Tsao Chuen is a Taoist invention, but is universally worshipped by all families in China—about sixty millions of pictures of him are regularly worshipped twice a month—at new and full moon. "His temple is a little niche in the brick cooking-range; his palace is often filled with smoke; and his Majesty sells for one farthing." He is also called 'the God of the Stove.' The origin of his worship, according to the legend, is that a Taoist priest, Li Shao-chuen by name, of the Ch'i State, obtained from the Kitchen-god the double favour of exemption from growing old and of being able to live without eating. He then went to the Emperor Hsiao Wu-ti (140-86 B.C.) of the Han dynasty, and promised that credulous monarch that he should benefit by the powers of the god provided that he would consent to patronize and encourage his religion. It was by this means, he added, that the Emperor Huang Ti obtained his knowledge of alchemy, which enabled him to make gold.
The Emperor asked the priest to bring him his divine patron, and one night the image of Tsao Chuen appeared to him.
Deceived by this trick, dazzled by the ingots of gold which he too should obtain, and determined to risk everything for the pill of immortality which was among the benefits promised, the Emperor made a solemn sacrifice to the God of the Kitchen.
This was the first time that a sacrifice had been officially offered to this new deity.
Li Shao-chuen gradually lost the confidence of the Emperor and, at his wits' end, conceived the plan of writing some phrases on a piece of silk and then causing them to be swallowed by an ox. This done, he announced that a wonderful script would be found in the animal's stomach. The ox being killed, the script was found there as predicted, but Li's unlucky star decreed that the Emperor should recognize his handwriting, and he was forthwith put to death. Nevertheless, the worship of the Kitchen-god continued and increased, and exists in full vigour down to the present day.
This deity has power over the lives of the members of each family under his supervision, distributes riches and poverty at will, and makes an annual report to the Supreme Being on the conduct of the family during the year, for which purpose he is usually absent for from four to seven days. Some hold that he also makes these reports once or twice or several times each month. Various ceremonies are performed on seeing him off to Heaven and welcoming him back. One of the former, as we saw, is to regale him with honey, so that only sweet words, if any, may be spoken by him while up aloft!
In the kingdom of Shu (modern Ssuch'uan), in the time of Kao Hsing Ti, a band of robbers kidnapped the father of Ts'an Nue. A whole year elapsed, and the father's horse still remained in the stable as he had left it. The thought of not seeing her father again caused Ts'an Nue such grief that she would take no nourishment. Her mother did what she could to console her, and further promised her in marriage to anyone who would bring back her father. But no one was found who could do this. Hearing the offer, the horse stamped with impatience, and struggled so much that at length he broke the halter by which he was tied up. He then galloped away and disappeared. Several days later, his owner returned riding the horse. From that time the horse neighed incessantly, and refused all food. This caused the mother to make known to her husband the promise she had made concerning her daughter. "An oath made to men," he replied, "does not hold good for a horse. Is a human being meant to live in marital relations with a horse?" Nevertheless, however good and abundant food they offered him, the horse would not eat. When he saw the young lady he plunged and kicked furiously. Losing his temper, the father discharged an arrow and killed him on the spot; then he skinned him and spread the skin on the ground outside the house to dry. As the young lady was passing the spot the skin suddenly moved, rose up, enveloped her, and disappeared into space. Ten days later it was found at the foot of a mulberry-tree; Ts'an Nue changed into a silkworm, was eating the mulberry-leaves, and spinning for herself a silken garment.
The parents of course were in despair. But one day, while they were overwhelmed with sad thoughts, they saw on a cloud Ts'an Nue riding the horse and attended by several dozens of servants. She descended toward her parents, and said to them: "The Supreme Being, as a reward for my martyrdom in the cause of filial piety and my love of virtue, has conferred on me the dignity of Concubine of the Nine Palaces. Be reassured as to my fate, for in Heaven I shall live for ever." Having said this she disappeared into space.
In the temples her image is to be seen covered with a horse's skin. She is called Ma-t'ou Niang, 'the Lady with the Horse's Head,' and is prayed to for the prosperity of mulberry-trees and silkworms. The worship continues even in modern times. The goddess is also represented as a stellar divinity, the star T'ien Ssu; as the first man who reared silkworms, in this character bearing the same name as the God of Agriculture, Pasture, and Fire; and as the wife of the Emperor Huang Ti.
The God of Happiness
The God of Happiness, Fu Shen, owes his origin to the predilection of the Emperor Wu Ti (A.D. 502-50) of the Liang dynasty for dwarfs as servants and comedians in his palace. The number levied from the Tao Chou district in Hunan became greater and greater, until it seriously prejudiced the ties of family relations. When Yang Ch'eng, alias Yang Hsi-chi, was Criminal Judge of Tao Chou he represented to the Emperor that, according to law, the dwarfs were his subjects but not his slaves. Being touched by this remark, the Emperor ordered the levy to be stopped.
Overjoyed at their liberation from this hardship, the people of that district set up images of Yang and offered sacrifices to him. Everywhere he was venerated as the Spirit of Happiness. It was in this simple way that there came into being a god whose portraits and images abound everywhere throughout the country, and who is worshipped almost as universally as the God of Riches himself.
Another person who attained to the dignity of God of Happiness (known as Tseng-fu Hsiang-kung, 'the Young Gentleman who Increases Happiness') was Li Kuei-tsu, the minister of Emperor Wen Ti of the Wei dynasty, the son of the famous Ts'ao Ts'ao, but in modern times the honour seems to have passed to Kuo Tzu-i. He was the saviour of the T'ang dynasty from the depredations of the Turfans in the reign of the Emperor Hsuean Tsung. He lived A.D. 697-781, was a native of Hua Chou, in Shensi, and one of the most illustrious of Chinese generals. He is very often represented in pictures clothed in blue official robes, leading his small son Kuo Ai to Court.
The God of Wealth
As with many other Chinese gods, the proto-being of the God of Wealth, Ts'ai Shen, has been ascribed to several persons. The original and best known until later times was Chao Kung-ming. The accounts of him differ also, but the following is the most popular.
When Chiang Tzu-ya was fighting for Wu Wang of the Chou dynasty against the last of the Shang emperors, Chao Kung-ming, then a hermit on Mount O-mei, took the part of the latter. He performed many wonderful feats. He could ride a black tiger and hurl pearls which burst like bombshells. But he was eventually overcome by the form of witchcraft known in Wales as Ciurp Creadh. Chiang Tzu-ya made a straw image of him, wrote his name on it, burned incense and worshipped before it for twenty days, and on the twenty-first shot arrows made of peach-wood into its eyes and heart. At that same moment Kung-ming, then in the enemy's camp, felt ill and fainted, and uttering a cry gave up the ghost.
Later on Chiang Tzu-ya persuaded Yuean-shih T'ien-tsun to release from the Otherworld the spirits of the heroes who had died in battle, and when Chao Kung-ming was led into his presence he praised his bravery, deplored the circumstances of his death, and canonized him as President of the Ministry of Riches and Prosperity.
The God of Riches is universally worshipped in China; images and portraits of him are to be seen everywhere. Talismans, trees of which the branches are strings of cash, and the fruits ingots of gold, to be obtained merely by shaking them down, a magic inexhaustible casket full of gold and silver—these and other spiritual sources of wealth are associated with this much-adored deity. He himself is represented in the guise of a visitor accompanied by a crowd of attendants laden with all the treasures that the hearts of men, women, and children could desire.
The God of Longevity
The God of Longevity, Shou Hsing, was first a stellar deity, later on represented in human form. It was a constellation formed of the two star-groups Chio and K'ang, the first two on the list of twenty-eight constellations. Hence, say the Chinese writers, because of this precedence, it was called the Star of Longevity. When it appears the nation enjoys peace, when it disappears there will be war. Ch'in Shih Huang-ti, the First Emperor, was the first to offer sacrifices to this star, the Old Man of the South Pole, at She Po, in 246 B.C. Since then the worship has been continued pretty regularly until modern times.
But desire for something more concrete, or at least more personal, than a star led to the god's being represented as an old man. Connected with this is a long legend which turns on the point that after the father of Chao Yen had been told by the celebrated physiognomist Kuan Lo that his son would not live beyond the age of nineteen, the transposition from shih-chiu, nineteen, to chiu-shih, ninety, was made by one of two gamblers, who turned out to be the Spirit of the North Pole, who fixes the time of decease, as the Spirit of the South Pole does that of birth.
The deity is a domestic god, of happy mien, with a very high forehead, usually spoken of as Shou Hsing Lao T'ou Tzu, 'Longevity Star Old-pate,' and is represented as riding a stag, with a flying bat above his head. He holds in his hand a large peach, and attached to his long staff are a gourd and a scroll. The stag and the bat both indicate fu, happiness. The peach, gourd, and scroll are symbols of longevity.
An old legend relates that in the earliest times there grew on Mount Tu Shuo, in the Eastern Sea, a peach-tree of fabulous size whose branches covered an area of several thousand square li. The lowest branches, which inclined toward the north-east, formed the Door of the Devils (kuei), through which millions of them passed in and out. Two spirits, named Shen Shu (or Shu Yue) and Yue Lue, had been instructed to guard this passage. Those who had done wrong to mankind were immediately bound by them and given over to be devoured by tigers. When Huang Ti heard of this he had the portraits of the two spirits painted on peach-wood tablets and hung above the doors to keep off evil spirits. This led to the suspension of the small figures or plaques on the doors of the people generally. Gradually they were supplanted by paintings on paper pasted on the doors, showing the two spirits armed with bows, arrows, spears, etc., Shen Shu on the left, Yue Lue on the right.
