Researches Into Chinese Superstitions (Vol 1) - Henry Dore
Researches Into Chinese Superstitions (Vol 1) - Henry Dore
Researches Into Chinese Superstitions (Vol 1) - Henry Dore
CHINESE SUPERSTITIONS
By Henry Dore, S.J.
By M. Kennelly, S.J.
First Part
SUPERSTITIOUS PRACTICES
Profusely illustrated
Vol. I
Gettysburg College
Library
Gettysburg, Pa.
Gift of
Dr. Frank H. Kramer
Accession IOJ4J483
Shelf
INTO
CHINESE SUPERSTITIONS
By Henry Dore, S.J.
By M. Kennelly, S.J.
First Part
SUPERSTITIOUS PRACTICES
Profusely illustrated
Vol. I
Shanghai Mission. The first volume was issued from the T'usewei
Press in the year 1911. Three others followed successively in L912
and 1913, and were so appreciated that the French Academy oi
highest importance, not only from the religious standpoint, but also
because of the many interesting sidelights it casts mi the social and
family life of the Chinese people. As the original is in French, and
hence accessible only to a limited number of readers, it has been
requested to translate it into English. Such a vast undertaking and
the scholarly attainments it supposes would have appalled many.
The translator himself felt rather diffident, but encouraged by the
genial Director of the "Varietes Sinolog iques", various Missionary
bodies, and several scholars in the Easl and at home, he energet-
ically set to work, and the volume now offered to the public is the
The Author of the work is the Rev. Henry lkm'-, S.J. Labour-
ing as a Missionary lor over twenty years in the two provinces oi
China, and the countless superstitions which swayed the social and
family life of the people. For this purpose, he visited cities and
hamlets, temples and monasteries, questioning the people about
their Cods and Goddesses, their local divinities and deilied Worthies,
thus collecting valuable materials lor his future great work. What
he tells us therein, he has witnessed with his own eyes, or heard
from the lips of the people with whom he came into daily contact.
Ileal China exists little in the Open forts. Civilisation has there
done its work, and raised the Chinaman to a higher level than his
and the secluded villages of some distant province. This is what the
Missionary has done, and hence his descriptions ring genuine, and
echo his impressions in a manner which interest and charm the
general reader. To his personal observations, he has added a long
and serious study of all books relating to his subject. The learned
list of Chinese works placed at the head of this volume amply bears
out this assertion. From these, quotations and copious extracts are
given throughout the work. To the foreign authors indicated in
the French edition, the translator has added a few others, which
he thinks will be helpful to English readers. Mention may be par-
ticularly made of Doolittle, who has written interestingly of "Pop-
ular Gods and Goddesses" in Southern China, also of Samuel Bea.1,
Man has two soul* The first, or superior one, is called the Shen jji^
oi- Hwun z$|, and emanates from the ethereal part of the Cosmos,
the great Yang (5J|
principle (1). It is manifested by the K'i ^ or
breath (vital force). After death, it ascends, according to the Anci-
ents, to the higher legions, there to live on as lucid matter, Shen-
ming ftp H^. According to modern Confucianists it vanishes entirely
at death. Buddhists would have it be re-incarnated into men or
forms the ghost (see Note 1. p. 143) of the departed person (3).
Gods and souls arc formed". Dictionary of the Chinese Language [||.
(2) According to Chinese philosophy, it is one of the primeval forces of Nature, from
which by it- interaction with the Yang |^ principle, the whole universe has been produ-
ced. The inferior of the dual Powers, quiescent matter (Giles and William'- Chinese
Dictionaries $g).
For more ample details See de (Jroot. The Religious System of China. Vol. IV.
is but dimly known. For the greater part of the people, their God
is the ''Pearly Emperor", Yuh-hwang 3E. 3=, of Taoist origin; Budd-
ha or Fuh ;: Amitabha |5pT
?ff pg {# (O-mih-t'o-fuh), the Ruler of
the Western Paradise: Kwan-yin ff| ^, the Goddess of Mercy;
some local or tutelary divinity to whom they give the title of "Ven-
erable Sire or Lord", Lao-yeh j |f ; the God of Riches, the God of
the Hearth, the God of Fire. Carpenters have their Patron God, also
would seem that every need of man has its corresponding divinity,
the Gods being thus, as with the Romans, largely names for these
is nothing else but the moral sense of man, exalted thus to be his
or adopts what suits best his fancy, or meets his present require-
that such practices are bound up with their every-day life, and
Influence their actions from the cradle to the tomb. This part deals
V
also with ancestor worship, the ancestral tablet, burial of the dead,
and the sending of clothing and mock-money to the " Land of Shades'*
for the use of the departed soul. Illustrations accompany each article,
gations made on the spot. The first volume, now translated into
VII
LIST OF WORKS CONSULTED FOR
THIS FIRST PART, ENTITLED:
fli^ Li-ki.
Sang-li.
ft $1 M% Tuh-li-t'ung-k'ao.
Wu-li t'ung-k'ao.
T'ung-tien.
Peh-lu-t'ung.
Yii-chow ta-i-i.
pa Chu-tze yii-luh.
P II Jeh chi-luh.
Wu-king-i-i.
Wt HE ^ Li-ki tsih-shwoh.
fS HE i$ Li-ki shun.
Chu-tze yi'i-lei.
#fc ft ff Yao-lii-lu-shu.
bung-shen-kia li-tsih-shwoh.
, ft * Sheng-ki chub-wen.
*N ft fflf H Sung-t'ao-kuh ts'ing-i-luh.
Ming-tu-muh t'ing-yu-ki-t'an.
Chow-li chu-shuh.
Chow-li t'ien-kwan-shen-lu.
Official Annals.
Ch'eu-chen pien-wang.
Peter Hwang, S. J. \chwan).
VITI
Heu-Han-shu (Ts'ai-lun-chwan).
mrm% he Fung-shi wen-kien-ki.
T'ang-shu ( Wang-yiX-chwan)
T'ung-kien-kang-muh. Historical
Li Tsi-wung tze-hsia-luh.
Yeh-hwoh-pien.
Shi-wuh yuen-hui.
lit # $1 Ts'ing-kia-luh.
Kien-hu pu-tsih.
if p ft Sin-chi-luh.
Meng-hwa-luh.
5R # * AS # T'ien-hsiang-leu ngeu-teh.
ep # *f mm Yin-hsi'ieh-hsien-sui-pih.
-iV.
7C Yuan-tien-chang.
Chao-king-ngan yun-luh-man-
Ta-hsioh. [ch'ao.
Chwang-tze.
Book of Odes Ta-ya.
m s Hi Kang-muh-tsih-lan.
i? ti ;g n Fan-yih-ming-i.
aS rx #p ^n #? ff Wu Man-yun kiang-hsiang-lsieh-
wuh-shi.
Oj MU Shan-hai-king.
Sui-shi-ki.
Sui-yuan-sui-pih
Kien-hu-tsih.
Yuh-hai.
Lih-hsioh-i-wen-pu.
ft M ft
.
x
mm $#fe Chung- tseng-sheu-shen-ki (Also
called):
m H fc
if #. #t 'rff ($ ^jji Chung-tseng san-kiao yuen-liu
* Jl IE T'ai-p'ing-kwang-ki. Published
A.D. 981. It was composed by
order of T'ai-tsung ^ ^, second
emperor of the Sung dynasty.
Li- fang wrote it assisted by 12
other literati. It contains much
that is valuable about Spirits
and superstitions.
Yiu-hsioh.
W;lfE Si-yiu-ki.
* #Ra Fung-shen-yen-i.
Yuh-lih ch'ao-chwan.
Ch'un-ts'iu.
Tsang-shu.
;#$C rt Ch'un-ts'iu chwan.
#$ Hsioh-king
Yih-king.
isit Sien-cheh-lih-shu.
Sheu-shi-shuh.
Ta-t'ung.
Ta-t'ung-lih.
M# T'ung-shu.
* 81 it * Liang-k'i-man-chi.
If? Sun-tze.
.. . . .
xi
Shui-king-tsih.
Fung-meng-cheng chi-nang
& pi * & K'i-men-ta-ts'iien.
s
'
''"'"' " I
3b. Wi
-'n't"
Ling-ts'ien-shu.
T'iao-ts'ien-king
Lang-ya-tai-tsui-pien.
m e Yen-wang-king
* it g Luh-lun-king.
k ;/ri ^mm Ku Mei chi-wen-luh.
&=? -Mcng-tze.
m Lu-shi.
San-kwoh-chi.
Tsih-shwoh ts'uen-chen.
by Peter Hwang, S. J.
.
XII
FOREIGN WORKS.
Metamorphoses. Ovid.
CONTENTS.
FIRST PART VOLUME I.
CHAPTER I.
children 8 12.
XV
Article IV. Crossing the barriers 26
/'a<jc.
27.
CHAPTER II,
CHAPTER III.
back from the temple the soul of the deceased. -Victuals provi-
ded for the journey. Paper sedan-chair the soul. Burning
l"i"
XVI
Biy nail used for closing the coffin. Putting- a copper coin in
the mouth of the corpse. The coffin. Rice for appeasing the
hungry dogs in the nether world. Mirror placed at of the feet
Article IV Burial.
ghosts" 63 66.
_ XVII
CHAPTER IV.
CHAPTER V.
offspring (Frontispiece)
2. Paper print (charm) representing the White-robed Kwan-
yin burnt in her honour to obtain posterity 1
of Hades 64
27. Lung ch'eh Pu-sah. The God of the Dragon chariot
(hearse), Undertaker in the nether world 65
28. Ku-hwun Pu-sah. The God protector of wandering ghosts 66
29. Purchasing the right of way 67
30. Purifying charm bestowed by Laotze 70
3 1 . Written charm despatched to Ti-ts'ang Wang, ruler of Hades 71
31 bis Passport to the nether world.
. Written charm burnt in
honour of Ti-ts'ang Wang, ruler of Hades 73
32. Written charm begging a happy rebirth 74
33. Permit exempting from tolls on the way to the Infernal
regions 75
34. Lu-yin tan-tze. Passport delivered to the departed soul 76
35. K'ai-tan for wandering souls on the way to Hades 77
36. The key to the Buddhist paradise 78
37. Certificate of good conduct sent to the ruler of Hades 79
38. Temporary seat of the departed soul 80
39. Wrapper containing the soul 81
40. Mock-clothing burnt for the benefit of the dead 82
41. Fire-proof safe burnt and forwarded to the dead 83
42. Fac-simile of the precious charm delivering from the
"bloody pond" 84
43. Written charm for the benefit of a woman dying in
childbirth 86
44. Charm delivering from Hades a person hanged 88
45. Charm delivering from Hades a person assassinated ... 89
46. Charm for the benefit of a soul under a spell 90
47. Charm delivering from Hades the victim of an unjust
lawsuit 91
XXI
Pag
4S. Charm delivering from Hades a person who has been
murdered 92
49. Charm for the benefit of drowned persons 93
50. Charm for the benefit of persons who have died in prison 94
51. Charm for the benefit of persons calumniated 95
52. Charm for the benefit of a person poisoned by doctors'
prescriptions 96
53. Ancestral tablet (front and back parts) 107
54. "Kotowing" before a grave 109
55. Offerings placed before the Ancestral tablet Ill
56. Various kinds of mock-money 117
57. Buddhist bell and beads 124
5.S. Paper-house burnt for the benefit of the dead 128
59. Paper streamers placed on graves 130
60. The Wheel of the Metempsychosis 133
61-1 . Metamorphosed into insects, worms, fish, and other animals 134
61-2. Metamorphosed into various kinds of shell-fish 135
61-3. Metamorphosed into various products of the vegetable
kingdom 136
61-4. Metamorphosed into various household articles, utensils
Tche-ma' de "Koang-yng" aux habits blancs, brule" en son honneur pour obtenir des enfants.
Paper print (charm) representing the White-robed Kwan-yin,
burnt in her honour to obtain posterity.
Temple of I [eaven in Pekii
CHAPTER I.
m r P#
Tan Sheng Viu Shi
ARTICLE I.
BEFORE BIRTH
To have a numerous posterity, is the great, if not the greatest
desire of all Chinese. Hence many are the divinities invoked in order
trust, the shoe has been placed there. Various are the customs
connected with this offering. Elsewhere, one of a pair of shoes
deposited at the feet of the Goddess, is borrowed, and when the
expected child is born, the shoe is restored* and as an ex-voto, a
(1), and is specially worshipped in Shantung \\] j^(, and all the
adjoining provinces. Other inferior Goddesses serve her as assist-
ants and seem charged with carrying out her orders. They may be
generally seen beside her, either in temples, or in pictures which
represent her. The following are the names of those commonly
found attending on her:
i-sing du haut des cieux protfege le nouveau-ne\ Sur un char on voit le bonnet des acad^miciens.
