Dore, Henry - Research Into Chinese Superstitions Vol 3

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'^^^yU^ULCrtj^_^

INTO

CHINESE

SUPERSTITIONS

By Henry D ore,

S.J.

f

TRANSLATED FROM THE FRENCH WITH NOTES, HISTORICAL AND EXPLANATORY

By M. Kennelly,

S.J.

First Part SUPERSTITIOUS PRACTICES Profusely illustrated

Vol.

Ill

T'USEWEI PRINTING PRESS Shanghai

1910

2)s V.3

S1H834

PREFACE. This third volume of "Researches into Chinese Superstitions"

and

spells.

contained in

was owing

the

to

he

is

^

Kw'ei-sing all

worshipped by

natural and

its

Author published

difficulty

it

as

he experienced in

and phantastic Taoist and Buddhist philosophy which

abstruse principles,

inventions, the medley of form the basis of charm writing.

cianism.

finds

it

In the French series, the

This the

elucidating

of writing,

Completing as it the two preceding volumes,

logical place here.

Volume V.

and explanation of charms does the doctrine and popular notions

mode

with the form,

deals

the

Jl*,

mythical

Taoism has influenced Confu-

God

and as such

of Literature,

In pictures of him,

of Taoist origin.

is

students,

the

represented as a demon-like personage, standing on one leg,

and with the other kicking the Dipper, which is regarded as his He holds in one hand an immense pencil, and in the other palace. a

cap for graduates

(1).

A

small temple

Eastern side of the entrance to

all

is

erected to

Confucian temples.

him on

Buddhism

has largely borrowed from Taoism both gods and charms. one of the twenty-six Commanders fiT' Ling-kwan 3E

S

Celestial

Army,

disciples of

their

power

a

Sahyamuni, and assigned

temples

He

(2).

for expelling

of the sixth

invention of Taoism,

fanciful

month

carries

demons. (July).

a

a place

wand

in

His birth-day

is

among

the

Wang of

the

adopted by the the guardians of

symbol of his celebrated on the 24 th

his hand, is

Taoists in turn have not failed to borrow

of wandering souls and the metempsyTo discriminate between what belongs properly to each

from Buddhists the doctrine chosis

(3).

religion

and

and labour.

set

it

Few

forth with lucidity

and brevity required much care

writers before the Author had delved scientifically

and methodically into these subjects,

(1)

See Vol.

I.

(2)

See Vol.

III. p. 269.

of this (3)

p. 2.

Figure

III. p.

245.

Inset at the top.

Where

god are briefly described. Vol.

3.

and so the results he has

the genealogy, functions and wqrship

— — II

achieved are

the

all

more wonderful, and

will appeal powerfully to

students of comparative religion. In the

Vol. II., the nature, efficacy and widespread

to

preface

use of charms, have been amply set forth, and so refer the reader thereto.

The

to explain the

parts of the

its

component

object of the present

how

quaint and mysterious writing,

finally to

thoroughly interpret

and superhuman powers curing diseases

(1),

it

its

its

charm,

we

will here but

volume

make-up,

its efficacy is

is

its

chiefly

form,

increased, and

doctrine and significance, the gods

work

sets to

for restraining evil spirits,

and promoting, as the Chinese understand

it,

human happiness in the present life and the next. Ancient and modern characters denoting' charms and spells. a

— The

charm

earliest

or spell

word employed by the Chinese for denoting which means to implore, invoke ipj (2),

Chuh

is

supplicate the

spirits,

assistance of (3),

Li-ki

(1)

summoning

man.

In this sense,

it is

fj}

and Shu-king

^

H

(4),

Demons and

hence prayer combined

gods for blessings,

with some exorcising formula

the gods to

come

found in the Chow-li

$g

(5),

to the )fj

jjj!|

the three most ancient

spectres perform in the world the leading part in the

visit man with disease, cause plagues and epidemproduce poisonous breaths and influences, working at times in connection with the vicissitudes of the seasons. De Groot. The

distribution of evil.

They

ics,

of China.

Vol. V. p. 705

(Demonism

in

Pathology)

Religious System

—

The ancient

British

Druids attempted to cure the generality of diseases by charms and incantations. Dennys. The Folk-lore of China, p. 45.

This character is composed of the radical ^ (2) (Shi) worship, joined to mouth and man, thus meaning to beg, to implore the gods by words. Williams.

Dictionary of the Chinese Language. Chow Ritual. Written in the early part of the Choiv dynasty (B.C. 1122), it consists of an elaborate detail of the various officers under that (3)

dynasty with their respective duties. Wylie. Notes on Chinese Literature, p. 4. Record of Rites. A book of (4) very early origin and by some attributed to Chow Rung % %, brother of Wu Wang ft 3E, founder The doctrine contained in it has rise to

given

of the

Chow dynasty.

several schools of exposition

and teaching. Wylie. ibid. p. 6. Book of History. Compiled (5) by Confucius from the historical records of

the

earliest

dynasties.

The

present-day edition has but 58.

original

Wylie.

contained 100 ibid. p. 3.

chapters,

but the

—

Under the Han

Classics of China.

the

%

word was written

or

recite

spells)

charm

graphic sign for

jf:

%

— ^

dynasty (B.C. 206

the radical

|JJ,

(Yen, words) taking the place of

and the above two forms imprecate,

Ill

P

— A.D.

25),

(K'eu, mouth) or =f

(Shi, religious objects

and matters),

or

f% (pronounced Chow, to curse, have remained down to the present day the

or spell.

In the works of Mencius (B.C.

372-289), the character

$

(Fu,

bamboo

made

or engraved.

Frequently,

Later writers

have finally combined the two words, and thus

slips tally with a corresponding part) occurs and denotes a charm of any form on wood, metal, linen or paper, written to

written

charms are

called

Luh

||£

(1).

we

ffi J|£ ^2), an expression meaning all kinds of magic expelling demons, curing diseases and conferring happiness

have Fu-luk script for

on

man

(3).

—

Two Principal parts of a charm, its form and make-up. be in a its official character considered and the charm, things may A charm is divers manners in which the document is drawn, up. an

document, a mandate, an injunction, emanating from a and god setting to work superhuman powers who carry out the orders of the divinity. The Chinese world of spectres is modelled official

system of the country. As there are higher so there are also higher and lower gods. The

after the administrative

and low

officials,

former command, give orders and injunctions, and the out the

commands

begins

by the

Ch'ih-hwei ^j

j^, to

ever since the Ilan

(1)

(21

jt$

«|Jj,

command

^

This character

phonetic Luh

A

of their superiors.

word Ch'ih

is

to

latter carry

charm, therefore, generally command. The term

order or

spectres, occurs in Chinese literature

dynasty (B.C. 206

composed of the

— A.D.

radical

Chuh

25), as a

%

standard

(bamboo) and the

(to transcribe, to record).

this expression "a magic writing" (Dictionary and Giles "books on magic" (Chinese-English DicCh. VI. p. 157, where this title is employed by the

Williams translates

of the Chinese Language), tionary).

See Vol.

II.

Author. (3

and

De Groot. The Religious System

spells in early times).

of China. Vol. VI. p. 1035

(Charms

— IV — expression

No

exorcism.

for

appears in written head of a

other character

Sometimes we

find at the

charms with more frequency. conduct and behacharm the expression Cheng-chi j£ ?£, orderly Tao the of &, or universal viour. Cheng JE denotes the rectitude a behaviour in accordance this character impressing on spectres Order,

with that Order.

^

and Ming fir, to Other expressions are Ling All these to repress, to reduce to subjection.

command; Chen £,

are powerful exorcising characters.

Charms conferring

longevity

felicity,

characters generally at the top,

though

sed under fantastic or cabalistic forms

charms which embody

In

god

depicted at the top

is

and

have these

peace,

at times they

may

be disgui-

(1).

the divinity, a rough sketch of the

He

(2).

even sometimes represented

is

his ministers and subordinates. sitting on his throne, surrounded by In the body of the charm are found the expressions: Lai ?fc

Kiang p$ 'descend), Sheng ft

(come),

kill

murder,

ascend) K'iX -£ (depart,

those for the destruction of spectres,

In

go away).

(rise,

we

find "kill,

or

spell

with the sword".

To operate with tremendous denote thunder or lightning. issues a flash.

An

effect,

This

increase of effect

is

the

charm

represented by a spiral,

is

must

which

obtained by writing two flashes.

Thunder and lightning charms are intended

to

smite spectres, and

form an essential part of the magic of the Taoist religion. nature

is

influenced by these thunder-gods, of

have been invented by Taoists.

Not

charms are Jeh B the sun, Yueh

^

(1)

Symbolical representations of

Thus dragons producing

rain

and

less

whom

All

a great variety

powerful and frequent in

the moon, often combined into

felicity are extensively

fertility,

used in China.

stags bestowing old age, ducks

and phoenixes promoting conjugal fidelity and love, cranes which lengthen life and give happiness, tortoises which endow man with longevity, and bats Furthermore, unicorns bless man with sage and and pears produce wealth and pecuniary profits; rice peas and wheat secure numerous offspring. De Groot. The Religious System furthering his

felicity.

excellent rulers; coins

of China. (2)

cacy).

Vol. VI. p. 1032 (Symbols of felicity). II. p. 161. figure 66 (Exorcising

See Vol.

charm of marvellous

effi-

—V— Ming

light

0^

gods,

and the constellations in which

represented

by black spots or dots linked to-

Stellar

(1).

they are located,

are

Thus we have the

gether in groups or clusters. of the

the

7

4 stars in the

bowl

the 6 stars in the constellation of the South Pole,

Dipper,

in that of the Great Bear, the 36 stars in the Dipper, the 72

The

man, and cause diseases and epidemics. be destroyed is generally placed at the end, and

stars that injure

maleficent

evil

to

represented by various characters, such as Hsiiuig

Tsai j^,

[XJ,

Hwo

and Fei^i, all meaning misfortune, calamity or ill-luck. 1J;The charm being an official document, as stated above, terminates much in the same manner as Chinese Imperial edicts: "let the law f$, Sui

be

obeyed,

order

this

let

be

and executed forthwith".

respected

Taoists sometimes end their charms b} the expressions "quick, quick", 7

or "quick as fire"

li

Hwo-kih

^ ^, denoting thereby that

the destruc-

tion of spectres should be brought about with lightning velocity.

How

the efficacy

of"

charms

increased.

is

— The

effect of a

charm, as well as that of any other decree or command, depends principally on the power of him who has issued it. Hence the names

images of gods, SJien

or

of the Celestial

Army,

the head of charms, impart

drawings

men

those of deified

jji^,

Commanders

(2),

Taoist genii and famous wizards to

them increased

would produce a similar effect. spiritual power, though no names

Even rough

efficacy.

of the god, the head,

or fragmentary parts

placed at

(3),

arms

or legs,

Charms may, however, harbour of

gods are found on them, provided

they contain or have written on them the characters Slien f^, Ling I both meaning spiritual; or Hsiao g^, to vociferate with manv If ,

mouths, (1)

to revile

The

sun,

(4).

moon and

devil-destroying powers. VI. p. 1043 (The

War

Hwctng-ti ji

(3)

Chang Tao-ling

(4)

See Vol. HI.

The Chinese

stars are

by unfriendly

iff,

Lao-tze 5JI

M

%

is

also

won-

Shen ff or gods, and hence universal

PJo

^, Buddha

of China.

Vol.

or

Chung-hwei g|

Fuh jjlf

$J, etc.

(a

charm-god of great

p. 261.

believe that

wherever

amount

spectres, especially

cries.

charms

The Religious System

De Groot.

their souls represent a considerable

which intimidates

of

against spectres).

(2)

power).