In later times, however, these Door-gods were supplanted in popular favour by two ministers of the Emperor T'ai Tsung of the T'ang dynasty, by name Ch'in Shu-pao and Hu Ching-te. T'ai Tsung had fallen sick, and imagined that he heard demons rampaging in his bedroom. The ministers of State, on inquiring as to the nature of the malady, were informed by the physician that his Majesty's pulse was feverish, that he seemed nervous and saw visions, and that his life was in danger.
The ministers were in great fear. The Empress summoned other physicians to a consultation, and after the sick Emperor had informed them that, though all was quiet during the daytime, he was sure he saw and heard demons during the night, Ch'in Shu-pao and Hu Ching-te stated that they would sit up all night and watch outside his door.
Accordingly they posted themselves, fully armed, outside the palace gate all night, and the Emperor slept in peace. Next day the Emperor thanked them heartily, and from that time his sickness diminished. The two ministers, however, continued their vigils until the Emperor informed them that he would no longer impose upon their readiness to sacrifice themselves. He ordered them to paint their portraits in full martial array and paste these on the palace doors to see if that would not have the same effect. For some nights all was peace; then the same commotion was heard at the back gates of the palace. The minister Wei Cheng offered to stand guard at the back gates in the same way that his colleagues had done at the front gates. The result was that in a few days the Emperor's health was entirely restored.
Thus it is that Wei Cheng is often associated with the other two Door-gods, sometimes with them, sometimes in place of them. Pictures of these men shen, elaborately coloured, and renewed at the New Year, are to be seen on almost every door in China.
That the names of the gods of China are legion will be readily conceded when it is said that, besides those already described, those still to be mentioned, and many others to whom space will not permit us to refer, there are also gods, goddesses, patrons, etc., of wind, rain, snow, frost, rivers, tides, caves, trees, flowers, theatres, horses, oxen, cows, sheep, goats, dogs, pigs, scorpions, locusts, gold, tea, salt, compass, archery, bridges, lamps, gems, wells, carpenters, masons, barbers, tailors, jugglers, nets, wine, bean-curd, jade, paper-clothing, eye, ear, nose, tongue, teeth, heart, liver, throat, hands, feet, skin, architecture, rain-clothes, monkeys, lice, Punch and Judy, fire-crackers, cruelty, revenge, manure, fornication, shadows, corners, gamblers, oculists, smallpox, liver complaint, stomach-ache, measles, luck, womb, midwives, hasteners of child-birth, brigands, butchers, furnishers, centipedes, frogs, stones, beds, candle-merchants, fishermen, millers, wig-merchants, incense-merchants, spectacle-makers, cobblers, harness-makers, seedsmen, innkeepers, basket-makers, chemists, painters, perfumers, jewellers, brush-makers, dyers, fortune-tellers, strolling singers, brothels, varnishers, combs, etc., etc. There is a god of the light of the eye as well as of the eye itself, of smallpox-marks as well as of smallpox, of 'benign' measles as well as of measles. After reading a full list of the gods of China, those who insist that the religion of China was or is a monotheism may be disposed to revise their belief.
Myths of the Stars
According to Chinese ideas, the sun, moon, and planets influence sublunary events, especially the life and death of human beings, and changes in their colour menace approaching calamities. Alterations in the appearance of the sun announce misfortunes to the State or its head, as revolts, famines, or the death of the emperor; when the moon waxes red, or turns pale, men should be in awe of the unlucky times thus fore-omened.
The sun is symbolized by the figure of a raven in a circle, and the moon by a hare on its hind-legs pounding rice in a mortar, or by a three-legged toad. The last refers to the legend of Ch'ang O, detailed later. The moon is a special object of worship in autumn, and moon-cakes dedicated to it are sold at this season. All the stars are ranged into constellations, and an emperor is installed over them, who resides at the North Pole; five monarchs also live in the five stars in Leo, where is a palace called Wu Ti Tso, or 'Throne of the Five Emperors.' In this celestial government there are also an heir-apparent, empresses, sons and daughters, and tribunals, and the constellations receive the names of men, animals, and other terrestrial objects. The Great Bear, or Dipper, is worshipped as the residence of the Fates, where the duration of life and other events relating to mankind are measured and meted out. Fears are excited by unusual phenomena among the heavenly bodies.
Both the sun and the moon are worshipped by the Government in appropriate temples on the east and west sides of Peking.
Some of the star-gods, such as the God of Literature, the Goddess of the North Star, the Gods of Happiness, Longevity, etc., are noticed in other parts of this work. The cycle-gods are also star-gods. There are sixty years in a cycle, and over each of these presides a special star-deity. The one worshipped is the one which gave light on the birthday of the worshipper, and therefore the latter burns candles before that particular image on each succeeding anniversary. These cycle-gods are represented by most grotesque images: "white, black, yellow, and red; ferocious gods with vindictive eyeballs popping out, and gentle faces as expressive as a lump of putty; some looking like men and some like women." In one temple one of the sixty was in the form of a hog, and another in that of a goose. "Here is an image with arms protruding out of his eye-sockets, and eyes in the palms of his hands, looking downward to see the secret things within the earth. See that rabbit, Minerva-like, jumping from the divine head; again a mud-rat emerges from his occipital hiding-place, and lo! a snake comes coiling from the brain of another god—so the long line serves as models for an artist who desires to study the fantastic."
Shooting the Heavenly Dog
In the family sleeping-apartments in Chinese houses hang pictures of Chang Hsien, a white-faced, long-bearded man with a little boy by his side, and in his hand a bow and arrow, with which he is shooting the Heavenly Dog. The dog is the Dog-star, and if the 'fate' of the family is under this star there will be no son, or the child will be short-lived. Chang Hsien is the patron of child-bearing women, and was worshipped under the Sung dynasty by women desirous of offspring. The introduction of this name into the Chinese pantheon is due to an incident in the history of Hua-jui Fu-jen, a name given to Lady Fei, concubine of Meng Ch'ang, the last ruler of the Later Shu State, A.D. 935-964. When she was brought from Shu to grace the harem of the founder of the Sung dynasty, in A.D. 960, she is said to have preserved secretly the portrait of her former lord, the Prince of Shu, whose memory she passionately cherished. Jealously questioned by her new consort respecting her devotion to this picture, she declared it to be the representation of Chang Hsien, the divine being worshipped by women desirous of offspring. Opinions differ as to the origin of the worship. One account says that the Emperor Jen Tsung, of the Sung dynasty, saw in a dream a beautiful young man with white skin and black hair, carrying a bow in his hand. He said to the Emperor: "The star T'ien Kou, Heavenly Dog, in the heavens is hiding the sun and moon, and on earth devouring small children. It is only my presence which keeps him at bay."
On waking, the Emperor at once ordered the young man's portrait to be painted and exhibited, and from that time childless families would write the name Chang Hsien on tablets and worship them.
Another account describes Chang Hsien as the spirit of the star Chang. In the popular representations Chang Hsien is seen in the form of a distinguished personage drawing a bow. The spirit of the star Chang is supposed to preside over the kitchen of Heaven and to arrange the banquets given by the gods.
The worship of the sun is part of the State religion, and the officials make their offerings to the sun-tablet. The moon also is worshipped. At the harvest moon, the full moon of the eighth month, the Chinese bow before the heavenly luminary, and each family burns incense as an offering. Thus "100,000 classes all receive the blessings of the icy-wheel in the Milky Way along the heavenly street, a mirror always bright." In Chinese illustrations we see the moon-palace of Ch'ang O, who stole the pill of immortality and flew to the moon, the fragrant tree which one of the genii tried to cut down, and a hare pestling medicine in a mortar. This refers to the following legend.
The sun and the moon are both included by the Chinese among the stars, the spirit of the former being called T'ai-yang Ti-chuen, 'the Sun-king,' or Jih-kung Ch'ih-chiang, 'Ch'ih-chiang of the Solar Palace,' that of the latter T'ai-yin Huang-chuen, 'the Moon-queen,' or Yueeh-fu Ch'ang O, 'Ch'ang O of the Lunar Palace.'
Ch'ih-chiang Tzu-yue lived in the reign of Hsien-yuean Huang-ti, who appointed him Director of Construction and Furnishing.
When Hsien-yuean went on his visit to O-mei Shan, a mountain in Ssuch'uan, Ch'ih-chiang Tzu-yue obtained permission to accompany him. Their object was to be initiated into the doctrine of immortality.
The Emperor was instructed in the secrets of the doctrine by T'ai-i Huang-jen, the spirit of this famous mountain, who, when he was about to take his departure, begged him to allow Ch'ih-chiang Tzu-yue to remain with him. The new hermit went out every day to gather the flowering plants which formed the only food of his master, T'ai-i Huang-jen, and he also took to eating these flowers, so that his body gradually became spiritualized.
The Steep Summit
One day T'ai-i Huang-jen sent him to cut some bamboos on the summit of O-mei Shan, distant more than three hundred li from the place where they lived. When he reached the base of the summit, all of a sudden three giddy peaks confronted him, so dangerous that even the monkeys and other animals dared not attempt to scale them. But he took his courage in his hands, climbed the steep slope, and by sheer energy reached the summit. Having cut the bamboos, he tried to descend, but the rocks rose like a wall in sharp points all round him, and he could not find a foothold anywhere. Then, though laden with the bamboos, he threw himself into the air, and was borne on the wings of the wind. He came to earth safe and sound at the foot of the mountain, and ran with the bamboos to his master. On account of this feat he was considered advanced enough to be admitted to instruction in the doctrine.
