in all
made from
cases
The long-stemto
med
Generally
functions.
4.
she
enjoys
hearty
meal
preparatory
her
solemn
Charity begins at
home.
prepared.
;
Things necessary
to be
The following
burner,
half-filled
an incense-
(1)
T'u
|, a follower, a disciple.
Ti
$,, a
younger brother,
a relative.
Dictionary of the Chinese Language. This is probably drugged or mixed with the dried leaves of the (2)
a pupil,
a disciple".
Williams.
its
narcotic qualities.
Fig. -198.
un esprit-renard feminin.
Eagle holding in
its
551
sticks; on both sides of the incense-burner arc arranged two candlesticks,
made
sects,
animal tallow
is
(2)
(1).
for
according
to
the
life
tenets
of vegetarian
flesh
ol
heinous sin
animals
but
take animal
of vegetable
wax,
Western China.
is
placed, while three small coins are laid on the rim of the incense-
burner. Strings of mock-money, made in square form and pierced with holes, are placed on the table, exhibiting somewhat to the eye
the
aspect
of lace-work.
chair
is
table,
thus
the bowl of
to
the incense-sticks.
in
When
carries
these
begin to
she
takes
them
her
hands and
them outdoors.
traces
two
olTers to
Heaven,
offering
sticks in
Tien Lao-yeh
being over,
the censer.
jj
(3),
the
bundle of incense.
The
she re-enters the house and places the incenseShe now examines attentively the colour and
of the burnt out
favourable with reference to the recovery of the sick person. the ashes
be dark-coloured
Should
it
is
(1)
Red
is
deemed
in
China
to
Doolittle.
Vol.
See on "Vegetarian Sects", and the Buddhist doctrine of abstaining (2) from killing animals. Chinese Superstitions. Vol. IN', p. 140-451. T'ien ^, heaven, both physically and divinely: the sky, the air, the (3)
firmament; the Power above. Lao-yeh M- a n e d or venerable Sire, a used by the Chinese in addressing divinities. Hence "Venerable Heaven
title
'.
the
be
Ruler of the sky, the Power above, the highest god, whoever he may Williams. Dictionary of the Chinese Language.
552
inferred
that
death
will
ensue
assured
(1).
However,
to
make assurance
placed on the
smoke issuing from the incense-sticks. influenced, she places them within her
shaken them, casts them on the
table.
When
closed hands,
and having
many
are
obverse
or
reverse,
whether recovery
If
the forecast
to
forth ceases
Others of the
craft, in case
they
attend,
may
to
this
They,
the
therefore,
procrastinate,
down on
table, and await the coming of the weasel-demon, who enters into them and speaks through their mouth. When possessed (2), the
are
displayed
gaping wide, frantic and disorthe witches then mutter forth some
is
sounds,
or rather the
are
spirit
is
said to do so through
:
mouth.
The following
sister
some
"I
am
(3),
the eldest
H.
ila
declares one of
Pearly Emperor", Yuh-hwang 3i them; "I am the Blue Damsel", Lan Ku-niang
whilst a third proclaims
herself the
of the
j&
(4),
says
another;
This is pure divination or guessing by signs, which have no causal (1) connection with the recovery of the sick person. Such divination is but
cunning knavery.
(2)
manner in which they get possesClub-temples in China have also a kind of ritual for bringing gods into mediums. Chinese Superstitions. Vol. V. p. 479. note 1.
sed.
(3)
Yuh-hwang
3? Ji.
He
p.
ifr,
$}, or
112 Chinese
p. 315.
Superstitions. Vol.
2.
p. 206.
1.
note 2;
p. 210.
note
3.
Vol.
III.
Vol. V. p. 524.
note
(4)
Lan
|,
blue, indigo.
Ku-niang
i%,
damsel.
Fig.
198 bis
Image de Ta Kou
et
ou sorciere du Hai-tcheou. Images representing the two "Fox-sisters", Ta-ku and Eul-ku
(worshipped by the Taoist witches of
Chow).
553
"Eldest sister of the Spring Flood",
Ch'un-hung
,'jl:
(1).
Th
present then ply them with questions and ask: "will the sick person recover? If you willfkindly restore him, we shall make you a present
of a certain
sum
of
money; we
or offer
you
a banquet, a paper-horse or a
human
puppc!
etc
...
The
spirit
awaits
till
the
parents
or
friends
have
promised
dons her
The witch gradually recovers consciousness and the spirit abanShe then spends part of the night in muttering incan (2).
magic formulas, drinking occasionally some water and
In the early morning, before
tations and
taking breakfast, she returns to the bedside of the sick person, and shampooes the whole body in order to expel therefrom the mischiev-
may
be
Tao Nai-nai
here observed that the class called Taoist witches, 7 $rj ^J ;, generally feel the pulse, while those known as
-fjjj
^C
(3),
which
is
th.
sible.
when they see that recovery then ascribe the misfortune to such or such They Unless a certain child dies the patient cannot be cured,
lives are
impos-
a person.
for these
two
opposed
to
each other
(4),
(1)
way. Williams. Dictionary of the Chinese Langu When a "youthful magician" is brought back to consciousness, an (2) associate seizes him by the hair of the head, and spurts water on hi> face
flood.
Hung
R, rising water,
>
a cabalistic
'these
two damsels
are
Hereupon he
Sien
a
revives, as
it
Chinesi
an old recluse,
a lady.
a fairy or elf,
an immortal,
genius.
Nu U.
a female,
woman,
or grannies".
Williams
This so-called opposition is founded mi horoscopes, ami the cyclic (4) Super animals that presided over the birthday of the person. S& Chii
stitions.
554
must
perish.
In such
circumstances,
of one
elders. Officials have frequently endeavoured to prevent barbarous practice, but their edicts are generally unheeded, for the witch is too feared and all bow to her decision (1).
this
Appendix
(2).
When
their
these
Taoist witches,
ffi
tyj,
perform
various
ments.
Some
little
strike on the
rattle
"wooden
fish",
Muh-yu
>fc
(3),
others
shake a
are
The prayer-formulas
manuscript form from generation The following are a few specimens chosen at random
in
:
handed down
to generation.
Lament on
Few
beyond.
suffer
world
They
shall
they shall
from hunger, and shall have no other food but the excrement
of animals.
They
shall be
(1)
power
of the witch,
who on
account
is
feared by
all.
It is
only a
inflict
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 rite, to cause the effect.
Jevons. Comparative Religion. Appendix,
(2)
p. 269.
that
it
This Appendix has been furnished by the Author, with the request be translated into English and inserted in the present volume. The
S. J.
Sicawei Library has a manuscript copy of same, due to the kindness of Father
Richard,
(3)
Muh-yu
;fc
^,
literally
"wooden
fish'
a skull-shaped
block on
Williams. Dictionary of
Fig.
198 ,er
Wooden
fish, rattle
Taoist witche
555
pangs of hunger and thirst;
Countless are the mountains,
rarely found.
they
shall
in
vain.
gems
are
it.
Several
When
and
shall
we meet with
;
foolishl}'
Among
number become
are
and
of these
unmindful
of their
benefactors.
Sage? Vulgar
more.
folks
abound;
wise
all
how few are competent Where shall we find the men diminish daily more
;
All
true
and
Hypocrisy reigns on
mortals.
sides
sincerity
is
no longer found
among
At the present day, might is right; humanity is banished from the world. Where shall we meet with the true Sage
False doctrine
is
.'
will
soon become
found.
extinct.
Countless
shall
the
stones,
but
pearls
(1).
are
rarely
When
true
Sage?
II.
Ingratitude of
men
(2)
about
Second
choir:
(this
Ingratitude
is
are neglected,
nobody
reigns
in
concerned
all
on
sides:
is
The
ruler of
neglected.
The god of the sea and rivers is ignored. The regulator of Spring and Autumn is neglected.
Neglected
is
5.
he
who
to
grow.
p. 9-10. h
"I
(1)
is
Wei-wei puh-tung
Men
|| $
it
^
is
fft
#.
Ch'.
XXIV.
with
little
of a prayer in this,
but
largely tinged
the
doctrine
metempsychosis. See Chinese Superstitions. Vol. I. p. 133. In Chinese philosophy, "heaven and earth" represenl the trans (2) ming powers of Nature. Chinese Superstitions. Vol. [V. p. 420. not
Vol. V. p. 512. note
3;
515.
note
1;
517. note
1.
556
6.
7.
Ignored
is
he
who
The Lord
The reply
First choir
1.
Whence come
the Spring,
Autumn and
and
the
four seasons
Second choir:
powerful Spirit?
2.
.
Are
infinite
all-
3.
4.
5. 6.
7.
Whence come all living creatures? Whence come the Sun and Moon? Whence the lakes and the seas? What is the origin of the human race? Whence come gold, silver and wealth?
8. 9.
Who Who
Who
bestowed on us the Sages of the "Three Religions"? gave us the prayers we recite?
bullocks
Whence come
and horses?
(1).
10.
III.
Sounding
Buddhist monk
(2).
and
Western Paradise
How
monk, he
Buddhas
(1)
Cheng-sin-ch'u-i-pao-lcuen j
if, $fe
| J?
#. Ch.
L. p. 2.
The
queries
here raised bespeak a groping of the Chinese mind after the true God.
reply of the second choir
The
some knowledge of Him, though as history tells us, ever mingled with idolatry. The early rulers of the country worshipped not God only, but also the spirits of mountains and
shows that the people attained
to
rivers,
and of other parts of Nature. At the present day, "heaven and earth"
are
worshipped by the people, the created world instead of the Creator. The product of evolution in Buddhist doctrine. Invented in the 5 th (2)
common
Eitel.
people to
Amitabha
is
Handbook
p. 38
of Chinese
Buddhism,
Getty.
The Gods
of Northern
Buddhism,
557
Could you
and
silver,
up the space between heaven and your happiness would not equal his!
fill
who
protect
Buddhism
Yen-wang
3i
(1)
will
The
virtues
portals of Hades.
When
danger threatens,
perform miracles
him, and
if
necessary will
in
Therefore,
propagate Buddhism,
and you
lav
up
infinite
may
will
Ye wise and powerful of this world, protect Buddhism, and you become Buddhas, the greatest happiness and the highest dignity
of the world.
Whosoever you
Should danger and you
be,
pay heed
you,
to
all
my
the
assail
Buddhas
will
protect you,
Western Paradise.
6.
Ceremony
When
previously stated
Carrying
(3),
bowl
in
one
hand,
and
in
mock-money
they approach
to seize
somethe
thing
beside
the child.
to catch
Yama, the Hindu god of the dead, and king of the demons, K The common people all expect to meet him after death, and be in Hades. judged by him with the strictest impartiality. They believe that he fixes the
(1)
hour of dissolution, and that the decision once made, nothing can altei postpone it. This is the most remarkable example of the influence of Hindu
of China.
219
See above.
p. 551.
is
the currenc}
p.
in the
p. 422.
nether world).
note
2.
117-123.
558
malignant
spirits
;
(1),
up
in a
bowl
a small
and the bowl together with the spirits are burnt therein
Besides
the
above ceremony,
described at the
therefore,
commencement
it
of the present
volume
(3).
We
shall,
only supplement
peculiar to our
Haichow witches.
First method.
A member of the Bringing back the soul by means of a cock. a cock to the Taoist witch, Tao Nai-nai $5 j^j jJJJ/, family presents
who
sets
it
down
and covering
it
with the
child's garments,
cries out
"So and
to
return, hence
when
a horse or
donkey cannot be procured, the cock will bring back the soul into body which it recently abandoned (4). When the soul has
returned, the witch seizes
deposits
it
it
body, or even has him fully dressed up, and thus the soul
to re-enter the body.
deemed
(1)
Demons and
spectres visit
man with
disease,
epidemics, produce poisonous breaths, working De Groot. The Religious System of China. the vicissitudes of the seasons.
Vol. V. p. 705.
(2)
at times in connection
They may
killed.
(3) (4)
and strange
to say,
Chinese Superstitions. Vol. II. Preface, p. IV. Chinese Superstitions. Vol. V. p. 465-477 (Recalling the soul). The Chinese believe that cases of convulsion and fright are caused
spectres,
by mischievous
who draw
away
the soul.
the vital spirits out of the body, or snatch of China. Vol. I. p. 244.
559
Second method.
Recalling the soul by means of the
soul
is
"Willow Goddess".
The
recalled by
means
(1).
niang
$fl
^ |& ^
person, the proceeding being only founded on the following popular opinion: the willow-tree, Liu-shu $|| $jjj\ is deemed to have thi
power
be
(2),
and
will
(3).
volume
made
round
This
a
form of which
is
oilers
manikin, the handle of the scoop playing the part of the body. statue of the goddess being thus prepared, two women take
their arms,
The
it
in
and carry
seeking
it all
alley-ways,
on
all
the wandering
soul.
The witch
Laying occasionally
the edge on the head of the goddess, she exclaims: "if you will not
shall slay
it
you
to death".
to the local
temple
(4),
or place
it
brought
goddess
to the spot.
is
is first
duly weighed
to
the
deposit
if
is
The bushel
is
now weighed
first
again, and
it
the
scales
descend a
little
experiment,
(1)
Liu-muh
a goddess.
(2) (3) (4)
#|! ;fc, the willow-tree. Niang-niang i ilt, a young lady, Williams. Dictionary of the Chinese Language. Chinese Superstitions. Vol. V. p. 503 (Efficacy of willow-branches).
The
it
Chinese Superstitions. Vol. V. Art. XI. n 8. local god is here invoked to help in calling back the
seems, place implicit trust in him and believe him
soul.
to
soul.
The
Chinese,
bave some
V.
p.
Chinese Superstitions.
Vol.
171.
560
inferred
child's
that the
soul
(1).
The
thereon
it
is
fetched back in
is
thus restored
body.
Third method.
Restoring" the soul by
means
of a sieve.
sieve is reputed in
(2);
it is,
China
to
off evil
influences
Before
commen-
she then takes a hollow apartment where the sick child lies to pursue or catch theremade of willow-wood, and endeavours
air.
To
effect
her purpose,
and lower part of the door, knocks on the sieve, meanwhile calling back the soul. Having shouted and all her might, she takes the ladle and sieve to the called out with
bedside of the sick child, and thus restores the wandering soul.
7.
The mere
entitles
burn incense
in a
home
them
meals.
fee
of
hearty
In
case
the
child
is
restored
to
health,
all
are
promises must be kept and all vows faithfully fulfilled. The witches also handsomely remunerated and treated to many a good
dinner.
These Chinese witches have quite forestalled the "Psychic Research Society", and the experiments of D Duncan JVFDougall for weighing the soul.
(1)
'
This was done by the learned doctor at the hour of death and after, and the loss in weight found to be in one case three-fourths of an ounce, and in
another half an ounce.
ol
the soul-substance.
He admits, however,
Research.
possibility of error.
The
soul, in
fact,
being
spiritual, is
an imponderable substance.
Society for
Psychical
May,
I.
1907.
The Coming
numerous eyes
on the
spirits,
to flight).
561
a).
If
to
offering
a sacrificial
pieces
"I
red cloth,
of cloth,
the
pii
measuring about ten feet in length, falls also to her sha and moreover it is customary to place on the table a dollar for her As to the dinner, it comprises generally 5 bowls ol perquisites.
meat
(2),
buns or
(3).
fritters,
one
offering
of
money,
it
must
hands
of the witch.
offer
Others promise to
god that has cured the child. On the appointed day, these must be handed to the witch personally. Mock-money is burnt in honour of the god, and here also some
paper-slave, for the service of the
perquisites
are added.
'.t'.l
number
in
the
mouth
of
the paper-slave.
All
these
are
deemed
(4)
one of these
(1)
annual
Cured persons become protected children of the god, send in an De Groot. The Religious System of sacrifice, and pay for theatricals.
p. 1279.
in
The Chinese serve up their meats in bowls, not in (2) Western countries. A service thus consists of so many
(3)
dishes as
is
wont
bowls.
Chinese wine
is
always
distilled
liquor,
kind of whisky,
made
from
rice or grain.
Doolittle.
(4)
p. 230.
is
The day
for feeding
hungry ghosts
the
15H>
of the
:>>>
month.
They were originally Hindu Pretas, but are in China the spirits of the d< to on behalf of the dead, who especially of ancestors. Buddhists are appealed have no descendants to worship them, and feed them by sacrifices
Chinese Buddhism,
p. 268.
13
562
superstitious societies for the purpose of rescuing from the bloody
pond,
Hsueh-hu
jfl
$Jj,
the
souls
of
women who
have
died
in
childbirth (1).
Wealthy pagan
for
families
are
wont
Year,
to assemble,
on the
st
or
New
all
The ceremony
guest
hall
preceded
gain strength
at
the
top
of their
lungs.
The witches
more
in
large
numbers
them taken
indivi-
dually,
would
to secure.
An
Hades
is
honour
the
of the
gods of
During
first
pilgrimage,
the second
released.
is finally
perquisites.
(1)
I.
p. 84-87
p.
(Howling ceremony performed by the witches of Hai Chow); also 153-154. De Groot. The Religious System of China. Vol. I. p. 83.
-<S@*s>-
563
ARTICLE XXXII.
CALENDAR OF
GOI>S.
GODDESSES AM)
1\
RELIGIOI S
FESTIVALS
The Christian Church has
CHINA
(1).
its
is
to
make
before
all
believers
live
in
a supernatural environment,
or
fact
setting
calculated
to
God,
our heavenly Father, the saints our brethern, and heaven our
eternal
Church, thus
its
it still
holds in bond,
countless
gated; models,
error
lives
is
These are thereby propa gods, Immortals and genii, are set forth as
to the
to
(2);
From
the cradle
the
Chinaman
in the joys
and sufferings
mighty branch
religion
1)
Much
is
native, but a
The metaphysical
Sakyamuni was added to the moral doctrines of Confucius. Modern Taoism has borrowed much from Buddhism. Among the "three religions",
there
errors
is
and
thus a process of grafting which has resulted a pantheon peopled with countless gods.
in
an endless medley of
existence of three
The
between the people of that country. Edkins. Religion in China, p. 50 and The child and the youth are trained successively to the practice (2)
1
.">
of
They
in
the cons
for
good or
evil.
They
taught by
parental
precepl
and
or
they would succeed in life. They groM to adult age surrounded by idols, tablets and other representations of unseen power which are periodically worshipped, thanked and feared. These idolatrous
and superstitious customs and sentiments relate to all subjects, Di social, religious, business, educational and governmental.
Life of the Chinese. Vol.
II.
p. 425.
564
of
life,
whom
he deems
him
protection.
it
advisable to
draw up
a full
China.
The
first is
the Imperial
J|
(1),
which we may
is
call
the
vade-mecum
of
the
layman.
The
second
jjj^
the
"daily
(2),
liturgy
Buddhist
f^
Q p|
all the feasts peculiar to Northern Buddhism, the gods and goddesses that must be specially commemorated and worshipped on certain days throughout the year.
volume are
This
hood.
latter
work
is
the daily
manual
of the
Buddhist brother-
It is
or saint
whenever
Nganhwei
calendar,
list of
some
of
which are
The
intercalary
month,
second
five
successive years,
has been
of in
China as the
first,
common
use.
(1)
now
a special
Hindu
tion,
whence
this
term
for
day, daily.
Sung
$$, to
is
hum,
to chant.
brotherhood".
This
a general ritual in
Hence "daily liturgy of the Buddhist common use at the morning and
evening services. Williams. Dictionary of the Chinese Language. Wylie. Notes on Chinese Literature, p. 213 (Rituals and Daily Liturgies of Buddhism),
565
GODS, GODDESSES, GENII, CULTURE HEROES
IN CHINA.
1.
Day
1 )-
Hol y
ien-lah-chi-ch'en
^
15 th
|)jft
birthday
of Maitreya
sheng-tan
3St '$)
ffe
il
(-)
ruler of heaven,
T'ien-kwan
to
lie
of
the month.
2.
Lucky day
the
genii
for
of wells.
Holy
|#]
dj-.
Offerings
to
Buddha",
versary
(3).
Pao-sheng-fuh sheng-tan
Liu-pei's
1||
||.
Annif/|'j
of
Birthday
7C
g|j]
birthday,
Liu-pei sheng-jeh
0\
'|
of Generalissimo Ch'eh,
Ch e eh-ta-yuen-shwai
tan
3.
^^
ff.
^^ A
IE Ml-
Birthday
|
of
the
jUjE.
Taoist
genius
Hon,
j^
Day
of receiving
gjjfo.
to the
T'ien ^, heaven, both physically and divinely. La/i i]$, to sacrifici gods three days after the ^winter solstice. This is a Taoisl sacrii while another similar is offered to the Earth on the fifth of the fifth moon.
(1)
Williams. Dictionary of the Chinese Language. The "Merciful One", who will succeed Buddha (2)
government <>f which after a lapse He now resides in the Tuchita heavens, from the world. Eitel. of 5000 years, he will descend to the earth and open a new era.
in the
Handbook
p. 252.
of Chinese
Buddhism,
p. 70.
is
Tan
fg,
to
magnify, to praise.
person
magnified,
to
gods,
saints
and
emperor.
(3)
Williams. Dictionary of the Chinese Language. See on this famous warrior and emperor of the Later Han dynasty.
p. 407.
note
2.
566
5.
Lucky day
patron
for
of the Great Merciful god of 3 Goddess Kwan-yin, Ta-tz'e Kwan-yin sheng ||I (1).
Birthday sweepers.
Buddha
of
fjjjj
^^
6.
Holy birthday
of
kwang-fuh sheng-tan
7.
%%
(2).
man
first
appeared, Jen-jeh
A
8.
0of the
Holy birthday
Holy
birthday of the
}Sfc
|f>)
1II
Wu-tien Yen-lo-wang
Ti-slii
Holy fp.
'
Hindu god
of the atmosphere,
Emperor, supreme
zli
Yuli-hwang-shang-ti sheng-tan 3i
of the Pearly
JL
'rf?'
fiL
roil
(^)-
Storm
Emperor, Yuh-hwang-pao
10.
(North, South,
East, West, and Centre), Wu-fang-shen Ji -jf yjfy. th each a festival on the 10 of the five first months.
They have
Buddhists
of these
In
gods
to
houses when
God
of the Soil,
Ti-hung sheng-jeh
^^
In
(1) is
Buddhist deity,
s3
principally worshipped by Northern Buddhists, but is unknown in Siam, Burmah and Ceylon. In some pictures representing her, she presents a child
to
She
is
women,
in perilous callings.
I.
Hackmann. Buddhism
p.
as a Beligion. p. 210.
2.
Chinese
Superstitions. Vol.
Illustrations
(2)
and
fictitious
foretold he
would
in a
is
Buddha, who received Sakycununi as his disciple, and subsequent kalpa become Buddha. In modern Chinese
placed behind that of Jii-lai f$ $*.
Edkins.
Chinese
Buddhism,
(3)
p. 12.
note
3.
Vol.
See on the "Pearly Emperor". Chinese Superstitions. Vol. II. p. 210. III. p. 315. note 2. Vol. V. p. 515. note 3. p. 524. note 1.
567
other places this
festival
is
celebrated
on
the
"
li
ol
the
month.
11.
12.
'}':
\\\\
gjj.
13.
Holy birthday of the Taoist General Liu-meng, Liu-ming-tsiang Official offerings in honour ol the sheng-tan flj $ }ft 1 |.
God
of
War, Kwan-yiX
f?J
T'ang ^ dynasty),
$fi.
Sacrilice
to
the gods
ol
the
Chuh-kiu-kung
14.
Preparing the
of the
feast of lanterns,
T'eu-teng^ $g.
Anniversary
,
grand illumination organized by Ilinig-wn "Ih jjp lt A.D. 1372. Ten thousand lighted lanterns Nanking j$f #,
floated
on
the canals.
the
Tuchita
The
feast
of the
of lanterns.
First
_h 7C
iS II M.
1
I
)-
Holy
who
preside
over the doorways, Men-ch'eyig-hu-wei sheng-tan f^ [ft Holy birthday of the Taoist genius and General Yiufji.
^p
sheng,
Yiu-sheng-chen-kun sheng-tan \{\ 3 (& Zl II WkHoly birthday of the Taoist genius and General Cheng-yih-tsing
Cheng-yih-tsing-ying chen-kun sheng-tan J
til-
ying,
M ^a H
f
(2).
Holy birthday
sect,
jfr
$j|
Hj[,
of
Chang
Tao-ling, the
first official
ijj^
Descent
~. 7c,
|>'
Jg
of the
ft)
Sctn-yuen
H
i"
IV-
They were
geolo
They form
ill
da)
who
They
Edkins. Religion in China, p. 115. Chinese Superstitions. p. 23G, note 2; p. 254, note 2: p. 293, note :?: p. 314, note 2.
lost.
2.
Vol.
(2)
II.
158
note
568
North,
"three
Sheng-mu-kiang
Original
J|8
-^
|p:.
Holy
They
birthday
si-tze
of
the
Powers",
ll
Hwun-yuen hwang-ti
ii-hun
sheng-tan }M
^ ^ ^ ^ S IIduring
3i
are all-powerful
Whosoever
will
keeps
Buddhist abstinence
merit,
ffl
this
period
l>#
acquire
immense
j|
16.
A M +
|g.
|^f1^
made
to
End
II
^ # M
f$j;
jit
A
^.
be
of
Winter, Kiai-tung j%
5f-
Offerings
also
This
(1).
Women
may
first
T'ang J|f- dynasty. Yuen-lsung the whole night. doors were left open throughout
18.
The
for the
purpose of
^ JL
^.
fit
HI t%-
Birthday
Wei-tsi-li
R"
Wei-tsi-li,
who remove,
heu-wang-sheng j$
20.
^^^
Day
tied
of appeasing heaven's
hunger, T'ien-ki-jeh 5i fH
Cakes,
with a red string and placed on the table, are offered on this
occasion.
who
stands in the
presence of
Kwan-yin, Shen-ts'ai-t'ung-tze-tan^&
:3f l|:
j|S (2).
(1)
The
is
Scihyamuni himself,
tence.
who
make
who was
The
original
therefore,
Hindu Pretas.
In China,
the
hungry
who have no
descendants to worship
p. 2G8.
sacrifices.
Lung-wang
f|
but subsequently metamorphosed into a man, in order to become a Bodhissatva. This legend is well represented in Vol. I. Illustration 1. Chinese
3E,
569
21.
An unlucky
day,
known
as Pi $]
i.e.,
intercourse, stay at
22.
home.
in
T'ang
Jji
which Yuen-tsung 7^ (A.I). T'i~), dynasty, canonized the China Seas with the
fe.
in
of
"Duke", Kung
23.
which Yuen-tsung
j\^
~ (A.I).
47),
T-ang Jj dynasty, canonized the 5 Sacred Mountains of China with the title of "Duke", Kung Q. This title w.is
especially bestowed on
Hwoh-shan $|
$f
\\]
|Jj
,
|Jj,
a lofty peak in
Hunan,
T'ien-chu-shan
24. 25.
^ ^
(1).
Lucky day
Festival
of
framework
of a
new house.
j^y
(>.
General
Lucky day
27.
28.
Lucky day
Pao-show-heu-tan
He
is
deemed
to confer longevity.
Descent
f!
,;.,'
f^-
from heaven
patriarchs
of the
MA
(1)
IV. p. 331-332.
(2)
Hsu-sun |f
chen-kiin ff I! %}.
// jj, commonly designed as "Hsu the Immortalized", Just before his birth, his mother dreamt thai a golden
phoenix dropped a pearl from its beak into her hand. In early life, he devoted himself to study and ascetic pursuits. Made Prefect of a district, he distin-
guished himself by great benevolence, healing diseases by means ol secret At length, when preparations, and transmuting the baser metals into gold
134 years old, he
the dogs
genii
was caught up to heaven, together with all his family, evi n and poultry of the house following him to the blissful abodes of the
is
He
sect.
13
14
570
29.
Sacrifice
to
the
God
of Agriculture
$$
M-
An
ancient monarch,
for
who
Lucky day
Storm
Second month.
1.
Festival of the
Sun entering
offered.
its
palace.
and
sacrifice
T'ai-yang-sheng-tien-chi-ch'en
lisiang-tsi-sz'e
% ft f$ Jg ft ^ # j^. Holy
|jg.
birthday
of the
j|I.
stellar
Holy
|flj
^M
sheng-tan
^j^
of
Birthday
of Ts'in-kwang, President
of the first
Court
tan
J
g
: ,
Jt f|l
Jf 3E 3
Abstinence
new wine
God
in
honour
1
st
of
Kwan-yin
$U
from the
to the
to the 19 th of this
month
2.
Offering
of
of
gods of grain.
Soil,
Holy birthday
the
local
of the
T'u-ti-lao-yeh
cheng-shen sheng-tan
i
in
Jfi,
^ ^ JE ^ 2& i-
T ne
recitation
pardon
of all sins.
of
At Yun-ts'ao
Kwan-yin
tze 3.
||l
Birthday ^f.
^
God
]>C
j|l
^,
Nganhwei
He, festival in
honour
of the philosopher
Mencius, Meng-
sheng-jeh jg
of the
(2).
Birthday
ti-kiXn
of Literature,
|^
*rf?
Wen-ch'ang,
Wen-ch'ang
The
recitation
sins.
sheng-tan
if}
H=
fitj
Canonized by King-t'ai
dynasty.
^ ^ (A.D.
4.
pardon of
all
Ts'ao ta-lsiang-
^
A
J^
}fff
'0. J$g
ff^S
(1) (2)
himself,
and second
native of the Principality of Lu #, like Confucius to the great master in reputation and authority as a
p. 153.
571
5.
An unlucky
needle-work.
day.
or
commence any
kind
ol
G.
Eastern Mountain,
T'ai-shan
Jfj
in
Shantung
[Jj
iff.
Tung-h-wa-ti-kun sheng-tan
smm
7.
ffc
Wsheng-t'ien
')}]
fe
(2).
8.
1||. Birthday
chen-kiXn
Chang
ta-ti
shcng-lan
of
the
Taoist
genius
J
f!
Ch'ang-fuh,
||.
Ch'ang-fuh
shrug-Inn
fg u| Ti
Hoi)
birthday of Sung-waug, President of the third Court of Hades, San-lien Sung-li-wang sheng-lan = Jit if! tffr 3 jjgg.
Sakyamuni
fjfll
leaves his
3&C
f'JIl
lii
"M
(3)-
reciting
>Jj
Sutra of prayers, ft
9.
H Hi
g - & it t
Yl
=F
&
jjjjj;
Festival
in
of
honour
god Kw'ei-sing
*,
the
God
Literature
supposed
to be his palace.
Peh-i-kwan-yin-hsien
10.
rfj
-^
jfjjj,
(5).
Lucky day
to
for
commencing
god
of
long
life,
5 cardinal points,
Wu-fang-tan 3l
~jf
njl-
3E (B.C. 1122-1115), of the Choiv (1) King Wa, Wu-wang honoured with this title one of his Generals, Hwang Fei-hu ViV
died in battle, and
h\]
dynasty,
jt\
f|
who
China.
(2)
five
sacred mountain:
Sheng-t'ien
tft-
5^,
literally
in
Taoisl lore to
become an Immortal.
(3)
This
is
what
home
accomplished by Buddha
p. 28
Monier Williams
(4)
Chinese Superstitions
Vol
III
Preface, p.
(5)
p. 31
1.
Vol.
I.
Illustration
2.
