Documente Academic
Documente Profesional
Documente Cultură
INTO
CHINESE
m o rCO
= =
SUPERSTITIONS
Dor6, S.J.
in
CD
in
By Henry
CO
By M.
Kennelly, S.J.
First
Part
SUPERSTITIOUS PRACTICES
Profusely illustrated
Vol.
IV
1917
RESE ARC
INTO
CHINESE
SUPERSTITIONS
S.J.
w<-. ><_.
By Henry Dore,
-
By M. Kennelly,
S.J.
First Part
SUPERSTITIOUS PRACTICES
Profusely illustrated
Vol.
IV
1917
2>3
in/
RAn
[
'^ITY
OF
T0*SS
10835
PREFACE.
In offering- to the public this fourth volume of "Chinese Superstitions",
it
matters which
fortune-telling-,
make up
its
contents.
divination,
The present volume deals with omens and augury, vain observances,
such as lucky and unlucky days, geomancy or terrestrial influences over man's life and acts, extending even to his subsequent sojourn
in
the
grave,
of
his
descendants.
All
these
occupy about two-thirds of the volume (pp. 321-416), and summed up under the general term of "divination". might The latter part is less connected, and comprises Buddhist and other
subjects
be well
practices,
which have
Among them
the Author enumerates superstitious prints and inscriptions, canny The volume winds characters and slabs for warding off bad luck.
up with some short and pithy articles on Buddhist abstinence from animal food, and the quaint vegetarian sects which flourish throughout China, and form a special branch of the Buddhist religion.
a preface,
it
In
would be practically impossible to deal adequately with all these subjects, so it has been deemed preferable to select the leading idea of the work, viz. "divination", and consider it from the
various points of view of the Chinese people
General Notions.
Divination
(1).
is practically
as
old
as
the
human
race,
and
is
found in every age and country where ethnic "There is, says Cicero, no nation, civilized
the art, as as
it
Western writers have so far confined their studies on divination, to it was found in Greece or Rome; few have dealt with the subject existed in China from the remotest times down to the present day. The
(1)
present preface will, therefore, fulfil a much needed want. The passages and quoted are mostly from the Classics, and based on Legge's translations
II
or barbarian,
believe
that
there
are
signs of the
future,
and persons who can interpret them" (1). Diviners swarmed in Egypt, formed there a
special class,
and
At Babylon, were particularly skilled in interpreting dreams (2). in cases of war and other they followed the ruler, and were consulted
important State matters
(3).
pretended to foretell the future by signs and omens. The divining art was practised among the Greeks.
pearances of the
sky and heavenly phenomena, the flight of birds, the intimations drawn from the entrails of victims, were supposed to
prognosticate
events,
and according
to
these
signs,
public as well
consulting
the
oracles
(4).
We
find
among
for
Due authority
actions
As
No assembly
could be held
unless
thunder was
heavens
(7).
Other
heavenly signs, the flight of birds, the appetite of the sacred fowls,
video, neque tam humanam atque doctam, immanem tamque barbaram, quae non significari futura, et a quibusdam intelligi praedicique posse censeat. On Divination. Book I. 1.
(1)
aeque tam
(2)
(3)
8.
stood
es1
'
XXI. 21. The king of Babylon head of two ways, seeking divination. Quod helium susceptum ab ea natione (Graecia) sine consilio deorum (4) Cicero. On Divination. Book I. 1.
,
IV
4.
Ezechiel
highway,
at the
(5)
(<;)
Cicero.
On
Divination.
Book
I.
43.
The
1|V|1
officer,
every
religious
functionary,
was
invalid if the
auspices were
unfavourable.
:
Chamber's Encyclopaedia. Vol. I. p. 550 (Auguries). rhundei was thi supposed voice of If the flash Jupil r
in
left,
proceded
ighl
mikI
th,
if
from
left
to
right,
it
was good,
in
the
were
all
considered as
portents of the
there
The
art prevailed to
was
which
did not
bear in somewise
on the
future.
Rulers,
statesmen and
important
ample
many
Cato wondered
how
two augurs could meet without laughing at each other (2). Horace and Juvenal shot many a keen shaft at diviners and the credulity of
their deluded victims.
art in its various forms.
Cicero, in his
work on
Nature of Divination.
veil
to
lift
the
and peer into the future. The divining art is an endeavour to discover hidden and future things through the intervention of Spirits
or Gods.
All divination is in reality a questioning of spiritual beings,
of
method
(3).
communication between higher intelligences and man As magic aims to do (4), divination aims to know. It was
believed
generally
that the
this
Gods
or Spirits
to
knew
(5).
the
future,
and
could
communicate
knowledge
man
The Romans divined also by the flame of vigorous and quickly consumed the victim if it was
(1)
;
the sacrifice.
clear of
was
in a
Chamber's Encylopa?dia. Vol. III. p. 559. Vetus autem illud Catonis admodum scitum (2)
vidisset. Cicero.
On
Divination.
See Legge.
The Great
Chu-hsi
Plan, Hung-fan
ift
$e (a chapter in the
Book
of Becords) p. 335-336.
first
fc Jl observes that the opinions of men were taken into consideration, but as they were liable to be affected by ignor-
ance and
selfish
bing influences, and intimated by divination, were considered to have greater weight in all important questions.
(4)
(5)
Call
Vol.
;
III.
p. III.
it
it
is
certain that
was given by
the gods to
man, in order to impart to him On the Nature of the Gods. Book II. 65.
IV
Some future things with
connected with
their
certainty,
(1).
as
when they
are
necessarily
causes
Others he
may know
with less
conjectures, sound inferences, because though not necessarily connected with their causes, they happen As to future contingent things, which depend almost always (2). on free will, they cannot be foretold from their causes, but are known
certainty, or as well-founded
cannot know such things, the divinity alone can, because the future is present to the intelligence of such a Being.
in themselves.
Man
To appeal, therefore, to false gods for such knowledge, is attributing to them a prerogative of the divinity, and men who use or pretend
to use
is
they ape an
knowledge of the future to men through oracles, dreams, signs, omens and portents. All these have been regarded by the ancient world as signs of the Gods and intitheir
mations of their
waters, animals,
will.
air,
the
were
supposed
these
to
Soothsayers interpreted
of divination
signs,
which we
into
find
life
nations.
the
and habits
of society,
and people. Divination was practised \nli<|iii(y of divination in China. in China from a very I will not early time. say 5200 years B.C., but as soon as we tread the borders of credible says Legge (3),
rulers
history,
we
find
it
existing.
of China's
science
of the will of
Heaven, from various indications given by the and the stalks of the milfoil The manipul(4).
eclipse.
Thus an astronomer may predict a coming Thus a physician through certain signs
a
may
toration of
of a
(3)
ship an impcmliiiL storm; a meteorologist the approach of rain. Introduction to the Yih him, V, j, or Classic of
East.
Changes (Sacred
Books of the
'
Vol.
XVI. oxford,
PlaQ
.
1882. p. 40).
,}
'"-- The
2. p.
,in "'
Hung-fan
$ U
III.
Part
33
ation of Fuhsi's f
|||
diagrams
(1)
was practised
of the
to
some extent
before
the
Chow
/]
was
a very
prominent department
officials.
over by responsible
for
the
common
Matters
(6).
It
took place in
military expeditions
(5).
(4),
capping, marriage,
of
inferior
importance were
Shun f$
practised
it
th emperor of the dynasty, wishing to 1401-1373), XVII J= (B.C. remove the capital to Yin J$, North of the Yellow Biver, had recour-
se to divination.
The high
officers
all
gave a favourable reply (8). In the time of the Chow M] dynasty (B.C. 1122),
Wu-wcmg
^ 3,
founder of the
says
he,
dynasty,
"My
dreams,
coincide
with
my
divinations.
The auspicious
See on these mystic symbols. Chinese Superstitions. Vol. note 1. Vol. IV. p. 342. note 2.
(1)
II.
p. 223.
(2)
(3)
China Review, 1885. (The Yih-king and its Appendices, p. 314). Book. IX. p. 428. (Legge's transLi-ki H |E, or Record of Rites.
Divining preceded the Border Sacrifice.
Called
lation).
will
be success in sacrificing".
(4)
Li-ki,
or Record of Rites.
Book
1.
p. 94 (Legge's translation).
(5)
The
tortoise
was consulted
I.
for selecting
Record
(G)
of Rites.
Vol.
p. 94 (Legge's translation).
China Review, 1885 (The Yih-king and its Appendices, p. 314). Counsels of the Great Yii, Ta-yu-mu ^ fl (A chapter of the Book (7) "Yii said, submit the meritorious translation. of Records) p. 63. Legge's
trial
of divination, and
let
The
tortoise
shen
JB,
jjfti)
(8)
translation.
P'an-keng % ))i (A chapter of the Book of Records) p. 222. Legge's "I have examined the matter by divination, and obtained the
reply".
VI
omen
him.
is
double.
My
ffl
attack
on Shang
]*
must succeed"
(1).
He
field
^,
and defeated
believed
Cho-w-kung
&, younger
brother of
Wu-wang,
ill,
likewise in divination.
he offers to
and consults
the tortoise.
The intimation
spared
(2).
/$;
tells
him he
in
is
Wu-
wang
will be
Later
on,
the
year of Ch'eng-'wang
^,
the tortoise
consulted,
informs him of
He
is
resolved
upon
(3).
(4),
flU,
or Ritual of the
officers
jk:
Chow dynasty
we
find
the
names
of the following
The
"Grand
shi
|>
Diviner", T'ai-puh
Puh-
fiijj;
\.
and
if
two
was
(5),
to be followed.
Hung-fan
the
-$t
ding
to
down
for
reaching a decision. In
five
important State
opinions
of
parties
were
to be
.
weighed
that of the
and high
officers, of the
common
than the
people;
stalks
of the milfoil.
milfoil,
The
was supposed to give surer indications hence when the tortoise opposed and the milfoil
(1)
lln'
Greal Declaration,
T ai-shi-chung
l
^ -g tp
}j:
(A chapter
of the
Book
of
of Records), p. 291.
(2)
Legge's translation.
Coffer.
The Metal-bound
p,
Kin-t'ang
(A Chapter
of the
Book
Records),
;{
(
355.
Legge's translation.
The Greal Announcement, Ta-hao jz f (A Chapter of the Book of "I must proceed, the divinations are Records), p 374 Legge's translation.
)
favourable.
'.)
There
is
under that
Wylie.
5)
The Greal
Plan,
Hung
fan
$g (A
337.
Legge's translation.
VII
approved, nothing should be undertaken
tortoise were
a
(1).
opposed
to all
other
was
settled
by
compromise.
could
then be proceeded with, while external matters (military expeditions It is needless undertaken beyond the State) should be abandoned.
to point out the inconsistency of this
proceeding.
From
the above
early,
how
commenced
to the
text of the
fE,
or
Record
:
of Rites,
attributed to Confucius,
sums up
"the Master said, the ancient and intelligent the Hsia, Shang and Chow) all kings of the three dynasties, (i-e served the spiritual intelligences, Shen-ming jji^ 0^, of heaven and
briefly the situation
:
earth,
tortoise-shell
and divining-stalks.
They
not
presume
to
use their
own
private
(2).
judgment
the
its
in
the
service of the
Authors
divination,
it
to
antiquity
of
is
who were
authors, on
was based, and what was the purpose of those principles who invented and used it? The Ancient Classics and especially the
what
Yih-king
JJ,
$g
(Classic
of
Changes),
fl!j| fj} (Record of Rites) on the Spring and Autumn Annals) inform us that the Commentary
Records), Li-ki
art
"The was invented by the Sages or Ancient Rulers of China. "Heaven invented and taught the practice of divination (3). Sages
1 '
(the tortoise
and
milfoil)
and the
(1)
good
fortune".
of.
By
"stillness"
The Chinese
text
may
Kiai-shi t'ien-ti-chi-shen-ming
-^ If
i-flr
i?_
jjjiji
$j.
Wu-fei piih-shi-chi-yung
M%
(Li-ki.
ffl-
Puh-kan
i-k'i sze-sieh-shi
shang-ti
^ &] $. $E * *
Legge's
[I.
Book XXIX.
Vol.
II.
52.
Piao-ki
ff fjL
Record of Examples.
Vol.
p. 510).
translation.
(3)
p. 349.
Couvreur.
Li-ki.
Third Appendix
to the
Yih-king
Legge's translation.
VIII
and
laid
down
stood
the
ways
(2).
"The Sages fully under(1). and instituted divination for the use of Heaven,
likewise to the
the people"
the
origin
It is
of
soothsayers at the
same time.
how
the
various changes of
As the Yih-king J^ |g tells us, of heaven and earth" (4), interpreted Nature affected man's life and actions,
;
in a
stars".
Man
is
a part of Nature.
it
Wed-
two Powers.
and actions.
The phenomena
2
affect
his
life
omens
of
between
coming events (5). This is based on the supposed harmony heaven and earth, and implies that the stars influence the
3
world beneath, and determine the good and bad fortune of men.
The Sages
are
fortunate
unfortunate,
that
is
life
explain
how
of
the
various
movements
of the
Cosmos
affect
the
and actions
men.
This
Purpose of Divination.
The
(1)
(2)
(3)
Third Appendix to the Yih-king. p. 373. 74. Legge's translation. Third Appendix to the Yih-king. p. 372. Legge's translation. Lucky and unlucky days owe their origin to and the
astrology,
life
of
man.
"The heavens
figures (constellations),
all
whence the Sages fixed the good things" (Third Appendix to the Yih-king. p. 374 and
When such a constellation or planet appeared on days and seasons were considered as controlled by its influence, hence they were "lucky or Even though we have discarded unlucky-. nnd its baneful influence, we have still in the language the word "disaster", which reminds us of its original meaning "ill-starred or unforLegge's translation).
the horizon,
('
Third Appendix
See above
,l
>
to the
Yih-king.
laid
p.
360.
Legge's translation.
"'
principle
down by
Cicero:
all
nations believe
""'"' '"'
si
as
"'
who
IX
The diviner was not always a cunning knave and did not seek filthy gain. Divination was resorted This purpose we to in order to solve doubts and settle perplexities.
ation
purpose.
the Shu-king
$f,
or
Book
Record of Rites.
"If you
have
consulted the shell, you need not think any longer that you will do
wrong"
(3).
(4).
The above
when we
and indecision
of the
and noticed
fit
its
vacillating
for
ending remedy and clearing up the doubts of the nation (5). Another purpose sought in divination was encouragement, and an assurance of success in difficult and important enterprises. In such circumperplexities
stances,
man
is
filled
up,
practicall}
assured.
third
pursued by divination in China, namely to obtain some kind of divine guidance. Divination would be thus a
groping
of of the ethnic
(the
felt it
purpose seems
be
mind
of
after
"The Son
Heaven
Emperor
China),
his mind,
his object
own way,
(1)
p. 342.
(2)
Shu-king
Li-ki
$f.
The Great
Book
(3)
|g, or
1.
K'u-li $J
Legge's translation
Com reur.
111.
(Summary
Chinese
of
text.
p. 62.
j|,
or Classic of Changes.
Appendix
p.
374
74.
Wieger. Histoire des Croyances Religieuses et des Opinions Philo(5) sophiques en Chine. 1917. Lecon 8. La divination officielle sous la \V dynastic
p. 72.
II
X
and giving honour
or
to
it
Heaven, T'ien
is
(1).
In the
Shu-king f^ $,
had
Book
of Records,
answer
sed
"the
command
of
Heaven".
"When
the
former
kings
any important business, they reverently obeyed the commands of Heaven" (2). This approval was doubtless used in many cases to
make
divination
breaking down
What
to
folly of
degree
of certainty
it
imparted
to the Imperial
mind,
is
hard
decide.
its efficacy,
and the
Many modern
as this
would
the veneration
for
wisdom
of anti-
The
C.
variety
of divinatory
tortoise-shell
China
is
very
great.
Divination
by
(4).
the
2300 B.
Divining by the
tortoise-shell
was
called
Puh
[>
(5).
This method,
life
(6).
though princi-
pally official,
(1)
was employed
also in private
The
tortoise
was
Book XXI.
Tsi-i
p. 233.
Legge's translation.
Couvreur.
^ f|
3E -M
ft$
/j{-.
'& It
^ &
w- Shu-kinq
# ^, or Book of Records.
of Becords.
p.
Chapter
P'an-keng
(3)
p. 222.
Legge's translation.
Wieger.
See
tlic
(4) Yii.
Shu-king
M,
or
Book
Ta-yu-mu
B
~k
W-
Legge's translation,
03
where divination by
to be of the
Puh I>, to divine by looking at. to examine, to guess. This is a very (5) ancienl character, and supposed to represent the streaks on the tortoise-shell
be beal dev< loped
(6) B.(
them
827, a
woman
have
I
Williams.
"
'
""
a1
h)
reeds
sold
i:
lation.
Vol,
"Both by the tortoisereply was yes. divined, and they unite in saving he is near. Shi-king lV J, or Book of odes. Ode T'i-tu #; ft (Legge's IV. art II. p.
The
My
266).
XI
chosen because
vault,
its
while
its flat
part
represented the
To
prepare them for their divining function, the Grand Recorder, Ta-shi had them smeared over with blood in the first month of winter j
(2).
(3).
towards the South, while the Son of Heaven (the Emperor of China) stood with his face towards the North (4). In order to secure a
reply, the outer
shell
was taken
off,
and
fire
applied beneath.
were formed,
thus indicating" events, and portending whether they would turn out
favourably
or
unfavourably
lasted for over
the
inquirer.
Divination
by the
tortoise-shell
to
2000 years. About 300 B.C., the key the interpretation was lost, and the method abandoned for that
the
of
"Eight diagrams",
Pah-hwa
/\
j|j,
which
henceforward
(5).
was
called
Chu
The ^
(6),
among
the people
method
Divina-
meaning
to manifest.
was
called
Ski |g
(7), to forecast.
(1)
Wieger.
(2)
ft <
(Monthly
Legge's translation.
bell
7 4.
When a
was
cast, a similar
ceremony took
(4)
place.
jflf
Li-ki
|E, or
Record of Rites.
II. p.
233.
Legge's
translation.
(5)
(6)
p. 72,
and
84.
composite herb of a
or
rose-
divided.
The
flowers,
Each
found
The
men,
foot
s.j.,
and
Courtois,
(7)
2I,
in Shantung Jh ^, and central China (A specihas been supplied to the Translator by Father Curator of the Sicawei Museum). a half high,
Shi jg.
This character
is
composed
of
C huh
Jfy,
bamboo, and
Wu
a witch, a sorceress, a
milfoil
or mayweed.
Williams.
XII
to
its
strong aromatic
(1).
It is
smell which
protected
day on and about the tomb of Confucius. For purposes of divination, the stalks were divided into two heaps, representing heaven and
earth. They were manipulated according to a fanciful theory of odd and even numbers, symbolizing the cosmic evolution of Nature, the
seasons
results,
and
months
of the
year
(2).
Interpreters
explained
the
of events.
The author
milfoil
of the Third Appendix to the Yih-king J^ |g[, calls the and tortoise "spirit-like or divine things", "heaven produced
(3),
meaning,
it
Pah-kwa
:r
(4)
Pah-kwa
^,
whole and
broken are
These symbols
combination of
(5),
Wen-wang
JJ
(6),
in the
Chow
J| dynasty.
The
but by doubling
creased to
and combining the symbols, this number was in64. Each of the "Eight diagrams" has a special name (7),
events of
in
expounded
meaning, interpreted and applied to The above system of divination is fully the Yih-king Jl, Jgg, or Classic of Changes, and its
(1)
(2)
Wieger. Histoire des Croyances Religieuses en Chine, p. 71. Third Appendix to the Yih-king $jf, or Classic of Changes, p. 365.
Legge's translation.
p. 72.
Wieger.
(3)
Legge's translation.
CO
Vol.
II.
See
illustration
Chinese Superstitions.
p. 22:;.
"')
Imparl
to
Wieger holds thai his is purely legendary, and only invented to them an air of venerable antiquity. Histoire des Croyances Religit
euses in
,; (
liinc.
p.
79.
See Vol
lip.
p.
223.
note
3. Vol.
IV. p. 342.
note
2.
(7)
See Vol. IV
names
are enumerated.
XIII
appendices.
Chow
Jj
dynasty (12
its
authorship
to
Wen-wnng
This period was one of trouble (') 3 and Chow-kung }$ the text and explanations contain covert allusions and anxiety, hence to the times, and reflect the apprehensions of the writer, and his
efforts to find
guidance
conduct
(2).
be described as a
of fortune-tellers
plete
handbook
of divination,
and the
down
Its primitive
its
view of Nature,
but
ill
its
vague gener-
alities,
Many
of the
and injurious superstitions prevalent in It China, are based or supposed to be based on this obscure book. teaches fatalism, a vague apprehension of malignant spirits, and the
days,
men's
acts.
is
The goodness
largely
human
nature
is
there in
germ.
he
is
Its
morality
if
that of success.
If a
man
above,
succeeds,
right;
he
fails,
he
is
wrong.
described
fortuneof
Besides
the
methods
of divination
Our present Yih-king is entirely a book of the Chow ffl dynasty "Was it not during the troubles notes to the Great Plan. p. 336). (Legge's and the tyrant Chow-sin that the stud}' of the Yih began between Wen-wang
(1)
to flourish?"
(2)
(Appendix
2
III. p.
403.
Legge's translation).
lineal figures
The Yih-king
largely
J| g
same
(B.C. 1143).
composed
Another explanation by Chow-kung (B.C. 1108). This embodies ethical maxims of the Pre-Confucian times, and some common-sense observations,
:
v.g
man
prospers,
the
mean man
error.
4D
comes to grief; he
who
any
important
for the
elucidation of
the so-called philosophy and pseudo- science contained in the work. The twofold soul in man: it is the firmament (not the (3)
Sun
that
winter
is
to the
North and
intelligence is attributed
and
milfoil.
XIV
China.
earl}-
worship.
Official
manuals were
to the
published
under Imperial patronage (1). people, abound and ply their trade in cities and towns, villages Some of these cunning knaves open shops and may and hamlets.
fortune-tellers
With regard
common
be consulted there, while others ramble through the streets, and announce their approach by means of a harp or a rattle (2). Physiognomists are also met with, and from the inspection of the features,
bones or the length of the arms, forecast a lucky or unlucky future for
their
sill v
customers
(3).
All
to a variety of subjects,
pursuits, in trade, in
or official
position,
important and unimportant: success in literary the investment of funds, the attainment of fame
sickness,
recovery from
will
whether one
are
will have
children, and
what
Horoscopes
of birth are
likewise
in to
drawn.
the
handed
fortune-teller,
will be
lucky or not.
a contract
cyclic
especially
off
and many
broken
between the
ful pair (5).
Appeal
very
common
practice in China.
Bamboo
slips or
are found in
wooden blocks prepared for the purpose of divination The lots are drawn before the idol, and every temple.
answer comes from the gods,
shaping one's conduct or busiis
and
is
good and
ness accordingly
(1)
The
last
authorized edition
in
.
Wylie.
p. 321.
133. Chinese Superstitions. Vol. IV. Chinese Superstitions. Vol. IV. 2) Chinese Superstitions Vol. IV. (3)
Doolittle.
If
p. 326.
2.
p. 327.
Practical
applications
of
Vol.
II.
p. 106,
and 331.
in
that of
(0)
th.-
dog, no
harmony can
p
See Vol. IV
XV
much
in
(1).
A pictograph
is
handed
to the diviner,
to,
who
dissects
it,
much
appreciated by the literati, as they afford an occasion for dishelp into the bargain
many
a hard-up
scholar to
day
life,
and implicit
which
will follow
certain acts.
to
Thus the appearance or cry of certain birds is deemed forebode good or evil luck. The crow is especially a harbinger of
regard to a rookery, a contrary feeling
is,
evil; in
however,
enter-
tained
(2).
Omens
is
commonly accepted
indicates
among
that
the Chinese as in
Western
ill
countries.
Thus sneezing
some one
talking
out
among
belief in
all
lucky and
unlucky
days,
(4).
pervades
life
in odd numbers, 5
and
The Imperial
year
(6).
On
throughout the such a day and not on any other, may one start on a
(1)
(2)
p. 356.
Various examples,
p. 360-361.
p. 371-372.
remember how
the
Greeks and
(3)
felt in
(4)
Among
harmon-
ies of
numbers was
the whole system of the universe (Dennys. Folk-lore in China, p. 39). See cosmic and mythological elements numerically arranged. (5)
III.
p.
XIV. In
to dinner,
p. 41).
England,
it is
number
of people to
down
China,
(Dennys.
Folk-lore in
(6)
See]Vol. IV.
(at
least
Under the Republic, lucky and unlucky days on paper) with reference to marriages and
XVI
journey,
commence building
Such a day
will
Accor-
ding to this
belief,
the
success or failure of an
(1).
enterprise depends
Confucius, than
had
a
whom
there
was
strong belief in
(2).
disclosed to
man
He
"It
is
characteristic,
says he,
of the
most
entire
sincerity
to
be able to
foreknow''
(3).
He
and
tortoise-shell,
of
both
purposes
great
divination.
employed from the earliest antiquity for "The shell and stalks employed by the
men
must be held
in
awe and
reverence"
"The Master
is
in his observations
mysterious
to
deep and reach to what is distant (read the future), thus determining what will be fortunate or unlucky, there is nothingThe study that gave greater than the milfoil and tortoise"
(5).
Confucius
the
(6).
greatest
pleasure
was that
diagrams
"if
In the Analects,
to
Lun-yu
H fg,
I
we
find
it
said of
to the
him
my
life,
of the
study
(2
Chinese Superstitions. Vol. IV p. 363. Histoire des Croyances Religieuses en Chine Wieger.
.
p. 130. p.
at
Doctrine of the
281.
Mem, Chung-yung
is
'p Jjf.
Lcgge's translation,
but a figment, so
we need
not
wonder
the
stravagance of
is
its
attributes.
attributed to the
follies.
Sage
onl\
'
Li-lti
&
or Record of Rites.
p. 350.
Piao-hi
ofExamples). Vol.
\
II.
Legge's translation.
Couvreur.
I
% %l
(Record
text.
Chinese
ol.
II
p. 512.
(.")
(6) (7)
Third App< ndix to the 174 Yih-king g @. p 17 Legge's translation. Third Appendix to the Yih-king. Legge's translation, p. 351. Confucian Analects. Book VII. 16. translation, 64.
I
p.
()
Third Appendix
to
the
Yih-king.
XVII
He
family,
also
believed
he,
is
in
"when
are
a nation or
said
;
omens
and
when
is
perish r
there
sure
to
be
unlucky prognostics"'
of his
life,
(1).
he gave up
:
Master said
hope of the triumph of his doctrine. "The the phoenix does not come, the river sends forth no
all
map;
all
it
is
all
over with
me"
(2).
The
ation, portents
and omens
(3).
The Sages Ellecls of divination on the Chinese people. were the authors of divination and practised it from the earliest
times, habits
hence
of
it
is
obvious that
it
life
and
the
people,
(4).
depressing and
disturbing influence
at
different
periods
employed
as an
overcome
ministers
popular
opposition.
to
In
such
wise
office,
and
faithful
were put
and popular
It
still
many
holds sway over the masses, and makes them postpone acts, which
at
an earlier date. In
of
may
filled
be
said
that
it
kept up
a system
deception and
knavery,
led
the people with awe for the Spirits and the dead, and
'n^>
tne
Supreme Ruler.
In process
Confucian Analects, Lun-yii 8. The phoenix is a (2) to- Book IX. fabulous bird, said to appear when a Sage ascended the throne (as in the
.
days of Shun
B.C. 2255), or when right principles were going to triumph $. throughout the empire. The river and map carry us further back to the time of Fuhsi ffi. ig, the legendary founder of the Chinese monarchy, to whom a dragon-horse appeared in the waters of the Yellow river, and revealed the
Confucius indorses
all
these fables.
Wieger.
Legge.
(4)
The Great
Plan,
Records), p. 335.
Ill
XVIII
of
time some methods have fallen into disuse, while others have
been introduced.
survived.
tellers
The main principle and tendency have, however, At the present day, soothsayers, diviners and fortuneabound throughout the land, and the people place implicit
this superstition is eradicated from the
When
of the
better
people,
his
the
Chinaman
will
be nearer to truth
less
;
he will use
given to procrastination,
and
make
the best of
own
interests
M. Kennelly,
Sicawei College, Shanghai.