The Divine Archer
The Emperor Yao, in the twelfth year of his reign (2346 B.C.), one day, while walking in the streets of Huai-yang, met a man carrying a bow and arrows, the bow being bound round with a piece of red stuff. This was Ch'ih-chiang Tzu-yue. He told the Emperor he was a skilful archer and could fly in the air on the wings of the wind. Yao, to test his skill, ordered him to shoot one of his arrows at a pine-tree on the top of a neighbouring mountain. Ch'ih shot an arrow which transfixed the tree, and then jumped on to a current of air to go and fetch the arrow back. Because of this the Emperor named him Shen I, 'the Divine Archer,' attached him to his suite, and appointed him Chief Mechanician of all Works in Wood. He continued to live only on flowers.
Vanquishes the Wind-spirit
At this time terrible calamities began to lay waste the land. Ten suns appeared in the sky, the heat of which burnt up all the crops; dreadful storms uprooted trees and overturned houses; floods overspread the country. Near the Tung-t'ing Lake a serpent, a thousand feet long, devoured human beings, and wild boars of enormous size did great damage in the eastern part of the kingdom. Yao ordered Shen I to go and slay the devils and monsters who were causing all this mischief, placing three hundred men at his service for that purpose.
Shen I took up his post on Mount Ch'ing Ch'iu to study the cause of the devastating storms, and found that these tempests were released by Fei Lien, the Spirit of the Wind, who blew them out of a sack. As we shall see when considering the thunder myths, the ensuing conflict ended in Fei Lien suing for mercy and swearing friendship to his victor, whereupon the storms ceased.
Dispels the Nine False Suns
After this first victory Shen I led his troops to the banks of the Hsi Ho, West River, at Lin Shan. Here he discovered that on three neighbouring peaks nine extraordinary birds were blowing out fire and thus forming nine new suns in the sky. Shen I shot nine arrows in succession, pierced the birds, and immediately the nine false suns resolved themselves into red clouds and melted away. Shen I and his soldiers found the nine arrows stuck in nine red stones at the top of the mountain.
Marries the Sister of the Water-spirit
Shen I then led his soldiers to Kao-liang, where the river had risen and formed an immense torrent. He shot an arrow into the water, which thereupon withdrew to its source. In the flood he saw a man clothed in white, riding a white horse and accompanied by a dozen attendants. He quickly discharged an arrow, striking him in the left eye, and the horseman at once took to flight. He was accompanied by a young woman named Heng O , the younger sister of Ho Po, the Spirit of the Waters. Shen I shot an arrow into her hair. She turned and thanked him for sparing her life, adding: "I will agree to be your wife." After these events had been duly reported to the Emperor Yao, the wedding took place.
Slays Various Dangerous Creatures
Three months later Yao ordered Shen I to go and kill the great Tung-t'ing serpent. An arrow in the left eye laid him out stark and dead. The wild boars also were all caught in traps and slain. As a reward for these achievements Yao canonized Shen I with the title of Marquis Pacifier of the Country.
Builds a Palace for Chin Mu
About this time T'ai-wu Fu-jen, the third daughter of Hsi Wang Mu, had entered a nunnery on Nan-min Shan, to the north of Lo-fou Shan, where her mother's palace was situated. She mounted a dragon to visit her mother, and all along the course left a streak of light in her wake. One day the Emperor Yao, from the top of Ch'ing-yuen Shan, saw this track of light, and asked Shen I the cause of this unusual phenomenon. The latter mounted the current of luminous air, and letting it carry him whither it listed, found himself on Lo-fou Shan, in front of the door of the mountain, which was guarded by a great spiritual monster. On seeing Shen I this creature called together a large number of phoenixes and other birds of gigantic size and set them at Shen I. One arrow, however, settled the matter. They all fled, the door opened, and a lady followed by ten attendants presented herself. She was no other than Chin Mu herself. Shen I, having saluted her and explained the object of his visit, was admitted to the goddess's palace, and royally entertained.
"I have heard," said Shen I to her, "that you possess the pills of immortality; I beg you to give me one or two." "You are a well-known architect," replied Chin Mu; "please build me a palace near this mountain." Together they went to inspect a celebrated site known as Pai-yue-kuei Shan, 'White Jade-tortoise Mountain,' and fixed upon it as the location of the new abode of the goddess. Shen I had all the spirits of the mountain to work for him. The walls were built of jade, sweet-smelling woods were used for the framework and wainscoting, the roof was of glass, the steps of agate. In a fortnight's time sixteen palace buildings stretched magnificently along the side of the mountain. Chin Mu gave to the architect a wonderful pill which would bestow upon him immortality as well as the faculty of being able at will to fly through the air. "But," she said, "it must not be eaten now: you must first go through a twelve months' preparatory course of exercise and diet, without which the pill will not have all the desired results." Shen I thanked the goddess, took leave of her, and, returning to the Emperor, related to him all that had happened.
On reaching home, the archer hid his precious pill under a rafter, lest anyone should steal it, and then began the preparatory course in immortality.
At this time there appeared in the south a strange man named Tso Ch'ih, 'Chisel-tooth.' He had round eyes and a long projecting tooth. He was a well-known criminal. Yao ordered Shen I and his small band of brave followers to deal with this new enemy. This extraordinary man lived in a cave, and when Shen I and his men arrived he emerged brandishing a padlock. Shen I broke his long tooth by shooting an arrow at it, and Tso Ch'ih fled, but was struck in the back and laid low by another arrow from Shen I. The victor took the broken tooth with him as a trophy.
Heng O flies to the Moon
Heng O, during her husband's absence, saw a white light which seemed to issue from a beam in the roof, while a most delicious odour filled every room. By the aid of a ladder she reached up to the spot whence the light came, found the pill of immortality, and ate it. She suddenly felt that she was freed from the operation of the laws of gravity and as if she had wings, and was just essaying her first flight when Shen I returned. He went to look for his pill, and, not finding it, asked Heng O what had happened.
The young wife, seized with fear, opened the window and flew out. Shen I took his bow and pursued her. The moon was full, the night clear, and he saw his wife flying rapidly in front of him, only about the size of a toad. Just when he was redoubling his pace to catch her up a blast of wind struck him to the ground like a dead leaf.
Heng O continued her flight until she reached a luminous sphere, shining like glass, of enormous size, and very cold. The only vegetation consisted of cinnamon-trees. No living being was to be seen. All of a sudden she began to cough, and vomited the covering of the pill of immortality, which was changed into a rabbit as white as the purest jade. This was the ancestor of the spirituality of the yin, or female, principle. Heng O noticed a bitter taste in her mouth, drank some dew, and, feeling hungry, ate some cinnamon. She took up her abode in this sphere.
As to Shen I, he was carried by the hurricane up into a high mountain. Finding himself before the door of a palace, he was invited to enter, and found that it was the palace of Tung-hua Ti-chuen, otherwise Tung Wang Kung, the husband of Hsi Wang Mu.
The Sun-palace and the Bird of Dawn
The God of the Immortals said to Shen I: "You must not be annoyed with Heng O. Everybody's fate is settled beforehand. Your labours are nearing an end, and you will become an Immortal. It was I who let loose the whirlwind that brought you here. Heng O, through having borrowed the forces which by right belong to you, is now an Immortal in the Palace of the Moon. As for you, you deserve much for having so bravely fought the nine false suns. As a reward you shall have the Palace of the Sun. Thus the yin and the yang will be united in marriage." This said, Tung-hua Ti-chuen ordered his servants to bring a red Chinese sarsaparilla cake, with a lunar talisman.
"Eat this cake," he said; "it will protect you from the heat of the solar hearth. And by wearing this talisman you will be able at will to visit the lunar palace of Heng O; but the converse does not hold good, for your wife will not have access to the solar palace." This is why the light of the moon has its birth in the sun, and decreases in proportion to its distance from the sun, the moon being light or dark according as the sun comes and goes. Shen I ate the sarsaparilla cake, attached the talisman to his body, thanked the god, and prepared to leave. Tung Wang Kung said to him: "The sun rises and sets at fixed times; you do not yet know the laws of day and night; it is absolutely necessary for you to take with you the bird with the golden plumage, which will sing to advise you of the exact times of the rising, culmination, and setting of the sun." "Where is this bird to be found?" asked Shen I. "It is the one you hear calling Ia! Ia! It is the ancestor of the spirituality of the yang, or male, principle. Through having eaten the active principle of the sun, it has assumed the form of a three-footed bird, which perches on the fu-sang tree [a tree said to grow at the place where the sun rises] in the middle of the Eastern Sea. This tree is several thousands of feet in height and of gigantic girth. The bird keeps near the source of the dawn, and when it sees the sun taking his morning bath gives vent to a cry that shakes the heavens and wakes up all humanity. That is why I ordered Ling Chen-tzu to put it in a cage on T'ao-hua Shan, Peach-blossom Hill; since then its cries have been less harsh. Go and fetch it and take it to the Palace of the Sun. Then you will understand all the laws of the daily movements." He then wrote a charm which Shen I was to present to Ling Chen-tzu to make him open the cage and hand the golden bird over to him.
The charm worked, and Ling Chen-tzu opened the cage. The bird of golden plumage had a sonorous voice and majestic bearing. "This bird," he said, "lays eggs which hatch out nestlings with red combs, who answer him every morning when he starts crowing. He is usually called the cock of heaven, and the cocks down here which crow morning and evening are descendants of the celestial cock."
