Dore, Henry - Research Into Chinese Superstitions Vol 4

&SSS&EC INTO

CHINESE

SUPERSTITIONS

in

m o rCO = =

CD

By Henry

Dor6, S.J.

in

CO

TRANSLATED FROM THE FRENCH WITH NOTES, HISTORICAL AND EXPLANATORY

By M.

Kennelly, S.J.

First

Part

SUPERSTITIOUS PRACTICES Profusely illustrated

Vol.

IV

T'USEWEI PRINTING PRESS Shanghai

1917

RESE ARC INTO

CHINESE

SUPERSTITIONS

By Henry Dore, w», 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 827, a

B.(

(6)

them

Williams.

woman

Dictionary of the Chinese Language. questioned the tortoise-shell as to whether her

husband would return or not. 1

sold

;

"

:

'

1

"" a1

reeds h)

The

"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. have

My

I

\

i:

lation.

Vol,

I

266).

— XI — chosen because while

vault,

back bore a fanciful

its

its flat

inferior

resemblance to the heavenly

represented the

part

horizon

To

(1).

prepare them for their divining function, the Grand Recorder, Ta-shi had them smeared over with blood in the first month of winter j£

^

,

This was a religious ceremony and a kind of consecration

(2).

The diviner held the

(3).

with his face turned

tortoise-shell in his arms,

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

was taken

shell

As the ink dried up, cracks and

applied beneath.

and

part covered with ink

off,

fire

were formed,

lines

thus indicating" events, and portending whether they would turn out or

favourably

to

of

the

for

unfavourably

Divination

inquirer.

by the

2000 years. About 300 B.C., the key the interpretation was lost, and the method abandoned for that lasted for over

tortoise-shell

the

Pah-hwa

"Eight diagrams",

/\

acquired great vogue both at the Court and

Divination by the milfoil of divination

was

called

was

tion by its stems

Chu

called

— The ^

Wieger.

Li-ki if IE, or Record of Rites.

proceedings of the Government). Vol. Mencius. Book 1. Parti, ch (3)

Li-ki

(4)

Divina-

to manifest.

meaning

(5).

method

The plant seems

(7), to forecast.

Histoire des Croyances Religieuses en Chine p. 71-72.

(1)

(2)

ceremony took

henceforward

the people

among

plant employed for this

(6),

Ski |g

which

j|j»,

I.

Book IV. Yueh-ling p. 298.

7 £ 4.

ft

of the

also

Ki-tu

on the face the 12 signs of the zodiac; the

senses (sight, hearing, taste, smell and touch) are represented by

the Three Great Powers of Nature (heaven, earth and man),

heavenly stems and the 12 earthly branches

The

live

wood, water,

fingers of the

and

fire

hand represent the "five elements or the

earth),

"Book of Changes ", Yih-king J£ These symbols are the following:

The

(1

into the

Ifivcti-ho

Hungtseh

}{£

;ii]"

runs

j$ hike.

j\\,

in

North

~ who murdered the Emperor Eul-ski H\

,

.

diviner takes three coins and

The

puts

them

into

a

tortoise-

he empties them on the

ground, then

shaking them once or twice, examines whether they have the obverse or reverse

side

in

shell (3); after

upwards,

side on

The

order to forecast thereby a lucky or unlucky fortune.

which characters are written

is

the

The former corresponds

to

the

the other the reverse.

and

obverse,

Yang

or

Jl§,

active principle in Nature, happiness, good fortune, luck; the latter

denotes the Yin |^, or passive principle, hence misfortune,

ill-luck,

evil.

The following are

The three coins

1°

the coins

is

(

hung

Two

3°

toss

Kino

called

The three coins

2° called

the combinations wliich

called

is

A

I

o ,*

1§[,

take place:

the obverse side upwards.

fall

^, and fall

may

denotes good-luck, happiness.

the reverse side upwards.

and denotes

This toss of

This toss

have the obverse upwards, and one downwards.

Tan ^L to

,

and

is

misfortune.

ill-luck,

This

interpreted as middling, second-rate.

is

reckon, to see

what the

issue will be, to divine. Williams.

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

\

m.i\

fortunes

T'ang II.

p.

l,i',

336.

p

divination in

be consulted by those I

he cash

dynasty

who

commonly used

AD.

this

prefer this are a

manner have shops, where method

certain

of ascertaining their kind coined during the

620-907). Doolittle. Social Life of the Chinese.

Vol.

Fig.

Tirant les sorts au

moyen de

Fortune-telLing after the

156

la divination

method of

de

Wen-wang

Wen Wang.

— 341 — Two

4°

toss

have the reverse upwards, and one downwards. Ts'eh

is called

and

^,

is

This

interpreted almost bad, only a poor

chance.

Some

method

fortune-tellers adopt a contrary

call the side of the

and the other the obverse

The coins

to the above,

and

coin on which characters are written the reverse, (1).

down

are tossed

six times,

and their

relative positions

examined and noted each time.

A

tolerable

An

good throw, Tan,

One

classed as

is

almost bad one, Ts'eh,

,,

,,

Yang

$^.

Yin

[5j§J.

good chance, Kiao, changes Yin into Yang [^ [^. One of bad chance, Chung, changes Yang into Yin [£|. of

^

Each one

of these results is then referred to

ponding trigrams

^

by Fuh-hsi f£

invented

comparison, the fortune-teller forecasts the

one of the corres(2),

good or

and evil

from

the

destiny of

persons.

Chinese writers

method

with much wit and judgment the above

criticize

The following

of fortune-telling.

are a few specimens culled

from their works.

"The uppermost.

coins

This

on

fall

is all

the

ground the

reverse, or

How

mere chance.

obverse side

can a person of sound

reason logically infer from such hazard that one's destiny will be infallibly lucky or unlucky?'

some

"Moreover, According

of

1

these

quacks

to the ones, the reverse side

according to the others

denotes

it

upwards,

Yin

operations of these fortune-tellers the

follow

|S|£.

same

If

(1)

(2)

~$£

3£

methods.

Fang

we submit

to

|^:

the

of the

two

is

right?"

multiplied the eight original diagrams,

(3)

#

3x =# Kdi-yu-ts'ung-k'ao $% See Vol. IV. p. 333, where these trigrams are enumerated and their

various combinations described. 3)

denotes

case, one will forecast a

happy destiny, the other an unhappy one. Which

"Wen-wang

opposite

See Vol.

I.

p.

131, note

3.— Vol.

II.

p. 223.

— 342 — Pah-kwa

A

if

invented by Fuh-hsi

(1),

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

(2),

and

upon such

it is

good or

evil

of

is

a sorry basis that

"To shake ground that

is

The whole comes

destiny of persons.

fortune-teller speaks rashly,

soothsayers forecast the

saying that the

to

and makes mere groundless

coins in a tortoise-shell, and toss

assertions'".

them out on the

whether they will fall on the obverse or reverse, all but childish play, and will never convince any serious person to see

that one

The

may draw

therefrom a happy or

"Historical

ancient emperors

Annals"

evil

"in

say:

horoscope".

cases

of

perplexity,

the

consulted their ministers and

reflected first of all,

the people, and then sought the opinion of diviners".

"This shows that

in important matters of State,

rulers pondered deeply, and before promulgating consulted with their advisers and the people;

these ancient

officially their if

the}-

laws,

suspected

opposition on the part of the latter, they pretended to have recourse to soothsayers in

order to impart more weight to imperial author-

ity".

We buted to

201, 273, (2)

Fung Mung-cheng

See Vol.

(1)

^

read in the "Treasure of Wisdom"', Chi-hwai

27(1,

II.

^

)jijj(,

p. 223, their origin

that the renowned

and use

in divination.

attri-

Commander

—

Vol.

III. p.

284, 304, 320.

The mystic symbols

ted to Fuh-hsi

$|

'||f,

$H

of the Yih-King. or Pah-kwct

(B.C. 2952-2837).

The

text,

composed

A

Sj>,

are attribu-

of 04 short essays

%

th cen3E (12 enigmatically and symbolically expressed, is due to Wen-ivang His son Tan known as J3 of the Duke B.C.). tury (later Choiv-kung jg £•, (how) added observations on the strokes in each figure. The work of these

two I

is

called the

Chow-Yih

/fl

%, or Book

of

Changes of the Chow dynasty.

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),

dynasty, Peh-Sung

who

^

4b

A D -

(

the

in

lived

-

time of the Northern

960-1127),

was ordered

to

Sung attack

^

Before engaging in battle with ~^j. $| the enemy, he took a handful of coins, somewhat about a hundred, the rebel

Nung Chi-kao

and shouted vehemently in presence of his troops: "if fall

the obverse side upwards,

may

all

be ours"!

victory

these coins

He then

cast

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.

and found that characters were written on both had been carefully prepared by Ti-ts'ing encourage his

(1)

Died

officers

AD.

1057.

and men

A

ffc

^

sides.

The

trick

himself in order to

11

(2).

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 he about rebels. Later 25 battles against 1054, on, entirely suppressed the

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)

Jfc jfe. This dynasty Kin or Golden Tartars seized

Sung dynasty, Sung-shi

ruled China from A.D. 960 to 1280. In 1127, the

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.

The dynasty soon

after ended,

and was succeeded by that of the Mongols.

— 344 — ARTICLE

IV.

SELECTING FORTUNATE OR LUCKY DAIS. Luh-jen-k'o

^

^

f£

(1).

Divination by means of the six cyclic characters.

I.

This method of Chinese divination

is

by combining

practised

each of the "ten heavenly stems", Shih-t'ien-kan

~

^

-f-

=

•

p, with the

"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.

"stems" joined with six of the "branches" form six combinations. Hence comes the name "divining by means of the six jen",

of the

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

sexagenary cycle

Why

is

in order to

formed reason,

^f>,

Luh-shih-h'wa-kiah

-£;

-J-

jfe

or

E|3,

the

(2).

the cyclic character Jen f£ selected, rather than another, denominate this combination ? It is because Heaven

"Wafer", denoted by the character Jen

at first it

Ep

jfe

represents

the

primordial

matter, the very origin of things, that

The following method wooden tub.

with

foundation

is

is

For this

mundane

adopted in forecasting the future.

each hole one of the twelve cyclic characters ball,

f£. all

water.

twelve holes pierced in

then takes a small red

of

and

rolls it

till

it,

is

is

The operator

written.

it falls

A

Beside

selected.

into

one of the

holes.

(1)

K'o

ffl,

to reckon, to calculate, to see

the ninth of the ten stems.

It

is

what the issue

will be.

i

is a book of magic Luh-jen /^ respecting lucky days. the Chinese of Dictionary Language.

water.