The exorcising power

if

human

of

Yang

beings crowd together, or Shen substance,

%

the crowd enhances

De Groot. The Religious System

ijitjj

its

dangerous aspect

of China. Vol. VI. p. 1045,

— VI — when

derfully increased

the god signs his

name

at the

(1)

end of the

be punctually mandate, or pledges his word that his orders will Charms that mention thunder-gods operate with more executed.

tremendous

Such gods exert great influence over

than others.

effect

Nature, and are especially powerful in smiting spectres. Imperial orders in China are issued under seal, written

seal of the

under the

on

cinnabar or carnation pencil. Taoists

yellow paper, and marked with have cunningly imitated these dispositions, and issue their a

charms

T'ai-sliang Lao-kiln

Supreme Lao-kiln,

J;

-Jfc

them on yellow or

They likewise print ijjt and mark them with a pencil Imperial paper,

obtained

from a mandarin's desk

4i

or

]fj>

that

if

of

Chang Tao-ling

possible

while doing their work,

upon some mighty

may

of the

power

it,

Charm-writers,

charm

its

thunder-god,

and

intelligence or soul instil the

magic They may, moreover, blow on

god into the charm.

thus increasing

a

upon

preferably

own

the pencil while writing the over

(2).

also vigorously concentrate their attention

divinity,

thus together with their

jM HI

or pronounce vigorous spells

(3),

power.

Such and other various

silly

found to-day throughout the length and breadth of the and land, practised by both Taoists and Buddhists, who thus exploit devices are

the ignorance and vain fears of a too credulous people.

Charm-writing — i* date,

written

in

for the benefit,

tation,

therefore,

divine?

—

The charm

and setting protection and welfare

special

powers

it

to

script,

must extend

of

is

a divine

man-

work superhuman man. Its interpre-

to a twofold element, the writing in

which

it is drawn up, and the meaning of this mystic script. Taoists maintain that this quaint writing is of a high order, a special gift of the gods, and give it the names of "celestial writing", pretentious

(1)

See Vol.

111.

p.

273, 297,

319,

where each charm

is

signed by the

god.

The acme of efficacy is reached if the (2) charms are written with a genuine cinnabar pencil obtained from a mandarin's desk. De Groot. The Religious System of China. (3)

See Vol.

saying: "this

is

111.

p.

Vol. VI. p. 1048.

310,

where the charm-writer blows on the pen,

the true breath of

Buddha himself".

— VII — T'ien-shu Ji

Such a claim

charms

"thunder seal-script" Lei-chwen

and

^, is

utterly

We

preposterous.

fif |^ (I). may, however, admit

and drawn up by deified emperors, ancient worthies, cunning wizards and magicians, famous exorcists, and the high prophets of Taoism and Buddhism, the untutored mass

that

see in

having" been invented

them something divine and mysterious This

are very illegible.

drawn up a

is

owing

(2).

As

a rule,

to the fact that they are

in archaic writing, the

knowledge

of

which

charms

sometimes confined to

is

Conventional forms and symbols are also

very few in China.

Even

and these, none but professional charm-writers know.

used,

characters

ordinary

made

fanciful additions

their

rendering

Chinese

are

mutilated,

abbreviated,

arbitrarily

thereto in the shape of strokes or dots, thus

reading perplexing

to

nine-tenths

at

least

Current handwriting, so arbitrary in

people.

another obstacle to

and

many

readers,

even

of the

China,

is

to the literati themselves.

of a superstitious practice is not unfrequently based on a

The origin

pun upon the word, which few Chinese can to them. Thus "Full" $£ a bat, is employed both

good luck,

being similarly pronounced

detect unless explained for happiness, felicity, (3).

All these reasons

have ever made charm-writing a puzzle for the generality of Chinese readers.

Explanation of charms. many,

—

If charm-writing is a puzzle to and analysis are, as a rule, still more ready explanation work. The charm is, in fact, the quintessence of Taoist and

its

difficult

mysticism and practices, based on ancient cosmic notions, largely Confucian, and handed down by books and traditions. All practical and popular Taoism is summed up in

Buddhist

lore,

charms.

Hence

esoteric

to

interpret

them

scientifically,

one must have a

"Three Beligions of China", their variathorough knowledge tions and mutual borrowings one from the other. The whole scheme of the

(1)

Chwen

Jf£,

the square and

dynasty (B.C. 1122-249), and called "seal Dictionary of the Chinese Language.

invented in the time of the characters". (2)

divinity. (3)

Williams.

Charms Vol.

II.

See Vol.

involuted form of Chinese characters,

Chow

ffl

are given out as emanating officially from such or such a p. 160. III. p.

254,

where

this

pun

is

used to denote happiness.

— VIII — Chinese cosmic notions, the supposed influence

of Chinese philosophy, of astrology over the

embodied

the

in

man, much

of

life

of venerable antiquity is

The Chinaman's idea

charm.

misfortune, his conception of the spiritual world,

of happiness

how

it is

and

governed

and administered, the hierarchy of the gods, there being higher and lower ones, as with the Greeks and Romans, the relations between

man and

these

superhuman powers,

these

all

abstruse factor, which enters into the to discriminate

and

set forth the

of the

constitute

a

most

charm. Moreover,

make-up names and functions

of the various

gods, genii, mythical and legendary beings, imposed on the Author an immense amount of research and labour, which now that the

work

is

fills

accomplished,

us with amazement and deserves in the

Reader unbounded praise.

eyes of the intelligent

The method adopted

in

explaining

charms found

all

in

this

volume may be summed up as follows: 1° a literal explanation of terms is given for each charm. The Chinese characters, some of which are drawn up in ancient and fanciful script, have been fully written out in modern form, and their

The names

clearness.

sketched

are

personages allusions

of gods in

a

meaning indicated with brevity and and genii, mythical and legendary few words.

and fabulous animals

(1)

,2),

accompanied with explanatory notes, which, the general Reader.

to

helpful

meaning of to

the

charm

grasp thoroughly

Each charm

in

l

or

IH

and

in

sl

full

(1)

to

appended in

full, so as to

purpose, the

superhuman powers

R rf Buddha, /

sets to

of this

by a number referring the Reader to work, where the document

preceding volumes, this

penetrate

more and more the

See the '-Black Tiger" Heh-hu I he lion,

£

'

it

proposes to attain.

preceded

volume

enable the Reader

is

printed

111

d

one will enable the

intricate psychology of the

jft ft, denoting the -god of wealth". denoting Sakyamuni (Buddha) p. 308. The -Nganor Kraken, that rescued Kw'ei-sing from the watery The g ° lden -Wi ed roc P 2 3 Garuda, sacred to Vishnu, and to o

-

P- c518.

hoped, will prove

coloured paper.

Like the two

Reader

is

it is

is

it

elements,

after explaining each term, the

its

work, and the results

the

2°

Symbolical

have been also set forth and

'

r

p. 268.

^

-

— IX — Religion in China

Chinese religious soul.

hend the

deity

directly.

not an effort to appre-

and enjoy it it is not man's nature clamouring nor is it a duty to serve life and perfection So far as these three volumes impress us, it

Infinite, love

;

for food necessary for

the

is

;

yokes rather the spiritual world, the superhuman element in which man believes, to the needs and welfare of humanity. To the Confucianist,

man and

his present

life

are the centre of

all

attention.

In

the eyes of the Taoist and the Buddhist, the world beyond, so far as realized for

—

Isles of the

Genii or Western Paradise

Man

man's sake.

— exists principally

having made his gods, has rendered them

and purposes. Such a system, utilitarian and selfish, utterly degrades the moral character of the deity as conceived by all nations, and offers to man but a delusive and beggarly happiness here and hereafter. subservient to

all

his needs

M. Kennelly, S.

J.

Sicawei College, Shanghai

September 24, 1916.

the Great European war and the difficulty of transport, of paper failed, and thus the issue of this volume has been unavoidably delayed. A fresh supply has been recently received, and this ivill now enable us to pursue the publication with renewed activity.

N.B.

Owing

to

the printer's stock

a

i>«aee»

t

9

PRINCIPAL ELEMENTS COSMIC, MYTHOLOGICAL,

EMPLOYED

AND SYMBOLICAL

CHINESE CHARMS.

IN

Exorcising terms.

I.

to war, to battle. f£, to tight,

Chen

reduce to obedience, to repress, C/ien"f|, to hold in subjection, keep in order.

Chi

jfa,

Ch'ih

Emperor

Chi

flj,

to

^jj,

to rale, to

govern, to restrain.

to

command,

order,

a

command

special

of the

(1).

Ch'ih-kwei g| Jg,, to command spectres. Ch'u H£, to remove (v.g\ a disease or its causes),

to root out,

to eject.

Fuh $, and Fuh Fuh |$, to remove

Jj]j[,

subdue, to subject, to repress.

to

evil,

to avert sickness, to disperse or drive

away. Holt

Jang Kiai

^fj,

to

accuse or impeach, to restrain.

|||,

to drive off, to expel, as

ffc,

to dispel, to do

by incantations

away with the

(2).

effects of, to release, as

from bonds. K'ien j§,

Kin

to drive

away,

to expel, to

remove.

*|, to frustrate, to restrain, to keep

K' u

^fe>

or

K'u

J||,

to expel, to drive off, to lash or

j|f£i

to drive

away,

(1)

ClV ili-ling- fu

(2)

Written with the radical

fjff

IX

WO MAIN

(1).

Literal explanation of terms.

/.

It Chuh, bamboo. PR

a

Tz'e,

a thorn

prickle,

these two characters form the

of

which means an order

j^,

Here the order emanates from Ling-

emanating' from a sovereign.

H

The combination

on plants.

word Cifih

^

the "mystic jewel, honoured of Heaven", pao THen-tsun 1$., 3)1 one of the "Three Rulers" presiding over the Taoist heavens (2).

IE ity, to

Chu, here employed order as invested with

Wu

3£ Hf (3),

(the

lei,

the

namely Lei-tsu ff

Fung-peh

Jjjl

f£

all

powerfulness.

of the

with author-

2fe,to act

^

of thunder),

Tien-mu ig -^

ruler

f$(

presiding over the thunderbolt

(the father

jjj|

(the

Tso-chu

five spirits

of thunder),

ruler

for

(the

Lei-kung ff mother of lightning),

wind), and Yii-shi

pf

(the

£jfj

master of the rain). Ylieh, the

J\ is

moon.

In superstitious terminology,

taken figuratively for the

shades of

night,

and through extension

before

bringing

ordered to extract to

for the

the dead, Kwei fy, who roam about during night time.

The moon, therefore, signifies here "Kwei-hwun" %, of the unborn child, that never saw the light of day, died

moon

the

it

forth.

it

from

its

The gods

of

the

z^, as

the shade its

mother

thunderbolt are

mother's womb, and for that purpose

produce the pangs of childbirth.

(1)

souls of

See Vol.

I.

women who

p.

8tj.

Ceremony rescuing from the "bloody pond"

have died

note

the Taoist Trinity.

- Vol.

(2)

See Vol.

(3)

Taoist mythology resembles, in several points, that of

II.

p. 20li.

the

in childbirth. 2.

III. p.

234.

many heathen

nations. Some of its divinities personate beings supposed to reside in the various departments of Nature. One of these divinities is called the "Ruler Edkins. Religion in of thunder", and another the "Mother of lightning".

China, p. 105.

2

— 238 — 1$

Ch'en, for Yih-ch'en

pain, such as a

woman would

—

|$,

a

crisis,

Full reading of the

//.

a

as in

fit,

violent

experience in childbirth.

text.

The all-powerful, Ling-pao T'ien-tsun ft jf 5R

the "mystic

H-

honoured of Heaven", hereby orders the five gods presiding over the thunderbolt, to extract violently from the womb of the

jewel,

mother the soul of such and such an unborn child.

The reader

will

not

remark here the quaint ideas enterThis charm seems to take no concern in

fail to

tained by pagan Chinese.

In the order issued, mention

the welfare of the mother. of the

unborn

child.

Now,

the mother from Hades

is

is

made only

the necessary condition of the release

the welfare

of

the

child,

considering her case, the soul of the child must be

The unfortunate mother, who

so

first

that

.

>|

before

attended

to.

dies in childbirth, is regarded by

pagans as an object of execration, the mere aspect of whom is odious " Heaven and On the tumulus raised over Earth".

in the eyes of

her grave,

is

occasionally placed

an old umbrella maintained open

Its purpose is to hide the impure by means of a clump of earth. and sullied corpse, which offends the regard of Heaven (I). This

custom

is

Kiangsu fx

(1)

particularly

prevalent at

T'ung Chow jS

jt|,

in

North

4b-

See Vol.

are also exposed.

I.

p. 57.

-

p. 84, 85

— p.

153,

where these Buddhist tenets

JL ffli.

M

n

u

$*.% &i

* N" 44

n

&e

^ *#r

— 239 — CHARH DELIVERING FROM HADES

N° 44.