Kiu'ei-sing, the God of Literature, protects from on high the new-born child.
On a car is seen the acadetyiic head-dress icorn by scholars.
Fig. 4
Goddess receives from Yen Wang ff|j 3H^ the God of 1 fades, the
to be reborn on earth.
Female deities are not alone invoked; a tew gods are likewise
particularly disposed to graciously hear the prayers addressed to
Literature.
flight towards some home ; also the well known pictures called the
of the world.
Fig. 5
Tien sien song t*e. Assise sur son char, elle porte un enfant a un heureux menage.
The Celestial Fairy that bestows children. Borne on a chariot,
she presents a child to a happy household.
Fig. 6
pomp and exposed in the house of the woman in labour; the clothes
of the latter are laid upon this tablet to urge the protection of the
Goddess.
dedicated to the other local deities. This tablet is taken from house to
house, so that she may extend her protection to all cases of childbirth.
2. Tnlixmans.
light of day, even were it necessary that the mother's womb be rent
and split open.
child.
Manner of using these charms. They are burnt, and the ashes
steeped in wine, are given to the woman in labour.
bis
Fiar. 7
JL
*t
in the family.
favour received.
where silk-worms are reared, and this for two reasons. Woman
being of the female or dark principle Yin |%, is bound to affect
them adversely, but the principal reason is that the silk-worms are
AFTER BIRTH.
1 The first tubbing. Si-tsao fa $|.
prepared without delay, and are to be kept binning beside the child
during seven days and nights.
archer tirant des fleches en bois de pecher, pour mettre en fuite le chien celeste.
Bowman shooting peach-wood arrows to scare away the heavenly dog.
9
i. The devil thai ravishes children, T-eu-sheng kwei fft -J&.
Frequently the fatal visit of the devil that ravishes children
T'eu-sheng kwei fjft ^ j'y_, is the object of the greatest ' anxiety on
the part of parents. This matter shall be treated subsequently, when
dealing with the superstitions concerning children. While writing
these lines, let me be allowed to adduce as an illustration of the
be then ailing.
must be now fought. This time, the mother herself takes an active
part in the struggle. Stripping off the child's clothes, she lays him
stark naked on the bed, in order to keep at a respectful distance the
that, should she still preserve a remnant of shame, she durst not
intrude on the gaze of her child, while he is garbed as Adam in the
During the first month after birth, neither the child or its
mother may cross the threshold of the house. The child's head
must be first shaved; then a lock of his hair is mixed with some
dog's hair, rolled up into a ball and sewn on to his clothes, after
(1) The mother herself should first of all visit a member of her own
family before entering the house of a stranger.
in his temple.
Ch c enij-h\K-an<i jjfc |>& is the god of walled cities and moats, and
holds the rank of celestial madarin. When the necklace has been
worn some time by the god, it is placed on the neck of the child,
and used as a charm to ward off all untoward evils.
(1) Pee "Bulletin dp la Soeiete Belo P d'etudes colo males." Sep. Oct. 15 th year.
Fig. 9
Tchang-sien song-tse.
Chang the Immortal, who protects children.
. . .
11
family, whose lineal descent is maintained in the person of the
child. It is also to thank the C.oddess Sung-tze Niang-nia.n$ j ^
%i %i, the giver of children. Th<xse who are too poor, may purchase
some meat, and offer it instead of a cock. If the fortune-teller
finds that the new-born child must pass the barrier of old age,
Lao-jon-liwan ^\ ||j, there is but one means to rescue him, from
the mortal danger to which he is exposed. An old man, willing to
take mourning, is chosen, and thanks to this device, the child will
smiths' shops, and vary in si/e and shape. Sometimes the Budd-
hist or Taoist priests, Tao-slii jj J^, tie them on with their
own hands round the necks of children. There are also the
pass through the opening. This ring is worn round the neck, almost
in the same manner as a dog's collar. "Would to heaven, some seem
~F jpT country, North Kiang-su jX. jljci pretend that this silver ring
hems in life, so to say, in the body of the child, and hinders the
soul from bein^, separated from the body, much in the same way as
hoops prevent a barrel from falling to pieces.
becomes his foster father, the child being called his dry son, Kan-
eul-tze j| ft ^ , and he presents him a collar as an adopted son.
Le pendant d'oreille.
Boy wearing an ear-ring.
///. Wearing ear-rings. Tai-eut-eh'ui-tze s$. If fj| -f.
ing
Only little girls wear ear-rings. Should I attach one on the
ear of my boy, the evil spirits, who ever seek to injure male child-
Uenfilee de sapeques.
Child wearing a string of cash suspended from the neck.
17
T
/\\ Wearing a siring of cash. Tai-ts ien w^ |.
Ancient coins of the T'ang J|f, or Sung 5fc dynasty are prefer-
red. Among those of the late Manchu or T'xiikj jjff dynasty, cash
dating from the reign of K'ang-hsi Jjf BE, or Kia-h'ing ^ J|, are
also much prized.
Sometimes these plates have the shape of a real medal. They bear
inscriptions resembling preservative talismans, and are accompanied
by pompons sentences assuring untold prosperity in the future.
Fig. 14
stories told by the Taoist priests "Tao-shi" jjf |;, before a child
distinctive mark, the road of life is barred against him and he meets
with death.
year and month, at which during the course of his life, he will
the last one. When all the barriers are passed, the crown of hair
that christian parents should avoid by nil means, not only to con-
sult the fortune teller, but should likewise banish any belief what-
:=!* 1=5^
20
VII. Wearing the habit of a bonze.
and without haying any settled idea on the matter. It is, however,
difficult to admit that there is not at least some hankering after the
Fig. 17
cloth, and with the various and different pieces making a dress for a
child, upon whom one wishes to call down the blessing of the
ing case.
22
VIII. Shao-p'o-hai j^ $fo If^. Burning old shoes.
that ravish children), endeavour during the first hundred days after
for this reason that they wander here below, in quest of the soul of
a male child, which they would fain ravish, in order that through
this means they may be reborn as men in the womb of a mother.
1. All old shoes available are gathered, and every day during
one hundred davs, a bit of one of these shoes is burnt beside the
cradle of the child, in order that the offensive smell, which fills the
into another family, and takes its name. Such adoption is purely
that an unlucky lot has befallen the family, and that the only means
of preserving a child, is to pass him over fictitiously to a more
fortunate household.
father, in order to wish long life to his child, offers to the adopting
coins) equal to the years he has lived, care beint; taken to add a
fresh coin every year, till he attains the age of fifteen, when it is
When a child has had once the small-pox, a piece of red cloth
is attached to the extremity of the queue. This is somewhat of a
that binds the queue. The peach, as is well known, is the fruit
evil influences.
(1) See Mayers Chinese Reader's Manual "Tao" ^ (the peach) p. 213.
(2) See Mayers, ibid. "Si Wang-mu" 3E # (the Western Royal Mother) p. 178.
Fig. 19
sc -JLTZ0 T.
bi
Fig. 19
;jj|J\
which confers longevity; also that of the jujube-tree "Tsao-s/iu"
HI H|\ as the word "T.sao" ^ (jujube) is similar in sound to
"Tsao" Jp., which means early. This is a presage that the child
will early attain to official dignity. A third kind of wood employed
for children's cots is that of the pine, Sung-shu fy HJ", as this tree
is ever green, and it is customary to sketch theGod of Longevity
beside a pine-tree, hence it is a pledge of long life. A cot, made
of the wood of any of the above trees, combines every chance of a
glorious future.
26
ARTICLE IV.
;M Wi Kwo-kwan.
27
9 th Barrier Barrier of the hundred days (1).
1 m^n 9 -5-
m ' 5fo ft ffl 25 ft x m
2 alii 10 mmm is ^ $ m 26 n % m
11 mmm i9 * ^ m 27 m ^ m
12 3l % m 20 mmm 28 m^mm
5 H -pjr || 13 &m m 21 m m m 29 ^ 7k h
e an pi ' <
(K *& us 22 4j ii m w 7^ >x m
7 &nm#m is fc&H 23 f H Bg
8 T tfT BH 16 F3 ^fi 24 # (% ||
(1) The demon that ravishes children "T'eu-sheng-kwei" f^ ^ H,, has no farther
power over a child after he has passed tins barrier; his power expires when the hundred
sSh^
CHAPTER II.
Huii"- Shi
ARTICLE I.
BETROTHAL (1).
plav a prominent part. 'When they have toured from the family of
(1) The few superstitious customs on betrothal and marriage which we describe in
work entitled "Rudiments". We have added thereto the local observances of Nganhwei
and Kiangsu, omitting those which have not gained currency in these two provinces.
30
1. First document. Ts'ao-pah-tze ~tji /V ^p (rough draft of
the eight characters), elsewhere styled Hoh-swan-t'ieh & Jf ijj^,
(card making the proposal), or also Sheng-keng ^ J|?
(comparing
horoscopes). The bridegroom writes on this card the two cyclic
characters, indicating the year of his birth, the two indicating the
month, the two indicating the day, and the two marking the hour,
making thus a total of eight characters :
2 +2+2+ = 2 8.
Hence comes the name "draft of the eight characters". Upon receipt
compare the characters with the five elements: metal, wood, water,
fire and earth. They also compare the two cyclic animals, that have
presided over the birth of the youthful couple, in order to ascertain
stance fire and water. When this operation is over, the choice of a
lucky day is fixed upon, help being here afforded by the Imperial
il
calendar, commonly called Hwang-lih-t'eu" Jl jf| Jiff, which
marks carefully the black (unlucky) and yellow (lucky) days. As
may be understood, this first exchange of documents on age, is a
This piece fixes the day on which the marriage will take place ;
in the art, and that according to the cyclic characters on the age of
the respective parties, nothing has been found which would seem
opposed to the conclusion of the engagement. Moreover, those
the one received from them. The betrothal is thus legally conclud-
ed, and terminates under the most favourable auspices. < >n the
occasion of the presents sent, there are often some customs which
are tainted more or less with superstition.
32
ARTICLE II.
THE MARRIAGE.
Fixing its date.
A). Piece fixing the month for the marriage. The choice of
the month depends on the cyclic animal that has presided over the
birth of the girl. The following" are the rules laid down.
B). Piece fixing the day of the month The girl having fixed
the month, the bridegroom now resumes his rights, and fixes the
precise day, in which the marriage will take place. This piece is
33
varying' according to the place. These comprise loaves of immortals,
Wan-nien-ts'ing ^J ^ ^j-, fm- wishing long life; sprigs of fragrant
j*\-
f, portending riches; pomegranates Shili-liu ^J J$j, auguring
numerous progeny. These fruits contain a large number of kernels
or stones, called "Tze" ^f- in Chinese; now, this character Tze ^f-
The following are some of the fruits which enter into the
the family of his father-in-law being over, and dinner taken, a pair
of chopsticks is tendered to him. and also two wine-cups, wrapped
up in red paper. He is thus deemed to bear away the happiness
and abundance of the family. Care has been taken to turn the
direction.
small mirror attached to her button-hole, and does not part with it
till she is seated on the nuptial bed. The reader can see, on the
adjoining page, a photo-engraving representing one of these mirrors.
It was purchased at Hai Chow #: }]], North Kiangsu yX M<
and is about eight inches in diameter. The front side is polished
and shining, like an ordinal^ looking-glass ; on the back, are two
embossed circles and four characters, Wu-tze teng k'o 2. -f- ^ ^-,
Fig. 20
Miroir en cuivre.
Brass miror.
!
35
which mean, may your five children attain the highest literary
degrees
the bride, on the way from her paternal home to that of the bride-
in peace with the animal that presided over the birthday of the
bridegroom. Were these animals at enmity with each other, the
peace and prosperity of the future household would be endangered.
the encaged bride is taken out from the red sedan, and conducted to
the large reception-hall. (It happens more frequently that the bride
sits simply in the sedan). While this operation is being performed,
a man -whose cyclic animal of birth can live in peace with those of
the new couple, fires off a string of crackers before the doorway.
sieve, which shields her, it is thought, from evil spirits (1). Some
pretend that only good influences penetrate through the holes of the
sieve; others explain the matter differently. The numerous holes of
youthful spouse, they are struck with terror at this sight, and
take to flight. Frequently, lucky influences are flashed on the
previously (p. 34). In some places, as at Hwo ''how ifp j>\], and
Han-shan hsien *g" ijj H (in the province of Nganhwei -^ |^'!, on
the arrival of the bride, the ceremony of evaporating vinegar,
vase, and this indicates the rapid increase of fortune which awaits
the new couple.
The bride, on coming out from the sedan, must lay her foot on
a saddle. Saddle, in Chinese, is expressed by the character Ngan
|i$r, which is pronounced Ngan 1$fc,
exactly similar in sound to Ngan
^, meaning peace or tranquillity.