J

rated

See Vol. ;in

are prepared

(2).

done by writing on them the

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.

ten cyclic characters:

^

On

each

slip

"great

following:

are also felicity,

unbounded happiness, middling chance,

exceedingly good, fairly good, bad"

A

1

,

etc.

reference-book, containing a hundred pages,

vided, each page bearing a slips.

some pithy sentences, as the

written

On

each sheet

is

likewise pro-

is

number corresponding with

inscribed a short stanza

(3),

that of the

describing the

human life: prosperity or misfortune, honours, These verses are sometimes ambiguous, and then

various conditions of riches or poverty.

an explanation is annexed, designed to help the applicant as to he must understand and interpret the oracular saying.

a

how

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

idol (4), until a slip falls to the

He now

rises

the corresponding (1)

ground.

from his knees, picks up the slip, and refers to number in the book prepared for the purpose.

|g Ts'ien, a bamboo-slip used for drawing lots, a lot on

which names

or characters are written. Williams. Dictionary of the Chinese Language. (2)

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. -

Doolittle. Social Life of the Chinese. Vol. (3)

It is

said that

II.

p. 109.

most of these stanzas were originally presented as

thank-offerings to the god or goddess worshipped in each particular temple. Doolittle. loc. cit. (4)

The

lots are

drawn before some

idol in a public

affirmed, in a private dwelling-house. Doolittle. loc.

cit.

temple; never,

it is

— 350 — Here he reads the stanza which discloses or evil fortune.

prognosticates a good

If

to

him the

future,

drawn

the lot has been

and for

the purpose of finding a remedy for a sick person, the same sheet indicates the medicine, which will infallibly restore him to health (1).

Ten

Instead of bamboo-slips, copper cash are sometimes used.

marked with vermilion, are placed in a bamboo tube; the applicant then shakes them with the two hands,

of these, one of

which

is

until the coloured cash falls to the ground.

This operation

is

repeated

twice.

the coloured cash falls out

If

this is interpreted as equivalent to

first in

each of the two operations,

Kiah-kiah

Ep

E|3

the coloured cash comes out second at the

11

,

or

number

1.

and third in

first,

the second toss, then the series of the cyclic characters are consulted.

The second

of these is

Yih £,, and the third Ping

ptj.

The applicant

has therefore obtained the number 13.

By in the

referring to the book above described, the

as

found

is

corresponding page.

Such for

answer

the

is

drawing

method followed nowadays, when

a person

applies

lots (2).

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

ascertain the future.

whole theory that underlies this peculiar method

of divination.

— "'How

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

corresponding

(1)

slips.

The objects

of a person who has adapted them to the Moreover, these slips are cast out of the tube

work

the

in

regard to which the Chinese are accustomed to

make

inquiries arc various, such as recovery from sickness, birth of male children,

success Doolittle. (2)

in

trade,

literary

pursuits, and

Social Life of the Chinese.

Ling-t8'ien-shu

'

ft

,':.

Vol.

or Book

the attainment of fame or office. II. ('

p. 106.

Mystic Divination.

— 351 — :by

the application of physical force, and have no choice of remaining

inside or being" cast on the ground".

— "It

quite true that the slips, the stanzas, and

is

the

accom-

panying explanations exert little influence, but the gods speak through them, and thus disclose to men their intentions and wishes.

The

slips

and reference-book are but the means whereby the divinity

reveals to us its will" (1).

— "Well!

us grant what you say for the moment.

let

It

would

then follow that whenever you carry out the directions given, you will infallibly obtain happiness, and never meet with misfortune.

none would ever require any foresight, or taking

In such a case,

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

the patient the medicine

prescribed by the reference-book, and he will infallibly be restored to

health.

One should even appeal

in a word,

to

lots

in

all

the important

and follow exactly the directions prescribed by them

affairs of life (2),

we should

bow

all

to

;

the decisions of these cunning-

operators, and depend on them, as a blind man depends on the

person

who

leads

him about".

— "If we have

not ever}r certainty about future events,

at least the hopes that in is

the custom

of the

many

cases the gods will

we have

protect us.

country to consult them, so we

follow'

It

the

beaten track and do as others do".

(1)

The Chinese

profess to believe that the gods will indicate the con-

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

sufficient reason for

shaping one's conduct and business accordingly.

Doolittle. Social Life of the Chinese. Vol.

the will of the gods). Appeal to the lot (2)

and

its

decisions final.

trivial questions.

is

They

a very

II.

p. 106

common

resort to

it

(Methods of ascertaining

practice

to decide

among

the Chinese,

important as well as very

Doolittle. Social Life of the Chinese.

Vol.

II.

p. 384.

— 352 — The annexed method

of divination is practised.

by drawing

(1)

illustration will

Ch

l

lots", Ck'eu-ts'ien

eu

#,

to take out

J$\

exhibit to the Reader It is §||

commonly

called

this

"divining

(1).

with the hand, to draw as a

Dictionary of the Chinese Language.

how

lot.

Williams.

Fig.

158

,£&

— Tirant les fiches divinatoires.

Drawing

lots before the

altar of the temple-god.

— 353 — ARTICLE

VI.

DIVINATION BY THROWING B \>IBOO-IU.OCKS. Chih-kiao pei-kiao |$ $£ This method

meaning purpose In halves,

draw

to is

divination

of lots.

known

The kind

was used.

is

is

glass

of

it

"Pwh-fcwa"

called

h

an oyster-shell.

%

an

two

into

lengthwise

made of wood or Some also are made This divining

j£, a cup-shaped or concave block,

oyster-shell

and resembles

wine-

a

(2).

The person, who wishes to make inquiries through this method divination, throws down the above utensil before the idol, and

then examines whether the plane or oval surface of both parts both plane surfaces turn up

upwards or downwards. the answer is in the negative, or Yin If

the answer

is in

[^;

the affirmative, or Yang

if

falls

when thrown,

both convex sides are up,

|^|;

if

the

flat

surface of

upwards, and the other downwards, the answer is regarded Sheng %fc or Sheng-kwa J$£ =£\>, superior, best, most propitious.

one as

ih

are

purpose into two halves.

called Pei-kiao

hollow like

split

blocks

these

Nowadays

of buffalo-horn, split for the

because

(1).

of hemispherical block used for the

an oyster-shell,

in close imitation of

instrument

3t£

as Kiao j£.

ancient times,

bamboo,

also

is

%

is

(1)

Chili

J!K,

to

throw down.

Kiao

g£,

hemispherical blocks thrown on

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)

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

and ler

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

5

— 354 — The blocks

are

thrown three times on the ground, and the prognostic,

favourable or unfavourable,

The character Kiao is

purposes,

to instruct,

$£>,

in

pronounced

thus obtained.

meaning a bamboo-block for divining the same manner as Kiao ^r, to teach,

hence the answers given are considered as coming from

who

the gods,

is

use these means for instructing mortals.

At the present day, common bamboo-tree.

This

is

folks generally use the root of the

usually about an inch in diameter, and from

The

three to five inches long.

instrument made therefrom

is

root

two, and the divining

split in

is

called T'iao ^5"

ground three times, and the forecast made

(1).

in

It is

cast

on the

the same manner

as

described above. In a book,

for

prepared

specially

purposes of divination, are

found the answers resulting from the various combinations of the three characters:

Yang, Yin, Sheng

will exhibit to the

The following

Sheng, sheng, sheng

fffi

)Jf

j§

Sheng, sheng, yang

ffi

$£

%

sheng

|$§

jp

Jjf

Sheng, yang,

sheng

f§

%

f§

Yang,

yin,

yin

%

|g|

|S|

Yin,

yang,

yang

|S|

After each of these

sheng,

groups

then a poetical

;

[^ $%.

table

Reader these curious combinations:

Yang,

vourable

|5J^

is

|SJ|

%

found a note, favourable or unfa-

stanza, accompanied by

prescribing what must be done

or avoided

undertaking, sets out on a journey...

when one

a

commentary, on some

starts

etc.

— Whether these

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

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.

own

use, in

Doolittle.

Heathen families have generally one

making inquiries before household gods and ancestral

Social Life of the Chinese.

Vol.

II.

p.

108.

for their

tablets.

Fig.

159

Jeter les sorts.

Divining by means of bamboo blocks.

— 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

(1)

(2),

— We is

the

is

con-

and so we inquire no further.

The stanza

of poetry corresponding to the

sidered to be the oracle of the god.

If

the

meaning

number is

of the lot

propitious,

it is

judged

that the matter referred to the god will terminate favourably. Doolittle. Social Life of the Chinese. Vol.

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 (2)

There

is

precedent are there more powerful than law or right. Doolittle.

loc. cit. p. 411.

— 356 — ARTICLE

VII.

DIVINATION BY DISSI.C -TlXCi WRITTEN CHARACTERS. Ts'eh-tze

^

$ij

(1).

This method of divination consists in dissecting or writing out

composed, and with these elements making one or several new words, which have separately the distinct parts of which a character

is

a different meaning from the original.

The work known

1

Annals of Ancient Shantung" $fjj says that the custom of (2),

as "Dynastic

,

Lang-ya tai-sui-pien $$ gfjj f^ jf£ decomposing, and in somewise dissecting through where it Chi

JJ2,

passage

is

stated that the character

to halt, to stop;

We chwan

Kwo

and

Wu

]j^ is

originated

Tso-chwan composed

of

^

-^

(3),

two parts

:

a spear, a lance.

-\£,

Kung-sun Shun", Kung-sun ShuhA.D. 23, under the Western Han

read in the "Annals of

£

|£

j$t

that

f$,

dynasty, Si-Han "g

in

Q ^

Kung-sun Shuli proclaimed himself Emperor of Shuh !§jj.

(1)

characters,

"Tso's Commentary",

of

a

Ts'eh-tze

jjjl]

i||,

^,

jljc

Having

and

(4) revolted,

fixed

his Capital

and recombine the parts in new Dictionary of the Chinese Language. the Principality of Lang-ya, an ancient name

to dissect characters

senses, as fortune-tellers do. Williams. (2)

for the

Lang-ya-kiin ty{ t$ ^5, Eastern part of Shantung

Williams, (.'-*)

^Tf*

jfj

Jjr,

including Ts'ing-chow-fu ff

H]

)ff.

loc. cit.

An

Autumn Annals", Ch'itn-ts'iu from B.C. 722-484, written by Confucius), and called Tso-chwan ^£ f^ Tso's narrative

amplification of the "Spring and

(History of the State of

made by Tso K'iu-ming

''{_

Lu

Iff,

$J,

#

,

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

or commentary. |

[fC|

the

title

of the

"While Emperor",

invested Ch'eng-tu dX

His head was cut

off

ftp,

his Capital,

and sent

to

Peh-ti

g

ifr.

In

36, the

Han

Generals

and he died wounded during a

Loh-yang



CO 01

3

.s CO CO

Si

O «

i

,

v

fm

-=

Yf«i,J*

— 357 — at

Ch'eng-tu

he saw in a dream a person

^,

jj£

A

Pah-sze tze-hsi shih-eul wei-k'i

+

Z* -p -^

who

.H 3U

said '^]

to.

him

:

(!)•

"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

and had himself proclaimed Emperor under the

$ M

title

of Ch'eng-kia

'2).

During the

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

Eastern

saw three

ripe ears of corn

upon the cross-beam

of a palace

;

waking

up he grasped them eagerly, but they escaped out of his hand. asked Kwoli-ho

^Jf

;f]$

matter.