THE SOLI OF A PERSON HANGED Literal explanation of terms.

I.

rE Chu, the god

a lord, a sovereign.

ruler of the underworld is

Kwei-chu

%

the "Lord of

^,

Let Yen-wang, therefore, order

Yueh, that the moon, the night, during which shades roam

/j

abroad, the shade 7T* halter

The

3£, called also

Yen-wang |g

Shades".

(I).

itself (2

.

Tsing, a well, a deep

tied

round the neck,

pit.

In mystic style,

King-sheng

|f| $j|,

it

represents a

hence

it

signifies

here the person hanged with a cord round the neck.

7

Yin, to lead, to bring forward.

1

yK.

T'ien, heaven (to heaven).

56.

^

HI

Wu-ts'ai-yun, the five-coloured clouds Full reading of the

77.

Yen-wang \^

^£,

the

•

(3).

text.

Ruler of Hades,

is

hereby ordered

to

conduct to the Buddhist paradise, wafted on the five-coloured clouds, the soul of So-and-So,

who has been hanged.

See Vol. I. p. 88. According to Buddhist doctrine, all persons who (1) have committed suicide are confined in a special place called "the city of suicide victims", and cannot be released therefrom except through the ministry of (2) (3)

Buddhist priests. See Vol. III. p. 237.

The Wu-ts

l

ai 3L

and black ("Williams.

&

or five colours, are blue, yellow, carnation, white

Dictionary of the Chinese Language).

— 240 — 45.

I*n

CHARM DELIVERING FROM HADES THE SOUL

A PERSON WHO HAS REEN ASSASSINATED

01

Literal explanation of term*.

J.

^} Kung, of

Ji

Chang 1, that

is

classifier, or first part of

Chang Tao-ling

^M

Chang, the "Heavenly Master"

ftp,

This

Here the

bow.

a

belongs

the class

to

(1).

of

spirit

(2),

§t, or

the

name

Chang T'ien-shi

H

head of the Taoist religion. in

charms,

which

the

great

and gives his orders. "Heavenly Master" comes forward personally, Jfll

where Ch'ang-ti, the place

$$£

Mfe.

Fen

$j|

7$

Kwan-tsai, a

J{

Jen, a

JH

murdered person was

the

killed. ti,

a burial place.

man

coffin.

(the person assassinated,

whose corpse

is

here

represented at the end of the charm).

Full reading of

//.

Chang T'ien-shi proceeds personally to

3^

(j||

the

gjjj,

place

the.

te.xl.

the

"Heavenly Master", where the murder occurred, and Chang,

orders the victim's corpse to be encoffined and buried forthwith.

I. p. 89. The soul of a person assassinated roams about and pursues the assassin to be avenged on him. The encoffining of the corpse seems to fix the wandering soul in Hades. The same idea prevailed among the Greeks and Romans.

(1)

See Vol.

in the air,

(3)

See Vol

II.

p.

158.

note

2.

241 X" 46.

CHARM DELIVERING THE SOLI- OF A PERSON HARASSED RY FAIL SPIRITS (I). Literal explanation of terms.

/.

^; Kung, a bow. part of the

first

—

Chang Tao-lihg

Here, as in the preceding- charm,

name Chang ;jg

jjf

it

§^ therefore comes forward and orders.

jjfi

-jjfl

Pu, to pursue, to capture.

"7^.

Yao, the demons, "spooks", who have spirited away the

J\

Jen. of this man.

Full rending of the

II.

It is

famous

to

capture the mal-

who have caused the death of this man. known fact that Chang, the "Heavenly

a well

expeller

and

punishes them for and his successors

killer of

(2),

Master",

^

The vulgar generally

is

a

and that he pursues and

Frequently, in Taoist annals, he

are represented holding" in their hands a

mirror" Chao-yao-king Bg ££ of spectres.

demons

their misdeeds.

life.

text.

Chang Tao-ling gg ^f §| comes personally eficent spirits,

the

is

written thus in an abbreviated form.

.

(3),

"magic

they detect all

whereby

believe that they can reallv

kinds

unmask

and capture these maleficent beings.

(1)

See Vol.

1.

p. 00.

Where

this

charm

is

found printed on yellow

paper. (2)

His portrait

is

often suspended in houses

outer walls, especially at the

midsummer

festival

and rooms, as also on

(about the

5"'

June).

He

is

represented as a black, grim-looking, awe-inspiring figure, often seated on a He brandishes a sword tiger, the typical devil-destroying monster in China. received from heaven, and holds before his breast a "/iiouft" J£, symbol of office for courtiers in

China.

ancient times.

Vol. VI. p. 1184 (The

War

De Groot.

The Religious System

of

against spectres).

Mirrors have peerless virtue for detecting spectres in animal shape. In ancient times, ti-avelling Taoist doctors used to protect themselves by (3)

magic mirrors fastened on their backs. mirrors).

De Groot.

loc.

cit.

p.

100 (Magic

—

242

CHARM DELIVERING FROM HADES

!V 47.

THE VICTIM OF AX UNJUST LAWSUIT

(I).

Literal explanation of terms.

/.

3E Wang, a king, a ruler. sits wang ||] 5, who comes and

Here,

the ruler of Hades,

Yen-

as judge at the grave of the victim,

in order to avenge.

7U Yuen,

Commencement,

effect of

heightens the flower vase,

the

the written charm.

which charms the

sound with another Yuen expression Shen-yuen

wrong. iJC

There ^6«

%

This character

the First Cause. It

an ornamental

is like

The character

eye.

is

similar

in

enters into the formation of the

%, which %, to judge,

to

redress

an

injustice,

a

obviously a pun on the word.

is

Fen-ti, a burial place, a grave.

"""*

J% Eul-kwei, (summoning

thereto)

the

two contending

ghosts.

//.

Yen-vtang his

judgment

HI]

Full reading of the

3:, the ruler of Hades,

seat, at the

tomb

of the

text.

summons

victims,

to

appear before

the two

parties, in order to settle the disputed point raised

contending

between them as

to the site of a burial place.

in

The reader must know that in China families frequently engage long and expensive lawsuits concerning the site of old graves. The

custom of burying the dead in the midst of the fields, as each one pleases, and the prevailing influence of geomancy, "Fung-shui" JH, yj^, are powerful factors in stirring

by the death or the

(1)

paper.

See Vol.

I.

final

p. 91.

up hatred, which ends frequently only

ruin of the contending parties.

Whei-e this charm

is

found printed on yellow

~^3

r

fe-

JJM^tf

&^ N°48

* *&

ML

S

M

243

CHARM FOR DELIVERING A PERSON WHO DIED OF WOUNDS OR ILL-TREATMENT \

IS.

(

1 ).

Literal explanation of terms.

/.

/"*

Shi, a corpse, the corpse of the deceased (near

3ft

Chang, Chang Tao-ling

ffi

the

}f §t,

which stands).

official

head- of the

Taoist church.

^f

^7/

who

Ch'ih-ling,

JH ^, San-hwun, ~tu

ty%

the deceased FJ

specially orders.

the three souls.

Ts'ih-p'eh, and the seven senses;

the corpse of

i,e,

(2).

Siao,

homonym //.

used for Siao f$

,

to deliver from, to heal.

Full reading of the

text.

^

Chang Tao-ling ip §|? (official head of the Taoist church), comes personally beside the corpse of the deceased, and orders the

wounds

chi

of his soul

(1)

See Vol.

(2)

The Hwun

ft.

n?T

M W

Taoist Yin ^",

1.

and body

to be healed.

p. 92.

and

P'c/i bj& arc thus described in the Sing-ming Kweion the (treatise government of the inner man), written by the of the Sung dynastj'. It was first printed in 1615, and another ZJfc

was issued about 1670, in a large and handsome style. Wylie. Notes on Chinese Literature (Taoism), p. 222. The Hwun fjfa (soul) emanates from the Yang [^, or bright principle in Nature; the P'e/i $%, from the Yin pjj, or dark principle. The Hwun is manedition

M

This has a twofold movement, expansion (breath). by the K'i and contraction, or inspiration and respiration. Man inhales air through the nasal organ, and expels it through the mouth. Inspiration is the expansive ifested

power

of the active principle, respiration the contraction of the passive prin-

ciple.

The P'eh

$% is the manifestation of natural energy,

The eye

and

this energy

and the ear hears; vision has also its active and passive aspect. is caused through the working of the active principle, and hearing through sees

the working of the passive principle. The tripartite Hwun %%_ and the septempartite

new psychological tenet, opposed and the orthodox school of Confucian philosophy. doctrine, a

System

of China. Vol. IV. p. 70

P

l

eh

6JI

is

a peculiar Taoist

to the doctrine of the Ancients,

De Groot.

The Religious

(On the multiplicity of the souls of man).

— 244 — IV"

49.

CHARM FOR RESCUING FROM THE WATERS

THE SOUL OF A DROWNED PERSON Literal explanation of terms.

/.

^

fj

orders are given. Ch'ih-ling. special

J% Kwei,

to the spirits (2).

water

Shlli, of the

7jt

(1).

rescue from the watery element with

(to

the instrument represented on the charm).

^

JH

Full reading of the charm.

77.

The

spirit of the

the three souls

(1)

the three souls (of the victim).

San-hwun,

See Vol.

(3)

I.

waters

of such

p. 93.

is

hereby specially ordered to rescue

and such a drowned person.

Charm

for the benefit of

drowned persons.

mated.

According to the Cosmic notions of the Chinese, The sun, moon, stars, clouds, winds, rain, have

spirits.

Others control

(2)

the

year,

the

seasons,

months,

all

Nature

all

their presiding

is

ani-

hours and days.

Mountains, hills, rivers, streams, have their gods. 'J'aoists represent these under the most uncouth forms. De Groot. The Religious System of China. Vol. VI. p. 929. (3)

See Vol.

III. p.

243. note 2,

where

this doctrine is held to be heterodox.

— 246 — CHARM FOR THE BENEFIT OF A VICTIM

N° 51.

OF CALUMNY

Literal explanation of term*.

/.

£7 Kung, \,

that

is

Classifier or first part of the character

a bow.

Chang T'ien-shi

®j ^t

( 1 ).

fr,

intestines,

text.

and commands the 36

the spirits dwelling in the

Ngao

Jlf,

Banish, therefore, is

Sin

of the Great Bear, all the heavenly host,

spirit of the sea-monster,

from the watery depths. (1)

its heart.

.

that rescued Kw'ei-sing all fear.

said to bear up the earth,

and

to

have carried

for away the mountains of the genii into the Eastern sea. Its legs were used the four poles of the earth. Williams. Dictionary of the Chinese Language. 4

— 254 — EXORCISING CHARM USED BY TAOISTS. (When they perform (he ceremony for rescuing departed IV

67.

souls "Ta-tsiao"

<

» )•

Literal explanation of terms.

/.

H

M)

tT

^

San-kiao ch'ih-ling, special order emanating This imparts to the charm a certain from the "three religions". Three lines placed horizontally at the heading of

character.

official

a

WL %ft

charm

rr

^

"three religions". signify generally the

7C San-yuen, Hu,

the "three Principles"

Here employed

a pot, a jug.

(2).

for ]i,

also

pronounced

to similarity of

Hu, and meaning together, with. Owing pun is made on the word. The accent on both

~h^^L

is,

however, different.

Luh-ti-chi, the six earthly branches.

They represent 12

sound, a

6

+ 6 = 12.

divinities.

These branches are divided into two sections, in order to tate the is

facili

Each earthly branch

ornamental character of the charm.

here represented by the sign: &. 7$.

Lai, to come.

!ftp9

Fuh, the

emblem exists

This animal

bat.

of happiness,

Fuh

is

fg, from the

between the two words.

This

is

frequently similarity

of

drawn

as

the

sound which

the second pun which occurs

in this charm.

3^

"t*

characters.

employed

~F*

Shih-t'ien-kan, the 10 celestial stems, or cyclic

Here they mean constantly, perpetually, as they are

to designate all periods of time. 77.

By

Full reading of the

text.

the authority of the "three religions",

we hereby order that

the "three Principles", together with the twelve spirits of the earthly

branches, bestow abundant and perpetual happiness. See this ceremony described. Vol. I. p. 151. The three primitive Great Rulers. They were originally vast periods of time, like a geological epoch, but were subsequently personified and deified. They form to-day a peculiar Taoist triad. "Williams. Dictionary of the (1)

(2)

Chinese Language y^.

