Myths and Legends of China Part 11

Shen Kung-pao then doffed his Taoist cap, seized his sword, with his left hand firmly grasped the blue thread binding his hair, and with his right cut off his head. His body did not fall down. He then took his head and threw it up into s.p.a.ce. Tzu-ya gazed with upturned face as it continued to rise, and was sorely puzzled. But the Ancient Immortal of the South Pole had kept a watch on the proceedings. He said: "Tzu-ya is a loyal and honest man; it looks as if he has been deceived by this charlatan." He ordered White Crane Youth to a.s.sume quickly the form of a crane and fetch Shen Kung-pao's head.

The Ancient Immortal saves the Situation

Tzu-ya was still gazing upward when he felt a slap on his back and, turning round, saw that it was the Ancient Immortal of the South Pole. Tzu-ya quickly asked: "My elder brother, why have you returned?" Hsien-weng said: "You are a fool. Shen Kung-pao is a man of unholy practices. These few small tricks of his you take as realities. But if the head does not return to the neck within an hour and three-quarters the blood will coagulate and he will die. s.h.i.+h-tsun ordered you not to reply to anyone; why did you not hearken to his words? From the Jade Palace of Abstraction I saw you speaking together, and knew you had promised to burn the List of Promotions to Immortals. So I ordered White Crane Youth to bring me the head. After an hour and three-quarters Shen Kung-pao will be recompensed."

Tzu-ya said: "My elder brother, since you know all you can pardon him. In the Taoist heart there is no place where mercy cannot be exercised. Remember the many years during which he has faithfully followed the Path."

Eventually the Ancient Immortal was persuaded, but in the meantime Shen Kung-pao, finding that his head did not return, became very much troubled in mind. In an hour and three-quarters the blood would stop flowing and he would die. However, Tzu-ya having succeeded in his intercession with the Ancient Immortal, the latter signed to White Crane Youth, who was flying in s.p.a.ce with the head in his beak, to let it drop. He did so, but when it reached the neck it was facing backward. Shen Kung-pao quickly put up his hand, took hold of an ear, and turned his head the right way round. He was then able to open his eyes, when he saw the Ancient Immortal of the South Pole. The latter arraigned him in a loud voice saying: "You as-good-as-dead charlatan, who by means of corrupt tricks try to deceive Tzu-ya and make him burn the List of Immortals and help Chou w.a.n.g against Chou, what do you mean by all this? You should be taken to the Jade Palace of Abstraction to be punished!"

Shen Kung-pao, ashamed, could not reply; mounting his tiger, he made off; but as he left he hurled back a threat that the Chou would yet have their white bones piled mountains high at Hsi Ch'i. Subsequently Tzu-ya, carefully preserving the precious List, after many adventures succeeded in building the Feng Shen T'ai, and posted the List up on it. Having accomplished his mission, he returned in time to resist the capture of Hsi Ch'i by Chang Kuei-fang, whose troops were defeated with great slaughter.

Ch'iung Hsiao's Magic Scissors

In another of the many conflicts between the two rival states Lao Tzu entered the battle, whereupon Ch'iung Hsiao, a G.o.ddess who fought for the house of Shang (Chou), hurled into the air her gold scaly-dragon scissors. As these slowly descended, opening and closing in a most ominous manner, Lao Tzu waved the sleeve of his jacket and they fell into the sea and became absolutely motionless. Many similar tricks were used by the various contestants. The Gold Bushel of Chaotic Origin succ.u.mbed to the Wind-fire Sphere, and so on. Ch'iung Hsiao resumed the attack with some magic two-edged swords, but was killed by a blow from White Crane Youth's Three-precious Jade Sceptre, hurled at her by Lao Tzu's orders. Pi Hsiao, her sister, attempted to avenge her death, but Yuan-s.h.i.+h, producing from his sleeve a magical box, threw it into the air and caught Pi Hsiao in it. When it was opened it was found that she had melted into blood and water.

Chiang Tzu-ya defeats Wen Chung

After this Lao Tzu rallied many of the skilful spirits to help Chiang Tzu-ya in his battle with Wen Chung, providing them with the Ancient Immortal of the South Pole's Sand-blaster and an earth-conquering light which enabled them to travel a thousand _li_ in a day. From the hot sand used the contest became known as the Red Sand Battle. Jan Teng, on P'eng-lai Mountain, in consultation with Tzu-ya, also arranged the plan of battle.