Kwoli-ho

saying:

"the palace

denote the rich

his assistant official,

,

He

what he thought on the

rising up from

^,

table, congratulated him, Emperor, and the ears of corn emoluments which His Majesty bestows on all his j||5

is

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. Shi the character the of the least about (to lose favour); meaning officials.

^

for this

same character the

of

position

which you

word Chih

shall be

The Intendant

^

Yang-liu not

know

#j],

77\co 7}^ (grain, corn),

^,

official

enters

the com-

into

rank and perquisites with

awarded". of Circuit, Cliao

in the province of

exactly the time

when

Yun-sung |§ ^g ^, Kiangsu ]£

jlft,

a native of

writes;

"we do

divination by dissecting characters

began, but the two facts related above, concerning Kung-sun Shuh and Ts'ai-meu jr£, have much helped to establish the JTJU

^

Q ^

The

(1)

$?.

The

Shih-eul wei-h'i

means (2)

Pah

characters

characters Tze -+*

JH

^

-f-

;H#

A

and

signifies

are the

component parts of Kung make up Sun Jg. The phrase "after; twelve days". The whole sentence .Sec

J.\

and Hsi j£ go

to

therefore: "after twelve days Kurig'-dtini

Annals of "Kung-sun Shuh'

,

-&•

Kiing-suii

{% will be an emperor".

Shuh-chwan

£• j$ 3$ f#.

— 358 — custom.

nobody made a

at that time,

However,

practice of

special

the art".

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^

j§j

^

him

^p, desiring to crush the rebel Li-kao

scheme and besought

his

to write a few

characters

characters Pen

Jfc

(North) and Ts'ien

priest took the character Ts'ien

the character Peh

^f-

^

requested

He wrote down (one thousand).

and placed

=f-,

proposed to

(1),

it

in

him

the two

The Taoist

the

midst of

Kwai 3jE, adding' forthrush on him head foremost, butt

thus making the word

^,

with "Kvcai-kioh]'

Ts'ui

his advice.

on the dust.

^^

3jE

that

ft],

is,

him with the horns. the time

In

method to.

of the

divine and

%

Sung

of dissecting characters

was

the destiny by

tell

dynasty (A.D.

960-1280),

called Siang-tze

^ ^,

means

this

to select,

of characters.

^

During the reign of Hwei-tsung EIJ], It dilates Tso-chwan ~£ \%. especially on contemporary events Commentary",

^

necessary to throw light on the original chronicle. Literature, p. 2)

One

history of his

Wylie. Notes on Chinese

R.

of the

Five Classics, actually written

native State of f.n

Chinese Literature

.||,

by Confucius, being a Notes on from B.C. 722-484. Wylie.

p. 6

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. (3j

H£, a

— 392 — The "Record

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°.

time of the

dynasty

Chow

^

on

1766),

the

J

noon.

at

black for mourning, and burials

adopted

contrary,

were carried out in the evening

The "Commentaries

mourning colour was white, and The Hsia dynasty (B.C. 2205-

the

1766-1122),

(B.C.

burials were performed

of

(2).

Cheng", Cheng-chu

ff|$

and

that burial ceremonies

reference to the above,

^

remark

(3),

rites

in

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

entitled

"Amplification of the Spring and

^^

Annals'", Ck'un-ts'iu-chwan

document

Tze-ch'atn

^f-

A

Record of Rites.

(1)

to

:

Choio

^

(4),

Minister of the Feudal State of Cheng

book of very early origin, and by some attributed W'u Wang jfv; 3E, founder of the Chow

brother of

£-. Kung The doctrine contained ,/gj

dynasty.

fs|.,

Autumn

furnishes us another important

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)

Under the Yin %x dynasty, they preferred what was white. Under the Choiv dynasty, they preferred what was red. On occasions of mourning, they

JSI

coffined the

sunrise

at

body

with black manes and of Rites. 3)

Vol.

Cheng

I.

f|>,

.Northern part of

names I

of

p.

tails,

;

for the business of war, they

and

their victims

were

red.

Li-ki

H

%^ or Record

Legge's translation.

120.

an important Feudal State B.C. 774-500.

Honan

used red horses

}5f

p£j,

and had

18 princes are recorded.

for its Capital

Williams.

It

occupied the

Cheng-chow

J||$

#|.

The

Dictionary of the Chinese

.anguage. (4)

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

B.C. 584-571

,

and disorder prevailed.

ment immediately years, so threat

set

His virtues and wisdom were so great that improveWhen he had governed the State during three

in.

W as

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. articles

Chinese Reader's Manual,

p. 22J.

— 393 — and

fU$,

dian of the the

-fa

were performing the funeral

(1), f§]

The lodge

^.

across

the

ground. By and the burial could take place

shortened,

of the guar-

way leading

direct

removing the house, the road would be

burial

standing,

7^

Duke Kien, Kien-kung tomb happened to lie

of

ceremony to

^

Tze T'ai-shuh

would

it

be

necessary

in the forenoon

if left

;

way round, and the Tze-ch'an /§i would

go a long

to

^

burial could not be performed before noon.

not have the house of the guardian removed, and preferred waiting

noon

till

wait

till

^

-j^

^, made not

noon,

will

be

obliged

ceremony,

"since they are

all

to

willing

remark

a

later?"

depart to

may

assist,

in

of the youthful heir,

even

All

the literati hold that Tze-ch'an

the knowledge of the rites.

ceremony,

at

least

Now,

^

there

rfe

is

wise

these

people

external circumstances

^

noon, there

replied:

is

nothing

of

burial took place at noon.

was thoroutrhlv versed

in

nothing so important as a

in the eyes of the

have overlooked

why

Thus the lodge

Chinese;

happiness or misfortune were attached to such a day could

we

assist at the

anywise offend the people;

was nut removed, and the

guardian

who

Tze-ch'an -^ at

"if

him, saying:

not the burial take place at that hour?"

the

burial

to

the Feudal Princes,

which can inconvenience them, or then

The uncle

carry out the burial.

to

Tze T'ai-shuh

it,

if,

therefore,

and hour, how

and considered only

?

Moreover, in the"Questions of Tseng-tie'' ^xeng-tze-wen^t^fvl^, T'ai-shuh j\ $[, the senior of the younger uncles of the heir appar-

(1)

Williams.

ent.

Dictionary of the Chinese Language.

Tseng-tze $*

(2)

^f-,

disciples of Confucius,

master's death. ^;

^,

P3 @E,

5p !&•

or of

A portion

Tseng the Philosopher, B.C. 506. ne of the chief whose doctrines he became the expositor after his

of the Classic entitled the "Great Learning'

,

l"a-hsioh

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

is

attributed to him.

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

that

her

call,

she

bit

announced the

death of his parents,

Mayers.

a sympathetic twinge of pain at once and hent his steps homeward. After the he youth, he heard the rites of mourning. whenever wept

her finger, whereupon

fact to the hi'

Chinese Reader's Manual,

p.

223.

10

— 394 — we read

that

if

was

to

the bier

the burial

ground

^

Tsang-shu take

ally

K'ien

^,

the

third

a burial,

the

place

Ken

J|,

A

the

and

bv

third

of a grave.

—

numerous descendants

grave,

site of a

such

the rites.

to

is

about the hour

In tine,

is

according

This

the

fortune of a

grave: or

extinction

tin'

is

thoroughly refuted.

that a long or short

here

life

of the family, are

and the

for a burial

site

the general belief entertained by the

is

found

words,

following

^

"eight diagrams",

that

Confucius refuted long ago this superstitious view

Chinese people.

Hsiao-king

the

^,

vitally connected with the choice of the day

ancestral

to

characters

mystic

That the honour and

1"

below,

the

the

of

this superstition

family

by

the

Mourning',

of

the burial day should not be selected.

depend on the

of an

when

;

be auspicious, should gener-

to

denoted

first

argument whereby site

order

in

hours

custom quite contrary

Classics,

The

"Thesaurus

invented by Fuhsi f^

$|> (2),

of midnight, a to

side of the road

left

view put forward in the

at

j^£.

Pah-kwa

the

(1).

we adopt the

If

down on

be laid

over, the procession should then re-start and advance

was

eclipse

an eclipse of the sun should happen during a funeral,

(3).

j|g

"It

is

in

by

"Classic of Filial

the

leading

a

virtuous

life,

Piety",

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.

that your

(f

This was the opinion of Lao-tze % -^ as we find in the "Record of was §£: "Confucius said, formerly along with Lao-tan,

)

Kites",

Li-ki

assisting at a

I

flfj

burial

in

when we had got to the the book-name me: K'ii

village of Hsiang, and

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

Li-ki

let

we

again

jjHH

will

?,£•

(2)

us wail and wait

proceed.

tze

FT ir,

till

said

the eclipse pass away.

that

Questions of Tseng-tze,

See Vol.

geomancy. — Vol. (.'<

Me

II.

p.

223. note

I.

this

Vol.

was the I.

p

339.

rule.

When

it

is

light

Record of Rites.

Legge's translation. in divination and

Their origin and use

IM. p. 27;i, 276, 284, 320.

Said to be

a

recorded

contains 18 chapters.

conversation between Confucius ami his disciple TsengIt another disciple whose name is not preserved.

by

W'vlie.

Notes on Chinese Literature

p.

8.

— 395 — But how can one enjoy such honours permanently ? By making daily benevolence, and bestowing favours on others, so that

progress in

may

all

as

be,

is

lacking, happiness that

brief

a

or

of

span

nowise on the lucky or unlucky If

Tsang Sun-tnh $£ Kendal

the

in

buried

State of

Lu

j$|j,

had

,

in

the State of

Lu #, and

he died, his wife pronounced a funeral oration

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

,

hsia-hwei

$|l

T

$E,

the

Biographical Dictionary,

"Gracious Governor of p. 8.

l.ii-hsia".

Giles.

He Ltt-

Chinese

— 396 — deprived three times of his

tombs was

ancestral

still

office of

undergone such ups and downs

Whence

loss of official position

influenced

by the

refutation

of

;

why

The

site of their

then had their fortune

?

evident that honour or misfortune, promotion or

is

it

magistrate.

never changed

depend on persons themselves, and are in nowise of their ancestors' graves. This is another

site

above absurd

the

and

belief,

is

it

furnished us by

itself.

history

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

^

^. These

Wen-ting

tf$ ~$£

Hwang's

"Refutation of

mm%

— We

and unlucky days

^\\

for

must

still

note two other errors as to lucky

performing burial ceremonies.

holds that one must not weep for a deceased person

first

on the day

of the

when paying

(3);

Ch'ow-chen pien-wang

(2).

Appendix.

The

extracts are extensively quoted in Father

false doctrine",

month denoted by

a visit of

the cyclic character Ch'en

^

condolence, one should put on a smiling

countenance.

The second same

cyclic

approaching

up

in

festal

of one's

own

being carried

(1)

day the

consists as

attire

Vol. IV

See on Lu-ts'ai.

See Vol. IV. Ch'en

J§§.

Williams.

for the

.

p.

383. note 2.

Biographical sketch of his

purpose of refuting the vain practices of

— Page 387.

note

2.

p. 387. note. 3.

The

A Chinese hour, or one a.m.

from

one should dress

by acting otherwise, a person risks seriously

and principal works, divination and geomancy.