October 10,
1917.
S. J.
XIX
LIST OF FOREIGN
WORKS
L. Wieger, S. J.
Id.
Id.
Id.
Synchronismes Chinois.
The Folk-Lore
of China.
M. Chang, S. J. N. B. Denny s.
J.
Chinese Folk-Lore.
Vegetarian Sects.
Gowan.
G. Miles.
E. H. Parker.
Id.
J.
Chinese Buddhism.
Edkins.
Buddhism
in
China.
S. Beal.
Catena
of
Id.
Id.
Hand-Book
Buddhism.
and Popular Aspects, in
E.
J. Eitel.
Buddhism
Buddhism.
Its Historical
Three Lectures.
Id.
Monier Williams.
as a Religion.
Buddhism
H. Hackmann.
Timothy Richard.
J. Doolittle.
XX
Vol.)
of
China (VI
Vol.).
J.
J.
de Groot.
I.egge.
Rites.
The Shu King or Book of Records. The Shi King or Book of Poetry.
Id.
Id.
or
Book
of
Changes.
Id.
Mernoires concernant
les
Missionaries
in
Peking.
Lettres
Edifiantes et
Curieuses
(Vol.
IX-XIII
on
China).
in
Jesuit
Missionaries
China.
XX
Lettres de Jersey (1880-1914).
(Vol.
Revue de lExtreme-Orient.
W.
A.
F. Mayers.
Notes on Chinese Literature (New Edition). Syllabic Dictionary of the Chinese Language.
Chinese-English Dictionary.
Wylie.
Williams.
II.
A. Giles.
Id.
of the Gods.
Book
II).
Cicero.
2 Books).
Id.
Ovid.
Fustel de Coulanges.
The Religions
Magie
et
of the Ancient
World.
1913).
G. Rawlinson.
Magisme
(Bruxelles,
Fred. Bouvier, S.
J.
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. Fang.
Id. Id. Id.
From
De
A. F. Marett.
S Augustine.
1
//.
Chatley.
j.
Lempriere
Smith.
Mythology.
W.
ooCXXJo*-
XXI
CONTENTS.
FIRST PART
VOLUME
IV.
Pcuje.
Preface
List of Foreign
I-XVIII
Works
Volume
XIX-XX
XXI-XXII1
Contents
List of Illustrations
XXIV-XXV
CHAPTER
VII.
Fortune-telling, divination
Article
I.
and omens.
321-326
Fortune-telling
Article
I.
II.
Physiognomy.
in ancient times in
Physiognomy
Physiognom}'
Inspecting
327-330
331-335 336-339
II.
modern times
bones
III.
persons'
Article III.
Article IV.
I.
Wen-wang 340-343
344-345
...
II.
349-352
...
353-355
356-362
Article VII.
363-368
in
or evil omens.
...
The
cry of birds
370-371
II.
Snuff on a lamp-wick
372
XXII
Page.
III.
372
felt in
IV.
Tingling sensation
Itching on the face
the eves
V.
VI.
Sneezing
Divining fortune on the linger-joints Commentary on the six mottoes
Article XI.
374-376
...
377-379
CHAPTER
lain
Article
VIII.
Observances.
I.
I.
the
imperial almanac
...
382-386
II.
Cyclic divination.
1"
387-390
390-394 394-396
to
The
site of a
grave
Appendix.
days
III.
Errors as
for
performing burials
396-397
Astral divination.
1
The
stars
Ku
ijjft
and
Hsii
^
of the
398-399
Moon...
2"
Influence of Heaven
and that
399
400-401
IV.
Divination by
II.
means
names
Article
to
.
ngs)
Antiquity Rules
.
graves,
temples,
Its
dwcl.
abuses
402-416
417-419
Refutati* o
Article
III.
Article IV.
Heaven,
420-421
XXIII
Page.
Article V.
Forwarding dues
to
Heaven
422-424
Superstitious Prints
425-427
:
"Kiang Tze-ya
to
is
here,
there
is
nothing
fear"
428-432
Article VIII.
I.
Superstitious characters.
for happiness,
The character
Fuh fg
lon-
433-434
II.
435-436
it
III.
^Article
IX.
438-439
Article X.
440-444
Article XI.
to
living
beings.
A
4
Buddhist work
Article XII. Article XIII.
45-450
Buddhist abstinence
451-455
456-463
Vegetariau Sects
XXIV
LIST OF ILLUSTRATIONS.
Page
152.
153. 154.
321
322
The twelve
purposes
cyclic
326
155.
physiognomy
of
...
330
...
156.
157.
method
Wen Wang
340
characters
344
...
158.
159.
Drawing
lots before
352 354
160.
161.
356 366
162.
163.
371
163
I)IS
L64.
382
406
165. 166.
Household shrine
Tablet
Kia-t'ang
"Five characters":
418
Heaven, earth.
167.
bearing
the
rulers,
420
dues for
168.
422
to the
169.
netherworld)
426
170.
"Kiang Tze-ya
is
171.
Kiang Tze-ya A
of bean-sauce)
428
famous magician
th
(12
cetury B.C.)
431
172.
1
Fuh (happiness)
433
73\
!
17:;
'.
The character
foi
dignities (Luh)
434
17:;'.
The character
The character
The
for longevity
foi
(Show)
(Hsi)
436
436
173 d
174.
felicity
and joy
XXV
Page.
175.
off
438
176.
444
77.
178.
179.
Buddhist print exhorting folks to abstain from killing frogs 450 Buddhist monk burying the abandoned bones of the dead 454
Valuable Tibetan prayer burnt for the benefit of "vegetarian sects"
462
&<EJ
CHAPTER
VII.
ARTICLE
I.
FORTUXE-TELLIXG.
Suan-ming
~Note
^f.
(1).
Fortune-tellers
employ largely
for the
purposes of their
jj& |j|
art a
$| ^|, select
(2).
life,
tell
IBE,
published a guide to divination with the title Silen-tseh t'ung-shu j|? 4? iS # As it contained many inaccuracies and defects, a better and authorized edition
under Imperial patronage was published in 1741 (under K'ien-lung % Hr). It contains 36 books, and was considered essential to the efficiency of State
worship. Wylie. Notes on Chinese Literature, p. 132 (divination).
1
322
This work contains
almost
all
It has also several $fc. employ in the province of Nganhwei methods of divination employed in rural places, and which require only the help of the hands and fingers. The various positions occupied
terrestrial
and
astral
influences,
lucky
rules
to
and
be
therein,
and the
One
Annals
is
mentioned
in
China's Historical
Sze-ma hi-chu
ffj
J|
^,
Ch'u *g
(1).
Han
dynasty, Si-Han
"gEf
^,
he
Wen-ti t
-^f,
(B.C.
179-156),
Ch'ang-ngan-f^
Under the T'ang Jg dynasty (A.D. 620-907), Li Hsu-chung and the |g pf an Imperial Censor, had the "10 heavenly stems "12 earthly branches" (2) combined with the "5 elements" (3), and
11
,
and a condition
of wealth
or poverty.
^ -^
^p, also
known
Su Ku-yih
%fe
^ J^.
ft;
He
ties",
Wu-tai 3L
(A.D. 907-960),
or later,
These two
men may
(1)
It
under the
rule of 30 princes.
Its
occupied
Hukwang and
jplj
parts of
capital
was
Kingchow-fu
(2)
#|
$F
I.
See Vol.
Where
enumeratedJand described.
represert genii
p. 262. (<j
"
\\
who
hsing JL \j.
fire,
These
schemi
Chinesi
wood, metal and earth. Upon them the whole osmogony and divination is based. Mayers. Chinese
See Vol.
III. p.
Reader's Manual,
p. 313.
2G0. note 2.
<a
S~
*>
<n
0} -to CO
^
ce
'S^
co V) .--
%>
>
IJ
+<
3 3
>1
BQ
323
Modern
fortune-tellers generally follow
(1).
Su Yen-sheng f
j: Jf.,
who
lived
following points.
Li Hsu-chung
M.
and the day of a person's birth; while Sit Yen-sheng j#F J|. added two others, representing the hour in which a person was born.
Hence comes the combination generally known as the "eight characwhich people give to fortune-tellers in order ters", Pah-tze ^F-j
to
know
their destiny.
Two
two
the month, two the day, and two others the hour of one's birth.
How
elements?
is
the destiny of a
person
known through
method.
these canny
Fortune-tellers
Five
characters
denote the
these
five
'"five
elements": wood,
earth, metal
elements, they combine in pairs the ten characters representing the heavenly stems, and the twelve denoting the earthly branches. Next in a series of twelve are added the cyclic characters.
Thus according
produces earth
adopted
;
wood
;
Such
The laws
of opposition are
wood
and
destroys
earth
earth
destroys water
water destroys
fire
fire
destroys metal.
as everybody can see, these fanciful laws exist only in the
Now,
ning
it
imagination of fortune-teilers,
to end.
who have
fire
beginfire
;
Thus
if it
is
extinguishes water?
(1)
Comments on
on
the
a
Jeh-chi-luh-chu
pj
j]
||
fj:,
being the result of 30 years It '4< fftjottings during the daily readings of the author, Ku Yen-ivu comprises 32 books, and was published about the year 1673. Wylie. Notes
a collection of notes
iffi.
on Chinese Literature,
p. 163.
Vol.
I.
p. 102
note
2.
324
It is
in
month, day and hour of a person's their mutual agreement or opposition, that
year,
and considering
forecast
fortune-tellers
fanciful
Sung
named Fei-kwun
follows.
^ ^,
.
dynasty (A.D. 960-1280\ a writer known also as Pu-chi fjf ; refuted them as
,
Wusih
M ^,
in the province of
Kiang)fc
su tL
ill-
^N
A.D. 1190-1195
$j
%.
the
"According
of the
day
1
;
in a
in
many
as 259. 200.
we consider the
The
this
number
of
of
error
greater
in
if
we
the entire
which we
that
rather
However,
let
and consider
rich
folks
all
persons
of
who
day,
are
born.
When
and
are
Why
is
born
same hour
of the
day?
[2
is
also evident
when we consider
"eight characters"
Pah-tze
persons.
(1)
Thus Ts'ai-king
The Ch'en
Jgf,
flC,
to
Kuropean notation.
l
p.
M51
'
horarv
Liang-k i-man-chi
<h
J jg i.
Written by Fei-kwun
&
jg at the
It contains 10 books, and is a series of notes on century. the antiquities of the Court of China and miscellaneous topics. Wvlie Notes on Chinese Literature, p. 165.
close of the 12
325
Sung
eul-tze
Jf|$
jjjj,
^f-
(1),
man
of
temporary.
T'ai-tsu
-fc
7ffH_
(2),
emperor
|^
!|,
of the
in
that at Lofr-yang-hsien : fc
called Li
^,
denoof
as
to
his
means
beehives".
"And
my
J}fl
my
livelihood, said
the swain,
derive
from twelve
replied
the Emperor,
revenue of
thirteen provinces".
J$i,
comedy.
^f.
Lang-ying
also
known
-flf
Lang Jen-pao $ fz
(A.I).
who
Shi-tsung
0^ dynasty, writes thus: "at every examination which took place for
}|
J-.
among
birth.
the
who
succeeded,
never
the
same
identical
"eight characters'
denoting their
literati, if
one cannot
does not that clearly prove that none must believe in the fatality
a
man's destined
lot?''
Yuen Kien-chai
Li Hsu-chung
^
rfa
^fj
^ says
it
"'the
common
^ ^
can calculate
unerringly
duration
of
human
life
how then
did
so for himself,
utterly baseless?"
(1
common
sense.
If
person born
studying in order
(1)
become
Pergonal
title
a fact
in
Chinese names.
first
B%
j* j^ (A.D. 1368-1399).
fft
See Ts'ih-siu-lei-kao
-fc
$f(
jgj
and Sui-yuensui-pih
[Eg
|$t
326
rich without taking
battle
in
war
customary before engaging in marriage, to hand to the soothsayer the "eight characters" of the two affianced (1), in order
may compare them, and forecast the good or evil fortune of As we know that the hour of one's birth exerts no the concerned. influence upon the destiny of a person, how can the hour of another's
that he
birth affect in anywise that
life?
hour
see
upon The greater part of fortune-tellers are blind persons, who do not how then can they their own way and have to be led about
;
his destiny.
guide others?
(2).
The annexed
two
attribute to them.
is
opposed
to the
ox
the
;
tellers
life
monkey draw
to
hog.
From
this
fanciful
fortune-
which
affects the
daih
of the people.
Two
is
born
groom
See Vol.
I.
p. 30.
betrothal.
Blind fortune-tellers are usually led about the streets by a lad. Some a kind of harp which they play occasionally as they walk slowly along the street. Others carry a rattle composed of two small pieces of wood.
(2)
of
them have
When
teller.
struck together, they indicate the approach or presence of the fortuneThis class of men never open a shop where they may be consulted,
Doolittle
Social
fife
of the Chinese.
p. 332.
Fig.
154.
& *
3L
% %
'
<*
)
jV^
,,:
Jfjf
^ /'*
*"
.K
vi
$
-a
a*&
4p
i
*- N
>
i
;
ft? *>.
*t
Les douze animaux du C3 cle opposes Tun a Tautre. The twelve cyclic animals mutually opposed for divining purposes.
r
327
ARTICLE
II.
PHYSIOGNOMY.
Siang-mien
I.
^
in
"jf]
(1).
Physiognomy
ancient times.
back as the
Chow
Sim
(2\ famous writer, and according ki-chu j IE, ff., Grand Sacrificer
to the "Historical
(3),
Chao
(4).
subject:
The Yang commentary, Yang-chu jj _, says on this "physiognomy consists in the minute inspection of the
per-
he will be rich
poor.
A'ain
practices
and so
Sixn-k'ing
||j
erroneous notions".
For the thorough understanding of the passage quoted, it may prove helpful to premise a few historical notes on the two persons
whose names appear in the first lines, viz: Ku-pu Tze-h'ing jfc The following extract is from the ^- J^p, and T'ang-kiX j|f ^.
(1) Siang-mien ffl W, to look at and tell the destiny by inspecting the countenance. Williams. Dictionary of the Chinese Language.
(2)
Also
known
commonly
called Siln-tze ~%
-f-
Chao Jt (3 rd century B.C.), but who took up his abode in TVi ^, where he founded a school opposed He maintained that human nature is originally to the doctrines of Mencius.
or the Philosopher Siin.
evil,
and that
all
its
goodness
is
Mayers. Chinese
S. Chihli.
Readers Manual,
(3)
p. 197.
It
B.C. 1122-224.
The
capital
(Shantung). Williams.
Dictionary of the Chinese Language. An ancient Feudal State in the S. of Chihli and Shansi. (4)
Chao-ch'eng-hsien %&
tfc
Capital
W. (Shansi).
328
"Records
of Ts'ai-tseh",
Shi-hi Ts'ai-tseh-chwan
|| |
Yen
$ji
|,
-]1|,
native
of
the
Principality of
(I),
from one
$g
(2),
called
Chao-w&ng
j|f
flg
3[ (B.C. 306),
he begged the
after
physiognomist T'ang-ku
big nose, thick eyebrows,
to
examine him.
The former,
high shoulders,
it
domineering
and
the
knees weak.
have heard
said
that superior
men
I
do not
consult physiognomists,
tseh
why
do
enjoy,
but
ignore
says?"
"Sir,
how
long
have to
live;
please,
let
art
to live".
^^
thanked
j( rfj
and had
for
"Yang Commentary", Yang-chu f^, Ku-pu was called by his family name Ku-pu ]fc rfj, surname Tze-k'ing ^ He became famous on account
^p
JJpJj,
|(j||.
Chao Siang-tze
jjjf|
J|-
^f-
Chao Kien-tze
$S
fi*)
all
Ku-pu
held to
Tze-k'ing
-=p
Jijij]
to
examine Mu-suh
|f|
f[fj
whom
all
but a
is
vile
slave-woman from
first
Till
heaven
the
title
JJflj].
which renders
man worthy
replied Tze-k'ing
Chao Kien-tze |g f^ -^
rejected Peli-lu f
,j.,
(1)
1
Established In
E. to
Wen-wcing
the desert
&
BE,
B.C. 1122,
it
lasted
river.
down
Its
to 265 B.C.
extended N. and
$jt
capital
was
Yen-king
(2)
|, now Peking. Williams. Dictionary of the Chinese Language. Feudal State which arose with Fei tre -f-. B.C. 897, and gradu-
ally
till
in
Hwang. ti
hed
a
'ifr,
it
th]
Dictionary of the Chinese Language. A Feudal State near the Gobi desert, (3)
the North ot Shensi.
now
Yen-nyan-f'u
|jE
Jjf,
in
Williams,
loc. cit.
329
Siang-tze
;|
^f-
The
latter, in fact,
became
Let us
now
is
return to Sun-h'm(i's ^j
Jj(!|i
refutation of physiogno-
He
books.
to
Ku-pu Tze-k'ing
jfo
and
T'ang-ku
began
and whether they would live a long or short life. Ignorant folks believed such nonsense, but in ancient times the practice was quite unknown, and books make no mention
their good or evil destiny,
speak of the heart rather than examine the countenance, better still to discourse on mens' intentions rather than on the heart, for the heart is better than the countenance,
of
it.
It
would be much
better
to
itself.
If
the intention
is
likewise good".
"Even
a
if
a superior
man.
if
On
man
is
enjoying
all
exterior advantages,
he
a worthless individual.
to be a superior
There is nothing more desirable than and nothing more despicable than to be a man,
worthless person!"
"Therefore, a man's exterior, be he of high or low stature, gaunt
or stout, gifted with fine features or ugly as a toad,
exerts utterly
The Ancients never no influence upon his good or evil fortune. noticed such twaddle, and writers did not even mention it in their
books.
|=
(1)
was
of lofty
stature;
(3)
Shun
tall,
(2)
size;
Wen-wang
t ^
was
and Duke
(1)
One
He ascended
and reigned 70, some say even over 90 years. Manual, p. 272.
(2)
Mayers.
Chinese Readei-'s
Yao on
(3)
ftlfi
C. 1122.
330
Chow, Chovo'-kung
/SJ
fe
(1)
was
of
low stature.
The head
of
Con-
and stood bolt upright like a piece of decayed kung jgj wood; Kao-yao Jji |^, High Minister to Yao f and Shun |$, had features like a parched melon Hung-yao (^ ^c, disciple of Kiang
stiff
;
Q, was
Tze-ya
^^%
fj,
(2),
and minister
to
Wu-wang
"T*
3^
(B.C. 1115-
1078), was
Fuh-
yueh
ff:
whom Wu-ting-wang
-fjf
High Minister to the emperor Ch'ength and last ruler t'ang J$ ^, who subdued the tyran Kieh *gj, XVII of the Hsia J[ dynasty, was beardless and destitute of eyebrows."
fish
^*,
|j|
and Chow j$
(3)
commanding stature: they were, notwithstanding, but tyrants. Endowed with Herculean strength, they had enemies on all sides, and
ruined themselves as well as the empire.
cruelty,
They were monsters of and their names have been handed down to posterity as
all
symbolical of
tyranny.
It
is
not.
therefore,
the
countenance
and intelligence which his misfortune. Who among the crafty and cunning folks causes of our large cities has not pleasing and well-set features? The dress
which injures
a
lack of prudence
of
some
are
effeminate;
any
ruler,
(1)
ranks
in
Younger brother of the first sovereign of the Chow M dynasty. He virtue, wisdom and honours, with the great rulers of antiquity.
Mayers. Chinese Reader's Manual, p. 21. Counsellor to Wen-wang 3fc 3E (12 th century B.C.), (2) day while hunting, as predicted by an oracle. His family
Many
that this
about him. and concerning his virtue it is related was acknowledged even by the fishes lor which he angled. Although
a
he used but
thereon.
straight
piece of iron,
they
He served
B.C. 1120.
The two
for
last
rulers of the
their
Hsia | dynasty, B.C. 1700. Both were voluptuousness, extravagance and cruelty, and thus
d\ nasty.
afall of the
Fig.
155
Highioay Robber.
Long
life.
Dissolute.
Short
life.
Wealthy but
broils,
childless.
Many brothers,
a swell
life.
highway, domestic
Arched
nose.
Roman
nose.
Hooked
nose.
Humped
nose.
Lucky
in life.
Honours and
Dignities.
Will be a
and honours.
Wealthy
and famous.
Unmourned.
Ill
behaviour.
Most
miserable,
and vagrant.
331
to employ them as ministers the most vulgar head of a would not have them teach his children a brother of average family intelligence would blush to acknowledge them, and any man of ordinary common sense would exclude them from his friendship."
ashamed
"When,
bound by the
fares,
and exposed
in the public
is
Sun
h'ing
JJp
is
witty and
peremptory.
II.
Physiognomy
in
modern
times.
their weapons.
Accor-
e} es,
four great rivers, the five planets and the six stars.
The
left
cheek-bone
is
T'ai-shan
(Jj
j|f.
is
Hwa-shan
|j|
jjj
the sacred
|$j*
mountain
West, situated
is
in the province of
||f
[i|
,
Shensi
]5f
The forehead
Heng-shan
the sacred
fj$j
mountain
of the
Hunan
(2),
The nose
is
Sung-shan
[[}
Honan
(1)
Works
of Siin-JeHng
$ j$|J, commonly known as Siln-tze '^\ ^-, He founded a school of ethics in opposition
or the
to the
Manual,
(2)
p. 197.
The highest
332
The chin
is
Heng-skan
'\b
|1|
the sacred
(Jj
[ffj.
mountain
of the North,
river,
Yang-tze-kiang
^^
river, II\vai-ho
f^
-/pj
(1).
The
left
^ JL
wood,
^H
the planet
of the
element earth,
T'u-sing ^b M.-
of the
element water,
Jl.
The
left
Sun
Jek
Q
ft
jj-
The
The
right eye
left eye-lid
Moon
Ki-tu
Yueh
|p g%
,, ,,
ff ^P
ft
M
jj[
Yueh-puk
Tze-h'i
^:
ft;
,,
,,
j|
also
senses (sight, hearing, taste, smell and touch) are represented by the 10
(2
The
live
fingers of the
fire
1 '
(metal,
of the
j|.
wood, water,
and
earth),
"eight diagrams"
(3)
invented by Fuh-hsi f
K'ien
^,
the
Yang
or active
(1
The
Ifivcti-ho
j<
}{
;ii]"
runs
It
in
is
into the
Hungtseh
See Vol. Sec
Vol.
j$ hike.
Nganhnoei from S.W. to X.E., and flows subject to violent floods, which inundate
111
to 20 miles.
p. 25V.
26:-*.
p.
142, note
p.
22:5,
and
2.
Vol.
111.
II.
of these mystic
symbols
is
desci ibed
333
principle in Nature, heaven, ether, the
N.W.
the
Tui
(|$|
Q,
tire,
W.;
^ Li
heat,
warmth,
life,
S.;
^ Chen
jj|,
thunder,
Sun
jfc,
flexibility,
the
S.E.;
K'an
Ken
J^,
'_
mounKw'-un
what sustains,
solidity,
gravity,
quiet,
the N.E.;
Yin or passive principle in Nature, compliant J^J, the S.W. on the compass-card. At last the four accord, drought, seasons Spring, Summer, Autumn and Winter.
the earth, the
:
to
It is by combining physiognomy through their supposed opposition to each other, by examining the features, the long and short bones of the
these
various factors,
human
evil destiny,
a long or short
what year
will
will
be auspicious or inauspicious,
abide
mourn on
tomb
(1).
one considers superficially the features of persons, all are very nearly alike but when they are examined closely, great differences
;
These help the physiognomist in discriminating individuals from each other. Physiognomists do not, however, stop at
are discovered.
them
will
for forecasting
happiness or misfortune,
or soon meet
enjoy health,
with his
Assuredly
of the soul are
his
it
mirrored forth in the exterior man, and thus by outward movements, his manner of speech, one may examining conjecture whether he is endowed with, a strong or weak character,
whether he
is
is
for the
countenance
However,
it
must not
be forgotten that
man
(1)
ifc
'in.
#J-
334
his evil inclinations.
external appearances.
is
intimately connected with the shape of the features, or such and such a peculiarity of the
who
human
body.
facts,
to
culled
above mentioned.
Hsiang-yu
ijjfc,
Kiangsu
Jl ^p (B.C.
the ancient
~ who murdered the Emperor Eul-ski H\<ang-ti 209-206), was a man possessed of double eye-balls like emperor Shun ^fj (B.C. 2255-2205). One was a rebel
What
a
!
Jjf Jfl
(1),
a native of
P'i-chow
2|S
}>\\,
in
North
-jtf-
and an assassin, and the other a praiseworthy prince. difference between these two men
2
Yang-hwo
% f(
Lu
Q^
(2),
(B.C. 551-
Yang-hwo^^
head of the
|j|
-^
(3)
and his whole family, and overran the Kw'ang [ee country, in Honan Confucius happening ~\$, ten miles South of Sui-chow Uf ')]]. fpj"
(1)
B.C. 201.
prowess. He rose in rebellion against the TsHn ? dynasty (B.C. 249-206), butchered an army of 200,000 men sent against him, and finally proclaimed himself ruler of Western Ts'u, Si-Ts'u Bj (to-day Honan and N. Nganhwei).
He
Tze-ying
^f-
the infant son of Eul-shi-wang, and Later on, Liu-pang i]f[J, Prince of Han j|',
|g,
suicide at Kai-hsia i%
war against him and defeated him. "When all was lost, he committed modern Xganhwei). Mayers. Chinese Reader's '\- (in
p. 52. Rg fi also called
Manual,
(2)
Yang-hu
\% r6
An
adherent of Ki-hwan
@, one
fly
who
rebelled against
eventually compelled to
(3)
It
the country. Mayers, loc. cit. p. 266. was to him that the Prince of Ts i ^, who ruled N.
a
Shantung
and
S. Chihli, sent
Mayers,
loc.
7S.
335
one day to pass by that way, the inhabitants took him for Yang-hwo and thereupon arrested him. Having realized their error, he V&9 ^,
was
to
proceed on
his way.
3
Here, the one was a Sage, and the other a rascally rebel.
The high
official
Chen-sun
jjjg
||,
who
the
^f- (1),
The Grand Minister and Generalissimo Wang-mang 3E (2), had him seized, and after examining the characters, exclaimed: "these are
the three characters
Yih-ta-tze
-^ (six)
-fc
^f-
or
Yih-luh-tze
-^
resembles
in
|J,
to kill, to slaughter.
So he must be put
And
the unfortunate
4
man was
executed forthwith.
fj?
Eastern Tsin,
Wang-hwo
BE
^TJ,
commoner,
lived at
native of P'i-chow 2$
fX. j||>
~pT,
the sole of
to
become one day an empress. The Prefect of taking her for some weird apparition, had her
informed the Emperor, and
5
finally
into
prison,
This is the title given to the Emperor of China. Yew (B.C. 2357(1) 2255) decided not to pass the supreme authority to a worthless son, but to confer it upon a worthy minister. This new departure was regarded by Shun
1& (B.C. 2255-2205) as "heavenly doing'", and from that time he took the dignity of "Son of Heaven", which Chinese emperors bear down to the present
day.
ch.
I.
It
p. 22.
(2)
js.
.P.;
ifr
(B.C. 6), and who seized the reins of government under PHng-ti ' fij (A.D 1-6). Having placed a two-year old child on the throne, he poisoned
him, and openly usurped the Imperial authority. He governed the country 16 years amidst the greatest disorder, and was killed at Cli'ang-ngan J^ 4<c by
the Princes of
Han
p. 241.
Eastern Tsin dynasty,
3'3
Tung-Tsin Wi a soldier named Ch'en-tu had a daughter whose surname was T'ai jj|, and beneath |J|f -jjf, whose foot were found written the following words: "Mother of the
Universe",
T e ien-hsia-chi-mu
Ji ~f
#,
that
is
Empress
of China.
By
was
M.
From
may
see
how
utterly
worthless
Physiognomy founded on
of a person's bones.
H
to
9j?
(A.D.
T'ang
Jjij
in this
branch of
He
foretold the
good or
his
evil
fortune of people, by
of those
who came
consult
him about
their destiny.
(2).
He based
predictions
principally
on
$f (3),
To uphold his system he adduced the founder of the Minor Han dynasty, Shuh-
Han
%gj
v||
down beyond
the knees.
many
~f-.