572
11.
Lucky day
12.
0.
If
no
Canonization
Taoist
philosopher
Chwang-tze,
Nan-hwa chen-jen
13.
Ip
jfl
(!)
% % 1g
ti TPrJ
gg.
'rffi
f|. Worship
set
of the Taoist
T^f
1147).
Birthday
up
Hung-sheng, a god
fj|.
South Sea,
Hung-sheng-tan
14.
jit J|g
fa]
15.
wen nieh-p'en fp
reciting a certain
Birthday prayer.
(4).
jjflj
y!|
(2).
^S*H|I
Kwan-kung
16.
(3).
Birthday
-Jg-
God
of
War,
yuen-shwai sheng-tan
Festival in
j(^
-gj",
f^ j
ftj]
gl
|j|
(A.D. 1103-1141).
honour
of the Taoist
celebrated at //wo
Chow
in
Nganhwei
17.
Birthday of
^.
A.D. 742. Nan-hwa $| Ig, a hill in Ts'aochowfu ^r ft Jflp, Shantung, (1) on which Chwang-tze $ -f lived in retirement, and attacked the school of Confucius with such skill that the best scholars of the age were unable to refute his destructive criticism. Giles. Chinese Biographical Dictionary, p. 203.
-
transliteration of the Pali Nibbana or Nirvana, from the circle of transmigration; the Buddhist state explained by separation of beatitude. Williams. Dictionary of the Chinese Language. Eitel. Sanscrit(2)
Nieh-p'en j $g,
Chinese Dictionary, p. 85. See on Lao-tze. Chinese Superstitions. Vol. I. p. 70. note 1. (3) Kwan Lao-yeh $\ (4) (the Venerable Kwan), and Kwan-kung M (Duke Kwan), are popular names for the "God of War". Giles. Chinese Bio-
%%
573
of
~
fill
18.
Wu-kwan, President of the fourth Court ol Had Sze-tien Wu-kwan-wang sheng-tan $ \\ 'jg' 3 l> gj|, The Taoist Cheng-yang ascends among the Immortals, Oheng-yang
Birthday of
|'L]
sheng-sien jE
19.
$\.
f|Ij.
Holy birthday of the Goddess of Mercy, Kwan-yin, Kwan-yin Storm of Kwan-yin, Kwan-yin-pao sheng-tan fH ia 8? f| (!)
mw
20.
mto
Sacrifice
hoh-tsi
jfj
? ft
I).
^.
742. Birthday
Established
the
of the
Goddess
of
niang 7K
ffi
.
1^
Tze-yiu's Mlin
Waters, Shui-mu-niangj'||]
birthday, Tze-yiu-sheng ^f
He wrote
their images.
^
|f
praise of the
18 Lohans
(2),
and obtained
each other.
21.
Sacrifice to
M
22.
In the time of the Han Heaven, Tsi-t'ien # ^. dynasty, A.D. 56. Birthday of the Bodhissatva P'u-hsien
nil
(3).
Prime Ministers
of the
Tsi-ma-shen #
^% B| ^
^||l
(4).
(1)
Avilokitct,
sion".
She
is
some
pic-
tures representing her, she presents a child to mothers praying for offspring.
She
is
women and
p. 171.
those engaged
in
perilous
as a
callings.
Edkins.
p. 210.
1.
Chinese Buddhism,
Hackmann. Buddhism
.
Beligion.
p. 514.
(2) (3)
p.
il8,
note
3;
Vol. V.
note
See on the 18 Lohans. Chinese Superstitions. Vol. V. p. 528. nol A fictitious Buddha of the Tantra School. Many Dharanis arc
ascribed to him.
(4)
He
is
worshipped
at
O-mi-shan
|I$
Jj Ui, in
Szech'wan
['lj
jl|.
Ma
fj.j,
Tsi %, to sacrifice, to offer victims to the gods, to bring an oblation. Hence a horse. a divinity, a god in the usage of pagans. Shen
jjiijj,
literally to
"god
of horses".
Williams.
574
of the
}j
'}\],
Ming
in
flJ
dynasty,
and
still
Kiangsu c II-
23.
Birthday of the Taoist genius Pao-teh, Pao-teh-chen-kiXn-kiang A bronze statue of Buddha, lost for 20 years, Egl la |>i 3Jf
is
discovered in a temple at
Nanking
]|f
tf.,
A.D. 491.
24.
Unlucky day for planting or sowing". whosoever digs into the earth.
Sacrifice to the Earth, Shen-tsi
25.
Han
|[
Birthday
^.
jj|i
(1).
Sombre Heavens, HsiXen-t'ien sheng-fu-ming-chen-kiXn shengAlso known as the "original tan 7/ ^ Ijg 3 N| 'S fil.
heavens"
26.
(Taoist), Yuen-t'ien x;
%fc
ift.
A&
27.
(2).
The Buddhist monk Tsiang ascends to heaven, Tsiang-hwoUnder the Sung $c dynasty, 3\ H shang sheng-t'ien
^^^
Only
A.D. 1072.
28.
29.
An unlucky
day.
of
sacrifices
may
be offered.
The "Empress
of a
Heaven"
T'ien-fei sheng-liwa
jjfc
becomes one of the Immortals, She was the 6"' daughter Ij\. f.
She
of
Queen
T'ien-heu
jp
(3),
and
is
supposed
to
Shen
|!p,
to level
an area for an
altar,
to
and
fountains.
(2)
Williams. Dictionary of the Chinese Language. Chen-jcn jji A, the ideal and most elevated man.
disciplined himself in Taoist mysticism, and attained perfect rule over himself
He
is
f|I|,
immortal.
Edkins.
Buddhism,
(3)
p. 388.
One
This
is
called "Favourablc-wind-ear",
and
latter is also a
kind of sailor-doctor,
and
Vol.
is
I.
and ague. Doolittle. Social Life of the Chinese. 264 (the Goddess of Sailors).
575
The Holy Mother and Goddess (Taoist) descends from
mu
30.
yuen-kiln-kiang
M#
7C
ft.
Storm
of the
Jf.
V-
Offerings
Tan-yangftV&.
Birthday of Ch'u-kiang, President of the second Court of Hades, Eul-tien Ch'u-hiang-wang sheng-tan J3 j| jj : a|u
2.
dispelling
3.
all
Worthy Luh-siu-tsing |{ |j |^. Peachon this day and dried, are most efficacious for kinds of heart trouble.
washing away
all
Bathing-day
for
1
I
evils,
Fuh-ch'u-hsin-yuh
dynasty, established
$fe
ft
'ir>
)-
A custom
of the
Chow
ft]
% % Birthday
Chen-wu,
S A
at
SI
H-
HsiXen-t'ien-shang-ti sheng-tan
equinox, Ts'iin-fen ^$ ^f
Anniversary
^ Jt
"rtf
M il
(2).
Spring
dynasty
Nanking
430),
ffe
ft,
by
Wen-ti
$?, of the
Sung
ward
^
oil
(A.D.
to
On
A most
unlucky day.
Yii,
5.
Hsia
Ta-yiX-wang
sheng-tan
Ch'u
J^
oil'.
||
J
Also
(1)
Fuh
fjc,
buskins or breeches.
$, to take
to
?ft-
p.
574
He rendered
him
services to the
Emperors Yao
and
S/iui
The
him
latter raised
own
sons.
Shun ordered
576
Shen-yiX 7$ Feast of peonies in the province of Shensi
6.
known
as
the
"divine Yii",
jj|
(B.C.
jltf.
2205).
of
fc
niang-niang she7ig-tan
[jj
-%
^^
|[ |jg
(1).
Birthday
Yen-hwang-
jg
;fg
&H
|g]
f.
Storm
of Yaraa,
the
Hindu king
of death
Yen-wang-pao
8.
3 J|.
|*ij
(2).
Birthday
$j
Court
-jr
of
3:
J8
jj$
Li Pah-peh sheng-t'ien
Sunjjf 5J5
3\
^-
He
lived
to be
dynasty,
1 1
"'
old,
9.
(3).
^ | S,
^,
7
th
on a white
century.
Ji^,
grand-daughter of Chang
sect.
Tao-ling
ijjf
|f|,
first official
The
chen-jen fei-sheng fH
10.
^A
ffj
?H
#
of works,
|?
g:.
Birthday
the
for
five
cardinal
points,
T'u-shen-tan
yjfy
|j|.
Lucky
Celeb-
day
11.
Birthday
Siao-meh sheng-jeh
;J->
Q.
rated at Kia-ting
12.
^,
in
Kiangsu
-/X
I|-
evil spirits
who
(1)
One
f^s
fij.
Chavannote
nes.
Le T'ai-chan.
(2)
(3)
p. 557.
is
1.
He was an adept
in
said to
have passed awaj- from earth without undergoing bodily disease. Chinese Reader's Manual, p. 113.
Mayers.
577
in children,
Chung-yang-wu-tao sheng-tan
4>
&
.n
*$
\$. (1).
13.
Practised in Chihli
\(\
|$,
by young
14.
folks
who
lived
;it
Tan-yang f\
sheng-tan
15.
|| A !!
|5J|,
in
T'ao-chen-jen
e Birthday of the Glorious Heavens, Hao-t ien-ta~ti sheng-tan '/ Birthday of General Chao, the Taoist |i (2).
k ^ ^M
of
God
of the
in
J8&
dynasty, Hsilan-t'an Chao-yuen-shwai sheng-tan ~p \\\ |g Jr MBirthday of the God of Medccine, l-ling-la-ti plf]
'
an
f1Af
Thunder,
-k
II-
Birthday
t%
(3).
God
3
of
',{,'
HM
16.
M
l
Heavenly
sheng-tan
WMaster
3^
M
frjj
Birthday
>jf
.
(Chang Tao-ling
Jg
gjl
&
$g),
Tsu-t'ien-shi
ffj.
(the
Bodhissatva Mar-
i<j|
||I
f$E
(4).
[[}
^flji
Birthday
evil spirits
(11
These
occupy the
five
vi/.
North,
spirit
South, East,
West and
Jp|.
The
worshipped on
(2)
Chung-yang
'ji
;&.
Hao-t'ien
^,
the empyrean,
whence Hao-t'ien
Williams. Dic-
Shang-ti
fc
iff,
tionary of the Chinese Language. K'ii-mo $& f[, a whipping demon. (3) Lei-t'ing ff f, rumbling thunder. Williams. Hence the "demon who whips up and hurls the thunderbolt'
.
Dictionary of the Chinese Language. In Brahmanic mythology, the offspring of Brahma, and the personi(4) fication of light. Among Chinese, she is represented as a female with 8 arms,
two
a
of
aloft
emblems
address her as
in
"Queen
star that
They have
husband and
9 sons.
Sanscrit-Chinese Dictionary,
p. 75.
15
578
17. 18.
Unlucky day
for starting
on
a journey, or
changing lodgings.
Birthday of the Goddess of Earth, Heu-t'u tsun-shen sheng-tan so called Heu-t'u niang-niang fc J^ )u f$ Hi. Mi-
i^
ilflji.
Birthday
of the
White Dragon
ffi
.
(a
white thunder-cloud
yx, and
Peh-lung sheng-jeh
and became
$% .
Festival
in
honour
of the posi-
&
M-
Birthday
jj|
chen-jen slieng-tan 3l
8|
lii ill-
^^^
a General
J)
fj|.
^
Jj
Jji|,
who
fell
the struggle
between the
Yin
and Chow
dynasties.
19. 20. 21. 22.
|SJ|
JJ| f| (1).
Lucky day
Lucky day. Lucky day
in general.
Sterile
for offspring.
23.
jgf
named Liu,
of the province
Fukien fg
24. 25.
26.
Unlucky day
for starting
on a journey, or calling in a
tailor.
Summer, Lih-hsia j
J.
m.
A ?T Ji-
Birthday
Goddess petitioned
|(| (3).
for offspring,
^ | i^ ^ 1
(1)
Chinese Superstitions.
Vol.
V.
p. 520
also
in
See 2 nd month, 29 th day. Chinese Superstitions. Vol. V. p. 574. This goddess, of Taoist origin, is the daughter of the god who dwells (3) the sacred mountain of the East. She is also called the "T'ai-shan god(2)
T'ai-shan niang-niang and is principally worshipped in fij |f jjjjf, Chinese Superstitions. Vol. I. p. 2. Shantung ill ]g.
dess",
579
27.
of
J(u
Had
8g
res
Eg
^i-
|Jj
3:
evil
deities
who
over heaven,
earth,
the year,
-fc
month,
Luh-tuh-ta-wang tan
28.
Jj^
|j|.
Birthday of the God of the Eastern Mountain, Tung^yoh-ta-li sheng-tan (1). Birthday of Ts'ang-hsieh
| ^ f 1|
j^
i% H,
otherwise called the "Recorder-sovereign", Shi-hwang minister of Fuhsi ft (B.C. 2852), and reputed
inventor of writing in the mythical period of antiquity. Before this divine invention, events were recorded by means of "knotted
cords".
29.
j|Jf
'-{-
jjjjj
j|j.
Anniversary
tung
jjj
Buddha
in a temple of
Shan-
%.
latter
is
30.
During' the
of children
half of this
worshipped, Pao-sheng-ta-ti f
^^
yjy
Fourth month.
1.
Feast of Tu-shi,
tien
of
Q
2. 3. 4.
Tu-shi-wang sheng-tan A Jt ffl "iff 3: 1 f$L. Birthday Siao-kung, an ancient statesman, Siao-kung sheng-tan Storm of the White Dragon, Peh-lung-pao (\ |f| Hi Hi:
);|J)
Wen-chu
school.
[[}
Mahayana
|ij,
He
is
worshipped
p'u-
al
Wu-t'ai-shan Ji
H
title
in
Shansi
jf.
Wen-chu
(1)
posthumous
of
the
Yin
/)<
dynasty.
sheng-tan
580 % | $| gg f Birthday
(1).
th
Wu, Wu-heu
fa, T'ang
|j
JH dynasty
(7
century),
Tih-liang-kung sheng-lan $^
5. 6.
Yao
and
YiX
(2).
Lucky day
for
for starting
7.
on a journey.
Sze, a hermit
who
lived at
Heng-shan $j
5^
jjj
Hunan
$jj
]|T,
Sheng-pao-shih-jen sheng-t'ien
8.
Jff.
Holy birthday of Sakyamuni, also known as "Guatama, Buddha Tata-gata or Ju-lai" #p ?fc, the "Thus come Buddha", Shihkiah-wen-fuh sheng-lan
^
HI-
fyjft
jjr
^|
gg
|ji
(3).
Birthday
Taoist
Jj|
of
an
H^
^^ A 1
pjlfill-
Birthday
the
genius
MAM
^
3E
Birthday
Festival
^fc
of
the
three
(1)
a ray
to turn the
"Wheel
of the
Law"
He
is
as a Religion, Sanscrit-Chinese Dictionary, p. 71. p. Getty. The Gods of Northern Buddhism, p. 95. Edkins. Chinese Buddhism, p. 208.
211.
a lion.
Hackmann. Buddhism
Eitel.
Yao H;, one of the legendary emperors of China's golden age. He (2) ascended the throne B.C. 2357, and reigned over 70, some say even over 90 Yii succeeded Shun $$, B.C. 2205. He drained off the great floods years.
p.
272
and 280.
(3) Sakyamuni, i.e, the Sage of the house of Sakya. The historic Buddha, born at Kapilavastu, on the banks of the modern Kohana. The date of his
birth
is
Handbook
p. 21.
581
existence (Trilokya),
San-kiai-tan
-j^
||L
|j|.
|jjE
(1).
Storm
ol
10.
the
Sheng-ku sheng-tan
M
fgf
j&
M
five
$ Birthday
cardinal points,
genius
of
the
of
China
one
oi
the gods
who
Wu-fang-
t'u-shen-tan 3 jf
11.
fjj
(2).
for
Sacrifice
to
miao 1%
12.
J$f\.
ffjj.
13.
(3).
Worship
g^^
g
San-hwang-hiang
of the
ta-ti tan
ff
14.
sheng-tan
-}|p)
jjf
fjjjj
pjl.
He
jjj
is
worshipped
the
name Shun-yang
(4).
|l^-,
"Pure
Birthday
of the
Taoist
patriarch
and
chief
of
the
"Eight
jij|
jjjf[
Immortals",
Chung-li,
$\\
(1)
The
Nirvana).
(2)
(3)
p. 37. note
1.
San-hwang H H, the three primordial sovereigns, i.e. Fu-hsi {k^, and Hwang-ti ]|f ifr. Mayers. Chinese Readers Manual. J=, Shen-nung
jjjtfi
p. 297.
(4)
A.D. 751-805. One of the most prominent among the later patriarchs In the 12 th century, temples were erected in his honour.
He
he
is is
ii,
Manual,
582
ftp
ti
I |i
p'o-p'o
(1).
Festival
i&
lj|
of the local
Goddess
of the Soil,
T'u-
(2).
16.
Commencement
begins and the
rest,
of
The rainy season Summer, Lili-lisia j J{. monks retire to the mountains for study and
T'ien-ts'ang-k'ai
^
;
-J*"
$\.
Divination
it
by tossing a
Should
fall
it
otherwise,
will be poor.
it
It is
believed that
if
will be so
heavy
t";
^J
W>
pien-ck'eng-hai
.bf |i|
ffc
$|.
17.
Birthday of the "King of the Revolving Wheel", who presides It is he who regulates transover the tenth Court of Hades.
migration.
~\-
J3
$$
i}^
M
ft
festival of a
Festival
goddess of midwifery,
Kin-hwa-tan
18.
m-
$$:$?
(3)-
f|.
Birthday
of the
Goddess of
1 Hill I
19.
Storm
the
^J Jjf
Birthday of
Wei-shen,
Festival
goddess of flowers.
of
Rain never
of
washing
flowers.
Birthday
jjjfi
5^
a
20.
mYen-kwang
il)
Chow
ffl
dj-nasty.
He
is
the
first
and greatest
(2)
f|I|.
See
2 nd
month
(3)
iMWiTt'^i-
Also called the "Goddess of the Crimson Clouds", Pih-hsia yuen-kun Her temple is on the summit of the T'ai-shan \U Chavannes.
Le T'ai-chan.
p. 29.
583
sheng-mu niang-niang sheng-tan
21.
lift
t\:
M # Mi
the
ffan
%l
191
0)
I'ai-
In A.D.
1044,
hsioh
kiang-tien
-fr
f|
^.
in
;'/
dynasty,
(2).
Unlucky day
in general.
Storm
of the
Heir-Apparent,
T'ai-lze-pao
-fr
-^
S.
Unlucky day
for sewing or mending clothes. --Birthday oi the Buddhist Devas, bestowers of children, Chu-t'ien-p'u-sah tan
m^#m
25.
Storm
ffi
of the Great
!=
official
26.
from Yangj||
chow i$
>}\],
Han
dynasty,
and subsequently
Chung-shan-tsiang-kung sheng-tan
m
27.
28.
\h
w-
&m
m-
An unlucky
shi-fuh Hf
{ijjj
%H 3i H[
fj|-
and lengthen
life.
He forms one
of a Triad
with
Amitabha
29. 30.
An unlucky
day.
No
day.
i
A very unlucky
One
to a
new house.
(1)
Zfc
|f|
See above
3 rd
month
(2)
(3)
6 th day. p. 576.
Chavannes.
is
Le T'ai-chan.
p. 12.
p. 32.
and Japan.
He
is
said
lo
It is even believed dispense spiritual medicine when properly worshipped. that an efficacious cure may be accomplished by merely touching his ima He is the ruler of the Eastern world, and has 2 attendants, who assisl him
in
removing
all
suffering.
Getty.
The Gods
of Northern Buddhism,
p. 23. p.
Chinese
Superstitions
Vol.
III.
278
584
Fifth month.
This month
is
month, Tuh-yueh
^J (1).
gevity
(Canopus,
in
sheng-ta-ti sheng-tan
P'ing-chung
daylight
fr*
&&
MW
(A.D.
$fe
III
M-
^-
Birthday
P'ing-chung-sheng-lung sheng-t'ien
of five Taoist
st
2p.
gods
who
rule over
Summer
to the 5
th
of this
They form
Lucky
day.
All
literary
will
be
successful.
3.
Lucky day
be undertaken.
4.
First of the
malignant days, the hottest and most unGeneral pardon healthy part of Summer, Tuh-jeh J^
nine
.
granted by heaven.
5.
The Dragon-boat
B.C. 314,
the Mi-lo
lake
festival.
K'ixh-yuen Jg
'|||
Jfc,
Privy Councillor to
||
(a
river in
Hunan, flowing
in
on
the
S.E.),
is
boat
festival
celebrated
commemoration
Wt-
event,
rice
Twan-yang hing-tu t% Wi Wl
Special
three-cornered
Yueh ft, the moon, a dangerous, destructive, malignant. Williams. Dictionary of the Chinese Language. At this season (corresponding to our months of June and July), the heat is inten(1)
Tuh
-,
moon
or lunar month.
se,
art
and produces various diseases and epidemics, attributed by the medical in China to spectres and demons.
On account
is
Longevity
invoked, and
human
life
585
dumplings,
water-flag,
in
the
leaves
ol
the
that
day
the
(1).
Summer
^
^
-jjfj
j ],
are
ffi
eaten
[^-,
on
Twan-yang
also
called
Twan-wu
Earth,
ti-lah-chi-ch'en
(2).
of
Prince Teng,
Lei-t'ing
President of the
Ministry
of the
Thunderbolt,
~^.
Birthday
% % ^ J* fg
soil,
H-ft'i
yuen-shwai sheng-tan j$
are
^. ^c
0|J]
fl.
Festival
Wenof the
These animals
Pictures
to be
in
all
summer
diseases,
and
expelling
6.
7.
pernicious influences
for
(3).
Unlucky day
performing burials.
Birthday
slii-fu
-}^
',']'
of the
patron god
g|p
\\\f.
and mason-.
Lu-pan
8.
sheng
|. fj
five
Evil Spirits
who
pj
causes diseas
jf
\\_
among
9.
children,
^fi
^ $b.
Lucky day
(1)
p. 107.
modern
J^.
Dragon-boat supposed Giles. Chinese Biographical Dictionary, p. 201. Lah JK, a special Taoist sacrifice offered on (2)
body
of K'uh-yue
this day.
See above.
!'
month,
(3)
first
1.
II. p.
224.
Illustration
149
("hum
known
(4)
and Fu
Lu-pan -f| Jfe, Pan of the State of Lu. Shi-fu, from Shi |>. a master, an artisan or skilled workman, hence a "master workman {$.,
is
worshipped by
who
house-builders and carpenters, shipwrights, umbrella-makers, cabinet maker etc. Doolittle. Social Life of the Chinese. Vol. I. p. 269. Chinese Supi
1
tions.
and
2.
16
586
10.
Birthday
f 3.
He
of the
five
cardinal points,
fi-
hwang-shen
12.
&
ffi
jjfr
son
of
the
God
of
T'ai-shan
a states-
iXl
man
jjjjj
&
Originally
under the
Chow
j)
dynasty.
13.
Beputed
to
have been
early
life
seller
of
bean-curd,
he became subsequently
renowned as one
219, and was
of China's
military heroes.
He
died A.D.
made
2 )(
god
in 1594.
$?
SH
^
God
fl
of
Storm
Kwan-yu
sheng-ti-kiXn sheng-tan |
of the
God
of
pao ||
of the
Jj|.
Birthday
War, Kwan-kung-
of General
7$
J3.
j|l j|.
Birthday
the
Dragon,
Lung-sheng-tan f|
14.
Celebrated in
to
Hunan
$J
(3),
^.
Tz'e-heu-t'u
Sacrifice
The 1123).
Imperial Earth
Last
(as
fe
(A.D.
of the nine
Summer
reckoned by
(1)
Tsi
^,
a
Tu
fp,
a large a
Ch'eng
t/i,
Hwang
|5j|,
dry
moat under
and
city wall.
Hence the "god of the city wall and moat", the Every walled city in China has its municipal temple
city god, to whom worship is offered by the officials and people. "Williams. Dictionary of the Chinese Language. See on the "God of War". Chinese Superstitions. Vol. V. p. 497. (2) note 3. Second month, 15 th day. p. 572.
(3)
p. 578.
587
15.
Sacrifice to the
God
^
18.
4fc
(A.D. 1095).
Birthday
(1),
of the
if/L
|;
_
is
j,
Heaven and Earth unite and produce h'i liih-tsao wan-wuh-chi ch'en
all
Jjjj
% &
ju.
and abstain
from
tan p
for
fjjjj
|j.
17.
Lucky day making bargains. All who make them to-day will become rich. The Taoist patriarch Hsu-sun, 134
aged
years, with
to heaven,
all
Hsu-sun sheng-t'ien f gg
(3),
18.
Birthday
?
of
MM
H,
Chang, the "Heavenly Master", or Chang Tao-ling first official head of the Taoist sect, Chang T'ien-shi
J| g| (4)._ T he Taoist genius Van- Wenheaven stepping on white stones, Yang chen-jen tah-peh-shih sheng-t'ien jj ~^. gft r^ tf
sheng-tan
jjg
jjjjf
kwang ascended
to
^\
-fij:
tribe of
Si-wang-mu sheng-tan
3:
ffiE
{>>)
Unlucky day.
No
(J)
Peh-teu it
-if,
first
four stars
in
the Dipper.
(2)
(3) (4)
Williams. Dictionary of the Chinese Language. See Third month, 16th day. Chinese Superstitions. Vol. V. See First month, 28t'> day. Chinese Superstitions. Vol. V.
II
p.
p.
p.
.'.77.
569.
158
note
2. (5)
Vol.
A
being supposed to dwell upon the K'uen-lun \'i n,i head of troops of genii, and hold from time to time intei course with China's rulers. In her garden grow peaches, which ripen l>ul
legendary
mountains
at the
once
in
3000 years, and confer immortality upon those who rat them. Later Lord of the East", Tung-wang"Royal
J .
Giles.
II.
kung
Chinese Biographical
p. 258.
Dictionary,
p.
272
Chinese
Superstitions. Vol.
588
20.
Ma
|| ,|
^AI
i>
21. 22.
Lucky day
Birthday of Shang-ngo,
stolen
to
concubine of Prince / ffi. Having and swallowed the liquor of immortality, she ascended the moon, and was transformed into a spider, Shang-ngo
She represents the niang-niang sheng-tan ^j| 1 j|. jfy Diana of the Chinese or the goddess in the moon, and is also
called heaven's consort, T'ien-fei
jfl3
(1).
23.
24.
Unlucky day.
Lucky day
25.
^ 0t A
~$j
M-
26.
which
Kao-tsung
"j^
^,
of
the
^,
all
(A.D. 1129).
Pao-teh
^^
[5j.
28.
tt
captures
dragon
two
29.
If
IS|.
30.
Unlucky day.
avoided.
All
soil
should be
Sixth month.
1.
st
to
the
19 th in
|||
honour
$H
(2).
Merciful
Goddess
Kwan-yin p'u-sah
-^
of
(1)
(2)
Williams. Dictionary of the Chinese Language, j$. See Chinese Superstitions. Vol. IV. p. 452 (Buddhist abstinence in
589
Abstinence from the
1
st
to
the
24 th
in
honour
ol
the
God
ol
Thunder,
2.
Lei-hung f|
(1).
'-
Anniversary
\'-,
ol
\
the
rain
1060).
3.
Birthday of Wei-t'o (Veda, a fabulous Bodhissatva, borrow from India), valiant protector of Buddhism. His statue, with
drawn sword,
is
placed
at
&. Hu-fah Wei-t'o p'u-sah f j pg g| (2). the god of the Southern sea, Tsi-nan-hai # ]fj in the time of the Sung dynasty, A.D. 970.
oastery,
Sacrifice to
;f:j;.
Offered
4.
T'ai-lsu
^ f^A
-jr{-
~3i-
5. 6.
Lucky day
judgments, Ts'ui-fu-kiin sheng-tan ffi ~$ 1 a native of K'ichow jfjf '}{]. in Hupeh f$j ft,
district
ffii.
Originally
he
became
local
of the soil
Birthday
jj
god
of General
Jjff
Yang
|j|.
tsiang-kiln sheng-tan
p|
|pf
tL
Mi
filial
piety.
jj
Jg
native of Kiangsi
Sacrifice to
Emperor Yao's
given
\\^
\\\\
-J
consorts
(4)-
to
the
Opening
virtuous
|"].
See Chinese Superstitions. Vol. IV. p. 452 (Abstinence in honour of of Thunder). This sixth lunar month corresponds to July and pari of August, when thunderstorms are frequent in China, hence the God of
(1)
the
God
Thunder
(2)
is
particularly worshipped.
Eitel.
Buddhism,
Edkins.
1.
Chil
a:
Buddhism
Beligion. p. 211.
(3) (4)
Chinese
Superstitions. Vol.
II.
p.
159. note
p. 15.
p. 103
(&
). p. 165
590
7.
^,
is
seventh
of
the Eight
a youth
represented
as
Till fjj,
J|j
and
|p!
is
the
patron
(1).
of
Yao-hwa
ti-kixn
sheng
"$
Lucky
(2).
musicians,
day
for
agricultural
8.
of buildings.
\\],
in
Shantung
\\]
^, A.D. 1008
Lucky
sheng
day
9.
for appealing
Lucky day
in general.
10.
31
jlll
?fc
^fe (3)-
Birthday
Buddhas, Kin-suh
Jii-lai
|!lj
\% Wi $f
M M.
fil-
Birthday
influ(4)-
Dragon-king
of wells, fountains
^^
Jjfj
Jjjft
^| 3E
An unlucky
Lucky day
journey.
day.
for
12.
visiting
or starting on a
13.
1 4
.
Lucky day
Lucky day
sacrifice.
in general.
for cleaning
up
15.
Festival
of the
goddess that
"
fixes
niang-niang sheng-tan
/$
|H
f|iE.
Birthday
of the
p
he
He was an ardent votary of transcendental stud}-. Lu Tung-pin J? himself one of the Immortals, appeared to him in the body and made jg,
(1)
t
him
his pupil.
fell
from
its
Having being carried up to the magic peach-tree of the genii, branches, and in descending entered upon the state of imp. 48. p. 114 (temple of the heavenly revela$j|).
mortality.
(2)
tion,
A.D. 1008.
Chinese
p. 587.
Superstitions. Vol. V.
See above.
Fifth
or
hill,
De Groot.
1009.
Chinese Superstitions.
591
Immortal who dwells
kiln sheng
16.
in the Eastern
(1).
mountain, Tung-hv
%^
for
ifc
Lucky day
Taoist
betrothals
and
marriage.
Immortal
Ling-kwan,
||,
Prime
..|
the
Pearly
tan
Emperor,
Yuh-hwang 3
Ling-kwan wang-t'ien-kiln
m f 3E ^ %
17.
n.
hunting- or taking a bath, but unfavourable for
Lucky day
removing
to
for
new
lodgings.
[fj^,
18.
Very unlucky day influenced by the Yin in Nature, and the moon, Yueh F4
.
or dark principle
19.
Apotheosis of Kwan-yin, Goddess of Mercy, Kwan-yin ch'engtao j Processions take place in her honour fU ;& j|f
1'
20.
Festival
of the
god
of
music,
Luh-lu-shen
j\[
ijflji
(3).
Lucky day
21. 22.
in general.
for offering sacrifice.
Lucky day
celestial
^
23.