3)

carefully

these circumstances,

on the

abstain

by death.

life

(2)

should

and avoid following the funeral procession even

parents; off

deceased, in

coffin.

believing that everybody born

in

the

fifth

of the 12 stems, over which the dragon rules.

twelfth of a day, but especially the time from 7 to 9

Dictionary of the Chinese Language.

— 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

Jgfc.A

|5j

jiJS-t:

WrT

/r

&,m %

7b

ffi

£,# % #

ffi

%&

til

&

ffi,»

M

7*

ifr

-i>

£W

*&

& **,£

For selecting a burial day.

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

,-fc

riff

rrn

flit,

ft

s«j

^«n#.ja a ^ £ rj *ik #,A - + fl # J* 9J P * ft ffe

For determining

w.fflf

H

*

*^i ^£ !

i

r

n

•••

the site of a grave.

* m * as,? #> n flr,p « &,^ n n m ^,a # ft a, an # £ » « # ja # # ,& six £ *»,i3 &,fnr ja^ft, - a .an i»»i 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.*** "*r

'

mij

£fc

IX|

H'i

frl

I:

ftp,

'K-

See "Refutation of false doctrine", Ch'oio-chen pien-icung 0\

^4.

^f

^-

— 398 — Astral divination.

III.

The second source, whence the prescriptions almanac are derived, such

or

such

and

rays,

beams

a

Ku ^,

The stars Jin the

opposed

must

to

the star

Hsu f^

T'ai-sui

and the star the

almanac,

Ku

^R,

or

(2),

months

Hsu

Ku

^&,

on

falls

within the cycle Wu-\vei

it

years influenced both by

stars, against

has commenced

is

are

denoted

The

|jg.

influenced

Ku

whose

known

^f-

-JR

^.

and

as

annual revolu-

its

month,

first

by the

influenced

for instance, is

within the cycle Tze-ch'eu -^ by the star Hsu

^

(3),

There are also periods of

E}3

-^

.

period of five years denoted by the cyclic characters

Hsii

(1)

jjf.

The

star

mansions", and answers

Manual,

p. 356.

— See

"Orphan", Ku

FJsil

is

nearly

to

above. Vol. IV.

five

Other years

are merely influenced by one or other of these malignant stars.

influenced only by the

if it

|g, thus the period of five

Ilsii

years denoted by the cyclic characters Kiah-tze

is

as

by eight hours.

it

if it falls

j£;

the contrary,

— The

$g_,

"Emptiness, Void". Astrologers $1, is found in the zodiacal sign It rises in the heavens four hours

$£ precedes

the star

influenced by the star

over the landscape.

|j|,

(1).

^

-Jfc

llsii

In

star

forth their fatal

be ever on the watch, are those

"Orphan", Ku

after Jupiter,

tion,

when Hashed

and Hsu

ffi

"Orphan", and Hsu the

orbs dart

fiery

every corner of the horizon, like the powerful

penetrate

that

state

These

direction.

influence one

of the Imperial

influence of malignant stars acting in

of an electric search-light

1". fatal

the

is

ffi

Hsuh-hai

^

The

^,

likewise, the period of

;

the eleventh of the twenty-eight "lunar

Aquarius.

Mayers.

p. 387. note

Chinese Reader's

1.

The

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 (2)

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

the stars

See

Vol.

Km and

T'ung-pao

[V. p. 387. l/sii.

ifi $||.

Vol.

Very unlucky

XV.

1914 (Le Cycle de Jupiter).

months, when influenced by

— 399 — ^

years denoted by the cyclic characters Ch'en-sze

five

g,

is influ-

enced only by Hsu J^.

Influence of heaven, T'ieu-teh 3^

2°.

fj§

— The ^§.

and

(I),

that of the

almanac indicates for each month, moon, Yueli-teh ft what direction one must turn, in order to enjoy the genial

towards

influence

pagans,

heaven or that of the moon.

of

It

thus that we see

is

attaching the greatest importance as to which direction the

sedan-chair should be turned, when they start on the

home.

bride

which

Previously,

located

"Genius

the

direction

on that day.

If

of

Joy",

to

the

be

it

then the front of the sedan-chair

when

in order that

way

to fetch a

been mathematically calculated in

lias

it

Hsi-shen

si.

was

(2),

jffi

South-East or North-West,

turned exactly in that direction,

is

the bride enters therein, she

may

be as

it

were,

inundated with the genial influence of the god.

humble Minister,

"I, your

that

in

the

mentioned

days

these

all

movements

the

^

Yao

of

said Lit-ts rai

and Shun

absurdities

of the

;

^

/i),

If:

3

zlf

,

am

of opinion,

the calendar never

purpose was merely

its

sun and moon, the revolutions

to record

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 seasons, and instruct the people whether the elements would

of the

be favourable this,

it

would have

overstepped its

silly

or unfavourable for the tilling of the land

its

fulfilled

a

useful

prescriptions"

if it

Nowadays,

purpose.

original character, and none

;

of our

it

did

has

Sages can trust

(5).

^

virtue, power: hence the energy of heaven Williams. manifesting god. Dictionary of the Chinese Language. 5£ Hsi This character is frequently doubled, (2) joy, delight, gladness. thus |g, and placed on walls, cups etc as a wish that all joys may be (1)

T'ien Jz heaven

:

Teh

itself as a

.

doubled.

Social Life of the Chinese.

Uoolittle.

(3)

See above. Vol. IV.

p. 383. note

(4)

See Vol. IV.

note 3

p. 385.

Vol.

p. 32(1.

II.

2.

Yao): note

4

(Shun

.

legendary rulers of

primitive China. (5)

pu

•'Supplement

M%M

?$

ffl-

to

the Introduction of the Calendar", Lih-hsioh i-wcn

s «-' above. Vol. IV.

p.

382

note

I.

— 400 — Divination by means of the "Five Names".

IV.

Drawers

modern times invented the combination

of horoscopes in

"Five Names", Wu-sing 3[ #£. These five family names are the following: Rung Shang j*j, Kioh 'p], Chi f|fc, Yil j$, to entitled the

^

which are referred of

good

Thus the

a

Their

Shang

parent-word

the

to

|j£f,

$£],

the ground

Hung

'g',

not. refer

nor Chao

^

self-contradictory.

and

»;J|

Wang

Wu

names

3E, to

names

that these

the

refer

they

manner, should, according

like

are

names: Chung

are

and

jj^

These names being accented in

Yii f$.

prototype

But then they should

word

on

likewise,

accented;

draw therefrom prognostics

explanations

for instance, they refer the

similarly Yi'i

omen.

or evil

,

others, in order to

all

to

them, mutually help each other.

such names as Liu ^p,

Kioh

to that of

f^

to the parent-

as these are utterly

,

dissimilar.

the

In

trace

single

the

destiny

whole range of Classical

Literature,

of the

of these

and

selected

influence

none can find a

"Five Names" over

of mortals, be this felicitous or not.

were

graves

so-called

located fixed

the

to

North

therefore,

spot;

the

of

there

Formerly, family

Capital,

in

a

specially

was never any question

of

consulting the "Five Names'", in order to select the site of Imperial

tombs.

The tombs

\

Kiu-yuen

Chan

(1)

Shctnsi

|i]

jjj

An

jijf.

Its

rulers

Han

the

of

ancient Keudal State

^j|

(1)

f||

were situated

dynasty

the South of Chihli

in

was the present Chaoch'eng-hsien

Capital

(3),

Jfi

jit

tf$

at

were |$ and (||,

in

Dictionary of the Chinese Language. -|ff

#1

.

a

department

in

the North of

gf.

The ma usolea

(3)

were situated at

The

(2).

At the present day Hsin Chow

(2)

^,

ffi

Williams.

Shansi.

Shansi

Bf-

Feudal House of Chno

of the

to the

of the tirst four Sovereigns of the House of Han #}£ North-East, North, and North-West of Ch'ang-ngan J|

distances of about

another

to the

died B.C. laT.

12

The

Han

25 miles.

to

Only one was

to the

South, and

has the corpse ol Wen-ti 'T\? &. who dynasty wasted the wealth of the nation in equipping

This

South-East.

latter

the Imperial mausolea and other abodes of the dead. One-third of the revenue

was employed In

the year

Imperial

for this

2'i

tombs.

413, and 423.

A.I),

De

purpose, and vast treasures were buried with the dead. the

rebel

(.root.

Fan-chung pillaged the greater part of these The Religious System of China.

Vol.

II.

p.

— 401 — buried

at

different

descendants of Liu-pang

Han

dynasty, Si-Han

|tj"

and may be compared (B.C.

|f!)

^

to

— A.D.

were very numerous, those of the three ancient dynasties Hsia J[

Shang

2205-1766),

throughout the empire. However, the £|$ (1), founder of the Former or Western

places

(B.C. 206

jgf

25),

1766-1122) and Chow Mj (B.C.

(B.C.

1122-249).

The Chao |§ family reckoned of the six petty

Yen ^b and to

Feudal States:

^

Ts'i

among its descendants princes §|, Han f$, Chao £§, Ch'u $g,

also

Wei

This amply shows that

(2).

1

have recourse to the "Five Names'

site

for

a

grave,

and

if

it is

not necessary

in order to assure a felicitous

persons bearing the same family

buried in the same tomb, that

is

in

name

are

nowise a warrant of prosperity

for their descendants.

(1) (2)

See above.

The most

See on Wei.

p.

Vol. IV. p. 389. note

1.

of these Petty States have been mentioned above. Vol.

365; Ch'u.

p.

322; Yen.

p.

328;

Ts'i. p. 327.

11

IV

— 402 — ARTICLE

II.

GEOMAACY. Fung-shui

Jj^ 7k.

(1).

According to the "Records of the Sayings of Chu-tze", Chu-tze yiX-luh

^fc

tH $1

-Jr

water can control climatic influences, and

(2),

the absence of -wind can dispel them.

This system

of

geomancy, Fung-shui

JU,

7]^,

receives various

names: "Inspecting earth"

of the ground, examining the laws of heaven and Others say that the "Genius of the Land" has drawn up

(3).

the plan of

all

and buildings on the surface

places

Ancients always selected favourable other cities of the empire, dwellings,

Wang-ch'ung 3E (1)

and also

but history makes

spots for the burial of the

Literally

The and

for constructing their private

no mention of their selecting special

dead in those remote ages. (4),

"ft}

of the earth.

sites for building the Capital

a scholar

"wind and water",

who

lived in the time of the

climatic and atmospherical influences.

In reality, a quasi-scientific system, supposed to teach

men where and how

temples and dwellings, in order that the dead, the gods and be located therein exclusively, or as far as possible, under the

to build graves,

the living

may

auspicious influences of Nature. Vol. III. p. 935 (Fung-shui).

The Religious System

De Groot.

comprises one hundred and forty books. See Vol. I. p. 102. art is intimately connected with the movements and

(2)

It

(3)

The geomantic

the influence of the celestial sphere, and the

"four quadrants" of the heavens. The earth continuously poured upon of China. Vol. 111. p. 940. (4)

among

A.D. 19-90. all

of China.