(1)
The following
Set'
are
two instances.
'|j
"Works
^-.
$..
(2)
Record of
A.I).
(3)
j| f
-I'M,
in the N. of Chihli,
and
descendanl
emperor King-ti |jc personal He was seven feet five inches in height, he could see behind extraordinary. his back, his ears reached to his shoulders, and his hands to his knees. Rising from the humble occupation of a seller of straw-shoes, he took command of
rjf\
of the
His
appearance was
body of volunteers, and fought against the usurper Tung-choh if J$.. Later on he declared against the ambitious Statesman 7Vrt-f.s'aof ^, and in A.D. 220 proclaimed himself emperor of the Minor Han dynasty, Shuh-Han V% g,
.i
considered to be the legitimate successor of the Greal Han. He is canonized under the title oi Chao Lieh-ti U M 3f!| ifr. Giles. Chinese Biographical Dictionary, p
516.
337
1
~$i\
Wang-yen
was a native
5Hi-
3T fjf,
emperor
-JpT
of the
3fj,
ol
Honan
~$],
and had
Wanga salt-
kien 3i
This
man was
dynasty,
c
a butcher, a
donke}
-stealer,
and
fg.
(A.D. 874-889),
of the
gg
the
T'amj
seized
Jff
became Generalissimo
%$,
of
Imperial
J||,
troops,
Ch eng-tu
ff
capital
of
Szechw'an
and
"Prince of Szechw'an", under the honorary emperor Chao-tsung 0g 9^ (A.D. 889-905). After the demise of this emperor, he established his capital at Ch'eng-tu ffa ^ffl, and gave to His successor on the throne his dynasty the name of Shuh J|p (I).
received
the
title
was
his son,
Wang-yen
a
Iff.
He had
more commonly known as Tsung-yen square chin, a large mouth, hands extending to
3:
fjj"'
the knees, and eyes so prominent that he could see back to the ears.
government
the
State.
The emperor
and imprisoned
Ckwang-tsung $
sent an
seized
to death.
Liu Yuen-tsin
of
|flj
j||,
a native of YiX-hang |
foot
jfc,
in the
Chekiang $ft f., Prognosticating this as of good omen, he placed beyond the knees. himself at the head of outlaws, the riffraff of the country, seized
province
the district of
had hands a
Wu
^.,
and
set
[$f|
himself up as emperor.
Yang-ti
Do
who
is
forecast the
by inspecting bones
the fanciful quacks and joints? Should a hundred thousand cases, that
lie to
If an inexperienced archer sends an only through mere chance. arrow or two into the target, that is by chance, and does not prove
in
anywise that he
is a skilful
bowman.
(1)
This was one of the Three Petty Kingdoms, San-kwoh IH, which Han jfj dynasty, A.D. 221. It was situated
[70
Szechw'an
Jl|,
and had
Ifc #|i.
It
lasted
'
years.
338
Confucius. K'ung-tze
iJL
said
"if
outward appearances, we would have lost Tze-yu -f ffi' (1). According to the work entitled "Review of the writers of the Four Classics",
Sze-shM jien-wuh-k'm
ugly
face,
ffl
Hr
A #/
^ Tze-yu
^f ^) had an extremely
Confucius
us not to judge
men by
their
outward appearances,
what
is
their virtue
IV.
Practical applications.
The
the
work
<fc
entitled:
fe>
"Easy guide
to
ft
Herein
bearing
the
Chinese
characters
employed
the reader
in this
branch of divination.
may
see
some
he
is
and
if
he wishes
to proceed further,
1.
may
Divination
practised through
means
(2),
China.
of
the
celestial
sphere
(3)
are
also
(I
native of Shantung
]Jj
^, and one
of the disciples
His outward appearance was so ugly that the Sage at first despised him, until further acquaintance revealed a high degree of mental After studying under Confucius, he travelled Southwards to the excellence.
of Confucius.
Yangtze, and founded a school of 300 disciples. Confucius said of him "had been guided in my choice by outward appearance, 1 should have missed
:
Tze-yii.
In
in the
These are the Centre, East, North-East, North, North-West, West, South West, South and South-East. The above division seems also to correspond to the 9 fields of heaven of which Hioai Nan-tze jft pj -f- (an ardent
\"tar\
in
..I
and
speaks
his great
\%
forms one
the
treatises
the Taoisl
Canon.
Manual,
p.
:i'( (i.
339
employed, the 64 hexagrams of the "Book of Changes", Yih-himj J!, the "ten heavenly stems", and the "twelve earthly branches" (1). |Jg,
and nose, and the lines of the eyebrows furnish other elements, which help in determining the good or evil fortune, and the future destiny of persons.
3.
The shape
of the ears
(1)
See Vol.
I.
p. 142,
where these
cyclic
described.
Vol.
III. p.
262.
340
ARTICLE
III.
WEN-WANG.
~*
3E
ffc
(!)
tell
is
commonly
(2
.
Ts'ien-puh g
|>
The
puts
them
into
tortoise-
ground, then
side
shaking them once or twice, examines whether they have the obverse or reverse
in
upwards,
The
side on
is
the
obverse,
and
or
to
the
Yang
Jl,
ill-luck,
may
take place:
fall
This toss of
the coins
2
called
(
called
Kino
^, and
fall
This toss
is
hung
1[,
and denotes
misfortune.
Two
called
This
toss
is
Tan ^L
to
and
is
o ,*
reckon, to see
what the
Dictionary of the Chinese Language. Puh |>, to rattle coins inside a tortoise or terrapin's shell, to divine, (2) in guess fortunes Williams. Dictionary of the Chinese Language.
Those who
ile
\
divination in
this
m.i\
be consulted by those
I
who
fortunes
he cash
commonly used
certain
T'ang
II.
l,i',
dynasty
AD.
p.
336.
Fig.
156
moyen de
la divination
de
Wen-wang
method of
Wen Wang.
341
4
Two
This
toss
is called
^,
and
is
chance.
Some
method
to the above,
and
The coins
are tossed
down
six times,
and their
relative positions
tolerable
is
classed as
,, ,,
Yang
Yin
$^.
[5jJ.
An
One
good chance, Kiao, changes Yin into Yang [^ [^. One of bad chance, Chung, changes Yang into Yin [|.
Each one
ponding trigrams
invented
by Fuh-hsi f
and
evil
from
the
good or
destiny of
Chinese writers
criticize
method
of fortune-telling.
The following
"The
uppermost.
coins
fall
on
the
ground the
reverse, or
obverse side
This
is all
mere chance.
How
reason logically infer from such hazard that one's destiny will be
infallibly lucky or unlucky?'
1
"Moreover,
According
some
of
these
quacks
follow
opposite
methods.
upwards,
|S|.
denotes
Fang
to
|^:
denotes
Yin
If
we submit
of the
the
same
two
is
right?"
"Wen-wang
~$
(3)
(1)
(2)
3x =# Kdi-yu-ts'ung-k'ao $% See Vol. IV. p. 333, where these trigrams are enumerated and their
See Vol.
I.
p.
131, note
3. Vol.
II.
p. 223.
342
Pah-kwa
if
(1),
invented by Fuh-hsi
is
ffc
%,
to sixty-four
double
ones. happy omen, and which of evil? All trigram these fanciful inventions are due to the Author of the Yih-king J^ |f
Which
it is
of
(2),
and
upon such
good or
evil
destiny of persons.
"To shake
ground
that
is
whether they will fall on the obverse or reverse, all but childish play, and will never convince any serious person
to see
that one
may draw
therefrom a happy or
evil
horoscope".
of
The
"Historical
Annals"
say:
"in
cases
perplexity,
the
ancient emperors
these ancient
laws,
rulers pondered deeply, and before promulgating consulted with their advisers and the people;
officially their
if
the}-
suspected
We
buted to
'||f,
attri-
Fung Mung-cheng
II.
$|
)jijj(,
Commander
Vol.
(1)
See Vol.
27(1,
and use
in divination.
III. p.
201, 273,
(2)
Sj>,
are attribu-
ted to Fuh-hsi
$H
(B.C. 2952-2837).
The
text,
composed
of 04 short essays
th cen3E (12 enigmatically and symbolically expressed, is due to Wen-ivang His son Tan J3 (later known as Choiv-kung jg , the Duke of B.C.). tury (how) added observations on the strokes in each figure. The work of these
two
I
is
called the
Chow-Yih
/fl
%, or Book
of
he appendixes, written 600 years after the text, are said to be from Confucius.
Legge, however, rejects this opinion, and maintains the}- were written about 350. The work was intended by its Author as a book of divination. The
(.real Diviner used it at first under the Chow dynasty (B.C. 1122-240), and in subsequent times, soothsayers employed its trigrams to ascertain the future and forecasl the good or evil of events, l.egge. Introduction to the Yih-
King.
343
Ti-t$'ing
|^
(1),
who
lived
(
in
-
the
Sung
attack
dynasty, Peh-Sung
the rebel
4b
A D
-
960-1127),
was ordered
to
Before engaging in battle with ~^j. $| the enemy, he took a handful of coins, somewhat about a hundred,
Nung Chi-kao
all
these coins
cast
may
victory
be ours"!
He then
them on the ground, and all had the side with the written characters On seeing this, officers and soldiers were filled on them upwards.
with joy, and rushing frantically on the enemy, won a complete The battle over, some one happened to examine the coins, victory.
sides.
The
trick
himself in order to
and men
11
(2).
(1)
Died
AD.
1057.
native of Si-ho
MM,
hi Shansi UM
M. He entered
as many as early upon a military career, and between 1038 and 1042, fought rebels. Later on, about 1054, he entirely suppressed the 25 battles against
dangerous rebellion of Nung Chi-kao, in Kwangsi ^ W- He was always much esteemed as General, and shared the hardships and dangers of his men. He was canonized as Wu-siang jfc J| (military perfection). Giles. Chinese Biographical Dictionar}'. p. 725. Historical Annals of the (2)
the Northern part of the country and compelled the then emperor to transfer the capital to Nanking. Later on, it was removed to Hangchow, in Chekiang.
after ended,
344
ARTICLE
IV.
(1).
I.
is
practised
by combining
"twelve earthly branches", Shih-eul-ti-chi -Jifc j, taking care, Thus six however, to select but one out of every two of the latter.
of the
-f-
p, with the
"stems" joined with six of the "branches" form six combinations. Hence comes the name "divining by means of the six jen",
Luh-jen-k'o 7^ f f$, or combination of six cyclic characters. These six combinations being further repeated with each of the "heavenly stems" form a cycle of sixty (6x10), and are called Kiah-tze E|3 -^,
Hwa-kiah-tze
jfe
Ep
(2).
^f>,
Luh-shih-h'wa-kiah
-;
-J-
jfe
E|3,
or
the
sexagenary cycle
Why
formed
reason,
is
in order to
the cyclic character Jen f selected, rather than another, denominate this combination ? It is because Heaven
at first
it
f.
all
For this
represents
primordial
foundation
is
of
mundane
water.
is
is
selected.
Beside
is
written.
into
The operator
one of the
ball,
and
rolls it
till
it falls
(1)
K'o
ffl,
will be.
Jen ^,
water.
is a book of magic Luh-jen /^ respecting lucky days. of the Chinese Language. Dictionary
See Vol.
;in<[
1.
p.
142, note 2,
where these
enume-
rated
described.
Fig.
457
Appareil usite pour la divination des six "Jen". instrument for selecting lucky days by combining six cyclic characters. Divining
345
The
cyclic character opposite
the hole
is
one of the "ten heavenly stems", the two thus furnishing the elements which conduce to the desired result. By referring to a guide-book
of the art, in
to
all
finally secured.
II.
K'i-men tun-kiah-k'o
f^
j7
f^
(1).
The
skilful
arrangement
Chinese
K'i-men tun-kiah-k'o ^f f"j j! ^ 1$, is performed almost in the same manner as stated in the previous paragraph, so it is needless to enter into any further description thereof.
By studying
arrangement of
jen siXn-yuen -^ ||
cyclic
^,
skilful
i|s,
one
can see that the methods employed for foretelling the future are mere
fanciful inventions,
of
any rational
basis.
When
building
(2),
these wizards
select
they
case
of
a marriage
lucky
(1)
day
(4),
the
bridegroom
represented
by
the
"ten
am bush, hence
purpose.
The builder of a house must always select a propitious day for this The soothsayer, applying the rules of his art, decides on the month,
day, and even the hour for laying the foundation, putting up the ridge-pole in its place, hanging the main door, digging the well, and making the fireplace in the kitchen. Doolittle. Social Life of the Chinese. Vol.
(3)
II.
p. 346.
See Vol.
I.
p. 142. note 2,
where these
cj^clic
In South China, no respectable heathen would think of entering upon (4) the important business of marrige without having received the decision of a fortune-teller, indicating the lucky days and hours for cutting the wedding
its place,
dering the pillows, and for the entering of the bridal sedan-chair into the
residence of the husband. Doolittle. loc.
cit. p.
345.
346
heavenly stems", and the bride by the "twelve earthly branches''.
Similarly in a case of sickness, the patient is represented by the "ten heavenly stems", and the disease or illness by the "twelve earthly branches". Who would ever sincerely believe that his destiny,
good or bad, depends on a ball sent spinning round in a wooden tub, and which happens by chance to fall into one of the twelve
holes pierced therein?
Let us suppose, against
all
possibility, that
the operation.
Beg
the
If
the
and the
little
ball
should
necessarily
into
the
7
same
hole.
The contrary,
however, arrives.
How
Such
are
some
of the excellent
reflexions
made
occasionally by
is
Chinese writers.
quite opposed
to theory,
silly
and
all,
consult such
methods.
a fuller study of divination,
may
Wi-
consult
six
zk
M.
In the
first
figures
|J|
exhibiting the
principles;
Yang
r
>
[ij|
and I'm
the
tne nve
elements or
primordial
Wu-h$ing 3
mansions, Eul-shih-pah-siu
T-icn-h;ni
-f-
|g;
>=p;
the
twelve earthly
branches,
^;
Eul-shih-xze-tsieh
ffJ
the
-f-
|p
(1);
^.
If.
these fundamental
of various
cases.
See Vol.
to
correspond
1. p. 124, where these divisions are enumerated. They the different positions which the sun occupies with reference
347
"f"
ZOjfa
^^ +"#
III.
The
third
who
are supposed to
life.
preside
over the
human
The Genius
of of
Joy
Hsi-shen
The Genius
Good Luck
The God
of
Death
of Travellers
of the
of
Winds
Rain
of
Hades
Wailing
Gold
The God
of
Thieving
of of
Heaven
of
Woe
such fanciful elements, and none will be surprised to find that the
divining art,
as
practised
in
China,
Fortune-telling and this includes all kinds of divining or prognosti(1) cating the fortunes of an individual or his descendants requires a vast amount of care, skill and lore, as well as experience, to cast a reliable horoscope. Many, however, have little or no confidence in those ignorant quacks. The
many
of them, that
when
divi-
nation
is
i!\ the method properly done by the "eight diagrams", Pah-kwct infallible. Doolittle. Social Life of the Chinese. Vol. 11. p. 3^7.
is
348
necessitates
filled
with intricate
formulas, and supposes in the votary of the art a prompt and powerful memory, in order to have at one's fingers' ends the countless
349
ARTICLE
V.
(1).
hundred bamboo-slips,
all
well polished,
are prepared
(2).
is
Kiah-kiah ^ ^, Kiah-yih ^ , Kiah-ping which correspond to our numeral series: 1, 2, 3, etc., Ep p^j, until the number Kwei-kwei %$, 100, is reached.
On
each
slip
are also
felicity,
written
following:
"great
etc.
is
A
slips.
likewise pro-
that of the
On
each sheet
is
describing the
various conditions of
riches or poverty.
human life: prosperity or misfortune, honours, These verses are sometimes ambiguous, and then
how
an explanation is annexed, designed to help the applicant as to he must understand and interpret the oracular saying.
The person, who wishes to receive an answer, places the lots in bamboo tube, then shakes it gentl} with his two hands before the
T
ground.
He now
rises
the corresponding
(1)
from his knees, picks up the slip, and refers to number in the book prepared for the purpose.
which names
Each temple
in
slips, corresponding to a
China has a quantity of these lots made of bamboonumber of stanzas, and referring to them b} number.
-
II.
p. 109.
said that
The
lots are
idol in a public
cit.
temple; never,
it is
350
Here he reads the stanza which discloses
prognosticates a good
or evil fortune.
If
to
him the
future,
and
for
drawn
the purpose of finding a remedy for a sick person, the same sheet indicates the medicine, which will infallibly restore him to health (1).
Instead of bamboo-slips, copper cash are sometimes used.
of these, one of
Ten
marked with vermilion, are placed in a bamboo tube; the applicant then shakes them with the two hands,
which
is
This operation
is
repeated
twice.
If
first in
Kiah-kiah
or
number
1.
first,
and third in
the second toss, then the series of the cyclic characters are consulted.
The second
of these is
ptj.
The applicant
By
in the
answer
is
found
corresponding page.
is
Such
for
the
a person
applies
drawing
lots (2).
as
As has been previously done, we may imagine here a discussion taking place with one who believes that by drawing lots he may
His replies will disclose to the Reader the
of divination.
do you pretend to ascertain through means of these whether the future will be good or bad? The poetical bamboo-slips stanzas consigned in the reference-book, and the explanations given
therein, are
all
"'How
the
work
corresponding
slips.
of a person who has adapted them to the Moreover, these slips are cast out of the tube
(1)
The objects
in
make
inquiries arc various, such as recovery from sickness, birth of male children,
success
Doolittle.
(2)
in
trade,
literary
pursuits, and
Vol.
p. 106.
Ling-t8'ien-shu
'
ft
,':.
or Book
Mystic Divination.
351
:by
"It
The
slips
is
the
accom-
panying explanations exert little influence, but the gods speak through them, and thus disclose to men their intentions and wishes.
"Well!
In such a case,
let
It
would
then follow that whenever you carry out the directions given, you will infallibly obtain happiness, and never meet with misfortune.
any means towards securing success. Everybody need but draw lots, and follow the directions indicated in the reference-book. There would be no further concern of calling in a doctor when a person
falls
ill
;
all
that
is
required
is to
give to
health.
to
lots
in
all
the important
;
in a word,
we should
leads
bow
to
person
who
him about".
not ever}r certainty about future events,
"If we have
is
we have
It
many
protect us.
follow'
the custom
of the
the
(1)
The Chinese
dition of things in regard to the future, or their will in regard to the present, and the answer given is considered to those who employ certain methods
;
good and
p. 106
(Methods of ascertaining
is
a very
common
it
practice
among
Vol.
II.
the Chinese,
and
its
decisions final.
They
resort to
to decide
trivial questions.
352
The annexed
method
illustration will
how
this
of divination is practised.
lots", Ck'eu-ts'ien
J$\
commonly
called
"divining
by drawing
(1).
(1)
Ch
eu
#,
to take out
lot.
Williams.
Fig.
158
,&
Drawing
353
ARTICLE
VI.
3t
(1).
divination
is
also
called
"Pwh-fcwa"
ih
meaning
purpose
In
halves,
to
is
draw
The kind
known
as Kiao j.
ancient times,
an oyster-shell,
these
split
lengthwise
are
into
two
was used.
Nowadays
blocks
bamboo,
in close imitation of
an oyster-shell.
instrument
because
glass
(2).
it
is
called Pei-kiao
is
hollow like
an
oyster-shell
and resembles
wine-
of
The person, who wishes to make inquiries through this method divination, throws down the above utensil before the idol, and
falls
If
when thrown,
flat
|^|;
the
surface of
one
as
upwards, and the other downwards, the answer is regarded Sheng %fc or Sheng-kwa J$ =\>, superior, best, most propitious.
is
(1)
Chili
J!K,
to
throw down.
Kiao
g,
the ground by worshippers to divine the answer to their prayers. They are called Kiao-ff&i l.ltf- and Kiao-kwa !J, and are now made of wood, scallop
Pei Jf, a cup, a glass, divining-blocks used before shells, or bamboo roots. the gods. Williams. Dictionary of the Chinese Language. This instrument is made of wood, if to be used in private families; (2)
and
ler
One end is smalof the root of a bamboo-tree, if to be used in temples. than the other, sometimes tapering to a point. It is 5 inches in diameter
end and 8 inches long. After being made to the desired size and shape, it is split lengthwise through the middle. Each piece has thus a flat and a round side. Doolittle. Social T.ife of the Chinese. Vol. II. p. 108.
at the largest
354
The blocks
are
favourable or unfavourable,
thus obtained.
$>,
pronounced
in
meaning a bamboo-block for divining the same manner as Kiao ^r, to teach,
to instruct,
the gods,
who
This
is
The
is
root
is
split in
It is
cast
on the
as
prepared
for
|5J^
[^ $%.
The following
table
)Jf
ffi
|$
%
Jjf
sheng sheng
yin
jp
Sheng, yang,
Yang,
Yin,
After each of these
yin,
%
|g|
|SJ|
f
|S|
%
|S|
yang,
yang
is
%
a starts
groups
vourable
then a poetical
when one
commentary, on some
blocks fall with the oval side up or down, is mere chance, and the physical dexterity of the operator, in the same manner as when one throws dice on a table; how then
Whether these
due
to
This instrument (1) frequently used before the tablets of deceased ancestors, in order to ascertain the sentiments of the dead in regard to various
subjects under consideration.
for their
own
use, in
tablets.
Doolittle.
108.
Fig.
159
355
can a person draw therefrom a favourable or unfavourable prognostic? Why then It is the gods who arrange these combinations (1).
do they constantly disagree when inquiry is made about the same matter? Have the gods two minds when declaring their will, and do
most flagrant manner? they not contradict themselves in the are unable to discover the wherefore of these things, but it
custom
(2),
We
is
the
(1)
The stanza
number
is
of the lot
it is
is
con-
the
meaning
propitious,
judged
that the matter referred to the god will terminate favourably. Doolittle. Social
Life of the Chinese. Vol.
(2)
II.
p. 110.
nothing so important as the influence of precedent in China. The people are prejudiced against changes and reform, loving to do as they have been taught to do, and as they are accustomed to do. Custom and
There
is
356
ARTICLE
VII.
$ij
(1).
composed, and with these elements making one or several new words, which have
separately the distinct parts of which a character
is
as "Dynastic
characters,
originated
a
is
passage
of
"Tso's Commentary",
Tso-chwan
composed
of
-^
(3),
:
Wu
]j^ is
two parts
to halt, to stop;
and
Kwo
-\,
a spear, a lance.
We
chwan
j$t
f$,
that
in
Q ^
jljc
(4) revolted,
and
Having
fixed
his Capital
(1)
Ts'eh-tze
jjjl]
^,
to dissect characters
for the
and recombine the parts in new Dictionary of the Chinese Language. the Principality of Lang-ya, an ancient name
jfj
Jjr,
including Ts'ing-chow-fu ff
H]
)ff.
Williams,
(.'-*)
An
^Tf*
Lu
$J,
Iff,
Autumn Annals", Ch'itn-ts'iu from B.C. 722-484, written by Confucius), and called Tso-chwan ^ f^ Tso's narrative
,
Wylie. Notes on Chinese Literature, p. 0. "i Died A.D. 36. Son of a former (Governor of Honan, and conqueror of Shuh *, the modern Sze-chio'an J||, where he established himself under
[fC|
the
title
of the
"While Emperor",
ftp,
Peh-ti
ifr.
In
36, the
Han
Generals
sortie.
invested Ch'eng-tu dX
his Capital,
to
off
and sent
Loh-yang
\%, his
->
CO 01
.s
CO CO
Si
fm
-=
Yfi,J*
357
at
Ch'eng-tu
jj
^,
who
said
'^]
to.
him
Z* -p -^
.H 3U
(!)
"we now have riches and Upon awaking, may not our happiness vanish in a moment?" The wife replied: "He who has heard good tidings in the morning, may die in the afternoon, therefore much more after twelve days have elapsed". Kung-sun Shuh ^ ^ ^tJc interpreted these words as of good omen,
he said to his wife:
honours, but
title
of Ch'eng-kia
$ M
'2).
year of Kwang-wu ifc ffi (A.D. 25), of the Han dynasty, Tung-Han jfc ^|, Ts'ai-meu |pc j%, Prefect of Han-chow =| j'\], in Sze-chw'an. J||, had a dream, in which he
first
During the
Eastern
saw three
of a palace
waking
He
^Jf
j||5
Kwoli-ho
saying:
"the palace
table, congratulated him, Emperor, and the ears of corn emoluments which His Majesty bestows on all his
is
^,
rising up from
that of the
These ears of corn, which you have seized, represent the Do not worry in high honours which will be conferred on you. the meaning of the character Shi the least about (to lose favour);
for this
same character
of
enters
into
the com-
position
the
word Chih
^,
official
which you
shall be
awarded".
of Circuit, Cliao
The Intendant
Yang-liu
not
Yun-sung | ^g ^,
Kiangsu ]
jlft,
a native of
#j],
in the province of
writes;
"we do
know
when
began, but the two facts related above, concerning Kung-sun Shuh and Ts'ai-meu jr, have much helped to establish the JTJU
Q ^
(1)
The
characters
Pah
-f-
and
$?.
The
characters Tze
-+*
and Hsi j go
Shih-eul wei-h'i
JH
;H#
signifies
component parts of Kung make up Sun Jg. The phrase "after; twelve days". The whole sentence
.Sec
J.\
are the
to
means
(2)
-&
{% will be an emperor".
Kiing-suii
Shuh-chwan
j$ 3$ f#.
358
custom.
the art".
However,
at that time,
nobody made a
special
practice of
Under the T'ang Jf dynasty (A.D. 620-907), the Taoist priest Ts'ui Wu-yih became famous in this art. Yang Teli-hwui
^M^
jj
^^
(1),
proposed to
him
his
his advice.
Ts'ui
^
in
requested
him
to write a few
on the dust.
^f-
He wrote down
(one thousand).
it
the two
characters Pen
The Taoist
midst of
and placed
the
^,
3jE
with "Kvcai-kioh]'
that
is,
the time
of the
Sung
%
was
dynasty (A.D.
called Siang-tze
960-1280),
this
method
to.
of dissecting characters
tell
^ ^,
to select,
divine and
the destiny by
means
of characters.
During the reign of Hwei-tsung < (A.D. 1101-1126) of the Northern Sung dynasty, Peh-Swig 4b *M (2), Sieh-shih %] ft, also
known
He
as
Jun-fu f^
^,
was presented
to
him,
unfavourable prognostic.
Ts'ien^Yuen-soli $ 7C
and
according
to
its
obvious
it
official
No,
!"
promotion.
"Will
replied Sieh-shih
all
;g\
fpf
does not
contain
j|,
meaning "Censor".
A
native of Ch'eng-chi in
(1)
Kansuh
-y* j|f.
all
the territory
West
of
He was made magistrate him Governor of Tun-hwang. the Jade-stone Gate, Yuh-men 3?
between Ngan-si
himself
(2)
ffl, in the Hami desert, and styled "Duke of Liang". Giles. Chinese Biographical Dictionary, p. 443. The Northern Sung 5fc ruled China A.D. 900-1127, and had its Capital
|;\"
\)\\
M
/fi'\
and Suh-choiu
at K'ai-fung-fu
iff
in
Ih.nan.
fled to
or
At the approach of the Golden Horde Nanking, and ceded Shansi and Chihli to
the conquerors.
359
In fact, the second half of the character Ts'ing
|f
that
is
fl\
jlf.
(A.D. 1127-
"1163\ of the
!fft
Sung
^
$|
Chang Kiu-wan
\ ^7
Ts'in-kwei
at
to his palace,
to
him.
One", then asked his guest to prognosticate what would happen Kiu-wan ji "^ answered: "Your Excellency will advance
I
in
honours".
am High
replied:
it
enjoy the
attain?
may
expect to
to
Kiu-wan
j^
earth, will
make
Wang
to see other
Kai-
ts'ung-k'ao
|5g
f$ jf :#.
at the present
down on
a slip
as people
it,
may
This
is
who
dissects
retrenches
new
A native of Nanking j^f ^, in Kiangsu jX Ufa. Famous and Censor, he was taken prisoner by the Kin Tartars, and held by them for some years as a nominal captive. In 1134 he escaped to Hangchow, and implored the Emperor to consent to a peaceable division of
(1)
A.D. 1090-1155.
as a Statesman
the Empire, ceding the Northern half of China to the conquering Tartars. to what was perhaps the wisest counsel in the crisis.