7$
j|l
dog,
Hsieh-hwui tsiang-kiin
for offering sacrifice.
J||
tan
j,// ;
D| 3: ||.
The
Birthday
(4),
God
of Fire,
Hwo-shen
sheng-ta.n
||t
jjf,
a Taoist Sage
and supporter
dynasty.
1)
Taoist divinity,
%fc
flj,
who
T'ai-shan
jjig
jfiij!.
and
is
said to
be
presides over the Eastern summit of the also the "god of happiness", Fuh shen
Chavannes. Le T'ai-chan.
See above.
First
p. 94.
(2)
month,
p. 570.
(3)
Second
Second
month,
s
I
'
day.
month,
9">
day. p. 571.
Second month,
music
19 th da}
573
Lu g, the tones in music. Dictionary of the Chinese Langu Born in in Chinese by a "neighing horse" (4) Asvagosha, explained he was the 12*h Buddhist patriarch, and a noted antagonist of B Benares, 16 minism. He died about A.D. 100. Eitel. Sanscrit-Chinese Dictionary.
Liih {$, a standard tube in ancient
Williams.
|>
592
24.
S
@|
T=T
fil-
jji^
1|S
fjiE.
Wang-lingthe
god of horses,
of Kwan-ti,
War
(according to the
Birthday
Igl
of the Taoist
God
of
f|.
Husbandmen and
Hwo-hoh Chang-liu-sien
the
tan %] -^
ijj|
|J>||
f[Ij
f(.
Birthday
iit
fjl-
of
heavenly genius
Sin,
President
of
the
Ministry
3i
of the
Thunderbolt,
this date,
Sin-t'ien-wang slieng-tan
all
^^
On
and on
Sin
-5j5,
abstinence
is
Birthday
of
the
Immortal Eul-lang,
Jjfl
Lft
Hi
fji|.
Festival
fpf
Ts'ing-liang-sien
fy
f|I|.
27.
28. 29.
Lucky day
Lucky day
and
travelling.
adopting children.
Birthday of the Taoist genius, who helps heaven's axis (the T'ien-ch'u tso-siang chen-kiin star Dubhe in Ursa Major),
sheng-tan 5^
ff;
.ff-,
Said to be Han-sheng HI (3). fl j$ i$. minister in the last days of the Yin f$ dynasty, and
gH
deified as
30.
Lucky day
(1)
See above.
Second month,
Fifth
month,
J3'h day.
p. 58G.
(2)
(3)
^, heaven
Ch'u
flg,
Chinese Superstitions. Vol. IV. p. 453. a centre, an axis, that on which a thing
it
hinges.
assistant or coadjutor.
axis". This genius is said to help Williams. Dictionary of the Chinese Language.
as
593
Seventh month.
\This
month
is
denoted
to
and
sacrifit
ure offered to
hungry
ghosts.
1.
Birthday of Lao-tze
Taoist
fil
of
the
(Imperial
<
Calendar).
Abstinence
(\ ||
in
honour
of
Earth's
'jV ;
from the
to the
2. 3.
friends.
the
framework
of a
house,
and
for
Lucky day
marriage contract.
5.
for
6.
An unlucky day
Puh-tsiang
^f,
Jjff.
in general;
7.
Festival
of one
of the
five
ch'en
the
^j-
of the day in which $* . M: (3). Western Royal Mother appeared to the emperor Wu-ti jfo (B.C. 140-86), of the Former Han dynasty, Ts'ien-Han
Anniversary
#
M-
Taoist sacrifices,
Tao-teh lah-chi
3:
Birthday
Wang
\{\,
"jjif
of
Kw'ei-sing,
Ml Jl IM
Hj,
fil
(4).
The
the
Taoist genius
Tze-k'iao 3
to
having
scaled
Keu-shan
ascends
heaven
riding
on a white stork,
Wang
sheng-t'ien
Hii^^fMAlillj^ll^- The
Second month,
15"'
(1)
See above.
day. p. 572.
p.
i">l.
(2)
(3)
Heaven
of the fifth
moon.
Chinese
Superstitions. Vol. V. p.
1
'1
See above.
Second month, 9
day. p. 571.
17
594
T'ao Ngan-kung rides
dragon,
J|.
off
to
immortality astride
|$jj
on a
red
|fj|
^.
Way
and Spinning Damsel cross the Milky and meet, K'ien-niu ts'ih-sih hoh Chih-nil j^t -fc ty
(1).
The Cow-herd
J\-
4%
$j
&
8.
9.
$i ~k
Festival
of the Taoist
Lady
Teu-mu-ijuen-kiXn
-^ yt Ma-
Lucky day
Unlucky day
on
a journey.
10. 11.
Lucky day
or erecting
12.
Taoist
genius
|ji.
Chang-ch'un,
Chang-ch'un
j||
He was
iff,
a native of
Tengchow-
ffi,
in
Shantung
\\}
and
Yuen
13.
7t, or
Mongol dynasty.
tamaprapta,
i.e.,
he
who has
-fc
$jfy
jg |f
j||
(2).
In
China,
he
is
while
Kwan-yin ||
14.
is
on the
left.
Lucky day
Kien-niu i^-^i literally the "Cow-herd", a group of stars comprising and others East of the Milky Way. Chih-nii $$ it, the "Spinning Aquila damsel', a Lyrae. These stars are said to be separated all the year round,
(1)
except on the 7th night of the 7th month, when they cross over the Milky and meet. A romantic legend invented by Hwai Nan-tze Wi -? Mayers. Chinese Reader's Manual, p. 97.
Way
(2)
Mahastama,
a Dhyani-Bodhissatva, identified
galyayana, the right-hand disciple of Buddha. as the manifestation of the wisdom of Amida.
p.
In Japan, he
looked upon
209.
Eitel.
Getty.
The Gods
of
Northern Buddhism,
595
15.
Festival in
honour
H ^M#
Chung-yuen ti-kwan klieng-tan r [1). Birthday of the Mother of the Three Principles, Sari-kwm sheng-mu tan
|-
^ ^^^^|
Taoist
Birthday
M
of
the
genius
Lin-
tsi,
Ling-tsi chen-kun tan ffi M- A native of Wu-ling ti H, and whose family name was Chang-puh Sacrifice ijj| 3ft. to hungry ghosts, YiX-lan hwui 3 gf (2), (transliteration
%M
of the Sanscrit
Ulamba,
i.e.,
16.
End
of
Summer, Kiai-hsia
Unlucky
day
for agricul-
17.
Storm
of the
jjnii
m&
18
Birthday of the Royal Mother, the Fairy Queen of the West, Wang-mu niang-niang sheng-lan 3E #& || (3).
MH
-fc
19.
Birthday
births
of the
god who
^ 4f
M M-
There
Lucky day
in general.
21.
$g
jjjfi
fjjjj
g|
jj$|.
He
lived
in
the
time of the
(1) (2)
See above.
The
First month, 15th day. p. 5G7. note 1. feeding of hungry ghosts is said to have been instituted
by
Sakyamuni
offerings
himself,
who
directed Moginlin,
of his
one of his
disciples,
to
make
In
for the
benefit
mother,
who was
existence.
The
original
hungry
Hindu
Pretax.
China, the hungry ghosts are the spirits of the dead, especiallv ancestors. Buddhists are appealed to on behalf of the dead, who have no descendants to
worship them, and feed them by sacrifices. Edkins. Chinese Buddhism, Eitel adds: this Hindu ceremony was brought to Chin.i by Amogha, about A.D. 733. Engrafted upon the native ancestral worship, it obtained
p. 268.
immense popularity, and is nowadays practised by all sects, ConfncianistS, Taoists and Buddhists. Food and fruit are offered to the dead, and pa]
clothes burnt for the benefit of those
to
who have
III. p.
been drowned,
all
according
an elaborate
(3)
ritual.
Eitel.
Sanscrit-Chinese Dictionary,
258.
596
Sung
dynasty.
Birthday
J|j-
of
i||
the
Taoist
pjj.
genius
T'ang,
^H
ji$
who
H $E.
0ne
of the
Tseng minor
23.
Birthday of the chief Taoist genius who supports heaven's axis, T'ien-ch'u shang-siang chen-kiln sheng-lan ;jfjj J^ #! iH
jg 1 f|.
K'ung-ming
24.
BJL
local
Birthday of the
f.
;pt
Birthday
fl-
City God,
Tu-ch'eng-hwang tan
genius Ngan-k'i,
|ft
$$ g|
of the Taoist
Tien-sien-lan
111]
He was
a native of
Kwangchow-fu (Canton)
>}[\
Jff.
25.
Birthday of the
Buddhist patriarch
tan
Lung-shu (Nagarjuna),
Lung-shu ta-wang
26.
f|
jffi
J$ 3: HI CO-
An unlucky
Sacrifice
to
day.
27.
the
god
of
Wind and
T'ang
for
$ dynasty,
for
Tsi-fung-yu-slicn
^l|)ji|.
Lucky day
28.
29. 30.
engaging a servant.
Hindu god
(2).
Yama),
Ti-tsang-wang sheng-tan
is
;hjj
^J^
||
This
month
(1)
festival of the
God
of Hades.
tree.
He
Nagarjuna. In Chinese "Lung-shu" jjg $ft, i.e., the Arguna or dragonis the 14 th Buddhist patriarch, and author of the "one hundred
His special
which admits practically of no ascertained truth whatsoever. Edkins. Chinese Buddhism, p. 210. Eitel. SanscritChinese Dictionary,
p. 80.
Yama, the Hindu god of the dead, and king of the demons, Kwei {&, (2) The common people all expect to meet him after death, and be in Hades. judged by him with the strictest impartiality. They believe that he fixes the
hour of dissolution, and that the decision once made, nothing can alter or postpone it. This is the most remarkable example of the influence of Hindu
p.
219
See
also above.
Third month,
597
Eighth month.
1.
iH S"
H
of
il-
He was
Golden
Ep
jpljl
a native of
If'.)'.
in
Kiangsi yX
the
H, and
name
of
Sun
jg.
Festival
Armour Worthy
S"
giE.
(Taoist),
Kin-hiah
shen-kiXn tan
2.
3.
Lucky day
for cleaning
up
house.
<J;|
Birthday of the God of the Kitchen, Tsao-ktin sheng-tan /', 1 Also known as Tsao-shen >) )Tsao-wang #13:. and Chang-tan -|| jp, i.e., he who makes out a bill. Festival
MM
"F[?$:
jjirji,
ft j[
Pole"
4. 5.
is
month.
Lucky day
Birthday
sheng-tan
of the
Buler
of
the
||.
Thunderbolt,
Lei-sheng-ta-ti
ff^1
for
6.
Lucky day
betrothals.
I'u ffi ^fc,
Death
f.
Hwei-yucn
l||
He was
Shan si
|||
(1)
Tsao-kiln
%?,
tions of China
found
in
5th
worshipped with incense, candles and offerings on the and 15*h of every month, on the occurrence of the great festivals in the month, in the middle of the 8th month, at the winter solstice and at the
Year.
New
The Chinese
on tnr conducl
members
of the famil}*.
He
is
above god, though professedly he only presides over the kitchen. Many silly devices are adopted on this occasion for the purpose of bribing him. among
others that of placing balls of glutinous rice in his mouth, and thus sealing
up his lips. He descends again oh the 4th da}' of the New Year, and recommences his honorary functions of presiding over the kitchen and family life.
Doolittle.
Social
p. 207.
Life
of the Chinese.
Vol.
II.
p. 81-83.
Kdkins. Chinese
Buddhism,
598
"gf
,
and
lived in the
for
th
(4
century).
in
7.
Unlucky day
removing
new house,
or
engaging
agricultural pursuits.
8.
9.
An unlucky
Still
day in general.
10.
Birthday of the God of the Northern Mountain, (Heng-shan in Shansi [i| 0), Peh-yoh ta-ti sheng-tan 4b Mfc ^C ill,
f^|.
^H
A posthumous
No
title
given to Tsui-ying
5^, a General
J)
who
11. 12.
Chow
dynasties.
Unlucky day.
who
M 1e
(1).
all
fi-
The
13.
Lucky day
unlucky for
kinds of
needle-work.
14.
15.
Storm
of Kalanta
Buddha, Kia-lan-pao
fjfl
J* J|
4>
(2).
Festival of
of the
#t|
Mid-Autumn, Chung-tsiu-tsieh
of the
fi^ tip-
Birthday
tan
J\-
Goddess
Sil
-fc
7C ^a
(3)-
ij^J
Great Bear,
Teu-mu yuen-kun
for this
Sacrifice to the
chi ch'en
is
[^
M-
The ground
is
Moon's
birthday.
Soldiers
In the even-
ning,
taros,
(1)
moon-cakes,
Yix-tze
-?
ft\.
Third month, 12th day. p. 577. note 1. A Chinese name for Buddha, so-called from a (2) or bamboo grove (Kalanta Venuvana), which Bimbasara offered to Sakypark amuni, and upon which he built a Vihara (monastery) for the monks. Eitel.
See above.
Kalanta Buddha.
Handbook
(3) (4)
of Chinese
Buddhism,
First
p. 52.
See above.
Yil-tze
is
^p. ^J-,
month, 15th day. p. 568. Second month, 29th day. the taro, an edible tuber (Arum esculentum). The eating
supposed to strengthen the eyesight; others say it prevents transmigration. The connection between either result and the eating of the fruit does not seem very manifest. Doolittle. Social Life of the Chinese.
of this fruit
Vol.
II.
p. 35.
599
On
a small table placed beside the door, offerings are laid out.
oiler incense.
An unlucky
day for starting on a journey, or engaging in agricultural work. Birthday of General Chu, a Taoist warrior
j=|
tan
&
17. 18.
Bill
Lucky day
tan
^|f
fiij
fig.
Principal
jfc
Dti
(1);
Li
T ai-peh
r
;fc
fJ,
The
last
two tumbled into the water when drunk, and were drowned.
for
19.
Unlucky day
house.
ih
\\
20.
people
Lj-
death,
21.
Wang-wang $i
of the
Lung-shen ta-hwui pao %% %fy Jz 11* HI- A, general term the ruling powers of Nature and their worship.
22.
Birthday of Jan-teng,
the ancient
Buddha
of Brilliant Li^lit
fij|j
|(|.
fic-
disciple,
and
In
foretold
(1)
Liu-ling
to be
jgij
ffr.
He was
with always accompanied by a servant with wine, and another a spade, so that he might be buried where he fell. Giles. Chinese Biographi-
wished
'
Li T'ai-peh 2$ jz A.D. 699-762. A poet, distinguished for his erratic genius and romantic career. Leading a wandering life, he celebrated in continual flights of verse the enjoyment of the wine-cup, and the beauties
of
Nature
in
gj
He was
finally
drowned near
Nan-king
a drunken leaning one night over the edge of a boat in Giles. Chinese Biographical effort to embrace the reflection of the moon.
^, from
Dictionary, p. 456.
600
modern Chinese temples,
Ju-lai
j(P
his
image
honour.
is
$$..
He
is
number
of
little
oil-lamps which
108,
burn
of
his
the
number
Kwoh sheng-wang,
in
Kwoli sheng,J|3\
wang
23.
tan
^ 1
3i t%-
Specially worshipped
Fohien fg
^,
Chang-fei
MH
(2).
One
of the
=
of
fjj.
Lucky day
of
Sprin-^
custom
Yuen
j,
or
first
Mongol dynasty.
Birthday of HsiX-kai
$fc
%fc
J|,
Yin
Sun,
genius of the
Hi
|jl
|||
j|r
;fj
(4).
Lucky day
of the
Jjl
Anniversary
apparition
Show-sing hsien
JjJ.
27.
Birthday of Confucius, China's great philosopher and moralist, Ceremonies K'ung-tze sien-shi sheng-tan ZfL -f $t v0laiji
(1)
p. 566.
Edkins.
Chinese Buddhism,
p. 12
and 210.
(2)
with
whom
Chang-fei ?g j%. Bosom friend of Kwan-yii || %\ and Liu-pei <gl] he cast in his lot in the time of the "Three Kingdoms".
length,
after
f\fj,
He
perished at
assassin
performing
fj?
many
named Fan-kiang
^g.
Chinese Superstitions. Vol. V. p. See T. Richard. Calendar of the Gods. p. 23. (3) See on the Sun-god and worship of the Sun Chinese Superstitions. (4) Vol. V. p. 518-523.
are
(JO
in
all
performed
it
by the
local
officials,
walled
cities
in
which
temple
28.
is
to
have
Con!
(1).
Lucky day
for
a bath.
(2).
Sacrifice
to
the
;]iiji
29.
30.
Lucky day
Taoist
and also
Devotees
for taking a
sit
bath.
up
all
ni-ht and
^.
Ninth month.
1.
The God
death
_
jjj|.
of the
to control
\'f\
the
\>'f-_
of
mortals,
|&
[>'
From
the
to the 9 th
Polai
is
most meritorious.
2.
Lucky day
for taking
bath.
Taoists
Ijif]
wL
(3).
Birthday
'
of the
god
of epidemics
an 3l
^M
g
fill-
He was
originally
Lu-yoh
4.
-{-.
Lucky day
for
pulling
down
old walls,
but unfavourable
for
starting on a journey.
(1)
Confucius,
K 'ung-tze
^fL
T".
B.C. 551-479.
new dynasty paid respect to his memory. At the present day ceremonies are performed in his temple twice every year by local officials. The revolution of 1911 gave a set-back to his worship, but in 1914, the Pn
dent of the Republic,
his
Yuan
Shi-kai gt
lit
I'll
to
Encyclopaedia Sinica. p. 128. See above. Second month, 22'h day. p. (2) Ch'ao $J|, to pay homage, to worship. (3)
note
iff.
\.
Chen
among
Taoists,
it
means
divinity,
real.
Williams.
Dictionary
602
5.
Unlucky day
visits.
paying
6.
Sung $ dynasty,
upon
official duties,
Sz'e-ming-t'ang
iZ.
jjj[i
t^,
A.D. 1040.
Lucky
0j
^.
Fixed
day
for entering
Lucky day
for
8.
J|.
f[[j.
Lucky
day
for
adopting a child,
or
engaging
9.
in
commercial pursuits.
to reside in the Dipper,
Teu-mu yuen-kun sheng-tan 3\Worship of j jg H. ft| (1). heaven in the 1 year of the Kin 4fc, or Golden Tartars, and yearly
st
afterwards, Pai-t'ien
^ ^. Chang Tao-ling,
ascends to heaven together with his wife, from the peak Yunfung-t'ai,
-H
the
M 31
God
Jh-
Anniversary
to
J/JI
^M |
fei-sheng !
fj|
3\
T ne Taoist
SfL
heaven,
Clien-wu sheng-t'ien
th festival, or 9
^ ^r Jior the
9
th
North Pole.
The double-odd
tsieh
(4).
day of the
kite-flying
moon,
Ch'ung-yang
Birthday
|5J|
tjj
(3).
The
of
Hao-li,
Hao-li
(1)
See above.
First
month,
Second
month,
29'h day.
p. 575.
(2)
&
|5|.
First
month,
15th day. p.
567.
Third month,
(3)
Fifth
month,
Ch'ung
to double, to repeat.
Yang
odd
festival".
(4)
U f or Classic of Changes. Hence the "doubleWilliams. Dictionary of the Chinese Language. Chinese in great numbers repair to the hills, and indulge in this
,
national pastime.
and quelling disturbances, should any arise. Doolittle. Social Life of the Chinese. Vol. II. p. 71.
603
sheng-tan
M.
Mall
This
is
shan^
the
\\],
where
fields
Elysian
departed souls are gathered together; of the Taoists (1). Birthday oJ the Taoisl
ruler of Hades,
Fung-tu
ta-ti
sheng-tan
g[J ffi
-^
^ g|
gg (2).
j$
^ ~
Yang-hoh eul-
fllj
Si |-
10. 11.
An unlucky day
in general.
Birthday of Yen-tze, kinsman and favourite disciple of Confucius. Yen-tze-fuh sheng-tan Hi !$& (3).
12.
13.
14.
Unlucky day
engaging
for
removing
to
new house,
travelling
or
in agricultural
work.
Chu-hsi,
Chu-fu-tze
15.
**mm
16.
17.
sheng-tan
(4).
jjji|i
|g.
Birthday
of one
4
of the
four
demon-kings (Deva-rajas),
who
guard the
Kin-lung
sze-ta-wang
sheng-tan
^
and
fl
^C 3E Si
M-
(1) (2)
Le T'ai-chan.
p. 13
107.
Fung-tu
!ft
%$>
in Taoist lore
the souls
of the dead
subordinate kings,
is
helped by 10 each over a court of Hades. All this doctrine preside Chavannes. Le T'ai-chan. p. 95 largely borrowed from Buddhism.
are judged.
who
J
(3)
Yen-tze
f".
B.C. 514-483.
At the age
grown
all
He surpassed in wisdom and quick Master. He ranks first among the "Four
perception
Assessors'
in
Mayers. Chinese Reader's Manual, p. 270. ^. A.D. 1130-1200. The most famous among the
later
expounders of the Confucian system. His commentaries have formed centuries the recognized standard of orthodoxy, but within the lasl 150 y<
have vigorously impugned Chinese Reader's Manual, p. 2G.
critics
for
ars,
the
doctrines
of his
school.
Mayers.
_ 604
kiin
sherig-tari
$t
J33
jf|
JJ 1 f|.
The
||.
Imperial
Calendar
18.
Festival of the
Taoist genius
^pf,
work
of
Ts'ang-hsieh j^
tan
Koh-hung chen-kun
19.
$t
^
(1).
j|.
H^#^
?H ?r
20.
Lucky day
Lucky day
21.
up a house.
22.
Lucky day
paying
visits to relatives.
23.
Hwa-yen
Sea,
Birthday of the
j|.
^^
jg| ty\.
Ian jH m.
in
Szech'wan
)\\.
24.
25.
An unlucky
Festival
day
for
removing
god
of
to a
new house.
in
of the
city
Hwo Chow,
^rj
>}\]
Nganhwei -^
-f|"
$jk,
Hwo Chow
26.
ch'eng-hwang hwui
for
})$
|^
(2).
Unlucky day
journey.
removing
to
new house,
or starting on a
27.
m^
u|
HI-
Storm
who
of cold
28.
protects from
fire,
(3)-
(1) (2)
See on Kwan-yin fj$ ^. Second month, 19 n day. p. 573. note 1. Every walled city in China has its municipal temple and city god,
'
to
whom
(3)
worship
is
offered
by the
officials
of the Chinese
Language. Chinese
ijl Jfc,
Hwa-kwang
the god of
Hwa-kwang
ta-ti
605
H
29.
30.
H.
Birthday
^
of
Ma, Ma yuen-shwai
sheng-tan
5c
frjl
f-
Lucky day
Birthday
for preparing-
Buddha
of
Sea (Vai&urya),
f,)|;
Liu-li
hwang-wang-fuh sheng-lan %\ f$
with
the
|| |g.
|$j
{\\\\
identified
(,]|;,
healing
Bodhissatva
(1).
Yoh-shi-fuh
w ho
Tenth month.
of sacrifice annually offered
1.
Day
ch'en J
pitiation.
MM
Taoist day of atonement and pro. Birthday of the great ruler of the East (Jupiter
2 )(
.
Tung-hwang
II ilst
ta-ti
sheng-tan
Jfc
M. jz *&
M M-
1'Vstival
of
Chow, Chow chen-hun sheng-tan }\ ^L J\ Abstinence in honour of the third of the "Three
San-yuen ^ y, the
(3).
Principles",
1
to the
15 th of the month
of General
2.
Birthday
Ku,
Ku
ta-lsiang-kixn tan
\\]
l|f.
Lucky
\fi\
^
day
}|<f
Y[7 j,^.
for
wor-
Meeting of
jeh f|
Jfe
all
.
Birthday
the dragons
who guard
Mao
(V,
who
(1)
See above.
Fourth month,
(2)
One
T. Richard.
Calendai
note
3. (4)
Chinese Superstitions.
l*t
Vol.
IV.
|>.
151.
day. p. 593.
Reputed
^ Ul.
144.
The
eldesl
is
named Mao-ying
?fi
fift
5j*,
the second
Mao-hu
@f,
Mao
-
Pingin
ling
the
time of the
Han
$ dynasty.
Chavannes.
F.e
T'ai-chan.
p.
month,
18'1
day. p. 57S.
of
Ngan-kung, Ngan-kung
^^H
(fl-
Shih-chen-
52,.
An unlucky
j||
day
in general.
5.
mo
6.
tsu-shi sheng-tan
of the
five
J^
fi|
$j]j
Hi HI
(!)
Birthday
rulers,
who
mountains
tan
7.
of China,
T'ien-ts'ao-chu-sze
Tf ft
U
for
3l #t 3l
H
to
Hnew house,
or starting on a
Unlucky day
journey.
removing
8.
on
this
day,
jfc
$
all
10,
W ^$
$) 1-
On
the
is
most grievous
9.
(2).
The Hanlin undertakings in general. doctor Chang-yu snatches a white-horn cup from fairy-foxes,
A lucky day
for
%
day
$g.
of the
5R 3: P$-
Lucky
down
hunting, paying
11.
Lucky day
in a doctor.
for
pulling
old houses
(1)
Bodhidharma. The 28
tl1
Indian and
1 st
Chinese patriarch.
He reached
China A.D. 520, and after a short stay at Canton, proceeded to Nan-king ]^} Later on, he went to j}?, where the Emperor Wu-ti ffc *& held his court. and there sat in silent meditation for 9 years, hence the Loh-yang f |1,
Chinese have called him the "wall-gazing Brahman".
He
represents
the
contemplative and mystic school of Buddhism. The date of his death is about A.D. 529. His body rests in the Pao-kioang-sze J? Jt ^f, 2 miles west of
Canton.
Eitel.
Handbook
of Chinese
Buddhism,
p. 28.
Edkins. Chinese
Buddhism,
(2)
p. 100-102.
See on this Buddhist doctrine of setting free living animals. Chinese Superstitions. Vol. IV. p. 445.
607
12.
Lucky day
for
removing" to a
13. 14.
new house.
for
thrashing
rice.
engaging
in agricultural work.
15.
honour
7C 7K t? shwai tan
lij
Festival
4fc
H II ^ yt
(1).
ffi
of
Teu-shen
Yii
Liu-shi-cheh tan
lung fe
j|j
(2).
Originally
Peh-
its
cause.
Birthday
%.
$;
&^
goddess of smallpox, Ch'wang-t'eu hwa-kung-tze tan )\i \j\\ She is worshipped under the bed for the protecpj|(3).
tion of children
16.
Commencement
reputed
ocean,
to
of winter, Lih-tung j
first
Birthday of P'an-ku,
be the
from
ffi
the waters
of the of
(4).
Festival
and
day
P'an-ku shui-sheng $$
-/};
husband
fj|.
Lucky
wife,
for
by
starting on a journey.
(1)
See above.
First
month,
15''i
day.
p. 567.
note
1.
Seventh month,
Teu-shen
2gf
jjiijj,
j$i .-ft,
one
who
is
sent
p. 30.
P'an-ku g
7*j.
to
The
Monad
separated
the
Yin
\'>
and
Yang |^ (the dark and bright principles), and these again subdividing, from the interaction of the 4, P'an-ku was produced. His chief function seems '"
have been the organization of cosmic matter. Compilers of legends have improved on this idea with marvellous and grotesque embellishments (as the
human
p. G13.
which
infested
his
body)
Ma}
Giles.
608
17. 18. 19.
Unlucky day
for travelling,
and
for all
kinds of needle-work.
Lucky day
Assembly
jeh
-j
for entering"
upon
official duties.
of the
500 Lohans
day
^
3^
Lucky
jjjf
(1)
to
20.
Birthday
of Hsu-ts'ing,
Chang Tao-ling
M.
?P?
(j|]I
pH
(2),
nli-
H e made some
in
full
of immortality
and
ascended
to to
heaven
eat
noonday.
also
His
dog
and fowls
with their
happening
some, they
of
entered heaven
|Jj
T'ai-shan
visits the
assembly of
Jj|.
of the
in
meeting
a
of the gods,
Pap
Lucky day
tsung WL
all
for
taking a bath.
f;
Feast
calling
barber,
cleaning up a house,
or
of happiness,
when
his subjects,
for
3f.
22. 23.
and
friends.
24.
unfavour-
removing
new house.
on a journey.
25. 26.
for starting
Wu-yoh
ta-ti
sheng-tan 3t
^^
at
^f JH
(3).
They
died
and
fell
adversary, Cliang-k'wei
^.
Lohans or Arhats. The immediate disciples of Buddha, supposed endowed with great power and act as guardians of the Buddhist doctrine. They are said to number 500. Their images may be seen in large temples occupying a whole room to themselves. Eitel. Handbook of Chinese Buddhism, Hackmann. Buddhism as a Beligion. p. 212. Edkins. Chinese Budp. 13.
(1)
to be
dhism,
(2) 2.
p. 178.
Vol.
(3)
II.
p. 158.
note
V. Fifth month, 18tli day. p. 587. See on these "five sacred mountains".
IV. p. 331-332.
609
27.
Festival of the ruler
of the
ta-li
sheng-tan ft fa
28. 29.
ft;
ft |g gg
An unlucky day
Lucky day
in general.
30.
who
Ma
ta-tsiang-kiin sheng-tan
M.)
m%m
mEleventh mouth.
1.
Lucky day
for
2.
Lucky day
for
unfavourable
tor
new
lodgings.
Lucky day
for entering
upon
official duties,
performing
mar-
who
grants
jj|| j[lj
children
(2).
and
f$k
Lucky day
friends.
sheng-tan
])tj
Yuh-hwang ta-ti slicng-tan 3i ^C if? w> (3). the God of the Western Mountain, Si-yoh-ta-ti ^ H |j|. He was originally a General
named Tsiang-hsiung
$<|
^, who
Kih
(1)
Peh
jfc,
fcji,
Tze-wei
Language.
(2)
3g
fill,
dynasty. A.D. '25-47 J, by women Chavannes. desirous of offspring. Mayers. Chinese Reader's Manual, p. 10. Le T'ai-chan. p. 151 (?g {\]\ $]). Chinese Superstitions. Vol. I. Illustration 9.
extensively worshipped during the Sung
5fc
(3)
3? $k-
In
tlu
'
Taoist pantheon,
he corresponds to the Confucian Shang-ti _h ifr, though he is humanised; and the Buddhist Fuh $}, or Sakyamuni. Kdkins.
China, p. 112.
much more
Religion
in
IV
610
the
Yin
Jjj
dynasty.
Winter
^
known
as
Tung-.tsieh
festivals.
^j
or the Yin
|$g
8.
Lucky day
trees.
for
9.
$*,
Lucky day
for
offering
sacrifice,
taking a bath,
hunting or
sweeping a house.
11.
who
sheng-tan -% Zj tk
5^
%M
Yellow
m
12.
2 )-
The Sung
Rivet. An
dynasty
sacrificed
to
the
god
of
the
13.
14.
An unlucky day
Death
of Hsien-chow, founder of a school bearing his name, and advocating the Mahayana system. Birthday of the genius
who
15.
y\^
f[{j
?|E
ffiE.
Lucky day
removing
duties,
performing
burial
or
marriage
ceremony,
official
to a
new
house, paying
visits,
entering upon
engaging
16.
Scanty luck.
17.
(1)
what
This was especially important whenever a home. Chinese Superstitions. Vol. IV.
