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 G.o.d of Longevity. They had with them a servant who bore the presents they intended to offer to the G.o.d. When they reached the seash.o.r.e 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 l.u.s.tral 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 a.s.sured 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 w.a.n.g 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 pa.s.sing 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 G.o.d 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 pa.s.sage for Liu I, and led him to a palace. "This," he said, "is the palace of Ling Hsu." 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 G.o.d 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, b.l.o.o.d.y tongue, and eyes blazing like lightning, pa.s.sed 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 grat.i.tude."

In A.D. 712, in the reign-period K'ai-yuan of the Emperor Hsuan 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 t.i.tle of Chin Lung Ta w.a.n.g, '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 G.o.ddess 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 Superst.i.tions 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 G.o.ddess 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-chun 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 Yu Huang sent reinforcements to his armies, and a pursuit of the G.o.ddess was methodically organized.

The Magic Vermicelli

Sun Hou-tzu, the Monkey Sun, [25] 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 G.o.ddess 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 appet.i.te. 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 G.o.ddess. She ordered Sun Hou-tzu to take her down a deep well at the foot of a mountain in Hsu-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.

Hsu, the Dragon-slayer

Hsu Chen-chun was a native either of Ju-ning Fu in Honan, or of Nan-ch'ang Fu in Kiangsi. His father was Hsu Su. His personal name was Ching-chih, and his ordinary name Sun.

At forty-one years of age, when he was Magistrate of Ching-yang, near the modern Chih-chiang Hsien, in Hupei, during times of drought he had only to touch a piece of tile to turn it into gold, and thus relieve the people of their distress. He also saved many lives by curing sickness through the use of talismans and magic formulae.

During the period of the dynastic troubles he resigned and joined the famous magician Kuo P'o. Together they proceeded to the minister w.a.n.g Tun, who had risen against the Eastern Chin dynasty. Kuo P'o's remonstrances only irritated the minister, who cut off his head.

Hsu Sun then threw his chalice on the ridgepole of the room, causing it to be whirled into the air. As w.a.n.g Tun was watching the career of the chalice, Hsu disappeared and escaped. When he reached Lu-chiang K'ou, in Anhui, he boarded a boat, which two dragons towed into the offing and then raised into the air. In an instant they had borne it to the Lu Shan Mountains, to the south of Kiukiang, in Kiangsi. The perplexed boatman opened the window of his boat and took a furtive look out. Thereupon the dragons, finding themselves discovered by an infidel, set the boat down on the top of the mountain and fled.

The Spiritual Alligator

In this country was a dragon, or spiritual alligator, which transformed itself into a young man named Shen Lang, and married Chia Yu, daughter of the Chief Judge of T'an Chou (Ch'ang-sha Fu, capital of Hunan). The young people lived in rooms below the official apartments. During spring and summer Shen Lang, as dragons are wont to do, roamed in the rivers and lakes. One day Hsu Chen-chun met him, recognized him as a dragon, and knew that he was the cause of the numerous floods which were devastating Kiangsi Province. He determined to find a means of getting rid of him.

Shen Lang, aware of the steps being taken against him, changed himself into a yellow ox and fled. Hsu Chen-chun at once transformed himself into a black ox and started in pursuit. The yellow ox jumped down a well to hide, but the black ox followed suit. The yellow ox then jumped out again, and escaped to Ch'ang-sha, where he rea.s.sumed a human form and lived with Ms wife in the home of his father-in-law, Hsu Sun, returning to the town, hastened to the _yamen,_ and called to Shen Lang to come out and show himself, addressing him in a severe tone of voice as follows: "Dragon, how dare you hide yourself there under a borrowed form?" Shen Lang then rea.s.sumed the form of a spiritual alligator, and Hsu Sun ordered the spiritual soldiers to kill him. He then commanded his two sons to come out of their abode. By merely spurting a mouthful of water on them he transformed them into young dragons. Chia Yu was told to vacate the rooms with all speed, and in the twinkling of an eye the whole _yamen_ sank beneath the earth, and there remained nothing but a lake where it had been.

Hsu Chen-chun, after his victory over the dragon, a.s.sembled the members of his family, to the number of forty-two, on Hsi Shan, outside the city of Nan-ch'ang Fu, and all ascended to Heaven in full daylight, taking with them even the dogs and chickens. He was then 133 years old. This took place on the first day of the eighth moon of the second year (A.D. 374) of the reign-period Ning-K'ang of the reign of the Emperor Hsiao Wu Ti of the Eastern Chin dynasty.

Subsequently a temple was erected to him, and in A.D. 1111 he was canonized as Just Prince, Admirable and Beneficent.

The Great Flood

The repairing of the heavens by Nu Kua, elsewhere alluded to, is also attributed to the following incident.

Before the Chinese Empire was founded a n.o.ble and wonderful queen fought with the chief of the tribes who inhabited the country round about o-mei Shan. In a fierce battle the chief and his followers met defeat; raging with anger at being beaten by a woman, he rushed up the mountain-side; the Queen pursued him with her army, and overtook him at the summit; finding no place to hide himself, he attempted in desperation both to wreak vengeance upon his enemies and to end his own life by beating his head violently against the cane of the Heavenly Bamboo which grew there. By his mad battering he at last succeeded in knocking down the towering trunk of the tree, and as he did so its top tore great rents in the canopy of the sky, through which poured great floods of water, inundating the whole earth and drowning all the inhabitants except the victorious Queen and her soldiers. The floods had no power to harm her or her followers, because she herself was an all-powerful divinity and was known as the 'Mother of the G.o.ds,'

and the 'Defender of the G.o.ds.' From the mountain-side she gathered together stones of a kind having five colours, and ground them into powder; of this she made a plaster or mortar, with which she repaired the tears in the heavens, and the floods immediately ceased.