Mk-k&^k — 7L ^Ohj^

*te>K

if

*.

N°67 **>

tf %>

°Hf

— 255 — \

DEMON-EXPELLING CHARM EMPLOYED BY

HH.

Kiao-men, the gate

of religion,

the head of the Taoist religion, Chang Tao-ling YlU, on the right.

in China, hence

AGISTS.

Literal explanation of terms.

I.

fa

I

The right-hand

that ijg

the teacher,

is

^

§g?.

side is the lower place

^

here denotes a second or deputy. Lao-tze j£ holds the highest or first place in the Taoist hierarchy, and Chang it

Tao-ling the second.

^n

San-kiao,

t$£

the

(in

name

of)

the "three religions".

They

are here represented by three circles placed at the head of the charm.

WJ

HJT

commands.

P

Jeh, the sun, the spirit of the sun

T

Men,

J

the door

JvL

that

Ts'ii-sheng, Chang T'ien-shi

we know

shine upon).

Sunshine dispels darkness and

already,

is

to lay jjjj|

^

hold on, to seize, to suppress and $$,

Chang, the "Heavenly Master",

the great expeller of spectres and ghosts.

pi Klh, luck, happiness, prosperity, of good omen. then turn out well.

This character

an

official

is

placed at the end of the charm, as

All will

it

were

|||,

com-

if

order.

77.

The secondary head

mands

Here

roam about during night.

iffi

conquer.

(to

an outer door, the family in the house.

a gate,

represented as open.

is

evil spirits

as

Ch'ih-ling, specially orders,

in the

name

Full reading of he I

of

text.

Taoism, Chang Tao-ling

jjjjf

^

of the "three religions" that the sun, penetrating

through the open doorway, enlighten by its rays the house of Soand-So, and dispel the noxious influences that dwell in the place, so that henceforth happiness

may

abide therein.

— 256 — \

CHARM PROTECTING FROM

70.

(Suspended towards the The

five

I

IRE.

East).

The

following charms are spirit-charms.

ding over the 5 elements: metal, wood, water,

fire

spirits presi-

and earth, protect

the quarters entrusted to their care.

Litem] explanation of terms.

I.

^ charm

Tung-fang, the Eastern direction. At the top of the represented the head of the spirit presiding over the

~/j is

This spirit controls the Eastern quarter of the world.

element wood. Igf

Hu,

a pot, a jug,

a

The natives

vase.

of

Kiangsu

fjl

M

and other provinces pronounce this character like Fu $£, a spell or It charm to prevent evil. There is, therefore, a pun on the word. means here a charm, and represents the spirit who controls the East. In places where

by confusing

it

Hu

is

not pronounced Fu, the pun

with another

Hu

|^,

forms part of the expression Hu-fu yfC

to

fj| $jf

Mllh, wood, the element wood.

protect,

is still

to

maintained

guard, which

a protecting charm.

,

This part of the charm

is

composed of an ancient form representing the character Muh 7JC, wood. The character represents here the spirit presiding over the element wood, and controlling the Eastern part of the universe. This spirit is called Muli-hung Q, and also Tung-wang-kung 4l 3E ^, the king of the Immortals (1). He was born in the East, originating from the

^

embrace of ''Heaven and Earth" with the primitive matter of the Yang and Yin principles. Of imposing deportment and high stature, he clothed himself with green leaves and hawthorn (lowers 77.

Muh-kung ft ^, the ruler of charm the Eastern quarter.

this

(1)

JE

(2).

text.

the element wood, protects through

According to Taoist legend, one of the first beings evolved fro in is the male patriarch of the genii and the husband of Si-wctng-mu

He

chaos.

W

Full reading of the

#

Western Royal Mother), the queen

tribe.

The

original conception of such a personage arose from the desire to find a

mate

for the (2)

(the

of the

immortal

above fairy queen. Mayers. Chinese Reader's Manual, p. 158. General Mirror of the Immortals, Shen-sien jg f|]| t'ung-kien jjjiji

Ch.

I.

art. 1.

$£.

J&

»f#

N° 70

*

t

N°71

yc 3L5f

X

ffii\£

& ^

£.

— 257 — CHARM PROTECTING FROM

N» 71.

FIRE.

(Suspended towards the South). Literal explanation of term*.

/.

At the head

Nan-fang, the South.

~/j

represented the spirit pi'esiding over the element

of the fire.

charm

is

This spirit

controls the southern quarter of the world. Hll, a pot, a vase employed here for Fu ffi charm, through on the as word, pun already explained above (p. 256).

Sg

a

;

lK Hwo, fire, the spirit presiding over element, who can, therefore, prevent fires, as Pr ^f ^>

S

Nan-teu luh-sing, the

presiding over the South Pole.

the ruler of this

fire,

he pleases

(1).

6 stars or stellar gods,

Because of their position, they are

expected to lend their kind assistance to the god of the Southern region.

HL -T 't

S

Peh-teu ts'ih-sing, the 7 stars in the constellThese stellar divinities are the assistants

ation of the Great Bear. of the

"god

of water

11

and water

,

3l ^t Wu-teu,

is

necessary to extinguish

1

the 5 constellations of the

These are also expected

II.

to help, each in its

own

Full reading of the

text.

Charm emanating from Ch'ih

Tsing-tze ff

fires.

"five directions'

.

sphere of influence.

^

z

f, the

"god

of

fire", together with his attendants, the six divinities of the South Pole, the seven divinities of the constellation of the Great Bear, and the five

constellations presiding over the five directions of the universe.

(1)

The god

(the fiery ruler).

of

lire

is

called Ch'ih Tsing-tze

He was born

#ff

at Shih-t'ang-shan ft $f Ul,

or Ch'ih Ti in the

#^

Southern

quarter of the world, being evolved from the Yang and Yin primordial elements, assisted by the First Ancestor of all living beings, Hsuen-hstten Shangjen

ii_tA

(the parent of the

sombre heavens).

His body was of a

fiery

bright red hue, resembling a flaming charcoal. He was garbed in a suit of reddish leaves. General Mirror of the M. H- Ch. I. art. 1. Immortals, or Tales of the Genii, Shen-sien t'ung-kien jjif colour,

and his hair and beard of

a

#

— 258 — CHARM PROTECTING FROM

72.

IV"

FIRE.

(Suspended towards the West). /.

|§

Literal explanation of terms.

Si-fang, the

~)j

sented the spirit

over the

presiding-

of the

At the head

West.

charm

is

*ereprc

This tutelary

element metal.

of the world. god controls the Western quarter

$

and eighth of the 10 stems, or Keng-sin, the seventh ±, to desigcharacters, employed here by Taoists, Tao-shi

j|f cyclic

H

nate the West. These two cyclic characters represent each a divinity, and these are summoned to bear assistance to the chief god of the West.

over the West. Kin, gold, the element metal, which presides the region. over The "Golden Mother", Kin-mu 4fc #, holds sway jfe

This goddess

mu

#,

ll 3E

with the "Western lioyal Mother", Si-wanghead of the tribe of the genii. Dwelling in her fairy

is identified

palace on the K'uen-lun

convoked

to

j=*

Jgg-

mountains

(1),

an annual banquet, P'an-t'ao-hwei

she ijg§

is

have

said to

jfc -ft,

all

the gods,

sharing with them her magnificent peaches, which confer immortality. Born of the Yang and Yin elements, beneath the influence of "Heaven

and Earth", she

up

in a knot

is

and

represented in Taoist lore with her

tied over the bead.

tiger; she wears a heavy jade

made she

of

first

Her

necklace,

Such indeed

mulberry leaves.

made her appearance

in this

and is

a

skirt

the aspect she bore

when

Charm emanating from

the

is

dressed

mortal world

Full reading of the

//.

bound

hair

teeth resemble those of a in

(2;.

text.

"Golden Mother", Kin-mu

^

-JsJ:,

who, together with the two cyclic gods of the West, protects this region from

(1)

The

so high that

all

danger of

fairy land of

when

fire.

Chinese writers, one of whom saj's its peaks are is on one side, the moonlight is on the other.

sunlight

Williams. (2)

Ch.

I.

Dictionary of the Chinese Language. General Mirror of the Immortals, Shen-sien t'ung-kien

art. 1.

jjjfji

f|lj

M H

N° 72

fr

Jt4*£ N° 73

^ T!£J

ff

^

%

Mb

— 259 — V

CHARM PROTECTING FROM

7li.

I

IRE.

(Suspended towards the North). Literal explanation of terms.

/.

$L the

Peh-fang, the North.

~f)

"god

Au

of water",

-n

~fc

who

H

At the head of the charm

is

presides over the Northern region.

Peh-teu ts'ih-sing, the

7 stars

in

the con-

stellation of the Great Bear.

7JC

Shui, water, the god of the watery element

&J

Tsg

M

Pien, Hat, thin.

Kao-ngai, high and low,

77.

Full reading of the

Charm emanating from Shui stellar

gods

function of distributing water in

thereby

(1)

the

7JC

all

|j|

^p-,

the "god

of

Northern region, together

Great Bear, to

of the

valleys (2).

text.

Txing-tze

the watery element", presiding over

with the 7

and

hills

(1).

whom

belongs the

ponds and reservoirs, enabling

to extinguish fires.

He was born

at

l

Ts ctng-lang -^

i&,

in

the Northern

region.

The

^^

Ancestor of the sombre heavens, Hsilen-hsi'ien Shang-jen _fc Agave him the name of Shui Tsing-tze ?]< ff ^f- (the azure son of the water). His features were exceedingly handsome, and his garments were made from First

the bark of the ebony tree. It is for this reason that black is the special colour of the North. He bears a long staff in his hand. General Mirror of art I. the Immortals, Shen-sien t'ung-kien ;iji $!£ Ch. I. f|ll water over the surface of the of distribution To this the (2 god belongs ijifji

earth, all

to equalize its flow over mountains and valleys, so that be provided therewith for extinguishing fires.

examining how

regions

may

— 260 — N

74.

CHARM PROTECTING FROM (Suspended

^

is

(

1 ).

in the Centre).

Literal explanation of terms.

I.

41

FR\E

At the head of the charm

Chung-yang, the Centre.

over the Centre. represented the spirit presiding

the T'U, earth, the element earth,

Jfc,

known

Wu-hsing 3£ ft

as

who

spirit,

(2).

of the live elements

fifth

This element

is

action of heat and moisture.

The very aspect forehead

his round head, and his intelligent

offspring of heaven.

As soon

presided over by a

from the combined

originated in the centre of the earth

of

his

was born he stood

as he

square body.

betokened him as the erect,

glanced

over the horizon, and contemplated, filled with admiration, the rising of the sun and the setting of the moon. Suddenly from a large central star arose a white

luminous

and advanced towards him. loftier stature and shining

was the "ruler 3£ ]£ J^

\

of the

A like

upon the earth but of

This

appeared beside him.

gold,

sombre heavens", Hsilen-hsiXen Shang-jen

from plants, and bestowed on him the

"Yellow Ancient"

fell

genius similar to himself,

the primordial ancestor,

(3),

which

trail,

who made him

title of

a loin-cloth

Hwang-lao

jif

^,

or

(4).

This spirit employs in the administration of his functions.

(1)

See Vol.

(2)

These

II.

p. 164.

Charms protecting from

fire.

5 primordial essences, or active principles of

Nature, are water,

wood, metal and earth. Upon them the whole scheme of Chinese philosophy, cosmogony and divination, as originated in the Great Plan "Hungfire,

fcui' ££

Manual,

ifr,

f

(

Book

the

of Records, is based.

Mayers.

Chinese Reader's

p. 313.

This god

(3) _fc

jj^

and

is

is

also called Hsilen-ti

^

i

$-,

or Hsuen-tien Shctng-ti j£

^

North Pole. Williams. Dictionary added to his name means Superior,

practically identified with the

of the Chinese Language. Shang-jen

_fc

A

Master, Venerable. (4)

Ch.

I.

General Mirror of the Immortals,

art. 1.

Shen-sien

Vung-kien

jjjiji

j|I|

M

$£

— 261 — TV I

?EV

Pah-kwa.

5^ "^

heavenly stems

^S

(2).