T'ien
^, heaven.
oil
light)", O-mi-t'o-fuh sheng-tan \^ day for taking a bath.
ffl
pg
f,)|i
||
(1). Unlu.
kj
18.
19.
Lucky day
Festival
of
-F
|i-
Apparition
for
Kwang
t'ien-tze,
Kwang
the
t'ien-tze sheng-tan
of
all-merciful
and
mosl
holj
Bodhissatva of the nine Lotus leaves (Kwan-yin), Ta-tze chihiu-licn p'u-sah hsien ^. sheng jf g| ifg (2).
M^.M % H
20.
Lucky day
Lucky day
Lucky day
21.
22.
framework
of a building.
23.
The God
of the
to earth,
hsia-kiang $)
4 Jl J? T
children,
pf. Birthday
of the
who bestows
is
24.
(3).
jgf
-=f
ij|
f|||
Dame
Liu,
Chu-ma Liu-fu-jen
tan
popular goddess of smallpox. Unlucky day for starting on a journey, but favourable for calling in a
5fe
MM
il-
%fc
tailor.
25.
Festival of congratulating heaven, T'ien-k'ing tsieh /j |j. Established by the emperor Chen-tsung ui ^, of the Northern
Sung, Peh-Sung ft
%,
Death
of
'
7m-
Amitctbha. A Dhyanr Buddha, invented by the Mahayana School (1) about A.D. 300. Southern Buddhism knows no Amita or Amitaya >riginally
I
in
the
~< [l
<
ceil
was
at this period of
too abstruse for the common people to grasp) to-day the ruler of this so-called hlissful land, and hence highly popular among the Chinese. Eitel. Handbook of Chin
substitution
for Nirvana,
is
was invented.
Amitabha
Buddhism,
p. 6.
Getty.
The Gods
of Northern Buddhism,
p.
38 (Dhyani
Buddhas. Amitabha).
(2)
Second month,
p. U09.
I'"
1 '
day.
p. 573.
(3)
See above.
2.
612
26.
Festival
of the
gods
who
preside
-j-
over
all
^f 3l jM
fjl (^)-
of
Lucky day
work and
enterprise.
0^5^^
for
ill-
Birthday
jfl
Jeh-kwang
f t
ien-t:e
Buddhas,
Jil-lai-fuh sheng-tan
?JS
{jjjj
(2).
30.
Lucky day
Assembly
of the
the
P'eng-lai, P'eng-lai-hwui
^^
-gf
(3).
Whosoever
merit.
fairy
Island
of
recites a
acquire immense
riding on cranes,
assemble at Kii-k'ii-shan,
f^jj
r
Chu chen-jen
lit]
fei-hoh-chi KiX-k'u-shan
ill-
hill
M
to
"pJ
the
San-mao
upon
3 ^
/j
)-
Lucky day
for entering
official duties.
4.
Anniversary
of
Han-yiTs journey
to
ff: ;
%f
Anniversary
(1)
of
the
day
in
which
Kao-tsung
"jfj
(A.D.
West
See above.
Fifth
month,
5$[
ill,
(3)
P'eng-lai shan
fairy-land, a
mountain
Williams.
De Groot. The Religious System of China. Vol. VI. p. 954. Language. ; (4) Mao-ying $f 35, eldest of the three brothers, came to ICiangsu fL
B.C. 44, and lived in the Ku-h'u mountain
called
^fej
<h%i
[U]
Jjj,
is
"Mao-shan" ^f
Chavannes.
ill,
in
memory
of his name.
first
In Taoist lore
reckon-
ed as the
genii.
and the
p. 144.
of the sacred
mountains of the
Le T'ai-chan.
613
1127-1163), of the Sung titles on Confucius.
6.
dynasty,
7.
Lucky day
for
8.
Anniversary of the sacrifice offered by feudal princes and dukes, Wang-heu lah-chi-ch'en 3E fl| Jf ^. Birthday of Chang
Said to be a faithful
(A.I).
620-907).
An-
the
rank of Buddha,
Whosoever JOI #, (1). on this day will acquire immense merit. Festival of the seven precious things (Saplaralna), Ts'ih-paorecites
a Sutra
pih J fl
555.
The monks
feast to
day on bowls
of gruel
made
etc...
mint
Anniversary of Shen-kwang standing in the snow, Shen-kwang lih-hsueh jjj$ A man went to study religion under j ff
Bodhidharma
(2),
One evening in winter snow fell, and taught him nothing. Shen-kwang never moved till the snow was above his knees.
At
last,
off his
right arm.
When
Bodhidharma heard
snow".
Lucky day
unlucky
10.
for
taking a bath,
for starting
on a journey.
for
11.
moon
(3).
(1) Saltyamuni reached perfect enlightenment (Bodhi), or became a Eitel. Euddha, on the night of the 8^ day of the 12h month, B.C. 592
Sanscrit-Chinese Dictionary, p. 111. Edkins. Chinese Buddhism, p. 1^ IS See on Bodhidharma. Chinese Superstitions. Vol. IV. p. 156. note (2)
3.
Vol.
(3)
p. 399.
- Vol.
Chinese Superstitions.
Vol. IV
V.
p. 610. note 1.
614
12.
13.
Day
Day
of receiving in
numerous
blessings, Peh-fuh-jeh
"@"
fg
T'ai-yih king-t'ien
m^
14.
15.
the
God
of
the Great
Bear,
-4*
who
til-
presides
over
M^
Lucky day
^
16.
Birthday of the Taoist god of the Southern mountain (Ilengshan ||j |ll, in Hunan $] ]|j), Nan-yoh ta-ti sheng-tan ~$j
^M
17.
18.
^C 1&
=.
HI
(^)fell
Originally
a General
named Tsung-heh-lni
jf,
who
in the latter
Lucky day
known
3
"Old Worthy
',
Wu-sung
Itu-slii
19.
Lucky day
Another
20.
festival
of
the
god
of
mechanics,
jji
carpenters
(3).
and
jjj
fjiE
J^
^H
fj| (4).
Festival
of
Buddha
of
Many
^jSf
fij[',
(in
(1) T'ai-yih -fc 7^, a star in Draco, probably Thuban, the Polar star of 4000 years ago; the God of the North Pole. The worship of T'ai-yih ;fc Zj i rfc (B.C. 140-86), of the Former Han dynasty, Ts'ien-Han began under Wu-ti
was renewed under the T'ang jif (A.D. G20-907), and especially under the Yuen jt, or Mongol dynasty (A.D. 1280-1368). Chavannes. Le
fjlj
^'.
It
T'ai-chan. p. 22G.
(2)
Chinese Superstitions.
See above.
Fifth
month,
7th
d a y. p. 585. note
4.
Where
this festival
T'ien-yiu
~fc
UK,
fjK,
plan,
counsel, doctrine.
(',15
oi
which
is
Buddha labouring in one of the ten by some on the third of each month.
22.
directions.
Worshipped
H
23.
')'it
Wang-kih sheng
(i). olf
Sung
Isao-kiin
to
Buddhist and Taoist priests are invited 7& prayers, and see the god off.
24.
read
to heaven,
and reports
conduct
to the
Pearly
family
Yuh-hwang 3
of
J|,
on
the
of
the
jjijj
Tsao-kiXn ch'ao-t'ien
>)
^.
Reception Yuh-hwang 3 Jl, chief god who comes down to examine human conduct,
$t 3l
Tsieh
||,
Yuh-hwang
are burnt in
H-
Superstitious papers,
his honour.
Festival
A
Chi-ma
$ft
hwui
dhists
|f,
(2).
"Three Pure Ones", San-ts'ing Taoist triad, in imitation of that of Budof the
Offerings
tu-
made
25.
kwan
^^
)$
it;
!|.
Lao-tze,
foreseeing
Chow
dynasty,
betook
himself to
the
West.
He
came
On
reaching the
the governor
set
},
the
gate,
Yin-hsi
principal
besought him
before
to
down
from
in
writing
world.
his
instructions
retiring
the
The philosopher accordingly prepared the Tao-tehking if $g, or "Classic of Cosmic Order and correct conduct
and
after
committing
(3).
it
to
Yin-hsi
|,
(1)
to the
Tung-pin
Fourth month, 14th day. p. 581. See on this Taoist triad. Chinese Superstitions. Vol. (2) See Mayers. Chinese Reader's Manual, p. 110-113. (3)
Biographical Dictionary, p. 416-418.
III. p.
275. note
2.
Giles.
Chin
616
26.
27.
Lucky day
work and
enterprise.
for hunting.
Lucky day
28. 29.
Unlucky day
for
removing
to a
new house.
p'u-sah sheng-tan
said to be
in
lj| J||
^^^
earth,
fjjE.
fabulous Bodhissatva,
(1).
the retinue of
to
Sakyamuni
The God
4fc
,
of the
-4"
Peh-teu hsia-kiang
,
~F
(2).
14 th
15 th
23 rtl and
29 th of every month.
will acquire
Whosoever
merit.
recites a
immense
30.
All the
Buddhas descend
to earth to
evil
{.}(',
jji |a]
3|
jSl
(3).
Ceremony
up the
wells,
Fung-tsing
to
The following week being principally devoted congratulations and feasting, it is necessary to lay in a
^ ^.
(1)
Eitel.
p. 230.
Edkins.
Chinese Bud-
dhism,
(2)
See above.
'd
day.
p. 597.
(3)
Another descent
Ck'cth
ji,
to examine,
to inquire into.
Min
Wen
to investigate
good and evil. Hence to "examine the Williams. Dictionary of the Chinese Lan-
617
APPENDIX.
I.
Lucky days
In, hi hist
mon,
teries (1).
Candidates
may
19 th
27 th
Should the abbot of the monastery admit candidates on other days than those indicated above, misfortune will befall them. Some
days are even reputed so unlucky
thus
the
month that
and the abbot
II.
18 th and 21 st of the
Unlucky days
of
The following days are deemed unlucky for shaving the head Buddhist monks: the 2 nd 5 th 12 th 17 th 18 th 20 th and 21 st res,
pectively
shall
of
each
his
lunar
month.
Whosoever
violates
these
rules,
suffer in
person or reputation, or
may
even draw
down
The above
(2),
Ta-tsang-king ~X Mi $Li
liturgy of Buddhist
are
reproduced
the present-day
jjjp
"daily
monks", Shen-men-jeh-sung
f^
jjj.
(1)
of a novice
is
competent monk.
and words on the part of the candidate, witnessed by any The novice first cuts off his hair, puts on the yellow
garments, adjusts the upper robe so as to leave the right shoulder bare, and then before a monk repeats the three-refuge formula: "I go for refuge to Buddha, the
(2)
Law and
the Sangha".
p. 78.
Vinaya Pitaka.
embracing
p.
all
One
rules
scriptures,
Wylie.
Notes on
Chinese Literature,
206 (Buddhism).
20
618
^X'Kr
CHAPTER
IX.
ARTICLE
I.
THE
NEW YEAR
(Eve of
New
(1).
Year's day).
Kwo-nien
4f
The reader
will
much
customs observed
forth.
at
Chinese
New
Year
briefly
described and
set
petty
importance, and
it
may
\Yc
shall,
therefore,
them
in the regular
sequence
in
(1)
Kwo
ji!,
Nien
5}I,
a revolution of
New
Year".
Williams
620
1,
Ceremony
Fung-tsing
^$
to
(1).
On New
for
Year's eve,
as
it
three days,
first
is
deemed unlucky
a well
during the
are well
When
all
"kangs" and
jars
;
filled,
mouth
of
the
This
ceremony
is
called
or
covering
the
weir
Fung-lsing
^.
In
some
bamboo
sieve is placed
well, so as to
On
the
New
is
5^,
performed.
On
this
occasion
incense
to
and
the
offered
K&
(2).
On
the
or sometimes on that of
twenty-fourth,
first
houses
during the
lest
three days of
swept and cleaned up (3\ for the New Year none may sweep a house,
are
cast
mite of happiness fallen on the floor should be accidentally Such an act would deprive the family of as much out.
(1)
Fung
pit, a well.
The
char-
among
Sao
ground.
Williams. Dictionary of the Chinese Language. Ti iiji, a space, a spot, the sweep, to brush, to clean up. of the Chinese Language. Williams. Dictionary
$, to
This must be done on a fortunate day, as an omen of good luck. (3) The instrument employed is not the common limber broom, but a broom made out of the branches of the bamboo. Not only is the floor of the house thoroughly swept, but the sides of the rooms and the posts, etc... The
operation
seems
to
78.
621
felicity during-
If
the apartments
are con-
day when
places,
it
may
be cast out.
In
some
fifth
up on the
to
apartments are cleaned and the dust gathered day of the first month. This custom owes its origin
legend.
the following
slave-girl
Ngeu-ming, a native of Shang, had a named JiX-yuen j$ ]gj[. One day, having beaten her with
herself in
befell
whip,
she concealed
and
a few
days afterwards
fate,
all
misfortune
her master.
To avoid
a similar
Elsewhere,
in
this
12 th month,
eve.
jj|
(1).
solemn banquet, in which all, elders and young folks, At the close of the banquet, the children come and participate. congratulate their parents, who, on this occasion, make them a
a
On down to
the evening of the last day of the year, every family sits
present of a small
sum
of
(2).
money, as
kind of
is
New
Year's
to
gift,
Yah-sui-ts'ien
^ ^^
A
This present
deemed
have the
virtue of protecting
On
the
occasion of the
New
Year,
(1)
Yah
$,
ffi,
Ts'ien
of the
New
copper money, coppers, coin. Year". Williams. Dictionary of the Chinese Language.
The sum given varies according to the age of the children. Making (2) such a present is an omen of good for the coming year. The money presented should be strung upon a red string, as a symbol of jo}'. These little gifts
are usually spent in purchasing candies or
"I
the
New
Year.
Doolittle.
p. 89.
622
To show out the Old Year, lighted lanterns
the principal door-way.
4.
On
it
the
a
evening
of
the
last
day
of
the
year,
every
family
purchases
pastes
new
Tsao-hun
>J^ ;",
and
is
up over the
generally accompanied
by
his
helpmate,
On
of the year,
the Kitchen
God
is
deemed
to return
2'i
th
,
and
made
his
annual report
to the
Pearly Emperor.
Yuh-hwang 3i JL
sect (2).
Chi-ma-tien
$fc
address
is
compliments and an official address are obtained. This read out by the head of the family before the image of
are
the god. and then burnt in order to be thus conveyed to the nether
world.
burnt before the god, and three bowings are performed by the head of the family. All the other male members then advance successively, and perform the same
ceremony. The
as
this is
women
not sanctioned
by the
rites.
In
is less strictly
maintained.
Fung-men
p^ (4).
When
(1)
jvfc,
all
made
for the
opening of the
Tscto
employed
;",
the
God
of the Kitchen.
Hence
to "receive
See above.
Williams. Dictionary of the Chinese Language. Chinese Superstitions. Vol. V. Twelfth month, 24*' day.
1
p. 615.
(3)
Chinese Superstitions
n
f
Vol. IV.
p. 425-427.
(4)
Fung
Men
j,
The
original represents the two leaves of a Chinese door or gate. Dictionary of the Chinese Language.
Williams.
Fig.
199
La porte sous
scelles.
Pasting
siips of
New
Year).
623
New
Year,
every
family
pastes slips
of
red
paper on
the
door.
These are placed slantwise athwart the leaves of the outer door.
Henceforth,
dawned
family,
to
nobody may open this door before the New Year has do so would entail the greatest misfortune for the
all
and
happiness expected during- the year would thereby On one of the slips is
:
"may
Fung-men
Several
(1),
ta-kih
^^
to
^; and on
K'ai-men ta-kih
ingots
of
1^1
^k.
cf-
attach
the
mock-money
(2).
it is
also
customary
house.
a).
to
suspend
five
while other superstitious objects are placed beneath the eaves of the
is
placed a sprig of
ladder This intended sesamum, bearing pods. for the God of the Kitchen, Tsao-hiln jj ;fj, when he ascends to heaven on the 24 th of the month, and when he returns on the last
to serve as a
Several
cypress-branch,
pagan families add to the sprig of sesamum a Peh-chi Jfa jfo (3). This word is pronounced in
"gf
i.e.,
numerous
children.
Hence, through
(1)
size,
having
:
tin-foil
if
the tin-foil
coloured yellow,
it,
it
represents gold
represents
I.
Vol.
p.
This number has been supplied by the Author, with the request that
Peh-ffi, the cypress.
be inserted here.
(3)
The character
is
composed
of
wood and
white,
and durability.
Williams.
624
a
is
deemed
to
augur numerous
is
Peh-hwo-shu
~@"
f=J
j|l
This
fruit
is
j||,
i
generally
called
Peh-kwo-tze
J|
or
briefly
Peh-kwo Hf
^g"
which
e.,
is
Peh-ho-Ue
tl).
^,
numerous
pieces fowarded to
white or yellow paper These represent gold and the demons, Kwei j^, of the nether world
pieces
to this present,
it is
as
New
Year's
gift.
Thanks
expected they
7^
(2),
suspended
This evergreen
symbolical of a
7.
Ceremony
K'&i
of
(3).
It
is
well-known
inconsiderate
fact
that
children
act
thoughtlessly
and
utmost imporNow, many tance that none in the family should speak an unauspicious word on the first day of the year, as this would bring down upon its members
utter
words.
it is
of the
(1)
Peh-hwo-shu
St-
Gingho
biloba).
The maiden-hair
It
genus coniferae, but in its habits and foliage is unlike all the family. It has fan-shaped, deciduous leaves. The fruit
peculiar in not
developing the embryo of the seed until after ripening. It is resinous and astringent, and sold for food in the markets of China (Century Dictionary
and Cyclopaedia).
(2) Tung-ts'ing (Ligustrum luciduml privet. A well-known evergreen in the province of Kiangsu yl j$. It has elongated lucid leaves, and
^^
containing small berries. K'ai HH, to open. Ts'ah #, to brush, to rub. Tsui Pjg, the mouth. Hence to "rub the mouth", intimating that it should be carefully guarded.
cells
(3)
625
all
kinds
of
misfortune,
into
To avert such
evil,
parents
summon
their presence
the children
jfc
who have
i.e.,
not
Tung-kwan
or
|| (1),
for
who
have
of fifteen
sixteen,
according to
certain soothsayers,
later in life.
and others
When
mouths
to utter
with paper-money, on
the
next day
On
and
when taken
from
off,
are
plague,
Wen-shen p'u-sah
germs
$|f
jffi
^f
]||
(2),
depositing
therein the
(1)
all
to pass.
(2)
Chinese Superstitions. Vol. I. p. 26-27 (Crossing the barriers). See above Chinese Superstitions. Vol. V. Ninth month, 3 rd day.
:
p. 601.
ooOOQoo-
21
626
ARTICLE
II.
NEW
YEAR'S DAY
Kwo-nien
(in the
morning).
^
ffl
4p.
of wealth.
1.
k'ai-ts'ai-men
$- PI
or
in
1 (
)-
short
the
time after
midnight,
the
early
hours of the
taking
for
morning,
the the
head
of
of
good omen
New New
Year,
as for
instance:
make
fortune,
etc...
This
ceremony
2.
called
of wealth".
Showing out
God
of
of Poverty,
and introducing
the
God
Wealth
(2).
Sung
In
^
to
jj^
ijitja
Hf t$
(3).
some
Sunt)
is
customary
j|1
show out
midnight,
the
God
of
Poverty,
early
k'iung-shen
a
jp^.
After
the
or in
the
of
morning,
paper
|f|
image,
jji$,
bearing
inscription
"God
Poverty", K'iung-shen
is
temple
it is
of the
God
of the Soil,
T'u-ti Lao-yeh
is
jjjj
-^
fjj.
Here,
his baneful
influence.
On
returning
j|J-
to
is
the
set
picture
of the
God
of
Wealth,
Ts'ai-slien
jji$,
up
Incense
(1)
K'cd
fj,
to open.
Men
|"j,
the gate.
Ts'cti
Ity,
wealth, possessions,
worldly goods.
rich. Williams. Dictionary of the Chinese Language. This extra number has been supplied by the Author, with the request
that
it
be inserted here.
:
(3)
jpfi,
the
jf$,
J|f
Sung jg, to see one off, to bow one out to the gate. K iung-shen J| God of Poverty. Ts'iang f)|, to compel, to take with force. Ts'ai-shen the God of Wealth. Williams. Dictionary of the Chinese Language.
Fig.
200
Tchema
G27
and candles are lighted, and
all
bow down
in-
him
to
3.
Jtjj
(1).
of
Immediately after the principal door has been opened, the head the family worships "heaven and earth", T'ien-ti A table
j|jl
spread with
offerings
is
placed
table
in
the
front
reception-hall.
On
sticks
the
of
are
censer,
three
common
on
this
fragrant
kind
the
used
only
day
(2).
When
every thing
arranged,
up,
he
places
the
incense
in
the
censer.
j
He then
takes a large
Chi-ma
S|,
Tali-sieh
hung -rig en
flf
\&
^
set
begs to be protected
burnt,
It
mock-money
is
on
and fire-crackers
exploded.
the
may
and
up
door-way,
of
this important
New
Year's ceremony.
(1)
la Chinese philosophy,
J^
iti!,
represent
the transforming powers of Nature, not the living, personal God, the
Supreme
p.
all
things.
In
Southern China,
bucket of boiled
rice
is
five
The bucket
of rice
undisturbed for
p. 24.
day or two.
Doolittle.
Social
if''
"t
II.
The (3) Literally, "we give thee thanks for thy immense benefits". whole ceremony is intended-to express the obligation of the family to "'heaven and earth", and their dependence upon them for protection, life and succi
Doolittle.
II.
p. 24.
628
4.
Worship
of the
^%
^.
of this series, p. 417,
see described in
its
Volume IV
how
gods,
the house.
occupying the place of honour in the principal apartment of These comprise the tutelary and favourite gods of the
family:
of
Mercy, Kwan-yin $^
^;
jji$,
some famous
exorcists,
Kiang T'ai-kung
-Js
(1).
who have no
ancestral temples,
When
The head
with
the male
members
of these gods,
deemed
to reside (2).
5.
>)
(3).
The Chinese
God, Tsao-kiln j^
believe
^,
Emperor,
be
Yuh-hwang 3E
honoured on
Such an important
Year's day.
New
(1)
Chinese Superstitions.
p. 97-108.
I.
Pai
^f (derived from
hands, and
^ head
to the earth), to
to kneel
act of worship.
the Kitchen God. The image of this god as well as the ancestral tablet, is found in every Chinese family, and the practice of worshipping them is universal. Doolittle. Social Life of the Chinese. Vol. II. p. 81. Chinese Superstitions. Vol. V. p. 597, note
629
lighted before
his
image.
The head
all
the male
members
of the house,
Mock-money
6.
Vapourizing vinegar
;ff
Fah-h s in ng-l'an |
fc^
Women
folks,
as
stated above,
have taken no
official
part in
"heaven and earth", that of the household gods, and the worship Social etiquette in China confines them almost the Kitchen God.
of
and according
may
The ceremony
is,
hsiang-t'an |*
(2),
to
perform
Kiangsu yX
avert
will flow
Nganhwei j|i, The purpose intended is to expel noxious epidemics (3), and so propitiate the God of Wealth
it,
and North
inlluen
that riches
coffers.
7.
Worshipping
in local temples
Pai-miao
j^.
hand a lighted lantern, proceeds to the local temple, and there makes his offerings to the gods. Kneeling down and bowing three times before them, he
head of the family,
carrying in his
presents
incense,
(1)
Fcih fg,
to
issue,
to
f,
throw
out,
to
cause to go out
Hsiang
oil
ft.
fragrant, aromatic.
T'an
for spirits,
Williams. Dictionary of the Chinese Language. See this ceremony fully described above. Chinese (2) ol. V. p. 482 (Vapourizing vinegar).
(3)
Superstitions.
of the vinegar
is
for
all
mischievous spectres.
630
Chi-ma $
(1),
and
sometimes
has
string
of
fire-crackers
The gods generally worshipped are the local City God, exploded. Ch'eng-hwang };$; [$j|, Buddha or Fuh f^,, the Pearly Emperor, Yuhhwang 3 ^, the God of Literature, Wen-ch'ang -$ ||, the God of
War. Kwan-li
visit
|| $?
(2).
Married
women
also
take
occasion
to
of
some popular temple, preferably that dedicated to the Goddess or some other female deity deemed (3), Mercy, Kwan-yin f||
capable of affording
the
their prayers.
In of
neighbourhood
large
temples,
there
is
a vast
amount
8.
calls.
now becomes
and friends.
the duty of
pay
its
respects to relatives
The adult
calls.
New
Year's
The
husband must
able
distance.
call
if
thrice,
and standing in society, on meeting, bow to each other, shaking their hands in the air, and each mutually congratulating the other.
Adults,
when
calling
at
the
New
to
Year,
with
melon seeds
rather
nibble,
nothing substantial
9.
to eat in
them.
first
Enjoying the
these
divers
New
Year's meal.
are
over,
When
(1)
all
ceremonies
the
family
sits
literally "paper horses", burned at funerals for the use At the present day, the expression is used for all kinds of See superstitious papers burned, and thus forwarded to the nether world.
/,].),
Chi-ma %$
of the dead.
Vol. V. p. 538. note 1. Chinese Superstitions. Vol. IV. p. 425-427. See on the City God. Chinese Superstitions. Vol. V. p. 494. note 2. (2)
Buddha,
p. 580.
3; p. 524.
notel.
The God
(3)
of
War.
Chinese Superstitions.
631
down
to
to
enjoy the
is
first
New
is
Year's meal.
Most
of the food
offi
the gods
ol
the
household.
lings,
is
Besides,
customary
dumpjj,
called
Hwan-t'wan
|#|
(1),
"hwan"
synonymous with another "hwan", which forms part of the Such words expression Hwan-hsi $% &, meaning great joy. deemed to be of good omen, and augur prosperity and happin
throughout the year.
Mothers
of
families
also
offer
to
their children
small cakes,
to
-j-
"^
pjt (2),
gradually rise
eminence,
is
may you
in
finally
become
a high official.
on the words.
meaning
lofty,
setting oneself a
high aim.
It
may
abstain
from
account of
times
number of pagan families meat on New Year's day. This is done on eating The custom is somereverence for "heaven and earth".
be also remarked that a good
called
"eating vegetables
in
honour
(3).
of
and
in
is
This day
is
also dedicated
the worship
of Maitreya,
Mi-leh-fuh
}$;
ffj,
the
Buddha
of
the
Future
(4).
expect thereby to
propitiate him.
(1)
Hwan
forced-meat
balls.
T'toan M, round,
Dictionary
ol
rice
dumplings".
Williams.
Pu
, a step, a pace.
step, gradually.
Sheng |5, to ascend, to advance. high, lofty; high place or condition. W illiams. Hence "gradually ascend to eminence, may you be promoted Dictionary of the Chinese Language. Abstinence in honour of "heaven and earth" is observed on the (3)
.
and 15
(4)
Ul
of each
month.
p.
'\'>'-^.
See above.
Chinese Superstitions.
V.
hirst
month,
l<
daj
p.
632
Moreover, the Chinese honour on this day the birthday of hens,
The greatest importance is attached to the Ki sheng-jeh $jfc most insignificant things, as these it is thought bear on the future, and portend happiness and prosperity for the current year (1).
.
10.
How
They go around in groups, presenting their congratulations members of respectable families, and begging a present of cakes
to
or
money
tunate
day.
of
some kind.
Whosoever would
(2),
refuse them,
may
of
expect
and wishes
all
an unfor-
New
Year,
others on this
The Author happened more than once to the quaint and interesting scenes which take
occasion.
be an eye-witness of
place
on the above
had the good fortune, assisted by a native of securing a copy of the congratulations which the beggars scholar, heap on the heads of their cherished friends.
even
He has
They form into two choirs, each alternating with the other. The more musical members of the fraternity drone out the leading
stanzas, while the others express their approval by a well punctuated
yes, indeed, or be
it
so,
Hao
j(f
(1)
life,
and implicit
Portents and omens exert a telling influence over Chinese everyday faith is placed in the effects which are blindly deemed to
Chinese Superstitions. Vol. IV. Preface, p. XV. a large vocabulary of curses, oaths and imprecatrivial
tions.
On
the
most
their anger the most direful vengeance, or expressing their feelings in the most filthy language. All classes of society, without distinction of sex or profession in life, indulge in cursing those who have aroused their angry passions. Doolittle. Social Life of the Chinese.
Vol.
II.
p. 273.
633
First Stanza.
Now
very rich
!
comes the
Yes.
New
Year, the
new season
all
May
Yes.
Yes.
homestead
!
thousand acres,
Meu
)|X (1),
fall to
your
lot
Yes.
it
Yes.
Amidst your
Yes.
fine rent,
we beg
to cast a
(So saying,
against
the door,
the
Yes.
Second Stanza.
The
Yes May your business bring you plenty money! Yes Yes. Last year has brought you hundreds
old year is out, the
New
Year
is
in!
(2).
(3).
of dollars
May
they
(thrice repeated)
Yes.
(1)
Meu
$ft,
acre.
(2) (3)
Williams. Dictionary of the Chinese Language. 3=. See Chinese Kwo-yih-nien, yiu-yih-nien jg
*%%
text. p. 636.
Here the head of the family is addressed as Lao-pan #, literally old board or plank, corresponding to our "Sir", or in more familiar style.
"Governor, Boss".
22
634
Receive our best thanks for what will be our share
!
Yes.
May
We
Yes.
New
JJp (1)!
We
also
Yes.
!
Yes.
!
Yes.
coffers
May
Yes.
silver pieces,
as large as a bushel,
fill
up your
May May
May
precious stones
agate
gems
fall in
they
all
Yes. Yes. be up your back door Yes. such abundance as pave the road
fall at
piled
to
May
you
!
Yes.
a pawnbroker! give
Yes
(2).
stanzas
Yes.
us twenty-four
dust,
and
cast
it
ten
we
(1)
-f
Jf,
to
make
bow with
the
from the Kung-yih Jj& ^l", or very formal bow, the hands Williams. Dictionary of the Chinese Language. raised to the eyes. being (2) Large pawn-shops in China are opened only by the wealthy. To
breast.
differs
carry on these establishments with success much capital is required. Articles pawned are kept for three years, unless redeemed. The rate of interest is
very high compared with that of Western countries. of the Chinese. Vol. II. p. 160.
Doolittle.
Social Life
635
Third,
at
thy
feet
Yes.
may
we
cast
the lotus-flower,
of wealth
Fourth,
Yes
Fifth,
five
sons
all literary
graduates
Yes.
Spring-
Sixth,
time,
i.e.,
may you
all
Seventh,
may
may
r
Eighth,
Yes.
(1).
age
Yes.
!
Yes
may
May
thy
on a
tiled
pavement
Yes.
on thy
tiled
Yes pavement!
May thy
Y'es.
characters be engraved
all
high
officials!
(-)
fr
ffi
& m it $m
m m
it
W * f% m
'J
If It fa
ft
fa
Mm
mmm*
# # #
^ %
(1)
if
%#
~
a
%
poor idea of happiness:
it
iff
material goods of this world: riches, honours, a well-stocked harem and old age.
(2)
-f-
^f #.
#.
: 1r
H\ which mean
"may
all
officials".
Williams.