A

it

by heaven.

harmony is

of the

ground with the

the depository of the influences

De Groot.

The Religious System

philosopher, perhaps the most original and judicious

the metaphysicians China has produced.

In his "Critical Disquis-

he exposes the exaggerations and Lun-heng inventions of Confucianists and Taoists with equal freedom, and evinces a itions".

$fa

f|f,

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

is extensively quoted Reader's Manual, p. 239.

in

cyclopaedias and compilations. Mayers. Chinese

— 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. there

Confucius,

The "Record

of Rites*',

with the words Tsah-ki

Mourning

seems

Rites),

^

Book XVI II, commencing

§J2,

|j|

§£ (Miscellaneous Records, principally on

to be of a different

ancient customs concerning"

it

burials,

opinion, for enumerating"

mentions the selecting of a

which was then wont

site for a grave,

the tortoise-shell that occasion

Li-ki

(1)

to be determined by consulting and the costume which the diviner wore on

;

"When

minutely described.

is

they were divining bv

the tortoise-shell about the grave and the burial-day of a the

official

sackcloth

the

superintending

(2),

black material, without any fringe.

wore a skin cap"

(4),

outer

robe

of

mourning shoes. His cap was of He who interpreted the prognos-

(3).

About the year 615 B.C., under the reign

Duke

the

an

Officer,

with a strip of coarser cloth across the chest, and a

girdle of the same, and the usual

tics,

wore

operation

High

of

of

K'ing-wang

Chu, Chu-hung %$ Q, named Wen

j$r,

tj(

*""£

consulted

the tortoise-shell, inquiring whether the transfer of his residence to

Yih H§, would be felicitous or not. It is thus historically proved that at this remote period, divination was resorted to in ord«r to determine a suitable

site for a building.

During the Han

^

dynasty (B.C. 206

— A.D. 221), people began

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

done, this

believe

method

Life of the Chinese. (2)

Mci-i

Jjjrg

— at

least

of divination

is

many

very

of

orthodox and

them — that when properly

infallible.

Doolittle.

Social

Vol. U. p. 337.

jfe,

literally

hempen

cloth.

Williams,

Dictionary of the

Chinese Language. (3)

(4)

612.

Li-ki

H

ff[,

K'ing-Wang

or Record of Rites. tjf

3£, of

the

Chow

Vol. ffl

II.

p.

1H5.

Legge's translation.

dynasty, reigned from B.C. 618-

— 404 — to

choose a

of

Kwoh-p oh

but

site for a grave,

f

f|$

3p

(1),

was

especially during the lifetime

was spread throughout the country.

that this superstition

Kwoh-p'oh

it

under the Tsin |f dynasty (A.D. 265-420),

'wrote a book in twenty chapters, wherein he

fjS J|*

In

set forth the rules to be observed in choosing a site for a grave.

the time of the Southern 1280), Ts'ai Yuen-ting

P§

Fokien

in

]§|,

Sung dynasty, Nan-Sung

^

%

y£

@, and

jjjg

some twelve chapters, made

(2),

^^

(A.D. 1127-

^

a native of

disciple of

Kienyang-hsien Chu-hsi jfc ^, discarding from

a special selection of eight others

the above work.

subsequent votaries of the geomantic art followed the rules

All laid

down by Kwoh-p'oh

^

f||,

who may

be quoted as the patriarch

of this fanciful art.

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

he carried about with him enclosed in a "green satchel". It

the

was

method

in

for

this

work that he

choosing the

learnt the art of divination,

site of a grave,

the dead from a lucky to an unlucky one.

A

A.D. 276-324.

(1)

native of Wen-hsi

Hfl

and

changing the abode

of

His disciple Chao-tsai ^g

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

"$$

indoctrinated

£•,

him

a "green satchel", containing a treatise in 9 books, in the secret mysteries of

alchemy and divination.

which

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 dynasty by general, and notably for his labours in elucidating the text of the Yih-king M, or Book of Changes. Highly revered by ChuGiles.

subjects.

A.D. 1135-1198.

%

^

and correspondent he became, and who in turn bestowed instruction on his son Ts'ai-ch'en %£ jft. Mayers. Chinese Reader's

hsi

j|£,

Manual,

whose

p. 227.

friend

— 405 — ^

him

deprived

consumed by

fire

Kwoh-p'oh copious

In

unrestrained. give him good irregular of his

life,

last,

led

a

vain

all

did

of

life

His

remonstrate with him and

friends

his

and indulged in passions were quite

dissipation,

excesses.

he ever found a thousand excuses for his

leading

officials of

the day despised him because

involved in an intrigue with a maid-servant of one of

and

his friends,

failing to obtain her in lawful wedlock, he

art to get her into his power,

magic

was sentenced age

the volumes were

misconduct.

At

his

3|f

and sexual

advice,

and

all

before he could peruse their contents.

~f|)

libations

mystic treasure, but

of this

to

death,

employed and having oppressed her,

being then in the forty-ninth year of his

(1).

The followers

of

Kwoh-p'oh

"fj$

^

divided into two schools, that of Fokien

?X Hf- The

first

school

is

and his geomantic art were and that of Kiangsi jjfg ^fj",

frequently styled the

"House and Mansion

^

Method*', Wuh-tseh-chi-fah Jg ;£ ^, and arose in the province of It based its theory on the influence of the "Five Fokien fg ^.

A

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

nowadays

fallen into utter disrepute.

Planets

Fuhsi

1

',

jfc

The second system, known

Kanchow-fu

^

j'l]

as that of Kiangsi

}ff, in the province of

fx.

Kiangsi ^£]|.

15\ ai"ose at It is

based

on the direction of surrounding objects and the physical configuration The Dragon and his den, alluvial formations and of the landscape.

(1)

Historical Annals of the Tsin dynasty, Tsin-shit

^

^.—Abridgment

of General History,

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

more attached

to the use of the

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 1008. Vol. China. III. p. System

aid,

— 406 — water-courses,

considered

are

the

as

essential

system by the votaries of this school In

their

the brink of a stream flowing

round the grave, the configuration and outlines of the

burial-ground,

which the

coffin

is

are

the

called

lowered

the

of

(1).

phraseology,

peculiar

groundwork

Dragon

is called

hills that

surround

The grave-pit

(2).

the Dragon's den

;

into

brooks or

springs near the grave are called water-courses, and lands bordering

on these waters are called especially

prevalent

Nganhwei

^

When professor

the site, the

it

in

two provinces

of

Kiangsu

method jj£

j($ft

is

and

$fc.

is

to

required

ofgeomancy

is

carry out a burial or build a house, a

immediately

he determines whether

purpose.

This

formations.

alluvial

the

it

summoned

is

(3).

After examining

favourable or unfavourable for

His words, listened to as

if

they were oracles, are

admitted without the least discussion, and subsequently his directions are punctually carried out

(4).

This school sounds the influences of the country around after its forms and contours have been pronounced to be favourable. The two schools 1

are to-day so fused together that no good expert in either neglects to practise

the methods of the other school as well as his own.

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)

mancer,

Before building in

a

house,

it

is

customary

in

order to ascertain whether the site will

China to invite

a geo-

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

murderous ghosts, prevent spectres from coming near, and sowing diseases and especially to pacifj- the spirits of the soil. De Groot. The

or evil,

Religious System of China.

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 ('i)

Groot.

The Religious System

of China.

Vol.

III. p.

1010.

Fig.

165

Houssole des geomanciens chinois. Chinese Geomancer's compass.

— 407 — The

who

experts,

follow the principles of forms and configurations

when

of the ground, pretend that

water-courses and buried in

the burial place

is

surrounded by

wherein the Dragon lurks, then

hills

all

ancestors

such a spot will draw from the bowels of the earth a

mysterious fecundity which will be transmitted

to their

descendants.

These people believe that the place where their ancestors are buried exerts

a

influence upon

real

the future prosperity or misfortune of

their children and grandchildren

(1).

Several Chinese writers of talent and sound

found

"When up

or sat

ever

We

art.

geomantic

common

sense have

the absurd claims of the

refuting

shall quote here a few of them.

our parents were living, they walked about, rested, rose

down

as the}- pleased, and wherever

able

being

for

arguments

powerful

descendants.

wherein they

their death,

after

How

of the earth that vital

they are said to transmit to their

then can their dry bones draw from the grave

the burial-ground be surrounded or not by hills and it

water-courses,

suited them, without

happiness and blessings for their offspring?"

lie

"Whether

from the bowels

extract

to

energy, which

it

abundant harvest

mere earth.

but

is

after

is

due entirely

all

to the

good

Now,

a

poor or

or bad quality of the

land, without reference to its external configuration.

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?

can the contours and shape of

hills, all

How

also

purely external things, influence

the happiness or misfortune of subsequent generations?"

"Where

are

the

The Chinese

(1)

trated on a grave,

it

and mothers who do not

fathers

believe that

if

will bring the

love their

the good influences of Nature are concen-

occupants happiness and comfort, and

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.

worship

for

of China.

many Vol.

These sons

generations to

III. p.

937.

.

come.

will l)e

assure to the dead sacrifices and Groot.

The

Religious System

— 408 — offspring?

therefore,

If,

their

after

they could

death,

still

bestow

even were they buried in caves or hill-sides, as in ancient times, they would certainly not fail to do so; if they are

favours on them,

unable to confer such blessings, buried

is

it

in vain that their corpses are

the Dragon's den, that will not enable

in

them

to influence

in the least the future happiness of their posterity". tells

"History

JH

^

us that

"Shun

(1),

arrogant and ill-conducted man. LiX-hsia-hwei

hsia",

Fabulous Beast", Yix-shun (2) was an

of the

was a wise ruler, while his brother Siang

~f ^C

$|j

^

The "Gracious Governor

(3),

was held

to be a

model

of Lii-

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,

or

and resolved

l|§,

[fi]

Confucius

to put

was the head

to death.

If

of a

the

gang wisdom

ill-conduct of descendants depends on the site of a burial-place

how then

happen that brothers, born of the same father and mother, are the ones good, and the others thorough

for

parents,

does

it

rascals ?"

The

Emperor

Yu U,

(1)

appeared

—

fj?

(A.D.

590-605),

of

the

Sui

|Jf

mild disposition, which is said to have 3t- Williams. Dictionary of the Chinese

a fabulous beast of a

in the

Language.

£

Wen-ti

days of

Wu-way^g

Others hold

it is

a

je^

place in Honctn

ynf

$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.

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 (2)

a

dutiful conduct

Siang.

who

Mayers.

towards his father and step-mother, or his fraternal regard for was ever arrogant and revengeful.

despite such virtuous conduct,

Chinese Reader's Manual,

(3)

See above. Vol. IV.

(-4)

A

sort of

Shun-chih-chi-fen

$fc

p. 395.

Robin Hood jfjff

;£

^,

in

p. 189.

note

3.

Biographical sketch.

early Chinese history, hence the phrase

as unlike as

Shun and Chih.