For this step, Ts'in-kwei has been covered with perpetual obloqivy by patriotic Even at the present day, his name serves as an opprobrious synonym
who show
In A.D. 1142, he
was invested with the title "Sublime Prince of the Realm", " Wei-kwoh-kung" %% [^ , and held the supreme direction of affairs till his
death.
ch'eu g|
(2)
The people
fife,
cancelled his
posthumous
title,
and changed
it
into
Miu
:#
p. 235.
fi$
360
The case
character Siu
of
Wei Chung-hsien |
Ming
,
,<,
ff
(1),
rebel,
who
lived at
f^j
dynasty,
it
is
famous.
He wrote
The
latter,
out the
and handed
:
to the diviner.
is
bowing
"this
happy
prognostic, a solitary
man
As
else
but an Emperor".
much
Chung-hsien
the crowd:
man suspended
dangling in the
air,
that
means
person
whether his
selected
ill,
character,
or
is
inquiring
not.
would recover
one.
He
meaning
"This
of ill-omen,
is
and the
lirst of
is
ended and he
now
The soothsayer
"My
father
(3).
Shuh-niu
J|
".
replied he
Died A.D. 1027. A native of Suh-ning J$ ^, in Chihli. Of profligate made himself a eunuch, and managed by bribery to get into the (A.D. 1621-1628), he practically During the reign of Hsi-tsung j# palace. ruled China, expelled all loyal men from office and put his opponents to death. In 1626. temples were erected to him, he was made the equal of Confucius, and styled "nine thousand years ", Kiu-ts'ien-sui Jl -T- ^, only one thousand His virtue caused the appearance of a "uniless than the Emperor himself. corn" in Shantung. At the death of Hsi-tsung, he was dismissed, and hanged himself to escape trial. Nearly three hundred persons were executed for being connected with his crimes. Giles. Chinese Biographical Dictionary, p. 859.
(1)
character, he
(2)
12 books
doctrinal,
and
literary
ding works. One fourth relates to with events of the Ming Bfi dynasty. Notes on Chinese Literature, p. 171.
formed
g|
ffi
^. A compilation
in
was completed
in
1659.
Wylie.
The meaning
ponding
(3) Every Chinaman is said to be born under a certain animal, or to belong to a certain animal. The Chinese usually express this idea by saying "his animal is the rat", or "his animal is the monkey", as the case may be.
is.
thai
lie
was born during the year, when the character corres"monkey", enters into the term which denotes
thai year, according to the chronological cycle of sixty. Doolittle. Social Life of the Chinese. Vol. II. p. 342.
361
"Oh!
then that changes the case; add the stroke Yih
(one) to the
character ox,
will live
11
shall have
Sheng
(life).
Your
father
(1).
scholar,
named Sung
7^,
wished
to
down
his
the fortune-teller;
i
"This
is
of
grasp the exquisite niceties and intricacies of the Chinese language, reduced on account of its ideotry to
(V\
^.
graphic
character,
to
all
discriminate
homonyms from
-J
each other.
it
The character
different tone.
If
bears a
tone,
in
is
and means
(water)
woman,
a female; used
it is
and written },
pronounthis
Now,
character Ju
i^L,
of the
word Ngan
is
Sung ^.
Our
him
his family
begging him
11
,
to foretell
name Sung
good luck
find in this
character: 1
list
Muh
7J<;
Pang
^,
of
successful
graduates
of
Mien
t*->,
which
|j|.
is
the
the
character
Ngan
Your name
will
of all candidates,
and you
come out
is
whence
(1)
(2)
"Collection of Collateral Records", Kai-yu ts'ung-k'ao $% f | %. Xgan |j|, an official list of graduates, affixed in a district or prefec-
Williams.
362
The
as
fortune-teller dissects the character,
it
he pleases,
a
and according
character
or
as
circumstances require,
(1).
therewith
afford
new
characters
opportunity to
literati
and scholars
and are much appreciated by the Chinese. This explains how the above kind of divination is held in high favour even among literary
men.
In these
jlfc
an d Nganhwei
^,
may every day the same individual going to two fortunetellers, giving them the same character, and seeking a forecast conone
see
however,
viewed with
little
concern.
The
These cunning knaves overrun the country, speculating on the general credulity, and deceiving silly folks with their endless twaddle.
Nevertheless,
every body
believes
in
The
Author has seen high and dignified officials, dressed in the ordinary garb of the literary class, going from one city-gate to the other, and
consulting characters, in order to ascertain whether such an under-
is reached, he adds strokes, by an some or all of these component parts under inspection, thereby making new words out of them, from whose meaning he draws sagacious and wonderful inferences in regard to the good or bad fortune
(1)
of the individual
who
is
Vol.
11.
p. 33(3.
363
ARTICLE
VIII.
UNLUCKY DAYS.
(1).
We
tions
of the
commencement
of the
New
Year,
whether
it
is
lucky or unlucky.
It is
This
every Chinaman.
day is auspicious or inauspicious for calling in the tailor, starting on a journey, taking a bath, or requiring the services of the barber.
Besides this
literati,
directory, a certain number of hard-up on the general credulity, select fortunate days, speculating
general
in the streets
and
j|
(2)
by means of the
',
T'ien-kan
-^p,
and the
(1)
Tseh-jeh
:jf|
Williams.
Dictionary of the Chinese Language. A.D. 240-374. Just before his birth, his mother dreamt that a golden (2) phoenix dropped a pearl from its beak into her hand. In early life he devoted
himself to study and ascetic pursuits. Made Prefect of a district, he distinguished himself by great benevolence, healing diseases by means of secret preparations, and transmuting the baser metals into gold. At length, when
134 years old, he was caught up to heaven together with all his family, even the dogs and poultry of the house following him to the blissful abodes of the He is considered as one of the patriarchs and presiding genii of the genii.
Taoist srct.
Mayers.
p. 66.
364
"twelve earthly branches",
of
Ti-shi
^ ^
(1),
the
-^
By
skilfully
(3;,
|5
combining the
the
five
of Nature, the
for
Yang
Yin [^ principles, he evolved his system These were applied lucky and unlucky days.
and
discriminating
the
in
;
important
life,
all
upon
or unlucky day
The
original
computing j ears and days, in the same manner as figures are used in Western countries. The five elements, the five planets, and the twenty-eight consexagenary cycle, was
to establish a series for
T
stellations
of
are
also
employed
It is
method
the
is
first, second or third day of without any intention of determining whether the day month,
lucky or unlucky.
The high
official
Yuen Kien-chai
fjfj
^ff
writes
Ta-nao
series
^
in
142.
^,
note
minister to Hwang-ti
(1)
1.
(2)
^^
-\"
(5)
See on these heavenly stems and earthly branches. Vol. III. p. 262. note 2., and p. 283. note 2.
I.
p.
Eul-shih-pah-kung ZL
*g,
man-
Mention
of
them
is
moon are supposed to rest therein in first made in the Chow Ritual, Clww-li
a kind of Chinese
to the
and the Record of Rites, Li-Ki jp fg,. They form flfj, zodiac, and are applied also in regular and recurring order month. Mayers. Chinese Reader's Manual, p. 358.
(3)
days of the
See Vol.
III. p.
2G0, note 2.
3.
(4)
Yuh-hsiah-ki-t'ung-shu 3 Eg
IE SI
'&
The Yellow Emperor, so called because he reigned under the influence One of the five legendary sovereigns who ruled at the dawn of Chinese history, B.C. 2697-2597. He is looked upon as the founder
(5)
of the Empire,
Mayers.
Chinese
Reader's Manual,
365
order to compute years, and serve as the numbers
1,
2, 3, 4 etc....
of
employing them
for designating'
good
fortune.
It
is
personal
name,
may
reply
when
designated.
No
fl
?fr,
of the
Wei | kingdom
(1),
$fc
^f-
(2)
was defeated;
this
memorable date
is
military circles".
defeat
of
Wu-ti
ife
replied:
Chow f$, it marked also the victory The General made no reply, but ordering his gloriously won the battle.
Nowadays
it
Wu-wang
3".
troops to
advance, he
the
Government
examination of
lucky or unlucky.
officials
do not believe
such
silh' theories.
Do we
not
see
several persons
engaging
in
one dies
the
choice
and the other reaches a green old age how then does influence the matter, and why do people consult days
them agree
(1)
One
kingdoms
set
up
Han
g|
dynasty, A.D. 221. It comprised the Central and Northern provinces, and had for its Capital Lohyang *j& %. It lasted 59 years.
(2)
j$j
Chow
or Chow-sin *$
1122.
^, the abandoned
his vices
fled to
d}Miasty, B.C.
Among
lust.
tyrant, who closed the Shang were extravagance and unbridled a tower, set it on fire, and perished
p. 22.
366
The Emperor Wu-ti
jj
of the
Wei | kingdom
for his
(1),
once
summoned
all
them
?
whether such
marriage
The
ones
forecasted
befall
that
happiness,
Astrologers,
the others
r
that great
misfortune
would
him.
saw
was a Babel
believe?
so
such a day will be unlucky, such another will turn out lucky, because
to saying:
one's persuasion.
Success or failure
is
Why
^ (A.D.
dvnasty, there lived the Hanlin doctor Ch'en-yen ]% J|f, also known as K'o-chu pf f|, a native of the district city of Wu, Wu-kiin 1%.
|J[),
and president
who
believe in luck}'
and unlucky
The following
is
an extract therefrom.
"We
days
for
sacrifice.
commencing hostilities against an enemy, and This was done in order to give the officials time
offering
to
make
the
necessary preparations, and rehearse the ceremonies, so as to perform them carefully and with scrupulous exactness; they did, however, believe in nowise that victory or defeat depended on selecting one day preferably to another".
(1)
(2)
p.
:u\:>.
Jfe
|,
(B.C. 163-85),
of the
11
?'& composed by Sze-mct Ts'ien ftj Reign of Wu-ti g ifr, fifth emperor
.',!.}
an $ dynasty.
Fig.
161
#^|L
le
367
pleased,
auspicious days
the
innovation,
present,
or
a
if
with astounding rapidity. At one wishes to dig a well, build a house, plant a tree any
custom
shrub, the
common
is
auspicious or not.
and
in
Happiness or misfortune depends entirely on man's endeavours, nowise on the choice of davs.
the public
to
In
thoroughfares,
where we
see
from morning to night in the market of the five great cities (1), where wares and precious stones places are permanently exposed in our large manufacturing and trading
fro
;
animals going
and
cities,
do not disputes and quarrels occur every day, and are not
For those
who
life,
misfortune
evil-minded,
itself is
while
for
those
;
who
all
are
even a
event becomes a
calamity
good or
evil
disposition of individuals.
man
own
little
destiny in
all
Who
will
win
abundant harvest? In
vile
fine,
metal into
gems?
(1)
These
~\*q
Lohyang
Jf
Jj
|^ (to-day
in
Honan
fnf):
H15
Hantan
'*f$
1H>
!p|5,
Hantan-hsien
:
hi
(Ij
South Chihli
^); Lintze
$jj
f$ (to-day Tsinan-fu
p[
MM
Jft
in
fnf
Shantung
1
Wanch'eng
-3c
i!
tff
]5f.
in
Honan
j^
Ch'ang-ngan j%
cities,
(to-day Si-ngan-fu 15 ^c
in
Shensi
|5jjj
the usurper
Wang-rnang
3E
(A.I). 8-23,
appointed
officials,
decided disputes
among
traders.
368
What
people
then
is
Among
chosen
by
the
throne through the straightforwardness of their policy, and which of our many and famous Generals has not carried the day through
either his prudence or personal bravery?"
(1).
The annexed
fortunate
illustration
will
exhibit
to
the
Reader how a
The following method is for a marriage is selected. Should the ceremony take place during a lunar month of adopted. The thirty days (2), these are reckoned in the following manner.
day
character
Fu
5^, denotes
till
the character
Ku
j{,
denotes
2,
and so
ceremony
is
attained.
is
the lunar
the
made
3^.
in
If
inverse sense,
Fu
the
day
Vang, ch'u, or
it
is felicitous.
If
on the contrary,
|f|,
j(,
then
two cases may occur. Either the father or mother of the bridegroom is still living, and in this case the day is inauspicious, and the
marriage
may
or one or other of
them
is
dead, and
so the marriage
(1)
'\i
~X $$ K.
(2)
30.
Chinese month has never 28 or 31 days, but always either 2'J or month is one moon, the character for month and moon being identical.
Hence the number which indicates the age of the moon at any particular time, denotes also the day of the month. Doolittle. Social Life of the Chinese.
Vol.
II.
p. 14.
Fig.
162
3.
En train de planter les batonnets Divining by means of chopsticks placed in a bowl of water.
369
ARTICLE
IX.
IX
A BOWL OF WATER.
(1).
is
It consists in taking in the by any other class. hand three chopsticks, placing them perpendicularly in a bowl of water, turning them round, and wetting the upper parts until they
While performing
such a child
is
ill,
this operation
asked,
why
is
why has
(2),
he got a
headache?
his
Is it
displeased
or because
If
the
most cases
few moments.
Mothers
selves, that
must be ascribed
is
laws of equilibrium.
;
The only
the result
thing
required
to
be
illness,
then
if
the
have
not
been
well
down; on the contrary they are sure the laws of equilibrium have been observed.
remain upright
if
(1)
Shu
, to erect, to set
up perpendicularly
Chu ^,
a pillar, a post.
Williams.
(2)
Remark
dead, and the influence the latter are supposed to wield over the former.
370
ARTICLE
X.
|X]
$fo
(I).
evil
it
would require
whole volume
in
question adequately.
to a
We
must, therefore,
limit
our observations
few prominent
facts,
which
/.
The cry of
birds.
Niao-kiao ,%
pi}--
(2).
previous
remark may be made that the cry of the bird must not come from a If beyond a hundred paces, Tung Fang-shoh jf[ too great distance.
jf
f)\
(3),
it
1. If
When
heard
in this direction,
it
in the
morning,
to
1
if
heard
from seven
11 a.m,
wind or rain
if
heard between
and
Chew
p.m,
(1)
(K|,
;Jfc,
an omen, a prognostic.
evil,
^,
luck,
when
anyone about
Dennys.
(3)
undertake an
hears
it.
The
Much
among
others
was
embodiment
He
have had the power of effecting transformation of shape in defiance of the ordinary laws of nature. During the greater part of his life, he was one of the associates and advisers of the Emperor Wu-ti g^ ifr (B.C.
also said to
l-iU-86).
He encouraged
new and
p. 209.
Fig.
163
v
z*z*
-
U^l;
"Hi* &\
-,*.'
*V
NnpvJE
W* N
^
. i
..
..
Le
cri
des oiseaux.
the
mi
of birds.
371
In
the
afternoon,
if
heard
from one
if
to five,
it
forebodes that
five to
heard from
seven, a
When
the cry
the North.
to seven, it indicates
an
impending quarrel
heard between
11
if
to eleven, it
portends a
visit;
a.m, and
p.m,
it
animal;
a
lost
if
in
foretells that
five
object
it
be found
heard
and
seven,
3.
If
indicates that
some one
When
the cry
is
ominous
of
to eleven, it foretells
1
an increase
between
11
a.m, and
p.m,
it
indicates an impen-
ding lawsuit
will
if
five in
be
received
and seven,
a friend
will
pay a visit.
4.
When
the cry
If
for
breakfast;
heard from
if
seven
to
eleven,
it
foreshadows some
untoward event;
heard between the hours of 11 a.m, and 1 p.m, heard from one to five in the afternoon,
; ;
indicates
arrive.
There
if heard from five to seven, a stranger will good luck is no need of mentioning the intermediate positions,
N.E
N.W.,
S.E.,
S.W., each
of
at
which
is
ominous
is
of
good or
(1).
evil,
according to the
heard
When homes, quite the contrary feeling is, however, entertained. takes up its abode in the village trees, and builds nests a rookerv
General Repertory, Shi-shi t'ung-k'ao
(1)
it:
^M
:#
Vol.
372
thereon,
this
is
considered
inhabitants
will
happy omen, and indicates that its become wealthy, hence nobody would be easily
a
kill
allowed to disturb or
77.
the birds.
Snuff on a lainp-\<ich.
Teng-lnva
jig
;f
(1).
It
frequently
lamp-wick.
is
This
is
happens that snuff forms on the summit of a It considered as ominous of good or bad luck.
above
all
the snuff to
When
future
should
;
it
it
bend
downwards, a long
journev will be soon undertaken wick, without there being any around
if
it,
will
soon
it
take
place,
will be
should
If a
may
evil,
be soon expected.
an omen of
little
break out.
When
noise,
If
clear,
is
weather
will
of the
eai*s.
Eul-jeh J
lift-
Good
or
of
or
ill
luck
is is
itching
eleven
sensation
at
in
the ears.
If felt
night
and one
if
in
the morning,
harmony
experienced between one and three in will soon arrive; if from three to five, a great the morning, a guest if from five to seven, a stranger may be feast will take place expected;
;
if
from seven
to nine, a
happy event
if
from
(1)
J'eng $,
;\
lamp, a lantern
Hwct
}, a
373
nine to eleven, presents will be offered;
1
if felt
between 11
am, and
are
coming;
;
if if
in the afternoon,
it
soon arrive
is
a sign of a
and a grand feast; if from five to seven, the ladies will visit each other; if from seven to nine, quarrels will break out; if from nine to eleven, it foretells that a lawsuit and trouble will
future journey
ensue.
IV
Tingling sensation
felt in
the eyes.
Yen-t'iao
fig
jj^jc.
Here, as in the case of the ears, the hour at which the sensation
is
and the eye in which it is felt, play an important part, and determine whether good or evil fortune is in store for us. If felt in the left eye between the hours of 11 p.m, and 1 a.m, a
experienced,
distinguished
visit
if
from one
to three in the
morning,
all
and
in
may
Mien-jeh
felt
"jfj
!jj&.
An
good or
if
itching
evil kick,
sensation
on the
it
face, forebodes
happens.
Thus
felt
at
noon,
is
the harbinger of a
rejoicing.
VI.
Sneezing.
Ta-p'en-ti
1ft
\^
(Eg
(1).
Sneezing
is
it
regarded as a good or
takes place.
it
evil
omen, according
from one
to the
hour
at
which
1
If it
p.m, and
a.m,
it
to three in
the morning,
is
among
(1)
have
a general
somebody
(2)
many
jg.
tJfc
*ji
jlig
374
ARTICLE
DIVINING
XI.
.JOINTS.
(1).
is
much
in
common
because owing to
its
third
in
it without there being any need of a examining the mouth, day, and hour person. which an event has taken place, and prognosticating therefrom
consists in
whether
it
will
There
is
no need
The inquirer of a book, and no complicated reckoning is required. merely stretches out his left hand, and neglecting the thumb and reckons on the two upper joints of the three middle little finger,
fingers of the hand.
below.
Upon
each
or
from
to 6, it is
sentences, some
customary to write one of the following pre-arranged of which prognosticate good fortune, and others bad
or doubtful luck.
1
^C ^f Ta-ngan.
luck.
j
jjg
jgi
si.
Liu-lien.
A
(2).
little
patience.
3
4
Suh-hsi.
ff
P
cf
Ch'ih-k'eu
A^
Siao-kih.
5 Cj K'ung-wang.
common form
of divination.
The
meaning and
be
may
made,
will
be
explained further on
meanwhile
it
will not be
needless to indicate
(1)
how
the method
is
practically applied.
fortune.
(2)
Ta-shi tT B#, inquiring about a lucky or unlucky hour; forecasting Williams. Dictionary of the Chinese Language.
Ch'ih-k'eu-jeh
P 0, "red-mouthed days"
are those in
which the
375
If
for
it
instance,
lost,
the question
is
asked
whether
can
be recovered.
To
down
their
luck.
the
these data,
month, day and hour, when it was lost, and combining draws one of the above six sentences. He then seeks
evil
interpretation,
and whether they prognosticate good or As an example let us take the following: J have lost
;
my
penknife
this
happened
in
the
third
fifth
month
of the year,
on the
Shi-ch'en
\t$
JfH (I).
The Chinese
hours corresponds to
The method
is
now
applied.
The
knife
was
of his fingers 1, 2, 3.
happened on the fourth day of the month, whereupon he adds 4, At proceeding on the joints of the fingers and saying 4, 5, 6, 1.
the
7
fifth
hour, Shi-ch'en
fl^p
Jjp|,
between
finger's
and
9 a.m.
Hereupon, he adds
4, 5, 6.
it
joints,
says
2, 3,
He now
to
this joint,
total
loss.
and
finds
be
K'ung-wang
good
;
t'
prognosticating
The knife
is lost for
it
has
Another
the year,
of the
person falls sick during the first month of on the second day of the month, and at the second hour
(3).
example A
day
It
is
required to
know whether he
will recover or
1
for
month
He thus ends on
the
fifth
small
(1)
time from
(2)
Ch'en JH, a Chinese hour, or one-twelfth of a day, but especially the 7 to 9 a.m. Williams. Dictionary of the Chinese Language.
See Vol. IV.
p. 324.
note 1. Mayers.
p.
The Chinese hour corresponds to two hours according to Kuropean notation. Mayers. Chinese Reader's Manual.
(3)
That
is
from
to 3 a.
m.
p. 351.
376
The commentary on this sentence reads recover and live to an extreme old age.
luck.
:
the
patient
will
method
it
till
when reckoning
is
fortune on
may
Thus
reached
the series
is
day of the
first
month, the
on
joy,
inquirer
for
6.
1.
the
2.
saying
6.
1.
2.
3.
On
j$C
the
joint
which
he
ends
-,
prompt
377
Commentary on
1.
Ta-ngan
I
-fc
4%.
happy
lot,
good luck.
If
want
I
to
be rich,
to
If
chance
lose
an object,
in
feet,
and
2.
Liu-lien f
settled.
j|l.
Above
is
all
have patience.
The matter
is
not
easily
If
it
lawsuit,
will
in
is
endeavour
expected
obstacles
to
compromise, and he
not turn
thus
finally
succeed.
An
five
guest does
up
on
the
way.
A woman
months; she will bring forth a male child. must pray to the gods, and will thus recover.
3.
Such
a sick
person
Suh-hsi
3||
Joy
will
soon arrive!
you will find it in the centre. As soon as you discover that you have lost something, search for it without delay. The traveller will soon reach the end of his journey. Let not such
lost,
will
become
rich.
some
object
woman
The
girl.
person
will be
^
and
a
Wu
7
4f-
and Hsiih
/$;,
that
is
to 5
a.m
11 a.m, to
p.m
to
9 p.m.
Such
a child is
time.
\.
Ch'ih-k'eu
iff
p.
to
Disappointment
if
and quarrels.
Such
court;
Such an
object,
which has
will
not be recovered.
The
traveller will
will
call
be
in
carried
a
is
off.
Such
should
a
male child
competent doctor, and follow his prescriptions. born, he should be adopted by another person.
many
a quarrel,
and
Siao-hih
;J>
^ Scanty
.
luck,
no
great
chance.
Come
S
378
what may, the matter
will be easily settled.
It is
in vain that
such
is
lost.
Such
day
The
and reach a happy old age. Business will be prosperous. woman with child will bring forth a male child.
6.
Such a
out.
;.
Loss
hardly
and death.
escape.
Impossible to hold
will
The
lost
object
has
The
woman
will lie in
will die
on such
Any kind
(1).
of lawsuit will
end unfavourably.
An
The
to avert
such a danger
memory
to
As
in
set
forth
happens
outcome
of
or in
other words
it
is
pure fatalism
(2).
Thus
for instance:
ten
fall
sick at such an
all
them
at the
same
identical time.
Who
theory
?
Moreover,
or
who
is
many
l-
(1)
Wan-poo
ts'ilen-shu
f^ f
in
(literally
repertory
ts'iien-shu
(2)
of"
:# Fatalism
iS.
is
that theory
all
events
man's
life
exerted a wide
pagan countries.
Among
Romans,
Fig.
163 bis
379
through circumstances quite independent
day or hour? How often do we not see travellers starting at the same hour on a train,
of the
and
if
it
runs
some
Where
then
380
-@>t"KG)-
CHAPTER
VAIN
>>C<o
VIII.
OBSERVANCES.
ARTICLE
I.
El>
H+ S
IE
(')
indicates The Imperial Chinese almanac, Hwang-lih j| (2), which days are lucky and unlucky throughout the year. On such on such another, one will meet a day, one may start on a journey
;
with misfortune
if
he does
so.
Building operations
may
be com-
(1)
lucky.
Ki
!,,
notes,
records.
Hence Guide
the
Jg,
to lucky
(2)
days
Lih
in the Calendar.
personal
M- This was formerly written Jff, but from the latter being name of K'ienlung | |S| (A.D. 1736-1796), it was abandoned for
and seasons; to-day it means almanac or calendar, as influenced largely by Williams. Dictionary of the Chinese Language. astrology.
382
menced on such
a day, or a visit
may
be paid.
Such
day
will be
almanac seem
to be
:
derived from the three following sources, the other parts will be
2
3 4
of prescriptions
and prohibitions
the
origin
Imperial Almanac.
of
The
almanac
history
is
of
set
and
compilation
entitled
the
Imperial
to the
,
well
forth in the
work
"Supplement
Wen-ting $| $
and prescriptions of the almanac, that is things which should be done or avoided on certain days. Writing on this matter, he says: "do the prescriptions of the
special chapter of the prohibitions
to a
remote antiquity?
They do
jf|,
not, he states,
but are of recent origin, and only began under modern dynasties.
Yao
|=j|
(2)
commanded
his
and
Hwo
(3),
(1)
A.D. 1032-1721.
Hfc.
*?&.
He
astronomical works during the discussed and compared Chinese and Western
in the
many
^ $k M l"h
his
Mings EJJj. His "Introduction to Astronomy", T'ien-hsioh i-wen was revised by the Kmperor K'anghsi himself. Later on, he wrote
to the Introduction of the Calendar", Lih-hsioh i-rven-pu
"Supplement
M. T$
(2)
%$ One
Chinese Biographical Dictionary, p. 587. of China's ancient emperors. He ascended the throne B.C. 2357.
Giles.
and reigned 70, some say even over 90 years Manual, p. 272.
(3)
Mayers.
Chinese Reader's
Two
commanded them
to
Mayers.
p. 272.
Fig.
164
i\
~f*
vac?
Modele d'almanach.
rd Imperial calendar for the 33 year of Kwang-hsu.
383
to regulate the divisions of the seasons, in order to direct
to
sow
to
the
The sun
quarter
he ordered the
;
to
promote husbandry
to
the
commanded
therefore,
sun
the
is
of great
im-
to successfully
why
is
a choice
made
Chow
dynasty
(I),
when
sides.
and especially
craze
for
under the
selection
T'ang
Jjg-
dynasty
(A.D.
620-907),
the
the
of lucky
Q
and
3f
(2)
Hereupon, LiX-ts'ai days developed exceedingly. reminded the people of the ancient customs of the country,
innovation with powerful arguments
of the present
(3).
day Imperial
by order of the
work
entitled
"Calendar
of lucky days
',
Suen-tseh lih-shu jg
(4),
as
it
Mongol
Ming
f$ dynasty (A.D.
1368-1644).
In ancient
(1)
This famous dynasty ended B.C. 24 J. Its closing years were a period and plots. The Ts'in H, one of the
(
States, succeeded
~$-
it,
g, or Classic of
>'i
p. 198.
native of Ts'ing-p'ing-hsien -^ 2p f,
Shantung
^.
Under
the
Emperor T'ai-tsung
several
Tai-chang Poh-shi
f t? i"
divi-
He wrote
works
to
for the
purpose of refuting the vain practices of Wieger. Textes Historiques. Vol. 111. p. 1580.
Supplement
Mi.
j$4
m%mw
(4)
Siien-tseh
^,
to
Chinese Language.
384
times,
no mention
is
made
^,
Loonly
$i
ff$*
Ki-tu
f|-
f|5
(1),
and
Tze-h'i
&.
Generally,
seven
rive
In
were mentioned, namely the sun, moon, and the Venus, Jupiter, Mercury, Mars and Saturn. principal planets Chinese Jeh 0, Yueh ^, Kin-sing J|, Muh-sing 7J; j"|,
luminaries
:
Shui-sing
7k.