636
iff
Hit
iff
ffi
iff iff
n^
iff
=f
iff
^n^ #
si IB 41
iff it?
if
^
ja.
iff
If !t
iff
-k
&m *
iff iff
ft ft
iff
^^ m m $ $
ti
p*
w
tfJ
~
iff
ft
+ K
IB
7C
iff
iff iff
H
m
3l
y>
ill
It
h m &3l ?
t
A
mm?
%AE
^^
It
iff
iff
+ * + $ *
iff
iff
iff
&
ti *#
-fc
IB
iff iff
637
ARTICLE
III.
MONTH.
day
is
by the Chinese
.
to
be the birthday of
^ g
In the province of
Nganhwei
j|i,
is
customary
Jj[
to
God
of
Wealth, HsiXen-t'an
p'u-sali 3
^
a
Upon
a
:
table
are
placed the
following" offerings
from
the
neck,
hen and a
of the
fish.
lighted.
The head
before
three
times
the
image
often
god,
The more
more success
may
year.
of
be expected in business,
and
all
In
some
(2),
places,
people refrain
is
to the
God
Wealth
cock
as
;|fc
he
deemed
to be
is
kiao-jen
Instead, he
in his
is
is
also
immolated
of the
honour.
ceremony, part sprinkled at the feet of the god, or smeared on the lower part of the frame which contains his image.
blood
(1)
Hsuen-t'an
jfe
iffi,.
Literally, in the
the
sombre or dark
altar.
In
earlj
times, this
than at the present day. In images of him, he is represented with a red countenance, black whiskers, and is accompanied by two assistants, one standing on his right, and the other on the left. Doolittle. Social Life of
less influence
the Chinese.
Vol.
II.
p. 155.
Third month.
fruits, etc...
commission merchants dealing in fish, wood, on the second of every month make a feast in honour of the God
this occasion, fowls, fish, pork, goat's flesh, crabs, vermicelli
to
of
Wealth.
On
him.
Doolittle.
Vol.
[I.
638
Third day.
On
this
day,
the Chinese
.
commemorate
customary
It
is
to
burn
jfl]
mock-money,
$.
When
little
the
God
Wealth
(1).
This ceremony
is
pomp.
Should the
official
7
,
dons his
head of the family be a literary graduate, he costume and knobbed cap, burns personally the
mock-mone}
god.
He then
down, and bowing three times before the him his choicest favours.
Fourth day.
On
it is
this day,
the Chinese
commemorate
Yah sheng-jeh ||
customary
fl
For this purpose, Buddhist or Taoist priests, Tao-shi J^', are These recite their Sutras, burn incense, and accompany invited.
both with beating of cymbals and drums.
^
is
The ceremony
conclu-
ded by the head-priest taking in his hands a hen, previously killed and plucked, and upon which he spurts some native wine. He then
bites
into
its
head with the teeth, and smears with the blood that
the bath-rooms,
or
smothered by the
The 'professed object of this ceremony is to propitiate the God of (1) Wealth, and obtain his assistance in the management of business, thereby securing an increase of riches. Doolittle. Social Life of the Chinese. Vol. II.
p. 154.
(2)
In China, baths
may
days would be attended with fatal results. See above. Chinese Superstitions. Vol. V. Second month, 11th day. p. 572. Fifth month, Jth day. p. 585. Sixth month, 5'h day. p. 589 (Lucky day for taking a bath).
(
Fig.
201
Hmen-tan.
639
Fifth day.
On
this
day,
^H.
the
(!)
sheng-jeh
^
7$,
customary
to
Wu-lu
ts'ai-shen
fjfo
|tj-
The
offerings
made comprise
sticks of incense,
which are lighted in their honour. Mock-money is also copiously and the usual bowings are made before the images of these burned,
deities.
Sixth day.
On
festival
this
day,
Ms
sheng-jeh B|
of
Q Buddha
#,
In
of
Ting-kwang-fuh
sheng-lan
% %
MB
2 )-
Seventh day.
Anniversary of the day in which
Je h
man
first
:zfe
Incense
is
offered to
heaven in thanksgiving
Should there be sunshine on this day, the whole year will be happy, and none may fear either epidemics, or any other of the
misfortunes
which
afflict
suffering
humanity.
On
the
contrary,
may
be expected.
Niu 41 an ox, a cow. The ox, sheep and pig have ever been consi(1) dered as the three great sacrificial victims in China, Sctn-sheng 4i- Mayers. Chinese Reader's Manual, p. 301.
!
(2)
disciple,
Dipamkara. A fictitious Buddha, who received Sakyamuni as and foretold he would in a subsequent kalpa become Buddha.
is
his
In
This
is
in
influenced by Christianity.
640
On
this day,
it
is
customary
for business
men and
shopkeepers
to dismiss or
engage
work
of the year.
Eightli day.
On
rice
and other
edible grains,
Tuo sheng-jeh fQ
(1).
Ninth day.
On
this
day,
the Chinese
of vegetables,
Ts'ai sheng-jeh ^t
Taoists, Tao-shi
temples the
birthday
of the
Pearly Emperor,
sect.
Yuh-hwang shang-ti
divinity
as the
is
31 3k _L
popular
^> supreme
the
(2).
god of their
This
very
of the
among
Chinese,
who
consider
him
Lord
physical world
Tenth day.
On
of wheat, barley,
fr
espe-
where
rice is cultivated,
means
of dykes.
Thirteenth day.
On
called
lamps are placed on tombs. These lamps are "ghost-lamps", Kwei-teng %, jg, and are intended to guide
this
day,
the
to
the grave,
and the
sacrifices offered
there for
benefit (3).
(1)
Tao
fg, rice
when growing
in the field,
of the Chinese
Language.
ifr,
In the Taoist pantheon, he corresponds to the Confucian Shang-ti _k (2) and the Buddhist Fuh $$, or Sakyamuni. Edkins. Religion in China, p.
112.
2.
II.
p. 210.
note
3.
Vol.
III.
p. 315.
note
I.
p. 22.
641
In
the
evening,
made
which is Lung-lcng j;g, In cities carried processionally through the streets on this occasion. is celebrated with great pomp on the night and towns, this festival
lanterns,
j'j[f
of the fifteenth.
-**s>
23
642
ARTICLE
IV.
New
Year
Kwo siao-nien ^
in
*\\
f.
The
as
fifteenth
day of the
first
month
China
is
generally
known
because >J- f, "spending the little New Year", Kwo siao-nien on that day all enjoy themselves, and bring to a close the feasting and congratulations of the New Year. It is also on the evening of
this
day that the festival of lanterns, Lung-teng f| This is celebrated as follows (2). place.
;)
(1),
takes
procession
is
organized,
in
of a
dragon
is
This image
made
of
bamboo
is
splints,
covered
can be lighted up
the interior.
of the
It
is
the heads
crowd, those
who
carry
it
making
it
bend and
and singular procession wends its way through the streets, cymbals are beaten and fire-crackers exploded, while a crowd of children bearing lighted lanterns in their hands accompany
As
this weird
on
all sides.
and exhibit gaudily coloured lanterns at their front doors. this feast of lanterns is a general and national festival.
(1)
Lung
||,
lantern.
Hence
dragon, the chief of scaly animals. Teng j, a lamp, a literally a "dragon-lantern", so called because it imitates the
a a
form
and movement of
dragon.
Williams.
Language.
(2) Nearly every respectable family celebrates this festival in some way, with greater or less expense and display. It is an occasion of great hilarity and gladness. The houses are lighted up as brilliantly as possible. There
is
common
cards.
more drinking
of wine,
at
35 (Celebration of the
feast of lanterns).
\:
Fig.
202.
643
Respectable
strictly
married
females,
who
are
usually
secluded
very
at
the
and
childless,
they
endeavour
to
When
This
is
on the bedstead, expecting or desiring as a consequence of this devotional act to be blessed with male offspring (2).
and
laid
artificial
them home with the greatest care. They are then used as a charm, and deemed efficacious in procuring the lucky hatching of
eggs.
Thanks
to
this
device,
will infallibly
to
bring forth a
chick
(3).
the
Work
of
Jji|
feast of lanterns
originated as follows.
the
emperor Chung-tsung
a certain
cfj
(A.D.
T'ang
dynasty,
month
The emperor went out from the Imperial palace to contemplate the spectacle, and in order to allow the people to enjoy it also, he had the gates of the city left open
one hundred thousand
lanterns.
The same
(A.D. 960),
Work
first
year
of
T'ai-tsu
-fc
jj|,
founder
of the
Sung
to
dynasty,
being so prosperous
to
that
is
There appears to be more licence granted by custom to respectable (1) married females on the evening of the fifteenth of the first month than on other evenings Doolittle. Social Life of the Chinese. Vol. II. p. 36.
(2)
In
women
take
home
to
a shoe or a flower
from the shrine of the Goddess of Mercy, and thanks be soon blessed with male children. Doolittle. Social
II.
Vol.
p. 36.
644
The encyclopaedia,
states
$|
^^
(1),
Chow
ffi
the thirteenth
(2).
The
serious
revelling
that
disorder,
especially
under the
cfa
and enjoyed the spectacle in the streets of the capital. His consorts and other ladies of the harem also went out in great numbers, but
several
among them
lord
never returned
(3).
some
cakes,
minded
some poisoned
She kept
this
which he
ate
afterwards.
own
son, a lad of
(1)
T'sien-k'ioh lei-shu jf
it
who completed
and
treats of
in 1632.
It
fit |g ||. Compiled by Ch'en-jen-sih pfc -fc , comprises 120 books, divided into 13 sections,
upwards
of 1400 subjects.
Two
books, the
1 1th
and
14 th
which
Wylie.
spoke disparagingly of the Manchus, have been later on suppressed. Notes on Chinese Literature, p. 187.
(2)
The Encyclopaedia
(B.C.
Han
| dynasty
20G
New
still,
2 days,
some 800 years later (under the Sung % dynasty), and making 6 in all, were added to the feast by
Imperial authority.
(3)
Encyclopaedia Sinica. p. 287 (Feast of Lanterns). "Elucidation of Historic Annals", Tze-chi t'ung-kien-hang-muh
#j
ffl
@, published
historiographer Ch'en Jen-sih 1$ fr %. by the thousand, but a good number never returned".
(4)
dynasty by the national The Chinese text has "they went out
Ming
EJJ]
Gowan.
tsung).
OOfc-OOoO
645
ARTICLE
V.
FIFTH
generally
F^j
known
in
month, Tuh-yueh q#
gods
preside
(1).
From
the
first to
five
Taoist
of
over
to
summer
special Board
Health Officers,
whom
(2).
the
common
when
which
or
according to others
6 th
15 th
16 th
17 th
heat
25 lh
of
When
diseases
the excessive
various
and epidemics break out among the inhabitants. General and even the medical art in China, attribute these popular opinion,
to
not
the
change
of season
or
other
natural causes,
but to the
ffi
(3),
Buddhist and Taoist malignant breaths that cause disease. have invented all kinds of charms deemed to be efficacious priests
protecting from such spectral diseases, and expelling malignant
for
homes
of the people
(4).
These
written
protecting
(5),
called
Fu
ffi,
i.e.,
charms
or
fl)
lunar
Tuh ^, dangerous, destructive, malignant. Yueh ^, the moon, month in China. Williams. Dictionary of the Chinese Language.
See above.
(2)
Fifth
month,
st
day.
p.
summer
diseases).
The
Sieh
3f|5
are abnormal, malignant breaths or influences, spectres De Groot. The Religious System of China. Vol. V. p. 467
(Demonology).
(4)
The use
of
charms gives
and when
it
oc-
De Groot. The Religious System of China. Vol. VI. p. 1059. See on this word and its meaning. Chinese Superstitions. Vol. (5)
Preface, p.
III.
111.
646
in the eyes of and tranquillity", P'ing-ngan-fu Zp. (1), which from sickness and pestilence throughthe Chinaman means freedom
^^
door-way,
placed on
suspended from a cross-beam of the house, attached to bedcurtains, and at times worn on the person or in the hair.
Early in the morning of this day,
householder
sweet-flag,
to nail
up on the
lintels of
|j|
"]ff
jjj!
is
Ch'anrj-p'u-ts'ao
marshy
places
and moats.
It
This
plant
illustration),
attributes
to
who
sweet-flag,
families, both in
towns and
mugwort, Ngai
hang up which is
deemed
Vendors
of the "five
viper,
jjp
(4).
centipede,
After
power having been stamped with the seal of a god, the picture is affixed on one of the walls of the house, and henceforth the family
(1)
See
felicity".
Vol.
II.
p. 221.
This
luck-bearing script suspended from the cross-beams of the house, especially on the fifth day of the fifth month, with the purpose of securing peace
Ch'ctng-p'u-ts'ao Jf
jftfj|.
The
Ngai
~i
p. 502 (Nailing up sweet-flag on the door). (Artemisia vulgaris), mugwort, or any plant from which
moxa
is
obtained.
p. 502.
(4)
See Illustration
p. 224.
It
charm on the
colic,
having the
fifth month, will be protected from and from pernicious influences generally.
first
five
days of the
Fig.
203.
%-fcfc-
!p?j?- Vii^V'"
?-'"sS't?"'"^'v"i
''
^^-
.Vv,^"t*v
&=-*
Image qu'on
et
affiche
dans
les
maisons
comme
porte-bonheur
representant les 5 animaux nuisibles Ou Tou, Picture of the "Five venomous animals", Wu-tuh 3L
^.
!
647
is
all
and from
also of
influences which
may
P
pictu
Chang, the Heavenly Master, Chang-t'ien-shi ijjl Ji Tao-ling 3jt || (1), first official head of the Taoist
or
Chang
sect.
2
ol
jr.jv
f[|
exorcist,
said to
the T'ang
dynasty.
He
is
dishing a sword,
finally
demon whose
eves he
plucks out.
all pagan however, exclude others from being also
affixed
on this day
in
They do
not,
Principal
among
Liu hsuen-ying fpj i ^, more commonly known as the Immortal Liu-hai, Liu-hai sien |flj $ f|[| (4); the Ruler of Heaven.
T'ien-kwan
^ ^
^;
or the
Goddess
of
Mercy, Kwan-yin 0J
to
g-.
On
this day,
it is
mix vine
(1)
p. 158.
(2)
note
See on Chang, the Heavenly Master. Chinese Superstitions. Vol. 2. Vol. V. First month, 15th day. p. 567.
II.
as the
Chung-kwei $gr jg. He was considered as a demon-expeller as early T'ang jif dynasty. At the present day, pictures of him are put up in houses and rooms as a protection against the disease-demons of summer.
VI. p. 1178.
Chinese Su]
The
according to the Buddhists, the regions of earthly longings, the region of form and that of formlessness (this latter place is the ante-chamber to Nirvana). Mayers. Chinese Reader's Manual p. 297. Chinese
Superstitions. Vol.
(4)
I.
p. 37.
note
1.
Liu-hai
jgij
$j.
An
He
is
frog (the
emblem
of
money-making), and
holding in his
hand
a ribbon,
upon
which
p. 505.
five
Giles.
648
(1). powdered cinnabar in native wine, Lung-hwang-tsiu |[f| $$ The red colour, which the wine then assumes, is deemed to ward
off spectral
The Dragon-boat
festival.
Twan-yang king-tu
The dragon-boat
jffi
|f fg $?
(2).
on this day.
Dragon-
having
Each boat
stern,
bow resembling a dragon's head with open mouth. manned by 20 or 30 men. The helmsman stands on the
sits
while another
flag,
and
regulating the
movement
rowers.
of the
drum
Large crowds of adults and children (see annexed 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
(3).
Prizes
and rewards are given to the swiftest boats, and these often give rise to quarrelling and fighting among the men who belong to the In general, this festival is most popular, and an various crafts.
occasion of betting and merry-making
among
all
classes.
The origin
named K'ilh-yuen
jjjj
^,
or K'iXh-
^p,
who
lived B.C.
(1)
See above.
Chinese Superstitions.
in wine).
V".
p. 508.
15
(Mixing
powdered cinnabar
(2)
Dragon-boat
(3)
middle.
solstice regattas". Seeing the races on the Williams. Dictionary of the Chinese Language. The boats are also so long and narrow that they easily break in the Accidents likewise occur from the excessive heat of the sun on the
Literally
"Summer
festival.
The men
owing to the presence and the shouts of the spectators, the drinking of spirits, and the natural desire of excelling. Doolittle. Social Life
of the Chinese.
Vol.
II. p.
59.
649
of
Ch'u ^, a large feudal principality comprising Hu-kwang (the modern provinces of Hupeh and Hunan), parts of Honari
fx.
ffl
;n[
if,
and Kiangsu
the
M-^p.
its
capital
was
Kingchow-fu
jjij
j]\
Iff,
on
Under the reign of Hwai-wang fg '- (B.C. was Privy Councillor and introducer ol 328-299), K'uli-yuen Jg
Yangtze
$
to
ambassadors
the
$J?
the Court.
Though he had
the
full
confidence
ol
prince, he was impeached by a jealous rival named Kin-shang anc cast into exile. Here he found solace in composing the fpj>
'
poem Lisao
sought
}| |j| (1),
or
to justify
Hwai-wang
j||"
3i> against
making war
finally
Siang-wang jE 3ii succeeding him, K'uh-yuen J|j fif sunk and was exiled for the second time to a place
the
life.
south
of
Yangtze
^P.
Discouraged,
he
resolved
}j
to
bid
farewell to
Going
to the
bank
of the Mih-lo
$ (a river in
a
Hunan, tlowing
into the
stone to his bosom, and plunged into the waters of the stream
(3).
month, B.C. 295, and lias ever been commemorated by the Chinese under the name of the
fifth of fifth
"Dragon-boat
festival".
The racing
his
is
supposed
in
to represent
the
original research
made by
countrymen
corpse.
into
In
the river,
(1)
See
text.
Zottoli.
Cursus Litteratura;
K'uh-
yuen's whole works were published in 17 volumes in 1883. Ts'in 5g. An ancient feudal State, which arose (2)
gradually extended over the whole of Shensi |& and Kctnsu
249,
\\'
B.C.
S<| T.
till
and
I
i;!:'i
in
under Ski Hwang-ti j& J| iff-, it subdued all China, and established the dynasty of Ts'in (B.C. 249-206). Williams. Dictionary of the Chinese Language.
short-lived
(3)
foot of the
The exact spot is known as K'uh-t'an Jpj ffl (K'uh's rapids), at the Yuh-keu hill, Yuh-heu-shan 3? J ill, twenty miles North of Siangflfl
yin-hsien
[&
%. A. Tschepe,
S.J. Histoire du
Royaume
de rch'ou.
p.
'
650
the present day, special three-cornered rice dumplings, called Tsung'
2e
W. "?
(1)j
p'u-ts'aq
^|
j|eL,
are eaten in
memory
of the event.
(1)
ffi
f^,
J/f
a
isV"
made from
the 5'h
preparation of rice and millet, 5'h day of $fc, and eaten on the
moon.
Fig.
205.
Bateau-Dragon,
651
ARTICLE
VI.
th
01
THE
(1).
\ll'
MONTH.
#]
in
China
is
called the
"Lah
sacrificial
|s
month"
I,
<
^j
dynasty
sacrifice
was
offered
in
the gods,
genii
and Immortals.
Hence
this twelfth
as the
"Lah
)]f
sacrificial
month".
On
custom
the
is
eighth
day
of
the month,
Lah-pah
Ifft
A,
singular
among
kind of porridge.
composed
Wu-
kuh 3
fruits,
and vegetables, into which they put also a variety of such as earth-nuts, chestnuts, dates (in some places jujubes
ig
(2),
and water-caltrops),
seeds
a
of
the
(3),
and
boil
them
into
thick
mass known
"porridge of the
8 th of the XII th
month", Lah-pah-chuh }f
3$.
This
off evil
is
deemed
to be efficacious in protecting
On
the
feast
their benefactors.
(1)
Lah
)$,
to sacrifice to the
Pah A,
eight.
Lah-yueh
j^
is
gods three days after the winter solstice. name for the twelfth month. Chuh i$,
Wu-huh
hemp.
j|x.
millet,
wheat,
pulse and
(3)
3i6.
i
Bignonia.
species of creeper,
is
The flower
fruit
creeper".
It
has pod-like
reaching m the tropics to the trumpet-shaped, hence the name "trumpetand winged seeds with much albumen. Cen-
652
called
the
and the
five tastes",
TsHh-pao wu-wei-G.huh
a special
<fc
-j|
;/,'.
Rfc
#j
(1).
Court
Several
to
the State.
it
several
localities
is
to
smear part
of this
to the
"guardian god of
igj-
door",
also
Men-slien
jj$
(2).
Juiube-trees,
Tsaoshu jg
(3),
smeared therewith
ensuing year.
in
more
fruit in the
It
may
which took place between the Author and a Buddhist monk, with regard to the efficacy and origin of this superstitious practice.
If you put the vegetables and the various The Missionary. and prepare each in a different cooking-pan, you grains apart,
on the other hand you cook them together, you will have a mixed dish of both, differing from the former only through the fact that it has been prepared in a single cooking-pan.
will
If
Why
then do you attribute to the ingredients cooked in the single pan a virtue which the others have not ?
If,
moreover, you
eat this
first
it is
month
or
the twelfth,
identical
on the
first
month,
the same
stuff
your hunger.
Why
it
month
No
(1)
The eighth
of the 12 th
month is the anniversary of Sakyamuni's The monks feast on seven precious things,
See above.
Twelfth month,
(2)
of the door,
Men-shen
III. p.
["j
jjji.
hold god.
(3)
2G1.
whose
in
(Zizyphus jujuba), the buck-thorn or jujube-tree, commonly called a date by foreigners, from the resemblance
La
A $.
653
beyond its nature, hence to attribute to a thing an effed which cannot obviously produce, is opposed to common sense. Mow every body admits that the power of warding off evil influences
effect
it
or
is
ve*
ables
or
in
You
are, therefore
wrong
produce.
The
to
is
provinces of Kiangsu
that
of
Cllihli
$j|
.J|
and Nganhwei
(1).
%
for
%, and
who
extends
even
]{\_
In
citi
towns
those
and country-places,
literati
people,
even
the
purpose of warding
upon
themselves.
Whosoever
as
|j
it
eats
be
protected
from cold
Prince
happened
the soldiers of
Chwang, Chwang-wang
"We read,
in
fact,
3i-
in
the
annals
(2),
that
at
Prince
Chwang, Chwang-wang
in the
(B.C. 613-590),
ruler
marching
Siao
(3).
was
midst of
season.
suffered
exceedingly from
the
cold
The
prince
passed
personally
officers
men
and
were thereby cheered up, and forgot the cold of the winter.
(1)
effect
The argument adduced above, viz. that no cause can produce an beyond its nature, would convince any reasonable person of the futility
China custom and precedent arc generally more
See Doolittle. Social
r.ilV
of the Chin
p. 411.
(2)
ClVu
3(g.
in
Chow
SJ
dynasty,
It occup existing from B.C. 740-330, under the rule of twenty princes. Hunan $j ffi, parts of Honan \iif rfr and Kiangsu ft HIfupeh J it,
,! "
capital
was Kingchow-fu
1
)\\]
-M
tfF,
on the Yangtze fa
?-.
Williams. Diction-
ary of the Chinese Language. Siao jig a small principality near the Yellow River, now Sia< (3)
,
7i;
M,
in
North-West Kiangsu
yl $.
Language.
654
Such
build
is
monks
aging words
The passage quoted means simply, that the encourCh'u ^, so comforted the troops that
it
does not
mean
them from
month
all
will protect
them from
and that
who
eat
such
Chwang,
r
Chwang-wang $
words
of
^E>
who were
their
prince.
of
this silly
<&&%&-
Fie.
207
La
bouillie
de pois rouges.
$j-
655
ARTICLE
VII.
1 )-
records
that
Kung-kung ^t
(2),
one
of
the
petty
who
rose against
Fuhsi {
to die
son.
of epidemics.
This
malignant deity has a salutary fear of red beans, and hence porridge made of them is eaten on the 25 th day of the XII th month, in order
to
ward
Such
all
is
practice so
prevalent
among
classes,
to
the untutored
day.
peasant,
of eating rice
this
After
the
porridge
has
been cooked,
placed in
of
to each
member
him on
dish,
his
Should any one be absent, a bowl is reserved, and given return. Even suckling children get their share of
is
the the
extended
to the cats
and dogs
of
is
household
annexed
all folks,
it is
illustration).
Hence,
this mixture
called
"porridge for
and
all
mouths".
to prepare this porridge with
In
the
some
families,
of a
is
customary
It
is
addition
little
sugar.
porridge" and
(1)
Ch'ih
#,
gruel, porridge.
Teu ec, pulse, beans. Chuh ij$, red, a purplish light red. Hence "red-bean porridge", eaten on the 25"' of the twelfth
month.
(2)
Kung-kung &. X-
legendary being,
represented as leader of a
when he
well nigh
that of wood).
i|.
deluge (a Tapist fancy representing the struggle of the element water with He was by Nu-kioa iz %, the sister of Fuhsi {k
vanquished
legendary notions, the superstitions of later times have invested Kung-kung it with the attributes of the Cod of Water. Shui-shen
From
these
7\<
fif.
p. 2!7.
656
Others add thereto some refuse of bean-curd, Teu-fu-cha
|j^j
$j
to
(1),
and enjoy a hearty meal of the delicacy, as it is deemed be efficacious in obtaining remission of all sins and transgres(2).
sions
Teu j=, pulse, beans. Fu rotten, corrupt, crushed (1) The two characters taken together mean "bean-curd". Chct $?,
Jjjjjj,
to
powder.
lees, dregs,
refuse.
Language.
(2)
jfe,
a Taoist
work
in 47 books, written
ffi
by Lo-pi
$}'
%j%,
the Sung
dynasty. Ts'ing-Jua-luh
$$.
i=C><X3>=t>-
CHAPTER
X.
Among
specially
the various
to be
endowed
of
The Li-ki
following-
jjj|[
ffj,
or
the
Record
unicorn,
Rites,
enumerates them
the
in
the
;
order:
Fung
jj^
the
tortoise,
Kwei
Book VII. p. 384. Legge's translation. These animals Chinese writers the "four wondrous creatures", Sze-liny P-I by incorrectly rendered by some authors as "supernatural" (Mayors, Giles), Williams and "spiritually endowed" (Mayers), and "intelligent" (Legge).
(1)
are called
Couvreur elude the rendering of this rather abstruse character. These extra ordinary animals are said to wield the power of transformation, and cat!
render themselves visible or invisible at pleasure.
All the four, says Legge, Legge. Li-ki. Book VM. p. 384.
658
All
these
is
animals
are
to
of
happy portent,
and their
alleged
appearance
deemed
men.
With
fox, the
tainted with
much
superstition.
tortoise
At a very remote period of Chinese history, the shell of the was employed for purposes of divination, official and private,
but was abandoned about 300 B.C., owing to the difficulty of securing
a plentiful supply of the animals, and also because the key to
was
lost (1).
Among
was
also
the plants,
1j=l
(2),
much used
for clearing
up doubts, and forecasting the good The stalks, divided into two heaps represenwere manipulated according
to
earth,
a fanciful
and months
We
and
a few
Wieger. Histoire des Croyances Religieuses en Chine, p. 72 and 84. "L'exaille de tortue fut abandonnee apres le troisieme siecle avant Fere chr(1)
Chu
:.
composite herb
and
a foot
or two high.
The The
leaves are
numerous,
The
are corymbed.
Each
It is
leaves
highly aromatic.
found
Shantung
Yih-king
ill
j|f,
6.
jfcf
,
Third Appendix
to the
j|
Legge's translation.
p. 72.
Wieger.
ooOc-
659
ARTICLE
I.
THE TORTOISE.
Kwei
1".
&
(1).
Divining by the
a
tortoise
tortoiseIn these
to
its
shell
took
remote
times,
ilf
'
legendary
r ff
,
relates
llwang-ti
that
According
to the
Work
Annals ".
Tze-chi-t'ung-kien-kang-muh
shang ^$
fi=?
j||
Hr
or
$|!iij
@>
a prince of
Yueh~
to
^,
the
present-day
Annam
Tongking,
sent
the
Emperor Yao ^g (B.C. 2357-2255), the carapace upon whose back appeared ancient characters.
Yii
tortoise
}pT
of a large tortoise,
the
Great,
Ta-yii
^ $
(B.C. 2205-2197),
of the
beheld
also
a
jfe
(3).
forth
Loh
river,
Loh-ho
a chart of the
Ho
-jrjj,
contain-
ing
all
Great Plan,
Hung-fan
^tt
(4),
rulers
and
(1)
.ffiretH.
ployed as an
(2)
The tortoise, regarded as the chief of mailed animals, and ememblem of longevity. Williams. Dictionary of theChinese Language.
li
(The Reign of
The dragon-writing came forth from the Ho The spirit of the Ho came
*<fe.
jiff,
forth
containing
all
Bamboo Books
(4)
ft ~$
(The Emperor
Yii).
Legge.
p. 117.
iJ'<
Heaven gave
Hung-fan
$c,
with
its divis-
ions.
p. 323.
The Great
Yii
Plan,
Hung-fan
i!
$e
Legge's translation.
5& HI says:
"Heaven gave
which made
its
Loh ;#, bearing marks on its back from 1 upon Yii :g| determined the virtues of these numbers as referring to heaven and earth, the Yin and Yang principles". The occult qualities and applications of
of
Changes.
the
Yih-king
'4
$?, or Classic
660
sages of China
life
down
of the people.
it
was
customary principle
of state-
government
shell.
to
The
tortoise
to
its
resemblance
the
while
inferior
part the
represented the
outer shell
earth's
horizon.
off,
In
was taken
applied
As the ink dried up, cracks and lines were formed, thus portending whether events would turn out favourably or unfavourably
beneath.
for
the
inquirer.
Diviners
only
forgot
that
these
cracks
were
natural cause
acting on a mere
lifeless shell,
and
This so-called
still
prevails in
(1).
vain forecasts
The Li-ki |^
passages
referring
fj*,
or
Record
of
Rites,
furnishes
us
several
to
divination
by
A. D.
j^lj,
1122-249), and
Han
gg
221) dynasties.
Thus
pfc)
in
Book X,
entitled
the
Nei-tseh
child,
we
"when
a son
and heir
him.
to
On
was consulted
for a
high
official
and then
him
in his
chamber"
2.
Again
in
Book
IY,
ft
entitled
/fr,
Government",
winter,
Yueh-ling
^,
to
(1)
(2)
p.
XVIII.
=E,
I.
or Record of Rites.
Book X.
ft
lj.
2
I.
n 17 (Legge's
p. 663.
translation. Vol.
p. 472).
Couvreur. Chinese
text. Vol.
661
smear with blood the tortoise-shells and the divining-stalks, and by interpreting the indications of the former, and examining the
figures
formed by the
(1).
latter, to
evil of their
determinations''
3.
and a
Another reference, relating to choosing the site of a grave burial day, is found in Book XVIII, entitled "Miscellaneous
Tsah-ki $| |BHere,
Records",
we read
the
following:
"when
High
wore an upper
the chest,
shoes.
a
robe of sackcloth,
of the
girdle
same material, and the usual mourning black cloth, without any fringe. The diviner
is
shell
was resorted
^ dynasty
^
(A.D.
(A.D. 620-907).
with
j?
806-821),
found
a hairy tortoise,
Mao-kwei
It
t^,
a
an animal bearing on
its
was
happy portent
2.
of longevity (3).