Shen I visits the Moon
Shen I, riding on the celestial bird, traversed the air and reached the disk of the sun just at mid-day. He found himself carried into the centre of an immense horizon, as large as the earth, and did not perceive the rotatory movement of the sun. He then enjoyed complete happiness without care or trouble. The thought of the happy hours passed with his wife Heng O, however, came back to memory, and, borne on a ray of sunlight, he flew to the moon. He saw the cinnamon-trees and the frozen-looking horizon. Going to a secluded spot, he found Heng O there all alone. On seeing him she was about to run away, but Shen I took her hand and reassured her. "I am now living in the solar palace," he said; "do not let the past annoy you." Shen I cut down some cinnamon-trees, used them for pillars, shaped some precious stones, and so built a palace, which he named Kuang-han Kung, 'Palace of Great Cold.' From that time forth, on the fifteenth day of every moon, he went to visit her in her palace. That is the conjunction of the yang and yin, male and female principles, which causes the great brilliancy of the moon at that epoch.
Shen I, on returning to his solar kingdom, built a wonderful palace, which he called the Palace of the Lonely Park.
From that time the sun and moon each had their ruling sovereign. This regime dates from the forty-ninth year (2309 B.C.) of Yao's reign.
When the old Emperor was informed that Shen I and his wife had both gone up to Heaven he was much grieved to lose the man who had rendered him such valuable service, and bestowed upon him the posthumous title of Tsung Pu, 'Governor of Countries.' In the representations of this god and goddess the former is shown holding the sun, the latter the moon. The Chinese add the sequel that Heng O became changed into a toad, whose outline is traceable on the moon's surface.
The star-deities are adored by parents on behalf of their children; they control courtship and marriage, bring prosperity or adversity in business, send pestilence and war, regulate rainfall and drought, and command angels and demons; so every event in life is determined by the 'star-ruler' who at that time from the shining firmament manages the destinies of men and nations. The worship is performed in the native homes either by astrologers engaged for that purpose or by Taoist priests. In times of sickness, ten paper star-gods are arranged, five good on one side and five bad on the other; a feast is placed before them, and it is supposed that when the bad have eaten enough they will take their flight to the south-west; the propitiation of the good star-gods is in the hope that they will expel the evil stars, and happiness thus be obtained.
The practical effect of this worship is seen in the following examples taken from the Chinese list of one hundred and twenty-nine lucky and unlucky stars, which, with the sixty cycle-stars and the twenty-eight constellations, besides a vast multitude of others, make up the celestial galaxy worshipped by China's millions: the Orphan Star enables a woman to become a man; the Star of Pleasure decides on betrothals, binding the feet of those destined to be lovers with silver cords; the Bonepiercing Star produces rheumatism; the Morning Star, if not worshipped, kills the father or mother during the year; the Balustrade Star promotes lawsuits; the Three-corpse Star controls suicide, the Peach-blossom Star lunacy; and so on.
The Herdsman and the Weaver-girl
In the myths and legends which have clustered about the observations of the stars by the Chinese there are subjects for pictorial illustration without number. One of these stories is the fable of Aquila and Vega, known in Chinese mythology as the Herdsman and the Weaver-girl. The latter, the daughter of the Sun-god, was so constantly busied with her loom that her father became worried at her close habits and thought that by marrying her to a neighbour, who herded cattle on the banks of the Silver Stream of Heaven (the Milky Way), she might awake to a brighter manner of living.
No sooner did the maiden become wife than her habits and character utterly changed for the worse. She became not only very merry and lively, but quite forsook loom and needle, giving up her nights and days to play and idleness; no silly lover could have been more foolish than she. The Sun-king, in great wrath at all this, concluded that the husband was the cause of it, and determined to separate the couple. So he ordered him to remove to the other side of the river of stars, and told him that hereafter they should meet only once a year, on the seventh night of the seventh month. To make a bridge over the flood of stars, the Sun-king called myriads of magpies, who thereupon flew together, and, making a bridge, supported the poor lover on their wings and backs as if on a roadway of solid land. So, bidding his weeping wife farewell, the lover-husband sorrowfully crossed the River of Heaven, and all the magpies instantly flew away. But the two were separated, the one to lead his ox, the other to ply her shuttle during the long hours of the day with diligent toil, and the Sun-king again rejoiced in his daughter's industry.
At last the time for their reunion drew near, and only one fear possessed the loving wife. What if it should rain? For the River of Heaven is always full to the brim, and one extra drop causes a flood which sweeps away even the bird-bridge. But not a drop fell; all the heavens were clear. The magpies flew joyfully in myriads, making a way for the tiny feet of the little lady. Trembling with joy, and with heart fluttering more than the bridge of wings, she crossed the River of Heaven and was in the arms of her husband. This she did every year. The husband stayed on his side of the river, and the wife came to him on the magpie bridge, save on the sad occasions when it rained. So every year the people hope for clear weather, and the happy festival is celebrated alike by old and young.
These two constellations are worshipped principally by women, that they may gain cunning in the arts of needlework and making of fancy flowers. Water-melons, fruits, vegetables, cakes, etc., are placed with incense in the reception-room, and before these offerings are performed the kneeling and the knocking of the head on the ground in the usual way.
The Twenty-eight Constellations
Sacrifices were offered to these spirits by the Emperor on the marble altar of the Temple of Heaven, and by the high officials throughout the provinces. Of the twenty-eight the following are regarded as propitious—namely, the Horned, Room, Tail, Sieve, Bushel, House, Wall, Mound, Stomach, End, Bristling, Well, Drawn-bow, and Revolving Constellations; the Neck, Bottom, Heart, Cow, Female, Empty, Danger, Astride, Cock, Mixed, Demon, Willow, Star, Wing, are unpropitious.
The twenty-eight constellations seem to have become the abodes of gods as a result of the defeat of a Taoist Patriarch T'ung-t'ien Chiao-chu, who had espoused the cause of the tyrant Chou, when he and all his followers were slaughtered by the heavenly hosts in the terrible catastrophe known as the Battle of the Ten Thousand Immortals. Chiang Tzu-ya as a reward conferred on them the appanage of the twenty-eight constellations. The five planets, Venus, Jupiter, Mercury, Mars, and Saturn, are also the abodes of stellar divinities, called the White, Green, Black, Red, and Yellow Rulers respectively. Stars good and bad are all likewise inhabited by gods or demons.
A Victim of Ta Chi
Concerning Tzu-wei Hsing, the constellation Tzu-wei (north circumpolar stars), of which the stellar deity is Po I-k'ao, the following legend is related in the Feng shen yen i.
Po I-k'ao was the eldest son of Wen Wang, and governed the kingdom during the seven years that the old King Was detained as a prisoner of the tyrant Chou. He did everything possible to procure his father's release. Knowing the tastes of the cruel King, he sent him for his harem ten of the prettiest women who could be found, accompanied by seven chariots made of perfumed wood, and a white-faced monkey of marvellous intelligence. Besides these he included in his presents a magic carpet, on which it was necessary only to sit in order to recover immediately from the effects of drunkenness.
Unfortunately for Po I-k'ao, Chou's favourite concubine, Ta Chi, conceived a passion for him and had recourse to all sorts of ruses to catch him in her net; but his conduct was throughout irreproachable. Vexed by his indifference, she tried slander in order to bring about his ruin. But her calumnies did not at first have the result she expected. Chou, after inquiry, was convinced of the innocence of Po. But an accident spoiled everything. In the middle of an amusing seance the monkey which had been given to the King by Po perceived some sweets in the hand of Ta Chi, and, jumping on to her body, snatched them from Her. The King and his concubine were furious, Chou had the monkey killed forthwith, and Ta Chi accused Po I-k'ao of having brought the animal into the palace with the object of making an attempt on the lives of the King and herself. But the Prince explained that the monkey, being only an animal, could not grasp even the first idea of entering into a conspiracy.
Shortly after this Po committed an unpardonable fault which changed the goodwill of the King into mortal enmity. He allowed himself to go so far as to suggest to the King that he should break off his relations with this infamous woman, the source of all the woes which were desolating the kingdom, and when Ta Chi on this account grossly insulted him he struck her with his lute.
For this offence Ta Chi caused him to be crucified in the palace. Large nails were driven through his hands and feet, and his flesh was cut off in pieces. Not content with ruining Po I-k'ao, this wretched woman wished also to ruin Wen Wang. She therefore advised the King to have the flesh of the murdered man made up into rissoles and sent as a present to his father. If he refused to eat the flesh of his own son he was to be accused of contempt for the King, and there would thus be a pretext for having him executed. Wen Wang, being versed in divination and the science of the pa kua, Eight Trigrams, knew that these rissoles contained the flesh of his son, and to avoid the snare spread for him he ate three of the rissoles in the presence of the royal envoys. On their return the latter reported this to the King, who found himself helpless on learning of Wen Wang's conduct.
Po I-k'ao was canonized by Chiang Tzu-ya, and appointed ruler of the constellation Tzu-wei of the North Polar heavens.
Myths of Time
T'ai Sui is the celestial spirit who presides over the year. He is the President of the Ministry of Time. This god is much to be feared. Whoever offends against him is sure to be destroyed. He strikes when least expected to. T'ai Sui is also the Ministry itself, whose members, numbering a hundred and twenty, are set over time, years, months, and days. The conception is held by some writers to be of Chaldeo-Assyrian origin.
The god T'ai Sui is not mentioned in the T'ang and Sung rituals, but in the Yuean dynasty (A.D. 1280-1368) sacrifices were offered to him in the College of the Grand Historiographer whenever any work of importance was about to be undertaken. Under this dynasty the sacrifices were offered to T'ai Sui and to the ruling gods of the months and of the days. But these sacrifices were not offered at regular times: it was only at the beginning of the Ch'ing (Manchu) dynasty (1644-1912) that it was decided to offer the sacrifices at fixed periods.