Ji,
Hwo-sing >\
Ej$
^, and
(3),
Jjl[
T'u-sing
J|
(2).
,,
Kwoh Show-king
of Hsing-t'ai
^^
Chihli
all
surnamed Joh-sze 7^
a native
j$
<j|,
in
^,
first
and who
lived in the
time of
or
Shi-tsu
-ftf;
f[_
(A.D.
1280-1295),
emperor
of the
Yuen j
collected
calendars
made by
private individuals,
entitled
"System
of divination",
Show-shithe
||if
(4)-
The
collection of calendars
known by
name
of "official almanacs",
Ta-t'ung
$fc
(5),
Ming
the
B^
dynasty (A.D.
1368-1644),
embodied
"System of divination". Such is the origin of the erroneous views and opinions prevailing at the present day, and which are,
needless to say,
much
to
to be deprecated.
The Author
whom
they
$Jj
are
ascribed,
Yuen-t'ung JC $,
S hens j^Hf,
i
collected into
^p, a native of
of divination'*,
Show-shi-shuh %
ffif.
(1)
Rahu and
Ketu,
who
are
The
Chinese vocabulary
is
derived
from
Hindu mvthologv.
Edkins.
Chinese
Buddhism,
(2)
p. 212.
7C
832. Physiognomy. A famous mathematician, who lived in the early part of the Yuen lie wrote the work on dynasty, chronology entitled Show-shi lih-ts'ao ]
(3)
D#
M
('1
1$.-
Wylie.
.Notes on
Chinese Literature,
p.
124
thematics).
Show
in
reality a
(5)
'he sa
Ta-t'ung sense as
Ift,
general
ji|i
,lj.
,
Has
iok/-n/m<
the country.
385
pleted
the
in
Author
towards the close of the Yuen yt dynasty, and presented by to T'ai-tsu -j^ jjj founder of the Ming B^ dynasty, (1),
th of his reign. 1385, being the 17
the year
entitled
"General
Calendar",
to
Ta-t'ung-lih
fix
popular notions,
indications have not prevented the masses from believing in the silly
nonsense contained
publications are
in
such almanacs,
in
T'ung-shu
jgj
(2).
These
numerous
China;
vain
would
writer
a
refute
they disseminate among the such superstitious collections, people. and replace them by useful and practical notions on husbandrv, and
stop to
the
were possible
to destroy all
the
produce of the
soil
in
different
countries,
this
would
in
all
|fe ^3),
Shun
age.
"fqL
and
Yil
fj|
(4),
l|l
/f.
Days.
In
the
present-day
edition
of
the
"Imperial
Almanac", prescriptions are laid down as to what should be done or avoided on lucky or unlucky days. There is further a series of
(1)
Better
known under
Hung-wu
jr^C
(A.D. 1368-
1399).
(2)
He
Nanking
W\
T'ung-shu jifi #", a calendar, an almanac, issued with the approval of the Government, and hence in current use throughout the country. One of China's ancient emperors. He ascended the throne B.C. 2357, (3)
and reigned
70,
Chinese history as
some say even over 90 years, He stands at a model of all wisdom and sovereign virtue.
all
the
dawn
of
His govern-
sides.
Mayers
Yi't
272.
Two
others
#f:,
of the
$|
succeeded Shin)
of the country.
See Vol.
p. 123.
386
twelve
days
(1).
unlucky character of certain These are arranged in the following" table, and their meaning
lucky
or
is set
Ch'u
It
387
and according as they are controlled by the influence of heaven, T'ien-teh ^, and that of
a
certain
planet
good
or
malignant,
the
moon,
Yueh-teh
ft
^|.
The
stars
Ku
ffi
and Hsu $[
(1)
are
Hsu
Ku
|1
T'ien-teji 3^
Yueh-teh
ft
Very unlucky
Very unlucky
North-East
South -West
month
month
Besides
these
general
indications,
special
remarks,
denoting
good or evil luck, are added in red ink above and below each day.
II.
Cyclic divination.
1.
Concerning birth.
Such a day
is
of the
;
auspicious
such another
inauspi-
such at least
esting
to
(2),
is
the theory
summed up
in a
few words.
It
is
inter-
see
how
LiX-ts'ai
^",
whose
name was
mentioned
above
good sense.
reproduced
The principal passages of his essay have been verbally in the work entitled "Refutation of false doctrine",
Ufl
Ch'ow-chen pieh-wang
III
f3
^ ^
(3)>
by the
late
Father Peter
fj^ (4).
"many
persons belonging
to the
same
(1)
Hsii-sing J^
H, the
35(1.
star
Hsu
is
the eleventh
to
of the
"lunar
and answers
p. 383.
nearly
Aquarius.
Mayers.
twenty-eight Chinese
note
2.
(3)
p. 45-47.
(4)
1830-KKM).
several
139.
native
of
Hai-men
&
list
|"j,
in
North
Kiangsu fr
'l''ung-pao
,0.
Author of
KJ.
i5
l'.MO. p.
388
same
the
year,
and
still
same day or
of the
same parents,
life.
The
Chwang,
Yih-hai ,
Duke
of
Lu,
Lu Chwang-hung
to
^, was
"General
born
acters
in
the seventh
month
^.
According
f
-pfr
the
work
entitled
horoscope", Luh-ming-shu
#
and
(1),
ugly
face, lead
an unknown
life,
live in
a good
old age.
Now, according
to the
"Book
Odes
',
Shi-king
Duke Chwang, Chwang-huug $ ^, enjoyed graceful f^F ,f (2), was of powerful build and high stature, and died at the features,
early age of forty-five.
The
Luh-
ming-shu
2".
|J<
'pjr
||-',
is
Shi Hwang-ti #J Jl B.C. 24H-209), founder of the Ts'in was born in the first month of the year denoted by |jg dynasty (3), the cyclic characters Jen-yin f jp|. According to the "General
horoscope",
dignity,
ity
Luh-ming-shu $fe I&, he was never to enjoy any would commence badly and end well, and only have prosperlive to a tine old age.
in
Now,
if
we consult
history,
we
find
therein
that this
and
at
last
died
at
the
age of
ff
<ftf
fifty.
The
is
horoscope", Luh-ming-shu
misleading.
^,
(1) Literally the "Book of fortunate destiny", a kind of general horoscope, consulted at a person's birth and forecasting one's lot here below as
determined by cyclic characters, Lu Chwang-kung -|| J0E &> xvas born in the year B.C. 717, in the month denoted by the cyclic characters Kien-shen ^l Under the Chow j^ dynasty (B.C. 1122-249), this month was reckoned as the
it is
the seventh.
2).
Praise Odes of
Lu
at
Shi Hwang-ti (the First Hwang-ti or divine ruler) ascended the throne the age of 13. He is famous for having swept away the Feudal system,
completing the Great Wall, and destroying all ancient literature, except books on astrology, divination and husbandry. After his death, the dynasty lived but a few years. Mayers. Chinese Header's Manual, p. 184.
his
389
3. The Emperor Wu-ti jfc ft (B.C. 140-86^ of the Former Han dynasty, Ts'ien Han ~ffi -$. (1 was born in the morning of the seventh day, and in the seventh month of the year denoted by the
1
cyclic characters
Yih-yiu Zj
jjfe
-fit
M-
vve believe
cope",
Luh-ming-shu
he was
to enjoy
Now,
^,
state
commencement
of his
(2).
sixth year, and that in his old age he had lost half of his subjects
time the
''General horoscope"',
Luh-ming-shu
f| fir
is
egregiously at fault.
4.
Wen-ti
in
ft (A.D.
472-500),
of
of
the
Wei | kingdom,
drawn from
was born
characters
the
eighth month
the year
to
jjfj^
Ting-wei ~T
^.
According
the forecast
fit
Luh-ming-shu
own
father,
On
the contrary,
Wei-shu
Hsien-tsu if
ffl,
For the fourth time the ''General horoscope ^, has been wrong.
5.
Luh-ming-shu
ijfj
fit
Kao-tsung
]fj
^^
born
(A.D.
in
Nan-Sung
I)
f[5
(3\
the third
month
modern Kiangsu). Prince Han. a Feudal State on the Southern border of Shensi and Western Honan. of The Capital was at near the river Han. hence the name of the dynasty.
(originally a peasant of the district of P'ei
in
Ch'ang-ngan J| ^, in Shensi. but connected by a highroad with Lnhyang ; [^, in Hnnan. Wylie. Chinese Reader's Manual, p. 133. He waged incessant war against the Huns, and compelled one of their (2)
tribes to retire to the Oxus,
fell
Empire.
When
among
golden statue of Buddha (B.C. 121). The Sung 5fc dynasty, worsted (3)
in
Horde" Tartars,
at
fled to
Capital
Nanking r| jfC, hence the name of Southern Sunt;. Most of its monarch* were weak and pusillanimous rulers, who finally ceded the throne to the
Mongols A.D.
1280.
390
]%, should, according to the by the cyclic characters Kwei-hai "General horoscope", Luh-ming-shu ^r ^, never enjoy any His eldest son was to reach the throne, his power or dignity.
jfjjfc
second
one
was
to
die
at
an early age,
In the
Sung-shu
victim
to
^
the
jf
:
,
we
find
hands
of rebels,
and reigned for long years, while his grandson, harassed by rebels, was almost on the point of taking flight and abandoning the throne.
This
is
the
is
fifth
t$ $t
2,
Hn
woefully untrue.
Concerning burial.
it
Suitable
of
In ancient
times
was deemed
;
with brush-
no
mound was
The Sages
from the eyes of the living. Under the later dynasties, superstitious practices were added to the burial rites, such as the choice of the
year and month, and the selection of a certain site for the placing of
the
coffin.
Hundreds
of families
all
speak
their
of
of
happiness
or misfortune,
apprehensions,
all
and
it
if
happiness or misfortune
any one
them, they
ascribe
(1)
"When
over
it,
the
Ancients
buried
covered the
body
raised
in the
;
open country.
They
no
mound
mourning. In subsequent ages, the Sages substituted for these practices inner and outer coffins". The Yih-king % f or Book of Changes. Appendix
III.
p. S85.
(2)
coffins:
Legge s translation. "In the time of Yushun j (B.C. 2255-2205), they used earthenware under the sovereigns of Hsia (B.C. 2205-1766), they surrounded
fix
ffl
wooden
of Rites.
and inner.
Those of Chow
Vol.
Li-ki | IE or Record
Book
II.
T'an-kung
fj
fJ
Legge.
I.
p. 125.
391
ruler
According to "Tso's Commentary", Tso-chwan ; (1), the was buried on the seventh day of the seventh month. Feudal princes were buried on the fifth day of the fifth month. High officers
1.
month
treated in a like
manner; more or
less
We
see
then
was no need
month.
and
This
it
argument
months
or days,
is
Classics.
The "Spring and Autumn Annals", Ch'un-ts'iu burial of Duke Ting, Ting-hung 5j? ^, was
to
jfj^
^^
Q,
(2),
to take
~T*
but
the
to the
Wou-wu
we
^p,
and
all
shu
^ If
(3),
denoted
will
by
the
cyclic
characters
read in
ensue.
Now, we
7^.
a burial takes place on the day Yih-hai , ;>, great misfortune the "Spring and Autumn Annals",
if
Ch'un-ts'iu
on
f^(,
that
that very
day.
This
in
selected the
day
Annals",
Ch'un-ts'iu
^,
are,
as
everybody
An amplification of the "'Spring and Autumn Annals" by one of (1) his work being named" Tso's Confucius' pupils named Tso Kii-ming Jfr> EIJ], Tso-chwan ~ \%. It dilates especially on contemporary events Commentary",
One
of the
history of his
Chinese Literature
(3j
Tsang i$, to lay a body in the tomb, to bury with decorum. Shu book, hence "Directory or Thesaurus of Mourning". Williams. Dictionary of the Chinese Language.
H, a
392
time of the
of Rites", Li-ki fg fB (1), states that in the dynasty (R.C. 1122-249), the mourning colour was red, and burials took place in the forenoon. Under the Yin j=j$
3.
The "Record
Chow
dynasty
(B.C.
1766-1122),
at
the
noon.
mourning colour was white, and The Hsia dynasty (B.C. 2205-
1766),
on
the
contrary,
adopted
(2).
The "Commentaries
reference to the above,
of
Cheng", Cheng-chu
ff|$
(3),
remark
in
and
rites
connected
therewith, depended on the peculiar taste of each dynasty; nobody selected the hour, and people were buried either in the forenoon or
the afternoon.
The Work
document
(1)
entitled
Autumn
Annals'", Ck'un-ts'iu-chwan
:
^^
fs|.,
Tze-ch'atn
^f-
(4),
Record of Rites.
,/gj
to
Choio
dynasty.
brother of
book of very early origin, and by some attributed W'u Wang jfv; 3E, founder of the Chow
in
it
has given
rise to several
schools of
exposition and teaching. Wylie. Notes on Chinese Literature, p. (5. Under the Sovereigns of Hsia M, they preferred what was black. (2)
JSI
Under the Yin %x dynasty, they preferred what was white. Under the Choiv dynasty, they preferred what was red. On occasions of mourning, they body
I.
coffined the
at
sunrise
tails,
and
their victims
were
red.
Li-ki
H
It
%^ or Record
Vol.
p.
120.
Legge's translation.
Cheng
of
f|>,
occupied the
J||$
.Northern part of
Honan
and had
Cheng-chow
#|.
The
names
I
Williams.
.anguage.
(4)
B.C. 584-571
Younger son of Duke Ch'eng, Ch'eng-kung }i% -, of Cheng ^|J (reigned made chief minister of that State at a time when lawlessness
,
ment immediately
years, so threat
articles
set
in.
His virtues and wisdom were so great that improveWhen he had governed the State during three
the change effected that doors were not locked at night were not picked up from the highway. When he died, all andjost the people were bathed in tears and women laid aside their ornaments for a space of three months. Confucius wept on hearing of his death. Mayers.
p. 22J.
W as
393
fU$,
and
Tze T'ai-shuh
of
-fa
7^
(1),
f]
ceremony
to
dian of the
the
^.
The lodge
the
of the guardirect
across
way leading
burial
shortened,
if left
standing,
it
would
be
necessary
to
go a long
not have the house of the guardian removed, and preferred waiting
till
noon
to
The uncle
remark
to
Tze T'ai-shuh
wait
till
-j^
^, made
not
to
all
him, saying:
"if
we
noon,
be
will
who
assist at the
ceremony,
obliged
depart
to
Tze-ch'an -^
at
^
is
replied:
willing
assist,
even
noon, there
nothing
in
why
of
may
guardian
rfe
in
Now,
there
is
nothing so important as a
Chinese;
if,
ceremony,
at
least
therefore,
wise
people
?
have overlooked
it,
external circumstances
T'ai-shuh j\ $[, the senior of the younger uncles of the heir appar-
ent.
Williams.
(2)
Tseng-tze $*
or
of
disciples of Confucius,
Tseng the Philosopher, B.C. 506. <>ne of the chief whose doctrines he became the expositor after his
,
master's death.
^;
A portion
l"a-hsioh
^,
is
P3 @E,
5p !&
He ranks second among the 4 Assessors, Sze-p'ci of Confucius, and enjoys the title of "Honourable Sage", Tsung-sheng He is conspicuously noted for his filial piety, and it is related of him
attributed to him.
that
when a boy he was away from home gathering firewood on the hills wheti his mother suddenly required his presence. L'nable to make him hear
her
call,
she
bit
announced the
fact to the
hi'
a sympathetic twinge of pain at once and he hent his steps homeward. After the youth, wept whenever he heard the rites of mourning.
p.
Mayers.
223.
10
394
we read
the bier
eclipse
that
if
was
to
down on
the
left
when
the
to
was
the burial
If
ground
we adopt the
"Thesaurus
of
Mourning',
characters
Tsang-shu
ally
^,
at
order
to
take
j^.
place
the the
hours
first
denoted
bv
of
the
the
mystic
K'ien
Ken
J|,
and
third
"eight diagrams",
is
Pah-kwa
$|> (2),
invented by Fuhsi f^
to
^,
that
of midnight, a
to
the rites.
In tine,
the
Classics,
This
the
third
argument whereby
thoroughly refuted.
fortune of a
life
The
family
site
of a grave.
1"
depend on the
site of a
grave:
or
tin'
here
below,
numerous descendants
extinction
for a burial
and the
site
of an
ancestral
grave,
such
is
Chinese people.
by
the
following
found
is
in
the
"Classic of Filial
a
Piety",
Hsiao-king
that your
j|g
"It
by
leading
virtuous
life,
says he,
name will go down to posterity, and that you will reflect honour on your ancestors". We read also in the "Classic of Changes", Yih-king ^, |^: "honours are the great reward of virtuous men.
(f
)
Kites",
Li-ki
This was the opinion of Lao-tze % -^ as we find in the "Record of was : "Confucius said, formerly along with Lao-tan,
flfj
I
assisting at a
burial
in
the
[f. highway, the sun was eclipsed. Lao-tan said to to him in consequence of a prominent protuberance on the forehead), let the bier be stopped on the left of the road (i.e. the East),
of Confucius, given
and then
again
Li-ki
let
till
When
it
is
light
we
jjHH
will
proceed.
Me
said
that
was the
I.
rule.
Record of Rites.
?,
Questions of Tseng-tze,
II.
Vol.
339.
(2)
See Vol.
p.
223. note
I.
geomancy. Vol.
(.'<
Said to be recorded
tze
FT ir,
by
conversation between Confucius ami his disciple TsengIt another disciple whose name is not preserved.
W'vlie.
contains 18 chapters.
p.
8.
395
progress in
all
But how can one enjoy such honours permanently ? By making daily benevolence, and bestowing favours on others, so that
may
a
be,
as
it
were,
is
deluged
therewith.
1 .
When
real virtue is
of short duration'
or
long
span
of
Tsang Sun-tnh $
Kendal
State of
jfc
ji
<|.,
had
is
in
the
Lu
buried
on a lucky day.
j$|j,
On
the other
hand, Joh-ngao %f
ffl (2),
it
Prince of King
advisable
additional
in to
had
We
vain
is
have thus
the belief
how
is
This
first
refutation
to
the
highest
honours; others on
state of poverty.
Thus, Tze-wen ^p t
one after the other his
official
(3),
Chan-k'in Jg -^
1
another
the
Sage,
was
also
f|.
Minister to Duke Hwan, Hwan-kung fa , of the Principality of Lu One day. he reproached the ruler with having received pecuniary presents
from rebels, which he subsequently deposited in the temple of his Ancestors. A native of the Feudal State of Ch'u %> (B.C. 740-330. It occupied (2)
He Capital fiing-chow-fu #lj tt| /ftp). Hupeh, parts of Hunan and Kiangsu reckoned among his kinsfolk a person named Yueh-tsiao jH" tfeThis man had the ferocity of a tiger or a bear, and his harsh voice resembled the howling
of a
wolf.
Tze-wen
-f-
said
Joh-ngao.
4jE,
ruler of Ch'u
the
members
(3)
Governor of the
of eminent merit
in
Lu #, and
man
When
over his body, urging that none knew his great merits as well as she. was canonised as "gracious", Hwei .4- and is now commonly known as
f
,
He
Ltt-
hsia-hwei
$|l
$E,
the
"Gracious Governor of
p. 8.
l.ii-hsia".
Giles.
Chinese
Biographical Dictionary,
396
deprived three times of his
ancestral
office of
magistrate.
;
The
site of their
tombs was
still
never changed
?
why
Whence
influenced
refutation
it
is
by the
of
site
depend on persons themselves, and are in nowise of their ancestors' graves. This is another
belief,
the
above absurd
and
it
is
furnished us by
history
itself.
The Reader may see on the next page the principal extracts from the work of LiX-ts'ai g (1), "Supplement to the Introduction of the Calendar", Lih-hsioh-i-wen-pu / Jfl | fa] fjf, edited by Met
Wen-ting
tf$ ~$
^. These
mm%
The
Hwang's
"Refutation of
(2).
false doctrine",
Ch'ow-chen pien-wang
^\\
Appendix.
We
for
must
still
on the day
(3);
of the
month denoted by
when paying
a visit of
countenance.
The second
same
cyclic
consists
as
in
on the
day
the
the
deceased,
in
should
carefully
abstain
from
approaching
coffin.
these circumstances,
up
in
festal
attire
of one's
own
parents;
off
being carried
by death.
(1)
life
See on Lu-ts'ai.
Vol. IV
for the
p.
383. note 2.
Page 387.
p. 387. note. 3.
fifth
3)
The
Williams.
397
Cyclic divination concerning birth.
$t * Jfc-W ^c E H,^ # # G * #,rfff * ft !i &, ^l!H?l^ltl^ Aiiil, ^ ^,n @ * #: -^ # *,4> * # a m %M m. I ^,)fl & H ^,Jh + 3L ,jft T> - 4# #,*5 & it >-W n & ^,i ^ a je ^ .* m ^ #.* ^ t n.s Ami&G
PI
|5j
Jgfc.A
jiJS-t:
WrT
/r
ffi
ffi
ifr
-i>
&,m %
7b
,# % #
%&
til
&
ffi,
7*
*&
& **,
MM fillHI 5 W H,A 5 ?f H ^dr^if M ,:ft * N.ifi^ll #.>!& & & n,* * m a.* & f* ^'jfe if ^ $.* # ^ a - 4-if -fc
II
riff
,-fc
rrn
flit,
ft
sj
w.fflf
*^i ^
!
i
For determining
"*r
* m * as,? #> n flr,p &,^ n n m ^,a # ft a, an # # ja # # ,& six *,i3 &,fnr ja^ft, - a .an ii a^ & * ft,m ^ ^ * fc,-ji v\ h ut Tk.iib # a * n ^ ixi,m * * m ffi.JS % w ft *& #* ,# ft $1,* A & If *,* IS $W n BR f # it P E >* t * *T ft,? * = * f,Jg G = IW QkW ft ^ ff.fl -dL.tt J* ?f . R HA.***
'
mij
fc
frl
H'i
IX|
I:
ftp,
'K-
^4.
^f
^-
398
III.
Astral divination.
of the Imperial
the
or
such
direction.
These
fiery
orbs dart
and
penetrate
beams
of an electric search-light
when Hashed
$g_,
1". fatal
ffi
and Hsu
The
whose
as
influence one
must
known
Ku ^,
state
that
to
"Orphan", Ku
opposed
the star
Hsu f^
-Jfc
(1).
"Emptiness, Void". Astrologers $1, is found in the zodiacal sign It rises in the heavens four hours
has commenced
it
after Jupiter,
T'ai-sui
llsii
(2),
its
annual revolu-
tion,
$ precedes
by eight hours.
the
almanac,
or
months
are
denoted
first
as
influenced
by the
star
Ku
on
^R,
the star
Hsu
^&,
is
|jg.
The
month,
for instance, is
Ku
it
if it falls
the contrary,
influenced
^f-
(3),
if it
^.
five
Ku
-JR
and
-^
Other years
The
Hsuh-hai
^,
"Orphan", Ku
ffi
(1)
Hsii
jjf.
The
star
FJsil
is
nearly
to
Aquarius.
p. 387. note
Manual,
(2)
p. 356.
See
Mayers.
1.
Chinese Reader's
planet Jupiter, which completes its revolution on its orbit in our years (exactly speaking in 11.86 of them), hence making the "Great year" T'ai-sui >k ^-. The ancient Chinese observed very early this
The
about
12 of
period of Jupiter's revolution, as well as its retrograde movement among the signs, and based their cyclic computation thereon. Jupiter's cycle began at
the head of Sagittarius.
3
T'ung-pao
ifi $||.
Vol.
XV.
See
Vol.
[V. p. 387.
l/sii.
Very unlucky
the stars
Km and
399
five
^
and
g,
is influ-
towards
almanac indicates for each month, moon, Yueli-teh ft what direction one must turn, in order to enjoy the genial
of
The ^.
fj
(I),
that of the
influence
It
is
pagans,
way
to fetch a
home.
Previously,
the
it
lias
which
located
direction
"Genius
If
it
of
to
is
Joy",
the
Hsi-shen
si.
jffi
(2),
was
on that day.
be
South-East or North-West,
when
may
be as
it
were,
humble Minister,
days
of
zlf
am
of opinion,
that
in
the
Yao
and Shun
;
If:
/i),
mentioned
the
all
these
absurdities
its
movements
of the
of the stars
and planets, and furnish useful hints for the advancement of husbandry and the works of agriculture; also to indicate exactly the course
of the
be favourable
this,
it
if it
it
did
would have
its
useful
purpose.
Nowadays,
has
overstepped
its
of our
silly
prescriptions"
virtue, power: hence the energy of heaven Williams. Dictionary of the Chinese Language. manifesting god. Hsi 5 joy, delight, gladness. This character is frequently doubled, (2) thus |g, and placed on walls, cups etc as a wish that all joys may be
(1)
T'ien Jz heaven
itself as a
Teh
doubled.
(3)
Uoolittle.
Vol.
II.
p. 32(1.
(4)
p. 385.
note 3
Yao): note
(Shun
legendary rulers of
primitive China.
(5)
'Supplement
?$
ffl-
to
pu
M%M
382
note
I.
400
IV.
Drawers
entitled the
"Five Names", Wu-sing 3[ #. These five family names are the following: Rung Shang j*j, Kioh 'p], Chi f|fc, Yil j$, to
all
others, in order to
good
or evil
omen.
Their
explanations
self-contradictory.
Thus
the
names: Chung
the ground
refer
and
Wang
3E, to
parent-word
Shang
$],
on
that these
names
are
similarly
Yi'i
|jf,
accented;
the
likewise,
they
the
names
Wu
jj^
and
to
prototype
Yii f$.
to
like
word
Hung
In
'g',
nor Chao
to that of
Kioh
f^
dissimilar.
the
trace
Literature,
of these
single
so-called
influence
the
destiny
graves
selected
were
located
fixed
to
the
North
of
the
Capital,
specially
of
and
spot;
therefore,
there
tombs.
The tombs
Kiu-yuen
(1)
of the
(2).
^j|
(1)
were situated
(3),
jit
at
\
Bf-
ffi
The
rulers
of
the
in
Han
f||
dynasty
were
|$ and
(||,
Chan
|i]
jijf.
An
Shctnsi
Its
Capital
tf$
in
Shansi.
(2)
Williams.
department
in
the North of
Shansi
(3)
gf.
The ma usolea
to the
were situated
of the tirst four Sovereigns of the House of Han #} North-East, North, and North-West of Ch'ang-ngan J|
12
^,
at
distances of about
to the
to
25 miles.
latter
to the
South, and
another
South-East.
The
Han
has the corpse ol Wen-ti 'T\? &. who dynasty wasted the wealth of the nation in equipping
This
the Imperial mausolea and other abodes of the dead. One-third of the revenue
was employed
In
for this
the year
2'i
A.I),
Imperial
tombs.
De
(.root.
p.
401
buried
at
different
places
|f!)
descendants of Liu-pang
throughout the empire. However, the |$ (1), founder of the Former or Western
(B.C. 206
Han
dynasty, Si-Han
|tj"
to
A.D.
2205-1766),
Shang
(B.C.
1122-249).
also
Feudal States:
Wei
Yen ^b and
to
site
Ts'i
(2).
not necessary
grave,
and
if
name
are
in
(1) (2)
See above.
1.
The most
p.
IV
See on Wei.
365; Ch'u.
322; Yen.
p.
328;
Ts'i. p. 327.
11
402
ARTICLE
II.
GEOMAACY.
Fung-shui
Jj^ 7k.
(1).
tH $1
(2),
This system
earth"
of
geomancy, Fung-shui
JU,
7]^,
receives various
names: "Inspecting
(3).
of the ground, examining the laws of heaven and Others say that the "Genius of the Land" has drawn up
all
the plan of
places
of the earth.
The
and
Wang-ch'ung 3E
(1)
"ft}
a scholar
who
Literally
the living
may
temples and dwellings, in order that the dead, the gods and be located therein exclusively, or as far as possible, under the
De Groot.
of China.
The geomantic
comprises one hundred and forty books. See Vol. I. p. 102. art is intimately connected with the movements and
harmony
is
of the
"four quadrants" of the heavens. The earth continuously poured upon of China. Vol. 111. p. 940.
(4)
it
by heaven.
De Groot.