The Red Sand Battle

The fight began with a challenge from the Ancient Immortal of the South Pole to Chang Shao. The latter, riding his deer, dashed into the fray, and aimed a terrific blow with his sword at Hsien-weng's head, but White Crane Youth warded it off with his Three-precious Jade Sceptre. Chang then produced a two-edged sword and renewed the attack, but, being disarmed, dismounted from his deer and threw several handfuls of hot sand at Hsien-weng. The latter, however, easily fanned them away with his Five-fire Seven-feathers Fan, rendering them harmless. Chang then fetched a whole bushel of the hot sand and scattered it over the enemy, but Hsien-weng counteracted the menace by merely waving his fan. White Crane Youth struck Chang Shao with his jade sceptre, knocking him off his horse, and then dispatched him with his two-edged sword.

After this battle Wu w.a.n.g was found to be already dead. Jan Teng on learning this ordered Lei Chen-tzu to take the corpse to Mount P'eng and wash it. He then dissolved a pill in water and poured the solution into Wu w.a.n.g's mouth, whereupon he revived and was escorted back to his palace.

Further Fighting

Preparations were then made for resuming the attack on Wen Chung. While the latter was consulting with Ts'ai-yun Hsien-tzu and Han Chih-hsien, he heard the sound of the Chou guns and the thunder of their troops. Wen Chung, mounting his black unicorn, galloped like a whiff of smoke to meet Tzu-ya, but was stopped by blows from two silver hammers wielded by Huang T'ien-hua. Han Chih-hsien came to Wen's aid, but was opposed by Pi Hsiang-yang. Ts'ai-yun Hsien-tzu dashed into the fray, but No-cha stepped on to his Wind-fire Wheel and opposed him. From all sides other Immortals joined in the terrific battle, which was a turmoil of longbows and crossbows, iron armour and bra.s.s mail, striking whips and falling hammers, weapons cleaving mail and mail resisting weapons. In this fierce contest, while Tzu-ya was fighting Wen Chung, Han Chih-hsien released a black wind from his magic wind-bag, but he did not know that the Taoist Barge of Mercy (which transports departed souls to the land of bliss), sent by Kuan Yin, the G.o.ddess of Mercy, had on board the Stop-wind Pearl, by which the black storm was immediately quelled. Thereupon Tzu-ya quickly seized his Vanquish-spirits Whip and struck Han Chih-hsien in the middle of the skull, so that the brain-fluid gushed forth and he died. No-cha then slew Ts'ai-yun Hsien-tzu with a spear-thrust.

Thus the stern fight went on, until finally Tzu-ya, under cover of night, attacked Wen Chung's troops simultaneously on all four sides. The noise of slaughter filled the air. Generals and rank and file, lanterns, torches, swords, spears, guns, and daggers were one confused _melee_; Heaven could scarcely be distinguished from earth, and corpses were piled mountains high.

Tzu-ya, having broken through seven lines of the enemy's ranks, forced his way into Wen Chung's camp. The latter mounted his unicorn, and brandis.h.i.+ng his magic whip dashed to meet him. Tzu-ya drew his sword and stopped his onrush, being aided by Lung Hsu-hu, who repeatedly cast a rain of hot stones on to the troops. In the midst of the fight Tzu-ya brought out his great magic whip, and in spite of Wen Chung's efforts to avoid it succeeded in wounding him in the left arm. The Chou troops were fighting like dragons las.h.i.+ng their tails and pythons curling their bodies. To add to their disasters, the Chou now saw flames rising behind the camp, and knew that their provisions were being burned by Yang Chien.

The Chou armies, with gongs beating and drums rolling, advanced for a final effort, the slaughter being so great that even the devils wept and the spirits wailed. Wen Chung was eventually driven back seventy _li_ to Ch'i Hill. His troops could do nothing but sigh and stumble along. He made for Peach-blossom Range, but as he approached it he saw a yellow banner hoisted, and under it was Kuang Ch'eng-tzu. Being prevented from escaping in that direction he joined battle, but by use of red-hot sand, his two-edged sword, and his Turn-heaven Seal Kuang Ch'eng-tzu put him to flight. He then made off toward the west, followed by Teng Chung. His design was to make for Swallow Hill, which he reached after several days of weary marching. Here he saw another yellow banner flying, and Ch'ih Ching-tzu informed him that Jan Teng had forbidden him to stop at Swallow Hill or to go through the Five Pa.s.ses. This led to another pitched battle, Wen Chung using his magic whip and Ch'ih his spiritual two-edged sword. After several bouts Ch'ih brought out his _yin-yang_ mirror, by use of which irresistible weapon Wen was driven to Yellow Flower Hill and Blue Dragon Pa.s.s, and so on from battle to battle, until he was drawn up to Heaven from the top of Dead-dragon Mountain.