The Planet Jupiter
T'ai Sui corresponds to the planet Jupiter. He travels across the sky, passing through the twelve sidereal mansions. He is a stellar god. Therefore an altar is raised to him and sacrifices are offered on it under the open sky. This practice dates from the beginning of the Ming dynasty, when the Emperor T'ai Tsu ordered sacrifices to this god to be made throughout the Empire. According to some authors, he corresponds to the god of the twelve sidereal mansions. He is also variously represented as the moon, which turns to the left in the sky, and the sun, which turns to the right. The diviners gave to T'ai Sui the title of Grand Marshal, following the example of the usurper Wang Mang (A.D. 9-23) of the Western Han dynasty, who gave that title to the year-star.
Legend of T'ai Sui
The following is the legend of T'ai Sui.
T'ai Sui was the son of the Emperor Chou, the last of the Yin dynasty. His mother was Queen Chiang. When he was born he looked like a lump of formless flesh. The infamous Ta Chi, the favourite concubine of this wicked Emperor, at once informed him that a monster had been born in the palace, and the over-credulous sovereign ordered that it should immediately be cast outside the city. Shen Chen-jen, who was passing, saw the small abandoned one, and said: "This is an Immortal who has just been born." With his knife he cut open the caul which enveloped it, and the child was exposed.
His protector carried him to the cave Shui Lien, where he led the life of a hermit, and entrusted the infant to Ho Hsien-ku, who acted as his nurse and brought him up.
The child's hermit-name was Yin Ting-nu, his ordinary name Yin No-cha, but during his boyhood he was known as Yin Chiao, i.e. 'Yin the Deserted of the Suburb,' When he had reached an age when he was sufficiently intelligent, his nurse informed him that he was not her son, but really the son of the Emperor Chou, who, deceived by the calumnies of his favourite Ta Chi, had taken him for an evil monster and had him cast out of the palace. His mother had been thrown down from an upper storey and killed. Yin Chiao went to his rescuer and begged him to allow him to avenge his mother's death. The Goddess T'ien Fei, the Heavenly Concubine, picked out two magic weapons from the armoury in the cave, a battle-axe and club, both of gold, and gave them to Yin Chiao. When the Shang army was defeated at Mu Yeh, Yin Chiao broke into a tower where Ta Chi was, seized her, and brought her before the victor, King Wu, who gave him permission to split her head open with his battle-axe. But Ta Chi was a spiritual hen-pheasant (some say a spiritual vixen). She transformed herself into smoke and disappeared. To reward Yin Chiao for his filial piety and bravery in fighting the demons, Yue Ti canonized him with the title T'ai Sui Marshal Yin.
According to another version of the legend, Yin Chiao fought on the side of the Yin against Wu Wang, and after many adventures was caught by Jan Teng between two mountains, which he pressed together, leaving only Yin Chiao's head exposed above the summits. The general Wu Chi promptly cut it off with a spade. Chiang Tzu-ya subsequently canonized Yin Chiao.
Worship of T'ai Sui
The worship of T'ai Sui seems to have first taken place in the reign of Shen Tsung (A.D. 1068-86) of the Sung dynasty, and was continued during the remainder of the Monarchical Period. The object of the worship is to avert calamities, T'ai Sui being a dangerous spirit who can do injury to palaces and cottages, to people in their houses as well as to travellers on the roads. But he has this peculiarity, that he injures persons and things not in the district in which he himself is, but in those districts which adjoin it. Thus, if some constructive work is undertaken in a region where T'ai Sui happens to be, the inhabitants of the neighbouring districts take precautions against his evil influence. This they generally do by hanging out the appropriate talisman. In order to ascertain in what region T'ai Sui is at any particular time, an elaborate diagram is consulted. This consists of a representation of the twelve terrestrial branches or stems, ti chih> and the ten celestial trunks, t'ien kan, indicating the cardinal points and the intermediate points, north-east, north-west, south-east, and south-west. The four cardinal points are further verified with the aid of the Five Elements, the Five Colours, and the Eight Trigrams. By using this device, it is possible to find the geographical position of T'ai Sui during the current year, the position of threatened districts, and the methods to be employed to provide against danger.
Myths of Thunder, Lightning, Wind, and Rain
The Ministry of Thunder and Storms
As already noted, affairs in the Otherworld are managed by official Bureaux or Ministries very similar to those on earth. The Feng shen yen i mentions several of these, and gives full details of their constitution. The first is the Ministry of Thunder and Storms. This is composed of a large number of officials. The principal ones are Lei Tsu, the Ancestor of Thunder, Lei Kung, the Duke of Thunder, Tien Mu, the Mother of Lightning, Feng Po, the Count of Wind, and Yú Shih, the Master of Rain. These correspond to the Buddhist Asuras, the "fourth class of sentient beings, the mightiest of all demons, titanic enemies of the Devas," and the Vedic Maruta, storm-demons. In the temples Lei Tsu is placed in the centre with the other four to right and left. There are also sometimes represented other gods of rain, or attendants. These are Hsing T'ien Chuen and T'ao T'ien Chuen, both officers of Wen Chung, or Lei Tsu, Ma Yuean-shuai, Generalissimo Ma, whose exploits are referred to later, and others.
The President of the Ministry of Thunder
This divinity has three eyes, one in the middle of his forehead, from which, when open, a ray of white light proceeds to a distance of more than two feet. Mounted on a black unicorn, he traverses millions of miles in the twinkling of an eye.
His origin is ascribed to a man named Wen Chung, generally known as Wen Chung T'ai-shih, 'the Great Teacher Wen Chung,' He was a minister of the tyrant king Chou (1154-1122 B.C.), and fought against the armies of the Chou dynasty. Being defeated, he fled to the mountains of Yen, Yen Shan, where he met Ch'ih Ching-tzu, one of the alleged discoverers of fire, and joined battle with him; the latter, however, flashed his yin-yang mirror at the unicorn, and put it out of action. Lei Chen-tzu, one of Wu Wang's marshals, then struck the animal with his staff, and severed it in twain.
Wen Chung escaped in the direction of the mountains of Chueeh-lung Ling, where another marshal, Yuen Chung-tzu, barred his way. Yuen's hands had the power of producing lightning, and eight columns of mysterious fire suddenly came out of the earth, completely enveloping Wen Chung. They were thirty feet high and ten feet in circumference. Ninety fiery dragons came out of each and flew away up into the air. The sky was like a furnace, and the earth shook with the awful claps of thunder. In this fiery prison Wen Chung died.
When the new dynasty finally proved victorious, Chiang Tzu-ya, by order of Yuean-shih T'ien-tsun, conferred on Wen Chung the supreme direction of the Ministry of Thunder, appointing him celestial prince and plenipotentiary defender of the laws governing the distribution of clouds and rain. His full title was Celestial and Highly-honoured Head of the Nine Orbits of the Heavens, Voice of the Thunder, and Regulator of the Universe. His birthday is celebrated on the twenty-fourth day of the sixth moon.
The Duke of Thunder
The Spirit of Thunder, for whom Lei Tsu is often mistaken, is represented as an ugly, black, bat-winged demon, with clawed feet, monkey's head, and eagle's beak, who holds in one hand a steel chisel, and in the other a spiritual hammer, with which he beats numerous drums strung about him, thus producing the terrific noise of thunder. According to Chinese reasoning it is the sound of these drums, and not the lightning, which causes death.
A. Gruenwedel, in his Guide to the Lamaist Collection of Prince Uchtomsky, p. 161, states that the Chino-Japanese God of Thunder, Lei Kung, has the shape of the Indian divine bird Garuda. Are we to suppose, then, that the Chinese Lei Kung is of Indian origin? In modern pictures the God of Thunder is depicted with a cock's head and claws, carrying in one hand the hammer, in the other the chisel. We learn, however, from Wang Ch'ung's Lun Heng that in the first century B.C., when Buddhism was not yet introduced into China, the 'Thunderer' was represented as a strong man, not as a bird, with one hand dragging a cluster of drums, and with the other brandishing a hammer. Thus Lei Kung existed already in China when the latter received her first knowledge of India. Yet his modern image may well owe its wings to the Indian rain-god Vajrapani, who in one form appears with Garuda wings.
Lei Kung P'u-sa, the avatar of Lei Kung (whose existence as the Spirit of Thunder is denied by at least one Chinese writer), has made various appearances on the earth. One of these is described below.
Lei Kung in the Tree
A certain Yeh Ch'ien-chao of Hsin Chou, when a youth, used to climb the mountain Chien-ch'ang Shan for the purpose of cutting firewood and collecting medicinal herbs. One day when he had taken refuge under a tree during a rain-storm there was a loud clap of thunder, and he saw a winged being, with a blue face, large mouth, and bird's claws, caught in a cleft of the tree. This being addressed Yeh, saying: "I am Lei Kung. In splitting this tree I got caught in it; if you will free me I will reward you handsomely." The woodcutter opened the cleft wider by driving in some stones as wedges, and liberated the prisoner. "Return to this spot to-morrow," said the latter, "and I will reward you." The next day the woodcutter kept the appointment, and received from Lei Kung a book. "If you consult this work," he explained, "you will be able at will to bring thunder or rain, cure sickness, or assuage sorrow. We are five brothers, of whom I am the youngest. When you want to bring rain call one or other of my brothers; but call me only in case of pressing necessity, because I have a bad character; but I will come if it is really necessary." Having said these words, he disappeared.