^» if

Kia-t'ang

2°

Muh-chu ^C

3°

Tsao-kiiin

4°

Menshen

5°

Chung-kwei

6°

Kin-ki luh-shen, the six gods of the "Minis-

namely:

^

1°

of great

(1).

Shih-t'ien-kan, (the spirits presiding over) the 10

try of Exorcism',

god

the eight diagrams

^,

the household gods.

;±, the ancestral tablets.

the god of the hearth.

>)± ;g",

f^

power

jji$,

H

the gods guardians of the door. a magician, a

/[if,

famous

exorcist, a

charm-

(3).

Ch'wang-kung

%fo

^, Ch'wang-mu

^

-EJ:,

the

male

and

female genii of the bed.

Full reading of the

//.

Charm emanating from element, earth, and

is

the spirit

who

lext.

presides over the central

assisted in his functions by the spirits of the

"eight diagrams", the "ten

celestial

stems", and the "six tutelary

household gods".

(1)

See Vol.

II.

(2)

See Vol.

I.

p. 223.

note

p. 142. note

1. 1

Where

and

2.

these diagrams are described.

The

10 celestial stems

and the

12

earthly branches. Said to have lived under the T'ang Hf djnasty (7 th century). His (3) picture is affixed to doors and gates for the purpose of expelling spectres, especially those of diseases in

China.

Vol. VI. p. 1178.

Summer. De

Groot.

The Religious System

of

— 262 — CHARM

77.

IV

BORN

I

OH CURING A PERSON

THE "TSE" YEAR OF THE RAT

I\

The 12 following charms belong god

is

1 ).

Literal explanation of terms.

/.

spirit or

(

the twelve earthly branches

which

are "super- human powers", to

(2)

a

The 12 gods, who preside over

to reside.

supposed

to the class of those in

whom

born in the year over prayers are addressed, in order to cure persons

which they preside.

-f

At the head

§" Tze-kung.

charm

of the

is

represented

the palace or mansion, in which resides the spirit presiding over the

^

earthly branch Tie

This spirit

known

is

brother of Ti-hwang

^£

jEl

A

ations.

.

ffc

H

K'uen-tun

as

fj£.

|$]

is

the eldest

(3).

afflictions, divine

San-tsai, the three calamities,

stereotyped

He

meaning

phrase

kinds

all

of

visit-

misfortune,

misery, and suffering in general.

Hsiung, danger,

3^

Ts'iien, completely, wholly, entirely.

"2t

K*ii, to

The Tze ^-

,

(1)

orders

gs|

g^(,

who

text.

controls the earthly

branch

misfortunes and calamities to be wholly removed.

all

II. p. 167. The 12 wonderful therapeutic charms. The 12 branches are thus enumerated by the Chinese: Tze -?-, Ch'eu Mao Jjp, C/i'en Jg, Sze E- Wv Wei 3c, Shen ifJ, Yin "g,

See Vol

(2)

Fin

Full reading of the

K'uen-tun

spirit

evil,

dismiss, to remove, to expel. //.

ft,

bad luck.

IXJ

%

f

Hai £.

Hsi'ih $;,

Combined with the

,

10 stems,

they form the sexagenary

said, B.C. 2637, and designed to give names to years. Other combinations with the 5 elements, the symbolical animals and the zo-

cycle, invented,

it

is

diacal signs, play a great part in divination

the soothsayer's (3)

skill.

Mayers.

and furnish the groundwork

Chinese Reader's Manual,

p. 349.

The Earthly Ruler. A fabulous being connected with the

branches.

See the Chinese Pantheon.

Part

II.

Ch.

for

III. art. 17.

12 earthly

— 263 — A

CHARM FOR CURING A PERSON

38.

RORN

THE "CH'EC" YEAR OF THE OX

IN

Literal explanation of terms.

/.

-&

(I).

@

Ch'eu-kung. At the head of the charm is represented which resides the spirit presiding- over the palace earthly branch Ch'eu Q. This spirit is called Ch'ih-fen-joh %, second

the

in

ff^

brother of Ti-hwang

;hjj

4|l.

San-kiao. the "three religions"

&

kb.

(2).

the passive and active principles of

Yin-yang (3), whence emanate all living beings.

ture,

|5^7

Na-

.

BH T'ien, a held, cultivated land. Here the whole human body. The Yin and^Yang principles of the human body being in perfect

harmony,

be dispelled.

all illness will

—

Wl

Shih-eul ti-chi, the 12 earthly branches, ded into two series, six on each side, for ornamental purposes. I

1>C

divi-

This means that the disease will disappear, not only during the year designated by the character G/i'eu

J/_-

(second of the duodenary

series) but also during the other eleven, that

is

during one's whole

lifetime

//.

The

name

the

spirit

who

text.

controls the earthly branch Ch'eu

of the "three religions", the Yin

maintain harmony

may

Full reading of the

in the

^j-,

orders in

and Yang principles

to

body of such and such a person, so that he

enjoy health during his whole lifetime.

(1)

See Vol.

II.

p. 167.

Namely Confucianism, Taoism and Buddhism. The (3) Yang principle represents light, warmth, heat and life the Yin, darkness, cold and death. They are engaged in a perpetual struggle manifesMan is affected by both, and his ted by alternations of warmth and cold. well-being consists in their mutual harmony. De Groot. The Religious System (2)

:

of China.

Vol. VI. p. 980.

— 264 — CHARM OR CURING A PERSON

7.

I\o

BORN

I

THE "YIN" YEAR OF THE TIGER

IV

/.

^

I?

Literal explanation of terms.

Yin-kung, the palace

of the spirit

over the earthly branch Yin $f, who presides

H

%

a lucky

Hwui-sing, a propitious, who bestows favours on mortals (3). ^|f

Jj|

ffl

T'ien, a Held, cultivated land.

^

Sheh-t'i-koh

ffi

f|

(2).

San-kiao, the "three religions".

%L

[Jtj

(1).

Sze-ki.

the

star,

Here, the whole

four seasons

Spring,

:

a

stellar

human

god

body.

Summer, Autumn

and Winter. times.

|ZQ

B^r*

Sze-shi, at

^H

^

Hwo-hoh, harmony 77.

The

god Hwui

ji|,

orders in the

j§|, to

of the

humours, good health.

Full reading of the

Sheh-t'i-koh

spirit

branch Fin

all

-j$f.

$| $f,

name

who

text.

presides over the earthly

of the "three religions" the stellar

maintain harmony of the humours in the body of

such and such a person, so that he

may

enjoy perfect and ever unfail-

ing health throughout lifetime.

(1)

See Vol.

This

II.

p. 167.

the third of the twelve branches.

It is symbolised by a tiger, and connected with wood (one of the five elements). It denotes also the hour 3 to 5 a.m. Williams. Dictionary of the Chinese Language |&. (2)

is

Some Greek philosophers supposed the stars to be living beings and The Taoists believe in a doctrine like this. Among Chinese divinities, divine. are The stars are regarded as the sublimated essences of many star-gods. (3)

things.

These star-gods revolve

in the vast sea of ether of

which our atmos-

phere forms the lower and grosser part. They look down from their region of purity and stillness on the world beneath, and they influence the actions of

men

invisibly, but

most powerfully.

Edkins.

Religion in China, p. 106.

t

3

5-

It

$tf N°79

^

^ if 8

*s»

f:

£~ l«

*f

— 265 — N

CHARM FOR CURING A PERSON

SO.

BORN

IN

THE "MAO" YEAR /.

S

5P who

the

Mao-kung,

WC W)

/

(I).

Literal explanation of term*.

palace

of the

Mao

presides over the earthly branch

—

THE HARE

Ol

spirit

Tan-ngoh

Jji

$|,

Sj\\.

TT San-kiao Ch'ih-ling, special order

of the "three

1

religions'

.

y\

Yueh, the moon, the goddess that controls the moon.

P

Jeh, the sun, the sun-god.

Je

Eul-sing, two stars, the above two luminaries.

TT.

J)

Wll-fang, the spirits of the

TL

-§-

Wu-hsi

.

(2),

to

bestow the

five directions.

five

blessings (upon the un-

dermentioned personl.

The

five

blessings are

:

jjfj£

Fuh, happiness, felicity conferred by the gods. Luh. official emoluments, honours.

|ip

8/ioWj years, longevity

j|j~

Ts'ai, wealth, riches.

:|£

Hsi, joy, good luck.

ijfg

Full reading of the

77.

Tan-ngoh

jp.

ff§,

(3).

the spirit

who

text.

presides over the earthly branch

"three religions", the sun-god Jjn, orders in the name of the and moon-goddess, to despatch the gods of the five directions, and bestow the five blessings upon such and such a person. 3fao

(1)

See Vol.

II.

p. 167.

of blessings are represented by 5 bats, fn mi the similarity sound between the two words. Williams. Dictionary of the Chinese Language.

Vol.

(2)

The

(3)

See artistic cipher representing the

II.

five

p. 218.

first

three of these 5 blessings.

— 266 — V BORN

CHARM FOB TURING A PERSON

81.

<

"CH'EN" YEAR OF

l\ Till

I

DRAGON

III

(

1 ).

Literal explanation o) lain*.

/.

&

Ch'en-kung, the palace of the His name the earthly branch Ch'en ||.

who

spirit

Chih^sii

is

presides over 'ft

f£,

fifth

brother of Ti-h\vang j$ Jl.

H

^

Wi %J)

San-kiao ch'ih-ling, special order of the "three

religions".

^ T ^ ^P ^

Luh-ting, the six gods Luh-ting

Luh-kiah, the

gods Luh-kiah

six

Fah, employed here

(2).

for

Fah^san

%

(3).

^,

to

dispel,

to

cure

the disease.

Full reading of [he

77.

The

orders in the "J*

who name of

spirit

and Luh-kiah -^

presides

over the

text.

earthly

the "three religions",

E]3,

to dispel the disease

branch Ch'en JH,

the gods

Luh-ting

^

and restore the patient

to health.

(1)

See Vol.

II.

p. 167.

Taoist gods, who are most powerful for expelling demons. Williams. Dictionary of the Chinese Language. (2)

(3)

The gods Luh-kiah and Luh-ting

ding to the twelve

Yuen-kiah yt

E|I

are twelve Taoist genii, correspon-

of the Puddhist religion.

— 267 — N

BORN

CHARM FOR CURING A PERSON

S>.

THE "SZE" YEAR OF THE SERPENT

IN

I

( 1 ).

Literal explanation of terms.

.

E S

Sze-kung, the palace of the spirit who presides over the earthly branch Sze g,. His name is Ta-hwang-lok % j£ fg, sixth brother of

Ti-hwang

jfe

j|l.

Z P,

Chll, a lord, a master, the

"U

Jl:

Ts'ih-sing, the 7 stars in the constellation of the Great

The supreme

Bear.

ruler.

supreme

ruler of this constellation

ill.

Li, to control, to regulate, to heal.

^

Shen. the body.

J\

Jen, of this man.

In the Chinese phrase the verb

is

here inverted the order for clearness

is

Kw'ei-sing

^

J|[ (2).

we have

the end;

placed

at

sake.

The charm represents

the 2 arms, the 2 legs, and the chest of the patient. 77.

The

spirit

the supreme

M

Jjl,

(1)

who

Full reading of the

text.

presides over the earthly branch Sze

Q,

orders

ruler of the constellation of the Great Bear, Kw'ei-sing

to restore to health the

See Vol.

II.

p.

107.

The Dipper is regarded as deified by the Emperor Yen-yiu 5i dynastv. He is nowadays in China (2)

body of this man

Formerly a mortal, he was l£ (A.D. 1314) of the Yuen jt or Mongol the "god of Literature" and is worshipped his palace.

by all students. A small temple is erected to him on the Kast side of the entrance to Confucian temples. In pictures of him. he is represented as a demon-like personage, standing on one leg, and with the other kicking the Dipper.

He holds

graduates.

in

one hand an immense pencil, and in the other Dictionary of the Chinese Language.

a cap for

Williams.

Taoist paid to this Taoist god by scholars shows how the Confucianists. are has influenced professedly them, although they religion Edkins. Religion in China, p. 108.

The regard

— \

IX

I

THE «Wl)" VEAR OF THE HORSE

§

Wu-kung,

the earthly branch

(I).

Literal explanation of terms.

/.