Thousand-li Eye and Favourable-wind Ear

Ch'ien-li Yen, 'Thousand-_li_ Eye,' and Shun-feng erh, 'Favourable-wind Ear,' were two brothers named Kao Ming and Kao Chio. On account of their martial bearing they found favour with the tyrant emperor Chou w.a.n.g, who appointed them generals, and sent them to serve with Generalissimo Yuan Hung (who was a monkey which had taken human form) at Meng-ching.

Kao Ming was very tall, with a blue face, flaming eyes, a large mouth, and prominent teeth like those of a rhinoceros.

Kao Chio had a greenish face and skin, two horns on his head, a red beard, and a large mouth with teeth shaped like swords.

One of their first encounters was with No-cha, who hurled at them his mystic bracelet, which struck Kao Chio on the head, but did not leave even a scratch. When, however, he seized his fire-globe the brothers thought it wiser to retreat.

Finding no means of conquering them, Yang Chien, Chiang Tzu-ya, and Li Ching took counsel together and decided to have recourse to Fu Hsi's trigrams, and by smearing them with the blood of a fowl and a dog to destroy their spiritual power.

But the two brothers were fully informed of what was designed. Thousand-_li_ Eye had seen and Favourable-wind Ear had heard everything, so that all their preparations proved unavailing.

Yang Chien then went to Chiang Tzu-ya and said to him: "These two brothers are powerful devils; I must take more effectual measures." "Where will you go for aid?" asked Chiang Tzu-ya. "I cannot tell you, for they would hear," replied Yang. He then left. Favourable-wind Ear heard this dialogue, and Thousand-_li_ Eye saw him leave. "He did not say where he was going," they said to each other, "but we fear him not." Yang Chien went to Yu-ch'uan Shan, where lived Yu-ting Chen-jen, 'Hero Jade-tripod.' He told him about their two adversaries, and asked him how they were to conquer them. "These two genii," replied the Chen-jen, "are from Ch'i-p'an Shan, Chessboard Mountain. One is a spiritual peach-tree, the other a spiritual pomegranate-tree. Their roots cover an area of thirty square _li_ of ground. On that mountain there is a temple dedicated to Huang-ti, in which are clay images of two devils called Ch'ien-li Yen and Shun-feng erh. The peach-tree and pomegranate-tree, having become spiritual beings, have taken up their abode in these images. One has eyes which can see objects distinctly at a distance of a thousand _li_, the other ears that can hear sounds at a like distance. But beyond that distance they can neither see nor hear. Return and tell Chiang Tzu-ya to have the roots of those trees torn up and burned, and the images destroyed; then the two genii will be easily vanquished. In order that they may neither see nor hear you during your conversation with Chiang Tzu-ya, wave flags about the camp and order the soldiers to beat tom-toms and drums."

How the Brothers were Defeated

Yang Chien returned to Chiang Tzu-ya. "What have you been doing?" asked the latter. Before replying Yang Chien went to the camp and ordered soldiers to wave large red flags and a thousand others to beat the tom-toms and drums. The air was so filled with the flags and the noise that nothing else could be either seen or heard. Under cover of this device Yang Chien then communicated to Chiang Tzu-ya the course advised by the Chen-jen.

Accordingly Li Ching at the head of three thousand soldiers proceeded to Ch'i-p'an Shan, pulled up and burned the roots of the two trees, and broke the images to pieces. At the same time Lei Chen-tzu was ordered to attack the two genii.

Thousand-_li_ Eye and Favourable-wind Ear could neither see nor hear: the flags effectually screened the horizon and the infernal noise of the drums and gongs deadened all other sound. They did not know how to stop them.

The following night Yuan Hung decided to take the camp of Chiang Tzu-ya by a.s.sault, and sent the brothers in advance. They were, however, themselves surprised by Wu w.a.n.g's officers, who surrounded them. Chiang Tzu-ya then threw into the air his 'devil-chaser' whip, which fell on the two scouts and cleft their skulls in twain.

Celestial Ministries

The dualistic idea, already referred to, of the Otherworld being a replica of this one is nowhere more clearly ill.u.s.trated than in the celestial Ministries or official Bureaux or Boards, with their chiefs and staffs functioning over the spiritual hierarchies. The Nine Ministries up aloft doubtless had their origin in imitation of the Six, Eight, or Nine Ministries or Boards which at various periods of history have formed the executive part of the official hierarchy in China. But their names are different and their functions do not coincide.