Tortoises
folklore
Divers
tales are
found
in
Chinese
female form.
may assume sometimes a These were-tortoises haunt rivers, and seduce lewd
pedestals,
or those
men.
Tortoise
huge stone
tortoises erected on
(1)
Book IV.
ft
<f?-
4.
Part
I.
1.
n' 11
l
p.
Couvreur. 298).
II.
Chinese
text. Vol.
p. 3 J3.
Li-ki
jj
IE,
or Record of Rites.
Book XVIII.
p. 135).
Tsah-ki | &.
1.
Part
Vol.
I.
Couvreur. Chinese
text.
II.
(3)
The
tortoise is the
symbol of old
age.
its
its
I.
Vol.
III. p.
1147.
De Groot. The Religious System of China. Vol. Mayers. Chinese Reader's Manual, p. 94.
662
Chinese graves and mausolea
ical
(1),
notices
of
the
deceased,
may
also
be
metamorphozed
intercourse
is
into
female form,
and
is
thus
disguised,
have
sexual
with
men
(2).
This
why
the tortoise
considered
by the Chinese as a symbol of lewdness (3). To sketch the outlines of a tortoise on a person's door or wall is a pointed insult, equivalent
to
saying he
Besides,
is
may
be
observed
that
the
Chinese
sketch
the
and places where two walls meet, as these are generally availed of by passers-by for relieving nature. This is a warning to people, saying: "unless you have lost all shame, and resemble this lewd
tortoise,
3.
you
will
keep
off
embankments.
rise
to
The
solidity
of
the
tortoise's
carapace
has given
embankments, and
in
Kwang-hsii
-j
Edict
ordered
Li
Hung-chang
incense
to
shrine
sticks
on
of
the
banks of the
Yellow
the
and there
offer
three
Tibetan
divine
tortoise (4)
for
is
having
held to
protected the
embankments.
protect effectively
embankments,
is
worshipped
of erecting tortoise-shaped pedestals began in the time dynasty, A.D. 590-620. A tablet raised for a high officer must stand on the back of a huge stone tortoise. This causes long life to all, and
(1)
The custom
|>
of the Sui
190.
(3)
knowing no
synonym
Chinese
Giles.
663
APPENDIX.
The ox protecting dykes and dams.
The
to
tortoise
a
protecting
river
embankments
naturally leads us
mention
The enormous
strength
of the
animal has
led
to
its
full-size
ang-hsi
|j
KE (A.D.
1662-1723),
tseh lake,
found
at the present
day
at
North Kiangsu fX II (*) IIlis Hung-tseh-hu $t f$j, superstitious monster may be seen on the Eastern side, near the
in
market-town of Kao-lin-kien
~0j
Uh
tf$-
in procession.
%
to
$-
(2).
On
2L
commencement
of Spring,
Lih-ch'un
organize public procession, ^, customary through the principal streets of every city and the suburbs, in honour of Spring. The Prefect and other petty officials, dressed in full robes and court caps, attend (3), and are borne in open sedans,
is
in
China
preceded
by a
(1)
This lake
lies
part in
it
Nganhwei
jn
its
%&,
entire length,
Ch'un ^, Spring, the beginning of the year. Niu -|-, an ox, a cow. This ox'* borne in procession at the opening of Spring. date varies with the lunar months of the Chinese year. It takes place gener-
Language.
January or early February. Williams. Dictionary of the Chinese China Review. Vol. 1. p. 02. Wieger. Rudiments de parler
The
is
two
district magistrates,
and by
a large
may
engage
Doolittle.
Social
II.
p. 21
&
23.
664
bearing honorary tablets.
joy on the arrival of a
In
buffalo,
The ceremony
Spring.
is a
public expression of
New
a
is
the
as
procession,
large as
life,
The framework
is
red, black, white, splints, upon which paper of five colours These five colours represent the five green and yellow is pasted. elements of Nature, Wu-hsing 3l tff- metal, wood, water, fire and
bamboo
made
of
earth.
The
five
some cases by
blind
man, who
after
the city, marches out of the East gate, and proceeds to a spot, where
erected in
of the Soil
and
in other
Agriculture. god words "welcomes the Spring", Ying-ch'un jQl candles and wine are placed on the altar, while the
Grain,
or the
of
^.
Incense,
kneel
officials
down
local
thrice,
The
This ceremony
is
not merely a
custom,
it is
and armed
with whips, beat the paper-ox to pieces. This is called "beating the Spring", Ta-ch'un ;)T (3), and is a symbolical invitation to
diligence in agriculture.
(1)
In
some
When
is
the ceremony
is
is
local officials.
image
ox
II.
Chinese. Vol.
p. 22.
In early times, the Son of Heaven, accompanied by his high officials (2) and the Feudal Princes, went out to meet the Spring in the Eastern suburb. Li-ki if |E, or Record of Rites. Rook IV. Monthly proceedings of the Govern-
ment, Yueh-ling
(3)
ft
<%,
I.
p. 253).
may
be interpreted of
cattle in
commencing
the labours
of Spring,
ploughing.
China Review.
Vol.
I.
p. 203.
665
The crowd, which assembles to behold this procession, observes attentively which of the five colours predominates, and draws therefrom forecasts of the weather, rain, drought, cold or heat, during
the
coming year
(4).
(1)
If
white predominates, there will be a superabundance of floods and winds and storms black, sickness;
;
and yellow, a
plentiful year.
I.
p. 62.
-<s*@3>-
26
666
ARTICLE
II.
THE PHOENIX.
Fung-hwang
/.
Jif^
Jf^ (1).
and
is
also
presage and an
emblem
of their auspicious
government. The following are some of its recorded appearances, as narrated in the "Annals of the Bamboo Books", Chuh-shu-ki Yf and other historical documents alleged to date from the ilr $E (2),
earliest times.
1.
The
first
Hwang-ti ft (B.C. 2697-2597), and is recorded as follows in the "Annals of the Bamboo Books' Chuh-shu-ki \^ fj [: "while
,
Loh
of
yg.,
there
came
in the
together phoenixes,
Some
them abode
some
built
(1) Fung H,. A fabulous and felicitous bird (Williams), of wondrous form and mystic nature, the second among the four supernatural creatures (Mayers. Chinese Reader's Manual, p. 40). The type of this bird seems to have been the Argus pheasant, which has been gradually embellished and
it
1. p. 9).
Yi'
ft E-
collection of
tomb
Wei
f$,
bosom
a
among them book of annals from Hwang-ti jf iff, to the last of the Chow ffi rulers, B.C. 298. The whole is a compilation of the Tsin ^? recorders, intended to present
It
of the earth.
early sovereigns
(who
in
reality
and models
It is filled
were but petty chieftains) as perfect sages with ridiculous legends, extravagant
statements, and
many
Legge
Prole-
gomena
Books).
to
the
Shu-king ft
Bamboo
Fig.
208
667
galleries of the palace,
in the courtyard,
the females
gambolling
in the
2.
When
Chao-hao
*J?
to
Hwang-ti
^,
The "Bamboo Annals", Chuh-shu-ki fy |{J, during his reign "he led an army of birds and dwelt in the West, where he organized his officers by names taken from
of phoenixes.
omen
relate that
birds"
3.
(2).
Under Yno
% and Shun
Yao
in
-|$
several times.
|^, con-
"When
phoenixes appeared
accession of
read also in
had been on the throne 70 years, the court} ard of ihe palace", while on the
r
(3).
We
Shu- king
f|j-
|J{?,
or
Book
of History, compiled by
Confucius from the records of the earliest dynasties, that the music
of
Shun
is
^
as
not only
to
moved
to
Spirits
and birds
text
gambol
:
its
and men, but even caused beasts melodious strains (4). The original
follows
"when
performed,
the
//.
Worship
of the Phoenix.
is
jig
ft (B.C. 86-73),
that
Ts'ien-Han
worship
(1)
|l,
we
to
being
offered
Considering
number
III.
of
State
Bamboo Books.
P.T. p. 108,
109.
Elucidation of Historic Annals, Tze-chi t'ung-kien-kang-muh ft 'in i"ii $ ftl Bamboo Books. Legge's Chinese Classics. Vol. III. P.I. p. 110. (2)
(3)
(4)
Bamboo Books.
This
is
111.
months.
I.
Analects.
p. 63.
Lun-yii
ji'inj
f$.
Book
668
superstitious functions, which were already performed under
Wu-ti
(B.C. 140-86), the preceding emperor, this new one should in ^ Historians attribute the novel worship to nowise surprise us (1).
influence of the regent Hwoh-kwang |g who, for the (2), purpose of flattering the boy-emperor Chao-ti 0g ^, informed him that a phoenix appeared in B.C. 84, on the Eastern sea-coast.
the
Hereupon, a court
of
official
for the
purpose
making
Had
scholar,
Ming
Bf)
dynasty,
(3).
In
|Jj
the
Jpf,
year
B.C.
73,
to
Shantung
apparently
(4).
Hwoh-kwang
H?
-fc
again
despatched
officials for
the purpose of
making them
a thank-offering,
Three years
later, the
;|.
in the principality of
Lu
(5),
(1)
Wu-ti p^ *$ (B.C. 140-86) was throughout his whole reign under the
Chinese Superstitions.
%S, )fc.
Vol. V. p. 484
Hwoh-hioang
He
his
who were
puppets in
hands,
affairs.
(3)
^ fn M
(4)
(B.C.
73-48).
rd daughter he wedded. In the 3 year of his reign, Hwoh-kwang's wife poisoned the empress and child, and had her own daughter placed on the throne.
Later on, she plotted to murder the emperor, but was arrested and executed. c Gowan. Imperial History of China, p. 103.
Granted
The native state of Confucius, Mencius and their disciples. Tan, Duke of Chow, Chow Kung-tan JgJ ft J9 B.C. 1122. The and Autumn Annals", Ch'un-ts'iu-chwen ^fl&W, written by Confucius, "Spring
(5)
Lu
to
$..
record
its
Williams.
Language.
669
and
for
the
State.
jz
%
),
worshipping
it,
was due
principally
to
Hwoh-kwang ||
who
in the
is
a
it
commonplace
necessary to
Chinese history.
a
Whenever
is a
Minister deems
glorify
appears.
The whole
to
uphold a tottering
The
last
advent of the
)ft,
phoenix
is
said
$fc,
to
have occurred at
Fung-yang-fu j^ [^
Imperial power
of the
in Nga.nh.wei
-^
of
hands
Ming
HF^
his
memory.
relief to
ijj,
great enterprises!
jff
PH
Some
of
is difficult to
imagine
the
enormous number
of
and exports
77/.
Description of
llic
Phoenix.
in times
is
The phoenix
of peace
is
a mysterious bird,
and prosperity,
when
kingdom
(1) Hung-ivu ft St- His original name was Chu Yuen-cluing $ Born of obscure parents, he entered at first the Buddhist monastery jfl
7C
|g
V--
near Fung-yang-fu, but later on joined an arm}- of insurgents, who rosi against the Mongol dynasty. Finally victorious, he was proclaimed emperor in 13G8, and took the title Hung-wu. Mayers. Chinese Reader's Manual, p. 27.
670
in
a state of unrest
(1).
Among
of a tortoise (2).
which
is like
in
years with an intercalary month, when they are thirteen. song is composed of five harmonious notes, and each of the
colours
embellish
its
plumage.
p||
is
the product of
principle, hence
fire (see
often represented
illustration).
annexed
the
The
Sun being
the
active
principle
in
Nature,
of the Sages.
flies
It
above the
K'uen-lun J^
rests
its
flight,
descends to
it,
earth,
to
it
immediately
their
all
round
and pay
humble
respects.
Several
this
fanciful scene.
It
alights
a nd
only on
the
"sterculia-tree",
Wu-t'ung-shu %&
It
^
is
Ht
(S)?
feeds
six
feet
JJ^,
in
height.
The male
Fung
Js^,
When
kingdom
is
tranquil,
it.
is
p.
Mayers.
the
Wu-t'ung-shu
ttt-
Sterculict platanifolia,
so called from
fetid flowers of
some
species.
woody
follicles
in drooping panicles. The fruit has five radiating opening on the upper edge. The seeds give an acrid oil, used
fall
for lamps.
In China, the
arrival of
of
its
announces the
autumn.
671
In Chinese poetry,
of the
many
allusions are
made
to the inseparable
male and female phoenix (1). The phoenix is the fellowship emblem of conjugal fidelity, and jade girdle-ornaments, with double
phoenixes,
are frequently given as love-tokens between
husband and
wife
(2).
(1)
See the
Shi-king gf
<,
or
Book
of Odes.
Part
III.
Ta-ya
^ %
Kingdom). Book II. Ode 8. Legge's Chinese Classics, (Greater Odes "The male and female phoenix give out their notes on that lofty p. 494. Upon which Legge remarks: of coarse, it was all imagination about ridge".
of the
such fabulous birds making their appearance. Laufer. Jade (A study in Chinese archaeology and religion), (2)
p. 222.
-<^'M&-
672
ARTICLE
Ills
the
urvicourv.
K<i-un
mm
(i).
/.
In the
preface
the
Work
entitled
"Elucidation of Historic
jfj
Annals
',
Tze-chi-t'ung-kien-kang-muh
j|jr
^
(2).
}$ H
|PJ
we read
^ (B.C.
2697-2597), a unicorn
stated in the
same
(3).
Work
tradition,
\\]
to
be
P'ing-yang-fu 2p
Shansi
If.
of Confucius, wishing doubtless to extol their mention likewise that a unicorn appeared to his mother a short hero, The wondrous animal knelt time before the birth of the Sage.
The biographers
before her,
its
mouth
a slip of jade,
upon which
She then,
its
was the
to
inscription
the withering
Chow
and be
a throneless king".
horn,
(1)
K'i
Jfft,
Lin
J$|
wise and virtuous rulers are on the throne. been some kind of animal
when Sages are born, or when Some authors hold it may have
now
the Chinese derived the idea from the giraffe, or a large species of antelope.
(2)
is first
(3)
The
^"^E, where this legend Legge's translation, p. 109 (Reign of Hwang-ti). Annals of the Bamboo Books record but one appearance of the
Yao
#|.
The
text is as follows
of Yao, there
was
a K'i-lin".
Fig.
209
La
Licorne.
673
and the animal disappeared.
When
the
fact
was
related
to
the
|, or unicorn
(1).
The
in
foregoing'
examples
circumstances
the
is
which the unicorn appears. Its alleged appearance unicorn portends peace and prosperity. to Hatter an eminent man, or a prosa cunning device, designed
ruler.
perous
as
the forerunner of
The same mysterious animal may, however, appear some impending calamity, or when the death
Thus, in the Spring of B.C.
4
of a
Sage
is
approaching.
79, a short
hunting
excursion.
able
to
tell
what
it
it
was,
at once
knew
to be a
Lin
or unicorn
(2).
piece
of ribbon,
to
Legend writers add that it bore on its horn the which his mother had attached to the one that
appeared
the event,
afflicted
by
and
out:
"for
whom
for
whom
(3).
have you come"? His tears flowed freely, and he added: "the course
of
my
doctrine
is
my
end
is
approaching
is
mere
whom
to
or
it
is
designed
eminent
man.
is
(1)
The Chinese
Classics. Vol.
I.
p. 59.
note
5. (2)
The
,
original text
in
is
as follows
hung
}"|
Giles translates
Spring, some hunters in the West (not western hunters, as it. Ch -English Dictionary, n 7186 5$) captured a lin, Ch'un
si-show hwoh-lin
f^
}!J;
J$j|.
These words
close the
Ch'un-ts'iu
if^,
but Legge doubts whether the passage is from the pen of Confucius. The Chinese Classics. Vol. V. P. II. p 834.
(3)
Legge.
aprocryphal Analects".
note.
See the 'Family Sayings", Kia-yii f, which Legge styles "The The Chinese Classics. Vol. V. P. II. p. 834. Legge.
27
674
fabulous creature,
in
the fanciful
77.
The following
is
description
wondrous animal,
as
"The male
beast
is
denominated K'i
J|ft,
j||,
the
compound
It is
and
is
full
of gentleness.
it
According
to
the Eul-ya
]|f
(2),
or
"Literary Expositor",
tail of
horn with a fleshy growth on the tip (3). It feeds on no living thing, and never treads on a blade of live It appears only when wise and virtuous rulers are on grass (4).
a single
an ox, and
the throne".
Some
the Principality of
Lu
(5\
of Prince Ngai,
Ngai-kung J^ ^.
"We may be sure, says Legge, there never was such an animal as (1) the lexicographers and scholars of China describe and delight to dwell upon.
Chinese Classics. Vol. V. P. II.
(2)
p. 834.
Eul-ya
It is
f$.
divided into 19 sections, each of which treats of a separate class of subjects. Part of it is said to date from the early times of the Chow
writings.
JU dynasty, B.C. 1122.
(3)
p. 9.
To show, sajs Legge, that the creature while able for war, wills to have peace. Legge. The Chinese Classics. Vol. IV. P.I. p. 19. That it had
but one horn
is
Hung-
wu's tomb, at Nanking, the unicorn has split hoofs, a scaled dorsal back, and a pair of straight horns bent backwards. De Groot. The Religious
System of China. Vol. II. p. 819 & 823. In the Annals of the Bamboo Books, Chuh-shu-ki ft #E) (4)
is
this passage
Legge.
The Chinese
in
Lu #.
This must have been some sort of antelope, says Legge, Legge. The Chinese Classics. Vol. V. P. II. p. 834.
uncommon
675
///.
Practical conclusion,
The following
deceived
is
the
practical
conclusion,
above description.
peace,
and portends the birth of sages and eminent men, we must Hence worship it, in order to obtain wise and virtuous children.
countless
parents,
pictures
representing
unicorn
bestowing
child
on
and
(1).
unicorn
the
To
offer
such a present on
is
occasion
marriage,
is
always of
received
with pleasure.
affix
Newly married
females,
of
advanced years,
hoping thereby
is
to
likewise stuck
some purpose.
"When
groom,
it
a
is
bride
is
brought in pomp
to
to the
home
of the bride-
customary
place
(1)
I.
p. 5. Illustration G
(The
K'i-lin, or
Unicorn bestowing a
pair of horns.
(2)
The
is
"A
child that
one
who
gives marks
of unusual talent,
and of
Doolittle.
p. 322.
l
At the
a
sl
month),
for sale
a kind of lantern
in
vast numbers. boy riding exposed one purchases such a lantern and gives it to a friend, he means by the act, I wish you may have a very bright son. Doolittle. Social Life of the
representing
unicorn
is
When
Chinese. Vol.
II.
p. 322.
676
Goddesses invoked for granting- children, as Kwan-yin
f|J
and the Celestial Fairy, T'ien-sien J% j[lj, are frequently represented riding on a unicorn, and bearing in their arms a child, which they
are
deemed
to
(1).
to
placing
(1)
Chinese Superstitions.
Vol.
I.
p. 1
and
2.
-- Vol. V.
p. 578.
Third
month, 26 th day.
Fig.
210
iiYtO
atrtoi-
7i
n vi /"it* vorl
f\-f
f* Ji
i*
'
A ih/>m rJ'vri
1/
"
/*
1*
-i/" 7
677
ARTICLE
IV.
THE DRAGON.
Lung
(1).
The dragon, Lung ||, is sometimes spoken of in China as a fabulous creature, and at others as a veritable deity, hence endless
confusion
in
the
in the folklore of
the country
of this
when describing this quaint monster. article, we shall deal with the dragon as
the
latter
a fabulous beast, as a
deity,
and
in
with
the
or
drought
or floods.
The dragon is a fabulous monster, described by Chinese tradition and writers, in the same extravagant manner as the phoenix and the
unicorn.
said
to
first recorded appearance of the dragon, Lung j||, is have occurred under the reign of Fuhsi (^ (B.C. 2852-
The
2737).
strange creature,
called
dragon-horse,
Ts'ai-ho
^
its
}pj,
a tributary of the
Hwai
river
back a
(3).
scroll inscribed
with the
(1)
Lung
gg.
The dragon,
itself in the
winter, and
Allen. Early appears again in the spring. Encyclopaedia Sinica. p. 147. Chinese History, p. 19. note 3. Elucidation of Historic Annals, Tze-chi t'ung-kien-kang-iuh fJE #? ii& (2)
i $4
Chavannes.
Annales des
ation
(12t'i
Pah-kwa if\ or the Eight Diagrams. The}' served much fordivinand geomancy during the period preceding the era of Wen-wang ~$C 3E century B.C.). Transmitted orally, they were consigned in the Yih-king
or Classic of Changes, one of the
jfcf
most ancient
p. 334.
678
as
a
gift
from heaven.
Yih-king J^, |Jg, Each of the trigrams has a special name, with a Changes. symbolical and fanciful meaning, applied to the various events of
were
These symbols
combination of
lines,
embodied
in the
or Classic
life,
and deemed
to
(1).
Fuhsi
of the
jfc
|||
gave the
dragon
to his officials, in
memory
The emperor Ilwang-ti j^ (B.C. 2697-2597) beheld in a dream two dragons, who presented him with a scroll. He kept vigil and fasted, then proceeding to the banks of the Yellow River,
Hwang -ho
Tir
jpj,
itself to his
gaze
r
(2).
When
Yao
==
was
on
the
throne
seventy
ears,
in
the
second month, a dragon-horse appeared with red lines on a green The animal ascended the altar, laid down the scheme, and ground.
departed
(3).
Shun ^,
When
in
jjj,
the middle
(5).
the stream,
their backs
On
the
birthday of Confucius,
(1)
Preface,
p.
X1I-XIJI.
(2)
^ #} M
m.
(Hwang-ti).
(3)
tff
|:
Legge's Chinese
Legge's Chinese
Annals of the Bamboo Books, Chuh-shu-hi 4t Annals of the Bamboo Books, Chuh-shu-hi
III.
E-
(The Emperor Yii). The people were all afraid, but Yii laughed and said: to be born is the course of Nature; to die is by Heaven's decree. Why be troubled by the dragons? On this, they went away,
Classics. Vol.
P.I. p. 118
dragging their
tails.
679
two dragons entwined with which he was born (1).
their
folds
the
roof of the
house
in
of
the
dragon
of
have
ever
played
an
government
to
China.
Rulers
and
was necessary
availed
themselves
ingenious
consummate
ability,
courtier,
Wang
K'in-joh 3E
\'
3^f
(3
the
one day to the emperor Chen-isung \SL (A.D. 998-1023), ol Northern Sung dynasty, Peh-Sung 4b 7^ "the ancient sovereigns of China had recourse to so-called revelations, whenever they
:
were needed
to
or curb
the turbulent
to the throne.
to
Does your
dragon-horse appeared
p|,
Fuhsi
fj
^,
or the
Ta-yiX
-fc
scrolls?
to
these
to
and
famous scholar
Tu-hao ^t
"is
it
f|j>
back, appeared
in the
According to a legend, the mother of Confucius brought him forth cave of the "hollow mulberry-tree". On the night when the child was born, two dragons came and kept watch on the right and left of the hill,
(1)
while a spring of clear water bubbled up from the ground, and dried again when the child was washed in it. Legge. Biography of. Confucius, p. 59.
(2)
IV. Preface, p.
(3)
X-XII. Vol. V.
K'in-joh 3E #:
p. 660-661.
Wang
^.
official,
during the
in
reign of Chen-tsung,
To
and
minister K'ow-chun $?
if.
owed
his downfall,
death
in exile.
680
to
Fuhsi
fpf
,
ffi
|||,
7&
and appeared
taken
the
Great Yti,
Ta-yu
^l|?"
The aged
of
scholar,
rather unawares,
the
emperor, replied: "the Sages invented these appearances in These words sunk deep order to exact obedience from the people".
into
the
mind
of
the
superstitious
emperor,
and
henceforth
he
He
had visions
and
visits
from
heavenly beings
the
(1).
Even
summit
of
the
T'ai-shan
|Jj
(2),
thereby
conferring
the
This opinion
of China.
is
Materialistic
and agnostic
as
they
to
submit
in
The various appearances of the dragon have been conjured up the same manner, and for the same purpose, as the blue monster
^.
//.
The following
in
is
Chinese writers.
at
Kwan-tze
-^
(3)
declares
becomes
will
(1)
See above.
p.
510-511
(Two
letters
T'ai-shan
jjj
U*J,
"Great Mountain".
sacred mountain
$fc
in
Shantung
to
^,
emperor
Chavannes.
Le T'ai-chan.
^,
540 (T'ai-shan).
and one of the most renowned statesmen of antiquity. He wrote a philosophical work on government and legislation (Giles holds it is a forgery of later
times),
is
enrolled in the
Manual,
Giles.
681
it
tills
It
At
ascends
and
at the
Autumnal
It
<
equinox,
its
it
bears on
)nlv the
.
J[<,.
to the skies (2
of
to
Chinese
belief,
of a deer.
2".
3. 4.
of a camel.
A demon's
eyes (3).
of a snake.
5.
6.
7.
A A A
tortoise's viscera.
hawk's claws.
of a tiger.
The palms
8.
9.
all
cow's ears.
it
And
hears through
its
horns,
its
ol
power of hearing.
The dragon
he
is
is
the
Yang
pj|
of the
Yin [^, and produces clouds at pleasure. The in the air and flit across the heavens, are produced
jffL -$
(4).
He
(1)
The dragon
is
the
emblem
of Spring
and the
is
Kast.
In ancient des-
Ts'ing-lung
gg.
of China. Vol.
in
I.
p.
317.
100. (2) jjt (the dictionary published of Arts contains 540_'radicals). San-ts'cti t'u-hwui 7J" Hi (Cyclopaedia and Sciences in 106 books. Numerous pictorial embellishments).
It
Sluvoh-wen g#
China,
A.I).
(3)
Others state
it
lias
Dennys. The
(4)
Han-yu
M- A.D. 708-824. Statesman, philosopher and port of the He detested Buddhism, because it was a foreign religion.
his
life
to
10 civilizing
rude inhabitants,
who symbolized
their rivers'a
was canonized
p. 50.
as
Wen 3t,
or
682
soars on the clouds, and thus speeds through the air
his chin
is
(1).
Beneath
and used
for
The
classification of
dragons
is
due
to
Northern Sung
dynasty. Peh-Sung 4b t-
all
dragons into
five
kinds,
title of
2.
spirits,
spirits,
bestow
blessings
on
lakes.
3.
The yellow-dragon
The white-dragon The black-dragon
spirits,
all
petitions.
4. 5.
spirits, virtuous
To the above kinds may be added the hornless dragon, K'iulung f|, placed on the tombs of high officials, and deemed to
tj]']-
(2).
The Cyclopoedia
yueri
jfe
J-ft
of Arts
states
||r
)Q
(3),
vicinity of the
Mao
hills,
Mao-shan
|Jj
This lake
is
comparatively
The dragon is a deity, symbolic of fertile rain, rain-sending clouds, (1) thunder and lightning. As a water-god, he soars in the clouds, and pours out his blessings on the parched earth. De Groot. The Religious System of
China. Vol.
III.
p. 1194.
(2) During the JSIing fy] dynasty, hornless dragons were carved on the tombstones of Imperial princes and high officials. De Groot. The Religious
III. p.
1142.
i^..
It contains the origin ||, and published in 1735. and history of various subjects, with quotations (frequently incorrect) from ancient and modern literature. Wylie. Notes on Chinese Literature, p. 188.
|ttji
fe Ifclf
683
small,
but
in
its
waters
live
some
are
all
They
They
are sexless,
and resemble
In
times of drought,
they
made
to
same manner
as
mountain demons.
The Classic
king
li|
of Hills
Shan-hai-
ihf
fj
(1),
also
South
Pole.
After
Ch'i-yiu
][!;
(2),
it
to hide
beneath
causing drought.
By making
an abundant rainfall
It
is
may
be secured.
Shan-hai-kirig
mony
rain,
which pictures of dragons are borne in procession to ensure Kiu-yu jjt ]5pJ, and which will be described further on.
in
The
celestial
to
the
skies,
Sheng-
t'ien-chi-lung
2.
^ ^
(3).
The
spiritual dragon,
fj.
(1)
The
Classic of Hills
and Rivers,
Shctn-hcti-king UJ fo
<.
A geographI
ical
2 ril century compilation dating back to the times of the Chow ff\ dynasty It contains many statements about strange and singular beings, B.C.).
zoological
to exist
in
ancient
China.
Modern
scholars distrust
p. 43.
much of its contents. AVylie. Notes on Chinese Literature. De Groot. The Religious System of China. Vol. IV. p. 215.
Ch'i-yiu
ji. A legendary being said to have rebelled against Fuhsi, Williams. Dictionary of the Chinese Language.
(2)
&
B.C. 2637.
(3)
Mayers
p. 142.
them from
falling to earth.
Read*
Manual,
684
3.
of rivers
it!
(1)-
T'u-lung J^
The dragon of hidden treasures, that watches over wealth concealed in the bosom of the earth, and protects it from the rapacity
of mortals, Ts'ang-lung
^ f|.
God
of
Wealth, Ts'ai-shen
or
|bj-
he
is
to
Hindu
genii
ruled
over
by
Kuvera,
the
Brahmanic god of wealth. Yakshas are commonly represented in sculptures in semi-human form, and are described by some as cruel.
Chinese painters may have copied the Hindu picture, and gradually
beneficent government.
(3).
to
the grave,
Western quadrants, and the beneficent influences of the Universe, which are deemed thereby to descend on the bearers, and the grave of the deceased (4).
(1)
The
the
the
earth,
and their
hills,
and
control
These
called the
(2)
dragon
1009.
See above.
p. 637.
Illustration 201
The
five-clawed dragon
eries
or figures, used
it
dragon worked on
by the Imperial Court. A dress with a five-clawed can be used by one of Royal blood onlj'. Dennj's. The
of China. Vol.
I.
p. 317.
Fig.
210 his
Hung-pang
$1 fR,
685
///.
Worship
the
of the Dragon.
Ceremony
it
At
drought
present
day
in
China,
is
customary
in
times
of
to organize a
is
The
following method
painted
so as
generally followed.
to represent a scaly
This imag<
shoulders.
upon each
folks
of
good
(on one side of the banner) pray for rain" (on the other side).
to
it
The men or boys who carry the banners wave them from side side as they walk along, crying out: "the rain is coming, let
rain".
They
a
hand
green
branch
of
the
willow-tree
at the
(2),
while
others
burn
ceremony
is
practised
in
of the rain.
all
The
North
Kiangsu fx
Mfor
begging
jji
pjf
Shen-nung
states
to
grant rain
in
(3),
J|
*,
that
order
to
Kiah-yih
day,
16 must dance
a
Ping-
(1)
The dragon
is
ially
importance
is.
therefore,
very great
among such an
Encyclopaedia
Sinica. p. 147.
(2)
Chinese Superstitions
Vol.
V.
p. 503. n 8.
(3)
Shen-nung
jjjifi
/*.
The
divine
husbandman.
A legendary emperor,
i
and who taught the people the art ol husbandry and the medical use of plants. He is honoured at the present as the Clod of Agriculture and Medicine. Giles. Chinese Biographical Dictionsaid to have lived
B.C. 2737-2697,
ary, p. 646.
were addressed
to
him.
Laufer.
Jade. p. 186.
686
ting
piij
their
faces
invoked on
Wu-hi
/j
compass (1). White dragons are invoked on a Keng-sin J| -^ day, and dancing is performed by old men Black dragons are supplicated on a Jen-kwei f facing the West. and old men must dance in a Northerly direction. Should 7 day,
in the central point of the
rain
fail
to
come
is
of the city
closed,
it.