^p

—

(HARM OK CURIXG A PERSON

Hii.

BORN

2fiS

who

the palace of the spirit

Wu ^.

His name

is

Tun-tsang

presides over |j[

^,

seventh

brother of Ti-hwang j^ Jl.

H

^C

San-kiao. the "three religions".

$Jj

^

order. Ch'ih-ling, special

^ 1

|| if whose

Pole,

Nail-teu luh-sing. the six stars of the Sonth

ruler is the

"god

of Longevity".

^C -t SI Peh-teu

^It

constellation of the Great Bear.

region are under the control

and slayer

A%

of

)1§

the

ts'ih-sing,

these

All

of Chen-wit

seven of

spirits

H

]j£,

stars

in

the

Northern

the

famous exorcist

a

demons. roc or "rukh" Kin-p'eng-niao, the golden-winged

,1?

sacred to Sakyamuni, and a picture of it is all evil influences frequently found on Buddhist charms. It wards olT

This bird

bird (2).

is

that cause diseases.

M

Ch'i-pang, the wings

f$?

(of

the bird).

These are repre-

sented at the foot of the charm.

Full reading of the

//.

The in the

who

spirit

name

presides over the earthly branch

"three religions",

of the

text.

the

six

Wu

stellar

£f-,

orders

gods

of the

South Pole, the seven gods in the constellation of the Great Bear, and the golden-winged roc bird, Kin-p'eng -^ J||, to expel all malignant influences which have caused this disease.

iif

(1)

See Vol.

(2)

In

Vidhnu. from

truous

size,

Book

III.

p. 167.

whom Buddha

famous

Simurg' and to teed its

11

Sanscrit "Garuda", the king of birds and the constant

in oriental

the Arabic

young, and

ll

borrowed

it.

A

mythology, and corresponding to the Persian It is represented as carrying off elephants resembles thunder. (See Yule's Marco Polo.

Anita".

its llight

companion

fabulous bird of prey of mons-

Ch. 33. note 5.— Lane's Arabian Nights. Ch. XX).

— 269 — \

CHARM FOR CURING A PERSON

SI.

BORN

THE "WF1" YEAR OF THE SHEEP

IX

Literal explanation of terms.

/.

^

§

Wei-kung, the

Wei ^.

the earthly branch

brother of Ti-hwang

—

V)

$fc

religions"

hjj

name

His

Hsieh-hsiah

is

presides over -|$

$\

eighth

^§1.

San-kiao Ch'ih-Hng,

V

who

palace of the spirit

special order of the "three

(2).

3: IB

g

Wang-ling kwan,

Fah, employed here

^pf

(I).

for

a

Taoist god

Fah-san

-§*

(3).

to dispel, to

fjft,

remove,

to cure the disease.

Full reading of the

77.

The

spirit

name

in the

who

text.

presides over the earthly branch

of the "three religions",

Wei

W&ng-ling-kwan,

>jc,

orders

to expel the

disease of So-and-So.

See Vol.

(1)

II.

p. KIT.

Namely Confucianism. Taoism and Buddhism. Also called Generalissimo Wang, one of the 2C> commanders of the (3) heavenly army, a fanciful invention of Taoism. He is said to have lived at (2)

the close of the Northern Sung,

(A.D.

erected a shrine in

assign him a place his hand,

symbol

Peh-sung

Ming

art. 10.

(AD.

1126).

Yung-loh

%

*?*

BJ

the guardians of the temple. He carries a wand in power for expelling demons. His birthday is celebrated

among

of his

on the 24 th of the sixth month (July. Ch. IV.

# %

dynasty specially worshipped him. and his honour. Though of Taoist origin, Buddhists frequently

1403-1425), of the

See Part

11.

The Chinese Pantheon.

— 270 — \

BORN

CHARM FOR CURING A PERSON

85.

IN

THE "SHEN" YEAR OF THE MONKEY

(I).

Literal explanation of terms.

/.

^ §

win. presides over Shen-kung, the palace of the spirit His name is Kiun-t'an •$ jg|, ninth the earthly branch Shen ^.

brother of Ti-hwang 3ft

jfe

Jl.

Chang-t'ien, that

3£

the "Heavenly Master"

Ht1^

Chang T'ien-shi

is

^

.

These are Lei-tsu

namely the

1

).

five.

god of the thunderbolt and his assistants.

Lei, thunder, the

'fg

(

Literal explanation of term*.

/.

3l Wu,

EPIDEMIC, I1M>7

god

flf

f£, the father of thunder, and his 4 associates,

of the

mother

the

thunderbolt,

of

lightning,

the

ruler of the wind (the Chinese Mollis) and the master of rain (2). The expression Wu-lei 3l fa has also another mysterious

meaning, and gods,

who

signifies

super-human ministry,

or

assembly of

preside over thunder, winds and storms.

Chen,

jpL

the

to

guard,

to

to

protect,

and

restrain

forestall

evil

inlluences, as pagodas or peaked hills do.

Full reading of the

//.

The

live

protect this

gods, presiding over the "Ministry of the thunderbolt",

abode from

(1)

See Vol.

II

(2)

See Vol.

III.

(3)

Demons and

p.

inlluences (3).

all evil

1(58,

where

this

A

demons

roaring trade

icines.

onism

is

De Groot. in

charm

p. 230, 231, 237, 246.

is

note

hriefly described. 2.

spectres perform in the universe the leading part in the

distribution of evil, and hence visit influence of

text:

is

never so

mankind with

much

felt

disease.

and feared as

in

The disastrous

times of epidemics.

then driven in charms, amulets, and demon-expelling medThe Religious System of China. Vol. V. p. 705 (Dem-

Pathology).

— 275 — ANOTHER CHARM OR WARDING OFF IMIMMK

N' 90.

I

—

San-ts'ing, the "Three Pure Ones",

7fJ

.

who compose

the

(2).

Luh-ting, the six cyclic gods Luh-ting

•>»

"J*

P>|

Hsiung,

evil,

malevolent, wicked, cruel

Shen, demons, spectres.

J|n|J

(I).

Literal explanation of terms.

/.

Taoist Trinity

s

I

That

is

(3).

(4).

those

malignant beings

that spread epidemics and cause desolation in the world.

II.

Full reading of the

text.

The "Three Pure Ones", forming the Taoist six cyclic

gods Luh-ting -^ "T\ to expel that cause epidemics. spectres

(1)

See Vol.

II.

all

Trinity,

order the

malignant demons and

p. 169.

The Taoist Trinity

or "Three Pure Ones" are Yuh-hwang 3s M.i the and chief god of the Taoist Pantheon: Tao-kun *&' ff and Pearly Kmperor, Lao-tze % ^f~. They are also called T'ien-pan ^ *(?, Ling-pan J™ Jf, and Shen(2)

pao

jjjij)

They

f?,

or the heavenly, the mystic, and the spiritual jewel respectively. the Pearly Azure

inhabit the Three Taoist heavens Yuh-ts'ing 3? jf

±

,

Upper Azure), and T'ai-tsHng k ft (the Supreme Shang-tsHng Azure). These abodes are 3 parts, into which Taoists divide the primordial (the

fif

cosmic space. See Vol. II. p. 206. — Part II. Ch. 1. See on these cyclic and horary gods. Vol. (3)

Hsiung |X| pernicious or baneful Kih ^f felicity, which the Shen %$, or good ('i)

,

in requital of sacrifices offered to

China.

V r ol.

V.

p.

them.

466 (Demonology).

in

art. 2. 111.

general.

spirits

p. 2'3'A, 266. It

is

the opposite

i>{'

and gods bestow, especially

De Groot.

The Religious System

"f

— V

27fi

TAOIST CHARM

91.

— I

OK WARDING OFF

CONTAGIOUS DISEASES

(1).

Literal explanation of terms.

/.

San-kiao, the "three religions".

pi

Yueh,

to utter, to prescribe, to order.

vC

Hwo.

fire,

to

burn, to consume.

diagrams, or

thirtieth of the 64

brightness, and signifies

||

--

,

Shan,

|

'The trigram Li }$|

the

\

(2),

refers

to

The Ingram Ken

_g.

diagrams,

>N

fire.

/V $* Pah-kwa, a

of

fifth

the eight diagrams

mountain,

hills,

(3).

heights.

third of the eight diagrams, corresponds to mountains.

This charm alludes to a custom, which unfortunately prevails in

many

At the close

parts of China.

grass on mountain sides sides appear to the

all

ablaze,

on

is set

of the

Taoist

contemplate the spectacle. people to this practice, as

it

is

season,

the dry

the night, the hill-

During

fire.

and immense streaks of

The whole population

summit.

Autumn tire

curl

and ascend

of the country goes out to

priests,

Tno-slii

jjf

^

urge the

considered necessary for the expulsion

demons it is mainly for the purpose of expelling and spectral influences that the mountain is set on tire.

of evil spirits.

77.

The "three

religions" prescribe that the

(1)

Sec Vol

(2)

The Author a

II.

170.

Its

passage

attribute

is

mountain be

set on tire,

Charm

for

warding

off

contagious diseases

.

follows the posterior arrangement of the 8 diagrams, in the

trigram, "it represents fire these.

text.

malignant demons that cause epidemics.

in order to expel all

adopted from

Full reading of the

and

Confucian commentary. T.egge says on this light, and the sun as the source of both of

hrightness" (The Yih-king. 30'h trigram. p. 121. Oxford

Edition, 1882). (3)

See Vol.

geomancy.

II

p. 223.

note

1.

Their origin and use in divination and

— 277 — V

CHARM CURING FROM COUGH

0>.

5f'J

is

T1 Tl te Ch'ih-ling, special order, an Imperial command; here given by Yuh-hwang J£ j§|, the "Pearly Eiriper >r".

and chief god

of the Taoist

m

&

^

W> Yun-pan.

announced an iron

|).

Literal explanation of terms.

/.

order

(

pantheon

(2).

Lei-kung, the god of thunder. the

board.

cloudy

at the residence of

an

official

In

China, visitors are

monastery bv tapping

or

Magistrates also use a similar slip of

plate.

wood

or ivory,

and strike therewith the desk when giving sentence against criminals. Here the thunder-god wields his mallet and chisel to produce the thunderbolt. J{|

J3E

xK

Yao.

cing ghost f?ft

stellar all

the king of the demons.

Kwei-wang, a sprite,

an imp

;

an ominous, ill-boding, evil-produ-

(3).

Shah,

malignant,

baleful,

gods known as Ti-shah

infirmities

Jj|

murderous

=Jfc.

(4).

enemies of

man and

The "god

Full reading of the

all ffe

thunder"

of

is

^C,

who

See Vol.

II.

(2)

See Vol.

II.

(3)

To denote

p.

ces,

gods

171.

that a

word Yao

iH

is

('.root.

-p.

210. note 3.

%

(haunting ghost) bears a malevolent It is also used substantioften prefixed to it.

"Kwai"

The Religious System

This word means "murderous,

killing",

and whatever destroys the happiness of man.

System of China.

king of the stellar

cause infirmities and ailments.

p. 206. note 2.

vely for "spooks'. De '4)

causes of

hereby specially ordered to take his

mischievous spectres, and the malignant

(1)

character, the

72

text.

mallet and chisel, and strike with the thunderbolt the

Ti-shah

the

and ailments.

//.

demons,

Here

Vol. V. p.

of China. Vol IV. p. 130.

hence

dangerous influenDe Groot. The Religious all

T(>8.

7

— 278 — V

93.

CHARM OK STOPPING VOMITING I

1

).

Literal explanation of terms.

/.

of

(

m>

Fllh, the Chinese

H

fil

P'U-hwa,

to

name

of

change

Buddha.

totally, to cure.

Buddhist priests invoke Buddha in their litanies, under the title J "universal healer, honoured of Heaven", l 'u-hwa T'ien-tsun jk

H

is Another healing Buddha, Yoh-shi-fuh (2), frj| This charm is based on the allinvoked under the same title.

it yi also

H-

powerfulness of Buddha's name, and the magic formula

padme hum''

1

(3),

Oh

the jewel of creation in the

!

the Chinese transliterate as follows:

Thanks

to

Buddha and

/}

/> perous, that '

is

rf

this

one's whole

&

'Cr*

Lotus

Ngan-ma-gni-hung

(4),

Pj£

IU$c

which !•)£

H*.

six

days

will

be pros-

life.