For the above operation, the bride has sometimes to borrow one
of the shoes of the bridegroom.
(1) Doolittle, Social Life of the Chinese, Vol. I. p. 83, finds this custom also existing
In Southern China. Here, the sieve "is put on the top of the sedan, over its door".
Fig. 21
>/\AAAAAA/vVVVA/v\AAAAA/vAAy\AAAAAA
111 .((&> to prepare a bushel (peck), upon which are laid a balance
and a string of small copper coins (cash). The bushel or peck,
which is employed in measuring
grain, is the symbol of abundance;
the balance, employed in commer-
cial transactions, is a pledge of
(1) The inscription on this tablet reads as follows: Spiritual seat of the true Lord
of Heaven and Eartb. (ruling over) the three regions, the ten points of direction, and
all living creatures (souls).
The three regions of existence are, according to the Taoists, heaven, earth, and the
waters; accoi-ding to the Buddhists, the regions of earthly longings, of form and formless-
ness (this latter place is the ante-chamber to Nirvana).
The ten directions are the four cardinal points, together with the four intermediate
ones, to which are added "above and below" (Note of English translator).
38
The bridegroom takes his place beside the bride, then both
bow profoundly (kneel) before the tablet ; the same ceremony is
repeated before the ancestral tablet, and also before the God of the
kitchen, Tsao-kiXn |j Jj, after which they mutually salute each other,
where both sit on the bed, the bride meanwhile holding her eyes
downcast.
ness conveyed by this word. During three days and nights, all
may come in to see the bride, and pour out in her presence the
most impertinent remarks (2). It is admitted that a grey-headed
old man may use on this occasion the language of the most dissolute
youth. Such are the horrors of paganism, from which it would
seem that even the very notion of modesty has been banished.
(1) See Doolittle, Social Life of the Chinese, Vol I. p. 85, the same ceremony as
practised in South China. Here both drink some wine from the same goblet, a cock
made of sugar is eaten, and the wedding dinner is partaken of.
(2) Doolittle remarks that this is a very trying ordeal for the bride, as she may not
refuse to be seen, nor absent herself from the gaze of the public. Ibid. p. 90.
be
39
In several places, it is customary for the newly married couple,
to visit the ancestral hall or Tz'e-t'ang jjjp] ^g* of the family, and
there worship before the tablets of the ancestors. I have seen this
ceremony performed at T'ai-p'in.j fu -j& ^p Jf^, in Ngankwei -$
^
province. In all cases, the bride must offer meats before the tablet
of her father-in-law and mother-in-law, if they happen to be
the hall of the eldest ancestor, nor the tablet placed beside that of
her venerable mother-in-law. Her husband must not walk [in the
and interred amidst its members, as she has not fulfilled her duties
of a daughter-in-law ,2).
(J.i See Li-ki ;j$ IE or Look of Rites, Ch. V. Tseng- tze-weu ^ ^jf- flfj. wherein are rec-
orded the proper words of Confucius establishing these observances.
40
CHAPTER III.
6
Peli Shi
ARTICLE I.
BEFORE DEATH.
As soon as the first symptoms of approaching death become
apparent, should the dying person be a child, the ceremony of
the temple-god or Pu-sah 3$f ^., into the abode of the dying
person. This ceremony is called T'ai Pu-sah ffi | ^. fetching
their might, to warn that the god is passing by and pay him due
honour. It is needless to say that fire-crackers are plentifully sent
off. When the procession reaches the door of the dying man's
house, the god is received with full honours, and begged to gracious-
ly cure the sick person, or at least to indicate an efficacious
remedy in the case. The god is next taken to an apothecary's shop,
so that he may there select a remedy suited to the requirements of
the present ailment. One or two Taoist priests, Tao-shi ^ ^,
attend on each side of the I'u-sah | j^. as he rests on the shoulders
of the bearers. The apothecary turns round, and points out with
the finger one of the drawers containing his drugs. Should the Pu-
sah ^ p)| remain still, it is a sign that the remedy is of no avail ;
the sole of the boots must be soft and flexible, hard-soled foot-wear
being unsuited for the dead : a long gown and an overcoat or Wai-
t'ao #\> ifS. These latter must not be furnished with brass buttons,
as they would be over weighty, and the deceased could not take
them over to the nether world. Such are the requirements in regard
to outer garments.
.
43
The under-wear, trousers and waistcoat, must be padded, even
in t h e su mmer sea so n
fancy to carry away his children with him to the other world, he
is denied the use of a girdle.
Those who assist a dying person are careful to take away all
and if the dying person departs from this world surrounded by such
meshes, he will be changed into a fish in the other world.
Mill; DEATH.
As soon as the dying person has given up the ghost, care is
The sieve allows but good influences t" pass through it, while
the mirror has the power of changing evil into real happiness.
a member of the family has departed from this world. They beg
him to show kindness towards him, stating that during his mortal
career he was weak and inhTm, and toiled hard along the pathway
of life. After a display of fire-crackers and the offering "t incense,
each one goes home. The second day. all return, and bearing
lanterns, proceed to the temple of the local deity T'u-ti Lao-yeh J;
J& ^ M< this time for the purpose of bringing back the soul of the
deceased, which was deemed to he hospitably received in the temple.
and start for the long journey of eternity. The waggon is then
set on fire, and the soul wings its Qight to the nether world. Fre-
quently on such occasions, some of his old shoes are burnt, care
having been taken to cut the soles in two: through this device they
are despatched to him for use in the other world.
i
tftentimes also, a small table covered over with ashes is placed
near the sedan or waggon, in order to act as a lift for the departed
await a day or even two before putting the body into the coffin.
the corpse.
are placed crossing each other on the open coffin, one extending" from
head to foot, the other being drawn over the face. They must meet
exactly over the mouth of the corpse, as it lies in the coffin.
Let us now see how the coffin, the last resting-place of man in
bundles containing dry lime, ashes and earth. These must be equal
to the number of years which the deceased has lived. If he dies at
sixty, sixty parcels must be placed in the coffin. All these materials
time, a little rice is put in the dead man's hands, in order that he
may apease therewith the hungry dogs of the village, which he must
cross on his way to the nether world.
(1) j Lint
1
% %
Others, endowed with more foresight, add thereto a pair of
position at his feci, in order that his own reflected image would
deliver him from any subsequent death. Dead twice for all. he
could hardly die again !
When the corpse has been fully laid out in its grave clothes
and placed on the bier, a very clean towel is dipped in hot water,
and used in wiping for the last time the lace of the deceased, after
for washing the mouth, is nailed on. This extends entirely over
the collin. beneath the cover, and is intended to prevent any dust
Nothing further now remains but to close the collin. Care has
been taken to draw three hairs from the queue of the deceased:
these are entwined on three big nails intended for closing the lid
descendants.
used for closing the coffin, the son of the deceased, kneeling beside
the mortal remains of his sire, shouts to him: "fear not, they are
going to nail down the coffin!"
in its upper part. Two chopsticks are stuck, either in the egg itself,
tail, have been entirely plucked off, and the head is turned towards
the coffin.
the image of the coffin. This coffin is thus reckoned as two, hence
I'll- some time to come no other death will occur in the family. The
lamp is often placed on the grindstone of the household.
'.',".
Escorting the soul. Fung-ling ^ fH.
Buddhist priests to help the soul over the bridge (doubtless, the
bridge of anguish, spanning the red torrent, and from the summit
of which, the two demons Short-life and Quick-death, cast into the
waters beneath the souls travelling over it). [1).
tables placed with the four feet upwards ; to each foot of these tables
is attached a lighted lantern.
for bv the spectators: the priests then depart and the ceremony is
concluded.
receiving guests.
The guest will then burn the mock-money, and offer his con-
dolences to the son of the deceased, who bows his acknowledgments
kneeling on the ground, to show thereby how profound is his grief.
The tablet remains exposed during forty-nine days, or the full
While the coffin rests on the trestles, little children are wont
to leap over it, in order to obtain courage.
We shall see in like manner, how the egg placed in the bowl
of rice, beside the head of the corpse, is eaten for the same purpose.
A pun is made on the word "Tan" ^g, meaning an e^g, and "Tun"
Jjft, courage. Eating this egg will inspire courage.
53
ARTICLE IV.
BURIAL.
site (1).
expensive, but also what honour it confers on the family ! The rite
open grave just before lowering the coffin. The person, who thus
officiates, is styled Tz'e-Vu jjip] j; (he who sacrifices to the Earth),
while the one who has dotted the character Chu 3i. is called Tien-
cliii-l:w;in 'lj,|f 3 ^ (he who superintends the dotting of the cha-
racter).
this is to awaken the defunct, and warn him to make ready for the
approaching journey.
The eldest son. leaning on the coffin, kneels down before the
corpse: he wears full mourning dress, and bears on his head the
culiar shape.
The Buddhist priests invite him to take his father's tablet and
fetch it back home, after which he returns and follows the funeral
procession, leaning on the hearse. He bows his respects to the
bearers, and begs them to carry gently his venerable sire. in case
< >n the top of the coffin is placed a rooster, one of its legs being
the house, the little lad is placed in a large basket, and hoisted by
(i) In several places, this strip of white paper, entwined round a bamboo, is used as
a mark to guide the departed spirit back to the grave.
(2) In Southern China a white cock is used. Doolittle. Social Life of the Chinese,
Vol. I. p. 21 I,
rool of the house. He is thus kepi out of danger, and the deceased
must depart \\ it limit hi m
.'}". Order of tin' funeral procession i\).
ers or flags, made of white paper, and called "Yin-lv. fan-tze <j\
ll'ft $fc "?"i '"' landmarks to guide the spirit on its way to Hades.
c). Two large paper figures called T'ung-nii jfi -fc. and
T'ang-nan v'i'( J^. a damsel and a youth (3). The first bears a tea-
cup and tea-pot: the second carries a tobacco-pipe and pouch. They
are designed to act as slaves or servants to the dead man in the
infernal regions.
f). There are also mock-steeds, with their riders, all in paper,
it is needless to say.
to clear the road, and disperse all intruders who might obstruct the
way (5).
(li See also Doolittle. Social Life of the Chinese. Vol. I. p. 200.
(3) Doolittle calls them the "golden la 1" and the "gemmeous lass". Ibid. p. 213.
(4) Two famous temples, are erected on golden and silver Islands, opposite'
kiaug 0i ;T.. province of Kiang su f W(;.
5) They are from ten to fifteen feel long, and four or five in diameter. Thej are
l.ui'iit in front of the grave. Doolittle. loc eit. p. 20 I
56
One of them bears a club, and the other an axe.
h). After these are borne the tablets of the spirit of the deceas-
ed, P'ai f$.. following the practice of high officials, they are
accompanied by a host of youthful attendants, Kang-p'ai j}$,
tinfoil.
collin. They are carved in wood, and covered over with tinfoil.
wearing the surplice or coloured cope Kia-sha ty\ ^ (I), and playing
the flute, beating cymbals, or murmuring some liturgical prayers.
4. At tin' grave-side.
As soon as the procession has left the city or village, all these
insignia are burnt, and thus deemed forwarded to the deceased, to
in order that his soul, alter its flight through the air, may easily
(1) From the Sanscrit Kasliaija, a coloured garment. Nowadays, a cope or outer
robe worn ljy Buddhist priests when officiating- It is made of very thin cotton or gauze.
(2) Sec article on Streamers, Ch. Y. Article VII. infra.
57
Frequently also, a paper sedan-chair is burned, to be used by
the departed spirit when travelling to the lower regions (1), to which
he is conducted by a kind of usher-demon . called Yin-kwei t'ung-tze
1 leading the soul).
'j\ %L HL i U lu> lad
2". A lucky burial-place for the coffin has not yet been found.
Geomancers, either cannot agree, or the family wishes to obtain a
lucky spot, but the owner, guessing the intention of the purchaser,
raises the price. In such cases, the coffin is laid on a temporary
resting-place, awaiting a lull burial ceremony when the site has
been purchased.
(1) It is oharitably supposed hi- would enjoy riding, instead of being obliged to walk
to the infernal regions. ])oolittle. Social Life of the Chinese. Vol. I. p. 174.
58
ARTICLE V.
The third
clay after the burial, the ceremony called "returning
the house. It is not swept, and clothes and bed-coverlets are left
Care has been taken to spread some fine ashes over the floor of
the room, in order to discover from his footprints, whether he has
been reborn as a man or has entered the body of a brute. That
night is a sleepless one for the members of the house, and if the
59
least noise is heard at the door or the window-sill, immediately all
(1) In Southern China, this i- also a very busy and eventful day. The mourning
family provides a feast for invited relatives and friends. After tliis .late, the offering of
rice to the deceased is discontinued ; he must henceforth cook his own food. Doolittle.
which case he resembles much the dog of the fable, that had little
The following are some of the fixed times, in the course of the
year, when certain mourning ceremonies are practised for the benefit
of the dead.