:

— 409 — made

shrewd remark on this subject, saying: "I cannot think that the site chosen for my father's grave was unfavourable, dynasty,

otherwise I

a

would not have ascended the throne

I

cannot say that

it

war"

killed in the

was

entirely favourable, for

chief,

the

who

close

^

dynasty, and Li Tze-ch'eng

rose

of

brother has been

my

Hwang-ch'ao

noted insurgent leader in the time of Hsi-tsung

T'ang

on the other hand,

(1).

Everybody repeats constantly that of the

;

^M.

^

^ |

;fif

J|

(2),

a

(A.D. 874-889),

j^

the rebel

(3),

^

|j|" (A.D. 1628-1644), at were both defeated because the Ming B^ dynasty,

against Ch'ung-cheng

the

ashes of their ancestors were scattered to the four winds of heaven.

This argument Jj|

ft

-^,

in

fjf

If (A.D. 620-627),

p)|

^

|J$

,

founder of the led

(4)

The

dynasty.

Generalissimo of Ch'ang-ngan had the bones of the ancestors of Kao-tsu for the

worthless,

Shensi (^

when Li-yuen Sui

is

the

T'ang

dug up,

dynasty,

j|f

insurrectionary troops against the

desecration

of the

ancestral

tombs did

not,

however, check in the least his victorious advance.

#

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

A

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)

A.D.

p. 60.

1606-1645.

A

native

of

Michi-hsien %:

jjg

If,

in

Shensi.

A

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. he In 1644, he advanced against and in Shensi. 1642, Honan, subjugated Peking, took the city, and compelled the last emperor of the Mings hill. Pursued by Wu San-kwei hang himself on the Wan-sui

H^

he

fled

South, and was slain by local militia

Biographical Dictionary, (4)

One

B^ to

^ H

in

ti.

Hupeh.

Giles.

Chinese

who

rose in

rebellion

p. 472.

of the generals of the Sui

Pf|

dynasty,

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). jftft

12

— 410 — Ts'ai-king

^ ;£

High Minister

(1),

to

1101-1126), last emperor of the Northern

Hwei-tsung

$fc

^

(A.D.

Sung dynasty, Peh-Sung

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 4b

t£>

^^

course, and the Ts'in-wang

chow

;$£

||s

3£

hill,

bounded the horizon.

jJI],

about three miles South of Hang-

Everything forecasted perpetual

happiness, and notwithstanding, the whole family was exterminated.

Who

has not seen the imposing prospect of the Ming V$ tombs, and still what a tragic end has "j^ TjC (2),

North-East of Nanking befallen

the

ruler

last

like wild beasts,

of this

now

extinct dynasty!

(3).

Pursued

seeking refuge in one place after the other, all finally

perished by violent death.

Yuen Kien-chai j£ (1)

A.D. 1046-1126.

^fj

A

jff

(4),

a native of Ts'ien-t'ang |§ ||j, in

native of Sien-yiu



— 439 — All are

arms

If

life.

weapons which may inllict death and destroy human a bow and arrow in front of a person, without

or

one

places

shooting at him; not

fire

off

it

one sets up a cannon before an object, but does

if

even should a hundred such pieces be available and

;

placed in a similar

manner, they would never cause the death

of

any

body, nor destroy any thing whatsoever.

alleyways and bridges, which run directly in front of a

Roads,

house, do not move or act

how

;

then can they injure good folks or

cause noxious influences? All that

is

quite true,

it is

replied

bridges and roads have really

;

no activity, but upon these roads and bridges are found demons

who dash headlong only

injure

way (2). demons in their

(1)

It

those

them and never turn

before

houses,

which are

(1),

aside, so that they

in

directly

front

of

their

added that when such houses are encountered, the

is

get irritated, take vengeance on the inhabitants, and do

power

to

all

cause them misfortune.

According to the popular conception, malevolent spirits prowl about and infest streets and thoroughfares, mountains and forests,

everywhere, rivers

and creeks, causing

all

sorts of

Religious System of China. Vol. (2)

It is in

of a grave.

In order to avoid this,

which

is

men.

De Groot.

I

he

no straight

the avenue

in the

line

may

mausoleum

run in front of

Hung-wu

describes a curve dynasty, near Nanking f% ^, lined with stone images of men and animals. De Groot.

Ming

The Religious System I

to befall

p. 154.

virtue of this principle that

£t p£, founder of the in the part

I.

mishap

E$

of China. Vol.

III.

p. 977.

— 440 — ARTICLE

ABSTAINING

X.

ROM KILLING ANIMALS

1

FOR PURPOSES OF FOOD.

$^

Kiai-sha

Buddhists prohibit the killing of loves

as they say,

man,

how then can one

existence;

all

life;

(1).

living animals

all

beings

living

deprive

them

of

life,

(2).

cling

and

Every

likewise his

fill

to

mouth

and stomach with their substance"?

"There

is

number

a limited

When

as food.

number

this

is

of created beings capable of serving

exhausted, death ensues; those

have eaten living animals will for

life

give

it

life;

stage of existence that

is

to

this

all

theory,

we

According

beings of the present day are purely and

living

therefore,

if,

this

for prohibiting the killing of living beings

on the Buddhist doctrine of metempsychosis.

simply men of former generations, form.

changed into brutes, and thus

only when they have passed through they can be reborn as human beings".

is

The fundamental reason based

be

who

kill

who

them, we

are reborn under this shall be

new

punished by being

changed ourselves into those same animal forms after our death.

The system (1)

of the

Kiai-sha }$ %£,

metempsychosis once refuted

literally

to

warn against

killing,

this whole

(3),

hence

to

abstain

Williams. Dictionary of the Chinese Language. This tenet of Buddhism has obtained a strong hold upon the Chinese

from, to avoid killing animals. (2)

numerous men and women partly or

people, and

food

in

obedience

might lead

to

to

the slaughtering of animals.

that a deceased

totally abstain

from animal

the precept "not to kill", nay to avoid everything that

person

may

not wear

in

is

It

also

the coffin

owing

to this doctrine

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. (^)

See refutation of this system

of Buddhists, resull

from

t

making his false

.

Vol.

I.

p

Cio.

All the

extravagances

vain and fruitless efforts to avoid killing sentient beings,

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.

Chinese scholars ridicule with no

little

wit this quaint Buddhist

doctrine.

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

a fish or a

life

prawn, he shall in turn be

changed into animals of the same kind". they should add:

man

;

"whosoever

kills a

To be thoroughly shall be

man,

logical,

changed into a

brigands and murderers will be reborn in their previous state

and grasping officials shall be addicted to the same malpractices".

of existence,

new phase

in a

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

has entirely returned

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,

into dust just as those of

who have

grown up persons do;

however, are not bound to pay back any

"Whosoever another

(1)

Buddhist

destroys tenet.

The slaughter

the eating of beef

is

life,

—A

among

these children,

flesh.

must return

life for life".

pig weighs several stone,

of buffaloes for food

ideas generally prevailing

never eaten any flesh,

is

This

is

and some

unlawful, according to the

the Chinese people, and the abstaining from

regarded as very meritorious.

The

flesh of the buffalo is

not used in presenting meat-offerings to gods and spirits in general worship

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

Social Life of the Chinese.

Vol.

II.

Autumn p.

by the high mandarins. Doolittle

187.

16

— 442 — dozen

persons

return

life for

have eaten

may life

;

must each one,

and wolves devour sheep and pigs

Tigers

and tortoises

fishes

its ilesh

therefore,

'?

crocodiles devour

;

birds of prey feed on doves and sparrows

;

and

;

now, Buddhists do not impose on these animals which prey on one another, any obligation of rendering life for life,

oysters on leeches

;

man

while they pretend that the flesh of animals

we consider the habits

Tf

obliged to do so, should he live on

such an obligation reasonable"?

is

;

is

of the

Do

thev never forbade the use of animal food.

Shi-ki

Artnals,

^

fE

(1),

that

state

fh^ing-li fr $?

nung f$ ||

(B.C. 2737-2697),

known

broth

;

fact

that Cfi'eng-t'ang

Wen-wang five /

^C 3E

jfo

^

that Shen-

;

Is

it

(2),

the

not a well-known

Yao §| (B.C. 2357-2255) delighted

that

2697-

(B.C.

as Yen-ti fe $?

"Fiery Ruler", drank the blood of animals. historical

find that

not the Historical

2597) cooked the flesh of animals for purposes of food also

we

ancient Sages,

in

pheasant and that

eat the flesh of wild geese;

ordered each family to rear two sow-pigs and

(3)

hens? In the same venerable Becords we read that Tseng Tzp-yu

H' -f

Hj-

(4)

had

a special fancy for

Q

Yeh-ch'ang lp :Sb partook of on the hills. Tseng-tze -f-

a

^

meats and wine

Mencius,

;

minced goat

flesh,

while

Kung

goat, which a tiger had abandoned

entertained his friends with choice

Meng-tze

jfc

^f-

(5)

delighted in eating

^

g

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 wine in and drank ate meat (7),

^ ^ ^^

1

(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

the Southern Region", (3)

See Vol.

I.

p.

is

honoured as the God of

Fire.

131. note 3. -- Vol. IV. p. 320.

note

3.

p.

See oh this Philosopher and chief disciple of Confucius. (4) 393. note 2.

to

Confucius.

(5)

1

;

See Vol.

I.

p.

See al.me. Vol. IV.

(7)

See Vol.

p. 431.

II.

p.

Philosopher and moralist, second only

123. note 4.

(6)

ir>«.t.

p. 380.

note

2.

Vol. IV.

Disciple of

— Vol.

Kiang Tze-ya

IV. p. XM). V28. note

% I:

-^

p.

^.

YAO. note

— 443 — order to testify their mutual friendship ate

pork,

the

beef,

K'ung-tze

China's

-f.

JfL

which T:e-ln

pork the

Lun-yi'i f^

Feudal

State

the

that

during three months.

whims and

the

He

diet.

eat

some it

meat

proper sauce all

they should,

in

the his

historical

animals. therefore,

-fc,

to fetch

enrolled

when

;

table;

own

meat about

in detail

his Prince sent

him until

it

he refused to touch meat

kitchen, or served up without

quotations,

According all

all

it

is

obvious that the

eaten meat and partaken of the

to the doctrine held

by Buddhists,

be transformed into animals,

birds

or

compensate twofold for the flesh they have eaten.

The annexed outline

(1)

the

in

his taste for good

lose

(2).

these

fishes, in order to

Pien

in the "Analects",

which he heard

offered in sacrifice, he did not partake of

ancient Emperors and Sages have flesh of living

Yen-yuen JK $$, and

which the Sage entertained in regard to his have his minced meat cut quite small; he did not

properly arranged on

From

he was expelled

The same work informs us

which was not prepared its

made him

present of beef,

he, likewise, accepted

We read

music,

which was overdone

flesh

of the

was

of

^f,

Jj;

Confucius,

he delighted eating

^, ;

;

fancies

liked to

or

fish

excellent

Ts'i ^|,

of

Manes

the

to

having played the lute.

after

^,

|JJf

and Ts'ai

procured him

1)

jj$.

meats offered

sacrificial

enjoyed them

-=p

a

When

him.

sent

from the Feudal States of Given

chicken-stew received

Sage,

great

H^ ^

which Chao Kien-tze

Mencius, Meng-tze

;

and

of goats

flesh

figure of a buffalo

is

formed from a series

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.

in the State of Lit

;

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,. he would meet his foretold dreaded impetuosity, fault, and Confucius, who killed by confact he was in of his the end life, with a violent death. At

of the

spirators. in

He was posthumously ennobled

as Duke, and his tablet

Confucian temples. Giles. Chinese Biographical Dictionary, See '-Confucian Analects". Lun-yH $& fg. Hook X. ch. (2)

translation, p. 96-97.

is

placed

p. 208. 8.