Yih-p'ien chung-sin, Full reading of the

//.

"Om[ mani

magic formula.

Luh-jeh nai-shun, the

ll|f|

f.)|',

I

pledge you

my

word.

text.

Buddha, the "universal healer" of mankind, hereby deliver thee from this ailment through the magic formula li Om! muni padme I,

hum", Oh! the jewel piness attend thee

(1)

See Vol.

II.

all

of creation in the Lotus.

the days of thy

life.

Henceforth

My word

is

may hap-

pledged thereto.

p. 172.

Buddha, the healing teacher. This fabulous Buddha removes suffering and lengthens life He is in fact but the symbol of these two ideas. He is assisted by a pair of medical Bodhisattvas, Yoh-tsang and His is in the Eastern of the Buddhist universe. Edkins. Yoh-wang. palace part Chinese Buddhism. Ch. 13. p. 235. (2)

Baishctji/cigiiru

These Tibetan words are

powerful charm against evil and ward off however, as popular in China as they are Tibet, where they are seen everywhere inscribed on pillars, walls etc. (3)

noxious influences. in

Eitel. (4)

There are

a

not,

Sanscrit-Chinese Dictionary, p. 87. The Lotus-flower is the symbol of the evolution of Buddhist worlds

from eternal cosmic matter. Chinese, p. 11.

Beal.

A

Catena of Buddhist Scriptures from the

— 279 — \

CHARM OR

"tt-l.

Kl

I

Ol

/

Here

Tl

HEART

HI,

(1).

Literal explanation of terms.

I.

jJj

I

EXCESSIVE THROBBING

\l\

Bear.

Luh-ting, the

six cyclic

gods Luh-ting.

Ts*ih-sing. the 7 stars in the constellation of the Great Together with the H cyclic gods, they counteract and destroy

~\^

demons

J

aE

in the world.

P'eng. friends,

order to expel the maleficent spirits,

who

The supreme Taoist

in

cause the disease.

Full reading of the

//.

text.

rest. .red. divinity hereby orders that health be

Let the six cyclic gods Luh-ting, stellation of the Great

Let these gods co-operate

associates.

Bear,

and

the seven

unite their

efforts,

stars

and

in

the con-

expel the evil

spirits that cause this disease.

See Vol II. p. 173. This charm is first pasted over the chest, thru (1) burnt, and the ashes mingled with wine, are administered to the patient. or another of the Taoirt jji. the "Pearly Emperor", (2)

Trinity.

Yuh-luvang 3? See Vol. II. p. 206. note

2.

— 280 — V

OHARM FOB EXPELLING TYPHOID FEVER

i>5.

charm comprises three

This

1°

distinct pacts.

Superscription.

Literal explanation of terms.

I.

Chen, employed here

Jjt

(I).

for

gg (Chen),

to

to

repress,

guard,

to protect.

^

Ts'tien, entirely, completely, perfectly.

IP?

Sheng, holy, sacred, divine.

|ff

Sheh, employed here

for

%

(Sheh), to pursue and seize,

to

help.

lull protection

ami divine help arc hereby granted. 2°

spell.

who preside over the volcanoes of the East approach. who control the noonday fiery chariot arrive. ferocious tigers, who escort the setting orb of the West,

1°

Let the spirits

2°

Let the spirits

3° Let the

The

advance.

Let the "god of

4°

Chen-'wu

fire", assistant of

\0L

^

(one of the

Immortal warriors), who presides over the North Pole, come thither. 5°

Let the Unicorn, that controls the central

and roast

(1)

(2)

the maleficent spirits

See Vol.

II.

who

fire

of the earth, arrive,

cause this disease

(3).

p. 174.

The names and titles of various gods are inscribed upon charms. By burning them, demons are most successfully caught, fettered, imprisoned, tortured, burned, roasted, killed and drowned. De Groot. The Religious Sys(2)

tem of China. (3)

produce cold patient. idea,

holds

chills,

are

all

these

demons? They

and have caused the

These are the

first

guilty wretches.

are of the kind that

shivering of the fever in the

Such

at least is the

popular caused by heat, from considering typhoid rather to be caused by a chill or cold, Shang-han-ping $$]$} (illness

which, it

Vol. VI. p. 1044.

One may ask who

caused by

far

real

fever as a disease

H

cold).

— 281 — 3°

I

Intimidating threats.

Literal explanation of terms

.

nC

Ki, to

remember,

H§,

Lung,

a

Jg

Kin, employed here for

tfh*

Chan,

tf]>

Sieh

dragon (here the dragon

malignant demons

.

to

Moh,

^ft

Ngoh,

7Jr

Chwang,

IT

f|[

of

fire

.

(Kin), careful, attentive, to heed.

to sunder, to cut in two. to behead.

•7^

,

to recollect.

wipe

(1).

clean, to obliterate, to dispel.

wickedness.

evil,

robustness, health.

x

peace, tranquillity, contentment.

~t£

Ngan,

^f$|

Ki, an occasion, an opportunity, a chance.

CHEST

HI.

(I).

Literal explanation of terms.

/.

ps*J

m.l.li:\l\

Shah,

divinities,

Pq

baleful,

known

Yill,

malignant, murderous.

as Ti-sliah

;hjj

^3).

Here the 72

f$, and enemies of

Buddha hereby

man.

Full reading of the

orders

text.

Wang-ling-kwan

JJ£

Hi

^,

assisted

the four heavenly kings, the spirits of the five directions,

36 auspicious stellar gods,

(1)

stellar

henceforth.

77.

the maleficent

that

j;ods,

T'ien-kang

demons who have caused

See Vol.

II.

p. 185.

This charm

is

^

jg,

to

by

and the

expel forthwith

this fever.

administered in a decoction of

ginger.

nowise surprise us in modern Buddhism. (Biography of gods and goddesses), that Wang-lingInian, though belonging to the Taoist pantheon, is also found at the entrance to Buddhist temples, where he acts as guardian, together with the four (2)

We

Such an order must

shall see in Part

demon (3)

in

II.

kings, or Maharajas.

See Vol.

III. p.

253, 273.

— 293 — N°

ANOTHER CHARM OR ALLAY 1\(; EVER HEAT

107.

I

I

This charm comprises two distinct and the other the incantation or spell.

parts, one the

(1

).

charm proper,

The charm proper. y\\

Tn

Shui-ti, the god

who

presides over water

;

also

known

Shui-kwan 7^ 'g", the ruler of the watery element. He third of the "Three Primordial Powers" recognized by Taoist as

sophy,

viz.,

is

the

philo-

heaven, earth and water, over each of which a special

deity presides.

The written charm is

vase,

is

burnt,

and over the ashes, placed

The Let the gods

who

spell.

preside over the Nine Rivers of the Universe

(2), and the rulers of the four great water-ways with snow, and cover the earth with hoar-frost.

be

carried

out

without delay.

Let the

"Three Rulers", the "Three Emperors" allav forthwith the heat which has caused

(1)

in a

pronounced the following- spell.

See Vol.

II.

p.

The Universe

the atmosphere

fill

Let these orders

"Three Principles", (3)

lend

assistance,

the

and

this fever.

180.

China, the Ancients knowing no other country. The (2) Nine Rivers are those whose course was regulated by Yii ^ (B.C. 2205-2197). Among them are the Yangtze, the Han, Wei, Tsi, Hwai and Loh rivers. See is

Legge's Classics. Vol. 111. p. 141 (The Tribute of Yii). These are the ancient legendary emperors of China, Fuh-hsi, Sheni3)

nung and Hwctng-ti.

In

subordinate divinities,

who

said to send

Taoist mythology, they represent also a triad of They are preside over heaven, earth and water.

down good and

Religion in China,

p. 115.

ill-fortune

— See

on men, and save the

also Vol.

III. p.

254.

lost.

Kdkins.

— 294 — V

108.

II

<

AIU1 FOB DISPELLING

AM) VWIIIV

9$)

tt Ch'ih-Hng,

3£

eeF

in

for

Chi, to arrest, to stop.

^

Ping, the ailment, the pain.

//.

stellar

Full reading of the

jj',

gods

a constellation

(3

.

text.

upon the live gods presiding over the the thunderbolt", and the 36 stellar gods, T'ien-kang

hereby

"Ministry of

H

T'ien-kang

Jr.

is

command.

the five spirits presiding over the thunderbolt (2)

Wu-leL

which Buddhists reckon 36 stars or

It

).

a special oiclci-, a divine

Kang, employed here

i"-,

I

Literal explanation of terms.

/.

/

(

SADNESS

enjoined

3^ jp, to restore the patient to health,

and

dispel

all

sadness and

anxiety which prey on his mind.

(i)

room (2) (3)

See Vol. It

is

II.

p.

1ST.

This

charm

is

first

then burnt, and the ashes steeped

affixed in the patient's bed-

in tea are

administered to him.

See on these thunder gods. Vol. p. 230, 237. note 3, 246. See Vol. 111. p. 253. Stellar j,'ods are efficacious in counteracting the III.

influence of evil stars, and protecting good folks.

— 295 — V

ANOTHER FEAR-DISPEMJNG CHARM

109.

I

^ TI

^

i*R

(I (I)

Literal explanation of terms.

.

Ch'ih-ling, a special order, a divine

neh-yun, dark,

black

command.

that

clouds,

sickness

is

and

calamity. ;ff

Shen, the human body, which comprises the four limbs,

m

Sze-chi

the

J&;

^

organs, Luh-fei

m

l^ei,

five

viscera,

Wu-ch'ang 3£

thunder, the spirits presiding over the

the thunderbolt"

M

JE Kang, employed

here for T'ien-kang

which Buddhists reckon 36

Kwei,

Jnt

the

six-

"Ministry of

(2).

7J< Iff Shui-sing-fu, the ministry over the planet Mercury (3).

in

and

]%-,

fffi.

II.

gods

^

jg, a constellation

stars or stellar gods

a ghost, a spectre, a

who

or

preside

(4).

demon.

Full reading of the

text.

hereby ordered to restore bodily health and peace of mind Let the gods who preside over the "Ministry of patient.

It is

to the

the thunderbolt'' and the planet Mercury, Shui-sing

with the 36

stellar

gods,

demons that have caused

T'ien-kang 3R

\\-

yfc

dispel

J|, together

all

malignant

this disease.

(1)

See Vol.

(2)

See on these thunder

(3)

In Taoist philosophy, the stars are regarded as the sublimated essen-

ces of things.

II.

The

p. 188.

gods..

Vol.

111.

p. 23d,

souls of the 5 elements rose

237

note

•' Tang-ming-liang,

,vC

Wen, homonym employed

acter of

Wen

name given

^

T'ai-shi

to

(I).

Literal explanation of terms.

J.

pi

AltDOMIW), 1V\I\S

Lei-lsu

f{f

a gale, a breeze.

ye (maleficent imps).

^c

Bip

(T ne

the

jjj|,

pains cease forthwith.

let all

for

command.

another

Wen ^,

Great Master

"god

who

of thunder",

first

char-

hears),

from

a

whom

this order emanates.

Full rending of the

//.

Powerful as thunder and wind maleficent

imps.

Signed by

Wen

thunderbolt

is

had

t'ai-shi

11.

(

p.

1

.»0.

When

(2)

!

ye

fi|j,

all

other remedies have failed, recourse

that

all

wonderful specific. have here a specimen of those charms that operate through awakens the idea of the -'god of thunder", and The word Wen

to this

allusion.

Hark

pains cease forthwith. the god who presides over the

enjoin

^ %

the present order.

(2).

See Vol.

(1)

hereby

I

is

text.

We

%

thus inspires a salutary terror.

— 298 — CHARM CURING FROM DIARRHOEA

112.

IV

Literal explanation of terms.

/.

^

(1).

employed here for P'U-hwa THen-tsun j& f£ the "healing Buddha, honoured of Heaven" 2 P'U,

^

;jgt,

.

first of

word "Om",

transliteration of the Tibetan

$t Ngan, Chinese

il

the magic formula

0m!

ma.ni padme,

hum!" Oh!

the jewel

of creation in the Lotus.

]$)

Ch'ih, an order, an Imperial mandate.

ZTl

t$£

§11

T'eu. the head, the ruler.

^

"fcr

San-kiao, the "three religions'".