On the first day of the first month, they are wished a happy
new year, crackers are exploded, and mock-money is placed on the
graves.
< >n the thirteenth day of the first month, the first year after
matches beside it, in order that the departed spirit may light it
again himself, in case it went out. This lamp is called the "ghost's
lamp" Kwei-teng ^ $$. Many wealthy folks place large vases filled
with oil near the graves of their dead. These vast receptacles are
in reality lamps and burn for whole months.
table before the grave, and offered in sacrifice to the manes of the
i
l,i Set- above p. 8.
61
In the country round Shanghai J^ '(U a brisk business is doae
in these hampers of rice-straw tresses. Boat-loads of them arrive
< >n the first of the tenth month winter garments are offered to
the dead. They are burnt on the graves, and thus forwarded to the
spirit-land. It is a matter of fact that all these clothes, caps, boots,
shoes and dresses etc... are made of paper. Mock-money is also
monthly festivals, that is : the first day of the year, the festival of
the tombs Ts'ing-ming }pj BIT the fifth of the fifth month, and the
fifteenth of the eighth month, a commemorative service is held in
(1) It is a matter of wonder that the immense number of these hungry and naked
spirits can be contented with such scant and poor provisions. Doolittle. Social Life of the
&&tob
on
|(^
&58
4
'zzc^^zz^si^M^^-
tation of a hearse, and the god who leads the procession, Sao-shen
Pu-sah ^## ^.
ft is he who must carefully lead the funeral procession to the
grave. It is therefore important to ingratiate oneself with him.
Above the hearse, Sang-ch'eh ^ j|i.. floats the evil star of the
deceased, under its male (Hsiung $j), and female (Tz'e jftj|) form (1).
(1) This star is the Hwun-k'i j$ HC (the breath of the soul), a phantom or spectre,
which assumes a male and female form. In apparitions, the male form is said to have the
body of a cock, while the female lias that of a. hen. See p. 135, infra. Also illustration 62. bis.
64
2. The ten king* of Hade*. Ming-fu Shih-Wang lEjflf -f- ^ (1).
paper Chi-ma %fe Jj|, in honour of the ten gods of Hades, hence the
name given to it. This custom owes its origin to the Buddhist
doctrine on the ten divisions of hell, over which preside ten demons,
the names and functions of whom will be given in Hook If, of this
(1) 3? tff Ming-fu. The dark or obscure region, the underworld, Hades.
.
Fig. 20
Ming -fou-che-wang
Ming-fu-shih-wang. Charm for propitiating the ten kings of Hades.
Fig. 27
in both cases the idea is the same, the purpose being to represent
some means of conveyance for the departed soul, whereby it may
travel over the Long road Leading to the lower regions. These
conveyances are supplied by a "t;od undertaker", called Lung-ch'eh
Pu-sah jj|, j|l 3 j^. Hence this superstitious picture is burnt in
e
The above merciful title is generally given to Ti-ts ang-wang
M ^ H'- ' It is he who has spread among the people the cere-
monies intended to help those abandoned ghosts See his life}. By
burning this picture, on which he is represented gathering these
outcasts, who have failed to find the road of rebirth, he is begged
to lead unerringly and promptly the soul of the deceased to its
who watches over the burial ground. It is his dutv to keep watch
over the grave of the departed, and prevent any such misfortune as
violation of the tomb. He is generally represented as watching
beside the colli n at the entrance to the graveyard. He is thus the
warden of the deceased, and also of the mound or tumulus raised
over the grave*.
(1 The ruler of Hades, and as such, much rev* red by the people. He has under him
twelve myrmidons, executioners of all horrors and pains, from which, however, if assid-
p. 211.
(2j In Southern China, the hill gods are also worshipped, as it is believed they
protect the graves of those who are buried there. Doolittle. Social Life of the Chinese.
Vol. I. p. 206.
Fig. 28
Formerly Kao-ch r
ai ^ ^j|, a follower of Confucius, and district
magistrate of Ch'eng hsien }fo l^,, damaged the crops, when burying
his wife. Shen-siang l|i jji'f:,
son of Tze-chang ^ ijj|, warned him
thereof and begged him to compensate for the loss. Kao-ch'ai ^fj ^
refused, stating that if he purchased the right of way for the burial,
damage caused to the crops on the burial day of his wife. The
reason which he adduces is not convincing, and the example set by
him must not be followed, for whosoever causes damage to another
must compensate him for the loss. In tine it is not a question
about purchasing the right of way. Such are the just reflexions of
serious Chinese writers.
2 See Li-ki ,j$ =E or Book of Rites. Ch. T'an-kiiiiK-hsia J! T^ 7;, (Yuan 7c edition
A. 1). 1322. fol. 69). ^ * B S ft * W U T m * VX & M f VX if % g & W:
Wi ife R it rffi m MM-
(2 J% & ^ ft. & * ft ASI.S*
Ski-vn yaan-hwei flj ffi . fr
tt. m . m w m, m h m z & m.
% aa ^Q^i^miJian-
& * i3 ie m. > - a # m m m m n. # * x ss a- ft & * & &. & tfc ift
ilXS B # A * H . ;ft
68
In regard to this Japanese custom of scattering pieces of copper
coin along the way, it is hard to say whether the real purpose is to
Never, in fact, was it heard that the procession halted in the middle
of the journey, or had been compelled to return.
CHAPTER IV.
OF THE DEAD.
ARTICLE I.
the eye, impress the imagination, and are also well adapted to the
70
dying, a person hastens to purchase one of these petition-papers,
and warn the king of Hades that a soul is soon to appear before
his judgment seat. After death, petitions vary, according to the
causes which have brought it on. Thus, there are some for all
talismans are burnt, in order that thev mav reach more expeditiously
the .
r od to whom they are addressed.
of all the dead. It will help to cleanse their bodies, refine their vir-
tues, blot out their faults, render them stainless, and utterly efface
even the last remnants of the sins which they have committed in a
pray and burn the above mentioned petition . and burn this talisman,
in full compliance with the orders received from Lno l:e ^ ^f-
time and place of death unknown. Lie founded the Taoist system of pbilosopby and mysti-
cism, improved upon by his disciples. In A.D. GG<5, tbe emperor Kao-tsnng ^^ of the
s IS dynasty bestowed ou him the title % \: ~ 7C M. if?- the Great Supreme, the
Emperor of the Dark First Ci .'. - lin in A.D. 1013, the title >k Jt 3s ft was added
by Imperial command. Mayers. Chinese Reader's Manual. Lao-tze ^p\
J The ruler of Hades.
-^-H^^^^H'^
))nmm
^4
2ag - $
\b
1
71
Such a year month,... and day
This petition-talisman is employed by Taoisi priests.
month (name of month), with all the members of our household, the
pious son, his relatives and kinsfolk, prostrate before A.mitabha, 0-
mi-t'o-fuh |5pJ <ft|:j pg fjj', (1), the ruler of Hades, Ti-ts"ang-wang jfe jjj$
3E, and the ten gods of the infernal regions, do hereby implore your
great mercifulness. We even venture to dravs up a written engage-
ment with you, and as contracting parties, we offer up our prayers
for so and so, \... (name inserted here), aged... (here his age), and
born in such a year... and month... and at such a day... and
hour whose soul has returned to the realm of the Immortals.
being, whom death has lavished from our gaze. Deliver him, we
humbly beseech you, from the land of suffering, and graciously
benefit, will deserve for him the happiness of being reborn into the
body of a man. Once more, 0-mi-t'o-fuh JSpJ" $$ |>' {$, Jii-lai fuh
ftl ?fc {$ (2) and Tz'e-kwang-fuh & it i% (3), we humbly beg you
to save his soul.
1 1
Amitabha (boundless light i. The celestial prototype corresponding to the historical
(luatama. Also the sovereign lord of the Western heavens, and hence highly popular
among the Chinese. Hackmann. Buddhism ;is a Religion, p. 159.
(2) A translation of the "Sancrit Tata-gata" or the "Thus come Buddha". One
whose coming and going accords with that of his predecessor. The highest appellation
given to every Buddha. (Tiles. Chinese-English Dictionary. .Tii-lai $[J $J.
10
3. Petition- talisman begging a happy rebirth.
4 4#*mfi
tx
CO
c
CC
>
CC
e
o
CC
c
c
^tftf o
CI.
0)
3
w^ or
c7)
4^4t v->
^d^^^^s?^^^-
Passe-debout pour la douane sur la route des enfers.
Permit exempting from tolls on the way to the Infernal regions.
i. Permit (for transit) delivered to the departed soul
ing full freedom of passage to the soul along the road leading to the
>>>
111! i
-^4*8fc>*W^
77
bond souls, who have been unable to hnd the road to rebirth in the
deceased, whose name is on the print, are begged 1" protect them
from malevolent demons. This charm is placed on the platform
elected for Buddhist and Taoist priests, Tao-shi JH |;, and burnt at
the opening of the expiatory ceremony lor the benefit oi the dead.
inhabitants. Among them were good spirits, called Lares familiares (ancestors), and evil
ones, known by the name of Larvae or Lemures. To appease those latter, the Lemuria
were celebrated, and lasted three days and three nights. On this occasion, it was usual
for the people to burn black beans, as the smell was supposed to be insupportable to the
evil spirits. They also muttered magical words, and by heating kettles and drums.
believed tbe ghosts would depart and no longer molest the living (See Lernpriere's
Classical Dictionarv. Lemuria).
78
ffl *
This charm, endowed, it is believed, with marvellous efficacity,
is considered as the key of heaven, and infallibly procures happiness
to the soul for whose benefit it is burnt. It rescues from the
S3
4*^^,H<&
a>^
\v
$;4/&!4^^4HfeV- ^
79
(1) In Southern China, a ceremony for informing the ten rulers of Hades, of the
death of a person, takes place on the sixth day. Taoist priests officiate. Doolittle. Social
La bourse de Tame.
Wrapper containing the soul.
81
behind the coffin, and beside the rice placed at the rear of the
deceased's head, Tao-l'eu-fan |@J Ijjf f^ (1).
it is only the rightful heir of the deceased who may hold this
1 I
82
are found, upon which are printed the likeness of coats and boots,
as generally worn by the living.
(1) This ceremony takes plara on the fiist (if the tenth month (See above, p. (il .
it QkW *wj$
w
4&eisaK&
k @
Fig. 41
r
lu
III iL
11
i
n Jl
K^
14,
Coffre-fort en papier.
Fire-proof safe burnt and forwarded to the dead.
83
furniture : but since modern industry has turned out fire-proof safes,
equipped with safety locks, these valuable inventions are now for-
warded them, and this fills up the cup of their happiness, by securing
The bloody pond, Hsueh-hu jftL f$J. also called the "pool of the
also the year, day and hour, in which the ceremony took place.
(1) This ceremony is also practised in Southern China, its object being to save the
spirit of a deceased mother from this pretended punishment. Doolittle. Social Life of
the Chinese. Vol. I. p. 196.
^
.
85
"Muh-lien @ ^" 5
having travelled to Chui-yang hsien j^ |^
jg. in Yu Chow 3$ j\\, saw a hell called the "pool of the bloody
pail" (so called from its resembling a lake), and of such extent that
it required eight hundred and forty thousand days to cross over it.
Therein are found one hundred and twenty kinds of torture : iron
beams, iron pillars, iron collars and chains. In the southern part
Hades compels them Ihrice a day to drink blood, and should they
refuse, he threshes them soundly with iron rods. Muh-lien g j|l,
they have discharged polluted blood, which offends the Spirits of the
Earth. Moreover, they have washed their blood-stained clothes in
rivers and streams, whence men and women draw this contaminated
water, and make therewith tea, which they afterwards offer to the
deliver his mother from the "bloody pond". The ruler replied: "by
honouring one's parents, worshipping the Buddhist Trinity (1),
appear, a skiff despatched from the flotilla of anguish will meet her,
and bear her to the banks of the Nai-lio ^ jpj (2), where she can
be reborn in a blissful land". Kwan-yin H| ^ (3), by order of
(1) That is ''Buddha, the Law (Dharma) and the Church (Sanga)". Also called the
thiii' "Precious Ones". Eitel. Handbook of Chinese Buddhism.
(2) The Buddhist river Styx, so called, because the soul cannot help crossing it.
Sixty days after death, paper boats are burnt to help the soul to cross over it. Failing
this device, the soul may be drowned. Williams. Dictionary of the Chinese Language. ^ fflj"
ing it, they may escape falling into the "bloody-pond" at their
'blood v pond" all women who have driven birth to children, and not
merely those who have died in childbirth. Thus, Muh-lien's g ^
mother did not die in giving him birth, and nevertheless, according
to this paper, she was detained in the "bloody pond".