A.D. 19-90.
all
A
f|f,
among
itions".
he exposes the exaggerations and Lun-heng inventions of Confucianists and Taoists with equal freedom, and evinces a
in
30
books,
strange superiority to the fantastic beliefs of his countrymen. The Emperor K'ienlung 'ft lj admits the truth of his attacks upon superstitious notions. His
work
in
403
Han
dynasty, states that previous to the period chronicled by the "Spring and Autumn Annals*', Ch'un-ts'iu "^ (B.C. 722-484), of
||[
was never any question about these prescriptions, and no apprehension was entertained about the site of a grave.
Confucius,
there
The "Record
of Rites*',
Li-ki
|j|
J2,
Mourning
Rites),
seems
to be of a different
burials,
it
the tortoise-shell
that occasion
is
minutely described.
"When
High
Officer,
superintending
the
operation
wore
an
outer
robe
of
sackcloth
(2),
(3).
of
K'ing-wang
j$r,
tj(
*""
the
Duke
of
consulted
Yih H, would be felicitous or not. It is thus historically proved that at this remote period, divination was resorted to in ordr to
determine a suitable
site for a building.
Divination by the use of the "eight diagrams", or the tortoise-shell, (1) regarded generally by the Chinese as the most correct of all the ways in use of prognosticating the condition of things in the future. The literary
is
class profess to
believe
at
least
is
very
many
of
done, this
method
of divination
orthodox and
infallible.
Social
Vol. U. p. 337.
literally
Mci-i
Jjjrg
jfe,
hempen
cloth.
Williams,
Dictionary of the
Legge's translation.
Chinese Language.
(3)
Li-ki
ff[,
or Record of Rites.
tjf
Vol.
ffl
II.
p.
1H5.
(4)
K'ing-Wang
3, of
the
Chow
612.
404
to
choose a
f
but
it
was
of
Kwoh-p oh
3p
(1),
Kwoh-p'oh
fjS J|*
^^
(A.D. 1127-
(2),
a native of
]|,
in
Fokien
jjjg
@, and
disciple of
down by Kwoh-p'oh
f||,
who may
in
j|j$
Kwoh-p'oh was a native of the district city of Wen-hsi ^ , He was taught magic by the famous Kwoh-kung Shansi |Jj "g". Q, who made him a present of nine volumes of a work, which
was
in
this
work that he
and
of
the
method
for
choosing the
site of a grave,
(1)
A.D. 276-324.
native of Wen-hsi
Hfl
H,
in
Shansi
Jii
M- Famous
scholar and commentator, and expositor of the doctrines of Taoist transcenIt is narrated of him that when a youth, he had received from dentalism.
Kivoh-kung
"$$
which
indoctrinated
him
He
is
the reputed founder of the art of geomancy, as applied to graves. He edited the dictionary of ancient terms, known as Eul-ya f$f #, the Classic of Hills
and Waters, Shan-hai-king LU $* H, and the Elegies of Ch'u, Ch'u-tz'e $t PiHe ranks amongst the highest authorities on antiquarian as well as mystical
Chinese Biographical Dictionary, p. 408. Celebrated among the schoolmen of the Sung %Z (2) his erudition in general, and notably for his labours in elucidating dynasty by the text of the Yih-king M, or Book of Changes. Highly revered by Chusubjects.
Giles.
A.D. 1135-1198.
hsi
and correspondent he became, and who in turn bestowed instruction on his son Ts'ai-ch'en % jft. Mayers. Chinese Reader's
j|,
whose
friend
Manual,
p. 227.
405
^
deprived
him
fire
of this
all
consumed by
Kwoh-p'oh
copious
unrestrained.
give him good
irregular
of his
life,
~f|)
led
life
of
dissipation,
libations
and sexual
vain
did
excesses.
His
In
his
friends
advice,
all
and
leading
misconduct.
last,
At
his friends,
his
and
magic
was sentenced
age
(1).
death,
The followers
?X Hf- The
of
Kwoh-p'oh
is
"fj$
and his geomantic art were and that of Kiangsi jjfg ^fj",
school
Method*', Wuh-tseh-chi-fah Jg ; ^, and arose in the province of It based its theory on the influence of the "Five Fokien fg ^.
Planets
',
Fuhsi
jfc
sition (2).
and the "Eight Diagrams" Pah-kwa %[, attributed to or oppojf|, and deduced therefrom its laws of harmony This school flourished much in Chekiang '$"f jJX, but has
fallen into utter disrepute.
nowadays
as that of Kiangsi
fx.
15\ ai"ose at
It is
Kanchow-fu
j'l]
Kiangsi ^]|.
based
on the direction of surrounding objects and the physical configuration The Dragon and his den, alluvial formations and of the landscape.
(1)
^.Abridgment
Kang-kien %ft |g. The School of Fokien lays stress on the constellations, the "eight (2) diagrams", the twelve branches, and assigns a place of minor importance to
the configurations of the earth.
It is
of General History,
more attached
compass
than the Kiangsi School, this latter using that instrument only as a secondary
viz. to sound the influences of the country around, after its forms and The Religious contours have been pronounced to be favourable. De Groot. of China. Vol. III. p. 1008. System
aid,
406
water-courses,
are
considered
as
the
essential
(1).
groundwork
of
the
peculiar
phraseology,
surround
into
burial-ground,
coffin
is
are
called
the
Dragon
(2).
The grave-pit
;
which the
lowered
is called
brooks or
springs near the grave are called water-courses, and lands bordering
alluvial
formations.
of
This
method
jj
j($ft
is
prevalent
in
the
two provinces
Kiangsu
and
Nganhwei
^
it
$fc.
When
professor
is
required
is
to
ofgeomancy
immediately
it
summoned
if
(3).
After examining
he determines whether
is
purpose.
(4).
This school sounds the influences of the country around after its forms and contours have been pronounced to be favourable. The two schools
are to-day so fused together that no good expert in either neglects to practise
Even
in
Fohien
jjjg
Jjl,
geomancers pretend to exercise their art in strict accord with the Kiunysi yl De Groot. The Religious System of China. Vol. III. p. 1008 jgf methods.
(The grave).
(2)
sphere.
The geomantic art in China is intimately connected with the celestial The four quadrants influence corresponding parts of the earth, and
the spiritual energy of the four symbolical animals, representing these quad-
mountains and hills, and the streams that issue from them. Hence the configuration and situation of any mountain or hill, and the direction of water-courses, are called the Dragon. De Groot. ibid. p. 1009.
rants, settles in
(3)
Before building
in
house,
it
is
customary
in
China to invite
a geo-
mancer,
be favourable or not.
Building charms are an integral part of the Fungshui j, ^< system. They are employed at the erection and repair of houses, to counteract the influence
of
or evil,
murderous ghosts, prevent spectres from coming near, and sowing diseases and especially to pacifj- the spirits of the soil. De Groot. The
Vol. IV. p. 1058.
The masses regard geomancers as fountains of wisdom and marvels of learning, capable of fathoming all the mysteries of heaven and earth. De
Groot.
of China.
Vol.
III. p.
1010.
Fig.
165
407
The
experts,
who
when
is
surrounded by
all
water-courses and
buried in
hills
ancestors
descendants.
These people believe that the place where their ancestors are buried
exerts
a
real
influence upon
common
sense have
found
powerful
art.
arguments
for
refuting
geomantic
We
"When
up
or sat ever
down
able
being
extract
energy, which
after
their death,
descendants.
How
lie
wherein they
"Whether
water-courses,
it
is
is
after
all
but
mere earth.
to the
Now,
poor or
abundant harvest
due entirely
good
How
then can
the outward forms of a spot selected for a burial-ground impart to the dry bones deposited therein this so-called vital energy?
How
also
hills, all
"Where
are
the
fathers
love their
(1)
The Chinese
it
believe that
if
trated on a grave,
at
same time secure the prosperity of the living in this world and the world to come. They believe that by showing filial piety towards the dead, this will render them well disposed towards their descendants, make them work vigorously as protectors of their offspring, and give sons, that most coveted
the
of
all
blessings in China.
for
These sons
come.
will
l)e
worship
of China.
many
Vol.
generations to
937.
.
The
Religious System
III. p.
408
offspring?
If,
therefore,
after
their
death,
they could
still
bestow
favours on them,
even were they buried in caves or hill-sides, as in ancient times, they would certainly not fail to do so; if they are
it
is
them
to influence
"History
tells
us that
"Shun
of the
JH
(1),
of Lii-
LiX-hsia-hwei
$|j
~f ^C
(3),
of virtue
and benevolence, while his brother Chili Jj3t (4) was a leader of robbers. Sze-ma. Niu if] J|| ^- was one of the followers of Confucius, his
brother, on the contrary, Hsiang-t'ui
of outlaws,
[fi]
l|,
of a
and resolved
to put
Confucius
to death.
the
gang wisdom
or
for
happen that brothers, born of the same father and mother, are the ones good, and the others thorough
parents,
how then
does
it
rascals ?"
The
Emperor
Wen-ti
fj?
(A.D.
590-605),
of
the
Sui
|Jf
(1)
Yu U,
in the
a fabulous beast of a
appeared
Language.
days of
Wu-way^g
it is
je^
mild disposition, which is said to have 3t- Williams. Dictionary of the Chinese
ynf
Others hold
place in Honctn
$f, or in Chekictng $f f,
Shun $with these provinces. Tradition is extremely discordant with reference to his origin and descent. Mayers. Chinese Reader's Manual, p 189. See Vol. I. p. 123. notei. Vol. IV. p. 885.
according as they endeavour to connect
note
4.
(2)
On the death of Shun's mother, his father (the blind old man) took second wife, by whom he had a son named Siang j&. He preferred the offspring of this second union to his eldest son, and repeatedly sought to put the latter to death. Slum, however, escaped and in nowise lessened his
a
dutiful conduct
Siang.
who
towards his father and step-mother, or his fraternal regard for was ever arrogant and revengeful.
p. 189.
p. 395.
Mayers.
(3)
(-4)
note
3.
Biographical sketch.
:
sort of
$fc
Robin Hood
jfjff
in
Shun-chih-chi-fen
^,
as unlike as
409
shrewd remark on this subject, saying: "I cannot think that the site chosen for my father's grave was unfavourable,
dynasty,
a
made
otherwise
I
was
my
killed in the
war"
(1).
Hwang-ch'ao
^M.
;fif
J|
(2),
^
|
(A.D. 874-889),
T'ang
^
the
j^
(3),
the rebel
who
of
rose
the
close
|j|" (A.D. 1628-1644), at were both defeated because the Ming B^ dynasty,
This argument
Jj|
is
worthless,
fjf
,
-^,
in
Shensi (^
ft
If (A.D. 620-627),
founder of the
led
T'ang
j|f
dynasty,
dug up,
when Li-yuen
Sui
p)|
|J$
(4)
the
dynasty.
The
desecration
ancestral
tombs did
not,
Annals of the Sui dynasty, Sui-shu Pf (A.D. 590-620). discontented candidate at the literary examinations, he gathered (2) together a band of rebels, ravaged the empire, captured the Imperial residence at Ch'ang-ngan -J| t, A.D. 880, and proclaimed himself ruler of China. Four
(1)
Historical
years afterwards, he was defeated by the aid of the Tartar nations adjoining the Chinese frontier, and slain by his own adherents. Mayers. Chinese
Reader's Manual,
(3)
p. 60.
A.D.
1606-1645.
native
of
Michi-hsien %:
jjg
If,
in
Shensi.
prophecy announced that he was to get the throne In early age, famine and In 1640, he overran Hupeh and excessive taxation drove him into rebellion. and in 1642, he subjugated Shensi. In 1644, he advanced against Honan,
Peking, took the city, and compelled the last emperor of the Mings hill. Pursued by Wu San-kwei hang himself on the Wan-sui
B^ to
H^
^ H
ti.
he
fled
in
Hupeh.
Giles.
Chinese
Biographical Dictionary,
(4)
One
dynasty,
who
jftft
rose in
rebellion
against Yang-ti j^ iff (A.D. 605-620), and subsequently became the founder of the T'ang jf dynasty, under the style of Kao-tsu | (A.D. 620-627).
12
410
Ts'ai-king
^ ;
(1),
High Minister
to
Hwei-tsung
$fc
(A.D.
was a fervent votary of the geomantic art, Fung-shui Jig, 7^.. and had his father buried in Chekiang $Jf %., twenty miles North-East river served as a waterof Hangchow jfc j>[\. The Ts'ien-t'ang
^^
||s
hill,
chow
;$
jJI],
Who
befallen
North-East of Nanking
the
last
has not seen the imposing prospect of the Ming V$ tombs, and still what a tragic end has "j^ TjC (2),
ruler
of this
now
extinct dynasty!
(3).
Pursued
Yuen Kien-chai j
(1)
^fj
jff
(4),
A.D. 1046-1126.
native of Sien-yiu
}$, in Fokien.
He
rose to
power under the Emperor Hivei-tsung^ ^, and was appointed Lord Chief Chamberlain. He ruled harshly, advised aggressive frontier wars, and encouraged the vagaries in which the Emperor took delight. The appearance of a comet in 1106 led to his degradation, but he returned soon again to power. The disasters of Hwei-tsung's reign are principally attributed to him. He left
Luh-
Chinese Biographical Dictionary, p. 748. Giles. tseh-chi-show 7^ J$ ; #. (2) j^, founder of the Ming HJ dynasty, was buried A.D. 1399. Hung-wu
to the
shan"
%&
North-East of Nanking, at the foot of "Purple Mountain", "Tze-kinFrom the terrace of the Soul-Tower the view extends over the UJ
.
walled city, formerly the metropolis of the Empire, and the vast plain beyond, now treeless, but once planted with countless sepulchral trees. De Groot. The Religious System of China. Vol. III. p. 1265 (The Nanking Mausoleum).
^f(, the last Emperor of the Ming Ch'ung-cheng dynasty, seeing invaded by the rebel Li Tze-ch'eng 2^ |=J Ji%, hanged himself on the Peking Wan-sui J )H hill. Giles. Chinese Biographical Dictionary, p. 472. See
(3)
Eijj
3.
and soon became an adept at the art. Graduating as a Hanlin in 1739, he held office at Nanking, where he distinguished himself by the vigour and At the age of 40, he retired from the official justice of his administration.
arena, and led a
life
Nanking, whence
p. 970.
kwoh Siensheng
ffi
H| fc
^.
Giles.
411
Chehiang
ffc
r_,
jjr|;
Kia-k'ing
/
,
^ J|
(A.D. 1796-1821),
said in reference to
geomancy:
believes
"the geomantic
art,
Fung-shui
it
JH, 7k.,
as he pleases
whosoever
still
it
utterly insensate".
who
lived in the
dynasty (A.D. 960-1280), placed implicit trust in the system. Chu-hsi fa JH (1) wrote as follows: "geomancy can direct the influence of the gods, Shen %fy, and modify the laws of heaven it
;
The
human
energy
there is nothing
^!|
ffi
)\\
scholar
Ch'eng
I-chw f an
(2),
Jif^y]^,
nourishes the
Many
scholars,
who
Sung
5|c
dynasty (A.D. 960-1280), were imbued with these absurd notions about geomancy, Fung-shui Jjl, yfc, and extolled the system beyond all rational bounds and the experimental teachings of daily life. How
in fact
are born of well-to-do parents; and that parents, a fine old age, have given birth to children
of
whom
lived to
who
these remote ancestors have been unable during their lifetime to instil
more
vital
how
death?"
(3).
1)
Within the
last
fifty
impugned
See Vol.
p. 101.
note.
2.
His criticisms on the classics opened a new era in (2) Chinese philosophy and were adopted by Chu-hsi Jfc ^- Wholly absorbed in philosophic researches he acceded only late in life to an official post. Mayers.
A.D. 1033-1107.
p. 34.
Vol.
I.
p.
101. note
1.
[g
|S
jgf.
Also
bj
r
"Bibliographic
3E
l=f /il
$*
-S&i
Wang-wei
#,
who
lived at the
commencement
p. 168.
of the
Ming
t$
dynasty.
Wylie.
Notes on
Chinese Literature,
412
In
his
grandiloquent effusions,
Chu-hsi
J=|
maintains not-
withstanding that geomancy "can direct the influence of the gods and supplement the insufficiency of human energy", while Ch'eng I-chw'an attributes to it "the power of nourishing the -$- )\\
vital roots of
man".
of
believe in
geomancy.
at
art in
Kwoh-p'oh
*j$
3|f
(1),
to
of securing happiness
own
finally
These wise adepts of the geomantic art, Fung-shui JUJ, y\^, are almost all a set of quacks, who, if they had been able to discover the
thrice
own
elders in such a
happy
spot, in order to
become
rich themselves
for, as
experts in Fung-shui
tell
if
JU,
7J<.
are thus
nonsense; they
they can really
dignities,
point
find
to
South,
North,
West and
East, but
why
its
still
its
powerful
quacks.
(1)
p. 404.
note
1.
(2)
Chi-nan, chi-peh
chi-si-tung,
% ^
ill
*(BI
J|
ffi
'|'
Shan-chung, je-yiu-wang-heu-ti,
Ho-puh-sun,
lai
%^ ^# ^^
|p
f*
'Jg }|f
g
]g
ffc.
flr.
3: f
ifc.
J}
&
413
What would
building
a a
man
of
common
select
sense do
when he contemplates
blasts
house? He would
sufficiently
the South,
and well
exposed
for
the
season of the
summer
heat
a place
where neither
examined
when thev
When,
tell
must
"god
of
fl& (I),
common
sense.
be the direction in which they are built, are purely inanimate things,
utterly devoid of
in
them.
What
then
is
value of
all
the
nonsense attributed
r
to
J||,
a native
the Feudal
:
State
of
Wei
fj|,,
we
"build a palace for a prince, and make a peasant dwell therein, that will not make a prince of him".
words
(2),
who
lived
Han
^|[
"How
lot".
that the
same happy
(1)
Hsiung
[><|
good
fortune, prosperity
misfortune, calamity, had luck, the opposite of Kih ^, Shah ffc, baleful, malignant, hence the "god of
noxious influences".
(2)
See Vol.
III.
p. 275.
note
4;
p. 277.
note
jjg,
4.
native of Lin-king fg
distinguished
youth
straightforward to take office under the existing government, he spent his life He wrote a book on the vices of the age, which he published in seclusion. hence he is as "Essays of a Hermit", Ts'ien-fu-Iun $f fit),
anonymously
generally
known
as
the
"Hermit Scholar".
Giles.
Chinese
Biographical
Dictionary, p. 819.
414
The same Imperial palace was occupied by the two illustrious emperors Ch'eng-wang }fc 3E (B.C. 1115-1078), and K'ang-wang J||
3E (B.C. 1078-1052),
later
both of the
Chow
M) dynasty;
and inhabited
J||
3E
the
(B.C. 878-827),
and
ruin.
Yu-wang
Is
3
a
(B.C. 781-770),
who
led
dynasty
to
its
not
that
proof that
dwelling-place
are
dwelling-
The long experience of the Author himself among the Chinese people, has furnished him an opportunity of witnessing with his own eyes so many cases of injustice and glaring abuses, committed in the
name
of
he here
and beneath the cloak of geomancy, Fung-shui JUJ, 7J<., that begs to add a personal remark as a sequel to what Chinese
The system
but also causes
litigation (1); in a
of
geomancy, Fung-shui
disorder
it
JjU,
7k.,
is
much
among
word,
is
a pernicious system.
Whenever
the
neighbour
a
has
buried
a
deceased
of
member
geomancy
of
is
famiW
or erected
new house,
professor
consulted, and
(1) Quarrels and litigation arising from geomantic changes are of daily occurrence in Chinese towns. The repairing of a house, the building of a wall or dwelling, especially if it overtops its surroundings, the planting of a
pole or cutting down of a tree, in short any change in the ordinary position of objects, may disturb the good luck of the houses and temples in the vicinity, and of the whole quarter, and cause the people to be visited by disasters,
misery and death. No wonder Chinamen do not repair their houses until De Groot. The Religious they are ready to fall and become uninhabitable. System of China. Vol. III. p. 1041.
415
words are eagerly listened to, and forthwith, trouble, contestations and lawsuits ensue, and endless hatred is sown between
dwelling's
(1),
his
families,
clans
and
villages.'
In
or
extort
money from
site
people,
maintain
that
their
good
a
geomantic
one",
are
they
wont
to
say,
'by building
his
house in such a
direction, has destroyed the lucky influence we so far enjoyed, and henceforth only bad ruined the general prosperity of the country
;
luck will
excited, a
befall
us".
The
feelings of
is
general
accusation
a
unfortunate occupant of
new house
of the
many
JU,
geomancy, Fung-shui
7^
(2).
the
be
gainsayed.
who have not lived in China, may men do not believe in geomancy, nor
be thus
practise
anywise the
is
art.
Chinaman
not
illogical,
Things are, however, quite otherwise. The and two propositions of absolute certainty do
necessarily
lead
him
to
adopt
an
obvious
conclusion.
to be
The
when
men from
Jgf
The young
ruler
1)
grave
in
off the
an adjacent spot ma}' injure a previous one by cutting The new occupants hold to their right of
much
made
to the magistrate,
and
complaint found to be
p. 1036.
in the right.
It is
De Groot.
of China. Vol.
111.
which has so strenuously opposed the intro(2) duction of railways, telegraph lines, and other Western appliances in the past, or was made to do duty as an objection to them. It has not, however, proved an insuperable* obstruction, for whenever the Government made up its mind
this pseudo-science
to
introduce
necessary
invention,
the
silly
people
Ball.
were
made
to
p.
feel
Things Chinese,
314
(Geomancy).
416
and
his
military
adviser,
the
in
famous
Kvtoh Tze-i
jf|$
^f
(1),
believed neither in
omens nor
declared
that
if
the coffin,
Tai-tsung f^
situated, this
^,
were borne
the
to the
South,
fortunes of the
;
new Emperor,
be,
whose destiny
necessary
to
the
same region
it
would
therefore,
"Never
^, "go straight South, mind", replied the youthful Teh-tsung why make my father take a roundabout way on account of me?"
Happily at
least
the
!
Emperor Teh-tsung
^^
is
The following
in gold.
"He
worth
its
He
did
when everything
;
call in
the geomancers
neither
the burial, but in that he was wrong, for such was the immemorial
custom"
(2).
He
wrongly
did
in
well
in
but
he
acted
Such
!
is
the idiosyncrasy of
the Chinese
mind
in this
A.I). 697-78t. A native of Hwn chow ij j\\ in Shensi |$5 jlj, and one most renowned of Chinese Generals under four successive emperors of the T'ang dynasty. In early life, returning from a campaign on the borders
(1)
,
of the
,f|f
"Spinning Damsel", Chih-nil $$ (Alpha Lyrae), appeared to him. and promised him great prosperity and a long life. His long career was spent in warfare, and he was almost uniformly He was ennobled as "Prince of Fen-ymig'\ Fen-yang wring $} | successful.
3i,
&
and canonized
,",
with the
title
wu
yfc.
He had
Giles.
high posts.
(2)
i.i(5
eight sons and seven sons-in-law. all of Chinese Biographical Dictionary, p. 'ill.
whom
occupied
^ M
"Elucidation of Historic Annals", Tze-chi t'ung-kien-kang-muh $jf II- published at the close of the Ming $| dynasty by the national
fr
%.
417
ARTICLE
III.
^ ^
its
;
(1).
Each family
in
China has
domestic shrine.
the idea pervades
Such
all
is
the
custom handed down from antiquity society almost in the same manner.
classes of
and
is
more
generally,
however,
is
assigned
of
Kung-choh
-jit
jjl
found in
the principal apartment of the honour upon the long table or stand. every Chinese home.
Inscriptions
in red paper,
in accord
with the taste of the family, are set up at the two sides.
find
Thus we
all
the
following:
'"family
all
shrine
the
for
offering
incense to
at the
the
gods";
altar'"
also,
(3).
"shrine of Others
erect
gods worshipped
household
tablet
:
made
of
varnished
in
wood,
and
following inscription
also,
"gods honoured
or briefly
the family
T'ien-ti-kiun-ts'in-shi Ji
3$,
gjjj;
"household gods".
(1)
Kia
J??,
family, a household,
a
principal
room in a house, a hall, temple: hence the household altar or domestic Williams. Dictionary of the Chinese Language. shrine.
(2)
Kung $,
C/io/i
M,
a table, stand;
hence a long
of the
Williams.
Dictionary
Chinese Language.
(3;
Kia-t'ang
to
hsiang-hwo peh-ling-sheng-chung
i.e.,
^ ^^
all
'X
WH
1^
-?c-
literally
the
deified
men Kia-t'ang
chung-
% ^^M #
ft-
"spiritual seat of
Kia-t'ang
is
hsiang-hwo-chi-shen
%.
^#
>K Z.
"gods
to
whom
13
incense
418
Chung-liu-shen
tf ffi 1^
1
)-
some
cases,
we
.
find
the
title
Kin-ki-shen
These tutelary
^;
the
hearth,
f^
Tsao-kiiXn
>)
^";
the
Men-shen
$$;
&
(2).
chief place
therein
to the
Goddess
of
Mercy,
$jfc
Kwan-yin gg
Iff
(4),
Generalissimo Mung,
Mung
Tsiang-hiiXn
$f
Wu-sheng
3l
(5),
or other divinities.
(1)
cp
9 Sti
an ancient god
of the earth
his shrine
skylight
in
the hall.
was placed in the inner court, but as often in a He answers nearly to the Penates of the Romans.
Vol.
III.
Williams.
(2)
p. 2<>1
and 288.
first
a Chinese
Buddhist deity, symbolising ''mercifulness and compassion". At native god, upon which an Indo-Tibetan divinity (Avalokita)
grafted.
In
was afterwards
Buddhists, but
it is
not
She
is
unknown
in
Siam,
Burmah and
Ceylon.
In
some
pictures
a child to
women
171.
mothers praying for posterity. She and those engaged in perilous callings.
Edkins.
p. 210.
(4)
Chinese Buddhism,
1.
p.
Hackmann. Buddhism
2.
^ff,
as a Religion,
Vol.
A
p.
1.
Illustrations 1
and
where he became an
official.
During them to
he
is
he liberated
all
their mothers,
To-day
fanciful invention
Taoism.
"Commanders of the heavenly army", a See Part II. The Chinese Pantheon. Ch. IV.
Article 41.
(5)
The
a
their later
shrines
)M
origin of these gods is most obscure. They were worshipped in phase under Hung-wu X y^". founder of the Ming BJJ dynasty, when foot and a half high were erected in their honour. Under K'ang-hsi
]
AD.
1699),
their
worship was forbidden, as they were said to visit and seduce women. '"Refutation of false doct-
Ch'ow-chen pien-ioang |f(( jjt ^f gg Also "Truth established from various texts", Tsih-shwoh ts'iien-chen j j$ f& jg, by the late father Peter
Hwang,
p. 235
Fig.
166
%.
-**
1SL
Le Sanctuaire
familial,
Household shrine
Kia-t'ang
Kia-Vang.
.
419
Indigent families,
^g*,
who have no
ancestral temple,
Tz'e-t'ang J$
On
the
is
and
fifteenth of the
;
duty.
In fine, this domestic altar
is
the
gods
of
the family
in
are
honoured.
a
it is
generally
placed in
made
the
shape of
portable shrine,
which may be
Gener-
Kwan-yin
etc... Ipf
|j|
-|f,
^^
420
ARTICLE
IV.
the
Emperor
in
;f,
gjjj,
"heaven,
inscription
earth
(1),
the
emperor,
parents
and
teachers".
The
place,
it,
candles
it
set up in a prominent and honourable is then and incense are burned and prostrations made before to
as
embodies, so
the
say,
the duties
to
heaven and
should
earth,
emperor,
parents
and
The
Reader
same notion
In
of
the
eyes
the
christian,,
;
heaven
to the
represents
the
living,
is
Supreme Being
the
material
therein.
Chinaman, heaven
but
firmament,
Lord
who
resides
of
Practically,
offered
five
therefore,
not the
object
the
worship
to this inscription,
which
generally called
the
"tablet of the
characters".
Wu-tze-p'ai 5E
%m
(1)
(2).
and earth",
T'ien-ti
^citJ!.
represent the
transforming powers
of Changes":
of Nature.