Yeh Ch'ien-chao, by means of the prescriptions contained in the mysterious book, could cure illnesses as easily as the sun dissipates the morning mist. One day, when he was intoxicated and had gone to bed in the temple of Chi-chou Ssu, the magistrate wished to arrest and punish him. But when he reached the steps of the yamen, Ch'ien-chao called Lei Kung to his aid. A terrible clap of thunder immediately resounded throughout the district. The magistrate, nearly dead with fright, at once dismissed the case without punishing the culprit. The four brothers never failed to come to his aid.
By the use of his power Ch'ien-chao saved many regions from famine by bringing timely rain.
The Mysterious Bottle
Another legend relates that an old woman living in Kiangsi had her arm broken through being struck by lightning, when a voice from above was heard saying: "I have made a mistake." A bottle fell out of space, and the voice again said: "Apply the contents and you will be healed at once." This being done, the old woman's arm was promptly mended. The villagers, regarding the contents of the bottle as divine medicine, wished to take it away and hide it for future use, but several of them together could not lift it from the ground. Suddenly, however, it rose up and disappeared into space. Other persons in Kiangsi were also struck, and the same voice was heard to say: "Apply some grubs to the throat and they will recover." After this had been done the victims returned to consciousness none the worse for their experience.
The worship of Lei Kung seems to have been carried on regularly from about the time of the Christian era.
Another Son of Thunder is Lei Chen-tzu, mentioned above, whose name when a child was Wen Yue, who was hatched from an egg after a clap of thunder and found by the soldiers of Wen Wang in some brushwood near an old tomb. The infant's chief characteristic was its brilliant eyes. Wen Wang, who already had ninety-nine children, adopted it as his hundredth, but gave it to a hermit named Yuen Chung-tzu to rear as his disciple. The hermit showed him the way to rescue his adopted father from the tyrant who held him prisoner. In seeking for some powerful weapon the child found on the hillside two apricots, and ate them both. He then noticed that wings had grown on his shoulders, and was too much ashamed to return home.
But the hermit, who knew intuitively what had taken place, sent a servant to seek him. When they met the servant said: "Do you know that your face is completely altered?" The mysterious fruit had not only caused Lei Chen-tzu to grow wings, known as Wings of the Wind and Thunder, but his face had become green, his nose long and pointed, and two tusks protruded horizontally from each side of his mouth, while his eyes shone like mirrors.
Lei Chen-tzu now went and rescued Wen Wang, dispersing his enemies by means of his mystical power and bringing the old man back on his shoulders. Having placed him in safety he returned to the hermit.
The Mother of Lightning
This divinity is represented as a female figure, gorgeously apparelled in blue, green, red, and white, holding in either hand a mirror from which proceed two broad streams or flashes of light. Lightning, say the Chinese, is caused by the rubbing together of the yin and the yang, just as sparks of fire may be produced by the friction of two substances.
The Origin of the Spirit of Lightning
Tung Wang Kung, the King of the Immortals, was playing at pitch-pot  with Yue Nue. He lost; whereupon Heaven smiled, and from its half-open mouth a ray of light came out. This was lightning; it is regarded as feminine because it is supposed to come from the earth, which is of the yin, or female, principle.
The God of the Wind
Feng Po, the God of the Wind, is represented as an old man with a white beard, yellow cloak, and blue and red cap. He holds a large sack, and directs the wind which comes from its mouth in any direction he pleases.
There are various ideas regarding the nature of this deity. He is regarded as a stellar divinity under the control of the star Ch'i,  because the wind blows at the time when the moon leaves that celestial mansion. He is also said to be a dragon called Fei Lien, at first one of the supporters of the rebel Ch'ih Yu, who was defeated by Huang Ti. Having been transformed into a spiritual monster, he stirred up tremendous winds in the southern regions. The Emperor Yao sent Shen I with three hundred soldiers to quiet the storms and appease Ch'ih Yu's relatives, who were wreaking their vengeance on the people. Shen I ordered the people to spread a long cloth in front of their houses, fixing it with stones. The wind, blowing against this, had to change its direction. Shen I then flew on the wind to the top of a high mountain, whence he saw a monster at the base. It had the shape of a huge yellow and white sack, and kept inhaling and exhaling in great gusts. Shen I, concluding that this was the cause of all these storms, shot an arrow and hit the monster, whereupon it took refuge in a deep cave. Here it turned on Shen I and, drawing a sword, dared him to attack the Mother of the Winds. Shen I, however, bravely faced the monster and discharged another arrow, this time hitting it in the knee. The monster immediately threw down its sword and begged that its life might be spared.
Fei Lien is elsewhere described as a dragon who was originally one of the wicked ministers of the tyrant Chou, and could walk with unheard-of swiftness. Both he and his son O Lai, who was so strong that he could tear a tiger or rhinoceros to pieces with his hands, were killed when in the service of Chou Wang. Fei Lien is also said to have the body of a stag, about the size of a leopard, with a bird's head, horns, and a serpent's tail, and to be able to make the wind blow whenever he wishes.
The Master of Rain
Yue Shih, the Master of Rain, clad in yellow scale-armour, with a blue hat and yellow busby, stands on a cloud and from a watering-can pours rain upon the earth. Like many other gods, however, he is represented in various forms. Sometimes he holds a plate, on which is a small dragon, in his left hand, while with his right he pours down the rain. He is obviously the Parjanya of Vedism.
According to a native account, the God of Rain is one Ch'ih Sung-tzu, who appeared during a terrible drought in the reign of Shen Nung (2838-2698 B.C.), and owing to his reputed magical power was requested by the latter to bring rain from the sky. "Nothing is easier," he replied; "pour a bottleful of water into an earthen bowl and give it to me." This being done, he plucked from a neighbouring mountain a branch of a tree, soaked it in the water, and with it sprinkled the earth. Immediately clouds gathered and rain fell in torrents, filling the rivers to overflowing. Ch'ih Sung-tzu was then honoured as the God of Rain, and his images show him holding the mystic bowl. He resides in the K'un-lun Mountains, and has many extraordinary peculiarities, such as the power to go through water without getting wet, to pass through fire without being burned, and to float in space.
This Rain-god also assumes the form of a silkworm chrysalis in another account. He is there believed to possess a concubine who has a black face, holds a serpent in each hand, and has other serpents, red and green, reposing on her right and left ears respectively; also a mysterious bird, with only one leg, the shang yang, which can change its height at will and drink the seas dry. The following legend is related of this bird.
The One-legged Bird
At the time when Hsuean-ming Ta-jen instructed Fei Lien in the secrets of magic, the latter saw a wonderful bird which drew in water with its beak and blew it out again in the shape of rain. Fei lien tamed it, and would take it about in his sleeve.
Later on a one-legged bird was seen in the palace of the Prince of Ch'i walking up and down and hopping in front of the throne. Being much puzzled, the Prince sent a messenger to Lu to inquire of Confucius concerning this strange behaviour. "This bird is a shang yang" said Confucius; "its appearance is a sign of rain. In former times the children used to amuse themselves by hopping on one foot, knitting their eyebrows, and saying: 'It will rain, because the shang yang is disporting himself.' Since this bird has gone to Ch'i, heavy rain will fall, and the people should be told to dig channels and repair the dykes, for the whole country will be inundated." Not only Ch'i, but all the adjacent kingdoms were flooded; all sustained grievous damage except Ch'i, where the necessary precautions had been taken. This caused Duke Ching to exclaim: "Alas! how few listen to the words of the sages!"
Ma Yuean-shuai is a three-eyed monster condemned by Ju Lai to reincarnation for excessive cruelty in the extermination of evil spirits. In order to obey this command he entered the womb of Ma Chin-mu in the form of five globes of fire. Being a precocious youth, he could fight when only three days old, and killed the Dragon-king of the Eastern Sea. From his instructor he received a spiritual work dealing with wind, thunder, snakes, etc., and a triangular piece of stone which he could at will change into anything he liked. By order of Yue Ti he subdued the Spirits of the Wind and Fire, the Blue Dragon, the King of the Five Dragons, and the Spirit of the Five Hundred Fire Ducks, all without injury to himself. For these and many other enterprises he was rewarded by Yue Ti with various magic articles and with the title of Generalissimo of the West, and is regarded as so successful an interceder with Yue Ti that he is prayed to for all sorts of benefits.
Myths of the Waters
The dragons are spirits of the waters. "The dragon is a kind of being whose miraculous changes are inscrutable." In a sense the dragon is the type of a man, self-controlled, and with powers that verge upon the supernatural. In China the dragon, except as noted below, is not a power for evil, but a beneficent being producing rain and representing the fecundating principle in nature. He is the essence of the yang, or male, principle. "He controls the rain, and so holds in his power prosperity and peace." The evil dragons are those introduced by the Buddhists, who applied the current dragon legends to the nagas inhabiting the mountains. These mountain nagas, or dragons (perhaps originally dreaded mountain tribes), are harmful, those inhabiting lakes and rivers friendly and helpful. The dragon, the "chief of the three hundred and sixty scaly reptiles," is most generally represented as having the head of a horse and the tail of a snake, with wings on its sides. It has four legs. The imperial dragon has five claws on each foot, other dragons only four. The dragon is also said to have nine 'resemblances': "its horns resemble those of a deer, its head that of a camel, its eyes those of a devil, its neck that of a snake, its abdomen that of a large cockle, its scales those of a carp, its claws those of an eagle, the soles of its feet those of a tiger, its ears those of an ox;" but some have no ears, the organ of hearing being said to be in the horns, or the creature "hears through its horns." These various properties are supposed to indicate the "fossil remnants of primitive worship of many animals." The small dragon is like the silk caterpillar. The large dragon fills the Heaven and the earth. Before the dragon, sometimes suspended from his neck, is a pearl. This represents the sun. There are azure, scaly, horned, hornless, winged, etc., dragons, which apparently evolve one out of the other: "a horned dragon," for example, "in a thousand years changes to a flying dragon."