(1) See Notice on Ti-ts'ang wang ilfe ftjjt ^ the ruler of Hades, Book III.
a
3
s-
O
<u
cr
"a.
a
C/3
87
attributed to Maudgalyayana (1), the cherished pupil of Huddha, and
ing Hai Chow \hi j\\, have availed themselves of the popular belief
{ ^l \ty
ll^, niav be seen a muddy swamp, and this, according to
conduct them to the brink of the Pagoda Hill pond. T'ah-shan J>f
|!| . Having reached the pond, they set up howling and beating on
pieces of wood, after which the relatives of the deceased stir up the
mud with sticks, search in the pond, and pretend to release there-
from the soul of the unfortunate woman. When the comedy is over,
all return home, and make a handsome offering to the old witches,
Tao-nai-nai ^f $j ty),
to thank them for their good work and their
(1) One of the disciples of Sak\ amuni, (specially noted for hi- magic powers, through
which he transported an artist to Tuchita, to get a view of Buddha, and make a statue of
him. He also went to hell and released his mother. Eitel. Handhook of Chinese Buddhism.
88
ARTICLE III.
The fatal cord that has caused his death is solemnlv execrated.
M9K4> V$4 t^^HW
3
"3
G
G
3
-a
3
O
P-
0)
CO
_G
U
^,
W*4*o#8^-t< t0^#<*^
73
C
d
"S.
J5'
c
do
c
SH **J
94mfl&JIE * *H* fc $#* &>&
"I
5T
< #
o'
r-f-
*
^ft&38&^ M
89
of this happy rebirth. The dagger or sword which slew the victim
is solemnly execrated, and the wish expressed that they be broken
to pieces.
12
90
break the spell which threatens life. Experience has taught them
"to make hay while the sun shines". Buddhist and Taoist priests,
Tao-shi jff -j^, lose no time in imitating them, and if death ensues,
they burn this petition in order to rescue the victim's soul.
K4>S^&^fe^ttr
*w ^ ^ v^^)r
4\!n^^ ^
W^^fXV *3^\0>^^
I.
il^CT
iSaw^SMfc****
91
door, all other means having failed. This is the supreme vengeance
of the weak against the powerful.
into the trap laid for him, or dies as the result of wounds and ill-
1 )
This symbolises the ever recurring series of evanescent phenomena, all evolving
from eternal cosmic matter. The six spokes of the wheel represent the six different
regions in which one may find a new existence: the heavens, the Titanic world, the
man-world, the animal world, the region of ghosts and hell. Hackmann. Buddhism as a
Religion, p. 160.
PL
C
3
O
&
CJ
"cL
CL
m ^ ET
3
4;^^!*^ 4
art^^^o *g ^ -*< o#% *^
^b^ptp^^m^i^
4^#^i^^
93
the ceremonv which the Taoist priests. Tao-shi jff J^, perform to
rescue from the waters the soul of a person who has been drowned.
Here, we shall deal only with the written charm, whereby his soul
HhRAJ
4*^^^ ^^w&^W
s.
$$r
HiM^^fi^MWI
95
for the benefit of the victim. The annexed paper charm is designed
to procure him this twofold favour.
96
9. For a person poisoned by doctors' prescriptions (written
on yellow paper).
tell a story which well depicts the situation. Once upon a time,
the god of Hades fell ill, and despatched one of his attendants to the
world of the living to fetch him a good doctor. You will recognize
him, said he, in the following manner. Examine closely the houses
of the medical profession, and count the number of souls that beset
in a previous existence. The man at whose door you shall find the
smallest number, is the one you must invite to come and cure me.
The imp departed to fulfil his errand; thousands of avenging souls
crowded round the doors of the whole profession. He began to
despair, when at last he espied a door at which stood only one soul
who came there to seek vengeance. Elated with joy, he fetched
him to the god of Hades, and rendered an account of his mission.
The god questioned the medico, and said : when did you begin to
"o
O)
o
0.
<u
3
a.
in
i ! %
i.iii'mmmnmV
CHAPTER V.
OF THE DEAD,
ARTICLE I.
of these two ceremonies and the purpose For which they are
performed.
ill Literally the "wooden host". The addition of the dot (as described above. |
makes the disembodied spirit present, as though it ffe chu, indwelt, lived therein), and
therefore i fficacious, Ling ||h, or able to take care of the survivors. Giles. Chinese-English
Dictionary ;.
13
98
J. The Personator. Shi p.
1. What is a personatoi '
family, outside the fifth degree. A son. whose father is still living,
After the burial of the married couple, each one has a per-
sonator, but only the one representing the husband appears in the
ceremony.
All. even the elders, kneel twice towards the ground, offer him
meats and invite him to drink. He feigns to eat and drink for
form sake. The Emperor, high officials of State and mandarins,
have alone personators ;
youths and the common people are entitled
to none. Youths, who die before attaining the age of virility, are
divided into three different classes: the first, comprising those from
sixteen to nineteen: the second, those from twelve to fifteen: the
1 1
See the Li-ki Tjfft ! or Book of Rh, -. Ch. V. Tseng fcze wen -f| ^ ffl. The follow-
ing are the exact words of Confucius : JfL ^ B- & 1& $k # >& % P , f >j& V-X ^ M. #J K'i
99
third, those from eighl to eleven years. Children, who ha \ <_ not
yet attained seven years, and those below, are quite unnoticed in
t he line of descendants.
personator.
a). The firs! opinion is thai oi Tu-yiu Jfc {{j 1 , <>t the f'ang
One vied with tin- other in practising it. Nov\ that an era oJ
progress has set in. and ihe^c silly customs have disappeared, it is
m - m m z. m- m m a a % et ai * m , m
) #,
^ # m a % n, m m & fe E < x ^ & ft- 4k z ri ti
^i,itiai^i:^ h m a % -
taken frOm the Hook oi Kites, Li-ki hiao-l'eh-sheng <fit fti x|) # #
says: "the personator is the image of the departed soul". >hi }
shen-siang yeh f 1
,
jjfy ft &
& % P % fo %g &
soul
I,
,
which
IU I f # ^ S
a$ #
is satiated-.
ft, Jikm
%k
%m z
ffi
f. I ^ 1 1^- t P I i
m- p m %%
,
zm
jfa
(2).
(1) Appointed Imperial historiographer by Ming-ti E1J] if?. He wrote the treatise
entitled "Annals of tlie White Tiger" Peh-hu t'uug & JF^ j|, which he left unfinished,
Being involved in the rebellion of Teu-hsien S 8jE. he was cast into prison and died then
A. 1). !)i'. Mayers. Chinese Reader's .Manual, p. Ifi6.
texts show that the personator was hut the image of the soul or the living likeness of th<
dead person.
101
It is the grandsons who fulfil this function, and take the tablet
out. Should they be too young and unable to fulfil this duty, then
a person is appointed to carry it. The function of the personator
is to carry the ancestral tablet, hence there is no need of having
such a one immediately after death, as the tablet is not vet erected.
The work entitled, Tsih shwoh Is'uen chen ^j| |j g^ Lf|, sums
up in a few words the sense of this text : '"the filial son chooses
a personator to carry the tablet, but not to be the resting place of
person.
The two most famous champions of this new school are Gh'eng
I-chw'an f^ ffr )\\ (1), known also as Ch eng-i e
frp fJ(
or Ck'eng
Ming-tao f ^ M- and Chu-hsi ^ m- (2 .
dead, employed the personator, because the soul and the vital
force of the dead person alter being separated from the body, seek
ill This writer lived A. D. 1083-1 107. Wholly absorbed in philosophical researches,
he acceded Imt Late to official position. 11^ criticisms on the classics opened ;i new era in
Chinese philosophy and were adopted by his great successor, Chu-bsi ^c ^. Mayei
Chinese Reader's Manual, p. 31.
of the same kind, the lather and the children being all of one family
and of the same stock, the soul of the departed person is requested
to come and establish its seat in one of them as in an agent."
which inform us vaguely that il began to fall into disuse towards the
close of the Chuw Jp] dynasty, and that under the Ts'in ^ and linn
^H dynasties it was no longer practised. It is noteworthy, however,
to remark that at the time of Confucius it nourished vigorously, as
may be seen by the quotations which we have given from the Book
of Rites, Li-ki jj|| ft
1
. Besides, I';in-I:it jft |i| , who lived under the
Han j^. dynasty, seems to say that the custom prevailed in his days,
and he describes the purpose thereof as a rite of which he was an
eye-witness. The text quoted above seems to suppose this.
After the burial and the sacrifice to the dead, a wooden tablet,
(1) See Records of the Sayings of Chu-tze, Chu-tze yii lull ;5}c ^f" j^j 1H&, collected and
published by bis disciples in one hundred and forty books, A. D. 1270. Wylie. Notes on
(
'hinese Literature, p. S."i.
(2) A collection of notes on a variety of subjects, being the result of thirty years
jottings during the daih readings of the author, Ku Yen-wu j ^ jf^. tl comprises 32
- and was published about the Mar 1073. W\lie. ibid. \>. Hi;;.
103
In making it. the wood of the mulberrj tree was employed,
hence also the name given to it of mulberr} wood tablet, sang-chu
fe was offered, so called From the white silk cap. lien-hwan ij!
nl
which the son of the deceased wore on the occasion. The sacrifice
being over, the mulberrj wood tablel was buried, and replaced by
one made of chestnut wood, and hence called the chestnut-wood
tablet, lih-chu ^j| 5fe. It was erected in a place of honour.
An Imperial tabid was one fool two inches long", while thai ol
sch ilars i :
Hsu-shen ^ j'ui. (1) and Cheng-yuan HJ$ jc, both of the Han
$| dynasty (A. I). 25-221).
Ts'ui-ling \\< "k< Nxn " lived under the Southern Liang dynasty,
Nan-liang pfr ^ (2).
907).
Sze Ma-wen p] M; /7m.- who lived under the Sung 5J5 dynasty
(A. D. 960-1280).
(1 i
Celebrated as a scholar under Hsien-ti &K 'ifr. A. D. 190-221. Author oi the di< I
\
l
those of T'ang j|f and Sung 5J?, the officials and literati had no
right to have a wooden tablet, muh-chu ^c ife, erected to their
memory; they were only entitled to the l:'f-)>':ii ]jjp] J}), or tablet
in the family ancestral hall, also known as shen-p fai jffi JSRi the
spirit's tablet. 'This could lie of one loot and an inch in length, four
inches and a half wide, and five lines thick. Eig"ht characters were
engraved thereon to indicate that it was the seat of the soul of
could be one foot two inches in height, three inches in width, and
a little over an inch thick. The two upper corners project about
(1) Third century A. ]>. Official and contemporary with Ts'ai-yung ^ |S,, famous
scholar, humorist and Epicurian, whose genius illumined the turbulent epoch of tin-
close of the Han J^' dynasty. Mayers. Chinese Reader's Manual, p. 1!>7.
(2 The Northern Wei |jj|, or Toba Tartars, held sway in Shansi ill ^ and Honan ;nj
exact date of the birth and death, the name of the district city,
and the ward or parish of the deceased ; also the name of the hill
(burial place), and the direction in which the coffin of the defunct
has been placed. On the front tablet is written the following inscrip-
tion: "tablet of the soul of such a person, official of such a name,
and of such a district'"; or in case of a woman : "tablet of the soul
of such a woman, bearing such a title". The two tablets are then
placed together and inserted into the piedestal. Such are the rules
At the time of the Han jf| dynasty, the scholar HsiX-shen pf-
fit wrote: "the tablet is the image of the soul; having rendered
the last sad duties to his sire, the filial son has no object whereon
he may fix his affection, hence he offers sacrifice and erects a tablet.
Pan-few Jff; fjfj, another scholar, who lived under the same
dynasty, wrote similarly : "the soul, properly speaking, has nu
dwelling place: the filial son fixes his affection on the tablet, and
employs it to draw the attention of succeeding generations". ffi 2fc
j|? dynasty, says: "as the heart of the filial son found no object
worthy of his affection after the burial of his father, he bethought
himself of erecting' a (commemorative) tablet. ^ ^^ ^f- %_ >fr,
a mm n, #& st (*)
% ir m m it, m ** it *. *a it z. % (2).
Under the T'ang jg dynasty, K'ung yin-tah ^L |Jf j^l (3) wrote
as follows : "the tablet is the seat wherein dwells the departed soul.
*m jsji ft # (4).
popular belief that the soul of the defunct resides really in the tablet.
is broken or lost in any way, where will the poor soul henceforth
reside ?
pyramid.
birth, death and date of burial, is also inscribed on the longer piece
tinct pieces.