Thus we
find in the
Yih-king
J , or
"Book
"when heaven and earth exert their influences, all things are transformed and vivified ". The same idea is explicitly expressed in the Li-ki
iji
"Record of Rites": "everything which exists is engendered after heaven and earth have joined together"; and again "when in the first month of the
l^,
or
vernal season, the celestial breath descends and the terrestrial breath ascends,
and
in
heaven and earth unite harmoniously, and the vegetable kingdom set in motion". Chu-hsi ^, the authoritative philosopher,
is
revived
lived
who
the 12 th century, formally subscribed to these ancient doctrines, declaring that "the two breaths by uniting and exciting each other produce and repro-
^,
in K'ang-hsi's Dictionary.
P'cti
$$.,
wood
or stone, with an
inscription or
names
of gods on
it.
Williams.
Language.
Fig.
167
Ou
tse pai.
Tablet bearing the "Five characters": Heaven, earth, rulers, parents and teachers.
421
The generality
only do they offer
t'ien-ti
to
Not pagan Chinese go even much further. worship to the material heaven and earth, Kingof
jfe
j5},
homage
endowed
Each
of these characters
to
is
they
accomplish
five
ceremonies, as
in
beings,
gods",
whom
them
families,
who had
no other
Before this inscription, incense religious symbols in their homes. and candles were burned, and at all prescribed times when religious
to be performed, as on the first and fifteenth of each month, worship was offered collectively by the family in honour
ceremonies were
which
all
believe to
harbour super-
human power.
The
of
(I)
"(spiri-
parents and teachers", i.e.. they are See tablet of "heaven considered as spiritually present and abiding therein.
tual)
seat
heaven, earth,
rulers,
and earth", before which the bride and bridegroom in China pledge their troth. Vol. I. p. 37. Also the "ancestral tablet", and the teaching of the Confucianist Vol. I. p. 10(3 school, that the disembodied soul really abides in the tablet. and
107.
422
ARTICLE
V.
|pJ
(1).
It
is
who
heaven.
He
When
of
to defray,
in order
remiss in
Should any one be too collectors are sent to his house, and
urge payment of the duty, which
tamtam
first,
in order to
divided into a
When
is
all
collected
heap and burned near the door of the temple, for piled up This ceremony is the purpose of begging happiness on the people. called "forwarding dues to heaven" (3).
in
Pay
is
Heaven has
no soldiers
whom
Buddhist
army
called
of
"dues
Kiai
heaven".
Moreover, of
ffl,
to transmit, to forward, to
taxes paid to
government
the tinfoil
Sheets of paper of various size, having tinfoil pasted upon them. If is coloured yellow, it represents gold; if uncoloured, silver. Coarse
it, represents cash. These are believed to become when idolatrous worship, gold, silver, copper or dollars, according to
burned
in
may
whom
(3)
in the
nether world.
Doolittle.
Chinese. Vol.
p. 16.
Ts'ing-kia-hih jf |g $, or "Records of
Memorable Deeds".
423
be
to
these
demons? As the
is
intelligent
see, the
but a cunning device on the part of the templeto get money, pretending that the Ruler of Hades (1) receives keeper
the
whole ceremony
dues
in
the
nether
world.
of
underlings in
Chinese courts.
and taxes, but always with an eye to do these Ruddhist priests, for under pretence of exacting mockmoney, they seek also genuine coin of the realm, and divert it to
their
own
In
benefit.
is
horses, a single spark is quite enough, and the pile is ablaze without
and not
for
mock-money;
this.
If
it
is
Don
of
in order to see
notice
is
mock-money
is,
is
This so-called
forwarded
to
heaven
nest.
there-
own
An eminent
1723),
of called
Jf|
EE (A.D. 1662-
Ch'u Hsioh-kia
$>|>|,
^^
|,
Ch'ang-chow -^
of
in
Kiangsu
fx.
}|fc>
the close Ming B^ dynasty, an arrogant Taoist priest, Tao-shi jf| J^, assumed the title of "Heavenly Master", Tien-shi
'at
the
gjfj
(2),
all
the
(1)
Ti-tsang-wcing
iflj
'^ dE,
beings,
who
fellow-beings
modern creation
of
He
is
much
the hellish pains and tortures, from which, however, the good-natured Hackmann Bodhisattva, if assiduously worshipped, can deliver people.
Buddhism as
(2)
a Religion, p. 211.
jJJ|
Chang Tao-ling
the time of the
p.
Hi
tne
"Heavenly Master",
(2
T'ienshi Jt
ftji.
lived
in
II.
Han
dynasty
nd
Vol.
158.
note
2.
The
successors.
426
Kiah-ma ^ ,^ is given to paper prints Nganhwei $fc, the name on which representations of disembodied spirits, Buddha etc... are
stamped.
made.
to to
These prints are burned whenever a thank-offering- is The disembodied spirit, or the divinity honoured, is supposed
a rider on his horse, or be attracted
(1).
more generally
Chi-ma $
,^, their
number
list
Those most commonly found are the following: the Ruler of Hades,
Yen-wang
of
|]
^;
the
the
God
of Longevity,
Riches,
Ts'ai-shen
||;
$$;
the Patron
God
of Literature,
Wenot
ch'ang
3fc
God
of Fire,
Hwo-shen >X
f$;
of
tne
God
tne
City Moat,
Ch'eng-hwang $4 |$j|; the Goddess g% the God of War, Kwan-ti |f iff etc...
Mercy, Kwan-yin
When
is
Chi-ma $
as well as meats
and wine
when
with
the salutations and prayers are over, these are burned together
mock-money
As
and
paper
ingots.
ftf\l
This
(2).
ceremony
is
called
Tao-xhi
jf|
J^,
worship countless
%fe
stellar
gods
(3),
(1)
"Memoranda
ngeu-teh
P, in
=ff fjf
j$
%.
by
Yil
Chan-lung
^fc
the latter part of the 17 th century, and gathered from a perusal of recent Notes on Chinese Literature, p. 169. publications of that period. Wylie.
(2)
Sung
incense
jg, to see
one
off,
to
bow
In
is
all sacrifices,
the god
is
supposed to descend, to approach (he perceives the fragrance and approaches), and when the ceremony is over, he is escorted off by music. Medhurst. The word for God in Chinese, p. 47 and 50.
is
When
burned, he
(8)
nation
<>l
According to Taoist teaching, every human being some stellar orb. Hence, should he fall sick, there
invoke the star incarnated within him.
Vol.
II.
is
a living incar-
is
nothing better
226.
(Stellar
than
.to
p.
charms).
Fig.
169
to the
nether world).
427
them, some are benevolent and others malignant. Hence, ceremonies are of two kinds, the ones intended to honour those stars
Among
to
be
auspicious,
supplicate them,
different
are escorted
shown towards malignant stars. These with an apparent show of honour, or as the Chinese
attitude
is
shown
then
out politely",
on reaching
a solitary spot,
folks
any further.
This
ceremony
$$,
Wz M. $5
these
gods
are
blocks,
upon which
Previous to the
picture,
is
there
it
existed but
common
copies
be
these
are as
many
duplicates
of the
divinity,
who
In
is
all
thus reproduced and made present upon each printed sheet. large towns, there may be found some ten or more shops
in
engaged
prints,
Chi-ma
%fc
^.
Every
province of
and Hwai i|| are opposites, good; Hwai iH, evil, malignant. Hao 1) bad or depraved Siu !fg, a constellation. Sing-siu J| %s is one of the 28 stellar mansions or palaces into which the Chinese zodiac in divided. Williams. Dictionary of the Chinese Language.
428
ARTICLE
VII.
peh-wu hin-hi
red
paper
:
is
stuck up
over the
is
door,
inscription
"Kiang Tze-ya
Tze-ya
tsai-tz'e,
peh-wu hin-hi Hf
5?
itb
If
^ |r ^-
Kiang Another
end of this
article.
same words, may be found at the The above custom originated in the following
manner
If
we
believe
little
some
in
historians,
Kiang
Tze-ya
|(|
-^
5ip
1
I
)
displayed
military
talent
leading troops,
evinced,
commanders.
He
known
as soy,
Tsiang-yiu
of the
frjj
(2),
and
other
native
relishes.
(B.C. 206
A.D.
%.
ffij
Hence
in the time
221), he
1
',
Peh-wei-chi-tsiang " 5|
all
"Commander who
laljj
regulated
relishes", Chi-ling
in
fH
l=f
^T
As he
Jjf
excelled
,
marshalling
leaders,
Tsiang-tsiang
bean-sauce,
$f
so
preparing
Tsiang-yiu
^
%
-/^.
The wit
of
the
above
(1)
Chief Counsellor to
Wen-ivang
who met
as predicted by an oracle.
He
is
said to have
exercised authority over the spirits of the unseen world. Even Sze-ma Ts'ien speaks of him as having "marshalled the spirits". Hence the phrase "Kiang
T'ai-kung tsai-tz'e" j js S-^fclHj, Kiang T'ai-kung is here, often seen written upon doors to frighten away evil spirits. Giles. Chinese Biographical Dictionary, p. 135.
(2)
See
also Vol.
II.
p. 159.
note
2.
2.
Tsiang ^,
a relish
made
of salt
till
used as
condiment
Yiu
yft,
grease,
fat,
oil.
Williams.
Language.
Fig.
170
"Kianq Tze-va
is
429
double sense of the Chinese word Tsiang, which in one case means a "General", and is written thus ^, while in the
phrase
lies
in the
other
it
signifies "sauce,
condiment", and
is is
see, the
whole allusion
of
Owing
to
to
this
similarity
"Tsiang",
never
fail
:
manufacturers
write on
who
is
^
^f-
^,
53*
the jars containing the precious relish the inscription here", Kiang Tze-ya tsai-tz'e
evil
J*|
"Kiang Tze-ya
order
to
^,
in
hinder
(1).
spirits
influence
Those,
so,
who
stick
up over
same
inscription, do
^,
military leaders, he
of
army
the rising
Chow
/njj
Others narrate, that when he helped against the effete Yin f$_ dynasty, the
procure them important posts in
-^ 5^ received them kindly, and
host of spirits
to
who
his
tent,
Kiang Tze-ya
When
dynasty
(2),
the rulers of
Chow
f$
had
finally
fjfc
Shen
jj}^.
Nowadays,
tsai-tz'e |j|
the
^f-
inscription
5J"
-3:
]Jfc>
"Kiang Tze-ya
is
stuck
up over doors
scare
away
to take to flight,
malignant demons, who, upon perceiving it, and thus prevented from molesting honest
Peace
having
been
established,
Kiang Tze-ya
|j|
^f-
5?,
a l-so
(1)
PI 3, attributed to
See "Leisurely Essays of the Leisurely Garden". Sui-yuen sui-pih Yuen Kien-chai $t if ^. Vol. IV. p. WO. note
Pig
'.
or Yin J$ dynasty ended B.C. 1122. Its last monarchs The Shang (2) were weak and extravagant, notorious for their debauchery, and lacking in
jgjj
religious observance.
Legge.
fj>
Jjs^,
or
"Book
of History", p. 198.
^430
known
as
gave up his career of Kiang T'ai-kung (1), and became Chief Counsellor to Wu-wang military Commander, He is said to have been a model statesman, 3 (B.C. 1122-1115).
while
^ ^ ^
to
legendary lore
has
added
his
fame,
and made
of
him
demi-god.
The legend,
which
sets
him up
|f|
jjtj
,
as
merely based on a
pun upon
a word.
the fanciful
of deifying persons",
Fung-
shen yen-i
spirits
jji$
-/H
(2),
that relates
how
thronged into his presence, requesting official posts in the nether world. The quaint idea that he canonized the Generals of the
in the dynastic
Jj$, is
two contending armies, who fell the Houses of Chow ffi\ and Yin
also
Every one acquainted with history knows full well, that Wuwang ^E marched at the head of his ''brave Western mountaineers",
Si-k'i
]ftf
||{
(3),
and
led
them
of
victory.
the lance and shield, and uphold the cause of their sovereign
ever
nobody
to assist
spirits of the
unseen world
in defeating the
If
enemy.
the tyrant
Chow
it
fef,
last
emperor
of the
Yin
Jj$;
dynasty, has
been
vanquished,
is
(1) T'ai-kung jz , literally "Honourable Sir or Grand Duke". Williams. Dictionary of the Chinese Language.
12)
China.
a person,
is a tale
jt]
as
is
Wu-
wang
Chow
in his contest
It
with Chowsin
House of Shang
and
filled
contains 100
K'i
Notes on Chinese Literature, p. 204. Wylie The State or appanage where the ancestors \\k
to
of the Choiv
f[
the present Fungtsiang-fu JjJ, f\\ fff, in the far from the river Wei ?|. Williams. Diction-
Fig.
172
Le caractere Fou.
Artistic delineation of the character
Fuh
(happiness).
433
ARTICLE
VIII.
SUPERSTITIOUS CHARACTERS.
Fuh,
luh, show, ts'ai, hsi
j$a
$$ 1$
1&
l
(
)-
May
it
^.
I.
The character
happiness", Full fg
lh
It
was
Ming
Hfj
that
the
custom commenced
for
affixing
jjjg.
character
"happiness",
Fuh
At
time,
the
people
amused themselves
in solving
them.
Some
who
clasped a huge
the joke,
pumpkin in her arms everybody laughed at and began making similar pictures, which they stuck up
;
on their doors.
'on
the
month, T'ai-tsu
-fc
(2),
disguising
pictures,
himself,
strolled
these
explained
jff
f||
them
]ftf
in the
The two
similar in
characters
"Hwai-si"
(embracing the
West) are
|f, an expression
meaning
to the
feet
"West
Hwai
river".
designates
Fuh
jjig.
Happiness, the
blessings.
gods,
good fortune,
felicity resulting
Luh
jf$.
Official
emolument
:
happiness
conferred by the
State or Superior
fine old
enjoyment of salary
in congratula-
age
much used
whatever
Williams.
222.
men can
III.
Ts'cti Hsi
l!|.
Wealth,
riches,
Vol.
(2)
gv.
B%
15
434
the
Empress Ma
Jj|,
native
of
Nansuh chow
~$%
^fg
j'\],
a city lying
to the
West
of the
Hwai
in
Nganhwei
He-
fact
purposely designed
a
for
quizzing the
feet.
new
Her
Empress Ma
Imperial lord
J^,
and raising
laugh
at
little
as being anti-dynastic.
On
strips
of
paper
the
character
Full |g,
happiness,
pasted up
which did
which had
Fuh
|fg,
From
that time forwards, on the 30"' evening of the twelfth month, every
jjfg,
happiness, on
its
doors, and
The
origin
of the
character
-fc
jfi.,
Fuh
jjfg,
happiness,
is,
therefore,
not superstitious.
T'ai-tsu
by affixing
families,
it
and subsequently every family had the character written in large type, and stuck up on the door, in order to show its loyalty
to the
new dynasty.
present day. The greater part of those who stick it up on their doors ignore its real origin, and by affixing it, only wish to adorn the
however,
consider,
Fuh
their
without any rational ground, fg, happiness, will bring them felicity and
but
eyes,
In
the character
is
(1)
The character
Oftentimes,
it
for
happiness,
l-'uh
jjjg,
is
considered to be very
felici-
tous
is
written with
square; or on white paper with red ink. and then pasted up on the doors of houses. At other times, it is carved on wood, and after being gilded, is
suspended or nailed up over a door, inside or outside the house, or on a cross-beam or post The custom is explained by saying that happiness will
in
it.
this
manner
On opening
Vol.
Doolittle'.
II.
Fig.
173 a
Caractere Fou.
Another
Fig.
c*> 47S
>.
435
magic virtue which produces happiness, and they
doors for this superstitious purpose.
can
confer
it
special
off.
not tear
This character
is
shaped form
II.
(1).
The
live
jf$,
Show
f|p,
Hsi
Ts
ai It-
(2).
On New
strips
of
Year's
day,
strip
five
paper,
each
on
it
them images of the gods, who confer the foregoing The names of these deities are as follows
on
:
Happiness, Full
fg
f|
T'ien-hwan sze-fuh
^
fj*
*g
$j|
(4). (5)-
jjf
(3).
Honours,
Longevity,
Joy,
Lull
Luh-shen
Show-sing
Hsi-shen
Ts'ai-shen
^
#
Show
Hsi
^
*.
W M.
3j jji^.
Wealth,
Ts'aiffi
It
at
These strips of paper are also called the "five blessings knocking the door", Wu-fuh lin-men Ji fg f"| (6).
(1)
See Vol.
II.
p. 218.
Also
p. 216.
(2)
T'ieh $, to paste
up. Men H,
Williams.
who
confers happiness".
Luh-shen
jj$
jjjiji,
1.
Romans,
largely
names
This is generally considered to 5) Literally the "star of Longevity". be Canopus, in the constellation Argo. See Vol. II. p. 218. note 3. These 5 blessings are generally represented by "five bats", from the ((>)
similarity of
See Vol.
III.
p. 254.
436
These
inscriptions
are
generally
written
is
on
red
paper
(1).
During the
period
of
mourning, red
legally proscribed.
Other
colours are, therefore, used: white, green, blue etc... The choice is in the locality, and the taste regulated by the custom which prevails
of the head or
members
of the family.
In a
work
known
as "Miscellaneous
Records of the Southern Sung dynasty", Nan-Sung tsah-hi ~$j %. $ recommended to change at the end of the year all it is ft} (2),
inscriptions pasted
stick
up anew the
longevity,
following characters
happiness, Full
jjjg;
honours, Luh
Jbj\
fffc;
Show H;
It
joy,
was
Sung
times
characters
in
previous
they
were
used
merely
on
III.
it
% ^
hence
literally:
and Ch'un
^,
Spring;
weather".
luck,
(1)
Red things
by the Chinese
keeping away evil spirits. To mark the stops or pauses in the Classics with red ink, is thought to keep away such spirits from the one who is using the book. Parents oftentimes put a piece of red cloth upon or in the pockets
in
of their
little
have red
silk
boys, in order to prevent mutilation by evil spirits. They often thread braided in the queues of their children, in order to secure
off
by the
spirits.
Doolittle.
Social
T.ife
of the Chinese.
p. 308.
(2)
Yuh-t'ang tsah-ki 3? ^: { |E- "Miscellaneous Records written This work is by Chow Pih-ta ffi iz, A.D. 1126-1204.
in
It
consists chiefly of
memoranda
p. 67.
of his
experience.
T-ch
l
Wylie.
^p.
un
'f
May you
betide
you;
Language.
Fig.
173 c
Caractere Ts'ai.
Fig.
173
Caractere Hi.
felicity
and joy
(Hsi).
Fig.
174
Fou lou cheou san sing: ou Bonheur, Digmtes, Longevity. The three symbols for happiness, dignities and longevity.
437
Ts'in
it
Han g|
(B.C.
206 A. D.
Hence
221) employed
originated
v.
for
designating
Imperial
palaces.
the
<>|
custom,
which
has
been
transmitted
the present da
luck.
We
read
in
the f^,
work
that
entitled
Kwoh-ti-chi
bearing the
to the
ffi jfe
title
the
^,
in
lay
is
South-West
Skensi
Wan-nien-hsien
North
|jj.
^j|
(1).
{$
This place
about seventeen
province
of
miles
|$
of
Lin-t'ung-hsien
^ J^,
the
m
a
$|
(2),
mentions that
of the
Jj[
to the
palace
House
(3).
of
West of Tu-hsien j$ ^. there was Han ^, called "Perpetual Spring", Inarrated in the Annals of the Southern
ch'un-yuen
^ ^g
It is
Liang dynasty, Nan-Liang ~$ '^ (A.D. 502-557), that at the commencement of Spring, it was customary to stick up on doors the two characters, "Perpetual Spring", l-ch'un * ^. The same
custom
of
is
also
recorded
in
the
memoranda known
??>
as
"Chronology
W>
ij
IE-
(1)
(2)
Kwoh-ti-chi
&m
Hi,
U-
S^IIitiSlg.
p. 184.
A cyclopoedia in 200 books, bv Wang the early part of the 12 lh century. It comprises upwards of 240 articles dealing with native literature, but requires to be read with
Yuh-hai 35
|$|,
"Pearly Sea".
Ying-lin 3E ]g
in
discrimination.
(3)
Wylie.
^Jr,
Yuen
park,
pleasure-grounds.
Williams.
438
ARTICLE
IX.
||
(1).
line
on
house
is
danger
for that
house;
such, at least,
Shih-kan-tang fi
it
j$r
<^,
erected
in
Such
a stone,
is
believed, has
influences
(2).
Should the road, alleyway or bridge, run parallel to the house, thev would exert no baneful influence, and it would not be required
to erect
any slab
for
warding
little
off
bad luck.
Let us reason a
with those
who
and endeavour
Roads,
to
belief.
streets
all
for
They
are
Whether they
be
directly
opposite
If
house or alongside
it,
is
utterly a
matter of no
parallel
consequence.
to
it,
how
can
it ?
adversely
directly
in front of
or a powerful cannon.
(1)
Shih-han-tang
%fc
^*, literally
evil
They may Some have the characters T'ai-shan ^ )Jj prefixed, and others bear a tiger's head. The T'ai-shan, being a sacred mountain, is added to enhance the charm, while the tiger is the great enemy of spectres. China
off
ward
bad luck.
Review.
III.
Vol.
XXV.
a
p.
170.
Vol.
Such
stone
is
living or doing business near the entrance of the alley, opposite which Doolittle. Social Life of the Chinese. Vol. II. p. 313. placed.
is
c o
z
7)
>
s(/)
'_
City !-
439
All are
life.
arms
one
or
If
places
weapons which may inllict death and destroy human a bow and arrow in front of a person, without
if
shooting at him;
not
fire
it
off
placed in a similar
of
any
Roads,
how
quite true,
it is
replied
no activity, but upon these roads and bridges are found demons
before
only
It
those
is
houses,
in
front
of
their
power
to
(1)
everywhere,
rivers
According to the popular conception, malevolent spirits prowl about and infest streets and thoroughfares, mountains and forests,
all
sorts of
I.
mishap
to befall
men.
De Groot.
he
p. 154.
no straight
in the
line
may
run in front
of
of a grave.
the avenue
mausoleum
Hung-wu
t p, founder of the
in the part
which
is
describes a curve dynasty, near Nanking f% ^, lined with stone images of men and animals. De Groot.
Ming
E$
of China. Vol.
III.
p. 977.
440
ARTICLE
X.
ABSTAINING
$^
(1).
all
living animals
(2).
Every
to
man,
as they say,
loves
life;
all
living
beings
of
life,
cling
likewise
his
existence;
deprive
them
and
fill
mouth
"There
as food.
is
a limited this
number
is
When
for
number
who
this
life;
it
is
only when they have passed through they can be reborn as human beings".
based
this
According
to
living
who
new
therefore,
we
kill
them, we
punished by being
changed ourselves into those same animal forms after our death.
The system
(1)
of the
(3),
this whole
Kiai-sha }$ %,
literally
warn against
killing,
hence
to
abstain
Williams. Dictionary of the Chinese Language. This tenet of Buddhism has obtained a strong hold upon the Chinese
people, and
totally abstain
from animal
food
in
obedience
to
might lead
is
also
owing
to this doctrine
that a deceased
person
may
not wear
in
the coffin
leather-soled shoes, or
appear with them in tin- nether world. The violation of the precept would expose him to the fury of "Father Buffalo", Niu-ya ^ Jnf. the inseperable attendant of Yama. De Groot. The Religious System of China. Vol. 1. p. (Hi.
(^)
Vol.
I.
Cio.
All the
extravagances
of Buddhists,
resull
making
his false
from
dod rine.
441
theory crumbles to pieces, being sapped at its very foundation. As such a system, however, has penetrated deeply into the popular mind, it is on this account implicitly believed by countless numbers.
little
Buddhists say: "whosoever kills an ox, will be changed into an ox (1); and if he kills a pig, he will be transformed into a like
animal
if
he deprives of
life
a fish or a
To be thoroughly
shall be
logical,
"whosoever
kills a
man,
in a
changed into a
man
of existence,
new phase
of existence
Buddhists are wont to say that "whosoever consumes four ounces of flesh meat, will have to refund half a pound in the nether
world". There is no need of exacting such a heavy toll, for the poor wretch cannot even pay back the capital; man, after his death, has
no further his body
;
it
to dust.
Perhaps some one might say, that the very fact of his body crumbling into dust, is a proof that he pays back the flesh he has
eaten?
fall
The bodies
of little children,
who have
flesh.
"Whosoever
another
destroys
tenet.
Buddhist
life,
must return
This
is
and some
(1)
The slaughter
is
is
among
The
by the people, nor are candles made of buffalo-tallow burnt before idols. The law, however, permits the killing of the buffalo to be used in sacrifice to "heaven and earth" by the Emperor, in sacrifice to Confucius, and a few
other deified
men
in the
Spring and
Vol.
II.
Autumn
p.
187.
16
442
dozen
return
persons
life for
may
life
'?
have eaten
its ilesh
therefore,
Tigers
fishes
crocodiles devour
;
and tortoises
;
and
oysters on leeches
now, Buddhists do not impose on these animals which prey on one another, any obligation of rendering life for life,
man
is
is
ancient Sages,
we
find that
Do
fE
(1),
state
that
fh^ing-li fr $?
2697-
that Shen(2),
nung f$ ||
historical
(B.C. 2737-2697),
also
known
as Yen-ti fe $?
Is
it
the
not a well-known
in
that
broth
that Cfi'eng-t'ang
Wen-wang
five
/
^C 3E
(3)
H' -f
had
minced goat
flesh,
while
Kung
Mencius,
Meng-tze
(5)
delighted in eating
fish and bears' paws. San I-sheng ff (6), ^, Hung-yao |j and Nan Kung-kwa ~$ were contemporary jff, three Sages, who with Kiang T'ai-kung ate meat and drank wine in (7),
^ ^ ^^
(2)
See "Refutation of false doctrine" by Father Hwang. Vol. II. p. 65. See Vol. II. p. 164. note 1. Where Yen-ti, or the "Fiery Ruler of
is
Fire.
See Vol.
I.
p.
note
3.
p.
See oh this Philosopher and chief disciple of Confucius. (4) 393. note 2.
(5)
Vol. IV.
See Vol.
I.
p.
123. note 4.
to
Confucius.
(6)
(7)
p. 380.
See Vol.
II.
p.
ir>.t.
note
2.
Vol.
Kiang Tze-ya
%
I:
-^
^.
p.
YAO. note
p. 431.
443
order to testify their mutual friendship
ate
;
Mencius, Meng-tze
chicken-stew
received
a
;
Jj;
^f,
pork,
beef,
JfL
the
flesh
of goats
and
Confucius,
K'ung-tze
-f.
China's
great
Sage,
sent
|JJf
present of beef,
H^ ^
jj$.
him.
When
^,
;
he was expelled
and Ts'ai
he delighted eating
which T:e-ln
sacrificial
-=p
1)
procured him
to
meats offered
the
Manes
of
enjoyed them
Lun-yi'i f^
after
We read
^,
of
that
music,
lose
which he heard
the
Feudal
State
Ts'i ^|,
made him
meat
about
whims and
He
fish
fancies
liked to
which the Sage entertained in regard to his have his minced meat cut quite small; he did not
;
eat
or
flesh
when
him
until
some
it
of the
meat
was
properly arranged on
in
the
his
table;
own
proper sauce
(2).
From
all
these
historical
quotations,
all
it
is
animals.
therefore,
According
all
by Buddhists,
birds
or
they should,
fishes, in order to
(1)
Pien
-fc,
to fetch
enrolled
of the
The temple name of Chung-yiu # &. A native of #. His family being poor, he had been accustomed hence after their death he was rice from a distance for his parents as one of the 24 examples of filial piety. For some time, he was one
B.C.
543-480.
most intimate of the disciples of Confucius, but finally entered upon a He was rash to 8 public career and became magistrate at P'u-yih j$f g,. dreaded his impetuosity, foretold he would meet fault, and Confucius, who with a violent death. At the end of his life, he was in fact killed by con-
spirators.
in
is
placed
Confucian temples. Giles. Chinese Biographical Dictionary, See '-Confucian Analects". Lun-yH $& fg. Hook X. ch. (2)
p. 208.
8.
Legge's
translation, p. 96-97.