Legge's

— 444 — of

Chinese

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 killing the

whom

of those

commences words"

characters,

buffalo

in

it

has

front

served.

of the

left

The

first

horn:

character

of

the

"mortals, pay heed

series to

my

(2).

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 The law only permits

flesh.

it

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 Autumn by the high mandarins. Doolittle. Social Life of the Chinese. Vol. (2)

II. p.

187.

Notwithstanding

all

these tracts, the superstitious feelings of the

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

Vol.

II.

mandarins and the

p. 191.

literati.

Doolittle.

Social Life of the Chinese.

1 & k^^m^ CO

4r& %

*% t.

***** .*

s*^****^

^

|\o ********* ^i^^^fafcr *

$

I

-toggle

— 445 — ARTICLE

XI.

SPARING ANIMAL Fang-sheng

From live

the

doctrine

LIFE.

$£

of sparing

(1).

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

in

maintaining old dogs,

cats,

geese, and decrepit buf-

faloes (2)...

In

order

to

deter

folks

from taking

animal

life,

Buddhists

the

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 such animals

all

wings,

that death

feel full well

is

in store for

but that does not extinguish their craving for existence; at

the approach

of

death,

they seem to beg us

to

them,

trembling

spare their

life.

By expending money for this purpose, and maintaining them as long as they live, we not only show compassion towards them, but

down upon

also bring

of the gods

ourselves the favour of heaven and the blessing

11 .

The above arguments follows

—

:

are

refuted

by

From the foregoing arguments, it is make pretence of showing compassion and creation.

for

Love,

in

fact,

prescribes

Chinese

evident that love

literati

as

Buddhists

towards the brute

not to do unto others what we

(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)

Dictionary of the Chinese Language.

Shanghai residents may see one of these

"let live societies", a

little

The establishment was founded

outside the South gate of the native city. in

the

and dogs cruelly put to death minutes walk from S Catherine's Bridge. See

1867, for the purpose of rescuing buffaloes

by foreigners.

It is

about

five

Catholic Missions, French Edition.

by Rev. Father Ravary,

S.J.).

1

1892.

p.

163, 167

L'Hospice des Betes,

— 446 — would not wish them to avoid

with regard

but

to do to ourselves (1),

it

command doing to men

does not

animals what we should avoid

to

Love of animals would require at most to abstain from destroying their nests, killing their little ones, or treating them with wanton cruelty

;

does not forbid the killing of a bird, a quadruped, a fish

it

much

or an insect; therefore, of

class

any

natural death

less does

either birds

of animals,

prescribe the maintenance

it

or

fish,

Their ilesh serves as food for man, their blood

(2).

serviceable for imparting a varnish to bells their'

industries, and manufactured into

necessaries

who

Buddhists,

of

man

above question,

to the

Thus we

rated.

followed

everybody life

Fuh-lisi f£

the

of birds, fish

example of and all kinds lost for

the conduct of the ancient Sages with regard

all

the foregoing arguments are fully corrobo-

—

find that: ||| (3),

the

first of

the

five

legendary rulers of China

It is worthy of remark that this (1) prescription is all negative, what should not be done, but does not positively inculcate any virtue

by inference.

Social Life of the Chinese. Vol.

Doolittle.

Some

and

?

we now consider

If

If

life.

in various

articles of dress, into shoes

exhort to spare the

is

their skin, fur, feathers,

would not such various industrial resources be

of animals,

the use of

;

horns and antlers, their bones are employed

teeth,

other

they die their

until

II.

telling

—

only

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 (2)

animals

votaries of

as well as

live,

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

for their board. (3)

divine

beings

society

was

years.

Doolittle.

The legendary founder

He

Social Life of the Chinese. of the Chinese empire.

who

Vol.

II.

p. 181.

He succeeded

are believed to have reigned countless ages before constituted. His father was heaven, and his mother bore

established his capital in

him

12

Honan

province, near the present K'aicredited with having invented the art of writing and

He is fung-fu pj #t Mthe eight diagrams, Pah-kwaA£fr. See also Vol.

to the

human

II.

p 223.— Vol. IV.

Mayers. Chinese Reader's Manual, p. 342. note 2.

p. 45.

— 447 — invented

(B.C. 3852-2737),

cords

for

making

and taught

nets,

his

subjects the arts of fishing and hunting.

The emperor Yao ?& (1) of T'ang Jg, exhorted those living near and streams to have recourse to fishing, as a means of providing

rivers

food for their families.

Shun

of the

Fabulous Beast, YiX-shun

streams of Lei-tseh f§

^.

at the foot of the

the present-day P'uchow-fu

jff

Jfi

>)>[}

,

^

Jf|

Show-fang

Shansi

in

angled in the

(2),

%

-jf"

hills,

"g.

\\}

Wen-wang £ £ (3) hunted at Wei-yang ffi g§, on the brink Wei river, Wei-shui This locality corresponds to the y\^.

of the

•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

and exhorted country

chase,

folks to

hunt during

winter, in order to inure themselves to the hardships of military

There was big hunting Autumn and Winter.

We

the four

at

ffc

^,

net;

net

preferred angling to

"?•

iJL

in

ponds teeming with

fish,

jg;

^f-

,

See on

pond

Yao.

I.

fishing with

mean

does not

See on Yu-shun. Vol.

(3)

See Vol.

I.

(5).

that one should to

such an extent

p.

122.

— Vol.

IV.

p.

329 and 385.

— Mayors.

p. 189.

(2)

IN',

p. 131. note

p.

385 and i08

3.— Vol.

IV.

p.

329. note 3.

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

dynasty

of its entire stock.

Vol.

Chinese Reader's Manual,

5)

$j-j

says not to abuse of

not catch fish, but that they should not be caught

(4)

that T'ang

he shot at birds on the wing, but not at birds perching

as to exhaust the

(1)

[4),

founder of the Shang

The passage where Mencius. Meng-tze the

Summer.

Spring,

1766\ took exceeding delight in hunting with nets.

Confucius, K'ung-tze a

of

read in the Historical Annals, Shi-ki {£ fg

the Successful, Ch'eng-t'ang (B.C.

seasons

life.

Confucian Analects, Lun-yti f| f§. Book. VII. cb. 26. Legj wftal Confucius in note adds (he 67. destroyed ohl} p. L-egge

was neccessary

:

for his use,

and

this

showed

his

humanity.

— 448 — Wu-ti f£ $r (A.D.

of

reign

seems

Buddhist custom

This

have commenced during the

to

founder of the

502-550),

Liang $£

Emperor professed an ardent reverence for the dynasty (1). tenets of Buddhism, and the professors of that religion availed This

themselves of the Imperial favour in order to establish their practices

throughout the State.

Wu-ti

]j£

*$?.

the end

at

his

of

reign,

abandoned

his palace,

Here he lived on scanty fare, Buddhist monastery. and particularly abstained from the use of meat or fish. He forbade and

entered

even

using

ordered

a

animal

that

in

matters

departed

be

made

Through

(2).

of

purposes

the Confucian sacrifices

used, and that figures

them should

for

medicine.

He

also

only vegetables should be

animals that were usually offered in

of the

of Hour, fear of

and presented

punishment

to the

Manes

of the

in the nether world, he

forbade figures of animals or birds to be embroidered on any silk or lest

satin,

dresses

would be injured when cutting up the cloth for even in such a trifle, he saw a lack of compassion

they

(3);

Nanking ~$ /£ was once so scarce that rats and became beseiged by provisions mice were eagerly sought for and devoured by the starving popula-

While

towards animals.

his

Capital,

,

the enemy,

(1)

This short-lived dynasty existed A.D. 502-557. The emperor being were neglected, rebellions broke out

given to superstition, the affairs of state

on

all

sides,

and

finally

caused the downfall of the dynasty.

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

believed that the spirits of their ancestors in

the fortunes of each family,

and that no

Men began

that did not contain the flesh of animals.

would come upon

their

signs of speed}' decay,

homes.

some way or other controlled would be acceptable to them

sacrifice

to fear that

sorrow

was looked upon as one the dynasty. Macgowan.

This decree

and extinction of

of the

The

Imperial History of China, p. 233. (3)

Wu-ti carried

to its

extreme limit

the

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.

and

Macgowan.

to

the

idea

that animal

life,

after all,

they would thus be made more cruel

The Imperial History

of China, p. 233.

was not in

so precious as

their treatment

of

it

it.

— 449 — Even Wu-ti

tion.

jj£

$r had to suffer with the

rest,

and

failing to

secure the usual vegetarian diet prescribed by his Buddhist vows, he

was compelled

to

live

upon eggs, which one

of his courtiers kindly

procured him.

Weighed down with

sickness and worry, he begged in vain for a

to alleviate the bitterness of his

little

honey soon afterwards, dynasty

and through his

folly

parched tongue

he died

;

caused the downfall of the

(1).

Who

could ever have shown more compassion towards animals than this eccentric emperor, since he could not even bear to see one

through their figures when embroidered on

cutting

He hoped thereby however,

all

imitated

the

silk or satin

!

heaven and bring happiness on himself; kinds of misfortune befell him. ho then should be to influence

W

T

more,

Wu-ti

^\

fj£

with his morbid sentimentality

towards the brute creation, or the Sages of antiquity, who indulged and hunting?

in the pleasure of fishing

Oftentimes, Imperial Edicts have been issued, ordering to exter-

minate locusts that destroy the crops, and tigers and wolves that devour human beings. According

Buddhist tenets, such

to

harmful animals should

be set free, after having been captured in obedience to the orders of officials. They would thus continue anew their destructive ravages, and this would be, to quote the words of Mencius "handing man

the

:

over to become the prey of wild beasts".

Owing vow

to

to

the prevalence of the above doctrine,

many

they acquire merit, and will escape punishment in Hades (1)

i2)

persons

never eat meat or touch dog's flesh, believing thereby that

Compendium of Historic Annals, Kang-kien $$ 8£The feeling that the eating of flesh is sensual and

(2).

sinful,

is

a very

popular one

among the Chinese people, hence a large majority of the make some kind of vow in regard to abstaining from animal

adult

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 :

The any marked

who

excellence and rank.

poor,

not receive

blessings from the gods in this

enjoy the proper reward

necessarily live on vegetables,

of their self-denial in the world to

Social Life of the Chinese. Vol.

II.

p.

if

they do

hope ^till to come. Doolittle

life,

183.

17

— 450 — In the hiiKj

rats

When

monks. the

at

immense number

an

$C,

j^j

rats

summons

the bell

run out of their holes

are sleek and

five

plump;

three thousand

catties

them with rations

Annexed

Buddha

(2),

of

the

to

maintained

are

community

to the

the

by

dining-room

enjoy also their daily fare.