>
109
ARTICLE II.
the ground, knocking the head on the ground, and maintaining that
posture even for some time, K'i-liu f { remaining bowed down .
and knocking the head on the ground, goes back to the remotest
times (1), and each one practises it as he deems fitting. Man being
dead, his soul is separated from the body, which is henceforth but
of the spirit that animated them, are an essential part of the human
being, and as such deserve respect. Special ceremonies have always
the throne of the soul, Ling-tso J|f }&> while the tablet is styled
the seat or resting-place of the soul, Ling-wei flf j^. This tablet
bears in Chinese the name of Ling-p'ai Iff fffi-i
or a s0 ' P&ng-t'ieh
j^ |j]^, and consists of a strip of white cloth, one foot in length and
a little over three inches wide, upon which is written: "tablet of
some mock-money.
tune. It is for this reason that they kneel and bow repeatedly
before him. Let us now suppose that two or three intelligent
(1) Ling . The disembodied spirit, manifesting itself in an efficacious manner, and
henceforth protecting descendants.
Fig. 55
Rich and poor, all offer meats to deceased parents. This custom
goes back to the remotest antiquity. It is a strict duty to prepare
wine, meats, fruit and vegetables, which are placed on a table, and
the dead are invited to come and partake thereof.
coffin, also on the burial day, and on the two anniversaries of the
birth and death of the deceased (1).
living.
fj,
says: "Since presents and congratulations are offered during
lifetime, why not manifest after death one's filial piety, by offering
sacrifice on the anniversary day of the demise of the deceased?" (2).
the filial son (here name is inserted), beg to offer a petition to such
a grandee (3), and say to him : years (lit away with wonderful rapi-
tulate thee while thou wert still living, now that thou art no more,
filial piety. Failing other means, the customs holding during life
are availed of and applied to the dead. Such an offering is, there-
before the tablet of the ancestor of the Chow dynasty, Chow T'ai-tsu
fn\ yfc !. (2), were seen to assume the appearance of natural ones"'.
< >nly the living, who have a material body, are capable of
eating; after death, the soul is separated from the body, which is
days fasting, the ears become deaf and the eves are overcast". Now
it happens, that in the course of a year, sacrifices are offered at most
only six or seven times to the dead, whence it results that they
remain one <>r two months without eating or drinking, the meats
previously offered being all consumed. Did they really stand in need
tented with placing the meats on a table, and when the sacrifice is
over, every bit of meat and every drop of wine still remains there:
the ancestors have tasted nothing, so then of what avail is the
sacrifice?
1 Buddhism has borrowed from China its ancestor worship, though opposed ;<> the
leading doctrine of Buddha. In large monasteries, ancestral tablet- are erected t" the
souls of the cremated members of the community, in <-\a<-tly the same manner as the usual
monuments of the kind. Once every year, a festive rite, ace pauied bj an offering, takes
place before all the ancestral tablets in tin- monastery. Hackmann. Buddhism a- a
Religion, p. 229.
12) See Miug-tu-muh t'ing-j U ki fan ty fli #. )> pg * gfc 4* Jffi %1#%
15
114
What would a person say of a son, who prepared a banquet
for his parents, when they were several thousand miles away from
him, and knowing they could not return.'
order not to abandon the dead. Therefore this custom which some
people reprove, is in nowise blameworthy"' (2). It has ever existed,
therefore it is good ; it is the custom in China, therefore we practise
it. This clinches the question.
-')
*& *e m m it u, mnm as ft it, mm m & it, x % & m it & -t^
s h lit w *, * z m <% s & k ty f& &, # j- it m m m #, * # m. it
ife, ft*
tin.
(3) I see the better way, and I approve, and yet I follow wliat is worse. Ovid. Meta-
rnorp. VII. 1*.
115
II we consider attentively the innermost thoughts ol p
rnore pressing motive, more or less avowed. They cherish the hope
that their parents will protect them, shower blessings on them, and
it is often for this purpose that offerings are made to them.
the dead to secure happiness and avoid misfortune, and not merely
lot" the purpose of manifesting filial piety. As proof thereof, we
lead in the "('dosses to the (how Ritual", CllOW-li cllll-shu fh] fi|[ %
Jjfc (1), that all the ministers sacrificed in their private shrines, and
alter the sacrifice, offered the flesh of the victims to the prince, to
with the prince and grandees, and those who receive these meats
receive the blessings of the spirits, Kwei-shen $2, jji^: it is for this
At the present day, those who make these sacrifices and offer-
ings, have the intention ol cither presenting food to the dead, <>\' of
(3 See T'ung-suh-pien M & M. & 4" A ffi % $J, M *S, # flfe, ft |g. B
i li Those who receive these offerings, after a sacrifice, i al and drink their happiness
Williams. Dictionary of the Chinese Language fS.
116
Hence, in the seventh year of the reign of K'ien-lung ^ [H,
Pope Benedict XIV issued a Bull (1), forbidding the offering" of such
sacrifices to the dead. The Church proscribes these ceremonies,
because the rite is opposed to sound reason.
(1) This document is dated 11 th July, 1742. It was not, however, published till the
!)
th August following. It finally settled all disputed points.
(2) One of the three great Emperors of the legendary period. Said to have ruled
China B. C 2255-2205.
\IOCK-MO\UY.
Chi-ts'ien $ g
(B.C. 20b A.l). 25), wealthy folks placed pieces of copper money
in the coffins with the dead. During the reign of the Emperor Wu-ti
]j Vf? (B.C. 140-86), robbers violated the tomb of his ancestor.
Wen-ti ~* ^j% and appropriated the silver deposited therein (I).
writing purposes.
Later Han fj|, referring to Ts'ai-lun ^ fjf}-" (3). During the two
dynasties of Wei |^ and Tsin ^f-, that is to say from the commen-
cement of the Three Kingdoms, San-kwoh j (A.l). 221-420),
cunning knaves cut up paper and offered it instead of money to the
Spirits, Kwei-shen Jg, jjilfi, but this custom was not yet general (4).
(1) See Chronicles of tin- Former Ban jjjil |, Ts'ien-ban-chu Chang-t'ang-chwan fflf
m # m ?i &
i2l Tin- reputed inventor of paper-making in China. He was the first who substituted
silk and ink for the bamboo tablet and stylus. Chief eunuch and chamberlain of the
Imperial household ; be was ennobled ;i s Marquis of the Dragon Pavilion, Lung t'ing-heu
fltL ''f f3g- Giles. Chinese Biographical Dictionary, p. 751.
&mw,m&mm-m m w # u. \>x
even at the time of the Han ^| dynasty, excite the cupidity of robbers,
it removed at least from circulation a valuable commodity, by hiding
it in the ground. On this score it deserved to be abandoned, and
thus people henceforth began to use paper money (2).
paper, which was burnt and reduced to ashes for the benefit of the
dead.
1
1 1
See ( Ihronicles on the Books of the T'ang j|f dynasty. T'ang-shu Wang-yuh cowan
M m
Wt BE & ft % g, 14 % % % f.
T'ung-kien Kang-mub jg jg jft 3- JP*, Jft
in subsequent times. The use of paper money began during the dynasties of Wei ^ and
Tsin ^|f Ithird and fourth century). It had at first a hard struggle against orthodoxy,
which absolutely refused to approve a thing unknown to the holy ancients. In the seventh
century, it took the shape it possesses to-day. The Confucian school of philosophy, which
flourished during the Sung ^ dynasty (tenth century), sanctioned its use in the worship of
the dead. De Groot. The Religious System of China. Vol. II. p. 714.
.
119
During the reign of Chen-tsung ^^ A. I). 998-1023 . oi the
r
Sung j dynasty, there lived an official called Wang Sze-tsung 3
liiji'l w :
>'i l'i's surname being Ilni-yuan ft \>j, a native ol Fen-chow ;';)
all unorthodox sacrifices, and had the temples of the false gods
razed to the ground. Later on, he was promoted to the rank of
viceroy. Being on his death-bed, and seeing his family burning
pieces of silk in order to procure happiness, he cried out with a
strong voice and ordered them to cease, saying : "if the Spirits are
place, one must bring mock-money, coloured paper, silks and other
I
1) See La^t Memorials of the Sung Empero, s, Sheug tsung toh-i ? ^ fg aj. f$ "
r,
ffl.
120
but the ashes, useless alike for the living and the dead. These
practices are far inferior to those of ancient times, when people
offered real silver and garments, each one according to his filial
as he pleased.
As a matter of fact, all the literati burn mock-money for the benefit
121
The Chinaman. Confucius says that we must treat our de-
ceased parents in the same manner as when they were living. Now,
a loving son must procure money, to help his aged parents in their
needs, and it is for this reason that we oiler them paper-moncv.
The Missionary .
You must treat your deceased parents in
the same manner as when they were living. Well, during their
lifetime, did you give them paper instead of money? When there
was no rice in the house, and they requested you to procure them
some, what would they say. it you gave them hut a bundle of paper-
ingots, covered with tinfoil, to purchase eatables?
custom
the ghost- world, would ever take ashes for money. Make that exper-
iment, burn a little paper, and with the ashes which remains, try
to buy whatever you please, the vendor will laugh at you, or perhaps
consider himself insulted by the very fact of your offering him ashes,
instead of the coin of the realm. Do you then take your deceased
parents for idiots ?
little the executioners of the lower world, and thanks to these pre-
sents secure thereby their favour, abridge the time of their expiation,
bribes, and without the approval of the judges mitigate the sentence
of prisoners, but in the nether world the demons cannot cheat the
the remains of these ashes trodden under foot, abandoned near the
16
122
graves, or swept by the winds into drains and sinks'? The ruler of
Hades never comes to gather them up, why then burn them for him?
Besides, do you consider him so silly, as to be unable to distin-
The Missionary .
Without doubt, your purpose is good and
noble-minded, but it is exceedingly to be regretted that you employ
a means quite opposed to the end that you seek. Let me simply tell
you that vou grossly insult your parents, for in offering them ashes
as real money, you deceive them, you treat them as absolute idiots,
who cannot even discern a heap of ashes from a silver ingot. They
must curse you in the nether world, and deplore your lack of intelli-
it in an intelligent manner.
and we find that any one who fails to observe it, is lacking in filial
piety.
I have never found a scholar, who has been able to reply to this
last argument. Confucius showed filial piety without burning mock-
money, so I can well follow his example. This short dialogue
exhibits amply why paper-money is burnt for the benefit of the dead.
(3) Younger brother of the first sovereign of the Chow Jj dynast; He is ranked
in virtue, wisdom and honours, as yielding place only to the great rulers of antiquity, Yao
0 and Shun ']$. He died full of years B. C. 1105. Mayers. Ibid.
BUDDHIST BELLS.
-# 4-
(7 + 8+18 + 3) X 3 = 108.
Why these hefts are tolled. Although the manner of ringing
differs according to different places, it is fancied everywhere, that
the sound of the bell procures relief and solace to the souls tormen-
ted in the Buddhist hell. It is thought that the undulatory vibra-
tions, caused by the ringing of the bells, provoke to madness the
king of the demons, T'oh-wang llfj +, render him unconscious,
blunt the sharp-edged blades of the torturing tread-mill, and also
ore rung to give signals (of joy, sadness or alarm...), but there was
never anv idea of employing them to rescue the dead. The work
entitled "Shi-ming" fp ^ Buddhist names 1
, has the following: "the
bell is a hollow instrument : the larger it is, the deeper are its
sounds, but who could cast one large enough to make its tollings
heard in the infernal regions? Even should that happen, such a sound
is but a mere empty noise, incapable of awing the ruler of Hades,
# # M- B # ft g - W * A *K ft 8, It ft f, & it ft 3T *
fin
ft
i *H lE,it5 + ^fiH+^
SS-IA8
T.
-
MH S+ AfR ,1,
F1,
R ^. + A, + A. =
I., *8 SI A, z,
SB * * A, 1ft sfc ffl if -fc, fc
^K + A^^g, S^ESft*H. H^*filS-'ffA, #^ H, ^ fi
# 3- ft it h g #. s w * if fe m ^ #, m m. a m @, w- a: is.
(2) A miscellaneous treatise in 26 hooks, embodying many historical facts regarding
the early history of China, for which it is the only authority. The work is ascribed to Lii
I'eh-wei S /T- 3&> wno liv-ed in the 3 rd century B. C. Wylie. Notes on Chinese Literature,
p. 157.
(3 The Yellow Emperor, so called because he reigned under the influence of the
element earth. One of the five legendary sovereigns who ruled at the dawn of Chinese
history, B. C. 2697-2597. He is looked upon as the founder of the Empire, and the inventor
of music and Fine Arts. Mayers. Chinese Reader's Manual.