At the same
This
is
human bone
is
buried beside
it.
When
customary
three
ations,
the drought
for
it is
procla-
mations are also occasionally issued forbidding the killing of swine for
days.
to these supplic-
money
(2).
his
honour
or processions, recourse
Should he neither be moved by prayers, theatricals is had to threats, and the infuriated people
him
jtf
in effigy.
(A.D. 1796-1821),
prolonged drought.
the
proving of no avail,
I-li river,
officials,
victim,
pardon.
Emperor in his behalf and obtained An Imperial messenger was forthwith despatched, and the
supplicated the
(1)
five points of the compass: North, South, East, Mayers. Chinese Reader's Manual, p. 312. China are often an act of worship, and are generally
employed in important festive celebrations. All large temples have theatres, and the reputed birthdays of gods are almost invariably celebrated by the
performance of plays before their images. Doolittle. Social Life of the Chinese.
Vol.
II. p.
298.
. 687
happy news communicated
returned
element.
silly
of
to
the guardians
the
dragon,
to
who
with him
in
all
all
haste
and restored
is
him
the
waterv
Beneath
this
comedy, there
folks
a
credulity,
Should
sudden gust
wind sweep
across the higher regions of the heavens, and cause a break in the
clouds, immediately
all
cry out
to the
South of Liichow-fu
)\\ /ff,
in
~$T He province. occurrence, then travelled on the lake, seemed terrified and cried out with
On
this
Nganhwei who
all
their
might:
The time
when
is
in the
sixth or seventh
month, nearly corresponding In such occasions, both the people and the
officials
each in a
the
manner
peculiar to themselves.
in
We
and Nganhwei $ H.
1.
Praying
a).
An
3;,
is
made
cloth,
of
bamboo
This
is
men bearing
the
Preceding or following are several The yellow and yellow, green, black and white.
white flags symbolize respectively wind and water, while the On each is an inscription green and black ones represent clouds.
In Southern China, especially in Canton, typhoons arc believed t<> (1) be caused by the passage of a "bob-tail ):& fjf, and dragon", Twan-ioei-lung
fr?ff
it
is
this
animal
is
Ch'ao-hu |i
Dennys. The Folk-lore of China, p. 109. This lake lies at the bottom of a basin formed by
Its
circumference
is
about
12.")
miles.
Rivers flow
itself into the
from every
-f-,
side,
it
empties
Yang-tze f
688
and that the procession is signifying that prayer is offered for rain, At the head of the procession march of the people. for the benefit
musicians playing on native instruments, while others beat boisterously their gongs and drums.
Besides,
a
man
carries
suspended
two buckets
of water.
With
on the
ground, crying out: "the rain comes, the rain comes". The people in the procession wear white conical caps without tassels, and several
bear in their hands lighted sticks of incense.
way
also
erect
tablet to
it
(1).
persist,
the
statue
local
Goddess
is
other
deity
Mercy, Kwan-yin $^ # (2), or some fetched from a neighbouring temple, and borne
of
in procession.
c).
is
found, as
at
in
Ningkwoh-fu
j^f
|jgj,
the procession
a bottle
The
village
worthy then
fills
with
water, and returns carefully with it, in the hopes that the country will be soon blessed with an abundant rainfall.
2.
officials.
In
officials
also
to
act
to
hoary
custom
of the country.
(1)
Red
is
119.
In Southern China, this goddess is also invoked for rain. Sometimes, (2) says Doolittle, in place of the dragon-king, an image of the Goddess of Mercy, or of a Goddess of Children, taken from some celebrated or popular temple,
is
image of
monkey
is
Doolittle.
p. 118.
689
a).
foot,
carrying
stick
(1).
of lighted incense, to
in
the
neighbourhood
There they
offer
incense
the
idol,
When
the
drought
is
excessive,
they occasionally
issue
proclamations
prescribing
general
abstinence,
and
forbidding
the
may
it
be extended to
Should the drought persist, (2). a week or more. Daring this time,
In
no meat
may
the
general
opinion
of the people,
c).
always unlawful to
rarely,
Sometimes, though
the
officials
close
during the
When
done, this is a
mark
Should the deity invoked lend a deaf ear to their supplications, the idol is sometimes degraded, or exposed to the sun's ravs
d).
outside
the
It
is
the
rain,
to
grant
relief
without
The pernicious superstition known as geomancy, Fung-shui j^ and which causes much disorder among the people, is founded 7J\, (3), Whenever the mineral on the belief in the power of the dragon.
resources of the country are to be exploited, whenever a quarry
be opened
in a
it
is
to
mountain, or
mediately
is
(1)
In
to
While they Kmperor, Yuh-hwang burn incense, a company of Taoist priests recite prayers according to their
3i jsi the supreme divinity of the Taoists.
custom,
and
Doolittle.
Soeial
Life of the
Chinese. Vol.
p. 120.
(2) During these days, pork may be had what dearer than usual. Doolittle. Social Life (3)
somep. 121.
II.
See
causes
in
China.
Chinese
29
690
inflict
(1).
to
Worship
of snake-gods.
From
snake-gods
the
is
worship of the dragon, the transition to that of These snakes are found in various places easy (2).
Shrines,
called
When
over the
Wu-ho
2.
M.
Q Nganhwei 4
it
^,
One day,
that
taken with the greatest care to a local shrine, and there worshipped by the whole population. The official Salt Commissioner, Yen-tao
j| ^ff,
to the shrine,
and
offered
head in honour of the new deity. Finally a large knockings temple was erected, and the animal maintained at the expense of the
public.
Similar
temples
are
found in
snakes
(3).
other
places,
and
official
honours offered
to these deified
It is this superstition which has so strenuously opposed the in(1) troduction of railways, telegraph lines and other Western appliances into
China
i'J'l 1
century.
It
made up
its
mind
to
introduce a necessary invention, the silly people were made to feel that the will of the rulers had to be obeyed. Ball. Things Chinese, p. 314.
(2)
The
religious
mind
made
a scientific distinction
between snake and dragon. Dennys. The Folk-lore of China, p. 107. In South China, and especially in Canton, many temples are the (3)
its
residence of a sacred serpent, which, when sacrifice is offered, crawls out of hole, drinks the wine and devours the eggs placed on the altar without
After finishing
its
691
IV.
Refutation by Chinese authors of dragon and snake worship.
The scholar
in
Wu
Yuen-i
^ yt
Chow
4H,
,
Chihli
jit
^,
in the
time of Chen-tsung
(A.D. 998-1023
Northern Sung- dynasty, Peh-Sung ft %, refused energetically to comply with the desires of soothsayers, who begged him pray to the dragon for the purpose of obtaining rain. He answered them,
of the
saying: "soothsayers deceive the people; dragons are mere animals, how can they in anywise influence the clouds? Only sincerity of
heart can
In
move heaven"
(1).
A.D. 757, the emperor Suh-tsung ~j$ ^, of the T'ang jj| dynasty, ordered to erect altars, and offer sacrifice to the dragons
that lived
in
certain
flg Jfi
ponds.
The
district magistrate of
fifa
Chao-ying,
Chao-ying-hsien
|$
, to-day Lin-t'ung-hsien
to
jjjg
]$, in
Shensi
Bi\
presented
:
memorandum
the throne,
;
couched in the
following terms
"ponds
when water
is
disport in
it
ponds are
why
then
in
worshipped?"
Let us
primitive
"Critical
also
arguments
Disquisition"
forth
in
chapter
of
on the
Active
dragon,
heng-lung-hsil-p'ien '
%M#
II it It-
"Either it is characteristic of the dragon to dwell in the clouds, and there he brings forth his young, and does not descend to earth
;
(1)
Wu
Yuen-i, Sung-ahi
Wu
Yuen-i chwan
(2)
Jt
W-
{ft
M
H
:#.
Compiled by
Ma
Twan-lin
and
1772.
W'vlic
692
or he
may
it
descend and ascend, and then his young are brought forth
here
below,
is
When
that he
and when they grow up, they ascend into the clouds. said that the dragon ascends into the air, it is meant
if
is
a spirit;
for
he were not a
spirit,
the clouds,
it is
high.
Man, however,
how
is it
then
that the
inferior
the dragon has an outward and therefore moves visibly about if he moves about, appearance, now a being that has an outward appearance, he can also eat
;
Besides,
moves
visibly about
is
it
and
eats,
cannot be called
a spirit.
is
Moreover,
of the
the king
three hundred
kinds of animals? As he
for
what
Finally,
official
of another high
official
,
opposed
worship of dragons.
|J[.
This praiseworthy
was
held
called
Hu-ying
#|j
He was
Nan-Sung
a native of
Hunan
$j]
~$
and
office in
^
~$j
Southern
sincere
Sung dynasty,
beings
Upright,
energetic,
to so-called
wherever he passed, he demolished superstitious shrines, and laboured for the reform of the manners and customs of
spiritual
the people.
Hengchow-fu Hf )]] jft, in Hunan $j\ ]|f, there was a celebrated shrine, in which through some contrivance, the pious pilgrims were impressed with fear; Hu-ying i$ jjpj had it
In the city of
levelled to the
ground.
Wang-ch'ung 3E ;, A.D. 19-90. A philosopher, perhaps the most and judicious among all the metaphysicians China has produced. original
(1)
In his "Critical Disquisitions", Lun-heng j^j f|j, in 30 books, he exposes the exaggerations and inventions, /7sujj, of Confucianists and Taoists with equal
freedom, and evinces a strange superiority to the fantastic beliefs of his f admits the truth of his attacks countrymen. The Emperor K'ien-lung
p. 239.
693
At
Ch'aochow-fu
in
j'\]
)fi,
in
Kwangtung
the
it
)fc
|g,
Buddhist
purpose
monks kept
of exciting'
(1),
for the
and
fear
into
people.
All
officials,
who
as a god.
At
last, a Prelect
afflicted the
lie
country,
calamity
to
was attributed
offerings to the
to
was compelled
the
make
monster.
its
While performing
and the
official
ceremony,
the
hole,
When
occurrence.
into
Hu-ying $J
He,
|Jf
came
to
therefore,
his
presence.
monks to bring the serpent Exhibited shut up in a cage, the animal was of
ordered the
size.
a black colour,
Hu-ying
spirit,
all
ffl
"if you
If
area
is
this
not
done,
Hu-ying
also the
|jf
had
it
killed,
mischievous monks
(3).
APPENDIX.
The Carp, Li-yiX g
&
(4).
in its
(1)
Dennys
note
3.
states that
at
Wuchow-fu
f5
ttl
$S
in
Kwangsi
ffi
p. 690.
(2)
the
power
of transformation,
and the
gift
of
rendering
or invisible at pleasure.
Williams.
Dictionary of the
p.
Chinese Language.
Mayers.
1V2.
Chinese
Annals of the Sung dynasty, Sung-shi 5j? iLi ||, the carp. It is regarded as the king
of fish,
and
is
fabled to
694
a person
was rewarded
was
in reality a dragon-king,
Lung-wang
f||
3E, or a
member
of that
fabulous race.
Thus we
Si-yiu-hi
"jftf
find
j||
it
related in the
"Records
(2),
that
the
father of
resuscitated by a dragon-king,
set
free
Lung-wang fH
a
in
the
number
a carp,
of folks consider it a good and meritorious work to set free which they have caught in a net, or fished up from the river.
is
exhibited "leaping
fa
Jjjflc
f|
1 p ], a
recondite
in getting degrees.
(1)
Si-yiu-ki fS
M IE- A
jz iS,
who went
to India in the 7th century, and returned with 657 volumes, images
Giles.
relating to Buddhism. Wylie. Notes on Chinese Literature, Chinese Biographical Dictionary, p. 313.
"SSSiS^-
Fig.
211.
V,
'1:'
'
.;
;:,;:
La Carpe Dragon.
Carp fabled
to
695
ARTICLE
V.
FOX-DEMONS.
Hu-li-tsing
$Mi ^
(1).
of
fox,
0,
their
homes.
This
mysterious
animal
is,
;
according
to
their
it has the ears of a statements, larger than the ordinary weasel man, gets on the roofs of houses, scampers along the beams, and
whole family.
In the daytime,
it is
invisible,
and generally plays its pranks during the night. This fox-fiend is much feared (2), and pagan families spare no expense and perform
many
from
superstitious
its
acts,
for
the
malignant influences.
Cho\<- ^p
j>\>\,
ffi,
and
is
Hwo
in
Nganhwei
$fc,
it
this
is
malignant monster
who
believed,
assumes on
incense
families,
is
purpose of honouring
private
his
name
is
written on a tablet.
then lighted,
as
set before
This
is
regarded
an act of worship.
Hit (1) (composed of dog and orphan contracted, because this beast always seen alone), a canny animal that can change its form, or be possessed by spirits, especially of women the fox, which the Chinese believe to be
is
;
Li
because
it
Tsing ff, an apparition, a wraith, a form taken by spectres. Hence an elfin or urchin like a fox, a Williams. Dictionary of the fairy-fox, a fox-demon.
Chinese Language.
(2)
The
fox
constant fear.
literati
one of the most dangerous demons that keep China in This superstitious fear has been shared by emperors, courtiers,
is
and the
common
people.
of China.
Vol. V. p. 596.
696
The
the
first
second
is
entitled
"second
sister",
Eul-ku
j(jt.
jfo;
Jdij,
while
the
third
is
San-ku j
collective
generally
title of
"Venerable
lao-t ai \|1) j(
^
the
^c
avoid
molesting'
2jH
in
demons
Should
Hu-li-tsing %,
^,
them;
on the contrary,
any
one
misbehave
himself towards
them,
honours and
offerings are
made
persons,
manner
of extravagances
to be
many wealthy
and good
fortune
to
demons.
representing
Jjfifc,
especially
fox-demons.
lived
In
the
city
of
Hanshan,
Hansh&n-hsien
[1]
]|,
who
fairy foxes.
(1)
Sien
f|Ij,
a fairy or elf,
an immortal, a genius.
a
Ku
]$, a polite
term
for
females,
damsel.
Hence
"Fairy
damsels".
ladyships.
(2)
Lao-t'ai
j&,
title
of
respect,
venerable,
honoured,
your
members
had gone
mad,
fox.
said, consequence Dennys. The Folk-lore of China, p. 96. The Chinese believe that fox-demons can enter into men and cause (3)
it
was
in
from mere unprovoked malignity. De Groot. The Religious System of China. Vol. V. p. 582 (Foxes as demons of disease).
Fig.
212.
697
apart for the purpose of worshipping these fox-demons (1).
There,
one
may
see a tablet,
before
in
are lighted,
thanksgiving for past favours, begging the same time a continuance of the same. This tobacco merchant
a literary
was
graduate
(a
style),
and
lived
on good
same
city,
jj|,
beheld
some
pupils.
long-stemmed tobacco pipe (2), and aimed a blow at the animal. No sooner had he done so than he bethought himself that the
intruder
may have
to
erected a small
shrine,
and during
the fox.
He hoped thereby
for favours,
all
Failing to obtain
and
gave up
such worship.
wealthy man, living a few miles from Luchow-fu j^ >}\] ffi, believes that he also owes his good fortune to fox-demons, which
farmyard. For well nigh twent}' years, he never disturbed the heap of straw, which he considered as the abode of the fox-demons (3); every year
he even piled on a fresh supply, to repair in somewise, as he fancied,
the roof of their home.
In vain did
(1)
of Hai
(2)
Chow.
The stem
Chinese Superstitions. Vol. V. Art. 31. p. 548-549. of the Chinese tobacco pipe is generally made of bamboo,
feet.
and
is
may
At the extremity
may
self defence.
Things Chinese, p. 714. Fox mythology and legends represent were-foxes as malicious beings, (3) 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
tradition.
foxes)
.
p.
195
(Were30
698
him
to sell
he so
deeming that if acted the fox-demons would mete out punishment to him for
his straw, he persisting!)' refused,
them
"t"
>}\],
The following incident occurred in July, 1907, a market-town three miles North- West of if-
at
Shih-li-pu
%|
Hwo Chow
in the province of
Nganhwei
$fc.
A young man,
of twenty-
two years of age, happened to cross a field surrounded on all sides by He carried suspended from a pole two baskets of beans, tombs. and was accompanied by several people from the neighbouring village.
All of a sudden, he pretends he cannot advance a step further; his
is unable to lift them up from Those who accompanied him, finding him so extravagant, took charge of the baskets, and led the maniac to his home. There he indulged in countless fantastic and wild gestures, and
the ground.
asserted that he
sister,
Eul-ku
jtj!i>
whom
sien-tze
^^
(1).
The incident became known throughout the whole country, where an epidemic of bad fever then reigned, and carried off people by the thousand (2). The so-called possessed youth claimed to have the
power
flocked
of curing all
to
who were
afflicted
(3).
People
;
him
in
them
to health
in fine, the name of presents and money were lavished upon him the second "Fairy-fox sister", Eul-ku on all jfa, was mentioned
by
who pretend they are possessed Chinese Superstitions. Vol. V. p. 548. Also "youthful magicians", and the manner in which they get possessed. Chinese
(
a fox or weasel-demon.
1.
It is
demons and
spectres visit
man
with disease, cause plagues and epidemics, produce poisonous breaths and influences, working at times in connection with the vicissitudes of the seasons.
of China.
Vol. V.
p.
705
Demonism
in
a similar power, and cure from so-called demoniacal diseases both grown-up persons and children. Chinese Super-
stitions.
Vol. V. p. 551
&
557.
699
sides,
and hailed as a
deliverer.
The
Prefect of
Hwo Chow
^p
j-\],
named Teh-hsing
his son,
|p,
who was
The
Later on,
private
the
to visit
anybody
in their
those
who implored
little
her assistance,
to
take a
burning before her image, or the tablet of the "Fairy of the Golden
Blossom",
but
Kin-hwa
a
little
sien-lze
^
(1).
Jfe
f[I|
-"^
"You
need,
said
she,
mix
of this ashes
in
potion,
Thanks
were the deluded victims of this so-called possessed to their generous offerings, he was enabled to
set
construct a
in
up within
it
a shrine
honour
There
of his favourite
is
least
after
having
these
and
its
which
infest
in great
numbers
Chinese houses.
ffi,
j'\]
and
in
Chow
]fy
j>\],
all
believe in weasel-
demons, Ilwnng-lang-tsing
creatures
^, and pagans
powers
(2).
worship them as
These
simple-
endowed with
supernatural
folks, whose imagination has been fed from childhood on superstitious tales, Buddhist and Taoist lore, fancy they see demons
minded
(1)
It
is
an everyday practice
in
China
to
ashes in tea or hot water, and drink the potion as a specific against bad influences or demons. Chinese Dennys. The Folk-lore of China, p. 54.
Superstitions, Vol.
(2)
III.
See on this belief in weasel-demons, shrines erected in their honour, and the various methods of worshipping them. Chinese Superstitions. Vol.
V. p. 548-549.
700
on
all
sides,
much
in the
same manner
as our
Western ancestors
saw were-wolves, goblins and other quaint monsters in the Middle Ages. Possibly it may happen, God so permitting, that the demon,
for
the
purpose
of
fostering
practices, may appear under the disguise of a weasel or a fox. Such instances are, however, rare and cannot be accepted without a
thorough
scientific
examination of individual
of this
cases.
The greater
to
number
of incidents
demons,
exist only
minds
of
and made
them
midnight hour,
Such apparitions, when and hobgoblins in lonesome places (2). recorded in Chinese folklore, are largely the outcome of superstitious
fear
especially
is
well-known psychological
man
is
prone
to be
dominated by
Numerous
demons.
They
endowed,
it
is
;
believed,
moreover, they
may
confer on
and entering houses even though all windows are closed. Fox-demons enter into men and children, and smite them with disease, insanity
assume the shape of charming tempt lewd men, and even live with them long years as
They may
also
(1)
When
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)
reality the
fancy.
folks
The
It is
vicinity of a
churchyard produces
minds of some
a similar effect.
(3)
most mischief.
of China, p. 94.
Disguised as a
more frequently, and does always young and handsome, occasions very good. Dennys. The Folk-lore
woman,
it
is
Fig.
213
J-
701
their
wives.
At times,
the}'
put on
the
some one well known, but who is either dead, or at a great distance. In many places, they are under constant suspicion of arson (1),
acting
Finally,
it
is
believed
through a
spirit
of
revenge
and
malignity.
of transformation,
may, however,
caught by hounds,
or killed in various
ways
(2).
He
divested of all the power which and extravagance attributed to him as superstitious fear, silly fancy Fox-literature generally moves along the lines of the a demon.
above ideas.
The T'ai-shan
goddess,
T'ai-shan niang-niang
of the
^
is
|Jj
tyji,
who
dwells on the
summit
sacred mountain,
held to be
^p, is also
deemed
of
to be
endowed with
The legend
,
Sun
is
heu-tze
^ |^ ^
is
Annexed
Chinese folklore.
(1)
is
believed to strike
fire
out of
its tail.
!><
('.root.
may
be pursued,
may
be also
unmasked by
clever literati,
wounded and seized by dogs. They monks and ghost-seers, and conjured by incantations and written charms. One musl
always investigate whether they have a complete tail, and then cut it off, when they immediately take to flight on all fours. De ('.root. The ReligioU9
p. 600.
-SO*s>
702
ARTICLE
VI.
THE TIGER.
ffii
(i)."-'
owing to its ferocity, has been naturally chosen as a demon-destroying and demon-expelling monster (2), hence magicians
tiger,
The
a tiger.
sect,
|^
to
(3),
the
first official
Mountain", Lung-hu-shan f| J^
"jftf,
is
on a tiger.
Wealth, Hsixen-t'an p'u-sah ~ jg | f (4), is represented riding on a tiger, and brandishing in the air his The ferocious monster is deemed to watch over the knotty wand.
of
magic money-chest
the other.
and he
is
pictorially repre-
The famous magician Kiang Tze-ya H? -J" 5jp (5), who canonized the Generals that fought in the dynastic war between the Houses of
(1)
Hu
J& (the 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.
(2) is
of that
2.
See on Chang Tan-ling. Chinese Superstitions. Vol. II. (3) Vol. III. p. 240, 241. note 2. p. 255. Vol. V. p. 567, 587.
note
(4)
God
of
Wealth.
p. 637. note
(5)
p.
Fig.
214
Tigre transcendant.
The "Tiger-demon".
703
Chow
j^J
and Yin
ffi,
is
Several
Immortals enjoy the same privilege, and are thus represented in The tiger is not only the legends, folklore and popular pictures.
mount
for the
spectres,
but
is
Gods, Immortals, exorcists, destroyers of demons and also reputed himself as endowed with superhuman
in
power,
often
equivalent
somewise
to
that
of a
is
deity.
His image
is
affixed
deemed
to be a potent
Taoist priests,
Tao-shi
i> stamp
|$j|
it
(1),
who
all
inferior
is
deities.
Sometimes,
character
Wang J,
He
is
meaning
king,
written
king of
animal demons.
of were-tigers
and man-eating tigers abound in China, and generally represent him as a most ferocious brute, and the terror of the people, throwing whole villages into general consternation and
Legends
panic.
At times, he disguises himself under the shape of a man, a benighted traveller, and tears him to
to be
wounded
the
vicinity
all
is
affected
in
(2).
disappears
of a
sudden
by
man-eating
tiger,
he becomes a Ch'ang-kwei
(3),
and
leads the
it
monster
These ghosts,
excite
is
said,
become his
to
slaves,
protect
him constantly
new murders.
(1)
V.
p.
A wound
inflicted
on a were-beast
is
when
human
shape.
A
in
thropy Vol. V.
(3)
Western
countries.
of China.
p. 549.
Ijj
#6
$,
the
same
words: "when
a tiger bites a
man
in such a way that death ensues, his soul has not the courage to go elsewh' " but regularly serves the brute as a slave, and is called Ch'ang \\ K
.
704
District
affix
them
to
the central gateposts, and over the entrance to their courts, expecting
thereby to
this
(1).
example,
head over
their doors,
of their shop.
Images
the
demons
if
of disease.
claw or nail of
in silver,
bound
to the
body or carried
believed
tiger's
to
be
The bones
of a
water,
pounded and roasted, and taken with some tea or In protect against nightmare, bad dreams and fever (2).
head,
some
places,
Hu-mao
j&
lUf
and have
it
worn by
their children,
hoping
from
evil influences.
Other
excrements
parts
(3),
of
the
tiger,
especially
its
llesh,
eyeballs
and
we must
(1)
In
ancient times,
it
was customary
its
at the
New Year
to affix the
paper or a thin board, over the lintels This door-charm has maintained dwellings.
position
down
to the present
day
and
evil influences.
De Groot. The
charms
deemed
to be potent
tied to the
hands or
feet of children to
prevent convul-
De Groot. The Religious System of China. Vol. VI. p. 963. Tiger's flesh is recommended for debility of the spleen or stomach.
a tiger's eyeball
Pills
prepared from
to
De Groot. The
Reli-
Fig.
215
"".
'5*
.
i
;;
Fig.
216.
SKCL
tefll^ 5&3S
La Grue.
The "Fairy-Crane".
705
ARTICLE
VII.
ft (1).
The crane
is
nay thousands of years, hence it has been chosen as the emblem of longevity, and endowed with many wondrous attributes. It accompanies the Immortals, Sien-jen
-fill
A, and
serves
them
for a vehicle,
through the air. It is thus a kind of "fairy bird or magic bird", and is described as such in the "Elucidation
Annals", Tze-chi t'ung-kien kang-muh
the reign of
to fly
^ j j R
ffl
when recording
In the above
bird
:
Work,
the following
Duke
I-kung
|rg
Prince of
Wei
of
%
Yung
(B.C. 660).
^|.
it
The
so
ruler
He was
to
much
species
of crane
that
he took
the
battlefield
The perched on his chariot, while others accompanied the officers. soldiers resented this infatuation on the part of their leaders, and
exclaimed:
battle
advance,
ye crane-loving officers,
how
can we engage
in
without you? The Wei $j soldiers were shamefully defeated, hence the battle is said to have been lost by cranes, Yin-hoh-pai
Hl
(1)
flfc"
(2).
Sien-hoh
the
f|l|
jijj
called
Manchurian crane.
Generally
is
the mosl
celebrated in Chinese legends. It is reputed as the patriarch of the leathered It reaches a fabulous age. tribe, and the aerial courser of the Immortals.
The black
species
is
When
it
drinks but
It is the Mayers. Chinese Reader's Manual, p. 52. emblem of longevity. Williams. Dictionary of the Chinese Langua Tso's Commentary on the Spring and Autumn Annals, Ch'un-ts'iu (2)
no longer takes food.
tso-clucen
%k
'Jr.
\H
(Second year,
12'''
month
of Min-hung's
|"J
i> rei
Legge.
The Chinese
Classics.
706
The same
Work
Han
dynasty, lieu-Han
to
f|?
j^..
The prince
V^\
Liu-ying
|flj
j$l,
younger
to
brother
the
emperor
Ming-ti
^
He
amulets,
of
and golden
tortoises,
both
objects.
This
The crane
failed to
in
of longevity,
commonly designated by
f[[j
"Fairy Crane",
is
Sien-hoh
front
$jl|.
When
bamboo
erected in
of the
(1).
crane
coffins
are
borne
the grave
(2).
(1)
Doolittle.
Vol.
1.
p.
193
(Death and
Burial in China).
In funerals of wealthy Chinese, an image of the departed, placed in a (2) wheeled sedan-chair, is sometimes drawn by a paper crane. The bird is supposed thus to convey the departed soul to the blissful land of the Immortals.
Doolittle. Social Life of the Chinese. Vol.
I.
p. 193.
Dennys.
The
Folk-lore
of China, p. 25.
-H-=*r-3^-
1 l*.
a*.
..
La grue accompagne
ici le
dieu du bonheur,
le
dieu de;
707
ARTICLE
VIII,
THE COCK.
Kung-hi
/.
&
%t
(1).
fire.
|jj,
Legends is found
relate that
a
Siao-hwa-shan y^
species
called a
"mountain-cock".
from
fire.
is
Shan-hai-king
is
|Jj
$$ $g
(2),
in
later publications
folks, seeing the
due originally
to the
above work.
Simple-minded
believe
it
fact
to be quite true.
The
and Rivers contains, however, many strange and singular statements, and scholars of the present day disbelieve much
Classic
of
its
contents.
On
to
the
other
hand,
as
it
is
"mountain-cocks"
fire,
quite
image
of a red cock,
and
affix
it
over their
doors on
New
Year's day.
has,
Experience
however,
constantly
shown
that
when
lire
breaks out, these magic cocks have been unable to protect places, or
even themselves from the terrible element, as
that
it is
well-known
Despite
all
fact
this,
Ki %% (from bird and why, the bird which knows place and The cock, a rooster. In China, the cock is a solar bird, the emblem
(1)
tin
of the
Sun and
of the
moon.
(2)
loudly announces the arrival morning is a cock in the sun. and a hare in the Some believe there
it
of China. Vol.
ffi
I.
p. 200.
ffl.
See on this
\
.
compilation.
Superstitions.
Vol.
p.
note
1.
708
II.
The Cock
as a demon-dispeller
(1).
It is
roam
all
about,
and
evil
it
on man.
is
When
disappear.
dispeller.
It is
Hence,
inferred
a great
demon-
a coffin
(2),
when
it
is
borne
to the grave.
The rooster
is
deemed
by
the spirits presence to strengthen the disembodied soul, keep the ghost to its destined of darkness away from the coffin, and lead
its
home.
Blood,
taken
is
also
employed
At
an exorcising agent.
is
and held
a cock
to be of
good omen.
When
affixed
!i[$i
made
and bridegroom
(3).
Frequently one
killing a centipede,
in houses the
image
is
of a cock
jgL.
reckoned
among
the five
venomous
insects,
fifth of
Wu-tuh
the 5 th moon.
(1)
Han
i|
New
Year's day, a cock was put up over the gate of the palace and all official Following this example, the people carved cocks of wood or buildings.
painted images of cocks, and put them above their doors. From that time down to the present day, heads of cocks are believed to kill spectres, dispel evil and avert pestilence. De Groot. The Religious System of China. Vol. VI.
p. 957.
(2)
To
while in
many
prevent the cock from flying away, its feet are tied with a string, cases the bird is kept in a state of drowsiness, by spirits which
its
throat.
of China.
p. 199.
(3)
I.
p. 38.
note
1.
Fig.
219
If)
J o
p.
'J
t-
~ ~
"S
u
C
g
E
u
~~
SO
Q
2
T
u
u
-
OS
3 O
c
"-
pq
U 3 C c
i
</5
709
APPENDIX.
According
tain
to the superstitious ideas
to
which
fortune-tellers enteris
with reference
deemed
to
Annexed
charm
for
is
the
picture
of
bear-dog,
deemed
to
be
potent
keeping
off thieves.
(1)
cyclic
animals.
Chii
<&&>
710
ARTICLE
IX.
THE CAT.
Mao-tze $f
(1).
/.
|||
^g.
It
is
well
known
as
fact
that
rats
silkworms.
houses,
it
Now,
these destructive
swarm
in
Chinese
worms from
their ravages.
employed
When
worms commences,
to
buy up
silkworms.
the rats,
cat cat
suffices
to
keep
off
result.
The device being simple, would animal. The custom was thus
for
attacks by rats.
image it were
or
(2),
to
effect.