The dragon is also represented as the father of the great emperors of ancient times. His bones, teeth, and saliva are employed as a medicine. He has the power of transformation and of rendering himself visible or invisible at pleasure. In the spring he ascends to the skies, and in the autumn buries himself in the watery depths. Some are wingless, and rise into the air by their own inherent power. There is the celestial dragon, who guards the mansions of the gods and supports them so that they do not fall; the divine dragon, who causes the winds to blow and produces rain for the benefit of mankind; the earth-dragon, who marks out the courses of rivers and streams; and the dragon of the hidden treasures, who watches over the wealth concealed from mortals.
The Buddhists count their dragons in number equal to the fish of the great deep, which defies arithmetical computation, and can be expressed only by their sacred numerals. The people have a more certain faith in them than in most of their divinities, because they see them so often; every cloud with a curious configuration or serpentine tail is a dragon. "We see him," they say. The scattering of the cloud is his disappearance. He rules the hills, is connected with feng-shui (geomancy), dwells round the graves, is associated with the Confucian worship, is the Neptune of the sea, and appears on dry land.
The Sea-dragon Kings live in gorgeous palaces in the depths of the sea, where they feed on pearls and opals. There are five of these divinities, the chief being in the centre, and the other four occupying the north, the west, the south, and the east. Each is a league in length, and so bulky that in shifting its posture it tosses one mountain against another. It has five feet, one of them being in the middle of its belly, and each foot is armed with five sharp claws. It can reach into the heavens, and stretch itself into all quarters of the sea. It has a glowing armour of yellow scales, a beard under its long snout, a hairy tail, and shaggy legs. Its forehead projects over its blazing eyes, its ears are small and thick, its mouth gaping, its tongue long, and its teeth sharp. Fish are boiled by the blast of its breath, and roasted by the fiery exhalations of its body. When it rises to the surface the whole ocean surges, waterspouts foam, and typhoons rage. When it flies, wingless, through the air, the winds howl, torrents of rain descend, houses are unroofed, the firmament is filled with a din, and whatever lies along its route is swept away with a roar in the hurricane created by the speed of its passage.
The five Sea-dragon Kings are all immortal. They know each other's thoughts, plans, and wishes without intercommunication. Like all the other gods they go once a year to the superior Heavens, to make an annual report to the Supreme Ruler; but they go in the third month, at which time none of the other gods dare appear, and their stay above is but brief. They generally remain in the depths of the ocean, where their courts are filled with their progeny, their dependents, and their attendants, and where the gods and genii sometimes visit them. Their palaces, of divers coloured transparent stones, with crystal doors, are said to have been seen in the early morning by persons gazing into the deep waters.
The Foolish Dragon
The part of the great Buddha legend referring to the dragon is as follows:
In years gone by, a dragon living in the great sea saw that his wife's health was not good. He, seeing her colour fade away, said: "My dear, what shall I get you to eat?" Mrs Dragon was silent. Just tell me and I will get it," pleaded the affectionate husband. "You cannot do it; why trouble?" quoth she. "Trust me, and you shall have your heart's desire," said the dragon. "Well, I want a monkey's heart to eat." "Why, Mrs Dragon, the monkeys live in the mountain forests! How can I get one of their hearts?" "Well, I am going to die; I know I am."
Forthwith the dragon went on shore, and, spying a monkey on the top of a tree, said: "Hail, shining one, are you not afraid you will fall?" "No, I have no such fear." "Why eat of one tree? Cross the sea, and you will find forests of fruit and flowers." "How can I cross?" "Get on my back." The dragon with his tiny load went seaward, and then suddenly dived down. "Where are you going?" said the monkey, with the salt water in his eyes and mouth. "Oh! my dear sir! my wife is very sad and ill, and has taken a fancy to your heart." "What shall I do?" thought the monkey. He then spoke, "Illustrious friend, why did not you tell me? I left my heart on the top of the tree; take me back, and I will get it for Mrs Dragon." The dragon returned to the shore. As the monkey was tardy in coming down from the tree, the dragon said: "Hurry up, little friend, I am waiting." Then the monkey thought within himself, "What a fool this dragon is!"
Then Buddha said to his followers: "At this time I was the monkey."
The Ministry of Waters
In the spirit-world there is a Ministry which controls all things connected with the waters on earth, salt or fresh. Its main divisions are the Department of Salt Waters, presided over by four Dragon-kings—those of the East, South, West, and North—and the Department of Sweet Waters, presided over by the Four Kings (Ssu Tu) of the four great rivers—the Blue (Chiang), Yellow (Ho), Huai, and Ch'i—and the Dragon-spirits who control the Secondary Waters, the rivers, springs, lakes, pools, rapids. Into the names and functions of the very large number of officials connected with these departments it is unnecessary to enter. It will be sufficient here to refer only to those whose names are connected with myth or legend.
An Unauthorized Portrait
One of these legends relates to the visit of Ch'in Shih Huang-ti, the First Emperor, to the Spirit of the Sea, Yang Hou, originally a marquis (bou) of the State Yang, who became a god through being drowned in the sea.
Po Shih, a Taoist priest, told the Emperor that an enormous oyster vomited from the sea a mysterious substance which accumulated in the form of a tower, and was known as 'the market of the sea' (Chinese for 'mirage'). Every year, at a certain period, the breath from his mouth was like the rays of the sun. The Emperor expressed a wish to see it, and Po Shih said he would write a letter to the God of the Sea, and the next day the Emperor could behold the wonderful sight.
The Emperor then remembered a dream he had had the year before in which he saw two men fighting for the sun. The one killed the other, and carried it off. He therefore wished to visit the country where the sun rose. Po Shih said that all that was necessary was to throw rocks into the sea and build a bridge across them. Thereupon he rang his magic bell, the earth shook, and rocks began to rise up; but as they moved too slowly he struck them with his whip, and blood came from them which left red marks in many places. The row of rocks extended as far as the shore of the sun-country, but to build the bridge across them was found to be beyond the reach of human skill.
So Po Shih sent another messenger to the God of the Sea, requesting him to raise a pillar and place a beam across it which could be used as a bridge. The submarine spirits came and placed themselves at the service of the Emperor, who asked for an interview with the god. To this the latter agreed on condition that no one should make a portrait of him, he being very ugly. Instantly a stone gangway 100,000 feet long rose out of the sea, and the Emperor, mounting his horse, went with his courtiers to the palace of the god. Among his followers was one Lu Tung-shih, who tried to draw a portrait of the god by using his foot under the surface of the water. Detecting this manoeuvre, the god was incensed, and said to the Emperor: "You have broken your word; did you bring Lu here to insult me? Retire at once, or evil will befall you." The Emperor, seeing that the situation was precarious, mounted his horse and galloped off. As soon as he reached the beach, the stone cause-way sank, and all his suite perished in the waves. One of the Court magicians said to the Emperor: "This god ought to be feared as much as the God of Thunder; then he could be made to help us. To-day a grave mistake has been made." For several days after this incident the waves beat upon the beach with increasing fury. The Emperor then built a temple and a pagoda to the god on Chih-fu Shan and Wen-teng Shan respectively; by which act of propitiation he was apparently appeased.
The Shipwrecked Servant
Once the Eight Immortals (see Chapter XI) were on their way to Ch'ang-li Shan to celebrate the birthday anniversary of Hsien Weng, the God of Longevity. They had with them a servant who bore the presents they intended to offer to the god. When they reached the seashore the Immortals walked on the waves without any difficulty, but Lan Ts'ai-ho remarked that the servant was unable to follow them, and said that a means of transport must be found for him. So Ts'ao Kuo-chiu took a plank of cypress-wood and made a raft. But when they were in mid-ocean a typhoon arose and upset the raft, and servant and presents sank to the bottom of the sea.
Regarding this as the hostile act of a water-devil, the Immortals said they must demand an explanation from the Dragon-king, Ao Ch'in. Li T'ieh-kuai took his gourd, and, directing the mouth toward the bottom of the sea, created so brilliant a light that it illuminated the whole palace of the Sea-king. Ao Ch'in, surprised, asked where this powerful light originated, and deputed a courier to ascertain its cause.
To this messenger the Immortals made their complaint. "All we want," they added, "is that the Dragon-king shall restore to us our servant and the presents." On this being reported to Ao Ch'in he suspected his son of being the cause, and, having established his guilt, severely reprimanded him. The young Prince took his sword, and, followed by an escort, went to find those who had made the complaint to his father. As soon as he caught sight of the Immortals he began to inveigh against them.
A Battle and its Results
Han Hsiang Tzu, not liking this undeserved abuse, changed his flute into a fishing-line, and as soon as the Dragon-prince was within reach caught him on the hook, with intent to retain him as a hostage. The Prince's escort returned in great haste and informed Ao Ch'in of what had occurred. The latter declared that his son was in the wrong, and proposed to restore the shipwrecked servant and the presents. The Court officers, however, held a different opinion. "These Immortals," they said, "dare to hold captive your Majesty's son merely on account of a few lost presents and a shipwrecked servant. This is a great insult, which we ask permission to avenge." Eventually they won over Ao Ch'in, and the armies of the deep gathered for the fray. The Immortals called to their aid the other Taoist Immortals and Heroes, and thus two formidable armies found themselves face to face.