1
4 1 See Hwo-wu-yin ^p 35. t? Mayers says these musical hells were also used for
in order that the monks would toll the bells unceasingly day and
night, and perform this service even lor several successive days.
They may toll them till they deafen the ears of the neighbours, \\li<>
curse and swear at them : they may ring till the bells burst, they
little whether they toll a brass bell or strike on a wooden one, the
m ft a, s s ^ *g, e a. s is as s m, m % ta m, ep en ^f si
im-
Chi-farig-tze $ Jf 1
i .
covered over with paper of various hues. The parlour, inner passage-
ways and rooms, resemble as closely as possible the homestead
formerly occupied by the deceased. Tables, chairs, a divan, tea-
poys, in fine all the requisites of a well furnished house are disposed
therein.
after it has been burnt, as the wind scatters the ashes on all sides,
and nobody gathers them up, to rebuild the house in the world of
shades, and thus render it serviceable to the dead.
(1) Yin hsiieh kan sui pih flj ft If El V. &&A 5E, J$ ffl Ift J - JS, # m
Fig. 58
year of the style Chi-yuan 3| 7c, during the reign of the Emperor
Slli-tsu |ll;
j\fi[ (1), the President of the Hoard of Punishments offi-
cially informed the Emperor, that among the common people, money
was needlessly wasted in making paper- houses and other superstitious
objects, and he petitioned that such abuses should be suppressed. An
Imperial Edict was forthwith issued, forbidding to make anv such
paper-houses, as well as paper-manikins and paper-horses (2).
to burn ingots of paper-money for the benefit of the dead, they could
also through the same process send them other things in kind :
(1) Better known to foreigners ;i- Kiiblai Khan. After subduing China, lie 1 stablislied
Ji Yuan tieu chaug 7C & #. ii" li M 7C -t ^, ff'l $ \tt ,'! & fit, K. ("1 &M
17
.
130
ARTICLE VII.
Chi-fan-tze $ | =?
who assert that the departed soul wanders in space, and cannot
find out its resting-place ; a high pole is, therefore, set up and a
streamer attached to the extremity of it. The streamer bears the
name of the deceased, who, thanks to this device, is enabled to find
Buddhists hold that the soul after death, either goes to the
Western Paradise (2), or it must pass through the eighteen de-
m, m n % m m ts m
2. m, & vx m m , s m ft ^ m m ** g, m r%
m m #, w n # 2. m, s * % u & vx m, s w m * m m, & a m m, % t.
J5 95.
1
2) A latter-day substitution for Nirvana, a philosophical conception too abstruse for
This so-called happy land is ruled by Amitabha and the Bod-
the popular imagination.
Kwan-yin and Ta Shih-chi (the Indian Mahasthama), the "three Holy Ones" of
hissatvas,
Buddhism. Hackmaim. Chinese Buddhism, p. '2\:>.
i:m
teaching thai the soul wanders in space, without knowing where to
cloth, in order to find ou1 its dwelling-place. Is not all this self-
contradictory ?
the poet says: "the twittering yellow bird (a species of oriole) rests
Hits in the air, and has no need of a landmark to fly to the corner
of the mound, where it chooses to alight.
space and cannot rind out its grave, without seeing this guiding
flag, then we must admit that man's soul is less intelligent than
the little yellow bird. Formerly, a distinguished Chinese grandee
said in eulogising the Emperor Fao 3= : "he has ascended bevond
the Qeecy clouds, and dwells in the happy land of rulers" (2 .
il) One of the four lesser Classics. It contains 11 chapters, one by Confucius, ami
the 10 others by his disciple Tseng- ts'an " $. Wylie. Notes mi Chinese Literature, p. 7.
(2) See Chwang-tze ?. ^ A ?E, & *tl WR f>R H, & W> * , M ^ Jl tt, H
he m % m & a & * m m .% m m a m,
jt, je- m s 2.&$.%&Kn
it % 7r i& =t m % a m si h, m &e m, m a* ft m.
(3) The posthumous and canonised title given to Si-Peb ffiffi't'"' Western chieftain .
duke of Chow Jj. Be was a pattern ><t princely virtues, and united the principal chieftains
against the misrule of the Shang j$j dynasty, which bis son, W"u Wang fj T. succeeded in
(1) Kieh-kwei $| |, the last ruler of the Hsia H dynasty. Voluptuous, cruel and
extravagant, be became an object of hatred to bis people, and was compelled to flee to Nan
ch'ao $f ^ (in the present province of Ngan-hwei), where be died B. C. 170b. Mayers,
Chinese Header's Manual.
(2) Chow-sin ftj" 3^. the abandoned tyrant, who closed the Shang $j dynasty. Among
bis vices, were extravagance and unbridled lust. Defeated by Wu Wang, lie fled to a tower,
#v
La roue de la metempsycose.
The wheel of the Metempsychosis.
133
ARTICLE VIII.
Illl. METEMPSYCHOSIS.
Lun-hwui i| 3|9.
the afternoon, and may crawl or run on the ground. His expia-
tion over, lie is reborn as a man. but in some wild country, where
he dwells in caverns or holes, and is clothed with animal skins.
When, through his endeavours, he has repaired the past, he is
(lj The revolving wheel symbolises the doctrine ol transmigrai ion, and answers t.> the
Sanscrit "Sansara" ^ JE i< $ 'I 11 '
great sea of life and death, human existence, which
must be crossed to reach Nirvana. Eitel. Sanscrit-Chinese Dictionary.
L') According to tin- cosmogony of 1 1 j * -
Buddhisl Sutras, these four continent
islands, lie respectivelj South, East, North, and Wesl <<!' .M* Mem, the sacred mountain
forming the centre of the universe. India and China are comprised within the limits of
the first continent. Mayers. Chinese Reader's Manual, p. 310.
(3) In Sanscrit "Takaha". These demons are messengers ol Varna, the judge of the
dead, and especially of tin- Dragon King, who guards tin- s<-as around M' Mem. Tbej are
represented with red hair, green faces, bare legs, and carry a tripod on their shoulders,
Williams. Dictionarj of tin' Chinese Language rS %.
m
134
granted the favour of a new existence, and may be reborn as a Chi-
nese citizen.
Those, who during their lifetime, have practised the four social
place the Western Paradise so far away, and these folks deserve the
utmost contempt of all learned persons. Such are some of the reflex-
JEtgf.StS a * & * #.
Record
(2) popular customs, T'ung-suh-pien
of # |g. 15 fj & H it M, W jtji "t*
|!fc#*8fJg#.A gfflafc,H#3LS&. :
I |
< *_
O
aj "C
e -
c _c
o
PL 8B
> 2
o ^
(A rw
fee
C
co -=:
j= a.
2Sr^&^*-
135
early period oi the world's history; if we, therefore, admit as Rudd-
hists do, that this immense number of being's may be reborn, then
nobody can engage in marriage, as it may happen that the husband's
wife would be his own mother, or thewife may have for husband
Lice, mosquitoes, all kinds of insects, may also bite, sting and
annoy you as they please, and you dare not kill them, lest they be
world.
Mencius, Meng-tze jj; ^f- , says : "the nature of the dog is the
same as that of the ox, but man's nature differs from both. Human
beings are absolutely different from brutes'". If man may be reborn
as a brute, then his nature differs in nowise from that of the beasts
of the field.
from this ridiculous doctrine. Should any one attempt to draw all
man and abiding therein. It then uses his eyes to see, and his
mouth to speak, etc... Such a man has thus two distinct souls,
souls may co-penetrate and coalesce into one soul, in the same
manner as two glasses of water poured into a bottle, combine and
form but one bottle of the same liquid.
(1) The universe is a compound of an infinite number of Kwei %, and Shen jf$, con-
tinuously infused into men and animals. In ancient times, the Chinese knew hut the Kwei
J&, the Shen jji$ came later on. The Kwei $& is the material soul, emanating from the earth,
and returning thereto after death. It remains with the body in the grave. The Shen jj$
is the superior soul, emanating from the ethereal part of the cosmos, the great Yang |
principle. It, is manifested by the k'i ^, or breath. After death, it ascends to the higher
regions, there to live on as lucid matter, Shen-ming jf$ Bft. The hwun ij| is the energy of
the Shen jj$. De Groot. The Religious System of China. Vol. IV. p. 5. (the soul in philosophy!.
(2) During lifetime, Chinese admit the temporary separation of the soul from the
body, as in dreams and occasionally in trance and coma. These cases are, however, but
insensibility. After death, the soul may also return, and this may take place after months
and years. Cases of revival are even chronicled in the Standard Histories All these tales
hear a deep Buddhist tinge. De Groot. The Religious System of China. Vol. IV. p. 123
(3) Or at least, in a condition good enough for the soul to re-settle in it. De Groot.
Ibid. p. 130.
be
>
137
upted corpse of a man, or the body of a brute, it may cuter therein,
and make ii a substitute for its own body. If corruption has but
invaded a single member or part of the body, this would qo1 prove an
insurmountable obstacle to the above end, as is shown by the legend
of T'ieli Kwai-li ^$ 3^, whose soul entered the body of a beggar,
though already in process of corruption (1).
own mother, and died at the very instant that their new body saw
the light of day. The same theory applies to rebirth in the body
of a brute. The souls of men may be re-incarnated as beasts (3).
(2) This process in generally known 1>\ the term fc'eu-t'ai tx Ufr.
;
(3) In the Buddhist system, souls of men ma\ he re incarnated as bi asts, as a punish-
ment for their demerits in life ; while reversely, souls of animals maj pass into men us a
reward for their virtuous life ami conduct. De Groot. [bid. p. 153.
A little after death, it a person examine', carefully what part of the body remains warm
the longest, one may devine what the character of the next birth will he. Beal.AGatena
of Buddhist Scriptures from the Chinese, p. II
(4)The highest order of famishing ghosts. Some live on earth, ami are visible at
night. They comprise 36 classes. Others live in hell or in the world uuderneatb th(
continent. All persons wh have acquired an evil "Karma" by their covi
.
n-d dis-
position, are reborn as Pretas. Thej are tormented bj an unappeasable hungi r. Real. Ibid,
p. 67.
IS
138
soul may take the place of their own. When they have thus found a
substitute, they may seek a new rebirth. It happens, however, that
some of them who consent to forgive their enemies, may be re-incar-
nated earlier.
MURDEROUS GHOSTS.
Pi-shah jg f&.
death may return to the house, and kill the survivors. Hence ori-
month of the year, at the time the penal code was modified, that
year, on the i9 th day of the cycle. I will kill Tai $(?, and the follow-
ing year on the 39 th day of the cycle, it will be Twan's $ turn.
Everything happened as announced, and the people were so wild
with fear, that the minister Ch'an H officially ordered Liang -chi
$k. -it' Yiu's ^ son, to sacrifice to the Manes of his father. This
prevented all further evil, and the tear of the people was allayed" 3 .
(1) Published at the close of the Ming fljj dynast j bj Ch'en Jen-sih |$ -fc Pi., national
historiographer. Revised later on, a n< \\ edition, comprising 91 books, was issued in 1708.
,] ;IN the prefecture of K'ai Eung Eu Pf| $i W, '"' Houau, of which province il occupied about
(3) M B- SK A 1 VX fS * H fe
See Tze-chi-t'ung-kien kang imiL HE fe ffl fti
wm * *n m
. m m $
9J zmr.H,]wfe
g *. u ft mi 01?^tfe. if-
m n # w * i n, % m s m- & * #. m a 2 w 1 sc s *. m
-t&. . .
140
The work entitled : T'an-t'ai-ch'ang poh-shtfLii Ts'ai peh-ki-
I' 1'
Jf -k 'B If S JT W & S, which treats of superstitious
practices at the time of the T'nng jjif- dynasty, has the following- :
"in these days people lied from returning' murderous ghosts. The
soul of a person who dies on a Sze g, day of the calendar, is a
seventh day after death, and kills little girls of thirteen and fourteen".
"The feminine murderous ghost comes from the South, and kills
Sung 5Jc dynasty, Yii Wen-pao ipt ; t*J, wrote the following:
"Soothsayers consider the number of days that have elapsed since
the demise of a person, and deduce therefrom that the murderous
ghost will kill all those who are born on such or such days. Even
the most filial son will run away on these occasions" (1).
At the present day, only those who dwell to the North of the
malevolence.
calendar by the cyclic characters Cli'eu //-. Wei yjc, Hsiih /^. the
murderous ghost will appear in Feminine Form. If the demise has
taken place on the days marked by the characters Tze ~^- , Yin Vii'.