,

They two to

large chests, each containing from

are specially set apart for providing

rice,

(1).

Buddhist

a

is

of

frogs and other

killing

Ilwa-shan, East of Nan-

famous Buddhist monastery

print

exhorting folks In the

living creatures.

they are begged

to

spare

life,

and

to abstain

name

of

from

Amitabha

set free all

animals

that happen to be captured.

On two

each side of the frog are the following sentences, embodying

of the

most important Buddhist tenets:

"Here below, the most meritorious

—

act

is

to

spare the

life

of

living creatures".

Here below,

(2)

the

who prny

him

to

to

most popular Buddha

the Hth month.

The

(3)

Do

Kdkins.

fivefold

are the following >\.

being

is

one of the greatest sins"

(3).

See "Lettres de Jersey", 1882. p. 27/.. A Buddha who rules over the West, and grants the requests of

(1)

those

to kill a sentient

:

— 1.

admit them

to the

Western Paradise. He

His birthday is celebrated on the China. Chinese Buddhism, p. 208.

in

Buddhist prohibitions for

Do not

not speak falsely.

is

5.

kill.

2.

Do

all

classes, including

not steal.

3.

by

all

far

17th of

laymen,

Commit

not adultery. All these have

Abstain from strong drinks.

reference chiefly to our neighbour, and except the last, are taken from Brah-

manism. the

Five others of a trivial character are imposed on

brotherhood.

Buddhism).

Monier Williams.

Buddhism,

p

12

monks who

(The

join

Morality

of

4

Fig.

77

mtmn&fo K ft

* £

&M Jl4l t

Shift r*. •^r ^" X)

41

v-

$k%ikl~

;X

>

IS.

'X

5L

A

E '--uilles

vendues p)^

jjj^

(3),

the 23 rd day of the sixth month, this being his reputed birthday.

Abstinence in honour of the "God of Thunder" 24 th day

the

reputed

the

of

month.

sixth

and as such

birthday,

This

is

observed on

(4),

considered to

be his

preceded by an abstinence of 24

is

days.

Abstinence

thunder

is

in

honour

heard for the

of the "first claps of thunder".

first

time

in the year,

some,

if

When

eating meat

immediately stop eating, and go without eating animal food whole day.

for the

(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)

Religion in China, p. 112. See on this Goddess. Vol.

IN*,

p. 418.

note

3.

Where

her origin,

worship, and principal characteristics are described. (3)

he

is

See Vol.

II.

thanked either

p.

164.

When

a

building escapes in

a

conflagration,

in his

temple or near the place destroyed. Taoist priests tea, are offered to him. The candles, however, may

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,

officiate.

231, 237, 246, note 2.

Where

the thunder-god

is

described.

— 453 — Abstinence in honour of the birthday of the "heavenly genius" Sin'^fc,

who

observed

on

others

Sin-chai

month designated by the cyclic character Sin ^r, is known as the "abstinence of the genius Sin"

the

of

constitute

over the "Ministry of the Thunderbolt 25 th day of the sixth month. This date, and all

presides

the

what

^

^.

Abstinence

in

honour

of the

1

of the kitchen

"god

',

Tsao-kiun

on the 3 rd of the eighth month, this being considered the day on which he was born. >)±

^3

(I),

Abstinence in honour of "heaven and earth" the

4fc

1

and 15 th

st

of each

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

honour

in

of the

first

"nine heavenly emperors"

Abstinence known as that of

"filial

days of the

piety"

month, or forty-nine days, and in some cases A few persons extend twenty-five months.

7'soo

-J-jv

This

fct

3E.

the

may

be kept for a

lasts

even thirteen

it

to

three

the contracted form of the character.

is

Hence Tsoo-shen

place for cooking, a kitchen.

or Tsao-ivang

which a pious

(4),

It

or

(1)

month,

first

(3).

son observes after the death of his father.

a

observed on

(2),

month.

'J;i

jji$,

A

entire

furnace,

or Tsao-kiun

"god of the kitchen", regarded as the

ij:

;$".

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. In Chinese philosophy

(2)

of

the transforming powers entertain the p. 420.

fied

note

same notions

"heaven and earth".

Nature.

T'ien-ti

The pagan masses

of heaven as christians do.

Hi,

3*:

in

represent

China do not

See above.

\ ol.

IN

1.

(3)

These seem

and

deified. Kiu-t'ien

to be the nine divisions of the heavenly sphere personi-

%

^-

Set" Vol.

III.

Preface, p. XVII.

time-honoured religious rite connected "Because pain and affliction with mourning and demanded by filial piety. (4)

filled

This

is

"ritual" fasting,

the heart of the

filial

son. his

a

mouth could not relish an\ savoury XXXII. Wen^ang ?% $.

Li-ki j& f£, or Record of Rites. Book

food

— 454 — which case

years, in

called the "abstinence of thanksgiving".

is

it

Various are the names given

Those who observe them,

that

to

from

meat and wine,

precepts of

Buddhism, which

abstain

is

generally do so in obedience to the

these kinds of abstinence.

all

five

prohibit the killing of living beings and forbid drinking intoxicating liquors.

The following are the as laid down by Buddhism 3°

not.

Commit

also

is

meat and

1°

Kill

4°

Do

Such

fish.

who vow

All

to

to

eat

not any living thing.

garlic,

a deduction

is,

5°

2° Steal

Drink no

onions...

because

these

and are thus reckoned

indeed, far fetched and quite

recover

to

on a vegetable

live

have the same

children,

diet,

from sickness,

enjoy

prosperity

literary

excellence and rank,

gods,

or from

the particular god or goddess in

have made their vow

(2).

folks

a

generally adopt

and carry out this to beget male

They hope thereby

purpose.

attain

feel

moral conduct

not speak falsely.

strong taste, a rank smell,

a

of

to the letter of the law.

opposed

vow,

fundamental rules

(1).

prohibited

vegetables have as

:

not adultery.

intoxicating liquors It

five

—

in

business,

obtain certain favours from the

whose honour they Such are the motives for which Chinese

vegetable diet

(3).

Buddha, Fuh

fijjj,

they

convinced, will be pleased, and shall confer happiness on them,

and deliver them from

1)

These

five

all

misfortune.

precepts oblige

all

classes, including

They are

laymen.

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)

taken from Brahmanism. except the

the

gods

Doolittle.

in

their

behalf,

in

fifth.

It

the hope that they

Social Life of the Chinese.

Vol.

II.

p.

may have male

children.

181.

The main and professed object of vegetarians is the obtaining of It is in nowise sanitary, and does not relate to the temporal blessings. (3)

health of the individuals concerned, except in general. of the Chinese.

Vol.

11.

p. 184.

Doolittle.

Social Lite

Fig.

178

ft

i

5r*r **

r

^*3

^r>

-1*1.1',. «",,..

=?'

rf^" "CEuvre bouddhique" sert

il se pour Bonze tenant en main sa beche rcAa* foe dont sa route. enfouir les ossements trouves sur bones abandoned of the dead. the Buddhist monk buruinq

N-

c.„.

— 455 — In the early period of the language, the term Chat ^f to

purify,

to

was excessive animal food

(1)

t

regulate.

or irregular

for the

Chai

The Ancients wished

jSf,

;

to regulate

nobody had the idea

purpose of obtaining favours

ffi,

table food.

Williams.

meant

whatever

of abstaining from

from Buddha.

by fasting or penance. Hence the expressions on vegetables; Ts'ing-chai jf| J|f, he has only vege-

to purify, as

to fast

Shih-chai J£

(\)

Dictionary of the Chinese Language.

— 456 — ARTICLE

XIII.

VEGETARIAN SECTS. Ch'ih-su-kiao

Every member of

a

name given them in

enrolled

of

(1).

|fc

vegetarian society vows never to eat animal

and subsist only on

food,

^

l$g

a vegetable diet

"perpetual

while he

vegetarians"

a district or local branch,

lives,

(2).

and the whole

associations form the "vegetarian society", which

whom

is

of these petty

governed by a

is

Supreme Head, having under him various subordinate of

hence the

A member

officers,

some

control large districts, while others preach the doctrine and

introduce candidates into the society.

The founders in the

of the

time of the T'ang

Chow Hung-jen

^

%r

two Buddhist monks, who lived dynasty (A.D. 620-907), and were called

sect

j|f

$?,,

are

and Lu Hwei-neng

^U

f£.

According to the work entitled "Abridged Reader's Manual",

Tuh-shu-ki shu-lioh

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 six

patriarchs,

The

^

Kiao

(1)

religious sect.

f&.

Doctrine, tenets, opinions; the people

Williams.

who

hold them,

a

Dictionary of the Chinese Language.

They comprise poor and and learned rich, ignorant persons. Comparatively man}' females, and but few males make this vow. Doolittle. Social Life of the Chinese. Vol. II. p. are also called "vegetable Buddhas".

(2)

They

(3)

Bodhidharma

185. .

The

28th Indian

and

1st

Chinese patriarch. He reach-

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

meditation with his face turned to

contemplative and mystic school of Buddhism. The date of his death is about Eitel. Handbook of Chinese Buddhism, p. 28. Edkins. Chinese

—

A.D. 529.

Buddhism,

p.

100-102.

— 457 — H

Pf;

the third,

Hung-jen

fifth,

Hung-jen Hwpe/i f$,

in

$

4fc

;

% % jQ

was

a native of

Hwei-neng

;

Kwangtung

^

^

%. Tang

of

^ $|

;

t

|,e

in

H

^ £

^

Hwangmei

;

Hwangmei-hsien #| §|. was born at Sinhsing-hsien $f Under the reign of Tai-tsung

& f£

the (A.D. 627-650), Jg- dynasty, Hung-jen the Eastern Buddhist monastery, Tung-shen-sze || district of

£

Seng-ts'an ff g| the fourth, Tao-sin *g }&; and the sixth, Hwei-neng §| flfc.

there

Hwei-neng jg |g

% J& ^

lived in j,,

(1),

visited

placed himself under his direction, in order to be initiated

the

him, and into

the

true doctrine at the hands of such a famous teacher.

£

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

Hwei-neng f| ll

P'u-ti^£

%,

f{§

order

in

animadverted upon these verses as follows

said he, is not a tree, but the true doctrine.

polished mirror has no dust upon

it

it

;

A

:

well-

does not, therefore, require

to be cleansed".

Hung-jen

%

jg% declared that

H

Hwei-neng

f£ understood the

true doctrine, and hence could receive the Buddhist habit and alms-

bowl.

custom

According in

to the

work "Fan-shu" ^£ If

Buddhist monasteries,

(3),

give a dress

to

it

of

is

the general

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 .

:

term for Buddhist monks.

Dictionary of the Chinese Language sacred fig-tree or Pippala, beneath which

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)

This

is

Eitel.

Handbook

of Chinese

Buddhism,

p. 2r>

the Vinaya Pitaka, one of the three -rand division-

oi th(

Buddhist scriptures, embracing all rules of organisation and monastic discrp line. Wylie. Notes on Chinese Literature, p. 20