444
pathetically admonishing the age against and eating its ilesh (1), and depicting in vivid language the sad and laborious life of that animal spent in ploughing and grinding, and the unthankful fate it often meets at the hands
of
Chinese
characters,
killing the
buffalo
of those
whom
in
(2).
it
has
served.
left
The
first
character
of
the
series
to
commences
words"
front
of the
horn:
my
The domesticated buffalo, on account of its aid in ploughing, is (1) considered in China as deserving of great praise, and as having great merits; and therefore, men who enjoy the benefit of its toil should not consume its
flesh.
it
to be used in sacrifice to
by the Emperor, in sacrifice to Confucius, and a few other deified men in the Spring and Autumn by the high mandarins. Doolittle. Social Life of the
Chinese. Vol.
(2)
II. p.
187.
all
Notwithstanding
people, and the laws in regard to killing buffaloes, the consumption of beef is increasing among the Chinese, and it is found at the present day on the tables
of both the
literati.
Doolittle.
Vol.
II.
p. 191.
1 & k^^m^
CO
4r& %
*%
t.
***** .*
s*^****^
-toggle
445
ARTICLE
XI.
SPARING ANIMAL
Fang-sheng
LIFE.
(1).
From
live
the
doctrine
of sparing
animal
life
originated
the "let
The members of this Fang-sheng-hwei -fa -|\ association pool their funds, and employ the annual interest derived
society",
therefrom
faloes (2)...
in
cats,
In
order
the
to
deter
folks
from taking
animal
life,
Buddhists
employ following arguments: "animals and birds shut up in cages, suspended or attached by the feet; birds and fish caught with nets, and strung together through the gills or by tying up their
wings,
all
such animals
that death
is
in store for
them,
trembling
life.
the approach
of
death,
to
spare their
By expending money for this purpose, and maintaining them as long as they live, we not only show compassion towards them, but
also bring
down upon
11
.
of the gods
are
refuted
by
the
Chinese
literati
as
evident that
love
Buddhists
Love,
in
fact,
prescribes
for
(1) Fang-sheng #c , to let animals live, to give freedom to living beings, which purpose there are "let live societies", Fang-sheng-hivei j&fc $L fr
Williams.
(2)
by foreigners.
about
five
and dogs cruelly put to death minutes walk from S Catherine's Bridge. See
1
1892.
p.
163, 167
S.J.).
446
would not wish them
to avoid
to do to ourselves (1),
to
but
it
does not
with regard
Love of animals would require at most to abstain from destroying their nests, killing their little ones, or treating them with wanton
cruelty
;
it
or an insect; therefore,
of
much
less does
it
any
class
of animals,
(2).
either birds
or
until
natural death
teeth,
and
other
necessaries
of
life.
If
everybody
life
followed
the
Buddhists,
of animals,
who
of birds, fish
the use of
If
man
we now consider
above question,
to the
all
rated.
Thus we
find that:
||| (3),
Fuh-lisi f
the
first of
the
five
It is worthy of remark that this (1) prescription is all negative, what should not be done, but does not positively inculcate any virtue
only
by inference.
(2)
Doolittle.
II.
p. 166.
Buddhism vow that they will let various kinds of some kinds of birds and fish. This includes the idea of providing the means of their support, until they die of old age or by In order to prevent them from being stolen and accident. subsequently used
votaries of
Some
animals
live,
as well as
as food, as in the case of chickens, ducks, geese and pigs, and also to save themselves trouble in taking care of them, they are placed in a monastery,
under the superintendence and care of the resident monks. In such cases, those who have made the vow, furnish food for them, or pay monthly a certain
sum
Doolittle.
Vol.
II.
p. 181.
He succeeded
to the
divine
society
years.
was
are believed to have reigned countless ages before constituted. His father was heaven, and his mother bore
who
human
him
12
He
province, near the present K'aicredited with having invented the art of writing and
Honan
p. 45.
447
(B.C. 3852-2737),
invented
cords
for
making
nets,
and taught
his
rivers
The emperor Yao ?& (1) of T'ang Jg, exhorted those living near and streams to have recourse to fishing, as a means of providing
Shun
of the
Jf|
(2),
angled in the
-jf"
streams of Lei-tseh f
^.
Show-fang
\\}
hills,
Jfi
in
Shansi
"g.
of the
Wen-wang (3) hunted at Wei-yang ffi g, on the brink Wei river, Wei-shui This locality corresponds to the y\^.
J'pf
present-day district city of Paohi-hsien ^f K $|, in Shensi $fc jjg. In ancient times, the Emperor and his feudal vassals indulged
annually in
the
chase,
folks to
hunt during
life.
at
seasons
of
Spring,
Summer.
We
(B.C.
[4),
that T'ang
$j-j
^,
dynasty
Confucius, K'ung-tze
a
"?
preferred angling to
fishing with
(5).
net;
fish,
does not
mean
such an extent
pond
(1)
See on
Yao.
Vol.
I.
p.
122.
Vol.
IV.
p.
Mayors.
p. 189.
IN',
p.
p. 131. note
3. Vol.
329. note 3.
(4)
5)
Vol I!, p 65. See "Refutation of false doctrine" by Father Hwaiig "The Master angled, but did not use a net; he shut, bul nol at birds
perching".
translation,
life
Confucian Analects, Lun-yti f| f. Book. VII. cb. 26. Legj adds in (he note Confucius ohl} destroyed wftal 67. p. L-egge
:
was neccessary
and
this
showed
his
humanity.
448
This
reign
of
Buddhist custom
seems
to
Wu-ti f $r (A.D.
This
502-550),
Liang $
Emperor professed an ardent reverence for the dynasty (1). tenets of Buddhism, and the professors of that religion availed
themselves of the Imperial favour in order to establish their practices
Wu-ti
and
entered
]j
*$?.
at
the end
of
his
reign,
abandoned
his palace,
Here he lived on scanty fare, Buddhist monastery. and particularly abstained from the use of meat or fish. He forbade
a
even
using
that
animal
in
matters
for
purposes
of
medicine.
He
also
ordered
them should
departed
(2).
be
made
of Hour,
fear of
and presented
to the
Manes
of the
Through
punishment
they
dresses
would be injured when cutting up the cloth for even in such a trifle, he saw a lack of compassion
towards animals.
Nanking ~$ / was once became so scarce that rats and beseiged by provisions mice were eagerly sought for and devoured by the starving popula-
While
his
Capital,
the enemy,
(1)
This short-lived dynasty existed A.D. 502-557. The emperor being were neglected, rebellions broke out
on
all
sides,
and
finally
This order caused an immense commotion throughout every grade of society. Whatever faith they might have had in any other form of religion,
(2)
all
and that no
sacrifice
Men began
sorrow
of the
their
homes.
This decree
and extinction of
extreme limit
The
Wu-ti carried
to its
Buddhist
tenet
that
men
should under no circumstances deprive anything of life. He imagined that the tailors in cutting up such cloth for dresses were in danger of becoming
accustomed
wis.
to
the
idea
that animal
life,
after all,
was not
in
so precious as
of
it
and
their treatment
it.
Macgowan.
of China, p. 233.
449
tion.
Even Wu-ti
jj
rest,
and
failing to
was compelled
procured him.
to
live
little
parched tongue
he died
folly
could ever have shown more compassion towards animals than this eccentric emperor, since he could not even bear to see one
cutting
Who
silk or satin
He hoped thereby
however,
imitated
all
heaven and bring happiness on himself; kinds of misfortune befell him. ho then should be
the
more,
Wu-ti
fj
^\
towards the brute creation, or the Sages of antiquity, who indulged and hunting?
Oftentimes, Imperial Edicts have been issued, ordering to exter-
minate locusts that destroy the crops, and tigers and wolves that devour human beings. According
to
the
Owing
vow
to
to
many
persons
i2)
Compendium of Historic Annals, Kang-kien $$ 8The feeling that the eating of flesh is sensual and
sinful,
is
a very
popular one
food. population This is done for the purpose of acquiring merit, or obtaining certain definite favours from the gods male children, longevity, prosperity in business, literary
:
among the Chinese people, hence a large majority of the make some kind of vow in regard to abstaining from animal
adult
not receive
poor,
who
if
they do
p.
183.
17
450
In the
hiiKj
j^j
at
$C,
immense number
the bell
of
rats
maintained
to the
by
the
,
monks.
the
rats
When
summons
to
five
the
community
dining-room
plump;
catties
(1).
They two to
three thousand
of
Annexed
killing
is
Buddhist
exhorting folks
In the
life,
to abstain
from
living creatures.
to
name
of
Amitabha
animals
Buddha
spare
and
On
two
of the
act
is
to
spare the
life
of
Here below,
to kill a sentient
being
is
(3).
(1) (2)
See "Lettres de Jersey", 1882. p. 27/.. A Buddha who rules over the West, and grants the requests of
to
all
those
the
who prny
him
to
admit them
in
to the
Western Paradise. He
is
by
far
17th of
The
fivefold
:
classes, including
3.
laymen,
1.
Do not
5.
kill.
2.
Do
not steal.
Commit
Do
reference chiefly to our neighbour, and except the last, are taken from Brah-
manism.
the
monks who
join
of
brotherhood.
Monier Williams.
Buddhism,
12<>
(The
Morality
Buddhism).
Fig.
77
mtmn&fo K
ft
*
41
IS.
v-
&M Jl4l
t
$k%ikl~
;X
'X
5L
E '--uilles
vendues p<jur
la
protection
to '''-tain
uilles
from
hilling fn
451
ARTICLE
XII.
BUDDHIST ABSTINENCE.
Ch'ih-su
Pf
(1).
Abstinence
from
animal food,
described
as
fjif
deeds", Ts'ing-kia-luli
J|
^.
Buddhism reckon
as
"Nowadays
of
the adherents of
fish,
meats the
flesh
birds
and animals,
mussels...
scallions
taste.
;
shrimps,
oysters,
seeds
their
(2),
Among- the vegetables, garlic, rape, coriander and onions are also prohibited on account of
In
fine,
strong
be eaten
meat,
fish,
not
interdicted list".
also
The weeks and days prescribed for abstaining from animal food vary, as well as the names given to these kinds of abstinence.
are a few specimens.
The following
1JJ
Abstinence in honour of the "Three Principles", San-kwan j which is observed from the I st to the 15 th day of the first, (3),
(1)
Thus
Ch'ih-tsiu R^
to drink
wine
Su
on vegetable
diet.
Hence Ch'ih-su Pj| 3$f. simple, plain, coarse. Williams. Dictionary of the Chinese Language.
^,
seeds of the cultivated or garden coriander (Coriandrum sativum) The leaves are pleasantly aromatic, and used for flavouring curry, pastry...
The
have a strong smell. The three primitive Great Rulers. Also known as San-yuen 7C(3) were originally vast periods of time, like a geological epoch, but were They
subsequently personified and deified. They form to-day triad. Williams. Dictionary of the Chinese Language.
peculiar Taoist
Researches into
3.
Chinese Superstitions.
Vol.
111.
p. 254.
note
2.
p. 293.
note
p. 299.
452
Abstinence for congratulating the "Three Principles", observed on the 1 st 7 th and 10 th day of each month.
,
This abstinence
is
founded on the
15
th
gods
of each
month, or
(1)
at various other
and report
to
on the delinquencies or
honour
of the
1
st
"Goddess
to
of
Mercy", Kwan-yin
H^
sixth
(2),
month.
Bodhisattva on the
the
Popular custom places the birthday of this fabulous 19 th of the second month. She was deified on
(3),
the 23 rd day of the sixth month, this being his reputed birthday.
(4),
observed on
be his
24 th day
of
the
sixth
month.
is
This
is
considered to
reputed
days.
birthday,
and as such
preceded by an abstinence of 24
Abstinence
in
honour
When
for the
thunder
is
first
time
in the year,
some,
if
eating meat
immediately stop eating, and go without eating animal food whole day.
(1) Principally to the "Pearly Emperor", Yuh-hwang 3 Jl, the chief god of the Taoist pantheon. See Vol. II. p 206. note 2. p. 210. note 3. He is deemed to be the Lord of the physical world and the Saviour of men.
Edkins.
(2)
IN*,
p. 418.
note
3.
Where
a
her origin,
See Vol.
II.
p.
164.
When
building escapes in
conflagration,
he
is
thanked either
in his
officiate.
Food, wine and not be red, as this is inauspicious, but white, yellow, or green. All Nature is influenced (4) by thunder-gods, of whom a great variety have been invented by Taoists. See Vol. III. p. 229. notes 2 and 3. p. 230,
temple or near the place destroyed. Taoist priests tea, are offered to him. The candles, however, may
Where
the thunder-god
is
described.
453
Abstinence in honour of the birthday of the "heavenly genius"
Sin'^fc,
who
on
of
presides
observed
others
the
over the "Ministry of the Thunderbolt 25 th day of the sixth month. This date, and all
the
constitute
what
month designated by the cyclic character Sin ^r, is known as the "abstinence of the genius Sin"
Sin-chai
^.
in
Abstinence
>)
honour
of the
"god
of the kitchen
',
Tsao-kiun
on the 3 rd of the eighth month, this being considered the day on which he was born.
^3
(I),
(2),
observed on
and 15 th
of each
month.
4fc
Abstinence in honour of the "god of the North Pole", Peh-teu observed on the 3 rd and 7 th day of each month. if-,
Abstinence observed on the nine
first
days of the
(3).
first
month,
in
honour
of the
piety"
It
(4),
which a pious
be kept for a
may
lasts
it
or
month, or forty-nine days, and in some cases A few persons extend twenty-five months.
even thirteen
three
entire
to
(1)
7'soo
-J-jv
This
is
furnace,
ij:
;$".
Hence Tsoo-shen
'J;i
jji$,
or Tsao-kiun
or Tsao-ivang
3E.
the
arbiter of the
family prosperity, whence the phrase "Ning-mei iiii-tsan" &l $f J^tt, you had better flatter, or not fail to propitiate the kitchen god. Williams. Dictionary
of the Chinese Language.
(2)
In Chinese philosophy
T'ien-ti
3*:
Hi,
represent
of
Nature.
in
China do not
\ ol.
same notions
See above.
IN
note
1.
These seem
This
fied
and
(4)
deified. Kiu-t'ien
is
^-
Set" Vol.
a
III.
Preface, p. XVII.
time-honoured religious rite connected "Because pain and affliction with mourning and demanded by filial piety.
"ritual" fasting,
filled
filial
son. his
food
454
years, in
which case
it
is
that
is
abstain
five
from
precepts of
Buddhism, which
five
:
fundamental rules
Kill
of
moral conduct
2 Steal
Commit
not adultery.
(1).
Do
Drink no
intoxicating liquors
It
is
also
prohibited
a
to
eat
garlic,
onions...
because
these
vegetables have
as
meat and
fish.
Such
a deduction
is,
opposed
All
who vow
to
to
live
on a vegetable
diet,
vow,
purpose.
children,
attain
from sickness,
prosperity
business,
literary
gods,
or from
whose honour they Such are the motives for which Chinese
(3).
generally adopt
vegetable diet
Buddha, Fuh
fijjj,
they
misfortune.
1)
These
five
precepts oblige
all
classes, including
It
laymen.
They are
was Buddhism probably that first interdicted strong drink. It prohibited too what the Brahmans allowed killing for sacrificial purposes. Monier Williams. Buddhism, p. 126. Barren married women frequently take this method of interesting (2)
fifth.
the
gods
in
their
behalf,
in
children.
Doolittle.
(3)
p.
The main and professed object of vegetarians is the obtaining of It is in nowise sanitary, and does not relate to the temporal blessings.
health of the individuals concerned, except in general.
of the Chinese.
Vol.
11.
Doolittle.
Social Lite
p. 184.
Fig.
178
ft
5r*r **
^*3
^r>
-1*1.1',. ",,..
N-
c..
=?'
rf^"
"CEuvre bouddhique"
il se pour Bonze tenant en main sa beche rcAa* foe dont sa route. enfouir les ossements trouves sur the abandoned bones of the dead. Buddhist monk buruinq
sert
455
In the early period of the language, the term Chat ^f
to
(\)
meant
purify,
to
regulate.
to regulate
whatever
was excessive
animal food
or irregular
of abstaining from
for the
from Buddha.
(1)
Chai
jSf,
to purify, as
Shih-chai J
table food.
ffi,
to fast
by fasting or penance. Hence the expressions on vegetables; Ts'ing-chai jf| J|f, he has only vegeDictionary of the Chinese Language.
Williams.
456
ARTICLE
XIII.
VEGETARIAN SECTS.
Ch'ih-su-kiao
l$g
|fc
(1).
Every member of
food,
while he
(2).
lives,
hence the
is
"perpetual
vegetarians"
A member
is
of these petty
governed by a
officers,
some
whom
The founders
in the
of the
sect
j|f
two Buddhist monks, who lived dynasty (A.D. 620-907), and were called
are
Chow Hung-jen
%r
$?,,
and Lu Hwei-neng
^U
The
f.
Tuh-shu-ki shu-lioh
six
ff|
jf pj,
Chinese
Buddhism reckons
Tah-mo Fuh-kia luh-tsu f^ first, -f^ jjj. jH J (3), who came from the West under the reign of Wu-ti jf dynasty (A.D. 502-557); the second, Hwei-k'o $f, of the Liang
patriarchs,
(1)
Kiao
f&.
who
hold them,
religious sect.
(2)
Williams.
They comprise poor and and learned persons. Comparatively man}' females, and but rich, ignorant few males make this vow. Doolittle. Social Life of the Chinese. Vol. II. p.
They
185.
(3)
Bodhidharma
The
28th Indian
and
1st
ed China A.D. 520 (21 st day of the 9th month), and after a short stay at Canton, proceeded to Nanking j^j ^, where the Emperor Wu-ti ffc ifr (A.D.
Later on, he went to Loh-yang ffr |j, and there sat a wall for nine years, hence the Chinese have called him the "wall-gazing Brahman". He represents the
502-550) held his court.
in
silent
A.D. 529.
contemplative and mystic school of Buddhism. The date of his death is about Eitel. Handbook of Chinese Buddhism, p. 28. Edkins. Chinese
Buddhism,
p.
100-102.
457
H
Pf;
the third,
fifth,
Hung-jen
Hung-jen
Hwpe/i
f$,
in
% % jQ
of
Seng-ts'an ff g| the fourth, Tao-sin *g }&; and the sixth, Hwei-neng | flfc.
;
|,e
was
a native of
4fc
Hwei-neng
& f
Kwangtung
the (A.D. 627-650), Jg- dynasty, Hung-jen the Eastern Buddhist monastery, Tung-shen-sze ||
%. Tang
;
in
H
the
district of
Hwangmei
^ $|
% J& ^
lived in
j,,
(1),
there
Hwei-neng jg |g
visited
him, and
into
the
Hung-jen }&, one day, ordered all his disciples to write some verses. The monk Shen-siv wrote on the wall the following lines: "man's body resembles the P'u-li his heart 3f | tree
jjity
(2),
an unsullied mirror; it must be constantly cleansed, to remove the dust which tarnishes it".
is like
in
order
Hwei-neng f|
ll
f{
P'u-ti^
%,
well-
it
Hung-jen
bowl.
Hwei-neng
f understood the
true doctrine, and hence could receive the Buddhist habit and alms-
According
in
to the
work "Fan-shu" ^ If
to
(3),
it
is
the general
custom
Buddhist monasteries,
give a dress
of
yellow cloth
To sit abstractedly in Sze ^f. A Buddhist monastery. Skem flif (1) contemplation; fixed contemplation or Dhyana, intended to destroy all attach ment to existence in the thought or wish whence this word has become a
.
Williams.
In Sanscrit Bodhi. The (2) Buddha acquired knowledge and enlightenment i.e. an ultra pessimistic view of life and its miseries, while he ignored its joys), and spent seven years in
doing penitential works. Cuttings carried to China are objects erf reverence, as the tree is considered to be a symbol of the spread and growth <>t the
Buddhist church.
(3)
Eitel.
Handbook
of Chinese
Buddhism,
p. 2r>
oi th(
This
is
Buddhist scriptures, embracing all rules of organisation and monastic discrp line. Wylie. Notes on Chinese Literature, p. 20<i (Buddhism
18
458
with large sleeves, to the candidate
is
who
This
left
shoulder
(1),
and
fl\
is
Poh
fr (2).
The above
ritual
monk.
and
Ilung-jen
all
the disciples
ffc,
found the
which from
down
The Heads
*.
the
society
are
called
to
"Venerable
the
Elders",
Lao-hwan j
Whosoever wishes
sect, must previously make some join to him presents to the "Venerable Elder", who thereupon discloses "Renthe secret password "Amitabha", O-mi-t'o-fuh PpJ? PS IPfe-
ounce
all
worldly vanity
Western Paradise);
name
"Amitabha", which
it
is
In China,
Buddha
is
(1)
of a
novice
is
extremely simple,
and
confined to certain acts and words on the part of the candidate, witnessed by
any competent monk. The novice first cuts off his hair, puts on the yellow garments, adjusts the upper robe so as to leave the right shoulder bare, and then before a monk repeats the three-refuge formula: "I go for refuge to Buddha, the Law and the Sangha". Monier Williams. Buddhism, p. 78.
(2)
The alms-bowl
to Persia,
of Buddhist mendicants.
Ceylon and China, to the into the ocean, where it awaits the arrival
believed that
Buddha.
in
Beal.
Buddhism
when this bowl disappears, Handbook of Chinese Buddhism, p. 92. China. Ch. XIV. p. 159 (Amitabha).
It is
The word Buddha is derived from the Sanscrit Bodhi, meaning know(4) wisdom; hence Buddha means "the Perceiver, the Sage". The syllable ledge, Bud has been transliterated into Chinese by the character -$}, anciently pronounced But, and
lated fourteen
at the present
centuries ago, the phonetic powers of the Chinese characters have changed in the meantime. Rdkins. Chinese Buddhism, p. 413.
459
"Amitabha",
O-mi-t'o-fuh
|JpT
$g
|?g
f;,
would, therefore,
(1).
be
the
word "Amitabha"
Adherents
make
it
the
Private
members
not receive any candidates into the sect under penalty of being tortured in the nether world moreover, every adherent must have
may
absolute faith
in
"Amitabha"
(2),
the
The
father of a family
may
to
husband
to his wife.
in the sect,
all
corresponding to the amount of presents offered by the new candidate (3). Should the son offer more than his father, he enjoys a
higher dignity
of the
;
husband, she
whole
life
on
Amitabha (boundless light, diffusing great light). A Dhyani Buddha, (1) invented by the Mahayana School about A.D. 300. Southern Buddhism knows no Amita or Amitaya. Originally conceived of as impersonal, he acquired
prominence especially
evolution that the
for
in the 5 th century. It was at this period of Buddhist Western Paradise (a substitution for Nirvana, too abstruse the common people to grasp) was invented. Amitabha is to-day the ruler
Handbook
p.
of Chinese
Buddhism,
and hence highly popular among the Chines Getty. The Gods of Northern p. 6.
Amitabha).
Oxford.
flu-
Buddhism,
Press, 1914.
(2)
38.
(Dhyani Buddhas.
Clarendon
is
in
connection
repetition,
the sound
becomes wearisome
in
all
Regarding
fruitless".
(3)
"every person should first of all excite man has no faith, his exercises will he
p.
Huddhism
is
in
China,
129 (Amitabha).
fe<
by no means a cheap religion. The entrance is very high, presents have to be constantly made to officials, as well contributions for various purposes: allowing animals to live, printing tra<
Vegetarianism
.is
ts
foi
Miles
460
vegetable
diet,
in
order to
of the
Western Paradise
least to be reborn in a
Such
which
its
is,
in
general, the
in reality is
abounding in wealth main purpose of this quaint religious sect, divided into various minor branches each following
new phase
of existence
own
The
peculiar by-laws.
principal
tenet of the sect is to abstain from animal food.
Now, according to the work Liang-pan-ts'iu-yu-ngan we see that the god himself (1) enjoys three kinds "j|,
meat
:
)^
|l;
(|
of unsullied
him without
his seeing
them
killed
by anybody
killed;
that of
and
If
killed.
one adds
died
a
to these three
that
have
natural
find
death,
birds of prey,
we
(2).
that
the god
may
an
five
kinds of meats
also
ffi
anecdote
to
of
famous
old
jfr,
whom
a large quantity of
which he
On
is
this
the
within the primitive chaos (the white of the egg and the yellow yolk before thou hadst any skin, bones or represent heaven and earth)
;
wings;
I.
(1)
One
#
A
"^
vegetarian hall
is
called Tscti-kung-
The gods principally worshipped are the Goddess of Mercy, Kwan-yin Bodhidharma, {<%,: -^-; Tah-mo ^ 0: the Pearly Emperor, Yuh-hwang 35 ft; the kitchen god, also called Tsao-kiun j;i :g": the Western Royal Mother, Si-wang-mu |g 3 the "Golden Mother", Kin-inu 4&W- Worship always commences at Jl p.m.,
t'ang
M, or Buddha, Fuh
5lf
j|J
-fij",
and consists
in
in offering to
the
god, and presenting vegetarian dishes, grape wine and cups of tea. Worship takes place generally on the birthday of the gods, and is conducted by the Miles. highest official present. Vegetarian Sects. Recorder. 11)02. p. 5.
(2)
gmh
.%
r*j,fi
* a % n m,* m % & ,* % 8 n
& s
z.
\>x
&,@ %.&%.
461
and thus rescue thee from the
deprive thee of existence"
(1).
cruel
knife which
J||
particularly
dynasty (A.D. 620-907), a Buddhist fond of the legs of geese and tortoise
legs,
exclaimed:
"would
to
and
two lumps of fat each". (The dainty the lump of fat which adheres to the shell).
tortoises
bit of a tortoise is
a statue of Kia-lan jfa J (2), for the purpose of cooking some dog's flesh (3), making thus a pun upon Buddha's name. Kia-lan f| is a Chinese name for Buddha, while
pronounced Kia-lan j}\\ -J||, means "to add and cook thoroughly". The dog's flesh was not yet sufficiently
Kia-lan
fjjj
j)\}
cooked.
<J||,
cried
the
monk,
That
is
piling
the
wood
of the
fuel,
statue Kia-lan
|g on the
fire.
let
us have
Jfg.
in
touching any meat when itinerating outside their monastery, and if perchance they find a few bits of onion in cakes purcdased along
(1)
nn&
n.
(2)
(
*&
#* -
-k *n -ft\#
is -!,&
I,
A
a
park or
bamboo grove
Kcdantct Venuvana),
which Bimbisara
for the
offered to
he built
Vihara ('monastery)
p. 52.
monks.
Buddhism,
(3)
From ancient
first
was highly
is
priced in China,
*}}
|fi
Thus we read
in the Li-ki
month
of
Autumn
flesh ".
clothed in whit.-
Be
IN
eats hemp-seeds
and dog's
I.
M,
or Record of Elites.
in
Book
Yueh-ling
ft
the different
months
462
the way, immediately these are rejected with great disdain lest such
a prohibited thing
Is
it
many
a hearty meal, in
which meat
(1).
any living being, and abstain from animal food" (2). The purpose in so doing is to draw down blessings upon themselves, and escape being transformed into animals in a future state of existence
(Buddhist abstinence and the belief in metempsychosis).
round piece of yellow-coloured paper, bearing a prayer transliterated from the Tibetan. Every deceased member of a vegetarian sect, for whose benefit one of these
a
is
burnt immediately
after
the
still
living,
it
entitles
him
in
to eight
account
for use
the future
if
one
to
is
"perpetual
vegetarian",
Chai-kung
Qt,
it
him
The following
acters
is
the regular order in which the Chinese charFirst, the four in the centre;
may
be read.
Doolittle, writing
is
the
monks
among the common people, that many when they can do it unobserved. Most, or all
of of
the travelling monks, probably indulge in eating meat quite often". Doolittle. Social Life of the Chinese. Vol. I. p. 243.
(2)
Persons
of this sect
must promise
to
to give
up
They are not even allowed nor must they wear silk or
buffalo, horse, or
keep
cat, lest it
has been taken to procure the one, and that of the ox to procure
dog
die,
usually the case, but be buried, to prevent the possibility of their flesh being eaten. Miles. Vegetarian Sects (Recorder. 1902. p. 5).
be sold or eaten, as
Fig.
179
*
m
fc
Priere figuree de l'indou a l'aide des caracteres chin 018 a 1'usage de la secte des 'mangeurs d'herbes".
;
sects".
463
mm h
psr PPT
sfi
f
\
464
-X'KGT
<
DS
721 D613
v.4.
PLEASE
SLIPS