Generally, the functions of the officers of the celestial Boards are to protect mankind from the evils represented in the t.i.tle of the Board, as, for example, thunder, smallpox, fire, etc. In all cases the duties seem to be remedial. As the G.o.d of War was, as we saw, the G.o.d who protects people from the evils of war, so the vast hierarchy of these various divinities is conceived as functioning for the good of mankind. Being too numerous for inclusion here, an account of them is given under various headings in some of the following chapters.

Protectors of the People

Besides the G.o.ds who hold definite official posts in these various Ministries, there are a very large number who are also protecting patrons of the people; and, though _ex officio_, in many cases quite as popular and powerful, if not more so. Among the most important are the following: She-chi, G.o.ds of the Soil and Crops; Shen Nung, G.o.d of Agriculture; Hou-t'u, Earth-mother; Ch'eng-huang, City-G.o.d; T'u-ti, Local G.o.ds; Tsao Chun, Kitchen-G.o.d; T'ien-hou and An-kung, G.o.ddess and G.o.d of Sailors; Ts'an Nu, G.o.ddess of Silkworms; Pa-ch'a, G.o.d of Gra.s.shoppers; Fu Shen, Ts'ai Shen, and Shou Hsing, G.o.ds of Happiness, Wealth, and Longevity; Men Shen, Door-G.o.ds; and She-mo w.a.n.g, etc., the G.o.ds of Serpents.

The Ch'eng-huang

Ch'eng-huang is the Celestial Mandarin or City-G.o.d. Every fortified city or town in China is surrounded by a wall, _ch'eng_, composed usually of two battlemented walls, the s.p.a.ce between which is filled with earth. This earth is dug from the ground outside, making a ditch, or _huang_, running parallel with the _ch'eng_. The Ch'eng-huang is the spiritual official of the city or town. All the numerous Ch'eng-huang const.i.tute a celestial Ministry of Justice, presided over by a Ch'eng-huang-in-chief.

The origin of the wors.h.i.+p of the Ch'eng-huang dates back to the time of the great Emperor Yao (2357 B.C.), who inst.i.tuted a sacrifice called Pa Cha in honour of eight spirits, of whom the seventh, Shui Yung, had the meaning of, or corresponded to, the d.y.k.e and rampart known later as Ch'eng-huang. Since the Sung dynasty sacrifices have been offered to the Ch'eng-huang all over the country, though now and then some towns have adopted another or special G.o.d as their Ch'eng-huang, such as Chou Hsin, adopted as the Ch'eng-huang of Hangchou, the capital of Chekiang Province. Concerning Chou Hsin, who had a "face of ice and iron," and was so much dreaded for his severity that old and young fled at his approach, it is related that once when he was trying a case a storm blew some leaves on to his table. In spite of diligent search the tree to which this kind of leaf belonged could not be found anywhere in the neighbourhood, but was eventually discovered in a Buddhist temple a long way off. The judge declared that the priests of this temple must be guilty of murder. By his order the tree was felled, and in its trunk was found the body of a woman who had been a.s.sa.s.sinated, and the priests were convicted of the murder.

The Kitchen-G.o.d

Tsao Chun is a Taoist invention, but is universally wors.h.i.+pped by all families in China--about sixty millions of pictures of him are regularly wors.h.i.+pped twice a month--at new and full moon. "His temple is a little niche in the brick cooking-range; his palace is often filled with smoke; and his Majesty sells for one farthing." He is also called 'the G.o.d of the Stove.' The origin of his wors.h.i.+p, according to the legend, is that a Taoist priest, Li Shao-chun by name, of the Ch'i State, obtained from the Kitchen-G.o.d the double favour of exemption from growing old and of being able to live without eating. He then went to the Emperor Hsiao Wu-ti (140-86 B.C.) of the Han dynasty, and promised that credulous monarch that he should benefit by the powers of the G.o.d provided that he would consent to patronize and encourage his religion. It was by this means, he added, that the Emperor Huang Ti obtained his knowledge of alchemy, which enabled him to make gold.

The Emperor asked the priest to bring him his divine patron, and one night the image of Tsao Chun appeared to him.

Deceived by this trick, dazzled by the ingots of gold which he too should obtain, and determined to risk everything for the pill of immortality which was among the benefits promised, the Emperor made a solemn sacrifice to the G.o.d of the Kitchen.

This was the first time that a sacrifice had been officially offered to this new deity.