Ts'ih-sing, the seven stars

Great Bear, which, under the control of

the constellation

in

Chen-WU 0L

]j£,

of the

counteract

the influence of malevolent demons. "jftf

ff&

Shah,

pursue and capture,

to

Show-pu,

iJX

to seize.

murderous ghosts; employed here

for

Ti-s/iafi

Jjjj

%k, malevolent demons, enemies of man. fiE

J2L

Yiu,

\£\

Suh-chu,

to

detain quickly, to imprison.

Forthwith.

Full reading of Ihe

//.

The "healing Buddha, honoured word, "Om". and orders in the name the ruler of the seven stars in seize

the

maleficent

the

of

text.

Heaven" utters the magic

of the "three

constellation

demons who have caused

religions", that

of the

this

Great

ailment,

Bear

and

imprison them forthwith.

bv-

(1)

See Vol.

(2)

In Sanscrit "Bhaishajyctguni

II.

p. 191.

Northern Buddhism.

He

is

Buddha",

a

fabulous being introduced

worshipped as a deity

who removes

suffering

and lengthens life, but is in fact only the symbol of those ideas. His birthday is on the 30"' of the ninth month. Edkins. Chinese Buddhism, p. 235.

— 299 — V

1

BUDDHIST CHARM FOR HASTENING DELIVERY

13.

/.

B

W

Heaven" I&i

I

>.

Literal explanation of terms.

^

P'u-fuh, employed here for P'u-hwa-fuh

P'u-hwa T'ien-tsun of

<

#

ft ?* ^c.

the

ft

%,

or

"healing Buddha, honoured

;2).

^H

Ch'i-san-yin, gnashing the teeth utters the three

IB

magic words.

PR

ffi

^Z.

B

WW

Yii-moh-lin, a magic formula.

San-kwan,

the "three rulers",

who

preside over heaven,

earth and water.

m

Yiu, from.

jff.

Wei,

a peak, a high

•> 3© Lllh-tao,

rugged rock.

the six paths of transmigration

help in bringing forth the child from its mother's

Full reading

//.

^

ft

^

and orders the "three great rulers" child from its mother's womb.

(1)

See Vol.

II.

"Ju-lcti

Buddha"

p.

192.

when

hastening delivery,

(the

rescue of the person

of

is

to

help

a special

in

li

Yu-moh-lin"

bringing

forth

,

the

Buddhist charm renowned for

difficult.

Prayers are addressed to

of the future), and

he comes personally to the

childbirth

Buddha

who

This

to

Heaven", P'u-hwa T'ien-

has uttered the magic formula

^,

i.e.,

oj the text.

The "healing Buddha, honoured tsun

(3),

womb.

is

invokes him.

See on this "healing Buddha". Vol. III. p. 298. (2) Buddhists hold that there are only 6 forms or In Sanscrit "6?«ri". (3) which of existence living beings can pass, viz: gods (De vas ), through ways

men, Asuras (demons), dwellers

in hell,

Pretax (hungry -hosts) and animals.

the Brahmanical system, Transmigration stocks and stones. Monier Williams. Buddhism, p. 121. is

not extended, as

in

to plants,

— 300 — V

I

I

WO

I.

/.

r

J'he

and

is

I

AM l-DII-IRH M

HER

Literal explanation of terms.

person suffering from

in

violent

to

prey

IHM»I.

delirium

internal

utters

agitation,

extravagant

ideas,

hence the charm

is

divided into three parts. 1°

^

Chen.

#f

Tsing.

tic

Ngan.

Jfi

Meng.

ffi

Chao.

The above

five

The

spell.

magic words are endowed with powerful

Inarticulate mutterings of the patient.

2°

4&

4ft

4ft

Hoh, hoh, hoh!

fl)

$j[i

m

Hsiang, hsiang, hsiang!

WH *

Ts'ao, ts'ao. tsao! 3° Efficacy of the

H%

Ling- powerful, efficacious.

:§H-

Chen, to repress, to restrain.

tK Hwo.

efficacy.

tire,

charm.

the internal fever which preys on the patient.

Full reading of the

//.

texi.

Through the magic formula "Chen-lsing-ngan-meng-chao", let the patient cease to mutter the extravagant words "Hoh-lwh-hok! Hsiang-hsiang-hsiang

!

Ts'ao-ts'ao-ts'ao !"

which preys on him he forthwith

allayed.

and

let

the internal fever

/fc^

Jf It

^ »J

*« N° 114

#&ikr

ft

I

#.

^ _fc.fc.-t

-A

— 30 — 1

V

CHARM FOR REDUCING

11-5.

OF THE MRUS OR BODY

FB

is

drawn up

in the

a deep pool,

and deep.

still

ffl?

Ch'eng,

/fJ/j

Hll, a lake, a large pool.

Lei, thunder,

*M TO

?Ks

J^

Chen-WU,

fe

form of an imprecation.

Lei, thunder, let the thunderbolt strike, extirpate.

SI Hung,

pi

(I).

Literal explanation of terms.

/.

This charm

S\VL;I,I,I\(,

"T* fife

let

the thunderbolt strike, blast.

Chung. Chao, at exact

Hsiien-Shih,

//.

to

Li, three maleficent stellar gods.

noon, in

full

mid-day.

dry up and eliminate.

Full reading of the

text.

Let the thunderbolt extirpate this morbid humour, deep as lake; Li,

who have

and eliminate

(1) It is

caused this ailment. all

See Vol.

a

the three maleficent stellar gods, Chung, Chao and

let it strike

Let the noonday sun

dry up

diseased germs of the patient's body.

II.

p.

104.

This charm

is

first

applied on the swollen part.

then burnt, and the ashes mingled with some beverage are given

to

sufferer.

10

the

— 302 — \

BUDDHIST CHARM FOR it RING SORE EYES

116.

Literal explanation of terms.

/.

i% Fuh,

the Chinese

% &) T

(1).

Ch'ih

"/>

JH Luh-sing,

pfj

^f Nan-teu,

name

of

Buddha.

(ling) hsia, orders,

prescribes.

the six stars or stellar gods.

South Pole. presiding over the

the Shah-kwei, murderous, malevolent demons. Here man. '$, and enemies of gods, known as Ti-shah

f$ j% 72 stellar fil

lij)

ij Fung-hsing,

jE Kang, employed in

to

obey,

to

here For T'ien-hang

which Buddhists reckon 36 stars or

Hf

carry out

commands.

^

a constellation

g,

stellar gods.

Lei, thunder, to strike with the thunderbolt.

7& Kwei,

maleficent demons.

Eastern) eve.

jfC

Tung, the

j?Ef

Si, the right (literally

$J9

Yen, obscured by a mist or vapour, dimmed.

left

(literally

Western' eve.

Here Yin-yang, the two great ''Powers of Nature". supposed to proceed from the Yang principle, and the

$H rS one eye

is

other from the Yin.

II.

Full reading of the

Buddha hereby orders the Nan-teu luh-sing

M

t&-

^

left

(1)

charm.

gods of the South Pole, expel the maleficent demons Ti-shah

six stellar

-^ j|, to

Let the auspicious stellar gods, T'ien-hang

troy the evil spirits,

the

if-

text.

who have

injured

one, thus affording perfect

right

eye

jf?,

also des-

and obscured

relief to both.

II. p. 195. The eyes are first rubbed with the written then burnt, and the ashes steeped in water are used for washing

See Vol. It is

the

%

the eye-lashes.

— 303 — V

117.

CHARM

l»ROII.( ||\(,

FROM MALEVOLENT GHOSTS.

Literal explanation of levins.

/.

J^C

Jjl

Feil-tui, a

3£

$

Wu-ying, employed here

grave-mound, a tumulus. for

|§|

(Ying), the

five

-rave-

yards, the coffins buried therein.

San-ying, the three graves.

JZ1

'S

P

Jeh, the auspicious day for the burial,

as

prescribed

bv

the rules of geomancy, or Fnng-shui J^ 7^.

S

M,

Fll-kwei, riches and honours, abundant happiness.

iH

i^C

Fen-tui, a graveyard.

^

jF,

T'ien-kang, a constellation,

the

36

stellar

gods who

grant riches.

Shah, malevolent ghosts, the 72 Ti-shah fy |$C, and enemies of man. f?&

stellar

Keng,

^

Yiu, forthwith.

@g

Lei, thunder, let the thunderbolt strike.

^Hj-

known

as

to change, to alter.

j|f

>H Kwei,

gods,

the ghost, the spectre.

Hstieh, to wipe out, to avenge a disgrace, an insult.

//.

Full reading of the

text.

The family grave-mounds, with the three

or five coffins

buried

there on an auspicious day, thus assuring abundant happiness to the dead, were formerly protected by the 36 stellar gods T'ien-kang but at present one of the malevolent spirits, Ti-s/ia/i j:^ ^C, has jjr, Let the regular order be established, and let invaded the enclosure.

^

the thunderbolt strike the

evil spectre

that has caused

this trouble.

— 304 — V

CHARM CURING FROM \\

IN.

I

I

\k\OW \

OK EXTRAORDINARY DISEASE Literal explanation of terms.

/.

%

/

7$)

(1).

f

a special order,

Ch'ihling,

an Imperial command.

Sze-ta Kung-ts'aO, the lour elemental genii presiding" over the seasons, months, days and hours (2).

for

|J9

^w S/

/V

3tP

]l|

Pah-kwa,

the eight diagrams, employed by the Chinese

purposes of divination and geomancy

Fei-shen, vicious, unruly demons.

•4\-

Wfy

3p£

Yun, dwelling

03

Yiu, henceforth.

'fjf

Lei, thunder,

Kwei,

W.

in

let

the clouds..

the thunderbolt strike.

a spectre, a ghost.

Jf-

Ch'eh, Joh. Tuh, three malevolent stellar gods.

Full reading of the

II.

The four genii

of

the

year are

through the magic power of the the unruly bolt

crush

(3).

the

hereby

ordered

to

discover,

eight diagrams, Pah-kwa

demons hidden amidst the forthwith

text.

clouds,

and

malevolent stellar gods

let

A

if»,

the thunder-

Ch'eh,

Joh and

Tuh, who have caused this disease.

(1)

Sec Vol.

II.

medical nostrums on

p.

a

When

Chinese quacks have exhausted all their poor patient, recourse is hud at last to this wonderful 197.

specific. (2)

and

See Vol.

111.

p. 270.

Also Part

II.

Ch. V.

art. 7,

where these gods

their functions are described. (3)

See Vol.

II.

p. 223.

note

ly— Vol.

111. p.

273, 276, 284.

¥tk*t%

N° 118

& 4

J3-

— 305 — X

CHARM OR STOPPING

119.

I

FROM THE NOSE

(

|

Ul

I

I

M\\

Ta, great, wonderful.

M@

3^

to order, to

command.

a peerless, an all-powerful

Full reading of the

This genuine charm hereby orders,

and the "Three Pure Ones",

erratic spirits

hold gods

Such

is

who

the

to life.

to

name

repress and so that

Let the

demons who have caused

"three

the

of

expel

the

the house-

"Three Printhis

disease.

the order contained in this all-powerful charm, whose efficacy

so great that

it

See Vol.

II.

(1)

the

peace and happiness.

maleficent

thedead

text.

preside over the four comets,

may maintain

ciples" slay

is

in

charm.

to restore

K'i-szehwui-sheng,able

//.

religions"

(3).

to slay.

/

ffi

'Three Principles"

can restore the dead p. 206.

This charm

to life.

is

given out in the

name

of the

"Three religions", the "Three Pure Ones", and the "Three Principles", hence its

all-powerfulness. (2)

See Vol.

III. p.

261,

where the names

of these gods are found, and

their functions described. (3)

See Vol.

III. p.

236. note 2: also p. 254. note

2.

— \

itis.

haiui rm:si;it\

<

OF

XSTROKi:

mi:

1:1

1

i:<

is

(I).

I 1

R'

Tsai-tz'e.

^V.

ltL

vpfl

Hung,

a

Wang-ling-kwan, is

Taoist god

pi).

here.

stunning noise.

the rumbling of carriages, a

the lashing which

(2).

command.

Ch'ih-ling, to order, to

^TT

^/J

i«oti

the "Three Principles*'

7C San-yuen,

.

i

San-kiao, the "three religions".

^C

—

SI

i\