Such
is
',
Men-shen
p*j
jji^
(3).
(1)
Mao
destroyers of
(from beast and sprout, denoting that cats eat mice, the young grain), a cat, a pussy. Williams. Dictionary of the
f$
in
symbol
to the
deified the
symbol.
Chinese Superstitions.
261.
Chats protecteur des vers a soie. Les Chats-Esprits sont censes eloigner les rats tres friant de vers a soie. les flours sont
de bonne augure et preserve les vers a soie dcs epidemies silkworms. "Fairy-Cats", all-powerful for protecting
711
These were originally the pictures of two famous Generals, who guarded the palace gates of the emperor T'ai-tsung fc \.h
',',;
The
77.
The
cat as a
demon- dispeller
(1).
Besides the cat that protects silkworms, Ts'an-mao |^ J$f, pictures of the cat, in a sitting posture, with staring ey<
frequently
placed
evil influences
The simple
fact that the cat sees in the dark, has been interpreted, as suggesting that the animal holds intercourse with the spirits who
wander about
in the night.
of a feather
Hock together.
walls,
or
spectral influences.
In
Section
I,
of the
Chi-wen-luh f*
J
$j\
f|,
it
is
related that
{fa
}\\
ffi,
in
Kansu
JEJ"
cat.
and
its
spirit
transferred to
wooden
rice,
it,
Kiangsu yX 1ft) but pictures cats are frequently placed on housetops, and are deemed to poss
The
Work
entitled
Tze-chi
t'ung-hien
of
kang-muh
j=f
jgj fgj
$S5j
@, mentions that
in the
a
time
Wen-ti
%^
(A.D. 590-605),
female
(1)
craft
Cat-demons have occupied a less pre-eminent part in Chinese witchthan in Western countries, still there are some cases in which sorcerer'
for
employed them
China. Vol. V.
(2)
works of
iniquity.
De Groot.
The
Religious System
"t
Shanghai folks
may
Lunghwa Pagoda.
712
slave in the service of Prince T'o
Tuh-ku
$j
^R,
employed
cat-demons
ffi
%,
fj
f}
3$L
C)-
(1)
century
th
(7
of the
christian
who were
their
of China.
Vol. V.
<S*
713
ARTICLE
X.
SYMBOLICAL AMMAIS.
1".
$jfl
(1).
Buddhist temple
is
in
guarded by two lions carved in and wealthy folks place also two stone lions before the principal entrance to their mansions. Generally speaking, these animals are merely decorative, it being considered rather fashionable
stone
;
to
have a
pair
of
stone lions
However, with
is
regard to
emblem
of
of
Buddhist temples, it must be said that the lion Buddha and the Buddhist religion (2). One of the
is
an
titles
Sakyamuni
Sakyasinha,
or the
tribe.
In
elephant,
once as a hare,
Preta
(3).
The
lion's roar is a
Buddhist preaching.
the
Hence the
genius
of
lion
is
protecting
the
Buddhist
The strength
its
and
undaunted
and
a powerful
charm
(1)
general,
meaning thereby
thai
the lion
A lion. This wild beast was formerly The non-descript animals called lions,
are
mere charms,
an emblem of the
I'.uddha.
p. 332. note 2.
(3)
Monier Williams.
Buddhism,
III. p.
p.
112 (Buddha's
2.
repeated
births.
308. note
32
714
2.
The Stag.
Luh
to a
jgg
(*)
The
stag"
Ji,
owes
all its
importance
word Luh
a stag", is
pronounced
official
in
pun upon the word. The the same manner as Luh ffy,
As the Chinese
meaning honours,
language, owing to
dignities,
its
emoluments.
admirably
to
punning and
allusions,
some
have imagined painting a stag upon a picture, rather than write Custom has out the character Luh f$fc, honours and emoluments.
sanctioned this ingenious rebus,
suggests dignities,
honours,
the
At the present day, one may see exposed throughout the whole land, the famous picture representing the "three stars of
happiness, honours and longevity'
J~
J|[
(2).
1
emoluments.
In
the centre,
is
the
Genius,
beside
who
is
^^
(4),
Jj|^
jjfg
(3);
him
God
of Longevity,
staff,
Show-sing
f|p
a venerable
is
depicted.
The
Bat.
Pien-fuh-tze
drawn
as the
tyffi
jjg
(5).
The bat
is
frequently
emblem
of happiness,
from
(1)
Luh
and
legs
of the animal).
The
which have
antlers.
Chinese
when
it
p. 198.
See Chinese Superstitions. Vol. IV. p. 430. Illustration n 174, exhibiting the "three symbols for happiness, dignities and longevity".
(3)
who
Chinese Superstitions. Vol. IV. p. 434. seen flitting in a corner to the right.
(4)
Illustration n 173*.
"God
of Longevity".
Chinese Supersti-
Illustration n 173
and
174.
<|1|
Pien-fuh | g.
The
:
S,
M H.t
Fig.
222
Le Cerf, symbole de la dignite officielle. La Chauve-souns, symbole de bonheur. The Stag and bat, emblems of official honours and happiness.
:-'.':>'.-:
'
.,',
,
'
,,
'.'.;.
71
.)
the
the
for bat,
Fu/i tg,
and
word
for felicity or
happiness, which
in
is
From
may
customary to paint or draw a wish that happiness, good kick and blessings attend a person or a household. Symbolical images, representing
this
similarity
sound,
it
is
|l,
in
Fuh-luh-show san-sing jjj& j are frequently offered as birthday presents, and hung up
in the
apartments
In
the
upper
a
pine-tree,
while lower
down
depicted.
jjjg
is
(1).
,./'
emblem
of
of longevity,
Show
the
emblem
honours and
official
emoluments,
Luh
f$-.
4.
The Eagle.
of the
Ying jg.
its
eagle and
The eagle, being chosen as a demon-expeller. endowed with spiritual power, is an exorcising agent much employed
in
North Kiangsu yX
jffc
(2).
on a picture.
Words, indicating
power and
efficacy in
Usually,
one
of the
eagles holds
in
its
demon, while the second bird devours and tears to pieces another
these
mischievous animal-Spectres
be seen the
(3).
may
is
image
represented,
(1)
felicities
long
life,
riches, health,
See above.
n 198.
Vol.
V.
p.
549
Illustration
716
5.
of wealth.
Fu-kwei yiu-yii
j|
$.
(1).
sometimes symbolized by a fish. In the picture here annexed, two children, in gaudy and baggy pants, plunge their hands into a glass globe containing fish, or
are
fish in their
fish Yil
hands.
This symbol
is
also based on
word
^,
(2),
meaning abundance
a kind of rebus,
fa.
fish.
Fu-hwei
yiu-yii
jtf;
^f |$.
(1)
Fu
717
ARTICLE
*
XI.
MARVELLOUS TREES
A\l> FRUITS.
with
China
may have
how
the
honours
to large trees,
with
In growing old, they have acquired more vital energy, and are deemed to be endowed with a kind of mystic or Tsing ^-, Hence, they become the object of superstitious spiritual power. Incense and candles are burnt beneath their protecting worship. old age (1).
shade,
as
if
inanimate,
It is
tific
may
not intended
trees
belief;
are
venerable
when
new
of great
age,
like
all
other
shall,
spiritual power.
trees
We
some
be
endowed with
special
mystic power,
effects.
same
results,
and are
for
this
superstitious worship.
/.
$$.
A)*
(1)
The Chinese
believe that
f|>.
This
tree
false doctrine
very old trees are animated, and may be dominates all their botanical
for to
deemed
and plant-worship by the people. Old harbour the souls of the dead, whose remains
forth they have sheltered for long years. Centennial trees are believed to give \Yu. Wu-wang In the time of King blood, if any one attempts to fell them.
Yung Chow
H\
worshipped
a big
tree inhabited
by
with
sacrifices.
718
as a principal exorcising
It
means and
evil influences,
of
The bark, gum, chips of the wood, and even spectres twigs plucked from the tree, are also endowed with the same efficacy. Those twigs, which grow to the East or South, are the most
check.
powerful
(2).
when accompanying
to
rulers,
were armed
influences
(3).
with
peach-rods,
the
in
j||
order
keep
(4),
away
all
obnoxious
officials
After
"No"
ceremonies
put
A common
prescription,
At
New
full
Year's
day,
people,
young and
The
seals
old,
moon
many
for
warm
which
peach-twig has
Tao-shi |H -^,
been soaked.
employed by Taoist
priests,
stamping charms,
It is
are usually
if
made
of
peach-wood, or part of
of
the root.
their
considered that
of
efficacy
would be
no avail
influences.
at the
$>J
(5),
in
order
to
protect
children
(1)
The peach
than
is
it is
twigs, hence
it
has
more
ful
vitality
all
is
power-
demon-expeller.
De Groot.
p. 957.
(2)
Chinese
The
of China.
Vol. VI.
power conferred on the peach by the sun Those which grow to the Kast and South
De Groot. The Religious System of China. Vol. VI. p. 060. See Chinese Superstitions. Vol. II. Preface, p. II. note 1. The purpose of these ceremonies was to expel demons, supposed to
cause disease and pestilence. Chinese Superstitions. Vol. II. Preface, p. II. See on this mysterious monster. Chinese Superstitions. Vol. I. p. 8. (5)
Illustration
8.
This
Standard Histories.
as
the 6
l 'i
century in the
Fig. 224.
719
mysterious demon, that has fascinated the Chinese people
series of centuries.
for a long
Persons
diseases,
suffering-
from
fever,
swoon
(1),
or
other demoniacal
are
cured
by
beating-
them with
peach-rod, or simply
taken with hot water, cure from convulsions, spasms It is with peach-rods that demons kill
refractory
(2).
In times of epidemics,
of peach-
wood on the
breast,
as amulets, or suspend
their doors.
peach charms, placed over door-ways, prevent spectres from Stakes of peach-wood, stuck in the ground, are entering dwellings.
Wooden
deemed
JiJ.
to protect
all
evil
influences.
Though
wood,
still
produce marvellous
effects,
more prominent
is
Of traditional fame
is
the annual
banquel
served
up
to
4?"-
the
:;
Immortals by the Fairy Queen of the West, Si-wang-mu j 3: and in which peaches, grown in her magic groves, form a
dish.
special
to
Some
~$
of these,
she
is
said
to
the
Emperor Wu-ti
j^^ (B.C.
Man dynasty.
Ts'ien-
Han
to
|||.
On
him
in all
her fairy
pomp
(4),
of her
exquisite peaches.
the stones, in
the
hope
of raising
from them,
(1)
Persons
be cured by beating
them with
Vol
\
a
I
rod of peach-wood.
p. 960.
(2)
hell,
See Chinese Superstitions. Vol. V. p. 506. Treatise on the Buddhii Yuh-lih ch'ao-chwen (A Taoist production).
Jl#|f
(3)
Ill
See above.
p. 593.
720
him:
China
"these peaches grow once only in 3000 years;
is
the soil of
them"
owed
lived
(1).
Most
Genii
Thus
Tung Tze-yang jj
Poh-loh-slian
|^
^^
\[\,
for
Kao K'u-kung
"jf^j
became
peach
to
the Fairy
gave peach-gum. Lix Tung-pin g Damsel Ho, Ho-sien-ku fnj j[I| jfjjf, when she
-j|jij
strayed into the recesses of the mountains, and thus she ascended
to the
Land
of the Genii.
of Longevity,
The God
Show-sing
Jj^,
is
sometimes repre(2).
A peach-stone, cut in the shape of a padlock, charm for prolonging the life of children (3).
In
all
is
employed as
H to Wu-ti
ift f||,
If
jg;
f (B.C.
both ardent
hoping thereby
the
to attain
way
of all flesh.
is
The peach
to-day the
it
emblem
of longevity
and immortality,
hence a picture of
it
is
would prolong
life,
found in all pagan homes, in the hope that and enable the inmates to attain a blissful
old age.
is
and nuptials.
(1)
I Ian
Home
Wu
of the
Han dynasty,
The
Reli-
Wu-ti nei-chwen
^^ f'
f*J
fil-
recording principally
Wang-mu's
visit to
Groot.
gious System of China. Vol. IV. p. 304. See Chinese Superstitions. Vol. (2)
(H)
1.
p. 22.
Illustration n 18.
See Chinese Superstitions. Vol. I. of these padlocks on each of the child's feet.
p.
1'\.
721
a Chinese bride.
f^F
based on a stanza of the Shirking "graceful, f?> or h>ook of Odes, commencing with these words
is
:
This allusion
graceful
flowers.
bright yon peach-tree stands, blooming This maiden comes to her husband's abode, well
and
are
will
ii
she
home"
(1).
(1)
See Legge.
The Chinese
B,.
Classics.
Vol. IV.
P.I.
States,
Kwoh-fung
P<|
Book
1.
Ode
(T'ao-yao ft T<)
- (Praise of u
83
722
II.
jffi
(1).
The pomegranate
This symbolism
is
the
emblem
of
fertility
and
numerous
its fruit.
,
which
means
hence
that he
of this
may
have
many
children and
numerous
Pictures
symbolical fruit, fully ripe, the pulp bursting open and the
bestow
fertility,
and
bless
hung up in houses, and are deemed to the home with numerous offspring. Such
of a betrothal or a
a present,
offered
is
to
marriage,
(1)
Pomegranate,
Shih-liu ft
sjgf
also
called
Ngan-shih-liu
it
ft jg
About Nanking,
from 15 to 20
scarlet or
feet in
height.
The
is
pale
red
It
The
fruit
shaded with
pulp of a
the fruit.
red.
a layer of
reddish colour,
grow
it
more
for
ornament than
for
Encyclopaedia Sinica. p.
Century
Fig. 225.
Fig.
228
au-dessus plane le phenix. heureuse posterity. Lotus Flower, Stork and Phoenix. (Symbols of nwnerous and happy descendants).
line cigogne,
et
723
III.
^
it
The
lotus,
an emblem of
In
contains,
is
also
seated
Thus
pictures of Amitabha,
0-mi-t'o-fuh
Jfpj
Ptj
f'J!'"
represent
or seated on a
him sometimes emerging from a lotus- blossom, The famous Goddess ol pedestal of lotus-leaves (2).
|f,
is
Mercy,
Kwan-yin $g
also
represented
and seated on
a lotus-flower
The
to
lotus-flower, petals
and
symbols peculiar
Buddhism.
(1)
Lien-hioct
$ij ;}
(Nelumbiuni speciosum).
'I
The Lotus
flower, or watei
Buddha.
Buddhist
Beal.
A Catena
of Buddhist Scriptu
111.
p.
p. 278.
note
i.
When
they are
placed by Kioan-yin
Paradise.
and home
to the
Western
724
IV.
||j\
The
pine-tree,
is
and
its
great vitality,
is
Its resin
men and animals. Taoist seekers after immortality consume much resin, hoping thereby to prolong life and attain immortality. Kiu-sheng $, &, who lived under Ch'eng-t'ang Jj% |||, founder of
in
the
to
Shang
]|
pine-resin.
|g $i,
of pine-trees
reached the
fine old
age of
170
(1).
The God
at
of Longevity,
Show-sing
|ip
is
Fairy-crane,
Sien-hoh
j^\
$!,
superstitious pictures of
luh-show san-sing
longevity, in the
jjfg
fj^
the
pine-tree
alone
represents
same manner
fungus,
called
is
pine-tree, of hunger,
and
believed
Fuh-ling | <$ (2), grows on the root of the by the Chinese to suppress all sensation
and lengthen
life.
This curious
product
is
much
Nganhwei
(3).
jjjjfc,
the
human head
(1)
life
(Human
root".
prolonged by pines).
(2)
%$'$ Pachyma
Cocos,
known
in the East as
"China
De Groot. The Religious System of China. Vol. IV. (3) Sinologiques. Vol II. p. 83 (La province du Ngan-Hoei).
p. 300. Varidtds
Fig.
227
symbole de la dignite officielle. Sur le sapin est perchee une cigogne, oiseau de la long6vit< The Stag and Stork, symbols of official honours and longevity.
Cerf,
Le
"
jeunes maries. Explication: Tsao (branche de jujubier,) Cheng (instrument de musique) et Tse (enfants). "Tsao chen tse" en langage vulgaire, signifie Engendrez vite des enfants.
:
Aux
Tsao-sheng-tze"
pun on
725
V.
(1).
The name
another Tsao
of the jujube,
identical
in
in
sound with
Jp., good time. Through pun on these two characters, a person wishing to Hatter an official would say in offering him some jujubes: Tsao-sheng S. that
f|
is,
may you
Should jujubes be
on
the
occasion
is.
"I
marriage,
the
^,
that
Now,
frequently
depict
beside
the
is
jujube
small
mouth-organ,
like
called
Sheng
:.
As
to
this
word
pronounced
exactly
Sheng
\<>
meaning
pun
its
owing
the
A child bears
a a
hand
Y'.sao
^;
another displays
small
mouth-organ, Sheng
young
a
)'.
We
.
have thus
J,
'\
which interpn
(1)
Tsao-tzc jg
-f-
(Zizyphus jujitba).
The buck-thorn
or jujube
li
whose fruit is commonly called a date by foreigners, from the resemblance The fruit It is cultivated in North and Central China. taste and form. brown and plump when fresh, but shrivels when dried. Differenl varie
are eaten fresh,
dried,
in
i
preserved
in
sugar, stewed
or smoked.
p.
Williams
26'i. Chines
p. 33.
72b
VI.
The verdant
as an
foliage
bamboo has
chosen
emblem
of longevity,
and
holds a prominent
It is,
bamboo
is
is
supposed
away
evil spirits,
who might
obstruct the
way
VII.
(3).
The flowers
peach,
are
are
of
plum-tree,
efficacious
interwoven
for
with
those of the
evil
deemed most
driving
at
away
spirits.
Pagans
wont
to
gather these
\f$
flowers
the
"festival
of the
tombs", Ts'ing-ming
BFj,
in their
homes
as
life
the
and science, the superstitious ideas connected with the flowers of peach and plum-tree, tend to disappear at the Open Ports,
especially in Shanghai,
of
them
is
now
largely
considered
as
Spring outing
Winter
months.
Chuh |'r (the original form represented leaves drooping on two stalks, (1) which waj the Chinese draw the bamboo). The bamboo, of which the Chinese reckon 60 varieties. Williams. Dictionary of the Chinese Language.
in
r
(2)
Bamboo
Decoctions of them cure patients struck with demoniacal De Groot. The Religious System of diseases, or suffering from convulsions.
also fear them.
name for plums and prunes. Williams. Diction The plum is regarded as possessing mysterary of the Chinese Language. ious virtues for driving away evil spirits, but it is not thought equal to the willow. Dennys. The Folk-lore of China, p. 47.
(3)
Mei
t&.
general
Un
symbole de paix et The Bamboo, symbol of peace and happiness (a demon-di Le bambou
ici
est
de sante*
727
VIII.
The Willow,
I.in-sh,,
fjj||
$f
(|
in
this
volume,
;,!,
when speaking
In
tombs", Ts'ing-ming
in
\\)s
HI]
H,
especially
K
lowlands
a
and
the
the sea,
all
their hair
at
the "festival
the tombs'
a
They
dog
will,
thus,
it
believed,
brown
mosl
In
in
subsequent
for
existence.
off
The
willow
is
considered
influences.
efficacious
keeping
wicked
spirits and
evil
pictures of the
Goddess
of Mercy,
Kwan-yin
ff|
represent
willow-branch
vase of water
lor putting
this
5
perhaps
used
//;.
in
warding
off
;iri
also
employ
J. in $|J, the willow-tree. (1) Compose. of Muh >k (wood), and Mao the second of the three cyclic characters, which denote the Easl <>i the Spi
I
J/|].
that
is
lo say,
it is
the tree of
tin'
midmost month
over darkness.
the equinoctial
victory of light
Vol. VI. p. 990.
).
Grool
fhe
Religious
System of China.
(2)
ol
willow
branches).
(3)
Doolittle states:
[t 'is
ol
tin-
tombs", the ruler of Hades allows the imprisoned spirits to revisil thi earth, and possibty some of them might intrude their society where they are no! welcome. The willow-branch keeps them oil. Doolittle. Social Life ol tinChinese. Vol.
(4)
II.
p. 50.
I
rhe two symbols See Chinese Superstitions. Vol. I. Illustration he Buddhism Gettj of the vase and the dove were adopted from Northern
I
p. 71.
around her Getty adds that the willow branch is used for sprinkling "sweet dew' Kan In |j- JS the divine nectar, which the Chinese call
.
The Gods
p. 214.
of Northern
Buddhism,
p. 72.
Chinese
Superstitions
728
a small
of
image made
of the
wood
of the willow-tree,
for the
purpose
to the
it,
surviving relatives
IX.
^.
happy omen.
The chestnut
held
in
China
to
be a fruit of
newly married couple, it implies the wish of numerous progeny. This symbolism is based upon a pun. Lih-tze the chestnut, is similar in sound with another Lih-tze ~ff. ^, IjS -^
offered
to
When
,
The
send such
marriage
(2).
(1)
p. 488-489.
I.
on the occasion of
->S^-8h
729
ARTICLE
XII.
(t).
It
is
recorded in
and
I
employed by
of divination.
and the people for purpi this plant and its stems was called Shi Divining- by
rulers, officials
|,
meaning
to forecast (2).
Thus
the tortoise-shell was also generally in the time of the Chow 122 $\ dynasty B.C.
milfoil,
1
all
doubts
in
governI
by consulting the tortoise-shell and the milfoil. following are a few examples selected at random from the Historical
affairs
ment
Annals.
During the reign of King Hwei, Hwei-wang ijt 3 (B.C. 651), Duke Hsien j^, of the Principality of Tsin , desired to
as consort the lady Li-ki
shell
j|f
61 take
'stalks.
The
tortoise replied:
"do
nol
:
her to wife".
The
milfoil,
may wed
advice of
The duke added, saying: "I the milfoil". The diviner then said:
her".
"the tortoise
-\
(1)
Shi-ts'ao
t^^f Achillea
Sibirica).
The
milfoil
oryarrow. Acompi
The
The
leai
sligl
finely divided.
The
flowers, white or
Each
It
and
is
Vol
6.
7. See Chinese Superstitions. Vol. IV. I'refar p. XI. not See on divination by the tortoise-shell. Chinese Superstitions. Vol
IV. Preface, p. X.
34
730
surer indications than the milfoil
(1),
following
its
decisions".
The duke
and wedded the lady Ki j([g (2), who gave him the boy Hsi-tsi his successor on the throne (3).
In the Li-ki
f!|
^ ^,
f,
or
Record
of Rites,
Chapter
jjjj|,
I,
entitled
find the
"Summary
of the
we
down
and determining
This method was
and the people from the remotest antiquity. "It adopted was by consulting the tortoise-shell and the stalks, that the ancient sage kings made the people believe in seasons and days, revere
by rulers
King kwei-slien %L fl$, an & stand in awe of their It was also by these methods, that they decided laws and orders.
spiritual beings,
their
if
perplexities
and
settled
their misgivings.
stalks,
Hence,
it is
said
longer think that you will do wrong. boldly do on it what you desire to do"
Needless to
tell
They did
so
before
engaging
in military expeditions,
ceremony
(5).
literati
(1)
(2)
See Chinese Superstitions. Vol. IV. Preface, p. VI. of the fatal beauties of Chinese history.
She
Captured in B.C. 672, in an {| -S-, she expedition undertaken against her tribe by Duke Hsien of Tsi7i was taken by him to wife, and became the favourite among many concubines.
barbarian chieftain.
Mayers. Chinese Reader's Manual, p. 116. See Mayers. Chinese Reader's Manual, (3)
p. 51.
While
still
a boy, he
~$l-
Book
I.
I.
jgj
jji||.
Legge's transSuperstitions.
lation, p. 94.
Couvreur.
Chinese
text. Vol.
p. 62.
Chinese
Vol. IV. Preface, p. IX. See Chinese Superstitions. Vol. IV. Preface, p. V. (5)
731
and
disciples of
Confucius
down
to
the
presenl
daj
Many
:V
Chu-li.<i
\.h
1130-1200), who
~\fc
^,
dynasty,
consulted
the
stalks,
when
court
Ning-tsung 3^
stay of only
i6 da
this,
Not content
with
the
to issue
emperor got the queen-dowager, who then held the reins of pov* an edict, forbidding the use of the philosopher's commentai
on the Classics by the scholars of China, and as many as 59 "I his adherents were dismissed from the government service 2 Every official, before taking the seals of office, was hound to declare that
,
he
discarded
the
principles
of
the
new
school,
('hn-hsi
a
y'f.,
deprived
of his
titles,
drew up
It
memorandum,
was couched
in
which he intended
such violent and sarcastic language, that his disciples feared the rs'ai worst would happen both to the writer and themselves.
Yuen-ting
the stalks,
choice
fell
7C /
(3),
his
bosom
friend,
advised
him
to
consult
as to the
wisdom
of presenting the
memorandum.
|j,
The
of
Yih-king
is
Jgg,
or
Classic
Changes,
"Tung-jen"
p]
\,
that
Chu-shi
I
over the reply, ;/fc H? pondered must follow the advice of my disciples".
Despite
disgraced,
this
determination,
closely
the
aged
philosopher
remained
II
and was
watched
till
the end
of his days.
(1)
(2)
139
tsung
M ^^
of China,
p. i09
Reig
of
(3)
Ts'ai
H yt %
%
M-
A.D.
1135-1198
for his labours in elu
;Sfc
dynasty, notably
Yih-king
or Classic of Changes
Was
highly
whose
he became, and
*,'<
wh
Ts'ai-ch'en
May*
732
W W- Ngai
*.
77.
to the sweet-flag,
Ch'ang-p'u-ts'ao
j|f
jjj!
(1),
great efficacy
to
for
warding
it
off
This
is
owing
strong,
spectres.
its
aromatic
smell
deemed
(2),
to
obnoxious
to
demons and
Mugwort, Ngai 5c
fifth
supposed
the
On
of the
bunches
of these
fifth moon, all households in China nail up two plants over the lintels of their doors (3).
7/7.
^.
a plant
which remains
(4).
It
offered as a
may
last for
always held to be of good omen, and even deemed to promote effectively a happy union. See annexed illustration, exhibiting a present of everlastings, and the wish that the
Such a present
is
family
life,
Jg|
(5).
(1)
Ch'ang-p'u-ts'ao jf $f
in
marshy places, and is highly exalted by Chinese medical authors grows for its invigorating and immortalizing power; and by sorcerers for its demonrepelling efficacy.
Ngai
"Jt
(Artemisia vulgaris). Artemisia, mugwort, or any plant is obtained. Williams. Dictionary of the Chinese Language.
n (Rhodea Japonica). From Wan $|, ten Wan-nien-ts'ing thousand, a myriad. Nien ^=, a year, a revolution of the seasons. Ts'ing Hence "the plant which remains for ever green, T=f, the dark green of plants.
^^
an everlasting".
(5)
Kia
i?,
K'ing
gg, to
congratulate with
life".
Williams.
Fig.
230
"Wan
Le vase de "
nommee
feliciter.
"King"
longevity.
Fig.
231
Liu Tong-ping (l'lmmortel et le patron des lettr^s.) en contemplation devant une pivoine. Le titre est
"'Liu Tong-ping
Hi mou tan."
Lu Tung-pin
(Taoist mystic
Fig.
232
Citrouille transoendante.
(in
female form).
733
IV.
'\\\
J'j-
It
is
The peony is considered in China to he the queen the emblem of happiness and riches, and always
oi
Qou
occuph
Man-l'ang-hung $f
x,
Is
red,
because
in all
hung
in
red.
this
flower
is
in
emblem
this
i
favourite
beauty.
The annexed
see the
expresses
id
p<
Immortal
Tung-pin admiring
!\
my,
Tung-pin hsi-meu-tan
-J|@]
)$
y[
(2).
V.
/R.
(3).
The pumpkin, owing to the many seeds contained in its Qeshy pulp, is an emblem of fertility and numerous progeny. The annexed
illustration
exhibits
pumpkin metamorphosed
in female
into a sprite,
(4).
!<
and disguised
form
(i)
of Central Asia.
Meu-tcin-hwa jf ;} (Paeonia moutan). The Peony. The Chinese species is shrubby, with
1
It
is
native
oloared
a
flowers,
several
on a
stalk.
Its
root
charm
Century Dictionary and Cyclopaedia. See on Iai Tung-pin. Chinese Superstitions. (2)
14"'
Vol. V. Fourth
month,
day. p. 581.
(3)
Kwa
JR (Cucurbita pepo).
The Pumpkin.
It
is
of Asiatic origin,
I
he fruit
a d
and flattened at the ends. It is of globular, or rather oblong when ripe, and contains numerous seeds embedded
yellow
in
the
pulp.
Century Dictionary and Cyclopaedia. Plant spirits assume anthropomorphous shapes, generally (4) woman or child, and sometimes thai of an animal, dwelling man, to dispense and emerging from it at times to do ban the
plant,
thai
p. 271
imated
734
APPENDIX.
Marvellous Minerals.
of the
we
shall
now complete
this
mineral
The
belief prevailed
in
is still
held at the
present day,
erty
that jade, gold and pearls are endowed with the prop-
of prolonging
man's
life,
and
The
life-conferring
relation
with
principle
of Nature.
In the time of
Chow
fine
j^J
dynasty (12
th
was
also believed
(2).
Jade,
gold
corpse,
for the
purpose of
to
preventing
decomposition
(3).
Princes
sent
pieces
of jade
be
(1)
For a long
series of ages,
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-king
jjjij).
f says: "the
^IJ|
(2)
f.
empyrean region is jade and gold". T'ien ivei yuh, De Groot. The Religious System of China. Vol. I.
ivei
kin
p. 271.
Ts'ien-Han
|,
p. 272.
(3)
Laufer.
Koh-hung
It
Jade
p.
ift
De Groot. The Religious System of China. Vol. 297 (A study in Chinese archaeology and religion). th (an alchemistic author of the 4 century) says: "if
is
not putrefy".
was an established
House
Han
Jft,
to
bury
every prince or feudal lord with boxes of jade in order to prevent putrefaction. De Groot. The Religious System of China. Vol. I. p. 273-274.
735
placed in the
mouth
[1).
This stuffing
"I
in
Western countri
but of course
In
it
effect.
some
places,
lumps
owing
of stone to
bjects
of worship.
This
is
their
at
last
phenomenon,
to
as every student
"I
aware
of,
simply due
condensation
vap
in
upon
cool
surface.
Visitors to
Hanshan-hsien
see
&
ol
[\\
^.,
the
province of NganJiwei -^
^, may
huge
pieces
stone set np in
small shrines on the hill-side, and worshipped by the people. It is a kind of fetichism, similar to that practised by savages in the lower
stages of civilisation.
it
is
needless
point
beliefs,
It
sentiments,
even
lie
customs and practices exert over the nation. that they enter largely into the life and habits
the people,
may
said
of rulers, literati
and
and influence
will
all
To eradicate them
science,
and when
this
work
is
accomplished, China
fulness of truth, and thus also attain more prosperity and happio
past.
See the presentation of these gifts described in the Li-ki |Q Record of Rites. Book XVIII. Miscellaneous Records. Tsah-ki ft
(1)
ft, Ol
P.
2.
gem
for the
mouth).
Legge's translation.
Vol.
II.
p. 145.
<&2&tS
736
~-@XKr
ifitC
19 Bo3