Several attempts were made by other divinities to avert the conflict, but without success. The battle was a strenuous one. Ao Ch'in received a ball of fire full on his head, and his army was threatened with disaster when Tz'u-hang Ta-shih appeared with his bottle of lustral water. He sprinkled the combatants with this magic fluid, using a willow-branch for the purpose, thus causing all their magic powers to disappear.
Shui Kuan, the Ruler of the Watery Elements, then arrived, and reproached Ao Ch'in; he assured him that if the matter were to come to the knowledge of Shang Ti, the Supreme Ruler, he would not only be severely punished, but would risk losing his post. Ao Ch'in expressed penitence, restored the servant and the presents, and made full apology to the Eight Immortals.
The Dragon in the Pond
One day Chang Tao-ling, the 'father of modern Taoism,' was on Ho-ming Shan with his disciple Wang Ch'ang. "See," he said, "that shaft of white light on Yang Shan yonder! There are undoubtedly some bad spirits there. Let us go and bring them to reason." When they reached the foot of the mountain they met twelve women who had the appearance of evil spirits. Chang Tao-ling asked them whence came the shaft of white light. They answered that it was the yin, or female, principle of the earth. "Where is the source of the salt water?" he asked again. "That pond in front of you," they replied, "in which lives a very wicked dragon." Chang Tao-ling tried to force the dragon to come out, but without success. Then he drew a phoenix with golden wings on a charm and hurled it into the air over the pond. Thereupon the dragon took fright and fled, the pond immediately drying up. After that Chang Tao-ling took his sword and stuck it in the ground, whereupon a well full of salt water appeared on the spot.
The Spirits of the Well
The twelve women each offered Chang Tao-ling a jade ring, and asked that they might become his wives. He took the rings, and pressing them together in his hands made of them one large single ring. "I will throw this ring into the well," he said, "and the one of you who recovers it shall be my wife." All the twelve women jumped into the well to get the ring; whereupon Chang Tao-ling put a cover over it and fastened it down, telling them that henceforth they should be the spirits of the well and would never be allowed to come out.
Shortly after this Chang Tao-ling met a hunter. He exhorted him not to kill living beings, but to change his occupation to that of a salt-burner, instructing him how to draw out the salt from salt-water wells. Thus the people of that district were advantaged both by being able to obtain the salt and by being no longer molested by the twelve female spirits. A temple, called Temple of the Prince of Ch'ing Ho, was built by them, and the territory of Ling Chou was given to Chang Tao-ling in recognition of the benefits he had conferred upon the people.
The Dragon-king's Daughter
A graduate named Liu I, in the reign-period I Feng (A.D. 676-679) of the Emperor Kao Tsung of the T'ang dynasty, having failed in his examination for his licentiate's degree, when passing through Ching-yang Hsien, in Ch'ang-an, Shensi, on his way home, saw a young woman tending goats by the roadside. She said to him: "I am the youngest daughter of the Dragonking of the Tung-t'ing Lake. My parents married me to the son of the God of the River Ching, but my husband, misled by the slanders of the servants, repudiated me. I have heard that you are returning to the Kingdom of Wu, which is quite close to my native district, so I want to ask you to take this letter to my father. To the north of the Tung-t'ing Lake you will find a large orange-tree, called by the natives Protector of the Soil. Strike it three times with your girdle and some one will appear."
Some months later the graduate went to the spot, found the orange-tree, and struck it three times, whereupon a warrior arose from the lake and, saluting him, asked what he wanted. "I wish to see your great King," the graduate replied. The warrior struck the waters, opening a passage for Liu I, and led him to a palace. "This," he said, "is the palace of Ling Hsue." In a few minutes there appeared a person dressed in violet-coloured clothes and holding in his hand a piece of jade. "This is our King," said the warrior. "I am your Majesty's neighbour," replied Liu I. "I spent my youth in Ch'u and studied in Ch'in. I have just failed in my licentiate examination. On my way home I saw your daughter tending some goats; she was all dishevelled, and in so pitiable a condition that it hurt me to see her, She has sent you this letter."
Golden Dragon Great Prince
On reading the letter the King wept, and all the courtiers followed his example. "Stop wailing," said the King, "lest Ch'ien-t'ang hear." "Who is Ch'ien-t'ang?" asked Liu I. "He is my dear brother," replied the King; "formerly he was one of the chief administrators of the Ch'ien-t'ang River; now he is the chief God of Rivers." "Why are you so afraid that he might hear what I have just told you?" "Because he has a terrible temper. It was he who, in the reign of Yao, caused a nine-years flood."
Before he had finished speaking, a red dragon, a thousand feet long, with red scales, mane of fire, bloody tongue, and eyes blazing like lightning, passed through the air with rapid flight and disappeared. Barely a few moments had elapsed when it returned with a young woman whom Liu I recognized as the one who had entrusted him with the letter. The Dragon-king, overjoyed, said to him: "This is my daughter; her husband is no more, and she offers you her hand." Liu did not dare to accept, since it appeared that they had just killed her husband. He took his departure, and married a woman named Chang, who soon died. He then married another named Han, who also died. He then went to live at Nanking, and, his solitude preying upon his spirits, he decided to marry yet again. A middleman spoke to him of a girl of Fang Yang, in Chihli, whose father, Hao, had been Magistrate of Ch'ing Liu, in Anhui. This man was always absent on his travels, no one knew whither. The girl's mother, Cheng, had married her two years before to a man named Chang of Ch'ing Ho, in Chihli, who had just died. Distressed at her daughter being left a widow so young, the mother wished to find another husband for her.
Liu I agreed to marry this young woman, and at the end of a year they had a son. She then said to her husband: "I am the daughter of the King of the Tung-t'ing Lake. It was you who saved me from my miserable plight on the bank of the Ching, and I swore I would reward you. Formerly you refused to accept my hand, and my parents decided to marry me to the son of a silk-merchant. I cut my hair, and never ceased to hope that I might some time or other be united to you in order that I might show you my gratitude."
In A.D. 712, in the reign-period K'ai-yuean of the Emperor Hsuean Tsung of the T'ang dynasty, they both returned to the Tung-t'ing Lake; but the legend says nothing further with regard to them.
Shang Ti, the Supreme Ruler, conferred on Liu I the title of Chin Lung Ta Wang, 'Golden Dragon Great Prince.'
The Old Mother of the Waters
The Old Mother of the Waters, Shul-mu Niang-niang, is the legendary spirit of Ssu-chou, in Anhui. To her is popularly ascribed the destruction of the ancient city of Ssu-chou, which was completely submerged by the waters of the Hung-tse Lake in A.D. 1574.
One author states that this Goddess of the Waters is the younger sister of the White Spiritual Elephant, a guardian of the Door of Buddha. This elephant is the "subtle principle of metamorphosed water."
In his Recherches sur Us Superstitions en Chine, Pere Henri Dore, S.J., relates the legends he had heard with regard to this deity. One of these is as follows:
Shui-mu Niang-niang inundated the town of Ssu-chou almost every year. A report was presented to Yu Huang, Lord of the Skies, begging him to put an end to the scourge which devastated the country and cost so many lives. The Lord of the Skies commanded the Great Kings of the Skies and their generals to raise troops and take the field in order to capture this goddess and deprive her of the power of doing further mischief. But her tricks triumphed over force, and the city continued to be periodically devastated by inundations.
One day Shui-mu Niang-niang was seen near the city gate carrying two buckets of water. Li Lao-chuen suspected some plot, but, an open attack being too risky, he preferred to adopt a ruse. He went and bought a donkey, led it to the buckets of water, and let it drink their contents. Unfortunately the animal could not drink all the water, so that a little remained at the bottom of the buckets. Now these magical buckets contained the sources of the five great lakes, which held enough water to inundate the whole of China. Shui-mu Niang-niang with her foot overturned one of the buckets, and the water that had remained in it was enough to cause a formidable flood, which submerged the unfortunate town, and buried it for ever under the immense sheet of water called the Lake of Hung-tse.
So great a crime deserved an exemplary punishment, and accordingly Yue Huang sent reinforcements to his armies, and a pursuit of the goddess was methodically organized.
The Magic Vermicelli
Sun Hou-tzu, the Monkey Sun,  the rapid courier, who in a single skip could traverse 108,000 li (36,000 miles), started in pursuit and caught her up, but the astute goddess was clever enough to slip through his fingers. Sun Hou-tzu, furious at this setback, went to ask Kuan-yin P'u-sa to come to his aid. She promised to do so. As one may imagine, the furious race she had had to escape from her enemy had given Shui-mu Niang-niang a good appetite. Exhausted with fatigue, and with an empty stomach, she caught sight of a woman selling vermicelli, who had just prepared two bowls of it and was awaiting customers. Shui-mu Niang-niang went up to her and began to eat the strength-giving food with avidity. No sooner had she eaten half of the vermicelli than it changed in her stomach into iron chains, which wound round her intestines. The end of the chain protruded from her mouth, and the contents of the bowl became another long chain which welded itself to the end which stuck out beyond her lips. The vermicelli-seller was no other than Kuan-yin P'u-sa herself, who had conceived this stratagem as a means of ridding herself of this evil-working goddess. She ordered Sun Hou-tzu to take her down a deep well at the foot of a mountain in Hsue-i Hsien and to fasten her securely there. It is there that Shui-mu Niang-niang remains in her liquid prison. The end of the chain is to be seen when the water is low.