Sze g(. Wu ^p, Shen ^3, the returning ghbsl will assume a mascu-
line form.
he hermaphrodite.
ch'pu "J* J3_-. The phantom is sixteen feet high, and returns on the
murder in the Eastern quarter all young girls aged between twenty
and thirty. Should one die on a Yih-ch'eu , i day, the ghost will
murder, when the corpse is encoffined, all persons born in the vear
Sin-sze -5fr Q. The spectre is sixteen feet high, and returns on the
T 3r. day, his returning ghost will murder, when the coffin is
entombed, all those born in the year Kwei-wei % ?fc. The phan-
tom is fourteen feet high, and returns on the fourteenth day after
death.
may be attacked, the direction from which the ghost will come, his
height, and the exact day in which he will return.
At the present day, the above are the practices generally follow-
ed (3).
height of the returning ghost? lie will tell you the phantom will
(1) These cyclic characters are tin- following : Kiah ^p. Yib ,, Pin-,' |K), TingT", Wu
jlc, Ki cL. Keng /!, Si" "*, Jen i, Rwei^t. They have dual combinations, corresponding
fco the Yang fj& and Yin PJj principles, the five elements and the planets.
(2) The 12 branches are thus enumerated by the Chinese: Tze ^-, Ch'eu 3fc, Yin
-J-. invented it is s.iid B.C. 2637j and designed to give names to years. Other combinations,
owing to the supposed connection of these characters with the elements, the symbolical
animals, and the zodiacal signs, plaj a great pari in Chinese divination, and furnish the
groundwork for the soothsayer's skill in forecasting the d< stiny of mortals. Mongols, Ko-
reans, .lapain se, Siamese and Annamese, all believe in these occult influences.
3j See the "Classic of the six transmigrations", Luh Inn king ^\ |ft M. )L 5 A< $C
:
JE #, % tL * eH B K #, h% m #. W Jg S % 5E #, $ m *t #.
m m &. f
ll^H * * H + W -k i'WT-t^f.f f B & #, Bf ##
ft "If, f* fc I'
1
' 5fc
$ a. ^ 4 A, S* lb - A X, H + A H EI. ft B JE *, B# # ^
H/r #fc -if- S6t
a n, m -r a b m. r a b n #, $ 1* ^Ml n * ^ #f * 2 a, m % - *
ifc
si ^ m.
Fig. 62 bin
Hiong-cha. La mauvaise etoile masculine du mort. Tse-cha. La mauvaise dtoile feminine du mort.
Hsiung-shah. Ghost of deceased in masculine form. Tz'e-shah. Ghost of deceased in female form.
143
be as many feet high, as the number oi days thai intervene between
death and his spectral apparition. Thus, it lie returns after sixteen
days, he will be sixteen feel high.
and which assumes a male and female form, Hsiung-shah $| =$C and
Tz'e shah ilfcff: fijc? 'This spectral visitor or Shah =$C, is the murderous
breath of the departed soul, Hwun-k'i zj| ^ 1).
For this reason, during the ceremony, which takes place on the
day of the ghost's expected return, a rough sketch is made, called
"the image of the returning ghost"; a hen is also attached to the
some visitor, that all precautions have been taken to protect the
How is it known that the returning ghost has the body ol a hen?
(1) The Chinese are haunted with a continual fear of spectres, and believe that
departed soul may frequently become a malicious ghost. The Shah belongs to this latter ^
class. The word denotes "murderous, killing", and attests amply its dangerous character.
It is a metamorphosis of tlit- breath of the corpse, the "Mara" (evil influence) of the Yin ^.
It always escapes from the corpse a1 night, on the first, second, or third daj after di
even later. Expert soothsayers inform iln' family of the exaci date. De Groot. The Reli-
(2) A. book of the ninth century described them as bird-shaped. One of these birds
was caught in a net in the plains oi Shansi |l| jflf. It was of a blue colour and over five
feet high. Scarcely was ii taken oul of the net, when it disappeared from sight. De Groot*
Ibid. p. 770.
occupied Hukwang, and parts of Honan and Kiangsn. Its capital was King chow hi $IJ 'HI
small table beside the coffin, and began to quaff wine till the mid-
night-hour.
Shang-liang ffi jj^ advanced, and seized it with his left hand,
his right meanwhile holding his glass brimfull of wine. Then, add-
ressing the monster, he said : "You returning ghost, why don't you
fear me'?" Sightseers, standing near the door, hearing these words,
were so alarmed thai their knees quaked, and they trembled from
head to foot. Shan-liang ffi jf^ showed the ghost out, without
receiving the least harm, and lived afterwards to a ripe old age.
guest-hall, and had it placed over the tire to be cooked, but he was
When the people of the house returned, they saw in the cooking-
pan the head of a man. it was thus ascertained that returning
ghosts had the head of a man and the body of a cock (1).
1 1
See Kien-lm-tsih %% % % * II Wl B$, A A % M VI g % ^
ffi ffi, if
These ghosts exisl when one believes in them; ii one does not
believe in them, then they do not return. Such is the answer given.
Who is Peh-hoh f=| H, ll "-' author of the "Classic of the six
transmigrations", Luh-lun-king ^ ij$j- $jf, which lavs down the rules
governing the return of these ghosts, indicating the day when it
ing taken place between a Taoist priest, Tao-shi ^ J^, and any
one who wishes to understand thoroughly these vain practices. How
explain why the ghost returns on such or such a day, and is unable
to do so on others? Why doesn't it stay a little longer? What makes
it depart in such haste?
the deceased person, that returns to its former home, to molest the
inmates thereof.
vince, kept watch beside the coffin of his father before it was borne
to the grave, and said in reference to this subject: "what son would
ever leave the coffin of his father shut within an empty room, and
flee to escape from his malevolent influence"? And is it admissible
that a father would harm his own son. even it the latter slept alone
see whether there are any footprints or other marks found thereon,
indicating that the soul has returned. Sometimes a ladder made of
over it easily.
( 'hao-wang ^ j.
ceress, who acts the principal part. This is in the main only a pure
comedy, whence the Evil One benefits, implanting thereby more
strongly in the minds of pagans, a thousand absurd errors on the
state of the soul after death. Whosoever desires to evoke a departed
placed some rice in a bushel or other vessel, and over the rice a ba-
lance is laid. Such are the articles generally employed, though they
may vary according' to the wealth of the family, and the resources
of the place. The sorceress, fulfilling the office of medium, covers her
head and face with a piece of cloth, evokes the departed soul with
whom one wishes to communicate, then mutters in a drawling and
inarticulate tone some twaddle about her visits to the "land oi
shades".
long? When will you leave Hades? What is your state in the un-
One can thus see what a vast field is open to inquiry. Satan
seizes the opportunity to sow the seeds of error, either by allowing
sitting of a few minutes: hell is not eternal; the dead eat, drink,
need clothes and money in the nether world, hold honourable posi-
tions, and may be re-incarnated in men, animals, fish etc...
face, and hiding the movement of the lips, while he counterfeits his
Some few years ago, a wealthy man, named Hsu Shi-yin -j-
world, "the land of shades", Yin-kien pjfHJ. and therefore she should
but rejoice over his happy lot.
All persons are not equally capable of being hypnotised : the better
subjects are generally frail, hysterical youths 2 . whose life has been
rather disorderly. When the medium has been hypnotised, the
3).
-
It" j> youths possessed by a god. De Groot. The Relif> - em of China.
Vol. VI. p. 1269.
and mentally weak, and therefore easily stirred to ecstasy. The strain on their i
cannot be borne for many years, and hence they all die y _. i> G T Religions
. of China. Vol. VI. p. 1269 (possessed medi
is made of the rhe willow-tree It is
The holder professes to send it into the world of spirits, to find the person about whom
intellif "ifrht. Doolittle. Social Life of the Chi [I. p. 115.
150
begging it to find out such and such a soul with whom one wishes
to communicate, and the little statue replies to all questions add-
ressed to the departed soul, as if the spirit dwelt within the image.
It ma} be admitted that there
r
are frequently cunning feats of ven-
the old witch has in her possession several funerary urns, each of
which contains sealed up the soul of a deceased person. The appli-
cant approaches quite close to one of the urns ; the old witch then
uncorks the vessel, and the imprisoned soul of the dead person
escapes into the body of the novice, and henceforth abides within her.
Its indwelling presence is apparent to her; she is fully conscious
that it accompanies her everywhere, and can inform her on the state
of such or such a soul, which has departed to the underworld.
(1) Doolittle admits also this conclusion: "the questions are addressed to the me-
dium ; the replies appear to come from her stomach. There is probably a kind of ventri-
loquism employed. The fact that the voice proceeds professedly from the stomach of the
medium doubtless helps to delude". Social Life of the Chinese. Vol. II. p. 115 (Female
mediums between the living and the dead).
Fig. 64
La ceremonie du Tso-tchai.
Tso-chai. Buddhist service for releasing souls out of Hades.
i:,i
ARTICLE XI.
These ceremonies vary from place to place, and even when perfor-
med by one Buddhist priest or another. Each one follows his own
fancy, his peculiar contrivances, calculated to impress the ignorant
and bring grist to the mill. They may be performed by Buddhis
Taoist priests, Tao-shi j|| ^, at the pleasure of the family. The
Buddhist ceremony, however, is generally called Tso-chai fj$ 'j.;'t.
and obstructs the road towards a new existence. Demons hold all
the dangerous points, and cast into the surging waters beneath, the
unfortunate souls that venture on the way. To help to pass over it,
The tables on the top are placed with the feet turned up, and
from each foot is suspended a lantern : pieces of cloth tied to bam-
boos act as a railing and help to prevent the spirits from toppling
over. At nightfall the bridge is lighted up. and a procession of
Buddhist priests arrives, beating wooden clappers and playing on
various instruments. While they mutter their formulas, others climb
on to the artificial bridge, and play the part of infernal imps .". .
(1) Only those who'are good a I t<> be able to pa- iely : the wicked
an- believed to fall over it- sides int.. the waters beneath it. where they 1 '
.little.
(3) In Southern China these imps have their faces painted, and are dressed in g
comprise a tall white devil, short black devil, and sometimes a beggar or a female. Doolittle.
Social Life of the Chinese. Vol. II. p. 105.
152
The tilial son, who wishes to see his parents over this bridge
of sorrows, takes in his hands the tablet of the deceased, and sets
The passage over the bridge has told heavily on the purse of the
too credulous son, but has swelled the pockets of the pate-shaven
monks. All is a regular comedy, as every reader can see, but a
remunerative one indeed.
Buddhist and Taoist priests, Tao-shi j|f -j^, vie with one an-
other in inventing all kinds of cunning devices, designed to deliver
departed souls from the hands of Yen-wang jf|] 3E, the ruler of
(1) Ti-yuh Jt& ||R Earth-prison, corresponding to the Sanscrit "Naiaka", that is the
abode of wicked men. It contains 8 large hot departments, 8 cold ones, and 8 of utter
darkness, with minor small ones. The torments and length of life differ in each. Yama
and his lictors rule over the unhappy wretches, and the various degrees of torture. His
sister performs the same duties in regard to female criminals. Eitel. Sanscrit-Chinese
Dictionary.
i2) The Buddhist hell or purgatory is not a place of final retribution, but one of the
six phases of transmigration, or conditions in which sentient beings may find a new
existence. .See above, p. 92. Note.
m^i^J^^ *$H-
^^<*H^
4k#m
O
'3
u
^ *#K-
jjlj- ox* 5
'SI-
^4* ^
^^^^f -V $* ^
***
*br ^
tmm
<p
^^4^^<t-^r
15:}
ti-yuh $ J^tU It which is performed by Taoist, Tao-shi $ -, and
especially by Buddhist priests. During the ceremony, these sheets
are hung up facing the lour points oi the compass in the order
proscribed by the text; a fifth one is suspended in the middle oJ the
hall. When the chanting of the liturgy is over, music played and
fire-crackers exploded, these live charms are burnt and thus forwarded
to Hades, in order to deliver from the sufferings of hell, the soul for
toot. This picture is pasted on the monastery bell (2), in order that
through its tollin^s, the soul of the deceased may be gradually res-
designed for crossing this bloody pond. The reader may see above.
Chapter IV, Article II, a written charm and the Chinese text of the
(2) See above, p. 125, how the tolling of Buddhist hells procures relief and sohi
154
prayer, designed to rescue all women who have brought forth child-
ren, from the bloody pond into which they are plunged, as well as
the story of this horrible practice, invented b} r
the Buddhist priest
Muli-licn g jgl, or rather propagated in China through his efforts (1).
in order to rescue her soul without delay from the "bloody pond".
(1 See p. 81-85. The precious formula of the "bloody pond", composed by Buddha.
(2) Iu Southern China the rich have this ceremony performed several times, or at
least once on a grand scale, before the conclusion of their public mourning ceremonies.
Doolittle. Social Life of the Chinese. Vol. I. p. 197.
L55
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